THE WORKS Of the REVEREND and LEARNED John Lightfoot D. D. LATE Master of KATHERINE Hall in CAMBRIDGE; Such as were, and such as Never before were PRINTED. In Two Uolumes. WITH THE AUTHOR'S LIFE, AND Large and Useful TABLES to each Volume. Also Three Maps: One of the TEMPLE drawn by the AUTHOR himself; The others of JERUSALEM and the HOLY LAND, Drawn according to the AUTHOR'S Chorography, with a DESCRIPTION collected out of his Writings.  
LONDON, Printed by W. R. for Robert Scot in Little-Britain, Thomas Basset in Fleetstreet, Richard Chiswell in St. Paul's Churchyard, and John Wright on Ludgate-Hill. MDCLXXXIV.   

THE WORKS OF THE REVEREND & LEARNED John Lightfoot D. D. LATE Master of KATHERINE Hall in CAMBRIDGE and Prebend of ELY. In two Uolumes. VOLUME 1. Being a Collection of all those Tracts which he Published in English, the Titles whereof are in the Page following. Revised and Corrected By GEORGE BRIGHT, D. D. Rector of Loughborough in Leicester-shire.  
LONDON, Printed by W. R. for Robert Scot in Little-Britain, Thomas Basset in Fleetstreet, Richard Chiswell in St. Paul's Churchyard, and John Wright on Ludgate-Hill. M DC LXXXIV.   

TO THE MOST ILLUSTRIOUS AND Highborn Princess MARY PRINCESS OF ORANGE, etc.  
MADAM!  
WHEN my unhappy Circumstances obliged me to retreat from Your Highness' Person and Service, it soon came into my mind what engagements I remained still under, to testify, as I had occasion, my sincere and Profound Respect and Devotion to both; And that although I could not enjoy the Honour and Happiness of a near attendance, yet I should never think myself emancipated and at liberty. The rare Goodness and Sweetness of Your Temper and Behaviour; The exemplary Piety, Virtue and Prudence of so exalted a condition have so powerful an influence upon all who approach Your Highness, that nothing but a perfect inability can hinder them from serving You without any other reward than the honour and satisfaction of its performance and acceptance.  
Persons of our Garb and Profession have seldom any better way of signifying our respect than a Book, sometimes our own, sometimes another's; of the former I had none ready, of the latter it hath happened I had no contemptible one under my hand: A Divine of Your Highnesses own Country, A Son and Dignitary of the Church of ENGLAND; In one sort of Learning the most knowing perhaps of any Man in Europe, and the most enquired after in the Country where Your Highness now resides of any English Divine. Insomuch that most of these English Works are (as I am informed) Translating into Latin by some of our own Countrymen here and in Holland, as his Latin ones are here in England now Translated into English. These last, with some pieces in English never before Printed, are Collected into a Second Volume and with the first humbly beg the honour of admission into Your Highness' presence. This will still more confirm Your Highnesses own Observation and the proof of Your Highnesses own Closet, that no one Country hath and doth still more abound in Learned, Pious, Judicious, writing Divines, than ENGLAND. In Talking, Noise and Gesture, perhaps they may be equallized or out done.  
Not that I will answer for all, or perhaps a great number of Notions and Observations of the Author (that's enough to do for ones self): Some things were written when young; Some things were the Systematical and received Opinions of the Times; But, generally speaking, as many useful and peculiar Notions are to be found in this Author as in most other.  
I am not unsensible that although the Author be in English, yet not only the meanness but also the unsuitableness of such a Present to Your Highness, being so full of Hebrew and Chronological Learning, may seem to want excuse enough: But first the greatest part of this Volume is the whole History contained in the Scriptures, the most Venerable and Valuable for Antiquity, Certainty, Variety, Rarity and Use of any extant; and that so well Methodised and laid together, according to order of time, as to make it very easy and pleasant. And then for the Hebrew, as all other the Learned Languages, they are generally rendered into English, except the unusualness of the Writing, or the Emphasis of the Phrase, or some other such cause hinder. Finally for the Chronological part, The great Condescension and most obliging Freedom with which Your Highness is pleased to Treat those who have served You in my Quality, have given me opportunity enough to know so much, as notto doubt of Your Highness' capacity to understand and make use of it when You please. Besides the Dedication of this Author's Works thus Revised and Corrected to so Great, so Judicious and exemplary a Patroness of the Church of England, and so Illustrious an Ornament to it by Your Practice, seems a convenient expiation for (I had almost said) the innocent fault, or the unhappy mistakes of the Author in that kind; having through an excess of misguided Gratitude prefixed the Name of one of the Worst of Men (free Confession may sooner gain pardon) to one of the best of his pieces.  
I am not here to detain Your Highness any longer than with the addition of my unfeigned and uncessant Prayers for the improvement of those excellent Qualities already attained in so great a degree by Your Highness, of Religion, Virtue and Prudence, the proper Characters of great Minds who are to fill great Places; the Continuance and Preservation of Health; the Blessing of Posterity in Gods due time; the Increase of all Prosperity here, and the Immortal reward of Pious and Virtuous Souls hereafter. These I am sure have the concurrence of all who have had the happiness of knowing any thing of Your Highness; But are more especially due from him who hath had the Honour and Benefit too of attending Your Highness in Holy things, and still retains the just Ambition of ever continuing  
Your Highness' Most Devoted and Most Humble Servant GEORGE BRIGHT.   

Advertisement to the Hinder.  

AN ELENCHUS OF The several Tracts and Discourses of the AUTHOR contained in this FIRST VOLUME.  

I. THE Harmony, etc. of the Old Testament.  
II. The Harmony, etc. of the New Testament.  
III. The Harmony of the Four Evangelists I, TWO, III, Parts.  
IV. Observations upon Genesis.  
V A● handful of Glean out of the Book of Exodus.  
VI A Commentary upon the Acts of the Apostles.  
VII. The Temple Service as in the days of our Saviour.  
VIII. Miscellanies.  
IX. The Temple described as it stood in the days of our Saviour (which by mistake is placed last in order.)  
X. A Map of the TEMPLE drawn by the AUTHOR himself. Page 1049.   
There are also in this Volume,  
At the Beginning, 

THE Publishers Epistle Dedicatory, and Preface.  
The LIFE of the AUTHOR with an Appendix to the same.  
A Map of CANAAN according to Dr. LIGHTFOOT. Page 1.    
At the End, 

Five Tables  
I. Of Scriptures illustrated, explained or reconciled.  
II. Of some places of Scripture differently read from the ordinary Translation.  
III. Of Authors or their Works quoted.  
iv Of Hebrew and Greek words explained.  
V Of Principal Matters or Things, Alphabetically digested.     

AN ELENCHUS OF The several Tracts and Discourses of the AUTHOR contained in the SECOND VOLUME,  

Horae Hebraicae, or Hebrew and Talmudical Exercitations 

upon St. Matthew.  
upon St. Mark.  
upon St. Luke.  
upon St. John.  
upon The Acts of the Apostles.  
upon Some Chapters of St. Paul's Epistle to the Romans.  
upon I Epistle of St. Paul to the Corinthians.    
XLVI. Sermons preached on several Occasions, never before Published.  
A short Tract upon the Fourth Article of the Creed, never before Published.   
There are also in this Second Volume,  
At the Beginning, 

THE Publishers Epistle Dedicatory and Preface.  
A Map of the City of JERUSALEM drawn according to the AUTHOR'S Chorography. Page 20.    
At the End, 

A Chorographical Table or Description of the several places contained and described in the Two Volumes of Dr. Lightfoots Works, by Mr. John Williams.  
Five other Tables 

I. Of Scriptures illustrated, explained or reconciled.  
II. Of some places of Scripture differently read from the ordinary Translation.  
III. Of Authors or their Works quoted.  
iv Of Hebrew and Greek words explained.  
V Of Principal Matters or Things Alphabetically digested.        

THE PREFACE TO THE READER.  
ALthough this very Learned Author's Epistles and Prefaces to many of the English pieces contained in this Volume may save me much the labour of a general Preface to them all: Yet it may be convenient to add something concerning the use of this kind of Learning, the Author himself, and these English Tracts of his.  
AS for the First, the Reader must not expect a Treatise about it in a Preface to Another's Book: But only some brief suggestions for the direction and encouragement of the Studious; that the Author might not seem to have employed so much time and tedious labour too fruitlessly in Writing, nor myself somewhat of both in Reviewing, Correcting and Publishing what is here presented to him. There seems to me two chief Points of a more comprehensive Wisdom, the one is justly to estimate and prise the several parts of Knowledge, and that principally from their usefulness; not so much from their Antiquity, their being esteemed and cultivated perhaps by great Personages, or the like slight and pedantic considerations, any further than as they are signs or arguments of the former: The other is to understand the inclinations, capacity and ability of any person for one or more of them. These two things are principally to be observed by those who apply themselves to any study (and indeed to any employment) in making their choice: Which is in itself of greatest use and importance, and which a person can make most progress in; what is best in itself, and what he can best do. If any thing be of no good use or advantage, it is not to be undertaken at all; if a man wants ability or capacity for it, it is not to be attempted by him. Although there be truly great difference between the several sorts of Science in respect of their value; yet there is hardly any which hath not its use, and ofttimes much more than the ignorance, or envy, or fashion, or humour of an Age will allow.  
There are four things which our Author hath been very diligent and laborious in, and where we may be considerably benefited by the Reading of these Tracts. I. The Chronology of the Holy Scriptures. II. Their Chorography. III. Their Original Texts and various Versions. iv Talmudical and Rabbinical Authors.  
First, For Chronology, it is nothing but the knowledge of the Relation and the existence of things one to another, before, with or after; and particularly with the conversions and situations of the Sun and Moon, i. e. years, months, weeks, days, as being the most constant and the most universally known. Though the time of a things existence may be and frequently is characterized by the existence of other things likewise, nor is it so easy to define what is the first measure of time. But this is not so much to our purpose. The uses of the knowledge both of the times of writings, and of their matter or contents, are very considerable, and in short these among others. First, From thence we collect many other circumstances, and consequently a more full and adequate knowledge of things; such as place, Authors; qualities, conditions, persons to whom, reasons why, and twenty others: Whence it frequently helps to the discovery of the true writing in an Author, or of its meaning and sense; and in profane and fallible writings, the truth or falsehood of things themselves therein delivered. Instances of the former are numerous in the Scriptures, (for as to the latter, the truth of what is delivered therein, we are secure). As in pag. 80. of the ensuing Volume, according to our Author, the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the Kingdom of Asa (2 Chron. XVI. 1.) in the thirty sixth year, of which Baasha King of Israel is said to come up against Judah, is not his personal but his National Kingdom, if I may so call it, not his Reign, but the Kingdom of Judah in opposition to that of the ten Tribes, since their division. This appears from the Chronology or computation of Baasha's reign, who is said 1 Kings XV. 33. to begin it in the third of Asa, and to continue it but twenty four years, that is, to the twenty seventh of Asa; and this according to all the translations too. Baasha therefore could not come up against Israel in the thirty sixth of Asa's reign being understood of his personal reign or Kingdom. we'll take leave to argue from the Chronology of the Scripture, especially where all Copies and Translations agree, notwithstanding the assertions and conjectures of the late famous Critic, 
* Praf. to Crit. Hist. of Old Testament.  That no exact Chronology (what for no time?) can be stated upon the Authority of these Books; till he lays surer foundation for his Opinion, and more particularly explains it. However this and other following instances are proofs and illustrations of what use Chronology may be; although the integrity and truth of the present writing in the Hebrew Copies be only supposed not proved. Thus also Omri's beginning to reign over Israel twelve years in the thirty first year of Asa King of Judah according to the Hebrew Text, and all the Versions must have the sense which Chronology will there allow. vid. Harmony of the Old Testament, pag. 81. In p. 87. Ahaziah's being forty two years old when he began to reign, 2 Chron. XXII. 2. and Jehojachin eight years old, 2 Chron. XXXVI. 9 must be otherwise rendered than it usually is to make it consistent with Chronology, supposing no error in the Hebrew Text. But both the Greek and Oriental Versions in the first place, having the number twenty two or twenty instead of forty two; and in the other place, the Oriental Versions having eighteen instead of eight, makes it probable that there is a mistake. Grotius' confident assertion concerning the reading of Isa. 7. 8. viz. that in the Hebrew it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. six and five, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixty and five (though this last agree with all the versions too) and consequently that it was to be six and five or eleven years, not sixty and five to the time when Ephraim should be no people, to the taking of Samaria and captivating the ten Tribes; I say this assertion of his is to be rejected (however otherwise that place is to be interpreted) because it is inconsistent with Chronology as well as for other reasons. For this Prophecy must be in the third year of Ahaz at the furthest, because it was in the time of Pekah King of Israel, when he invaded Jerusalem with Resin King of Syria. Ahaz began to reign in the seventeenth year of Pekah's twenty years' reign, 2 Kings XVI. 1. and therefore could be contemporary with him but three years at most. But now from Ahaz's third year to the taking of Samaria, which was the ninth of Hosea King of Israel, was eighteen years, not eleven as Grotius would have it. Even to the beginning of the siege it was fifteen years. For Hosea began to reign in the twelfth of Ahaz (2 Kings XVII. 1.) there is nine years; and Samaria was taken in the ninth of Hosea, there is nine more. The reason of Grotius' mistake, we read in the 2 Kings XV. 30, viz. that Hosea siew Pekah, and reigned in his stead. This he takes to have been immediately after Pekah's death, which is not necessary. And it appears from the other computation, that there was an Interregnum in the Throne of Israel seven years; or at least that Hosea was not accounted to reign, as our Author hath observed. The reason of which he probably conjectures to have been that Shalmanezer, the Assyrian King, had conquered him and his Kingdom, and kept them for about seven years; afterwards he permitted him to govern as his Tributary, or Hosea by force rescued himself from that subjection. Our Author in pag. 104. makes the same observation serviceable for the methodizing and explaining Isa. 1. 9 and XIV. 28. Once more the most probable reading of that known place, Exod. XII. in the Samaritan Text and Alexandrine Copy of the Septuagint is determined by Chronology. A number of other places there are both in the Prophecies and Epistles especially, beholding to the knowledge of the time both of their writing and matter for their meaning; As on the other hand oftimes the matter is a Character of the time.  
The proof of the completion of Prophecies by Chronology is a matter of great importance, to assure us that there hath been such a thing as Revelation in the World, by one of the greatest Miracles the prediction of contingent futurities. As that of the habitation and servitude of Abraham and his posterity in Canaan and Egypt four hundred years, a round and even number for an uneven and more particular; a thing so usual in the Scriptures, that the Rabbins have made a rule of it in the interpretation of them. And the number four hundred and thirty recorded Exod. XII. is an argument of no design in the Writer or Compiler of the Pentateuch to make the Prophecy and its Completion exactly agree; but that he set down, as he received by writing, tradition, or Inspiration. Remarkable also are indeed the Prophecies of the pollution of Jeroboam's Altar, about three hundred and fifty years after the prediction, by Josiah offering up the Priests of Baal, and burning men's bones upon it; 1 King. XIII. 2, 23. That of Daniel's seventy weeks or four hundred and ninety years from the going out of the Decree to the coming of the Messiah; That of the 70 years Babylonian Captivity; The express naming of King Cyrus who should show favour to the Jews in giving them liberty to rebuild their Temple and City; That of the Destruction of the Temple before the end of one generation predicted by our Saviour. The time of prediction and completion of these things, that the one is before the other, and how long, is to be taught and proved by Chronology. But these things are here only to be set down as known examples; it requires leisure and some diligence to examine them. Finally, Chronology six things in our memories, and makes it more easy and pleasant to apprehend and remember them.  
The next is Chorography or the knowledge of places. This also is extremely helpful to our understanding, imagination and memory. Generally we cannot well conceive nor remember any intellectual objects, such as are the qualities, tempers and dispositions of men's minds, without some sensible circumstances; nor sensible objects, such as bodily actions and speech, without the circumstance of place: And we may observe in our reading, when we desire to understand, and retain what we read, if we find not such circumstances related, we fancy them and make them to ourselves. This also prevents errors in the interpretation of the Scriptures, and is often necessary to it, especially in the Prophets, where frequently the names of notable places, as Cities, Mountains or Rivers, are set to denote whole Countries, their Inhabitants and Qualities; as Isa. II. and every where: What is so common needs no others instance.  
Concerning Copies and Translations they are of great use. (1) To evidence and confirm the Integrity of any Copy of the Original Text; though there be great difference between these, and all are not of the like weight and Authority. Generally speaking (just to mention my conjecture) I reckon the Samaritan Text, and Version in the first place after the Hebrew, next the Paraphrase of Onkelos on the Pentateuch, than the Syriack Version in the English Polyglots, than the Vulgar Latin, than the present Septuagint, than the Arabic Version, than the Aethhiopic, than the other Chaldee and Persian paraphrases. Thus for Example, that the old original reading of the place before cited, Isa. 7. 8. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius affirms, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in all our Hebrew Copies, is very probably argued from the agreement of all our Translations. In Deut. X. 6. The Hebrew and Samaritan Texts are contrary one to the other; besides there is a whole sentence in the Hebrew which is not in the Samaritan. According to the Hebrew it is, And the children of Israel took their journey from Beeroth of the children of Jaakan to Moserah, there Aaron died and there he was buried, etc. But in the Samaritan it is, and the children of Israel went from Moserah and pitched their tent among the sons of Jaakan. And then all the encampments of the children of Israel being interposed and reckoned up, as Numb. XXXIII. it follows, than died Aaron, etc. But all the other Versions exactly agreeing with the Hebrew Copy, are a very good argument for its reading; and that it may be reconciled with the History, Numb. XXXIII. 31, 38. in some such manner as is done by our Author, pag. 38. Though it be confessed too, that the exact agreement of the story in both places according to the Samaritan, is on the other hand considerable for the readding of the Samaritan Text. The Repetitions of the Samaritan, in Exod. XVII. after vers. 14, 19, 22. from Deut. XXIV, & V with some alterations, as in many other places; and the interposition of a whole sentence, Exod. XXII. 10. and elsewhere; these, I say, being all absent from all the Translations are arguments of the integrity of the Hebrew copy in general, and particularly in those places. Nor can I believe but in that vexatious question of the two Cainans, Gen. X. 24. and Luke III. 36. the Septuagint is corrupted, and the Hebrew Copy in the right, since the Samaritan Text and Version, and all other Translations agree with the Hebrew. And even the Vatican Copy of the Septuagint, in 1 Chron. I. hath quite left out the second Cainan, and the Alexandrine Copy, as it once hath it, so it hath once omitted it also. But then (2) on the other hand it is to be acknowledged, that sometimes the consent of other Versions are an argument of defect or error in our present Hebrew Copies. For through the Hebrew Copies we have be beyond all comparison the best and nearest the Originals: yet it is too much partiality or superstition to believe that there are not therein some faults considerable to be corrected by the translations, of which examples are frequent in the restoring of other Authors, and particularly Ignatius' his Epistles by Primate Ʋsher. In that known place Psal. XXII. 16. the English translation hath truly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced my hands and my feet: But in our present Hebrew Copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a Lion my hands and my feet. That there is a defect in all these Hebrew Copies, and that it was formerly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have pierced or digged my hands and my feet, all the Versions except the Chaldee Paraphrase confirm. Besides that the present reading is nonsense, except it be supplied with some Verb, as it is by the Chaldee Paraphrast, which upon this Book of the Psalms and upon the Hagiographa is of no great antiquity; where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. like a Lion biting my hands and my feet. But this is very Precarious, and such an Ellipsis (though the Hebrew abounds with that figure) as seems contrary to the Genius of the Biblical Hebrew, and perhaps without example. Not now to mention that according to the Masora itself, it must be here read in another sense than as a Lion: for it here notes that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is twice found in the Bible with the Vowel (●) but in two different significations; and that the other place is Isa. XXXVIII. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our English translation. I reckoned till morning that as a Lion so will he break all my bones. In this last place no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify as a Lion; therefore in the first place of Psal. XXII. it must not signify so, but some other sense. These are things known sufficiently to the Learned, but not to beginners in this sort of Literature, nor in our Language, and therefore it may not be superfluous to mention them. Nor that of Psal. CXLV. 14. where all the Translations except the Chaldee Paraphrase again interposing a whole verse to this sense, The Lord is faithful in all his words, and holy in all his works; makes it highly probable (besides the argument from the Alphabetical beginning of every verse one of which will be wanting without that interposition) that so much is left out in all our modern Hebrew Copies which was in the more ancient, whatever the industrious and laborious Hottinger may briskly and warmly, after his 
Th●s. Philolog.  manner say in defence of them: though the repetition of that verse, with the alteration of two words in the seventeenth verse, may be some argument on the other side. That famous place of difficulty, Exod. XII. 40. The sojourning of the children of Israel who dwelled in Egypt was four hundred and thirty years, would be justly suspected of defect from the Samaritan Text, and Alexandrine Copy of the Seventy, though there was no evidence from Chronology. Both of which have it, The sojourning of the children of Israel, and of their Fathers in Egypt and Canaan: and even the Roman edition, of the Seventy, adds the land of Canaan to Egypt.  
In old jacob's Prophesy concerning his youngest son Joseph, Gen. XLIX. 22. The Samaritan Text confirmed by the Seventy seems much the better reading than the Hebrew, In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our English translation renders, whose branches run over the wall. But indeed according to the present punctation it can hardly be construed: But in the Samaritan Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Joseph my youngest son: which also well answers that in the prediction concerning Reuben, vers. 3. Reuben my first born. In Gen. IU. 8. The agreement of the Samaritan Text and Version, the Syriack, Septuagint, Vulgar Latin, for the interposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is in the Samaritan Text) i. e. let us go into the field, in the speech of Cain to Abel (besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he said, necessarily requiring it, and a void space left in the Hebrew Copies) makes it extremely probable that those words are really wanting in our present Books. As for the great difference of the intervals, or sum of years, from the Creation to the Flood, and from the Flood to Abraham's birth, which is between the present Hebrew, the Samaritan and the Septuagint, I leave it to Chronologers. This is not a place to dispute it.  
That there are also many Erratas and faults in many places of the present Hebrew of single letters, both consonants and vowels (I mean the sounds, not the characters of vowels, which without doubt are very late) cannot reasonably be denied by one unprejudiced, as principally from other arguments, so from one or more of the Versions. I do not allow of all the Examples produced by Learned Men, and some of them as much partial on the other hand, and almost spiteful against the Hebrew: But I think some instances are just and reasonable. As to single out one or two, Psal. II. 9 we read now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou shalt break them with a rod, or rather a sceptre of Iron: But in the Septuagint and in the New Testament, as Rev. I 27. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt feed or rule them: to which agree all the other translations except the Chaldee Paraphrase. Whence we have very likely reason to believe that they did read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, which signifies, thou shalt feed, govern, or rule them. It is true the sense of both readings is much the same, and therefore the variety of no great consequence. For the same reason it is probable that in Host XIII. 14. the true reading of the Hebrew formerly was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where are, which St. Paul follows, 1 Cor. XVI. 
Not. Misc. ad po●. m●s. cap. 4.  55. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be thy Plagues O Death. Though the conjecture of the very Learned Dr. Pocock, observed also by Buxtorf in his ordinary Lexicon, concerning a Metathesis or transposition of the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ingenious. But I confess his citation of the Chaldee Paraphrast, vers. 10. of the same Chapter is so far from proving it, that it might as well argue another defect in the Hebrew of the same kind; and that there also The Paraphrast as well as the Vulgar, and all the rest of the translations, did read in the Hebrew formerly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be. Nor I doubt is there one example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metathesis signifying interrogatively. And yet Buxtorf in his Lexicon before cited, only upon the Authority of these two places, hath given us this new word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for where. Our English Translation following the present Hebrew hath more truly rendered it, O Death I will be thy Plagues; and I will be thy King. For nothing more ordinary than for the future tense of the Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be written defectively with an Apocope. Again Amos 9 12. there seems to be three words otherwise read by the Septuagint, and followed by St. Paul, Act. 15. 16. than is now extant in the Hebrew, which much altars the sense; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall possess the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall seek; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article of the Accusative Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me; and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man or Mankind. The Septuagint, and out of them the Arabic reading one way; the Chaldee, Vulgar Latin, and Syriack reading another; leave it uncertain which is the right unless it can be determined by other means.  
These things are now almost known to every body, and are brought here only for instances with some little additional observation.  
Moreover it may not be amiss to take notice that the punctation of the present Hebrew is not always accurate. This is apparent enough as from many other Anomalies not mentioned by the Masora; so also from many proper names otherwise written in the Versions, and that according to their own Analogy of the Hebrew Tongue. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so likewise in the Vulgar: whence it is most likely these words should have been pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with pathach not scheva before the guttural.  
And to add this upon this occasion; It hath been nothing but mere superstition, I concieve in the Modern Jews, and perhaps in the more ancient even beyond the time of the Seventy, to put the vowels of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah the proper Name of the God of Israel. For it seems to me more likely that this proper Name of God was pronounced, because it frequently made a part of men's names both in the beginning and ending. As in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to be pointed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is falsely in our Hebrew Bibles) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. vulgarly written, Isaiah, 〈◊〉, Jonathan. Nor is it less probable that the true punctation of this proper Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah as now pointed was anciently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jahavoh, As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. But this by the buy for a little digression. Another use and benefit of the several Versions of the Scriptures is oftimes to suggest to us some significations of phrases or words which otherwise we should not have thought of. Thus Isa. XXViii. 16. In the Hebrew we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English Translateth, He that believeth will not make haste: But the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul Rom. ix. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be ashamed, and the Chaldee Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be troubled or disturbed, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not fear. Now from these different Translations it may not be unlikely that the Hebrew word may signify all these four senses, especially being of so near an alliance one to another; though in our modern interpretations we take notice but of one. Which is rendered 
Not. Miscall. ad port. Mos. cap. 1  somewhat more probable by that very learned Orientalist Dr. Pocok, who tells us the Arabic verb Hausch answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things, viz. to haste, to fear, to be ashamed. And in the Heptaglott Lexicon of the indefatigable Dr. Castle, now the worthy Arabic Professor in Cambridge, who with the loss almost of his Senses, Limbs and Estate, undertook that laborious Work; and underwent a great part of the toil in the edition of the English Polyglot Bible (such is too often the fate of Learned drudgery) I say in this Lexicon appears four or five more significations. But as to this last, It seems I confess that the arguing from the various significations in one Tongue, to the like in another, may be too much relied upon. For what is more ordinary than for people in a little Tract of time by reason of many accidents to change the signification of words, and to give others; and for one Country who first borrowed a word from another, to add more senses and oftimes quite to lose the first. As for example, The word concieve hath many significations in English different from those of Concipio in Latin, from whence it is derived. Nor doth infoelix in Latin signify both unhappy and mischievous, because unlucky, in English, which answers to the Latin infoelix sometimes signifies both. Nor do the French words Trier and Craquer signify any other thing that I remember at this day, than to pick or choose, or cull, and to shake or quake, not to try, attempt, make an essay, or to boast; Though the English words to try, and to crack do, which are derived from those French words. Nor finally doth the word Let in Dutch signify Contraries, viz. to hinder and to permit, because the English word to let, which answers to it doth: of which Dr. Pocock takes notice (loc. cit.) as one instance of a word signifying contraries amongst many others of other Languages. No more will it follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two repugnant significations, because the Arabic sometimes translating it according to some of their Lexicographers is of that kind.  
I know that the English to let, signifying to permit, comes from the Dutch word Belaten not from let; but the word let in English signifying to hinder, is written with the same letters, and answers to the Dutch let in one sense, whence one might infer that let in the Dutch should have the same significations. But I fear I shall almost tire my Reader before I come to that I principally designed, which was the benefit and advantages of Talmudical and Rabbinical Learning, the chief talon of this learned and laborious Author.  
This kind of study hath now flourished in these Western parts about the space of one Century, and somewhat more; But at present gins (as it seems) to be neglected and laid aside, partly because it is thought that the best of it is already extracted and prepared to our hands, by the hard and assiduous labours of many both Learned and Judicious Men, (in which may be much mistake) partly because it requires much time and pains not attended with such secular Advantages as other Studies more easy and delightful. Since its restauration it hath had somewhat the fortune of Chemistry, and hath been by degrees inspected, improved and used not only by men of whimsy, memory, or vanity, but by the more Wise, Judicious and Philosophical. Many of both sorts have given us a large account and examples of the great usefulness of it: perhaps besides some more instances of what they have observed I may suggest or more insist on one or two which they have not taken so much notice of.  
First then, The very knowledge of the opinions and customs of so considerable a part of mankind, as the Jews now are, and especially have been heretofore, is valuable both for pleasure and use. It is a very good piece of History, and that of the best kind, viz. of Humane Nature, and that part of it which is the most different from us, and commonly the least known to us. And indeed the principal advantage which is to be made by the wiser sort of men, of most writings, is rather to see what men think and are, than to be informed in the Natures or Truth of things they writ of; To observe what thoughts and passions have run through men's minds, what opinions and manners they are of. Particularly it is of good importance here to take notice of the strange ignorance, the putrid fables, the impertinent trifling, the ridiculous discourses and disputes, the odd conceits, the fantastical observations and explications, the childish reasonings, the groundless arrogance and self-conceit, the superstitious temper of this people universally, except Maimonides and one or two Modern more Philosophically given, who yet had enough of it too. The very Spirit of Hypocrisy, Weakness, Pride and Superstition, which our Saviour and the Prophets, those illustrious Preachers of inward and real Righteousness, of a solid and intelligent Piety and Virtue, reproved and inveighed against in their times, runs still generally through their writings. It appears yet by them, how blindly or hypocritically they prise the smaller matters of their Religion and their own additional circumstances beyond the weightier and more important. They make a great noise of their being Gods peculiar people, in special Covenant with him; of the Divinity of their Religion, and the jus Divinum of all their little institutions and nonsensical mysteries, especially of their Cabbala, either from the groundless and whimsical interpretation of some command of their Law, or from uncertain or false tradition; when in the mean time they little mind the great end and design of what is true and useful in them. They will dispense with Charity and Humanity itself, to observe their own decisions, while they think it lawful to compass the Death of an Israelite, who wears Linsey-woolsey, and unlawful to take up a Heathen out of the Sea ready to perish. They talk as if God were so enamoured of their Ancestors, and doted on their posterity, that he made the World only for their sake; and thought himself still so obliged to them for their honour they do to him, by preferring and choosing him and his Laws, and Religion, before others; that he must needs be their Protector and Saviour, nor ever suffer one of those his dear people to perish or scarce come to any harm. This is a disease in all Religions, and but too ready to creep into the best of Religions, Christianity itself. Which hath so expressly discovered, and severely condemned it, in the foolish Hypocrites of the Mosaical Religion, to which it succeeds. We may further also observe how much the Jews and other Oriental people, are given to strange, uncouth and strong imaginations, especially about intellectual things, like the Pythagorean's and Platonists, who had their Learning and Notions from the East and the South: which as it hath its use for invention and discovery, sometimes of more than what ever enters into the thoughts of the dull generality of mankind; so it is a great disadvantage of nature too, stuffing the mind with a great many impertinencies, follies and falsehoods, and that believed with great pertinacity, unless it be managed by the supreme faculties of understanding, reason and judgement. After all this a man may meet with some opinions among them, either by chance or Tradition, and many Institutions, Rites and Laws, with the explication and application of them, which may be good hints to Wiser Men. Though I have been generally inclinable to believe that the most of the considerable Doctrines among them, about intellectual matters in Divinity and Philosophy, As concerning the Nature and Attributes of God, some things of the Messia, the nature and orders of Angels, of the Holy Spirit, and Divine presence (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the Resurrection of the dead, the Immortality of Souls and their states after death, of the first and second death, of a kind of Purgatory, of the day of judgement, of original sin, etc. of some of which there is some account in the Theol. Jud. of Du Voisin; I say, I have been always prone to think that the Jews, especially the Modern, such as Ramban, Rasi, Saadia, Kimchi, Abarbanel, etc. have received them though insensibly, and not known to themselves, and with some mixture and interpolation of their own from Heathen and Christian Philosophers, Fathers, Schoolmen, who first taught them and set them about in the World. I have said the most not all; and this I think I could make probable in many particulars, if this were a place for it. But this is enough for the first Advantage.  
A second use of the Talmudical and Rabbinical Authors, may be the confirmation of the History of our Saviour Jesus the true Messiah. That there were such persons as Jesus and his Disciples, who lived in such a Country, and in such an Age, that he performed such actions, and delivered such discourses, that there was such places, opinions, customs, practices, public and private, in that time. For the Jewish Writers, who then lived or not long after, and others from them make mention of these matters of fact, they report to us such usages and rites among themselves, they relate and discuss such opinions and controversies; Their stile and phrase is perfectly the same with that of the Evangelists, nay much of the matter too, such as Proverbs, Parables, Similitudes. Now what confirms or weakens the credit of an History in some particulars doth it in all the rest; for the oftener any one relates things truly or falsely, the more probable it is he may do so again. Were it not in our own Tongue I should think it almost superfluous to give but an instance or two, out of many of our own observation, there being so great a number already produced by our Author, and other Learned Men, to commend and encourage this study. How like to that of our Saviour, in his Sermon on the mount, Matth. VI 25. and Luke XII. 22. Therefore take no thought for your life, what ye shall eat, or what ye shall drink, etc. is that, in the Babylonian Talmud, in the Gemara of the Treatise Sota, fol. 48. col. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 'Twas a saying of Rabbi Eliezer the elder, That whosoever having one morsel in his basket, inquires what he shall eat on the morrow, he is no other than one of little faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This same saying is quoted by our Author, in his Horae Heb. but at the second hand, out of R. Abuhabb's Preface to Menorath Hammaor. And again, T. B. kidd. in Misn. Misn. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Shall the Beasts and the Fowls be fed without solicitous care and trouble, and shall not I who am created to serve my Master and Maker? Again, Matth. X. 35, 36. Our Saviour tells his Disciples, That he was come to set a man at variance against his father, etc. We meet with the very same Tradition almost in the same words, T. B. cap. 9 mis. 15. The citation is too long to be all recited. It gins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose, That about the time of the Messiah, impudence should abound, etc. and then a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The son shall revile and ill treat his father, the daughter shall rise up against her mother, and the daughter in law against the mother in law, and a man's foes shall be they of his own household. R. Judah tells the same story in T. B. Sanhed. fol. 97. Col. 1. Although these unwonted things seem to be spoken by these Rabbins, not as the consequents or effects, but as the immediate precedents of the Messiah coming. Some of the most notable parables of our Saviour, in the Gospels, we meet with them, the very same or very like, with some few alterations in their Talmuds. That of the rich glutton, Luke XVI. in T. B. Gem. Berac. That of the Labourers in the Vineyard, Matth. XX. in T. H. Gem. Berac. That of the Marriage feast, and the wise and foolish Virgins, T. B. Gem. Schab. 153. These translated by Cunrade Otho, are already cited by Sheringh. In his Preface to Codex Joma. The last of which is loosely and ill rendered, with additions and omissions, for the better explication and accommodation of it to the Text of the Evangelist. Furthermore, how exactly true doth that reproach of our Saviour to the Scribes and Pharisees appear, Matth. XXIII. 3. from their own disputes and decisions, in T. B. Maas. Misn. cap. 4. Mis. 5. our Saviour pronounceth a woe against them for their greater care and accuracy, in paying Tithe, of Mint, anise and Cummin, than in Judgement, Mercy and Faith. Their great Doctors and Wise Men, in the place cited, make it an important question, whether anise (which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) should give Tithe of its seeds, leaves, stalks or sprouts altogether (as I suppose). R. Eliezer was of opinion that it ought: but the Wise Men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who always carry it, judged that nothing was to be Tithed in its leaves and seeds, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasturtium & Eruca, which some English cresses and rocket. Scores of places might be here set down which have not been taken notice of by other Authors: nor was it worth their while always to do it, unless very briefly to indicate such a custom or phrase, and the places in their Authors where for curiosity or exercise they may be found. And to keep myself within the bounds of a Preface, I will here together just note many places in the Talmuds where there is mention made of our Jesus, that the learners or learned may consult them at their leisure: Most of them are to be found scatteringly in Buxt. Lex. Talmud. only we must observe that partly out of ignorance, partly out of malice, they have mixed many fooleries and falsities with what is true. In T. B. Sanh. Gem. 43. 1. It is delivered as a Tradition, that Jesus was hanged (upon a Cross) the day before the Passover, because he had enchanted, seduced and drawn away the people; that it being proclaimed three days for some person to appear in his behalf, to testify his innocence, there was none found to do it; that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regno propinquus, i. e. either of the Royal Family or in favour with some Courtier; that there was five of his Disciples (the names except one agree not with ours) who pleaded they were not to be put to death. Again, in the same Treatise, fol. 101. 2. and in Sot. 47. 1. they say, Jesus used enchantments and sorceries; and they tell a story of his going into Egypt with one Joshua son of Perachiah, and that he was excommunicated by R. simeon. The rest of the places are T. B. Avod. Zar. 17. 1. and in those which speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostate. By whom Buxtorf and others think they covertly mean Jesus. As T. B. Sanhedr. 67. 1. Schab. 104. 2. and T. H. Sanhed. cap. 7. about the end. It were easy to fill many sheets more under this head: but these are abundantly sufficient for instances of this second use of Talmudical and Rabbinical skill. The Reader also in perusing this Volume will find a multitude of passages and observations to this purpose, and particularly Chap. 9, 10. Of the Temple Service: and Sect. 77. Of the Harmony of the New Testament.  
To these aught to be added the known benefit and advantage of the interpretation of many places of the Old Testament, concerning the Messiah; the rendering more probable even to Christians, and the establishment of many Christian Dogms against the Jews, denied by some, or many, or almost all the later of them, from Authors and Writers of greatest Authority in their account. As to this last point against the the Jews, it matters not so much of what Authority they are in themselves, (though some may be allowed them) or from whence they had their opinions. Such are for example, the time of the Messiah coming, the excellency of his Nature, the greatness of his Power, that he was to be a Spiritual Prince, to have Spiritual Power against Satan, and to turn him and wicked men into Hell; yet a Calamitous, Afflicted and Despised Person, though highly Meritorious, the Justification of men for his sake, his satisfaction by his Merits for the sins of penitents, etc. I do not say that what we meet withal among the Jews, especially more ancient, is exactly the same with these Christian Doctrines; but that at least it is so like, and comes so near them truly and intelligibly explained, that they have reason to be fairly disposed to the belief and reception of them.  
And, First, I will very briefly put together (that I take in as much as I can into this Preface) many Scripture interpretations, especially of the Ancients, concerning the Messiah, to which many more may be added. Isa. I. 6. His Name shall be called Wonderful, etc. Maimonides in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confesseth these six Names to belong to the Messia, construing the words as we do. So doth ABen Esra. But R. Lipman, R. Selomo and D. Kimchi make another construction, viz. that the mighty God, the everlasting Father, etc. shall call him (the Child) Wonderful, etc. Isa. XI. 1, 2. and there shall come forth a rod out of the stem of Jesse, etc. The Gemarists in T. B. Sanh. 93. 2. and Maiem. in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee Paraphrast interpret it of the Messia, Isa. LII. 17. Behold my servant shall deal prudently, he shall be exalted, etc. Tanch in Jalkut understands it of the Messiah, and R. Houna in the same place refers the fifth vers. of Chap. 53. He was wounded for our Transgressions to the afflictions of the Messiah. That whole Prophecy is generally by the Ancients interpreted of the Messiah; though R. Saadia, and ABen Esra, whom Grotius thought good to follow, refer it to Jeremy; and the Kimchis, R. Solom, and ABarbanel, with much less reason or sense, to the people of Israel. Isa. XI. 10. To it shall the Gentiles seek. In Beres. Rabb. fol. 110. it is said to be meant of Messiah: So indeed do all the Jewish interpreters. Isa. II. 4. And they shall beat their swords into ploughshares, etc. it is spoken of the times of the Messiah in Jalk. out of T. B. Schabb. Zech. XI. 12. And they weighed for my price thirty pieces of Silver. R. Chanian, and R. Jochanan in Beres. Rab. are of opinion that those thirty pieces were thirty new precepts, which the Messiah was to bring with him, whence would follow some change in their Law. Though there are there who object that those thirty precepts are to be given to the Gentiles, not to the Israelites, as the Scholiast R. Issachar there interprets it. Zech. XII. 10. And they shall look upon me whom they have pierced (which place I think may be better rendered to secure it against the Grammatical objection of the Jews) R. Dousa in T. B. Succ. 52. 1. will have it meant of the Messiah the son of Joseph. Mich. V 2. Out of thee shall he come forth unto me, that is to be ruler in Israel. The Chaldee Paraph. tells us this is the Messia. Buxt. in his Lex. Talm. gives us above sixty places where the Chaldee Paraphrasts mention the Messiah: Many or most of which interpretations or allusions being fantastical, and not owned by any Christian Expositors, who have handled the Scripture with Judgement and Sobriety, are impertinent to our purpose. Although I fear I have already cloyed the reader with the first sort of citations, yet I must beg his patience a little while, for one or two more of the second, viz. those that belong to the establishment and more easy reception of some Christian Dogms. That Gloss of Tanchuma in Jalkut on Isa. LII. 13. a place just before mentioned is now quoted by every body. The words of the Prophet are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Behold my servant shall deal prudently, he shall be exalted, and be extolled, and be very high. That ancient Author glosseth, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King Messiah, He shall be exalted above Abraham, extolled above Moses, and high above the ministering Angels; For it is said, (Ezek. I. 18.) As for their heights or backs, there is a height above them. I know in the Hebrew this last sentence brought for proof, may and aught to be otherwise rendered: But it is sufficient to my purpose that the sense must be as I have translated it, according to this ancient Author, because otherwise it proves not the thing for which it was quoted. Now that which is principally observable is that by the living creatures in Ezekiel. This Author and others understood the supreme order of Angels (of which they make seven) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy animals, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate rings, they backs, they mean their dignity: and yet they say there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a height or dignity above them, which was that of the Messiah; and therefore that he was next God the fountain of being: And why not then that he did from eternity emane or issue from him. This Doctrine of this ancient Author is directly contrary to the opinion of Majemonides, who tells us, that the dignity or eminency of the Messiah should be greater than that of all the Prophets except Moses. But nothing can be more agreeable to the first Chapter of the Epistle to the Hebrews and especially to the 7. & 14. verses; and indeed this Chapter, and the beginning of St. John's Gospel, and the Epistle of Judas, and many things in St. John's and St. Peter's Epistles, in the Apocalypse and elsewhere, have so much of a Cabbalistical strain, both as to matter and phrase, that the Jews methinks should have a kindness for them, if it were but only upon that account. I should here scarce mention so whimsical a Writer as Baal Hatturim, who seems to attribute at least the formation of the Chaos to the Messiah; did not our Learned Author, in his Harmony of the New Testament, tell us that the same is to be met withal in Zohar and Bahir, two of the most esteemed books among the Jews. Upon the words, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God moved upon the face of the waters, Gen. I. 2. that Author notes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Spirit of the Messiah. Nor is that Translation and Paraphrase of the Chal. Paraph. Isa. LII. 13. to the end of Chap. LIII. now I suppose less commonly known, where Justification or Remission of sins is so plainly ascribed to the intercession of the Messiah. Chap. LIII. 4. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore he shall pray for the remission of our sins, and our iniquities shall be forgiven for his sake; and vers. 6. & 7. In the Chaldee, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. we all of us have been scattered like Sheep, every one strayed and wandered in his own way: But it hath seemed good to God to forgive us all our sins for his sake, he prayed and was heard, nay before he opened his mouth he was accepted. It may indeed be some doubt whether the Paraphrast by this, He, who shall interceded, understands the Messiah or some other; because those things which are spoken from vers. 13. of Chap. LII. to vers. 4. of Chap. LIII. He seems to mean them confusedly, sometimes of the Messiah, and sometimes of the people of Israel, as many of their modern Authors do: But the doubt may soon be resolved by observing, that he attributes remission of sins to the same person, of whom he saith, That he shall gather the captivity of Israel, and shall send the wicked to Hell: But this cannot be meant of the people of Israel, and consequently it must be understood of the Messiah. Nor is it any wonder that the Jews should do this honour to the Messiah, when they give so great a part of it to their Ancestors, Abraham, Isaac, etc. The Jerusalem Targum, Gen. XXII. 14. introduceth Abraham, desiring of God that when the children of Israel should address themselves to him in time of necessity, he would remember Isaac's voluntary oblation of himself to be a sacrifice (for so they think it was) and pardon them and forgive their sins. And in T. B. Ber. 7. 1. there is one Rabi who interprets those words in Daniel's prayer, Dan. IX. 17. for the Lords sake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for Abraham's sake. But the plainest and clearest place to this purpose, as if it had been written by a Christian under the disguise of a Jewish style, is extant in a book of great repute among the Jews for its Antiquity (Though for some reasons I conjecture the Author lived after Mahomet's time) called Pesikta. It is quoted in Jalkut on Isa. LX. 1. Buxtorf. hath already given us this place largely translated into Latin, in Arc. foed. cap. 14. I'll here set down as little as may be of it, for brevity sake, with an observation or two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God beginning to make a Covenant with him (the Messiah) thus bespoke him. Those whose iniquities are hid with you, will put you into an iron yoke, with which they'll make you like an heifer almost blind with labour, and strangle you; for the cause of their iniquities your Tongue shall cleave (with grief and drought) to the roof of your Mouth. Do such things as these like you? To which the Messiah answers, Perhaps those afflictions and sorrows may last for many years. God tells him, That he had decreed him to suffer them for a whole week of years, but if he did not consent thereto he would presently remove them. To whom the Messiah returns, That he would most willingly undergo them upon condition that not one Israelite should perish, but that all of them should be saved. Those who lived and died in his days, those who were hid in the Earth, those who were dead since Adam, even all embryos and untimely births, finally all who had been or should be created.  
Are not these expressions very near the Christian Doctrine of the Messiah suffering for the sins of all mankind, or of Christ's being a propitiation for the sins of the whole World? Only these true Jews according to their wont uncharitableness and arrogance, restrain the benefit to themselves. Again the same Author Pesikta tells us, That it is a tradition of their Masters, that in the month Nisan their forefathers are to rise up and say to the Messiah, O Messiah, Although we are your Ancestors, yet thou art more excellent than we, because thou hast born the iniquity of our sons, and harder, and heavier afflictions have passed over thee than ever yet happened or shall happen to any man, etc. Is it your pleasure that our children should enjoy the benefits which God will bestow upon them? For peradventure because thou sufferest even from them while they cast thee into prison (he came unto his own and his own received him not, John I 11.) thou mayst be less favourable unto them. To whom the Messiah answered, That what he had done, he had done it for the sake of them and their children. What's all this but what the Christians teach, that the Messiah was to be a person despised ('tis there one instance of his condition) afflicted and cruelly used even by his own Kindred and Countrymen? It is true, in the same place of the same Author, we have two traditions likewise of the victorious, pompous, splendid and prosperous state of the Messiah at last: but they are different traditions of different persons, the one of R. Isaac, the other of R. Simeon. And then suppose they had been of the same persons, yet still the Messiah was to have been a man of mighty sufferings; and no marvel if they withal retained their inveterate Opinion of his temporal Power and Greatness. In the same place, a little before, they feign a short Colloquy (according to their fashion) between God and Satan; where God tells Satan, That the light which he saw under his Throne of Glory belonged to him, who should in time confound him with shame; and that Satan when he saw it fell down and trembled, crying out, that He truly was the Messiah, who was to cast him and all the Heathen people into Gehenna. For this purpose was the Son of God manifested (saith St. John I. 3, 8.) that he might destroy the works of the Devil. Much more might be observed and transcribed in this quotation, and many more instances might be brought: but I am to remember I am writing a Preface not a Treatise.  
But lastly, The principal use of Talmudical and Rabbinical Authors is yet behind, namely the right interpretation of the Holy Scriptures, especially of the New Testament. Inspired writings are an inestimable treasure to mankind; for so many sentences, so many truths, but then the true sense of them must be known; otherwise so many sentences so many Authorized falsehoods. Whatever therefore contributes to the finding out of that, must in proportion be valuable. And no greater help to do it with ease, speed and plainness, than the knowledge of the Phrases, Opinions, Laws, Rites and Customs, as well as other circumstances of the Jews at the time of those writings. This appears from the great and frequent ignorance or mistakes of many both ancient and modern interpreters, who had as great a share of piety, parts and wit, and other suitable qualities as other men, but wanted this assistance; and even Jerom and Origen who had the most skill would have done better if they had had more of it. In this age all Commentaries are full of this kind of Learning, and none hath more frequently, and perhaps to better purpose made use of it than this our laborious and learned Author. I will only here, as I have done in the particulars before, add an instance or two out of many of our own observation, and put an end to this short essay of the utility of oriental Learning. In Matth. XII. 36. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or idle word, for every one of which our Saviour saith men shall give an account (he doth not say shall be condemned or punished) may perhaps be of the same importance with that which the Talmudists and Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the talk of those who are idle, at leisure, have little to do; such as is used among people in ordinary conversation when they meet together. As what news? How doth such a person? Or the like. Even this may be well or ill done, prudently or foolishly; and therefore even of this an account will be required. See Maiem. Comment. in Pirk: Au. cap. 1. That of our Saviour's promise, Matth. XVIII. 20. Where two or three are gathered together in my Name, I will be in the midst of them; is well paralleled and illustrated by the saying of R. Chaninah Pirk. Avo. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If but two together employ themselves in the Law, the Shechinah or divine presence will be among them; the like also T. B. Ber. 6. 1. That of St. Mark XIV. 56. concerning the false witnesses against our Saviour, that their witnesses agreed not together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be somewhat explained by the custom we read of in T. B. Sanh. Misn. cap. 5. they used to put seven questions to every one of the witnesses apart; namely in what Jubilee or space of forty nine years any thing was done, in what year of that Jubilee? What month? What day of the month? What day? What hour? What place? If the words of the witnesses agreed not, the Testimony was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an idle Testimony which was to no purpose, if they did agree it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm and effectual Testimony. And a somewhat more obscure saying of our Saviour to the Samaritan woman, John IV. 14. Whosoever drinketh of the water that I shall give him, shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life. This may receive light from a like saying in in pir Avo. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Law gives him that studies in it a Kingdom, Dominion, Sagacity in judgement, revelation of its secrets, and becomes to him like a never ceasing fountain, and mighty flowing river. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the refreshment of Spirit in the World to come, of which R. Jacob (in pir Au. cap. 4.) pronounceth that one hours' enjoyment is more worth than a whole life in this World, is very like St. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the times of refreshment which shall come from the presence of the Lord, Acts III. 19 The Apostles advice, Cor. I. 8. to abstain from things offered to Idols; was in compliance with those Brethren who thought it unlawful from a Jewish Canon. T. B. Avod. zar. Mis. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to eat of the flesh which is carrying into an Idols Temple, but not of that which comes out, because it is of the sacrifices of the dead, i. e. to inanimate Idols or to dead persons. That place of 1 Cor. XI. 10. where St. Paul commands the women to cover their heads in praying, because of the Angels, would have given Critics and Expositors no trouble, if they had observed that the Apostle alluded to, and allowed of, the received opinion of the Jews concerning Angels being present, and that with curiosity in some humane affairs of importance, but especially in Religious matters. We may learn thus much and smile into the bargain from what we read concerning R. Joshua and R. Jose the Priest in T. B. Chag. 14. 2. 'Tis this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
To this sense. As R. Joshua and R. Jose the Priest were walking together they said one to another let us discourse of the Mereavah or Chariot (that is the Metaphysical part of their Cabbala or traditional mysterious Philosophy, so called from the vision of Ezekiel where they think it was mystically taught) R. Joshua began (and it was upon the day of the Summer Solstice) presently the Heavens were covered with clouds, and there appeared a kind of a Bow in a cloud, and the ministering Angels were crowding to hear as men use to do at the solemnities of the Bridegroom and Bride. This story will not fail to bring to our minds that of St. Peter 1. I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into which things (the matters of the Gospel) the Angels desire to look into. Which makes me a little wonder at the opinion of our Author, pag. 303. so well versed in those Books, that by the Angels are meant the Devils making a bait of the beauty of the women to entangle the Eyes and Hearts of the men. Perhaps he hath changed his opinion in his notes upon the Epistle to the Corinthians which I could never yet see. He that reads in the Chaldee Paraph. commonly called Jonathan's on the Pentateuch, Gen. XXXV. 25, 26. That the Angels used to meet together at certain times to praise God vocally; and in the same Targ. as also in the Jerusalem, how the Angel which wrestled with Jacob desired him that he would let him go because that very morning was his first course from the Creation with others to laud and praise God; He that reads the long story of R. Chaninah and R. Kasma. in the Medraschim Printed with Zohar, fol. 46. pag. 2. col. 2. concerning the Angels Aza and Azael (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who murmuring and rebelling against God, and by him tumbled down from his holy place, and then clothed with airy vehicles, playing pranks with women, were bound with long Iron chains to the mountains of darkness; I say he that reads these, cannot but refer them to 1 Cor. XIII. 1. The Tongues of Angels; and 2 Pet. II. 4. The Angels that sinned and were cast down to Hell and delivered into chains of darkness; and Judas vers. 6. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness. I have put as many things together here as I could conveniently, and could add much more. But it is time to put an end to this part of our little dissertation, and to draw to a conclusion of the whole.  
In the beginning of our Preface I promised something concerning this very worthy and learned Author. It is but a little I have to say of him, but it is all that either my own knowledge or others, not very forward information would amount to. He was born in Staffordshire, and educated in Christ's College in Cambridge, but in that Age when the strain of Opinions in Divinity ran generally another way, after the first Foreign Reformers, before things were so calmly, impartially and perhaps judiciously examined. He lived, and publicly appeared, principally when Factions grew high, and were in great ferment; when the Populacy, the worst of Masters, all being done, the most ignorant, selfish and ungenerous were courted; when public accusation was the fashion, and all things found fault with right or wrong; when affairs were carried with clamour, confidence and violence, with pretences and appearances of Religion and Reformation, backed with a present success. And it was no wonder if some good and innocent men, especially such as he who was generally more concerned about what was done in Judea many Centuries since, than what was transacted in his own Native Country, by the intrigues and designs of Enthusiastical or Hypocritical Politicians; I say it is no wonder if some such were born away to some compliances in some opinions and practices in Religious and Civil matters, which they themselves afterwards upon more sedate and serious reflection did not allow. And yet it seems his innocency from any self-interest or design, together with his Learning, secured him from the extravagancies and follies of the Demagogues, the people's Oracles, every one of which affected to distinguish and signalise himself by some peculiar Doctrine or Custom; but in truth were no more fit for Teachers and Governors in Religion, than Mountebanks to compose Dispensatories, or to be Precedents of Colleges of Physicians.  
For one little proof of which, when in the University itself, the use of the Lords Prayer was generally laid aside, He did in the University Church, as I remember, both produce and discourse his own opinion, concerning the obligations to use the form of it in Public; and accordingly to testify his more than ordinary assurance and zeal, recited it both before and after his Sermon.  
His preaching in the University in his course (which he seldom omitted) was to the most judicious and best disposed (and there were many who began carefully to examine things when heats were over) very acceptable. For he always brought with him some new and considerable notion, either in the explication of some place of Scripture, or confirmation of it, which was usually followed with some application, delivered with a very sensible and grave Piety.  
He was for his temper, as far as I know, or have heard from those who knew him better, and may be gathered from many of his Prefaces, of as great modesty as learning; humble and mean in his own opinion perhaps to an excess. Where the greatness of that amiable virtue (a thing rare) seems to have betrayed him to an error in judgement concerning himself and his own value, and too long Commendations and Eulogiums of others. As he was most obliging and kind himself to others, so by what I have heard he was the most sensible of their obligations to him; which might be the cause why he was in some cases so liberal in his acknowledgements and praises: Having more regard to the favour he received than to the right or other qualities and circumstances of the person who bestowed it. He was most assiduous and laborious in his Study where he spent almost the whole time, and peradventure somewhat too much when he was in a station of some action and government.  
His Learning is best known from his Works. It lay principally in History, Chronology, Systematical Divinity, the Oriental Tongues, but above all in Rabbinical and Talmudical Authors. In these last doubtless he had spent a great deal of time, and taken a vast deal of pains, and I do believe I have reason to say, as far as appears by writings, that he had been the most conversant, and was the most skilled, in the two Talmuds (the principal part of Jewish Learning, being their Canon and Civil Law) of any man in Europe. And his Ability in this sort of Knowledge and Learning was so well known and esteemed, in the time of the edition of that Herculean, and incomparable Work of the English Polyglot-Bible (though now too low prized) that he was often consulted, and did as freely communicate his Observations and Collections. In the Apparatus to it are Printed his animadversions upon the Chorographical Tables or Maps of the Holy-land made by Adrichomius Trinius, etc. in which he discovers and corrects a great number of gross errors; and his opinion is more than once cited in the Prolegomena. All which is but very little in compare with what he hath since done in his Chorographical disquisitions, before his Horae Hebraicae, on Matthew, Mark, Luke and John, but of this others perhaps ere long will give an account.  
It is not so foreign to the Argument, and design of this Preface, to take notice here by the way, and upon this occasion of the French Critic, now so much in vogue with us, Father Simon; who as he hath indeed in that Book of his, given very just commendations to so great a performance; so he hath been pleased to find some faults therein, and to make many other observations and reflections concerning other matters, with reason little enough. As for example, perhaps because he saw the compilers of those many great Volumes so good husbands as to give us the Alexandrine Copy of the Septuagint, as it were in the Margin, by noting only the differences from the Vatican Copy: He thought they would have done well to have given us in like manner the Samaritan Text and Version of the Pentateuch: whereas there are not the same reasons. Perhaps there are more and more considerable differences between the Hebrew and Samaritan than between the two Copies of the Seventy; and then the reading of the Hebrew in Samaritan letter, and that without any points, as also the being acquainted with the dialect of the Samaritan Version, so very remote from the Hebrew, and somewhat different from all other of the Chaldee Paraphrasts, were sufficient reasons besides others for the Printing them as they are done entirely. And indeed they would have been much to blame if they had omitted them, and followed some such advice as that of this Author.  
But his reflection upon the Protestants in another place wants either judgement or sincerity; where when he hath showed, as he thinks, the very great difficulty in translating the Holy Scriptures, he infers the great ignorance of the Protestants, or the little pains they have taken in finding out their difficulty, when they affirm that the Word of God contained in the Scriptures is plain and not at all intricate. But what Protestant saith so? They say indeed, that the matters necessary to salvation are plainly contained in the Scriptures; which in my opinion is so certain and easy a truth, that neither he nor any other will be able to confute it; and for my part I am so far from believing that all necessaries to salvation are not plainly contained in the Scriptures, that I think both they and a multitude of not necessaries too (though of great use) are there plainly to be found. Yet I am not ignorant what they have ever ready to object against Protestants.  
And for his explication of Authentic, viz. A faithful Copy which 
Hist. Crit. lib. 2. cap. 14.  one cannot suspect to have been altered. It is not only equally (as himself honestly acknowledgeth) but much more applicable to all the Modern Latin and Vernacular Translations than to the Vulgar Latin, a great part of which no body can tell what it is or whence it comes. For the present Hebrew Copy itself, though it may have its defects: yet without doubt coming infinitely nearer the true first Original, as himself confesseth, than the Vulgar Latin, must be a more faithful Copy, and consequently more Authentic. And then all the Modern both Latin and Vernacular Translations, though they have their faults, not every where truly rendering the Hebrew, yet more agreeing with the present Hebrew than the Vulgar Latin, as every one knows, they must be more faithful Copies, and consequently more Authentic too.  
And in effect the reasons of the ingenious Parisian Divine, who is so well pleased with this Notion for the Authenticness of the Vulgar Latin, 
Defence of the Crit. Hist. p. 57  are only because the Council of Trent hath said so; and those of Father Simon an unreasonable suspicion of all other Translations from the Hebrew, 
Hist. Crit. lib. 2. cap. 14.  and the long use of it for some Centuries in a corrupted ignorant Church.  
It is pretended for the reputation of that Council by this Critic, Bellarmine and others, who were too Learned not to see the advantage of Protestants against the Romanists by this Decree; that the Council did not intent either to exclude the present Hebrew, or to prefer the Vulgar Latin before it. But either the contrary is true, or else they were strangely negligent in a most important affair which they should have first settled, viz. the best Version of the Holy Scriptures. Otherwise why did they not appoint some of their own to review and correct the Latin Translation of San. Pagn. from the Hebrew, encouraged by Leo the tenth, or else to make a new one and a better? Besides the words of the Decree, in publicis lectionibus, disputationibus, praedicationibus & expositionibus pro Authentica habeatur, & ut nemo eam quovis praetextu rejicere audeat vel praesumat. Can infer nothing less than that every one should be bound, either quite to neglect the Hebrew and consequently to exclude the use of it, or else wheresoever they found the Vulgar Latin differing from or contrary to the Hebrew, yet to stick to the Vulgar Latin; and what is this but to prefer it before the other?  
This methinks is a considerable instance of the indefensibleness and wilfulness of some of the opinions of the Roman Church. Wherefore this Learned and industrious Critic follows the present mode of France to make the most plausible and tenable explications of their received Dogms; which for my part, supposing they be not only plausible but true, shall have not only my permission but commendation. But that they have been always the general sense of their Church, or though true, aught to be imposed upon all Christians as conditions of Communion; the one I do not always believe, the other I do not by any means allow. I am glad to see such effects of the increase of solid knowledge amongst a people more ingenious, free and generous, that they are ashamed somewhat of follies and falsehoods though too ancient and too much Authorized.  
This Writer indeed is Learned and hath much considered the task he undertakes; but all is not extraordinary, and all that is so is not perhaps true. For very many things are now commonly known, and many observations concern the Pontifician or the more early reformed Critics and Commentators, altogether ignorant or indifferently skilled in Oriental Learning, nor gotten out of the prejudices of an infallible Church or more modern Systems, not then to be questioned without the suspicion of Atheism or Heresy. Many also are his remarks, which though they have the hap now first to appear in public, yet they have been taken notice of by many among the Protestants, who have not been so forward to publish them, but chose rather to reserve them to longer consideration. And in general I think it may be observed that that Learned Genius, that free, judicious and serious Spirit, in Philosophy, Morality and Religion, which hath of late showed itself amongst the French, hath been much earlier and more propagated among us here in England; if it be not again oppressed or discouraged by confidence, superstition and interest. For I look upon Roman Catholics, till lately in France, under too much restraint, and the reformed generally under too much employment, and both under too much prejudice to make any considerable discovery or improvement in Science, Religion and Learning. In fine, as there is in this ingenious and new Critic many unusual and useful remarks, so he will give occasion for, and hath need of many Animadversions.  
But to return to our Author, What he hath written in Latin is as much and perhaps more considerable than what is here collected in English: The various pieces are now with us Translated into our own Tongue, and Printed altogether also in one Volume. Amongst these are his Horae Hebraicae & Talmudicae upon the first Epistle to the Corinthians, which I had not seen when this Preface was first written and gone off from the Press, but since I have seen and perused it. And the managers of this whole Edition for some reasons of their own, having deferred the perfecting and publishing of it till this present time, have put me upon a necessity of altering some things in this sheet, and given me opportunity of adding others.  
I have before in this Preface mentioned the most natural and easy interpretation in my Judgement of that so much criticized and seemingly difficult place 1 Cor. 11. 10. For this cause ought the Woman to have power on her head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Angels. It seems a received opinion among the ancient Jews, that some of the good Angels, when they pleased, used to be present with some curiosity and concernment in their Religious affairs and assemblies, as perhaps the evil ones were in the filthy and Idolatrous ones of the Heathens which were by their own contrivance, suggestion and encouragement. This opinion in itself not improbable to reason, the Apostle might approve and make use of. It was there somewhat unexpected to me that our Author so well versed in these writings should not take notice of it: but that contrariwise in Page 303. of the ensuing Volume he should interpret that place of evil Angels making a bate of the beauty of Women to entangle the Hearts and Eyes of the Men. Yet I suspected that he might have changed his opinion in his Notes upon this Epistle to the Corinthians. But now upon perusal I find he hath here taken little notice of the first, and I think most genuine interpretation, and started a new one. Because of the Angels, that is saith he, because of the messengers or deputies of espousals, the Women were permitted the liberty either of unvailing their faces to show their comeliness and beauty, or of vailing them to show their modesty. Which interpretation as it shows his notable conjectural faculty, so it seems to me remote and improbable.  
For first, It is hard to find any instance in the Scripture where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any addition signifies an office and not an order of beings which we call Angels: nor in the Rabbins themselves, as he acknowledgeth, do we find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying those deputies, unless they have been before mentioned together.  
Secondly, The Apostle speaks not only of Women to be married, but of Women in general married or unmarried: whereas the reason by this interpretation of the women's having power on their Heads would reach only the unmarried. But this only occasionally and to fill up a Page.  
In the late ill and unjust Times he was not for nothing taken from his Country employment, and put into the Mastership of Katherine-Hall in Cambridge; By those who out of interest did oftimes respect and draw in Persons of some Account and Reputation for Learning. Here he continued till the happy Return of our Sovereign to the rightful possession of his Crown and Kingdom, when he soon ranged himself in the Church of England, in which his Innocency and Learning were so far taken notice of by his Superiors, and especially the late most Reverend and Generous Archbishop, and the Lord Keeper Bridgman, two impartial countenancers of honest Men and Scholars, that (as I have been informed) they always used him with kindness, respect and liberality. And indeed his Dedicatory Epistles before his Latin Commentaries on St. Mark and St. John are sufficient witnesses both of his Benefactors and his gratitude. By their care and bounty it was, that what he had before his Majesty's Restauration, was continued to him, and moreover a Prebendary of Ely bestowed upon him. In those Stations he followed his Studies, and constantly and honestly discharged his duty till his Death, which happened in December in the year 1675. And thus much of the Author. Much more without doubt might be said to his Advantage by those who had more acquaintance with him or knew him better. I have done what right I could to his Worth and Memory.  
It remains only, in the last place, that we say something concerning this Edition of these several pieces of the Author, and so conclude this somewhat long Preface. All his Writings being in very good esteem here among us, and in greater beyond Sea, where I have been more than once enquired of about them, and his English ones being grown scarce; some Booksellers were desirous to reprint these in English, and put them altogether in one fair Volume: In order to which they requested me to Dispose, Revise, Correct and put some Preface before them, which I have now done.  
I have ordered them according to their more natural use, not according to the time of publishing them by the Author: and therefore I have put in the first place, The general Harmonies of the Old and New Testaments, than the particular Books, as the Harmony of the four Evangelists, his Observations on Genesis and Exodus, his Commentary on the Acts of the Apostles, and in the rear his two Tracts of the Temple Service and Miscellanies, which contain many Observations applicable and useful, to the interpretation of the Scriptures. The latter of which was written by him when very young, and when that Learning was not so much cultivated nor dispersed by others Works, and therefore no wonder if there be in it many things now more ordinary and well known. I have Corrected hundreds of Errors both in the Texts and History, and in the Chronology and Figures. In the first notwithstanding I left some small Matters, as being uncertain whether they were the Printers faults or the Authors own way of Writing, which was sometimes a little out of the common road. My principal care was in the Hebrew, Talmudical and Rabbinical quotations, which were generally misprinted. This I thought more worth the pains, because the many Citations and Translations of these Authors, are a very considerable help for young beginners to understand them, otherwise tedious and difficult enough. They are many and very useful examples, so that many good notions may be gotten at the same time with the Language. In the Chronology were a great number of faults likewise to be mended: Those which were more manifest and plain I did alter; but some which to me seemed mistakes, yet uncertain whether it was the Author's opinion, I have left to the observation and correction of others if they see cause. And indeed it would have been endless to have examined all the little accuracies; as the Interregnums, the concurrent reigns of several Kings, especially the last and first years, when they were complete and in order succeeding one another, when they were in part coincident and concurrent, so that the last year of one should be the first of another.  
There is one thing generally altered for the best. Whereas in the former Edition the numbers of several Epocha's answering one another were set any how as the Printer could hit it, now they are put one over against another in the same line, except here and there where the Printers have neglected my directions in the Copy; of which I shall presently advise by an instance or two. There is also a place or two where I know not how to reconcile the numbers, as in pag. 99, 100 For Jotham's first year and Uzziah's last and the 3252d year of the World should be concurrent according to the Author himself; unless he gives a double sense to the word reign of Jotham; namely one more improper as Deputy to his Father Uzziah struck with Leprosy in his last year, and the other more proper by himself alone the year after his Father's death; which is a way of Solution he sometimes useth. How far it is to be allowed I am not here to say. I am not to set down my own but my Author's sense, be it what it will, or what others can make of it. And in general, once for all, I hope no man will think me obliged to applaud or approve every notion or remark of these Treatises. It is not my business to make an Author, but to give him made; not to tell what the Author should say, but what he hath said; every one may take or leave as he pleaseth. For he seems I confess too seriously to make and imitate Cabbalistical and Rabbinical observations, such as that of the Talmudists and Baal Hatturim. But sometimes perhaps the importance of the matter of the observation, more than the certainty or probability of it, might induce him to do so. Though indeed I think more generally it was his kindness for such Authors, and his settled opinion of the Authenticness of every point and tittle of our modern Masoretical Copies of the Old Testament. As p. 86. He observes that the Hebrew Text hath divinely omitted a letter in one word, viz. the letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth something; (as all Translations render it) and written it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a blot; to brand Gehazi for his villainy in running after Naaman, and desiring something from him in his Master Elisha's Name, 2 Kings V. 20. As the observation is taken from R. Solomon in his Commentaries upon that place, an Author much given to such Talmudical fancies: so it is also founded upon a mistake. For it is not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Copies which our Polyglotte Bibles followed, and in Athias edition, all that I had at present to consult besides Buxtorfes Bibles with the Rabbinical Commentaries. Here indeed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of which is I suppose the Masora's marginal note upon that word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Aleph in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting according to the Commentary or explication of R. Solomon Jarchi. It seems therefore only to be so written in the Copy which that Rabbi used and those who were pleased to follow him. Besides that the word which signifies a blot is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even this last is sometimes written with an Epenthetical Aleph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But enough of this trifle. Such also is his conjecture, pag. 129. concerning the reason of the transposition of the Hebrew letters (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Alphabetical Chapters of the Lamentations, or rather of the verses which begin with (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being set before those which begin with (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉); whereas (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Hebrew Alphabet is before (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). The reason may be (saith our Author) to hint the Seventy years' desolation of Jerusalem, because the Hebrew letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) stands for the number Seventy. If it were to denote any such thing, it might as well have hinted Eighty years as Seventy, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being the Numeral letter for Eighty. Besides the Syriack and Arabic Versions there have retained their usual and natural order. His note upon the extraordinary and unparalled punctation of the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our children belong the revealed things, Deut. XXIX. 29. With points over every one of those letters, nay with eleven points according to the Masora; I say this is of the same nature. It is, saith he, to give warning against curiosity in prying into God's secrets, and that we should content ourselves with his revealed will. But it is far more probable or certain, that these things were the casual mistakes or crotchets of some transcribers. His style also is often less proper, sometimes Grammatically defective, which is to be attributed to his perpetual converse with the Talmudists, Rabbins, and other Oriental Languages, whose Genius is so extremely different from that of the Western; and to the want of reading Authors in our own Tongue, being sufficiently employed with his own thoughts and compositions, and sometimes perhaps to the singularity of his notions. It may be observed also, that he often differs much from many or all other Chronologers; As in the time of Christ's birth, the time from Christ's Baptism to his Death, the two terms of daniel's seventy weeks or four hundred and ninety years. In his account from the Flood to Abraham's Birth, he differs sixty years, from the generality of computists, and that upon a different interpretation of Gen. XI. 26. and proof that Abraham was not Terahs' eldest son. From whence it necessarily follows that where he agrees with others in the intermediate intervals, as from Abraham's birth to the Promise, to their going out of Egypt, to the building and destruction of the Temple, etc. he must assign these to different years of the World, viz. sixty later than usual; perhaps in some points he may have as good reason and proof as others; of which let the Reader judge; for I intent not in this place to dispute or decide any Chronological controversies which are numerous, often operose and of little moment.  
'tis pity he finished not his Harmony upon the Evangelists and added not a fourth part, or perhaps as many as are Printed. But it may be the Bulk of them, and the time they would take up to perform them as the rest are done, he having by him other collections and designs might make him unwilling to go on. He might also suppose that some other hand in time might add the rest in the like method. So likewise his Commentaries on the Acts are imperfect, they go no further than Chap. IX. and the year of Christ 45. whereas the whole story reacheth to about the year of Christ 60.  
In the last place, according to promise, it is to be advised that all is not so well Printed as might be desired; some numbers are not so accurately placed over against other. As pag. 81. numb. 24. of Baasha. And pag. 81. The first of Jehoash should have been set two lines higher against the 15th of Jehoahaz. Sometimes a Column and Name at the head of it is needless; As pag. 49. Ahimelech. Sometimes the Name in the top of the Column mistaken; as pag. 50. Jair for Tolah and pag. 83. Ahab for Jehosaphat. But such small things as these, as they could not be easily prevented, so they may easily be remedied by any one who will make use of the Chronology. And as for other Erratas I hope they are not worth the pains of collecting, or else are such as will be at first sight mended by an intelligent Reader; The sheets being carefully corrected by a Reverend and worthy friend of mine in London, of long study and great skill in this kind of Learning; when I by the undeserved favour of my Superiors was called to an Honourable employment out of my own Country.  
To conclude all. As I doubt not but the serious and intelligent Reader in the perusal of this Volume, will see abundant reason highly to esteem the great and profitable labours of the Pious and Learned Author; so I hope he will be pleased kindly to accept my little care and pains in publishing it with decency and advantage, and thereby endeavouring to contribute some small assistance to the study and understanding of the Holy Scriptures, and consequently the Advancement of Piety together with the most useful knowledge in the World.  
G. B.   

SOME ACCOUNT OF THE LIFE OF THE REVEREND and most LEARNED John Lightfoot D. D.  
THE exemplary Virtue and Industry of good Men hath always had a considerable influence upon the manners of Men: Great Examples do work more powerfully than the most subtle Reasonings, and the most Elaborate Arts of Persuasion. For though Men are generally shy of an Eloquent and Witty Man, and apt to suspect an Artifice where they discern a piercing Wit, and a ready Invention; and consequently are little bettered by the strongest Arguments of Persuasion, but go on in a course of Vice, and Sloth in spite of all endeavours to reclaim them; yet there is something in a good Example which does more powerfully charm them: Here is a certain force not easily eluded: This confirms the Truth of what we should not without it so firmly have believed. Besides, it does after the most lively manner represent Virtue and Goodness to us, and its Desirableness, and its Beauties in the most sensible and familiar way that we can desire. A great Example does also convince us, That it is a possible thing to do Virtuously, and that our excuses are but pretexts and covers to our Sloth and Laziness.  
Hence it is that as the Death of a virtuous and good Man is a great loss to the Community, so the preservation of his Memory, and representing his Example to those who survive him, doth greatly advance the Public good. Many excellent Persons have passed through the World with little observation; They have affected privacy, and avoided crowds, and shunned Public notice. Their Modesty hath been as great as their other Virtues; and many others, who could not be concealed while they lived, have yet been soon forgotten after their decease, for want of some to do them right in transmitting their memory to posterity.  
Upon these considerations, and upon no other whatsoever, I have undertaken to give the World some small account of our Reverend and very Learned Author. I Sincerely declare I had much rather it had been done by any other hand: For, besides my want of time and leisure, and of many other helps needful for such a Work, which I could plead for my excuse; I might justly have expected that this should have been done by some one who upon all accounts was better provided for it.  
Our Author, John Lightfoot D. D. was born in the Rector's House of Stoke upon Trent, in the County of Stafford, on the 29th day of March (being Tuesday) Anno Domini 1602. As for this time of his birth I find it under his own Hand in one of his Academical Exercises, which he performed being Vicechancellor, in the stead of Dr. Arrow-Smith, Public Divinity Professor and Master of Trinity College in Cambridge, who was at that time Sick: He tells us there That that Doctor and Himself were born in the same year, on the same day above named, and almost in the same hour; that Doctor near Newcastle upon Tine in Northumberland, Himself near Newcastle under Line in the County of Stafford. For which he had a very dear affection, calling it, in one of his Epistles, his Mother, the Mother of his birth, and the Mother of his dearest interests. And in another, most passionately, and most elegantly, lamenting her under the miseries, that the Civil Wars had brought upon her.  
He was the Son of Mr. Thomas Lightfoot Vicar of Uttoxetar in the County of Stafford; A man not to be named without a preface of honour and respect. He was born in a little Village called Shelton in the Parish of Stoke above named: He was a Man of exemplary Piety, and of an industry indefatigable, and one of the greatest examples of this last Age for his constant care of those Souls which were committed to his Charge. This he shown by his constant Preaching, and diligent Instructing and Catechising the Youth of his Parish, which his Preaching did not excuse him from. He was a burning and shining light, and shown his love to his great Lord and Master by the unwearied care of his Sheep. He was in Holy Orders six and fifty years, and thirty six years' Vicar of Uttoxetar above named. Died July 21. Anno Domini 1658. and in the eighty first year of his age.  
Our Author's Mother was Mrs Elizabeth Bagnall, a Gentlewoman of a very good Family; Three of which Family were made Knights by Queen Elizabeth for their martial Prowess and Valour in the then Wars in Ireland against the Rebels. She was a Woman of exemplary Piety, and died Jan. 24. Anno Domini 1636. at the age of seventy and one.  
Our Author, when he was fit to be sent to a Grammar School, was committed to the care of Mr. Whitehead Schoolmaster at Morton-Green near Congerton in the County Palatine of Chester. There he continued till June, Anno Domini 1617. And thence he was sent to Christ College in Cambridge, where he was admitted under the Tuition of the very Learned and Pious Mr. William Chappel then Fellow of that House, and afterwards Doctor in Divinity, and Master of Trinity College in Dublin, and lastly Lord Bishop of Cork in Ireland.  
While he continued in Christ College he gave great proofs of a pregnant Wit, and great proficiency in his Studies. His Tutor told some of the Heads of the University, at that time, that he had a young Pupil, meaning Lightfoot, whom he thought the best Orator of all the Undergraduates in the Town. He made an extraordinary proficiency in his Studies during his stay in that place, especially in the Latin and Greek Tongues. For the Hebrew Tongue he neglected it there, and lost that skill in it which he brought thither. And for Logic he could by no means fancy that contentious and quarrelsome study, it being very disagreeable to the quiet genius of this young Student. He could not be so happy as to stay any longer in that learned Society than till such time as he was Bachelor of Arts.  
After this he was admitted as an assistant to his former Master, Mr. Whitehead, who was then Master of a famous School at Repton in the County of Derby, where he continued a year or two, and made great improvement in the Greek Tongue. His conversation there was as pleasing to the Master, as his mildness was acceptable to the Boys who were under his trust.  
Sometime after this he entered into Holy Orders; and the first place of his settlement, after this, was at Norton under Hales in the County of Salop: This was near to Bellaport in the same County, which was the Mansion House of the very Learned and Worthy Sir Rowland Cotton Knight, who was his constant hearer then, his Patron afterwards, and his faithful friend whiles he lived.  
This Sir Rowland Cotton was a Man of very singular learning: He was the Son of Mr. William Cotton Citizen and Draper of London: He had great skill in the Hebrew Tongue by the early instructions of Mr. Hugh Broughton, who often lodged, and, for some considerable time, resided at his Father's House. There were few places in the Hebrew Bible which he was not able readily to read, and render into English, when he was but seven or eight years of age, and he did not only understand but readily speak the Language. This worthy Knight our Author often mentioned as his great Friend, and a person of a most exemplary life, as well as of great Learning and Judgement. I have seen a Sermon of our Authors prepared to be Preached at his Funerals, in which he bewails his death; and complains at the close of it that he was hindered by the express Command of this worthy and modest Knight, upon his death bed, from saying any thing of him.  
This may seem to be a digression, but it is a very pardonable one, it being designed only to take an occasion of speaking well of one who deserved well of the World, and particularly of our learned Author, whose incomparable learning and skill in the Hebrew affairs are under God in great measure owing to the Learned and Religious Gentleman.  
Sir Rowland Cotton did, whiles our Author preached at the place above named, out of respect to his hopeful parts, take him into his own family, as his Chaplain: There he laid the foundation of his Rabbinical Learning, for which he is justly renowned, not only here in England but beyond the Seas. And that which put him upon it, as our Author himself would frequently relate it, was this. Sir Rowland would often question him in that Language, in which our Author was then but a Novice; and this after some time wrought upon him so effectually, that out of shame and indignation that he wanted that Learning, which his Patron had, he set himself close to the Study of the Tongues, and the Hebrew especially. He was ashamed to be baffled (as he confessed he often was) by a Country Gentleman; and that also in a piece of Learning which he by his Profession and his Character, was much more obliged to attain to than his Patron could be supposed to be. And this was the occasion of his applying himself to those very useful Studies, to which otherwise probably he would have continued a stranger.  
In his Studies in this Family he made a great progress, and was greatly cherished in them by his Patron, to whom he was always very dear. With him he continued at Bellaport, till Sir Rowland left the Country and went to reside at London with his Family, at the request of Sir Allen Cotton, his Fathers younger Brother, who was Lord Mayor of the City.  
Within a little while our Author followed his Patron to the City: He continued not long there before he returned into the Country again, and visited his Father and Mother at Uttoxetar above named, of whom he took a solemn leave, with a resolution to travel beyond the Seas, to their no little sorrow. But having left his Father and Mother and travailing as far as Stone in the County of Stafford, which place was then destitute of a Minister, he was, by the importunity of those who were concerned, persuaded to accept of that place: And so he did, and forthwith set his Parents at ease by letting them know that his Travels were now at an End. At this place he continued two years or thereabouts: During this time (May 21. 1628.) he married Joice, the Daughter of William Crompton of Stone Park Esq and Widow of George Copwood of Dilverne in the County of Stafford Gentleman.  
From Stone our Author removed to Hornsey near the City of London, for the sake of the Library of Zion College, to which he often resorted; and from thence in the Spring, Anno Domini 1630. he and his Family came to Uttoxetar aforesaid; where he continued till the September following, when Sir Rowland Cotton preferred him to the Rectory of Ashley in the County of Stafford: Here our Author continued in great esteem for the space of twelve years; and here he very much pursued his Rabbinical Studies. And to that end he bought a small piece of Land lying near unto his Parsonage-house, where he built a small House in the midst of a Garden, containing a Study and withdrawing room below, and a lodging Chamber above. Here he closely followed his said Studies with great delight, and unwearied diligence, and did choose to lodge here very often, though it were so near to his Family and Parsonage House. He continued in this place till June Anno Domini 1642. when upon what occasion soever it was (most probably being called up to the Assembly of Divines) unwillingly he seems to leave his abode and Country, and became a kind of Exile in London: as we may collect from his Epistle before his Handful of Glean upon Exodus. Where he thus bespeaks the Parishioners of S. bartholomew's behind the Exchange, That when exiled from his own, they made him theirs. But in this his destitute state, it seems, he continued not long. His parts and worth, like a great light, could not be hid; but soon were taken notice of in the City. So that he became Minister to the Inhabitants of the Parish aforesaid. Where, as we learn from that Epistle, their first meeting was with extraordinary kindness, and the same mutual affection abated not between them. About this time it was also, that another employment was laid upon him: namely to be a Member of the Assembly of Divines at Westminster. Whether I shall now follow him, and give some account of his carriage and demeanour there.  
In the year 1643. The Ministers of the City of London met together to consult whether they should preach on the Christmas day following as they had been wont to do, or take no notice at all of the day. One of them (whom I shall not name) of great Authority among them was against their Preaching, and was very near prevailing with the rest of his Brethren to forbear: Our Author was at that meeting (being at that time Minister at St. bartholomew's aforesaid) who was so far from consenting to the advice of that person who gave it, that he took him aside, and argued the Point with him; and did not only maintain the lawfulness of the thing in question, but the expedience of it also; and shown that the omitting it would be of dangerous consequence, and would reflect very much upon those Men who made profession of no other design but reforming what was culpable and faulty. In a word he so far prevailed with the Company, that when it was put to the question it was carried in the Affirmative, and there were not above four or five of the whole who dissented. I forbear to mention the particular arguments which our Author made use of (which I could easily have done) because I do not mention it as an instance of his Learning that he was able to maintain this cause; than which no thing can be thought more defensible; but only to let the Reader know, that though our Author lived in the late unhappy times, and conversed with Men who were extravagantly bend upon extremes, yet he did not want courage and integrity in standing against the stream.  
In the debates of that Assembly at Westminster, our Author used the like freedom, and gave great proofs both of his courage and learning also, in opposing many of those Tenets, which the Divines were endeavouring to establish; of which I shall give some instances, which I do not take upon hearsay and uncertain report, but from better grounds, and such as are unexceptionable.  
It is very well known that those Divines spent much time concerning Lay Elders, and their power of ruling. This they endeavoured to prove from 1 Cor. XII. 28. Helps, Governments: This opinion our Author did not forbear to oppose, and did with great truth and judgement affirm that the Seventy two used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Prov. 1. 5. & XI. 14. & XX. 18. & XXIV. 6.) to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word imports not the act but the ability of gifts fit to govern. And that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place in hand imported helps to interpret the Languages and sense of those who spoke with Tongues: as may be gathered by a diligent comparing of the 28, 29, and 30 verses together.  
And whereas some would have founded Lay Elders upon the Elders of the Jewish Church, and did affirm that there were two Consistories in every City, and that they were Civil and Ecclesiastical; Our Author replied that the two Sanhedrin's or Consistories in every City are not owned by the Jewish Authors: and for that he alleged Maimonides at large. He proved that there were three Courts in Jerusalem, but that they were not distinguished into Ecclesiastical and Civil; and that there was but one Court or Consistory in every other inferior City. He granted indeed that there were Elders in the Sanhedrin that were not Priests or Levites, but withal they were Civil Magistrates.  
At another time when they were for making a Court to consist of Lay Elders mixed with Presbyters to decide Ecclesiastical matters, and that from the Jewish practice; Our Author shown that in divers things the Priest had a propriety and was only concerned, and the Civil Magistrate had nothing to do, as in the case of Leprosy, and the trial of Jealousy, and judging between clean and unclean, etc. and that in those things where the Lay Judges were concerned, as in Blasphemy, Idolatry, false Doctrines, etc. the censure was Civil, it being Capital.  
And when some of them affirmed that the Civil Elders in the Sanhedrin judged in all cases, our Author replied that this was impossible in the case of Leprosy: It being evident that Leprosy was infectious to all Israel, but only to the Priests. And as for that place, Deut. XVII. he affirmed that it spoke not of Appeals but of Advice, not of Judicature but of Direction. For that the Judges of the inferior Courts were to go to the place which the Lord should choose to inform themselves in a matter too hard for them in judgement.  
In that Assembly, in discoursing of Church Officers, there was a certain Divine who affirmed that Widows were to be esteemed as such; and for the confirmation of his opinion he alleged that it appeared from hence, viz. that they were chosen at sixty years of age. Our Author opposed that fond opinion from that very argument on which the Divine aforesaid grounded it, alleging that under the Old Testament the Officers at the Temple were dismissed at fifty years of age, and that it was therefore unreasonable to suppose that in the New any should be admitted to Office who were not under sixty. And whereas another Divine in that Assembly affirmed that the Priests were dismissed from their Service, because of the burden of carrying the Ark, etc. our Author replied that the Ark was fixed in Solomon's time, and that the courses of the Priests were so full as that eighty opposed Uzziah; and that Josephus saith, That the courses had five thousand a piece at least in them, and their service but one week in about half a year, and that therefore they could not be supposed to be overladen with Work.  
Our Author was against the People's election of their Ministers, which some in that Assembly attempted to prove from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they would have to signify not Laying on of Hands, but Election. He argued against this opinion from Zonaras and Balsamon and from an Apostolical Canon, and from the notation of the Greek word. To which he added, That it was not possible for the people in those early times of Christianity to Elect their Ministers, because none were fit in those times to be such but by the gift of the Holy Ghost; and that it was not reasonable to suppose that the People did nominate and choose such who were to receive that heavenly gift.  
I find also that upon a consultation whether they should add something forbidding the Directory to be turned into a set Form, that our Author spoke against it as a dangerous thing so much as to intimate any thing against a set Form of Prayer.  
Upon that Proposition relating to Baptism, it is lawful and sufficient to sprinkle the child, our Author opposed them that worded it in that manner; it being unfit to vote that as lawful only, which every one grants so to be. And whereas one of that Assembly attempted in a large discourse to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies Baptism) imports a dipping overhead: Our Author replied at large, and proved the contrary. 1. From a passage of Aben Ezra on Gen. 38. (2.) From R. Solomon Jarchi who in his Commentary on Exod. 24. saith, That Israel entered into Covenant with sprinkling of blood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Author of the Epistle to the Hebrews expounds by sprinkling, Heb. IX. (3.) From this, That John the Baptist sometimes Preached and Baptised in places where he could not possibly Dip those who were Baptised. In conclusion, He proposed to that Assembly to show him in all the Old Testament any one instance where the word used de Sacris & in actu transeunte implied any more than Sprinkling. It is said indeed, That the Priests washed their Bodies, and that the unclean washed himself in Water, but this was not a transient action. And when they came to the Vote whether the Directory should run thus, The Minister shall take Water and Sprinkle, or pour it with his Hand upon the Face or Forehead of the Child; some were unwilling to have Dipping excluded; so that the Vote came to an equality within one: For the one side there being twenty four, and for the other twenty five. The business was thereupon recommitted, and resumed the day following, where our Author demanded of them, who insisted upon Dipping, the reason of their opinion, and that they would give in their proofs; Hereupon it was thus worded, That pouring on of Water, or Sprinkling in the administration of Baptism is lawful and sufficient. Where our Author excepted against the word lawful, it being all one as if it should be determined to be lawful to use Bread and Wine in the Lord's Supper; and he moved that it might be expressed thus, It is not only lawful, but also sufficient. And it was done so accordingly.  
Concerning the Members of a Synod the Proposition was, That Pastors and Teachers and other fitting persons are constituent Members of a Synod; This our Author opposed and gave his Interpretation of the Brethren and the whole Church, Act. XV. viz. that by Brethren was meant the uncircumcised Converts, as vers. 1, & 23. And that it was most likely the Churches of the uncircumcised, would send their Ministers, and not Laymen; And that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was meant not the Church, but the meeting of the Council.  
There were many other matters debated in that Assembly in which our Author was greatly concerned, and did not fail to argue very strenuously upon occasion against those opinions that were then in vogue. I could give a particular account of what he said in the debates touching the admission of persons to the Sacrament of the Lords Supper, of Private Baptism, of the Learning required in those who were to be Ordained, of the raising Doctrines from a Text, of the use of learned Languages in Sermons, etc. But I forbear these things not being willing to exceed that short account of our Author which I only undertook at first.  
In the later end of the year 1643. I find our Author was preferred to the Rectory of Much-Munden in the County of Hertford, void by the Death of that excellent Person Samuel Ward D. D. the Lady Margaret Professor in the University of Cambridge. In that Rectory he continued to the day of his Death; He resided upon his Living as much as was consistent with his relation to Catharine-Hall in Cambridge, of which he was Master many years before his Death. He was uneasy when he was from his Living, and would express a great desire to be at home with his Russet-Coats, as he was wont to call his Country neighbours, when he was absent from them. His Labours in that place were very great and exemplary: He was unwearied in his Studies, which he followed early and late with indefatigable diligence; he was a most constant and painful Preacher. His Parsonage House was about a mile distant from his Parish Church, whereunto he resorted every Lordsday, read the Prayers, and Preached Morning and Afternoon, and did many times continue there all the day, and returned not home till Night, remaining in the Church, not diverting to any other House to refresh himself, until Evening Service was all finished. He had for his Flock the care and compassions of a Father; he lived among them in great peace and with great Hospitality. There he continued without let or disturbance many years. Indeed soon after the happy Restauration of his Majesty, a Fellow of a College in Cambridge procured a grant of our Authors Living. Of this he was soon advertised by his Neighbour and worthy Friend, Sir Henry Caesar, upon which, by the favour of the late Archbishop Sheldon, our Author was confirmed in his Rectory. This great favour of the Archbishop, our Author gratefully acknowledgeth in two Epistles Dedicatory to him, prefixed to his Horae Hebraicae upon St. Mark, and St. Luke. And he would often mention the great favour he received from that worthy and very excellent Person Sir Henry Caesar, whose Neighbourhood and encouragement was one of the greatest comforts of our Author's life.  
He commenced Doctor in Divinity in the year 1652. His Latin Sermon was upon those words, If any Man love not the Lord Jesus Christ, let him be Anathema Maranatha, 1 Cor. XVI. 22. When he was in the University, he Preached frequently, and to the great advantage of the Students there. He always pressed an exemplary Life upon his Auditors, and to very good purpose Preached up the necessity of humane Learning, and exploded the Enthusiasm which had at that time gotten a great possession of the minds of unstable Men: He Preached up the lawfulness of Forms of Prayer in those times, when many Men were so extravagantly vain as to decry it. And for Schism and Separation from an Established Church, he was so great an Enemy to it, that he did in those times urge the necessity of Communion with a Church, which had corruption in it. And whoever will be at the pains to consider what he hath to this purpose in his Horae Hebraicae upon St. Matthew, Chap. VIII. vers. 4. and especially in his Sermon Preached at St. Michael's Church in Cornhill, before his Countrymen of the County of Stafford, upon St. Joh. X. 22. (which is Printed with the rest of his Works) will be abundantly convinced of this. When he Preached at Cambridge, he did generally pitch upon some difficult Text of the Holy Scriptures which he explained to the great satisfaction of the learned Auditors. In which, I reckon, he did very considerable service to the Public. In doing so he relieved the minds of honest and inquisitive Men, who were at a stand, and defended the Holy Scriptures from the contempt of those who were profane Scoffers, and were ready upon all occasions to lessen their Authority. And indeed he was very happy this way: I have heard a very Learned and Reverend Divine (lately deceased) Profess, that he never heard our Author preach but he learned something which he did not know before. He was of very singular use in the University in those times, and his discourses were of that nature that they greatly gained upon the more Studious, and inquisitive sort of Men. He laboured much in proving Infants Baptism against the Antipaedobaptists of those times: This he did upon most substantial grounds and such as commended themselves to the lovers of Truth: I doubt not but that he did confirm many by his way of proof who were wavering before. I find among our Author's Papers a letter directed to him from a very Learned Divine William Outram D. D. who was then his Auditor in Cambridge. In which he gives our Author all possible thanks for his choice and truly learned Observations (as he justly calls them) in relation to the Lords Prayer, in which he asserted the lawfulness of Forms; and is earnest with him to grant him his Notes of his Sermons on Baptism, which (says he) I have most earnestly longed for ever since they were Preached, and not without due cause: For verily had I not heard them I should not to this day have been so well reconciled to Infant's Baptism, (as I bless God I now am.) I desire therefore that you would be pleased to consider what real usefulness your notes may be of; and how (for my own part) I am infinitely more persuaded by your way of probation, than by some other ratiocinations of Men ordinarily used. There are many persons now living that have great cause to bless God for our Author, and will confess the eminent service which he did in that time.  
In the year 1655. Our Author was chosen Vicechancellor of the University of Cambridge; which Office he discharged with great care and diligence, though he had at that time a multiplicity of affairs to divert him, especially that of perusing the sheets of the Polyglot as they were wrought off from the Press. He was extremely solicitous during his being Vicechancellor that he might not do any wrong to any Man, or any unkindness to his friend. He did once fear, during that year, that he had by a Sentence determined injuriously against a Friend of his. This was so great a torment to his mind, that he told a Friend that is yet alive, that he thought it would accompany him with sorrow to his grave. But the good Man was soon satisfied that what he had determined was not only just but necessary also.  
Nor were our Author's Labours confined to the University and to his Rectory. For besides the many excellent Books which he wrote (of which I forbear to give any account here, because I find it done to my Hand) he was concerned in the useful undertake which were begun and finished in his time.  
Among which the Edition of the Polyglot Bible, which was finished in the year 1657. deserves to be mentioned in the first place. This excellent and useful Work was in great measure accomplished by the indefatigable pains of the Learned and Reverend Brian Walton D. D. (and afterwards Lord Bishop of Chester) and remains a monument of the exemplary diligence and eminent Learning of that excellent Prelate. I shall only at present consider how far our Author was concerned in that Work. I find him consulted about that whole Work by Doctor Walton at his first entrance upon it in a Letter of the Doctors to him bearing date Jan. 2. 1653. In which he begs our Author's assistance, as to the Samaritan Pentateuch, which he bestowed much pains about; Vid. Dec. Chorograph. in S. Marc. Cap. X. §. 5. Nor was this the first application which had been made to him; for by that Letter it appears that our Author had modestly declined the employment upon the score of his inability, to which the Doctor in that Letter replies, that our Author had given sufficient and public Testimony to the World of his ability. I find also that Doctor Walton (as appears by his Letters bearing date Feb. 23. 1653. and April 24 1654. and June 14. 1654. and several others) sent our Author the several Alphabets of sheets as they came off from the Press, and desired him to peruse them as he had done, and note the mistakes he should meet withal. In one of which he tells him that as to the Samaritan, his Diligence and Judgement had been so exact that there would be little cause to alter, much less to censure and correct. I find also that our Author assisted in that Work several other ways, not only by procuring Subscriptions toward its encouragement, but by furnishing him with several M S S. out of the University Library, viz. a Syriac M S. of the Prophets (which the Doctor acknowledges in a Letter bearing date Nou. 7. 1655.) and a Syriac Lexicon, a MS. He assisted him likewise in rectifying the Map of Judaea, as appears by another Letter dated July 23. 1656. and with certain Notes out of the Jerusalem Talmud, (as appears by another Letter Nou. 4. 1657.) Besides this our Author sent him his Chorographical Observations which we find prefixed to the Polyglot Bible under his Name.  
Next to the Polyglot Bible, and in order to render that the more useful also, the greatest Work of this last age, and indeed of any other of that kind, is that incomparable Book, the Lexicon Heptaglotton, by Edmund Castell D. D. published in the year 1669. I find that Dr. Castell (a Man for his great Piety, incomparable Learning, and incredible Diligence not to be mentioned without a Preface of honour) before he entered upon that Work, consulted our Author about it, and submitted it to him either to stifle or give it life, as he expresseth himself in a Letter to him bearing date Dec. 2. 1657. To which when the Doctor had received our Author's Answer, in which he approves his excellent design, in a second Letter the Doctor returns him his thanks, and after his acknowledgements he adds. And truly (says he) had we not such an Oracle to consult with, bootless and in vain it would be to attempt such an undertaking. And a little afterwards he adds, O nos felices ter & amplius, quibus contigit, Te vivo, opus hoc tam grande, quam arduum auspicato suscepisse: Et benedictus ob hoc semper sit summus ille rerum Arbiter. This Letter is not dated, but must be written upon the beginning of that great undertaking.  
I forbear to relate in how many particulars his Advice and Assistance toward that excellent Work was requested. The Doctor tells our Author in a Letter dated (Feb. 22. 1663.) what his sense of him was in these word, your Worth and Works, so transcendent to the Vulgar way of writing, all the learned World doth and ought highly to esteem: I have and shall (as does become me) in this Work now upon me sundry times with honour mention, etc. Our Author did not only advise, and commend, and speak well: These are cheap things. He assisted by supplying with Money, and supporting the excellent undertaker: This I find acknowledged by the Doctor in a Letter bearing date, March 14. 1663. How far our Author gave his assistance this way I know not, but this I find, that in that Letter the Doctor is transported, that in these three Kingdoms (says he to our Author) there should be one found (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a second has never yet appeared to me) who has manifested such a sentiment of my ruined and undone condition. He does indeed except in that Letter the Bishop of Exon whose kindness to him was incomparably great.  
Doctor Lightfoot indeed was very much concerned for that most Worthy undertaker, and did, I find, do his utmost to support the Good Man in that excellent Work. He wrote often to him, and failed not by all manner of ways to encourage him in his Labours. The Doctor tells him (in a Letter bearing date Nou. 15. 1664.) next to the Divine I meet with no lines like yours, that so sweetly refresh and delight my Soul when quite wearied with labour, etc. When the first Volume of that excellent Book came out, I find the Doctor giving our Author the notice of it, and promising him to transmit it, with a request to give a Censure of it, none being either more able to judge, or that will do it with greater Candour; especially he desires his more severe scanning of the Arabic. This he does in a Letter dated Jan. 14. 1667. He acquaints him also with the finishing of the Second Volume in a Letter dated to him June 9 1669. By this it appears how far our Author was concerned in the encouraging of this excellent Work.  
For the Synopsis Criti●orum undertaken by Mr. Matthew Pool, I find our Author likewise concerned. For I have seen many Letters of Mr. Pools to him full of thanks and acknowledgement, and one bearing date Jan. 7. 1673. in which he does acknowledge to have received his second Papers, and expresses his great desire of receiving the Remaining. How far our Author was concerned in that very useful design of that Diligent and Worthy Man hath not come to my knowledge, and therefore I cannot give a particular account of it. This only is not to be omitted, that a Friend of mine hath seen many short Annotations in Latin, written by his own hand, upon many Chapters of Exodus, Numbers, Josua, which he communicated to Mr. Pool; whether for the use of his Synopsis, or somewhat else, it is uncertain.  
This Reverend Man was divers years before his Death preferred by the favour of Sir Orlando Bridgeman, than Lord Keeper, to a Prebend in the Church of Ely: But in what year this was, hath not come to my knowledge: And I must confess there are many other things in which I wanted information: I did never think it would be my lot to give any account to the World of this excellent Person: had I foreseen that, I could, some years since, have been more plentifully furnished with materials to this purpose; having had the honour to be acquainted with him myself, and the opportunity (which is now passed) of informing myself better of His Life than now I have. And I do acknowledge that this account that I now give I receive for the most part, from the Hands of the Reverend, and my worthy Friend, Mr. John Stripe, Minister of Low-Leyton in Essex, who hath furnished me with such an account, as (though it be short of what might have been had, yet) may be relied upon. And I thought it better to give some (though imperfect) account of this Learned and Pious Man, than that he should go without any at all.  
As to his great Learning, his Works are a proof beyond all exception; I make no doubt but that the Reader will receive great benefit by them. Our Author was a very perspicacious Man, and very happy in clearing the difficulties of the Holy Scriptures, and greatly furnished with that Learning which enabled him that way. His great abilities were acknowledged by the Learned of our own Country, and those beyond the Seas. I shall not need to insist upon the Testimonies to this purpose, which I could easily produce. However I shall not forbear to mention some. Our Author had sent Doctor Castell one of his Books, at that time when he was engaged in his Lexicon. In a Letter of his (bearing date Aug. 16. 1664.) he makes this following acknowledgement: Sir, you have laid an unutterable obligation upon me by the gift of this Learned and much longed for Work— you have enriched my poor Library with an addition so excellent and delightful, that truly, when I first received it, I could not contain myself from reading it quite through, notwithstanding the importunacy of my public engagement, and the clamour of all the Workmen, Corrector, Compositors, Press-men, etc. to all whom I turned a deaf Ear till I had satisfied my Eye with the entire perusal of it. And afterwards he adds— Sir, I will never he ashamed to confess by whom I have profited: All that would understand that clear light, together with the mysterious hidden use and benefit, which the most ancient Records of the Jews bring unto Holy Writ must confess themselves; above all others, deeply indebted to your Elaborate and incomparable Writings, who have fetched out more of these profound and rich Mines than any of the best Seers in this or the precedent Ages, have been able to discover. I might have added much more from that very excellent Persons own hand. Take the suffrage of another Learned Man, Mr. Herbert Thorndike, who in a Letter to our Author bearing date May 18. 1669. expresses his esteem of his Learning in the Jews Writings, and desiring his Judgement of the Exercitations of Morinus in words too long to be transcribed. And for Foreigners I shall content myself with two only. The first is that of Mounsieur Le Moin, a most Learned Minister of the Protestant Church of Rouen, who in a Letter to Dr. Worthington, speaking of his Notes and Exercitations upon Josephus, he saith: In iis utor saepissime Lightfootii Talmudice Doctissimi, quem si inter Philebraeorum familiam ducem dixero, nihil certe dixero, quod assurgat ultra meritum cruditissimi illius viri. Quae de Templo, dechorographia sacra, in Matthaeum, in Actus, erudite & feliciter Conscripsit, diu est quod illa possideo, iisque praeclaris operibus Bibliotheca mea superbit. The other Testimony is that of the most Learned Professor of Basil, the late Doctor John Buxtorf: This great Man speaking of our Author, in a Letter of his to Doctor Castell, hath these words. Ex horis ejus Talmudicis incepi illius doctrinam & diligentiam valde amare. Illae salivam mihi moverunt, ut propediem ab ipso similia videre desiderem & gustare. Precor ipsi omnia laeta, ac meritis ejus digna. Again, in a Letter of the same Professor to our Author, dated at Basil, Dec. 12. 1663. I find he expresses the highest esteem for him, whose diligence and accuracy, and dexterity, in illustrating the Holy Scriptures he tells him he admires. Rarae ha' dotes hoc nostro saeculo in viris Theologis, rari hujusmodi Scriptores, etc. as he goes on in that Letter too long to transcribe.  
As no man can question the great Learning of our Author, so he will appear to be very exemplary for his indefatigable diligence, if we duly consider under what disadvantages he arrived to this great degree of knowledge. He was young when he left Cambridge, and a stranger to those Studies which he was afterward so deservedly famous for: He went as an Usher into a Country School, remote from the Books and helps which might assist him: His hours were taken up with the care of Boys, and his Head filled with their noise and importunities. After this he entered into Orders, but that did not advance him in Learning: Besides, he entered upon constant Preaching when he was very young. After this he married a Wife and soon had the charge and burden of Children, and the cares of the World to divert him from his Studies. His worldly circumstances were not large, and his family increased, and his work in Preaching was constant: He was far from the help, and the leisure which a life in the University would have given him. But this brave Man surmounts all these difficulties and disadvantages: He in his great Judgement saw that the Oriental Learning was worth his while, that Chronology, and other difficult pieces of knowledge would be of use to him, and make him serviceable to others; he was sensible of his defects, and generously does this young Divine resolve to shake off all sloth, and to make no excuses: He knew very well that what he undertook was a great Work, that it was Magnum mentis opus nec de Codice paranda Attonitae— And now he betakes himself in good earnest to these obstruse and perplexing Studies. He defrauds himself of his rest and ease, withdraws from his Friends, and abstracts himself from the World, and all Secular entanglements, and early and late pursues his wise and worthy End. His Motto seems to have been (for we find it written, in one of his Note Books, under his Name) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting his resolution to rise up early and sit up late in the pursuit after knowledge.  
Our Author had not the helps of Tutors to instruct him in these Studies; he had not the time of Students in the Universities who need take no care for their daily bread; He had not the advantage of Books and learned Society which those Men have, who live in Cities; nor had he the advantages of Wealth or Dignities to provide himself of helps; nor interest in great Persons who might have encouraged his Studies; and yet when he appeared in the World he gave the greatest proofs of his abilities. He drew after him the Eyes of the Learned part of the Kingdom, and exceeded far the expectation of all Men. What would not our Author have done if he had had the advantages which he wanted? Had he been assisted by States and Kingdoms, encouraged with a supply of all Foreign helps, excited by some great Rewards, placed in a better Light, directed in his first attempts and Studies by the wisest Guides and Masters which the Age could afford?  
He was not only a Man of great Learning, and exemplary Diligence, but of great Modesty and Humility, and Gratitude, and Candour: He did not swell with pride upon the account of his Learning or his Labours. He was far removed from any great opinion and conceit of himself, or a low and mean one of his neighbour. Those who knew him will confess this. Indeed he was so far from thinking highly of himself and his own performances, that some Men have thought him extreme and something faulty, and that he did not value himself as he ought to have done. There did not perhaps live in the World a Man of more profound humility, than our Author was: A Man ready to hear others speak, willing to be put in mind of any thing that was a mistake or slip; full of the sense of another Man's worth, and without a just sense of his own. The most grateful and modest Man, and of the greatest Candour and Humanity, and sweetness of Temper our Author was.  
He died at Ely, Decemb. 6. 1675. To the great loss of the whole Kingdom, and particularly of the Inhabitants of Munden; to whom he was a Father, a diligent Pastor, and a bountiful Friend. Among them he spent the greatest part of his time for many years: He was not at ease when he was absent from his Flock. It was not the Fleece he regarded, but the Sheep: They had also a great regard for their Shepherd, they gladly heard his Voice and did not go astray in his time.  
Thus I have given some short account of this excellent Man, and of his useful Life in the World. He lived to great purpose, died much lamented, and hath left us who survive an excellent Example. God grant that we may closely and vigorously follow every thing that in our Author, or any others was Virtuous and Exemplary: we shall in due time reap if we faint not.  

An APPENDIX or COLLECTION of some more Memorials of the Life of the Excellent Dr. John Lightfoot, most of them taken from Original Letters, or MSS. of his own.  

I. Concerning the Occasion, Reason and Method of his undertake in Harmonizing the NEW TESTAMENT.  
THE Original cause of those Books of Harmony, that this excellent Man published at several times, was an ardent Love of the Holy Scriptures; which put him upon an earnest search into them, that, if possible, he might at length arrive to a true and sure understanding of them. This account he gives of himself. 
* Ep. before his Hor. Hebr. upon 1 Cor.  It was neither arrogance nor rashness, that made me employ myself in these obscurities, but a studious mind, breathing after the knowledge of the Scriptures, and something restless, when in difficult places it knew not where to fix. And that he might read the Scriptures with the better advantage, this was his constant course in his private use of them, to take the Bible before him, and to read it according to the proper Order of its Times and Stories: always carefully observing where the method of it is direct, and where transposed, and how and where to place those transpositions. This, as he somewhere tells us, he proposed to himself, and practised many years together. By which he gathered no little help for the apprehending the right sense of those Holy Pages. This encouraged him not only to proceed still in that method himself, but seriously to recommend it unto others: And for the helping and furthering all pious Students of Holy Scriptures, he resolved to communicate this his Course by publishing an Harmony for the use of all. And now he bends all his Study and Thoughts to do this fully and exactly, so as it might answer the Religious and good ends he intended it for: Vast and long pains it cost him: for the Course of his Studies was employed in elaborating (to use his own most true expression) the Harmony of the four Evangelists. And both Nature and Providence assisted him in this noble intended Work. For he was naturally of a strong and hail constituion, and his lot fell to be seated in a private Country Living, free from noise and secular business, and importunate Visits. Here in his beloved Study, built by himself in the midst of a Garden, he plods hard at it night and day, and for divers years allowed himself but some few hours in the night for sleep.  
And the Scheme he drew out and propounded to himself for the method of this great and useful work was,  

I. 
* Vid. Ep. to the Harmony publish. 1644.  To lay the Texts in that Order, that the nature and progress of the Story doth require.  
II. To give his reasons for his so disposing them.  
III. To give some account of the difficulties of the Language in the Original, as he should meet with them.  
iv To clear and open the sense all along. The way that he took in prosecuting these two last, was to examine Translations in divers Languages, to allege the various Expositions, and Opinions of Commentators both Ancient and Modern, and also of others, who spoke to such and such places occasionally: and then lastly, to pass his own conjecture of the probability or improbability of them. Which seemed to be the same course that the Learned Doctor Pocock afterwards took in his late admirable Commentary upon Micah and Malachi.   
To all this he designed a large Preface: which should contain Prolegomena of divers things fit to be known, introductory to such a Work. Where he purposed to treat largely and freely upon these five things. (Oh! that it had pleased God so to have disposed his future occasions and opportunities, that he might have accomplished these his useful and brave Designs!)  

I. To fix the certain year of our Saviour's birth.  
II. To dispose in their proper places all the dislocations of Texts and Stories in the Old Testament: which are exceeding many. That such dislocations in the New Testament might be thought the less strange.  
III. To make a Chorographical Description of the Land of Canaan, and the places adjoining: Which would help to the clearer understanding of much of the Story of the Gospel. And  
iv A Topographical Description of Jerusalem, and of the Fabric of the Temple: to facilitate divers passages in the Gospel of no small obscurity. And  
V To give some History of the State and Customs of the Jews, in those times when the Gospel began, and was first preached, out of their own Authors.   
What an excellent Book would this have been? And this he set himself roundly and in good earnest about, and had chosen him a Patron, viz. A Noble Man of his own Country, to whom to dedicate the whole. For this Work he had laid in many materials and made a good progress in it: in so much that he foresaw it was like to swell to a great Volume. This began to discourage him; not his own pains, that he saw by what he had already done would be very great; but the injurious Press, that in those times refused any thing, but what was very brief. This put him upon a new labour, namely, to contrive how to Epitomise and Abbreviate what he had written; and to send out his Studies piece-meal into the World; as he did afterwards. Whereby his Method was broken, many of his useful Notions suppressed by studying brevity; and all that after saw the Light, but a kind of confused Harmony. Whereas what a Noble and excellent Treatise would it have appeared, if it had been digested, according to the Authors first project, into one just Volume. Indeed had it pleased God to lengthen out his life sometime longer, we might possibly have seen all his pieces compiled and digested into a Method by his own Hand, and reduced probably in such an Order, as he had originally designed them. For upon the resort of some Booksellers to him, and their desire, that he would revise and prepare all his formerly published Works, he gave them his promise that he would consider their proposal. But his death prevented the bringing this to any effect.  
But it may be some satisfaction to all those that value Doctor Lightfoot, and his Learning, that though the World enjoys not this Labour in the Method and Perfection it was at first intended, yet he lived so long as to impart to us, at several times, the sum and substance of it. For to look back upon the design of that Harmony and Preface before mentioned. Of the four parts, whereof the Harmony was to consist, the two last, namely, the explaining of the difficulties of the Language, and illustrating the sense, are effected in part in his last and best Labours, The Hebrew and Talmudical Exercitations: and we lament only, that his leisure, or his Life, permitted him not to have gone through all the Books of the New Testament, in that Method, as well as the Four Gospels; the first Epistle to the Corinthians, and some part of the Acts of the Apostles, and a scrap of the Romans. And the two former parts of the said Harmony, namely the Order of the Texts, and his Reasons for so ordering them, we have in his Three Harmonies afterwards published, and especially in his last published in the year 1655. The chief thing we want here is the full Text of the Four Evangelists, laid down before us in its true Order of time. And this he had transcribed curiously and exactly, from end to end, by his own Hand, in that Order and Series as things occurred. Whereby those four Divine Historians were reduced into one complete Story, and might have been read with far more ease, and pleasure, and understanding. But he offered it to the Press, and found its passage difficult; because it would swell the Book too much, as he tells us in his Epistle before that Book. This M S. lies in a private Hand, and may hereafter (if occasion serve) see the Light.  
As for the five Parts of the Preface designed, the two first were completed and published long since by him, Annis 1644 & 1647. And for the two next, the Land of Canaan is Chorographically described, and the situation of Jerusalem and the Temple in some measure shown in his Disquisitions prefixed before his several Horae Hebraicae, and in his distinct Treatise of the Temple. And this last Edition of his Works exhibits all this in three Maps, one of Jerusalem, another of the Holy Land, drawn according to the Doctors own judgement, and a third of the Temple itself, accurately drawn by the Doctors own Hand upon Vellum, and now Printed from that Original. This Map he mentions in his Epistle before the Prospect of the Temple. Which it seems he himself had a good conceit of, (athing he seldom had of his own performances) so as he would fain, for the excellent use of it, have had it published with the Book, but it would not then pass. Hear his own commendation of it. He calls it, A full, plain, punctual, and exact Prospect and Description of the Temple; its Situation, Dimension, Platform, Fabric, and Furniture both within and without: the Walls, Gates, Courts, Cloisters, Chambers and Buildings, that were about it: the Altar, Lavers, Stations for Men, Slaughter places for Beasts, and all the Offices belonging to it. A Delineation so copious and plain, in all the particulars of that holy ground, that had it had the hap to have come to the public view, I should not have feared to have made the Reader the Judge, and Censor upon the nature and use of the thing. (He seldom speaks so confidently,) but the Hap of becoming public is not happened unto it. Though now at last by good hap it is.  
But however the World has at length gained this Map so long suppressed, yet his Chorographical Description of Canaan, and the places adjoining, is irrecoverably lost. You will be the more sensible of the loss of it, if you will hear what the Design of it was, and what pains he had taken about it. Take it from his own pen in one of his Epistles, He intended to describe the Land of Israel in a way somewhat new indeed and untrodden, and, as he believed, unattempted: he means, out of the Writings of the Jews. For he had observed three sorts of things, that might be picked up out of the Talmuds, and other Jewish Authors (if dextrously managed) in reference to the Land of Canaan. I. In exceeding many passages, when they come to speak of places of the Land, that are mentioned in Scripture, they either describe them, or show their situation, or distance from such or such places. II. They give us abundance of names of Cities, Mountains, and other places in that Land. Which names are neither to be found in the Scripture, nor Josephus; nor in the Heathen, or Christian Records, that speak of the places of that Country; but in these Judaic Writers only. But yet carry a fair probability, and rational Evidence, that there were such names and places. III. They relate many choice, eminent and remarkable stories, occurring in such and such places, which are not to be found in any Records, but their own: and of singular illustration both of the situation, and of the story of the Land and Nation. Now the taking notice of passages of this nature had been his course for many years together, as he had occasion to read the Talmudical Writers. So that he had gathered a great stock of these Rarities, as he styles them, for the use of his Chorographical Work; even to the bulk of a great Volume. In so much that what he saith of his Book of the Temple, That it cost him as much pains to give that description of it, as to travail thither, is as much, or more true of this. The unhappy chance, that hindered the publishing this elaborate piece of his, which he had brought to pretty good perfection, was the Edition of Doctor Fuller's Pisgah Sight; Great pity it was, that so good a Book should have done so much harm. For that Book handling the same matters, and preventing his, stopped his Resolution of letting his labours in that subject see the light. Though he went a way altogether different from Doctor Fuller, and so both might have shown their faces together in the World, and the younger Sister, if we may make comparisons, might have proved the fairer of the two. But that Book is lost utterly, save that many of his Notions are preserved in his Chorographical pieces put before his Horae.  
And for the last thing (whereof that Preface was to consist) namely to give some Historical account of the affairs of the Jews; that is done in part in his Commentary upon the Acts of the Apostles published Anno 1645. and in his Parergon, Concerning the Fall of Jerusalem, at the End of the Harmony, Anno 1655. But alas! these are but light touches of their story, rather than any complete and full account thereof. But such as they are we must be glad of, and contented in the want of the rest. Indeed the Jews History from the beginning of the Gospel downwards for some Centuries would have been as excellent and useful, as the subject would have been rare and unusual. And a thing of that difficulty also, that the modest Doctor propounds it to others rather than dares to undertake it himself. For we find in one of his Epistles Dedicatory 
* To the Earl of Essex, Anno 1645. , He recommends it to some able pen to continue the story of the Jews, where Josephus and Egesippus end theirs, and where Jerusalem ended her days, until these latter times, out of the Jews own Talmud and Writings; for the illustration of the Truth of those predictions of Scripture that foretell their doom, and for the evidencing that justice, that hath ever since haunted them for the murder of the Righteous One, whom they crucified.   

II. Concerning his Learning and Studies.  
NAture had endued him with a strong and sound constitution of Body: so that in his old age he was able closely to follow his Studies without finding any inconvenience by it: and though he had not spared his Eyes in his younger years, yet they still remained good; for which he blesseth God in a Letter to the Learned Buxtroph, Anno 1664. And divers years after that, he acknowledgeth the same blessing of health in his Epistle to his last Book that he put forth, which was not above a year or two before his death: calling it Vivacitatem corporis, animi atque oculorum; The Vivacity of his Body, Mind and Eyes. This excellent temperament qualified him for Study. Which he pursued hard all his days. He had read much. Which may be gathered from his Note Books, wherein are short Notes from Book to Book and from Chapter to Chapter, of the chief Contents of many Authors, collected by his own Hand, and both Fathers and Historians, and especially the latter: and such of them chief as might afford him light into the affairs of the Church in the earliest times of it. And hereby he laid himself in a good stock of materials to make use of in his future Rabbinical Studies. That abstruse and more recondite Learning he from his younger years greatly affected. To those Studies 
* Ep. Ded. before the Hor. upon S. John. , he tells us himself, he was most servently carried out, ex innato mihi nescio quo genio, by he could not tell what innate Genius: and that there was nothing so sweet and delicate to him: 
* ubi ante.  istis deliciis nihil mihi dulcius delicatiusque.  
Indeed this Learned Man seemed to have a Genius, that naturally affected the Study of such things, as were beyond the sphere of ordinary and common Learning; and delighted to tread in 
* Ep. before his Harm. publish. 1647.  untrodden paths, to use his own phrase; and loved to lead rather than follow. He was willing to spare no labour, and to take up all things at the first Hand: as he speaks somewhere. And this appeared by the very Title that he gave some of his Books. His Observations upon Genesis are called by him New and rarely heard of. In his Handful of Glean, he promiseth solution of difficulties scarcely given by any heretofore: And in the second part of his Harmony published Anno 1647. he professeth to give Observations upon Text and Story, not commonly obvious, and more rare and unnoted. And that Proposition before mentioned, of a just History of the Jews, bespoke the high and more than ordinary flights of his Learned mind. But especially his Harmony shown this. Wherein he reckons himself the first that ever essayed a Work of that nature in the English Language: which he himself calls an untrodden path, and a bold adventure.  
But let us follow him to his beloved Rabbis, or rather to the beloved Writings of the illbeloved Authors. Of whom he gave this character, That the Doctrine of the Gospel had no more bitter enemies than they, and yet the Text no more plain Interpreters. The reason he bend himself to the Study of them was because he was fully convinced an insight into their Language and Customs was the best way to a safe and sure understanding of the New Testament; which he thirstily gasped and breathed after the knowledge of. And though the barbarous and difficult style, and the great store of trifling, wherewith they abound, might, and doth, justly discourage many from reading them, yet Dr. Lightfoot undervalved all hardships and discouragements for the compassing that great and noble end he aimed at. Let us now view him tugging day and night at these Studies, and especially take notice of that excellent method he proposed to himself for the prosecuting them with the more fruit and advantage. Which was to Note, 1. Whatsoever any way tended to illustrate the Phrase or Story of the New Testament. 2. Whatsoever tended to the better knowledge of the places in the Land of Canaan. And 3. whatsoever related to History, and especially that of the Jews. And to acquaint you more particularly how he ordered himself in taking up these notices, he used large Note-books in Folio. And therein he digested what he intended to Note, as he read the Talmuds, and other Jewish Books, under such Titles as these: Quaedam de Terra Israelitica sparsim collecta; Things scatteringly collected concerning the Land of Israel. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaenam. What was the Land of Israel. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things appropriated to the Land of Israel. And there is an Alphabet by him framed, in this method: A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A, etc. Under which according to their initial Letters he used to reduce all places of the Holy Land mentioned in the Talmud, and something of their Situation, or History, with references unto the page of the Tracts, where they were mentioned. And lastly, There is another Title, viz. Places in Babylonia, under which he collected the Names and Stories of Towns or Cities in that Country also.  
He was very curious indeed in tracing the Countries and places mentioned in Scripture, and especially wherein the Jewish Nation were any ways concerned. This sufficiently appears in his laborious Disquisitions premised before each of his Hebrew and Talmudical Exercitations. And in one of his Note Books, he is tracing with much accuracy the Marches of Israel out of Egypt, under this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Motions and Stations of Israel in their March out of Egypt. Pity it is, it was not perfected by him.  
He read over both Talmuds often, and with great deliberation, as appears from several of his Paper Books, in which are many rough Notes of the Contents thereof taken by him at several times; and sometimes short Observations of his own thereupon. He seemed to have had a Design of publishing a brief account of the Jerusalem Talmud, and of the chief matters, whereof it treats from Tract to Tract. For there is such a thing fairly written out by him in Latin, bearing this Title, Index aliqualis Talmudis Hierosolymitani. But it is imperfect, reaching but to the seventh Tract of the first Classis.  
He was as studious of the Sacred Chronology, of the Old and New Testament, as, we have seen, he was of the Chorography of the Holy Land: as accounting this highly necessary to the understanding of the Scriptures. When it was once debated by the Assembly of Divines at Westminster in what parts of Learning the Candidates for holy Orders should be examined, and some were for waving the trying them in Scripture Chronology, Doctor Lightfoot urged the necessity of it in order to the apprehending the sense of the Sacred Volumes; alleging, that he held, that he read not Scripture, who was not expert in Chronology. And he prevailed in that debate. His abilities in that sort of Learning may be seen in several of his Works published, and in divers rude Essays in MS.  
He had long and very carefully searched into the Translation of the LXX, and compared it verse by verse with the Hebrew Original, as appears by his MS. under this Title, Discrepantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX a textu Hebraeo, with brief Notes here and there. And under another Title, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX, he enumerates all their errors throughout the whole Translation; and them he makes to be very many in this method; Inaniter addita Periculose decurtata. Sensum clarum obsuscantia. Vitiantia pulchrum. Reddita in sensum, alienum. Reddita in sensum plane contrarium. Reddita in sensum nullum. Traditiones Judaicas redolentia. Hebraica retenta. Reddita pro fama gentis. Pro fama textus. Paraphrases. Propria nomina facta Appellativa. Numeri male▪ calculati. Locorum nomina recentiora. Vocales male Lectae. Literae male Lectae. Sensus foedatus. Variatio nominum. Versus male conjuncti, etc. And accordingly under each of these Heads the places of Scripture, so mistaken are by him disposed, which are infinite. Which cost him no small pains. By these things it appears he was no good friend to the LXX. It was great pity he lived not to digest into a just Volume these his careful Studies concerning the LXX, as he intended to do; and had begun it in Latin, in three or four Chapters, written fair with his own hand, carrying this Title, Disquisitio modesta de LXX, & de Versione Graeca: and had likewise consulted the great Buxtorph about this his purpose.  
He was also well seen in Josephus. He seems to have communicated his own Josephus, with Notes of his own written in it, unto Monseir Petit, a Learned Man of Nismes in France: who had laboured hard in preparing a good Edition of that useful Author: For Anno 1666. in a Letter June 12. from Dr. Worthington to him, speaking concerning Petit, he hath these words, I doubt not but when you have your own Josephus returned, you will meet with some observations of your own noted in him. Another French Man about the year 1666. viz. Monseir Le Moyn, reputed to be one of the Learnedest Men in France, and Minister of the Protestant Church at Rouen, laboured in the same work that Petit before had done. And for the furthering of his design he wrote to the said Learned and Pious Doctor Worthington, that if he had any thing for the benefit of that Edition, to impart it. Whereupon he applies himself to his old Friend Doctor Lightfoot, (who, as he tells him, was well versed in Josephus) that he would assist him with his hints and short observations upon the doubtful passages in that Author: a thing that he knew would be very acceptable unto that Learned Man. What the issue of this request was, appears not; only we know the Doctor did not use to be backward in communicating any knowledge he had; who had so freely yielded his assistance to the Polyglot Bible, to the Heptaglot Lexicon, and the Synopsis of the Critics, as we shall see by and by. We are sure Monseir Le Moyn made great use of what the Doctor had before published, especially in the Chorographical Century before S. Matthew, where he had occasion to speak to several places in Josephus. And so he writes expressly to Doctor Worthington, speaking of his Notes and Exercitations upon Josephus, In iis utor saepissime Lightfootii Talmudice Doctissimi, etc. In these I do very often make use of the Works of Doctor Lightfoot, a man well studied in Talmudical Learning, etc.  
What Doctor Worthington contributed to this Work, besides the using his interest with his Learned Friends for the same purpose, let me mention, though not so much to our present Theme. At the Library at S. James' there was a Josephus in Greek, Printed at Basil: probably once belonging to the very Learned Isaac Casaubon; for in the Margin were various Lections written by his hand, which he had gathered out of MSS. and some conjectures and hints of his own; there were also marked in it other Notes of Patrick Young, written most in Greek. These the aforesaid Doctor transcribed, and numbered the Pages and the Lines, which made three Sheets of Paper close written, a matter of no small pains, and sent them over to the said Monseir Le Moyn. But to return to our Author.   

III. Some account of him as a Divine.  
HE gave no small specimen of his skill also in Divinity, as well as in Oriental and other Learning, when he proceeded Doctor, which was Anno 1652. The Question upon which he disputed, was, Post Canonem Scripturae consignatum non sunt novae Revelationes expectandae. Which he managed against the Enthusiasts, against whom he by all means opposed himself; as being greatly sensible how that Sect tended to the overthrow of the Holy Scriptures; which were his dearest Care and Delight. He managed this Question by discoursing first, Concerning the Sealing of the Canon of the Holy Scriptures; And secondly, Concerning not expecting Revelations after it was once Sealed. His meaning he stated in these three particulars; That now after the Scripture Canon is sealed, Revelations are not to be expected. I. To reveal new Doctrines of Faith. Nor, II. To discover the sense of the Scriptures, or to explain the Doctrines of Faith. Nor, III. To direct our Lives and Manners. And among other Arguments whereby he proved his Question, he produced two Historical passages for that purpose. The one was, That in those very Times wherein Revelations, Inspirations and Prophecies abounded, even than Men were directed to the written Word. Yea (which is more, and most worthy of notice) from the first founding of the Church of Israel unto the expiration of it, though for the most part Prophets and Men inspired were at hand; yet God ordained not these for the standing and constant Ministry, whereby the People were to be instructed, but Priests, that were skilled in the Law, and studied the Scripture. How far do our Enthusiasts, saith he, swerve from this Divine Institution concerning the public Ministry; Who suffer none to be a Minister, who is Learned and Studious, but he only, who is inspired with the Spirit, and who can preach by the Spirit? The other is, That the Apostle S. Paul, after the first age of the Gospel in which Revelations were often very necessary, would no longer use the Imposition of his hands, which conferred the miraculous gifts of the Holy Ghost, because he well knew, that God saw good no further to make use of such a Ministry: and therefore placeth Timothy in Ephesus and Titus in Crect, and other excellent Men elsewhere, who, though they could not confer the Spirit, yet they ordained Ministers, not inspired by the Spirit, but Learned by Study. He the next day determined Learnedly upon that Question, An mors Christi fuerit in Redemptionem universalem. His Clerum which he Preached was upon 1 Cor. XVI. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sum whereof was afterward by him published in his Horae upon the first Epistle to the Corinthians.  
And since we are considering him now as a Learned Divine, having before taken notice of him as a Learned Man; let us hear him arguing and showing his great abilities among the Divines at Westminster. Whose notions he did not seldom oppose, even to a challenge; sometimes by the strength and clearness of his reasonings, and evidence of Scripture (for he seemed to deserve that character that was given to Apollo's, a Man mighty in the Scriptures) he turned the whole Assembly: and sometimes, such was his honesty and courage, he would in some cases descent from the whole Company, and be the only Negative in the Assembly. Some passages of his judgement in that Assembly are related in the Account of his Life, there are divers more, that deserve to be recorded to his fame and memory.  
Doctor Lightfoots judgement was for general admission to the Holy Sacrament, and spoke for it by these arguments. I. That though the Law forbidden the unclean to come ad Sacra, yet it gave not power to any to repel those that offered themselves to come. Nor find we any such example. II. That in Matth. VII. Sanctum canibus, Give not that which is holy to the Dogs, is spoken in reference to the Apostles safety. For the Jews themselves, who use this Proverb, by Dogs and Swine understand the bitter Enemies and Persecutors of the truth. And so our Saviour hereby warrants his Disciples, though they Preach not to Persecutors, and Enemies, lest it cost them their lives. III. Circumcision was indifferently ministered to all the Seed of Abraham, Ergo. IU. Judas received the Sacrament, Ergo. And when Mr. G. instanced in Uzziah his being repelled, our Doctor answered, That it was ab Officio & loco, and withal said, Grant the Priest did and might repel the unclean, yet the case was different. For that uncleanness was external, and it might be known, whether they were purified or no. But so cannot a Minister now judge of a Man's Conscience. For though he were scandalous yesterday, yet may his repentance be unfeigned by to day, for aught he knows. Dr. B. urged, That though Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet Judas his Villainy was not now known among the Disciples. Our Doctor answered, Christ had publicly marked him out for a Traitor before. Dr. H. urged, After the sop he went out. The Doctor answered, That was no Passover nor Sacrament, but before it. Upon this the matter arose to a great heat (for he seemed herein to oppose the whole Assembly) and leave was publicly given to our Author and Mr. P. to debate the point about Judas. And they did it somewhat largely. And the next day Dr. H. offered to dispute the same matter against him; but the Assembly thought fit not to allow it. Again, Matth. VII. was taken up, which Dr. Lightfoot again opposed, and desired, that the verse might be taken in this sense, which they would have, Give not the Sacrament to Dogs, lest they rend you; and than that they would consider, how doth this agree? And further urged, that Dogs in Scripture doth most constantly signify An Enemy: and where Dog once signifies a profane Man at large, it signifies many time for that one, either those without, or utter enemies of the Truth▪ Mr. S. pleaded for the place thus, The Ordinances are not to be administered, where they will be profaned, but when a scandalous person comes, etc. Our Respondent denied the Major. The other in proving it construed To tread under foot, as much as To neglect, or slight. Which received this answer, That neither the word in the Hebrew in the Old Testament, nor in the Greek in the New siguifieth in that sense. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not profaning, but a higher maliciousness, than ordinary slighting.  
Again, they used that Text, for suspension from the Sacrament, in 2. Thes. III. 6. That ye withdraw yourselves from every Brother that walketh disorderly. Where our Doctor desired to know, how this private proof would come up to a positive proposition. For the proposition is of suspending another from the Sacrament, and this of suspending ourselves from company with another. To which Dr. B. gave this answer, That though the terms be different in the Proposition and Text, yet the sense is the same. Against which our Champion argued thus, That in Matth. I. 19 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Put her away, Erasmus and Brucioli the Italian, render it, He would departed from her. This, he conceived, did much change that sense, and spoke not of any divorce at all from Joseph, but makes him Passive. Mr. P. answered again, That the Apostle, giving so strict a charge, makes the Passive an Active. He replied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law speaks in the Language of Man, that the Reader or Hearer may best understand. Now if the Apostle had mainly intended Actively, I conceive, saith he, he would have spoke Actively. Yet this Text being put to the Vote was carried in the Affirmative, nemine contradicente, but Dr. Lightfoot.  
I perceive, I must beg the Readers pardon for so large a relation of the canvasing of one single point. But the use and pleasure of it may countervail its tediousness. Whereby may be observed the manner of proceeding in that Assembly, (which, it may be, may be a curiosity, at least not unacceptable to some ingenious persons) and particularly the courage, honesty, quickness, learning and intimate knowledge of the Holy Scriptures, that appeared in the worthy Man of whom we are speaking.  
Let us not be weary to hear his thoughts and discourse upon the other Sacrament of Baptism, as we have heard him upon that of the Lords Supper. Our Doctor did allow of private Baptism in some cases. This was opposed by some, who would have Baptism celebrated in public only. Here the Doctor insisted upon these things. I. That in 1 Cor. I. I baptised the House of Stephanas, was in Ecclesia constituta, and the phrase importeth that it was not in a Synagogue. II. Whereas some had asserted, that Circumcision was public, he proved that it was generally private. 1. Otherwise in great Towns, every day sometimes would have been as a Sabbath; for every day would some Child come to be eight days old. 2. Moses his Wife, and Judah at Chezib, circumcised Children distant from any Congregation. III. All the Nation was baptised, when they were to come out of Egypt, but this could not be in the Congregation. iv The Jews Pandect tells us, That a Proselyte was to be baptised at home, as a Servant by his Master, but if either Servant or Master refuse, than should he be brought before the Congregation.  
Then was there a Learned discourse between our Author and another well skilled in Hebrew Learning concerning the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one in a large discourse making it to mean dipping over head and cars. Which Dr. Lightfoot largely also proved to imply no more, but Sprinkling. And finally made a challenge to them all, to produce any one place in all the Old Testament, where Baptizare, when it is used De Sacris, and in a Transient action, is not used of Sprinkling. And so assured he was of this, That he declared he held Dipping unlawful, and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a piece of Wilworship.  
Concerning Keeping the Sabbath, the first Proposition was, That the Sabbath is to be remembered before it come, etc. That Phrase, Before it come, Our Doctor spoke against, as putting a Gloss upon the Commemoration of the fourth Commandment never heard of before. But howsoever it was carried in terminis. But he succeeded better in his dislike of the third Proposition, which was, That there be no feasting on the Sabbath: he instancing in Christ's feasting, Luke XIV. and in his feasting, at least Dining, with all his Disciples in Peter's House, Matth. VIII. Whereupon it was thus proposed, That the Diet on the Sabbath day be so ordered, that no servants or others be unnecessarily kept from the public Service.  
The Assembly discoursing concerning Marriage, whether it should be denied to be a part of God's Worship, or whether it were to be held out as a mere civil thing, Mr. G. alleged, Eccles. VIII. 2. I counsel thee to keep the King's Commandment, and that in regard of the Oath of God; to show obedience to Magistrates to be a mere Civil thing, and yet it lays a tie of Obedience from God. Dr. Lightfoot denied that Gloss of the place, and said, That the Oath there is not an Oath taken by the Subject to David, but the Oath made by God to David's House.  
When the Assembly had expounded the meaning of that Article, He descended into Hell, to be, that he continued under the power of death; he impleaded that sense as too short, and not reaching to the meaning of the Greek phrase. For, saith he, 1. There is not so much difference between, He was dead, till he risen again, and He continued under the power of death, till he risen again, as to make two distinct Articles of the Creed. 2. The Greek phrase is a phrase used among the Heathen originally, and therefore from them best to be understood. 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them signifies properly and constantly in relation to the Souls departed. For this he cited Homer, Diphilus, and other Heathens, which prove this undeniably. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports locomotion, and there is a plain difference between Descending, and Continuing in. 5. It is without doubt that this Article came into the Creed upon emergent occasion, because it was inserted after so many scores of years' absence out. Now the detention of Christ under death was not such an emergency, as to cause an Article of so obscure a nature, for expression of that which was so well known. But it seems rather to have come in upon the Heresy of Apolinarius, who denied Christ to have had a true humane Soul. These things he pleaded at large: and at last prevailed to have this clause, In the state of the dead, added to the explication; but could not strain it to any expression of his Soul. Of this Article he hath a just and learned Discourse in the second Volume of his Works.  
That Proposition, Christ's whole Obedience is imputed to us, the Assembly proved from that place among others, Rom. V 9, 17, 18, 19 Against this Mr. Ga. began to except, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here not Righteousness, but Justa Satisfactio: and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obedience of Christ, is to be restrained to Obedience in suffering. To this Dr. Lightfoot made reply, 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes, twenty times, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandments, five times in Psal. CXIX. and these words have plain reference to action. 2. That the Heathen Writers use it rarely for Recompense, if at all. For this purpose he alleged Aristotle and Dion. 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for the expression of Christ's suffering, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esa. LIII. Act. VIII.  
Treating of the thirteenth Article of Religion, That Works done before Justification are not pleasing to God, one of the places brought to prove this Proposition was, Tit. I. 15, 16. Unto the pure all things are pure, but unto them that are defiled and unbelieving nothing is pure, etc. This place our Doctor held improper upon these reasons. 1. Because the place seems to speak concerning meats. 2. It speaks of unbelieving Jews, and our Article seems to speak of Men under Christianity. 3. That of most abominable wretches, our Article of Men of good morals. But it was voted to pass for all this.  
Among the Rules laid down for Preachers, it was made one of the qualifications of a Doctrine raised from a Text, A Doctrine raised aught to be such a truth, as is principally intended in that place. This was gainsaid by our Doctor, alleging these three places in one Chapter, viz. Matth. II. Out of Egypt have I called my son. And, In Rama was a voice heard. And, He shall be called a Nazarite: which the Evangelist quotes besides the principal intent of the Prophet. Whereupon they altered it thus, Such a Truth as it principally intended, or what is most for Edification. Mr. P. vehemently spoke against the use of strange Tongues in Sermons. Among others that contraried him, Dr. Lightfoot was one; who pleaded, that the very Cadence of many sentences in the Hebrew is of divine Observation, as in Gen. XI. And that it is impossible to give the life and vigour of the Text to the full meaning of the Spirit without the very citing of the words of the Original. And urged further, that it would take ill abroad, if they should declare any thing against Languages: And moreover instanced in that place, which in Hebrew is called Abaddon. Now if I should, said he, preach upon this, how could I open it without the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb. XXIV. 24. And when this point came afterwards to the Vote, it ran Against the unnecessary and unprofitable use of it.  
The matter being debated, Whether Ministers should read the Service and Chapters before Sermon; some propounded, that young Men designed for the Ministry should do it for the ease of the Ministers. To this our Author assented, and shown, That in the New Testament we find the Preacher to be different from the Reader; as Luke iv The Law was read before Christ preached on it. So Act. XIII. And so the Karraim among the Jews seemed to be the Readers of the Law, and the Pharisees the Expositors (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To expound) of it.  
To that clause in the second Article of Religion, Who truly suffered, they added for its illustration, That for our sakes he suffered most grievous torments in his Soul immediately from God. These words after much debate were concluded on; and these proofs allowed for its confirmation, Esa. LIII. 10, 11. Mark XIV. 33, 34. But those places gave not the Doctor satisfaction, nor the addition itself any content. For it was his fear, that it would intricate the Article, rather than clear it, and that the proofs would not either satisfy the honest conscience, nor convince and stop the cavils of the captious. Indeed this was an opinion that he could never digest: The dearly beloved of the Soul of God, to ●…der the heaviest wrath of God (as he speaks elsewhere) The Lord of Heaven and E●… be under the torments of Hell? Let it not be told in Gath, publish it not in the Streets of Ascaelon. Let not the Jews hear i●, nor the Turks understand such a thing: lest they blaspheme our Lord of Life, more than they do. For the proving that clause in the same Article, To reconcile his Father to us, they produced Ezek. XVI. 63. which the Doctor opposed, as improper for the thing in hand.  
At another time, being upon Discipline, when there had been great bandying of that place Ephes. IU. 11. Pastors and Teachers: Disputing what officers they were, whether distinct or the same, whether ordinary or extraordinary; the Doctor spoke to this purpose, That he for his part was of a strange indifferency in this place and point. For with the one part he held, that these two here named are distinct Offices, but it was pro hic & nunc, & ad tempus. For by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Till we all come, etc. vers. 13. he means the coming in of the Gentiles: and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The unity of the Faith, and the measure of the stature, etc. there spoken of. And, that these Officers were those that God appointed for the bringing in the Gentiles to the union with the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and therefore is no institution of such Offices for the time to come. A Pastor indeed is to continue, but this ex necessitate rei, rather than hujus loci. But a Doctor is not of such necessity. Then indeed there were, as Act. XIII. Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teachers, but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Church being, but now not so.  
I will mention but one or two passages more, that will show how accurate a Man he was, as well as Learned. When the Directory for Prayer was reading over, and they came to that clause, Freeing us from Antichristian darkness, he excepted against the expression as too low: for that Antichrist importeth an activeness against Godliness; and Darkness is but a privation of Godliness. Therefore it was thus mended, From Antichristian darkness and Tyranny. And again, whereas it was thus penned, These things we ask for the merits of our High Priest: This he likewise excepted against, for that the allusion would not hold. For the Jews prayed to God by the Mediation of the High Priest, but never by the merits. Whereupon the word mediation was put in.  
By all which passages laid together we may discover not only his knowledge in Divinity, his great parts and quickness, and his happy skill in interpreting Scriptures, and the great progress he had then made in the Oriental Learning: but also much of his judgement in the Presbyterian points; and how frequently and freely he opposed their most beloved and espoused Tenets.  
He was now but a young Man, little above forty years old: but by all this it appears he had read much, and maturely digested his reading, especially Jewish Learning. Nay long before this he was an Author. For he published his Erubhin, or Miscellanies at seven and twenty years of age. By the frequent quotations in which Book it appears, that he had then read and studied even to a prodigy. For he doth not only make use of divers Rabbinical and Cabbalistical Authors, and of Latin Fathers, but he seemed well versed in the Greek Fathers also, as Clemens Alexandrinus, Epiphanius, chrysostom, etc. well read in ancient Greek profane Historians and Philosophers, and Poets, Plutarch, Plato, Homer, etc. well seen in Books of History Ecclesiastical and profane of our own Nation: and in a word skilled in the modern Tongues as well as the Learned: as is evident from his quotation of the Spanish Translation of the Bible, and a Spanish Book. And of what worth and value the Book itself was, you may guests by the Censure, that a Man of great Learning and Wisdom gave of it: I mean that Worshipful person to whom he dedicated it, his Patron Sir Rowland Cotton. Who in a Letter to him upon the receipt of the Book tells this young Author, That he had read it over, and that there were many rarities; nothing so Vulgar that he needed to fear his Books entertainment, unless it lapsed into the hands of an envious or stupid Dunce. And that he joyed much in his proficiency.   

iv Some Remarks upon his Horae Hebraicae & Talmudicae.  
I Design not to give a particular account of his Works as they came forth, something hath already been spoken of them; his several Epistles before them will show that: only of his last pains, that crowned all the rest, I mean his Horae Hebraicae, I would remark something: and that is, the universal approbation and applause they met with in the Learned World, both at home, and in foreign parts. When our Author had sent his Horae upon S. Mark to the great and profound Linguist Dr. castle, he calls it an unutterable obligation laid upon him; that it was a learned and much longed for work, and that it enriched his poor Library with an addition so excellent and delightful, etc. And upon the Doctors sending him his Horae upon St. John, he writes thus; I received last week by your appointment a gift auro quovis, gemmisque contra non charum: that all the riches of the Levant congested together cannot equal: such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will justly deserve to be enroled among the very next Records to those of Infallibility. And truly, Sir, all your rare discoveries of Celestial Verities, seem to me to be at such, above the reach either of doubt or hesitation. And again, Your Criticism of Bethabara and Bethany (saith he) is so native, proper, genuine, and ingenious, I no sooner read it, but straightway said to myself, Securus jurarem in Verba Magistri. 'tis like all the other births of your blessed Minerva. And upon the edition of another of those pieces Mr. Bernard of S. John's, Oxon, a Man of known learning, worth and piety, writes thus to him; I most humbly thank you for the happy hours on the more copious Evangelist; by which that most excellent part of Holy Scripture is finished, and completely expounded in the most proper and yet untrodden way. God reward you both here, and in the better World for this, and the rest of your labours in this sort; which posterity will admire, and bless, when they see them altogether. Dr. Worthington another person of great judgement, learning and goodness, treats our Doctor with these words in a Letter wrote to him, Feb. 166●. concerning the same subject; I wish you length of life, health, vacancy and freedom for what remains. I hope that you are still proceeding, and are not weary in well doing, though Books sell but little: those that are able to buy, less mind Books, and those that would buy are less able: having little to spare from what is necessary for their families. But your labour will not be in vain in the Lord: nor here neither. The learned Men beyond the Seas had also an high value for these pieces: let some of them speak for themselves. Frederick Mieg, (son to a great Councillor of the Elector Palatine, once brought up under Buxtorph in Hebrew, and Rabbinical Studies, and of whom he gives a high character) thus writes to our Doctor from Paris 1664. concerning those precious Hours, as he styles them, and public Labours. Publicos enim labores non vereor appellare, quos in publicum literarii Orbis commodum redundare, nemo est qui ignoret. And tells him besides, that there were no learned Men, as he knew, on that side the Seas, but did summis anhelitibus, earnestly pant after his Hebrew and Talmudical Exercitations upon the first Epistle to the Corinthians, which he had then ready for the Press. And begs him in his own Name and in the Name of that love those Studies, ut lucem non invideas scripto luce dignissimo, neque illud intra privatos parietes consenescere sinas, unde tantum imminet publico emolumentum. That he would not envy it the light, since it was so worthy of it: nor suffer that to lie longer concealed within private walls, whence so great profit would accrue to the public. In a Letter from Nicholas Hoboken, Secretary to the Dutch Ambassador, here in England, written to Dr. Lightfoot in the year 1659. he acquaints him with the sense Gisbertus Voetius (Professor of Divinity, and a Man of great Name in Holland) had of his Chorographical Century before his Horae upon S. Matthew, namely, That he had expressed to him (the said Secretary) the complacency that he took from those Geographical illustrations of his, fetched out of the Talmudists: ita tamen, ut spe largiori frui desideret plura Lucubrationum ejusmodi tuarum videndi. And if we should travail into France, there we shall find a Man of as great fame as the other was in Holland, and, it may be, of greater Learning, I mean, Monseir Le Moyn, who in a Letter to Dr. Worthington, Anno 1666. expressing the value he had of Dr. Lightfoots Books, and among the rest of his sacred Chorography before S. Matthew, he saith, that his Library is proud of them. But the judgement of the Venerable Buxtorph is instar omnium, who in a Letter to Dr. castle in the year 1664. earnestly desires to know what Dr. Lightfoot did: and saith, That by his Talmudick Hours he began greatly to love his Learning and Diligence, and wished hearty to see more of them. And in the year before that in a Letter to our Doctor himself, he thus accosts him: Ex quo Horas tuas Hebraicas & Talmudicas in Matthaeum vidi & legi, coepi te amare, & pro merito aestimare: Tantam enim in eyes Talmudicae lectionis peritiam, & ad illustrationem SS. literarum dexteritatem; tantam etiam diligentiam & accurationem in illis deprehendi, ut non potuerim non Te magnifacere, & in admirationem Tui rapi. Rar● ha' dotes hoc nostro saeculo in viris Theologis, rari hujusmodi Scriptores; qui nil nisi suas proprias observationes lectoribus proponunt: Unde ab eo tempore desiderium me tenuit, ob studiorum communionem propius tecum conjungi, & familiarius te noscere. Since the time I saw and read the Hebrew and Talmudick Hours upon Matthew, I began to love you, and to esteem you, as you deserved. For in them I observed so great skill in Talmudical reading, and dexterity in illustrating the Holy Scriptures, accompanied with so great diligence and accuracy, that I could not but extol you, and be carried away with an admiration of you. These endowments are rare in Divines in our days, writers of this nature are rare; who propound to Readers only their own observations. Whereupon from that time, I had a desire from the commonness of our Studies, to be better acquainted with you.  
This was the reception these Learned Hours of his found in the World: and a great and invaluable loss it was, that he went not through the whole New Testament in that excellent method of explaining them. His friends indeed often called upon him and set him on to proceed. Dr. Worthington's judgement was, that he would do better to publish more at a time than he did, since he needed not to fear now their reception; so as Luke and John might make one Volume, and after that the Acts and the Epistle to the Romans would make another; and then his Works would meet at the Epistle to the Corinthians. But if the tediousness of the Work should discourage him to go on, yet he earnestly recommends one Book at least to him, and that is the Epistle to the Hebrews, the matter of it being so suitable to his Hebrew Studies. Such good suggestions were made to him, but they took not effect: not that his strength began to fail him, or that he was unwilling to give his pains, (for he had a mind generously disposed to communicate his knowledge) but the true reason was, because he could not get them Printed, and had so much impaired his own estate by what he had before sent abroad. This he complains of more than once: and particularly in a Letter to Buxtorph: into whose bosom thus he pours out his mind. Exasciavi paucis adhin● annis commentariolum, etc. A few years since I prepared a little Commentary upon the first Epistle to the Corinthians in the same style and manner as I had done that on Matthew. But it laid by me two years and more, nor can I now publish it, but at my own charges, and to my great damage: which I felt enough and too much in the edition of my Book upon S. Mark. Some progress I have made in the Gospel of S. Luke, but I can print nothing but at my own cost. Whereupon I wholly give myself to reading, and scarce think of writing more. Our Booksellers and Printers have dulled my edge, who will print no Book, especially Latin, unless they may have an assured and considerable gain. So that I know not whether we ought to be more angry or grieved; grieved that we are deprived of such useful Labours, or angry with those, who were the occasions of it.   

V The assistances he gave to the Polyglot Bible, the Heptaglot Lexicon, and other Learned Works and Men in his time.  
THUS his fame spread itself far and wide: and this made him sought unto by many Learned Men for his Counsel or furtherance in their Studies, or for his directions or castigations in their Labours that they intended for the public. How much the Right Reverend Bishop Walton made use of him in his Bible, one of the bravest Works that ever came forth, and Reverend Writer of the account of the Doctor's Life showeth. It was as good a Work as it was great, and this raised a wonderful zeal and affection in the Doctor to it, and excused the trouble that he was at about it, in revising it; and specially the Samaritan Pentateuch: and so the great Undertaker tells him in one of his Letters to him. And it much rejoiced his heart, when the Work was brought to perfection: which he expressed in a congratulatory Letter to Mr. Samuel Clark of Oxon, who had a great hand in it. To which that excellent Linguist makes this answer: As for the Work passed through, I have great cause of thankfulness, blessing God, that hath even beyond our own hopes, carried us through it. Yet I have no reason to attribute to myself, as due, any part of that thanks and praise, whereunto you are pleased jointly to entitle me with others far more deserving: But I rather contract a greater debt of thankfulness, that by the Testimony and suffrage of one so eminently Judicious as you are, I am adjudged to have been faithful. I conclude this matter with a part of Dr. Lightfoots speech, that he made at the Commencement, Anno 1655. being then Vicechancellor: wherein he mentions this Work then in hand in a kind of triumph, as so much tending to the honour of Learning, and particularly of the English (then despised) Clergy, and finally for promoting the knowledge of the Bible all the World over. Sic sub protrito & proculcato statu Cleri nuper Anglicani germinavit, & adhuc germinat, nobile illud eruditionis germane, editio Bibliorum multi-linguium, qua quid generosius vix vidit unquam Resp. literaria, nec quicquam Anglia sibi honorificentius. Opus aeternae famae, monumentum memorabile in sempiterna secula futurum, summae eruditionis, zeli, & in Deo bonarum literarum protectore fiduciae Cleri Anglicani jam tum summe periclitantis. Macti estote, viri Venerandi & Doctissimi, qui in opere tam magnanimo desudatis. Pergite, quod facitis, trophaea vobis erigere, Patriaeque & perlegant ope vestra omnes Gentes Sacra Biblia suis linguis; atque iisdem linguis eadem ope praedicentur fama eruditionis & literatura gentis Anglicanae. Thus under the now despised and trampled on English Clergy, hath grown up, that noble issue of Learning, the edition of the Polyglot Bible, and still it grows: than which the learned World hath scarce ever seen any thing more generous, nor the English Nation any thing to its self more honourable. A work of eternal fame, a memorial to endure to everlasting ages of the English Clergies, great learning, zeal, and trust in God the Protector of Learning, when now it lay under mighty hazard. Go on, ye Reverend and Learned Men, who are sweeting in so brave a Work. Proceed, as ye do, to raise trophies to yourselves, and your Country. And by your labours let all Nations read the Holy Bible in their own Tongues: and by the same Tongues, and the same labours let the English Nations fame for its Learning and literature be proclaimed. Thus did the good Man rejoice in Learning, and in the fame of his Coat, and of his Country.  
The next Book to the Polyglot Bible, for Labour and Worth, and which is always to be named with it, is the Heptaglot Lexicon: to the laborious Author of which our Doctor also contributed his aid. A Work it was of seventeen years; a seventeen years' drudgery, as he styles it in one of his Letters: in which, besides his own pains, he maintained in constant salary seven English, and as many strangers for his assistants: all which died some years before the Work was finished; and the whole burden of it fell upon himself. Though by God's grace he at last finished it, before it finished him.  
And here I cannot but turn a little out of my way, to condole with this Author, that wore out himself, and his Estate too in a Work so generally beneficial; and had little thanks after for his labour. See and pity his condition, as he sets it out in one of his Letters to Dr. Lightfoot: where he says, He had spent twenty years in time to the public service, above 12000 l. of his own estate, and for a reward left in the close of the Work above 1800 l. in debt. Thus he kept his resolution, though it was as fatal to him as useful to the World. For in the beginning of the undertaking, he resolved to prosecute it though it cost him all his Estate, as he told Mr. Clark. This forced him to make his condition known unto his Majesty, wherein he petitioned, That a Jaylmight not be his reward for so much service and expense. 'tis pity such true Learning and hard Labour should meet with no better encouragement.  
But to go back whence for mere charity and commiseration, we diverted. In this great undertaking Dr. castle more than once acknowledgeth the help of our Author. Sure I am my Work could never have been so entire as it is without you. All pretenders to the Oriental Tongues must confess their great obligation to you. And in another Letter, with which he sent him his Lexicons, he tells him, That his Name ought to have shined in the Front, who had given the most orient splendour (if there be any such in them) unto all that is Printed, and may therefore most justly (saith he) be called Yours. And again, He calls him His greatliest and most highliest honoured Master, Father and Patron. Indeed our Doctor did frequently encourage and comfort him with his Letters, got him Subscribers and Friends, afforded him his Lodgings at Katherine Hall, whensoever he came to Cambridge to read his Arabic Lectures, for some years, and such like kindnesses. For which he always professed a most dear affection and honour for him.  
Another great Man in this kind of Learning, I mean Mr. Samuel Clark, one employed in both the aforesaid great Labours, applied to him for his Counsel and help in a learned Work, that he designed for the public. Which was the publishing of the Targum upon the Chronicles, with his own Translation; which was a part of the Hebrew Bible belonging to the Library of the University of Cambridge. A MS. it seems that the University set so highly by, that he made three journeys to Cambridge, before he obtained it. But he borrowed it at last by Dr. Lightfoots means, about the year 1659. And by the Doctor's interest had it continued to him for some years. This he designed (as soon as he had finished it) to join, with some other Additionals, to the Polyglot Bible. Which design he communicates to our Doctor before he came to a resolution about it; telling him, that if he and such as he approved the design, it would be an encouragement to him to proceed in it. That the Doctor approved of his purpose it appears, from that constant assistance that he gave him afterwards about it: Mr. Clark sending it as he transcribed and translated, sheet by sheet, for the Doctors review and correction. For which in a Letter dated from Holywel, Sep. 3. 1667. He professeth himself exceedingly engaged to him for the great pains he had taken, and that he had so freely declared his judgement in some places he had noted: being so far from unwillingness (saith he) to have my errors shown me, that I am very thankful to you for it: and entreat you to go on as freely with the rest. This Targum, it seems, by a place in the Talmud mentioning Onkelos, the Doctor was moved to think Onkelos might be the Author of. For which discovery Mr. Clark hearty thanks him, telling him, that he would do him a great favour, if he would please to let him know his sense of it, whether he conceived that passage of weight enough to entitle him to this his Targum (as he calls it) upon the Chronicles.  
This same worthy Person had Printed that Tract of the Talmud called Beracoth, which he sent to our Doctor, desiring his impartial judgement upon his performance therein, and begging him to signify to him wherein he might be guilty of mistake.  
Nor ought we to forget the assistance he gave to the Author of the Synopsis of the Critics, upon his desire. For he cheerfully devoted himself to the public good. First, He encouraged him with an ample Testimonial of the usefulness of the design in general, and of the careful and impartial management of it by the undertaker. Then as to his pains in the Work itself; he seems to have reviewed it piece by piece as it passed from the hand of Mr. Pool, before it went to the Press. For in one Letter he tells the Doctor, that he therewith sent him one part upon Numbers, begging still his thoughts upon any thing as he should meet with it. He likewise promised him, in such places as he observed to be most defectively done, to give him some explications tending to the clearing of the Hebrew words, or phrases or matter which Mr. Pool designed to bring ●nto a distinct Volume as Paralipomena, to go under the Doctor's name, by themselves, with some other things, as Appendices to his Work; as De Nummis, ponderibus, mensuris, De Templo: Quaestiones Chronologicae, Chorograpicae, Historicae, etc. Some sheets of these Explications of Scripture I have seen, which he had sent to Mr. Pool according to his promise. There is all the Book of Josua, and some Chapters of Exodus and Numbers. Where the Doctor proceeds Chapter by Chapter briefly to give the sense or illustration of difficult passages according to the Talmudists and Rabbins. But this last designed additional Volume, I think, Mr. Pool never published. And this was not all, for in another Letter he takes notice of a promise, made him by the Doctor, of his assistance in reference to the Historical Books of the Old Testament from Josua to Job out of the Rabbins and Talmud: unless perhaps this was the same with the former.   

VI The addresses of Learned Men to him.  
IT would be endless to mention the Applications of Learned Men to him. The deeply Learned Mr. Herbert Thorndike in the year 1669. writ to him a long Letter, desiring him to communicate the sum of his judgement concerning Morinus his Exercitations of the Jews, in the second Book of his Exercitationes Biblicae. Mr. James Calvert, a Learned Man of York begs his advice about the right position of the Priest's portion in the holy square of Ezekiel. This Learned Man for the clearer understanding of divers passages in the Prophetical writings, was inclined to think, that that Vision of Ezekiel, commonly understood mystically, is rather literal and historical. The only or main objection against this Hypothesis is the placing of the Priest's Portion: for if the Temple be either five, or thirty miles distant from the City, there can be no question but that the Vision is mystical: (they are his words) but if there be an error in placing of the Priest's portion, and that the City and Sanctuary may meet together, the greatest objection against the literal sense will be removed. And thus concludes his Letter, Sir, I do not know your person, but I have both read and heard so much of your excellent Learning, and your candid and ingenuous nature, that it emboldens me to write thus freely to you, and to entreat you, that as you have hitherto, so you would still make this one great end of your rare Learning, to illustrate the Scripture Text, that instead of too many aerial and subtle speculations the Church of Christ may be fed with solid food: I mean, the simple and sincere meaning of the Holy Ghost, be it History or Mystery.  
It would be too long to tell of young Buxtorph, upon whom the Magistrates of Basil conferred his Fathers Hebrew Professors place at seventeen years of age. Maximo Parente spe major filius, as Dr. castle characters him; John Henricus Ottho, a Learned Man of Berne in Switzerland, Frederick Miege a Noble, Learned and Ingenious Germane, D. Knory a very Learned Man of Silesia, Theodore Haac, and many other foreigners of divers Nations; that came into England chief to see Dr. Lightfoot, and to be directed in their Rabbinical Studies by him: All whom he did with much humanity and affability receive: and from him they departed with great satisfaction; as by their Letters to him after their departure does appear.   

VII. His Correspondences.  
HE held a Learned Correspondence, especially with persons most eminent for that recondite Learning, that he was so famed for, and was dear unto and highly valued by them. Namely, The great Buxtorph while he lived, and at home, the Right Reverend Father in God Brian Lord Bishop of Chester, deceased, Dr. Pocok, Hebrew Professor at Oxon, Dr. castle, Arabic Professor at Cambridge, Dr. Marshal the Reverend and Learned Rector of Lincoln College, Oxon, Mr. Samuel Clark, sometime Keeper of the Famous Library of the University of Oxon, Dr. Worthington, sometime Master of Jesus College in Cambridge, Mr. Bernard of S. John's College, Oxon: all Men famous in their generation, whose names we need only mention; and among the laity, he held a most intimate friendship and correspondence with Sir Tho. Brograve, of Hertfordshire, Baronet, his Neighbour and Kinsman, a Gentleman well seen in those abstruser Studies. Nor did their Letters consist of vain strains of Compliments, nor were they stuffed with idle and unprofitable News, of affairs in the State: but they carried deep and Learned inquiries about difficulties of Scripture, or doubts in their Oriental Studies: they conferred about brave and high Designs for the better promoting of Truth and Religion, and solid, useful Learning. One Conference I meet with between Dr. castle, who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Propounder, and our Doctor, The Resolver, was upon this subject proposed by the former, Whether when the ordinary Interpretation of any Hebrew words renders the sense hard and rough, recourse may not be had to the Interpretation of those words according as they signify in Syriac, Chaldee or Arabic. This question had been occasioned from Dr. Lightfoots excellent Interpretation of that difficult place, Ezek. VIII. 17. Upon which place he put a fair sense (as it seems) by Interpreting some word or words there, according to some of those Languages. Whereupon he tells him, That he met often with many seeming contradictions and absurdities in our English (though one of the best) as well as in other Versions. As Job III. 5. Let the shadow of death slain it (in the margin, challenge.) A Catacresis I remember not to be found elsewhere. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word there used) in the Arabic use is Excipere, Colligere, as the LXX, not there alone best. Chap. XV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou (speaking to Job) restrainest prayer. Whereas Job was often in Prayer: in Arabic (in which Language many words with him occur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, to Protract and Multiply, as the Syriac and Arab there render it, Thou art much in complaints, Chap. XVIII. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aucupia Verborum, again from the Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradicendi vices, as the Arab and Chaldee both. Chap. XVI. 18. O Earth cover not thou my blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that there should be no place to my cry: Because blood is a Crying sin. To pray his Cry should have no place: I am a Davus to that sense. Prov. XXIII. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he thinks in his heart— and yet his heart is not with thee: seem very repugnant. Whereupon he propounds this Question, That meeting with a World of these (seeming contradictions) every day, he ●r●●es his judgement, Whether the Arab, Chaldee, Syrian may not sometime sit upon the Bench, and pass their Vote concerning their old Mother's meaning? All the News communicated between these Correspondents was about the further progress of Oriental Learning, the discovery of more Books of that Nature, etc. which was the best and joyfullest news to them. It may be it will not be amiss to communicate a Letter or two of this nature. The one is of the aforesaid Dr. castle, written 1664. Sir, Though I perish, it comforts me not a little to see how Holy Writ flourishes. I lately received an Armenian Psalter given me by Professor Golius, come newly off the Press: where they are Printing (at Leyden) the whole Bible in that Language. The Old Testament is there Printing in the Turkish Language, perfected by Levinus Warnerus. The New Testament in Turkish, done by Mr. Seaman, is just now in the Press at Oxford: of which I have some sheets by me: as I have also of the old Gothic, and Anglo-Saxon Gospels, now Printed with a Glossary to them at Leyden. Mr. Petreus hath Printed some parts of the Old Testament in Ethiopic, and hath many more prepared both in that and the Coptic Language. The Lithuanian (of which I have a good part by me) and the New England Bibles, I need not name. I have a specimen of a Turkish Dictionary Printed at Rome, and of a Chaldee Dictionary in folio in the Hebrew Language, composed by the Learned Coken de Lara; which our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Professor Buxtorph much desired he might live to see finished: 'tis said to be now near its period at the Press. And News of the same import the Learned Mr. Bernard communicated to him from Oxon about the year 1673/4. which let it not be too tedious to peruse also: it ran thus.  
Reverend and Right Learned, I cannot but acquaint you, that the Learned and Pious Mr. Robert Huntingdon, present Minister of the Church of the English Factory at Aleppo, hath lately sent over hither, a good Samaritane Pentateuch, together with an account of the Religion of the Samaritans of Sichem, written by themselves there upon his request, and sent as it were to their Brethren here in England (as they mistook Mr. Huntingdon, who told them that there were Hebrews here, he meaning Jews, and they their own Sect.) The Translation whereof into Latin out of the Samaritane (which is nothing but the Biblical Hebrew, save some Arabismes here and there: for that is the Language commonly made use of by them at Sichem) I have here sent: and, if you think it worthy the while, I will also transmit a Copy of the samaritan unto you. Mr. Huntingdon acquaints me that there are about thirty families of these Samaritans at Sichem, and not more, that they desire correspondence here. But care is to be taken that we do not dissemble with them, but beg their History of Joshua, and their Liturgy; and also examine them upon points that may be material. If you please to send what Questions you would desire resolution from them in, I will send them to Mr. Huntingdon, to whom I shall write about three weeks hence. The said good Mr. Huntingdon hath likewise sent over an hundred and fifty MSS. Arabic and Hebrew. Among which are Cosis in Hebrew, R. Saadias' his Sepher Emunah in Arabic, Bar Bahlul's Lexicon well written, Maimonides his Yad entire except two Tracts, which are not quite complete, R. Saadias' his Version and Notes on Job in Arabic, Maimonides's Moreh, both in Arabic and Hebrew, Maimonides his Son's Notes on his Fathers Yad, Gregorius' Syriac Grammar, pieces of R. Tanchum, and his Lexicon, or Murshed, Kimchi's Michlol, R. Alphes, and Tanchuma, and other good Books in Hebrew MSS. Besides, he hath sent over a Catalogue of Books to be had now at Damascus in Arabic and Persian, and some in Hebrew. He is skilful himself, and ready to serve you in any thing Jewish or Oriental, that may be had there. This opportunity I would not let you be ignorant of, knowing how you have recommended above all others the Study of Jewish Learning, as plainly necessary to the right understanding of the New Testament, as well as the Old. And then by way of Postscript. As for Greek MSS. he could meet with none, that were classical, but Ascetics enough. The account of their Calendar in the Samaritans libel is somewhat obscure and defective. Whether these two Gentlemen or either of them, are yet alive, my Country retirement and want of Society gives me not opportunity to know. But if they be, I am confident such an entire respect they have to the memory of this excellent Man, that they will not be unwilling these their Letters should be exposed to the public, or any thing else, that I have mentioned from them, that may any ways tend to the preserving his fame or honour. If it be said that these matters are no news now, though they were then. I answer, Probably divers things here related are not so common and ordinarily known, at least to many, but that they may be read with satisfaction. But the truth is, I produced them not so much to inform the World of News, as to discover some of the Learned matters of the Doctor's correspondence.   

VIII. An account of his imperfect pieces.  
BEsides the Works of this our Learned Man, that saw the Light, and of which we have spoken somewhat, he had several other considerable things upon the Anvil: which show as well his abilities as his inexhaustible and continual labour and industry. Of which give me leave to give this Catalogue.  

In Latin.  
I. Historia Quadripartita● Chronica Universalis, Judaica, Romana, Ecclesiastica, De rebus Gestis, Imperante familia Flaviana, Vespaciano, Tito, Domitiano. The Chronica gins at the birth of Christ, and is digested under six Columns, viz. The first contains the year of the World; the second of Rome; the third of the Emperor; the fourth of Christ; the fifth Rerum Gestarum; the sixth of the Consuls. 

Pars Secunda, viz. judaica.  CAP. I. 
Cineres Hierosolymorum, & Vastatae terrae facies.  CAP. II. 
Synedrium magnum collocatur in jabne.   This is sufficient to show the design of that Book.  
II. Computus Temporum judaicorum ab Urbis Excidio ad conscriptum Talmud Hierosolymitanum.  
III. Index aliqualis Talmudis Hierosolymitani.  
iv Disquisitio modesta de LXX, & de Graeca Versione.  
V Discrepantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX a textu Hebraeo in Pentateucho.  
VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX. Giving an account of all the errors of all kinds at large.  
VII. Hillel, a short discourse.  
VIII. De spiritu prophetiae. A discourse occasioned from 1 Cor. Chap. XIV.  
IX. Concio ad Clerum, Habita in Ecclesia Sanctae Mariae, jan. 12. 1651/ 2. pro Gradu Doctoratus.  
X. Disputatio in publicts Comitiis pro Gradu Doctoratus.  
XI. Orationes & Determinationes, cum Procancelariatu functus est.  
XII. Aetates Rabbinorum.  
XIII. Quaedam de Israelitica sparsim collecta.  
XIV. Annotationes in primum & quartum Caput Geneseos.  
XV. Memorabilia quaedam sub Ezra, & Synagoga ejus magna, Chronologice disposita.  
XVI. Correctiones & observationes in Textum Samaritanum.  
XVII. Adversaria e Rabbinis collecta in josuam, & in quaedam Capita Exod. & Numerorum.  
XVIII. The Minor Prophets in the Vulgar and LXX translations compared with the Hebrew, and the various readings and additions taken notice of.  
XIX. Divers other lose papers, concerning the destruction of jerusalem, situation of places in the Holy Land. Chronology, History, etc.   

In English.  
I. The Book of Chronicles of the Kings of France, and of the Kings of the House of Otoman the Turk. Written in Hebrew by joseph the Priest, and Translated in English by I. Lightfoot.  
II. The Consent of the four Evangelists. A Century. Perfect.  
III. A plain and easy Exposition of the Prophecy of Hosea.  
iv An Exposition upon the Old and New Testament by way of Chronology, and Harmony; with a preface instructing how to understand the Scripture.  
V The Motions and Stations of Israel in their March out of Egypt.  
VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things appropriated by the jews Traditions to the Land of Israel.  
VII. Names of places in the Holy Land explained out of the Rabbins, set down by way of Alphabet.  
VII. Of the Creation. A Chapter.  
IX. A Discourse upon Joh. XIII. 27, 30.  
X. History beginning from the fall of jerusalem.  
XI. Historical passages in the first year of Trajan's reign.  
XII. A Table of the years from the birth of Christ to the Fall of jerusalem.  
XIII. The jewish, Christian, Roman History, Anno Christi XXXVI.  
XIV. The Chronology and History of Dioclesian, Constantine and Constantius.   
Indeed some of these were only Notes and Memoranda for his own private use; but several of them undoubtedly were intended to have seen the Light at one time or other, but that he found the Press so loath to receive things of that nature, and so he cast them by, some only begun, and as it were in Design; all of them imperfect, but One.   

IX. Encomiums given him by Learned Men.  
ALL these Labours of his, published and unpublished, and those deep notions in the way of his Learning, that he communicated by Letters or in Conversation, raised high and Venerable opinions of him amongst the best and most knowing Men. It would be endless to recount what large Testimonials and Commendations they have given him. Some we have read already. Let us hear a few more. Your Name (saith Dr. castle) is indeed a sweet Odour poured out into all Nations, who are all bound to pray hearty for you, your health, welfare, prosperity, longevity. And again, Nemini notus, quin te humani generis aestimet delicias; nemini ignotus, cui non absconditus maximus sub Coelo Thesaurus. And if you will, once more, in another Letter: Chaldea, whose ancient glory, and multiplicity of Sciences are, by the wheels of Nature in the long decurse of time, rolled into Munden. Which you, Sir, a right Trismegistus, for Christian, Jewish and Ethnic literature, will make to after ages more illustrious than either Babylon, or Athens were of old. Another, namely Mr. Samuel Clark, speaks thus, Your own great worth is sufficient to preserve your memory verdant with me, or any other, that hath any sense of Learning or Goodness. Mr. Bernard does violence to the Doctor's modesty in these words: I know yourself and Doctor Pocok to be the very Pillars of Sacred Learning, like the Monuments of Seth, in a corrupt and vain age. God add, I beseech him, yet to your years and health so advantageous to his Church. And for forainers, besides what we have heard from them already, take the Value they had for him by the words of one of them, named before, viz. Johannes Henricus Otto: He was a Learned young Man of Bern, who it seems had travailed into France and other places for his improvement, and at last came into England, and being at Oxon, sends a Letter to our Doctor: wherein apologizing for his address, he tells him, That the fame of his Piety and singular Learning had so spread itself over the World, that there was no Scholar, who loved him not in his mind, and was not ambitious of his friendship. Plurimi sunt qui nondum meruerunt a te cognosci, qui tamen inter alias Gentes famam nominis tui exceperunt, & post praeclarorum scriptorum tuorum lectionem, in cultum tui venerabundi iverunt. But especially (he assures him) all studious of Hebrew do applaud him. And instanceth in Turretius junior at Geneva: Justellus, Tormentinus, Tenevottus, Capellanus, Ferrandus, at Paris: Toignard at Orleans: not to speak any thing (saith he) of mine own Country and Germany also, whose Names this Letter would scarcely contain. Abundance more I might produce, both of our own Countrymen and Strangers; but he stands not in need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Letters of Commendation.   

X. Concerning his love to, and endeavours of promoting Oriental Learning.  
THERE was no Man under the Sun our Author more reverenced and honoured, than Buxtorph Professor of Divinity and Hebrew in Basil: and the reason was because, next to his piety he had been so instrumental by his published Labours in furthering the knowledge of Jewish Learning: to which from his Youth the Doctor had a strong, and almost natural inclination, and it continued with him to the end of his Life. When Dr. Buxtorph had writ a Letter to him by the Hands of one, who had formerly been his Scholar, our good Man received both Letter and Bearer with the highest resentments of joy and complacency, for the sake of the Reverend Professor. And when he had signified in a Letter to our Doctor, that by reason of age and infirmities growing upon him, and finding himself greatly to decline in strength of body and mind, he must lay aside all thought of publishing any thing more; this our Doctor took heavily to heart, and lamented in a Letter he sent him. For by him he acknowleged himself to have arrived to what skill he had in his Rabbinical Learning; and from the grateful sense he had of this, arose a vast love and reverence for him. Placet (saith he) Honoratissimo Domino, de peritia mea in Talmudicis loqui, quae siqua est (quam scio quam sit exigua) tota tibi ipsi referenda est, & incomparabili Parenti tuo, etc. It pleaseth you, most honoured Sir, to speak of my skill in the Talmudists, which if it be any, (and how small it is I well know) is wholly owing to you, and to your incomparable Father. Ploughing with your Oxen (using your Lexicons) I have sowed, and if any crop comes of it, it is yours. And what Christian is there, I pray, who reads over the Talmudick Writings, that owes not the same tribute? So much is the whole Christian World indebted to the great name of Buxtorph. And then he professes to him, he could not read it without tears, when he told him, that by reason of the weaknesses and indispositions of old age, he must promise the World no more of his Writings. This was in the later end of the year 1663. And indeed the death of that Learned Professor happened not long after, namely in the beginning of September the year after. For whom the Magistrates of Basil had such a great esteem; that before the Father's death, they chose his very young Son to succeed him in the Hebrew Professorship; as in his other of Divinity Dr. Zwinger (descended of that famous Man of his name) was also elected. And one of the last respects Dr. Lightfoot could pay the memory of that great Man he wrote an Epicedium upon him, and got Sir Tho. Brograve to write another in some of the Oriental Languages: and so also did Dr. castle: which were sent to the Friends of the deceased. And when not long after the young Professor came into England, he received a most kind and obliging reception from our Doctor as well for his Father, as for his own sake.  
It was his love of this Learning, and his great desires to see it more Studied, that made him so great a friend to Dr. castle, under his ruinating and destructive Undertaking, as he himself truly called it, and under that which was the bitterest pill of all for him to swallow, namely the scornful reproaches of his pains that he met with from some, as if they were of little or no use. This had quite broke his almost broken heart, had not our Worthy Man continually upheld him, encouraged him, by Money, Subscriptions, Counsel, Comfort. So that, that the Work was ever finished was owing in a great measure, (sub bono Deo,) to Dr. Lightfoot, and a few more Men in the World of that tendency of Learning. But the truth is, saith he, one Dr. Lightfoot is more to me than ten thousand such Censors. Besides some few others amongst ourselves, I have a Golius, a Buxtorph, a Hottinger, a Ludolfo, etc. in foreign parts, that both by their Letters, and in Print have not only sufficiently, but too amply and abundantly for me to communicate, expressed their over high esteem of that, which finds but a Prophet's reward here in its own Country.  
He highly admired Mr. Broughton and Mr. Selden, Men deeply Studied in this kind of Learning, calling them a matchless pair; and never mentioned them without honour; undervaluing himself to nothing, as often as he had occasion to speak of them, or such as they.  
And for the better setting afoot these Studies, upon the death of the Learned Golius, Hebrew Professor beyond Seas, who had an excellent collection of Rabbinical, and Oriental Books, vast were the pains and diligence he, and Dr. castle▪ and some others used for the purchasing of them for the enriching the Library of Cambridge, or some other public one here in England. Though I think they succeeded not, those Books being afterwards sold at a public Auction in Holland.  
He could not patiently hear the ancient Records of the Rabbins too much aspersed, as proceeding most commonly from ignorance of their admirable use in explaining the Holy Scripture. When Rutherford in the Assembly of Divines had said, that there was no news of somewhat in controversy, but in the Rabbins, (It was of a Cup in the institution of the Passover,) seeming to speak contemptibly of them; Dr. Lightfoot replied, That there are divers things in the New Testament, which we must be beholden to the Rabbins for the understanding of, or else we know not what to make of them.  
So much did he delight in any Scholar, that took in hand the Study of those Eastern Languages, that in case any were minded to ingratiate himself into Dr. Lightfoots affection, next to Piety and Religion, he could not take a readier course to do it than bending his Studies that way. And very officious he was to assist such with his directions; labouring to bring young beginners into an affection and liking to that Learning, and facilitating the crabbedness of it to them, as much as he could. I know, some now alive, that have had the experience of what I say.   

XI. His kindness and affection to Katherine Hall.  
AS he truly loved Learning, so he had an entire favour to the Universities, where it was fostered and promoted. This appeared in that public and open joy and Triumph that he expressed in his Oration, when Vicechancellor of Cambridge, which was Anno 1655. at the opening of the Commencement. For when in those unjust and Violent times wherein so much malice was exercised against Religion, no wonder its handmaid Learning was designed for ruin: nothing then was talked of so much, and so much intended, and almost come to a final resolution, as the seizing the possessions and revenues of the University, and turning out the Scholars to shift for themselves. But by God's gracious overruling Providence this feral design took not place. Upon which our Vicechancellor made a long Harangue, expressive of wonderful joy and thankfulness. Non fingere nobis idque moestis animis tremulisque non potuimus, qualis futura Anglia erutis oculis, etc. We could not but imagine, and that with sad and trembling hearts, what England would have been, her Eyes, viz. The Universities, and Clergy, being put out: what Cambridge would have been without Cambridge: what a spectre of a dead University, what a Sceleton of empty Colleges, what a funeral of the Muses, and a carcase of deceased Literature, etc. and after breaks forth into thanks to Almighty God for their happy deliverance. And then taketh occasion hence to expatiate Learnedly in his Rabbinical way of the Antitiquity, use and necessity of Universities. Academias primum fundavit ipse Deus, etc. God was the first Founder of Universities, of equal age with his Law and visible Church, and not to die but with them, etc. as he Elegantly and Learnedly goes on.  
Thus his good will spread itself over the whole Universities, but it was more peculiar to two Colleges in that of Cambridge, unto which he was particularly related, viz. Christ's College, where he had first been bred, and Katherine Hall, over which for many years he presided. And this kindness he shown by dedicating a Book to each. That to Katherine Hall is before the first Horae Hebraicae he published. Wherein by giving them account of his first falling upon Jewish Studies, and the excellent method he used in perusing the Rabbins, he, like a careful Master, directs their Studies; and in the close he professeth his Dedication proceeded from that real respect and endearment he had to them, and that he designed his Book as an eternal memorial of it. What else sounded those kind words which he used in his Letters to forainers concerning his College, styling the Students thereof, Catharinenses mei? And Doctor castle, who knew as much of his mind as any, there being a great friendship between them, speaking to him concerning the College, calls it, Your delighted in Katherine Hall. 'tis true he was at first put in Master there by the Powers that then were; but upon the happy settlement of these Kingdoms upon their old and true foundation of Monarchy, and the restitution of the King, our Doctor knowing the right of that place belonged to another, namely to Dr. Spurstow, voluntary and freely went and resigned it up to him: but upon his refusal to return back again, and take that charge, he applied to the King, who graciously bestowed his Letters upon him to confirm and settle him in that Mastership. And upon his coming down with those Letters, the Fellows of the College road out some miles to meet him, and to receive him with that ceremony, as if he had been a New Master of Katherine Hall.  
A small College indeed it was, and illy built, but yet was so blessed by God, that it could boast of many famous and excellent Divines and Prelates of the Church of England, and other very worthy Men, formerly members of it; and was usually stored with such numbers of Students, that they could hardly be contained within the Walls of the College. For the honour therefore of it, as well as its necessary enlargement, this our Master and the Fellows resolved to pull down at least some part of it, and to build it with more decency, capacity and advantage. Towards which as every Fellow presently laid down twenty pounds, so our Doctor gave a very liberal and generous contribution; and moreover was instrumental by his interest with his Friends to procure good benefactions for the same use from others. But he died soon after the Work was begun. So that the good Progress that is since made in that chargeable Work is owing in the first place to the indefatigable pains of the Reverend and very Worthy John Eachard D. D. present Master, and those very many generous persons in London, and elsewhere, whose love of Learning, and favour to him, have excited them freely to contribute thereunto. But to return to Dr. Lightfoot. Who besides the former contribution, had before been a Benefactor to his College by redeeming a piece of Land to it. And therefore is always mentioned at the Commemoration of the Benefactors.  
It was not his want of affection to his College, that made him reside not much there, but partly because he thought himself most bound to be chief among his Flock, of whose Souls he had the care: and partly because in the Country was most retirement, a thing that for the sake of his Studies he greatly affected to the last. Which were not ingrateful to his old Age, but rather an ease and a pleasure to it. Studendo solor senectutem, was a saying of his to a Learned Man.   

XII. His Patrons and Friends.  
HIS great Learning and excellent Qualities reconciled him Friends and admirers among those of his own Rank and Degree, and made him a favourite to Men of Eminency and Honour. Besides those I have already mentioned he was dear to, and highly valued by, his Grace, the most Reverend Father in God Gilbert late Lord Archbishop of Canterbury: through whose mediation, his Parsonage of Great Munden, and his Mastership of Katherine Hall were confirmed to him by the King. Which he acknowledged in two Epistles before two of his Hebrew and Talmudick Exercitations. The Right Honourable, Sir Orlando Bridgman, sometime Lord Keeper of the Great Seal, a Learned and Good Man, took a pleasure in his Learning; and when he was Judge, and went the Circuits, he always desired, and frequently procured Dr. Lightfoot to preach at the Assizes at Hertford, whom for his Learned and unusual Notions he delighted to hear. He was one of his great Encouragers to proceed in his Hebrew and Talmudical Explanations of the New Testament; Consilio, auxilio, Patrocinio, Munificentia, by his Council, aid, Patronage, and Bounty, as he speaks himself in his Epistle Dedicatory before the Horae upon S. John. The Right Honourable and Right Learned Sir William Morice Kt. one of the Principal Secretaries of State, deserves to be mentioned in the next place; who, unasked, unsought to, was very serviceable to our Author in procuring the King's favour and his Letters Patents for him: The sense of which (for none so sensible of kindnesses) made him think himself obliged to put his Name before one of his Books. He was also endeared to two Personages of Hertfordshire, of great Honour and Integrity, viz. Sir Tho. Brograve Baronet, and Sir Henry Cesar Knight.  
The former of these was doubly related to the Doctor, viz. in affinity, and in the course of his Studies, being Learned in the Jewish literature. As appears by a design he and the Doctor had of going to Dr. Castles Library to peruse some Books of his of that nature. To which Dr. castle in a Letter gives them free leave, telling them, That his Cabbalistic and Rabbinic Books were most of them at Higham Gobyon: where his Study doors should stand wide open to give Sir Thomas and him entrance, every Book they found there most truly at the service of them both, to take and use at their pleasure. The intercourse between Sir Thomas and the Doctor was very frequent both by Letters and Visits, the distance not being so great, (only two miles) but that they might walk the one to the other on foot: which they often did, out of that great endearedness that was between them, and for conferring together in the things of their Studies. A Friend of mine has heard the Doctor tell more than once, how upon occasion of some discourse between them about such a Subject, Sir Thomas departed from him, and presently penned a Discourse about the University of Athens, and brought it to him; which the Doctor after lent out to some one, that had desired it, but could not call to mind to whom; so that that Learned piece was stifled, and irrecoverably gone. And I have great cause to suspect, that this which happened to the Writing of the Doctor's friend, happened also otherwhiles to himself. In whose hands soever any of his Books or Writings lie concealed, to say no worse of them, they deserved not the Friendship of so worthy a Man.  
His friendship to Sir Henry Cesar appeared in the several Visits he gave him in his sickness, the small Pox, which I think was mortal to him. Though he was very fearful for his own Family; yet his singular love and respect to Sir Henry made him not to prefer that consideration to his service in such a time. Whose early death he very much lamented.  
But his first and ancient Friend, Chaplain and Patron (as he used to call him, and that in many just regards) we must not, we cannot forget: for he never forgot him to his dying day, and scarcely ever spoke of him but with a transport of affection. I mean Sir Rowland Cotton of Shropshire. Who gave him the Presentation of Ashley in Staffordshire, and was the great instrument of putting him upon the study of the Rabbins, and being himself very Learned in them was his Tutor, as well as his Patron. With much care, tenderness and condescension did he guide and lead on my Studies (as he publicly declares in an Epistle to Mr. William Cotton his Nephew and his Heir) in the same way, that he himself had been trained by that choice and incomparable Oracle of Learning, Mr. Hugh Broughton. And in the same Epistle, He professeth, he always esteemed it one of the choicest advantages that ever accrued to him, that it was his hap and happiness at his first setting out into the Study of Scriptures and Divinity, to be settled in his House, and to come under his Tutorage and Instruction. Undoubtedly Sir Rowland had perceived a good Spirit, and an excellent genius in young Mr. Lightfoot: and that he wanted nothing but council and direction, and some body to recommend a good method of study to him, to make him a great Scholar; and this made that worthy Person undertake him himself; as foreseeing what he would afterwards prove, in case his Studies were well regulated at first. This kindness he ever remembered: which let him speak for himself. He (meaning Sir Rowland) laid such doubled and redoubled obligations upon me by the tender affection, respect and favour that he shown towards me, as have left so indelible an impression upon my heart, of Honour to his dear Name and observance to his House of Bellaport, that length of time may not were it out, nor distance of place ever cause me to forget it. As a Commentary upon which words, I might mention the care and regard he ever had to the family of the Cottons. And I do remember, that when I was a Student of Katherine Hall, there was one who was a Cotton, and an heir of that Family, was likewise a Student, and admitted there by the Doctor's means: over whom he had a more especial Eye; and frequently had him sent for into his Lodgings, to eat with him, and confer with him, and to show kindness to him for Jonathans' (I mean his Great Uncles) sake. And out of respect to that dear name he caused one of his sons to be called, Cottonus. Nay he loved the very name of Bellaport, the seat of Sir Rowland. And I have a Letter, which Sir Rowland wrote Anno 1629. in answer to his Epistle Dedicatory to him before his first Book, that he published; this beloved Letter the Doctor preserved unto his dying day, as a kind of Sacred Relic: upon which was wrote with his own hand, Sir Rowland Cottons Letter.  
And for a conclusion of our Discourse of Sir Rowland Cotton, whom we have spoke so largely of (and of whom Dr. Lightfoot could never talk enough) hear the Conclusion of his Funeral Sermon upon him, prepared, though not Preached, upon what occasion I know not.  
That blessed Soul, that is now with God, in the night of its departure, laid the burden of this present Work upon me, in these words, You are my old acquaintance, do me the last Office of a Friend, make my funeral Sermon, but praise me not. A hard task, Fathers and Brethren, is laid upon me; when I, who of all Men this day have the greatest cause to mourn for his loss that is departed, should of all Men this day be allowed the least liberty of mourning, because of this present work. And a strange task, Fathers and Brethren, is laid upon me, when I must make to you all a Funeral Sermon, and yet must tell to none of you for whom 'tis made. For if I do but call him Sir Rowland Cotton, I commend him. It was not a time to say so then, but now I dare say it over again; a hard task, Fathers and Brethren, is laid upon me, when I must have much cause of tears for his death, and yet not be allowed to weep; and such reason of remembrance of his life, and yet be denied to praise. I obey, Blessed Soul, I obey: but I am full, I cannot hold: Dispense with me something, for I cannot hold. It is for your sake, Worthy Audience, that I must hold tears, lest they should hinder my speech. Be pleased to give me liberty of speech, in recompense of my restrained tears. And it is for thy sake, Blessed Soul, that I must withhold commendation, lest I should break thy command: give me liberty of indignation against that command in recompense of my restraint from thy Commendation. Meus, Tuus, noster, imo Christi, as Hierom of Nepotianus: so we of him, whose departure we may commemorate: My, Sir Rowland Cotton, Yours, the Countries, nay Christ's, hath forsaken us: and because Christ's, therefore he hath forsaken us, to go to him, whose he wholly was.  
Oh! that my head were waters, or rather words, for only that manner of mourning; and my Tongue a fountain of tears, for only that instrument of weeping is allowed me now: that I might weep day and night, not for him that is gone; for he is gone where he always was, and where he would be: but for myself, but for you, but for the Country. It is not my ambition, but my sorrow, that I claim the first place, and to be first served in this heavy dole of lamentation. For I have lost, I cannot tell you what: My Noble Patron, my best Friend, my Father, my— my Self. I should lose, if I should but begin to tell what he was to me. Why should I speak more? For should I speak myself away, I could never speak enough. Oh! my Father, my Father, the Chariot of Israel, and the Horseman thereof; How thy love to me was wonderful, passing the love of Women! And is it nothing to you, O ye that s●● by? Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. He it was, that first laid the foundation of my poor Studies, and always watered them with his discourse, and encouragement: and now the Lord hath taken my Master from my head. He it was under whose branches I sheltered, when any storm was up; and now my Tree of defence is cut down. He it was, that was my Oracle, both for things of this life, and of a better: and now my Prophet is not any more. He it was, that was all things to me, that man could be; but now can be nothing to me, but sorrow. And is this nothing to you, O all ye that sit by? Yes, the Cup is gone among you also, and a great Man is fallen in your Israel. Hath not the Magistracy, hath not the Gentry, hath not the Country, lost such a Man, as was— But you must speak out the rest: for his Command stops my mouth. You of the Magistracy know how he had Wisdom in an high degree, as was his calling, and withal care and conscience answerable to his Wisdom, to discharge his calling. And you may commend this rarity in him, I dare not. You of the Gentry know, that he was a prime Flower in your Garland, that he spoke a true Gentleman in all his actions, in his comportment, in his attendance, in his talk, once for all, in his hospitality, even to admiration: and you may commend him, I dare not, etc.  
A sensible strain of Rhetoric! which passion and inward sorrow had as large a share in dictating, as Art.   

XIII. His Relations.  
HAving expatiated thus largely in our notices of this Man, that we may omit nothing that is material, we will now begin to consider him in his more private and personal capacity. His Reverend Father had five Sons, whereof our John was the second. His eldest was Thomas, the only of all his Sons bred to a secular employment, being a trades Man. The third Peter, a very ingenious Man, and practised Physic in Uttoxeter; and besides his Art, he was of great usefulness in that Country, and often in Commissions for ending of differences. He also had intended to have writ the Life of his Brother Dr. John Lightfoot, but was prevented by death. The next was Josiah, who succeeded his Brother Dr. Lightfoot in his Living of Ashley; the only of the Brothers now living. The youngest was Samuel, a Minister also, but long since deceased. And as it was his Honour, that he was derived of an honest and gentile stock by both Father and Mother: so it was a part of his Happiness, that God blest him with a Posterity. He was twice married, and both times into Families of Worship. His first Wife was Joyce, the Daughter of Crompton, of Staffordshire, Esquire, a Gentleman of a very ancient Family and of a good Name, and Estate. Her Mother was an Aston of the family of the Lord Aston of Tixal, but before they were Papists. This their Daughter was the youngest, if I mistake not, of nine Sisters, all the rest that lived, having been married into worshipful Families there. In the Church of Stone in that County, where the Doctor sometime was Minister, there remains the Portraiture of them all, with three Sons, and their Father and Mother, in Brass. She was first wedded to Mr. Copwood, a Gentleman of a good Estate in that County: by whom she had two Sons and one Daughter. The Sons since died; but the Daughter is now living, and married there, and inherits the Estate. The Relict of this Gentleman the Doctor became acquainted withal, when he lived in Sir R. Cottons family, and not long after married her, himself being yet young. By whom he had issue four Sons and two Daughters. To one of which the Lady Cotton was Godmother. His eldest son was John, who was Chaplain to the late Right Reverend Father in God Brian, Lord Bishop of Chester, the famous Undertaker of the Polyglot. By whom this Mr. Lightfoot was much esteemed, but died soon after his Lord and Patron, and lies buried in the Cathedral Church aforesaid. He had six Daughters, all now deceased, but two, who live at Chester. Anastasius was his second Son, who had also these additions to that name, viz. Cottonus, Jacksonus, in memory of Sir Roland Cotton, and Sir John Jackson, two dear friends of the Doctors. This was also a Clergyman, Incumbent of Thundridg in Hertfordshire; and died there; leaving one Son still living. The third Son was Athanasius, brought up a Trade's Man in London: deceased also. And his fourth Son Thomas died young. His Daughters were, Joyce, now the worthy consort of Mr. John Duckfeild, Rector of Aspeden in Hartfordshire: (whom I must not name but with an addition of respect for communicating to me most of the Papers and original MSS. and Letters of Dr. Lightfoot and others, that I have made use of both in these relations, and in the published Sermons.) And Sarah, now a Widow, formerly married to one Mr. Colclough, a Gentleman of Staffordshire, deceased.  
This pious Matron, and discreet Wife the Doctor buried in the year 1656. in his Church of Munden: after he had lived well near thirty years with her. Afterwards he took to Wife Anne, the Relict of Mr. Austin Brograve, Uncle to Sir Thomas, before spoken of. By her he had no issue. Whom he likewise survived. She died also at Munden, and was buried there.  
His pious Father, Thomas Lightfoot hath a great but a true character given of him in the Account of the Doctor's Life. I shall only add the Inscription upon his Monument, as it now is in the Church of Uttoxeter; a Copy whereof Mr. Michael Edge, the present or late Minister there communicated to us: composed as it seems by his Learned Son, Peter Lightfoot, Physician, lately deceased.  

M. S.  

Huc oculos & Lacrymas, O Viator,  
Qui veteri studes Veritati, Pietati, Charitati,  
Huc: ubi teipsum es olim celaturus.  
THOMAS LIGHTFOOT  
Verbi divini per annos 56 fidelissimus Minister,  
Ecclesiae hujus per annos 36 Vigilantissimus Pastor,  
Vir antiquorum morum, & primaevae sanctitatis,  
Coruscantis zeli, doctrinae, Virtutis, exempli.  
Vir verum exscribens virum: Pastor pastorem.  
Sudore semper squallidus, at formosus pastorali,  
Salutem suam anhelans semper & aliorum.   

Gloriam magni Pastoris ambiendo indefessus,  
Annis satur tandem, & bonis operibus,  
Confectus studendo, docendo, faciendo, patiendo,  
Onustus spoliis de Satana triumphatis,  
Idemque improborum odiis beate oneratus,  
Hic suaviter in Christo obdormit;  
Abstersis lacrymis & sudoribus,  
Et Vivacissimus Resurrecturus.   

Unaque ELIZABETH, tori-consors & pietatis,  
Digno Conjuge Conjux digna.   

Obiit ille julii 21. 1653. Aetat. 81.  
Obiit illa januarii 24. 1636. Aetat. 71.    
And let me add as a Coronis, an Epitaph, which the same Mr. Thomas Lightfoot had prepared for himself, and which was found in his Study after his decease. Which I adjoin, to let the World see somewhat as well of the pious and heavenly breathing mind, as the Scholarship of that Man, from whom our Doctor was derived.  

THOMAS LIGHTFOOT  
Olim superstes, nunc defunctus, alloquitur amicos suos, qui in Vivis sunt.  

En mea tam multis puppis quassata procellis,  
Nunc tandem portum, fracta, quietis habet.  
Nil scopulos ultra, bibulas nil curat arenas,  
Istius aut mundi quae mare monstra parit.  
Namque mare est mundus, puppis vaga corpus obumbrat,  
Atque animam signat navita quisque suam.  
Portam quam petimus, coelum est: sed & aura salutis,  
Quae navim impellit, Spiritus ille Dei est.  
Solvite felices igitur, portumque tenete,  
Post aerumnosae turbida damna maris.  
Sed non ante datur portum contingere, quam sit  
Fract a per undosum vestra carina mare.     

XIV. His last Sickness and Death.  
AND now we are arrived at the last scene of this great and good Man's life. In the later end of the year 1675. that year when Colds were so rife and so mortal, our Doctor going to his residence at Ely, fell into one of these Colds: which he complaining of was persuaded to eat a Red Herring, and to drink two or three glasses of Claret. The former he easily did, but the later he was more difficultly drawn to, having always used to drink nothing but small Beer or Water. This little Wine, according to the judgement of his Physician cast him into a Fever, or at least heightened it. The disease much affected his head, so that he lay dozing and slumbering, saying but little: only when any asked him, how he did, he would devoutly say, In the Hands of a good God; which he repeated often. His behaviour all the time of his sickness was with exceeding much meekness, patience and silence, speaking much with God and himself, but little, as I said, to others. When Dr. Callamy, than a Fellow of Katherine Hall, went to Ely to Visit him, he found him in this condition, using very few words; when he asked him if he had made his Will, and settled his Secular affairs, he answered, He had, and told him where his Will was. His Physicians were Dr. Gosnald of Cambridge, and Dr. Hicks of Ely. Dr. Mapletoft, the Reverend Dean, and Dr. Womock, a Prebend there, now Lord Bishop of S. David's, were his chief Visitants, who performed the Offices of the Church with him. Thus he lay near a fortnight, and then rendered up his Pious and Virtuous Soul into the Hands of his good God, in a good old age, being seventy four years old within some few months: and yet might have lived much longer, if one may gather conjectures of the length of men's lives by their healthfulness, and vivacity. But besides his years, his Works, and the excellent service he did in his generation would have bespoke him an old Man indeed. In which regard none was freer from that which Seneca makes the great reproach of old age, viz. when there is nothing to compute age by, but years. Nihil turpius est, saith he, quam grandis natu senex, qui nullum aliud habet argumentum, quo se probet diu vixisse, praeter aetatem. His body was brought from Ely to his beloved Munden, where he had been Minister near two and thirty years, and was there buried; Mr. Gervase Fulwood, formerly a Fellow of Katherine Hall, and who had long known him, preaching his Funeral Sermon. He was interred greatly beloved and greatly lamented by all that knew him, and especially his Parishioners, who took their last leave of him with many sighs and tears.   

XV. His Temper and Spirit, Piety and Virtues.  
AND thus having gone through the most remarkable stages of his Life and labours in an historical way; let us now stop a little, and by way of reflection look back upon the Man, the subject of this long discourse, and take some notice of his Temper, Course and manner of Life. He was of a comely Person, and a full and sizable proportion, of a mild and somewhat ruddy Countenance, and a most strong and hail constitution: good signatures of his mind. Easie of access, grave, but yet affable and courteous in his deportment, and of a sweet, obliging innocent and communicative conversation. And though he was plain and unaffected, yet there appeared somewhat of a becoming gentility in his behaviour. When he light into company of ingenious and good Men he was free and discursive; but if he happened to be present, where rude, idle or debauched talk was, he was silent and most uneasy, and would take his leave as soon as he could. He was very temperate and abstemious in his diet, the noblest part of Physic, as Queen Elizabeth used to call it: his Food was plain, and corpse; Wine he altogether abstained from, and likewise from Beer and Ale abroad, drinking only Water; except he were at home where he had his Beer brewed for him, which was very small; and that he delighted in, drinking it also very new. He eat seldom above once a day, namely, a Dinner on the week days, and a Supper on Sundays. Whereby he redeemed the more time for his Studies, and preserved himself in such a constant good plight of health. He was of a Genius more curious than ordinary, affecting an inquiry into hidden things, and to tread unbeaten ways: as may be sufficiently judged by the Studies that he followed. He seemed to be inquisitive into the nature of Spirits, and concerning the apparitions of deceased persons. There was a long account of the appearance of a Spirit in Driffeild a Town in Yorkshire, which was sent to Dr. Burton, when fellow of Magdalen College in Cambridge by a friend of his, formerly his Collegian, he receiving the Relation from the Woman herself, to whom this Spirit often appeared. This Letter Dr. Burton communicated to our Doctor, who transcribed it with his own Hand, though it filled almost a sheet of paper, as not only pleasing his curiosity, and satisfying him of the Truth of apparitions, but also surprising him by the various and strange discourse that that Spirit used: too long here to be repeated. He was of a very meek and tender spirit, easily discouraged, often melting into tears. I have been told, that being to give a public Admonition to a lad of his College for being guilty of some high misdemeanours; The College Bell being rung, and the Students met together in the Hall, the Master gave the Scholar his admonition with much gravity, and with as much compassion, tears being observed to stand in his Eyes while he did it. This soft disposition made him easily discouraged. I know not to what better to attribute that passage, whereby the World had almost been deprived of his excellent Tract of the Temple: Which was this (as he himself tells it) That going that very morning that he began his Description of the Temple, to see a piece of Land, but a mile off from his House, which he had been owner of many years, but never saw, he chose to take direction, and so to go alone by himself for meditation sake. But in fine mist his way, and lost himself. Here his Heart (he said) took him to task, and called him fool, so studiously to search into things remote, and that so little concerned his interest, and so neglective of what was near him in place, and that so particularly concerned him: and a fool again, to go about to describe to others places and buildings, that lay so many hundred miles off, as from hence to Canaan, and under so many hundred years ruins; and yet not able to know or find the way to a field of his own that lay so near. And this so far prevailed upon him, that it put him upon a resolution to lay by that work; and so he did for some time, till afterward his Bookish mind made him take it in hand again. So easily, and upon such little accidents are generous Spirits sometimes daunted. No Man was more sensible of favours than he, and none more apt to pass by injuries: being of a calm, settled and undisturbed Spirit.  
He was also wary, and discreet in his purposes, duly weighing circumstances, and piercing into the consequences of things. This appeared in the Arguments he made use of against certain City Ministers many years ago, more zealous, than wise, and some of them Assembly Men, who earnestly advised to lay aside the Celebration of Christmas day; When besides reasons taken from Religion; as that the thing was in itself lawful, and that our Saviour preached at the Feast of Dedication, which had an humane Original: he urged the inconveniences of it in point of prudence; as That it would bring an Odium upon the Assembly, That it would certainly breed a Tumult: and that it would be safer to let such things alone to Authority, than for them to meddle in. Which bespoke him to be a well advised Man, as well as one not affecting novelties. And another thing shown his acuteness as well as his prudence. That it being moved in the Assembly, that when any went out of the Assembly before all rose, he should solemnly make his obeisance (that the better notice, I suppose, should be taken of such as went out) this being even ready to pass, our Doctor desired, that they might not leave it upon their Records to posterity, that this Assembly had need to take order for common Reverence and Civility. Upon which it was laid by, and the Order reversed.  
But his spiritual endowments, as he was a Minister and a Christian, rendered him more illustrious, than all his natural and acquired. These made him beloved of God, as the others valued and admired of Men. He took a good course at first for the better preparing himself for the Ministry. For after his departure from Cambridge having spent two or three years in the County, where he made an entrance into his Hebrew studies, he resolves to come up to London to take the opportunity of the Divinity Library there: thereby to furnish himself with a good stock of Reading and Learning, proper to the holy Employment he had undertaken, before he engaged himself further in it. Here he lay for some years close and private, and read over the Fathers, and many other Books tending to the furthering his Divinity studies. He preached then indeed but seldom, or not at all, his business now being something else. But when some, who had a mind to have themselves eased by his labour, charged this upon him, as a crime of idleness; to clear himself of that imputation, he published his first Book, to let the World see he was not idle, though he preached not. He never cared to be accused of idleness: and his own conscience cleared him of that (as he tells us before that Book) though he confessed, that he was not so hasty, as many be, to intrude himself where there is no necessity. But when he had taken the charge of Souls upon him, in all the parts of the Ministerial Function, he was very diligent: A constant Preacher, resorting to his Parish Church, which stood a mile distant, every Sunday, Winter and Summer, wet and dry, unless abroad, or hindered by sickness. He failed not to visit the sick, whensoever sent for, compassionating their condition, and administering wholesome counsils and comforts to them. He was a great enemy to Schism and Faction, and uncharitable separation from the Church; and did use to press Communion both in his Sermons and ordinary discourses. And it may not be amiss to mention the notable argument he used to manage in the behalf of holding Communion with the National Church: which was our Lord's Example. This he often and convincingly urged in this case: and particularly, but some few months before his death, in one of his ordinary Sermons he had these words. Let me ask them (meaning the neglecters of the Public Worship) do they think that our Saviour ever let Sabbath day pass in all his time, while here, but he was present at the Public Service, either in the Temple or in the Synagogue. Look the Gospel through, and see by the current of the story there, whether ever he absented himself from the Public Congregation on the Sabbath day. Read that Luke IV. 16. (To spare more) He came to Nazareth, where he had been brought up, and, as his custom was, went into the Synagogue on the Sabbath day, and stood up for to read. It was his custom to go to the Synagogue, to the Public Service and Congregation on the Sabbath day, and he never failed of it. And he stood up for to read in his own Town-Synagogue, as owning himself a member of that Congregation. For it is not recorded that he read in any Synagogue beside. It was his Custom to go to the Public Congregation on the Sabbath day: it is these men's custom not to come there. He never absented himself from the Public Meeting, these Men account it Religion to absent themselves ever. Is our Public Service more corrupt than theirs was then? If it be, let them show it. If it be not, let them give a reason, why they go so directly contrary to our Saviour's own practice. Generally his Sermons were very plain, as preached to a Country Auditory, and practical, recommending above all things piety and a good life; and if he chanced to fall upon controversial points in the course of his Sermons, he would strive in few words to pass over the controversy, and while he was upon it, to render it as useful and serviceable to pious ends, as he could. His Sermons always carried a sweet and easy strain with them; a Rhetoric peculiar to himself, notably raising attention, and making a quick impression upon the Affections. Insomuch as he seldom failed of a great Auditory: having scarce one in his Parish, that absented from his Ministry. And another qualification he had of a good Clergyman, and that was his Charity: which was free and large. His House was a continual Hospital; none went away thence unrelieved, which was so well known, that he had a more than common charge at his Door. For such was his compassionate Spirit, that all sorts of comers, pretending need, partook of his liberality: and he would frequently bring poor people within Doors to his fire, to warm them as well as feed and clothe them. Besides he used in the Winter seasons to find work for the poor of his Parish, as spinning, etc. Whereby at once industry and labour might be encouraged, and poverty succoured. And his secret charities are supposed considerable. For he had 300 l. per annum; and no charge, nor visible expense, and yet spent all.  
Take him in his more private Capacity, he was a truly pious and devout Christian towards God. This was his friend Dr. Castles character of him. I know no Man under Heaven, whose Voicinity would make my life more patiently tolerated, than to be near one, who hath in him so much of Heaven, as you have. On the Lords days abroad as well as at home, he always forbore eating or drinking till the Evening Service were over, that he might be the more intent upon his Devotions and Meditations in private, and the freer from dulness and drowsiness in public, a thing so unbecoming the Worship of God. Whensoever he returned home from a journey, it was his manner to pass through his House, to his retirements, without saluting or speaking to any body, unless they came in his way, till he had performed his private Devotions. For his food whatsoever it was, he was always very thankful to God; never complaining of any thing at his Table; but ever expressing a thankfulness for what ever was set before him, besides his usual blessing before and after meals. He was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an universal Good Man, which reconciled him a reverence wheresoever he came: but for some particular Virtues he deserved  — Monstrari & possit Hic est, 
To be taken notice of and admired. I will instance only in his profound meekness and humility: a Man so learned, of such great abilities beyond most Men, and yet so void of all conceit of himself, so mean, so little, so nothing at all in his own Eyes; that one would wonder to hear the expressions that he useth of himself. In his Epistle to Christ's College, you have him in this strain. Cum repeto quantum sine numero, etc. When I recollect what a number, (almost without number) of learned & eminent Men Christ's College hath fostered, and brought up, I call myself Dunce and Blockhead, to come from so learned a bosom, and from among so learned a Society, so unlearned, so mean, and obscure, and still so to remain. Oh! dull creature, that I have been and am, in and after so many and so great advantages, and examples of Learning. I rejoice and triumph, Dearest Nurse, in the multitude of thy Sons, who either have been, or now are, an honour and an ornament to thee. But I am deeply sensible, how void of Learning, how ignorant, how nothing I am: I most freely confess, and lament it; and so he goes on in an elegant strain of Rhetoric to undervalue himself: And subscribes himself Indignissimus Hominum, The most unworthy of Men. Oh! how becoming was so great Learning vailed under so much modesty. And in another Epistle to the Reader (That you may see, this was not a single transient fit of humility, but his constant tenor;) he styles himself, The least of Men and of capacities, who am nothing, and less than nothing in comparison of many thousands. And again, Heu! quam ego, cum Doctos cogito, in oculis meis non sordesco solum, sed & nihilesco. And lastly in respect of his published labours, this is the sense he had of them, and of their Author: Being most ready ever to submit to others, and to acknowledge mine own infirmities, and owning nothing in myself, but sin, weaknesses, and strong desires to serve the Public. As he writes in the conclusion of his Epistle before the second Part of the Harmony. And this humble Spirit, methinks, I have well reserved to the conclusion of my Discourse upon our Doctor, being the very Crown of all his other Virtues and accomplishments. And in this he had outstripped his Master's Master, I mean, Mr. Hugh Broughton; a Man greatly Learned, but as greatly conceited, impatient of contradiction and apt to despise others, which qualities our Doctor never knew.   

XVI. Some Apology for our Author: and the Conclusion.  
HAving said all this, I know nothing else needful to be done, but to dispel some mists that may darken his Name, and to leave Dr. Lightfoots memory as fair and unblemished, as may be, to posterity: and so we will gently draw the curtains about his Hearse, and take our leave of the Reader and him at once. I plainly see, there are two things that some will be apt to charge upon him. The one is certain peculiar Opinions that he espoused: and the other, that he seemed to be too much carried away with the late Evil Times. I do not pretend, wholly to excuse and justify him in these things, but only to lessen and mollisie the charge: Consider then, that he was but a Man, and so subject to humane slips and frailties as well as others: and that even such who have enjoyed the greatest fame either for Learning or Goodness, have for the most part had some abatement in their Coat of Arms. Nullum magnum ingenium sine mixtura. And those great endowments that were in him, and that eminent service he did the Church and Commonwealth of Learning, may justly merit his pardon for any faults, which either his ignorance or infirmity betrayed him into.  
As for his peculiar Opinions: such as the utter and everlasting Rejection of the Jews, his different judgement about the four Monarchies, his interpretation of some things in the Revelations and some others, that may be observed in his Writings, and in his Disputes in the Assembly of Divines; there is this that may be apologized for them, that if they were not true, yet they were innocent, such as made no breach either upon the Church's Peace, or the Analogy of Faith: two things, that he was ever most tender of, Innocua, ut spero, proponens semper. Propounding, I hope, such things as are always harmless. As he speaks in his Epistle before the Horae upon S. John. And before another, I hope it will not give offence upon this account, that if I am mistaken I mistake only in Historical matters, as most things are, that create difficulty here, (viz. The Epistle to the Corinthians:) where there is no fear of infringing the Analogy of Faith, or the Doctrine of the Church. And so long as these are preserved safe, it seems allowable, especially for learned Men, offering fair probabilities, to abound in their own sense.  
He was indeed a Member of the Assembly of Divines, and long after that (I think) one of those, who at the beginning of the King's joyful Return were appointed to confer with the Episcopal Divines at the Savoy: whereby it appears that he bended sometime towards Puritanism. It was indeed his unhappiness, as well as of many other pious well meaning Men, to live in those times of Temptation; whereinto if they fell, it was because they were not Politicians enough to see the bad consequences of those smooth and fair pretences. I may plead for him, that it was his credulity, not his malice, or any evil design that made him err. He was carried away with their Dissimulation, (and there was an Apostle once was so) and that the more easily, being a Man of an innocent and unsuspicious nature, especially when such goodly things as Religion and Reformation were so much boasted: And I make no doubt he afterwards was convinced how he had been trepanned, and saw his error, as appeared sufficiently by his ready compliance with the Laws and orders of the established Church upon the happy Restauration: and encouraging his Sons also to the same, who were both conformable men of the Clergy. He never was a Bigot, or a busy officious Man, always rather Passive than Active, unless in the Assembly. And then generally those matters wherein he stirred were such points, as in which the very Locks of the Presbyterians strength lay, which he for the most part opposed. And certainly when we consider, how he thwarted their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their chief principles; arguing against Lay Elders, standing for general admittance to the Sacrament, for Forms of Prayers, and many such like, the Presbyterians could never reckon him truly theirs; and I am apt to think, they wished him more than once out of their Assembly. Indeed he was then rather a Man at large by himself, that followed his own Studies, than followed any party of Men, and promoted true goodness, as far as in him lay. In those times he particularly made these three or four things his main Drift, viz. To beat down Enthusiasm, which he plainly saw tended to the enervating the Authority of the Holy Scriptures; To maintain the honour of Learning and a Regular Clergy; and to show the necessity of keeping up public Communion with the National Church: whereby unquestionably he did excellent service to the Church in those evil days. He had an excellent faculty in resting out of the Hands of Shismaticks those weapons, that they most confided in. For this I might show his way of dealing with Enthusiasts, Anabaptists, etc. But I will instance only in those that would justify their separation, from the word Saints in Scripture, supposing that thereby were meant persons truly and inwardly Holy. The ignorance of the latitude of this word was then the cause of many bitter contentions, and wild opinions, nay, and of no small danger to all that were not Saints in their account. To this purpose he speaks in a Latin Sermon preached at Ely, at an Episcopal Visitation held there by the Right Reverend Father in God Benjamin, late Lord Bishop of Ely: Nec periculosius aut terribilius son●it olim Shibboleth Gileaditarum, etc. That the Shibboleth of the Gileadites anciently sounded not more dangerously, than the Title of Saints of late. Whereas, as he shows in that Sermon, and used to urge in the late times, That by Saints is meant nothing but Christians in opposition to Heathens or Unbelievers. And that the Apostle in that phrase speaks with the common notion of the Jewish Nation; to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Holiness, signifies no more than Within the Profession of the Jewish Religion, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in Holiness signifies as much as In Heathenism.  
But it is time to make an end: though I am sensible all that hath been said is far short of what might have been, concerning a Man of his Figure in the Learned World; and what should, if further accounts of him had come to hand from such his Learned friends and acquaintance, as could or would have imparted them. But what hath been written is sufficient to give a Draught of him. Which however defective it may be, it hath this advantage, that it is a true one; these notices being taken partly from such Persons who well knew him, or were related to him; and partly collected out of his Printed Epistles, but chief out of abundance of other Letters, lose Papers, Note-books, and other M S S. in my hands. Which course is now become the most fashionable, as it is indeed the best way of writing Historical matters. Epistolaris Historia est optima Historia, as Cardinal Baronius used to say. I have had no temptation to write any thing favore aut odio: having no other aim in this undertaking, but to represent our Author fairly and truly to such as shall be disposed to read him, or know him. And I chose to digest it in this method, as most proper for it, being a hasty Rhapsody of remainders of things, worthy to be remembered concerning this excellent Man, and which were omitted in the Account of his Life. The method, I know, is not so correct and exact as it might have been, and as it should, if more time and leisure had been allowed. If any would know our Author better, let him have recourse unto his Books: there he shall have Doctor Lightfoot speaking for himself; and giving his own Character in every Page: there he may read and see Learning, Diligence, Accuracy, Candour, Humility, a love of Peace and an earnest scrutiny after Truth, and a great Zeal for God and Religion, shining every where.  
And now upon the whole, shall we retire from reading this long Relation without reaping any benefit thereby, further than to have heard some news? Then we have in effect, but lost our time. Great Examples are great arguments to provoke to imitation. If we desire the Esteem he had left behind him among good Men, let us take the course he did, and try to arrive at his Virtue and Learning; and if we would attain to that, let use his tools; I mean, Industry, Study, Constancy, and especially Modesty, and a sense of our own Ignorance. Without which last, if any one hath attained to any considerable degree of knowledge, thousands have failed thereof for the want of it. This was Seneca's judgement; Puto multos potuisse ad Sapientiam pervenire, nisi putassent se pervenisse: That many might have arrived to Wisdom, had they not vainly thought that they had already done it. Finally if we are any thing ourselves, or have any advantages communicated to us from the gifts and endowments of others, as all is ultimately to be resolved into the grace and goodness of God, so let us not forget to give him all the Praise and Glory.   
I. STRIPE.    

Ad Autorem.  

ETsi jam tristem glacies incarcerat annum,  
Excidit & rigida penna caduca manu;  
Ipse licet stupeat concretus pyxidis humor,  
Durus & in nigras perneget ire notas;  
(Immo etiam resoluta focis prodire tremiscit  
Pallens conspecta lacryma nigra nive;)  
Quamvis Musarum stagnent in marmora fontes  
Fluminis obliti, vena nec ulla fluat:  
Attamen huic dextrae, veteri ne desit amico,  
Quod negat undarum vena, dabit silicis.  
Gratulor ergo tibi, Lightfoot, volumine justo  
Quod libros donet postuma cura tuos.  
(Nam quasi praesentem nun● te compellat amice  
Musa memor, palpi suspicione procul.)  
Tu Rabbinorum percurris singula, sordes  
Edoctus planta transiliisse levi.  
Dumque tuas longis redimis de noctibus Horas,  
Concinnas nobis ex Oriente diem.  
Abstulerat quondam Legis gens invida clavem, ac  
In Talmude suo postea condiderat.  
Hanc tu, ruspando, reperisti; hac plurima pandis,  
Et reseras nobis, quae latuere diu.  
Sic clavam Alcidae extorques, ensemque Goliae  
Cum spoliis Phariis das modo sacra Deo.  
Sic olim, Paulus quam scripsit, Epistola cunctas  
Exhibuit nobis Gamalielis opes.   
W. D.   

JOHANNES LIGHT FOOT S. T. P.  

Agro Staffordiensi oriundus,  
Ecclesiae Magnae Mundoniae in agro Hertfordiensi Rector,  
Aulae S. Catharinae apud Cantabrigienses Praefectus,  
Et Eliensis Canonicus.  
Eruditione omnifaria, praesertim Orientali,  
Instructissimus.   

Qui Thalmudicam doctrinam miro judicii acumine tractavit,  
Et Rabbinicae literaturae venam exhibuit  
(Quod rarum) sine scoriis.  
S. Scripturis obscurioribus lucem dedit, confusis harmoniam.  
In Chronologiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eruendis Conjector felicissimus.  
Et Hebraicae veritatis Vindex strenuus.   

Intimus Templi Hierosolymitani Mystes;  
Qui secretiora adyta penetravit, sacra ordinavit.  
Atria mensus est  
Calamo vere Angelico.   

Terram Canaaniticam,  
Injuria temporis magna parte deperditam,  
Face requirens Thalmudica  
Sibi ipsi, & Orbi restituit.   

Qui bonas literas optimis ornavit moribus,  
Suavitate singulari, candore summo, humilitate eximia:  
Amicis maximum reliquit sui desiderium,  
Omnibus exemplum.   

Senectute vegeta  
Studendo, scribendo, concionando lubenter impensa,  
Deposuit tandem quicquid erat mortale.  
Horis vero Hebraice & Talmudice impensis  
Nomen suum reliquit  
Aeternitati Sacrum.    

Whereas at the beginning of the Indices of this Volume there are inserted several Errors escaped in the same. Here follow some others since observed upon review thereof; what more the Judicious Reader shall meet with he is desired courteously to correct with his Pen.  

ERRATAS.  
In the Life and Appendix.  
PAge IX. line 10. read Lodice. p. XIX. l. 1. r. all. p. XXII. l. 37. r. Knorr. p. XXVI. l. 1. r. Turretinus. Ibid. l. 36. r. And as one. p. XXIX. l. 12. r. Master and Patron. p. XXX. l. 2. r. We now commemorate. Ibid. l. 12. r. Myself I should. p. XXXVII. l. 19 r. Let us.   

In the first Volume.  
PAge 21. for § 14. read 24. p. 46. for 400 Men, r. 600. p. 37. for Syris, r. Syria. p. 369. for Mugdala, r. Magdala. p. 453. l. 14. for Trachonitus, r. Trachonitis. l. 57 for 23. r. c. 33. p. 452. l. ult. for. fonte Abila, r. fonte, Abila. p. 446 & 447. in the top should be Luke Chap. 2. p. 454. Luke 3. for Matth. p. 742. for Cainite, read Canaanite.    


A Map of CANAAN According to Dr. Lightfoot.    
A Chronicle of the Times, AND THE ORDER OF THE TEXTS OF THE OLD TESTAMENT.  
WHEREIN The Books, Chapters, Psalms, Stories, Prophecies, etc. are reduced into their proper order, and taken up in the proper places, in which the natural Method and genuine Series of the Chronology requireth them to be taken in. WITH Reason given of dislocations where they come. And many remarkable Notes and Observations given all along for the better understanding of the Text; the difficulties of the Chronicle declared; the differences occurring in the relating of Stories reconciled; and exceeding many Scruples and Obscurities in the Old Testament explained.  

The Book of GENESIS.  

CHAP. I.  
Days of the Creation. I THE ALMIGHTY TRINITY [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] having dwelled from all eternity in and with itself, when it saw good to communicate itself, did in the beginning of the being of things, create Heaven and Earth, the two parts of the World, of nothing in a moment, Verse 1.  
The earth newly created, lay covered all over with water, and there was darkness through the world in that vast vacuity that was between the face of that great deep which covered the earth, and the clouds or cataracts of Heaven, which were the inferior part of Heaven, and were created in the same instant with the Heavens, full of water: and the Heavens in the instant of their creation, were set a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  moving by the Spirit that garnished them, in a constant and continued motion; and with their motion, the course of nature began, and the clock of time was set a going, Verse 2.  
Twelve hours was there universal darkness through all the world, and then was light created in this upper Horizon, and there it enlightened twelve hours more; and then flitted away, as the light of the Sun now doth to the other Hemisphere; and thus was the measure and work of the first day, Verse 3, 4, 5.  
Days of the Creation. TWO The air spread out through that great space that was betwixt the waters that covered the Earth, and the waters that were in the cataracts of Heaven; and as the light did remove the universal darkness, so doth this spreading out of the air, remove the emptiness, and vacuity: and this was the work of the second day; but of this days work, it is not said, That God saw it good, as it is said of the others, because the partition and separation of all waters is not fully perfected till the next day, Vers. 6, 7, 8.  
Days of the Creation. III The waters that covered the Earth are brought into their channels, and the dry land appearing, is stored with trees and plants: on this days work, it is twice said, That God saw it good; once for the full and entire separation of the waters, and again for the fructification of the ground, Vers. 9, 10, 11, 12, 13.  
Days of the Creation. IV When the light at the close of the third day was departed from this Horizon, the Moon and Stars began to appear in the Sky; and in the morning the Sun risen in the East, and began his course: and so this visible host of Heaven was the work of the fourth day. [The invisible host of Angels was in most probability created in the very same instant with the Heavens themselves.] Vers. 14, 15, 16, 17, 18, 19  
Days of the Creation. V Fowle and fish and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crocodiles, Hippopotames, etc.  Amphibia created, and the first blessing of generation pronounced upon them, Vers. 20, 21, 22, 23.  
Days of the Creation. VI With Chap. I. from Vers. 24. to the end, read Chap. II. from Vers. 4. to the end.  
Beasts created, and all manner of creeping things: of the clean sorts of beasts, there were seven created of every kind, three couple for breed, and the odd one for Adam's sacrifice upon his fall, which God foresaw.  
Adam created in holiness and righteousness, and high honour and happiness; Dominion is given to him over all the creatures, which is more clearly evidenced to him, in that they are brought to him to receive their names from him; which by the great wisdom that was in him, he giveth them even at the first sight, agreeable to their natures: among them all, he seethe no mate meet for himself; but he observeth them all fitly mated one to another, and so becometh the more sensible of his own being mateless; therefore the Lord provideth a fellow meet for him, even out of his own body, having cast Adam the mean while into a trance.  
God marrieth them together, puts them in the garden, and gives them a command.  
Now fell the Angels: for they seeing the honour and happiness in which man was created and set, and the Lord giving the Angels themselves a charge concerning him to keep him in his ways, and to be ministering spirits to him for his good; some of them spited this his honour and happiness, and despised this their charge and engagement, and so through pride against the command of God, and for envy at the felicity of man, they fell.   

CHAP. III.  
THese Angels that were now become Devils through spite at man, had no comfort at all left them in their fall, but this miserable and mischievous one, to bring man into the same condemnation with them. For the effecting of this they lose no time, but attempt it by tempting him in his wife the weaker vessel: she not yet knowing that there were any Devils at all, but well knowing that God had allotted her and her husband the custody of Angels, mistook the Devil that spoke in a Serpent, for a good Angel, and so was deceived by him, and sinned, and drew her husband into the same transgression with her; this was about high noon, the time of eating. And in this lost condition into which Adam and Eve had now brought themselves, did they lie comfortless till towards the cool of the day, or three a clock afternoon.  
Then cometh God to censure them, but first promiseth Christ to be a Redeemer to them, and a destroyer of Satan. Curseth the earth, that they might not fix their minds on things below; doometh them to labour, misery, and mortality, that they might look for rest in Heaven. Adam layeth hold on the promise, and in faith therein, nameth his wife Eve or Life: God teacheth him the rite of sacrifice, and with the skins of the sacrificed beasts clotheth them, and expelleth them out of Eden; and so fell Adam on the day that he was created, and brought in death, and so the first thing that dyeth in the world is a sacrifice or Christ in a figure.   

CHAP. II. Ver. 1, 2, 3.  
At the end of the third Chapter, in order of time and story, come in the three first Verses of the second Chapter, and the story lieth thus.  
Days of the Creation. VII GOD having thus created all things 
* Read ver. 2. For on the seventh day God had ended his work, otherwise there may be a doubt upon it whether God created not something on the seventh day. This the lxx. Saw, and therefore they translate it different from the Original word. And God ended his works on the sixth day.  in six days, and man having thus fallen, and heard of Christ, and of death, and eternal life, and other like things on the sixth day: the Lord ordaineth the seventh day for a Sabbath, or holy rest, and Adam spendeth it in holy duties, and in meditation of holy things. The mention of the institution of the Sabbath is laid in the beginning of the second Chapter, though the very time and place of that story be not till after the end of the third. 1. Because the holy Ghost would dispatch the whole story of the first week, or seven days of the world together, without interposition of any other particular story. 2. Because he would show that Adam should have kept the Sabbath, though he had never sinned. And therefore the mention of the Sabbath is before the mention of his sin.   

CHAP. IU.  
THE exact times of the stories of the fourth Chapter are not to be determined, and therefore they must be left to be taken up by conjecture, in the times of the fifth as they are cast into the following table: and so conjecturally also must we measure out the parallel and collateral times of the generations of Cain and Seth, that are either named here or hereafter to the flood. Cain and Abel born twins, yet the one the seed of the Serpent, and the other of the Woman. In Cain was legible the poison that Satan had breathed into fallen man, and in Abel the breathing of grace into the elect, and a figure of the death of Christ. God fireth Abel's sacrifice from heaven, but despiseth cain's; yet readeth to him the first doctrine of repentance. That if he did well he should certainly be accepted, and though he did not well, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin-offering lieth at the door: if he repent there was hope of pardon. Thus as God had read the first lecture of faith to Adam, in the promise of Christ, Chap. 3. 15. so doth he the first lecture of repentance to Cain under the doctrine of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very commonly taken for a sin offering: and the sacrifices were constantly brought to the Tabernacle door.  a sin-offering: But Cain despiseth his own mercy, is unmerciful to his brother, and is denied mercy from the Lord. He beggeth for death, that he might be shut out of that sad condition, to which God hath doomed him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now therefore let it be, that any one that findeth me may kill me; but this God denieth him, and reserve th' him to a longlife, that he might reserve him to long misery. Lamech a branch of this root, bringeth into the world the abomination of Polygamy, or of having more wives at once than one; for which God smiteth him with horror of conscience, that he himself might be a witness against that sin that he had introduced: and he censureth himself for a more deplorate and desperate wretch than Cain. For that Cain had slain but one man, and had only destroyed his body, but he himself had destroyed both young and old by his cursed example, which was now so currently followed and entertained in the world, that ere long it was a special forwarder of its destruction, that if Cain was to be avenged sevenfold, Lamech deserved seventy and sevenfold.  
In this stock of Cain also began Idolatry, and worshipping the creature instead of the Creator, blessed for ever; and in a mournful feeling of this dishonour done to God by it, Seth calls his Son that was born to him in those times, Enosh, or sorrowful; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than began profaneness in calling upon the name of the Lord. Noah in 2 Pet. 2. 5. seemeth to be called the eighth, in reference to these times, namely the eighth in succession from Enosh, in whose times the world began to be profane.   

CHAP. V.  
THis fifth Chapter measureth the time and age of the world, between the Creation and the Flood, which was 1655. years complete: Being cast into a Table, it will not only show the currency, but the concurrency of those times, or how those Patriarches whose times it measureth, lived one with another. The Reader will not need any rules for the explaining of the Table, his own Arithmetic will soon show him what use to make of it.  

The first Age of the World: From the Creation to the Flood: This space is called, Early in the morning, Mat. 2. Hilar. in loc.  
Ten Fathers before the Flood.   Adam hath Cain and Abel, and loseth them both, Gen. 4. unhappy in his children, the greatest earthly happiness, that he may think of Heaven the more. 130 130 Seth born in original sin, Gen. 5. 2, 3. a holy man: and father of all men after the Flood, Numb. 24. 17. to show all men born in that estate. 235 235 105 Enosh born: corruption in Religion by Idolatry begun, Gen. 4. 25. Enosh therefore so named, Sorrowful. 325 325 195 90 Kainan born: A mourner for the corruption of the times. 395 395 265 160 70 Mahalaleel born: A praiser of the Lord. 460 460 330 225 135 65 Jared born: when there is still a descending from evil to worse. 622 622 492 387 297 227 162 Enoch born: and Dedicated to God: the seventh from Adam, Judas 14. 687 687 557 452 362 292 227 65 Methushelah born: his very name foretold the Flood. The lease of the world is only for his life. 874 874 744 639 549 479 414 252 187 Lamech born. A man smitten with grief for the present corruption and future punishment. 930 930 800 695 605 535 470 308 243 56 Adam dieth: having lived 1000 years within 70. Now 70 years a whole age, Psal. 90. 10. 987  857 752 662 592 527 365 300 113 57 Enoch translated: next after Adam's death: mortality taught in that, immortality in this. 1042 Enoch the seventh from Adam in the holy line of Seth, prophec●ed against the wickedness that Lamech the seventh from Adam in the cursed line of Cain had brought in. 912 807 717 647 582 Enoch lived as many years as there be days in a year, via. 365. and finished his course like a Sun on earth. 355 168 112 55 Seth dieth. 1056   821 731 661 596  369 182 126 69 14 Noah born a comforter. 1140   905 815 745 680  453 266 210 153 98 84 Enosh dieth. 1235    910 840 775  548 361 305 248 193 179 95 Kainan dieth. 1290     895 830  603 416 360 303 248 234 150 55 Mahalaleel dieth. 1422      962  735 548 492 435 380 366 282 187 132 Jared dieth. 1536        849 662 606 549 494 480 396 301 246 114 The CXX. years begin, Gen. 6. 3. 1556        869 682 626 569 514 500 416 321 266 134 20 Japhet born. 1558        871 684 628 571 516 502 418 323 268 136 22 2 Sem born. 1651        964 777 721 664 609 595 511 416 361 229 115 95 93 Lamech dieth. 1656        969  726 669 614 600 516 421 266 234 120 100 98 5 Methushelah dieth, and the Flood cometh.  
With the story of this fifth Chapter, read 1 Chron. 1. 1, 2, 3, 4. which are an abridgement of it.   

CHAP. VI  
THE last Verse of the fourth Chapter, told of profanation of Religion or Idolatry, begun in the family of Cain in the days of Enosh: now the beginning of the sixth Chapter telleth of corruption crept into the family of Seth, the very Church itself; and this especially by their following the cursed example of Lamech. The Sons of of God, or the members of the Church, and progeny of Seth marrying carelessly and promiscuously, with the daughters of men, or brood of Cain: hence they also became fleshly, like cain's race, they grew into a giantlike breed as well as that; and those great ones became tyrannical as well as the other: hence was the whole world overspread with cruelty and rapine, and all manner of corruptions, so that the Lord passeth a decree upon it for destruction; but to Noah he giveth a promise of preservation, and the platform of an Ark, in which he and his should be preserved.  
The dimensions of the Ark were such, as that it had contained 450000. square cubits within the walls of it, if it had risen in an exact square unto the top; but it sloping in the roof, like the roof of an house, till it came to be but a cubit broad in the ridge of it, did abate some good parcel of that sum, but how much is uncertain; should we allow 50000. cubits in the abatement, yet will the space be sufficient enough of capacity, to receive all the creatures, and all their provision that were laid in there. The building was three stories high, but of the stairs that risen from story to story, the Text is silent; in every story were partitions, not so many, as to seclude one kind of creature from another, for that was needless, there being no enmity betwixt them, whilst they were there, and it would have been the more troublesome to Noah to bring their provisions to them: but there were such partitions, as to divide betwixt beasts and their provisions in store; betwixt provisions and provisions, that by lying near together might receive damage. The door was in the side of the lowest story, and so it was under water all the time of the flood; but God by so special a providence had shut them in, that it leaked not. In what story every kind of creature had its lodging and habitation, is a matter undeterminable; how their excrements were conveyed out of the Ark, and water conveyed in, the Text hath concealed. All the creatures were so cicurated and of a tamed condition for this time, that they lived together, and dieted together without dissension: The wolf dwelled with the lamb, and the leopard lay down with the kid, and the calf and the young lion together; [as the Prophet alludeth this quietness in the Ark, to the tranquillity and change of temper under the Gospel,] and Noah or any of his family might come among lions, dragons, serpents, and they had forgot the wildness and cruelty of their nature, and did not meddle with him. This shows that the enmity set betwixt the serpent and woman, is chief to be understood in a spiritual respect.  
Now for the time of the lasting of the Flood, it was betwixt Noah's going into the Ark and his coming out, a just and complete year of the sun; for the better viewing and observing of which, it may not be amiss to take it up in a Calendar of the year, as it then ran.  

A Calendar of the year of the Flood, which was the year of the world, 1656.  

Tisri the first month. Part of our September and October.  Days of Month.  1 THere is no particular occurrence of this Month mentioned in the Text: Reason and necessary collection will inform us, that the fruits of the earth being now ripe, Noah was very busy all this month in gathering them into the Ark for provision for himself, and for all the cattle and creatures with him for the year to come. 2 3 4 5 6 7 8 Methuselah is alive in this Month, as is apparent by the calculation of his age in the fifth Chapter. And by this, it appeareth how clearly the spirit of Prophecy foretold of things to come, when it directeth his father Enosh almost a thousand years ago to name him Methuselah, which signifieth either, They die by a dart; or, He dieth, and then is the dart; or, He dieth, and then it is sent: And thus Adam and Methuselah had measured the whole time between the Creation and the Flood, and lived above two hundred and forty years together. The long ages of these men near the beginning of the world [though now under sin] do give a guess what a long while man should have lived upon the earth before he should have been translated, if he had never sinned: unless God shown in Enoch what his time then should have been: And prolonged the times of these men under the state of sin, the rather that the knowledge of God, which was decayed by the coming in of sin, might be the more propagated. 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29  30  
Marheshvan the second month. Part of October and November.  1   2   3   4   5   6   7   8   9   10  NOAH beginneth to get the beasts and souls into the Ark. He is seven days about it, Gen. 7. 1, 2, 3, 4. The same hand of divine providence that had brought all the beasts to Adam at the Creation to receive their names, doth bring them now to Noah for preservation of their lives. 11  12  13  14  15  16   17  NOAH entereth the Ark, Gen. 7. 11, 13. and the reins begin which continue forty days and forty nights together: the seventeenth day was none of the forty days, but the night that followed it was one of the nights. The Cataracts of Heaven are opened, and shower down terrible rains. These were those clouds that were created full of water the first day of the Creation, even in the very same instant with the Heavens; and which are also comprehended under the term Heavens, ch. 1. 1. The great deep is also let lose from below as well as those rains from above, and so the Earth comes presently into her first posture, covered with water: as chap. 1. 2. 18 Rain 19 Rain 20 Rain 21 Rain 22 Rain 23 Rain 24 Rain 25 Rain 26 Rain 27 Rain 28 Rain 29 Rain 
Sisleu the third month. Part of November and December.  1 Rain The violent rains, such as never were before nor since, nor ever shall be, do cloud the world in universal darkness, in which the wicked are closed before they are closed in utter darkness: so it was the case of the Egyptians, Exod. 10. and of the Jews at the death of our Saviour, Matth. 27. and of Sodom, Gen. 19 11. 2 Rain 3 Rain 4 Rain 5 Rain 6 Rain 7 Rain 8 Rain 9 Rain When God after the Flood promiseth that day and night shall no more cease, Chap. 8. 22. it argueth that their course had ceased before. It is ordinarily seen in an extraordinary shower or storm that even night cometh upon the world at noonday, how much more would darkness seize upon it in the times of these rains, which were beyond all parallel and comparison? 10 Rain 11 Rain 12 Rain 13 Rain 14 Rain 15 Rain 16 Rain 17 Rain 18 Rain  19 Rain  20 Rain  21 Rain  22 Rain  23 Rain  24 Rain  25 Rain  26 Rain  27 Rain  28 Rains cease this day at even. 29 Flood  30 Flood  
Tebeth the fourth month. Part of December and January.  1 Flood The rains had now raised the waters to fifteen cubits above the mountains. For observe the passage in the Text, that the waters of the rains and of the great deep broken up, raised the Flood to fifteen cubits above the highest hills, and when the forty days reins and waters had brought it to that pitch, it continued at that pitch one hundred and fifty days more. So those two sums are to be reckoned distinct, and not the forty days included in the sum of the hundred and fifty, but distinct from it, and apart by themselves: and so when the one hundred and fifty days are ended, there are six months and ten days of the year of the Flood overpast. 2 Flood 3 Flood 4 Flood 5 Flood 6 Flood 7 Flood 8 Flood 9 Flood 10 Flood 11 Flood 12 Flood 13 Flood 14 Flood 15 Flood 16 Flood 17 Flood  18 Flood  19 Flood  20 Flood  21 Flood  22 Flood  23 Flood  24 Flood  25 Flood  26 Flood  27 Flood  28 Flood  29 Flood  
Shebat the fifth month. Part of January and February.  1 Flood Those that conceive that the year of the flood began from March, suppose one miracle more than either Scripture or reason giveth us ground to think of, and that is, that the waters should increase and lie at their height all the heat of Summer, and abate and decrease all the cold of Winter. Whereas the supposal, that the year of the Flood began from Tisri or September, doth bring the rains to fall in the beginning of Winter, namely from about the beginning of our November to the middle of December, or to about the Winter Solstice: and from thence the Flood to lie at high water, fifteen cubits above the mountains, for five months together, viz. to the middle of May: and from thence in the heat of all the Summer to be drying up. 2 Flood 3 Flood 4 Flood 5 Flood 6 Flood 7 Flood 8 Flood 9 Flood 10 Flood 11 Flood 12 Flood 13 Flood 14 Flood 15 Flood 16 Flood 17 Flood 18 Flood 19 Flood 20 Flood 21 Flood  22 Flood  23 Flood  24 Flood  25 Flood  26 Flood  27 Flood  28 Flood  29 Flood  30 Flood  
Adar the sixth month. Part of February and March.  1 Flood Hast thou marked the old way which wicked men have trodden? Which were cut down out of time, whose foundation was overflown with the Flood: Which said to God, Depart from us, and what can the Almighty do for them, etc. Job 22. 15, 16, 17. In the days of Noah that were before the Flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the Ark, and knew not until the Flood came and took them all away, Matth. 24. 38, 39 Their spirits are now in prison, which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the Ark was in preparing, 1 Pet. 3. 19, 20. Thus doth Scripture give up these men that perished by the Flood to everlasting prison and perdition. Peter marking them for living in disobedience, and our Saviour noting that they died in carnal security. The Jews hold the same censure concerning them that they were punished with scalding waters and Gehinnom. 2 Flood 3 Flood 4 Flood 5 Flood 6 Flood 7 Flood 8 Flood 9 Flood 10 Flood 11 Flood 12 Flood 13 Flood 14 Flood 15 Flood 16 Flood 17 Flood 18 Flood 19 Flood 20 Flood 21 Flood 22 Flood 23 Flood 24 Flood 25 Flood  26 Flood  27 Flood  28 Flood  29 Flood  
Nisan the seventh month. Part of March and April.  1 Flood They made not their prayer in a time when God was to be found, and therefore in the Flood of great waters, when the reins and streams came upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not cause their prayers then to come nigh him, Psal. 32. 6. The fifth Chapter of Genesis hath added to the summing of every one of the Patriarches age, that they died, to show not only that for all their long life, yet they died; but also to show that they came unto their graves in peace, and were not taken away untimely with the destruction of the wicked. The eleventh Chapter in summing up the ages of the Fathers after the Flood, useth not that expression, for a special reason. 2 Flood 3 Flood 4 Flood 5 Flood 6 Flood 7 Flood 8 Flood 9 Flood 10 Flood 11 Flood 12 Flood 13 Flood 14 Flood 15 Flood 16 Flood 17 Flood 18 Flood  19 Flood  20 Flood  21 Flood  22 Flood  23 Flood  24 Flood  25 Flood  26 Flood  27 Flood  28 Flood  29 Flood  30 Flood  
Ijar the eighth month. Part of April and May.  1 Flood There have been some that have conceived that the waters used extraordinary violence and motion, tumbling and tossing the Ark and the people in it, as flesh in a boiling pot, as the Jews express it; and that it rend some Islands from the the main land, and made division of Countries there, where there was none before: as betwixt England and France, and the like. But this is not only improper, but also unnecessary to conceive: for when they had destroyed all flesh, which was the message that they were sent upon, this violence could add nothing but vexation, fear and trouble to Noah and to those that were with him in the Ark, whom God had enclosed there, not to perplex but to preserve. 2 Flood 3 Flood 4 Flood 5 Flood 6 Flood 7 Flood 8 Flood 9 Flood 10 Flood 11 Flood 12 Flood 13 Flood 14 Flood 15 Flood 16 Flood 17 Flood 18 Flood 19 Flood  20 Flood  21 Flood  22 Flood  23 Flood  24 Flood  25 Flood  26 Flood  27 Flood  28 Flood  29 Flood  
Sivan the ninth month. Part of May and June.  1  This day the Waters begin to abate. 2 Ebbing water This is called the seventh month, Vers. 4. not from the beginning of the year, for from thence, it was the ninth; but from the time of the flood, or waters: for the Holy Ghost reckoneth the duration of that, and pointeth directly at the end of the 150 days. In Cisleu the 40 days rain ceased, and the seventh month from thence, is this in hand. 3 Ebbing water 4 Ebbing water 5 Ebbing water 6 Ebbing water 7 Ebbing water 8 Ebbing water 9 Ebbing water 10 Ebbing water 11 Ebbing water 12 Ebbing water 13 Ebbing water  14 Ebbing water  15 Ebbing water  16 Ebbing water  17  The Ark resteth upon the mountains of Ararat: that is, upon one of them. 18 Ebbing water 19 Ebbing water  20 Ebbing water  21 Ebbing water  22 Ebbing water  23 Ebbing water  24 Ebbing water  25 Ebbing water  26 Ebbing water  27 Ebbing water  28 Ebbing water  29 Ebbing water  30 Ebbing water  
Tamuz the tenth month. Part of June and July.  1 Ebbing water The Ark drew water eleven cubits, as appeareth by this collection. On the first day of the month Ab, the mountain tops were first seen; as shall be showed there: and then the waters had fallen fifteen cubits, which they had been threescore days in doing, namely from the first day of Sivan, and so they had abated the proportion of one cubit in four days. By this account we find that on the sixteenth day of Sivan, they had abated but four cubits, and yet on the next day the Ark resteth on a hill, when the waters yet lay eleven cubits above it. 2 Ebbing water 3 Ebbing water 4 Ebbing water 5 Ebbing water 6 Ebbing water 7 Ebbing water 8 Ebbing water 9 Ebbing water 10 Ebbing water 11 The raven sent out 12 Ebbing water 13 Ebbing water 14 Ebbing water 15 Ebbing water 16 Ebbing water 17 Ebbing water 18 Ebbing water  19 The dove sent out.  20 Ebbing water  21 Ebbing water  22 Ebbing water  23 Ebbing water  24 Ebbing water  25 Ebbing water  26 Ebbing water  27  The dove sent out again: and returneth at even, with an olive leaf in her mouth, which she had plucked from a tree that now began to appear from under water. 28 Ebbing water 29 Ebbing water 
Ab the eleventh month. Part of July and August.  1  The mountain tops appear; this is called the tenth month, Vers. 5. not of the year but of the flood, for the Text sets itself to measure out the time of the waters. 2 Ebbing water 3 Ebbing water 4 Ebbing water 5 Ebbing water 6  The dove sent out returneth no more; For now she hath the mountain tops dry to rest upon. The waters now being got within the compass of the mountains, do abate a deal faster than they did when they lay above them; for whereas then they were threescore days in abating but fifteen cubits, in threescore days more, they abate the depth of the highest mountain. For whereas on the first day of the month Ab, the mountain tops appear, on the first day of Tisri, which is but two months after; the face of all the earth is dry, Vers. 13. 7 Ebbing water 8 Ebbing water 9 Ebbing water 10 Ebbing water 11 Ebbing water 12 Ebbing water 13 Ebbing water 14 Ebbing water 15 Ebbing water 16 Ebbing water 17 Ebbing water 18 Ebbing water 19 Ebbing water 20 Ebbing water 21 Ebbing water 22 Ebbing water  23 Ebbing water  24 Ebbing water  25 Ebbing water  26 Ebbing water  27 Ebbing water  28 Ebbing water  29 Ebbing water  30 Ebbing water  
Elul the twelfth month. Part of August and September.  1 Ebbing water Thus hath the heat of all the Summer helped to the drying up of the waters, which by the end of this month are clean gone. For on the first day of the next month, [which is the beginning of a new year of the world] the waters are dried up from off the earth: And thus hath passed this sad year of the world, in which, not only all flesh hath perished, from under Heaven, save what was in the Ark, but even the very course of nature hath been strangely changed; for day and night, summer and winter have not kept their course. The world that then was, being overflowed with waters, perished: but the Heaven and the Earth which now are, are reserved unto fire, against the day of judgement, and perdition of ungodly men, 2 Pet. 3. 6, 7. 2 Ebbing water 3 Ebbing water 4 Ebbing water 5 Ebbing water 6 Ebbing water 7 Ebbing water 8 Ebbing water 9 Ebbing water 10 Ebbing water 11 Ebbing water 12 Ebbing water 13 Ebbing water 14 Ebbing water 15 Ebbing water 16 Ebbing water 17 Ebbing water 18 Ebbing water 19 Ebbing water 20 Ebbing water 21 Ebbing water 22 Ebbing water 23 Ebbing water  24 Ebbing water  25 Ebbing water  26 Ebbing water  27 Ebbing water  28 Ebbing water  29 Ebbing water     

CHAP. VIII. From Verse 13. to the end.  
NOW is begun a new year of the world; namely the year 1657. and on the first day of Tisri, the waters are clean gone from off the earth, and on the 27th day of Marhesvan, the earth is clean dry, and Noah cometh that day out of the Ark. He stayed a month and sixteen days after the waters were quite gone, that the earth which was moist, soft, and muddy, with so long a flood, might be hardened and dried: and thus hath he been in the Ark a just complete year of the sun.  
His coming out was about the beginning of November, when winter was already come, and no provision then to be had for the beasts till the next spring, but what they had out of the Ark. Noah instantly after his coming out of the Ark buildeth an Altar, and offereth the odd clean beasts, that he had taken in of every kind for that purpose; and the Lord accepteth him, and promiseth never to destroy the world with water again: and thus as the old world, so also this new beginneth with Sacrifice.   

CHAP. IX.  
AS God had blessed Adam and his wife at their creation, with the blessing of increase and multiplication, and of dominion over the creatures; so doth he Noah and his sons at their going forth of the Ark: but with this difference in the last, That whereas Adam in innocency had rule over the creatures with amity and love, sin did now put such a difference, that Noah must have it with fear and dread. And whereas he had restrained Adam from eating of flesh, and consigned his diet to the fruit of the ground; he enlargeth Noah to feed upon beasts, and alloweth them for the sustentation of his life, for he had been the preserver of theirs. This was that, that his father Lamech had foretold by the spirit of prophecy, when he was born; namely, That he should comfort them concerning their labour and toil, which they had, when they might eat nothing but the fruits of the ground, which cost them hard labour in the tillage and culture to get them: but Noah should be a comfort, in reference to this, because to him, and in him to all the world, God would give liberty to eat flesh. But with the flesh, God permitteth him not to eat the blood; partly for avoiding of cruelty, and partly, because blood was to be atonement for sin. And this prohibition of eating blood to Noah now, and afterward renewed to Israel, was, because of that custom which God foresaw would grow; and which in the time of Israel was grown common of eating flesh raw: as appeareth, 1 Sam. 14. 32. And by the prohibition of eating the Paschal Lamb: so Exod. 12. 9 This very law of not eating the flesh with the blood, confuteth the Doctrine of Transubstantiation, [or the eating of the very flesh and blood of Christ] to all the world.  
The Rainbow, which naturally is a sign of rain, is sacramentally made a sign of no more destruction by it.  
The drunkenness of Noah was at some good space after the flood, but the very time uncertain: for Canaan who was not born of some years after they came out of the Ark, is then active and of capacity, and is doomed to slavery and subjection: his land bequeathed to Sem, and the calling of the Gentiles prophesied of.  
The death of Noah is mentioned in the end of this Chapter, because Moses would totally conclude his story; but as it may be seen in the ensuing Table, he died not till within two years of Abraham's birth.   

CHAP. X.  
SEventy heads of Nations grown from the three sons of Noah by the time of confusion of Tongues: These became not seventy several languages then, though they were so many Nations, for it is undoubted that divers Nations joined in one language: as, Ashur, Arphaxad, and Aram in the Chaldee; and the most, if not all the sons of Canaan in one Tongue. When the most High divided the Nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel, Deut. 32. 8. With this 10 of Genesis read 1 Chron. 1. from Vers. 5. to Vers. 24.   

CHAP. XI.  
HEathenism beginneth at Babel; when the Hebrew Tongue is lost to all the world, but only to one family: in that Tongue alone was God preached, and the doctrine of salvation published, and when that is lost, Religion is lost with it, and all the earth become strangers to God, and closed up in blindness and superstition: and in this estate did it continue for the space of 2203. years, till the gift of Tongues at Zion began to recure the confusion of Tongues at Babel: and the Heathens thereby were so far brought into the true Religion, that even Babel itself was among those that knew the Lord, Psal. 87. 4. and a Church there elect, as well as the Jews, 1 Pet. 5. 13.  

The second Age of the World: From the Flood to the Promise given to Abraham.  
The ten Fathers after the Flood.  Flood World Noah Sem 2 1658 602 100 Arphaxad born. 37 1693 637 135 35 Shelah born. 67 1723 667 165 65 30 Eber born. 101 1757 701 199 99 64 34 Peleg born. Languages confounded about the time of his birth. 131 1787 731 229 129 94 64 30 Reu born. 163 1819 763 261 161 126 96 62 32 Serug born. 193 1849 793 291 191 156 126 92 62 30 Nahor born. 222 1878 822 320 220 185 155 121 91 59 29 Terah born. 292 1948 892 390 290 255 225 191 161 129 99 70 Haran born. 340 1996 940 438 338 303 273 239 209 177 147 118 48 Peleg dieth. 341 1997 941 439 339 304 274  210 178 148 119 49 1 Nahor dieth. 350 2006 950 448 348 313 283  219 187  138 58 10 9 Noah dieth. 352 2008  450 350 315 285  221 189  130 60 12 11 2 Abraham born. 370 2026  468 368 333 303  239 207  148  30 29 20 18 Reu dieth. 393 2049  491 391 356 326   230  171   52 43 41 23 Serug dieth. 427 2083  525 425 390 360     205   86 77 75 57 34 Tera dieth, Gen. 11. 32. The Promise given to Abraham, Gen. 12. 1.  
With this latter part of the eleventh of Genesis, read 1 Chron. 1. Vers. 24, 25, 26, 27.  
Sem in the very front of the generations of the new world, standeth without mention of father or mother, beginning of days, or end of life: as Heb. 7. 3. The age of man was shortened at the confusion of Babel, for Peleg and those born after him live not above half the time of those born before. He dieth the first of all this line, to show God's dislike of that rebellion, which befell in the year of his birth. Nahor dieth the next year after him, having lived a shorter life than he, to show the like displeasure against the Idolatry, which was begun in that line also. Terah at seventy years old hath his son Haran; and Abraham is born to him when he is an hundred and thirty: this appeareth by casting Abraham's age when he departs out of Haran to go for Canaan after his father's death. Men frame intricacies and doubts to themselves here, where the Text is plain, if it be not wrested. God in Ur of the Caldees calleth Abram out of his Idolatry, and out of that Idolatrous Country where he had caught it, to leave his Country and kindred, and to go for a Land, that he would show him, Acts 7. 2. Abram leaveth his Idolatry and embraceth this call, and so also doth his father Terah, [and therefore the conduct of the journey is ascribed to him for honour's sake, Gen. 11. 31.] and they departed from Ur and go to Haran, and there they dwell, and there at last Terah dieth. After his death God giveth Abram another call, to leave his Country, kindred, and father's house too now, and to follow him whither he calls him: and so he did, and he was seventy and five years old when he departs from Haran. Now taking seventy and five out of two hundred and five years of Terah, at which age he died, it is apparent that Abram was born to Terah when he was a hundred and thirty years old, and therefore must that passage, Verse 26. And Terah lived seventy years and begat Abram, Nahor, and Haran, be understood that he begat one of these; as the like expression is, Chap. 5. 32. Noah was five hundred years old, and Noah begat Sem, Ham and Japhet: Haran was Terahs' eldest son, though named last, as Japhet was Noah's: Abram is named first, because of his dignity, and because the story was to fall upon him: And so is it with Sem in that place.   

CHAP. XII. XIII. XIV. XV.  
World 2083 Sem 525 Arphaxad 425 Salah 390 Eber 360 Abram 75 THE PROMISE given to Abram in Haran, after Abram 76 his father's death: On the 15 day of the month Abram 77 Abib or Nisan, Exod. 12. 41. He journyeth that Spring into Abram 78 the land of Canaan, and at or near Abram 79 mount Gerizim and mount Ebal, he buildeth two Altars, and taketh possession Abram 80 of the land by faith. Famine driveth him into Egypt, Abram 81 where the Blackmoor Egyptians are soon ware of the Abram 82 beauty of Sarai, a white woman; and she is taken into Abram 83 Pharaohs house, but redeemed by the Lord himself, plaguing the Egyptians: A type of things to come upon her posterity, and upon the Egyptians for their sake. Abram returning Sem 534 Arphaxad 434 Salah 399 Eber 369 Abram 84 out of Egypt into Canaan again, riches suffer not Lot and him to dwell together in unity: they part asunder in the valley of Anchor, and Lot separateth from Abraham's family, and chooseth residence among the Sodomites, to his own danger and detriment: when he is parted, Abram hath a full promise of the land, and thereupon flits his habitation to Hebron, a place of singular eminency in time to come.  
Then Abram that hitherto had the land by promise, hath it now by victory: For Kedorlaomer of Elam the eldest son of Sem, and so heir apparent to Canaan in Noah's prophecy, being now in the fourteenth year of his reign over the Country; and being provoked by the rebellion of the five Cities in the plain of Jordan, he bringeth three Kings more with him, and conquereth all the Canaanites both without and within Jordan: as, first the Rephaims under Lebanon; the Zuzims in Amon; the Emims in Moab; the Horims or Hivites, in the caves of Edom; and all the Canaanites in Hazezon Tamar, at the point of the dead Sea. Then turn they into the land within Jordan, and as they had subdued all the Countries from North to South without; so now they do the like from South to North within: but when they were come with all their spoil to the out-going of the land, upon the North border Abram over-takes them; and so their victories are become his. Sem or Melchisedech observeth this dispensation of God, and his devolving the land by so special a providence upon Abram; and therefore he meets him in his return, with bread and wine, as a King; and with a blessing as a Priest; and passeth the possession of the land, and of the blessing upon him.  
Afterwards Abram hath the promise of an heir out of his own loins; God maketh a covenant with him by sacrifice; passing in the appearance of fire between the parts of the slain beasts, and consuming them: four hundred years' affliction, and sojourning of his seed, are foretold.   

CHAP. XVI.  
World 2093 Sem 535 Arphaxad 435 Salah 400 Eber 370 Abram 85 ABRAM marrieth Hagar, that he might compass the promise of having a son of his own body; he being not yet informed whither by Sarai or no: Hagar through Sarai's harsh dealing is forced to return towards her own Country; but by the way, seethe the God of vision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by him is instructed concerning the condition and name of the son in her womb, and is sent back to Sarai again.  
World 2094 Sem 536 Arphaxad 436 Salah 401 Eber 371 Abram 86 ISHMAEL born; the son of the bondwoman; Abram 87 Ishmael 1 born in the very latter end of Abraham's eighty sixth year.  
World 2096 Sem 538 Arphaxad 438 Salah 403 Eber 373 Abram 88 Ishmael 2 ARPHAXAD dieth, 438. years old, read Gen. Abram 89 Ishmael 3 11. 11, 13. It is now 440. years since the flood, for Abram 90 Ishmael 4 Arphaxad was born but two years after it. The Septuagint Abram 91 Ishmael 5 makes him the father of Cainan, which never was in being; and yet is that followed by Saint Luke, Chap. 3. 36. for special reason. There be that suppose the Chasdim Abram 92 Ishmael 6 or Chaldeans took their denomination from the last letters Abram 93 Ishmael 7 Abram 94 Ishmael 8 of Arphaxads name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and this hath the more probability, Abram 95 Ishmael 9 because they are so called Chasdim, Gen. 15. 7. before Abram 96 Ishmael 10 Chesed, which otherwise might have seemed to have given Abram 97 Ishmael 11 Abram 98 Ishmael 12 them their denomination, was born, Gen. 22. 22.   

CHAP. XVII. XVIII. XIX. XX.  
World 2107 Sem 549 Salah 414 Eber 384 Abram 99 Ishmael 13 IN this year these several occurrences came to pass: Circumcision was instituted in the month Abib or Nisan, and instituted in Hebron; In which very place, and at which time of the year, John Baptist is born, who brought in Baptism in stead of Circumcision. Abram and Sarai have their names changed at the institution of Circumcision; and Isaac is named before he is conceived. Some three months after this, the three Persons in the Trinity dine with Abraham, and foretell the birth of Isaac again.  
The Son and the Holy Ghost go down to Sodom, but the first Person in the Trinity stayeth with Abraham, and condescendeth to his prayer as long as he asketh.  
Sodom and Gomorrah, Admah and Zeboim, destroyed with fire and brimstone: Lot escapeth, but loseth two of his daughters in the flames, and his wife by lightning: his other two daughters help to undo him.  
Abraham denyeth Sarah again; the son of the promise being now in her womb, but she not yet to be discovered to be with child.   

CHAP. XXI.  
World 2108 Sem 550 Salah 415 Eber 385 Abram 100 Ishmael 14 ISAAC born the son of the promise: Abraham in Abram 101 Ishmael 15 Isaac 1 the supernatural birth of Isaac, foresaw the supernatural Abram 102 Ishmael 16 Isaac 2 birth of Christ, and rejoiced. Isaac was not so Abram 103 Ishmael 17 Isaac 3 named Laughter, only because of Abraham's joy for him, Abram 104 Ishmael 18 Isaac 4 but also for his joy in Christ, John 8. 56. Your father Abraham rejoiced to see my day, and he saw it, and was glad.  
World 2113 Sem 555 Salah 420 Eber 390 Abram 105 Ishmael 19 Isaac 5 ISHMAEL mocketh; Hagar, and he is cast out of Abram 106 Ishmael 20 Isaac 6 Abraham's family. From hence begin the 400 years Abram 107 Ishmael 21 Isaac 7 mentioned Chap. 15. 13. Abimelech and Abraham make a Abram 108 Ishmael 22 Isaac 8 league, etc. God had foretold Abraham of the Egyptian Abram 109 Ishmael 23 Isaac 9 affliction, and his affliction beginneth first by an Egyptian, Abram 110 Ishmael 24 Isaac 10 namely by Hagar and her son. There is mention of Abram 111 Ishmael 25 Isaac 11 a double space of his seeds, sojourning in a land not Abram 112 Ishmael 26 Isaac 12 theirs; viz. 400 years, Chap. 15. 13. which was from Abram 113 Ishmael 27 Isaac 13 Ismaels' mocking, to their delivery out of Egypt; and Abram 114 Ishmael 28 Isaac 14 430 years, Exod. 12. 40. which was from the promise Abram 115 Ishmael 29 Isaac 15 given to Abram, Gen. 17. 1. to their delivery, Gal. 3. 17. Abram 116 Ishmael 30 Isaac 16 Abraham consecrateth a grove at Beersheba, that he Abram 117 Ishmael 31 Isaac 17 might have hallowed wood for his sacrifices, as well as holy fire; see Chap. 21. 7. he had had fire from heaven at some time upon his sacrifice, and he preserved it.  
World 2126 Sem 568 Salah 433 Eber 403 Abram 118 Ishmael 32 Isaac 18 SALAH or Shelah dieth, being 433 years old, read Gen. 11. 14, 15.  
Abram 119 Ishmael 33 Isaac 19 There is a good space of time passed over in silence Abram 120 Ishmael 34 Isaac 20 concerning Isaac; for from the time of Ismaels' mocking, Abram 121 Ishmael 35 Isaac 21 which was at his fifth year, till the time of his offering Abram 122 Ishmael 36 Isaac 22 up in a figure, which was at his thirty third, as Abram 123 Ishmael 37 Isaac 23 may be conceived; there is no mention of him: for as Abram 124 Ishmael 38 Isaac 24 yet the story most especially followeth the Acts of Abraham. Abram 125 Ishmael 39 Isaac 25 Now it is very likely, that as the offering up of Abram 126 Ishmael 40 Isaac 26 Isaac was so plain and perfect a figure of the offering up Abram 127 Ishmael 41 Isaac 27 of Christ, in other things, so also that these two things, the Type and Antitype did agree in the time; and that Isaac was offered when he was two and thirty years and an half old, or three and thirty current: which was the age Abraham 128 Ishmael 42 Isaac 28 of our Saviour when he was crucified. And the like concurrence Abraham 129 Ishmael 43 Isaac 29 and circumstance of the time, may be also well Abraham 130 Ishmael 44 Isaac 30 conceived of Abel at his death; who murdered by his brother, Abraham 131 Ishmael 45 Isaac 31 typified the same thing that Isaac did, sacrificed by Abraham 132 Ishmael 46 Isaac 32 his father.   

CHAP. XXII.  
Abraham 133 Ishmael 47 Isaac 33 ISAAC probably offered up this year: The mount Moriah, Abraham 134 Ishmael 48 Isaac 34 Ver. 2. the third day, Ver. 4. His first bearing the Abraham 135 Ishmael 49 Isaac 35 wood, and then the wood bearing him, Vers. 6, 9 His Abraham 136 Ishmael 50 Isaac 36 being bound hand and foot, Vers. 9 do call us to remember such circumstances in the death of Christ.   

CHAP. XXIII.  
World 2145 Sem 587 Eber 422 Abraham 137 Ishmael 51 Isaac 37 SARAH dieth, being 127 years old; the only woman Abraham 138 Ishmael 52 Isaac 38 whose age is recorded in Scripture: A burial place is Abraham 139 Ishmael 53 Isaac 39 the first land that Abraham hath in Canaan.   

CHAP. XXIV. & XXV. to Verse 7. and 1 CHRON. 1. Vers. 32, 33.  
World 2148 Sem 590 Eber 425 Abraham 140 Ishmael 54 Isaac 40 ISAAC is married to Rebeccah: Abraham after Sarahs' Abraham 141 Ishmael 55 Isaac 41 death marrieth Keturah, and hath divers children by Abraham 142 Ishmael 56 Isaac 42 her; those children when they come to age, he sendeth Abraham 143 Ishmael 57 Isaac 43 away into those countries beyond Jordan, and in Arabia, Abraham 144 Ishmael 58 Isaac 44 which Kedarlaomer and the Kings with him had conquered; Abraham 145 Ishmael 59 Isaac 45 and by the conquest of them, they descended to Abraham. Abraham 146 Ishmael 60 Isaac 46 There these sons of his grow into Nations, and become continual Abraham 147 Ishmael 61 Isaac 47 enemies to the seed of Israel. Though Abraham were Abraham 148 Ishmael 62 Isaac 48 very old at Sarahs' death, being 137 years old then; yet is Abraham 149 Ishmael 63 Isaac 49 he not past the strength of generation, through the strength of that promise, I will multiply thee, etc. The greatest wonder of Isaac's birth was, that he was born of an old barren woman.  
World 2158 Sem 600 Eber 435 Abraham 150 Ishmael 64 Isaac 50 SEM dieth; being 600 years old, read Gen. 11. 11. the Abraham 151 Ishmael 65 Isaac 51 same was Melchisedech; the only man in the world greater Abraham 152 Ishmael 66 Isaac 52 then Abraham: For though Eber and Arphaxad, and the Abraham 153 Ishmael 67 Isaac 53 other Patriarches, had this dignity above Abraham, that they Abraham 154 Ishmael 68 Isaac 54 were his fathers; yet he was dignified above them all in Abraham 155 Ishmael 69 Isaac 55 this, that he had the singular and glorious Promise made to Abraham 156 Ishmael 70 Isaac 56 him, which was not made to any of them but only Sem: Abraham 157 Ishmael 71 Isaac 57 Sem saw the two great miseries of the world, the Flood Abraham 158 Ishmael 72 Isaac 58 and the confusion of Tongues; but he saw comfort in Abraham Abraham 159 Ishmael 73 Isaac 59 and Isaac. He lived as many years after Abraham came into the land of Canaan, as Abraham was old when he came thither; namely, 75 years.   

CHAP. XXV. Ver. 11. and from Ver. 19 to the end.  
World 2168 Eber 445 Abraham 160 Ishmael 74 Isaac 60 JACOB and Esau born; first he that was natural, Abraham 161 Ishmael 75 Isaac 61 jacob 1 and then he that was spiritual: These children Abraham 162 Ishmael 75 Isaac 61 jacob 2 striven in the womb, and Rebeccah inquired after the Abraham 163 Ishmael 77 Isaac 63 jacob 3 cause, and the Lord by an oracle, it is like by Abraham's Abraham 164 Ishmael 78 Isaac 64 jacob 4 oracle at Beersheba, resolves her of the difference of the Abraham 165 Ishmael 79 Isaac 65 jacob 5 children, and of the Nations that should descend of Abraham 166 Ishmael 80 Isaac 66 jacob 6 them. Esau is born all hairy over like a kid, a strange Abraham 167 Ishmael 81 Isaac 67 jacob 7 birth; and he is therefore named Esau, that is, Made: Abraham 168 Ishmael 82 Isaac 68 jacob 8 for he had his beard and his pubes now even from the Abraham 169 Ishmael 83 Isaac 69 jacob 9 birth, as if he had been a mature man. The story is Abraham 170 Ishmael 84 Isaac 70 jacob 10 now to fall upon the acts of Isaac and Jacob, and therefore in this Chapter it concludes the story of Abraham and Ishmael, reckoneth up the term of their lives, and mentioneth their deaths by anticipation: the Reader Abrah. 171 Ishmael 85 Isaac 71 jacob 11 will readily reduce the Texts that mention these, to Abrah. 172 Ishmael 86 Isaac 72 jacob 12 their proper time; it is most usual in Scripture thus Abrah. 173 Ishmael 87 Isaac 73 jacob 13 to do, in reckoning up men's ages: as, Genesis 5. and Abrah. 174 Ishmael 88 Isaac 74 jacob 14 11. etc.  
ABRAHAM dieth; here read Gen. 25. vers. 7, 8, 9, 10. Isaac is of the very same age when Abraham dieth, that Abraham was when the Promise came to him, viz. seventy five years old. The Promise now is come upon Isaac.  
EBER dieth; read Gen. 11. 17. He was the longest liver born since the Flood; the father of the Hebrews, and denominator of the Hebrew Tongue: Religion stayed in his family, when all the world lost it beside; and he liveth to see it gloriously settled in the families of Abraham and Isaac.   

CHAP. XXVI.  
THE time that Esau sold his birthright, and that Isaac went Ishmael 98 Isaac 84 jacob 24 to Gerar, are both undated, but it seemeth by Ishmael 99 Isaac 85 jacob 25 the Text that they were near together; and that the famine Ishmael 100 Isaac 86 jacob 26 that caused Esau to part with his birthright, caused Isaac Ishmael 101 Isaac 87 jacob 27 to departed out of his own residence, to go elsewhere to seek Ishmael 102 Isaac 88 jacob 28 for sustenance. It appeareth that there was great scarcity of Ishmael 103 Isaac 89 jacob 29 victuals, when Jacob is brought to his lentil pottage, and Ishmael 104 Isaac 90 jacob 30 when Esau, if he got not some of these pottage, is like to Ishmael 105 Isaac 91 jacob 31 famish. Many precious things were wrapped up in the Ishmael 106 Isaac 92 jacob 32 birthright: as, the Priority, the Promise, the Priesthood, Ishmael 107 Isaac 93 jacob 33 and excellent privileges; and Esau for a mess of pottage Ishmael 108 Isaac 94 jacob 34 despiseth them all. Compare this with Adam's losing his Ishmael 109 Isaac 95 jacob 35 own and his posterities happiness, for a morsel of meat. Ishmael 110 Isaac 96 jacob 36 Isaac as his father had done, denyeth his wife: A Philistim Ishmael 111 Isaac 97 jacob 37 King showeth here more conscience than he; he prospereth Ishmael 112 Isaac 98 jacob 38 exceedingly in the land of the Philistims, to the envy of the Ishmael 113 Isaac 99 jacob 39 inhabitants there.  
World 2208 Ishmael 114 Isaac 100 jacob 40 ESAU marrieth Canaanitish wives; a vexation to his Ishmael 115 Isaac 101 jacob 41 holy parents; for this his impious Polygamy he is called a fornicator, Ishmael 116 Isaac 102 jacob 42 Heb. 12. 16. for Polygamy is called fornication Ishmael 117 Isaac 103 jacob 43 or whoredom, Host 4. 11. and upon this it seemeth that the Holy Ishmael 118 Isaac 104 jacob 44 Ghost giveth one of his wives the name of Adah, the wife Ishmael 119 Isaac 105 jacob 45 of the first Polygamist in the world: see Gen. 36. 2. and Gen. Ishmael 120 Isaac 106 jacob 46 4. 19 Esau here lay under a double offence, namely for Polygamy, Ishmael 121 Isaac 107 jacob 47 and for marrying in the stock of cursed Canaan; Ishmael 122 Isaac 108 jacob 48 Polygamy in the men of the holy generation: as, Jacob, David Ishmael 123 Isaac 109 jacob 49 and Solomon, etc. was of a more tolerable nature, and Ishmael 124 Isaac 110 jacob 50 of more dispensableness; because they sought to multiply Ishmael 125 Isaac 111 jacob 51 the holy seed, which Esau was out of capacity to do.  
Ishmael 126 Isaac 112 jacob 52 Was not Esau jacob's brother, saith the Lord? Yet I loved Ishmael 127 Isaac 113 jacob 53 Jacob, and hated Esau, Mal. 1. ver. 2, 3. What shall we say then? Ishmael 128 Isaac 114 jacob 54 Is there unrighteousness with God? God forbidden. For he saith Ishmael 129 Isaac 115 jacob 55 to Moses, I will have mercy on whom I will have mercy, and I Ishmael 130 Isaac 116 jacob 56 will have compassion on whom I will have compassion, Rom. 9 Ishmael 131 Isaac 117 jacob 57 14, 15. Both the Prophet and the Apostle do rather take Ishmael 132 Isaac 118 jacob 58 their example for election and reprobation in Jacob and Ishmael 133 Isaac 119 jacob 59 Esau, then in Cain and Abel, at the beginning of the old Ishmael 134 Isaac 120 jacob 60 world, or in Sem and Ham in the beginning of the new; Ishmael 135 Isaac 121 jacob 61 partly because the free acting and disposing of God is the Ishmael 136 Isaac 122 jacob 62 better showed, in the contrary disposal of these two that were known to be born at one birth; and partly, because in Jacob there began to be a distinguished people from all the world, and the foundation of a distinct visible Church laid: and partly since both were born of parents under the Promise, that the spiritual and temporal virtue of the Promise might be differenced.  
ISHMAEL dieth; 137 years old: here read Gen. 25. from verse 12. to verse 19 and 1 Chron. 1. verse 28, 29, 30, 31. There may be some argument that he was saved, though once he persecuted World 2231 Ishmael 137 Isaac 123 jacob 63 and mocked, and was expelled Abraham's house: as Abraham's Isaac 124 jacob 64 prayer for him, and Gods promise towards him, Gen. 17. 18, 20. Isaac 125 jacob 65 the reckoning of his age, and using the very same expression of his Isaac 126 jacob 66 death, as are used of abraham's; Esau going to marry in his stock, Isaac 127 jacob 67 when his Canaanitish matches displeased his parents, etc. But howsoever Isaac 128 jacob 68 it was with Ishmael himself in matter of piety, it is certain his Isaac 129 jacob 69 posterity grew impious, and were constant enemies to Israel: they Isaac 130 jacob 70 and the rest of the seed of Abraham by Keturah, lived together in Isaac 131 jacob 71 Arabiah, and were brethren in evil. The Turks are held by some to Isaac 132 jacob 72 be of the seed of Ishmael, and their using Circumcision is used as an Isaac 133 jacob 73 argument to confirm it: but that may speak them as well, if not rather, Isaac 134 jacob 74 the offspring of the Jews captivated into the Northern parts Isaac 135 jacob 75 of the world, by Assyria and Babylon, and now increased into these Isaac 136 jacob 76 vast multitudes; and poured out toward the western parts.   

CHAP. XXVII, XXVIII, XXIX, XXX.  
World 2245 Isaac 137 jacob 77 ISAAC is now come to that age at which his brother Ishmael died 14 years ago, namely 137 and it is not improbable that the thought of his death at that age, puts Isaac in mind of his own end; and he accordingly disposeth towards it by conveying of the blessing, and settling it upon one of his sons: his sending Esau to hunt for venision, that he might eat of his savoury meat, and his soul might bless him, was not because meat or drink would conduce for that spiritual purpose; but he puts him to this, that he might know whether he should bless him or no; for his missing of venison before had occasioned the loss of his birthright, and if he miss of it now, it would be a sign to Isaac, that God would have him also to lose the blessing. And this Rebeccah easily knew to be Isaac's mind, in sending Esau upon that employment, and she accordingly makes use of it, for the advantage of her beloved son Jacob; and Isaac likewise passeth some blessing upon Esau when he seethe him to have sped of a prey, because he saw that God would have him to have some blessing, according to the sign that Isaac had proposed to himself, Jacob in his eldest brothers garments obtains the blessing, the garments of the Priesthood which belonged to the first born, and so were now kept by Rebecoah in jacob's right.  
Jacob upon fear of Esau's displeasure, fleeth to Haran; before he goeth he hath the blessing which he had stolen from his father, now confirmed upon him by his father knowingly and purposely.  
At Bethel in his way he hath a vision of a ladder, a type of Christ incarnate, that brings Heaven and Earth together, in his two natures, and in his reconciliation; he anoints the pillar and consecrates the place where he had lain, and voweth his tithes. The mention of Esau's going to Ishmael, [that is, to Ismaels' family, for Ishmael was dead] and taking his daughter to wife, is set before the mention of the vision at Bethel, and the actions at Haran well, though it were not so very soon; because the Holy Ghost would take up jacob's story entire and uninterrupted, therefore he setteth that story before.  
Jacob at Haran well, showeth himself stronger than three men, and rolleth away a stone from the wells mouth, which three shepherds could not; he meeteth with Rachel and Laban, and indenteth for seven years' service. A man of threescore and seventeen years old is bound apprentice for a wife. That this was the year of these occurrences, namely the seventy seventh of jacob's age, is to be collected backward from the story following, thus; Joseph the son of Jacob was thirty years old when he stood before Pharaoh, Gen. 41. 46. then came seven years' plenty, ver. 47, 53. which made Joseph thirty and seven years old; then passed two years' famine ere Jacob came into Egypt, Chap. 45. 6. and now was Joseph thirty and nine years of age; when Jacob came at the end of the two years' famine, he himself was an hundred and thirty years old, Chap. 47. 9 Now take the thirty and nine years of Joseph out of the hundred and thirty years of the age of Jacob, and it appeareth, that Jacob begat Joseph at the ninety first year of his age. Now Joseph was born in the last year of the second seven, or in the fourteenth year of jacob's service with Laban, in the very conclusion of that year, Chap. 30. 25, 26. take therefore fourteen years out of jacob's ninety one, when Joseph was born, and the remainder seventy seven, was the age of Jacob when he entered upon those fourteen years' service.  
World 2246 Isaac 138 jacob 78 Jacob beginneth his seven years' apprenticeship; Leah and Rachel are Isaac 139 jacob 79 figures of the two Churches; the Church of the Jews under the Law, Isaac 140 jacob 80 and the Church of the Gentiles under the Gospel: the younger the more Isaac 141 jacob 81 beautiful, and more in the thoughts of Christ, when he came in the Isaac 142 jacob 82 form of a servant: but the other like Leah, first embraced and taken Isaac 143 jacob 83 to wife.  
World 2252 Isaac 144 jacob 84 At the end of this year, jacob's apprenticeship for Rachel is out, but Laban deceiveth him with Leah; and so is Jacob paid in kind for deceiving his father. He had deceived his father with a suborned person, taking on him to be Esau when he was Jacob; and he is deceived by his father-in-law with a suborned person, and so embraceth Leah thinking he had embraced Rachel: his thoughts were upon a child by Rachel whilst he had Leah in his arms, and so the birthright by his thoughts and intention should be Rachel's firstborn; and so it was in time.  
He being thus deceived, indenteth yet seven years' service longer for Rachel, and serveth a week in earnest, that he will serve yet other seven years, and at the week's end he marrieth Rachel.  
World 2253 Isaac 145 jacob 85 REUBEN born: and the rest of jacob's sons probably in this order.  
Isaac 146 jacob 86 SIMEON born.  
Isaac 147 jacob 87 LEVI and DAN born.  
Isaac 148 jacob 88 JUDAH and NAPHTHALI born.  
Isaac 149 jacob 89 GAD born.  
Isaac 150 jacob 90 ASHER and ISSACAR born.  
World 2259 Isaac 151 jacob 91 JOSEPH born, and ZEBULON born not long before him. Isaac 152 jacob 92 joseph 1 Rachel prophesieth; Dinah not born in these seven years, unless she Isaac 153 jacob 93 joseph 2 were a twin with Zebulon.  
Isaac 154 jacob 94 joseph 3 Upon a new bargain with Laban, Jacob by God's blessing and direction Isaac 155 jacob 95 joseph 4 groweth exceeding rich, to the envy of Laban and his sons: Isaac 156 jacob 96 joseph 5 Laban dealeth deceitfully with him about his cattle, as he had done about his daughters, but the Lord suffered him not to hurt him.   

CHAP. XXXI.  
World 2265 Isaac 157 jacob 97 joseph 6 JACOB departeth secretly from Laban, but at last is pursued by him: Rachel stole Laban's Teraphim, which were the pictures or statutes of some of her ancestors, and taken by her for the preservation of their memory with her, now she is never to see her country and father's house again. Laban had abused them to Idolatry. He and Jacob make a covenant.   

CHAP. XXXII. and XXXIII. to ver. 17.  
Isaac 158 jacob 98 joseph 7 JAcob afraid of Esau, is shaken in his faith at his approach, though he have the visible attendance of Angels; for which distrust, the Angel of the Covenant Christ meets him by the way, wrestles with him, and seeks to kill him: but he weepeth and maketh supplication, and is only maimed, but escapeth with life. He is called Israel, to assure him that he should prevail with Esau, who had thus prevailed with God; and now with the first naming of Israel, is a ceremony taken up to distinguish Israel from other people; namely the foregoing to eat the sinew that shrank.  
Esau and Jacob meet friendly, and so they part; When a man's ways please the Lord, he makes even his enemies to be at peace with him.   

CHAP. XXXIII. ver. 17, 18, 19, 20.  
Isaac 159 jacob 99 joseph 8 JAcob maketh some abode at Succoth beyond Jordan Eastward, and there buildeth booths for his cattle till they have brought forth their young: See ver. 13. and an house or a tent for himself.  
Isaac 160 jacob 100 joseph 9 Jacob is at Shechem; thither he came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or peaceably, for till he came there, there was no miscarriage in his house; he purchaseth a piece of ground, and buildeth his first altar.   

CHAP. XXXVIII. ver. 1, 2, 3, 4, 5.  
JUdah goeth from his brethren at Shechem, and marrieth.  
Isaac 161 jacob 101 joseph 10 ER born to Judah.  
Isaac 162 jacob 102 joseph 11 ONAN born to Judah.  
Isaac 163 jacob 103 joseph 12 SHELAH born to Judah: Judah is now resident at Chezib, near the borders of the Philistims: observe these particulars concerning Judah. 1. That he was but three and forty years old at their going down into Egypt, 2. That his son Pharez had then two sons, Gen. 46. 12. 3. Observe the story of Er, Onan, and the birth of Pharez, and then guess how very young Judah was when he had his first child; these stories of his marriage, and birth of his children are laid after the story of the sale of Joseph, though they were before; because the Holy Ghost would handle all Judah's story together. Now there are some things in that Chapter that come to pass after joseph's sale, and are laid there in their proper order, and so these are laid with them that all that story may be taken up at once.   

CHAP. XXXIV.  
Isaac 164 jacob 104 joseph 13 DINAH ravished, giveth cause of tears to the tender eyes of her mother Leah, this was the first miscarriage in jacob's house; and it is no wonder if the Lord overtake him with some scourge, when he is so slack to purge his family, and to pay his vows: it is now seven or eight years since the Lord brought him back from Haran, and yet he hath not thought of the vow that he made when he went thither.  
Circumcision groweth deadly to the Sichemites.   

CHAP. XXXV. from ver. 1. to ver. 28.  
Isaac 165 jacob 105 joseph 14 NOW it is time for Jacob to pay his vows, and to purge his Isaac 166 jacob 106 joseph 15 house from Idols, when he hath neglected it so long, and when Isaac 167 jacob 107 joseph 16 so sad a dysaster is befallen him in his family: the Lord therefore commands him to Bethel where his vow had been made, and there he burieth all his family Idols under an oak, and admitteth the Proselytes of Shechem and Syria into his Religion by Baptism; for Circumcision was become deadly before their eyes. He burieth Deborah at Shechem; hath a vision, and setteth up a pillar.  
He maketh thence for Hebron, hath Benjamin born by the way, and burieth Rachel besides Bethlehem; and hath Bilhah defiled by Reuben; and at length he cometh up to Hebron to his father Isaac; when he had now been thirty years absent from him.   

CHAP. XXXVI. & 1 CHRON. 1. ver. 34. to the end.  
THE thirty and sixth Chapter doth very properly come next after these stories; for when the Holy Ghost hath related the story of Jacob hitherto, and is now to fall upon the story of Joseph, he doth first dispatch the story of Esau: he had reckoned the sons of Jacob immediately before, and now he cometh to reckon up the posterity of Esau; that the blessing of Isaac upon Esau may be observed how it took place.  
Observe in this Genealogy of Esau and Seir, besides the change of the names of Esau's wives; 1. That Esau marrieth Aholibamah the great grandchild of Seir, the daughter of Anah, the son of Zibeon, the son of. Seir, ver. 20, 24, 25. whereas Eliphaz the son of Esau marrieth Timnah Seirs immediate daughter, ver. 20, 22. and so the father's wife is of the third generation after the sons. 2. That Timna the concubine of Eliphaz is reckoned as his son, 1 Chron. 1. 36. 3. That there was a Duke Korah of the stock of Eliphaz in aftertimes, whereas Eliphaz had no immediate son of that name; compare ver. 11. with ver. 16. 4. That whereas it is said, that Esau took his wives, and his children, and his cattle, and went into the country from the face of his brother Jacob, ver. 6. It is to be understood that he did this to make room for Jacob, against he should come from Haran; for when he went thither, he left Esau in Canaan, and when he came thence, he found him in Seir.   

CHAP. XXXVII.  
World 2276 Isaac 168 jacob 108 joseph 17 JOseph sold, he being seventeen years old; ver. 2. the 36 Chapter handleth the story of Esau, the hater of his brother; and that lost his birthright by his own fault. Now this 37 Chapter cometh and handleth the story of Joseph, the hated of his brethren, and he that obtaineth the birthright by the fault of another. Reuben had forfeited his birthright about a year or two ago, by lying with his father's wife; and now Jacob devolveth the birthright upon Joseph, and maketh him a part-coloured coat, as the badge of it: for this love of Jacob to him, and for this privilege conferred upon him, his brethren hate him; and for his dreams their hate increaseth, that they sell him. His father first sets him to feed the flocks with his brethren, but the sons of the very handmaids made 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 2.  a servant of him; then his father sent him to visit his brethren at their flocks at Shechem, but there the Amorite had taken possession upon jacob's departure and theirs after Shechems' slaughter; so that they are forced to go for pasture at Dothan: there Joseph findeth them, and by the counsel of Judah [as Christ by the villainy of Judas] he is sold to Medanites, Midianites, and Ismaelites, for by all these names are the merchants that brought him named: for these people lived so promiscuously together, that any of them did indifferently bear any of these names.  
Jacob is now deceived with the blood of a kid in stead of joseph's; as he had deceived his father with the flesh and skin of a kid, in stead of venison and his own skin.  
Joseph is sold to Potiphar.   

CHAP. XXXIX.  
Isaac 169 jacob 109 joseph 18 JOseph in Egypt is prosperous in his master's house, and the Lord is Isaac 170 jacob 110 joseph 19 with him; his master intrusteth him with all that he hath; his Isaac 171 jacob 111 joseph 20 black-moor mistress lusting after his beauty causeth his misery; she Isaac 172 jacob 112 joseph 21 cloaks her villainy under his coat: the showing of his coat had before caused his father's sorrow, and now it doth his own. Here the chastity of Joseph now the firstborn, shameth the unchastity of Reuben the firstborn before; the one denies his mistress, the other solicits his father's wife.   

CHAP. XXXVIII. from ver. 6. to the end.  
Isaac 173 jacob 113 joseph 22 ER and Onan about this time miscarry; and Judah himself not Isaac 174 jacob 114 joseph 23 very long after, incestuates his own daughter-in-law, of which Isaac 175 jacob 115 joseph 24 incest Pharez is begotten, yet a father of Christ according to the Isaac 176 jacob 116 joseph 25 flesh. The story of the affairs of Judah's is laid presently after Isaac 177 jacob 117 joseph 26 the story of the sale of Joseph, though some things contained in it Isaac 178 jacob 118 joseph 27 came to pass a long time before Joseph was sold, and some after the story of the thirty ninth Chapter, that Judah requital for his sale, [for he had the chief hand in it] might be showed assoon as his selling of him is related. Judah was married before Joseph was sold, and Er and Onan were also born before, as was observed erewhile; therefore the first words of the Chapter, At that time, are not to be referred to the next words going before in the preceding Chapter, concerning joseph's sale to Potiphar, but are of a more large extent as that Phrase, and the Phrase, In those days, are oft in Scripture: It linketh joseph's selling and Judah's miscarriages very well together, that it might be showed how he was punished in his children, that had been so unnatural to a brother; and joseph's not sinning with his Mistress, and Judah's sinning with his daughter-in-law, do help to set off one another towards such an observation. The four eldest sons of Jacob fell under foul guilt; and so repentance and mercy are taught and showed in their conversion.   

CHAP. XL.  
World 2287 Isaac 179 jacob joseph 28 JOSEPH expoundeth his two fellow prisoners dreams, and like the two thiefs with Christ, the one is saved, and the other condemned. One of these when Joseph said to him, Remember me when it shall be well with thee; forgot him: but one of those when he said to Christ, Remember me when thou comest into thy kingdom; was not forgotten. Thus as the telling of two dreams had brought Joseph into misery; so this expounding of two dreams will prove in time a forwarder of his delivery: as yet the Butler fills and drinks wine in bowls, but is not grieved for the affliction of Joseph: as Am. 6. 6.  
World 2288 Isaac 180 jacob 120 joseph 29 ISAAC dieth; and Jacob and Esau are friends, and bury him: read Chap. 35. ver. 28, 29. and ruminate upon how Esau is changed from what he said, Chap. 27. 41.   

CHAP. XLI.  
jacob 121 joseph 30 JOSEPH expoundeth Pharaohs dream; compare Dan. 2. Seven jacob 122 joseph 31 jacob 123 joseph 32 years' famine begin; Joseph treasureth up corn; hath Manasseh jacob 124 joseph 33 and Ephraim born to him within these years, of an Egyptian Lady. jacob 125 joseph 34 jacob 126 joseph 35 How looks his wretched Mistress upon him now if she be alive? Towards jacob 127 joseph 36 the latter end of the seven years' famine, or thereabout, Pharez jacob 128 joseph 37 hath HEZRON born to him.   

CHAP. XLII.  
World 2289 jacob 129 joseph 38 THE first year of famine; joseph's brethren bow to him for corn, as their sheaves of corn had done to him in his dream.   

CHAP. XLIII. XLIV, XLV, XLVI, & XLVII. to Vers. 13.  
World 2290 jacob 130 joseph 39 THE second year of famine; Benjamin is brought by his brethren World 2291 into Egypt; he is now the father of ten children. The feasting of joseph's brethren was the better to pretend the stealing of a silver bowl; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. 44. 5. for which Joseph would make a very narrow search; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for such a man as he that was in so high a place, could make a very strict inquiry, ver. 15.  
Jacob goeth down into Egypt with seventy souls; himself and Joseph, and his two sons, being counted in the number. The Septuagint have added five more, viz. Machir, Gilead, Shutelah, Tahan, Eden: from 1 Chron. 7. 14, 20. etc. Followed by Saint Luke, Acts 7. 14.  
Jacob and Joseph after thirteen years' distance met: Jacob presented before Pharaoh, and the King asks no other question then about his age. It was news in Egypt to see so old a man; Jacob is now 130 years old, and now just the half of the 430 between the Promise and delivery out of Egypt are passed: see Exod. 12. 40. Gal. 3. 17. They had been taken up in these parcels five and twenty years after Abraham's coming into the land, before the birth of Isaac; sixty years of Isaac's age until the birth of Jacob; and now Jacob is an hundred and thirty; the sum of all 215. And now to the coming out of Egypt we must count 215 more; and that count must lead us on thither.   

CHAP. XLVII. from ver. 13. to the end; and CHAP. XLVIII.  

World 2299 jacob 131 joseph 40 Years of the Promise. 216 THE third year of famine.  
jacob 132 joseph 41 Years of the Promise. 217 The fourth year of famine.  
jacob 133 joseph 42 Years of the Promise. 218 The fifth year of famine.  
jacob 134 joseph 43 Years of the Promise. 219 The sixth year of famine.  
jacob 135 joseph 44 Years of the Promise. 220 The seventh year of famine.   
Joseph buyeth all the land of Egypt for Pharaoh. He feedeth joseph 67 Years of the Promise. 243 his father and family seventeen years before jacob 136 joseph 45 Years of the Promise. 221 his father's death, jacob 137 joseph 46 Years of the Promise. 222 as his father had nourished him seventeen years before his sale. The jacob 138 joseph 47 Years of the Promise. 223 children of Israel grow numerous and into multitudes, even before jacob 139 joseph 48 Years of the Promise. 224 jacob's death; he adopted joseph's two sons for tribes; he bestoweth jacob 140 joseph 49 Years of the Promise. 225 the portion of land upon Joseph that he had first bought of the Shechemites, jacob 141 joseph 50 Years of the Promise. 226 Chap. 33. and was after put to recover it out of the hand jacob 142 joseph 51 Years of the Promise. 227 of the Amorite with his sword and bow; who had usurped it, and jacob 143 joseph 52 Years of the Promise. 228 seized upon it, in his absence after his departure thence to Bethel and jacob 144 joseph 53 Years of the Promise. 229 Hebron: He sweareth Joseph to bury him in the land of Canaan, jacob 145 joseph 54 Years of the Promise. 230 with his father's Abraham and Isaac. Thus is the birthright clearly jacob 146 joseph 55 Years of the Promise. 231 passed upon Joseph, when his two sons are taken by Jacob, as Simeon and Levi, and when the land is bestowed on him for inheritance.   

CHAP. XLIX. L.  
World 2315 jacob 147 joseph 56 Years of the Promise. 232 JACOB dieth, having first blessed all his sons; even every one joseph 57 Years of the Promise. 233 of them. A blessing is to be found in his passages to Reuben, joseph 58 Years of the Promise 234 Simeon,. and Levi, of whom he speaketh the bitterest things. His joseph 59 Years of the Promise. 235 words throughout concern the future events and occurrences of the joseph 60 Years of the Promise. 236 tribes, most especially, for he professeth to tell them, what shall befall joseph 61 Years of the Promise. 237 them in the last days.  
joseph 62 Years of the Promise. 238 That Reuben should have Jether seethe vejether gnaz: a remnant of joseph 63 Years of the Promise. 239 dignity, and a remnant of strength: for he was to lead the field in the wars of joseph 64 Years of the Promise. 240 Canaan, and was to be victorious against the Hagarens; see joseph 65 Years of the Promise. 241 Jos. 4. 12. and 1 Chron. 5. 10. He was unstable as water, in affecting the joseph 66 Years of the Promise. 242 Priesthood, and refusing the land, Numb. 16. 1, 2. and 32. 1. but his father adviseth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All t'other, let not unstability remain joseph 68 Years of the Promise. 244 in him.  
joseph 69 Years of the Promise. 245 That the scattering of Simeon and Levi among the rest of the joseph 70 Years of the Promise. 246 tribes, should be for the benefit of themselves, and of others.  
joseph 71 Years of the Promise. 247 That Judah should be Prince, and should be victorious; that Shiloh joseph 72 Years of the Promise. 248 should descend of him; and that either the Sceptre or Lawgiver joseph 73 Years of the Promise. 249 should continue in that tribe till his coming. That Judah's habitation joseph 74 Years of the Promise. 250 should be a country of vines, so as to tie asses or colts to them, and joseph 75 Years of the Promise. 251 not to be nice of spoiling them, they should be so abundant; that joseph 76 Years of the Promise. 252 he should souse his garments in wine with treading the wine-presses, joseph 77 Years of the Promise. 253 etc.  
joseph 78 Years of the Promise. 254 That Zebulon should trade at Sea on both hands, in the Ocean, and joseph 79 Years of the Promise. 255 the Sea of Galilee.  
joseph 80 Years of the Promise. 256 That Issachar should be burdened with two Kingdoms of Phenicia joseph 81 Years of the Promise. 257 and Samaria, on either hand him; yet love of ease should make joseph 82 Years of the Promise. 258 him bear and become tributary.  
joseph 83 Years of the Promise. 259 joseph 84 Years of the Promise. 260 That Dan in Samson shall by't the heels of the Philistims house, joseph 85 Years of the Promise. 261 and overthrow so many thousand riders; and that makes Jacob to joseph 86 Years of the Promise. 262 look at the delivery by Christ in the like manner, who should destroy joseph 87 Years of the Promise. 263 joseph 88 Years of the Promise. 264 Samson-like by dying.  
joseph 89 Years of the Promise. 265 That Gad should be hard set with the Hagarites, but he and his joseph 90 Years of the Promise. 266 friends should overcome them at last.  
joseph 91 Years of the Promise. 267 joseph 92 Years of the Promise. 268 That Ashur should abound in corn and provision; and Naphtali in joseph 93 Years of the Promise. 269 venison, and in him should begin the Gospel.  
joseph 94 Years of the Promise. 270 joseph 95 Years of the Promise. 271 That joseph's sons should grow by jacob's well unto a Kingdom, joseph 96 Years of the Promise. 272 and that his daughters should go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to the enemy: to repair joseph 97 Years of the Promise. 273 joseph 98 Years of the Promise. 274 the hostile tribe of Benjamin; which otherwise had decayed for joseph 99 Years of the Promise. 275 want of wives: as Judg. 21.  
joseph 100 Years of the Promise. 276 joseph 101 Years of the Promise. 277 That Benjamin should be ravenous and devour the prey to themselves, joseph 102 Years of the Promise. 278 in the morning of their estate in the great slaughter of Gibeah, and in stealing them wives; but should divide the spoil for the good of the other tribes, in the evening of their first estate by Mordecai; and in the evening of their second estate by Paul.  
joseph 103 Years of the Promise. 279 The Apostle in Heb. 11. 21. mentioneth only jacob's blessing the two joseph 104 Years of the Promise. 280 joseph 105 Years of the Promise. 281 sons of Joseph; because born out of his family in a foreign land, yet joseph 106 Years of the Promise. 282 joseph 107 Years of the Promise. 283 by faith adopted by Jacob for his own children: the Apostle there joseph 108 Years of the Promise. 284 follows the LXX. that in their unprickt Bibles, read Matteh, a rod, for joseph 109 Years of the Promise. 285 Mittah, a bed.  
World 2369 joseph 110 Years of the Promise. 286 JOSEPH dieth 110 years old having lived to see Ephrams children Years of the Promise. 287 to the third generation; that is, to the third generation from Ephraim, or fourth from Joseph: and to this, the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. 50. ver. 23. seemeth to point, to teach us to construe this to the greatest extent, namely to the third from Ephraim; as the like is expressed of Manasseh.   

1 CHRON. VII. ver. 21, 22, 23.  
Years of the Promise. 288 EPHRAIM at joseph's death could not be less than threescore and Years of the Promise. 289 fiteen years old, and therefore that passage concerning his sons being Years of the Promise. 290 slain by the men of Gath, seemeth to have been not very long after Years of the Promise. 291 joseph's death, if not before; unless we will conceive Ephraim to Years of the Promise. 292 have begotten children after that, at a very great age. Zabad his son, Years of the Promise. 293 and Shutelah, and Ezer, and Elead, his grandchilds, [probably enough Years of the Promise. 294 that third generation of Ephraim, meant Gen. 50. 25.] were the men so Years of the Promise. 295 unhappily slain by the men of Gath that were born in the land: that is, Years of the Promise. 296 men born in Egypt, but now resident in Gath, and who came down to Years of the Promise. 297 take away these Ephraimites cattle, and slew them as they stood in defence Years of the Promise. 298 and retention of them; for so should I rather translate the verse, Years of the Promise. 299 Years of the Promise. 300 [and men of Gath who were born in the land slew them, for they came down Years of the Promise. 301 to take away their cattle.] so as to make the men of Gath the plunderers, Years of the Promise. 302 Years of the Promise. 303 rather than the sons of Ephraim: Ephraim their father upon the sad occurrence Years of the Promise. 304 Years of the Promise. 305 mourneth many days, but afterward goeth in to his wife, and Years of the Promise. 306 giveth him that name, because it went ill at that time with his house. Years of the Promise. 307 Israel by this time is grown to a vast multitude in Egypt.    

The Book of EXODUS.  

CHAP. I.  
World 2391 Years of the Promise. 308 ABout this time Levi dieth, having lived 137 years; Exod. 6. 16. Years of the Promise. 309 Years of the Promise. 310 It is like that he lived longest of all the tribes; and that because Years of the Promise. 311 only his age, and the age of Joseph are mentioned of all Years of the Promise. 312 the rest: it seemeth that the one died the soon, and the Years of the Promise. 313 Years of the Promise. 314 other lived longest of all the twelve. The children of Israel after the Years of the Promise. 315 Years of the Promise. 316 death of the twelve Patriarches, do by degrees fall into all manner of Years of the Promise. 317 abomination: They commit Idolatry, Josh. 24. 14. Ezek. 20. 8. They forget Years of the Promise. 318 and forgo Circumcision, the Covenant of their God; and this was Years of the Promise. 319 Years of the Promise. 320 the reproach of Egypt, Josh. 5. 9 etc. They joined in marriage with the Years of the Promise. 321 Egyptians, Leu. 24. 10. Exod. 12. 38. and walked according to such Years of the Promise. 322 wretched principles as these: therefore the Lord casteth them into a furnace Years of the Promise. 323 Years of the Promise. 324 of affliction; and now, as in Abraham's vision, Gen. 15. 12. when Years of the Promise. 325 the Sun of Religion is gone down among them, an horrid darkness of Years of the Promise. 326 Years of the Promise. 327 impiety and misery comes upon them. Yet doth the strength of the Years of the Promise. 328 Promise show itself wonderful in both the sexes; in the men, that they Years of the Promise. 329 Years of the Promise. 330 are strong to beget children, though overpressed with intolerable labour; Years of the Promise. 331 and in the women, that they bore their children with less pain and tediousness Years of the Promise. 332 Years of the Promise. 333 of travel, than other women did; being lively and quick in their Years of the Promise. 334 delivery; and were delivered before the midwives came at them. Pharaoh, Years of the Promise. 335 when overlabouring of the men will not prevent their increasing Years of the Promise. 336 in children, giveth charge to the midwives for the destroying of the children when they should be born: but Shiphrah and Puah two of the midwives, observing Gods wonderful hand in the women's delivery, disobeyed the King's command; and by a glorious confession of God's hand which they saw, will rather venture the King's displeasure then fight against God: for Years of the Promise. 337 Years of the Promise. 338 which their piety, God marrieth them to Israelites, [for they were Egyptian Years of the Promise. 339 women] and builded up Israelitish families by them; ver. 25. Because the Years of the Promise. 340 midwives feared God he made them houses.   

PSAL. LXXXVIII. & LXXIX.  
IN these times of bitterness and misery, lived the two sons of Zerah, or the Ezrahites, Heman and Ethan, 1 Chron. 2. 6. who had the spirit of the Lord upon them in the midst of all this affliction; and they penned the eighty eight, and eighty ninth Psalms: the former sadly mourning for the present distress; and the latter cheerfully singing the mercies of God in the midst of this distress, and prophesying of deliverance. And here is the proper place and order of these Psalms.    

The Book of JOB.  
IN these times when it went thus sadly with Israel in Egypt; there shone forth the glorious piety and patience of Job in the land of Uz: and here in order of time doth his book and story come in. It is not possible to fix the time of his great trial and affliction to its proper date; but there are two or three considerations which do argue that it was about these bitter times of Israel's sinfulness and misery.  
As 1. to consider how suitable it is to the providence of God, and agreeable to his dispensation at other times, [as in the matter of Elias and the widow of Sarepta, for one instance] that when Religion was utterly lost and gone in the Church of Israel, where it should have been; to find it in the family of Job, in a place where it might have been little supposed to have been found. 2. How Job is preferred for his piety before any man alive, and that before his patience had given it such a lustre. 3. If Eliphaz be called a Temanite, as being the immediate son of Teman, it helpeth to scantling the time exceeding much; for than was he the fourth from Esau, as Amram was from Jacob, and so their times might very well be coincident.  
The Book of Job seemeth to have been penned by Elihu one of the speakers in it, as may appear by these two things. 1. Because in Chap. 2. when Jobs friends that came to lament with him, and to comfort him, are reckoned and mentioned by name, Elihu is not named in the number; arguing, as it may well be conceived, these two things, 1. That he came not to Job from a place far distant, as the other three did, but neighboured upon him. And 2. that he himself was the Historian and Penman that made the relation; and therefore he named not himself when he named others. 2. Because in Chap. 32. he speaketh of himself as of the Historian, ver. 15, 16, 17. They were amazed, they answer no more, they left off speaking. When I had waited, for they spoke not, but stood still and answered no more; I said I will answer also, I also will show my opinion.  
Job was a son of Nahor, Abraham's brother, descended from him by his son Uz, Gen. 22. 21. and so Elihu and he came to live so near together; the one being of Uz the eldest son of Nahor, and the other of Bus the second.  
The order of the Book is facile and direct; the Penman in the two first Chapters showeth how Job fell into his misery, who before was one of the richest and most prosperous men in those parts. On a Sabbath day when the sons of God presented themselves before the Lord, that is, when the professors of the true Religion were met together in the public assembly; Satan was invisibly there among them, but the Lord seethe him, and upon some conference about Job, the Lord letteth Satan lose upon him, in reference to his estate; and another Sabbath upon the like occasion and conference, he letteth him lose upon him in reference to his body: so Satan destroyeth all that he hath, and all his children. [Read ver. 5. of Chap. 1. not, when the days of their feasting were gone about; but, as the days of their feasting went about: ● and smiteth him with an intolerable itch, that his nails will not serve his turn to scratch, but he is glad to get a potsherd to scrub himself. Then come his three friends to him from a far distance, and Elihu his cousin that lived near to him, and these in several speeches to him do but aggravate his misery, and prove miserable comforters.  
The dialogues or disputation between him and his three friends do hold this course; that he answereth, and they reply upon him in the course of their age and seniority. Their greatest drift is to prove him extraordinary sinful, because he was extraordinarily punished; which incharitable error when he cannot convince them of, because of their prejudice, he stoppeth all their mouths by a confident imprecation or execration upon himself, if he be so faulty as they would make him, Chap. 31. Then Elihu the Penman undertakes to moderate, but inclining to the same misprision with the others; the Lord himself convinceth them all of the uprightness of Job, which no arguments of Job could do; and this not only by an oracle from Heaven, but also by Jobs revived prosperity, wherein every thing that he had lost was restored double to him, but only his children; which though they died yet were not lost. His years were doubled, for he lived an hundred and forty years after his trouble, and so was seventy years old when his trouble came and died two hundred and ten years old: the longest liver born since Terah.   


CHAP. II. to Ver. 11.  
Years of the Promise. 341 ISRAEL'S afflictions increase upon them; the cruel King of Egypt commanding Years of the Promise. 342 all the Male children to be slain. Miriam was born not far from Years of the Promise. 343 this time, she was able to stand and watch Moses when he was cast into the Years of the Promise. 344 river; her name signifieth Bitterness and Rebellion both: and it is not to be Years of the Promise. 345 doubted but holy Amram when he gave her name, had regard to that sad Years of the Promise. 346 cause and effect, of which they had so great cause to be sensible. Miriam Years of the Promise. 347 was a Prophetess, Exod. 15. 20. Micah 6. 4.  
World 2431 Years of the Promise. 348 AARON born; a Saint of the Lord, Psal. 106. 16. His name soundeth Years of the Promise. 349 both of sorrow and joy: as the tenor of Psal. 88 89. made in these afflictions, Years of the Promise. 350 doth.  
World 2433 Years of the Promise. 351 Moses 1 MOSES born supernaturally, his mother being exceeding old at his Years of the Promise. 352 Moses 2 birth; she was his fathers own Aunt, the daughter of Levi: so is Moses Years of the Promise. 353 Moses 3 a Levite both by father and mother. He is preserved in an ark like a Years of the Promise. 354 Moses 4 second Noah; his mother is paid for nursing her own child: he is adopted Years of the Promise. 355 Moses 5 by Pharaohs daughter for her own son, and so the King is his nursing Father, Years of the Promise. 356 Moses 6 and the Queen his nursing Mother. And in this doth Moses typify Years of the Promise. 357 Moses 7 Christ, that his true Father is unknown to the Egyptians, and he Years of the Promise. 358 Moses 8 reputed the son of Pharaoh; as the true Father of Christ unknown to Years of the Promise. 359 Moses 9 the Jews, and he reputed the son of Joseph.  
Years of the Promise. 360 Moses 10 Moses was educated and learned in all the wisdom of the Egyptians, Years of the Promise. 361 Moses 11 Years of the Promise. 362 Moses 12 Acts 7. 22. Stephen speaketh this from necessary consequence, not having Years of the Promise. 363 Moses 13 express Text for it; for it could not otherwise be conceived of the adopted Years of the Promise. 364 Moses 14 Years of the Promise. 365 Moses 15 son of a King, and of a King of Egypt; which Nation was exceedingly Years of the Promise. 366 Moses 16 given to learning and study. JOB is yet alive, and probably out-liveth Years of the Promise. 367 Moses 17 Moses; In the reading of his Book it may be advantageous to the Years of the Promise. 368 Moses 18 Years of the Promise. 369 Moses 19 Reader to observe how in very many places it toucheth upon the history Years of the Promise. 370 Moses 20 Years of the Promise. 371 Moses 21 that is contained in the Book of Genesis, though that Book was not then Years of the Promise. 372 Moses 22 written. The creation is handled, Chap. 38. The first Adam mentioned, Years of the Promise. 373 Moses 23 Chap. 15. 7. The fall of Angels and Man, Chap. 4. 20. & 5. 2. The miserable Years of the Promise. 374 Moses 24 Years of the Promise. 375 Moses 25 case of Cain, that was hedged in that he could not die, Chap. 3. 21. Years of the Promise. 376 Moses 26 The old world and the flood, Chap. 22. 6. The bvilders of Babel, Chap. 3. Years of the Promise. 377 Moses 27 Years of the Promise. 378 Moses 28 15. & 5. 13. The fire of Sedom, Chap. 20. 23, 26. and divers such references Years of the Promise. 379 Moses 29 may be observed which are closely touched in the Book, which Years of the Promise. 380 Moses 30 Years of the Promise. 381 Moses 31 they came to know, partly by tradition, partly by living so near the Hebrews, Years of the Promise. 382 Moses 32 and the places where these things were done, and partly by revelation; Years of the Promise. 383 Moses 33 as Chap. 4. 12. & 38. 1,  
Years of the Promise. 384 Moses 34 Years of the Promise. 385 Moses 35 The Penman of the Book before and after the speeches of Job and his Years of the Promise. 386 Moses 36 friends, often useth the name Jehovah; but in all the speeches never but Years of the Promise. 387 Moses 37 once, and that is in Chap. 12. 10. speaking there of Gods giving the Creature Years of the Promise. 388 Moses 38 Years of the Promise. 389 Moses 39 his being.   

CHAP. II. from Ver. 11. to the end.  
World 2473 Years of the Promise. 390 Moses 40 MOses by faith at forty years old, Acts 7. 23. refuseth the Courts Years of the Promise. 391 Moses 41 visiteth his brethren; slayeth an Egyptian; fleeth into Midian. Years of the Promise. 392 Moses 42 Years of the Promise. 393 Moses 43 Heb. 11. 24, 25, 26. By faith Moses refuseth to be called the son of Pharaohs Years of the Promise. 394 Moses 44 daughter: choosing rather to suffer affliction with the people of God, than Years of the Promise. 395 Moses 45 Years of the Promise. 396 Moses 46 to enjoy the pleasures of sin for a season. Esteeming the reproach of Christ Years of the Promise. 397 Moses 47 greater riches than the treasures of Egypt, for he had respect unto the recompense Years of the Promise. 398 Moses 48 Years of the Promise. 399 Moses 49 of the reward. In Midian he marrieth Zipporah, and hath a son by Years of the Promise. 400 Moses 50 her whom he calleth Gershom, which signifieth a desolate stranger, because Years of the Promise. 401 Moses 51 of his remote residence from his own people in a foreign land.  
Years of the Promise. 402 Moses 52 Years of the Promise. 403 Moses 53 Israel is not yet throughly humbled under their affliction, and therefore Years of the Promise. 404 Moses 54 it is but just they should continue under it; they refused the deliverer Years of the Promise. 405 Moses 55 Years of the Promise. 406 Moses 56 when he offered himself unto them, with, Who made thee a Prince Years of the Promise. 407 Moses 57 and a Ruler over us? And therefore they are but answered according to Years of the Promise. 408 Moses 58 Years of the Promise. 409 Moses 59 their own dealing when their deliverance is deferred: this deferring was Years of the Promise. 410 Moses 60 for forty years; and so when being upon the borders of Canaan, they Years of the Promise. 411 Moses 61 Years of the Promise. 412 Moses 62 refused that good land, their entrance into it is deferred forty years' Years of the Promise. 413 Moses 63 also.  
Years of the Promise. 414 Moses 64 Years of the Promise. 415 Moses 65 Moses passeth through shepherdy and tribulation to the government; Years of the Promise. 416 Moses 66 and so doth David after him: A figure of the great shepherd of the Years of the Promise. 417 Moses 67 Years of the Promise. 418 Moses 68 sheep, etc. Jether [or in Arabic pronunciation Jethro] a son of Abraham, Years of the Promise. 419 Moses 69 but an alien to Abraham's God, is happy in his son-in-law; a son of Years of the Promise. 420 Moses 70 Abraham, and of Abraham's faith: by him he is instructed and taught Years of the Promise. 421 Moses 71 Years of the Promise. 422 Moses 72 in the way and knowledge of the true God. [In Arabia where sojourned Years of the Promise. 423 Moses 73 this first Prophet and Lawgiver Moses, there arose the false Prophet Years of the Promise. 424 Moses 74 Years of the Promise. 425 Moses 75 and deceiver Mahomet.] Moses is now exceedingly changed in Midian Years of the Promise. 426 Moses 76 from his state and studies, which he had whilst he was in Egypt; there he Years of the Promise. 427 Moses 77 Years of the Promise. 428 Moses 78 was a high courtier, here a poor shepherd; there a student in Philosophy Years of the Promise. 429 Moses 79 and Egyptian wisdom, here a student of Divinity, and of God himself. In this Country and desert where he now liveth, and retireth in so private a condition, he must ere long do glorious things, and before he die destroy Midian: That Country had been first planted by Cush the son of Cham, therefore Aaron and Miriam call Moses wife a Cushite, Numb. 12, 1. and Zerah the Arabian is so called, 2 Chron. 14. But Abraham by the conquest of Chedorlaomer, and the other Kings with him, had obtained that land for his own, and thither he sent the concubines sons.   

CHAP. III. IU.  
World 2513 Years of the Promise. 430 Moses 80 MOses feeding his sheep and studying upon God, hath a vision of Christ in a bush, appearing in fire, as he had done when he made the Promise, Gen. 15. 17, 18. He giveth Moses commission for Israel's deliverance; and the power of miracles for their sakes that believed not. Moses himself fell under this predicament of unbelief, and shifteth all he can to avoid the employment, as doubting and distrusting the issue; and when he musts needs go upon it, he dare not leave his wife and children behind him, for fear he should never return to them again: but taketh his wife with him, though she were but newly delivered of a child, and her infant with her, though it were not so much as eight days old. For this his distrust, the Lord meets him by the way, and seeks to kill him; which danger Zipporah his wife misconceiving to have been, because her infant was not circumcised: [it having by this time passed the eighth day] she circumciseth it: but Moses conscious of the proper cause, recovereth his faith, and in evidence of his faith, calleth the child Eliazer, in assurance of God's help to him, and so the danger departeth. Moses and Aaron meet in the wilderness; go together into Egypt; assemble the elders of Israel; relate their commission, and are believed.   

CHAP. V.  
MOses beginneth to execute his commission: observe that he was with Israel in the wilderness forty years complete; that he was eighty years old when he began to deal with Pharaoh, Exod. 7. 7. that he was a good while before he got Israel released, and it teacheth how to date and lay the occurrences of his eightieth year.   

CHAP. VI  
GOD proclaimeth himself JEHOVAH, The faithful one of his Promise: he had revealed himself to Abraham, Isaac, and Jacob, by the name of El-shaddai, The God almighty; and they relied upon his all-sufficiency, being fully persuaded that what he had promised, he was able to perform: as Rom. 4. 21. And now he cometh to glorify another attribute of his, namely his truth and faithfulness, in making good what he had promised.  
Moses goeth about, as if he would reckon the heads of all Israel, but he only nameth three tribes; and that not only because in the third, namely in the tribe of Levi, his story fixed upon Moses and Aaron, the men that he looked after; but also, because he would only name the most scandalous of all the twelve: Reuben the incestuous with his Father's wife, and Simeon and Levi the murderers of Shechem; that he might show their entire conversion, and magnify God's mercy in their pardon; and lay this in the very entry of the now building Church, for a comfortable copy for penitents to look after: as the four women are mentioned in the beginning of the Gospel in Mat. 1. for such another purpose.   

CHAP. VII. VIII. IX. X. to Ver. 21.  
MOses beginneth to work miracles, and to bring plagues upon Egypt; his rod is turned into a Crocodile: the waters in which the children's blood had been shed, is turned into blood. Their great deity Nilus is plagued first. The plague of Frogs; they go up even over all the land, and raven upon the very bodies of men: As Moses brought real Frogs upon Egypt, so the Enchanters bring magical Frogs upon Goshen. The plague of louse, at which the Magicians are at a nonplus; and blaspheme horridly against Jehovah, when they say, This is the finger of God, [but not of Jehovah.] The plague of noisome beasts; Flies, Wasps, Snacks, etc. Now God separateth betwixt Israel and Egypt; betwixt whom there had been no difference in the preceding plagues. The plague of Murrain upon Beasts, Boils upon Men, and Hail upon the Land, and Locusts.   

CHAP. XII. to Ver. 21.  
THE beginning of the year is changed; the Passover is instituted and commanded: although the story of its institution be set after the plague of darkness, yet was it commanded before the plague of Darkness came, and it may be, before the plague of Hail or Locusts came; for assoon as ever the Darkness is over, and any Egyptian can stir, Pharaoh sendeth for Moses, Chap. 10. 24. and after some smart speeches betwixt them, Moses telleth him of the Slaughter of the firstborn, that it should be the very next night, Chap. 11. 4, 8. so that the Darkness did but end on the very morning of Passover day; and it had been upon the Egyptians, the eleventh, twelfth, and thirteenth days of the month, and the Passover was on the fourteenth. Now the command for the Passover was given to Moses before the tenth day of the month at least, Chap. 12. 3. if not on the very first day of the month, as is more probable. The reason therefore why the story of the institution of it is laid after this plague, is because the Holy Ghost would handle that matter of the Passover all at once; and though the command for it, and the observation of it fell at some days distance, yet hath he brought both together, and handled the story of its institution, at that time when fell out the story of its observation, namely on the fourteenth day.   

CHAP. X. from Vers. 21. to the end. And XI. all. And XII. from Vers. 21. to the end.  
THE plague of Darkness for three days: In it the Egyptians saw the apparition of Devils and evil Spirits; and in the time of this Darkness, the Israelites are circumcised. Moses on the Passover day morning, giveth warning to Pharaoh of the death of the firstborn; on the fourteenth day in the morning, he giveth charge for preparation of the Passover against even: which is accordingly done, and the Passover kept. At midnight all the firstborn of Egypt are slain; and Israel even driven out by the Egyptians.   

CHAP. XIII. XIV. XV. XVI. XVII.  
World 2514 Moses 81 Redemption from Egypt. 1 THE command for observing the Passover renewed, and a command for dedicating the firstborn given. The cloud of glory is their conductor; their march was measured by these times: On the fifteenth day of Nisan, even while it was yet night, they began their march, and go out in the sight of all Egypt, while they are burying their dead: this day they go from Ramese to Succoth. The sixteenth day they come to the edge of the wilderness of Etham; the Red-sea pointeth so into this wilderness, that before they pass through the Red-sea, they are in the wilderness of Etham, and when they are passed through, they are in it again. The wilderness of Etham and Shur, are one and the same; see Numb. 33. 7, 8. and compare Exod. 15. 22. On the seventeenth day they come to Hiroth. On the eighteenth day it is told Pharaoh that the people fled; for till their third days march, they went right for Horeb, according as they had desired to go three days journey to sacrifice; but when they turned out of that way toward the Red-sea, than Pharaoh hath intelligence, that they intended to go some whither else, then whither they asked to go: thereupon, he and Egypt prepair to pursue them, for their Jewels and their Servants. On the nineteenth day they pursue: On the twentieth day towards even they overtake them, and Israel entereth the Sea, and by break of day are all marched through, and the Egyptians drowned.  
On the one and twentieth day of the month in the morning betime they came out of the Sea; this was the last holy day of the Passover week: they sung for their delivery, and after three days march they come to Marah; and from thence to Elim, and there they pitch divers days.  
On the fifteenth day of the month Ijar, they come to the wilderness of Zin, murmur for bread as they had done at Marah for water; and they have Quails sent them and Manna. The Sabbath now first mentioned, but not now first commanded; in Egypt they had neglected the Sabbath; since their coming thence, they had marched on it; now a rule is given for its constant observation. The people murmur a fourth time, and it is for water, which they obtain out of the rock, but are scourged by Amalek for their repining: Amalek conquered by Moses his prayer.   

CHAP. XIX.  
THE eighteenth Chapter that containeth the story of Jethro is anticipated, and is to be taken in at the tenth of Numbers, betwixt the tenth and eleventh Verses; and the reason of this dislocation, and proof of the order, shall be showed there. On the first day of Sivan, Israel cometh to Sinai.  
On the second day, Moses called by the Lord, goeth up into the Mount, talketh with God, and when he cometh down, relateth the words of the Lord unto the people.  
On the third day he goeth up, and relateth the people's answer unto God.  
On the fourth and fifth day he sanctifieth the people, and boundeth the mountain.   

CHAP. XX. XXI. XXII. XXIII. XXIV.  
World 2514 Moses 81 Redemption from Egypt. 1 ON the sixth day of the month Sivan in the morning, the Ten Commandments are given by Christ, with such terror, that the people are not able to abide it, but desire Moses to be a Mediator: he drawing near to God in the thick darkness, receiveth seven and fifty Precepts, Ceremonial and Judicial; which when he cometh down from the Mount he telleth the people of, and writeth in a book.  
On the next day, which was the seventh day of the month Sivan, in the morning, he buildeth an altar to represent Christ; and setteth up twelve pillars, to represent the twelve Tribes; and with blood besprinkled upon both, he bringeth the people into covenant with God: after the making of which covenant, the elders of Israel that before might not come near the Lord, now see him, and eat and drink before him, and he layeth not his avenging hand on them: And from among them he calleth Moses up into the Mount to himself; and he goeth up, and from hence he beginneth his forty days fast, which upon occasions he doubleth, yea trebleth, and concludeth his third or last fast on that day which was from thence forward ordained the day of expiation.   

CHAP. XXV. XXVI. XXVII. XXVIII. XXIX. XXX. XXXI.  
WHile Moses is in the Mount with God, he showeth him a Tabernacle pitched with all the utensils of it, and a Priest arrayed in all his habiliments, and giveth him charge and instructions to make another according to that pattern, and appointeth Bezaleel and Aholiah for chief workmen.   

CHAP. XXXII. XXXIII. XXXIV.  
MOses on the seventeenth day of the month Tammuz, cometh down from the Mount, and findeth a golden Calf, breaketh it, and breaketh the two Tables; for whereas God had given him the two Tables, written at the end of his first forty days fast, Moses broke those Tables at the sight of the golden Calf; to show that Israel had made themselves unworthy of so great a Jewel, and whereas the Lord had given him a pattern, and a command for the making and setting up of a Tabernacle, and the service of it: that benefit is also forfeited by their calvish Idolatry, and neither Tables restored, nor Tabernacle to be made, till Moses by long and earnest prayer had made Israel's peace.  
Moses having destroyed the golden calf and slain the Idolaters, returns the next day to God by prayer; but is returned back the same day with a sad message, whereupon Israel is humbled; the tent of Moses which hitherto had been in stead of a Tabernacle, is removed out of the unclean camp, and then the cloud of glory which had been taken away because of Idolatry, is restored. The next day Moses goeth up to the Mount again, and falleth into a second forty days fast; and as in his first forty days fast he had seen the figure and pattern of a glorious Tabernacle, so now in this second forty days fast, he desireth to have a sight of the glory of God. On the thirtieth day of the month A●, he goeth up again with the two Tables, and beginneth another forty days fast; and seethe the Lord, and heareth him proclaim himself by most glorious attributes, and receiveth some commands from him. On the tenth day of the month Tisri, he cometh down with the glad tidings, that all is well betwixt God and Israel, with the renewed Tables in his hand, and with commission to set about making the Tabernacle.   

CHAP. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL.  
World 2515 Moses 82 Redemption from Egypt. 2 AND so do Israel fall about that work, which by the first day of the month Abib, the first month of the next year is finished, and it begun to be erected; when it is set up the cloud of glory filleth it, and God taketh up his seat upon the Ark, in figure of his dwelling amongst men in Christ.    

The Book of LEVITICUS.  
OUT of the Tabernacle newly erected, God giveth ordinances for it; and first concerning Sacrifice, to represent Christ's death, as the Tabernacle itself did represent his body. The whole time of the story of Leviticus is but one month, namely the first month of the second year of their deliverance; and not altogether so much neither, for the very first beginning of the month was taken up in the erecting of the Tabernacle; of which the story is in Exod. 40.  

CHAP. I. II. III. IU. V VI VII.  
RUles given for all manner of sacrifices. This is the first Oracle given from off the Mercy-seat. There is the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first word of the Book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written less than all his fellows, and it seemeth by such a writing to hint and intimate, that though this were a glorious Oracle, yet was it small in comparison of what was to come, when God would speak to his people by his own Son, whom the Ark, Mercy-seat, and Oracle did represent.   

CHAP. VIII. IX.  
THE seven days of the consecration of Aaron and his sons, follow after the time of the setting up of the Tabernacle, and were not coincident or concurrent with that time, as the Jews very generally, but very groundlessly do apprehend: [as, Seder Olam; Tanchum ex R. Joseph: Baal Turim: Ab: Ezra: R. Sol: and others,] For 1. this command for their consecration is given out of the Tabernacle now erected, as well as the rules for sacrifice were. And 2. they abide the seven days in the Tabernacle, Chap. 8. 33. and the very first day of the seven, the congregation were gathered to the door, vers. 3, 4. which undeniably show, that it was finished and set up when these seven days of consecration began.   

CHAP. X.  
THE death of Nadab and Abihu was on the very first day that the service of the Altar began; namely, on that eighth day after the seven of the consecration, when Aaron and his sons offered sacrifices for themselves and the people. This appeareth plainly by comparing the third and fifteenth Verses of the ninth Chapter with the sixteenth Verse of this tenth Chapter: and thus the service of the Sanctuary by an accident began with Death and Judgement.   

NUMBERS IX. to Ver. 15.  
AFter the end of the tenth Chapter of Leviticus, in the proper order of story, are the first fourteen Verses of the ninth Chapter of Numbers to be taken in, which treat concerning the Passover. For the Tabernacle being reared on the very first day of the second year of their coming out of Egypt, namely, on the first day of Nisan; these orders and rules concerning Sacrifices and the Priest's consecration were given, and the eight days of Priest's consecration and Sacrifices, were accomplished before the fourteenth day of that month came, when the Passover was to be kept by an old command, given the last year in Egypt, and by a second command now given in the wilderness, so that this order and method is clear.  
Now the reason why this story of this second Passover is not only not laid in its proper place in this Book of Leviticus, but also out of its proper place, in the Book of Numbers; [for the Book beginneth its story with the beginning of the second month, but this story of the Passover belongeth to the first month:] The reason I say of this dislocation is, because Moses his chief aim in that place, is to show and relate the new dispensation, or command for a Passover in the second month, which was a matter of very great moment. For the translation of that feast a month beyond its proper time, did the rather enforce the significancy of things future then of things past; as rather recording the death of Christ to come, than their delivery from Egypt, when it hit not on that very night.  
This story therefore of the Passover transferred to the second month upon some occasions, being the matter that Moses chief aimed at, and respected in that relation, and history; he hath set it in his proper place, for so is that where it lies in the Book of Numbers: and intending and aiming at the mention of that, he hath also brought in the mention of the right Passover, or that of the first month, as it was necessary he should, to show the occasion of the other.   

LEVITICUS XI. XII. XIII. XIV. XV.  
AFter the rules for things clean and fit for sacrifice, the Lord cometh to give rules for things clean and fit to eat, and clean and fit to touch; for this was the tripartite distinction of clean or unclean in the Law. Every thing that was unclean to touch, was unclean to eat; but every thing that was unclean to eat, was not unclean to touch: every thing that was unclean to eat, was unclean to sacrifice; but every thing that was unclean to sacrifice, was not unclean to eat: for many things might be eaten, which might not be sacrificed, and many things might be touched, which might not be eaten. And under the Law, about clean and unclean, there is exceeding much of the doctrine of sin, and renovation touched; considerable in very many particulars:  

1. By the Law of Moses nothing was unclean to be touched while it was alive, but only man. A man in Leprosy unclean to be touched, Leu. 13. and a woman in her separation, Leu. 12. but Dogs, Swine, Worms, etc. not unclean to be touched till they be dead, Leu. 11. 31.  
2. By the Law of Moses uncleanness had several degrees, and Leprosy was the greatest. There was uncleanness for a day, as by touching a dead beast: for a week, as by touching a dead man; for a month, as a woman after Childbirth; and for a year or more, as Leprosy.  
3. Every Priest had equal privilege and calling to judge of the Leprosy, as well as the the high Priest.  
4. The Priests that were judges of Leprosy could not be tainted with it; see the notes at Numb. 12.  
5. The Priests could not make any man clean, but only pronounce him clean.  
6. He that was Leprous all over, and no place free, was to be pronounced clean; for it appeared that all the poison was come forth, and the danger of infecting others was past; but he that had any part that was not scabby over, he was unclean: he that appears before God in any of his own righteousness, like the proud Pharisee, he hath his answer in that Parable; but that humble confession of a poor sinner that shows him Leprous all over, like that of the Publican, obtains the best answer.  
7. The Leper that was cleansed had not his disease healed; but the danger of the infection being over, he was restored to the society of men again: so that he was not so much clean unto himself, as unto the Congregation.    

CHAP. XVI.  
THE solemn and mysterious Feast of Reconciliation, instituted to be on the tenth day of the month Tisri, the day that Moses had come down from the Mount, with tidings of reconciliation betwixt God and the People, as was said be-before. And as the solemnity and carriage of the work of this day was a figure of good things to come in Christ, so the very time itself, had some respect that way; for if Christ were not born and came into the World a Reconciler on that very day, yet was he born and baptised [nine and twenty years after] in that very month.   

CHAP. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV. XXV.  
DIvers Laws are given, concerning Offerings, Marriages, Festivals, the Priests and other things, and the main end of them all, Piety, Sanctity, Charity, and in them a distinction of Israel from other people.   

CHAP. XXVI. XXVII.  
SAD denunciation of judgement upon disobedience, and the valuation of persons, in reference to redemption of vows. Hosea speaketh in allusion to the rates and values mentioned here, when he saith, I bought her to me for fifteen shekels of silver, and for an homer of barley, and half an homer of barley, Host 3. 2.  
The fifteen shekels was the value of a man above sixty years old, Leu. 27. 7. The homer of barley which valued fifty shekels, ver. 16. was the value of a man from twenty years old to sixty, ver. 3. And half an homer which valued five and twenty shekels, was for one from five years old to twenty, twenty shekels, ver. 5. And from a month old to five years, five shekels, ver. 6.    

World 2515 Moses 82 Redemption from Egypt. 2 The Book of NUMBERS.  

CHAP. I.  
ON the first day of the second month, the Lord provided for the pitching of their camp, as on the first day of the first month, they had begun to erect the Tabernacle. First the people are numbered from twenty years old and upwards, and their sum amounteth to 603550. men; of all which number, only two men enter the land. The Levites are not reckoned in this sum, nor with this reckoning; and accordingly they fall not under the same curse with the others, of not entering into his rest. Not a man impotent through old age in Israel.   

CHAP. II.  
THeir Camp is pitched, and the Sanctuary set just in the middle of it; for Religion is the heart of a State. The Levites pitch next unto it in a quadrangular body round about it, at a certain distance. The whole body of the army pitcheth at an other distance about them, in the same form, and 2000 cubit's distance from the Tabernacle: every side of the square carried its several colours; Judah, a Lion; Ephraim, a Bullock; Reuben, a Man; Dan, an Eagle. Compare the description of Christ dwelling in the midst of the Christian Church, Rev. 4. 4. The Ark, the strength of the Lord, Pitcheth before Ephraim and Benjamin, and Manasseh, Psal. 80. 2.   

CHAP. III. IU.  
THE Levites taken for the firstborn of Israel, and so interessed in every family among them. The firstborn had been Priests till the consecration of the Levites, now that function must be confined to that Tribe. The Levites engaged to their service from nine and twenty years old complete, or thirty currant till fifty. Our Saviour's age at his entrance into his Ministry, Luke 3. 23. answereth to this type.   

CHAP. V VI.  
A Law concerning uncleanness and offences, that the Camp might continue in purity, and unity, chastity and unchastity tried miraculously. The Law concerning Nazarites, the only votaries of the people. The Congregation to be blessed by the Priests, in the name of the Trinity.   

CHAP. VII. VIII.  
THE Princes offer to the Sanctuary, and more ordinances are given about it. That they offered not till they were ordered into their standards, is plain by the order and method of their offering. The Levites to be five years' probationers at the Sanctuary before they take their office, Chap. 8. 24. compared with Chap. 4. 23.   

CHAP. IX. from Ver. 15. to the end. And CHAP. X. to Ver. 11.  
BEfore the reading of the fifteenth Verse, the Reader is to suppose a Passover to be kept the fourteenth day of this second month, although the keeping of it be not expressly mentioned, but only hinted; for on the fourteenth day of the first month, which was the proper day for the Passover, some men because they were unclean could not observe it, and upon their acquainting Moses with their case, he presently gives them a warrant, to keep it the fourteenth day of the next month, which they did no doubt accordingly, although it be not in plain terms related. For the occurrences mentioned in the Book hitherto, came to pass in the first thirteen days of the month, [save only the offering of the Princes, which indeed began before the fourteenth day, but continued World 2515 Moses 82 Redemption from Egypt. 2 beyond it; notwithstanding the Holy Ghost would conclude the story of their offering all together,] and on the fourteenth day, those that had been unclean at the proper time of the Passover, kept the Passover by a new ordinance, so that the order of the story of this new Passover, is most genuine and proper here; but Moses could not relate the thing, but he must relate the occasion, namely because some could not keep it at the right time, therefore he giveth the story of the right time here, which as we shown before, lieth properly between the tenth and eleventh Chapters of Leviticus.  
From the fifteenth Verse of this Chapter to the eleventh Verse of the tenth Chapter, there is mention of two special things; namely the dwelling of the cloud upon the Tabernacle, and the making of the silver Trumpets; which however they were indeed somewhat afore this time, [for the Cloud descended, and the Trumpets were made before the fourteenth day of this month,] yet are they brought in here as relating to the removal of the Army, which is mentioned in Chap. 10. vers. 11. for then the Cloud was taken up, and the Trumpets were sounded.   

EXODUS XVIII.  
BEtween the tenth and eleventh Verses of the tenth of Numbers, as in its proper place and order, cometh in the story of Jethro, contained in the eighteenth of Exodus, as may be evidenced by these observations.  
First, That that story lieth not in its proper place in the Book of Exodus, may be concluded upon these two or three reasons; first, because there it is said, Jethro took burnt-offerings and sacrifices for God, ver. 12. Now as the story lieth there, the Law for burnt-offerings and sacrifices was not yet given. 2. It is said, that Moses sat to judge the people, and made them know the Statutes of God, and his Laws, verse. 13, 16. Now as the story lieth there, the Statutes and Laws are not as yet given to Moses, and he himself knoweth them not. 3. The choosing of Judges and Elders, which was upon Jethroes counsel, was not till their departing from Sinai, Deut. 1. 7, 8. And now as the story of Jethro lieth in the book of Exodus, they are not as yet come to Sinai; therefore that that story is misplaced as it lieth there, there is evidence sufficient. There remaineth only to see why it is laid there out of its proper place and where is the proper place to lay it; the former may be resolved upon, by looking back upon the curse that God denounceth upon Amalek, in the 17 Chapter: I will put out the remembrance of Amalek from under Heaven: And the Lord hath sworn, that the Lord will have war with Amalek from generation to generation, ver. 14, 16. Now that the Holy Ghost might show that Jethro who dwelled among the Amalekites, 1 Sam. 15. 16. did not fall under this curse, he bringeth in the story of his coming into Israel, in the very next place after that curse is related; not thereby to conclude strictly that his coming was at that very time assoon as the curse was denounced; but to show that he once came, and so avoideth and escapeth that curse.  
Now that the proper place of that story is this that we have mentioned, may be evidenced by these particulars: First, that Moses himself telleth, Deut. 1. 7. that their choice of Judges, which was by Jethroes counsel, instantly upon his coming, was so near their departure from Sinai, which is metioned Num. 10. ver. 11. that the warning of their departure was given him before. 2. That the murmuring of Aaron and Miriam against Zipporah Moses wife, [which in all probability was upon her first coming among them, and their converse with her or instantly after,] is set after their departure from Sinai. 3. That the departure of Hobab or Jethro from them at Sinai, is joined so near to the place where we suppose this story of his coming is to be laid, as that but a few Verses come between; and compair that story with the latter end of Exodus 18. and it will help to confirm this place to be the proper place of its order.   

CHAP. X. from Vers. 11. to the end.  
World 2515 Moses 82 Redemption from Egypt. 2 THE Cloud is taken up on the twentieth day of the second month, and the Camp removeth from Sinai to the wilderness of Paran; three days journey. In the 35 Verse of this Chapter, the letter Nun is written the wrong way in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Ark set forward, and so is it also in the first Verse of the next Chapter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they became as murderers. In the former is hinted, as the Jews observe, God's gracious turning back towards the people; in the latter the people's ungracious turning away from God.   

CHAP. XI.  
AT their first encamping after Jethroes departure, Moses findeth an occasion to choose Judges and Elders, to help to bear the burden with him; and therefore the 24, 25, 26. Verses of Exodus 18. are to be reputed coincident with this time. The Sanhedrin chosen by Moses and endued with the Spirit by God; six of a Tribe made up the number, and two over, and these two were Eldad and M●dad, who were written for Elders, but the lot cast them out, that there might be but seventy: yet did the Lord honour them with the Spirit of Prophecy.   

CHAP. XII.  
ZIpporah Moses wife called a Cushite, for Arabia was the land of Cush, for her sake Aaron and Miriam begin to rebel against Moses authority; for which Miriam is struck with Leprosy, but Aaron is not, because he was the Judge of Leprosy, and could not be tainted with it. Their sin causeth the Cloud of glory to departed, as the sin of the golden Calf had done before; there Aaron had a hand in the sin also; Moses vindicated by God himself; It is said, They removed from Hazeroth, and pitched in the wilderness of Paran, ver. 16. that is, they marched and pitched in that wilderness: see Chap. 10. 12.   

CHAP. XIII.  
THEY are now come not very far from the South-point of the land of Canaan, [compare Ver. 26. and Deut. 1. 2, 19] and Moses at the desire of the people, Deut. 1. 22. sendeth twelve men to spy the land: Sethur the man for the Tribe of Asher, ver. 13. his name is in number 666. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 666.  and in signification hidden or mystical; it is toward the end of the year Stilo veteri, when they search the land; for grapes and figs are then ripe, vers. 20.   

CHAP. XIV.  
THE decree and oath in God's anger, that they should not enter into his rest, cometh forth, and beginneth to seize upon some of them; for the ten men that caused the people to murmur died by the plague: as they were forty days in searching the land, so the people must wander forty years ere they came to enjoy it; that is, eight and thirty years and an half to make up the year and half that had passed since their coming out of Egypt to be forty: and in that time must all the men that were numbered at Sinai, [the Levites excepted] be consumed in the wilderness; and here is man's age cut short again, as it had been at the Flood and building of Babel.   

PSAL. XC.  
UPON this sad decree of God against the people, and upon his cutting short man's age, Moses maketh the nintieth Psalm, [whose proper order is coincident with this story,] and there sadly showeth how they were consumed by God's anger for their impieties: that now man's age is come to seventy or eighty years, from those hundreds that men lived before, etc.   

CHAP. XV. XVI. XVII. XVIII. XIX.  
World 2516 Moses 83 Redemption from Egypt. 3 THE place where the people murmured upon the return of the spies, was Kadesh Barnea, Numb. 13. 26. & 32. 8. Deut. 1. 19 This place was called Rithmah before, Numb. 33. 18. compared with Numb. 12. 16. & 13. 26. and it may be it was so called from the Juniper-trees that grew there: as 1 Kings 19 4. but now named Kadesh, because the Lord was there sanctified upon the people, as Chap. 20. 13. and Barnea, or the wandering son, because here was the decree made of their long wandering in the wilderness. Here at Kadesh they continued a good space before they removed; for so Moses saith, Ye abode in Kadesh many days: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the days that ye had made abode, namely at Sinai, as ver. 6. and so they spent one whole year there, for so they had done at Sinai: and whereas God bids them upon their murmuring to turn back to the Red-sea, Deut. 1. 40. his meaning was, that at their next march whensoever it was, they should not go forward towards Canaan, but clean back again towards the Red-sea from whence they came.  
Moses 84 Redemption from Egypt. 4 And so they do, and so they wander by many stations and marches Moses 85 Redemption from Egypt. 5 from Kadesh Barnea now, till they come to Kadesh Barnea again, some seven Moses 86 Redemption from Egypt. 6 or eight and thirty years hence. Their marches mentioned in Numb. 33. Moses 87 Redemption from Egypt. 7 were these; from Kadesh or Rithmah to Rimmon Parez, to Libnah, to Moses 88 Redemption from Egypt. 8 Rissah, to Kehelathah, to Mount Shapher, to Haradah, to Makheloth, to Moses 89 Redemption from Egypt. 9 Tahath, to Tarah, to M●●hcah, to Hashmonah, to Moseroth, to Horhagidgad, Moses 90 Redemption from Egypt. 10 to Jotbathah, to Ebronah, to Ezion Gaber, to Kadesh again in the Moses 91 Redemption from Egypt. 11 fortieth year. And thus whereas it was but eleven days journey from Horeb Moses 92 Redemption from Egypt. 12 by the way of Mount Seir to Kadesh Barnea, Deut. 1. 2. they have now Moses 93 Redemption from Egypt. 13 made it above three times eleven years' journey. The occurrences of all Moses 94 Redemption from Egypt. 14 this time were but few, and those undated either to time or place; some Moses 95 Redemption from Egypt. 15 Laws are given, Chap. 15. Korah, Dathan and Abiram rebel, Chap. 16. Moses 96 Redemption from Egypt. 16 Korah for the Priesthood from Aaron, as being one of the Tribe of Levi; Moses 97 Redemption from Egypt. 17 and Dathan and Abiram for the principality from Moses, as being of Moses 98 Redemption from Egypt. 18 Reuben the firstborn. An earthquake devoureth them, and all theirs, Moses 99 Redemption from Egypt. 19 and a fire devoured the 250 men that conspired with them; only Korahs' Moses 100 Redemption from Egypt. 20 sons escape, Chap. 26. 11. and of them came Samuel, and divers famous Moses 101 Redemption from Egypt. 21 Moses 102 Redemption from Egypt. 22 singers in the Temple, 1 Chron. 6. 22. etc. Aaron's Priesthood that was Moses 103 Redemption from Egypt. 23 so opposed is confirmed by the budding of his withered rod, and upon Moses 104 Redemption from Egypt. 24 Moses 105 Redemption from Egypt. 25 this approval, divers services for the Priests are appointed, Chap. 17. & 18. Moses 106 Redemption from Egypt. 26 & 19 and so we have no more occurrences mentioned till the first day of Moses 107 Redemption from Egypt. 27 Moses 108 Redemption from Egypt. 28 their fortieth year. They went under four or five continual miracles; Moses 109 Redemption from Egypt. 29 as the appearing of the Cloud of glory, the raining of Manna, the following Moses 110 Redemption from Egypt. 30 Moses 111 Redemption from Egypt. 31 of the Rock or the waters of Horeb, the continual newness of Moses 112 Redemption from Egypt. 32 their clothes, and the untiredness of their feet; yet did they forget, and Moses 113 Redemption from Egypt. 33 were continually repining against him that did all these wonders for them. Moses 114 Redemption from Egypt. 34 Moses 115 Redemption from Egypt. 35 They repined when they came out of Egypt, that they must come out of Moses 116 Redemption from Egypt. 36 Egypt, Exod. 14. 12. They repined when they came near Canaan, that Moses 117 Redemption from Egypt. 37 Moses 118 Redemption from Egypt. 38 they must go into Canaan, Numb. 14. and so they repined all the way between. Moses 119 Redemption from Egypt. 39 Do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father that hath bought thee, etc. Deut. 32. 6.   

CHAP. XX.  
World 2553 Moses 120 Redemption from Egypt. 40 ISRAEL is now come to Kadesh Barnea again; an unhappy place, for there they had been eight and thirty years ago, and received the doom of not entering into the land: and the same doom falleth upon Moses and Aaron there now, It is said, They came into the desert of Zin to Kadesh in the first month, but nameth not the year; for it referreth to the decree made in that very place of forty years wandering, and this is the first month of the fortieth year, and so Numb. 33. 8. and Deut. 2. 7, 14. make it undoubted. Miriam dieth at Kadesh, and is buried there, being a great deal above 120 years old.  
The people murmur here now for water, as they had done here before about the land; and the Holy Ghost by a most strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most sweetly showeth their confusedness. They had lain here a whole twelvemonth at their being here before, but then no want of water, for the rock or the waters of Horeb had followed them hither, but how World 2553 Moses 120 Redemption from Egypt. 40 that was now departed is not expressed.  
Moses and Aaron are excluded Canaan for not believing the Lord, and not sanctifying him before the people; their particular fault is diversely guessed at, it seemeth to me that it was this; What say they, ye rebels, must we bring water out of this rock, as we did out of Horeb? Is all our hopes and expectation of getting out of the wilderness come to this? We never fetched you water out of a rock but once, and that was because ye were to stay a long time in the wilderness, and that was to serve you all the while, as we have seen it did by experience. Now that water is gone, and must we now fetch you water out of another rock? O ye rebels, have you brought it to this by your murmuring, that we must have a new stay in the wilderness, and a new rock opened to yield you water for your long stay as Horeb did? Are we to begin our abode in the wilderness anew now when we hoped that our travel had been ended; and so we shall never get out? And so he smote the rock twice in a fume and anger. And thus they believed not the promise of entering the land after forty years; and thus they sanctified not the Lord in the sight of the people to encourage them in the Promise, but damped them in it; and thus they spoke unadvisedly in their lips, and so they were excluded Canaan. It was a sign that the Promise aimed at better things than the earthly Canaan, when the holiest persons in all Israel are debarred from coming thither from Kadesh Barnea, they turn back toward the Red-sea again, as they had done before, Deut. 1. 40. because Edom would not now give them passage.  
Aaron dieth in Horhagidgad the first day of the fifth month, and is lamented all that month.   

CHAP. XXI.  
SOme Canaanites are overcome; here appeareth some glimpse of the performance of God's promise, but the people turning clean back again, they begin to murmur. Here the strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 5. and the scornful word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used for Manna, showeth their scornfulness and fuming: Seraphim, Nehashim, fiery Serpents, or Serpents of a flame colour sting the murmurers; and the brazen Serpent lifted up and looked at cureth them: a figure of better things to come, Joh. 3. 14. This brazen Serpent seemeth to have named the place Zalmonah, Num. 33. 42. that is, the place of the image; and the coming up of the Serpents upon the people, seemeth also to have named the place there about Maaleh Akrabbim, The coming up of the Scorpions: See Josh. 15. 3.  
From Zalmonah they remove to Pimon, to Oboth, to Ije Aharim by the border of Moab; they are forbidden to invade Moab, Deut. 2. 9 They pass the valley Zared; and here all the generation numbered at Sinai is clean gone, Deut. 2. 14. They coast along Moab and Ammon, and so to the other side Arnon, Deut. 2. 13, 18, 24.  
In Numb. 21. ver. 14. there is this Geographical quotation taken out of the book of the wars of the Lord which describeth that part of the Country thus, Vaheh in Suphah, and the brooks of Arnon, and the stream of the brooks that goeth down to the dwelling of Are, and lieth upon the border of Moab. This Book of the war of the Lord, seemeth to have been some Book of remembrances and directions written by Moses for Joshua's private instructions in the managing of the wars after him; see Exod. 17. 14, 16. It may be this Book was also called Sepher Jasher, liber rectus, or a directory for Joshua from Moses, what to do and what to expect in his wars; and in it Moses directs the setting up of Archery, 2 Sam. 1. 18. and warrants him to command the Sun, and to expect its obedience, Josh. 10. 13.  
From thence they come to Beer, where the seventy Elders of the Sanhedrin by Moses appointment, do bring forth waters by the stroke of their staves, as he had done with the stroke of his Rod; this great work and wonder, and this great privilege bestowed upon so many of them, maketh all the people to sing for joy.  
Sihon and Og conquered; It is now six and twenty generations from the Creation, or from Adam to Moses, and accordingly doth Psal. 136. rehearse the durableness of God's mercy six and twenty times over, beginning World 2553 Moses 120 Redemption from Egypt. 40 the story with the Creation, and ending it in the conquest of Sihon and Og: The numerals of the name Jehovah, amount to the sum of six and twenty.   

CHAP. XXII. XXIII. XXIV. XXV.  
BAlaam cannot curse Israel, but curseth Amalek their first, and Rome their last enemy: He foretelleth that Israel shall be so prosperous and happy, that he wisheth that his end might be like theirs. He returns to his own place, Chap. 24. 25. that is, saith Baal Turim, He went to hell, as Acts 1. 25. He went not home to Syris his own Country, but he went homeward, and by the way falls in with Midian, and giveth them the cursed counsel to entangle Israel with their Daughters and Idolatry. Israel is yoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal Peor, not only to the Idol, but to the women; the old generation of wicked Israel is utterly gone, and this new generation that must enter Canaan, gins after their fathers with such courses as these: there died for this sin 24000 men: viz. 23000 by the plague, 1 Cor. 10. 8. and 1000 by the hand of Justice.   

CHAP. XXVI. XXVII. XXVIII. XXIX. XXX.  
THE people are numbered that must go into Canaan, as those had been that came out of Egypt: One family of Simeon that had gone into Egypt is extinct, namely that of Ohad; a Prince of Simeon had been chief actor in the matter of Peor, Chap. 25. 14. It may be that utterly rooted out his stock. Divers Laws given.   

CHAP. XXXI. XXXII.  
MIdian destroyed, though Abraham's children; Reuben, Gad, and half Manasseh, have thereby the quieter settling beyond Jordan, when they say, We will build us Sheepfolds and Cities, Chap. 32. 6. and when the Text saith they did so ver. 34. it is to be understood that they took course for such buildings, for they themselves went over Jordan, and were in Canaan wars seven years.   

CHAP. XXXIII. XXXIV. XXXV. XXXVI.  
Israels' two and forty stations from Egypt to Jordan; the borders of the Land; the Cities of the Levites; the disposal of Zelophohads daughters.    

The Book of DEUTERONOMY.  
THE sum of the Book of Deuteronomy, is a rehearsal and explanation made to the children, of the Law given to their fathers; the time of the Book is but two months, namely the two last months of their fortieth year, divided into the time of Moses his repeating the Law, and dying, and Israel's mourning thirty days for him. There can be little dislocation of stories expected where there are so few stories at all, and therefore it will be the less needful to insist much upon the Book, when that which we chief aim at in this undertaking, is already done; namely the laying of the story in its proper method and order: only some few things it may not be impertinent nor unprofitable to observe.  
1. Whereas Moses is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he explains this Law, Chap. 1. 1. it is to be understood that he was over against Suph in Moab, and not near the Red-sea; see Numb. 21. 14. Vaheb in Suphah.  
World 2553 Moses 120 Redemption from Egypt. 40 2. Speaking of the exclusion of the people out of Canaan for their murmuring at Kadesh Barnea, upon the return of the Spies, Numb. 14. he brings in the story of his own exclusion, as if it had been at the same time, Chap. 1. 35, 36, 37. whereas it was not till eight and thirty years after: but thus close and concisely doth the Scripture sometime use to speak in rehearsing known stories; see Acts 7. 7.  
3. He speaketh to the generation then present, as if they had been the generation that was already perished and consumed in the wilderness; see Chap. 1. ver. 26. 27, 34, 35, etc. for he puts the murmuring at Kadesh, and the decree against entering into the Land upon these men present, as if they had been the men, whereas those men that were properly concerned in that business, were already dead and gone. But he useth this manner of stile, 1. Because they were abundance of them capable of murmuring then as well as their fathers, they being many thousands of them indeed under twenty years, and yet not so much under but that they could be and could show themselves as untowardly and unlucky as they that were above twenty years of age: And by this manner of expression, Moses would bring them to be humbled, some for their father's guilt, some for their own, and some for both, and to acknowledge that their being alive till now, and their liberty to enter into the Land, was a free and a great mercy; for their own and their father's faults, might justly have caused it to have been otherwise with them. 2. They had imitated their father's rebellion to the utmost, in their murmuring at Kadesh, at their last coming up thither, and in the matter of Baal Peor; and therefore he might very well personate them by their fathers, when their father's faults were so legible and easy to be seen in them.  
4. He reckoneth not their second journey to Kadesh by name, but slips by it, Chap. 2. 1, 4. Nor mentions their long wander for seven and thirty years together between Kadesh and Kadesh; but only under this expression, We compassed mount Seir many days, Chap. 2. 1. because in that rehearsal he mainly insisteth but upon these two heads, Gods decree against them, that had first murmured at Kadesh, and how that was made good upon them; and Gods promise of bringing their children into the land, and how that was made good upon them; therefore when he hath largely related both the decree and the promise, he hastens to show the accomplishment of both.  
5. In rehearsing the Ten Commandments; he proposeth a reason of the Sabbaths ordaining, differing from that in Exodus: there it was, because God rested on the seventh day; here it is, because of their delivery out of Egypt; and so here it respecteth the Jewish Sabbath more properly, there the Sabbath in its pure morality and perpetuity. And here is a figure of what is now come to pass in our Sabbath, celebrated in memorial of Redemption, as well as of Creation.  
In the fifth Commandment, in this his rehearsal, there is an addition or two more than there is in it in Exod. 20. and the letter Teth is brought in twice, which in the twentieth of Exodus was only wanting of all the letters.  
6. In Chap. 10. ver. 6. 7, 8. there is a strange and remarkable transposition, and a matter that affordeth a double scruple. 1. In that, after the mention of the golden Calf in Chap. 9 and of the renewing of the Tables, Chap. 10. which occurred in the first year after their coming out of Egypt, he bringeth in their departing from Beeroth to Mosera where Aaron died, which was in the fortieth year after: now the reason of this is, because he would show God's reconciliation to Aaron, and his reconciliation to the people; to Aaron, in that though he had deserved death suddenly with the rest of the people that died for the sin of the golden Calf, yet the Lord had mercy on him and spared him, and he died not till forty years after: and to the people, because, that for all that transgression, yet the Lord brought them through that wilderness to a land of rivers of waters. But 2. there is yet a greater doubt lies in these words then this, for in Numb. 33. the people's march is set down to be from Moseroth to Bene Jahaan, ver. 31. and here it is said to be from Beeroth of Bene Jaahan, to Moseroth; there it is said, Aaron died at mount Hor, but here it is said, He died at Moseroth: now there were World 2553 Moses 120 Redemption from Egypt. 40 seven several encamp between Moseroth and mount Hor, Numb. 33. 31, 32, etc. Now the answer to this must arise from this consideration, that in those stations mentioned Numb. 33. From Moseroth to Bene Jaahan, to Horhagidgad, etc. they were marching towards Kadesh before their fortieth year, and so they went from Moseroth to Bene Jaahan. But in these stations, Deut. 10. 6. they are marching from Kadish in their fortieth year, by some of that way that they came thither, and so they must now go from Bene Jaahan to Moseroth. And 2. how Moseroth, and mount Hor, Gudgodah, and Horhagidgad, were but the 
* As Horeb and Sinai were, though they be counted two several encamp of Israel, Exod. 17. 1, 6. and 19 1. compared.  same place and Country, and how though Israel were now going back from Kadish, yet hit in the very same journeys that they went in, when they were coming thither; as to Gudgodah, or Horhagidgad, to Jotbathah or Jotbath, requires a discourse Geographical by itself; which is the next thing that was promised in the Preface to the first part of the Harmony of the Evangelists; and with some part of that work by God's permission and his good hand upon the Workman, shall come forth.  
7. It cannot pass the Eye of him that readeth the Text in the Original, but he must observe it, how in Chap. 29. ver. 29. the Holy Ghost hath pointed one clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our Children belong the revealed things: after an extraordinary and unparallelled manner; to give warning against curiosity in prying into God's secrets; and that we should content ourselves with his revealed will.  
8. Moses in blessing of the Tribes, Chap. 33. nameth them not according to their seniority, but in another order. Reuben is set first though he had lost the birthright, to show his repentance, and that he died not 
* So the Chaldee renders, ver. 6. Let Reuben live and not die the second death.  the second death. Simeon is omitted because of his cruelty to Sichem and Joseph; and therefore he the fittest to be left out when there were twelve Tribes beside. Judah is placed before Levi, for the Kingdom's dignity above the Priesthood, Christ being promised a King of that Tribe, Benjamin is set before Joseph, for the dignity of Jerusalem above Samaria, etc.  
9 The last Chapter of the Book was written by some other then Moses; for it relateth his death, and how he was buried by the Lord, that is by Michael, Judas 9 or Christ, who was to bury Moses Ceremonies.   

The Book of JOSHUA.  
THIS Book containeth a history of the seventeen years of the rule of Joshua, which though they be not expressly named by this sum in clear words, yet are they to be collected to be so many, from that gross sum of four hundred and eighty years from the delivery out of Egypt, to the laying of the foundation of solomons Temple, mentioned 1 Kings 6. 1. for the Scripture hath parceled out that sum into these particulars; forty years of the people in the wilderness; two hundred ninety and nine years of the Judges; forty years of Eli; forty of Samuel and Saul; forty of David; and four of Solomon to the Temples founding; in all, four hundred sixty three, and therefore the seventeen years that must make up the sum four hundred and eighty, must needs be concluded to have been the time of the rule of Joshua.  

CHAP. I.  
World 2554 joshua 1 JOSHUA of Joseph succeedeth Moses, the seventh from Ephraim, 1 Chron. 7. 25. and in him first appeared joseph's birthright, 1 Chron. 5. 1. and Ephraim's dignity, Gen. 48. 10, He is called Jesus by the LXX. and by the New Testament, Acts 7. 45. Heb. 4. 8. a type of him that bringeth his people into eternal rest. He is installed into the authority of Moses, both to command the people and to work miracles; and the Book of the Law put into his hand by Eleazar, as the manner was at Coronations, 2 Chron. 23. 11. He forseeth the dividing of Jordan, and gives charge to provide to march through it.   

CHAP. II.  
RAhab an hostess of Jericho hath more faith than 600000 men of Israel, that had seen the wonders in Egypt, and the wilderness. Two Spies that were sent out the sixth day of Nisan come out of Jericho again that night; the seventh day they lie in the mountains, and the eighth day they return to the Camp: here are the three days just so counted as the three days of our Saviour's burial.   

CHAP. III. IU.  
ON the ninth day, the people march along upon Jordan's banks till they come over against Jericho. The Ark leads the van, for the Cloud of Glory which had been their conductor hitherto, was taken away at Moses his death. On the tenth day the Ark divided Jordan; there are 4000 cubits dry land in the midst of Jordan, between the two bodies of the armies that marched on either side of the Ark as it stood in the midst of the river: the Ark pitcheth besides Adam, Chap. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 78. 60.   

CHAP. V.  
THERE is a general circumcision now of the people, as there had been at their coming out of Egypt; and as God then closed the Egyptians in three days darkness that they could not stir, so now he striketh the Canaanites with terror that they dare not stir to hurt the people while they were fore. Circumcision sealed the lease of the land of Canaan, and therefore as soon as they set foot on it, they must be circumcised; the eleventh, twelfth, thirteenth days of Abib or Nisan are spent about this business, and on the fourteenth day they kept the Passover, and so are sensible of both their Sacraments at once. It is now forty years to a day since they came out of Egypt; Christ appeareth weaponed, and is Lord General in the wars of Canaan.   

CHAP. VI  
JEricho strangely besieged; encompassed seven days, according to the seven generations since the land was promised, counting from Abraham by Levi and Moses.  
Israel marcheth on the Sabbath day by a special dispensation. The walls of Jericho brought down by trumpets and a shout, in figure of the subduing of the strong holds of Satan among the heathens by the power of the Gospel: the spoil of the Town dedicated to the Lord, as the first fruits of Canaan, Rahab received as the first fruits of the Heathen; she afterward marrieth Salmon a Prince of Judah, Matth. 1. 5. Joshua adjureth Rahabs' kindred for ever building Jericho again.   

CHAP. VII.  
World 2554 joshua 1 AChan by one fact maketh all Israel abominable; the like thing not to be paralleled again: The valley of Anchor is now the door of discomfiture and discontent; in time to come it must be the door of hope, Host 2. 15. fulfilled to the very letter, Joh. 4.   

CHAP. VIII.  
AI taken, and the spoil given to the soldiers; and here they have the first seizure and possession of the Land, (for in the spoil of Jericho they had no part) And then Joshua builded an Altar, vers. 30. and writeth the Law upon it, and the blessings and the curses are pronounced; and now it was full time, for now had the Lord by the sweet of the spoil of Ai, given the people a taste of his performance of his promise, to give them that land, and now it was seasonable on their part to engage themselves to him, and to the keeping of the Law.   

CHAP. IX. X. XI. XII. XIII. XIV.  
joshua 2 A Great delusion of the Church by the colour of Antiquity; the Gibeonites joshua 3 made Nechenims for the inferior offices about the Sanctuary: the joshua 4 Sun and Moon do obeisance to a son of Joseph, as Gen. 37. 9 thereupon there joshua 5 is a miraculous day of three days long. In seven years is the land conquered, joshua 6 as Jericho had been seven days besieged; that this was the date of Joshua's joshua 7 battles, appeareth from the words of Caleb, Chap. 14. 7, 10. he was sent one of the Spies of the land in the second year of their coming out of Egypt, and had lived five and forty years since, viz. eight and thirty years in the wilderness, and seven in Canaan.   

CHAP. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. XXIII. XXIV.  
joshua 8 JUdah the royal Tribe first seated; the taking of Hebron and Kiriath Sepher, joshua 9 are mentioned here by anticipation, (for these occurrences came joshua 10 not to pass till after Joshua's death) because the Holy Ghost in describing of joshua 11 the inheritance of Judah, would take special notice of the portion of Caleb joshua 12 who had adhered to the Lord. Then Ephraim and Manasseh seated; the joshua 13 birthright of Joseph is served next after the royalty of Judah. The Tabernacle joshua 14 set up in a Town of the lot of Ephraim, and the Town named Shiloh, joshua 15 because of the peaceableness of the land at this time. The Temple joshua 16 was afterward built at Salem, which signifieth Peaceable also; that in the lot of Benjamin, this in the lot of Joseph, both the sons of beloved Rachel.  
The rest of the land divided; Simeon though he were of the same standard with Reuben and Gad, yet consenteth not with them to reside beyond Jordan, but is mixed in his inheritance with the Tribe of Judah, as Gen. 49. 7. The rest of the Tribes seated agreeable to the prediction of Jacob and Moses. The taking of Laish or Leshem by the Danites, is related here by anticipation, (for it was not done till after Joshua's death, Judg. 18. 29.) because the Text would give account of their whole inheritance together, now it is speaking of it. From this mention of an occurrence that befell after Joshua's death, and the like about Hebron and Kiriath Sepher, it may be concluded that Joshua wrote not this Book, but Phineas rather. Joshua himself is inheritanced last. Three Cities of refuge appointed within Jordan, one in Judea, another in Samaria, and the third in Galilee: and three without Jordan in the three Tribes there.  
Eight and forty Cities appointed for the Priests and Levites; as so many Universities wherein they studied the Law.  
It is not worth the labour to examine, because it is passed the ability to determine, whether the two Tribes and an half returned to their own homes assoon as ever the land had rest from the wars, which was in the seventh year; or whether they stayed till the land was divided, and the people settled, which took up a long time more: howsoever it was, the two and twentieth Chapter that containeth that story, is laid very properly where it lieth, because it was fit that the whole story which concerned the conquest and the possession of the land, should be handled all together, before any other particulars and emergencles should interpose and interrupt it.  
World 2570 joshua 17 JOSHUA dieth, one hundred and ten years old; the age of his old father Joseph, Gen. 50. 26. He had divided Jordan, shouted down Jericho walls, stopped the Sun, conquered Canaan, set up the Tabernacle, settled the people, buried the bones of the Patriarches at Sichem, the head City of the land; engaged the people to Religion, and done gloriously in his generation: A type of Christ in the most of these things.  
With those Chapters of Joshua that do treat concerning the division of the land, and settling of the Tribes in their several possessions, it may not be unproper nor unprofitable to read those Chapters in the first Book of Chronicles that do mention the Fathers and chief men in every Tribe, and who were planters and raisers of families in these several possessions: as with Josh. 13. that relateth the inheritance of the two Tribes and half, to read 1 Chron. 5. With Josh. 15. that describeth the possession of Judah, to read 1 Chron. 2, 3, 4. to verse 24. With Josh. 16, 17. that handleth the lot of Ehphraim and Manasseh, to read 1 Chronicles 7. from verse 14. to verse 30. With Joshua 18. from verse 11. to the end, about the possession of Benjamin, to read 1 Chron. 7. from verse 6. to verse 13. and 8. all. With Josh. 19 to verse 10. read 1 Chron. 4. from verse 24. to the end. With Josh. 19 from verse 19 to verse 24. read 1 Chron. 7. to verse 6. With Josh. 19 from verse 24. to verse 31. read 1 Chron. 7. from verse 30. to the end. With Josh. 19 verse 32. etc. 1 Chron. 7. verse 13. With Josh. 21. read 1 Chron. 6.  
And with these Chapters of Joshua as an exposition of some of them, read 1 Chronicles 9 But as for the casting the several Texts and parcels of these Chapters in the Book of Chronicles into their proper times, and to take in every man named there, and his story into the Chronicle in the age where he lived, would not only be difficult if possible, but would be confused in this Work we have in hand. A close Commentary upon the first Book of Chronicles, would be a matter of singular value, and might be conducible for this and for other very material purposes.    

The Book of JUDGES.  
THE Book of Judges containeth an history of two hundred ninety and nine years from the death of Joshua to the death of Samson, taken up in these sums and parcels.  

Othniel of Judah, 40 years, Judg. 3. 11.  
Ehud of Benjamin, 80 years, Judg. 3. 15, 20.  
Shamgar.  
Barak of Naphtali, 40 years, Judg. 4. 6. 5. 31.  
Gideon of Manasseh, 40 years, Judg. 6. 15. & 8. 28.  
Abimelech gideon's son, 3 years, Judg. 9 22.  
Tola of Issachar, 23 years, Judg. 10. 1, 2.  
Jair of Manasseh, 22 years, Judg. 10. 3.  
Jephtah of Manasseh, 6 years, Judg. 11. 1. & 12. 7.  
Ibsan of Judah, 7 years, Judg. 12. 8, 9  
Elon of Zebulon, 10 years, Judg. 12. 11, 12.  
Abdon of Ephraim, 8 years, Judg. 12. 13, 14.  
Samson of Dan, 20 years, Judg. 13. 2. & 15. 20. & 16. 31.  
The total Sum, 299.   
Now besides these years under these Rulers, there is also mention of one hundred and eleven under oppressors: as under  

Cushan Rishathaim, 8 years, Judg. 3. 8.  
Eglon of Moab, 18 years, Judg. 3. 14.  
Jabin of Canaan, 20 years, Judg. 4. 3.  
Midian, 7 years, Judg. 6. 1.  
Ammon, 18 years, Judg. 10. 8.  
Philiftims, 40 years, Judg. 13. 1.  
The total Sum, 111.   
But these years of the oppressors, are to be included in the years of the Judges, and not to be reckoned as so many years apart by themselves; as whereas it is said, Chap. 3. Cushan Rishathaim oppressed eight years, vers. 8. And the land had rest forty years, and Othniel died, ver. 11. those eight years of Cushans' oppression are to be included in Othniels forty, and we are not to reckon them forty eight. And the eighteen of Eglon are to be included in ehud's eighty, and so of the rest. Paul indeed reckoneth the years of the Judges so, as that he counteth the years of the oppressions in a distinct sum from them, Acts 13. 20. where he speaketh of Judges for the space of 450 years until Samuel; but he uttereth it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a manner, or in some kind of reckoning, but not in exact propriety. Again whereas it is said, The land had rest forty years in the times of Othniel, Chap. 3. 11. And the land had rest eighty years in the times of Ehud, Chap. 3. 30. It is not to be so understood, as if there were forty years or eighty years' peace in the land uninterrupted; for in Othniels' time Israel was bustling with the Canaanites, as Chap. 1. and among themselves, as Chap. 20. and in ehud's time they were disquieted by Moab, Chap. 3. 14. but it is thus to be understood, that upon the delivery by Othniel, the land had rest till forty years were up from the death of Joshua. And upon the delivery by Ehud, the land had rest till eighty years were up from the death of Othniel: and so of the rest that carry that phrase. And in the same sense and tenor is that phrase taken in Numb. 14. 33. Your children shall wander in the wilderness forty years, and ver. 34. After the number of the days, in which ye searched the land, even forty days, [each day for a year] shall you bear your iniquities, even forty years. Not that they were to wander in the wilderness full forty years from the time that this is spoken, but to make up full forty years from the time of their coming out of Egypt: and divers others of the same tenor may be observed in the Scripture. The first forty years that followed after the year of Joshua's death, are ascribed to the rule of Othniel, Judg. 3. 11. not that Othniel was sole Ruler or Monarch in the land; for the Sanhedrin or great council bore the rule in their places, and inferior Magistrates in theirs: but that Othniel was a valiant and fortunate commander in the wars, and wrought special deliverance for the people.  
The many occurrences that befell in his time, are not pointed out to their exact and fixed years, and therefore cannot Chronically be set down every thing in its very time, more than by conjecture and probability; but it will be enough for the right carrying of the Chronicle on, if we reduce what was done in his forty years to those forty years in general, though we cannot particularly give every occurrence to its very year.  

CHAP. 1.  
World 2571 Othniel 1 ISrael being assured by Joshua before his death, that the Canaanites that were Othniel 2 yet left in the land should and must be subdued, Josh. 23. 5. they inquire by Othniel 3 Urim and Thummini who should first begin that expedition; the success of Othniel 4 which beginning would have much influence to daunt or encourage the enemy Othniel 5 according as it should prove. Judah the royal Tribe is chosen for that purpose, Othniel 6 and Caleb the son of Jephunneh is general for that Tribe, till his age and Othniels Othniel 7 prowess caused the command to devolve upon Othniel. Simeon joineth with Othniel 8 Judah in the expedition, who was mingled with him in possession; as Josh. 19 1. Othniel 9 Civil wars among the Canaanites have made the way the easier for Israel's victories: Othniel 10 for Judah conquereth seventy Kings in the conquest of Adonibesek; they bring this Tyrant before Jerusalem for the greater terror of the Jebusites, and there kill him, and then they sack and burn that City. This story of the taking of Jerusalem lieth in its proper place here, for though the King of it had been slain in the field, Josh. 10. yet was not the City taken, nor it nor any other City fired in Joshua's time, but only Jericho, Ai, and Hazor, Josh. 6. 24. & 8. 26. & 11. 3. and therefore the eight Verse should be read, And the children of Judah warred against Jerusalem, and took it, and smote it, etc. and not as if it had been done before, Now the children of Israel had warred.  
Hebron and Debir taken by Caleb, and by Othniel Calebs' uncle, but younger than he, and so are those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood, And Othniel the son of Kenaz, a kinsman of Calebs', younger than he took it. For Othniel and Jephunneh Calebs' father, were brethren, both sons of Kenaz, see Numb. 32. 12. and 1 Chron. 4. 13, 14.  
Hebron and Debir had been taken by Joshua in the first or second year of his wars, Josh. 10. 36, 37, 38, 39 and about the seventh year of his wars, he sweeps those places again of the Canaanites and Anakims that had swarmed thither again in the space between, Josh. 11. 20. And when the land gins to be divided, he allotteth Hebron unto Caleb: as Josh. 14. Now ten or twelve years passed since that allotment, and the public service had been acting all this while for the dividing of the land, and bringing every Tribe into its possession; so that Caleb hitherto had had little leisure because of the public, or if he had leisure, yet left to his own strength and forces, which he can make a part and distinct from the public; he is too weak to work his own settlement, and the Canaanites are still growing upon him, till now that the whole Tribe of Judah and Simeon engage for him, and he their General, and then he takes Hebron and Debir, and destroys the Anakims and Canaanites clear out, that they grow no more there.  
Othniel marrieth his nephew's daughtet, or his own great niece, and hath an inheritance of land with her, though she had three brethren, 1 Chron. 4. 15.  
Jethroes family [called Kenites, because they dwelled in the Country called Kain, Numb. 24. 22.] had come up with Joshua and Israel into the land of Canaan, and resided about Jericho, the City of Palm-trees, among the Tribe of Judah till now; and now that Judah hath cleared his portion and gins to spread into plantations they go along and plant with them in the South, upon the coasts of the Amalekites: and so in saul's time are mingled among them, 1 Sam. 15. 6. These Kenites were the root of the Rechabites, Jerem. 35. 1 Chron. 3. 55.  
Judah conquereth Horma for Simeon, and Azza, Askelon, Ekron for himself; but the Philistims soon recover these three last Towns again, Chap. 3. 1, 2. The several Tribes are working themselves into settlement in their several possessions, but are not careful to root out the Canaanites, but suffer them to live amongst them, and so hazard themselves to be corrupted by them; and forget the command of God which had engaged them utterly to destroy and not to spare them.   

CHAP. II. to Ver. 11.  
Othniel 11 FOR this, Christ himself cometh up from Judah's camp at Gilgal to the people Othniel 12 assembled at some solemnity at Shiloh or Bethel, and telleth them Othniel 13 plainly that he will no more conquer for them; he had offered himself to Othniel 14 Joshua to lead the field in all the wars, and so had done, Josh. 5. 14. He had Othniel 15 been with Judah and made him victorious till he also spares the Canaanites, and Othniel 16 either for fear or neglect, let's the inhabitants of the vale inhabit there still Othniel 17 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ver. 19 it is left to construe indifferently, either he would not, or Othniel 18 could not, or durst not drive them out. And then the Captain of the Lords Othniel 19 host, the Angel of the Covenant, that had brought them from Egypt thitherto, Othniel 20 departs from them, for which all the people have good cause to weep; and Othniel 21 they call the place Bochim; the dimission of the people by Joshua, and his age, Othniel 22 and death, and the death of that generation are mentioned here, that the Othniel 23 foundation of the future story may be the better laid, and the time of the people's Othniel 24 beginning to degenerate may be marked out.   

CHAP. XVII. XVIII. XIX. XX. XXI.  
Othniel 25 AFter the tenth Verse of the second Chapter, is the proper place and order of these Chapters, for though they be laid at the end of the Book, yet were the things mentioned in them acted even in the beginning of their wickedness, after Joshua's and the Elders death; for the better evidencing of which it will be pertinent to consider, first the connexion of the passages there mentioned one to another, and then the reason of the dislocation of them all.   

CHAP. XVII.  
IDolatry is begun in Israel by a woman, and in Ephraim, where afterwards Jeroboam established it by Law: Micahs mother devoteth eleven hundred shekels to the making of an Idol, and nine hundred of them go for materials, and two hundred for workmanship: Micah setteth it up in his own house for his own use, and the use of the neighbourhood round about him. The Text in the Original calleth him Micaiahu, with a part of the name Jehovah affixed to his name, till he have set up his image, and from thence forward, viz. from ver. 5. it calleth him Micah.   

CHAP. XVIII.  
Othniel 26 THE Danites take Micah's Idol from him, and set it up publicly in their own Tribe; there Jeroboam setteth up one of his calves afterward also. For this first public Idolatry begun in the Tribe of Dan, that Tribe is not named among the sealed of the Lord, Rev. 7. A great grandchild of Moses is the first Idolatrous Priest, but Moses his name is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manasseh with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the word; partly for the honour of Moses in the dust, and partly because this his grandchilds' actions were like Manasses his actions the King of Judah.   

CHAP. XIX.  
Othniel 27 ISrael tolerateth this Idolatry, and never stirreth either against Micah or the Danites; which toleration breedeth all iniquity, so that Gibeah a City of Israel becometh as abominable as Sodom. A whorish woman is killed with whoredom.   

CHAP. XX.  
ALL Israel goeth against Gibeah, and that by God's express commission and command, and yet 40000 of them are slain by that wicked and wretched Town, and by the Tribe that took part with it. Thus did God avenge his own cause against Israel, because Israel would not avenge God's cause against Idolatry; they were so sensible of an injury done to a whore in Gibeah, but were not at all sensible of an injury done to God by Dan's Idolatry; when God hath thus used Benjamin to execute his justice against Israel for not punishing Idolatry, he than useth Israel to punish Benjamin for not delivering Gibeah up to justice; Othniel it is like was chief commander in this service, and Phineas was zealous in this case, as he had been in one of a not much different nature, Numb. 25. Benjamin is now Benoni, a son of sorrow, and Rachel hath cause to weep for her children.   

CHAP. XXI.  
HAdad Rimmon, Zech. 12. 11. or the sad shout of Rimmon, the Prophet alludeth to the two great and general Lamentations of Israel, the one about the rock Rimmon, where a whole Tribe was now come to 400 men, and whereupon even the very conquerors become mourners. The other in the valley of Megiddo, for the death of Josiah. The one in the beginning of their estate, the other in the latter end. Jabesh Gilead is destroyed for affection to Benjamin, they were both of Joseph, and both had pitched under one standard. Benjamin raveneth like a wolf for wives, joseph's daughter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. 22. go to the enemy and repair the decayed Tribe, when the daughters of Shiloh in Ephraim, and of Jabesh in Manasseh, supply Benjamin an hostile Tribe with wives, or else it had perished; and thus is the story of these Chapters knit to itself.  
Now that the beginning of the Book of Judges is the proper time and place of these stories, may be concluded upon these reasons.  

1. The Danites were unsettled when the stories of the seventeenth and eighteenth Chapters came to pass, and therefore this could not be long after Joshua's death.  
2. Phinehas was alive at the battle at Gibeah, Chap. 20. 28.  
3. The wickedness of Gibeah is reckoned for their first villainy, Host 10 9  
4. Deborah speaketh of the 40000 of Israel that perished by Benjamin, as if neither sword nor spear had been among them, Chap. 5. 8.  
5. Mahaneh Dan which was so named upon the march of the Danites, when they set up their Idolatry, Chap. 18. 12. is mentioned in the story of Samson, though that story be set before the story of their march, Chap. 15. 25.  
6. Dan is omitted among the sealed of the Lord, Rev. 7. because idolatry first began in his Tribe, as is said before.  
7. Ehud may very well be supposed to have been one of the lefthanded Benjamites, and one of them that escaped at the rock Rimmon, Chap. 20. 16. & 21.   
Now the reason why the Holy Ghost hath laid these stories which came to pass so soon, in so late a place, may be supposed to be this.  

1. That the Reader observing how their state-policy failed in the death of Samson, which was a Danite, might presently be showed God's justice in it, because their Religion had first failed among the Danites.  
2. That when he observes that eleven hundred pieces of silver were given by every Philistim Prince for the ruin of Samson, Chap. 16. 5. he might presently observe the eleven hundred pieces of silver that were given by Micahs mother for the making of an Idol, which ruined Religion in Samsons Tribe.  
3. That the story of Micah of the hill Country of Ephraim, the first destroyer of Religion; and the story of Saemuel of the hill Country of Ephraim, the first reformer of Religion, might be laid together somewhat near.    

CHAP. II. Ver. 11. to the end. And CHAP. III. to Ver. 11.  
Othniel 28 WHEN these stories are read, the story returns to Chap. 2. 11. and relateth Othniel 29 the spreading of Idolatry over all the Tribes, as it had done over Othniel 30 that of Dan, and how mixed marriages with cursed Canaanites undo Israel; their Othniel 31 first afflicter is Cushan Rishathaim a Mesopotamian: he oppressed them eight Othniel 32 years: it is like he broke in upon the Tribes that lay on the other side Jordan, Othniel 33 as those that lay nearest to his own Country, and there got possession for so Othniel 34 many years together, and encroached upon them within Jordan by degrees, as Othniel 35 he found strength and opportunity: but Othniel of Judah maketh good the Othniel 36 Prophecy of Judah's being a Lion's whelp, etc. and so the tents of Cushan come into Othniel 37 affliction, etc. Hab. 3. 7. The consideration and observing that the first foreign Othniel 38 oppressor of all others that troubled Israel in their own land, was a man of Othniel 39 Aram Naharaim, or a Mesopotamian; it cannot but call to mind the dealing of Laban with Jacob in that place: and it is a matter of question and some strangeness, how and why a man of that Country of all others should thus oppress theirs.   

CHAP. III. Vers. 11.  
World 2610 Othniel 40 OThniel dieth.   

CHAP. III. Verse 12. to the end.  
World 2611 Ehud 1 Ehud 2 Ehud 3 ehud's eighty years begin; not that he ruled so long without intermission, Ehud 4 Ehud 5 or so long in any sense at all, for eighty years was even a man's Ehud 6 Ehud 7 whole life: but that there were fourscore years from the death of Othniel, Ehud 8 and that after Ehud delivered them from Eglon, he was Judge and a Ruler Ehud 9 Ehud 10 over them whilst he lived; not as a Monarch, for the Sanhedrin bore the Ehud 11 sway, but as a chief commander, and one ready to undertake for them if Ehud 12 Ehud 13 any enemies should arise, and one ready to teach and lead them in the ways Ehud 14 of God, as was said before of Othniel. It is said of Othniels' time, that the Ehud 15 Ehud 16 land had rest Ehud 17 forty years, and Othniel died, by which it is apparent that the forty years are reckoned till Othniels' death: so in Chap. 22. Ibsan judged Ehud 18 Ehud 19 seven years and died: Elon judged ten years and died: Abdon judged eight Ehud 20 years and died, etc. Samson judged twenty years, and these twenty years Ehud 21 ended in his death, and so are we to conceive of these fourscore of Ehud, Ehud 22 Ehud 23 that they ended with his death also; and therefore it is improper to conceive Ehud 24 that the eight years of Cushans afflicting, were the last eight years of Ehud 25 Ehud 26 Othniels forty, or the eighteen years of Eglons afflicting were the last eighteen Ehud 27 years of ehud's eighty: for by this means Othniel and Ehud are made Ehud 28 to start up in the very end of these sums of years, and get a victory and no Ehud 29 Ehud 30 more news of them; whereas it is apparent, not only by the years of the Ehud 31 men lately cited, and by Chap. 2. 19 but also by other passages, that the Ehud 32 Ehud 33 Judge was not only their deliverer in one fought battle or the like, but Ehud 34 that he was their instructor, and helped and strove to keep them to the fear Ehud 35 Ehud 36 of the Lord, Chap. 2. 17. and when any of the Judges did not so, they are Ehud 37 noted for it, as Gideon about his Ephod, Abimeleck about his brethren, Ehud 38 Ehud 39 and Samson about his women: so that in what time of these fourscore years Ehud 40 of Ehud, to place the eighteen of Eglons afflicting, it is not certain, nor is it Ehud 41 very much material, seeing it is certain that they fell out sometime within Ehud 42 Ehud 43 those fourscore years. A good space of time may we allot for Israel's falling Ehud 44 to Idolatry after Othniels' death, and for Gods giving them up to their enemies Ehud 45 Ehud 46 power, upon their Idolatry; but whensoever that affliction comes, it Ehud 47 comes so home that a King of Moab is King of Israel, and hath his very Ehud 48 Ehud 49 Court and Palace in the Land of Canaan, in the City of Jericho. That City Ehud 50 was inhabited by Israelites before Eglon, and his Moabites, Ammonites, and Ehud 51 Ehud 52 Amalekites, drove them out, and yet had not Joshua's curse seized on them; Ehud 53 for that had reference only to Rahabs' kindred and family, to prohibit Ehud 54 Ehud 55 them for ever going about to fortify and build it for a Canaanitish Town Ehud 56 again: and Hiel that went about that work in Ahabs' time, was of that Ehud 57 Ehud 58 stock, and that light upon him accordingly, as will be touched there. The Ehud 59 oppressors of Israel at this time, were the very same Nation that came Ehud 60 against Jehoshaphat, 2 Chron. 20. Namely, Moabites, Ammonites, and Meunims, Ehud 61 Ehud 62 or Amalekites, and Edomites that dwelled promiscuously among Ammon, as see Ehud 63 the Notes when we came there: and those that are here spoken of, are generally Ehud 64 Ehud 65 fat men, ver. 29. as was Eglon himself extraordinarily. Ehud was a Ehud 66 man of Benjamin, and probably of Gibeah, for he was of the same family in Ehud 67 Benjamin, that King Saul was of afterwards; and thus the honour of Benjamin Ehud 68 Ehud 69 was somewhat restored in him, and as Judah in Othniel hath the first Ehud 70 honour of Judge-ship, so Benjamin in Ehud had the second. Eglon is destroyed Ehud 71 Ehud 72 with a two edged sword, compare Rev. 1. 16. About the latter end Ehud 73 of ehud's life, we may indeed suppose some of the passages of the Book of Ehud 74 Ruth to have come to pass, for that Book containeth the story of a very Ehud 75 Ehud 76 long time, but the exact place in the Book of Judges, where, and the exact Ehud 77 time in Chronicle when to lay any particular of those occurrences, is not Ehud 78 Ehud 79 to be found nor determined.  
World 2690 Ehud 80 EHUD dieth.    

The Book of RUTH.  
TOwards the aiming and concluding upon the time of the story of the Book of Ruth, these things may not unprofitably be taken into consideration.  

1. That Salmon who came with Joshua into the land married Rahab, and of her begat Boaz, who married Ruth, Matth. 1. 5.  
2. That from Salmon coming into the land to the birth of David, were 366 years; namely, 17 of Joshua, 299 of Judges, 40 of Eli, and 10 of Samuel: and yet was this long space of time taken up by four men, viz. Salmon before he begat Boaz of Rahab; and Boaz before he begat Obed of Ruth; and Obed, before he begat Jesse; and Jesse before he begat David: so that you must allow to every one of them near upon a hundred years, before he begat his son.  
3. That from their coming into Canaan to ehud's death, were 137 years.  
4. Now grant that Rahab lived sixty years in Israel before she had Boaz by Salmon; and that Boaz lived an hundred years before he was married to Ruth, both which are fair allowances, yet will this his marriage with Ruth fall but three years after ehud's death. So that this Book of Ruth may be taken in between the third and fourth Chapters of the Book of Judges.   
The Book of Ruth setteth out the great providence of God in bringing light out of darkness; Ruth a mother of Christ out of the incest of Lot: a special mark over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lot's eldest daughter, lying with her father, Gen. 19 34. and a special mark in a great letter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the story of Ruth going to Boaz his bed, Ruth 4. 13. seem to relate one to the other, and both together to point at this providence: Boaz born of a Heathen woman, and married to a Heathen woman, but both these become Israelites and holy. After the reading of the Book of Ruth, the Reader and story return to the fourth of Judges.  

JUDGES. CHAP. IU. V.  
World 2691 Deborah 1 Deborah 2 DEBORAH and barak's forty years begin: Israel after the death Deborah 3 of Ehud fall to their old Idolatry again, and for that ere long, fall under Deborah 4 Deborah 5 oppression. Shamgar got one wonderful victory for them, but wrought Deborah 6 not a perfect deliverance: Deborab a woman of Ephraim ariseth after him, and Deborah 7 Deborah 8 judgeth the people she being a Prophetess, and by the spirit of Prophecy stirreth Deborah 9 up Barak of Nephtali to fight with Sisera whom he overcometh by an army Deborah 10 of Galileans: but Sisera himself falleth by the hand of a Proselytess woman; Deborah 11 Deborah 12 Then Deborah and Barak sang: Here the man of Nephtali giveth goodly Deborah 13 words: They tell the sad case of Israel in Shamgars and Jaels' times, before the Deborah 14 Deborah 15 victory was gotten over Sisera; that men durst not go in the common ways, nor Deborah 16 dwell in villages and unwalled Towns for fear of the enemy. The rich and Deborah 17 Deborah 18 gallant men that used to ride on white Asses, durst not ride in those times, and Deborah 19 the rulers durst not sit in Judgement for fear of being surprised; and people Deborah 20 Deborah 21 durst not go to the Town wells to draw water for fear of the enemy's archers; Deborah 22 but now all these may speak of the actings of God towards the forsaken villages, Deborah 23 Deborah 24 and towards the forlorn places of Judicature in the gates, for they are Deborah 25 all restored to their proper use again; That now the Lord had given the remnant Deborah 26 of his people dominion over the great ones that ruled them before; Joshua Deborah 27 Deborah 28 of Ephraim had been a root of such victories against Amalek, Exod. 17. and Deborah 29 Ehud lately against Amalek, Moab, and Ammon, and now the Lord had so stirred Deborah 30 Deborah 31 up the hearts of the people to sight the Lords battles, that even the men of the Deborah 32 best rank, and of the most unmartial profession were yet very ready to jeopard Deborah 33 themselves in such a quarrel; that the Lawyers of Machir or half Gilead came, Deborah 34 Deborah 35 though they lay beyond Jordan, and the Scribes of Zebulon and Princes of Issachar. Deborah 36 But Reuben and the other half of Gilead on the other side Jordan, and Deborah 37 Deborah 38 Dan, not very far from the place of the battle, stayed at home, and preferred Deborah 39 their private employments before the public. That the Lord was seen in the Deborah 40 battle, and by storms and tempests from Heaven, as if the Stars themselves fought against them; he forwardeth their destruction, as he had done for Joshua and Israel in the valley of Gibeon: that Kishon a river of their antiquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a water of much Idolatry among them in ancient time, had now proved their destroyer, and swept away them that vainly, impiously, and foolishly had adored it, etc. Meroz a Town of Galilee that lay very near the place of the battle, yet came not in to help, but played the base neuter, is bitterly cursed, but Jael blessed exceedingly: they of Meroz did Israel no good, though they were of Israel; she a Kenite did Israel so much good, though she were of another Nation.   

CHAP. VI VII. VIII.  
World 2731 Gedeon 1 gedeon's forty years begin; they are mentioned Chap. 8. 28. Israel are Gedeon 2 Gedeon 3 again spoiled by peace, and after the death of Deborah become Idolatrous; Gedeon 4 whereupon the Lord in time selleth them into the hands of the Midianites for Gedeon 5 Gedeon 6 a woeful apprenticeship of seven years: these deal more bitterly and cruelly with Gedeon 7 them, than any enemies they had felt before; old revenge that had lain boiling Gedeon 8 Gedeon 9 in the breast of that Nation against Israel for the great slaughter that had been Gedeon 10 made among them in Moses times, Num. 31. now breaks out; and having Gedeon 11 Gedeon 12 power to execute it, grows merciless. Israel addressing themselves to God, have Gedeon 13 a bitter message from him by a Prophet, yet the Lord forsakes them not; Gedeon Gedeon 14 Gedeon 15 as he is threshing wheat, is appointed to thresh Midian; he seethe an Angel Gedeon 16 and a miracle, and thereby is encouraged to destroy his father's Idolatry: so Gedeon 17 Gedeon 18 un-reformed is Israel under their affliction, that they retain their Idols still. A Gedeon 19 bullock of seven years fatting for Baal is mentioned, to show that even through Gedeon 20 their seven years' calamity under Midian, yet their mind and preparations were Gedeon 21 Gedeon 22 still upon, and for their Idols. Gedeon sacrificeth this bullock to God, a sacrifice Gedeon 23 of strange and various dispensations: it was offered by night, in a common Gedeon 24 place, by a private person, with the wood of an Idolatrous grove, and intended Gedeon 25 Gedeon 26 for an Idol itself; yet an offering of faith, and so accepted. Gedeon by Gedeon 27 the destruction of Baal, obtaineth the name of Jerubbaal; he hath another sign Gedeon 28 Gedeon 29 showed him by the wet and dry fleece, a proper representation of Israel, wet Gedeon 30 with the dews of divine doctrine, when all the world besides was dry, and Gedeon 31 Gedeon 32 now dry, when all the world besides is wet: by three hundred men that drank Gedeon 33 of the brook by the way, lifting up their head; as Psal. 110. and carrying lights in Gedeon 34 earthen vessels, he conquers Midian, as Jericho was conquered, only by a noise Gedeon 35 Gedeon 36 and by an amazement. They carried candles in jug-pots, or such kind of Gedeon 37 earthen vessels, so that no light was to be seen till they had set themselves on all Gedeon 38 Gedeon 39 sides of the army, and then they suddenly shout, break their pitchers, and Gedeon 40 make their candles appear; so that what with their sudden noise, and what with the sudden lights, the heart of Midian trembles, as the curtains of their tents had done in the man's dream of the barley cake: see Hab. 3. 7. Oreb and Zeb taken and slain, and 120000 men; and Zeba and Zalmunna pursued, taken, and their body of 15000 scattered. Gedeon of the jewels of the spoil maketh an Ephod, and setteth it in his own City, which causeth Idolatry in Israel; and the name of Jerubbosheth to himself, 2 Sam. 11. 21.   

CHAP. IX.  
World 2771 Abimelech 1 ABIMELECH usurpeth the Kingdom, having slain his seventy Abimelech 2 brethren: Jotham on the hill Gerizim, the hill of blessing, denounceth a curse upon him, and Shechem, which accordingly came to pass; for Abimelech 3 Abimelech destroyeth Shechem, and is himself slain with a sword and a stone, as he had slain his seventy brethren with a sword upon a stone. Shechem is again a miserable stage of bloodshed as it had been before, Gen. 34.   

CHAP. X. Vers. 1, 2.  
World 2774 Abimelech 1 TOLA of Issachar judgeth twenty three years; he beareth the name Abimelech 2 Abimelech 3 of the firstborn of Issachar, Gen. 46. 13. He is said to dwell in Shamir, Abimelech 4 in the hill Country of Ephraim, which may very well be supposed to be Samaria; Abimelech 5 Abimelech 6 and so he lived near the place where the late strages and destruction Abimelech 7 had been made by Abimelech: Shechem from the time of Joshua was designed Abimelech 8 for the head Town of Israel, till Jerusalem in David's time obtained Abimelech 9 Abimelech 10 that privilege: For Joseph being reputed the firstborn, and this the chief Abimelech 11 Town of Joseph, it came into that dignity and pre-eminence; but here it is laid in the dust by Abimelech. Observe in 1 King. 12. that the Tribes come to Shechem to make Rhehoboam King, for now they begin to stand upon joseph's jair 12 privilege and birthright again, which Judah had carried all the time of David jair 13 jair 14 and Solomon; when Shechem was thus destroyed by Abimelech, Samaria ariseth jair 15 by Tola, a man of Issachar, but now a sojourner here. It is probable that jair 16 the distracted and low estate of Shechem and Ephraim through the late civil jair 17 jair 18 wars, did give him the better rise; he himself either taking now advantage for jair 19 his own promotion from their helplesness, or the Lord raising him a neighbour jair 20 jair 21 of another Tribe for their relief when they could not relieve themselves: Issachar jair 22 is sluggish and unactive at home, as Gen. 49. 14. yet thus active abroad; in jair 23 Tola now; and in Baasha in after times, 1 King. 15. 27. and both in and about the same place Shechem and Samaria.   

CHAP. X. Ver. 3, 4, 5.  
World 2797 jair 1 jair 2 JAIR, or Jairus a Gileadite judgeth two and twenty years; he was a man jair 3 of great honour, having thirty sons that were lords of thirty Cities, and jair 4 that road upon thirty Asses of state, like Judges or men of honour, as Chap. jair 5 5. 10. This is not that Jair that is mentioned by Moses, [as if he had spoken jair 6 of this man and these Towns prophetically,] but this is one of the same family, jair 7 and of the same name, as Tola that went before him is of the same name with jair 8 the firstborn of Issachar, Gen. 46. 13. And whereas it is said by Moses, that jair 9 Jair the son of Manasseh went and took the small Towns of Gilead, and called them jair 10 jair 11 Havoth Jair, Numb. 32. 41. Deut. 3. And whereas it is said here that Jairs jair 12 thirty sons had thirty Cities which were called Havoth Jair; it is to be understood, jair 13 that thirty of those threescore Villages that old Jair had conquered and possessed jair 14 in the time of the first plantation of the land; these sons of this Jair being jair 15 of this line, had repaired and brought jair 16 ELY born in the sixteenth of Jair.] into the form of Cities and dwelled in jair 17 jair 18 them; and yet they retained their old jair 19 name of Havoth Jair for the honour of him that first won and planted them. jair 20 That old Jair was the son of Segub, the son of Prince Hesron by Machirs daughter, jair 21 1 Chron. 2. 22. and so by his father side of Judah, and by his mothers of jair 22 Manasseh.   

CHAP. X. from Vers. 6. to the end.  
JEphtah a Gileadite ariseth a Judge after Jair; but there is some scruple first to be resolved and removed concerning his time, and the oppression that he was raised to remove. It is said, vers. 6, 7, 8. that Jair died and the children of Israel did evil again in the sight of the Lord, and he sold them into the hands of the Philistims, and that year they oppressed the children of Israel eighteen years. Now the question is when these eighteen years began, and whether they are to be taken for a sum of years apart from the years of the Judges, or to be reckoned with them; and what is meant by that expression, and that year they vexed Israel. Answer, These eighteen years are to be reckoned together with the last eighteen years of Jair; and they began with his fifth year: for though he be said to have judged two and twenty years, yet it is not to be so understood, as if no enemy peeped up in all that time, for we shall see the contrary cleared by the Judgeship of Samson: but the meaning is, that the Lord at the first stirred him up for a deliverer, and wrought some great deliverance by him in the beginning of his time; and afterward he continued a Judge, and one that sought the reformation of his people, but he could neither work that to keep them from Idolatry, nor work their total deliverance to keep their enemies under: but in his fifth year Idolatry broke out in Israel, and continued to a horrid increase; so in that very year that this Idolatry broke out, their oppressors broke in upon them, and kept them under for eighteen years, and Jair could not help it, but it continued so till his death: so that the beginning of Vers. 6. is thus to be rendered in Chronical construction. Now the children of Israel had done evil again, etc. This long oppression at last forceth Israel to seek the Lord, and to forsake their Idolatry, and the Lord findeth out Jephtah for a deliverer.   

CHAP. XI. & XII. to Ver. 8.  
World 2819 jephtach 1 JEPHTAH judgeth six years; subdueth the Ammonites, sacrificeth his own jephtach 2 daughter; and destroyeth 42000 Ephraimites. He was the son of Gilead jephtach 3 by a concubine; this was not that Gilead that was Machirs immediate son but jephtach 4 one that bore the name of that old Gilead, and so we observed of Tola and jephtach 5 Jair before: Jair was the chief man in one half of Gilead, and Gilead in another. jephtach 6  
Jephtah being expelled out of his father's family for bastardy, betaketh him to arms in the land of Tob in Syria, and prospereth, and thereupon his prowess being heard of, he is called home again and made commander in chief in Gilead. In his transactions with the King of Ammon, he mentioneth three hundred years of Israel's dwelling in Heshbon and Aroer, etc. in which sum, five and thirty of the forty years in the wilderness are included; in which they were hover upon those parts, although they dwelled not in them: it was now three hundred and five years since their coming out of Egypt.  
His vow concerning his daughter may be scanned in these particulars: 1. That his vow in general was of persons, for 1. he voweth that whatsoever should come forth of the doors of his house. 2. Whatsoever should come to meet him; now it is not likely nor proper to understand this of Sheep and Bullock; for who can think of their coming out of his house, much less of their coming to meet him. 3. How poor a business was it to vow to sacrifice a Bullock or Sheep for such a victory? Therefore his vow relateth to persons, and so might it be translated, Whosoever cometh forth. 2. What would he do with his vowed person? Make him a Nazarite? He might vow the thing, but the performance lay upon the persons own hand. Dedicate him to the Sanctuary? Why he might not serve there as not being a Levite. Sequester him from the world? He might indeed imprison him, but otherwise the sequestering from the world lay upon the persons own hand still. Suppose one of his married maid servants or man-servants or his own wife had met him first, what would he have done with any of them? Therefore I am enforced by the weighing of these and other circumstances in the Text, to hold with them, that hold he sacrificed his daughter indeed, though I have been once of another mind. And it seemeth that this was a part of the corruption of those times, and was but mutato nomine, a sacrifice to Molech, the God of the Ammonites, against whom he was now to go to sight when he maketh this vow. The Sanhedrin undoubtedly was now sitting, and there was the Priesthood attending upon the Ark at Shiloh, and yet is Israel now so little acquainted with the Law, that neither the Sanhedrin, nor the Priests can resolve Jephtah that his vow might have been redeemed, Levit. 27. But they suffer her thus to be massacred, and only salve it with making a statute for her yearly lamentation. In some time of the Judges, the High-priesthood is translated from the line of Eleazar to the line of Ithamar, as appeareth in Eli in the beginning of the Book of Samuel. Now in all the story of the Judges, we find not any one thing so likely to be the cause of rooting out of that house from the Priesthood, as about this matter of Jephtah, they not instructing him better, but suffering such a butchery for a sacrifice.  
Jephtah hath a new quarrel with the Ephraimites, and slayeth 42000 of them, discovering them by the mis-pronouncing of a letter: he might have offered many words that had should double in them; as Shemesh, the Sun; Shelosha, three; Shalsheleh, a chain; but the word proposed is Shiboleh, because of the present occasion: It signifieth a stream; and the Ephraimites are put to call the stream that they desired to pass over, by the right name, and they could not name it.   

CHAP. XII. Vers. 8, 9, 10.  
World 2825 jephtach 1 jephtach 2 IBSAN judgeth seven years: He was a man of Bethlehem, and thereupon jephtach 3 imagined by the Jews to be Boaz without any ground or reason: for since jephtach 4 jephtach 5 Rahab the mother of Boaz was taken into the Congregation of Israel were 270 jephtach 6 years; and then guests whether Boaz be likely to be active now? Ibsan is renowned jephtach 7 for the number and equality of the number of his sons and daughters.   

CHAP. XIII. And CHAP. XII. Vers. 11, 12.  
World 2832 Elon 1 ELON judgeth ten years: He was a Galilean of Zebulon. In the tenth Elon 2 year of Ibsan, the Philistims forty years of oppressing begin mentioned Elon 3 Chap. 13. verse 1. Samson is born about this year if not in it, for when the Elon 4 Angel telleth of his conception, the Philistims were lords over Israel; see Elon 5 verse 5. The story of his birth is joined to the story of his life, that there Elon 6 might be no interruption in the story of the Judges before him, and that the Elon 7 whole history of his life and birth might lie together; but in Chronical Series Elon 8 it lieth about the beginning of the rule of Elon.  
Elon 9 Elon 10 JESSE the father of DAVID born by this time, if not before.   

CHAP. XII. Vers. 13, 14, 15.  
World 2842 Elon 1 ABDON judgeth eight years: He is exceedingly renowned for his Elon 2 children, having as many young Nobles and Gallants to his sons and Elon 3 granchildrens, as would make a whole Sanhedrin; namely seventy, and himself Elon 4 the Head. He was an Ephraimite of Pirathon; and so joseph's glory Elon 5 shineth again in Ephraim, as it had done in Joshua before the time of the Elon 6 Judges; and had done in Manasseh in the Judge's times, in Gedeon, Jair, Elon 7 and Jephtah. Ephraim's low estate in the matter of Abimelech and Shechem, is Elon 8 now somewhat recovered in Abdon.   

CHAP. XIV. XV. XVI.  
World 2850 Elon 1 SAMSON judgeth twenty years: A man of Dan, [and so as Ephraim Elon 2 and Dan had bred the first Idolatry, they yield the last Judges;] he Elon 3 was born supernaturally of a barren woman, and becomes the first Nazarite Elon 4 we have upon record. He killeth a lion without any weapons, findeth honey Elon 5 in the carcase, proposeth a parable to thirty Philistim gallants, which Elon 6 in three days they cannot unriddle: and on the seventh day, saith the Text, Elon 7 they said unto his wife, Persuade thy husband, Chap. 14. vers. 15. That is, Elon 8 on the Sabbath day; their irreligiousness not minding that day, and now Elon 9 finding the fittest opportunity of talking with his wife alone, Samson being Elon 10 employed about the Sabbath duties. He pays them with their own Countrymens' Elon 11 spoil: Fires the Philistims corn with three hundred Foxes; is destroying Elon 12 them all his life, but destroys more at his death: A type of Christ.  
Elon 13 It is observable that the Philistims are said to bear rule and oppress Israel Elon 14 all Samsons days, Chap. 13. 1. The Lord delivered Israel into the hands of the Elon 15 Philistims forty year, and Chap. 15. 20. And Samson judged Israel in the days Elon 16 of the Philistims twenty years. This helpeth clearly to understand that the Elon 17 years of the oppressors are included in the years of the Judge; and so Elon 18 endeth the Chronicle of the Book of Judges in the death of Samson, though Elon 19 the posture of the Book itself do end in another story. No Judge of all Elon 20 the twelve had fallen into the enemy's hand, and under their abuse but only Samson; but he slayeth more at his death then while he was living.    

The first Book of SAMUEL.  
THIS Book containeth an History of 80 years, viz. from the death of Samson, who died by his own hand gloriously, to the death of Saul, who died by his own hand wretchedly. This time was divided into two equal portions, namely, 40 years to Eli, 1 Sam. 4. 18. and 40 years to Samuel and Saul, Acts 13. 21.  

CHAP. I. II. III.  
World 2870 Eli 1 ELI judgeth 40 years: He was of Ithamar; For Eleazers' line had lost the Eli 2 High Priesthood in the times of the Judges. It had been in that family Eli 3 seven generations; viz. Eleazar, Phineas, Abishua, Bukki, Uzzi, Zerahiah, Meraioth, Eli 4 Eli 5 1 Chron. 6. 4, 5, 6. and there it failed, till the seventh generation after; Eli 6 namely, through the times of Amaziah, Ahitub, Zadok, Ahimaaz, Azaria, Johanan; Eli 7 and then comes Azariah, and he executes this Office in the Temple Eli 8 that Solomon built, 1 Chron. 6. 7, 8, 9, 10. observe these six that failed of the Eli 9 high Priesthood left out of the Genealogy, Ezra 7. 3, 4. Eli was the first of Eli 10 the other line that obtained it, and it run through these descents, Eli, Phineas, Eli 11 Ahitub, Ahimelech, Abiathar, 1 Sam. 14. 3. & 22. 20. & 1 King. 2. 26. SAMUEL Eli 12 Eli 13 the son of his mother's prayers, tears, and vows, was born in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 1. 1. that is, of one of the two Ramahs, to wit, that of the Zophites of the hill country of Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Sam. 18. 2. one of two: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 21. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 39, 5. Not the hill of Ephraim, but the hill country.  Aramathea, the Eli 14 twentieth from Levi, of the offspring of Korah, who was swallowed up of Eli 15 the ground, 1 Chron. 6. and Numb. 26. 11. He had murmured at the Priesthood Eli 16 and Magistracy, and now one of his line is raised up to repair both when Eli 17 they are decayed. Samuel was a vowed Nazarite, and dedicated at the Sanctuary Eli 18 with a Sacrifice and a Song. The year of his birth is not determinable, Eli 19 Eli 20 no not so much as whether it were in the Judgeship of Eli, though it be undoubted Eli 21 that it was in his Priesthood. Eli's sons commit theft and adultery in Eli 22 the very Sanctuary; they ravin from the men that came to sacrifice, and they Eli 23 ravish the women that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 2. 22. Women that had some office and attendance at the Tabernacle. As Num. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to do the Sanctuary service. Anna was such a woman, Luke 2. 37.  waited on the Sanctuary, and so they cause the Ordinances Eli 24 of the Lord to be abhorred. Under such example is Samuel educated, Eli 25 Eli 26 yet falleth not under that taint. A Prophet sharply reproveth Eli, for not reproving Eli 27 his sons. This Prophet the Jews held to be Elkanah himself, and say Eli 28 that he was one of the eight and forty Prophets that prophesied to Israel. In Chap. Eli 29 2. Vers. 11. it is said, that Elkanah returned to Ramoth to his own house: and yet Eli 30 verse 20. it is said, that Eli blessed Elkanah; which is to be understood, that Eli 31 he had done so from samuel's first dedication, and so did as oft as he came to Eli 32 Shiloh. Samuel himself becomes a Prophet, first against Elies' house, and then Eli 33 afterward to all Israel, Chap. 3. 1. Impiety had exceedingly banished Prophesy Eli 34 Eli 35 in these times amongst them, but now the Lord gins to restore it for prediction Eli 36 of ruin, and then for direction of reformation. Urim and Thummim Eli 37 were ere long to be lost from the Priests, with the loss of the Ark; Eli 38 and God pours the Spirit of Prophecy upon a Levite to supply that Eli 39 want.   

CHAP. IU.  
World 2909 Eli 40 THE Ark first touched and taken with the hands of uncircumcised ones. The two sons of Eli come to fatal ends at this last service of the Ark, as the two sons of Aaron, Nadab and Abihu did at the first: Eli himself dieth the very death of an unredeemed Ass, Exod. 13. 13. Shiloh laid waste, Jer. 7. 14. and the birthright lost from Joseph and Ephraim, Psal. 78. 60. etc. The Tabernacle had been at Shiloh 340 years, and somewhat more. The Idol of Dan hath now outlived it, Judg. 18. 31. Ah poor Israel!  
World 2910 Eli 1 Here begin the forty years of Samuel and Saul, mentioned Act. 13. 20, 21. He gave them Judges after a manner, four hundred and fifty years [that is, the years of the oppressors also reckoned in: the Judges, 299. the oppressors 111. and Eli 40.] until Samuel the Prophet. And afterward they desired a King, and God gave them Saul by the space of forty years: that is, to the expiration of forty years from Elies' death, the last of the Judges.   

CHAP. V VI.  
THE Ark is all the spring and summer of this year in the land of the Philistims. For its sake the Lord smiteth Dagon the god of their Corn, and destroyeth the harvest of their Corn as it grew on the ground with an army of Mice: He striketh the people with Emerods' in their hinder parts, Psal. 78. 66. and bringeth a shameful soreness on them in a contrary part, and in a contrary nature, to the honourable soreness of Circumcision: They restore the Ark again with strange presents, with abundance of golden Mice, Et cum quinque anis vel podicibus aureis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two Kine knew their owner, as Esa. 1. 3. Hophni and Phineas knew him not. The Bethshemites though Priests, yet slain by the Lord for too much boldness with the Ark.   

CHAP. VII. Vers. 1. And the first half of the second.  
Samuel 2 THE Ark settled in Kirjath-jearim, the City of the woods: to this the Samuel 3 Psalmist speaketh, Psal. 132. 6. We heard of it at Ephratah, or at Shiloh Samuel 4 in Ephraim: we found it in the fields of the wood; or at Kirjath-jearim: there an Samuel 5 Eleazar looketh to it, when both the line of Eleazar and Ithamar are out of Samuel 6 that service: And it came to pass while the Ark abode in Kirjath-jearim the time Samuel 7 Samuel 8 was long, for it was twenty years: This is not to be understood for the whole Samuel 9 time that it was there, for it was above six and forty years there before David Samuel 10 fetched it up, 2 Sam. 6. namely, thirty nine years of Samuel and Saul, and Samuel 11 seven 
David born in the tenth year of Samuel.  years of David's reign in Hebron; but it is to be thus understood and construed, Samuel 12 that the Ark was twenty years in Kirjath-jearim, before the people of Israel Samuel 13 minded it or looked after it, but they followed and adhered to their former Samuel 14 Idolatries and corruptions, and therefore it is said by Samuel afterward, vers. 3. Samuel 15 Samuel 16 If you do return unto the Lord, put away the strange gods Ashteroth from among Samuel 17 you, etc. Their Idolatry and profaneness was so deep rooted, having been so Samuel 18 long and so customary with them, that neither the loss of the Ark, nor the Samuel 19 slaughter of Israel had wrought upon them; but that twenty years together Samuel 20 they are lost to the Ark, though the Ark were not then lost to them.   

CHAP. VII. Vers. 2. The latter half of it: 
* The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be translated not And, but Then, they lamented.  Then all the house of Israel lamented after the Lord: and so to the end of the 7 Chapter, and Chapter 8. all.  
World 2930 Samuel 21 A Spirit of repentance and conversion cometh generally upon all the people; a matter and a time as remarkable as almost any we read of in Scripture: one only parallel to it, and that is in Acts 2. and 3. at the great conversion there. There were to that time these sums of years, four hundred ninety years from hence to the beginning of the Captivity, seventy years of the Captivity, and four hundred ninety years from the end of the Captivity thither: The seventy of the Captivity are the midst of years, Hab. 3. 2. And Samuel according to this chain is the first of the Prophets, Acts 4. 24.  
Samuel 22 Israel is baptised from their Idols: Samuel, though no Priest, yet by special 
They drew water, and poured it before the Lord, Chap. 7. 6 To be understood of their washing themselves from their idols, as Gen. 35. 2. Exod. 19 14.  Samuel 23 warrant sacrificeth; by Prayer destroyeth the Philistims with thunder, Chap. 2. Samuel 24 20. Psal. 99 6. they were subdued in that very place where they had subdued Samuel 25 Israel, and taken the Ark, one and twenty years before. Samuel rideth in circuit Samuel 26 and judgeth Israel. Judah recovereth Gath and Ekron; which they once Samuel 27 had, Josh. 15. 45, 46. but lost Judg. 3. 3. Peace made with Amorites; for the Samuel 28 third and fourth Generation of those haters of the Lord had had the sins of their Samuel 29 fathers visited upon them. samuel's two Sons cause the people to abhor the Samuel 30 Government, as Elies two Sons had caused them to abhor Religion. Then degeneration Samuel 31 is still coming on.   

CHAP. IX. X. XI. XII.  
World 2941 Sam. 32 SAUL seeking Asses, findeth a Kingdom: He is anointed at Ramah, which was not far from his own Town of Gibeah. Gibeah, once so abominable and abominably destroyed, Judg. 20. affordeth their first King: He prophesieth at Kirjath-jearim among a company of Prophets that attended the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Is Saul also among the Prophets? And one of the same place answered and said, Yes, one that is their Father. Not Et quis, but Et qui pater ●orum.  Chap. 10. 12. And he becomes one that is their Father, or chief Prophet amongst them. At Mizpeh, where the Sanhedrin sat, he is proclaimed King by Lot and by the people. He befriendeth Jabesh against Ammon; for Jabesh had been a friend to Gibeah, and suffered for it, Judg. 21. At Gilgal he is anointed again, and God in thunder and lightning telleth the people of his displeasure, for their ask a King. Their occasion of so doing was Nahash the Ammonite, his coming against Jabesh at first to besiege it Chap. 12. 12. The siege was long, and when it begun to capitulate for surrender▪ Nahash demands every right eye in the Town, etc.   

CHAP. XIII. XIV. XV.  
Sam. 33 Saul 2 SAUL reigned one year: And he reigned two years over Israel: That is, Sam. 34 Saul 3 he had now been King one year from his first anointing by Samuel at Ramah, to his second anointing by him at Gibeah: And he reigned after this, two years more, before the Lord cast him off, and anointed David: And the time he ruled after that, was not a Rule, but a Tyranny and Persecution. In these two years he beateth the Philistims, Syrians, Moabites, and Ammonites, that invade the Land; and invadeth Amalek, and destroyeth it; but undoes himself by sparing Agag. Here the Lord casts him off.   

CHAP. XVI.  
World 2944 Sam. 35 DAVID anointed in Bethlehem: And from henceforward the Spirit of the Lord resteth upon him; by the power of which he killeth a Lion and Bear; And by the direction of which he becometh musical, and penneth Psalms. This is that that makes music by David's hand, able to hush and master saul's Devil.   

CHAP. XVII.  
Sam. 36 DAVID killeth Goliath. A type of Christ's victory over Satan, the chief Captain of the uncircumcised. He bringeth the Giant's head to Saul, and Saul questioned, Whose Son art thou? Not that either Saul or Abner were ignorant who David was; for he went but from harping to Saul, when Saul went to this War, ver. 15. but they wonder what kind of man it was that had such Sons, as Jesse had now in the Army: And his question is not so much Filius cujus, as Filius qualis viri; or not of David's Person, but of his Parentage. The 55 and 56 verses in their proper order should lie after verse 40. but they are put off to the place where they lie, that saul's question which was before the Battle, and the resolution of it, which was not till after, might be laid together: and so the Story of verse 54. of David's laying up the Giant's head at Jerusalem, is laid before its time, as they were laid after; for he laid not that there till some space of time after, and what time, uncertain: But the relation of it is mentioned in this place, because he would dispatch the Story of Goliath at once.   

PSALM IX.  
UPON this Victory over Goliath, David penned the ninth Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death of the Champion; for Goliath is called Ish Benajim, 1 Sam. 17. 4. And so the Chaldee Paraphrast interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: upon the death of the man that came out between the two Armies. That Psalm is to be taken in at this place.   

CHAP. XVIII.  
UPON David's discourse with Saul, and upon former acquaintance with David's behaviour, Jonathan affects him; Saul that day retains him for a Courtier; and Jonathan puts him into a Soldiers and Courtiers garb: And so they march from the Camp to Gibeah, where Saul dwelled. By the way the women came out, and sing so as they displease Saul; and from thenceforward he spite's David, casts Spears at him to kill him; but seeing him escape, he puts him into command in the Army, that he may fall there. Thus lieth the Story to vers. 16. and therefore the fifth verse, which speaks of his going in and out before the people, is set there as a general head, which was to be explained afterward: when David is thus set at large from Saul, to go in and out at his pleasure, than it is like he bringeth Goliahs' Armour to Bethlehem, and his head to Jerusalem, laying up these trophies of his valour, victory, and success among his own Tribe, that when occasion should be, and he should need men to stand to him, he being already anointed King, these very things might have made a good party for him against that time.   

CHAP. XIX.  
Sam. & Saul. 37 ANother war with the Philistims. Another Spear thrown at David: His house watched that he might be slain.   

PSAL. LIX.  
HERE cometh in the fifty ninth Psalm, made upon this watching of his house, as the title telleth: and it is to be laid between the 12 and 13 verses of this 19 Chapter.  
Samuel, and Saul, and David are met altogether, Chap. 19 22. 24. and Saul Prophesying naked for 24 hours, whereas it is said in Chap. 15. 35. that Samuel came no more to see Saul until the day of his death: It is to be understood as by way of homage, for he seethe him now at Ramah by saul's coming to him, but he never after saul's transgression in sparing Amalek, went to him to present himself or service to him, for than did the Lord cast him off, and he would own him no more as King.   

CHAP. XX.  
saul's coming to Ramah putteth David to fly to Gibeah to confer with Jonathan: saul's bloody intention being discovered, David is now forced to a perpetual exile: It beginneth now.   

CHAP. XXI.  
DAvid cometh to Nob to Ahimelech, or Ahijah, 1 Sam. 14. 3. In the days of Abiathar, Mar. 2. 26. our Saviour nameth him rather than Ahimelech, because he was not only one of the Priests there now, Chap. 22. 20. but he alone escaped of all Ahimeleches house from saul's fury: and he was of special note afterward.  
From Nob, David is forced to flee to Gath, the very Town of Goliath, and Goliahs' sword now about him: There is he discovered who he is, and hears the very Song repeated that was sung to him when he returned from the slaughter of Goliath; being now in the midst of the Giants friends, and so in an unevitable danger, he findeth no other shift but to fain himself a natural fool, and mope, and keepeth himself speechless and dumb.   

PSAL. LVI.  
UPON this occurrence and occasion he composeth the fifty sixth Psalm, and titles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnal, Jonath, Elem, Rechokim, concerning the oppression of the dumb one among men far off, when the Philistims took him in Gath: and seemeth in vers. 10. to refer to his present speechlesness, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through the Lord I shall praise with speech, or words: so vers. 4. he professeth, Through the Lord I will praise his Word; of promise which he had made to him: so that the order of this Psalm falleth in about the twelfth verse of this one and twentieth Chapter.   

PSAL. XXXIV.  
AT the end of that Chapter is the proper place and order of the 34 Psalms, made by David when he changed his behaviour before Abimelech: And it is appliable to both the stories contained in this Chapter, both to David's dissembling behaviour before Ahimelech [for some time Ahimelech and Abimelech was but one and the same name, as compare 2 Sam. 8. 17. with 1 Chron. 18. 16.] and to David's changing his behaviour before Achish the Philistims King, for those Kings were commonly called by the name Abimelech, Gen. 20. and 26.  
This Psalm is a most accurate Acrostic, of a most choice and exact composure, after his pretended mopishness and distraction.   

CHAP. XXII. Vers. 1. first part.  
DAvid departeth from Gath, and escaped to the Cave of Adullam.   

PSAL. CXLII.  
THERE he maketh the 142 Psalms, as appeareth by the title: And in his Prayer in it, he complains how low he was now brought: that there was none that would know him, nor any one to take care for him, that he was in this Cave as in a Prison: And if the Lord would deliver him out of this case, than would the righteous resort unto him.   

CHAP. XXII. The latter part of the first verse, and vers. 2. and 1 CHRON. XII. from ver. 8. to ver. 19  
THE Lord hears his prayer, and sends his friends and kindred about him to be his Comfort, and divers others to be his Guard: Among the rest were some Gadites that came from beyond Jordan, and the Prophet Gad among them: And so hath David a Regiment of six hundred men, and a Prophet their Chaplain.  
Here falls in that Story in 2 Sam. 23. vers. 13, 14, 15, 16, 17. and 1 Chron. 11. vers. 15, 16, 17, 18, 19, 20. of David's longing for the water of Bethlehem, etc. but reserved to its place in the reckoning up of David's Worthies, for here is more especially intended to relate David's acts, and not his Worthies.   

CHAP. XXII. from Verse 3. to the end of the Chapter.  
Sam. & Saul. 83 Davids' Father and Mother are yet alive, and seated by him in Moab. He removeth into the Forest of Hareth, Saul slayeth 85. Priests, and destroyeth Nob: and thus is Elies' house quite cut off within one man. That was Abiathar, who escapes and comes to David, and now he hath a High Priest in his Army as well as a Prophet.   

PSAL. LII.  
AT the end of this Chapter is the proper order and place of the fifty second 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David came, not David is come.  Psalm, made as the title telleth, When Doeg came and told Saul, and said, David came to the house of Ahimelech.   

CHAP. XXXIII.  
DAvid beateth the Philistims, and saveth Keilab. The beginning of the first verse is to be read thus; Now they had told David, saying, etc. For Abiathars coming to David, which is related in the conclusion of the former Chapter, was not till David was at Keilah already, as appeareth by the sixth verse of this. The Ziphites discover David to Saul.   

PSAL. LIV.  
THereupon he maketh the fifty fourth Psalm, as the title telleth the occasion, and the occasion in that title readily refers it to this place, to be taken in after the three and twentieth verse of this Chapter.   

PSAL. LXIII.  
AT the end of this three and twentieth Chapter, with the Story of David's remaining in the strong holds of En-gedi, the sixty third Psalm falleth in, being made as the title telleth, in the wilderness of Judah, which about En-gedi was most desert of all other places, that being upon the borders of the dead Sea.   

CHAP. XXIV.  
DAvid and Saul are together in a Cave.   

PSAL. LVII.  
THERE David poureth out his Prayer of Psal. 57 and titles it, All tashchith, Destroy not; for though he were moved by his Soldiers to destroy Saul, yet he would not.   

CHAP. XXV.  
Sam. & Saul. 39 SAMUEL dieth some two years before saul's death: He lived to see the time that Saul confessed David to be King, as Chap. 24. 20. according to his Prediction: Nabal a drunkard, a fool, and clown dieth wretchedly.   

PSAL. LVIII.  
AFTER the 35 Verse of this Chapter, seemeth to be the proper place and order of Psal. 58. titled, All tashchith, Destroy not: as referring to David's not destroying Nabal when he had so threatened, and yet at last rejoiced that he destroyed him not. He blameth in this Psalm the venemousness of Nabals' Tongue, that had reviled him, and the deafness of his ears, that would not hearken to the voice of his Messengers, say they their errand never so wisely. He prophesieth that God would suddenly take him away as with a storm, before the Pots, set on the fire for his Feasts, should feel any warmness from the thorns put under them to boil them, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be●r the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like.  According as he was lively and jovial, so should the wrath be proportioned to him when it came, ver. 9 for so might the latter end of that verse be most properly rendered. As he lively, so the wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chai, is the Epithet that David gives him when he sends his Messengers to him: Thus shall you say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechai to him that is lively: which our English hath well expressed, To him that liveth in prosperity: So David saith to Saul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or what is my livelihood in the family of my Father, 1 Sam. 18. 18.   

CHAP. XXVI.  
DAVID hath Saul in his power again, and destroys him not: Saul again confesseth David's Kingdom. David and he never see one another more.  
In some time of the days of Saul, but the year uncertain; Reuben and Gad destroy the Hagarites, and dwell in their stead, for this read 1 Chron. 5. ver. 9, 10. and from ver. 18. to ver. 23.   

CHAP. XXVII.  
DAvid betaketh himself again to Gath, where not very long ago he was put to fain himself mad. Achish then his fear is now his friend: he was then a sole single man, and now he hath 600 men with him, a Guard to himself, and an help to Achish against Saul.  
David dwelleth at Ziklag, and invades the Countries thereabouts, etc.   

I CHRON. XII. from beginning to Verse 8.  
World 2959 Sam. & Saul. 40 THither divers of saul's own Tribe and kindred resort unto him; and these are named in this Chapter before, the men of Gad that had fallen to him before, because these men's coming to him was most remarkable, as being of saul's own kindred.   

CHAP. XXVIII.  
saul's end is now approaching: He consulteth a witch: He had neither Priest nor Prophet to inquire after; he had despised and persecuted both: He seethe a Devil in samuel's likeness, and heareth of his own ruin.   

CHAP. XXIX.  
THE Philistims dare not trust David in battle. And thus the Lord provideth for him that he might neither prove perfidious to Achish, nor fight against his own people.   

I CHRON. XII. Vers. 19, 20, 21, 22.  
AS he went forth with the Philistims towards the battle, and as he came back again from them, divers fell to him of Manasseh.   

CHAP. XXX. XXXI. & I CHRON. X.  
DAVID returning home, findeth no home at all: Ziklag fired; A Band of Amalekites slain; and as it were sacrificed to saul's Funeral. Saul himself slain by his own hand and by an Amalekite. He had never prospered since he had spared that Generation.    

The second Book of SAMUEL.  

CHAP. I.  
DAVID heareth of the death of Saul, and lamenteth him: And chargeth the young men of Judah to learn the use of the Bow, that they might match the Philistims in Archery, and so be avenged on them for saul's death; for by Archery they had slain him. The Story of the Amalekite to David, was not a lie to curry favour, or to obtain a reward, but it was a very and a real truth: Saul had fallen upon his own sword indeed [as was related in the preceding Chapter] but his Coat of mail had hindered that he had not given himself a wound so speedily deadly, but that the Philistims might come and catch him alive, and abuse him; and so he stands bleeding at that and at his other wounds leaning on his Spear, till this Amalekite came by: His Armour Bearer was dead already; and these words, When his Armour Bearer saw that Saul was dead, he fell on his sword, and died also, are to be understood in this sense, That when he saw Saul had given himself so deadly a wound, he did the like, and died indeed. But saul's wound was not so quick of dispatch, therefore he desireth the Amalekite to kill him out; For says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Coat of Mail hath withheld me so that my life is all this while in me. And thus Saul that had been so cruel to David, is now cruel to himself; and he that had spared the Amalekites, is now slain by one of that Nation.   

CHAP. II.  
World 2950 David 1 DAVID anointed King of Judah in Hebron, being 30 years old. Compair David 2 Gen. 41. 46. Numb. 4. 3. Luke 3. 23. In Hebran, Abraham had had his David 3 first Land and much residence: Here lay the Patriarches Abraham, Isaac, and Jacob, David 4 and their wives buried; and here was John Baptist born, and our Saviour David 5 conceived. There is long bustling between the House of David and the house of David 6 Saul; Abner still striving to make a party strong enough to settle one of saul's David 7 Sons in the Kingdom. Thereupon is Ishbosheth anointed in saul's stead: He is called Ishbaal, 1 Chron. 8. 33. for Baal was commonly called Bosheth or Shame, as Jerubbaal is called Jerubbosheth, 2 Sam. 11. 21. and Mephibosheth, 2 Sam. 9 12. called Meribaal, 1 Chron. 8. 34. see also Jer. 11. 13.  
Abners vapouring causeth a desperate duel of twelve and twelve men; and so layeth the foundation of a continual War in an equal bloodshed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 27. If thou hadst not said (saith Joab) what thou didst say in the morning, let the young men rise and play before us, surely the people had gone away every man from his brother, even in the morning, and there had been never a blow struck; but thou didst provoke it.   

CHAP. III.  
DAVID'S six Sons born to him in Hebron, in his seven years and six months' reign there, are here reckoned together, that that Story and matter may be dispatched at once.  
Abner upon discontent at Ishbosheth turneth to David, and confesseth that Kingdom, which hitherto he had willingly and wittingly opposed. But God will not suffer such a man, and upon such grounds, to be a promoter of David's throne; he is slain by Joab, even in a place of Judicature, and with a wound parallel to that that he had given Asahel.   

CHAP. IU.  
ISHBOSHETH slain by two Benjamites, brethren in evil: They came into the midst of the house, as if they would fetch wheat, verse. 6. that is, with a sack in their hands, to put his head in, etc. Instantly before the Text falls upon the Story of Ishbosheth, it relateth the Story of Mephibosheth, because he was now all the stock left of saul's house, but only Rizpahs' children a Concubine, and Morahs' a daughter.   

CHAP. V from beginning to Ver. 11. And I CHRON. XI. all.  
World 2957 David 8 DAVID anointed King over all Israel at Hebron, and from thence brought by all Israel to Jerusalem, to settle him there, and to make that the Royal City. He reigned in all 40 years; in Hebron seven years and an half, and at Jerusalem 32 years and an half: And this latter was exactly the time of our Saviour's life upon earth.  
Joab after David's curse upon him for Abners murder, is yet made Commander in chief for his taking of Jerusalem.  
The prosperity of David at Jerusalem, and his building of it, is presently set down after the Story of the taking of the City; as beginning from that time, and continuing, and going along with the times of the following Stories, and so to be carried in mind.  
Then doth the Book of Chronicles give account of David's Worthies: Which Catalogue is also mentioned by this Book of Samuel, but with this difference of place, that in the Chronicles it is set in the beginning of David's Reign, and in Samuel in the latter end: And both very properly and much like to the placing of our Saviour's Genealogy in Matthew and Luke, the one giving it at his Birth, and the other at his Baptism, and both upon singular reason. And so here the Book of Chronicles reckons up these men as those that helped David to his settlement in the Kingdom, and therefore it mentions them in the beginning of his reign, and the Book of Samuel reckons them up at the latter end of his reign, as those that had stuck to him all the time of his reign, and helped to keep him in that settlement.  
In both the Books there is first reckoned a Triumvirate, or three gallant men that were of a rank by themselves, and none were equal with them, or like unto them: And these were  

1. Joab, whose chief Captainship is related presently before, upon the sacking of Jerusalem.  
2. Adino the Eznite by name, called also Jashobeam by Office, that is, one that sat on the seat among the people as Judge: the immediate Son of Zabdiel, 1 Chron. 27. 2. but called a Hachmonite or the Son of Hachmoni for his former ancestry. He lift up his spear against eight hundred men at one time, and slew three hundred 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them. His name differs but one letter from Jeroboams, the one promoted david's Kingdom, and the other opposed it.  
3. Eliazar the Son of Dodo the Ahohite, 1 Chron. 27. 4. of Bethlehem.   
After these first three brave men, both the Books reckon a second Triumvirate or three gallant men more, of an inferior rank to the former three, but of a superior to all others. These were  

1. Abishai the brother of Joab, and nephew of David: he was the chief of this Triumvirate, but his story is handled in the second place, because of the likeness of the stories of Eleazar and Shamma, the one defending a field of Barley, and the other a field of Lentiles; and for this likeness their stories are laid together.  
2. Shammah, The Book of Chronicles neither uttereth his name, nor mentioneth his defending a field of Lentiles against the Philistims: but it includeth that story in the story of the three men's breaking through the quarters of the Philistims to the Well of Bethlehem: for he was one of the three, and this act of his in defending the Lentiles was in that expedition, and therefore the Book of Samuel hath given a note that that expedition was in harvest: and the act was done in the valley of Rephaim.  
3. Benaiah a Priest, 1 Chron. 27. 5.   
After these two brave ranks of three and three, there were thirty gallant Captains and Commanders more, but yet that attained not to the dignity of either of these ranks.  
The Book of Chronicles reckons many more names then the Book of Samuel, for it reckoneth some other valiant Commanders that helped forward David's settlement, but were not of the highest and eminentest places after.   

1 CHRON. XII. from ver. 23. to the end.  
A Catalogue of Commanders that came to David for his anointing King over Israel, the Galileans afford the greatest number.  
And now there lieth a matter of some difficulty before us, because of a difference of order in the stories that ar● laid next in these two Books. The Book of Samuel bringeth next the story of hiram's kindness and respect to David, of David's Children, of two battles with the Philistims, and then it relateth the fetching up of the Ark. But the Book of Chronicles first relateth the fetching up of the Ark, and then those stories of hiram's kindness, David's Children, and the Philistims Battles: For the methodizing therefore of these stories into their proper time and order, they are to be taken up thus.   

I CHRON. XIII. Ver. 1, 2, 3, 4.  
DAVID consulteth with the Captains of thousands that had come to him to Hebron, and had gone with him to Jerusalem about the fetching up of the Ark. This was but a consultation and an agreement about the matter, but the thing is not yet done: for all Israel is first to be sent to about it, and a time appointed when they shall come in. Hereupon the Companies now present depart to their own homes till the time appointed for that purpose come.   

CHAP. V From Ver. 11. to the end. I CHRON. XIV. All.  
WHEN Israel was departed every one home, Hiram King of Tyre hearing of David's Coronation, and of the solemnity of it, and of the taking Jerusalem, he sends betimes to him to enter amity with him, and presents him with Cedar and workmen to build him an house: David's Marriages and Children reckoned up, which though born in several years, yet all mentioned here together, when the Text is relating David's settlement and prosperity.  
In this space between the people's departing from David's Coronation, and their meeting again to fetch up the Ark, David being now left of those multitudes, and Jerusalem not yet fully fortified, the Philistims come once and again to the valley of Rephaim, which lieth under Jerusalem, to catch David, but he beats them sore both times.   

CHAP. VI From beginning to ver. 12. I CHRON. XIII. From vers. 5. to the end.  
David 9 THE people meet for the fetching up of the Ark [belike at some of the three Festivals] in a vast number, namely, 30000 of the Nobles, Magistrates, and chief men, and all Israel beside for the generality. David imitates the Philistims carrying up of the Ark on a cart, which the Lord is displeased at, seeing there were Priests to have carried it on their shoulders.   

PSAL. LXVIII.  
WITH the third Verse of 1 Sam. 6. read Psal. 68 which though in the title it tell not the occasion whereupon it was made, yet do the very first words of it show that it was made upon the removal of the Ark: For those words, Let God arise, and let his enemies be scattered, were the words which were constantly used when the Ark removed, Numb. 10. 35. and the contents of the Psalm do speak to the very same tenor.   

I CHRON. XV. From beginning to Verse 15.  
THREE months was the Ark in the House of Obed Edom, and by the end of that time had David provided some houses for himself and servants, since Hiram sent him workmen, and he had made ready a place for the Ark: with the first verse of this Chapter read that part of 1 Sam. 6. 12. And it was told David, saying, God hath blessed Obed Edom, and all that he hath, because of the Ark of God.   

PSAL. CXXXII.  
UPON this removal of the Ark this Psalm seemeth to have been penned by David: wherein amongst other things he prayeth, that the Lord will fit and sanctify the Priests for the present and future service of the Ark, and that he will accept of the face of his anointed, so as that there may be no more breach amongst them, as there was in Perez Uzza.   

CHAP. VI Latter part of vers. 12. to vers. 20. I CHRON. XV. Vers. 15. to end, and 16. all.  
DAVID removes the Ark, seats it in its place that he had prepared for it, and appointeth some Psalms for the Sanctuary.   

PSAL. CV. & XCVI. & CVI  
THESE are the Psalms that he then appointed, viz. Psal. 105. & 96. & 106. ordinarily and well known and read in the Book of Psalms, when Ezra penned the Book of Chronicles, and therefore he giveth them so very short in that Book.   

CHAP. VI From vers. 20. to the end.  
MICHAL mocketh David upon his return home, etc.   

CHAP. VII. VIII. all. I CHRON. XVII. XVIII. all.  
David 10 THESE Stories following are of an uncertain date, but it is certain they David 11 came to pass in these years. David intending to build God's House, God David 12 promiseth to build his. He crowns his Throne with the promise of Christ; and from henceforth nothing can stand before it, and to rebel against it, is to rebel against Christ, Psal. 2. 6, 7. etc. Now the King's command was to be kept, because of the Oath of God made to him, Eccles. 8. 2. David subdueth Gath, and her Towns called Metheg Ammah, or the bridle of Ammah, because there was a continual Garrison of the Philistims in the Hill Ammah, 2 Sam. 2. 25. which the David 13 Philistims of Gath used as a bridle to curb those parts. He killeth Moab to a David 14 third part, laying them on the ground, and measuring them with a cord, who David 15 David 16 should be slain, and who should live: This he calleth, The measuring of the Valley David 17 of Succoth, Psal. 60. 10. He subdueth Hadadezer, and taketh from him 20000 David 18 men, and 1000 Chariots, and 7000 Horsemen that attended them, seven men David 19 to a Chariot: He spoils them all but 100 Chariots, and reserves 700 Horsemen David 20 for them. Of Syria Damascus he destroys 22000 men.   

PSAL. LX.  
AFTER the 12 verse of 2 Sam. 8. the sixtieth Psalm is to be taken in; whose Title telleth that it was made by David, when he strove with Aram Naharaim, and with Aram Zobah, [that is with Hadadezer King of Zobah, when he went to fortify himself with Aram Naharaim, as 2 Sam. 8. 3. when Joab returned and smote of Edom in the valley of salt twelve thousand.] Now this was a different victory from that which is mentioned in the very next verse, of Abishai slaying of Edom in the valley of salt eighteen thousand. For there is not only a visible difference between the persons Joab and Abishai, and between the numbers 12000 and 18000. But the Text relateth expressly, that before that victory of Abishai over Edom, David had taken spoil from Edom, and from Amalck, which were of Edom.   

PSAL. CVIII.  
AFTER the thirteenth verse of 1 Sam. 8. is Psal. 108. to be taken in being the very same in substance with the sixtieth: And as that doth tell in the Title that it was made upon Joabs' Victory of 12000 Edomites; so may it be well conceived, that this was made upon Abishai's victory of 18000.   

I KING. XI. ver. 15. to ver. 21.  
HERE cometh in this Story of Hadad, etc. the reading of vers. 15. it helpeth to illustrate the matters mentioned next before.   

CHAP. IX.  
David 21 IT was about this time that David requites Jonathans' kindness to his Son David 22 Mephibosheth: Mephibosheth was five years old when his father died, 2 Sam. David 23 4. 4. and so he was 25 years old in the twentieth of David's reign; he hath a David 24 son when David gins to own him, which is committed to Ziba, to be looked to and attended.   

CHAP. X. I CHRON. XIX.  
David 25 HANUN basely abuseth David's Messengers. They came to mourn with him, and comfort him; and he instead of rend Garments, which was the garb of mourners, cuts off their Garments to their buttocks, and cutteth off half their beards; whereas it was abomination to them to have any cutting of their hair for the dead at all, Levit. 19 27. Deut. 14. 1.  
Hanun hireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 19 7. Thirty two thousand men with Chariots; for so should it be rendered, since it is apparent by 2 Sam. 10. 6. that 20000 of this number were Footmen.  
After the foiling of this Army, David again foileth Hadadezer, and slayeth of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 19 18. Seven thousand men with Chariots; that is, 700 Chariots, 2 Sam. 10. 18. with ten men attending every Chariot. He slayeth also 40000 Horsemen, 2 Sam. 10. 18. which in the Book of Chronicles is expressed 40000 footmen; that is, so many men, Horse and Foot, which fought not in Chariots, or with them, but without.   

CHAP. XI. all. I CHRON. XX. ver. 1. to this Clause, And joab smote Rabbah, etc.  
David 26 DAVID adulterateth Uriahs' wife; maketh him drunk, and slayeth him: Uriah was a proselited Canaanite, some remnant of the sons of Heth about Hebron, see Gen. 23. 2, 3. Bathsheba was the daughter of Eliam, 2 Sam. 11. 7. or Ammiel, 1 Chron. 3. 5. of Lodebar beyond Jordan, 2 Sam. 9 5. & 17, 27.   

CHAP. XII. To Vers. 15. and the first Clause of that verse; And Nathan went to his own house.  
NATHAN the Prophet that had been sent to tell David of good things to his house, is now sent to tell him some bad. By an exquisite parable he bringeth him to condemn himself; and by a terrible threatening to confess his sin, etc.   

PSAL. LI.  
DEsire of pardon of sin is the fruit of pardon of sin. David had been just now told that his sin was forgiven; and now he doth earnestly apply himself to beg the forgiveness of it. The Title of the Psalm doth plainly speak for the time and place of it: David nameth one of his sons by Bathsheba, Nathan, after the name of the Prophet, 1 Chron. 3. 5. Zach. 12. 12. And this was that son, of whom Christ descended, Luke 3. 31. and thus David both shown his belief of the promise that Nathan had told him of, when he brought him good tidings, and his repentance for that sin that Nathan checked him for, when he brought him bad.   

CHAP. XII. From vers. 15. And the Lord strake the child, etc. to vers. 24.  
David 27 THE child begotten in adultery dieth uncircumcised: David had been certainly told by Nathan that he should die. Yet he beggeth for his life.   

CHAP. XII. from vers. 28. to the end. I CHRON. XX. vers. 1. And joab smote Rabbah, and destroyed it, and vers. 2, 3.  
JOAB taketh part of Rabbah, namely, that part where the Court lay: and David comes and takes the rest, and puts the Ammonites to exquisite tortures.   

CHAP. XIII. all.  
David 28 AMNON defloureth Tamar his own sister. Compare this incest of David's eldest son, with that of Reuben, jacob's eldest son, Gen. 35. 22. And this rape of Tamar, with the rape of Dinah, Gen. 34. And this Tamar incestuated by her own brother, with Tamar incestuated by her own father in Law, Gen. 38.  
David 29 Absalon calleth Amnon: Aminon scornfully, ver. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath Aminon thy brother been with thee?  
Absalon murdereth Amnon. Here observe the hand and proceeding of justice: As David had committed adultery, made Uriah drunk, and then murdered him; so Amnon committeth incest, is made drunk, and then murdered. And as Amnon had committed his villainy at his meat, so at his meat he is met with punishment. Absalon upon the fact fled to Geshur to Talmai, who was his Grandfather. See 2 Sam. 3. 3.   

CHAP. XII. vers. 24, 25.  
David 30 SALOMON born, and called Jedidiah, the Lords beloved. The Story of his birth is joined to the Story of the child that died; that God's reconciliation to David might be showed instantly after the relation of his anger against him. His anger was showed in taking away that child that was conceived in adultery: His reconciliation is showed in the Lords delighting in a child born in wedlock of the same woman. His birth is mentioned before the taking of Rabbah, though it were long after, because the Text having Bathsheba's story David 31 in hand, it would conclude it altogether. Absalon in this year in exile at Geshur. Absalon still at Geshur.   

CHAP. XIV. etc.  
David 32 ABSALON still at Geshur; but this year begged home again by Joab, and by a suborned woman. Her speech to David is very obscure and intricate, if not very well looked into and considered. She first proposeth a story parable wise, of one of her sons murdering another, as Absalon had done Amnon, and the danger of the slayer for the fact, if the King should not remedy it. To this the King answers her, Go to thine house, and I will give charge concerning, thee, ver. 8. And the woman said unto the King, The iniquity be on me, and on my father's house, and the King and his throne be guiltless, vers. 9 Her meaning in plain terms was this, Well, thou givest me such an answer and dispatch as may possibly bring the blood upon thine own head, and upon thy Throne; for thou sayest thou wilt give charge concerning me, to prevent the mischief which may chance be done before thou prevent it. And the King said, Whosoever saith aught unto thee, bring him to me, and he shall not touch thee any more, ver. 10. She replies to this, Let the King remember the Lord thy God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the multitude of avengers of blood to destroy, and let them not destroy my Son. That is, Let the King for the Lords sake, consider how many avengers of blood there are; and whilst I am bringing one to thee, another may chance kill him in the mean season. Then the King swears her son shall not die. And then she comes close up to her errand. And why, saith she, hast thou such thoughts towards the people of thy Kingdom, and thinkest not the like towards the people of thine own family, so as to bring thine own banished back? For we must indeed once die, and when we are dead there is no recalling of us any more, no more than spilt water can be gathered again off the ground: But whilst the Lord doth not take away the life, he hath contrived ways and thoughts, that a banished man shall not be banished for ever from him, etc.  
David 33 Absalon is at Jerusalem, but seethe not the King's face. He takes upon him to be a Nazarite for the present, and under a vow, that he may the better pretend the paying of a vow at Hebron; yet is he forced to cut his hair before his vow David 34 be paid; because it was a burden to him. He brings Joab to him, as God useth to bring men to him by affliction, he fires his field; and then comes Joab, and brings him to the King.   

CHAP. XV.  
David 35 ABSALON rebels at the end of forty years after David was first anointed by Samuel at Bethlehem, and puts David to flee for his life.   

PSAL. III.  
WITH the thirty second verse of this chapter, even with these words of it, And when David came to the top of the Mount where he worshipped God, read the third Psalm, made, as the title telleth, by David when he fled from his son Absalon, and poured out, as may well be supposed in this Prayer that he made on the top of Mount Olivet, where he worshipped God: He complaineth sadly in it of the multitude of his enemies that were against him, and of the multitude of his false friends, that durst not be for him; but yet assures himself of deliverance, and of his enemy's destruction; and prophesieth of the very manner of the end of Absalon, and Achitophel, if you will take these words in the very letter, Thou hast smitten mine enemies on the cheek bone, Achitophel with the knot of the rope, and Absalon with the bough of the Oak: unless he allude to Samsons Victory with the jaw bone, and foresee that by small means, as that was, the Lord will bring him a great deliverance: Compare Christ's going up to mount Olivet, and there praying in the day of his bitterness with this type of David.   

CHAP. XVI.  
DAVID gives away and disposeth of Mephibosheths' Land, when he hath not power to dispose of his own, Shimei flings curses and stones at David, and barks like a living Dog, though Abishai call him a dead one. The only unjust act that ever David had done against the house of Saul, he had but newly done, that was, giving away Mephibosheths' Land, and here a man of the house of Saul is soon upon him.   

PSAL. VII.  
BEtwixt the thirteenth and fourteenth Verses of this Chapter cometh in the seventh Psalm, made by David upon these words of Shimei, and sung by him even in this extremity: He calleth him Cush by way of derision, as alluding to Kish the father of saul's family [for Shimei was of the Family of Saul] but turning it into Cush upon Shimei an accursed name, Gen. 10. and a Black-moor Nation, and of such a colour were Shimeis' conditions.   

CHAP. XVII.  
Ahitophels' cursed spleen against David; yet he as it is probable was Bathshebaes' Grandfather: Hushai foileth his counsel.   

PSAL. XLII. XLIII.  
DAVID in his slight from Absalon stays not till he come close to Jordan, and there he rests; that if there be any necessity or danger he is ready to get over the water and be gone: and so is that to be understood in 2 Sam. 16. 14. And the King and all the people that were with him came weary, and refreshed themselves there: that is, a little beyond Bahurim, which was close by Jordan, and they had not stayed nor refreshed themselves till they came there. As David lies thus upon Jordan banks, he makes the forty second Psalms, and from the land of Jordan remembers the Lord, ver. 6. and by the observing of the waters of Jordan he remembers his own misery. There he observeth the waves rolling one in the neck of another, and the deep making a noise here and there in its channels, and in its falls: And so, saith he, all thy billows and all waves tumble over me one after another, vers. 7. etc. The forty third Psalm seemeth also to have been made by him about the same time, compare the last Verses of the two Psalms together.   

PSAL. LV.  
BEtwixt the one and twenty and two and twenty Verses of this 17 Chapter of the second of Samuel, upon the relation how tidings came to David of Ahitophels' counsel against him, take in the five and fiftieth Psalm, in which David deploreth his misery, caused by one of his guides, and acquaintance, and Counsellors, ver. 13, 14. and prayeth bitterly against him: His prayer took effect instantly in Ahitophels' death.   

CHAP. XVIII. XIX.  
ABSALON hanged by the neck in the forked bough of an Oak: His high head is now in its proper exaltation, and his proud heart is darted through: David mourneth sadly for him, because of the desperate condition in which he died: Shimei is pardoned. He came down first of all the house of Joseph to meet the King, chap. 19 vers. 20. Here the house of Joseph is used for all Israel except Judah, and set in opposition to Judah: Joseph had been the prime family while the Ark was in Shiloh, and all Israel were named after it, as Psal. 80. 1. but then God refused Joseph, and chose Judah for the chief, Psal. 78. 68, 69. And there began and continued the difference and distinction betwixt Israel and Judah, Joseph and Judah, Ephraim and Judah; for by all these names are the rest of the Tribes styled in opposition to the Tribe of Judah.   

CHAP. XX.  
SHEBA the Son of Bichri rebelleth: a man of Benjamin by descent, ver. 1. but of the hill country of Ephraim by residence, ver. 21.   

PSAL. XXX.  
WITH the third Verse of this Chapter read the 30 Psalms, which seemeth to be made by David, when upon his return to Jerusalem after his flight, he purgeth and halloweth his own house which had been made a Stews by Absalon.   

PSAL. IU.  
WITH this Chapter also read the fourth Psalm, made as the stile of it argueth upon this rebellion of Sheba, as the third Psalm was made upon the rebellion of Absalon. He checketh the people for despising his Kingdom, and harkening after a Kingdom that was but vanity, as first Absaloms', and now Shebas, ver. 2. He adviseth Israel and Judah, not to sin in their anger, 2 Sam. 19 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Be angry, but sin not, ver. 4. He professeth in▪ ver. 7. that since the time, that corn, and wine, and other provision increased to him from Barzillai, Shobi, and Nahash, 2 Sam. 17. 27. etc. that his heart had received comfortable confidence and assurance of his restoring again, and therefore he would still trust and depend upon that goodness and providence that had delivered him out of the other trouble and wrought those good beginnings towards him.   

CHAP. XXI. to Vers. 15.  
David 36 THree years' famine lie upon the Land for the offence of Saul: He in a David 37 zeal to Israel and Judah would expel the Amorites and destroy them [and David 38 with them all Wizards and Witches] and with them he also falls upon the Gibeonites and destroyeth them, though Joshua had made a Covenant with them: That these three years' famine began the next year after the year of Absaloms' rebellion the Text seemeth to hint in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers. 1. The year after that year: for in all the Scripture wherein mention of famine is made, it only saith, There were seven years' famine, or ten years' famine, etc. and that is enough, and is used constantly, to denote that there was famine so many years together, and it never telleth that there was famine so many years' year after year. And therefore this expression here seemeth rather to join the three years of famine to the story before, then to one another: However, we shall find a passage in the story of David's numbering the people, that directs us very well about the time of these years.   

CHAP. XXI. Vers. 15. to end. I CHRON. XX. Vers. 4. to end.  
THose Battles are of an uncertain date, and therefore since there is no direction where to place them, it is the safest way to take them in the order where they lie, especially since both the Books of Samuel and the Chronicles have laid them in this place. The Book of Samuel reckons four Battles, and the Chronicles but three: for that wherein David was in danger, and could not come off with honour and safety is omitted. The Book of Chronicles concealeth sometimes the dishonour of the Saints of God, as it mentioneth not the fact of David with Uriah and his wife, nor the Idolatry of Solomon, etc.  
The Book of Samuel calleth Elhanan the Son of Jaare Oregim a Bethlehemite, and the Book of Chronicles calleth him the Son of Jair: Now there is mention of Elhanan a Bethlehemite the Son of Dodo, 1 Chron. 12. 26. and whether these were two men, or only one and the same may well be questioned. He is said to have slain Goliath, 2 Sam. 21. 19 that is, Lahmi Goliaths brother, as the Book of Chronicles expounds it, as by Michal is meant michal's Sister, in the same Chapter of Samuel, ver. 8.   

CHAP. XXII. & PSAL. XVIII.  
THere are two things that may seem to argue this not to be the proper place of this Psalm and Chapter, 1. Because it was most especially composed upon David's delivery from the hand of Saul, as the title showeth: In the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul, that is, especially out of the hand of Saul, as Josh. 2. 1. Go view the land and Jericho, that is, Jericho chief. 2. Because the next Chapter in Samuel beginning thus: And these are the latter words of David: showing, that these of Chap. 22. were uttered a good while before them: But howsoever this Song of deliverance might be penned by David many years a go, upon his clear deliverance from all trouble by Saul and his Family, yet is it most properly laid here, and repeated by David at this time, when now all his enemies had spit their venom, and he was delivered from them all▪ and now we hear of no more enemies of his stirring, but himself an enemy to himself in numbering the people. If any one will be so curious, he may read Psal. 18. at the end of 2 Sam. 4. when David is quit from the trouble of saul's house: and he may read this, 2 Sam. 22. which is the same thing again here.   

CHAP. XXIII.  
HEre are some words of David of a latter date: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered Verba posteriora as well as Postrema: The reason of the recital of his Worthies in this place was observed before.   

CHAP. XXIV. & I CHRON. XXI.  
David 39 DAVID numbereth the people, by the provoking of Satan, 1 Chron. 21. 1. and by the provoking of God, 1 Sam. 24. 1. the former tending to a sin in David, the latter tending to a punishment of Israel: the Lord was displeased at them for so little regarding David's Kingdom, as he had been at David for the matter of Uriah, and as he had been at saul's house for the slaughter of the Gibeonites, and therefore he giveth up David to a covetous thought, to number the people, that he might lay a tax upon every Poll. Joab hath here more piety, at the least more policy than David, and declines the business till mastered by David's importunity: He is nine months and twenty days upon his counting, much near the counting-time of a woman with child, and at last he bringeth in the number; but here the account in the Book of Samuel doth differ exceedingly from the account in the Book of the Chronicles, the Chronicles saith, All Israel were eleven hundred thousand men: and the Book of Samuel saith, they were only eight hundred thousand men, here are three hundred thousand difference: and the Book of Samuel saith, that the men of Judah were five hundred thousand, but the Book of Chronicles saith, they were only four hundred and seventy thousand. Here is thirty thousand difference. Now for the reconciling of this great and double diversity, it is to be observed, That there were four and twenty thousand Soldiers and Officers that attended David monthly, so many every month, these make in all two hundred eighty eight thousand, 1 Chron. 27. These were as it were a standing Guard about the King every Month; and ready for any sudden expedition: There were besides these the Rulers of the Tribes, and Officers under them, and the Overseers and Rulers of the King's employments, and Officers under them; but the number of these was not put into the account of the Chronicles of David, vers. 24. so that here is the resolution of the scruple, the whole number of men able to bear Arms in Israel, were eleven hundred thousand, and five hundred thousand in Judah, but of these there were three hundred thousand of Israel, and thirty thousand of Judah that were already listed, and in the constant service and employment of the King; and these Joab gave not in the account because their number and list had been known long, and because the King would not lay Taxes on his own servants. Amongst all this number Levi and Benjamin were not reckoned.  
For before Joab came home to sum them (for he began furthest off first) a plague began among the people; and now the Lord began to cut off them that David had begun to make his pride, and intended to make his profit: The Lord proposeth to David three things; among the rest whether three years' famine should come upon the Land, 2 Chron. 21. 12. which the Book of Samuel expresseth, Shall seven years' famine come? vers. 13. that is, Shall three years' famine come to make up those that have been already to be seven? There had been already three years' famine for the Gibeonites, and this year of numbering the people was almost out, and shall three years' famine more come to make up seven? And so we have a very good direction and guide about the order and times of the Stories that went last before, concerning the three years' famine, and this joined to it; and this helpeth still to confirm that Series, in which we have laid them, or indeed rather in which they lie of themselves: Where Abraham had his knife unsheathed to slay his Son, but was stayed by command from Heaven: In the very same place had the destroying Angel his sword drawn to slay Jerusalem, but was restrained by the Lord; the place was a threshing floor on Mount Moriah, that belonged to Ornan or Araunah or Auranah, for it is twice so written in the Text: And by these several names, one near another, was he called: A man that was descended of the Royal blood of the Jebusites, and that now lived with, and was the chief among other Jebusites that enjoyed estates in and about Jerusalem under a Tribute. This place David purchaseth in two several parcels, and for two several sums. The very floor, and the Oxen and materials for sacrifice, he bought for 50 shekels of silver, 2 Sam. 24. 24. But the whole place of the Mount of the house, which was a very large compass, cost him six hundred shekels of gold, 1 Chron. 21. 25. There David builds an Altar, and sacrificeth, and the Lord answereth him by fire from Heaven, and from Heaven doth by this token point out the place where the Temple should be built.   

I CHRON. XXII. Vers. 1. 2, 3, 4, 5.  
World 2989 David 40 DAVID prepareth for the building of the Temple: He setteth Proselytes, or converted Gentiles a work to get stones for it. This was a Type of the spiritual Temple, to be built up by Gentiles under the Gospel.    

The first Book of KINGS.  

CHAP. I. all.  
DAVID in his old age is struck with a cold dead palsy, that no clothes can keep him warm, whereupon his Physicians persuade him to marry a young fresh Damsel, which proveth to be Abishag of Shunem, in the County of Issachar. Adonijah upon the King's age and decrepitness, stands up for the Kingdom; the King's darling, and like Elies' Sons, spoiled by his father for want of reproof; his next child to Absalon, by another woman, and like Absalon in beauty and rebellion. His aspiring to the Kingdom causeth David to anoint Solomon, to put the matter out of question. But here is a matter of some question about the time of solomon's anointing, and about the order of this Chapter.  
We find three times mention of solomon's being made King, namely, twice in the Book of Chronicles, and once here, see 1 Chron. 23. 1. & 29. 22. Now the doubt lieth in this, whether he were three times made King indeed, and so all the three Texts that speak of it to be taken severally; or whether only twice, as 1 Chron. 29. 22. seemeth to settle, and then this Story to be concurrent with one of those relations in the Chronicles.  
That that must give light in this obscurity, is this, That this anointing of Solomon mentioned in this 1 King. 1. upon this aspiring of Adonijah, was the first time that ever David shown, who should reign after him, see ver. 20, 27. and therefore it must needs be held concurrent or the same with that making Solomon King in 1 Chron. 23. 1. and the current of the Story will make it plain.  
Only that scruple that lies yet in the way [that being supposed] is this: That David at this first unction of Solomon, should be in his chamber, and upon his bed, and exceedingly decrepit: And yet at his second anointing should be in the midst of his Princes and Commanders, and standing upon his feet, 1 Chron. 28. 2. But this also will be removed, if it be but considered, that David's present infirmity was not sickness, but coldness and benummedness, and old age; he was heart whole, and head whole; but he was old and palsick, and therefore though his most common and most commodious posture and composure was to be in his chamber, and upon his couch; yet upon such an occasion as to Crown Solomon again before all Israel, he can come forth, and stand upon his feet, and make Orations, and give advice for things to come.   

I CHRON. XXII. from vers. 6. to the end. And XXIII. vers. 1.  
THE juncture of the Story here lieth plain and easy; David having caused Solomon to be anointed, because of the ambition of Adonijah, and that conspiracy being broken, he first giveth him in charge, the building of the House of the Lord, as the first thing to be looked after; And thus when David was old and full of days, he made solomon King, as is related in 1 King. 1. and so the first verse of 1 Chron. 23. and that Story doth speak but one and the same thing.   

I CHRON. XXIII. from Verse 2. to end. And XXIV. XXV.  
DAVID having that emergent occasion by Adonijahs Conspiracy, to anoint Solomon hastily and privately: When he hath so done it, he intendeth World 2989 David 40 a more solemn and public Coronation of him, and therefore he calleth together all the Heads and Rulers of the people about it. And as at the first platforming of the people of Israel into a Commonwealth in the Wilderness, they are numbered; the Levites appointed for Divine Service, and the Sanctuary framed; much like doth David here: The Levites are numbered, and distributed into their several offices and services, and the Priests into their courses, etc.    

The Book of PSALMS.  
BEsides those Psalms that we have already mentioned, and ranked as we have come along, there are about 120 more that are of an uncertain date, or of uncertain Authors, or both, and therefore not certainly to be applied to any fixed time or occasion, and yet may not unfitly nor impertinently be taken in here at the end of the five and twentieth Chapter of the first of Chronicles: For when the Reader hath there seen how David disposeth of Asaph, Heman, and Jeduthun to be chief Singers in the Temple, and their Sons under their hand, he may very properly turn his thoughts to those Psalms that were committed to these men to sing, or that were made by them to be sung.  
He will find twelve that bear the name of Asaph, viz. Psal. 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83. whether all or any of these were made by Asaph, or committed to him being made by some other I will not dispute: be it the one or the other, it is very seasonable and very Chronical to take these Psalms to thought, when the Text before you in the Book of Chronicles is telling you of Asaph set up a chief singer, and his sons under him.  
There is but one Psalm in the Book that bears the name of Heman in the front of it, and that is, Psal. 88 But that Heman that made that Psalm, and this Heman that was appointed by David to be a chief singer, were two different men, of two several Tribes, and of far distant times: For Heman that made the 88 Psalms was of the Tribe of Judah, the immediate son of Zera, and lived in Egypt in the time of Israel's affliction there: see 1 Chron. 2. 6. but this Heman the singer was a Levite, living in the time of David, and was the Grandchild of Shemuel, 1 Chron. 6. 33. therefore there is not one Psalm at all that bears the name of this Heman that we have in hand, and yet there are divers that have reference to him, and to his sons though under another title; for this Heman was of the stock and line of Korah, 1 Chron. 6. 33. 37. and all those Psalms that bear the name of the sons of Korah in their front and title refer to him and his sons, as Psalm 42. 44, 45, 46, 47, 48, 49. 84, 85, 87.  
Jeduthun is named only in the title of three Psalms, viz. 39 62. & 77. Now besides all these that have been named, both now as referring to these three men, and before as owning David for their Author, and holding out the occasion whereupon they were made; there are very many Psalms that have no title at all, and own neither Author nor occasion, by whom and upon which they were made: and there are very many again that own David for their Author, but own not the occasion of their making; since therefore it is not possible to reduce and fix these to their proper time and place in the History and Chronology, this may be as fit a place to take them in as any other, namely, now in the conclusion of David's Story. The Septuagint that we have, if we would take their direction, would help us both to find the Authors of many Psalms, and the occasion of many others, when neither the one nor the other is mentioned in the title of the Psalm itself. As Psal. 33. 43, 91. 95. 96, 98. 99 104. they ascribe to David, Psalm 137. to Jeremy. Psalm 145, 146, 147, 148. to Haggai and Zachary. Psal. 71. to the Sons of Jonadab and the people of the first Captivity. And so for occasions, Psal. 66. They title, A Psalm of the Resurrection. Psal. 76. A Song to the Assyrian. Psal. 48. For the second day of the week. Psal. 94. For the fourth day of the week. Psal. 93. For the day before the Sabbath when the earth was inhabited. Psal. 24. For the first day of the week. Psal. 38. Concerning the Sabbath. Psal. 27. Before David was anointed. Psal. 29. At the going out of the Tabernacle. Psal. 143. When his son persecuted him. Psal. 144. To Goliath, etc. But these things I only name, I dare not recommend them to the Reader for his direction: I know the occasions of the most if not of all the Psalms, that name it not themselves, is guessed at and conjectured by various Authors, and variously, and so might I have done likewise, and fixed all these Psalms to one place or other of the Story as it hath been drawn along; but this I had rather the Reader should do himself, than I to do it to his hands, and then he to dislike it: I have conjectured at two or three Psalms before in this kind, and let that suffice.  

1 CHRON. XXVI. XXVII. XXVIII. & XXIX. to vers. 26.  
MOre Officers disposed of about the Temple, the chief heads of the people Commanders of the Army and Officers of the King are numbered and settled. And thus the chief Agents both in Church and State being fixed and determined, and now altogether they anoint Solomon a second time, etc.   

1 KING. II. to ver. 12. and with ver. 10, 11. Read 1 CHRON. XXIX. ver. 26. 27, 28, 29, 30.  
DAVID dying leaveth charge with Solomon about Joab, Shimei, etc. He dieth seventy years old, see Psal. 90. 10. and Esay 23. 15. A very glorious Type of Christ, in his birth in Bethlehem, in his Shepheardry, in his victory over Goliath, in his power over saul's Devil. In his persecutions in his Kingdom, in his victoriousness over his Enemies, in his settling of Religion, and the service of God, etc.  
The time of his reign is certainly fixed and determiend in a gross sum of forty years, but for particular passages to own them particular years there is very little certainty; or if there be certainty, it is very obseure: I want not ground for the times according to which I have laid them, though to avoid prolixity, I have avoided to express and to dispute them, I shall only here name one or two things that have swayed with me, to suppose of the particular times of David's reign, as I have laid them.  
I was once of opinion, and I went not alone in it, but had abundance both of Jews and Christians that were of the same mind, that Saul reigned but three years in all, 1 Sam. 13. 1. and that the forty years mentioned at the breaking out of Absaloms' rebellion, 2 Sam. 15. 7. were to be reckoned from the time of saul's first anointing, or of Israel's ask a King, and so that that rebellion fell out in the seven and thirtieth year of the reign of David. But now having a second time as seriously as I can viewed the times, and finding so many things occurring betwixt the first anointing of Saul and the days of his death, as are not imaginable to have been acted in three years, especially it being said, that David was one whole year and four months in the country of the Philistims, after all his persecutions, and before saul's death, 1 Sam. 27. 7. and it appearing also most probable according to the order, as the Chapters themselves lie, that the three years' famine for the Gibeonites were after David's restoring to his Kingdom again after Absaloms' rebellion; I cannot but upon these second thoughts retract my first, and conceive of these times according as I have laid them now, with these conceptions concerning them.  

1. That David's numbering and settling the Officers of State, and the Priests and Levites, was in his fortieth year, 1 Chron. 26. 31.  
2. That this was begun presently upon the Lords designing the place of the Temple by fire from Heaven, 1 Chron. 22. 1, 2. which was in David's thirty ninth, 2 Sam. 24. 8.  
3. That the year that David sinfully numbered the people, was the very next year after the three years' famine, 2 Sam. 24. 13.  
4. That the first of these three years' famine was the year that next followed the year of Absaloms' rebellion.  
5. That the year of that rebellion was forty years after David's first anointing in Bethlehem.  
6. That Saul reigned but three years before that anointing of David. And though he lived five years after, yet are not those years reputed of his reign, for now the Lord had cast him off, and he acted not now the part of a King but a Persecutor.    

1 KING. II. from ver. 12. to ver. 39  
World 2990 Solomon 1 SOLOMON reigned: Adonijah slain for desiring his father's wife: Abiathar of the line of Ithamar, put from the High Priesthood. Joabs' blood shed at the Altar: Benaiah a Priest the Executioner, and made General of the Army: Shimei is confirmed. This year Solomon begetteth Rehoboam of a Lady of Ammon, see 1 King. 14. 21. etc.   

2 CHRON. I. to vers. 14. 1 KING. 3. from ver. 3. to the end.  
THE Story of the death of Shimei is anticipated and joined to the Story of his confinement, though it were three years after, that the Relation might have done with Shimei at once. So also is the Story of solomon's marrying Pharaohs daughter, laid sooner than its Chronical time; for it was not before Solomon's going to Gibeon, and there begging wisdom, but it was after. But the reason of the placing of it before, is given by the Jews to be because he married not Pharaohs daughter before he had slain Shimei; and therefore the Stories of them are so laid together: But upon viewing well the scope of the Stories preceding, about the death of Joab, and the exclusion of Abishai from the Priesthood, etc. the reason of joining Solomon's marriage with Pharaohs daughter will easily appear; namely, because the Text would lay the politic ways of Solomon for the establishing of his Kingdom close together; and those were these two, The taking away those that might disquiet it at home; and by making league and affinity with powerful Princes abroad: And then it cometh to tell the sure and divine way how to make it sure; and that it also expresseth to be two, namely, loving the Lord, and begging wisdom of him.  
At Gibeon was the greatest Synagogue in the Land, for there stood the Tabernacle, and the brazen Altar that Moses had made; being brought thither as to the chief residence of the sons of Ithamar, who waited on the Sanctuary when Shiloh fell. There Solomon asketh wisdom of the Lord, and obtaineth it: And coming to Jerusalem, he showeth it in determining the doubtful case between the two Harlots. He was now but twelve years old.   

1 KING. XI. ver. 21, 22.  
THE very reading of ver. 21. doth plainly show, that it is proper to take in this Story of Hadads' returning to his own Country here.   

CHAP. IV, V 2 CHRON. I. vers. 14, 15, 16, 17. And II. all.  
Solomon 2 THE matter of the fourth Chapter of Kings, and the conclusion of Solomon 3 1 Chron. 1. is not of a fixed and determinate date, tied to any one year, but it runneth through the story of many years; for it showeth the growth and continuance of Solomon's strength, establishment, and prosperity in his Kingdom, and the evidencing of his wisdom, all his time till his declining to Idolatry: And therefore as for the method and place of it, it might be laid even any where in the Story of all that time, this construction being made of it wheresoever it is laid. But the Holy Ghost hath laid it in the beginning of his History, that that general matter concerning his power and prosperity, might be concluded before the relation come to speak of particular actions. It is no doubt but the transfaction of business betwixt Solomon and Hiram King of Tyre, was very early in Solomon's reign, because he would not lose time towards the building of the Temple. But the Text would dispatch the other before, as a general thing, that particular Stories might be fallen upon, and receive no interruption.  
Hiram or Hirom or H●ram, King of Tyre, [for all these ways his name is written] confesseth God the Creator, 2 Chron. 2. 12. maketh a Covenant with Solomon; supplieth him with necessaries for his building, and sendeth him a choice workman, Hiram. This hiram's father was of the Tribe of Naphtali, 1 King. 7. 14. but said to be a Tyrian because he dwelled there, [as Obed-Edom a Levite is said to be a Gittite] his mother was of the Tribe of Dan, 2 Chron. 2. 14. the place of Idolatry.  
Solomon setteth one hundred fifty three thousand six hundred Proselytes to frame materials for the Temple, seventy thousand to bear burdens, eighty thousand to be hewers in the mountains, and three thousand six hundred overseers, 2 Chron. 2. 18. that is, three thousand three hundred overseers of the one hundred and fifty thousand Workmen, 1 King. 5. 16. and three hundred overseers of them and all.  
The Princes of Solomon at home, and his chief Officers for his household provision reckoned, 1 King. 4. Azariah the Son of Zadok, ver. 2. that is, the Son of Ahimaaz the Son of Zadok, 1 Chron. 6. 8, 9 is chief of the Sanhedrin. Zadok and Abiathar, are Priests ver. 4. though Abiathar was expelled by Solomon from the High Priesthood, Chap. 2. 26. Yet might he exercise the Function of a Priest at Gibeon, till the Temple was built. There were twelve Officers for the twelve months' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 19 which the Rabbins interpret, And one Officer which was in the Land for the Leap-year, or for the thirteenth Month which befell every third year. Solomon had four thousand Stables of Horses and Chariots, 2 Chron. 9 25. that is forty thousand Stalls of Horses for his Chariots, 1 King. 4. 2. one Horse in every Stall, and ten Horses to a Chariot, and in a Stable. So seven hundred Chariots, 2 Sam. 10. 18. is rendered seven thousand, 1 Chron. 19 18. that is, seven thousand men with seven hundred Chariots, ten to a Chariot. Solomon is said to be wiser than Heman, and Ethan, and Chalcol, and Darda, that is, in humane learning; for these men lived in Egypt in the time of Israel's affliction there, and it seemeth were singularly skilled in all the wisdom of the Egyptians: Yet Solomon went beyond them in Philosophy.   

CHAP. II. from vers. 39 to the end. And CHAP. III. vers. 1, 2.  
ABout the latter end of Solomon's third year, or beginning of his fourth, Shimei compasseth his own death, by breaking the bonds and bounds of his consinement. And as the Jews held; Solomon after that marrieth Pharaohs daughter. The time is uncertain, and the determination of it not much material. Solomon preferreth her before the rest of his wives, for they were of Nations that were his Subjects, but she the daughter of an entire King, and by this match he allieth that potent King to him, and secureth himself the better abroad; especially from Hadad his Enemy, who had married a Lady from the same Court, 1 King. 11. 19   

CHAP. VI all. And VII. from vers. 13. to the end. 2 CHRON. III; iv  
World 2993 Solomon 4 THE foundation of the Temple laid on Mount Moriah, where Isaac had Solomon 5 been offered: It is said, That the foundation of the house of the Lord was Solomon 6 laid in solomon's fourth year, in the month Zif, or the second month, and in the eleventh year in the month Bul (which is the eighth month) it was finished, and Solomon 7 Solomon 8 so was he seven years in building it. It was exactly seven years and six months Solomon 9 in building, but the odd six months are omitted for roundness of the sum, as Solomon 10 the six odd months are of David's reigning in Hebron. Compare 1 King. 2. 11 with 2 Sam. 5. 5.  
Now the beginning of the seventh Chapter of 1 Kings relateth the Story of Solomon's building his own house, before it come to mention the furniture of the Temple: because the Holy Ghost would mention all Solomon's fabrics together: or the piles of his buildings before it come to speak of the furniture of any.   

CHAP. VIII. all. 2 CHRON. V & VI & VII. to ver. 11.  
World 3000 Solomon 11 THE Temple finished in the three thousand year of the world: and dedicated by Solomon with Sacrifice and Prayer: and by the Lord with fire from Heaven, and the cloud of glory. This dedication of the Temple was in the month Tisri, or Ethanim, the seventh month answering to part of our September, at which time of the year our Saviour, whom this Temple typified, Joh. 2. 19 was born, and 29 years after Baptised.  
And thus have we an account of three thousand years of the world, beginning with the Creation, and ending with the finishing of Solomon's Temple.   

CHAP. VII. From vers. 1. to vers. 13.  
World 3001 Solomon 12 SOLOMON after the building of the house of the Lord buildeth his Solomon 13 own house in Jerusalem, and buildeth a summer house in Lebanon, and an Solomon 14 house for Pharaohs Daughter and his own Throne, so sumptuous as there was Solomon 15 not the like: And thus doth he take up twenty years in this kind of work in Solomon 16 building the house of the Lord, and his own houses. His wisdom, power, Solomon 17 Solomon 18 peace, and magnificence exceeding all Kings upon earth, did make him not only Solomon 19 renowned among all people▪ but also in these he became a type of Christ. Solomon 20 Thus high in all eminencies and perfections that earth could afford did the Solomon 21 Lord exalt him, and yet afterward suffered him so foully to fall, that he like Solomon 22 Adam in happiness might exemplify, that no earthly felicity can be durable, and Solomon 23 that here is nothing to be trusted to, but all things vanity, but the Kingdom Solomon 24 that is not of this world.   

CHAP. IX. From beginning to Vers. 10. 2 CHRON. VII. From Vers. 11. to the end.  
SOLOMON hath an answer to his prayer, made in the Temple thirteen years ago: Then the Lord made a return to it, by fire and a cloud, and here he doth the like again by an apparition: this is the second time that the Lord appeareth to him. The first was when he was even entering and beginning upon his Kingdom, and this is, now he is come to the height of settlement, and prosperity in it.   

CHAP. IX. From Vers. 10. to the end. 2 CHRON. VIII. all.  
Solomon 25 SOLOMON buildeth Cities up and down the Country, conquereth Solomon 26 Hamath Zobah, settleth Pharaohs Daughter in the house he had built for her, Solomon 27 setteth out a Fleet at Ezion-Geber for Ophir, is growing still more and Solomon 28 more potent, rich and magnificent. Is constant still and forward in Religion, Solomon 29 and offereth a constant rate of Sacrifices every day, and extraordinary ones at Solomon 30 the solemn festivities.    

The Book of the PROVERBS.  
AMong the Stories of Solomon's renown in other things, may be inserted also and conceived his uttering of his Proverbs, three thousand in number, as is related, 1 King. 4. 32. and the making of his Songs, one thousand and five as is storied in the same place. Now it is no doubt but the most of these are lost, as also are his Books of Philosophy: But these that are now extant in the Book of the Proverbs, and the Song of Songs, we may very properly conceive to have been penned by him in some of those times that have been mentioned: The very exact time is uncertain, and therefore not curiously to be enquired after; but the time at large betwixt his Sons growing to capacity, whom he instructeth, and his own fall by the enticement of his Idolatrous Wives.  
The Book of the Proverbs falleth under several divisions; As  

1. From the beginning of the first Chapter to the end of the ninth: which whole piece seemeth to have been compiled by him, more especially for the instruction of his Son.  
2. From the beginning of the tenth Chapter, to the latter end of the four and twentieth: wherein are lessons framed for the instruction of others.  
3. From the beginning of the five and twentieth Chapter to the end of the twenty ninth, are Proverbs of Solomon, found in some Copy of his in the time of Ezechiah, as Moses his Copy of the Law was found in the days of Josiah.  
4. The thirtieth Chapter is a script of Agur the Son of Jakeh, a man not to be certainly pointed out either who he was or when he lived, and therefore that Chapter must necessarily be taken up where it lies, because it is not possible to find out where else to lay it.  
5. The last Chapter is some part of it, Batshebaes' words to Solomon, and some part of it solomon's words in her commendation, and in commendation of all women like her: And the former part which are her words might very well be laid in her Story, and in Solomon's minority, namely, after vers. 25. of 2 Sam. 12. but yet it is very properly laid here where it is, because the words of Solomon in commendation of such women as she, were delivered when he delivered his other Doctrines and Proverbs, and so the occasion that drew out those words, is fitly joined to the time of the words themselves.   
Solomon is called Lemuel by his Mother, as alluding or tuning to Shemuel, or Samuel, a Son of his mother's vows, as Solomon is here averred by his mother to be of hers. She giveth him many excellent Lessons in his tender years toward the making him a good man, and a good King: for which when he comes to mature years, he highly commends and extols a good woman, such a one as his mother was in an Acrostic, or Alphabetical Oration.   

The Song of SOLOMON, or, The CANTICLES.  
AFTER the building of the Summer House in the Forest of Lebanon, Solomon pens the Book of the Canticles, as appeareth by these passages in it, Chap. 4. 8. Come with me from Lebanon my Spouse, with me from Lebanon. And Chap. 7. 4. Thy nose is as the tower of Lebanon, etc.  
Upon his bringing up Pharaohs Daughter to the house that he had prepared for her, 1 King. 9 24. he seemeth to have made this Song. For though the best and the most proper aim of it was at higher matters than an earthly marriage, yet doth he make his marriage with Pharaohs Daughter, a type of that sublime and spiritual marriage betwixt Christ and his Church. Pharaohs Daughter was a Heathen, and a stranger natively to the Church of Israel: and withal she was a Black-moor, as being an African, as Cant. 1. 4, 5. alludeth to it: and so she was the kindlier type of what Solomon intended in all particulars.  

CHAP. X. 2 CHRON. IX. From beginning to vers. 29.  
Solomon 31 THE Queen of Sheba cometh to hear the wisdom of Solomon, and so Solomon 32 condemneth the Generation of the Jews that despised the wisdom of the Solomon 33 Father, Matth. 12. 42. Solomon as is probable is yet flourishing in State, Power, Solomon 34 and Religion: And is a Prince of admirable Peace at Salem: a figure of the Solomon 35 King of Righteousness, and the King of Peace.   

CHAP. XI. From beginning to vers. 41.  
Solomon 36 IN his old age Solomon is drawn away by his Idolatrous Wives to forget Solomon 37 God: The wisest and the happiest man like Adam undone by women. Solomon 38 Hereupon his prosperity and his happiness began to change.    

The Book of ECCLESIASTES.  
AFTER his great fall Solomon recovereth again by repentance, and writeth this Book of Ecclesiastes, as his penitential dirge for that his folly. He calleth himself in it Koheleth, or the Gathering-Soul, either recollecting itself, or by admonition gathering others that go astray after vanity. He showeth in it that all things on this side Heaven are but vanity, and he had found it so by sad experience: and so the Kingdom promised to David, which was to be everlasting, must not be expected to be of this world: as Joh. 18. 36.  

1 KING. XI. Vers. 41, 42, 43. And 2 CHRON. IX. Vers. 29, 30, 31.  
THE Book of Chronicles omitteth to mention the fall of Solomon, as he had omitted the fall of David.  
World 3029 Solomon 39 Solomon dieth, having reigned forty years as his father David had done, and Solomon 40 having had a great fall in his time as his father David had had: yet like him is recovered, pardoned and saved.    


Kingdom of JUDAH.  

1 KINGS XII. from beginning Division. 1 to Vers. 25.  
World 3030 Rehoboam. 1 jeroboam. 1 REHOBOAM through his folly and tyranny looseth the people by threatening them with a heavy yoke, Christ seeketh to regain them by promising a light one, Matth. 11. 29, 30. Shechem once the stage of blood, Gen. 34. is now the scene of this unhappy division. Rehoboam was now one and forty years old, 2 Chron. 12. 13. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childish and simple, 2 Chron. 13. 7. but of an haughty and oppressive spirit, and so proveth himself a very fool, Eccles. 2. 19 though he were the son of so wise a Father.    

Kingdom of ISRAEL.  

2 CHRON. X. all. And XI. Division. 1 to Verse 5.  
World 3030 Rehoboam. 1 jeroboam. 1 JEROBOAM of Ephraim draweth ten Tribes from the house of David, from the Temple that stood near it, and from the promise of Christ that was affixed to it. And this sudden rent of Solomon's Kingdom, did plainly teach, that the King and Kingdom promised to David was not of this world, but of another: which King and Kingdom the revolting Tribes have now forsaken, and by forsaking have lost Christ, have lost Religion, and have lost themselves: And here is a kind of an Antichristian faction now risen in the world before Christ's appearing. The very foundation of this revolt of the Tribes was laid in the blood of Adoram: Rehoboam seeketh to reduce the people with a strong hand, whom with a gentle he would not retain.   

PSAL. II.  
WITH the Story of the Apostasy of the ten Tribes, read the second Psalm, which was prophetically made by David, Act. 4. 25. upon this revolt and rebellion; and this is the first aim and intent of it, though in a second and more full it hits upon the greater rebellion which this but typified, and that is Judah's despising and crucifying the Lord of life, being indeed exhibited, as Israel despiseth him here, being promised. And as the Psalmist had touched in the first Psalm, upon the fall of Adam, who miscarried by walking in the counsel of the ungodly, the Serpent and the seduced woman; and had showed a way how to withstand and escape such counsellings, namely, by meditation and delight in the Law of the Lord. So doth he in this Psalm touch upon the fall of the ten Tribes, and how they miscarried by casting away the cords of obligation, which God had tied them in to the throne of David, and he giveth admonition to them to be wiser, and adviseth both them and the generation that put the Lord to death, and all ages to come, To kiss the Son by a loving and submissive obedience, as 1 Sam. 10. 1. and so to escape the wrath to come, Matth. 3. when the Lords anger should be kindled, and destroy the people that had been his destroyers.     



2 CHRON. XI. From ver. 5. to the end of the Chapter.  
REhoboam fortifieth divers Cities Rehoboam. 2 jeroboam. 2 Division. 2 in Judah and Benjamin, Rehoboam. 3 jeroboam. 3 Division. 3 and Garrisoneth them; He entertaineth the Priests and Levites that outran Idolatry: for Jeroboam had expelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from having their liberty to go up to Jerusalem in the courses, and from exercising their functions in the several Cities of their abode, ver. 14. Three years do Rehoboam and his people of Judah well and uprightly, and walk in the ways of David and Solomon, vers. 17. Observe, the ways of Solomon, to be paralleled with the ways of David, and the ways of David and Solomon commended as patterns of holy walking; and this very place and passage may resolve, that Solomon was no more finally cast away for his Idolatry, than David was finally cast away for his Adultery and Murder.  
Rehoboams Marriages are reckoned here, where the text is speaking of his establishment and prosperity, and so it would conclude all the particulars of that before it fall to the story of his declining; but the most of his Marriages were made before he came to the Kingdom, even in the life-time of his father Solomon, and he followed the humour of his father very much in desiring many wives. His son Abijam reigned but three years after his seventeen, and yet is he the father of eight and thirty Children, which makes it more than probable that he was born before his father was King, 2 Chron. 13. 21. One of Rehoboams wives is said to be Maholah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremoth the son of David, written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: possibly Tamar the Daughter of Absalon, she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was left his only Child, his three Sons being dead, 2 Sam. 14. 27. & 18. 18. and he called Jeremoth, partly to intimate his lifting up in pride when he rebelled against his father, and his lifting up in the Oak where he took his end, and partly to distinguish him from another Absalon, whose daughter also Rehoboam married, which was called Maachah.    


1 KING. XII. From vers. 25. to the end of the Chapter.  
Rehoboam. 2 jeroboam. 2 Division. 2 JEroboam in a hellish policy setteth up Idols in Bethel, Rehoboam. 3 jeroboam. 3 Division. 3 and Dan, to keep Israel from Jerusalem, lest they should revolt to the house of David: And he ordaineth a feast of Tabernacles in the eighth month, like that at Jerusalem in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the people went after one of his calves to Dan, v. 30. for ere long Abijah the King of Judah had recovered Bethel, 2 Chron. 13. 19     



2 CHRON. XII. All the Chapter.  
REHOBOAM and Judah World 3033 Rehoboam. 4 jeroboam. 4 Division. 4 become wicked, Shishak World 3034 Rehoboam. 5 jeroboam. 5 Division. 5 plundereth Jerusalem: It may be Rehoboam. 6 jeroboam. 6 Division. 6 his quarrel was in reference to Rehoboam. 7 jeroboam. 7 Division. 7 Pharaohs Daughter, solomon's Rehoboam. 8 jeroboam. 8 Division. 8 wife: She belike was either his Rehoboam. 9 jeroboam. 9 Division. 9 Daughter or Sister, and if she Rehoboam. 10 jeroboam. 10 Division. 10 had a Son it is wonder he reigned Rehoboam. 11 jeroboam. 11 Division. 11 not. Rehoboams mother was Naamah Rehoboam. 12 jeroboam. 12 Division. 12 an Ammonitesse; it may be Rehoboam. 13 jeroboam. 13 Division. 13 she was a young Lady that David Rehoboam. 14 jeroboam. 14 Division. 14 brought away when he took Rehoboam. 15 jeroboam. 15 Division. 15 Rabbah. For golden Shields, Rehoboam Rehoboam. 16 jeroboam. 16 Division. 16 maketh shields of brass.  
Rehoboam. 17 jeroboam. 17 Division. 17 Rehoboam dieth.    


1 KINGS XIII. all. And XIV. all.  
A Double miracle wrought Rehoboam. 4 jeroboam. 4 Division. 4 at Bethel, the Altar rend, World 3034 Rehoboam. 5 jeroboam. 5 Division. 5 and the Idol Shepherd's arm Rehoboam. 6 jeroboam. 6 Division. 6 clean dried up, as Zech. 11. 17. Rehoboam. 7 jeroboam. 7 Division. 7 yet his eyes darkened that he will Rehoboam. 8 jeroboam. 8 Division. 8 see nothing. A false Prophet to Rehoboam. 9 jeroboam. 9 Division. 9 uphold the Idolatry, findeth a Rehoboam. 10 jeroboam. 10 Division. 10 trick to undo the true Prophet Rehoboam. 11 jeroboam. 11 Division. 11 that had spoken against it: Rehoboam. 12 jeroboam. 12 Division. 12 God giveth up the true Prophet to a Rehoboam. 13 jeroboam. 13 Division. 13 Lion for disgracing his message: Rehoboam. 14 jeroboam. 14 Division. 14 And maketh the false Prophet Rehoboam. 15 jeroboam. 15 Division. 15 prophecy truly of the ruin of Rehoboam. 16 jeroboam. 16 Division. 16 those Idolaters. Jeroboam looseth Rehoboam. 17 jeroboam. 17 Division. 17 his best Son Ahijah, yet none of these strange and fearful occurrences avail with him to reduce or reverse him from his Idolatry, the time of the renting of the Altar at Bethel is uncertain: but it was not presently after the building of it, for there were now divers high places set up in Samaria, as well as in Bethel, 1 King. 13. 32. Nor is the time of Abijahs death determinable: If Shechem and Tirzah were not one and the same Town, it appeareth that Jeroboam had removed his Court when his son dieth, from where it was when he first erected his Idols. Compare 1 King. 12. 25. with Chap. 14. 17. and so it may argue that there was some space between.  
There are continual and bitter wars between Rehoboam and Jeroboam all their time, though Shemaiah had parted them at the first offer of a battle after the division.     



1 KING. XV. From beginning to ver. 9  
ABIJAH reigneth wickedly World 3047 Abijah. 1 jeroboam. 18 Division. 18 three years, he fighteth Abijah. 2 jeroboam. 10 Division. 19 with Jeroboam, and slayeth 500000 men, the greatest slaughter that ever was at one field in any Story. Abijah is also called Abijam, and his Mother is called both Maachah and Michah, and his Grandfather by his Mother's side is called Absalon, and Uriel. Such changes of names are frequent in Scripture, and sometime so altered by the Holy Ghost, purposely to hint something to us concerning the Person, and sometimes so altered by the people among whom such persons lived, they giving them some common name answerable to some qualification, or action that they saw in them, or in reference to their family, or some person of their family from which they descended. The Book of Chronicles layeth no wickedness to the charge of this King that we have in hand, and therefore sticketh not to join Jah the name of God to his name: but the Book of Kings, that chargeth him with the wickedness of his Father's ways, doth him not that honour in his name, but hath changed Jah into Jam. His mother that was named Micah or Michaiah, when she cometh to be Queen may be conceived to have her name changed, and she is named after the first Mother of a renowned family in that Tribe from whence she descended, 1 Chron. 8. 29. She was of Gibeah, the City of Saul, and it is very probable of the kindred of Saul, and therefore her Father, who was properly called Absolom, is called Uriel, which hath very near affinity in signification with Ne'er, and Es●baal, men of the stock and family of Saul.  
Although Abijah and Judah were very wicked, yet God in this quarrel owneth them for the Kingdom of David's sake, which he had settled, and for Religion's sake, which was extant and in practice at Jerusalem, though much corruption mingled with it. Abijah recovereth Bethel of Jeroboam, 2 Chron. 13. 19 but destroyed not the Idolatry there, for which it may be God shortened his reign and days.    


2 CHRON. XIII. all.  
JEROBOAM warreth with World 3047 Abijah. 1 jeroboam. 18 Division. 18 Abijah continually: he bringeth Abijah. 2 jeroboam. 10 Division. 19 800000 men into the field to fight for Idolatry, but half so many of Judah slay 500000 of them.     



1 KING. XV. ver. 9 to ver. 16. 1 CHRON. XIV. ver. 1, 2.  
World 3049 Abijah. 3 Asa. 1 jeroboam. 20 Division. 20 AS A reigneth in the twentieth of Jeroboam, and by this it is apparent that the three years of the reign of Abijah are counted only current.  
World 3050 Asa. 2 AS A doth uprightly in the sight of the Lord, though he were educated and brought up by his Idolatrous grandmother jeroboam. 21 Nadab. 1 Division. 21 Maacah, and therefore she said to be his mother, 1 King. 15. ver. 10.  
World 3051 Asa. 3 jeroboam. 22 Nadab. 2 Division. 22 BAASHA who began to reign this year, proved a desperate enemy to Asa; but seven years Asa was quiet from him; Baasha. 1 for Baasha coming to the Kingdom by a Conspiracy against the King, must needs have some time and pains to settle and confirm himself in it: and so his employment at home about this business giveth Asa rest and respite a long time, The land was quiet in his days ten years, 2 Chron. 14. 1. that is, the three years of the beginning of his own Reign, before Baasha was King, and seven years of the Reign of Baasha.    


1 KING. XV. verse 25. to 32.  
JEROBOAM is rid of his World 3049 Abijah. 3 Asa. 1 jeroboam. 20 Division. 20 scourge Abijah: He liveth and dieth in his Idolatry, and so do all the Kings of Israel after him. And herein are they and the Kingdom of the ten Tribes like the Papacy, revolters from, and opposers of the true Religion.  
NADAB reigneth in the World 3050 Asa. 2 second year of Asa, even while his Father Jeroboam is alive, jeroboam. 21 Nadab. 1 Division. 21 1 King. 15. 25. for God smote Jeroboam with some sad diseases, that he could not rule the Kingdom, 2 Chron. 13. 20.  
World 3051 Asa. 3 jeroboam. 22 Nadab. 2 Division. 22 BAASHA slayeth Nadab, and reigneth in the third of Asa, 1 King. 15. 28. Baasha. 1 He destroyeth Jeroboams House: Jeroboam himself is alive this year, and if he escaped the sword of Baasha, yet died he not long before that Sword destroyed his family.     

Jeroboam was so broken by Abijah when he lost his five hundred thousand men, that neither he nor Nadab could recover it, to disturb Asa in the beginning of his reign; nor could Baasha do it for his employments at home in the beginning of his.   



2 CHRON. XIV. vers. 3. to the end. And XV. all.  
Asa. 4 Baasha. 2 Division. 23 ASA in his years of peace Asa. 5 Baasha. 3 Division. 24 reformeth, and buildeth, Asa. 6 Baasha. 4 Division. 25 and fortifieth, and listeth an Army Asa. 7 Baasha. 5 Division. 26 out of Judah and Benjamin, of five hundred thousand and eighty thousand men; and groweth Asa. 8 Baasha 6 Division 27 strong and prospereth; for Asa. 9 Baasha 7 Baasha 8 Division 28 he and the people sought the Asa. 10 Baasha 9 Division 29 Division 30 Lord.  
World 3059 Asa. 11 Baasha 10 Division 31 Asa and Baasha fall to wars after Asa. 12 Baasha 11 Division 32 ten years quiet; and these Asa. 13 wars continue while they two live together, 1 King. 15. 16, 32.  
World 3062 Asa. 14 Baasha 12 Division 33 Asa destroyeth a million of Cushites.  
World 3063 Asa. 15 Baasha 13 Division 34 At Pentecost this fifteenth of Asa, 2 Chron. 15. 10. he maketh a thorough Reformation upon the Council of Azariah a Prophet; and the people enter into a Covenant, and an Oath, to destroy those that would not leave their Idols to seek God. This Oath un-Queens the King's Grandmother for her Idolatry past; she must die if she do the like again. In the Story of the Reformation wrought by Asa, it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 15. 12. He took away the Sodomites; or the men that prostituted themselves to Sodomy, and the women that kept brothel houses, against a plain and express Law, Deut. 23. 17. These Sodomites seem to have been some remnant of the Canaanites that were left in the Land, and that followed the Canaanitish filthiness; not any remnant of the City Sodom, but called Sodomites because they followed the abomination that City. In 2 King. 23. 7. there is mention of Sodomites houses that were by the House of the Lord. Probably houses of Jebusites that stood near to the Mount of the House of the Lord; for that Mount was purchased from Ornan the King of the Jebusites, King there when David conquered Jerusalem.    


1 KING. XV. ver. 27, 28, 29, 30, 32, 33, 34.  
Asa. 4 Baasha. 2 Division. 23 BAASHA the son of Ahijah, Asa. 5 Baasha. 3 Division. 24 performeth against the Asa. 6 Baasha. 4 Division. 25 house of Jeroboam what the Prophet Asa. 7 Baasha. 5 Division. 26 Ahijah had denounced against it; yet forsaketh he not Asa. 8 Baasha 6 Division 27 that Idolatry of Jeroboam, for Asa. 9 Baasha 7 Division 28 which he himself had been raised an Asa. 10 Baasha 8 Division 29 instrument to destroy that Asa. 10 Baasha 9 Division 30 House.  
World 3059 Asa. 11 Baasha 10 Division 31 Baasha now settled in his Kingdom Asa. 12 Baasha 11 Division 32 beginneth to bustle, and to disturb Asa, with inroads upon his Country.  
World 3062 Asa. 14 Baasha 12 Division 33 He seethe the special assistance World 3063 Asa. 15 Baasha 13 Division 34 of God to Asa against the Cushites; yet will he still be an Enemy to him.     



1 KING. XV. ver. 16. to ver. 23.  
World 3065 Asa. 16 Baasha. 14 Division. 35 ASA bringeth dedicated things Asa. 17 Baasha. 15 Division. 36 into the Temple. This seventeenth year of Asaes' reign is called the six and thirtieth year of his Kingdom, 2 Chron. 15. 19 And there was no war more unto the five and thirtieth year of Asaes' Kingdom. And 2 Chron. 16. 1. In the six and thirtieth year of Asaes' Kingdom, Baasha King of Israel came up: The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood of the time of Asaes' reign, but the Kingdom of Asa, distinct from the Kingdom of Israel: That it cannot be understood of the time of Asaes' reign appears by this, because Baasha was dead many years before the six and thirtieth year of Asaes' reign came: For if Baasha began to reign in the third year of Asa, and reigned but four and twenty years, as 1 King. 15. 33. asserteth, than was Baasha dead nine full years before the six and thirtieth year of Asa came, and therefore he could not then possibly come up against Judah, for he was rotten in his grave: But it is thus to be understood, that in the six and thirtieth year of Asaes' Kingdom, that is, of the Kingdom of Judah since the revolt of the ten tribes, Baasha came up against that Kingdom and warred against it, the Kingdom that God would not have to be fought against. Now as Jeroboam had made the division, which had now continued six and thirty years, viz. 17 of Rehoboam, 3 of Abijah and 16 of Asa, so doth Baasha go about now to confirm that division, for he setteth on to build and Garrison Ramah, that he might stop all intercourse betwixt Israel and Judah, and therefore the Holy Ghost reckoneth the time of this act of Baasha by a computation from the first division. And he calls it the Kingdom of Asa, the rather also, because he had lately confirmed and established it to himself, as far as it was possible for him to do, namely, by a Reformation and a Covenant: But now doth Asa exceeding ill, for he relieth upon an arm of flesh, the King of Syria, he hireth him with dedicate things which himself had dedicated but a year or two before: he bringeth a foreign enemy in to the Land of Israel, and imprisoned the Prophet that reproved him for it. Here is the first Captivity of any Israelites, and Dan the place of the golden Calf falleth under the sword. Because Asa leaned upon the King of Syria, therefore was the King of Syria escaped out of his hand, 2 Chron. 16. 7. for the Syrian was in league with Baasha, and had Asa let him alone he had sided with Baasha, and Asa, if he had relied on God, had conquered Israel and the Syrian both, but now he had lost that victory over Syria, by seeking thereunto for help.    


2 CHRON. XVI. ver. 1. to ver. 7.  
World 3065 Asa. 16 Baasha. 14 Division. 35 BENHADAD son of Tabrimmon Asa. 17 Baasha. 15 Division. 36 now King of Syria, Baasha cometh up against Judah, and beginneth to build and to fortify Ramah, which was a frontier upon the very skirt of Ephraim towards Benjamin and Judah.     



2 CHRON. XVI. vers. 7. to vers. 11.  
Asa 18 Baasha 16 Division 37 ASA upon this reliance upon Asa 19 Baasha 17 Division 38 Syria declineth excee-dingly Asa 20 Baasha 18 Division 39 from his former goodness; Asa 21 Baasha 19 Division 40 for he grows not only harsh to Asa 22 Baasha 20 Division 41 the Prophet Hanani that reproved Asa 23 Baasha 21 Division 42 him, but he also began to Asa 24 Baasha 22 Division 43 use harshness, and to tyrannize Asa 25 Baasha 23 Division 44 over his Subjects; and for this his alteration he is in continual Baasha 24 wars and troubles.  
World 3074 Asa 26 Elah 1 Division 45 Asa seethe an end of his great Enemy.  
World 3075 Asa 27 Elah 2 Omri 1 Division 46 Baasha, and the ruin of that family, as he had seen the ruin of the family of Jeroboam.    


1 KINGS XVI. vers. 1. to vers. 23.  
Asa 18 Baasha 16 Division 37 AS Hananis the Seer reproved Asa 19 Baasha 17 Division 38 Asa for his reliance Asa 20 Baasha 18 Division 39 upon Syria, so Jehu the son of Asa 21 Baasha 19 Division 40 Hanani reproveth Baasha for his Asa 22 Baasha 20 Division 41 Idolatry, and threatneth destruction Asa 23 Baasha 21 Division 42 to him and to his family, Asa 24 Baasha 22 Division 43 and the same fate is denounced Asa 25 Baasha 23 Division 44 to his house that had befallen the Baasha 24 house of Jeroboam.  
World 3074 Asa 26 Elah 1 Division 45 ELAH reigneth in the of Asa, 1 King. 16. 8.  
World 3075 Asa 27 Elah 2 Omri 1 Division 46 OMRI reigneth, having slaign Zimri, who had slain Elah. This is a year of great turbulence in the State of Israel. Elah a drunkard of Ephraim is slain by Zimri; and Baasha's house is utterly destroyed with him: Zimri reigneth at Tirzah, but Omri is made King in the Camp at Gibbethon. In that very place had Baasha gotten the Kingdom by the slaughter of Nadah five and twenty years ago, 1 King. 15. 27. a siege being there then as it is now. Omri besiegeth Zimri in Tirzah, and Zimri destroyeth himself and the King's Palace together. Then there is another competition and war betwixt Omri and Tibni, which continueth till the thirty first year of Asa, 1 King. 16. 23. And then Tibni is overthrown, and Omri becometh sole and entire King. Howbeit in the account that the Scripture giveth of Omri's reign, saying, That he reigned twelve years. The beginning of these years is to be taken from the death of Zimri, which was in the seven and twentieth of Asa, 1 King. 16. 15. Therefore whereas it is said in vers. 23. That in the one and thirtieth year of Asa King of Judah, began Omri to reign over Israel twelve years; it is to be understood, that his whole reign from the death of Zimri was twelve years, which expired in the eight and thirtieth of Asa, ver. 29. but that the first year of his sole and single Government, was Asa's thirty first.     



2 CHRON. XVI. ver. 11, 12, 13, 14.  
World 3076 Asa 28 Omri 2 Division 47 ASA seethe now a third change Asa 29 Omri 3 Division 48 in the Kingdom of Israel; Asa 30 Omri 4 Division 49 first the family of Jeroboam, than Asa 31 Omri 5 Division 50 of Baasha, now of Omri. Thus Asa 32 Omri 6 Division 51 speedily doth Idolatry root Families Asa 33 Omri 7 Division 52 out, and thus little stability Asa 34 Omri 8 Division 53 is there with those that forsake Asa 35 Omri 9 Division 54 God. Athaliah, a spawn of Asa 36 Omri 10 Division 55 this last family setteth hard in Asa 37 Omri 11 Division 56 time to bring in the like ruin and confusion into the royal stock Omri 12 of Judah, that is now in Israel, when she goeth about to destroy the King's Seed.  
Ahab. 1 ASA falleth diseased of Ahab. 2 the Gout and seeketh too much to Asa 38 the Physicians, 2 Chron. 16. 12. World 3086 Asa 39 Division 57 His name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Physician World 3087 Ahab. 3 Division 58 in the Chaldee Tongue.  
Asa 40 Division 59 Asa still diseased in his feet.   

1 KING. XXII. Vers. 41, 42, 43.  
World 3089 Asa 41 Ahab 1 Ahab. 4 Division 60 JEHOSHAPHAT reigneth upon his father's death, in the fourth year of Ahab 2 Ahab. 5 Division 61 Ahab, 2 King. 22. 41, 42, etc. and walketh uprightly before the Lord and prospereth.    


1 KINGS XVI. vers. 23. to the end.  
World 3076 Asa 28 Omri 2 Division 47 FROM this second of Omri Asa 29 Omri 3 Division 48 42 years are reckoned to Asa 30 Omri 4 Division 49 Ahaziah, 2 Chron. 22. 2. of which Asa 31 Omri 5 Division 50 when we come there.  
Asa 32 Omri 6 Division 51 In the one and thirtieth year of Asa 33 Omri 7 Division 52 Asa Tibni is conquered, and Asa 34 Omri 8 Division 53 Omri is sole King: He reigneth Asa 35 Omri 9 Division 54 six years in Tirzah, and then removeth Asa 36 Omri 10 Division 55 to Samaria, which he had Asa 37 Omri 11 Division 56 built; for Zimri had fired the Omri 12 Kings Palace at Tirza. Omri is more wicked than any that went before him; he maketh cursed Statutes, Mich. 6. 16.  
Ahab. 1 AHAB reigneth in the 38 Ahab. 2 year of Asa, 1 King. 16. 29. and Asa 38 doth more wickedly than his father World 3086 Asa 39 Division 57 Omri had done: He bringeth World 3087 Ahab. 3 Division 58 in the Sidonian Idol Baal into Asa 40 Division 59 request in Israel, and addeth that Idolatry to the Idolatry with the golden Calves: He had married a Sidonian woman Jezabell an Idolatress, a Murderess, World 3089 Asa 41 Ahab 1 Ahab. 4 Division 60 a Witch, and an Whore; and it is no wonder if Ahab grew to a height of wickedness indeed, Ahab 2 Ahab. 5 Division 61 when he had such a father as Omri to bring him up, and such a wife as Jezabell to lie in his bosom.     



2 CHRON. XVII. all.  
World 3091 Ahab 3 Ahab. 6 Division 62 JEHOSHAPHAT in Ahab 4 Ahab. 7 Division 63 the third year sendeth Ahab 5 Ahab. 8 Division 64 Priests, Princes, and Levites Ahab 6 Ahab. 9 Division 65 to teach the Law. He hath Ahab 7 Ahab. 10 Division 66 great tribute from the Philistims, Ahab 8 Ahab. 11 Division 67 and Arabians, hath Ahab 9 Ahab. 12 Division 68 eleven hundred thousand and Ahab 10 Ahab. 13 Division 69 sixty thousand fight men, Ahab 11 Ahab. 14 Division 70 and is a terror to all that were round about him. But hath already made affinity with Ahab, and married his Ahab 12 Ahab 15 Division 71 Son JORAM to Athaliah Ahab 13 Ahab 16 Division 72 Ahabs Daughter, see Ahab 14 Ahab 17 Division 73 2 Kings 8. 18. and 11. 1. Ahab 15 Ahab 18 Division 74 for Ahazia Son to Joram Ahab 16 Ahab 19 Division 75 and Athaliah was born in the eighth year of Jehosaphats reign. See 2 Kings 8. 26. 1 King. 22. ver. 44. to 50.  
World 3105 Ahab 17 Ahab 20 Ahaziah. 1 Division 76 1. JORAM the son of Jehoshaphat reigneth: Observe these Texts, 1 King. 2●. 51. Ahaziah the Son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat King of Judah, and reigneth two years. And 2 King. 1. 17. And Ahaziah died according to the word of the Lord which Elijah had spoken, and Jehoram reigned in his stead, in the second year of Jehoram son of Jehoshaphat King of Judah. And 2 King. 3. 1. Now Jehoram the son of Ahab began to reign over Israel in Samaria, the eighteenth year of Jehoshaphat King of Judah. By these Scriptures it is most plain, that both Joram the son of Jehoshaphat, and Ahaziah the son of Ahab began to reign in the seventeenth of Jehoshaphat, I shall not need to make the collection, it is so conspicuous in the Text: for who seethe not in them, that Jehoshaphats eighteenth, when Joram the son of Ahab beginneth to reign, is called, The second year of Joram the son of Jehoshaphat: Now Jehoshaphats reign was not yet expired by eight or nine years, for this was in his seventeenth year, and he reigned five and twenty, 1 King. 22. 42. Nor was Ahabs' reign expired by two or three years, for this was in his twentieth year, and he reigned two and twenty, 1 King. 16. 29. But the reason that both their sons came into their thrones thus in their life time, and both in this same year, was because the father's Jehoshaphat and Ahab, were both engaged in the war against the Syrians about Ramoth Gilead, and while they were providing for it and carrying it on, they made their son's Viceroys, and set them to reign in their stead, while they were absent or employed about that expedition: we shall have occasion to observe the like of Joram the son of Jehoshaphat again afterward.    


1 KING. XVI. ver. 30. to the end.  
World 3091 Ahab 3 Ahab. 6 Division 62 AHAB doth abominably, Ahab 4 Ahab. 7 Division 63 buildeth a Chapel and Ahab 5 Ahab. 8 Division 64 an Altar to Baal in Samaria. In Ahab 6 Ahab. 9 Division 65 his days Hiel a man of the family Ahab 7 Ahab. 10 Division 66 of Rahab, living now in Bethel, Ahab 8 Ahab. 11 Division 67 seeing Canaanitish Idolatry, Ahab 9 Ahab. 12 Division 68 and Canaanitish manners come Ahab 10 Ahab. 13 Division 69 on so fast, he is emboldened to set Ahab 11 Ahab. 14 Division 70 on to build Jericho again, to make it a Canaanitish City, but his eldest Son is slain in laying the foundation, and his youngest son in setting up the Gates, according to the curse of Joshua denounced upon such an undertaking, above five hundred and thirty years before, 1 King. 17, 18, 19 In the degenerate and most wicked times of Ahab appeared the glorious piety and Prophetic spirit of Elias, a seasonable reformer when times were come to the very worst: He was of Jabesh Gilead, he shutteth up Heaven that there is no rain for three years and six months, till Baalites be destroyed, and then there is rain enough: He is fed by birds of prey; he feedeth the Sareptane widow, and becometh the first Prophet of the Gentiles: He raiseth her dead Child, destroyeth hundreds of false Prophets, bringeth fire from Heaven, and rain ere long after it: Fasteth forty days and forty nights, seethe the Lord where Moses had seen him, accuseth Israel to him. Is appointed to anoint Hazael King of Syria, who should plague Israel for their Idolatry, and to anoint Jehu King of Israel, who should destroy the house of incorrigible Ahab, and to anoint Elisha a Prophet in his stead, to go on with the reformation that he had begun. John Baptist was a second Elias, a man in a hairy garment, and leather girdle, 2 King. 1. 8. Matth. 3. 4. of a powerful and operative Ministry, and a great reformer in corrupt times.   

1 KING. XX, XXI, & XXII. vers. 51, 52, 53.  
Ahab 12 Ahab 15 Division 71 AHAB two years together Ahab 13 Ahab 16 Division 72 hath two great Victories Ahab 14 Ahab 17 Division 73 over the Syrians, but letting Ahab 15 Ahab 18 Division 74 Benhadad go he undoeth himself: Ahab 16 Ahab 19 Division 75 compare the case of Saul about Agag King of Amalek, 1 Sam. 15. Ahab murdereth Naboth for his Vineyard.  
World 3105 Ahab 17 Ahab 20 Ahaziah. 1 Division 76 AHAZIAH the Son of Ahab reigneth.     



1 KING. XXII. to Verse 50. and 2 CHRON. XVIII. all.  
World 3106 Ahab 18 Ahab. 21 Ahaziah. 2 jehoram. 1 Division. 77 JEHOSHAPHAT and Ahab are now together in the expedition against the Syrians about Ramoth Gilead: this was one of the Cities of refuge, Josh. 20. 8. and that consideration World 3107 Ahab 19 Ahab. 22 jehoram. 2 Division. 78 might engage Jehoshaphat in this business the rather, because that was a concernment of his Kingdom as well as of the Kingdom of Israel.    


2 KING. I. all.  
World 3106 Ahab 18 Ahab. 21 Ahaziah. 2 jehoram. 1 Division. 77 AHAZIAH falling through a grate as he was walking on his leads, catcheth his death, and Jehoram his Brother succeedeth him twelve year, 2 Kings 3. 1.  
World 3107 Ahab 19 Ahab. 22 jehoram. 2 Division. 78 AHAB slain at Ramoth Gilead: and now as Saul sparing the Amalakites was slain by an Amalakite, so Ahab sparing the Syrians is slain by them. Perdere quos vult Deus, dementat; otherwise might Ahab have taken cautions enough for meddling in this war: he had not only the warning of Micaiah the son of Imlah, when he is setting forward, 1 King. 22. 28. nor only the guilt of Naboths blood and his own Idolatry, nor only the terrible threaten of Eliah denounced against him, but he might read how heinously he had sinned in sparing Benhadad and the Syrians [and accordingly might expect vengeance by the Syrians, as the Prophet had told him] by what the Lord had demonstrated about that matter: He had called the Syrian King the man of his curse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 20. 42. he had therefore given Ahab two great victories over him, he had not only cast down the wall of Aphek, Jerecho like to make the City undefensible of the Syrians that were fled thither, but had slain 27000 with the fall of it; he had slain a man with a Lion, as 1 King. 13. 24. which refused to forward, and to help to set on an admonition to him, yet seeing all these things he would not see; for as he had sold himself to sin, so had the Lord sold him to destruction. It is somewhat observable that this murderer of Naboth, and sparer of Benhadad, is slain at a City of refuge, by Benhadad's Army, and by a shot made at random. Compare Deut. 19 4. His son Ahaziah dies before him by a fatal fall, inquires at the Devil when he is sick, as Saul at a Witch, loseth one hundred men by fire from Heaven, and dieth childless: Here gins vengeance on Ahabs' house. Compare Jeroboams twenty two years, and his son Nadabs' two years, and their reigning together, with Ahabs twenty two, and Ahaziahs' two: These last times of Ahab the Text gives us account to reckon thus: Three years he is about the business of Ramoth, viz. his 20, 21, 22. three years before he is without war with Syria, 1 King. 22. 1. viz. his 19, 18, 17. In this space of time he murders Naboth: the year before them, viz. his 16. He hath great victory over Syria, slayeth 100000 men, and taketh Benhadad. And the year before that he hath another victory over them, viz. in his fifteenth.     



2 CHRON. XIX, XX.  
jehoshaphat. 20 jehoram. 3 Division. 79 JEHOSHAPHAT reformeth his Kingdom and setteth up Judges throughout the Land.  
World 3109 jehoshaphat. 21 jehoram. 4 Division. 80 Jehoshaphat hath a miraculous victory against Moab, Ammon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the inhabitants of Mount Seir that lay upon Animon borders, for the rest of Edom rebelled not yet. See 2 King. 8. 20. These people are elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maonites, Judg. 10. 12. or Mehunims, 2 Chron. 26. 7. and so should they be expressed in 1 Chron. 4. 41. And these written by name came in the days of Hezckiah King of Judah, and smote their Tents, and the Maonites that were found there: The LXX renders it well there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 2 Chron. 26. 8. either by inversion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which kind of thing is very common in Scripture [as Heres and Serah, Josh. 24. 30. compared with Judg. 2. 9 Beta, and Tibath. Compare 2 Sam. 8. 8. with 1 Chron. 18. 8. Eliam and Ammiel, 2 Sam. 11. 3. compared with 1 Chron. 3. 5. and abundance more that might be alleged] or because of their mixture with the Ammonites in their habitation, as Midianites, and Ishmaelites are all one, Gen. 37. And observe how roundly the Text comes off with this inversion, and how clearly it argues this cohabitation, 2 Chron. 26. 7, 8. And God helped Uzziah against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahunims, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammonites gave gifts to Uzziah. This company that came against Jehoshaphat, is said to come from beyond the Sea from Syria, ver. 2. now this Sea was the dead Sea, as it appeareth by the words immediately following, and behold, they be in Hazazan-Tamar which is Engedi, which lay upon the Southern point of the dead Sea: Now neither that place, nor these men's Country were in Syria, but that in Canaan, and their Country in Arabia; and therefore when it said they came from Syria, it is to be understood they came in the King of Syrias quarrel, and upon his war, which he now raised upon Jehoshaphat, to be avenged on him for taking part with Ahab at Ramoth Gilead.    


2 KING. III. 1, 2, 3, 4, 5.  
jehoshaphat. 20 jehoram. 3 Division. 79 JEHORAM destroyed Baal out of Samaria, but continueth Jeroboams golden Calves. Moab rebelleth, and so he loseth World 3109 jehoshaphat. 21 jehoram. 4 Division. 80 a great Tribute. It is like that Ahab conquered Moab when he conquered Benhadad and the two and thirty Kings with him, and that the King of Moab was one of those Kings.     



2 CHRON. XXI. ver. 1, 2, 3, 4.  
World 3110 jehoshaphat. 22 jehoram 1 jehoram. 5 Division. 81 JEHORAM, or Joram the Son of Jehoshaphat made Viceroy again, for so it is plain, 2 King. 8. 16. In the fift year of Joram son of Ahab King of Israel, Jehoshaphat being then King of Judah, Jehoram the Son of Jehosaphat King of Judah began his reign, and reigned eight years in Jerusalem. Now this was upon Jehoshaphats going with Joram King of Israel to war against Moab, 2 King. 3. 7. 9 For as Jehoshaphat when he went with Ahab to Ramoth Gilead, made Joram then King in his stead till he came again, as was observed before; so doth he now when he goeth with Joram, Ahabs' son against Moab: but Jehoshaphat doth never sit in the throne again, for observe 1. that whereas it is said, Joram reigned eight years in Jerusalem, they are reckoned from this beginning, as it appeareth by 2 King. 8. 25. where they are ended in the twelfth of Joram the son of Ahab.  
2. That Jehoshaphat is called The King of Israel, 2 Chron. 21. 2. for his affinity and society which Ahab and Joram the Kings of Israel had undone him; and when he would not take warning upon his first miscarriage in that kind, 2 Chron. 19 2. he is sorely punished upon a second, for he loseth his sons, and he loseth his Kingdom; and therefore is he fitly called The King of Israel, for he hath taken more care of that Kingdom than his own, and lost his own by it.  
3. That Joram slew his brethren, and the Princes of Judah, presently after his father had left him in the Throne, and was gone away for Moab. This is to be collected from these particulars: 1. It is said, 2 Chron. 21. 12, 13, etc. There came a writing from Elijah the Prophet unto Jehoram, saying, Thus saith the Lord, Because thou hast not walked in the ways of Jehoshaphat, etc. but hast slain thy brethren of thy father's house, Behold with a great stroke will the Lord smite thy people, etc. Now it is ridiculous to hold as the Jews do, that Elijah sent this letter out of Heaven after he was rapt up thither: But it is without all doubt that he wrote it whilst he was here on earth, before he was taken up.  
Now before Jehoshaphat the King of Judah, and Joram the King of Israel, and the King of Edom come to the Battle against Moab, Elijah is taken up, and Elisha is with them: for so it is plain, 2 King. 3. 11. And Jehoshaphat said, Is there not here a Prophet of the Lord? And one of the King of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. Therefore the passage of the whole Story is to be cast into this order, Moab rebelling against the King of Israel, Jehoram the then King desireth Jehoshaphats assistance to help to subdue them: Jehoshaphat consents, raises his forces, sets his son Joram in the throne to rule the Kingdom at home, and so sets forth upon that expedition. Joram when his father was now out of the Land, riseth up against his Brethren and the nobles of Judah, and slayeth them, and resolveth to keep the Kingdom. Elijah being yet alive heareth of this, and though he had nothing yet to do with any of the Kings of Judah, yet seeing here Jezabels' spirit in this act of Joram, he writes him a terrible letter, leaves it to be conveyed to him, and ere long is conveyed himself in a whirlwind to Heaven: Elisha after his Master's departure returns through divided Jordan to Jericho, to Bethel, to Carmel, to Samaria, and from thence goes down to the Camp in Moab: so that the Story of Elijahs rapture lieth in its proper place, in 2 King. 2. only the beginning of the third Chapter, that mentioneth the beginning of Jorams reign, which was before Elijahs translation, is a repetition of what was said before in its proper place. Chap. 1. 17. that the full Story of this Joram may be taken up together.  
Elisha when he would prophesy, he requireth some Music to play, and some songs of praises to be sung, and then the Spirit of the Lord cometh upon him, he foretelleth of a great deliverance, and bringeth water miraculously into ditches, as Elijah had done fire. Moab is now become a wash-pot, full of strange water, and these waters do seem to Moab to be nothing but blood: The King of Moab besieged in Kirharaseth, with seven hundred men would break thorough the King of Edom's squadron, but cannot: Howbeit he taketh the Prince of Edom, the King's eldest son, prisoner, brings him into Kirharaseth again, and there offers him up on the wall for a burnt offering, etc. So burns the bones of this young King of Edom into lime, Amos 2. 1. And there was great indignation against Israel, both from Edom and other Nations about it: for Edom revolted and rebelled against Israel, 2 King. 8. 20. And the Philistims and Tyrians caught up Israelites as they could lay hold upon them, and delivered them up to Edom: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable Captivity, Amos 1. 6. 9 not taken by war, but by sleight and deceit: or a perfect Captivity, not to be recovered again.    


2 KING. II. & III. ver. 6. to end.  
World 3110 jehoshaphat. 22 jehoram 1 jehoram. 5 Division. 81 ELIAS wrapped up into Heaven, Joram the King of Israel goeth against Moab, etc. Elisha multiplieth the widow's Oil, promiseth the Shunamite a Son, etc.     



2 CHRON. XXI. Ver. Unto the end. 1 KING. XXII. Ver. 50.  
jehoshaphat 23 Iehoram 2 jehoram 6 Division 82 JEHORAM grew more Iehoram 7 and more abominable, for jehoshaphat 24 Iehoram 3 jehoram 8 Division 83 Athaliah Ahabsdaughter was Division 84 his wife.  
World 3113 jehoshaphat 25 Iehoram 4 jehoram 9 Division 85 Jehoshaphat dieth.  
Edom rebelling is invaded Iehoram 5 jehoram 10 Division 86 by Jehoram. Libnah in Judah jehoram 6 jehoram 11 Division 87 revolts.  
World 3116 jehoram 7 Joram diseased in his bowels.    


2 KINGS IV. V VI VII. VIII. to ver. 25.  
jehoshaphat 23 Iehoram 2 jehoram 6 Division 82 ELISHA the Prophet is jehoram 7 now famous, and doth many wonderful and jehoshaphat 24 Iehoram 3 jehoram 8 Division 83 Division 84 miraculous things, multiplieth Oil, World 3113 jehoshaphat 25 Iehoram 4 jehoram 9 Division 85 healeth deadly Pottage, feedeth Iehoram 5 jehoram 10 Division 86 a multitude miraculously, cureth leprous Naaman, raiseth Iehoram 6 jehoram 11 Division 87 World 3116 jehoram 7 the Shunamites dead child, etc.     

Betwixt the first and last years of Jehoram the son of Jehoshaphat there are very many occurrences mentioned, which are not referred nor fixed to their proper year, and therefore they must be calculated in a gross sum, namely, considered as coming to pass in some time of these years. They are the Stories contained in the fourth, fifth, sixth and seventh Chapters of the second Book of Kings, and in 2 Chron. 21. from Ver. 6. to Ver. 19 their proper order and time we may conjecture thus: In the first year of Joram Elisha returning out of Moab into the Land of Israel, multiplieth the Widow's Oil, as he had produced the Army's water: he is lodged in Shunem and assureth the Mistress of the house of a child. The seven years' famine was then begun, and he giveth the Shunamite warning of the continuance of it. The second year she beareth her child in the Land of the Philistims, 2 Kings 8. 2. And Elisha resideth among the children of the Prophets at Gilgal, and healeth the deadly Pottage, and feedeth an hundred men with twenty Cakes and some few ears of Corn: this was in Barley Harvest-time, in the beginning of the year. That Summer he cureth Naaman of his Leprosy [the only cure of Leprosy done till the greatest Prophet came] and prosyliteth him, so that he beggeth two Mules load of Israelitish earth to make him an Altar of when he should come home, and craveth pardon for his former Idolatry, Chap. 5. ver. 18. For this thing the Lord pardon thy servant, for that when my master hath gone into the house of Rimmon to worship there, and he hath leaned upon mine hand, that I also have bowed myself in the house of Rimmon, for my worshipping in the house of Rimmon, the Lord pardon thy servant for this thing: for so should the words be rendered, as craving pardon for Idolatry past, and not begging leave to be Idolatrous for the time to come. Gehazies covetousness brings upon him naaman's Leprosy: the Text hath divinely omitted a letter in one word, that it might the more brand him with a blot for this his villainy, I will run after Naaman, saith he, and will take of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blot: instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat, ver. 20.  
The third year Elisha maketh Iron to swim, preventeth the Syrians ambushments, and striketh those with blindness that were sent to catch him, and bringeth them into the midst of Samaria, and there feasteth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 6. 23. So the bands of Syria came no more as yet into the land of Israel: for so the very next verse teacheth that it should be translated, for it relateth, that after this Benhadad gathered all his Host and besieged Samaria: So is the like passage to be rendered, 2 King. 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the King of Egypt came no more as yet, or at that time out of his Land, for in Jer. 37. 5. The King of Egypt is a foot with his Army, and abroad again.  
The fourth year Jehoshaphat dieth, Edom rebelleth, and shaketh off Judah's yoke which David had laid upon them. Till Jorams time there was no King in Edom of absolute power and rule, but a Deputy under the Kings of Judah was King, 1 King. 22. 47. but now Edom revolteth from under the hand of Judah, and made a King over themselves, 2 King. 8. 20. Then Libnah revolteth also. Joram goeth against them, and by night smiteth their Squadrons, which were pitched about him to give him battle the next morning.  
The fifth year Samaria is besieged by Benhadad, and the famine becomes so great in the City that women eat their own Children, as Deut. 28. 53. 56. and men, women, and children eat Doves dung: All the fault is laid upon Elisha, and he must be beheaded, but he foretelleth a sudden and wonderful delivery, and a strange and miraculous plenty, which accordingly came to pass. An unbelieving Prince is trod to death.  
The sixth year Philistims and Arabians oppress Joram King of Judah, and captive his wives and children, leaving him only one son behind: Here he is met with for the murder of his own Brethren.  
The seventh year Joram is fallen into the sad disease of his bowels, 2 Chron. 21. 19 And it came to pass after the end of two years his bowels fell out by reason of his sickness, for he shown no bowels to his brethren. This year the famine endeth at Harvest; and at that Harvest the Shunamites child dieth, and is recovered by Elisha [his death and reviving is related instantly after the Story of his birth, though when he died he was able to follow the reapers, because his Story might be related together] and not long after his Mother goeth to the King to beg and petition to be settled in her estate again, and there she finds leprous Gehazi with him: The first verse of Chapter 8. should chronically be translated as of the time past: Now Elisha had spoken to the woman, etc. ver. 2. And the woman had risen and done after the saying of the man of God, etc. This year Elisha is at Damaseus, Benhadad sick, Hazael stifles him with a wet cloth, and reigns in his stead.   



2 CHRON. XXII. to ver. 10. 2 KING. VIII. 25. to the end.  
World 3117 jehoram 8 jehoram 12 Division 88 AHAZIAH the son of Joram reigneth, and dieth this year by the sword of Jehu, 2 King. 8. 26. In the twelfth year of Joram the son of Ahab, King of Israel, did Ahaziah the son of Jehoram King of Judah begin to reign. Two and twenty years old was Ahaziah when he began to reign, and he reigned one year in Jerusalem, and his mother's name was Athaliah, the daughter of Omri King of Israel. And 2 King. 9 29. In the eleventh year of Joram the son of Ahab, began Ahaziah to reign over Judah. 2 Chron. 22. 2. Forty and two years old was Ahaziah when he began to reign, etc. Here the Reader seethe two plain and visible differences, the one about the age of Ahaziah, and the other about the time when he began to reign. The same Book of Kings saith he began to reign in the eleventh year of Joram the son of Ahab, and he began to reign in the twelfth year of Joram the son of Ahab. Now the reconciling of this difference is easy, when it is observed, that Joram the son of Ahab reigned one whole year in the life time of his father, and eleven years afterward. And so one Text calleth his last year his twelfth, that is, of his whole reign; and another Text calleth it his eleventh, that is, of his sole reign after his father's death. But the other difference is both the more visible and the more difficult; for the Book of Kings saith Ahaziah was but two and twenty years old when he began to reign; and the Book of Chronicles saith he was two and forty; and so this latter reckoning maketh him two years older than his father; for his father began to reign when he was two and thirty years old, and and reigned eight years, and so died, being forty, 2 King. 8. 17. Now for the reconciling of this scruple, the Original helpeth us, which in our translation is not visible. The Original meaneth thus, Ahaziah was the son of the two and forty years, namely, of the house of Omri, of whose seed he was by the mother's side; and he walked in the ways of that house, and came to ruin at the same time with it. This the Text directed us to look after, when it calleth his mother the daughter of Omri, which was indeed the daughter of Ahab. Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri. Such another reckoning there is about Jechoniah or Jehojachin, 2 King. 24. 8. Jehojachin was eighteen years old when he began to reign: But 2 Chron. 36. 9 Jehojachin was the son of the eight years: That is, his beginning of reign fell in the eighth year of Nabuchadnezzar, and of Judah's first captivity, as shall be showed there.    

World 3117 jehoram 8 jehoram 12 Division 88 JORAM King of Israel fighteth at Ramoth Gilead, is wounded, comes to be healed of his wounds at Jezreel, and is there slain by Jehu. Ahaziah had been with Joram at Ramoth, and is slain with Joram at Jezreel.    



2 CHRON. XXII. vers. 10, 11, 12. and 2 KING. XI. ver. 1, 2, 3.  
World 3118 Athaliah 1 jehu 1 Division 89 ATHALIAH destroyeth Athaliah 2 jehu 2 Division 90 the rest of the Seed Royal Athaliah 3 jehu 3 Division 91 that were left, besides the forty Athaliah 4 jehu 4 Division 92 two slain by Jehu: she her Athaliah 5 jehu 5 Division 93 self reigned six years: she had Athaliah 6 jehu 6 Division 94 sons of her own by some other man whom she desireth to promote, 2 Chron. 24. 7.    


2 KINGS IX. to vers. 30.  
World 3118 Athaliah 1 jehu 1 Division 89 JEHU the son of Jehoshaphat, Athaliah 2 jehu 2 Division 90 anointed for the destruction Athaliah 3 jehu 3 Division 91 of Ahabs' house, reigneth twenty Athaliah 4 jehu 4 Division 92 eight years: He is anointed Athaliah 5 jehu 5 Division 93 by Elisha's servant at Elisha's appointment, Athaliah 6 jehu 6 Division 94 read Chap. 9 ver. 4. that So the young man, even the servant of the Prophet went, etc. He is anointed at Ramoth Gilead, where Ahab had received his death, and Jehoram his son lately some wounds: He slayeth Jehoram with his own hand, and causeth the death of Ahaziah King of Judah also: This man is sometime called Jeho-achaz, with part of the name Jehovah set before his name, as 2 Chron. 21. 17. & 25. 17. sometime Achaz-jahu, with part of that name Jehovah set after, as 2 Chron. 22. 2. and sometime Azariah, 2 Chron. 22. 6. The relation of the manner of his death in the Books of Kings and Chronicles is exceeding different, and accordingly the understanding of it exceeding difficult, 2 King. 9 27. it is said, that when Ahaziah saw the death of Jehoram King of Israel, he fled by the way of the garden, and Jehu followed after him, and said, Smite him also in the Chariot, in the going up to Gur, which is beside Ibleam, and he fled to Megiddo and died there. But in 2 Chron. 22. 8, 9 it is said, That when Jehu was executing Judgement upon the house of Ahab, and found the Princes of Judah, even the sons of the brethren of Ahaziah that ministered to Ahaziah, he slew them. And he sought Ahaziah, and they caught him [for he was hid in Samaria] and brought him to Jehu and slew him. Now the current of the Story at large is thus: Jehu slayeth Joram in the field of Jezreel, as Ahaziah and Joram were together: Ahaziah seeing this, flees, and gets into Samariah and hides himself there. Jehu marcheth to Jezreel, and maketh Jezabel Dogs meat: From thence he sendeth to Samaria for the heads of Ahabs' children and posterity, which are brought him by night, and shown by him to the people in the morning: Then he marcheth to Samaria, and by the way slayeth Ahaziahs' kinsmen, forty two men; findeth Jehonadab the father of the Rechabites: Coming into Samaria, he maketh search for Ahaziah, they find him hid, bring him to Jehu, he commands to carry him up towards Gur by Ibleam, and there to slay him; it may be his father Joram had slain his brethren there, as Ahab had done Naboth in Jezreel; they do so, smite him there in his Chariot, and his Charioteer driveth away to Megiddo before he dies. The Story in the Book of Kings is taken up short, and laid with the Story of the death of Jehoram, that the end of both the Kings may be taken up together; but the Book of Chronicles shows the order.     



2 KING. XI. from vers. 4. to end, and 12. 1, 2, 3. 2 CHRON. XXIII, XXIV. to ver. 4.  
World 3124 joash 1 jehu 7 Division. 95 JOASH anointed by his joash 2 jehu 8 Division. 96 Uncle Jehojada, and reigneth joash 3 jehu 9 Division. 97 forty years: Good Jehojada joash 4 jehu 10 Division. 98 bringeth him to the Crown, joash 5 jehu 11 Division. 99 and the people into Covenant, joash 6 jehu 12 Division. 100 etc. The Priests and Levites joash 7 jehu 13 Division. 101 had the chief hand in the Coronation; joash 8 jehu 14 Division. 102 They are thus distinguished, joash 9 jehu 15 Division. 103 2 King. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joash 10 jehu 16 Division. 104 for so it is written Meajoth, joash 11 jehu 17 Division. 105 Captains of hundreds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joash 12 jehu 18 Division. 106 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests and Levites. joash 13 jehu 19 Division. 107 The Priests called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrews give it] because they were the chief, or of the higher rank; and the Levites called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or men of the joash 14 jehu 20 Division. 108 guard, because they were the joash 15 jehu 21 Division. 109 Warders in the Temple. Joash joash 16 jehu 22 Division. 110 hath two wives of Jehojadas joash 17 jehu 23 Division. 111 providing for him: Jezabel the joash 18 jehu 24 Division. 112 wife of Ahab, and Athaliah the joash 19 jehu 25 Division. 113 wife of Joram had caused all joash 20 jehu 26 Division. 114 this mischief in Israel and Judah, joash 21 jehu 27 Division. 115 and therefore the good High Priest provideth that this King World 3145 joash 22 jehu 28 Division. 116 miscarry not by such a match.    


2 KING. X. from vers. 30. to end.  
World 3124 joash 1 jehu 7 Division. 95 JEHU followed the joash 2 jehu 8 Division. 96 Idolatry of Jeroboam, the golden joash 3 jehu 9 Division. 97 Calves, though he had destroyed joash 4 jehu 10 Division. 98 Baal the Idol of Ahab. Hazael joash 5 jehu 11 Division. 99 cuts Israel short beyond joash 6 jehu 12 Division. 100 Jordan, and destroyeth the Reubenites, joash 7 jehu 13 Division. 101 Gadites, and Manassites joash 8 jehu 14 Division. 102 there. Elisha with tears had joash 9 jehu 15 Division. 103 told what mischief and misery joash 10 jehu 16 Division. 104 he should work to Israel, which joash 11 jehu 17 Division. 105 he now beginneth to act, and joash 12 jehu 18 Division. 106 goeth on to perfect in the days joash 13 jehu 19 Division. 107 of Jehoahaz the son of Jehu. Jehu hath a promise of his sons sitting on his throne even to the fourth generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
joash 14 jehu 20 Division. 108 Omries house had stood four joash 15 jehu 21 Division. 109 successions, Omri, Ahab, Ahaziah, joash 16 jehu 22 Division. 110 and Joram: The four joash 17 jehu 23 Division. 111 successions of Jehues sons were joash 18 jehu 24 Division. 112 Jehoahaz, Jehoash, Jeroboam, and joash 19 jehu 25 Division. 113 Zachariah. But between the joash 20 jehu 26 Division. 114 reign of Jeroboam and Zachariah, joash 21 jehu 27 Division. 115 there was a long interregnum or space between, as we shall observe when we come there.  
World 3145 joash 22 jehu 28 Division. 116 Jehu dieth.     



2 KING. XII. from vers. 4. to end. And 2 CHRON. XXIV. from vers. 4. to end. And 2 KING. XIV. 1, 2.  
World 3146 joash 23 Jehoahaz 1 Division. 117 JOASH taketh course for the joash 24 Jehoahaz 2 Division. 118 repairing of the Temple: joash 25 Jehoahaz 3 Division. 119 and he keepeth close to Religion joash 26 Jehoahaz 4 Division. 120 all the time that Jehojada joash 27 Jehoahaz 5 Division. 121 lived: but when he was dead, joash 28 Jehoahaz 6 Division. 122 he forgetteth God, and forsaketh joash 29 Jehoahaz 7 Division. 123 his Temple, and he and joash 30 Jehoahaz 8 Division. 124 Judah betake themselves to joash 31 Jehoahaz 9 Division. 125 open Idolatry, for which wrath joash 32 Jehoahaz 10 Division. 126 cometh upon them: And to joash 33 Jehoahaz 11 Division. 127 make their measure full, they slay Zachariah a Priest, and Prophet between the Temple and the Altar.  
joash 34 Jehoahaz 12 Division. 128 Zachariah stoned in the Temple, joash 35 joash 36 joash 37 Jehoahaz 13 Jehoahaz 14 Jehoahaz 15 Division. 129 Division. 130 Division. 131 Hazael invadeth Judah.  
World 3163 joash 38 Amaziah 1 Jehoahaz 16 jehoash 1 Division. 132 Amaziah reigneth twenty joash 39 Amaziah 2 Jehoahaz 17 jehoash 2 Division. 133 nine years, 2 King. 14. 1, 2.  
World 3163 joash 40 Amaziah 3 jehoash 3 jehoash 4 Division. 134 Joash s●ain by his servants.  
Here it is apparent that Amaziah reigned three years before his father's death, and the reason was because of his father's sore diseasedness, which made him unable to manage the Kingdom, 2 Chron. 24. 25. Jehoash also reigned three years before his father's death, for he grew valiant and victorious against the Syrians, and thereupon he is made Viceroy in his father's life time.    


2 KING. XIII. all.  
World 3146 joash 23 Jehoahaz 1 Division. 117 JEHOAHAZ the son of joash 24 Jehoahaz 2 Division. 118 Jehu reigned 17 years, and joash 25 Jehoahaz 3 Division. 119 doth wickedly, following Jeroboams joash 26 Jehoahaz 4 Division. 120 Calves. Hazael oppresseth joash 27 Jehoahaz 5 Division. 121 Israel; and continueth that joash 28 Jehoahaz 6 Division. 122 misery that he had begun in the joash 29 Jehoahaz 7 Division. 123 time of Jehu: He had invaded joash 30 Jehoahaz 8 Division. 124 and destroyed Israel beyond joash 31 Jehoahaz 9 Division. 125 Jordan, And threshed Gilead with joash 32 Jehoahaz 10 Division. 126 threshing instruments of iron, as joash 33 Jehoahaz 11 Division. 127 Amos 1. 3. and now he cometh on this side Jordan, and falleth upon Israel there: and taketh Gath of the Philistims, and setteth joash 34 Jehoahaz 12 Division. 128 himself against Jerusalem: joash 35 Jehoahaz 13 Division. 129 He is hired by King Joash with the joash 36 Jehoahaz 14 Division. 130 dedicate things of the Temple joash 37 Jehoahaz 15 Division. 131 to departed, but yet he doth Joash no small mischief.  
World 3163 joash 38 Amaziah 1 Jehoahaz 16 jehoash 1 Division. 132 Jehoash reigneth 16 years, joash 39 Amaziah 2 Jehoahaz 17 jehoash 2 Division. 133 2 King. 13. 10. and proveth a World 3163 joash 40 Amaziah 3 jehoash 3 Division. 134 deliverer and Saviour against jehoash 4 Syria: for this is he that is spoken of in 2 King. 13. 5.     



2 KING. XIV. from ver. 3. to ver. 19 2 CHRON. XXV. to ver. 27.  
Amaziah 4 jehoash 5 Division 135 AMAZIAH slayeth the Amaziah 5 jehoash 6 Division 136 murderers of his father, Amaziah 6 jehoash 7 Division 137 hireth 100000 of Israel against Amaziah 7 jehoash 8 Division 138 Edom: they dismissed plunder Amaziah 8 jehoash 9 Division 139 Judah, and slay 3000 men, Amaziah 9 jehoash 10 Division 140 2 Chron. 25. 13. Amaziah conquereth Amaziah 10 jehoash 11 Division 141 Edom, but is overcome Amaziah 11 jehoash 12 Division 142 by their Idols: He is miserably Amaziah 12 jehoash 13 Division 143 beaten by Jehoash King of Israel, Amaziah 13 jehoash 14 Division 144 and Jerusalem plundered, and a Amaziah 14 jehoash 15 Division 145 great deal of the wall of it Amaziah 15 jehoash 16 Division 146 broken down, namely, on that side of the City that looked towards Samaria.  
World 3176 Amaziah 16 jerob. 1 jerob. 2 Division 147 AMAZIAH liveth fifteen Amaziah 17 jerob. 3 Division 148 years' current after Jehoash Amaziah 18 jerob. 4 Division 149 his death 2 Chron. 25. 25. Amaziah 19 jerob. 5 Division 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amaziah 20 jerob. 6 Division 151 2 Chron. 25. 27. And from the Amaziah 21 jerob. 7 Division 152 time that he departed from the Amaziah 22 jerob. 8 Division 153 Lord, the hearts of his Subjects Amaziah 23 jerob. 9 Division 154 departed from him, and they Amaziah 24 jerob. 10 Division 155 began to conspire against him, Amaziah 25 jerob. 11 Division 156 and the conspiracy grew so Amaziah 26 jerob. 12 Division 157 strong that they forced him at last to flee from Jerusalem to Lachish for his safety: this was but a little before his death, for it seemeth    


Amaziah 4 jehoash 5 Division 135 IN the time of Jehoash his Amaziah 5 jehoash 6 Division 136 reign Elisha dieth, and his Amaziah 6 jehoash 7 Division 137 dead bones raise a dead man. Amaziah 7 jehoash 8 Division 138 Hazael the King of Syria dieth Amaziah 8 jehoash 9 Division 139 also in the time of Jehoash, Amaziah 9 jehoash 10 Division 140 and Benhadad his Son reigneth Amaziah 10 jehoash 11 Division 141 in his stead: Him Jehoash beateth Amaziah 11 jehoash 12 Division 142 three times, and restoreth Amaziah 12 jehoash 13 Division 143 Cities to Israel which he had Amaziah 13 jehoash 14 Division 144 taken from them in the time of Amaziah 14 jehoash 15 Division 145 Jehoachaz, when he had sorely Amaziah 15 jehoash 16 Division 146 conquered both without and within Jordan.   

2 KING. XIV. ver. 23, 24, 25, 26, 27.  
World 3176 Amaziah 16 jerob. 1 jerob. 2 Division 147 JEROBOAM reigneth Amaziah 17 jerob. 3 Division 148 41 years, and walketh Amaziah 18 jerob. 4 Division 149 in the Idolatry of Jeroboam Amaziah 19 jerob. 5 Division 150 in the first: yet is he victorious Amaziah 20 jerob. 6 Division 151 exceedingly, and prosecutes Amaziah 21 jerob. 7 Division 152 his father Joash his Amaziah 22 jerob. 8 Division 153 wars and victories with very Amaziah 23 jerob. 9 Division 154 good success: For the Lord Amaziah 24 jerob. 10 Division 155 pitied Israel, and would not Amaziah 25 jerob. 11 Division 156 yet destroy them. Jeroboam Amaziah 26 jerob. 12 Division 157 restoreth all the land of the two Tribes, and half Tribe beyond Jordan, which Hazael had taken in the time of     



2 KING. XIV. ver. 19, 20. 2 Chron. 25. 27, 28.  
Amaziah 27 jerob. 13 Division 158 by the Text that they sent Amaziah 28 jerob. 14 Division 159 presently after him thither to ●lay World 3189 Amaziah 29 jerob. 15 Division 160 him. Amaziah is slain at Lachish, Amaziah 1 jerob. 16 Division 161 At his death his son and heir Amaziah 2 jerob. 17 Division 162 apparent Uzziah, or Azariah is Amaziah 3 jerob. 18 Division 163 but four years old: for he is Amaziah 4 jerob. 19 Division 164 but sixteen in Jeroboams twenty Amaziah 5 jerob. 20 Division 165 seventh, 2 King. 15. 1, 2. Amaziah 6 Amaziah 7 jerob. 21 Division 166 therefore the throne is empty Amaziah 8 jerob. 22 Division 167 eleven years, and the rule is Amaziah 9 jerob. 23 Division 168 managed by some as Potectors, Amaziah 10 jerob. 24 Division 169 whilst Uzziah is in his Amaziah 11 jerob. 25 jerob. 26 Division 170 Division 171 minority.    


2 KING. 14 ver. 23. to 29.  
Amaziah 27 jerob. 13 Division 158 Jehu, even from the entering Amaziah 28 jerob. 14 Division 159 in of Hamath on the North, World 3189 Amaziah 29 jerob. 15 Division 160 to the Sea of the plain, or Amaziah 1 jerob. 16 Division 161 the dead Sea South. He also Amaziah 2 jerob. 17 Division 162 restoreth Hamath itself, Amaziah 3 jerob. 18 Division 163 and Damascus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amaziah 4 jerob. 19 Division 164 to Judah in Israel, Amaziah 5 jerob. 20 Division 165 2 King. 14. 28. David had Amaziah 6 Amaziah 7 jerob. 21 Division 166 conquered them, and they Amaziah 8 jerob. 22 Division 167 being now revolted, he rerecovers Amaziah 9 jerob. 23 Division 168 them to Israel in Amaziah 10 jerob. 24 Division 169 Judah's title, as fit to Amaziah 11 jerob. 25 Division 170 be subject to the Seed of jerob. 26 Division 171 Israel then to Syria. Judah was not able to recover his own right, for they had lately been subject to Jeroboams father, and he had sacked Jerusalem, and done with it what pleased; and now Jeroboam his son being a far more potent King, and Judah continuing still in its wickedness, as having never recovered strength since Jehoash conquered Amaziah, and pulled down Jerusalem wall, and withal there being now no King on the throne of Judah, this Jeroboam, when he had recovered the two Tribes and half beyond Jordan from Syria, in the right of the Kingdom of Samaria; he also recovers Hamath and Damascus to himself and Israel, in the right and title of Judah, Judah being now exceeding much in his power, since his father had so miserably brought them under.  
Of these Victories over the Syrians, Jonah the Prophet prophesied, who lived in these times, but his journey to Niniveh was not as yet, but some space hereafter as shall be observed anon.     



2 KINGS XIV. ver. 21, 22, & 15. ver. 1, 2, 3, 4.  
World 3201 Uzziah 1 jeroboam 27 Division 172 UZZIAH crowned: he Uzziah 2 jeroboam 28 Division 173 is also called Azariah, Uzziah 3 jeroboam 29 Division 174 both the names sounding to Uzziah 4 jeroboam 30 Division 175 the same sense; the one, The Uzziah 5 jeroboam 31 Division 176 Lord is my strength, the other, Uzziah 6 jeroboam 32 Division 177 The Lord is my help, as 2 Chron. Uzziah 7 jeroboam 33 Division 178 26. 7.  
Uzziah 8 Hereabout was the time that Uzziah 9 jeroboam 34 Division 179 Hosea and Joel began to prophesy, Uzziah 10 jeroboam 35 Division 180 and presently after Amos Uzziah 11 jeroboam 36 Division 181 also beginneth.  
Uzziah 12 jeroboam 37 Division 182 There had been Prophets before Uzziah 13 jeroboam 38 Division 183 this time continually, but Uzziah 14 jeroboam 39 Division 184 none left their Prophecies behind Uzziah 14 jeroboam 40 Division 185 in writing, but now ariseth a company of Prophet's World 3215 Uzziah 15 jeroboam 41 Division 186 that do.    


2 CHRON. XXVI. ver. 1, 2, 3, 4. 2 KING. XIV. ver. 29.  
World 3201 Uzziah 1 jeroboam 27 Division 172 IN the twenty and seventh Uzziah 2 jeroboam 28 Division 173 year of Jeroboam began Uzziah 3 jeroboam 29 Division 174 Aza●iah to reign two and Uzziah 4 jeroboam 30 Division 175 fifty years. He built Elath or Eloth Uzziah 5 jeroboam 31 Division 176 in the Country of Edom, Deut. Uzziah 6 jeroboam 32 Division 177 2. 8. 2 Chron. 17. And restored Uzziah 6 jeroboam 32 Division 177 it to Judah after that the King Uzziah 7 jeroboam 33 Division 178 Amaziah slept with his fathers, Uzziah 8 Uzziah 9 jeroboam 34 Division 179 that is even in those eleven Uzziah 10 jeroboam 35 Division 180 years before his Coronation Uzziah 11 jeroboam 36 Division 181 whilst he was yet in his minority.  
Uzziah 12 jeroboam 37 Division 182 Uzziah 13 jeroboam 38 Division 183 A fearful Earthquake happens Uzziah 14 jeroboam 39 Division 184 before the death of Jeroboam, Uzziah 14 jeroboam 40 Division 185 and Amos foretelleth it two years before it comes, and foretells World 3215 Uzziah 15 jeroboam 41 Division 186 of Jeroboams death by the sword, Amos 7.     


The order and time of these former PROPHETS.  
THE Murder of Zacharias the son of Barachias, or Jehoiada was the first ruin of Judah, and the beginning of their first rejection. For when they slew that Prophet and Priest of the Lord in the Court of the Temple, and besides the Altar, they plainly shown how they despised and rejected the Lord and his Temple, Priesthood and Prophecy. From that time did their state decay, and was mouldering towards ruin, and that from thence forward fell into sad diseases as well as King Joash did, that commanded the Murder. This Hosea toucheth upon as the very Apex of their wickedness, when they so broke out, as that blood touched blood, Hos 4. 2. the blood of the Sacrificer was mingled with the blood of the Sacrifice, as Luke 13. 1.  
And the very Apex of their incorrigibleness, in that they proved a people that strove with the Priest, Host 4. 4. And this wicked act of theirs our Saviour makes as the very period and Catastrophe of their State and Kingdom, Matth. 23. 35. How they declined from that time, both in Religion, [Joash and Amaziah, and the people with them becoming open Idolaters] and in the State, by the oppression of Syria and of Joash, is so apparent in the Story that he that runneth may read, and he that readeth not the cause with these effects, readeth not all that may be read. But more especially in these times that we have in hand, in the latter times of Jeroboam, the Lord spoke indignation from Heaven in more sensible and more singular and terrible manner, in three dreadful judgements, the like to which neither they nor their fathers had seen nor heard, and the sight and feeling of which, when it did not avail with them for their conversion and bettering, the Lord hath a company of Prophets that are continually telling them of worse judgements, namely, of final subversion to come upon them.  
The first of these fearful judgements was an earthquake so terrible that it brought them to their wits ends, and put them to flee for their lives, but they knew not whether. Ye shall flee as they fled before the earthquake in the days of Uzziah, Zech. 14. 5. This was as the beginning of their desolation, and the shaking of the earth was as a sign unto them, that their State and Kingdom should ere long be shaken. Amos prophesied of this two years before it came, Amos 1. 1. and that the Lord would roar from Zion, and utter his voice from Jerusalem, as did Joel also some time before, Joel 2. to 11. This earthquake was in the days of Jeroboam, as well as in the days of Uzziah, for so Amos showeth clearly; and therefore it was neither when Uzziah was made leprous, nor in the year when he died, as the Jews conjecture; but it was before.  
After this came a Plague of more misery, but of lesser terror, and that was of fearful and horrid Locusts, Caterpillars, and Cankerworms, whose like the oldest men alive had never seen, Joel 1, 2, 3, etc. These came towards harvest time, in the beginning of the growth after mowing, Amos 7. 1. And then were the fields and trees laden with corn and fruit, but these laid the vines waste, and barked the figtrees, Joel 1. 7. And causeth the harvest of the field to perish, and the trees to whither, so that there was not corn and wine sufficient for a meet Offering and drink Offering in the House of the Lord, ver. 10, 11, 12. then did the cattle groan, ver. 18. and the beast of the field did languish, Host 4. 3.  
This heavy Plague of Locusts was at last removed by prayer, but the sins of the people called for another. Therefore the Lord called to contend by fire, Amos 7. 4. namely, by an extreme drought, with which were mingled fearful flashes of fire which fell from Heaven, as in Egypt, Eccl. 9 23. and devoured all the pastures of the wilderness, and the flame burned up all the trees of the field, Joel 1. 19 and some Cities were consumed by fire from Heaven as was Sodom, Amos 4. 11. Esay 1. 9 And the rivers of water were dried up, Joel 1. 2. yea even the great deep was devoured by the heat, and part of it eaten up, Amos 7. 4. and the fishes destroyed, Host 4. 3.  
After all these judgements when they prevailed not, but the people were still the same, God set a line upon his people, and decreed that the high places of Isaac should be desolate, and the Sanctuaries of Israel should be laid waste, Amos 7. 9 yet did not the Lord leave himself without witness, but against and in these times of Judgement, and successively, and continually did the Lord raise up a race of Prophets among them, both in Israel and Judah, that gave them warning, threatening, instruction, and exhortation, from time to time, and did not this only by word of mouth, but also committed the same to writing, and to posterity, that all generations to come might see the abomination and ingratitude of that people, written as it were with a pen of Iron, and a point of a Diamond, and might read and fear, and not do the like.   

The Prophecy of HOSEA.  

CHAP. I, TWO, III, IV.  
THE first Prophet of this race was Hosea; and so he testifieth of himself chap. 1. vers. 2.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spoke first by Hosea: And thus as under an Hosea, Israel did enter into the Land of Canaan, Numb. 13. 16. and under an Hosea were captived out, 2 King. 17. So did the Lord raise up an Hosea the first of these Prophets, to tax their unthankfulness for the one, and to foretell the fearfulness of the other. His Prophecy is common both to Israel and Judah, even as was his adulterous wife, a mate as unfit for so holy a Prophet, as her actions were fit to resemble such a wicked people. The date of his Prophecy tells us, that he began in the days of Uzziah, and continued till the days of Ezekiah, and so was a Preacher at the least seventy years, and so saw the truth of his Prophecy fulfilled upon captived Israel. Of all the Sermons that he made, and threaten, and admonitions, that he gave in so long a time, only this small parcel is reserved, which is contained in his little Book, the Lord reserving only what his divine Wisdom saw to be most pertinent for those present times, and most profitable for the time to come. That being to be accounted canonical Scripture; not what every Prophet delivered in his whole time, but what the Lord saw good to commit to writing for posterity.  
To fit every Prophecy of this Book, whether Chapter or part of Chapter to its proper year when it was delivered, is so far impossible, as that it is not possible to fit them certainly to the King's reign, and therefore the Reader can but conceive of their time in gross, as they were delivered by him in the time of his Preaching, which was exceeding long: only these two or three considerations and conjectures may not be unprofitable towards the casting up of some of the times, and towards the better understanding of his Prophecy in some particular.  
1. He began to Prophesy in the days of Uzziah, and began first of any that were Prophets in his reign, as were Joel, Amos, and Esaiah: [Jonah was a Prophet in these times, but there is no Prophecy of his left against Israel or Judah] the second Verse of the first Chapter cited even now, cannot be understood so properly in any sense as this, that God now raising up in the days of Uzziah a generation of Prophets, that should continue in a succession till the captivity, and that should leave their Prophecies behind them in writing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spoke first of all these by Hosea: Therefore whereas it is apparent that Amos, by the date of his Prophecy, ver. 1. lived in those days of Uzziah, which were contemporary with the days of Jeroboam, so also is it apparent by this passage of Hosea, that he himself began in some time of those concurrent years of Uzziah and Jeroboam, which were fifteen, and somewhat before the beginning of Amos.  
2. His two first Chapters seem to be uttered by him in the very beginning of his Preaching: of the first there can be no doubt nor controversy, and the other two may be well conceived to be of the same date, as appeareth by the matter. In the first Chapter, under the parable of his marrying an adulterous wife [which he names Gomer the daughter of Diblaim, either for that there was some notorious whorish wife in those times of that name, or for the significansie of the words, for they import corruption of figs, as Jer. 24. 3. as our Saviour in a parable nameth a beggar Lazarus, either because there was some noted poor needy wretch of that name in those times, or for the significansie of the word, Lazarus, signifying, God help me, as proper a name for a beggar as could be given] under this Parable, I say, of his marrying an adulterous wife, and begetting children of her; he foretells first the ruin of the house of Jehu, this typified by a Son she bears, called Jezrael, than the ruin of the ten Tribes, this typified by a daughter she bears, which he calls Lo-ruchamah, or unpitied, for in these times of Jeroboam, when Hosea began to Prophesy, the Lord had pitied Israel exceedingly, and eased them much of their trouble and oppressions, 2 King. 24, 26, 27. but now he would do so no more: but Judah he would yet pity and save them, not by bow and sword, but by an Angel in the days of Ezekiah, destroyeth Senacheribs Army: yet should Judah at last be also cast off, and become Lo-ammi, and then the Gentiles should be called in, in Israel's and Judah's stead. And thus having laid the generals of his Prophecy down in the first Chapter, he goeth on in the second to particularise upon those heads, and to show the reason and manner of the Jews rejection, and the manner and happiness of the Gentiles calling; And thus the time of these two first Chapters is reasonably apparent.  
3. His third and fourth Chapters may be supposed to have been delivered by him at the same time, because in Chap. 4. 3. he speaketh of the Plagues of Locusts, and that Amos and Joel had spoken of, foretelling them also as they had done. In the third Chapter under the parable of another marriage with an adulterous wife, he foretelleth the iniquity of the people after their return out of Babel into their own Land, and also their state in their present rejection, when they neither follow Idols nor God, when neither as a wife they adhere to God, nor yet to any other god, as to another husband.  
The fourth Chapter taketh the people up, as they were in their present posture in the Prophet's time, and showeth their wickedness, and what Judgements the Lord had in store for them, and according to this tenor he goeth on through the rest of his Book.  
5. The rest of the Book may be supposed coincident, some of it with the times of Ahaz, and some of it with the former times of Ezekiel, even to the captiving of the ten Tribes, as shall be observed when we come there.    

The Prophecy of JOEL all.  
IN these latter days of Jeroboam the second, and much about the times of Amos his first prophesying among Israel, did Joel also appear and begin to prophesy among Judah. Some of the Hebrew Doctors have conceived him to have lived in the time of Elisha, and that these threaten of his of famine, were accomplished in the seven years' famine in that time, 2 King. 8. 1. others have supposed him to have lived and prophesied in the times of Manasseth King of Judah, casting his time as much too forward, as the other was too backward; but his Subject matter will declare his time: for seeing he speaketh of the same Plague of Locusts, and of drought and fire, that Amos doth, it is an argument sufficient to conclude that Amos and he appeared about the same time.  
He sadly bemoaneth and describeth in his two first Chapters, the miserable famine, and grievous condition that the people were brought into through the Plagues of Locusts and Drought, and painteth out the Caterpillars, and Cankerworms, and Locusts, which he calleth the Northern Army, as if they were an Army of men indeed: They came in at the North part of the Land, from towards Syria and Hamath, and kept as it were in a body, and devoured all before them as they went along to the South part, and there as they were facing about to go off below the point of the dead Sea, the barrenness of that part affamished them, who had affamished the whole Country. The Prophet yet concludes afterwards with comfortable promises of Rain after the Drought, and flourishing Trees and times after these Locusts: And upon that discourse of the restitution of temporal blessings, he riseth to speak of spiritual blessings in the days of Christ, in the gift of Tongues; and in the wonders that should attend Christ's death, and that should go before the destruction of Jerusalem, and concludes in the third Chapter with threaten against the enemies of Jerusalem, and particularly foretelleth the destruction of the Army of Senacharib; against which the Lord caused his mighty ones to come down, vers. 11. namely, his Angels, and destroyed them in the valley of Jehoshaphat before Jerusalem. This Hosea also had particularly pointed at Host 1. 7.   

The Book of AMOS, all.  
THIS Prophecy is so clearly dated, that there needeth not to use many words to show in what time to lay it. It was uttered in the days of Jeroboam, and in the days of Uzziah, that they lived together; and of this Prophets prophesying in any King's reign further there is no mention.  
Almost at the end of his Book he telleth us that Jeroboam was then alive, and Amaziah the Priest of Bethel, would have stirred him up against Amos, as against a Traitor, Chap. 7. 10. etc. so that this Book is to be taken in, in the latter times of Jeroboam, and the proper order of it falleth between the seven and twenty and eight and twenty verses of 2 King. 14. And in the same place also come in the Books of Hosea and Joel. And so we may observe the dealing of the Lord with Israel the plainer. For whereas they had been brought very low by their enemies, and their miseries were become exceeding great; the Lord yet would not destroy them, but would try them with one kindness more, and so he gives them great ease and deliverance by Jeroboam: But when both Jeroboam and they continued still in the Idolatry of the old Jeroboam, and in the wickedness of their own ways, the Lord sendeth these Prophets amongst them, to foretell their final destruction and overthrow.  
Amos neither a Prophet nor a Prophet's son, by education, Chap. 7. 14. that is neither Tutor nor Scholar in the Schools of the Prophets, but a Shepherd of Tekoa, and of a rude breeding, yet like the Galilean fishers becomes a glorious Scholar in the School of the Lord, and a glorious Teacher in the Congregation of Israel. He began to prophesy two years before the Earthquake, and told of it before it came, that the Lord would smite the Winter house, with the Summer house, Chap. 3. 15. and the Lintel of the door of the Idolatrous Temple should be smitten, and the posts shake, Chap. 9 1. and so there should be a rent and breach in the Idol Temple at Bethel, when the Lord now came to visit them, as there was at the Temple in Jerusalem, at the death of Christ. It is very generally held by the Jews, that this Earthquake was at that very time when Uzziah was struck Leprous, but that that cannot be we shall observe, when we come forward to the year of his death. Amos prophesieth against six Nations besides, Israel, and Judah, and concludeth them all under an irreversible decree of destruction, for so should that clause be rendered, which in every one of the threaten breedeth so much difficulty of translating, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not revoke it. For the sense lieth thus, The Lord will roar from Zion, and utter his voice from Jerusalem: And thus saith the Lord, For three transgressions of Damascus, and for four, I will not revoke it. That is, I will not revoke that voice; but Damascus shall be destroyed, and so of the rest. For the masculine affix in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be referred to any thing that went before, but only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His voice, in vers. 2. and to some thing that went before it, it must of necessity be referred.  
The fourth transgression of every Nation is particularly specified, for so is that clause also to be understood in every one of the threaten. For three transgressions of Damascus, but especially for the fourth, I will not revoke the voice that is gone out against it; and so the like phrase is used, Prov. 30. 15, 18, 21.   

The Prophecy of OBADIAH.  
THERE is no undoubted certainty of the times of this Prophet, and there is some controversy about his person. The Hebrew Doctors most generally hold, that this Obadiah was he that lived with Ahab, 1 King. 18. and that he was a proselited Idumean: they express it thus, The holy blessed God said, Of them, and among them will I raise up one against them: there shall come Obadiah, who dwelled with two wicked persons, Ahab and Jezabel, and learned not their works, and he shall take vengeance of Esau, who dwelled with two righteous persons, Isaac and Rebecca, and learned not their works. But Aben Ezra moderately and discreetly refuseth this opinion, For, saith he, where it is said, Obadiah feared the Lord, if it had been this very Prophet, how doth he call him a fearer of the Lord, and not rather a Prophet, seeing that Prophecy was a degree more honourable? And withal, when Jezabel sought to destroy all the Lords Prophets, how could Obadiah have escaped if he had been a Prophet, being always at Court in Jezabels' eye? Had this Obadiah been Ahabs Courtier, it were easy enough to tell in what time and place to lay this Prophecy, but since he was not, as is apparent by these Arguments alleged, and might be confirmed by more, we are still to seek who this Prophet was, and in what time he lived. It appeareth by the matter of his Prophecy, that Judah and Jerusalem had been under great calamity and captivity, and that Edom had helped forward the misery, see ver. 10, 11, 12, 13, 14. strangers had carried away captive the forces of Jerusalem, and foreigners had entered into her gates, and cast Lots upon her, and Edom was as one of them: Now whether this meaneth the Babilonish captivity, or some riffling of Jerusalem some time before, there is the question: At the sacking of it by the Babylonians, the Edomites were busy to help on the ruin, as it is related in Psal. 137. 7. and they cried, Raze it, raze it, even to the foundation; and if this Prophecy refer to that time, then should it be laid after the Prophecy of Jeremy for time and order: But these two arguments do persuade, that this Prophecy of Obadiah, and this spleen of Edom against Jerusalem were of a timelier and sooner date; 1. Because there is no mention at all of any such a Prophet at and after the destruction of Jerusalem, when men of the best note and eminency are reckoned very carefully. 2. Because he mentioneth only the Captivity of Israel and Judah in Zarephath and Sepharad, not in France and Spain, as the words are commonly interpreted, but in Sarepta of Zidon, and in other places thereabout, or in Edom: Now if this his Prophecy had been after the Babylonian had destroyed Jerusalem, it had been proper to have spoken of the Captivity of Israel in Assyria, and of Judah in Babylon, and not of a small parcel of Captives in two small Towns or Places. Therefore I cannot but conceive that Obadiah lived contemporary with these men, with whose Prophecies his is laid, Hosea, Amos, and Jonah, and that this malicious carriage of the Edomites against Jerusalem and Judah, was either when it was sacked by Shishak King of Egypt, 1 King. 14. 25. or by the Philistims and Arabians, 2 Chron. 21. 16, 17. or by Joash King of Israel, 2 Chron. 25. 21. and that these Captives of Israel and Judah in Sarepta and Sepharad, were like those in Amos 1, 6, 9 taken by the Sidonian, and by whosoever inhabited Sepharad, to be delivered up to Edom.   

The Book of JONAH, all.  
IN Hosea, Joel, and Amos is showed the rejection and ruin of Isruel and Judah, and in Obadiah, the desolation of Esau the next Kinsman, and when the seed of Jacob and Esau is thus decreed to ruin and casting off, than it was seasonable to send Jonah out to fetch in the Gentiles: He lived in the same time with these Prophets, named in the days of Jeroboam the second, and Prophesied of his Victories, and in his time or not long after he goeth to Niniveh: He at first declineth his Embassage, for love to his own people, knowing that the coming in of the Gentiles would be the casting off of the Jews, and he was unwilling to be the forwarder and instrument of it. At Joppa he diverts from his errand [compare Acts 10. and the like unwillingness in Simon Bar Jona] taketh Ship for Tarshish, a City now in the territories of Ninevehs dominion, but comes a shore in a Whale's belly: a type of Christ's Burial and Resurrection before the Gentiules calling. Nineveh repent at the preaching of Jonah, denouncing destruction but forty days off: but about forty years after or less it is destroyed indeed, under the effeminate King Sardanapalus.    



2 CHRON. XXVI. ver. 5.  
UZZIAH seeketh God, World 3216 Uzziah. 16 and prospereth, Zechariah Division 187 Uzziah. 17 a Prophet is as it were his Division 188 Uzziah. 18 household Chaplain, and following Interregnum. 1 Division 189 Uzziah. 19 his directions it goeth well Interregnum. 2 Division 190 Uzziah. 20 with him. There is mention in Interregnum. 3 Division 191 Uzziah. 21 Esay 1. 2. in the times of Ahaz, Interregnum. 4 Division 192 Uzziah. 22 of one of the same name, Zechariah. Interregnum. 5 Interregnum. 6 Division 193  
World 3223 Uzziah. 23 Esay beginneth to Prophesy Interregnum. 7 Interregnum. 8 Division 194 in this three and twentieth year of Uzziah, when it was now threescore and five years to the captiving of the ten Tribes, for so seems that passage to be dated and understood, Esay 8. 8. within threescore and five years shall Ephraim be broken off that it be not a people: For to what other date can it be referred if it mean barely the ten Tribes captiving. Not from the time that Esay uttered that Prophecy in the time of Ahaz; for from the first year of Ahaz to the breaking of Ephraim was but twenty years, nor from the beginning of Amos his Prophesying, as the Jews do cast it, for he began in Jeroboams time, and from Jeroboams last to the breaking of Ephraim was above seventy years, but it is to be counted from the time when Esay himself began to Prophesy: He began in the days of Uzziah, and had continued all the time of Jotham, and now it was the reign of Ahaz, and the Lord fixeth him this term for Ephraim's Kingdom; that count from the beginning of his own prophesying, sixty five years forward, and then the ten Tribes should be captived. Now the Holy Ghost reckoneth from that date rather than from any other. 1. Because just now was the middle time betwixt the revolt of the ten Tribes, and the burning of the Temple, which whole sum and space was three hundred ninety years, so summed Ezek. 4. 5. and so shall the Reader see by them when we come there. If any will strictly have these sixty five years reckoned from the time of Esays uttering the Prophecy in the time of Ahaz, we shall lend them a conjecture hereafter.    

AFter the death of Jeroboam, World 3216 Uzziah. 16 the Throne of Israel Division 187 Uzziah. 17 Interregnum. 1 was empty twenty two Division 188 Uzziah. 18 Interregnum. 2 years, for Zachariah the son, Division 189 Uzziah. 19 Interregnum. 3 and next successor of Jeroboam Division 190 Uzziah. 20 Interregnum. 4 beginneth not to reign till the Division 191 Uzziah. 21 Interregnum. 5 thirty eight year of Uzziah, Division 192 Uzziah. 22 Interregnum. 6 2 King. 15. 8. The reason of this Division 193 may be supposed to be partly World 3223 Uzziah. 23 Interregnum. 7 Interregnum. 8 sedition, and disturbance in the Division 194 State, for when a King doth reign he is presently slain 2 King. 15. 10. and partly the bitterness of the Plagues which had begun in Jeroboams time.    


ESAY I.  
2. The people of Jerusalem [much more of Samaria] were now become so abominable that they are as Sodom and Gomorrah, vers. 10. full laden with iniquity, vers. 4. nothing amended by the sad judgement past, vers. 5. and therefore now determinately given up, vers. 7. 24. And Heaven and Earth called to witness these things, as they were called to witness when these things were foretold, Deut. 32. so that this is a proper place to count the ruin of the ten Tribes, when it was a time of fixing the ruin of Jerusalem.    



2 CHRON. XXVI. VI VII, VIII.  
World 3224 Uzziah 24 UZZIAH overcometh the Division. 195 Uzziah 25 Philistims, and dismantleth Division. 196 Uzziah 26 their chief Garrisons of Interregnum 9 Interregnum 10 Division. 197 Uzziah 27 Gath, Jabueh, and Ashdod, Interregnum 11 Division. 198 Uzziah 28 and buildeth Cities and Garrisons Interregnum 12 Division. 199 Uzziah 29 of his own in the midst of Interregnum 13 Division. 200 Uzziah 30 them. He subdueth the Ammonites, Interregnum 14 Division. 201 Uzziah 31 and some Arabians, and Interregnum 15 Division. 202 Uzziah 32 here some part of the Prophecy Interregnum 16 Division. 203 Uzziah 33 of Amos against the Philistims Interregnum 17 Division. 204 Uzziah 34 and Ammon, beginneth to Interregnum 18 Division. 205 Uzziah 35 take place. Amos 1. 8. 13., but Interregnum 19 Division. 206 Uzziah 36 to be accomplished in a more Interregnum 20 Division. 207 World 3237 Uzziah 37 complete desolation by the Assyrians Interregnum 21 Division. 208 and Babylonian afterward: Interregnum 22 the waters of a great flood that swept down all before them, as Esay 8. 8.    

World 3224 Uzziah 24 THE vacancy still continueth Division. 195 Uzziah 25 in the Kingdom of Division. 196 Uzziah 26 Uzziah 27 Israel. Interregnum 9 Interregnum 10 Division. 197 Division. 198  

Uzziah 28 Interregnum 11 ESAY TWO, III, IV. Division. 199  
Uzziah 29 Uzziah 30 Interregnum 12 Interregnum 13 Esay the Evangelist is a Prophet Division. 200 Division. 201 Uzziah 31 Interregnum 14 at Jerusalem. He foretelleth Division. 202 Uzziah 32 Interregnum 15 Interregnum 16 the beginning of the Gospel Division. 203 Uzziah 33 Interregnum 17 in the last days of Jerusalem, Division. 204 Uzziah 34 Interregnum 18 and the conflux of people Division. 205 Uzziah 35 Interregnum 19 to that light of the Lord, Division. 206 Uzziah 36 Interregnum 20 and to that Law that should Division. 207 World 3237 Uzziah 37 come from Zion, as a Law of Division. 208 Interregnum 21 old had done from Sinai: that Interregnum 22 there should be no longer that quarrelling that had been by all Nations against the Jews because of their Religion, for now Religion should be embraced by all Nations, that men's reliance upon their own righteousness should be abolished, and the doctrine of Repentance take place. That Christ the Branch shall be glorious, and the members of the new Jerusalem holy: but the people of the times of his Prophesying so abominable that he prayeth against them, Chap. 2. 9 [as Elias had done against the ten Tribes, 1 King. 19 14.] and threatneth sore destruction and judgements both upon men and women. Thus was it with the people in manners, though it were so prosperous with Uzziah for Victories, the Lord intended to try Judah with kindnesses still, as he had done Israel in the days of Jeroboam the second: He foresaw the issue, he would leave them without excuse, and had something yet to do for the glorifying of his Name, and his Ordinances, before he would deliver his people into his enemy's hand.     



2 CHRON. XXVI. from vers. 9 to vers. 16.  
World 3238 Uzziah 38 UZZIAH keepeth up Division. 209 Zechariah. 1 an Army of 307500. Builds Towers and Forts, and maketh warlike Engines, and groweth exceeding strong; and feared of the Kings round about him.   

ESAY V Shallum 1  
World 3239 Uzz. 39 Shallum 40 ALthough the Prophet Esay Menahem 1 Division. 210 Uzz. 41 prophesied almost thirty Menahem 2 Division. 211 Uzz. 42 years in the time of Uzziah, Menahem 3 Division. 212 Uzz. 43 yet have we no more but the Menahem 4 Division. 213 Uzz. 44 five first Chapters left of all his Menahem 5 Division. 214 Uzz. 45 Prophecies in so long a space, Menahem 6 Division. 215 Uzz. 46 and of those we have not the Menahem 7 Division. 216 Uzz. 47 certain years neither, but must Menahem 8 Division. 217 take them up at conjecture. Menahem 9 Division. 218 In this fifth Chapter he singeth a Song for Christ his beloved, concerning his beloved's Vineyard, as they used to ●●ng at their Vintages, but it is a doleful ditty, concerning the unfruitfulness and wild Grapes World 3248 Uzz. 48 of the Vineyard of Israel, after Menahem 10 Division. 219 so much husbandry. Some of those sour Grapes he reckons up under several woes after his Song. From this place Christ useth the parable of the Vineyard, and the Jews from hence do soon understand it, Matth. 21. 34, 45.    


2 KING. XV. ver. 5. to ver. 23.  
World 3238 Uzziah 38 ZECHARIAH the son Division. 209 Zechariah. 1 of Jeroboam reigneth six months, and is slain, and here endeth Jehues house, and here Hosea's Prophecy taketh place, Hosea 1. 4, 5.  
Shallum 1 SHALLUM reigneth a month, having slain Zechariah. Uzz. 39  
World 3239 Uzz. 40 MENAHEM slayeth him, Menahem 1 Division. 210 Uzz. 41 Menahem 2 and reigneth ten years; he rippeth Division. 211 Uzz. 42 Menahem 3 up the woman with child Division. 212 Uzz. 43 Menahem 4 of Tiphsah, Ammon like, Amos Division. 213 Uzz. 44 Menahem 5 1. 13. Menahem doth evil in Division. 214 Uzz. 45 Menahem 6 the sight of the Lord, following Division. 215 Uzz. 46 Menahem 7 Jeroboams Idolatry. He is Division. 216 Uzz. 47 Menahem 8 invaded by Pull King of Assyria, Division. 217 Menahem 9 [now is Syria fading and Assyria Division. 218 rising] but he hireth Pull with 1000 Talents of silver to be on his side, and to strengthen him in his Kingdom: This sum he raiseth again by Taken of 60000 rich men, at fifty shekels a man.  
World 3248 Uzz. 48 Menahem 10 Menahem dieth: Ephraim by Division. 219 him is brought in a reliance and resting upon Assyria, which they continue into their own undoing. Hosea taxeth them for this again and again, Host 5. 13. & 7. 11. & 8. 9 and foretelleth that therefore the Assyrian shall be their King, Host 11. 5. and that they shall eat unclean things in the Land of Assyria, Host 9 3.     


UZZIAHS' victories and Division. 220 World 3249 Uzz. 49 magnificence in time Pekahiah 1 Division. 221 World 3250 Uzz. 50 make him proud. Pekahiah 2 Division. 222 Uzz. 51 Pekah 1 Division. 223   


2 KINGS XV. Vers. 23, 24, 25, 26, 27.  
THIS year Israel's Throne Division. 220 World 3249 Uzz. 49 Pekahiah 1 is empty. Pekahiah reigneth Division. 221 World 3250 Uzz. 50 Pekahiah 2 two years, and is slain by Division. 222 Pekah the son of Remaliah.  
Uzz. 51 Pekah 1 Pekah the Son of Remaliah, Division. 223 reigneth twenty years.     


2 CHRON. XXVI. from vers. 16. to the end of the Chapter. And 2 KING. XV. vers. 5, 6, 7.  
World 3252 Uzz. 52 UZZIAH is this year struck with Leprosy, and this year dieth. The Holy Ghost hath given a close intimation, that Uzziah's Leprosy befell him in the last year of his reign, and not before 2 King. 15. 50. where it is said that Hosea slew Pekah in the twentieth year of Jotham, upon which arise these two scruples: 1. How Jothams twentieth year can be spoken of when he reigned but sixteen, 2 King. 15. 33. this shall be looked after when we come thither. And 2. how can Pekahs' twentieth year be called the twentieth of Jotham, when Pekah began to reign a year before him, and so Pekahs' twentieth is but Jothams' nineteenth?  
Answ. Why, here is the hint that the Holy Ghost giveth of the time of Uzziahs' being struck Leprous, namely, in the last year of his reign: for here by this very expression is showed that Jotham reigned in the last year of his father's life; and the Text plainly expresseth the occasion, because the Lord smote the King with Leprosy, so that he was a Leper unto the day of his death, and Jotham the King's son was over the House, judging the people of the Land.   

ESAY VI.  
IN the year that King Uzziah died, Esay seethe the glory of Christ in the Temple, John 12. 41. filling the Temple with smoke in sign of the burning of it, and Angels called Seraphim, that is, Burning one's, because of the firing of the Temple, which was there foretold, do proclaim the Trinity to be Holy, Holy, Holy, yet had the Jews so unholily behaved themselves toward it; that they are deemed to blindness and obduration till they be utterly destroyed.    



2 CHRON. XXVII. all. 2 KING. XV. from ver. 32. to the end.  
World 3253 jotham 1 Pekah 2 Division 224 JOTHAM reigneth, and jotham 2 Pekah 3 Division 225 doth uprightly, and prospereth, jotham 3 Pekah 4 Division 226 buildeth the Gate between jotham 4 Pekah 5 Division 227 the King's house and the jotham 5 Pekah 6 Division 228 Temple, and buildeth many jotham 6 Pekah 7 Division 229 forts in the Country, subdueth jotham 7 Pekah 8 Division 230 Ammon as his father had done, jotham 8 Pekah 9 Division 231 bringeth them under a great jotham 9 Pekah 10 Division 232 Tribute, and executeth some jotham 10 Pekah 11 Division 233 more of Amos his Prophecy jotham 11 Pekah 12 Division 234 against them. He was Son to jotham 12 Pekah 13 Division 235 JERUSASH the daughter jotham 13 Pekah 14 Division 236 of Zadok the High Priest. This jotham 14 Pekah 15 Division 237 it may be made Uzziah the jotham 15 Pekah 16 Division 238 more forward to assail the Priest's Office, because he had married the High Priests daughter, but Jotham, though so much of the Priest's Seed, yet did not attempt the like.    


2 KING. XV. vers. 28. 29. 1 CHRON. V all.  
World 3253 jotham 1 Pekah 2 Division 224 PEKAH seemeth to have jotham 2 Pekah 3 Division 225 been a Gileadite, and Pekahiah jotham 3 Pekah 4 Division 226 a Gadite, Pekah with fifty jotham 4 Pekah 5 Division 227 Gileadites slayeth him in the jotham 5 Pekah 6 Division 228 Palace at Samaria, and reigneth jotham 6 Pekah 7 Division 229 wickedly after him. He proveth jotham 7 Pekah 8 Division 230 a very sore scourge to Judah jotham 8 Pekah 9 Division 231 before he dieth. In these jotham 9 Pekah 10 Division 232 times, even in the days of Jotham jotham 10 Pekah 11 Division 233 there was an account taken jotham 11 Pekah 12 Division 234 of the families of Reuben, jotham 12 Pekah 13 Division 235 Gad, and half Manasseh, the jotham 13 Pekah 14 Division 236 inhabitants beyond Jordan, jotham 14 Pekah 15 Division 237 1 Chron. 5. 17. and so had jotham 15 Pekah 16 Division 238 there been in the days of Jeroboam the second: then at their restoring by Jeroboam out of the hands of Hamath and Syria, and now at their arming against the Assyrian, under whose hand they fall, in the time of Pekah, and are never again restored to Israel.     


MICAH. I. II.  
IN the reign of Jotham beginneth Micah to Prophesy, and mourneth sadly for the ten Tribes Captivity, which now drew near, and for the misery of Jerusalem which was not far off. He was a Prophet in the days of Jotham, Ahaz, and Hezechiah; and it is more proper to conceive, that the subject and matter of his whole Book was the tenor of his prophesying in every one of their times, than it is easy to tell what Chapters of his Book were delivered in every one of those King's time. The conclusion of the third Chapter is allotted to the times of Hezekiah, Jer. 26. 18. and there may the whole Chapter be laid, and all the rest that follow it, and there shall we take them in. Micah was a Prophet of Mareshah in the Tribe of Judah, bordering upon the Philistims, Josh. 15. 44. 2 Chron. 14. 19 He beginneth his Prophecy with the very same words that Michaiah had concluded his to Ahab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 22. 28. in a strange Syntax and construction: Harken ye people all of them, his Prophecy is in some places very obscure, and very terrible, and in some very plain and comfortable. He speaketh glorious things of Christ, and his Kingdom, and nameth the Town where he should be born, and useth the very words of Esay, who was now alive, to express the conflux to the Kingdom of Christ under the Gospel, and his power in it, and the peace that should be under it.    



2 KING. XVI. ver. 1, 2, 3, 4. 2 CHRON. XXVIII. ver. 1, 2, 3, 4.  
World 3268 jotham 16 Ahaz 1 Pekah 17 Division 239 AHAZ reigneth very Ahaz 2 Pekah 18 Division 240 wickedly, serveth Baalim, Ahaz 3 Pekah 19 Division 241 and burneth his Sons, 2 Chron. 28. 3. that is, one of his Sons, 2 King. 16. 3. in the fire to Molech. Hezekiah is preserved by a special providence for a better purpose.    

World 3268 jotham 16 Ahaz 1 Pekah 17 Division 239 PEKAH is a desperate Ahaz 2 Pekah 18 Division 240 enemy to Judah, and Ahaz 3 Pekah 19 Division 241 joineth with Syria against Jerusalem to make Rezin, a son of Tabeel, or one of the the posterity of Tabrimmon, King there, Esay 7. 6.    


2 KING. XVI. Vers. 5. ESAY VII.  
AHAZ his wickedness bringeth Rezin and Pekah against Jerusalem, but they cannot prevail against 
* Observe this phrase in ver. 2. & 13.  the House of David, for the promise sake. Esay assureth Ahaz of deliverance from those two fire brands, both Kings and Kingdoms, which were now grown to be but tails, and were ready to smoak their last: He offereth Ahaz a sign which he scornfully refuseth, and despiseth to try Jehovah [his son Hezekiah is of another mind, 2 King. 20. 8.] therefore the Lord himself giveth this sign, That the Lord will not quite cast off the House of David till a Virgin have born a Son, and that Son be God in our nature, both which are great wonders indeed; yet he threatens sad days to come upon Jerusalem before.   

ESAY VIII.  
ESay writes a Book full of no other words but this, 
* Hasting to the spoil he hasteth to the prey.  Mahershalalhashbaz, and takes two men that were of esteem with Ahaz, Zechariah, his father in law, and Uriah the Priest, to see and witness what he had done, that so it might come to Ahaz his knowledge. He also names a child that his wife bore him by this very name, and all to confirm that Damascus and Samaria, the two enemies of Judah now in Arms against it should speedily be destroyed. He useth two several phrases of the same signification, as applying them to the two places, Samaria and Damascus; yet doth he withal threaten those of Judah that despised the house and Kingdom of David, because it was but like the waters of Shiloam, of a very small stream, in comparison of those great Kingdoms that were so potent, and therefore that desired to be under one of those great Kingdoms, and to make confederacy with it: such men he threatens, that he will bring upon them a Kingdom great enough, which should come as a mighty River, since they despised the small stream, and should overflow Emmanuels' land all over. He prophesieth glorious things of Emmanuel himself, as that he should be a Sanctuary: that he should have children or Disciples, that he should give them a law and testimony, which should be Oracles to inquire at, and that whosoever should 
* Vers. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ●e transgresseth against it, i. e. against the Testimony ver. 2. or the Gospel.  transgress that law and testimony should be hard bestead, famished, perplexed, and at last driven to utter darkness.   

ESAY IX.  
THAT this darkness shall be a worse darkness and affliction then that was in Galilee, in their captivity, either by Hazael or the Assyrian, for those places saw light afterward, for the Gospel began there, but the contempt of the Gospel should bring misery irreparable: He speaketh again glorious things concerning Christ, the Child promised, before David's house fail, the Prince of Peace, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 6.  Father of Eternity: A letter of note and remarkableness is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lemarbeh in ver. 7. Man clausum, to show the hiddenness and mysteriousness of Christ's Kingdom different from visible pomp, and to hint the forty years before Jerusalem's destruction, when this Dominion increased through the world. The juncture of the first verse of this Chapter, with the last of the preceding, and this subject of vers. 9 & 11. show plainly, that this Chapter is of the same time with those two before.   

ESAY XVII.  
HERE also is the Reader to take in this seventeenth Chapter of Esay, made upon the very same subject that these three last mentioned, the seventh, the eighth, and the ninth, were, namely, concerning the final ruin of Damascus and Ephraim. And whereas Damascus was destroyed and captived in the beginning of the time of Ahaz, and as it is easily argued thereupon, that this Prophecy that foretelleth the destruction of it, should be set before the Story that relateth its destruction; so it may be concluded, that this Prophecy may be very properly taken in here, upon these considerations: 1. Till the time of the reign of Ahaz the Prophet, meddles not with Damascus and Ephraim joined together; namely, not till they joined together to invade Judah. 2. Step but one step further in the Chronicle, than this very place where we would have this Chapter taken in, and Damascus is ruined. And therefore this Chapter had to deal with Damascus and Ephraim joined together, it is an argument that it is to be laid no sooner then here; and since it is a Prophecy of the destruction of Damascus before it come, it can be laid no further forward. Now the reason why it lieth in that place of the Book where it doth, is because there are many Prophecies against many several places laid there together; and when the Lord is dealing threaten among all the Countries and places thereabout, Damascus and Ephraim could not go without: And therefore as these three last named Chapters are laid where they be, as single and singular denuntiations against these two places; so is this Chapter laid where it is, because it should there go in company with other threaten.   

ESAY XXVIII.  
IN the same manner is the eight and twentieth Chapter of this Book, which foretelleth also the destruction of Ephraim, laid beyond its proper time, among Chapters on either side it, that are of a date after Ephraim was destroyed; but it is laid there, that threaten against that place might also come in among the threaten against other places: And since there is no certain notice of what date that Chapter is, it may not unfitly be taken in here, and so all Esays Prophecies against Ephraim come together.   

2 CHRON. XXVIII. vers. 4 to vers. 16.  
REZIN and Pekah returning to their several homes from Jerusalem, which they could not overcome, spoil Judah miserably as they go, Pekah slayeth 120000 men, and taketh 200000 women and children Captives, but they are mercifully used and enlarged at the admonition of a Prophet, the only good deed that we read of done in Samaria of a long time; Rezin also carrieth a great Captivity away to Damascus.   

2 KING. XVI. ver. 6.  
AND not content with that, he taketh his opportunity after he comes home; now Judah is so low to take in Eloth, the Sea-town in Edom, which Uzziah had recovered in the beginning of his reign; and this is the last victory of Syria before Assyria swallowed it up.    



2 KINGS XVI. ver. 7. to 17.  
World 3271 Ahaz 4 Pekah 20 Division 242 AHAZ hireth Tiglath-Pilefer; this razor that is hired, namely Assyria, Esa. 7. 20. doth now shave Galilee, Gilead and Damascus; and ere long it lighteth on him that hired it. Tiglath captiveth Damascus to Kir, and slayeth Rezin, as Amos 1. 5. Ahaz goeth to Damascus to see him, and bringeth away with him the pattern of an idolatrous Altar.  
Ahaz 5 Pekah 1 Division 243 Ahaz as he falleth into great Ahaz 6 Pekah 2 Division 244 sins, so falleth he into great Ahaz 7 Pekah 3 Division 245 miseries, being oppressed by Ahaz 8 Pekah 4 Division 246 enemies on every hand; yet Ahaz 9 Pekah 5 Division 247 still groweth he worse and Ahaz 10 Pekah 6 Division 248 worse, and is no whit humbled Ahaz 11 Pekah 7 Division 249 by his calamities; therefore the Text sets a special mark and brand upon him for such impenitency. This is that King Ahaz, 2 Chron. 28. 22. He setteth up a Dial, which yieldeth a miraculous sign to his son Hezekiah, though he himself had scorned to ask for a sign.    


2 KINGS XV. vers. 30, 31.  
World 3271 Ahaz 4 Pekah 20 Division 242 PEKAH before he dieth loseth all Gilead and Galilee, and at last is slain himself by Hoshea the son of Elah. In the twentieth year of Jotham the son of Uzziah. Now is revenge taken on Pekah for all his cruelty against Judah: but it is not for Ahaz his sake; therefore it is not dated by his time, but by Jothams in the grave.  
Ahaz 5 Pekah 1 Division 243 After the death of Pekah, Ahaz 6 Pekah 2 Division 244 there is no mention of any King Ahaz 7 Pekah 3 Division 245 in the Throne of Israel, for Ahaz 8 Pekah 4 Division 246 complete seven years together: Ahaz 9 Pekah 5 Division 247 For though Hoshea slew Elah in Ahaz 10 Pekah 6 Division 248 the fourth of Ahaz, which is Ahaz 11 Pekah 7 Division 249 called Jothams twentieth, yet is not he said to reign till Ahaz his twelfth year, 2 King. 17. 1. The reason of this will be worth the labour a little to inquire after, for the resolving of this matter, doth not only clear this place, but also gives light to one or two places more, which are of obscurity.     


HOSEA V. VI  
IN the times of Ahaz, after his seeking to Assyria for help, do these Chapters seem to have been uttered; for Chapter 5. 13. reproveth that in Ephraim and Judah both, and threatens them both with judgements. And Chapter 6. inviteth and exhorteth to repentance and promiseth good. Ephraim is the more specially named in the reproof for relying upon Ashur, though Judah were now under the same sin, and falleth under the same reproof, because Ephraim was first in that fault, 2 Kings 15. 19 and was first ruined by Ashur.    



2 KING. XVI. ver. 17, 18. 2 CHRON. XXVIII. ver. 16. to 26.  
World 3279 Ahaz 12 Hoshea 1 Division 250 AHAZ is entrapped in his Ahaz 13 Hoshea 2 Division 251 own snare: his hired Assyrians now overfloweth himself: Such days come upon him and his people, as had not been since Ephraim departed away from Judah, now that is fulfilled, Esay 7. 17.    


2 KING. XVII. ver. 1, 2.  
World 3279 Ahaz 12 Hoshea 1 Division 250 HOSHEA reigneth in the Ahaz 13 Hoshea 2 Division 251 twelfth year of Ahaz, and reigneth nine years from that time forward: Now since the time that Hoshea had slain Pekah: Shalmanezer the King of Assyria had come up against him, and brought him into Vassalage: and now in the twelfth year of Ahaz sets the Crown upon his head, and he and the Kingdom of Samaria become subjects and tributaries to the Crown of Assyria, for observe in the Text, that Hoshea becomes Shalmanezers' servant, and gave him tribute [this was in the twelfth of Ahaz, and from thence the nine years of his reign are dated] but afterward he is found faulty, and caught and imprisoned, and then Samaria in three years' siege is taken: So that those seven years that were between the death of Pekah and Ahaz his twelfth, are without the mention of any King in Samaria, because Hoshea was not yet established in the Throne, but kept under by the Assyrian till the twelfth of Ahaz, and then he sets him up King there. This observation of the vassalage of Samaria, before the final taking of it in the ninth of Hoshea, helpeth first to understand that place in Hosh. 10. 14. namely, that Shalman, or Shalmanezer [for Eser was but an additional title to the Assyrian Monarches, as Pileser, Eser-haddon, etc.] spoiled Beth-arbel in this his first voyage against Samaria, and so would he spoil Bethel at his second.     


ESAY X, XI, XII, XIII, & XIV. to ver. 28.  
AND the same observation also helpeth to methodise these Chapters in Esay, and to remove that doubt that ariseth by comparing Esay 10. ver. 9 11. with Chap. 14. 28. together, for the former place speaketh of the subduing of Samaria by the Assyrian [which was not till some years after Ahaz his death] and yet the latter speaks but of the the year in which Ahaz died: yet is there no dislocation at all in this, but that taking of Samaria, that Chap. 10. 9 speaketh of was in this first expedition of Shalmaneser against Hoshea, before the twelfth of Ahaz, when he subdued Samaria and her Idols, and brought that Kingdom under tribute. In Esay 10. he threatens to do the like to Jerusalem, and indeed he doth it: He came up to Ajath, passed to Migron, laid up his Carriages at Micmash, lodged at Geba, Cities within Ahaz his dominion, and came over the passage, that had been straight kept as a Frontier between the Kingdom of Samaria and the Kingdom of Judah, etc. and indeed came up to Jerusalem and subdued Ahaz: These were those strong waters that over flowed Judah and Emanuels' land in Ahaz his time, Esay 8. 8. and the bitter days that he saw, the like not seen since the ten Tribes revolt, Esay 7. 17. Of these days it is that Hezekiah speaketh, in the very next year, or fourteenth of Ahaz, Our fathers have fallen ●y the sword, and our sons, and daughters, and wives are in captivity, 2 Chron. 29. 9 And be not ye like your fathers, and like your brethren, which trespassed against the Lord, and the Lord gave them up to desolation, as you see 2 Chron. 30. 7. This coming up of the Assyrian King against Jerusalem, was the occasion of Ahaz his spoiling the things of the Temple, his cutting off the borders and bases, and removing the laver and sea, and the covert for the people to stand under on the Sabbath, and his turning away his own entry aside from the house of the Lord, 2 King. 16. vers. 17, 18. Because of the King of Assyria, as saith the Text, either to bestow those things that he thus cut off upon the King, or for fear the King should see too much of the true Religion there, but that Ahaz might show himself a worshipper of strange gods as well as the King. These sad times, and this expedition the Prophet speaketh of in that tenth Chapter, but in the eleventh and twelfth he again comforts the house of David with the virtue of the anointing, or with the operation of the promise to the Throne of David: that his lamp should not go quite out till the Branch of the root of Jesse should bud, and a King from thence should bear rule over all Nations. And in Chap. 13. & 14. he Prophesieth against the Kingdom of Babylon, which indeed was but now newly sprung: that this stock of Jesse should out-wear both Assyria and it; and that the anointing or decree that God had made concerning David's everlasting Throne should be their ruin that strove against it.    



2 KINGS XVIII. ver. 1. 2, 3. 2 CHRON. XXIX.  
World 3281 Ahaz 14 Hezekiah 1 Hoshea 3 Division 252 HEZEKIAH reigneth in the third year of Hoshea, and so first it is evident that he reigned in his father's life time; for if Hoshea began in the twelfth of Ahaz as he did, 2 King. 17. 1. and Hezekiah began in the third of Hoshea, as he did 2 King. 18. 1. then doth it follow inevitably that Hezekiah began his Reign in the fourteenth of Ahaz, and said to reign sixteen years, 2 King. 16. 2. The reason of this is also resolved out of that observation before, about Shalmanezers first expedition against Samaria, and his then expedition against Jerusalem, for he had subdued and deposed Ahaz, and made him to become as a private man, and set up Hezekiah on the Throne in his stead, whom God had reserved for the benefit of his people, and for an instrument of much glory to himself out of the bloody sacrifices of Ahaz to Molech, and out of the massacring hand of the enemy that slew some of his sons. See 2 Chron. 28. 3. 7. It is said in 2 King. 18. 7. That Hezekiah rebelled against the King of Assyria and served him not; intimating that he had been under the Assyrian homage, but he would bear it no longer, and that in time provoked Sennacherib against him. Secondly, Observe how very young Ahaz was when he begat Hezekiah: He was twenty years old when he began to reign, 2 King. 16. 2. and in the fifteenth year of his reign his son Hezekiah gins to reign, being then five and twenty years old current, 2 King. 18. 2. and so was born when Ahaz was but ten years old: the like not to be parallelled again in all the Scripture, unless it was in the very young age of Judah, when he begat his eldest son Er, Gen. 38.    

World 3281 Ahaz 14 Hezekiah 1 Hoshea 3 Division 252 HOSHEA reigneth wickedly, but not so wickedly as the Kings of Israel had done that had been before him. This is remarkable, that the last King of all that succession should be the best, and yet under him the Kingdom destroyed.   


2 CHRON. XXIX. XXX, XXXI.  
World 3282 Ahaz 15 Hezekiah 1 Hoshea 4 Division 253 HEZEKIAHS first year properly; and so is it reckoned, 2 King. 18. 9 10. for his fourth year is said to be Hosheas seventh, and his sixth Hosheas 9 For though the beginning of his reign was somewhat coincident with the third of Hoshea, yet was it but a little time, and that year was soon out: therefore the Holy Ghost doth tell us, when it was that he began his reign at the very first: namely in Hosheas third: yet he rather counteth the beginning of his first year, from the first day of a new year, and from his entering upon the work of reformation, then from the other date.  
Hezekiah upon the first day of the year beginneth to cleanse the house of the Lord, and even in the life time of Ahaz casteth out those defilements that Ahaz had brought into the Temple, in eighty and eight days the Priests do cleanse the house and the Court, and by Sacrifices they make a new Dedication. In the second Month they appoint and keep the Passover, and Hezekiah and the Princes send throughout all the ten Tribes to invite them to come in to the true Religion: this overture of reconciliation to God, and to the house of David they have now before they be destroyed: some of them embrace it, come and eat the Passover, but not purified: yet by Hezekiahs' prayer all goes well with them. The people departing from this Passover go abroad through the land, and break down Idols, not only in Judah but also in divers places of the Country of the ten Tribes. Hezekiah at Jerusalem restoreth the Priests to their courses, and the Tithes to the Priests.  
In this purging and cleansing of the Temple, which Hezekiah performed in the beginning of his reign it may well be supposed, that that Copy of Solomon's Proverbs was found mentioned, Prov. 25. 1. and was transcribed by some of Hezekiahs' servants out of the old Manuscript, which it is like was much soiled and spotted with time and neglect.    


2 KING. XVII. ver. 3.  
World 3282 Ahaz 15 Hezekiah 1 Hoshea 4 Division 253 HOSHEA after his subjection to the King of Assyria, and receiving his Crown from him, yet revolteth and relieth upon the King of Egypt. Thus did the ten Tribes trust in Egypt before their captiving; and so likewise did Judah before her captivity, as they had both trusted on Assyria.    


2 KING. XVI. vers. 19, 20. 2 CHRON. XXVIII. ver. 26, 27.  
World 3283 Ahaz 16 Hezekiah 2 Hoshea 5 Division 254 AHAZ dieth having lived a good while a deposed King, and having seen his Son depose the Idolatry that he had erected.    

World 3283 Ahaz 16 Hezekiah 2 Hoshea 5 Division 254 EGypt becomes a broken Reed to Israel: they lean upon it, but it does pierce their hand, and not support them.    


ESAY XIV. from vers. 28. to the end.  
IN the year that Ahaz died Esaiah prophesieth against the Philistims, that whereas Uzziah had been a Serpent to them, and had bitten them sore, as 2 Chron. 26. 6. but when he was dead they insulted over Ahaz, 2 Chron. 28. 18. that now Hezekiah should prove a Cockatrice to them, and smite them again, as it came to pass, 2 King. 18. 8. That God would first bring upon them a famine, and then Hezekiahs' sword, and finally, a Northern power that should utterly dissolve them. But that the terrible Messengers of the Assyrian Nation, that should come against Jerusalem, as Rabshakeh and Rabsaris, etc. should receive this answer, That God hath founded Zion, and the poor of his people should trust in it, and the Assyrian should not prevail against it.   

HOSEA VII, VIII, IX, X, XI, XII, XIII, XIV.  
ABOUT this time were all these Chapters of Hosea delivered, as may be collected by these three observations. 1. The common and constant speech, that the Prophet maketh to Ephraim in them, sheweth, that these things were spoken to the ten Tribes before they were captived, whose Captivity is now within four years to come. 2. That this was spoken after Hoshea had entertained amity with Egypt, of which there is mention, 2 Kings 17. 4. For see how Chap. 7. 11. & 12. 1. do speak of and intimate such a thing. And 3. That this was spoken after the expedition of Shalman mentioned before; in which expedition he destroyed Beth-arbel, Chap. 10. 14. and before his second expedition, when he should destroy Bethel.    



2 KING. XVIII. vers. 4. 5, 6, 7, 8.  
World 3284 Hezekiah 3 Hoshea 6 Division 255 HEZEKIAH still goeth Hezekiah 4 Hoshea 7 Division 256 on in his uprightness, Hezekiah 5 Hoshea 8 Division 257 and in reforming: He destroyeth the brazen Serpent World 3287 Hezekiah 6 Hoshea 9 Division 258 which the people had Idolised. Hezekiah 7 Division 259 It was now about seven hundred Hezekiah 8 Division 260 and thirty years old. He Hezekiah 9 Division 261 conquereth the Philistims, as Hezekiah 10 Division 262 Esay had prophesied of him, Hezekiah 11 Division 263 Esay 14. 28. and smote them Hezekiah 12 Division 264 even unto Gaza and the borders Hezekiah 13 Division 265 thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. both garrisoned Towers, or Castles, and fenced Cities. He also rebelled against the King of Assyria, who had set him upon the Throne, and would no more homage him; relying upon the Lord for assistance, to keep the Throne of David free from such slavery.    


2 KING. XVII. vers. 4. to vers. 24. & XVIII. ver. 9, 10, 11, 12.  
World 3284 Hezekiah 3 Hoshea 6 Division 255 HOSHEA imprisoned Hezekiah 4 Hoshea 7 Division 256 for disloyalty.  
Hezekiah 5 Hoshea 8 Division 257 Samaria besieged.  
Samaria still besieged.  
World 3287 Hezekiah 6 Hoshea 9 Division 258 Samaria taken, and the ten Hezekiah 7 Division 259 Tribes captived. Israel is now Hezekiah 8 Division 260 Lo-ruchamah, No more pitied, Hezekiah 9 Division 261 Host 1. 6. The Story of the Hezekiah 10 Division 262 King of Assyria's planting Samaria Hezekiah 11 Division 263 with a mixed people, is Hezekiah 12 Division 264 related instantly after the story Hezekiah 13 Division 265 of her captiving, though they were a great while distant, that the story of Samaria might be related and concluded all at once. And observe how the story of its captiving is related twice, viz. Chap. 17. as referring to the times of Hoshea, and Chap. 18. as reserving to the times of Hezekiah.     


ESAY XV, XVI.  
IN these fifteenth and sixteenth Chapters there is a sad Prophecy against Moab, which was to have its accomplishment within three years after it was prophesied, Chap. 16. 14. Within three years, as the years of an hireling, and the glory of Moab shall be contemned. Seder Olam applies these three years to the three years of the siege of Samaria, where he conceiveth the Moabites like base hirelings did assist the King of Assyria against Israel; and for these three years base service, the Lord would requite her with confusion and contempt: But the like threatening being used against Kedar, and terminated within one year, Chap. 21. 16. doth show that this is to be taken in the proper sense of coming to pass within three years. Now when this ruin and misery of Moab befell, it is not specified, nor whence these three years are to be dated, can it be determined. But only thus much may be concluded; That the Assyrian Army was continually abroad and conquering up and down, both in the time of Shalmanezer, and in the time of Sennacherib; and whether Shalmanesers' Army before the taking of Samaria, or after, or Sennacheribs Army before his coming up to Jerusalem, did destroy and subdue Moab, it is uncertain; but that one of these did it at some one of these times, it is more than probable; for the Prophet can hardly possibly be interpreted to any other date; and to which of these times soever it be referred, the order of these Chapters will yet appear very proper as we have laid them in the first thirteen years of Hezekiah.   

ESAY XVIII, XIX.  
A Prophecy against Assyria and Egypt, the one the scourge, and the other the carnal confidence of Israel: He calleth Assyria the land shadowing with wings, descanting upon his own phrase which he had used in Chap. 8. 8. The stretching out of his wings shall fill thy Land O Immanuel. And foretelleth of the destruction of the Host of Assyria, by the stroke of the Angel. He also prophesieth the destruction of Egypt, and Judah's going down to dwell there, even to the filling of five Cities with the Language of Canaan, but those should prove also Cities of Destruction: Yet in time Egypt and Assyria and Israel, should come to the obedience of the Gospel.   

ESAY XX.  
IN the year that Tarton took Ashdod, Esay hath another Prophecy against Egypt, and one against Ethiopia: Tartan was an Assyrian chief Commander under Sennacherib, 2 Kings 18. 17. and it is very probable that he died among the 185000 men that were slain by the Angel, 2 Kings 19 ver. 35. 2 Chron. 32. 21. And so his taking of Ashdod must fall out before that time; And this consideration doth help very well to know the time and method of this Chapter. Esay was now in sackcloth, mourning belike for the ten Tribes captiving: And the Assyrian Army is now abroad taking in Cities and places as fast as it can; and the Lord in this Chapter threatens the two most potent Kingdoms then extant, Egypt and Cush, that they shall both be captived and shamefully used by Assyriah. Tarhakah King of Cush faceth Se●nacherib, 2 King. 19 9 and is foiled by him, as appeareth, Chap, 43. 3.   

ESAY XXI.  
ABout the same time hath the Prophet a sad vision against Babylon now rising, and against Dumah and Kedar, Countries of Arabia, see Gen. 25. 13, 14. and foretelleth of Kedars' ruin within one year, which directeth us to the order and time of this Prophecy; namely, that it was in these conquering times of the Assyrian, before he received his sad blow by the Angel.  
He foretelleth of Babylon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 2. That there should be a cozener of Babylon the cozener, and a spoiler of that spoiler, and that all sighing through Babylonian pressures should cease: That Belshazzers night of pleasure and banqueting should be turned into fear, verse. 4. That while they were furnishing Tables, and setting Sentinels to watch while they eat and drank, the alarm should be given, and they should cry Arise ye Princes and anoint the shield, ver. 5.  
By a couple of Horsemen and two Chariots of different draughts he charactreth Cyrus, and Darius, and the Median and Persian Nation, vers. 7. and proclaimeth the ruin of Babylon by them.  
Of Dumah he telleth, that in Seir or Idumea it would be questioned, what was the issue of that night when Babylon was destroyed, Watchmen, what of that night? And the issue and the answer should be, that first a morning or some dawning from Babylon's bondage was sprung, but afterward a sad night of sorrow should come on Dumah also, as it had done on Babylon. That Arabia's tents should be so spoiled that they should be forced to lodge in the open forest, etc.   

ESAY XXII.  
THIS Chapter containeth a sad Prophecy against Judea, which he calleth, The valley of vision, because of Gods revealing himself there to his Prophets: He foretelleth in it the heavy times that were coming upon that people of Judea, by the Assyrian Army, before it was miraculously destroyed. That the slain thereof should not only be slain with the sword, nor dead only by battle, but dead with famine, vers. 2. for the invasion of that Army should cause husbandry to be neglected, so that Briars and Thorns should come upon the land through this neglect, and there should be this trouble for many days and years together, and lamenting for the pleasant Fields and the fruitful Vine, as Chap. 32. 10. 12, 13. Elam and Kir, Persia and Assyria should be combined in this invasion, and should fill the Country with Charets and Horsemen: that by this misery the Lord should discover the covering, or uncloak the hypocrisy and pretences of Judah, for now they would show their carnal confidence, ver. 9 10, 11. and their carnal security, vers. 12. 13. He prophesieth of the displacing of Shebna from being over the household, and placing of Eliakim in his room: which was accomplished, and was come to pass when Rabshakeh lay before Jerusalem, Esay 36. 22.   

ESAY XXIV, XXV, XXVI, XXVII, XXIX.  
AS in the two and twentieth Chapter the Prophet had foretold the misery and perplexity of Judea by Sennacheribs army before the Angel destroyed it, so in the first and last of these Chapters he declareth the final desolation of it by Nabuchadnezzar, as he doth the desolation of Tyrus by him, Chap. 23. and the final desolalation of Ephraim by Salmaneser, Chap. 28. He mingleth many sweet and gracious promises and comforts among his threaten, etc. He calleth the Altar Ariel, and Jerusalem Ariel, or the Lion of God, the one for devouring sacrifices, the other for devouring men by slaughter: And he threatneth that God would distress Ariel the City, and it should be as Ariel the Altar, with abundance of slain about it, Chap. 29. 2.   

ESAY XXX. XXXI.  
THE oppression and terror of the Assyrian Army made perplexed Judea look after an arm of flesh, the reed of Egypt, as Chap. 36. 9 This carnal confidence the Prophet taxeth smartly in these two Chapters: yet for his promise sake assureth of deliverance, and foretelleth the Divine vengeance upon the Assyrian. The misery and oppression by this Army, what under Shalmaneser, and what under Sennacherib had been long, and had been grievous; so that they had eaten the bread of adversity, and drunken the water of affliction, and their teachers had been removed into corners, etc. Chap. 30. 20. But as the stream of the Assyrian power had overflowed and wrought up even to the neck, as Chap. 8. 8. so should the Lords anger do now to him, Chap. 30. 28. And they of Jerusalem should have joy in the night, ver. 29. Compare Chap. 37. 36. for the Assyrian should be beaten down with the voice of the Lord, ver. 31. In the valley of Hinnom or Tophet, ver. 33. And should fall, not by the sword either of great, or mean man, but of the mighty God, Chap. 31. 8. These and other particulars do plainly clear the method of these Chapters, and show they lie here in their proper time.   

ESAY XXXII, XXXIII, XXXIV, XXXV.  
UNTO the same times are we to refer these Chapters also, speaking amongst other things of the sad times that Judah suffered while the Assyrian Army was ranging and destroying up and down, before the Lord destroyed him: That he should spoil the Vintage and Husbandry, Chap. 32. 10. 12. and that he made the Highways waste, and cared not to keep any Covenant that he made, Chap. 33 8. but he should be destroyed, and so should the other enemies of the Church, particularly Edom, who was a constant adversary, Chap. 34. and good and comfortable things should accrue to Zion, Chap. 35.   

MICAH III, IV, V, VI, VII.  
THE last verse of the third of Micah is owned by the men of Jeremiahs' time, to have been uttered in the time of Hezekiah, Jer. 26. 18. and here may both that whole Chapter, and all the Chapters that follow it be very well placed, as Prophesied in some time of Hezekiahs' first thirteen years, before Sennacherib besieged Jerusalem; for in Chap. 5. 1. he seemeth to speak of that siege, and of Sennacheribs blasphemy both against God and Hezekiah, smiting the Judge of Israel as with a rod upon the cheek; and he foretelleth that Christ should be the people's peace in the Assyrians invasion; and that though the proud enemy thought to triumph and tread down the chief City of all the Nation, Jerusalem, yet should that be so far from being insulted over by him, that Bethlehem a poor Town should yield and produce one that should tread both the Assyrian and all other the Church's enemies under foot. And so as the birth of Christ of a Virgin was a sign to Ahaz, so is his birth in Bethlehem a sign in the days of Hezekiah.   

The Prophecy of NAHUM, all.  
IN these days of Hezekiah also lived Nahum the Prophet, and was one of the comforters of Jerusalem, Esay 40. 1. against the burden and terrors of Assyria. He is generally held to have prophesied in the days of Manasseh with Habakkuk, which he might very well do, beginning in the reign of Hezekiah, and continuing in Manasseh. He mentioneth the evil counsel of Sennacherib against the Lord, and foretelleth his death in his Idol Temple, Chap. 1. 11. 14. and denounceth destruction to Niniveh, the chief City of Assyria, etc.   

2 KINGS XVIII. from ver. 13. to the end, and XIX. all. 2 CHRON. XXXII. from beginning to vers. 24. ESAY XXXVI. & XXXVII.  
World 3295 Diwision 266 Hezekiah 14 SENNACHERIB the King of Assyria, having invaded Judah, Hezekiah sends a submission to him at Lachish; who cheatingly gets three hundred and thirty Talents from him, and then departs not away from him for all that year. The Assyrian first sends some of his servants with a Message to Jerusalem, to have persuaded the people out of their own defence; but when that would not prevail, he sendeth a great force against the City; where Rabshakah in the head of them revileth Hezekiah, and the Lord, etc. But Hezekiah praying and sending to Isaiah hath a comfortable answer; and a comfortable sign; A comfortable answer, that the King of Assyria should be bridled and muzzled, and this very thing should be a comfortable sign for the future, that God would prevent the famine which they had great cause to fear; and that God would establish them for the time to come. The Assyrian Army had spoiled all their tillage thorough the Country for a long time, as Chap. 32. 9, 10, 12, 13. etc. and what shall they do now for meat and sustenance, if they scape that Army? Why eat this year what groweth of itself, and what may be found up and down on the Trees and the ground. But what must they do the next year? Which was a year of release and rest, as every seventh year was, and they might not till the ground? Why, Providebit Deus, God will also then provide for them of what grows of itself again, and then the third year sow and reap, and return to your old peace and prosperity.   

ESAY XXXVIII. 2 KING. XX. to ver. 12. & 2 CHRON. XXXII. ver. 24.  
HEZEKIAHS' sickness of the Plague seemeth to have been in the very time while the Assyrian Army lay about Jerusalem; for though the destruction of that Army, by the Angel, be related before the Story of his sickness, yet that his sickness was while that Army was alive may be conjectured upon these two collections.  
First, It is past all doubt that his sickness was this very same year that the Assyrian Army was destroyed by the Angel, for if he reigned nine and twenty years, as 2 King. 18. 2. and that stroke of the Angel upon that Army was in his fourteenth year, as vers. 13. of that Chapter; and he lived fifteen years after his sickness, as 2 King. 20. 6. then it makes that matter past controverting.  
Secondly, The Lord in his sickness doth not only promise him recovery from his disease, but also that he will deliver him and that City out of the hand of the King of Assyria; which shows there was then danger to him and Jerusalem from that King; And this may be conceived one cause that made Hezekiah to weep so bitterly when the message of death was denounced unto him; because he was to leave Jerusalem and Judea under the pressure and danger of the Assyrian Tyrant, and must not see the delivery of it.  
Therefore though the whole story of Sennacherib be laid together as was fit; yet can I not but in my thoughts insert this story of Hezekiahs' sickness, before the destruction of his Army; as no doubt it came to pass before Sennacheribs death; and yet is that storied before it, for the concluding of his History all at once.  
To Hezekiah alone is it given to know the term of his life; and the Sun in the Firmament knoweth not his going down, that Hezekiah may know his.   

2 KING. XX. from vers. 12. to vers. 20. ESAY XXXIX. all. 2 CHRON. XXXII. vers. 25, 26.  
MErodach, or Berodach-Baladan, the King of Babel, visiteth Hezekiah by his Ambassadors, to congratulate his recovery, and to inquire after the miracle of the Sun turning back. The Lord left Hezekiah to try what was in his heart, and it shown folly. The Lord foretells by the Prophet the captivity into Babel, which City and Kingdom is now small, and under the power of the Assyrian, before it rise to be the golden head. For observe in 2 Chron. 33. 11. that Babel is in the hand of the King of Assyria, The Captains of the host of the King of Assyria carried Manasseth unto Babel.  
It might very well be that Eser-haddon who succeeded Sennacherib in the Assyrian Monarchy, took offence at Merodach-Baladan, for his intimacy and familiarity with Hezekiah, and thereupon set upon Babel, and took it out of his hands. Babel had been tributary to the Crown of Assyria hitherto, the Assyrian having built it for some of his servants that traded upon Euphrates in Ships, and made it a fair City; but now Eser-haddon subdued it, and defaced it, Esay 23. 13.   

2 CHRON. XXXII. from vers. 27. to end. 2 KINGS XX. vers. 20, 21.  
Division 267 Hezekiah 15 HEZEKIAH liveth these fifteen years in safety and prosperity, Division 268 Hezekiah 16 having humbled himself before the Lord for his pride to the Ambassadors Division 269 Hezekiah 17 of Babel: The degrees of the Suns reversing, and the fifteen Division 270 Hezekiah 18 years of Hezekiahs' life prolonging, may call to our minds the fifteen Division 271 Hezekiah 19 Psalms of degrees, viz. from Psalm 120 and forward: There were Hezekiahs' Division 272 Hezekiah 20 songs that were sung to the stringed instruments in the House of Division 273 Hezekiah 21 the Lord, Esay 38. 21. whether these were picked out by him for that Division 274 Hezekiah 22 purpose, be it left to censure. The Jews hold they were called Psalms Division 275 Hezekiah 23 of degrees, because they were sung upon the fifteen stairs that risen into Division 276 Hezekiah 24 the Courts of the Temple. Who so in reading those Psalms shall have Division 277 Hezekiah 25 his thoughts, upon the danger of Jerusalem by Sennacherib, and her delivery, and the sickness of Hezekiah and his recovery, shall find that they fit those occasions in many places very well. But I assert nothing, but leave it to examination.   

Division 278 Hezekiah 26 1 CHRON. iv from vers. 34. to the end.  
Division 279 Hezekiah 27 IN the time of Hezekiah some of the Simeonites subdue the Meunims Division 280 Hezekiah 28 and the Amalekites. It is most likely it was not in the former fourteen years of Hezekiah, when the Assyrian Army was all abroad, and none durst peep out, but in his last fifteen years, when that Army was destroyed and gone.  
World 3310 Division 281 Hezekiah 29 Hezekiah dieth.   

ESAY XXIII. & ESAY XL, XLI, etc. to the end of the Book.  
THE prophesying of Esay is concluded by the Title of his Book in the times of Hezekiah [though the Hebrews of old have held, that he lived and died in the days of Manasseh, and was sawn asunder by him. The Epistle to the Hebrews may seem to speak to that, Heb. 11. 37.] therefore according to the Chronology of the title of the Book in the first verse of it, these Chapters that are set after the Story of Hezekiahs' fourteenth year, or after the Story of the destruction of the Assyrians, and Hezekiahs' recovery, are all to be allotted to the fifteen years of his prolonged life, since there is no direction to lay all of them, or any of them in any time else, etc.  
The three and twentieth Chapter also falleth under the same time, even towards the latter end of Hezekiahs' reign, when the King of Assyria had now taken Babel. This is apparent by ver. 13. spoken of a little before; for there the Lord threatneth Tyrus by the example of Babel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that City had been founded by the Assyrian 
* For Ships and for men of the Desert, thereupon Babel is called, The desert of the Sea, Esay 21. 1.  for his Ships and Ship-men to traffic upon Euphrates, as Tyrus was built on the Sea for the like purpose, but now the Assyrian had brought that to ruin, and so should the case of Tyrus be by the Babylonians. Nabuchadnezzar destroyed Tyrus, Ezek. 29. 18.  
Now the reason why this Chapter, that fell so late in Hezekiahs' time, is yet laid in that place where it is, is this: because the Prophecies against those Countries which lay so together, might lie also together, and threaten and denunciations of Judgements might come as it were all in one body: For it may be observed, that very much of this Book that lieth before the Story of Sennacherib is threatening and terror, and the most of the Book that lieth after is comfort and promises. Only upon mention and promise of Cyrus, Chap. 44. & 45. there is a grievous threatening of Babylon, which ere long grew great, Chap. 46. & 47. for Cyrus was to destroy it.   

2 KING. XXI. to vers. 17. 2 CHRON. XXXIII. to vers. 11.  
World 3311 Division 282 Manasseh 1 MANASSEH reigneth 55 years. A very bad son of a very good Division 283 Manasseh 2 father: He equalleth or rather exceedeth the very Canaanites in Division 284 Manasseh 3 abominable wickedness: He is a most extreme Idolater, Murderer, and Division 285 Manasseh 4 Conjurer.   

Division 286 Manasseh 5 2 KING. XVII. from vers. 24. to end.  
Division 287 Manasseh 6 In his time the Kings of Assyria planted Samaria with a mongrel people Division 288 Manasseh 7 from divers Countries: Esarhaddon was the man, Ezr. 4. 2. who seemeth Division 289 Manasseh 8 also to be called Asnapper, vers. 10. unless the Commander in chief in Division 290 Manasseh 9 that expedition bore that name. These Samaritans newly settled are devoured Division 291 Manasseh 10 with Lions, as the Prophet that came from Samaria was, 1 King. Division 292 Manasseh 11 13. for doing contrary to the Lord. In after times they grow constant Division 293 Manasseh 12 enemies, and bitter against the Jews: yet cometh Josiah in the next generation Division 294 Manasseh 13 and destroyeth the relics of Idolatry in the very midst of them. Division 295 Manasseh 14 To this Plantation of the Country and Cities of Samaria, with such Foreigners Division 296 Manasseh 15 may that Prophecy refer in Esay 7. vers. 8. if we will count the Division 297 Manasseh 16 time from the very delivery of the Prophecy, Within threescore and five Division 298 Manasseh 17 years shall Ephraim be broken that it be not a people: Which Prophecy being Division 299 Manasseh 18 delivered about the third or fourth year of Ahaz, if we count those Division 300 Manasseh 19 sixty five years forward, the end of them will fall about the four or five Division 301 Manasseh 20 and twentieth year of Manasseh: And the matter so taken may be understood Division 302 Manasseh 21 in this sense, That the Prophet there denounceth such a ruin Division 303 Manasseh 22 to Ephraim [and Damaseus is also included in the same Prophecy, and Division 304 Manasseh 23 was concluded also under the same Plantation] that it should no more Division 305 Manasseh 24 be a People or Country of that name, but the very name now changed, Division 306 Manasseh 25 gone, and rooted out. We gave another gloss and date upon these words and years before, namely, counting them backward from the captiving of Samaria, as here we count them forward from the delivery of the Prophecy: the Reader may judge and take his choice.   

The Prophecy of HABAKKUK, all.  
IN these wicked times of Manasseh lived Habakkuk, and Prophesied against his wickedness, and of him and Nahum may very well be understood that passage in 2 King. 21. 10. The Lord spoke by his servants the Prophets, saying, Because Manasseh the King of Judah had done these abominations, etc. therefore I am bringing evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle: which in a manner is the very same with that in Hab. 1. 5. Behold, ye, and regard, and wonder marvellously, for I will work a work in your days, which ye will not believe though it be told you: For lo, I raise up the Chaldeans, etc.  
This Judgement upon Judea by the Chaldeans was yet to come after some space of time, as Chap. 2. 3. and this Prophet fore-armeth against it by that golden Doctrine, The just shall live by faith: and by foretelling the Judgements upon Babel itself. He prayeth for the preservation of Prophecy in the captivity in a foreign Land, and calleth the captivity, The midst of years, viz. 'twixt Samuel and Christ: He taketh out his own lesson that he readeth to others of living by faith, and professeth in the greatest extremities and improbabilities of good, yet to rejoice in the Lord, and to joy in the God of his salvation.   

2 CHRON. XXXIII. from vers. 11. to the end. 2 KING. XXI. from vers. 17. to the end.  
Division 307 Manasseh 26 THE wickedness of Manasseh doth in time bring him into chains in Division 308 Manasseh 27 Babel, they bring him to be humbled for his wickedness, and that Division 309 Manasseh 28 brings him into his throne again: Both his mind and his estate received a Division 310 Manasseh 29 great change and alteration; in what time of his reign he was carried to Division 311 Manasseh 30 Babel, and how long he continued there is undeterminable; but upon his Division 312 Manasseh 31 return to Jerusalem again he maketh a great reformation, and builded divers Division 313 Manasseh 32 great buildings, and garrisoned the strong Cities of Judah.  
Division 314 Manasseh 33 And now since the Assyrian Monarchy is ready to fall in the next Generation, Division 315 Manasseh 34 let us look back a little upon the growth and rise of it hitherto; Division 316 Manasseh 35 and upon the Syrian Kingdom which it hath a good while ago swallowed Division 317 Manasseh 36 up. Damaseus the head of Syria, Esay 7. 8. was extantin the days of Abraham, Division 318 Manasseh 37 Gen. 15. 2. but not mentioned of any great victoriousness till the days of Division 319 Manasseh 38 David, nor then the head of Syria neither; for than was Syria divided into Division 320 Manasseh 39 several Kingdoms, as Aram Zobah, Aram beth-Rehob, Aram Naharaim, Division 321 Manasseh 40 and Aram Damaseus, 2 Sam. 8. 3. & 10. 8. The chief King among them in Division 322 Manasseh 41 those times was Hadadezer, the son of Rehob King of Zobah, and who Division 323 Manasseh 42 had now joined Rehob and Zobah into one Kingdom, and had also Division 324 Manasseh 43 brought Aram Naharaim, or some good part of it into the same Monarchy. Division 325 Manasseh 44 Compare Psal. 60. the title, with 2 Sam. 8. 3. etc. Rezin a servant Division 326 Manasseh 45 of his runs away from him, and goes to be King of Damaseus, 1 King. Division 327 Manasseh 46 11. 23. then that City began to peep up, and ere long to be head of all Division 328 Manasseh 47 Syria; and these Kings reigned there, Benhadad the son of Tabrimmon, Division 329 Manasseh 48 the son of Hezion, in the days of Asa, 1 King. 15. 18. Then Benhadad Division 330 Manasseh 49 the Son of this Benhadad in the days of Ahab, 1 King. 20. 134. and of Division 331 Manasseh 50 his son Joram, 2 King. 6. 24. Him Hazael one of his Commanders stifled, Division 332 Manasseh 51 and reigned in his stead, 2 King. 8. 15. and doth Israel much mischief, Division 333 Manasseh 52 2 Kings 10. 32. Benhadad his son succeeded him, 2 King. 13. 24. and Division 334 Manasseh 53 after him reigned Rezin the last King of Syria captived by the Assyrian, Division 335 Manasseh 54 and Damaseus with him; and so is there an end of the Syrian power.  
World 3365 Division 336 Manasseh 55 Manasseh dieth.  
Ammon reigneth two years; and is at last slain by his own servants, but his death avenged on those servants by the people of the Land. Whilst the Kingdom of Syria was in its power, the Assyrian Kingdom World 3366 Division 337 Ammon 1 was obscure, and therefore very improperly made by some the first of the World 3367 Division 338 Ammon 2 four Monarchies. No King of it mentioned in Scripture, till Pull in the time of Menahem King of Israel. Famous in Heathen Stories is Sardanapalus, the last King of that Kingdom, whilst it was obscure, and with whom it fell. Before his time it was that Jonah went to Niniveh, and prophesied against it, some thirty or forty years before its fall. In new hands that City and Kingdom began to be great and victorious: The first of the Kings of the new race was Pull, so potent that he pulled a thousand Talents by way of tribute from the King of Israel, 2 King. 15. 19 After him came Tiglath-Pileser into the Assyrian Throne and conquered Syria, and added it to Assyria, 2 Kings 16. 9, 10. Next after him reigned Shalmanezer who captivated the ten Tribes, 2 King. 17. 3, etc. and after him Sennacherib the blasphemous, called also Sargon, as it is probable, Esay 20. 1. Esarhaddon succeeded Sennacherib, and he is the last Assyrian King mentioned, if Asnapper were not one, on that Throne, different from him. Then did Babylon swallow up Niniveh, and Nabuchadnezzar subdued it, and brought it under the subjection of Babylon, whereas Babel had been lately under the subjection of it.   

2 KING. XXII. vers. 1. and 2 CHRON. XXXIV. vers. 1. to vers. 8.  
World 3368 Division 339 josiah 1 JOSIAH reigned 31 years, being but eight years old when he Division 340 josiah 2 begins to reign. The youngest King that ever sat upon the Throne Division 341 josiah 3 of Judah, as young again as Uzziah, 2 King. 15. 2. and yet was Uzziah Division 342 josiah 4 long off the Throne for his minority: God hath much to do by Josiah, Division 343 josiah 5 and therefore he sets him on the Throne, and shows his piety Division 344 josiah 6 to the world betime: The Lord had spoken of him about 340 years ago, 1 King. 13. 2.  
World 3374 Division 345 josiah 7 JEHOIAKIM born this year: Compare 2 Chron. 34. 1. and 36. 5.  
World 3375 Division 346 josiah 8 JOSIAH setteth himself to seek God in the eighth year of his reign.  
World 3376 Division 347 josiah 9 JEHOAHAZ born, see 2 Chron. 36. 2. He is called Johanan and Division 348 josiah 10 Shallum, 1 Chron. 3. 15. Jer. 22. 11. and said to be the first born of Josiah, Division 349 josiah 11 because he reigneth first, and the fourth Son, because he was last born.  
World 3379 Division 350 josiah 12 Josiah purgeth Judah and Jerusalem from Idols, etc.   

JEREMY.  
World 3380 Division 351 josiah 13 JEREMY beginneth to Prophesy in the thirteenth of Josiah, and by Prophesying to help forward the reformation begun, which went on exceeding slowly, not through any negligence of Josiah himself, whose heart was very upright with the Lord; but through the slackness and remissness of the Princes and people, and through the rootedness of Idolatry in them. And hence it is that Jeremy prophesieth so terrible things, and so certain destruction in the very time of reformation. Josiah in the twelfth year of his reign had begun to destroy Idolatry, and yet how much filth of it was remaining in his eighteenth year is almost incredible, 2 King. 23.  
Jeremy a young Priest and Prophet for the young King; was, Moses like, a Prophet to Israel forty years, viz. 18 of Josiah, 11 of Jehoiakim, and 11 of Zedekiah; and as Moses was so long with the people a Teacher in the Wilderness till they entered into their own Land, so was Jeremy so long in their own Land a Teacher before they went into the wilderness of the Heathen. The Holy Ghost setteth a special mark upon these forty years of his Prophesying, Ezek. 4. 6. where when the Lord summeth up the years that were betwixt the falling away of the ten Tribes, and the burning of the Temple, three hundred and ninety in all; and counteth them by the Prophets lying so many days upon his left side; he bids him to lie forty days upon his right side, and bear the iniquity of the House of Judah forty days, a day for a year: Not to signify that it was forty years above three hundred and ninety, betwixt the revolting of the ten Tribes, and the captivity of Judah, for it was but three hundred and ninety exactly in all; but because he would set and mark out Judah's singular iniquity by a singular mark; for that they had forty years so pregnant instructions and admonitions by so eminent a Prophet, yet were impenitent to their own destruction.  
The Prophecies of Jeremy are either utterly undated, and so not easily, if at all, to be referred to their proper time, or those that are dated, are almost generally dislocated, and not easy to give the reason of their dislocation. The first Chapter at vers. 2. and the third Chapter at vers. 6. do only bear the date of Josiahs' reign, and no more mention of any other Prophesy delivered in his time expressly made, and yet there is no doubt that very much of the beginning of his Prophecy was in his time.  

JEREMY I.  
THIS Chapter dateth itself by the thirteenth year of Josiah, and that was the time, and this was the subject of the Prophet's first Ministry; for here is laid down the general head upon which his whole Prophecy doth chief run, A rod and evil to come upon Jerusalem from the North. God showeth him a plain dried withered rod, to signify the rod and stroke that God was about to bring upon the people; and when he asked Jeremy what he saw, he not only saith he saw a rod, but he can readily name the wood of which it was made, though it was withered and dry, and no ready token on it to discern of what would it was, I see, saith he, Makal shaked, a rod of Almond: thou hast well seen, saith God, for Any shokedh, I hasten my word to perform it. The Lord descanteth upon the word Shakedh in the Prophet's answer: And since Jeremy had spoken so fully, as to tell that he not only saw a rod, but a rod of Shakedh, or of Almond, the Lord answers as fully, that he is not only about to bring a rod upon the Land, but also Shakedh, he doth hasten to perform it.  
Division 352 josiah 14 Josiah goeth on in piety and in reforming, yet is not the wrath of Division 353 josiah 15 the Lord removed, partly because of the sins of Manasseh, 2 King. Division 354 josiah 16 23. 26. and partly because the people's reformation was but feigned, Division 355 josiah 17 Jer. 3. 10. and partly because in most of them there was no reformation at all.   

2 KING. XXII. from vers. 3. to end, and XXIII. to vers. 29. 2 CHRON. XXXIV. from vers. 8. to end, and XXXV. to vers. 20.  
World 3385 Division 356 josiah 18 THE copy of the Law written with Moses own hand is found this year in the Temple, Josiah consulteth Huldah a Prophetess about it. Jeremy was not now at Jerusalem but at Anathoth the Town of his birth, he prophesied there till his Townsmen were about to kill him, Chap. 11. 22. and then he goeth up to Jerusalem, and the Lord before hand tells him, that he must expect rougher dealing at Jerusalem then at home: For, if footmen had wearied him, how could he run with horsemen, etc. Chap. 12. 5. If he had been thus tired with his own equals at Anathoth, what would he do with the great ones at Jerusalem? And if in his native Town, the place of his peace, he had found so much trouble, what would he do in Jerusalem's tumults? For even thy brethren and thy father's house have dealt treacherously with thee, etc. vers. 6.  
The Prophet was very young when he began to Prophesy, and spent some of his junior years in preaching to his own Countrymen, but they despised his youth; and therefore as Christ being refused by his own Townsmen of Nazareth, goeth then about all Galilee, preaching the Gospel, Luke 4. So Jeremy rejected and endangered by his Townsmen of Anathoth, goeth then abroad to prophesy at Jerusalem; where it is more than probable he was not when Josiah inquired of Huldah a woman about Moses Copy. Zephany had not yet appeared a Prophet at all, as shall be observed by and by.  
Josiah humbled and afraid upon the reading of the Law, bringeth the people into a Covenant, setteth on to destroy Idolatry, and keepeth a solemn Passover.   

JEREMY TWO, III, IV, V, VI, VII, VIII, IX, X, XI, XII.  
Division 357 josiah 19 JEREMY in these latter years of Josiah, doth prophesy very sad Division 358 josiah 20 and heavy things against Judah and Jerusalem, and telleth plainly, Division 359 josiah 21 that Jerusalem should become like Shiloh, etc. For the time and Division 360 josiah 22 order of these Chapters, the Reader may take notice of these few Division 361 josiah 23 things:  
Division 362 josiah 24 1. That whereas his Chapters from the twentieth forward, are of very Division 363 josiah 25 much and very visible dislocation, these to the twentieth do not own Division 364 josiah 26 any such thing in so visible and evident a manner as those do, nor indeed Division 365 josiah 27 by any closer intimation to conclude any whit certainly upon, and Division 366 josiah 28 therefore it is not safe nor solid to transpose them at all, but to take Division 367 josiah 29 them up as they lie. Nor do I see any thing to the contrary, but that Division 368 josiah 30 they lie very direct and methodically all along.  
2. The thirteenth Chapter, and all that follow to the one and twentieth I conceive to have been delivered in the time of Jehoiakim, and not in the time of Josiah, and that upon this ground, because in Chap. 13. vers. 18. The Prophet calls to the King and Queen, Humble yourselves, and sit down, for your Principality shall come down even the Crown of your glory: which was most fully accomplished upon Jehoiakim and his wife, Jer. 22. 19 with 2 King. 24. 12. and not at all upon Josiah and his Queen; at the least not upon his Queen for aught we read of.  
3. There is one particular very remarkable, that runneth along through the most of these Chapters, from the beginning of the third to the fourteenth, and that is, the mention of a great drought or want of rain, as Chap. 3. 3. & 5. 24, 25. & 8. 13. 20. & 9 10. 12. & 12. 4. & 14. 1, 2, 3, 4. Now if this drought were in the time of Josiah [as it is mentioned instantly before the dating of a Prophecy in Josiahs' time, Chap. 3. 3. 6.] and in the time of Jehoiakim [as there is mention of it presently after a Prophecy against Jehoiakim, Chap. 13. 18. & 14. 1, 2.] than it appeareth that this sad restraint of rain fell out in the last years of Josiah, and continued some of Jehoiakims time, and so these Chapters of Jeremy do most properly fall in with the latter years of Josiahs' reign. In Chap. 11. 2. he seemeth to speak concerning the Covenant that Josiah had caused the people to enter into, upon the finding and reading of Moses copy, and he doth earnestly exhort the people to keep it. And it may be that phrase in Chap. 2. 31. O generation behold, or see the Word of the Lord, may have reference to that copy of Moses also; I am sure it may be more properly interpreted, as if he pointed to that; than it is interpreted by some Jews, as if he shown them the Pot of Manna. There is only some Chronical doubt ariseth upon the eighteenth verse of the second Chapter, and that is, whether Judah had any league and reliance with and upon Egypt in Josiahs' time; which, as there is no Scripture to assert; so also is there none neither to contradict. And it may very well be held affirmatively, and more probable than otherways, all circumstances well considered: And what if Josiahs death by the King of Egypt were a temporal punishment, for his reliance upon Egypt?    

The Prophecy of ZEPHANIAH, all.  
IN these latter times of Josiah did Zephaniah also arise, and appear a Prophet, the great Grandchild of King Hezekiah if some guess aright. The times of his Prophesying may be settled the better by this, that as the first verse of his Book doth date his Prophecy by the reign of Josiah, so the eight verse of the same Chapter doth Prophesy against the King's Children, Jehoahaz, Jehoiakim, and Zedekiah, for their new-fashions and new-fangled apparel. Now the eldest of these three was but twelve years old at Josiahs' eighteenth, and the second but ten. It is true indeed that it nameth not these three men by name, but why it should not be understood in the literal and proper sense, and mean these three men, I yet see no ground to the contrary. The Jews indeed appear to be of another mind, for they make 
* Maimon in Praef. ad Mish.  Jeremy to be Zephanies Scholar; and so Expositors are of another mind, for they understand the King's Children largely, for the Nobleman's Sons, or Courtiers, but considering the wickedness of these sons of Josiah after their father's death, I have no reason to think them much otherwise in their father's life-time, and I see not why they may not go in the first place with any that deserved reproof, and on whom it lighted under the name of the King's Children.   

2 CHRON. XXXV. from vers. 20. to end. 2 KING. XXIII. vers. 29. 30.  
World 3398 Division 369 josiah 31 JOSIAH slain by Pharaoh Necho, yet dies in peace, 2 Kings 22. 20. because in God's favour. The King of Assyria had conquered Carchemish a great while ago, Esay 10. 9 And Necho or his Predecessors had recovered it, and he went now to strengthen the Garrison there, or to recover it; and passing some part of Josiahs' Country with an Army, Josiah takes a quarrel at him [though it may be he was in league with him] and is slain at Megiddo. This Zech. 12. 10. alluded to, The mourning of Hadadrimmon; and in the valley of Megiddo; there is an Ellypsis of the conjunction Va●.   

2 CHRON. XXXVI. vers. 1, 2, 3, 4. 2 KING. XXIII. vers. 31, 32, 33, 34, 35.  
JEHOAHAZ is made King by the people of the Land, as one best beloved by them, for he was two years younger than Jehoiakim. Compare 2 King. 23. vers. 31. & 36. He is called Shallum, 1 Chron. 3. 15. Jer. 22. 11. He reigned but three months, and is deposed by Pharaoh Necho. His three months' reign is to be reckoned in the last year of Josiah: as Jeremy maketh the account plain, Jer. 25. 3. And therefore I must here retract [and I retract it with wonder how it ever was so mistaken] what is said in Prolegon; to harmony of Evang: That some years of trouble passed between the death of Josiah, and the reign of Jehoiakim.   

2 KING. XXIII. vers. 36, 37. 2 CHRON. XXXVI. Vers. 4, 5.  
World 3399 Division 370 jehoiaikim 1 JEHOIAKIM reigneth eleven years; set up by Pharaoh Necho, Division 371 jehoiaikim 2 and named Jehoiakim by him instead of Eliakim. In which change of name, Pharaoh shown rather his power then any thing else, unless he would not endure the word Jehovah in Jehoiakims name, for Jehoiakim and Eliakim is but one and the same in signification.  
JEHOIAKIM doth wickedly, like as his wicked predecessors had done: And his eyes and his heart are not but for covetousness, and for to shed innocent blood, and for oppression, and for violence to do it, Jer. 22. 17. Amongst other of his wickednesses this was not the least, committed in the beginning of his reign, that he slew Urijah the Prophet. Read here, Jer. 26. ver. 20, 21, 22, 23.   

JEREMY XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, & XXII. to ver. 24.  
IT was observed before, that Chapter 11. was most properly to be referred to Josiahs' times, as pointing to the Covenant that he caused the people to enter into, and that the twelfth Chapter joined to it, viz. vers. 5, 6. of Chap. 12. to vers. 21, 22, 23. of Chap. 11. And so with the end of the twelfth Chapter, are ended the Prophecies of Jeremy of Josiahs' time. And it was also observed before, that ver. 18. of Chap. 13. pointed at the time of Jehoiakim; and so doth also the 18. vers. of Chap. 22. And therefore since we have no date nor direction for any of the Chapters between, to fix them to any other time, we may very well take in all these Chapters of Jeremy from the beginning of the thirteenth to the 24 verse of the two and twentieth, in the beginning of the reign of Jehoiakim. The one and twentieth Chapter only is to be set out, for it is plainly dated by the time of Zedekiah. Now the reason of setting this Chapter so forward, as among those that were in the beginning of Jehoiakims time, whereas it was in Zedekiahs', which was many years after, may be conjectured to be because of the correspondency of something in the twentieth Chapter and it. In the twentieth a Pashur in the time of Jehoiakim, sets Jeremy in the stocks for foretelling destruction to Jerusalem by the Babylonian. And in the one and twentieth a Pashur in the time of Zedekiah, seeks to Jeremy for remedy against the Babylonian, who had made good Jeremy's Prophecy so far as that he had besieged Jerusalem: This was a thing remarkable, that one Pashur should thus oppose Jeremy's prophesying, and another Pashur should thus assert it; And for the better marking of this, the two Chapters that contain the two stories are laid together.  
The two and twentieth to ver. 24. doth show that it was delivered in Jehoiakims time, when Shallum or Jehoahaz was not long before captivated: It biddeth, Weep not for the dead, Josiah, but weep sorely for Shallum that was gone, for he should return no more, vers. 10. See 2 Kings 23. 34.   

JEREMY XXVI. all, and XXVII. to vers. 12.  
THE beginning of these two Chapters bear the date of the beginning of the reign of Jehoiakim, which in this Prophet's language is not precisely the first year of his reign [the first, second, or third year singly he nameth not] but it is taken in a larger sense and construction, as there is an evidence from the like expression used concerning another King, and expounded, Chap. 27. 1. In the beginning of the reign of Zedekiah, in the fourth year: Here Zedekiah is in the fourth year of his reign, and yet it is called, The beginning of his reign; and the reason of the Phrase is, because of the double condition and change that either of these Kings underwent in the time of their reign; Jehoiakim for above two years reigned by the deputation of Pharaoh Necho: but the rest of his time by the deputation of Nabuchadnezzar; and Zedekiah for four years at the least reigned under the subjection of the King of Babel, Jer. 51. 59 but the rest of his time he reigned as rebelling, and casting off the yoke of the Babylonian, 2 King. 24. 20. therefore the time of either of these Kings before this change and alteration befell them, is called, The beginning of their reign.  
Now as for the order and method of these two Chapters under hand, let us a little look back to the portion where we left before, and that was at the three and twentieth verse of the two and twentieth Chapter; for from thence to this 26 Chapter, all that comes between is dislocated and laid there by anticipation. The four and twentieth verse of Chapter twenty two beareth the date of the reign of Jehoiachin or Coniah, which was not till Jehoiakim had reigned eleven years; whereas divers Prophecies which were uttered in those eleven years of Jehoiakim, are set after, as Chap. 25. & 26. & 27. and very many more. Now the reason of this method is this, that the threaten against the father Jehoiakim, and the son Jehoiachin might be laid together; and the rather because the time of Jehoachins reign was but very short, namely, three months; and therefore the prediction of his captivity, is fitly joined to the prediction of his fathers, since his reign is reputed as nothing, Chap. 36. 30.  
And when the Text is fallen upon, upon this occasion, from vers. 24. of Chap. 22. to the end, all the Prophecies that refer to his time, and concern his person, are also brought up together, viz. Chap. 23. and 24. that the matters concerning him might be laid together in one place.  
The 25 Chapter is dated by Jehoiakims fourth year yet laid before Chap. 26. & 27. that bear the date of the beginning of his reign, because it pointeth out the term and space of the Babylonian Captivity, which was indeed the main subject of Jeremy's Prophecy, and therefore when in the preceding Chapters he had foretell the captivity, both to, and of Jehoiakim, and Jehoiachin, and in the five and twentieth he sets himself to foretell and measure out the space of the Captivity, therefore these Chapters that handle that main and general head of his Prophecy are laid thus forward and together, and then particular matters are laid after. So that these 26 & 27 Chap. to ver. 12. do join in proper current of time and Chronicle, to vers. 23. of Chap. 22. and the reason of the interposition of the other Chapters may be conceived of as hath been said. In Chap. 26. Jeremy is in danger of his life by the Priests and false Prophets, but acquitted by the Elders: They allege two contrary examples, one of Hezekiah, who piously submitted to Micahs Prophecy, and troubled him not for it; and the other of Jehoiakim who cursedly slew Urijah for Prophesying the truth: the former they propose as a Copy to be followed, and the other as a caution, not to shed more Prophet's blood in murdering Jeremy, for too much was lately shed already in the murder of Urijah.  
In Chap. 27. to vers. 12. Jeremy is enjoined to make yokes and bonds, to denote servitude and subjection to Babel, but in the entry of the Chapter there is a visible difficulty; for in the beginning of Jehoiakims reign, Jeremy is commanded to make bonds and yokes, and to send them to certain Kings, by the messengers that came to Zedekiah King of Judah; now how can Zedekiah be called King of Judah in the beginning of the reign of Jehoiakim, since Jehoiakim reigned eleven years, and Jehoiachin three months before Zedekiah came to reign? Answ. These things are to be understood to be spoken Prophetically concerning Zedekiah, as well as concerning Nebuchadnezar's sons; for the Lord by the Prophet foretells that Nabuchadnezzar should reign, and his son and Grandchild after him, and therefore must the Prophet presently make yokes and bonds, and put them of his own neck in token of Judah's subjection, which indeed begun in the very next year. And he foretells withal that Zedekiah should reign, and that divers Kings should send Messengers to him, and by them▪ should Jeremy send those yokes to those Kings, etc.  
World 3401 Division 372 jehoiakim 3 The latter part of this third year of Jehoiakim, is the beginning of Nebuchadnezar's first year, for his first year took up part of Jehoiakims third, and part of his fourth; this is apparent, by comparing Dan. 1. 1. with Jerem. 25. 1. The fourth of Jehoiakim is indeed most commonly reckoned as Nebuchadnezar's first, but we shall observe hereafter, that there are intimations sometimes in Scripture, to teach us to understand that reckoning according to this account.   

DANIEL 1. to vers. 8. And 2 KING. XXIV. vers. 1. 2 CHRON. XXXVI. vers. 6, 7.  
World 3402 Division 373 Years of Captivity 1 jehoiakim. 4 IN this third year of Jehoiakim, Nabuchadnezzar besiegeth and taketh Jerusalem, and Jehoiakim; he putteth him in fetters to carry him to Babel, but restoreth him again to the Throne as a tributary to the crown of Babel, and so Jehoiakim becomes his servant three years.  
Here gins the seventy years' Captivity, and the seventy years of the rule of Babel, Jer. 25. 11, 12. & 29. 10.  
In this captivity were carried away Daniel, Hananiah, Mishael, and Azariah, and now is that sad Prediction to Hezekiah fulfilled, 2 King. 20. 18. and that of Zephany, Zeph. 1. 8.   

DAN. 1. from vers. 8. to 18.  
DANIEL and his three fellow Nobles now in Babel, refuse the Court diet, and betake themselves to an austerity of diet, but once more to be paralleled in all the Scripture, and that was in John the Babtist; yet they come on and grow fresh and fat, to show that man liveth not by bread only, etc.   

JEREMY XXV.  
IN this fourth year of Jehoiakim, which was the first year of Nabuchadnezzar, vers. 1. Jeremy prepareth a cup of indignation for Jerusalem, and for all the Nations round about it, and at last for Sheshach or Babylon itself.   

JEREMY XLVI. & XLVIII. & XLIX. to vers. 34.  
JEREMY prophesieth against Pharaoh Necho and Egypt, foretelling the overthrow of his Army at Carchemish, which accordingly came to pass this year; and then the Lord avengeth the death of good Josiah, as vers. 10. This Chapter, though it fell under the time of Jehoiakim, yet is it laid so far in the Book, as after the story of Judah's going into captivity, and into Egypt; for a reason, which shall be touched presently, and so shall the method of Chap. 48. & 49. be taken into consideration.   

JEREMY XXXVI. to vers. 9  
BARUCH writeth the Prophecy of Jeremy in a Book, and readeth it in the Lord's House on the solemn Fast day [the tenth of Tizri probably] in the fourth of Jehoiakim, vers. 1. This Chapter lieth after many Prophecies of the times of Zedekiah, because he would lay the relation of historical things, and particularly, of Jeremy's sufferings, together. In Chap. 36. is told that he was imprisoned in Jehoiakims time, vers. 5. and his Book burnt by that wicked King. In Chap. 37. is told that he was imprisoned in Zedekiahs' time, vers. 15. and in Chap. 38. how he is put into the dungeon.   

JEREMY XLV.  
A Message comes to Baruch from God, upon his writing out of Jeremy's Prophecy in the fourth of Jehoiakim.  
The looking back upon Chap. 43. & 44. and considering the tenor of them, will give light and a reason for the placing of this Chapter, and the next following so far in the Book, though they are of so early a date in the reign of Jehoiakim. Upon Johanans carrying the people into Egypt, contrary to the express Word of God, Jeremy, denounceth sad things to the Jews now in Egypt, and sure destruction to Egypt itself; this in Chap. 43. from vers. 9 etc. and in Chap. 44. thorough out. Then is laid the relation of the comfort and encouragement that Jeremy gave Baruch many years before the time of the other Prophecies; Then Baruches safety in Egypt, and in her miseries, might be thence intimated and observed: For thither had Johanan brought Baruch, Chap. 43. 6. And the like juncture of Stories was observed at Exod. 18. where Jethroes coming to Israel's Camp is storied instantly after the story of the curse passed upon Amalek, to show that he fell not under that curse, though he lived in that Nation.  
After the intertexture of this 42 Chapter, which was a comfortable word for Baruch in Egypt, in the threaten of Egypt; the 46 Chapter which was also delivered in this fourth of Jehoiakim, is laid next, that all the threaten against Egypt, though at several times delivered, yet might come together; and that the accomplishment of this Prophecy delivered in Jehoiakims time, and fulfilled upon Pharaoh Nechos Army, might be a confirmation, that Israel in Egypt must expect the like truth of the Prophecies against it, delivered to them there, of misery to come upon it by Nabuchadnezzar.  
Of the same date with the 46 Chapter we may well suppose the 48▪ & 49 Chapters to be also, because the second verse of Chapter 46. doth use a comprehensive expression, The Word of the Lord against the Gentiles, as concluding all these Sermons and Prophecies against these several Nations under one date and head; only Chap. 47. and vers. 34. of Chap. 49. are of several specified dates; of which, when we come to them.   

JEREMY XXXVI. from vers. 9 to end.  
World 3403 Diwision 374 Years of Captivity 2 jehoiakim 5 IN the fifth year of Jehoiakim, in the ninth month, Jehoiakim cuts in pieces and burns Jeremy's Prophecy, a wickedness not to be paralleled: Let the Reader weigh whether Baruches reading the Book in the fourth year of Jehoiakim, on the Fast day, vers. 6. and his reading it now in the fifth year of Jehoiakim, at an extraordinary Fast in the ninth month, be above the space of two months asunder. It is very well worth the pondering. I cannot but conclude affirmatively, and I believe upon very good ground; and this observed and concluded doth help to count the seventy years' captivity the more exactly: if it do not also teach us to begin the year from the time of the first captivity, from its ancient date in Tisri, till Redemption altered the date, and brought it to Abib, which I believe Captivity hath now altered again. The preceding Chapter and this, and divers forward are Historical, and therefore they are laid together after those that are more fully Prophetical: we shall observe the like in the Book of Daniel ere it be long.  
Diwision 375 Years of Captivity 3 jehoiakim 6 There is no particular occurrence mentioned this sixth year of Jehoiakim.   

2 KING. XXIV. the latter end of vers. 1. and vers. 2, 3, 4.  
JEHOIAKIM rebelleth against the King of Babel, for which he is miserably invaded, and Judah spoiled; and this misery continueth all his time.   

DANIEL I. from vers. 18. to end.  
World 3405 Diwision 376 Years of Captivity 4 jehoiakim 7 DANIEL and his three fellows are presented to the King, and higly approved of.   

JEREMY XXXV.  
THE Story and matter of Jeremies setting wine before the Division 377 Years of Capt. 5 josiah 8 Rechabites, etc. is said to be in the days of Jehoiakim, but in Division 378 Years of Capt. 6 josiah 9 what year is not mentioned; only this may be collected out of the Division 379 Years of Capt. 7 josiah 10 Text, that it was after Jehoiakims rebelling against Nabuchadnezzar, for they say in vers. 1. that they fled to Jerusalem for fear of the Army of the Chaldeans, and the Army of the Syrians: which are the Army mentioned to have come against him upon his rebelling, 2 King. 24. 2. This Story therefore fell out in these latter years of Jehoiakim. Now it is laid so far in the Book, as after divers Prophecies dated by the times of Zedekiah, partly because it is Historical, and so is set after Prophetical things, and partly because this Story of the Rechabites doth set off the impiety of the Jews, mentioned in the preceding Chapter, the more, for there he showeth how false the people were to their Covenant with God, in recalling their freed servants, and here how faithful the Rechabites were to an engagement of their father.   

2 KING. XXIV. vers. 5, 6, 7. 2 CHRON. XXXVI. vers. 6, 7, 8.  
World 3409 Division 380 Years of Capt. 8 josiah 11 JEHOIAKIM captived, slain, and buried with the burial of an Ass.   

JER. LII. vers. 28.  
NEBUCHADNEZZAR captiveth three thousand and twenty three Jews. This is to be understood of the captivity. of Jehoiakim; it is called the seventh year of Nabuchadnezzar, because his siege against Jerusalem began in his seventh, and he took the City in the beginning of his eight; and partly to distinguish this from the captivity of Jehoiakin, which was in his eight, when he carried away many thousands, 2 King. 24. 12, 14, 16.   

2 KING. XXIV. vers. 8. 9 2 CHRON. XXXVI. vers. 9  
JEHOIACHIN the son of Jehoiakim reigneth three months: He is called also Jeconiah, and Coniah: the name Jeho, or Jahu [a contraction of Jehovah] being sometime set before his name, and sometime after, and the first syllable of his name sometime cut off; and he called Coniah.  
That his three months are to be taken in, in Jehoiakims last year, there is evidence sufficient in 2 King. 25. 2, 8. where the eleventh year of Zedekiah, and the nineteenth of Nabuchadnezzar are coincident, or fall in together: And in 2 Chron. 36. 10. where it is said, that when the year was expired the King of Babel captived him thither.  
There is one main doubt and scruple ariseth, in comparing his Story in the Book of Kings and Chronicles together, for the Book of Chronicles saith, he was eight years old when he began to reign, and the Book of Kings saith, he was eighteen: Now in expressions that are so different, propriety is not to be expected in both; but the one to be taken properly, and that is, that he was eighteen years old when he began to reign; and the other, that he was the Son of the eighth year, or fell in the lot of the eighth year, after any Captivity of Judah had begun: for the beginning of his reign was in the eighth year of Nabuchadnezzar, 2 King. 24. 12. and in the eighth year of the seventy of captivity: And so the Holy Ghost dealeth here as he doth about Ahaziah, 2 King. 8. 26. and 2 Chron. 22. 2. compared together, as was observed there.   

JEREMY XXII. from vers. 24. to the end.  
JEHOIACHIN, or Jeconiah, is no sooner upon the Throne, but Jeremy denounceth his captivity, and the failing of Solomon's house in him: And this doth but as it were take at that Prophesiy which he uttered before against Jehoiakim his father, Chap. 36. 30. He shall have none to sit upon the throne of David; When the ending of Solomon's House is to be denounced, he calleth the Earth, Earth, Earth, to hear the word of the Lord, that the earthly Kingdom was now to decay, and therefore a Kingdom of another nature was to be looked after.   

JEREMY XXIII. all.  
THIS King and Kingdom is described in this Chapter; and when he had denounced the failing of Solomon's house, and the ruin of the earthly Kingdom of the house of David, in the Chapter before, he now telleth of the everlasting King and Kingdom of David, vers. 5. 6. and denounceth woe against those cursed Shepherds and Pastors that had helped Solomon's house forward unto ruin.   

2 KING. XXIV. from vers. 10. to vers. 17. 2 CHRON. XXXVI. vers. 10.  
JEHOIACHIN, or Jeconiah, or Coniah captived, and Jerusalem with him, 18000 men of might, 10000 from Jerusalem, and 8000 out of the Country, and all the treasures of the Temand Kings house: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the mighty of the land: but written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fools. Mordecay was carried away in this captivity, Esther 2. 6.  
And so was Ezekiel also, and therefore he dateth his times from this date, Ezek. 1. 2. and calleth it, Our captivity, Chap. 40. 1.   

2 KING. XXIV. vers. 17, 18, 19, 20. And JEREMY LII. ver. 1, 2, 3. 2 CHRON. XXXVI. vers. 11.  
World 3410 Division 381 Years of Captivity 9 Zedekiah 1 ZEDEKIAH made King by the King of Babel, he was Jehoiachins Uncle, 1 Kings 24. 17. but called his brother, that is, his Kinsman, 2 Chron. 36. 10. and his son, because he succeeded him in the throne, 1 Chron. 3. 16.   

JEREMY XXIV. all.  
Division 382 Years of Captivity 10 Zedekiah 2 JEREMY seethe comfortable things, concerning those that were Division 383 Years of Captivity 11 Zedekiah 3 captived into Babylon with Jeconiah: that they are as good figs that may be eaten, and that in time they shall return.   

JEREMY XXVII. from vers. 12. to the end.  
World 3413 Division 384 Years of Captivity 12 Zedekiah 4 JEREMY had been commanded thirteen years ago to make yokes and bands, and to put them upon his own neck, in token of Judah's subjection to Nabuchadnezzar: which in the very next year after, namely, in the third year of Jehoiachin came to pass: and he is also then commanded by way of prediction, that when such and such King's Ambassadors should come to Jerusalem to Zedekiah, he should send the yokes away by those Messengers to their Kings.  
That cometh to pass in this fourth year of Zedekiah, as the first verse of Chapter 28. doth plainly date it.   

JEREMY XXVIII. all.  
HANANIAH at Jerusalem; foretelling falsely the restoring of the captivity within two years, is himself struck with death within two months, for teaching rebellion against the Lord.   

JEREMY XXIX, XXX, XXXI, XLIX. from vers. 34. to end. And LI. all.  
THIS fourth year of his reign, Zedekiah either went himself, or sent Messengers to Babel, or both, for so is that vers. 59 of Chap. 51. diversely read, when Seraiah went with Zedekiah, or when he went for or in behalf of Zedekiah into Babylon. Now by the men that went thither, either with him or for him, Jeremy sendeth Letters to the children of the captivity, one to persuade them to frame their hearts, and to compose themselves for seventy years' captivity: This, two Prophets in Babel, such others as Hananiah at Jerusalem, gainsay, and would persuade the people to the contrary. And a third writes to Jerusalem to have Jeremy punished; therefore he threatneth bitter judgements against all three. This in Chap. 29.  
And being upon a Prophecy of the captivities return in that Chapter, vers. 10, 11, etc. he falleth in Chap. 30. & 31. largely to foretell the calling home of the two Tribes, and of the ten Tribes to Christ. Now though it be doubtful whither he sent the Prophecy of these two Chapters to Babel, yet is it doubtless, that their order is very proper in this place, where he is foretelling of the people's return.  
He also sendeth another Letter to Babylon concerning the ruin and destruction of Babylon itself, in Chap. 50. & 51. which Chapters are laid as the period of his Prophecy, that then conclusion of them all might be the foretelling of the ruin of Babel. And under the same date may we also take the last part of Chap. 49. from vers. 34. to end; a Prophecy against Elam that joined with Babel against Judea, Isa. 22. 6. and is joined here with Babel in threaten. The beginning of the reign of Zedekiah in verse 34. may be taken as it is Chap. 28. 1. for his fourth year.   

EZEKIEL I, TWO, III, IV, V, VI, VII.  
World 3414 Division 385 Years of Captivity 13 Zedekiah 5 IN the fifth year from Jehoiachins captivity, the Lord raiseth up Ezekiel for a Prophet to the people in Babylon, as Jeremy was in Jerusalem.  
He dateth his Prophecy from the 30 year, of the finding of Moses his Copy in the 18 of Josias, [as is commonly conceived, but] as it may very well be supposed, from the 30 year of his own age, he being a Priest, and that being the time at which the Priests entered their function. Num. 4. 3. at that time the spirit of Prophecy came upon him, and by a river in Babylon, he seethe the Heavens opened, as Christ at the same age had the Heavens opened to him by a river in Judea, Luke 3. 21, 22, 23.  
Now that the people of Israel, the Church, are to be planted in another Country for a long time, the Lord showeth a glory in the midst of them, as he had done at their first constituting into a Church in the Wilderness; and out of a cloud and fire, as he had done there, he showeth himself, and from between living creatures, as from between the Cherubims, he giveth his Oracles to the Prophet.  
He causeth him to eat a roll, to lay a visionary siege to a pictured Jerusalem, to lie on his side three hundred and ninety days, suitable to the time of the people's rebellion from Jeroboams revolt to the City's destruction; and forty days more in answer to the forty years' transgression of Judah, under the ministry of Jeremy, as was said before. To eat the bread of affliction and pollution, to show the want of victuals at Jerusalem, and the people's eating of polluted things in Babel. To shave off his hair, and to part it into several fatal significations, etc. And now that the destruction of the City is near at hand, but five or six years off, he foretelleth it in sad expressions, and bemoaneth it with doleful lamentations.   

2 CHRON. XXXVI. vers. 11, 12, 13, 14. 15, 16.  
BEcause the fourth year of Zedekiah is called the beginning of his reign, Jer. 28. 1. which showeth his condition yet unchanged, as we observed before: And because Ezekiel in the next year speaketh of his revolt from his oath made to the King of Babel, Ezek. 17. 15. Therefore may we conclude that he rebelled against Babel in this fifth year of his reign.   

EZEKIEL VIII. IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX.  
World 3415 Division 386 Years of Captivity 14 Zedekiah 6 ALICE these Chapters fall in, in the sixth year after Jeconiahs' captivity, or in the sixth of Zedekiah, as appeareth by the date of the eighth Chapter, vers. 1. and by the date of the twentieth Chapter, vers. 1. compared together.  
In Chapter eight the Lord showeth a just cause why he is about to remove his glory from the Temple, viz. because it was defiled with all manner of Idolatry.  
1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An image of provocation, or a provoking image, vers. 3. 5. in the entry into the Temple.  
2. The very whole Sanhedrin, and Jaazaniah their chief, committed all manner of Idolatry, vers. 10. 11.  
3. The woman weeping for Adonis, vers. 14. And  
4. The twenty four heads of the courses of the Priesthood, and the High Priest, that should have been serving God at the Altar, turning their backs upon it, and adoring the Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 16. a very strange framed word to express their strange abominableness.  
In Chap. 9 God marketh his own before destruction cometh. Compare Rev. 7. Jeremy, Baruch, Ebedmelech, and whosoever else feared the Lord are here marked out for deliverance.  
Chap. 10. Ezekiel seethe the glory of God in the Temple, which he had seen at Chebar, but now it is fleeting off, and removed as far as the East Gate. And in Chap. 11. it is flitted clean off the City to mount Olivet.  
Chap. 12. When God had thus flitted away his own Glory he setteth the Prophet to flit away his stuff, and this doth he that he might the more throughly set on the impression of captivity. And from thence forward the Prophet falleth upon the people, the false Prophets, and Prophetesses with sharp reproofs, etc.  
In Chap. 17. there is a terrible denunciation of Judgement against Zedekiah, for violating his Oath and fealty to the King of Babel, and seeking to Egypt for help and strength that he might rebel against him; This the Book of Chronicles brandeth him for, that he rebelled against King Nabuchadnezzar, who had made him swear by God, 2 Chron. 36. 13. It appeareth that at this time he had revolted and began to rebel, and so was now brewing his own and Judah's destruction, and therefore the Prophet throughout all these Chapters doth lay on the more load of threatening and terror.   

EZEKIEL XX, XXI, XXII, XXIII.  
World 3416 Division 387 Years of Captivity 15 Zedekiah 7 DEstruction is now drawing on apace; God will not give the Elders of Israel any answer, no more than he would to Saul. A sword is sharpened and preparing for Jerusalem and Rabbah; Nabuchadnezzar providing to be avenged on both: it seems the King of Ammon proved traitor to Babel as well as Zedekiah had done. This profane wicked Prince of Israel his day is come: the Crown must be over-turned, over-turned, over-turned till Christ come whose right it is. The sins of Jerusalem and Israel are reckoned up, now she is ready to be called to account.  
Division 388 70 years Captiv 16 Zedekiah 8 Of any passage or occurrence of this year there is no mention.   

2 KING. XXV. vers. 1. 2. JEREMY XXXIX. vers. 50. & 52. vers. 4. 5.  
World 3418 Division 389 70 years Captiv 17 Zedekiah 9 IN the ninth year of Zedekiah, in the tenth month, or the month Tebeth, the tenth day of the month, in the very deep of winter Nabuchadnezzar layeth siege to Jerusalem.   

EZEKIEL XXIV.  
THAT very day Ezekiel is told of the thing by the Lord in Chaldea, and by the Parable of the death of a beloved wife he is told, and telleth the people of the destruction of the City and Temple, their delight.   

EZEKIEL XXV.  
YET will the Lord take vengeance of those neighbour Nations that took content, and rejoiced in the misery of Jerusalem.   

JEREMY XXI.  
ZEDEKIAH upon the Chaldeans encamping against the City, inquireth of Jeremy what shall become of them; and receiveth a sad answer of destruction and captivity, the reason of the order of this Chapter was observed before.   

JEREMY XLVII.  
JEREMY foretelleth the subduing of the Philistims by Nabuchadnezzar, even before Gaza, one of their chief Cities was subdued by Pharaoh; this was when Pharaohs Army was abroad, and raised the siege at Jerusalem, Jerem. 37. This Chapter lieth where it doth, that the Prophecies against Egypt may be joined together.   

JEREMY XXXVII.  
World 3419 Division 390 70 years Captiv 18 Zedekiah 10 THE Egyptians to whom Zedekiah had revolted from Nabuchadnezzar, raise his siege at Jerusalem; yet Jeremy telleth, that the Chaldeans shall return and take the City; he is taken and put in prison.   

JEREMY XXXII. XXXIII, XXXIV.  
JEREMY in the prison buyeth and purchaseth Land in token of the people's return thither again: he Prophesieth comfortable things thereupon; but sad things to the present Generation in Jerusalem, who had covenanted to let their servants go free, but afterwards reduced them to servitude again.   

EZEKIEL XXIX. to vers. 17.  
IN this tenth year, the tenth month and twelfth day of the month the Word of the Lord cometh to Ezekiel against Egypt, etc. And here is a visible dislocation, for Chap. 26. is dated by the eleventh year, and Chap. 30. vers. 20. and Chap. 31. are dated by the eleventh year; yet this Chapter that comes between is dated by the tenth. Now the reason of this misplacing is easy to be apprehended, and that is this:  

1. The Prophecy against Egypt was in the tenth year, as most properly meeting with Egypt, in the very height of its pride, and of Jerusalem's carnal confidence in it: For now it was a foot with all its force to raise the siege at Jerusalem, and Jerusalem with all its hope did rely upon it; and therefore in that very time the Lord denounceth destruction to it, and frustration to the Jews hopes in it. Now;  
2. The reason of setting this Prophecy, that foretelleth so much after the Prophecy against Tyrus, which was in the eleventh year, is, because Tyrus was first to be destroyed, and Egypt was to be the wages of Nabuchadnezzar for destroying Tyrus, Chap. 29. 18, 19 and therefore that this might be observed the better, the threatening of the destruction of Tyrus which was given after, yet is set before the threatening of the destruction of Egypt, which was given before.    

EZEKIEL XXVI. XXVII, XXVIII.  
World 3420 70 years' Captivity 19 Zedekiah 11 THIS eleventh year of Zedekiah, and nineteenth of Nebu●●ad-nezzar was the fatal year of Jerusalem's destruction; and now are Ezekiels three hundred and ninety years up, Ezek. 4. 5. we counted the very year of the division of the Tribes the first of them, or else the very last of them would have fallen here; on the very first day of this year hath Ezekiel the sad prediction concerning the ruin of Tyrus and Sidon.   

EZEKIEL XXX. from vers. 20. to the end.  
ON the seventh day of this first month Ezekiel Prophesieth of the weakening and fall of Egypt, whom Nabuchadnezzar had now beaten off, and was returned to Jerusalem's siege again.   

EZEKIEL XXXI.  
ON the first day of the third month of this year, Ezekiel hath another Prophecy against Egypt.   

JEREMY XXXVIII.  
IN these gasping times of the City, when all the provision in it was even spent, vers. 9 Jeremy (by cursed suggestion to the King) is cast into the Dungeon, but delivered thence by the good care of Ebedmelech a Cushite, etc.   

JEREMY XXXIX. vers. 15, 16, 17, 18.  
JEREMY thus delivered by the means of Ebedmelech from the Dungeon, Prophesieth deliverance to Ebedmelech. Now this passage is laid after the Story of the taking of the City; though Jeremy prophesied it before; because when the Holy Ghost hath showed the safety of Jeremy in the destruction, he would also show the safety of Ebedmelech, according to Jeremy's Prophecy.   

2 KING. XXV. vers. 2. to vers. 20. 2 CHRON. XXXVI. vers. 17, 18, 19, 20, 21. JEREMY XXXIX. vers. 2. to vers. 15. And LII. vers. 5. to vers. 28.  
IN the fourth month of this eleventh year of Zedekiah, which was the month Tammuz on the ninth day of the month, [much about our Midsummer day] there is no more provision left, and the City is broken up. Zedekiah and the men of war get away by night; but Zedekiah is overtaken near Jericho, ere he could reach the fords of Jordan, and brought to Nabuchadnezzar, and judgement passed upon him, etc. And he that would never see the danger, now seethe the Judgement, and his eyes are put out.  
In the fifth month, the seventh day of the month, Nebuzaradan fireth the Temple and Jerusalem, about the 23 of our July, captiveth the remnant of the people, leaving only some for husbandry, over whom he maketh Gedaliah Governor, and carrieth away all the Vessels of the House of the Lord, and the two brazen pillars that stood before it.  
In reckoning the height of the two Pillars Jachin and Boaz, there is some difference and difficulty; for in 2 Kings 25. 17. It is said, The height of one Pillar was eighteen cubits. And so 2 King. 7. 15. and Jer. 52. 21. But in 2 Chron. 3. 15. it is said, He made two Pillars thirty five cubits high.  
And in that very verse it is said, the Chapter that was on the top of each of them, was five cubits: And so 2 King. 7. 16. and Jer. 52. 22. But in 2 King. 25. 17. it is said, The height of the Chapter was three cubits.  
Solution. 1. Of the difference in the former reckoning; the reason is this, because the Book of Kings, and Jer. 52. 21. reckon the height of each Pillar distinct, and say plainly, they were eighteen cubits high a piece; But the Book of Chronicles reckoneth the measure of them both jointly together, and saith, they were five and thirty cubits long; that is, both together were so long, and severally they were seventeen cubits and an half a piece. Now the half cubit that is reckoned above [when it is said they were eighteen cubits high a piece] was taken up within the Chapter, for the Chapter being a long massey piece of brass, set upon the head of the Pillar, the Pillar must needs be let in something into it, as a tenon into a morteise to make it fast, and so it was half a cubit; so that the Pillar was eighteen cubits high, but it was only seventeen cubits and an half appearing.  
2. The difference of the second accounting [viz. of the height of the Chapter, one Text saying it was three cubits high, and the other five] ariseth from this, That the Chapiters' themselves were five cubits high a piece, but there was net work wrought about them at their bottom, which stood as a Crown about them on the top of the Pillars, that only three cubits of the plain Chapter could be seen.  
In this captivity was Seraiah the father of Ezra taken and slain, 2 King. 25. 18. Ezr. 7. 1. he was the High Priest, and he and Zephaniah the second Priest or Sagan, came to an end as fatal, as Hophni and Phinehas had done at the ruin of Shiloh.  
Were Ezra never so young now, yea were he now in his mother's womb, yet must he needs be very aged when he cometh up to Jerusalem so long after the captivity, Ezr. 7. we shall judge of this by then we come there.    


The Book of the LAMENTATIONS.  
UPON this sad misery befallen Jerusalem, Jeremy composeth the sad ditty of his Lamentations, bewailing its case most dolefully, but withal most elegantly. For all the Chapters in this Elegiac Book, the fifth or last excepted, are alphabetical, or every verse beginning in order with the Letters of the Alphabet, and the third Chapter doing it three times over: Only in all the Alphabets, but that of the first Chapter, there is a dislocation of the two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain and Pe: For whereas Ain should properly be set before, according to the constant method of the Hebrew Alphabet, it is not so here, but Pe set before, and Ain after. The Prophet by this alteration of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain, which in numbers denoteth seventy, aiming, as it may be well supposed, to hint the seventy years that this desolation of Jerusalem, to which it was now come, should last.   

JEREMY XL. to vers. 9  
NEBUZARADAN bringeth all his captives to Ramah [then was a sad voice heard there of lamentation, weeping and mourning, as Chap. 31. 15. Matth. 2. 18.] and from thence he enlargeth Jeremy from his Manacles [not which he had put on him but which the Jews had put on him in the Court of the Prison] and dismisseth him to go to Gedaliah, or else whither, as he pleased. Then the Word of the Lord cometh to him, and directeth him to go to Gedaliah.   

2 KING. XXV. vers. 20. 21. And JEREMY LII. vers. 26, 27, 28, 29.  
THE continuance and connection of the Story here is to be conceived thus: That Nebuzaradan when he fired the Temple, and captived the City, in his return towards his Master maketh a Rendezvouz at Ramah, as in the Sections preceding, and there disposeth of some of his Prisoners, particularly of Jeremy for enlargement, and then he goeth forward to his Master to Riblah; whither when he bringeth his Captives, Nabuchadnezzar slayeth seventy two of them. This number is considerable by reflection upon the seventy two that were first chosen, Numb. 11. 26, 27. And because we may the rather observe this, there is a difference of the account of the Book of Kings from Jeremy. The Book of Kings saith that Nebuzaradan took away from Jerusalem, Seraiah, Zephaniah, three Porters, a chief Officer over the Army, and the chief Secretary of the Army; five men that were near the King, and sixty men of the Land; that is, five out of the Temple, two out of the City, five out of the Court, and sixty out of the Country, and brought them to Riblah, and there the King of Babel slew them. Now Jeremy agrees exactly in all the account but this, that he saith, he took away seven men that were near the King; which he did indeed, but slew but five of them, for the other two Jeremy and Ebedmelech were delivered: Now of their Story the Penman hath given you account before, and therefore when he saith here, that all these were taken at Jerusalem, and slain at Riblah, he himself had been the interpreter there how to understand it suitable to the relation in the Book of Kings.  
Jeremy in vers. 28. 29. reckoning the men that Nabuchadnezzar carried away captive, saith in his seventh year, they were three thousand and twenty three Jews, and in his eighteenth three thousand and thirty two from Jerusalem; in which if the Reader ruminate well upon the matter, he will find a great deal of difficulty: For,  
1. He never mentioneth in this reckoning either the Captivity in the fourth of Jehoiakim, which was the first Captivity, not the Captivity of Jechoniah, in which the most people were carried away: And.  
2. There is no mention elsewhere of Nebuchadnezar's carrying away into captivity from Jerusalem either in his seventh year, or in his eighteenth; but of his doing so in his eighth there is mention, 2 King. 24. 12. and in his nineteenth, Jer. 25. 12.  
Now for answer; 1. To the First, The Prophet doth not here speak simply of the persons that were captived, but of persons that were captived and put to death, for that was the very tenor of his speech in the verse immediately before: And for the confirming of this, it is observable, that in these two verses he mentioneth only the Captives that were caused by an open Rebellion, Jehoiakims and Zedekiahs, and upon those followed slaughter upon cold blood: but in the fourth of Jehoiakim, when Daniel and his fellows were captived, and when Jechoniah was captived with 18000 more, there was no such slaughter because there was no such rebellion: And by this very consideration we may learn what was the end of Jehoiakim, against whom Jeremy threatened the burial of an Ass, although the Scripture hath not clearly expressed it elsewhere.  
To the second we have given some piece of an answer before, more fully now: Nebuchadnezar's first year was properly in Jehoiakims third, for than is the first news you hear of him, Dan. 1. 1. but withal, his first year is counted with Jehoiakims fourth, in which the seventy years' Captivity began, for than he had captived Jerusalem, and according to these two reckon the Scripture reckons; sometime by the first, as Nebuchadnezar's first year properly: sometime by the second, as being his first year over Israel, and of the seventy of Captivity, after which matter the Scripture looketh with special notice.  
Now Jehoiakims Captivity was in Nebuchadnezar's eighth according to the first date, but it is said to be in his seventh according to the second, and the rather because Jechoniah was captived the same year, and so the one is distinguished from the other. And so Zedeliahs' captivity was in Nebuchadnezars nineteenth, according to the first date and propriety, but said here to be in the eighteenth, according to the second; and the rather to include in the number of the captived, and slain, those whom Nabuchadnezzar caught of the Jews when he marched away from the siege of Jerusalem the year before, when the King of Egypt raised it; for than it is not imaginable but he caught some, and how he would deal with them they being in open rebellion we may well suppose.   

JEREMY XL. from vers. 7. to the end. And XLI. all. 2 KING. XXV. vers. 22, 23, 24, 25.  
THE dispersed Captains and Companies that had fled for their safety up and down for fear of the Chaldean Army, do ralley and come together to Gedaliah the Governor for protection. Jeremy amongst these reckoneth Jonathan, and the Sons of Ephai the Netophathite, which the Book of Kings omitteth; either for that these were slain with Gedaliah by Ishmael, as Jer. 41. 3. and never came to Egypt; whither the Book of Kings and Jeremy bringeth those rallied Captives and People after Gedaliahs' death: Or that Jonathan came as an inferior to Johanan his brother, and that these sons of Ephai the Netophathite came under the colours of Seraiah the Netophathite, and so the Book of Kings reckons only the Colonels or chief Commanders.  
In the seventh Month, Ishmael, some younger brother of the Royal blood, and ten Nobles of the Court, envying Gedaliahs' promotion, do traitorously murder him. This was a very solemn month in itself; for the Feast of Trumpets expiation and Tabernacles that should have been in it; and in this month of old had Solomon kept the dedication of the Temple, and sent the people home with joyful hearts afterwards, but how is the matter altered now?  
Ishmael also killeth seventy Samaritan Proselytes, such as were coming to the Feast of Tabernacles, and casteth them into a trench that Asa had made to be a stop betwixt the Samaritans and himself; then made to keep off Samaritans, enemies to their Religion, now filled with Samaritans, friends to it. The little dealing that the Jews had with the Samaritans, and the flying about of the Chaldean Troopers, had made such interception of intelligence, that these poor men knew not of the firing of the Temple, though it were in the fifth month, till they be upon the way towards it, and then understanding of it, they rend their clothes, etc.   

JEREMY XLII. & XLIII. And 2 KING. XXV. vers. 26.  
THE Captains and people upon the death of Gedaliah go into Egypt, though they had promised to be ruled by the voice of the Lord; and though the Lord had flatly forbidden them to go thither, and so had done of old, that they should never return to Egypt. Poor Jeremy is carried along with them; and when he comes there, he prophesieth both against Egypt and them.  
World 3421 Captivity 20 The Jews are now settled in Egypt, and in time they fall to a common and open Idolatry, for which Jeremy reproveth them, and threatneth them very sore. In vers. 9 he seemeth to give a close touch upon the Idolatry of salomon's wives, the first original of Idolatry to the Kings of Judah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wickednesses of the Kings of Judah, and the wickednesses of his wives; which indeed may be well construed of every one of their wives: But the quaintness of the phrase seemeth to hint some such a particular thing; and it may the rather be so understood, because he is here taxing the present Idolatry of the Jews wives in Egypt, and ripping up the sore to the very head, which indeed was first those wives of Solomon.  
Observe in vers. 25. how the Hebrew Syntax seemeth to twit these men's base uxoriousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using the Verb in the feminine Gender, though he speak to the men.  
Now in the 45 Chap. of this Book of Jeremy, vers. 1. It is said, that Baruch had written these words in a Book at the mouth of Jeremy, in the fourth year of Jehoiakim, what these very last words mentioned before. But this is very unlikely, for these last speeches appear to be uttered upon emergency; the meaning of it therefore is, that Jeremy in the fourth of Jehoiakim had uttered Prophecies to this purpose, that Jerusalem should be destroyed, and the Land left desolate, and the people captived, and mischief and misery following them: which is cleared to be accomplished in the story of these Chapters, and therefore this 45 Chapter is laid here though the story of it was nineteen or twenty years ago, to show, and to record the truth of those things which that wretched King Jehoiakim would not believe, but burned the Book in the fire: And these are the subject of the other Copy that Baruch wrote when the first was burnt.   

EZEKIEL XXXIII.  
THIS twentieth year of Nabuchadnezzar, and of the first Captivity, was the twelfth year of Ezekiel's Captivity with Jeconiah: And on the tenth month of this year, and on the fifth day of that month Ezekiel hath intelligence that Jerusalem was fired, vers. 21. Temple and all: It is almost a year and an half since the thing was done, and yet intelligence comes but now: The evening before these tidings came to him, his mouth is opened again to Prophesy to his own people, which he had not done since the day that Nabuchadnezzar first laid siege to Jerusalem three years ago, whereof one year and a half was taken up in that siege, and one year and somewhat above an half, since the City was taken. Compare Chap. 24. vers. 1. & 26, 27. In this space of time though Ezekiel were dumb to Israel; yet was he not to other Nations, for he Prophesieth many sad things against other Countries, as is apparent by the Chapters taken up before.   

EZEKIEL XXXII.  
IN the same year, viz. the twelfth of Ezekiels and Jechonias Captivity, he hath a Prophecy against Egypt in the last month of the year, on the first day of the month, and another on the fifteenth day of the same month, vers. 27. Now the dislocation of this Chapter is easily seen, for the three and thirtieth Chapter that followeth it, is dated in the tenth month of this twelfth year, and this, in the twelfth month: But the reason of this transposition is almost as easily seen; namely, because there are divers Prophecies against Egypt, and other Countries before, and this is also brought thither to them that it may lie with them.   

EZEKIEL XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX.  
Captivity 21 ALICE these Chapters of Ezekiel fall not under any expressed or determinate Captivity 22 date; the fortieth Chapter does under the date of the five and twentieth year of Jechoniahs' captivity; therefore we are to conceive at large of the time of these Chapters, that they were delivered between the twelfth year of that Captivity, by which the three and thirtieth Chapter is dated, and the five and twentieth, by which the fortieth.   

JEREMY LII. vers. 30.  
World 3424 Captivity 23 IN the three and twentieth year of Nabuchadnezzar, or the three and twentieth of the first Captivity, for these run parallel, Nebuzaradan Captain of the Guard carried away captive of the Jews seven hundred and forty five persons; it may be this was in revenge of the base usage of Gedaliah, and the Chaldeans that were with him: And here is the last blow of the Jews given by the Babylonian, and now is Judea and Jerusalem in full and complete Captivity.   

PSAL. CXXXVII.  
AND here it may not be impertinent to take in the 137 Psalms, which describeth the posture and sorrow, and soorn of these captived ones, as they sat in Babel.   

1 CHRON. TWO, III, IV, V, VI, VII, VIII, IX.  
Captivity 24 NOR may it be unproper in this place to read and view again these Captivity 25 Chapters of the first of Chronicles: It is true indeed, that they and Captivity 26 their Texts broken in pieces might be laid to be read in other places, as was Captivity 27 said before, as those Genealogies and Stories that are recited elsewhere in Captivity 28 Scripture, to be laid with those places where they are mentioned; and those Captivity 29 that are not mentioned again in Scripture to be laid with the Stories of such Captivity 30 times as the best evidence or probability will tell when they came to pass, or Captivity 31 were in being: Those Texts that tell of Plantations of Cities or Countries, Captivity 32 to be laid in that place in the Book of Joshua that relateth the dividing of the Land, as was done there: Those that draw long Pedigrees to conclude in some famous man, as the Pedigree of Korah to Samuel, Chap. 6. these to be brought in at the Story of that famous man. Thus might these Genealogies and Chapters be taken up: But since, Chap. 9 1. telleth that these Genealogies were written in the Book of the Kings of Israel and Judah that were captived; and since divers places in these Chapters speak of the Captivity, and of these latter times; and since the reading of these Chapters after the Story of Jerusalem's Captivity, is as it were a short review of the planting, and settling, and growing of that Nation in that Country, out of which the Story of the Captivity hath told the Reader they were now removed; it may be very methodical and proper upon these considerations, and very profitable to take in these Chapters, and to read them here again.   

EZEK. XL, XLI, XLII, XLIII, XLIV, XLV, XLVI, XLVII, XLVIII.  
World 3434 Captivity 33 THIS thirty third year of the first Captivity, and of Nabuchadnezzar, Captivity 34 was the five and twentieth of the Captivity of Jechoniah and Ezekiel. And now the Lord showeth the Prophet a new Temple, bigger than all the old Jerusalem, and a new Jerusalem bigger than all the Land of Canaan; by these very dimensions showing that these things cannot literally, but must spiritually be understood.   

EZEKIEL XXIX. from vers. 17. to the end. And XXX. to vers. 20.  
World 3436 Captivity 35 THIS seven and twentieth year of his Captivity Ezekiel hath another Prophecy against Egypt, and this is the last we have of this Prophet; and it is laid here, though it should have been last in the Book, that all the Prophecies against Egypt might come together. Nabuchadnezzar had lately taken Tyrus, and it had cost him very dear; and this year he taketh Egypt, as the pay of his Soldiers for that service: And now is Babylon entire Monarch of all the World, and Nabuchadnezzar become the golden head; Egypt the only Kingdom that opposed him being subdued.   

DANIEL TWO, III, IV.  
World 3437 Captivity 36 NEBUCHADNEZZAR now come to his height, hath a dream of the four Monarchies, of the tree cut down, etc. grows proud, and will be worshipped for a God. The three Princes of Judah live in the fire; they were now at the least 40 years old, and therefore improperly, but commonly called the three children.  
This year is called the second year of the Kingdom of Nabuchadnezzar, Dan. 2. 1. not of his first being King, but of his entire Monarchy, when Egypt, the only potent Prince and Nation that stood against him, was now subdued. So the first year of Cyrus is to be understood, Ezr. 1. 1. not the first year of his being King, but the first year of his universal Monarchy, as the very next verse explaineth it, The Lord God hath given me all the Kingdoms of the Earth.  

Some part of this year is Nabuchadnezzar mad.  
Captivity 37 Nabuchadnezzar mad.  
Captivity 38 Nabuchadnezzar mad.  
Captivity 39 Nabuchadnezzar mad.  
Captivity 40 Nabuchadnezzar mad.  
Captivity 41 Nabuchadnezzar mad.  
Captivity 42 Nabuchadnezzar mad.  
Captivity 43 Captivity 44 Nabuchadnezzar restored to his wits and Kingdom again.    

Captivity 45 2 KINGS XXV. vers. 27, 28, 29, 30. JEREMY LII. vers. 31, 32, 33, 34.  
World 3446 Nebuchadnezzar dieth, and Evil-merodach reigneth. This is the thirty Captivity 46 seventh year of the Captivity of Jechoniah. On the five and twentieth Captivity 47 day of the twelfth month Evil-merodach bringeth him out of Captivity 48 prison, and on the seven and twentieth day he promoted him above all the Captivity 49 Kings of Babel, and feedeth him all his life; it may be Nebuchadnezar's seven Captivity 50 years' madness and misery had wrought some humility and gentleness upon Captivity 51 this his Son. Jechoniah was now fifty five years old, and had endured seven Captivity 52 and thirty years' imprisonment, and now the Lord releaseth him, and he nameth Captivity 53 Salathiel as his next heir to David's Throne and Principality, for Jechoniah Captivity 54 had no heir of his own: The time of the three Babylonian Kings, that Captivity 55 took up the whole space of that Monarchy, are easily to be collected by the Captivity 56 Scripture; namely, Nabuchadnezzar to have reigned five and forty years' current, Captivity 57 Evil-merodach three and twenty current, and Belshazzar three. The Captivity 58 first is plain by this, that the seven and thirtieth of Jechoniah is called Evilmerodaches Captivity 59 first. The last will be made plain by and by, and the apparency of Captivity 60 the second will result from both these. Evil-merodach by the Septuagint in Captivity 61 Jer. 52. is called Ulamadachar; but he is called far nearer to his own name by Captivity 62 them in 2 King. 25. Josephus calleth him Abilamaridochus Antiq. lib. 10. cap. 12. Captivity 63 There is a general silence in Scripture of any thing done in his time, besides Captivity 64 his enlarging of Jechoniah; whereas there are very wondrous and remarkable Captivity 65 matters mentioned and recorded to have been done in Babylon in the time of Captivity 66 Nabuchadnezzar his father and of Belshazzar his Son.  
World 3468 Captivity 67 Belshazzar reigneth three years.   

DANIEL VII.  
IN this first of Belshazzar Daniel seethe the Vision of the four Kingdoms that troubled the World, but especially the Church, from the first rising of Nabuchadnezzar, till the coming of the everlasting Kingdom of Christ in the Gospel, viz. Babylonian, Mede-Persian, Grecian, and Syrogrecian; All the time of the Kingdoms before the Babylonian is not meddled withal, because handled before along in the Bible, and all the times of the Roman State, after the coming of Christ is not meddled withal neither, but left to be treated of by a beloved Disciple, as these are by a beloved Prophet, viz. in the Revelation.  
The dislocation of this Chapter will easily be spied by any eye that looketh but upon the two Chapters next before it; for the fifth speaks of Belshazzars end of reign, and this of his beginning; and the sixth speaks of matters done in Darius his time, which was after Belshazzars death, and this of matters done in the first of Belshazzers reign; but the reason of this dislocation is almost as conspicuous as the dislocation itself; and that is, because the Historical things of this Book are set by themselves first, and the visionary or prophetical things afterward.  
Captivity 68 Belshazzar 2 In this second of Belshazzar there is no particular occurrence mentioned.   

DANIEL V.  
World 3470 Captivity 69 Belshazzar 3 BABYLON'S Sins are now come to the full, Belshazzar toppeth them up, by abuse of the Vessels of the House of God at a drunken and Idolatrous Feast, to the despite and scorn of him that owed them, and to the grief of those that had concernment in them.  
Hereupon that Divine hand that had written the two Tables for a Law to his people, writeth the doom of Babel and Belshazzar upon the wall, viz. the ruin of these his enemies: This turneth the night of the King's pleasure into fear unto him, as Esay had Prophesied of him long ago, Esay 21. 4. and Jeremy, Jer. 50. 43. The Wise Men of Babylon are become fools, and cannot read this writing though it were in their own Language; Daniel readeth and interpreteth it, and that both in an Hebrew and a Chaldee construction, for the words were both Languages, Mene, Mene, He hath numbered and finished; Tekel, in Chald. He hath weighed. In Heb. Thou art too light; Parsin, in Heb. The Persians; Paresin, in Chald. Dividing: and Daniel interprets it according to the extent of the words in both Tongues, for both Hebrews and Chaldeans were concerned though differently in the issue of the matter.  
Presently the enemy that lay about the Town began to storm, and the Sentinels and Watchmen in the Watch Towers give the Alarm; Arise ye Princes, and anoint the Shield, see Esay 21. 5. And one Post runs to meet another, to show the King of Babylon that his City is taken at one end, Jer. 51. 31. and that night is Belshazzar slain. And Darius the Median took the Kingdom, being sixty two years old; and so it appears he was born in the year of Jehoiakims and Jehoiachins captivity; and thus did the Lord provide, that in that very year when the Babylonian was most busy to captive and destroy, the captiver and destroyer of Babylon should be born. The Reader will here observe in the Chronicle in the Margin, that the third of Belshazzar proves but the sixty ninth year of the Captivity, and not the seventy. But if he do but withal observe, that part of Jehoiakims third was properly the beginning of those seventy years, he will also see that part of Belshazzars third was in the like reckoning some of the seventieth year, and the rest of that year was taken up in Cyrus and Darius settling the Monarchy before the Decree for building Jerusalem come forth.  
Cyrus' the Persian was joined with Darius the Median in the expedition against Babel, and so in the rule of the Monarchy when they had obtained it; and therefore the Prophet Esay describeth the enemies of Babel, by a Chariot with a couple of Horsemen, a Chariot of Asses, and a Chariot of Camels, Esay 21. 7. 9 and Daniel interprets the hand-writing on the wall, that the Babylonian Monarchy should be divided betwixt the Median and the Persian: But Darius only carrieth the name here, because he was far the older man, and because indeed he was Cyrus his Grandfather: If we may conjecture any thing from the Heathen Writers. They speak of Astyages the Median King, who had one only Daughter, called Mandane, and she the Mother of Cyrus by Cambyses the King of Persia, vid. Xenoph. Herod. Justin. Now this being the general consent of all the Writers of the best repute among the Heathen, that there was no King of Media at that time but only Astyages, Cyrus his Grandfather; we may very well conclude that this Darius and their Astyages were all one, and that Darius because of his Grand-fathership did bear the name of the Royalty, though Cyrus in this conquest had equal share with him, and was for other victories a Conqueror beyond him. Not to insist upon those mixtures of fabulousness that the Heathens have invented for the inhancing of the credit of Cyrus, as they were used to do about men that were the first raisers of a Kingdom; as that his Grandfather Astyages delivered him to Harpagus a Noble Man, as soon as he was born to be made away: that Harpagus afraid of such a Fact, delivered him to the King's chief Shepherd for such a purpose; that he laid and left the infant in a wood: that it was there nourished by a Bitch: that the Shepherd's wife took it home and nursed it, and exposed an infant of her own instead of it, etc. To omit these things which were invented only for the honour of the beginning of the Persian Empire; we may safely take up that relation which is unanimously given by all their Historians, and in which there can be no flattery at all suspected, and that is of the Pedigree and descent of Cyrus, and the names and qualities of his Parents, and so they give him for the son of Cambyses the King of Persia, and of Mandane the Daughter and only child of Astyages King of Media, and so was he heir to both the Kingdoms.  
Now upon the conquest of Babylon, Darius, or Astyages plat-forms the Government of that Monarchy under one hundred and twenty Governors, in the one hundred and twenty Provinces that belonged to it: And above these he set a Triumvirate, or three Princes to be supervisors to them, and to take their accounts both of Tribute and Affairs. daniel's knownness in Babylon, which was newly taken for his divine and wonderful wisdom and spirit, bringeth him to be one of these three: and that promotion and his singular carriage in it bringeth him into envy, and that into the Lion's Den, etc. This occurrence may be conceived to have been presently after the conquest of Babel, even in the compass of that year upon these grounds.  

1. Because Darius it is like would form the Government of his Monarchy as soon as he had it, and Daniel would not be long unenvied when promoted.  
2. It is very probable that Darius reigned but a little beyond this year.  
3. The writing of this Chapter in the Chaldee Tongue, may be some argument that this occurrence befell Daniel while he was in Chaldea.    

DANIEL VIII.  
THE first and second Verses of this Chapter plainly show, that Belshazzar reigned but three years, for it telleth that in the third year of Belshazzar, Daniel was in Shushan, the royal City of Persia. It cannot be imagined that he was there in Belshazzars life time, for his preferment and residence was in Babylon till Babylon fell; but his coming thither was by the transporting of him thither by the Persian Monarch after he had conquered Babylon, who as it appeareth by vers. 27. had preferred him there, and interessed him in the King's employment.  
This is called the third year of Belshazzar, purposely that we might learn to give the first year of Cyrus its proper date. Belshazzar was dead and gone, and Darius had fashioned the Babylonian Monarchy into another Government: Daniel had been cast into the Lion's Den in Babylon, and was now removed to the Court of Persia: Cyrus and Darius had ruled all for a certain space, and yet is this Chapter and the occurrences in it dated by this, that it was the third year of Belshazzar; partly that we might learn to reckon the first of Cyrus and Darius, not the very year that Babylon fell, but the year after; and partly, that we might observe how in the very year that the Medes and Persians destroy Babel, the Lord revealeth to Daniel the destruction of the Medes and Persians, and the two Monarchies after them.  
All the Chapters in Daniel, from Chap. 2. vers. 4. to the beginning of this Chapter are written in the Chaldee Tongue, and from the beginning of this Chapter to the end of the Book he writeth in Hebrew; for the affairs that fell under the Chaldean Monarchy he hath registered in the Chaldean Tongue; but now that Kingdom is destroyed, he will have no more to do with that Language, but thence forward he applies himself to write his own native Tongue the Hebrew, seeing that God would not have the Persicke, under which Language he now was, to be the original of any part of Scripture.   

DANIEL IX.  
DANIEL knowing from Jeremy's Prophecy, that the seventy years of Captivity were now fully expired, addresseth himself to God by prayer for their return: He receiveth not only a gracious answer to his desire, but a Prediction of what times should pass over his people till the death of Christ; namely, seventy weeks, or seventy times seven years, or four hundred and ninety. This space of time the Angel divideth into three unequal parts.  

1. Seven sevens, or forty nine years, to the finishing of Jerusalem's Walls.  
2. Sixty two sevens, or four hundred thirty four years, from that time till the last seven.  
3. The last seven in the latter half of which Christ Preacheth, viz. three years and an half, and then dieth, etc.   
The twenty seventh Verse therefore is to be read thus: He shall confirm the Covenant with many in the one week, and in half that week he shall cause Sacrifice and Oblation to cease, etc. So that from this year to the death of Christ are four hundred ninety years; and there is no cause, because of doubtful Records among the Heathen, to make a doubt of the fixedness of this time, which an Angel of the Lord hath pointed out with so much exactness.    



EZRA. CHAP. I. And 2 CHRON. XXXVI. vers. 22. 23.  
CYRUS published a Decree for the Jews returning to their own Land again; This Decree was signed at the very instant of daniel's prayer, Dan. 9 23.  
Darius was yet alive and reigning, as appears by comparing Dan. 9 1. but the Decree and Proclamation is the Act of Cyrus, not only in regard of a Prophecy that went before concerning him, Esay 44. 28. but also because he was the greater Conqueror, and the greater Prince. For 1. He was not only sharer with Darius in the Conquest of Babylon, but was also sharer with him in the Kingdom of Media, as being sole heir to it; but Darius had no claim with him in the Kingdom of Persia. 2. Berosus, not that of Annius, but cited by Josephus, Lib. 1. cont. Apion saith, that Cyrus had conquered even all Asia, before he came to besiege Babel; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrus' delivered out to Zerubabel, who by the Chaldeans was called Shesbazzar, all the Vessels of the Temple that Nabuchadnezzar had captived. In the summing of them there is some obscurity, for there is a particular given only of two thousand four hundred ninety nine, and yet the Text summeth up five thousand four hundred, for it particulareth only those that were of a greater size, but summeth up both the great and little; for 2 Chron. 36. 18. it is said, that the King of Babel brought all the Vessels of the House of God, both great and small to Babel, vid. Joseph. Antiq. 11. 1.   

EZRA II.  
THIS Chapter reckoneth the number of the Jews that returned out of Captivity, it first nameth the chief Conductors and Princes among the people, and then the several Families and number of Persons; the seventh Chapter of Nehemiah hath this Catalogue over again, but with abundance of difference, some reason whereof shall be given there.  
The Commanders and Rulers in chief were twelve:  

1. Zerubabel the Prince of Judah.  
2. Jesus the son of Jozedek the High Priest.  
3. Nehemiah, the builder and repairer of Jerusalem afterward.  
4. Seraiah, or Azariah as he is called, Neh. 7. 7. probably Ezra, who is called Seraiah after the name of his father.  
5. Realiah, called Raamiah, Neh. 7. the difference of the name agreeing in the sense, for Realiah signifieth, The Lord's terror, and Raamiah the Lord's thunder.  
6. Mordecay, the Uncle of Esther, and over-thrower of Haman.  
7. Nachamani, he is mentioned in the Book of Nehemiah, but omitted here: For he came, not up now, but at some other time before Nehemiah taketh his Catalogue.  
8. Bilshan.  
9 Mispar, or Mispeseth.  
10. Bigudi.  
11. Rehum, or Nehum.  
12. Baanah.   
The number of the people was 42360 their servants and maids proselyted, 7337.   

EZRA III.  
IN the seventh month the returned Jews meet at Jerusalem, build up the Altar, keep the Feast of Tabernacles, offer Sacrifices, but yet have no Temple.  
World 3472 Cyrus 2 In the second year of Cyrus, and of the people's return, in the second month of the year or Ijar, the foundation of the Temple is laid: Divers are present at it that had seen the former Temple, for it was but fifty three years since it was destroyed; and they mourn as fast to see how short that building was like to come of that Temple they had seen, as the others rejoice to see a Temple toward that had seen none before.   

EZRA IU.  
World 3473 Cyrus 3 ARTAXERXES reigneth in the third year of Cyrus, and here let us take up the consideration of the Persian Kings and these times a little, since there is not a little obscurity and difficulty about the reckoning and computing of them.  
1. At the conquest of Babylon Cyrus and Darius were Partners, as was observed before; Darius only named in the Scripture at that expedition because the elder, and Cyrus only named in Heathen Authors because the founder of the Persian Monarchy. These two reigned together two years, saith Metasthenes, if we may believe that Author; but whether they did so or no, it is passed all doubt that their years, were they two, or more, or less, were reckoned together; for the first year of Darius, when the Decree of the building Jerusalem came out, Dan. 9 1. 23. was the first of Cyrus also, Ezra 1. 1.  
2. Cyrus is generally held by Heathen Writers to have reigned about thirty years'  
Herodot. Triginta annis. Just. etc. Now the question as to the matter we have now in hand, is not how long Cyrus reigned in all, but how long he reigned after the Persian Monarchy began in him, or after that year that the Scripture calls his first year, namely, when the Lord had given him all the Kingdoms of the Earth, and when he restored the Jews to their own home again. Here profane Writers the most of them say nothing towards a resolution, and those that go about it speak, some one thing, some another.  
The Scripture hath given us this satisfaction in this matter, that either Cyrus reigned but three years after, or if he lived longer, yet that his engagement in his wars abroad caused him to leave his son Artaxerxes Viceroy at home, to rule what he had got, whilst he was busy to conquer more. Either of these two supposed doth serve our purpose, to lead on the times that we have in hand.  
Now for the concluding of the one of these the Scripture giveth us this argument: It is said in Ezra 4. vers. 5. that the enemies of the Jews hired counsellors against them all the days of Cyrus, even until the reign of Darius' King of Persia, to frustrate their purpose of building the Temple, and at last compassed their desire and design by information to Artaxerxes: Cyrus all his days did not plainly or openly revoke, nor cross his own Decree, and if he connived at the crossing of it by his Son, his fatal end by Tomyris was but of just reward; but in the beginning of the reign of his son Artaxerxes the enemy had his desire, and the building ceased. Now this was in the third year of Cyrus, Cyrus being either now dead [as daniel's vision in Persia, is said to be in the third year of Belshazzar, Dan. 8. Belshazzar being dead a while before, as was observed there] as Artaxerxes governing as Viceroy, and the time now reckoned by him, as it is in other places of Scripture the like. For in the third year of Cyrus, Daniel mourned three weeks together, nor did he eat any pleasant bread, nor flesh or wine came into his mouth, nor did he anoint himself at all, Dan. 10. 2, 3. And what was the reason? Because of the hindrance of the building of the Temple, for according to daniel's fasting and mourning one and twenty days the Angel saith, That the Prince of the Kingdom of Persia had withstood him one and twenty; not that an earthly King hath any power over an Angel, but that this new King of Persia by hindering the Temple had hindered those good tidings which otherwise he should have brought; and that the misery of daniel's people was the cause of his affliction, is apparent by vers. 15. because that when the Angel had told him, that the vision concerning his people was for many days, he is dumb for sorrow, and his spirit faints within him: so that the stoppage of the Temples building by Artaxerxes was in Cyrus his third year, in some part of that year, and continued so till the second year of Darius.  
3. Now how long this space was is more obscure than the matter before, and that upon these two difficulties. 1. Because we cannot readily determine what number of Kings came between: And 2. When we have done that, then are we utterly to seek how long a time those Kings reigned: But for answer to these two doubts, to adhere to Scripture, and not to intricate ourselves with the various and perplexed relations of the Heathen Writers about the Persian Kings, we shall observe two or three particulars as we go along, and as we have occasion to take them up, and for the present this: That as he that set the building of the Temple afoot again after its long stop, is called both Darius and Artaxerxes, vers. 14, 15. so that he that caused that stop is called both Ahashuerus, and Artaxerxes, Ezra 4. vers. 6, 7. for Artaxerxes was a common name of the Kings of Persia, as Pharaoh was of the Kings of Egypt.    

DANIEL X, XI, XII.  
DANIEL mourning for the hindrance of the Temple, seethe Christ as John did in Patmos: And hath a Revelation of the condition of his own people, under their powerful Enemies, till the madness of Antiochus Epiphanes was over: He should violate the Sanctuary, and cause Religion and Moses Law to lie in the dirt for a time, two Times, and half a time, or three years and an half, or one thousand two hundred and ninety days; But he that waiteth and liveth to see five and forty days more, or till those one thousand two hundred and ninety days be made up one thousand three hundred and thirty five days, he should see an end of Antiochus.  
Artaxerxes Ahashuerus.  
World 3474 Artax. Ahashuerus 1 The building of the Temple lieth forgot and forlorn by the command of Artaxerxes Ahashuerosh the present King of Persia: Hereupon divers of the Jews that had gone up to Jerusalem in the first of Cyrus, return back again in this King's reign, to their old residence in Babylonia or in Persia again.  
Artax. Ahashuerus 2 The building of the Temple lieth still quite forlorn.   


ESTHER I.  
World 3476 Artax. Ahashuerus 3 ARTAXERXES, who was also called Ahashuerosh, after his great Grandfather of the Median blood, Dan. 9 1. is a greater Potentate and Prince by seven Provinces than Cyrus and Darius were; compare vers. 1. with Dan. 6. 1. To show and to see his own glory and pomp, he maketh a Feast half a year together to his Nobles, and seven days more to all Susan, and when all this glory of his great command hath been showed, he cannot command his own wife, etc.   

ESTHER II.  
Artax. Ahashuerus 4 THREE whole years and above is Ahashuerus without a Queen: Artax. Ahashuerus 5 his servants and officers in several Countries are making inquiry after Artax. Ahashuerus 6 who may be fit for a Queen for him.  
World 3480 Artax. Ahashuerus 7 Esther taken into the King's Palace in the seventh year of his reign, in the tenth month, vers. 16. a Daughter of Benjamin, born for the good of her people; Mordecai had been captived with Jechoniah above seventy years ago, and had been at Jerusalem when the Captivity was sent back to their own Country again, and there had helped forward their settlement and prosperity as long as the work of the Temple would go forward: but when not, he returns to Persia, and there doth his people good in that Court, when he could no longer do it in their own City.  
Artax. Ahashuerus 8 Bigthan and Teresh, two of the King's Porters hanged for Treason: The matter discovered by Mordecai, and revealed to the King.   

ESTHER III.  
Artax. Ahashuerus 9 HAMAN promoted by the King to the highest honour in the Artax. Ahashuerus 10 Kingdom, obtaineth not one bowing or cringe from Artax. Ahashuerus 11 Mordecai, Mordecai disdaineth to homage or to show reverence to an Amalekite; for so Haman was, of the Seed of Agag, whom Samuel hewed to pieces in Gilgal.  
World 3485 Artax. Ahashuerus 12 Haman would buy all the Jews in the Persian Monarchy for ten thousand Talents of silver, but they are given him for nothing: He goes not about the destruction of them, but first useth direction by Magical Lots: what day fittest to speed of his request, and the Devil allots him the thirteenth of the first month, and what month fittest for the execution, and the Devil's Lot telleth him the month Adar.  
On the thirteenth day of the first month, Letters are dispatched through all the Provinces of the Monarchy, for the destruction of the Jews at such a time.   

ESTHER IV, V.  
ALL the Provinces perplexed at the tidings, the Jews in Shushan keep a Fast of three days and three nights long: this time is measured exactly, as the three days and three nights of our Saviour's death; for on the third day Esther puts on the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and obtains the King's favour.   

ESTHER VI, VII.  
HAMAN prepares a Gallows for himself, and bespeaks Honours for Mordecai; his Wife and friends knew the curse upon Amaleck because of the Jews, and read his fall.   

ESTHER VIII, IX.  
ON the twenty third day of the month Sivan, Mordecai and Esther obtain Letters to revoke Hamans' bloody purpose; and that the Jews should stand in their own defence against their enemies, which they do at the time appointed for their destruction, and slay 75810 men. The feast of Purim instituted.   

ESTHER X.  
Artax. Ahashuerus 13 AFTER this great and wonderful deliverance, and prosperity of the Artax. Ahashuerus 14 Jews, Artaxerxes, or Ahashuerosh, layeth a Tax upon the whole Empire, but in what year of his reign is uncertain, and how long he reigned after this, is not easily determinable: For the Scripture is utterly silent to express the number of the years of his reign, or any of the Kings of of Persia that come after him, in clear expressions. Of this King it saith no more at all, of the next it mentioneth his second year, Ezra 4. 24. his fourth year, Zech. 7. 1. his sixth year, Ezra 6. 15. his seventh, Ezra 27. 8. his twentieth, Neh. 1. 1. his thirty second, Neh. 13. 6. but how long he reigned further there is no account at all neither.  
By collection from other places and passages it may be concluded, and upon very good ground, that this King Artaxerxes Ahashuerosh reigned but fourteen years in all, the ground is this: Because Zechariah in the second year of Darius, doth then but reckon the time of some captivity seventy years. The Angel of the Lord answered, and said, O Lord of Hosts, how long wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against which thou hast had indignation these seventy years, Zech. 1. 12. And in Chap. 4. there are some people sent from Babel to Jerusalem, and they have this quaere among the rest of the business they came about to speak to the Priests, which were in the house of the Lord of Hosts, and to ask, Should I weep in the fifth month, as I have done these seventy years. Compare ver. 3. & 5. Now from the beginning of the seventy years, or the fourth of Jehoiakim, to the second of Darius, were many years above seventy; namely, the three years of Cyrus, all the years of Ahashuerosh, which were twelve, mentioned in Scripture before his taxing the Empire, and two of Darius himself: eighty seven in all by this account, from the time that the seventy years' captivity beginneth to be counted: therefore these seventy years mentioned in Zechary must be counted from some other date, or else there will be exceeding much hardness and impropriety in the speech. Now this date is, from the destruction of Jerusalem, and firing of the Temple in the nineteenth year of Nabuchadnezzar, to Darius his second, namely, fifty one years of the seventy of Babel, three of Cyrus, fourteen as we suppose of Ahashuerosh, and two of Darius.  
For let the Reader but impartially and unbiased expound those two places in Zechary alleged, and how can he possibly interpret the seventy years there mentioned, of the seventy years mentioned Jeremy 25. 11, 12. & 29. 10. which were expired seventeen years ago, by plain account of Scripture. Especially let him but weigh well the scope and purpose of the seventh Chapter of Zechary, and it will make the date and account that we give of those seventy years to be proper and approvable. In the second year of Darius the Temple, after a long hindrance of the building of it, is begun upon to be built again, and it goes happily forward; thereupon the Church at Babel sends to Jerusalem to inquire of the Priests. Now that the Temple is built again shall I fast, and keep solemn days of humiliation, as I have done these seventy years since the Temple was destroyed. If they had fasted but the seventy years of the captivity, than had they laid down their fasts at the least seventeen years, to the second of Darius, nineteen to the fourth, as Zech. 7. 1. And if they had laid them down so long, while the work and building of the Temple lay forlorn, why should they think of taking them up again, now it went well with that work and building? And if they had continued them all the time of the captivity, and all the time since, why is it called but seventy years, whereas it was at the least eighty seven? Therefore to me it is passed all peradventure, that the seventy years there spoken of are counted from the firing of the Temple to the re-building of it, in the second of Darius, and that this very account doth necessarily allot fourteen years' reign to Artaxerxes Ahashuerosh, that hindered it, to make up this sum: As we observed the like necessary allowing of seventeen years to Joshua, upon the result of a gross sum, where all the rest of the sum is cleared by particulars but only those seventeen: And with this computation that we have given, how pregnantly and properly doth agree that reckoning of the Angel Gabriel, of seven times seven years, or forty nine years from Cyrus his decree of building Jerusalem, to the finishing of it; as we shall observe at the thirty second year of Darius? But the Reader will there see it readily enough of himself, without any notice.  
World 3488 Artaxerxes Ahashuerosh 1 After Artaxerxes Ahashuerus the husband of Esther, reigned Artaxerxes Darius, falsely supposed by the Jews to be his son: Probably the same with Darius Hystaspis in Heathen Authors; called the King of Assyria, Ezra 6. 22.    

EZRA V vers. 1. And HAGGAI I.  
World 3489 Artaxerxes Ahashuerosh 2 IN this second year of Darius, on the first day of the sixth month, Haggai beginneth to Prophesy, and checketh the peoples not caring to build the Temple; especially those hireling Jews that are spoken of, Ezra 4. 5. that were bribed by the Enemy, to give council against the building, and that were still saying, The time is not yet come that the house should be built.  
On the twenty fourth day of the same month, the preparation for the building gins; with the twelfth verse of Hag. 1. read Ezra 5. vers. 2.   

HAGGAI II. to vers. 10.  
IN the seventh month, on the twenty one day of the month, Haggai foretells the glory of this second Temple; and speaketh this to divers that had seen Solomon's Temple standing.   

ZECHARY I. to vers. 7.  
IN the eighth month Zechary gins to prophesy.   

HAGGAI II. from vers. 10. to the end.  
IN the ninth month, on the twenty fourth day of it, they begin to lay stones in the Temple wall, and to raise the building: For from the twenty fourth day of the sixth Month they had only prepared materials. On this day Haggai hath two Prophecies.   

ZECHARY I. from vers. 7. to end. And CHAP. TWO, III, IV, V, VI  
IN the eleventh month, on the fourteenth day, Zechary seethe Christ riding on a Horse, and Angels like Horses attending him: He seethe a vision of four horns, that should seek to scatter Judah, Rehum, Shimshai, Tatnai, Shether Bosnai, and four carpenters to break those horns, Zorobabel, Joshua, Ezra, Nehemiah: He seethe Jerusalem ready to be measured, but let alone because the compass of it should be boundless: He seethe the garments of the High Priesthood tattered and poor, but new ones found out by the Lord, in figure of a glorious Ministry under the Gospel; Christ the corner stone with seven Eyes. The Church, seven golden Candlesticks; and the ministry of the Church of Jews and Gentiles, two Olive Trees, emptying themselves into those Candlesticks; A flying roll of the length and breadth of the porch of the Temple, full of curses; wickedness in an Ephah [the greatest measure in use settled in Babylon, etc.   

EZRA V from vers. 3. to end. And VI to vers. 14.  
Artaxerxes Darius 3 THE Enemies of the Jews under a pretended officiousness to the King, but upon an intent malice against the Temple, by Letters to Darius, seek to hinder it, but by a special providence it proves occasion of the more advancing of it: Hitherto had the Jews built only upon the encouragement of the Prophets, Haggai and Zechary, now they have a Commission from the King.   

ZECHARY VII, VIII.  
World 3491 Artaxerxes Darius 4 IN the fourth year of Darius, in the ninth month which is Chisleu, on the fourth day of the month, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Congregation in Babel sent to Jerusalem to inquire concerning their Fasts, whether they should continue them, now the Temple was begun, and was so forward in building, or lay them down.  
They used these several Fasts:  
First, In the fourth month, because then the City broken up, Jerem. 52. 6.  
Secondly, In the fifth month, because in that month the Temple was fired, 2 King. 25. 8.  
Thirdly, In the seventh month, because in that Gedaliah was slain, and all the Jews with him scattered, Jer. 41. 1.  
Fourthly, In the tenth month, Zech. 8. 19 because in that month the siege began about Jerusalem, 2 King. 25. 1.  
So that by the intent and occasion of all those solemn Fasts, which referred all of them to the last and final stroke and ruin of Jerusalem by the Babylonian, and nothing at all to the first Captivity of Jehoiakim, or Jechoniah, it is apparent that the seventy years mentioned to have been the length of these solemn days and duties are to be understood and reckoned from the very same time and occasion, as was observed before.  
Artaxerxes Darius 5 The Temple goeth well forward, and the work receiveth no interruption, but prospereth.   

EZRA CHAP. VI from vers. 14. to the end.  
World 3493 Artax. Darius' 6 IN the sixth year of Darius, on the third day of the month Adar, the Temple is finished, and the Dedication of it solemnly kept.   

EZRA VII, VIII.  
World 3494 Artax. Darius' 7 ON the first day of this seventh year of Darius, Ezra setteth up from Babylon to go to Jerusalem, Ezra 7. ver. 9  
On the ninth, tenth, and eleventh days he musters his Company, and keeps a Fast at the River Ahava, Ezra 8. ver. 15, 23.  
On the twelfth day he beginneth to march, ver. 31.  
On the fourteenth day the Passover is solemnly kept at Jerusalem.  
Ezra cometh to Jerusalem on the first day of the fifth month, or the month Ab, and on the fourth day delivereth out upon weight all the Gold and Silver that he had brought with him for an Offering, from the King, from his Princes, and from Israel in Babel.  
Ezra was Uncle to Joshua that was now High Priest, Chap. 7. 1. with 1 Chron. 6. 14. His father Seraiah was slain at the sacking of Jerusalem, 2 King. 25. 18. seventy five years ago. Ezra was then very young, if so be he were then born.   

EZRA IX, X.  
REST and prosperity, which the returned Jews have a little enjoyed, hath bred corruption amongst them, by making mixed Marriages with the Nations amongst whom they lived. This, Ezra reformeth, and causeth them to put away their Wives; which were a great multitude; only four men opposed the business, two Levites, and two others: and to such a sense is vers. 15. of Chap. 10. to be read; Only Jonathan the son of Asahel, and Jahaziah the son of Tiknah, stood against this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Meshullan and Shabbethai helped them, weigh vers. 16. and it enforceth this translation.  
The meeting about this matter was on the twentieth day of the ninth month, and then they chose Elders to see the work carried on: they begin to sit upon it the first day of the tenth month, and have finished the business by the first day of the first month, Chap. 10. 14, 16, 17.  
This matter was done in the seventh year of Darius, or Artaxerxes, the same year that Ezra came to Jerusalem, as the Text seemeth to carry it on, unless by the strange writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 16. the Holy Ghost would hint Darius his tenth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Let the learned judge.   

ZECHARY IX, X, XI, XII, XIII, XIV.  
Artax. Darius' 8 FROM this action of Ezra, of reforming their mixed Marriages, which Artax. Darius' 9 most likely was in Darius his seventh, there is a silence of any thing Artax. Darius' 10 done till Darius his twentieth, and then Nehemiah gins to stir. In this Artax. Darius' 11 time therefore, which was the space of twelve years, we may very well conceive Artax. Darius' 12 that Zachary was prophesying among the people, and helping forward the Artax. Darius' 13 Reformation: and since there is no date to direct us otherwise we may Artax. Darius' 14 very well take up his 9, 10, 11, 12, 13, 14. Chapters, in which he Prophesieth Artax. Darius' 15 very plainly and fully of many things concerning Christ, and the Artax. Darius' 16 time of his coming: as of the Conversion of Paul, and the Gospel beginning Artax. Darius' 17 at Hadrach and Damascus, and of Antioch in Hamath, entertaining the Artax. Darius' 18 Gospel of Christ riding into Jerusalem upon an Ass, Chap. 9 1, 9 of his Artax. Darius' 19 confounding the three Shepherds the Pharisees, Saducees, and Esseans: his being ●old for thirty pieces of Silver, Chap. 11. 8. 12. his Disciples scattered, Chap. 13. 7. divers of Jerusalem mourning over him whom they pierced, Chap. 12. and the rest, and their City and Temple perishing through unbelief, Chap. 11. 1. etc.   


NEHEMIAH all the Book, Chap. 13. vers. 7.  
World 3507 Artax. Darius' 20 IN the twentieth year of Artaxerxes Darius, in the month Chisleu, Nehemiah understandeth the miserable case of Jerusalem, and in the month Nisan following he obtaineth leave of the King to go to Jerusalem, and a Commission and a Convoy. Here observe, that Chisleu the ninth month, and Nisan following which was the first month, are both in the twentieth year of Darius, Chap. 1. 1. and Chap. 2. 1.  
Artax. Darius' 21 Nehemiah is twelve years' governor of Judea, before he return again to Artax. Darius' 22 Persia to the King, in that time he builds the wall of Jerusalem, fills it, Artax. Darius' 23 and settles it with Inhabitants; brings the people into order, and into a Artax. Darius' 24 Covenant, and Jerusalem into habitableness in safety: And having finished Artax. Darius' 25 all that was needful for the constituting of the City, and the people in Artax. Darius' 26 peace and piety, he returneth at the end of twelve years, or in the two Artax. Darius' 27 and thirtieth year of the King, according as he had appointed, Chap. 13. Artax. Darius' 28 6. and from that year if we count backward to the first of Cyrus, you Artax. Darius' 29 have the sum of seven times seven, or forty nine years, the term that the Artax. Darius' 30 Angel had pointed out for the building of Jerusalem, City and wall, Dan. Artax. Darius' 31 9 25. viz. of Cyrus three years, of Ahashuerosh fourteen years, and of this Darius thirty two. And thus far goeth the Old Testament in telling the years of the Story as it goeth along; and further than this thirty two of Darius it counteth not by named sums. And this very consideration doth confirm me in this reckoning of the years of these Persian Kings; for I cannot but conclude, that the Holy Ghost naming the several years of these Kings hitherto, intendeth to continue the Chronicle till this time of Jerusalem's completing, and there to end the Annals.  
In the seventh Chapter of this Book, which giveth account of the number, and the families of the people that planted Judea after the Captivity, you will find exceeding much difference from the Catalogue in Ezra 2. though this is said by the Text to be the same: for the fifth verse saith thus, I found a Book of the Genealogy of them that came up at the first, and found written therein, etc. but the matter is to be conceived and apprehended thus: That Nehemiah found that List and Catalogue of those that came up in the first of Cyrus, as it was taken then; and that he called over the names of the Families as they lay in order there: He observed the order of that List in calling and listing them, but he took the number of them as they were now when he numbered them: Some Families were now more in number than they were when that first List was made, and some were less, and some that were in that List were not to be found now; for some had more of the same Stock come out of Babel since the first numbering, and some that had come up at first and were then numbered were now gone back, and so he observeth by comparing that List, and the present number, how the Plantation in Judea had gone forward or backward, increased or decayed since the first return.  
World 3519 Artax. Darius' 32 Nehemiah returneth to the King again, Chap. 13. 6. and here the Chronicle of the Old Testament ends.   

NEHEM. XIII. from vers. 7. to the end.  
NEHEMIAH, after his absence from Jerusalem [which how long it was is uncertain] when he returneth thither again, findeth things exceedingly out of order, which he seeketh to reform: He lived after this to the times of Darius the last King of Persia, for he speaks of him, Chap. 12. 22. and of Jaddua the High Priest, who met Alexander the Great when he came to Jerusalem, and to whom Alexander shown so great respect as Josephus reporteth, Antiq. Lib. 11. Caput. ult.  
Ezra liveth also near towards the times of Jaddua, for he wrote the Book of Chronicles in the time of Johanan, Jaddua's father, Nehem. 12. 23. and so he lived well towards the expiration of the Persian Monarchy: He was born at the least fifty years before Cyrus first; and from thence to Darius his thirty second, were forty nine years, an hundred in all within one: And after that he weareth out the time of one High Priest, namely, Joiada, and writeth in the time of Johanan or Jonathan, the next High Priest after him: This consideration also helpeth to confirm that account of the times and Kings that we have given from Cyrus hither.     

The Prophecy of MALACHI.  
MALACHI the last of the Prophets of the Old Testament is held by some to have been Ezra; but that matter is not much material, and it is little certain: And something uncertain are his his times, if we should go about to be curious in determining of them; but only this we may conclude of him, that he lived in the times of corruption, the beginning of which are mentioned by Nehemiah. He prophesieth against the strange marriage mentioned there, Nehem. 13. 23, 28. Mal. 2. 11. And against the detention of Tithes mentioned there, Neh. 13. 10, 11. Mal. 3. 8. And against other prophannesses, Neh. 13. 15. etc. Mal. 1. 13. & 2. 8. etc. He concludeth with turning them to the study of Moses and the Old Testament, and to the expectation of Elias Baptist, the beginning of the new. Because after his departure out of the world, the spirit of Prophecy also departed, and was a stranger among the Jews till the dawning of the Gospel. The Apochryphas Books that were written in the time between, wanted the dictating of that spirit, for it was now departed.  
And thus endeth the Old Testament, in a prediction of the Baptist to come; and in a threatening of a curse upon the unbelieving Jews.   
FINIS.  

THE HARMONY, Chronicle and Order OF THE NEW TESTAMENT. The Text of the Four EVANGELISTS Methodised. The Story of the ACTS of the APOSTLES Analyzed. The Order of the EPISTLES Manifested. The Times of the REVELATION Observed. All Illustrated, with variety of OBSERVATIONS Upon the Chiefest Difficulties Textual and Talmudical: For clearing of their Sense and Language. With an Additional DISCOURSE CONCERNING The Fall of JERUSALEM AND THE Condition of the JEWS in that Land afterward. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Thomas Parkhurst, at the Bible and three Crowns in Cheapside, near Mercer's Chapel. M DC LXXXII.   

TO THE READER.  
I Shall not trouble the Reader with any long Discourse to show how the Scripture abounds with transposition of stories; how the Holy Ghost doth eminently hereby show, the Majesty of his style and Divine Wisdom; how this is equally used in both Testaments; what need the student of Scripture hath, carefully to observe those dislocations; and what profit he may reap, by reducing them to their proper time and order. I Shall only in brief give account of what I have done in the ensuing Treatise, which refers to that way of study of the New Testament.  
Some years ago I published The Harmony, Chronicle and Order of the Old Testament, observing what transpositions may be observed there, the reason of their dislocating, and where, in Chronical account, is their proper time and place: and accordingly manifesting the genuine Order of the Books, Chapters, Stories and Prophecies through the whole Book. The New Testament being Written and Composed after the very same manner of texture, requireth the like observation, and having made the Assay upon the one, I could not but do the like by the other. I have therefore first observed the proper Time and Order of the Texts of the Evangelists, and how all the four may be reduced into the current of one Story, and thereby evidences taken out of them themselves. I could willingly have published the Text itself in that Order, for so I have transcribed it from end to end, and so I offered it to the Press, but found its passage difficult: So that I have been forced to give directions for the so reading of it only by naming Chapters and verses. It would have been both more easy and more pleasant to the Reader, had the Text of the four been laid before him in several Columes, but his examining and ordering it in his own Bible by the intimations given, will cost more labour indeed, but will better confirm memory and understanding.  
The Acts of the Apostles, do not much scruple the Reader with dislocations, but the taking up of the times of the Stories, is not of little difficulty, and yet in some particulars, of some necessity: These are observed where most material, according to what light and evidence may be had for them, either in the Text itself there, or elsewhere. Especially I have endeavoured to observe the times of the writing of The Epistles, both those that fall in, in those times that the Story of The Acts of the Apostles handleth; and those that were written afterward. For the fixing of some there is so plain ground from the Text that the time is determined certainly; for others, we are put to probability and conjecture, yet such ground to build conjecture on, that I hope there hath not been much roving from the mark. I must stand at the Readers censure.  
I was unwilling to have meddled with The Revelation, partly because I have no mind to be bold in things of that nature (I see too much daring with that Book already) and partly, because I could not go along with the common stating of the times, and matters there: yet being necessitated by the nature of the task, that I had undertaken, I could not but deal with the Times and Orders of things spoken of in that Book: and that could not be done neither, without some speaking to the things themselves: which I have conjectured at (referring all to better judgements) by the best propriety of the Language and Dialect used, I could observe: where literally, and where allusively to be understood.  
Now because it would have been but a tedious task for the Reader, only to study upon the mere dislocations, and the ordering of them, or only to be pondering how to lay all in their right current, I have not only gone the way before him, but have stewed his way all along with variety of observations; as not obvious (for such would have but added one tediousness to another) so I hope not unprofitable, nor without his delight.  
I have not set myself to Comment, but in a transient way to hint the clearing of some of the most conspicuous difficulties, and that partly from the Text itself, and partly from Talmudical collections. Of which later I have alleged very many, and the most of them I hope not impertinently, but for useful illustration. For though it is true indeed that there are no greater enemies to Christ, nor greater deniers of the Doctrine of the Gospel, than the Hebrew Writers; yet as Corah's Censers, and the spoils of David's enemies, were dedicated to the Sanctuary service, so may the Records, to be met with in these men, be of most excellent use and improvement to the explication of a world of passages in the New Testament: Nay multitudes of passages not possibly to be explained, but from these Records. For since the scene of the most actings in it, was among the jews, the speeches of Christ and his Apostles were to the jews, and they jews by birth and education that wrote the Gospels and Epistles, it is no wonder if it speak the jews Dialect throughout; and glanceth at their Traditions, Opinions and Customs at every step. What Author in the World but he is best to be understood from the Writers and Dialect of his own Nation? What one Roman Writer can a man understandingly read, unless he be well acquainted with their History, Customs, Propriety of phrases and common speech? So doth the New Testament, loquitur cum vulgo: Though it be penned in Greek, it speaks in the phrase of the jewish Nation among whom it was penned all along, and there are multitudes of expressions in it which are not to be found but there and in the jews Writings in all the world. They are very much deceived that think the New Testament so very easy to be understood, because of the familiar doctrine it containeth, Faith and Repentance. It is true indeed, it is plainer as to the matter it handleth, than the Old, because it is an unfolding of the Old: but for the attaining of the understanding of the expressions that it useth in these explications, you must go two steps further than you do about the Old, namely to observe where and how it useth the Septuagints Greek, as it doth very commonly, and when it useth the jews Idiom, or reference thereunto, which indeed it doth continually: A Student well versed in their Language and Writings would find it no great difficulty to translate the the New Testament into Talmudick language, almost from verse to verse, so close doth it speak all along to their common speech. The allegations that I have produced of this nature in this present Tract, I have done but cursorily, as not writing a Comment, but a running Survey of the Times, Order and History of the whole New Testament: So that it may be many of them may not speak to every Reader that full intent for which they are produced, and which, would I have spent time to have been their Interpreter (but I was willing to avoid prolixity) I could have made them to have spoken plainly. What I might have done in this kind I shall show but by one instance (which let not the Reader think tedoius here, since I have avoided tediousness in this kind all along hereafter) and this is by a Comment in the way we have been speaking of but upon one verse, and that is the 22d. verse of the 5th. Chapter of Matthew, which I have picked out the rather, to make an exercitation upon, because it is generally held by all Expositors, that in it there is a plain reference to something in the jewish Customs, which is the thing we have been mentioning.  Whosoever is angry with his Brother without a cause, shall be in danger of Judgement, etc. 
The sense which is ordinarily given of this verse in the construction of many Expositors, is made to refer unto the three sorts of judicatories among the jews: the lowest consisting of three judges, the middle of twenty three, and the supreme of seventy one. With which allusion and explication I cannot close, upon these three Reasons: 1. Because the lowest judicatory to which they apply the word The Judgement, had nothing to do in capital matters: and so the conclusion of the verse before cannot be understood in this verse, The murderer shall be in danger of being judged by the Judicatory of three, for they judged no such thing; and answerably the first clause in this verse, where the same word The Judgement is reserved, cannot have the same application. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only in the second clause, and it will be hard to give a reason why the middle Sanhedrin should only be so called (as that interpretation makes it to be) when all the three, and most eminently the highest did bear that name. 3. To apply Gehenna ignis to penalty inflicted by the highest Sanhedrins, as divers do, doth cause so hard straining (as may be observed in the several allusions that are framed of it) that it is very far from an easily digested and current sense. I deny not indeed that Christ in the verse alluded to something of the jews practices, in some point of judicature, but unto what, I shall defer to conjecture, till its course come, in the method, in which it seemeth most genuine to take the unfolding of the verse up, and that is 1. To consider of three words in it; which also are to be met in other places, and so carry a more general concernment with them, then to be consigned unto this verse, and those are, Brother, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Gehenna. 2. To consider of the three degrees of offences that are spoken of, namely causeless anger, saying Raka, and calling Thou fool. And 3. to consider of the three penalties denounced upon these offences, viz, Judgement, The Council, and Hell fire.  
1. The word Brother, which doth so constantly wrap up all professors of the Name of Christ, in the signification of it, in the New Testament, may not unfitly be looked upon, by reflection upon the sense of the word Neighbour in the Old Testament, as that was commonly interpreted and understood by the jews: By using the word Neighbour (saith Rabbi Nathan) he excludeth all the Heathen, Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And let this passage of Maymony be well weighed: It is all one (saith he) to slay an Israelite and to slay a Cananite servant: he that doth either must be put to death for it: An Israelite that slayeth a stranger sojourner is not put to death by the Sanhedrin for it, because it is said, if a man come presumptuously upon his Neighbour (Exod. 21. 14.) and it is needless to say, he is not to be put to death for a Heathen. And it is all one for a man to kill another man's servant, or to kill his own servant, for he must die for either, because a servant hath taken upon him the Commandments, and is added to the possession of the Lord. In Rotseahh, etc. per. 2. By which it is apparent that they accounted all of their own Religion, and them only, to come under the title Neighbour; to which opinion how our Saviour speaketh you may observe in Luke 10. 29, 30, etc. So that in the jewish Church there were those that went under the notion of Brethren, that is, Israelites, who were all of one blood; and those that went under the name of Neighbours, and those were they that came in from other Nations to their Religion: They shall no more teach every man his neighbour, and every man his brother, Jer. 31. 34, etc. Now under the Gospel, where there is no distinction of Tribes and kindreds, the word Brother is ordinarily used to signify in the same latitude that Neighbour had done: namely all that come into the profession of the Gospel, and it is so taken also, as that had been, in contradistinction to a Heathen: Any man that is called a Brother, 1 Cor. 5. 11. If thy brother offend thee, etc. Let him be as a Heathen, Matth. 18. 15, 17.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our English rendereth, Is in danger of, translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are as ordinarily used among the jewish Writers, as any words whatsoever: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty of death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty of cutting off, etc. Every page almost in either Talmud will give you examples of this nature.  
3. Gehenna: It is well known that this expression is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Hinnom, of which, and of the silthiness and abominableness of which place, there is so much spoken in Scripture. There was the horrid Idol Molech to which they burned their children in the fire: And thither, as D. Kimchi saith, was cast out all the filth and unburied carcases, and there was a continual fire to burn the filth and the bones In Psal. 27.  
From hence the jews borrowed the word, and used it in their ordinary language, to betoken Hell: And the Text from which they especially translated the construction, seemeth to have been the last verse of the Prophecy of Isaiah, which by some of them is glossed thus, And they shall go forth out of Jerusalem into the valley of Hinnom, and there they shall see the carcases of those that rebelled against me, etc. Vid. Kimch. & Ab. Ezr. in loc.  
It were endless to show the frequency of the word in their Writers: let these few examples suffice. Chald. Paraph. in Isa. 26. 15. Lord thou wilt drive all the wicked to Gehinnom. And on Isa. 33. 14. The wicked shall be judged and delivered to Gehinnom the everlasting burning. And on ver. 17. Thou shalt see those that go down to the Land of Gehinnom. R. Sol. on Isa. 24. 22. They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They that guilty of Gehinnom into Gehinnom. Targ. in Ruth 2. 12. Be thou delivered from the Judgement of Gehinnom. Midras' Mishle fol. 69. Do you think to be delivered from the Judgement of Gehinnom? Baal Tur. in Gen. 1. 1. Because of the Law, they are delivered from the Judgement of Gehennah, etc. See the phrase, Matth. 23. 33.  
And now we have done with words, let us come to sentences, and consider the offences that are prohibited, which are easily acknowledged to be gradual, or one above another. About the first, viz. Causeless anger, there needeth no explanation, the words and matter are plain enough.  
The second is, Whosoever shall say to his brother Racha. A nickname or scornful title usual which they disdainfully put one upon another, and very commonly: and therefore our Saviour hath specified in this word, the rather because it was of so common use among them, and they made no bones at it. Take these few examples, A certain man sought to betake himself to repentance (and restitution.) His wife said to him Rekah if thou make restitution, even thy girdle about thee is not thine own, etc. Tanchum fol. 5▪ Rabbi Jochanan was teaching concerning the building of Jerusalem with Saphires and Diamonds, etc. One of his scholars laughed him to scorn. But afterward being convinced of the truth of the thing, he saith to him, Rabbi, Do thou expound, for it is fit for thee to expound: as thou saidst so have I seen it: He saith to him Rekah, Hadst thou not seen thou wouldst not have believed, etc. Midras' Tillin. fol. 38. col. 4. To what is the thing like? To a King of flesh and blood who took to wife a King's daughter: he saith to her, Wait and fill me a cup, but she would not: whereupon he was angry and put her away: She went and was married to a sordid fellow: and he saith to her, Wait and fill me a cup: She said unto him, Rekah, I am a King's daughter, etc. Idem in Psal. 137. A Gentile saith to an Israelite, I have a dainty dish, for thee to eat of. He saith What is it? He answers Swine's flesh. He saith to him, Rekah, even what you kill of clean beasts is forbidden us, much more this. Tanch. fol. 18. col. 4.  
The third offence is to say to a brother, Thou fool, which how to distinguish from Racha, which signifies an empty fellow, were some difficulty, but that Solomon is a good Dictionary here for us, who takes the term continually for a wicked wretch and reprobate, and in opposition to spiritual wisdom: So that in the first clause is condemned causeless anger; in the second, scornful taunting and reproaching of a brother: and in the last, calling him a reprobate and wicked, or uncharitably censuring his spiritual and eternal estate. And this last doth more especially hit the Scribes and Pharisees, who arrogated to themselves only to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisemen, but of all others had this scornful and uncharitable opinion, This people that knoweth not the Law is cursed, Joh. 7. 49.  
And now for the penalties denounced upon these offences, let us look upon them, taking notice of these two traditions of the jews, which our Saviour seemeth to face and to contradict.  
1. That they accounted the command Thou shalt not kill, to aim only at actual murder. So in their collecting of the six hundred and thirteen precepts out of the Law, they understand that command to mean but this, That one should not kill an Israelite: Vid. trip. Targ. ibid. Sepher Chinnuch ibid. Maym. in Rotseah: per. 1. And accordingly they allotted this only violation of it to judgement. Against this wild gloss and practice he speaketh in the first clause: Ye have heard it said, Thou shalt not kill, and he that killeth or committeth actual murder, is liable to judgement, and ye extend the violation of that command no further; but I say to you, that causeless anger against thy brother is a violation of that Command, and even that maketh a man liable to judgement.  
2. They allotted only that murder to be judged by the Council or Sanhedrin, that was committed by a man in propria persona. Let them speak their own sense: A murderer is he that kills his neighbour with a Stone, or with Iron: or that thrusts him into water or fire out of which it is not possible to get out again, if the man die he is guilty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) But if he thrust him into fire or water, out of which it is possible to get out again, though he die, yet he is quit. He sets on him a Dog or a Serpent, he is quit: He intended to kill a stranger and kills an Israelite; To kill a little one, and kills one of stature: To hit him on the loins, and such a blow on the loins could not kill him, but it misses the loins and hits him on the heart and kills him: he is quit. He intended to hit him on the heart, and such a blow on the heart was enough to kill him, but it lights on the loins, and such a blow on the loins was not enough to kill him, yet he dies: he is quit. He intended to strike one of stature, and the blow was not enough to have killed one of stature, but it lights on a little one, and there was enough in the blow to have killed a little one, and he dies, yet he is quit. He intended to hit a little one, and there was enough in the blow to kill a little one, but it lights on one of stature, and there was not enough in the blow to kill one of stature, yet he dies: he is quit. R. Simeon saith, Though he intended to kill one, and kills another, he is quit, etc. Talm. in Sanhedr. per. 9  
Any one that kills his neighbour with his hand, as if he strike him with a sword, or with a stone that kills him, or strangles him till he die, or burns him in the fire, seeing that he kills him any how in his own person, lo such a one must be put to death by the Sanhedrin: But he that hires another to kill his neighbour, or that sends his servants and they kill him, or that violently thrusts him before a Lion, or the like, and the beast kills him: Any one of these is a shedder of blood, and the guilt of shedding of blood is upon him, and he is liable to death by the hand of Heaven, but he is not to be put to death by the Sanhedrin. And whence is the proof that it must be thus? Because it is said, He that sheds man's blood, by man shall his blood be shed. This is he that slays a man himself, and not by the hand of another. Your blood of your lives will I require: This is he that slays himself. At the hand of every beast will I require it: This is he that delivers up his neighbour before a beast to be rend in pieces. At the hand of man, even at the hand of every man's brother will I require the life of man: This is he that hires others to kill his neighbour: In this interpretation requiring is spoken of all the three, behold their judgement is delivered over to Heaven (or God.) And all these manslayers and the like; who are not liable to death by the Sanhedrin; if the King of Israel will slay them by the Judgement of the Kingdom and the Law of Nations, he may, etc. Maym. ubi supr. per. 2.  
You may observe in these wretched traditions a twofold kill, and a twofold judgement: a man's killing another in his own person and with his own hand, and such a one liable to the judgement of the Sanhedrin, to be put to death by them as a murderer: And a man that killed another by proxy; not with his own hand, but hiring another to kill him, or turning a beast or serpent upon him to kill him. This man not to be judged and executed by the Sanhedrin, but referred and reserved only to the judgement of God. So that from hence we see plainly, in what sense the word Judgement is used in the latter end of the preceding verse, and the first clause of this, namely not for the judgement of any of the Sanhedrins, as it is commonly understood, but for the Judgement of God. In the former verse Christ speaks their sense, and in the first clause of this, his own, in application to it. Ye have heard it said, that any man that kills is liable to the judgement of God; But I say to you that he that is but angry with his brother without a cause, is liable to the judgement of God. You have heard it said, That he only that commits murder with his own hand, is to be judged by the Council or Sanhedrin as a murderer; But I say to you, that he that but calls his brother Racha as common a word as ye make it, and a thing of nothing, he is liable to be judged by the Sanhedrin.  
Lastly, He that saith to his brother, Thou fool, wicked one, or castaway, shall be in danger of Hell fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two observable things in the words. The first is the change of case from what was before: there it was said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And hereupon S. Petit in his variae Lectiones lib. 1. cap. 1. professeth that he cannot wonder enough, that Expositors should not observe this variation: and what he himself maketh of the observation of it I shall not insist upon, but refer the Reader to his own words. Surely he little minds the Greek Text that sees not this in it, and there needs not any far fetched Exposition to satisfy about it: It is but an Emphatical raising of the sense, to make it the more feeling and to speak home: He that saith to his brother Raka shall be in danger of the Council, but he that says Thou fool, he shall be in danger of a penalty even to Hell fire. And thus our Saviour doth equal the sin and penalty in a very just parallel. Injust anger, with God's just anger and judgement: Public reproach, with public correction by the Council: And censuring for a child of Hell, to the fire of Hell. 2. It is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the fire of Hell, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To a Hell of fire: in which expression he doth still set the Emphasis higher: And besides the reference to the valley of Hinnom, he seemeth to refer to that penalty used by the Sanhedrin, of burning: the most bitter death that they used to put men unto: the manner of which was thus: They set the malefactor in a dunghill up to the knees: and they put a towel about his neck, and one pulled one way, and another another, till by thus strangling him they forced him to open his mouth. Then did they pour scalding lead into his mouth, which went down into his belly and so burnt his bowels. Talm. in Sanhed. per. 7. Now having spoken in the clause before of being judged by the Sanhedrin, whose terriblest penalty was this burning, he doth in this clause raise the penalty higher, namely of burning, but in Hell: not a little scalding lead, but even with a Hell of fire, etc.  
The greatest part of the New Testament might be observed to speak in such reference to something or other commonly known, or used or spoken among the jews, and even the difficultest passages in it might be brought to far more facility than they be, if these references were well observed. There are divers places where Commentators, not able to clear the sense for want of this, have been bold to say the Text is corrupt, and to frame a Text of their own heads; whereas the matter skilfully handled in this way, might have been made plain: As we have given experiment in this kind in some as we have gone along, and divers others might have been instanced, but our work was not now to write a Comment.  
August 28. 1654.   
THE HARMONY, Chronicle and Order OF THE NEW TESTAMENT.  

The First Part. Viz. The HARMONY and ORDER OF THE FOUR EVANGELISTS.  

SECTION I.  
LUKE Chap. I. Ver. 1, 2, 3, 4.  
LUKE'S Preface. His warrant to write his Gospel.  
IN compiling the four Evangelists into one continued Current and Story, this Preface that Luke prefixeth to his Gospel, may very fitly be set before them all, as a general Proem to the whole.  
If he wrote his Gospel, near about that time, when he wrote his Acts of the Apostles, it was not till Paul had now worn out his two years' imprisonment in Rome, or thereabout, Acts 28. 30. which was twenty seven years after Christ's Ascension: by which time the Gospel had been carried by the Apostles who were Eye-witnesses of Christ's Actions, and by the Disciples, who were Ministers of the Word, through the most parts of the World.  
From these men's Sermons and Relations, many undertook to write Gospels, partly for their own use, and partly for the benefit of others,: which thing, though they did lawfully and with a good intent, yet because they did it not by Inspiration, nor by Divine Warrant; albeit, what they had written were according to Truth, yet was the Authority of their Writings but humane, and not to be admitted into the Divine Canon. But Luke had his intelligence and instructions from above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 3.   

SECTION II.  
JOHN Chap. I. from the beginning to Ver. 15.  
CHRIST'S Divinity shown: and the fitness of him, the Word, to be incarnate.  
AFter the Preface, this portion doth justly challenge to be ranked first: for it not only treatech of Christ's Divinity, which is first to be looked after in his story, but it also showeth, how proper it was for him the Second Person in the Trinity to be incarnate, rather than either of the other Persons: 1. He being the Word by whom the world was created, and therefore fittest by whom it should be redeemed. 2. The Word in whom the Promise of Life was given, ver. 4. and so most fit by whom life should be brought. 3. The substance of that word of Promise, that s●one as a light throughout all the Old Testament, in the darkness of the Types, Figures, Prophecies and Mysteries there, and the darkness of those obscure dispensations comprehended it not, but that it gave light and shone in that obscurity: and they could not comprehend it, it being a light to break out in a far greater lustre than they afforded.   

SECTION III.  
LUKE Chap. I. from Ver. 5. to Ver. 57  
Year of World. 3927 Year of Rome. 753 AUGUSTUS. 30 HEROD 34 The Birth of John the Baptist, and the Birth of our Saviour foretold by the Angel Gabriel.  
The Method and Order of this Section, will not need much proof or clearing. The preceding gave an intimation of Christ's forerunner, Joh. 1. 6. and this gins to tell his story to the full.  
HEROD the Great, by descent an Edomite, and placed by the Romans King of Judea [compare Gen. 27. 40.] among divers other passages, in his uneven, and rugged Reign, had slain the Sanhedrin, Joseph. Ant. l. 14. c. 17. and to plaster the business again, by the Counsel of Bava ben Bota repaired the Temple, and made it incomparably more sumptuous than it was before, Jucas fol. 19 He began this Work in the 18th Year of his Reign, and it cost him eight years to finish it, Jos. Ant. lib. 15. c. 14. So that this new Fabric was but eight or nine years old at this year that we are upon.  
In this Temple Zacharias, a Priest of the course of Abia, was offering Incense in the Holy Place, as was used daily; and hath tidings brought him of a Son, that should be forerunner to the Messiah. Although Zacharias be said to have been of the course of Abia, yet can it hardly be thought that he was of his Seed and Posterity: for we find mention but of four of the Courses that returned out of Babylon, and Abias' was none of them, Ezra 2. 36, 37, 38, 39 But the whole number of those Priests that did return of those four Courses, being about 4290, were cast by lot into 24 Courses, according to the Primitive Institution, and Zacharias was of the eighth, as Abias' Course had been before the Captivity, and which yet bore his Name, as the other did their Names, who had denominated the Courses from their first original. Of this ordering of the Courses after the Captivity, both Talmuds speak largely, in the Treatise Taanith cap. 4.  
Whether Zacharias were of the Seed of Abia or no, it is apparent by his serving in Abias' Course, that he was not Highpriest, but one of the ordinary Priests, that served by course as their turn came, and that had their particular employment in the service by lot. The manner of their lottery for this purpose, is mentioned at large in Tamid cap. 3. in Joma cap. 2.  
The Angel Gabriel, who about 456 years ago had given account to Daniel of the time of Messiah his sufferings, doth now when that time is drawing near, first bring tidings of his forerunners birth, and then of his own.  
The Jerusalem Gemara in Joma fol. 42. col. 3. relates a story very parallel to this of Zachary, both of his seeing an Angel in the Temple, and of his stay there longer than was used at offering Incense. Simeon the Just, say they, served Israel in the High-Priesthood forty years: And on the last year he saith unto them, This year I must die. They say to him, How knowest thou that? He answered. Every year hitherto, when I went into the most Holy Place, [on the day of expiation] one like an old man clothed in white, and vailed in white, went in with me, and came out with me. Now this year he went in with me, but came not out with me. And instantly after, The Highpriest might not stay praying in the most Holy Place long, lest he should put the people into a fear. One once stayed long, and they were about to go in after him. Some say it was Simeon the Just. They said to him, Why didst thou stay so long? He answered, I was praying for the Sanctuary of your God, that it should not be destroyed. They say to him, Though thou didst so, yet shouldest not thou have stayed so long.  
If this Relation carry any truth with it, it might be looked upon as the expiring of Vision (as Prophecy had also ceased not long before that time:) for Simeon the Just is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the remnant of the men of Ezra ' s great Synagogue. Aboth R. Nathan cap. 4. and upon the death of Zachary and Malachy, who were of that Synagogue, the spirit of Prophecy departed: And here Vision and Prophecy is dawning again.  
Zacharias for not believing the words of the Angel is struck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaf and Dumb: and doth foresignify the silencing of the Levitical Priesthood e'er long to be. In the Jews Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the five sorts of Persons that they commonly exclude from all employments and matters of honour, trust or import; and it means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that can neither hear nor speak, Jerus. in chagigah. fol. 75. col. 4.  
His Wife Elizabeth conceiving with child, retires as a recluse for five months' space, that she might keep herself from all desilement, she carrying as choice a Nazarite in her Womb as she did, ver. 1. 5.  
Five months were not the whole time of her retiring, for that that urged her to keep close so long, had the same tie upon her all the time she went with child; but five months are only named, by way of introduction to the story, and occurrence in the sixth month mentioned instantly after.  
In the sixth month the same Angel appeareth to the Virgin Mary, and telleth her of the Birth of the Messios'; to be of her: which she believing, though by the course of Nature so impossible, she presently goeth to her Cousin Elizabeth into the Hill-countrey of Judea [to Hebron, see Josh. 21. 11.] not only to visit her and to rejoice with her, nor only to see the proof of those things that the Angel had told of her, but very probably, acted by the Holy Ghost, that she might conceive the Messiah in Hebron, where so many choice and eminent Types of him, and references to him had been in ancient time.  
These Tidings come to the Virgin at the very latter end of the year that we are upon, or the beginning of the next, and her Journey to Hebron is in the middle of Winter.   

SECTION IU.  
MATTHEW Chap. I. All the Chapter.  
CHRIST'S Genealogy by the Line of Solomon, and by his supposed Father Joseph. His Mother in danger to be divorced upon false suspicion of Adultery.  
WHether it were that Mary conceived with child at the instant of the Angels telling her of her Conception, as hath been held most generally, or at the instant that she came to her Cousin Elizabeth in Hebron, by the time that she had stayed with her three months, she might easily be discovered to be with child, as Tamar was after the same space of time, Gen. 38. 24. Whose case and danger of death in that story, compare with the Virgin's case and danger of divorce in this. The Talmudick Decretals do allot three months for such a discovery. Every woman (say they) that is divorced or become a widow, behold she may not be married, nor espoused, till she have stayed 90 days, that it may be known whether she be with child or no; and that there may be distinguishing betwixt the Seed of the first Husband, and the Seed of the second. Likewise a stranger and his Wife which are Proselytes, they keep them asunder 90 days, that there may be a discerning between the Seed sown in holiness [that is when they are come into the true Religion out of Heathenism. Compare 1 Cor. 7. 14.] and the Seed not sown in holiness. Talm. in Jebamoth cap. 4. & in Chetuboth cap. 5. Maym. in Gerushin cap. 11.  
This space of time considered, in the present story, it showeth how fitly the last Verse of the preceding Section, viz. Luke 1. 56. and the 18th Verse of this, do join together. The Genealogy interposed doth not interrupt, but illustrate the story intended: And it is not only properly, but even necessarily, set in the Front of the Evangelical History, that satisfaction might be given by it, in that main Point concerning Christ, which the Scriptures do so often inculcate, and which the Jews would first of all look after, namely to prove Jesus of Nazareth, how ever so meanly born, yet to be The Son of David. There were two remarkable Maxims among the Jewish Nation. 1. That there was to be no King of Israel, but of the House of David and Line of Solomon. Talm. in Sanhedr. cap. 10. And consequently they looked for King Messiah from that Line. 2. That the Family of the Mother is not called a Family. Juchasin. fol 55. Hereupon hath Matthew most pertinently brought this Pedigree through the House of Solomon, and ended it in Joseph a Male, whom the Jews looked upon as the Father of Jesus.  
The last Verse of this Chapter, as it referreth to the demeanour of Joseph and Mary in their mutual society till the Birth of Christ, lieth properly in the Harmonizing of the Evangelists, in the place where it doth: But as it referreth to the Birth of Christ, it is coincident with Luke 2. 7. The Reader in his thoughts will place it as he seethe cause in these several Relations.   

SECTION V.  
LUKE Chap. I. from Ver. 57 to the end. John Baptist born.  
WHen Mary's three months' stay with her Cousin Elizabeth was expired, it is easily guessed, that if Elizabeth by that time were not delivered of her child, yet she was very near it: and that consideration doth clear the subsequence of this Section to the preceding.  
John Baptist born in Hebron, the place of the residence of Abraham, and of the first Royalty of David. Here Circumcision was first ordained, and here is he born that was to bring in Baptism instead of Circumcision. The Priests at the Temple, as they looked for break of day, used oft to say, The face of all the Sky is bright even unto Hebron. Talm. in Joma. cap. 3. &. in Tamid. cap. 3. Compare the dawning of the Gospel now rising there, in the Birth of the Baptist: and compare the words of Zacharias a Priest, ver. 78.  
The time of the Baptists Birth will be found [by setting that Clock from our Saviour's] to have been in the Spring, much about the time of the Passeover, about which time of the year Isaac was born.   

SECTION VI.  
LUKE Chap. II. from Ver. 1. to Ver. 40.  
World. 3928 Rome. 754 Augustus. 31 Herod. 35 CHRIST Born.  
LUKE maketh the coherence clear, when he interposeth nothing betwixt the Birth of the Baptist and the Birth of Christ: and indeed there is nothing to be found in any of the Evangelists that can interpose.  
The four Monarchies which Daniel had told should be, and should expire, before the coming of Christ, have now run their course, and a fifth is risen far more potent and fully as cruel as all the four put together, and therefore it is pictured with the badges of all the four, Rev. 13. 2. compared with Dan. 7. 4, 5, etc.  
A Decree of Augustus given out at Rome, becomes an occasion of accomplishing a Decree of the Lords, namely of the Birth of the Messiah at Bethlehem. He is born under a Roman taxation, and now that Prophecy of Chittim or Italy afflicting Heber, Numb. 24. 24. beginneth livelily to take place.  
The time of his Birth was in the Month Tisri [which answereth to part of our September] and about the Feast of Tabernacles, as may be concluded upon by observing that he lived just two and thirty years old and an half, and died at Easter. That Month was remarkable for very many things. In it the World was created, the Tabernacle begun, and the Temple consecrated: and as the Jerusalem Gemarists well observe, In it were the Fathers [before the Flood] born: In Rosh hashanah fol. 56. cap. col. 4.  
His Birth was in the night, and attended with the Song of a whole Choir of Angels, [as Heb. 1. 6. and compare Job 38. 7.] and with a glorious Light about Bethlehem Shepherds, to whom this great Shepherd is first revealed.  
At eight days old he is Circumcised, and made a Member of the Church of Israel: At forty days old, he is presented in the Temple in the East Gate of the Court of Israel, called the Gate of Nicanor; and Mary's poverty is showed by her Offering, (compare ver. 24. with Leu. 12. 6, 8.) yet her Child is owned as the consolation and expectation of Israel.  
The first year of his Age and Infancy Christ spent at Bethlehem: for whereas the Lord by the Prophet had appointed his Birth there, Mich. 5. 2. his Parents had no warrant for his Education in any place but there, till the Lord should give them an express for it, which he did by an Angel, Mat. 2. 22. Therefore how the words of Luke in chap. 2. ver. 39 are to be understood, we shall observe upon the next Section.   

SECTION VII.  
MATTH. Chap. II. All the Chapter.  CHRIST TWO 
CHRIST homaged by the Wise Men, Persecuted by Herod, flies into Egypt.  
THE order of this Section and Story is cleared by ver. 7. and ver. 16. by which it appeareth that Christ was two years old when the Wise Men came to him: For Herod had enquired diligently of them the time when the Star appeared, and according to the time that they had told him, he slew the Male Children from two years old and under. From two years old, because they had told him it was so long since the Star appeared; And under two years old, because he would make sure work, as to that scruple that might arise, namely, whether the Star were a forerunner, or a concomitant of the Birth of that King of the Jews that they spoke of.  
Now that the Star appeared at the instant of his Birth, cannot but be concluded upon this consideration, if there were no more; That otherwise it left the Wise Men so uncertain of the time when he should be born, as that they could not tell whether he were born or no, no not when they were come to Jerusalem.  
The appearance of the Star therefore was on the night when he was born, and they having told Herod how long it was since it appeared, he accordingly slayeth all the Children of two years old; for so old according to their information did he account the Child to be for whom he sought, and yet withal he slew all the Children under that age, that he might be sure to hit and not fail of his design. This considered, it showeth that Christ was in his second year at the Wise men's coming, and withal it proveth the order of this Section to be proper, and that this Story is to be laid after the Story of Mary's Purification and not before, as many have laid it.  
It may be objected indeed, that Luke having given the Story of his presenting in the Temple, concludeth, When they had performed all things according to the Law, they returned into Galilee: Now if they returned into Galilee when Christ was 40 days old, how was he found at Bethlehem at two years old? Answ. Luke is to be understood in that passage according to the current of his own Story. He had nothing to say about this matter of the Wise Men, nor of Christ's Journey into Egypt [because Matthew had handled that to the full before,] and the next thing that he hath to relate, is his coming out of Galilee to Jerusalem, to one of the Festivals: having nothing therefore to insert between his presenting in the Temple at forty days old, and his coming again to the Temple at twelve years old, he maketh this brief transition between when they had performed all things according to the Law they returned into Galilee, that he might thereby bring Christ to Galilee, from whence he came when he shown his wisdom at twelve years old.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture is always taken in the worst sense for men practising Magical and unlawful Arts; and if it be to be understood so in this place, it magnifieth the power and grace of Christ the more, when men that had been of such a profession become the first Professors of Christ, of any among the Gentiles: They seeing a new and uncouth Star in the Heavens, [it may be the light that shone about Bethlehem-Shepherds seemed to them at distance a new strange Star hanging over Judaea] are informed by God two years after what it signified; and are wrought upon by his Spirit to come and homage Christ whom it pointed out.  
Herod at the report of the King of the Jews born, and that with the attendance of such a glorious Star, looks upon him as the Messiah, yet endeavours to murder him. He is sent by the direction of an Angel with his Mother into Egypt, where there was at this time an infinite number of the Jewish Nation. Succah cap. 5. At Alexandria there was a great Cathedral, double cloistered, and sometime there were there double the number of Israel, that came out of Egypt, and there were 71 Golden Chairs, according to the 71 Elders of the great Sanhedrin; And there was a Pulpit of wood in the middle, where the Minister of the Congregation stood, etc. The Babylon Talmud saith, Alexander the Great slew these multitudes, but the Jerusalem saith Trajanus did. And the Author of Juchasin will show you a truth in both. For, In the days of Simeon the Just (saith he) Alexandria which was Amon Min No, was full of Israelites, double the number of those that came out of Egypt, etc. But they were all slain by Alexander. But after this it was repeopled again from the time of Onias, who built there a great Temple, and an Altar, and all the men of Egypt went thither, etc. And there was a great Congregation there, double to the number of those that came out of Egypt. Fol. 14. Of this Temple built by Onias in Egypt, Josephus maketh mention, Antiq. lib. 13. cap. 6. And the Talmud in Menachoth, cap. 13. So that Christ being sent into Egypt was sent among his own Nation, who had filled that Country.  
The time that he was in Egypt was not above three or four months, so soon the Lord smote Herod for his butchery of the Innocent Children, and murderous intent against the Lord of Life. Joseph and Mary being called out of Egypt after Herod's death, intent for Judaea again, thinking to go to Bethlehem, but the fear of Archelaus, and the warning of an Angel directs them into Galilee; They knew not but that Christ was to be educated in Bethlehem as he was to be born there; therefore they kept him there till he was two years old, and durst not take him thence, till fear and the warrant of an Angel dismisseth them into Egypt; And when they come again from thence, they can think of no other place but Bethlehem again, till the like fear and warrant send them into Galilee.  
There is none of the Evangelists that recordeth any thing concerning Christ, CHRIST. III from the time of his return out of Egypt, till he come to be twelve years CHRIST. IV old, which was for the space of these years; For the better understanding CHRIST. V of which times let us take up some few passages in Josephus.  
CHRIST. VI Antiq. lib. 17. cap. 10. Herod (saith he) reigned 34 years, from the time that CHRIST. VII Antigonus was taken away, and 37 years from the time that he was first declared CHRIST. VIII King by the Romans.  
CHRIST. IX And again in the same Book cap. 15. In the tenth year of the reign of Archelaus, CHRIST. X the People not enduring his cruelty and tyranny, they accused Archelaus to CHRIST. XI Caesar, and he banished him to Vienna: And a little after Cyrenius was sent by Caesar to tax Syria, and to confiscate Archelaus his Goods.  
And lib. 18. cap. 1. Coponius was also sent with Cyrenius to be Governor of Judea.  
And ibid. cap. 5. Coponius returning to Rome, Marcus Ambibuchus becometh his Successor in that Government. And after him succeeded Annius Rufus, in whose time died Caesar Augustus the second Emperor of the Romans.  
Now when Augustus died Christ was fourteen years old, as appeareth from this, that he was 29 years old complete, and beginning to be thirty, in the fifteenth year of Tiberius the Emperor next succeeding, Luke 3. 1, 2. Reckon then these times that Josephus hath mentioned between the death of Herod and the death of Augustus, namely, the ten years of Archelaus, and after them the Government of Coponius, and after him Ambibuchus, and after him Rufus, and it will necessarily follow that when Herod slew Bethlehem Children, Christ being then two years old, it was the very last year of his Reign.   

SECTION VIII.  
LUKE Chap. II. from Ver. 40. to the end of the Chapter.  
World. 3939 Rome. 765 Augustus. 42 CHRIST. XII Archelaus. 10 CHRIST at twelve years old showeth his Wisdom among the Doctors: At the same Age had Solomon shown his Wisdom in deciding the Controversy between the two Harlots. Ignat. Martyr. in Epist. ad Magnos.  
IT is very easy to see the subsequence of this Section to that preceding: since there is nothing recorded by any of the Evangelists concerning Christ from his infancy till he began to be thirty years old, but only this Story of his showing his Wisdom at twelve years old among the Doctors of some of the three Sanhedrins that sat at the Temple; for there sat one of 23 Judges in the East Gate of the Mountain of the House called the Gate Shushan; Another of 23 in the Gate of Nicanor, or the East Gate of the Court of Israel. And the great Sanhedrin of 71 Judges, that sat in the Room Gazith, not far from the Altar.  
Though Herod had slain the Sanhedrin, as is related by Josephus and divers others, yet was not that Court, nor the judiciary thereof utterly extinguished, but revived again, and continued till many years after the destruction of the City.  
His Story about this matter is briefly thus given by the Babylon Talmud, in Bava Bathra fol. 3. fancy 2. Herod was a servant of the Asmonean Family; he set his Eyes upon a Girl of it. One day the man heard a voice from Heaven [Bath Kol] which said, Any servant that rebelleth this year shall prosper. He riseth up, and slayeth all his Masters: but left that Girl, etc. And whereas it is said, Thou shalt set a King over thee from among thy brethren, [which as the gloss there tells us, their Rabbis understood, of the chiefest of thy brethren] he risen up and slew all the great ones, only he left Baba been Bota to take counsel of him. The gloss upon this again tells us, That he slew not utterly all the great ones, for he left Hillel and the Sons of Betirah remaining; and Josephus relateth also, that he spared Shammai: to which Abraham Zaccuth addeth, that Menahem and 80 gallant Men of the chief of the Nation were gone over to his service and to attend upon him. So that these of themselves, and by ordination of others, did soon repair that breach that his Sword had made in the Sanhedrin, he not resisting its erection again, when he had now taken away the Men of his displeasure.  
Hillel was Precedent, and sat so forty years, and died [by the Jews computation applied to the Christian account] much about this twelfth year of Christ. For they say that he lived an hundred and twenty years, the last forty of which he spent in the Presidency of the Sanhedrin, entering upon that dignity an hundred years before the destruction of the City.  
Menahem was at first Vicepresident with him, but upon his going away to Herod's service, Shammai came in his room: and now two as eminent and learned men sat in those two Chairs, as ever had done since the first birth of traditions. Hillel himself was so deserving a man, that whereas in the vacancy of the Presidentship, by the death of Shemaiah and Abtalion, R. Judah and R. Jeshua the Sons of Betirah might have taken the Chairs, they preferred Hillel as the worthier person, Talm. Jerus. in Pessachin. fol. 33. col. 1. He bred many eminent Scholars, to the number of fourscore, the most renowned of which by name were, Jonathan ben Uzziel the Chaldee Paraphrast, and Rabban Jocanan ben Zaccai: both probably alive at this year of Christ, and a good while after. The latter was undoubtedly so, for he lived to see the destruction of the City and Temple, and sat Precedent in the Sanhedrin at Jabneh afterwards. And till that time also lived the Sons of Betirah mentioned before.  
Shammai was little inferior to Hillel in learning or in breeding learned men: and their equal learning and Schools bred differences between them in point of learning, and determination about some things in their traditions. The two Masters controverting about a few Articles, but their Scholars about very many, and their differences very high.  
This contention of the Scholars grew so very high even in the Master's time, that it is recorded that the Scholars of Shammai affronted and bandied against Hillel himself, in the Temple Court. Jerus. in Jom. Tobh. fol. 61. col. 3. And the quarrelings of these Schools were so bitter, that as the same Talmud relateth, it came to effusion of blood and murdering one another, Shabb. fol. 3. col. 3. These are some of the Traditions that were made or settled in the Chamber of Hananiah the Son of Ezekia, the Son of Garon. The persons were numbered, and the Scholars of Shammai were more than the Scholars of Hillel. That day was a grievous day to Israel, as was the day of the making of the Golden Calf. The Scholars of Shammai stood below and slew the Scholars of Hillel. Nor did these animosities cease, but they were ever crossing and jarring, till at the last the Schools of Hillel carried it, by the determination of a Divine Voice from Heaven, as was pretended [for to such fictions they were glad to betake themselves.]  
Till the Divine Voice [Bath Kol] came forth, it was lawful for any one to practise according to the weighty or light things of the School of Shammai, or according to the weighty or light things of the School of Hillel. There came forth a Divine Voice at Jabneh, and said, The words of the one and of the other are the words of the Living God, but the certain determination of the thing is according to the School of Hillel. And whosoever transgresseth against the words of the School of Hillel, deserveth death. Ibid. in Beracoth fol. 3. col. 2.  
At these times than that we are upon, their School-Learning was come to the very height, Hillel and Shammai having promoted it to a pitch incomparably transcendent above what it had been before; and accordingly now began the Titles of Rabban and Rabbi; Rabban Simeon the Son of Hillel being the first Precedent of the Sanhedrin that bore a Title, for till these times their great and Learned Men had been called only by their bare proper names. So that now in a double seasonableness doth Christ the Divine Wisdom of God appear and set in among them, at twelve years old beginning, and all the time of his Ministry after, going on to show them their wisdom folly, and his own Word and Doctrine the Divine Oracles of Wisdom. In a double seasonableness I say, when their Learning was now come to the height, and when their Traditions had to the utmost made the Word of God of no effect.  
This twelfth year of Christ was the last year of the Reign of Archelaus the Son of Herod, of whom is mention, Matth. 2. 22. He is accused to Augustus for Maladministration, and thereupon banished by him to Vienna, as was mentioned before. And Coponius comes Governor of Judoea in his stead.  
CHRIST. XIII AUGUSTUS Caesar dieth this fourteenth year of Christ, on the nineteenth CHRIST. XIV day of August: duobus Sextis, Pompeio & Apuleio. Coss. Suet. in Augusto cap. 10. He was 75 years, 10 months and 26 days old, having been Monarch since his victory at Actium 44 years, wanting 13 days. Dion. Cass. lib. 56. TIBERIUS Caesar reigneth in his stead.  
CHRIST. XV All this space of Christ's Life, from his twelfth year of age, to his twenty CHRIST. XVI ninth, is passed over by all the Evangelists in silence, because they were not CHRIST. XVII so much to treat of his private life and employment, as of his public Ministry. CHRIST. XVIII And here they follow the same course that the Angel Gabriel had done, CHRIST. XIX in his foretelling of the time of his appearing, Dan. 9 24, 25, etc. where speaking CHRIST. XX of the years that should pass, from his own time unto Messiah the Prince, CHRIST. XXI he beginneth the Story of Messiah, from the time of his Ministry only, or CHRIST. XXII from the latter half of the last seven years there mentioned, the time when CHRIST. XXIII he should confirm the Covenant with the many, etc.  
CHRIST. XXIV These years he spent with his Parents at Nazareth, Luk. 2. 51. following his CHRIST. XXV Father's Trade of Carpentry, Matth. 13. 55. with Mark 6. 3. And these two CHRIST. XXVI things were they especially that did so mainly cloud him from the eyes of the Jews, CHRIST. XXVII that they could not own him for the Messiah, namely, because he was CHRIST. XXVIII of so poor condition and education, and they looked for the Messiah in a pompous garb, and because his first appearing in his Ministry was out from Nazareth: his Birth at Bethlehem so many years ago, either having been not at all taken notice of when it was, or if it were, by this time worn out of notice and remembrance.   

SECTION IX.  
LUKE Chap. III. from the beginning to Ver. 18.  
MATTH. Chap. III. from the beginning to Ver. 13.  
MARK Chap. I. from the beginning to Ver. 9  CHRIST. XXIX 
The Gospel began in JOHN'S Ministry and Baptism.  
THe order of this Section is confirmed by all the three. Mark hath made this the beginning of his Gospel, because the preceding occurrences of Christ's Birth and Minority, were committed by the Holy Ghost who held his pen, to the pens of others: He calls the Ministry and Baptism of John, the beginning of the Gospel, and that deservedly, both in regard of John's preaching and proclaiming Christ's appearing to be so near, as also in regard of the great change that his Ministry introduced, both in doctrine and practice: He preaching and administering the baptism of repentance for the remission of sins, whereas baptism till that time had been used and taken up as an obligation to the performance of the Law: And he baptising Jews into another Religion than their own, whereas till then, baptising had been used, to admit Heathens into the Religion of the Jews.  
Here is the standard of time that the Holy Ghost hath set up in the New Testament; unto which, as unto the fullness of time, he hath drawn up a chronical Chain from the Creation: and from which as from a standing mark, we are to measure all the times of the New Testament if we would fix them to a certain date.  
There are two main stories that Luke layeth down in his third Chapter; the one is john's baptising, and the other is, Christ baptised by him, and he hath dated the former in the fifteenth year of Tiberius Caesar, and how to date the latter we are taught and helped by these Collections. 1. He intimateth to us that Christ when he was baptised by John, was but entering on his Thirtieth year, as the words that he hath used do plainly evidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was beginning to be about thirty years of age, or after a manner, and in such a way of reckoning, as the Scripture ordinarily useth, accounting the very first day of a year, as that year. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: One day of the year is reputed that year. Tal. Bab. Rosh hashanah fol. 2. 2. John baptised half a year before Jesus came to be baptised of him, for he was half a year younger than John, Luk. 1. 26. and as Christ was baptised and entered his Ministry, just when he was beginning to enter upon his thirtieth year, so John had begun his Ministry at the same age, and both according to the Law, Numb. 4. 3. Christ was baptised in September, at what time of the year he had been born: For the phrase of Luke mentioned before, doth plainly confirm, that his Baptism was close to that time of the year, that had been the time of his Birth. 4. For the synchronizing therefore of the year of Christ with the year of Tiberius, we must lay Tiberius his fifteenth collateral in Annal, accounting with Christ's nine and twentieth; whether you reckon Tiberius his year from the very time of the year that he began to reign, which was the 20th of August, [and then in September when Christ was baptised, his sixteenth year was begun, and Christ's thirtieth] or whether you reckon according to the common accounting of the Roman Fasti, from January to January, and then though Christ indeed spent three months of his thirtieth year in Tiberius his fifteenth so accounted, yet he spent three times three months of it in his sixteenth.  
The fifteenth year of Tiberius then, and the nine and twentieth of our Saviour, was the great year of the beginning of the Gospel, in the preaching and baptising of John, who began this work about Passeover time, or in the month Abib, otherwise called Nisan. The time of the year that Abraham had received the Promise, Isaac was born, Israel was redeemed out of Egypt, and the Tabernacle was erected in the Wilderness. The Jews speak more than they are ware of, when they say, that As in Nisan there had been redemption, so in Nisan there should be redemption. Tal. Bab. ubi supr. fol. 11. The Gospel began, and Christ died in that month.  
Now whereas it may seem strange, that upon John's beginning to baptise, he introducing so strange a practice and doctrine among them, yet the People should flock to him in so great multitudes, as the Evangelists show they did, and receive his Baptism with so much readiness: [besides that general satisfaction that may be given to this, from the consideration of God's special hand and work, providing entertainment for his Gospel, now setting forth,] these four things also may be pertinently observed.  
1. This was the time that the Nation expected that the Messia should appear: See Luke 19 11. Gabriels seventy in Dan. 9 had so plainly and exactly pointed to this very time, that not only the pious and the studious among the Nation, could not but observe it, but it had even raised an expectation through a great part of the World, of some great Potency to arise among the Jewish Nation about these times, which should subdue and be Ruler of all the World. Percrebuerat oriente toto vetus & constans opinio, esse in fatis ut eo tempore Judaea profecti rerum potirentur. Sueton. in Vesp. cap. 4. An old and a constant opinion had grown through the whole East, that some coming out of the East should be Master of all.  
Nay so evident was the time and truth in Daniel, that the Jerusalem Gemarists that could be well content to deny that Messiah was already come, as the rest of their Nation do, yet they cannot but confess it in Beracoth. fol. 1. col. 1. in this Story. Our Doctors say, the Name of King Messiah is David: R. Joshua ben Levi saith, His Name is The branch. [Zech. 3. 8.] R. Judah the Son of R. Ibhu saith, His Name is Menahem, [the Comforter.] And this helps to prove that which R. Judah saith, namely this example of a certain Jew: who as he was ploughing, his Ox lowed: A certain Arabian passing by and observing his Ox low, said, O Jew, O Jew, lose thine Oxen, and lay by this Blow, for behold your Sanctuary is destroyed. The Ox lowed a second time. He saith to him again, O Jew, O Jew, yoke thine Oxen, and tie on thy Blow, for behold King Messiah is born. He saith to him, What is his Name? the other answered Menahem [the Comforter:] And what is his Father's Name? He answered, Hezekiah [the strong God.] He saith to him, Whence is he? He answered, from the Royal Palace of Bethlehem Judah. He went and sold his Oxen, and sold his Blow and Gears, and went about from City to City selling swadling-cloaths for babes. When he came to that City, all the Women bought of him, but the Mother of Menahem bought not. He heard the voice of the Women saying, O Mother of Menahem, thou Mother of Menahem, Bring some things sold here to thy Child. She answered, Now I pray, that all Israel's enemies may be hanged, for on the day that he was born the house of the Sanctuary was destroyed. He saith to her, We hope as it is destroyed at his feet, so it will be built at his feet. She saith to him, I have no money. And why, saith he, doth he suffer for that? If thou have no money now, I will come again after two days and receive it. After the days he came to the City, and saith to her, How does the Child? She answered him, Since the time that thou sawest me, there came winds and storms and took him out of my hands. A clear confession of Christ's being already come, and of the poverty of his Mother.  
2. They expected a great change of things when Messiah should come: That Promise in the Prophet of new Heavens and a new Earth, to be created, raised this expectation. Hence have they this saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy blessed God will renew the World for a thousand years. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [John speaks their own Language, when he speaks of reigning with Christ a thousand years, Rev. 20. 4. which is no more to be understood of the time yet to come, than Messiah is yet to be expected as not come.] Hereupon they call the days of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new Creation, as 2 Cor. 5. 17. In Midras' Tillin. fol. 4. col. 3. R. Hounes speaketh of three Ages, and the last that he mentioneth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the Messiah: And when that comes, saith he, the holy blessed God saith, Now it lies upon me to Create a new Creation. They likewise call that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World to come, because of the change of things that they expected then, as if a new World were created. Tanchum. fol. 77. col. 3. In the world to come I will send my messenger speedily, and he shall prepare the way before me. Paul taketh the world to come in this sense, Heb. 2. 5.  
3. Baptism had been in long and common use among them many generations before John Baptist came, they using this for admission of Proselytes into the Church, and baptising Men, Women and Children for that end.  
Talm. in Jebamoth cap. 4. and Maym. in Issure biah, cap. 13. A person is not a Proselyte till he be both circumcised and baptised.  
Id. in Chettuboth cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A little one they baptise, by the appointment of the Consistory. And Maym. in Avadim. cap. 8. An Israelite that takes a little Heathen Child, or that finds an Heathen Infant, and baptizeth him for a Proselyte, behold he is a Proselyte.  
Hence a ready reason may be given, why there is so little mention of baptising Infants in the New Testament, that there is neither plain Precept nor Example for it, as some ordinarily plead: The reason is, because there needed no such mention, baptising of Infants having been as ordinarily used in the Church of the Jews as ever it hath been in the Christian Church: It was enough to mention that Christ established Baptism for an Ordinance under the Gospel; and then, who should be baptised, was well enough known, by the use of this Ordinance of old. Therefore it is good plea, Because there is no clear forbidding of the baptising of Infants in the Gospel, ergo, they are to be baptised: for that having been in common use among the Jews, that Infants should be baptised as well as Men and Women, our Saviour would have given some special prohibition if he intended that they should have been excluded: so that silence in this case doth necessarily conclude approbation to have the practise continued which had been used of old before.  
John's Baptism differed from that before, only in this; that whereas that admitted Proselytes to the Jewish Religion, this admitted and translated Jews into the Gospel Religion: that was a Baptism binding them over to the performance of the Law, as their Circumcision did, but this was a Baptism of repentance for the remission of sins, as was observed before.  
4. Though some of the Nation expected that the Messiah would come and redeem them, though they were impenitent, as some of the Gentiles plead in Talm. Bab. Sanhedr. cap. 10. & R. Samuel in articulis fidei Judaicae: yet was it more generally held, and with good reason, that the Messiah would look for a repenting Generation: and thereupon others of the Gemarists in the place alleged say: If Israel repent but one day, presently the Messiah cometh.  
Upon the consideration of these things, it will appear the less strange, that the People flowed in to John's Baptism in so great a conflux, this being the time about which the Nation expected the appearing of Messiah, Baptism being a thing most commonly known and used among them, and this Baptism of repentance administered preparatively toward the entertainment of Christ now ready to come, being suitable to their own apprehensions of the necessity of repentance, against his coming.  
Baptism was [besides other tendencies of it] as a badge whereby those that received it and stuck to it, were marked out for safety and preservation against that destruction that was to come upon the Nation for unbelief. Therefore John construes their coming to be baptised, their fleeing from the wrath to come: and Peter in the same sense, doth say, that Baptism doth now save, 1 Pet. 3. 21. as the Ark had done in the destruction of the old World, so this from the destruction now coming. And Acts 2. 40. to his admonition to Repent and be baptised, he addeth, Save yourselves from this untoward Generation.  

§ MATTH. Chap. III. from Ver. 13. to the end.  
§ MARK Chap I. Ver. 9, 10. 11.  
§ LUKE Chap. III. Ver. 21, 22.  CHRIST XXX 
CHRIST is baptised being thirty years old initiant. joseph's Age at his appearing before Pharaoh, Gen. 41. 46. The Priests, at their entrance into their Office, Numb. 4. and David's when he began to reign, 2 Sam. 5. 4.  
He hath now three years and a half to live, and to be a public Minister of the Gospel, as the Angel Gabriel had told, Dan. 9 27. that in half of the last seven of the years there named, he should confirm the Covenant: R. Jochanan saith, Three years and an half the Divine Glory stood upon the Mount of Olives and cried, Seek the Lord while he may be found. Midr. Till. fol. 10. col. 4.  
This space of time had been renowned before, by Elias his shutting up Heaven, Luke 4. 25. James 5. 17. and now Heaven is opened; by the persecution of Antiochus when all Religion was destroyed, Dan. 12. 7, 11. and now redemption and restoring is come.  
Christ therefore living three years and an half, and dying at Easter, it follows that he was baptised in Tizri, about the Feast of Tabernacles, at which time of the year he had been born: and was now, when he was baptised, nine and twenty years old complete, and just entering upon his thirtieth: to which add his three years and an half after his Baptism, and it resulteth, that he died, being two and thirty years old and an half: the exact time of David's reign in Jerusalem, 1 Kings 2. 11. The days that David reigned over Israel, were forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem: that is, in Hebron seven years and an half, 2 Sam. 5. 5. and in Jerusalem two and thirty years and an half: so the Jerus. Talm. counteth well, in Rosh hashanah, fol. 1. col. 2.  
As Christ by Circumcision was admitted a Member of the Church of the Jews, so is he by Baptism of the Church of the Gospel: being withal installed into his Ministerial Function by Baptism, and Unction of the Holy Ghost, as the Priests were into theirs, by washing and anointing.    

SECTION X.  
LUKE Chap. III. from Ver. 23. to the end of the Chapter. CHRIST'S Genealogy by his Mother's side.  
MATTHEWS Genealogy, and this, as they run by a different Line, so they are brought in upon different ends. Matthew intends to show, that Jesus Christ was the Son promised to David. Luke shows him the seed of the woman promised to Adam. Gen. 3. 15. who in the next following Section gins to break the head of the Serpent. Therefore when that promise to Adam beginneth to take place in Christ's entering upon his Ministry, and in his being sealed for the Messiah by the Holy Ghost, this Genealogy is divinely woven in.  
Matthew derives his Line by the Pedigree of Joseph his supposed Father, and draws it from Solomon: Luke by the Pedigree of Mary his Mother, and draws it from Nathan: For as the Jews looked on him as the Son of David, they would regard the Masculine Line and the Line Royal, therefore Matthew giveth it at his birth. But looked on, as the seed promised to Adam, the seed of the woman, he was to be looked after by the Line of his Mother. And whereas this seed of the woman was to destroy the power of Satan by the word of truth, as Satan had destroyed men by words of falsehood, Luke doth properly draw up his Line to Adam, now when he is to begin to preach the Word.  
The Line on this side the Captivity, for which there is no record elsewhere in Scripture, Matthew and Luke took from some known Records then extant among the Nation. R. Levi saith, There was found a Book of Genealogies at Jerusalem, in which it was written, Hillel was of the Family of David. Ben Jatsaph of the Family of Asap, etc. Tal. Jerus. in Taanith, fol 68 col. 1. They kept the Records of Pedigrees, and of all other they would be sure to keep those of the Family of David, because of the expectation of the Messiah from it.   

SECTION XI.  
MATTH. Chap. 4. from the beginning to Ver. 12.  
MARK Chap. 1. Ver. 12, 13.  
LUKE Chap. IV from the beginning to Ver. 14.  
The Seed of the Woman and the Serpent combating.  
MARK and LUKE by these words, immediately the Spirit driveth him, and Jesus returned from Jordan, do make the order necessary: so that as for the subsequence of this to what preceded there can be no scruple. Only there is some difference 'twixt Matthew and Luke in relating the order of the temptations: which Matthew having laid down in their proper rank [as appeareth by these particles then, ver. 15. and again ver. 8.] Luke in the rehearsing of them, is not so much observant of the order [that being fixed by Matthew before,] as he is careful to give the full story, and so to give it, as might redound to the fullest information.  
As our Mother Eve was tempted by Satan to the lust of the flesh, the lust of the eyes, and the pride of life, as 1 Joh. 2. 16. [for she saw it was good for food, that it was pleasant to the eyes, and to be desired to make one wise, Gen. 3. 6.] so by these, had it been possible, would the same tempter have overthrown the seed of the woman: For he tempted him to turn stones into bread, as to satisfy the longing of the flesh; to fall down and worship him upon the sight of a bewitching object to his eyes, and to fly in the air in pride, and to get glory among men. Luke for our better observing of this parallel, hath laid the order of these temptations answerable to the order of those.  
Jesus being baptised about the Feast of Tabernacles, toward the latter end of our September, is presently carried into the Wilderness of Judea, by the acting of the Holy Spirit, to enter that combat with the Serpent which was designed, Gen. 3. 15. Forty days and forty night's [He being all the while in watching, fasting and solitude, and among the wild beasts, but sat as Adam among them in innocency] the Devil tempteth him invisibly as he doth other men, namely, striving to inject sinful suggestions into him, but he could find nothing in him to work upon, as Joh. 14. 30. therefore at forty days end he taketh another course, and appeareth to him visibly in the shape of an Angel of Light [and so had Eve been deceived by him, mistaking him for a good Angel] and trieth him by persuasion, by Scripture, and by power, but in all is foiled, mastered and banished by a word.   

SECTION XII.  
JOHN Chap. I. from Ver. 15. to the end of the Chapter.  
CHRIST is pointed out by John, and followed by some Disciples.  
COnceive the continuance of the Story thus: Christ newly baptised, goeth immediately into the Wilderness, and leaveth John at Jordan on Judea side: In the time of the forty days temptation, John having now gathered his Harvest of Disciples on that side the River, goeth over into the Country beyond Jordan, and baptizeth in Bethabara. Thither came some Pharisees by commission of the Sanhedrin, to question him about the Authority whereby he baptised, making no strangeness at baptising, which had been so long in use among them, but questioning his Authority to baptise in that tenor that he did.  
The next day after their questioning of him, Christ cometh into sight, is pointed out by John, and followed by some of his Disciples.  
For half a year John had baptised in the Name of Christ, and knew him not, ver. 31, 33. Only as all the Nation expected the Messiah to come in time, and John had it revealed to him that he was now ready to appear, so John baptised, and the People came to him upon this account: He professed to all that came to him to be baptised, and so he did to the Jews Commissioners now, that he baptised only in the Name of him that was to come after him, whose shoes latchet he was not worthy to unloose, ver. 27. Let a passage in Tosaphtoth comment upon these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the token of a Servant? He ties his Master's shoes, or loses his shoes, and bears his things after him to the bath, In Kiddushin cap. 1. And the like saith Maymony in Mekerah cap. 2. A Canaanite Servant is like Land as to buying: and he is bought by Money, or by Script, or by service in way of earnest: And what is the earnest in buying Servants? Namely that a man use them as they use Servants before a Master. As to lose his shoe, or to tie his shoe, or to carry his things after him to the bath, etc.  
So that those that were baptised in this time, of whom there was a very great number, knew not of Jesus of Nazareth his being the Christ, nor knew they more of Christ than they had known before, but only that he was ready to come: only they were baptised into faith in him, and to repentance.  
But when Christ himself came to be baptised, John had discovery of him, and so is able now upon the sight of him to point him out to his Disciples: whereupon Peter [and probably John] and Andrew, and Philip, and Nathanael follow him.   

SECTION XIII.  
JOHN Chap. II. All the Chapter.  
Water turned into Wine.  
CHRIST'S first Passeover after his Baptism.  
THe words The third day in ver. 1. mean either the third day from Christ's coming into Galilee, Joh. 1. 43. or the third day from his conference with Nathanael, or the third day from the Disciples first following him, they give demonstration enough of the series, and connexion of this Chapter to the former.  
It was about the middle of our November when Christ came out of the Wilderness to John at Bethabara, and then there were about four months to the Passeover, which time he spent in going up and down Galilee, and at last comes to his own home at Capernaum. Those two passages being laid together, The day following Jesus would go forth into Galilee, Joh. 1. 43. And After this he went down to Capernaum, and continued there not many days, and the Jews Passeover was at hand, Joh. 2. 12. do make it evident that Jesus had now a perambulation of Galilee, which took up a good space of time. So that this first Miracle of turning Water into Wine, was about the middle of our November, or little further.  
The Jews marriages were fixed to certain days of the week: For a Virgin was to be married on the fourth day of the week, and a widow on the fifth, Talm. in chetub. cap. 1. [The reason why, is not pertinent to produce here.] Now if this marriage at Cana, were of a Virgin, and on the fourth day of the week, or our Wednesday, than Christ's first showing himself to John and his Disciples at Jordan, was on the first day of the week, afterward the Christian Sabbath.  
These Marriage Feasts they held to be commanded, and thereupon they have this Maxim, It is not fit for the Scholars of the wise to eat at Feasts, but only at the Feasts commanded, as those of espousals and of marriages, Maym. in Deah. cap. 5.  
At the Passeover, it is half a year since Christ was baptised; and thenceforward he hath three years to live, which John reckoneth by three Passovers more, viz. Joh. 5. 1. & 6. 4. & 18. 28. In this first half year he had gone through his forty days temptation, had gathered some disciples, and had perambulated Galilee.  
At Jerusalem at the Passeover, in the face of all the People, he acted in the evidence of the great Prophet, and purgeth his own Temple, as Mal. 3. 1, 3. doth many Miracles, knoweth the false hearts of many, and trusteth not himself with them.  
He found in the Temple those that sold Oxen and Sheep, ver. 14. For some illustration to this passage, take a Story in Tal. Jerus. in Jom. tobh. fol. 61. col. 3. One day Baba ben Bota came into the Temple Court and found it solitary or destitute [that is, not having any beasts there for sacrifice.] He saith, Desolate be their houses who have desolated the house of our God. What did he? He sent and fetched in three thousand sheep of the sheep of Kedar, and searched them whether they were without blemish, and brought them into the mountain of the house, [or the utmost Court, the place where Christ found Sheep and Oxen at this time] and saith, My brethren, the house of Israel, whosoever will bring a burnt-offering let him bring it, whosoever will bring a peace-offering let him bring it.  
Among other things that Jesus did for the purging of his Temple, it is said, He poured out the changers money, and overthrew the Tables, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so again, Matth. 21. 12. Maym. in Shekalim. cap. 1. It is an affirmative Precept of the Law, that every Israelite pay yearly half a sheckel; yea even the poor, that lives on alms, is bound to this, either begging so much money that he may give it, or selling his coat to get so much.  
Talm. in Shekalim. cap. 1, etc. On the first day of the month Adar, proclamation was made about this half shekel, that they should get it ready. On the fifteenth day of that month, the Collectors sat in every City for the receiving of it; and as yet they forced none to pay. But on the five and twentieth day they began to sit in the Temple, [this was some eighteen or nineteen days before the Passeover] and then they forced men to pay, and if any refused they distrained. They sat with two Chests before them, into the one of which they put the money of the present year, and into the other the money that should have been paid the year before. Every one must have half a shekel to pay for himself. Therefore when he brought a shekel to change for two half shekels, he was to pay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some profit to the changer. And when a shekel was brought for two, there was a double profit to be paid for the change.   

SECTION XIV.  
JOHN Chap. III. All the Chapter.  
Nicodemus. The Disciples baptise in the Name of jesus.  
BEfore our Saviour's departure from Jerusalem, Nicodemus one of the Judges of the great Sanhedrin cometh to him, and becometh his Disciple: for we cannot so properly look for a Member of that great Council in any place as at Jerusalem. He had observed in his Miracles, the dawning of the days of Messiah, or the Kingdom of Heaven, but having but gross and erroneous apprehensions concerning the Kingdom of Heaven, or of the state of those days [as was the general mistake of the Nation,] he is rectified about that matter, and is taught the great Doctrines of regeneration and believing in Christ: Christ teaching regeneration by the Spirit and Water, exalteth Baptism, and closely calleth to Nicodemus to be baptised. The Talmudick Records make mention of a Nicodemus in these times, who had to do about waters, to provide sufficient for the People to drink at the Festivals.  
He is taught, [against the great misprision of the Nation] that Messiah should be a redeemer of the Gentiles as well as the Jews. The Jews in their common language, did title the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Nations of the World. The Earth they divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Land of Israel, and out of the Land: and the People they parted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel and the Nations of the World: The New Testament which follows their common Language exceeding much, useth both these expressions very often; whereby to signify the Gentiles: sometimes calling them those that are without, and sometimes the world. Nicodemus very readily understood the word in this common sense, when Christ says, God so loved the world, that he gave his Son. And he very well perceived that Christ contradicted in these his words, their common and uncharitable error, which held, that the Messiah should be a redeemer only to Israel [and those Gentiles only, that should be proselyted to their Judaisme,] but as for the rest of the Heathen he should confound and destroy them: Examples of this their proud and uncharitableness might be produced by multitudes: let these two or three suffice. The Jerus. Talm. in Taanith fol. 64. col. 1. speaking of the coming of Messiah saith, and produceth these words, Isa. 21. 12. The morning cometh and also the night, It shall be the morning to Israel, but night to the Nations of the world. Midr. Till. on Psal. 2. The threshing is come, the straw they cast into the fire, the chaff into the wind, but preserve the wheat in the floor; and every one that sees it, takes it and kisses it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Nations of the world say, the world was made for our sakes, but Israel say to them, Is it not written, But the people shall be as the burning of the Lime-kilne, but Israel in the time to come [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression whereby they commonly mean the times of the Messiah] shall be left only, as it is said, The Lord shall lead him alone, and there shall be with him no strange god. Baal turim on Num 24. 8. on those words, He shall eat up the Nations his enemies, and shall break their bones, observeth the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one of the words to have a special mark upon it, signifying, saith he, that he should root out the seven Nations [of the Canaanites] and in time to come [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the other sixty three Nations, that is all the seventy Nations of the world. No, saith our Saviour, God loved the world or the Gentiles, and God sent not his Son Messiah to condemn the world or the Gentiles, but that the world through him should be saved.  
After this transaction with Nicodemus, Jesus departeth from Jerusalem into Judea, and there he setteth his Disciples to baptise in his Name: that whereas John had only baptised in the name of Christ, and his baptised one's did not know who Christ was, now the Disciples baptise in the name of Jesus of Nazareth, to evidence him to be the Christ into whose Name John had baptised.  
John himself was baptising still in Aenon in Galilee, having traversed Judea upon the coasts of Jordan; and Peraea or beyond Jordan; and now come thither where presently his sun is to set.  
This Chapter contains the story of half a year and somewhat more, namely from the Passover [if the conference with Nichodemus were at that time] till after the feast of Tabarnacles: at which time it was a whole year since Christ was baptised, and a year and an half since John began to baptise.   

SECTION XV.  
LUKE Chap. III. Ver. 18, 19, 20.  
JOHN Imprisoned.  
FRom the last verse of the preceding Section and forward, we hear no more of John in any of the four Evangelists, till you find him in prison. Therefore this portion in Luke, which giveth the story of his imprisonment, is very fitly and properly to be subjoined to what precedeth: observe how aptly the first verse of this and the last of that do join together. Luke indeed hath used an anticipation here, laying down the story of John's imprisonment, before the story of Christ's being baptised, because he would show the effects of John's doctrine altogether. With Pharisees, Sadduces, Publicans, Soldiers, and the rest of the people, he found entertainment of his doctrine when he told them their faults, and taught them their duty; but when he reproved Herod, he would not be so compliant, but imprisoned him. The time of his commitment may be guessed, by what time it was that Christ slipped aside for his own safety upon the hearing how the case went with John, which will appear to be about the middle of our November, and John had begun to preach and baptise at spring was twelvemonth before, about some eighteen or nineteen months ago.   

SECTION XVI.  CHRIST. XXXI 
JOHN Chap. IU. All the Chapter.  
MATTH. Chap. IU. Ver. 12.  
CHRIST at jacob's well Converteth Samaritans: Healeth a sick person, etc.  
CHRIST was in Judea when John was apprehended by Herod in Galilee. His pretended quarrel was the multitude of John's disciples, as dangerous for innovation: but the very true cause indeed was, his and Herodias spleen for John's plainness with them about their incest. The Pharisees at Jerusalem would soon hear what was become of John their eyesore, and what Herod laid to his charge, namely the dangerousness of his gathering so many disciples. Now our Saviour understanding that they looked upon him, as one that had more Disciples than John, and so was in equal danger from them upon that account, he getteth out of Judea out of their reach and goeth to Galilee. But was not Galilee within their reach too?  
From ver. 35. may be computed the time of this journey into Galilee, namely when it was now four months to harvest; that is, to the Passover, for from the second day in the Pass-over week their Harvest began, Leu. 23. 11, etc. And from this, there may be some reasonable conjecture concerning the time when John was cast into prison. Christ was in Sychar field about the latter end of our November, when it was now four months to the Passover, and he took that journey as soon as he understood of John's imprisonment, Matth. 4. 12. He was now entered upon his one and thirtieth year of age.  
When he cometh up into Galilee, he avoideth his own City Nazareth, ver. 44. because he knew he should find no respect there in regard of the mean education that he had among them: but he goeth to Cana where he had done his first miracle; and from thence with a word of his mouth he healeth one sick at Capernaum. It was the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one of the King's party, namely of old Herod's, to whom divers of the eminent and learned of the Jews had gone to be his servants, to the distaste of others, and probably in a reluctancy to their own principles, but overcome with court interests, Juchasin fol. 19   

SECTION XVII.  
LUKE Chap. IU. from Ver. 14. to Ver. 31.  
MARK Chap. I. Ver. 14.  
CHRIST Preaching in Nazaret Synagogue is in danger of his life.  
THus is CHRIST come up to Galilee again from Jerusalem, and out of Judea where he had stayed a good space. The Reader may observe here what a chasma [if I may so call it] there is in the story of Luke, who hath stepped from the story of Christ's temptation in the wilderness, to this his coming to Galilee, and hath laid nothing between, whereas there was a whole years' history intercurrent; and so we observed such another Chap. 2. 39  
At his first coming up into Galilee in this voyage, he avoideth his own Town Nazareth, because he knew a Prophet hath no honour in his own Country, but now having gone up and down the country some space, and a renown being gone of him all over those parts, he cometh at last to see what entertainment he can find in his own Town. There he is admitted [as a member of that Synagogue] to be Maphtir, or public reader of the second Lesson in the Prophets for that day. But preaching upon what he had read, and hinting the calling of the Gentiles, from the dealing of Elias and Elisha with some Heathens, and withal pinching close upon the wickedness of Nazaret by that comparison, he is in danger of his life, but delivers himself in some miraculous manner.  
He preacheth thus in the Synagogue, in the authority and demonstration of a Prophet, and as he evidenced that authority elsewhere by his miracles, so doth he here in Nazaret, by reading of the Lesson in the Prophet, which being to be red in the original Hebrew, which Language was now lost among them and only attained to by study, he showeth his Prophetical spirit in this skill in the language, having had no education to such a purpose. The reader in the Law and Prophets both, had an Interpreter, that rendered what was read out of the Hebrew text into the vulgar language, and the Interpreter sometime took liberty to paraphrase upon the Text [as the Caldee Paraphrast had done, especially upon the Prophets,] and kept not always verbatim to it. The Jerusalem Gemarists give an instance of such a thing, in Sanhedr. fol. 20. col. 3. Joseph the Maonite interpreted in the Synagogue in Tiberias these words, Hear ye this all ye people, Why do not ye labour in the Law? have not I given the Sanhedrin to you for a gift? And harken O house of Israel. Why do you not give the Sanhedrin the gift I appointed you at Sinai? And harken O house of the King, for the judgement is to you; I speak it to you, but the judgement is to the Priests: I will come and sit with them in judgement, and end and destroy them out of this world. So Christ in reading the Lesson out of the Prophet, becomes his own Interpreter and Paraphrast both.   

SECTION XVIII.  
MATTH. Chap. IU. Ver. 13, 14, 15, 16, 17.  
MARK Chap. I. Ver. 14, 15.  
CHRIST at Capernaum in the coasts of Zebulon and Nepthali, etc.  
WHereas Matthew in the beginning of this Section, telleth that Christ left Nazareth, Luke in the end of the preceding, shows the reason why, namely because he was in hazard of his life there, and so the connexion is made plain.  
In the coasts of Zebulon and Napthali captivity had first begun, 2 King. 15. 29. and there Christ first beginneth, more publicly and evidently to preach the near approach of the Kingdom of Heaven and redemption. In the first plantation of the Land after the captivity, Galilee escaped from being Samaritan, and was reserved for this happy privilege, of being the first scene of Christ's preaching the Gospel. And as that country was inhabited by a good part of the ten Tribes before their captivity, so upon the return out of Babel in the ten tribes of Zorobabel and Ezra, it may well be held to have been planted with some of the ten Tribes again. For 1. Observe in Ezra 1. that there is a Proclamation from Cyrus, that any of the blood of the Jews wheresoever within his dominions, should have liberty to go up to Jerusalem, ver. 3, 4, 5, Now undoubtedly the ten Tribes were then residing within his dominions, and it is harsh to conceive that they had all so far utterly forgot God and their country, as none of them to desire to go to their own Land again when permitted. 2. There is a summa totalis in Ezra 2. of forty two thousand, three hundred and threescore, ver. 64. that returned out of captivity upon that Proclamation, and there are the number of several families reckoned, as making up that sum: whereas if the total of these particulars be summed up, it reacheth not, by sixteen thousand or thereabout, to that number of forty two thousand, three hundred and threescore. Where then must we find those sixteen thousand, since they arise not in the number of the families there named? The families there named are of Juda and Benjamin and then certainly those sixteen thousand can hardly be imagined any other then of the ten Tribes. And 3. Whereas it is apparent that the returned of Judea and Benjamin, planted Judea, whom can we imagine, but some of the ten Tribes to have planted Galilee? And hence their difference in language from the Jews of Judea, and in several customs. And hence the reducing of some after the captivity, to the line of some of the ten Tribes: as Hannah to the Tribe of Asher, Luk. 2. 36. Ben Cobisin of the line of Ahab. Talm. Jerus. in Taanith fol. 68 col. 1.  
And here is the first returning of the ten Tribes, to be supposed, and it carrieth fair probability, that the most of the twelve Apostles, and many of the rest of the Disciples that were of Christ's most constant retinue, were of the progeny of some of the ten Tribes returned.   

SECTION XIX.  
LUKE Chap. V from the beginning to Ver. 12.  
MATTH. Chap. IU. Ver. 18, 19, 20, 21, 22.  
MARK Chap. I. Ver. 16, 17, 18, 19, 20.  
Peter and Andrew, etc. called to be fishers of men.  
THe method and series is confirmed by the transition of Matthew and Mark: but in the order of Luke there is some difficulty. 1. He relateth the calling of these Disciples differently from the relation given by the other: for they say Christ called Peter and Andrew as he walked by the sea side, but he storieth their call when Christ was with them in the ship: they say he called James and John at some distance beyond Peter and Andrew, but he carrieth it as if he called them all together. But this is not contrariety, but for the more illustration; they all speak the same truth, but one helps to explain another. The story at full in them all is thus: As Jesus walked by the sea of Genezareth, he saw two ships standing there, the one whereof belonged to Peter and Andrew, and the other to James and John. All these men, being partners, had been fishing all night, but had caught nothing, and were now stepped down out of their ships to wash their nets. Christ pressed with multitude on the shore, entereth into Peter's ship and thence teacheth the people. And thence putting off a little into the main, he helpeth Peter to a miraculous draught of fishes, which was so unwieldy that he was glad to because up James and John from the shore to come and help them. The draught of fishes was got up and boated, and then James and John return to the shore again, and fall to mending their net which was rend at the helping at so great a draught. Peter seeing what was done, adoreth Christ, and he and Andrew being yet at sea, are called by him for fishers of men, and bringing their ship to shore, they leave all and follow him. Christ and they coasting a little further along the shore, came to James and John, and he calleth them. And thus lieth the story at the full.  
2. A second scruple in the order of Luke is this, that he hath laid the two miracles of casting out a Devil in Capernaum Synagogue, and the healing of Peter's mother in law, before the calling of these Disciples, which apparently by this Evangelist were after. But the reason hereof may be conceived to be, especially this. In Chap. 4. ver. 30, 31. he had related that Jesus escaping from Nazaret, came down to Capernaum, and being now in the mention of his being there, he recordeth these two miracles that he did there [though not at that very time he hath brought them in] having an eye in that his relation, rather to the place then to the time. And so we shall observe elsewhere, that the very mention of a place, doth sometimes occasion these holy penmen, to produce stories out of their proper time, to affix them to that their proper place.  
These Disciples hitherto, were only as private men, following Christ, and here is the first time that they are but mentioned to the Ministerial function, to be fishers of men: How then did they baptise before? John 3. 22. with John 4. 2. And the starting of this question, calleth to remembrance that saying of the Apostle, 1 Cor. 1. 17. Christ sent me not to baptise, but to preach the Gospel: Is baptism administrable by private men, and is there any inconsistency betwixt baptising and preaching? Answ. As baptism was in use among the Jews for admission of proselytes under the Law, these two things were required to it, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was baptised must be baptised before three: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thing required a concessus, or to be done by the allowing of some eldership. And because it required this [saith Maymony, whose words the former are also] therefore they baptised not on the Sabbath, nor on the holy days, nor in the night. A man that baptised himself, and proselyted himself, although it were before two witnesses; or that came and said I was proselyted in such a man's concessus and they baptised me, he is not permitted to come into the Congregation, till he bring witness. Maim, in Issure. biah. per. 13. The reason of this strictness was, because of their strict niceness about conversing or matching with a Heathen, till they were sure he was fully Israelited.  
Christ and the Apostles in the administration of baptism, followed or forsook their custom as they saw cause. In the case alleged, he follows it, he preacheth and calleth in Disciples, and they are baptised by these Disciples, but Christ chief in the action: and therefore one text tells us that he baptised, though we are taught by another text, that he baptised not. Now the Disciples are not to be looked upon as private men, since they were men of such privacy with the Messiah, and not only converted by him, but called to be with him, and intended by him to be solemnly inducted into the ministerial function when he should see time.  
And answerably in that saying of the Apostle, I came not to baptise, but to preach, he setteth not an inconsistency between these two, which were joined by Christ in Paul's and all Minister's Commission, Matth. 28. 19 but he speaketh according to this custom that we have mentioned, which the Apostles followed when disciples came in to be baptised, by multitudes, they themselves preaching and bringing in disciples to be baptised, and others baptising them, and they not private men neither, but fellow-labourers with them in the Gospel, and Ministers of it.  
Fishers of men] Maym. in Talm. Torah. per 7. speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fishers of the Law.   

SECTION XX.  
MARK Chap. I. from Ver. 21. to Ver. 40.  
LUKE Chap. IU. from Ver. 31. to the end of the Chapter.  
MATTH. Chap. VIII. Ver. 14, 15, 16, 17.  
A Devil cast out in Capernaum Synagogue. Peter's wives Mother and divers more healed.  
IF the transition of Mark from the preceding story to this, be observed, it cleareth the order: For having declared there how Christ had called his Disciples; And they, saith he, that is Christ and his new called Disciples went into Capernaum; his own City.  
There on the Sabbath day he casteth out a devil, in the Synagogue, who by confessing Christ for the Messiah, would have terrified the people with the dread of him, that they might not dare to entertain him. From the Synagouge they go to dinner to Peter's house, and there he raiseth his wife's Mother in law from a Fever: And after Sunset when the Sabbath was done; many more are brought to him and are healed. They began their Sabbath from Sunset, and at the same time of the day they ended it. Talm. Hierosolm. in Sheviith. fol. 33. col. 1. And their manner of observing it, briefly was thus: for the consideration of such a thing may be of some use, in some places of the Gospel as we go along, since there is so frequent mention there about their Sabbath.  
The Eve of the Sabbath, or the day before, was called the day of the preparation for the Sabbath, Luk. 23. 54. and from the time of the evening sacrifice and forward, they began to fit themselves for the Sabbath, and to cease from their works, so as not to go to the barber, not to sit in Judgement, etc. nay not to eat thenceforward till the Sabbath came in. Nay thenceforward they would not set things on working, which being set a-work would complete their business of themselves, unless it would be completed before the Sabbath came. As, they would not put Galls and Coperas to steep to make Ink, unless they would be steeped while it was yet day, before the evening of the Sabbath was entered. Nor put wool to dying, unless it would take colour whilst it was yet day: Nor put Flax into the oven, unless it would be dried whilst it was yet day, etc. Talm. in Sab. per. 1.  
They washed there face, and hands, and feet in warm water, to make them neat against they met the Sabbath, and the ancient wise men used to gather their scholars together and to say, Come let us go meet King Sabbath, Maym. in Sab. per. 36.  
Towards Sunsetting, when the Sabbath was now approaching, they lighted up their Sabbath candle. Men and Women were bound to have a candle lighted up in their Houses on the Sabbath, though they were never so poor, nay though they were forced to go a begging for Oil for this purpose: and the lighting up of this candle was a part of making the Sabbath a delight: and women were especially commanded to look to this business, etc. Ibid.  
They accounted it a matter of special import and command, to hollow the Sabbath with some words; because it is said, Remember the Sabbath day to hollow it: and accordingly they used a twofold action to this purpose, namely a solemn form of words in the way of hallowing it at its coming in, and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiddush, and another solemn form of words in way of parting with it at its going forth, and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habdala.  
The solemnity accompanying the hallowing of it at its coming in was thus. They spread and furnished the table with provision, and had the Sabbath candle burning by; and the master of the house took a cup of wine, and first rehearsed that portion of Scripture in Gen. 2. ver. 1, 2, 3. and then blessed over the wine, and then pronounced the hallowing blessing of the Sabbath, and so drank off the wine, and the rest of the company drank after him, and so they washed their hands and fell to eat. This helps to understand those verses of Persius in Satyr. 5.  

— At cum  
Herodis venere dies, unctaque fenestris  
Dispositae pinguem nebulam vomuere lucerne  
Portantes violas, rubrumque amplexa catinum  
Cauda natat thynni, tumet alba fidelia vino:  
Labra moves tacitus recutitaque Sabbata palles.   
They used to eat their meals on the Sabbath, and thought they were bound to it in honour of the day, the first of which was this that they eaten at the very entrance of it over night. Yea the poor that lived of alms were to eat three meals that day: and those that were of ability were to get choice provision, and always better, at the least not the same that they used on the week days.  
The morning being come, and up, they went to morning prayer in the Synagogue, and when they had done there, they went home and eaten their second meal: and when they had done that, they went to some Both Midrash, or Divinity Lecture, and there spent the time till the afternoon was welcome on; and then went home and eaten their third meal, and so continued eating and drinking till the Sabbath went out.  
At the going out of the Sabbath, which was about Sunsetting, the master of the family again gave thanks over a cup of wine; then over his candle [for he set up a parting candle too,] and then over some spices which they used for the refreshing or reviving of any person that should faint for sorrow to part with the Sabbath [this is the reason they give themselves;] And then he pronounced the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separation blessing, by way of separating between the Sabbath that was now going out, and the working day that was coming in. And so he and the company drank off a cup of wine and fell to their victuals again.  
But to return again to our Evangelists. The retrogade course of Luke's method at this place, appeareth more conspicuous than before. For in the beginning of the fifth Chapter he giveth the relation of the Disciples calling, and in the latter end of the fourth, this story of casting out the Devil in Capernaum Synagogue, which was after their calling. Which he hath so placed, the rather [besides what was said upon this matter before] because in the last verse of that fourth Chapter, he speaketh of Christ's preaching all about in their Synagogues, and therefore beginneth the fifth Chapter with the story of the calling of the Disciples, that he might show how Christ went attended with them in that perambulation. And in the same manner Matthew hath laid their call and that voyage close together for the very same intimation. Matth. 4. 22, 23. although other occurrences came between which he hath laid a great way off: As the story of Peter's wives mother, which is brought in in this Section. He had said Matth. 4. 23. That Jesus went about all the Synagogues of Galilee, teaching in their Synagogues and preaching the Gospel of the Kingdom, and healing all manner of sickness. He therefore beginneth first with his Doctrine, and layeth down the Sermon in the Mount, and then beginneth to speak of his Miracles at Chap. 8. and first giveth the story of healing a Leper, which was the first Miracle he wrought in that perambulation: and then the healing of the Centurion's servant, which was the first Miracle he wrought after the Sermon in the Mount: and there being come into mention of one Miracle done in Capernaum, he also bringeth in another [though not done at the same time, but before] that he might dispatch the works done in that place together. And thus the scope of his method is plain: and here again we see an example of what was said before, namely that the mention of a place doth oftentimes occasion these holy Penmen, to speak of stories out of their proper time, because they would take up the whole story of that place all at once or together.   

SECTION XXI.  
MATTH. Chap. IU. Ver. 23, 24, 25.  
A third perambulation of Galilee.  
THE beginning of this Section, and the conclusion of the preceding, being laid together, the order appeareth plain and direct.  
CHRIST had perambulated Galilee twice before, since he was baptised, but either altogether without, or else with very little retinue, but now attended with his Disciples and with great multitudes: and his fame is now spread throughout all Syria. Syria was exceeding numerously inhabited by Jews, and in divers things it is set in equal privilegial pace and equipage with the Land of Canaan. Insomuch that there is a controversy amongst our wise men [saith R. Menahem on Deut. 11.] whether Syria which was subdued by David were of the Land of Israel or no.  
In three things, say they, Syria was equal with the Land of Israel, and in three things it was equal with heathen Countries: The dust defiles, as heathen Country's dust doth, and he that brings a Bill of Divorce out of Syria, is as if he brought it out of a heathen Land; and he that sells his servant into Syria, is as he that sold him into a heathen Country: In three things it is equal to the Land of Israel: for he that buys Land in Syria, is as if he bought it in the suburbs of Jerusalem, and it is liable to Tithes, to the year of release, and if he can go to it in cleanness, it is clean. Tosaphta in Kelim per.   

SECTION XXII.  
MARK Chap. I. from Ver. 40. to the end of the Chapter.  
LUKE Chap. V Ver. 12. 13, 14, 15, 16.  
MATTH. Chap. VIII. Ver. 2, 3, 4.  
A Leper healed.  
MARK and Luke do assure the order: the reason why Matthew hath placed this story, as he hath done, hath been observed instantly before: which some not having taken notice of, have supposed the story in Matthew, and in the other two Evangelists not to have been the same, but conceive they speak of two several Lepers healed at two several times: whereas the words of the Leper, and the words and action of Christ in all the three, do assert it plainly for one story; and had the reason of Matthews dislocation of it been observed, it would never have been apprehended otherwise.  
Lepers in Israel might not come into the Cities, till the Priests had pronounced them clean, and so restored them again to the Congregation: for the Priests could not heal, but only judge of the malady: and whom they pronounced clean, were not healed wholly of the disease, but were enlarged only from their separation: The Leprosy continued still, though they were absolved from their uncleanness by the Priest [a very pregnant emblem of original sin,] but the danger of infection was over, and so they were restored again to humane society. If this Leper had not yet been under the Priest's absolution, his faith, or his earnest desire of his recovery, or both, enforceth him to break those bounds that were set him, and he straineth courtesy to come to Christ in a City, Luke 5. 12. If he were absolved by the Priests already from his uncleanness, yet seeketh he to Christ to make him clean from his disease, which the Priests could only pronounce him clean from: the Priests could only pronounce him clean to the Congregation; Christ makes him clean to himself.   

SECTION XXIII.  
MARK Chap. II. from the beginning to Ver. 15.  
LUKE Chap. V from Ver. 17. to Ver. 29.  
MATTH. Chap. IX. from Ver. 2. to Ver. 10.  
CHRIST healeth a palsy man: forgiveth sins: calleth MATTHEW.  
MARK and Luke do again confirm the order: but Matthews dislocation of the same story, doth breed some scruple. For the clearing of which, let us first begin at the very conclusion of this Section, and make good the order there in the end, and that will illustrate the propriety of it here in the beginning: We have parted the story of the calling of Levi, from the story of the feast that he made for Christ after his call, although all the Evangelists that handle his story have laid them close together: The warrant upon which we have parted them, although they be so nearly joined in the Text, is from these two things: 1. From undoubted evidence, by the current of the history, and the progress of the Evangelists hitherto, which makes it plain, that Levies calling was at that time that we are now upon; or as it is laid in the end of this Section. 2. From this evidence, that his feast was not of a good while after his call, in that Matthew saith, while he was speaking, namely about fasting, and putting new cloth into an old garment, etc. [which speech both the other Evangelists place at Levies feast or presently upon it:] Jairus came unto him. See Matth. 9 18. Mark 2. 15, 18, 19 Luke 5. 29, 33, etc. Now it is plain by the process of the history of Mark and Luke, that very many things, and a good space of time intercurred between the calling of Matthew or Levi, and the coming of Jairus: for Levies call is in Mark 2. 14. and Luke 5. 27. and the story of Jairus his coming is not till Matth. 5. 22. and Luke 8. 41. Now in that these words that Christ was in speaking when Jairus came to him, Matth. 9 18. were spoken at Levies feast, Luke 5. 29, 33. it is apparent that his feast was a good space of time after his call: and hence have we warrant for the putting of those stories in the harmonizing of the Evangelists. The three indeed that speak of these stories do handle them together, because they would dispatch Levies story at once: and Mark and Luke do mention what occurred at his feast, but when they have done that, they return to the story and time, that properly followed in order after his calling.  
Here therefore is the reason of Matthews so far dislocating the story of the palsy man that is before us as he hath done: namely because in that ninth Chapter he pitcheth upon the time of Levies feast, and from that time goes on forward with the story succeeding it: And so having pitched upon the time of his feast, he also brings in the story of his call, because he would take up his whole story in one place, as the other Evangelists have also done: and with the story of his call, he hath likewise brought in the story of the palsy man because it occurred at the same time.  
Matthew is not ashamed to proclaim the baseness of his own profession before he was called, that that grace might be magnified that had called him. He was a Publican [and as it seemeth] at the Custom-house of Capernaum, to gather custom and tribute of those that passed over the water, or that had to deal on that Sea of Galilee. The Jerus. Talm. hath this Canon. Demai. fol. 23. col. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A Pharisee [or one of the religion] that turns Publican, they turn him out of his order, but doth he leave his Publicanism? They restore him to his order again: so unconsistent did they repute this profession and religion. Maym. in Gezelah. per. 5. Men of whom it may be presumed that they are robbers, and of whom it may be presumed that all their wealth is gotten of rapine, because their trade is a trade of robbers, as Publicans and thiefs, it is unlawful to use their wealth, etc. He becomes an Apostle and a Penman of the Gospel: He wrote his Gospel first of all the four; and wrote it in Greek, though he wrote it more particularly for Hebrews: for the Hebrew Tongue was so lost, that it was not ordinarily to be understood; and the Greek Bible was the readiest in the hands of the unlearned, to examine the quotations from the Old Testament, that he or any other of the divine Penmen should allege: The Prophets had been but very lately before Matthews time turned into the Chaldee Tongue by Jonathan ben Uzziel, and the Law by Onkeles a little after; and the Jerusalem Talmud tells of a Targum or translation of Job, which Gamaliel Paul's Master had. Shabb. fol. 15. col. 3. and all this because the original Hebrew was not commonly understood. And in the reading of the Law and Prophets in the Synagogues, they had Interpreters that rendered it into the Syriack, as was said a little before, because they understood not the Original; therefore it were unreasonable that Matthew should write in Hebrew, a Language then to the most unknown.   

SECTION XIV.  
JOHN Chap. V All the Chapter.  
CHRIST'S second Passover after his Baptism.  
An infirm man healed at Bethesda.  
FOR the justifying and clearing of the order in this place, these things are to be taken into consideration. 1. That the first thing that the two Evangelists Mark and Luke, who are most exact for order, have placed after the calling of Levi, is, the Disciples plucking the ears of Corn. They have indeed interserted Levies feast, and John's Disciples questioning about fasting, but that was more for the dispatching of Levies story altogether, then for the propriety of their subsequence each to other, as hath been showed already. 2. In that the story of the Disciples plucking the ears of Corn, is joined by them next, we are to look for a Passover between, for till the Passover was over, and the first-fruits sheaf offered the second day after, it was not lawful to meddle with any Corn, to use, or to eat it, Leu. 23. 14. 3. Christ had said in the field of Sichem, that it was then four months to harvest, Joh. 4. 35. that is, to the Passover, at what time their Barley harvest began, Leu. 23. 11. etc. Now, casting up the time from that place and speech, taken up in the current of the story from thence hither, we cannot but conclude the four months to be now up, and this to be the Passover, then thought upon in those words. And we may conceive that the Evangelist hath the rather omitted to call it by its proper name, or to speak it expressly, that this feast was the Passover, because in that speech he had given fair intimation, how to understand the next feast of the Jews that he should speak of. He mentioneth indeed a Passover in Chap. 6. 4. but we shall find by the progress of the story in the other Evangelists, that that was yet so far yet to come, that it cannot in the least wise be supposed to be that which was to come within four months after Christ's being in the field of Sichem. The feast of the Jews therefore that he speaketh of in the first verse of this Chapter, must needs be that Passover referred to Joh. 4. 35. and this considered doth clear the order.  
At this Passover a man is healed at Bethesda, who had been diseased from seven years before Christ was born. This was a pool first laid up by Solomon, as may be conjectured from Josephus de Bel. lib. 5. cap. 13. compared with Nehem. 3. and at first called Solomon's Pool, but now Bethesda, or the place of mercy from its beneficial virtue. It was supplied with water from the fountain Siloam, which represented David's and Christ's Kingdom, Isa. 8. 6.  
The five porches about it, and the man, when healed, carrying his bed out of one of them, calls to mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mevuoth or Entries that are so much spoken of in the Treatise Erubbin, the carrying of any thing out of which into the street on the Sabbath day, was to carry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a private place into a public, and was prohibited.  
He is hereupon convented before the Sanhedrin, and there he doth most openly confess and prove himself to be the Messiah: And he asserteth that all Power and Judgement is put into his hand, and that he hath the same authority for the dispensing of the affairs of the New Testament, that the Father had for the old. And this he doth so plainly, that he leaveth their unbelief henceforward without excuse.  
The Jews speak of divers ominous things that occurred forty years before the destruction of the City; As▪ It is a tradition that forty years before the Sanctuary was destroyed the Western Lamp went out, and the scarlet list kept its redness, and the Lords lot came up on the left hand. And they locked up the Temple doors at even, yet when they risen in the morning they found them open. Jerus. in Joma fol. 43. col. 3. And, Sanhedr. fol. 18. col. 1. Forty years before the Temple was destroyed, power of judging in capital matters was taken away from Israel: Now there are some that reckon but thirty eight years between the death of Christ and the destruction of the City; and if that be so, than these ominous presages occurred this year that we are upon. It being just forty years, by that account, from this Passover at which Christ healeth the diseased man at Bethesda, to the time of Titus his pitching his Camp and siege about Jerusalem, which was at a Passover. But of this let the Reader judge.   

SECTION XXV.  
LUKE Chap. IU. from the beginning to Ver. 12.  
MARK Chap. II. from Ver. 23, to the end: and Chap. III. from the beginning to Ver. 7.  
MARK Chap. XII. from the beginning to Ver. 15.  
The Disciples plucking ears of Corn: A withered hand healed on the Sabbath.  
THE words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Luke hath used ver. 1. being rightly understood, will help to clear the order of this Section, and to confirm the order of the preceding.  
The Law enjoined that the next morrow after the eating of the Passover, should be kept holy like a Sabbath, Exod. 12. 16. and accordingly it is called a Sabbath, Leu. 23. 7, 11. And there the Law also enjoins that the next day after that Sabbatical day, they shall offer the sheaf of first fruits to the Lord: and from that day they should count seven Sabbaths to Pentecost, which was their solemn festival, and thanksgiving for that half harvest, viz. Barley harvest which they had then inned, Leu. 23. 15, 16, 17. That day therefore that they offered their first Barley sheaf, and from which they were to count the seven Sabbaths or weeks forward, being the second day in the Passover week, the Sabbaths that followed, did carry a memorial of that day in their name till the seven were run out: as the first was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first second-day Sabbath; The next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second second-day Sabbath: the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the third second-day Sabbath, and so the rest of all the seven through. Now let it be observed, 1. That no Corn, no not ears of Corn might be eaten till the first-fruits sheaf was offered and waved before the Lord, Leu. 23. 14. 2. That it was waved the second day of the Passover week. 3. That this was the first Sabbath after that second day, when the Disciples plucked the ears of Corn, and it will plainly evince that we must look for a Passover before this story, and so it will show the warranty and justness of taking in the ●ifth of John next before it.  
But the order of Matthew may breed some scruple, and that the rather, because that though he hath placed this story after divers occurrences that are yet to come, yet he hath prefaced it with this circumstance, At that time: Now this expression doth not always centre stories in the same point of time, but sometimes it hath made a transition betwixt two stories, whose times were at a good distance asunder: as Gen. 38. 1. Deut. 10. 8. and so likewise the phrase, In these days, Matth. 3. 1.  
The latter story about healing the man with the withered hand, is so unanimously ordered by all the three, after the other, that there is no doubt of the method of it.  
It was a special part of religion which the Jews used on the Sabbath, to eat good meat, and better than they did on the week days: yea they thought themselves bound to eat three meals on that day [as was said before,] and for this they allege, Isa. 58. 13. Vid. Kimch. ibid. & Tanch. fol. 1. Talm. & Maym. in Shab. etc. compare Phil. 3. 19  
Observe how far the Disciples are from such an observance, and from such provision, when a few ears of Barley [for that was the Corn plucked] must make a dinner.  
The plucking of ears of Corn on the Sabbath was forbidden by their Canons verbatim. Talm. in Shab. per. 7. & Maymon. Shab. per. 7, & 8. He that reapeth Corn on the Sabbath, to the quantity of a fig, is guilty. And plucking Corn is as reaping: And whosoever plucketh up any thing from it growing, is guilty, under the notion of reaping.  
Christ before his healing the withered hand, is questioned by them; Is it lawful to heal on the Sabbath day? Their decretals allowed it in some cases. Tanch. fol. 9 col. 2. our Doctors teach the danger of life dispenseth with the Sabbath. And so doth Circumcision and the healing of that. But this is a rule saith Rabbi Akibah, that that which may be done on the eve of the Sabbath, dispenseth not with the Sabbath. Talm. in Shabb. per. 19 Such was this case. Compare Luke. 13. 14. They accounted that this might have been done any other day.   

SECTION XXVI.  
MARK Chap. III. from Ver. 7, to Ver. 13.  
MATTH. Chap. XII. from Ver. 15, to Ver. 22.  
Great multitudes follow Christ: who healeth all that come to him.  
THe connexion that both these Evangelists have at this story, doth abundantly assert the order. The Pharisees took counsel to destroy him, but when Jesus knew it, he departed, etc. The Herodians join with them in their plotting, which seem to have been these learned and great men of the Nation who had gone into the service of Herod the Great, and now of his son mentioned before.   

SECTION XXVII.  
LUKE Chap. VI from Ver. 12. to Ver. 20.  
MARK Chap. III. from Ver. 13. to the middle of Ver. 19  
MATTH. Chap. V Ver. 1.  
The twelve Apostles chosen.  
LUKE and Mark do methodise and fix the time of the Sermon in the Mount; which Matthew hath laid very early in his Gospel, because he would first treat of Christ's Doctrine, and then of his Miracles.  
In a mount near Capernaum, he ordaineth▪ a Ministry for the Church of the Gospel, and delivereth the doctrine of the Gospel, as Moses at Sinai had done the like for the Law. The number of the present Ministers appointed, whom he calleth Apostles, was twelve, agreeable to the twelve Tribes of Israel: that as they were the beginning of the Church of the Jews, so are these of the Gentiles: and to both these numbers of twelve joined together, the number of the four and twenty Elders, the representative of the whole Church, Rev. 4. & 5, &c hath relation, Rev. 21. 12, 14.  
The Text allotteth these ends of their appointment: 1. That they might be with Christ, to see his glory, Joh. 1. 14. and to be witnesses of all things that he did, Acts 10. 39, 41. Luk. 24. 48. 2. That he might send them forth to preach. 3. To heal diseases and cast out Devils.  
Before they were completed in all their divine endowments, they grew on by degrees; They were auditors a good while, and learning the doctrine of the Gospel, that they were to preach, before they set upon that work: for though Christ chose them now, yet it is well towards a twelve month, before he sends them abroad a preaching, as will appear in the process of the story. So that besides the time that they had spent before this their choosing, they also spent that in hearing and learning from the mouth of their Master, what they were to teach when he should employ them: So that even the Apostles themselves at the first setting forth into the Ministry, did not preach by the Spirit, but what they had learned and gotten by hearing, study, conference and meditation.  
As the Lord under the Law, and from the first founding of that Church, did set apart a peculiar order and function of men for the service of the Sanctuary, so did he under the Gospel, a peculiar order and function for the Ministry of the Gospel; and this no more to be usurped upon, then that: Now as under the Law there were several sorts of men within that function, as High-Priests, Chief-Priests, ordinary Priests and Levites, but all paled in with that peculiarity that no other might meddle with their function: so likewise at the first rising of the Gospel, there were Apostles, Evangelists, Prophets, Pastors, Teachers, according to the necessity of those present times, but all hedged in with a distinctive ministerial calling that none other might nor may break in upon. All the Titles and names that Ministers are called by throughout the new Testament, are such as denote peculiarity and distinctiveness of order; as, Wise men and Scribes, Mat. 23. 34. Now the Jews knew not, nor ever had heard of Wise men and Scribes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the learned of their Nation distinguished for others, by peculiarity of order and ordination: And if they understood not Christ in such a sense, namely men of a distinct order, they understood these Titles Wise men and Scribes, in a sense that they had never known nor heard of before: Ministers in the new Testament are called Elders, Bishops, Angels of the Churches, Pastors, Teachers: now all these were Synagogue terms, and every one of them denoted peculiarity of order, as might be showed abundantly from their Synagogue antiquities: The Jews knew no Elders but men by their order and function distinguished from other men. A Bishop translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan, An Angel of the Congregation translates the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sh●liach isibbor, A Pastor translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnas, And a Teacher translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity Reader: Now these terms had never been known by any to signify otherways then men of a peculiar function and distinct order.   

SECTION XXVIII.  
MATTH. Chap. V and VI, and VII.  
LUKE Chap. VI from Ver. 20. to the end of the Chapter.  
The Sermon in the Mount.  
THe proof of the order doth not need to be insisted upon; Luke doth manifestly assert it. It had been foretold by the Prophet, All thy children shall be taught of God, Isa. 54. 13. which if applied to the Gentiles, they had been taught by the Devil, his Oracles and Idols: If applied to the Jews, they indeed had been taught by the Lord in his Prophets, but these were but men like themselves, but this Prophecy foretells the preaching of Christ who was God himself, he teaching and conversing amongst them, he then the great teacher of the world, Isa. 2. 2. and 51.4. doth from the mount near Capernaum, deliver his Evangelical Law, not for the abolishing of the Law and Prophets, but for their clearing and fulfilling.  
He first beginneth with pronouncing blessings, as the most proper and comfortable tenor of the Gospel: and hereby he calls us to remember Gerizim and Ebal, Deut. 27. For though Israel be enjoined there to pronounce both blessings and curses upon those mountains, yet are the curses only specified by name and number, for the curse came by the Law, but he that was to bless was to come: which thing taketh place very comfortably and harmoniously here. Luke addeth that he also denounced woes; as, Blessed be the poor: Blessed are ye that hunger now, etc. But woe unto you that are rich: Woe unto you that are full, etc. according to which form the Jews conceive, the blessings and curses were pronounced by Israel from those two mountains mentioned, Talm. in Sotah. per 7. & Tosapht. ibi. per. 8. How did Israel pronounce the blessings and the curses? Six tribes went up to the top of mount Gerizim, and six to the top of mount Ebal: the Priests, and the Levites, and the Ark stood below in the midst between; They turned their faces towards mount Gerizim, and began with blessing; Blessed is the man that maketh not any graven or molten Image an abomination to the Lord, etc. And both parties answered and said Amen. Then turned they their faces towards mount Ebal, and began with cursing; Cursed be them an that maketh any graven or molten Image an abomination to the Lord, etc. and both parties answered Amen: And so of the rest.  
2. He proceedeth laying out of the latitude of the Law, according to its full extent and intention, and showeth the wretchedness of their traditional glosses, that had made the Law of no effect. They understood the Law, Thou shalt not kill, only of actual murder, and that committed by a man's own hand; for if he hired another to kill him, or turned a wild beast upon him, which slew him, this they accounted not murder for which to be questioned by the Sanhedrin, though it deserved the judgement of God, Talm. in Sanhedr. per 9 Maim in Retsea per 2. but he shows that the command extends to the prohibiting of causeless anger, and that that deserves the judgement of God, that the uncharitable scorn of a brother, under their usual word Raka, deserved the judgement of the Sanhedrin, and especially the calling him fool [in solomon's sense,] or censuring rashly his spiritual estate, deserved hell fire. They construed the command, Thou shalt not commit adultery. barely of the act of adultery, and that with another man's wife. Trip. targe. in marg. ad Exod. 20. but he tells, that it prohibits, lustful thoughts and looks, and that looking upon a woman to lust after her, is adultery in heart. Rabban Simeon delighted to look upon fair women, that he might take occasion by the sight of their beauty, to bless God. [A fair excuse.] Tal. Jerusin Beracoth. fol. 12. col. 3.  
The Law had permitted divorces, only in case of fornication, Deut. 24. 1. but they had extended it to any cause, and to so lose an extent, that R. Ahiba said, A man may put away his wife, if he see another woman that pleaseth him better than she. Gittin per. 9 The Law had forbidden forswearing, or swearing falsely, thereupon they had made bold to take liberty of vain swearing at pleasure, so that, what they swore were not false; as see Tal. & Maym. in Shev●oh.  
These cursed constructions of theirs by which they had made the Law of no effect, he divinely damneth, and stateth the proper and true intent of the Law in these cases.  
3. He prescribeth Christian duties, and especially rules of piety, charity and sincerity, and condemneth the hypocritical vainglory of the Pharisees about these things. They used when they gave alms in the Synagogue, to have it openly proclaimed and published what they gave, as if a Trumpet had been sounded for every one to take notice of their charity, Jerus. in Demai, fol. 23. col. 2. And they had an open proclaiming in the streets, for the calling of the poor to gather the corner of the field that they had left them, Id. Peah. per. 4, etc. They loved to be seen praying in the streets, especially in their Phylactery prayers morning and evening, besides other occasional Orisons, Id. Beracoth. per. 1, & 2. They used to pray those prayers often, and often other prayers, in the Synagogue, apart and distinct from the prayers or service that the Synagogue was then upon, and so their particular devotion was the more subject to be observed, Ib. fol. 8. col. 3, etc. They used on their fasting days to use such a carriage and demeanour in face and garb, that all might observe that it was fasting day with them, Piske. Tosaph. in Taanith. per. 1, etc. And in all their devotions and demeanour they hunted after the praise of men; which he condemneth, and urgeth for sincerity and care to approve the heart to God.  
Throughout all this Sermon, this great oracle of divine truth, doth not only show and hold out the sacred doctrines of faith, manners, duty and eternal life, but he evidenceth throughout, that he was throughly acquainted with all the learning; doctrines and traditions of those times. And to the explication of this divine Sermon, is required quick and ready versedness in the Jews Records, for Christ hath an eye and reference to their language, doctrines, customs, traditions and opinions almost in every line.   

SECTION XXIX.  
LUKE Chap. VII. from the beginning to Ver. 11.  
MATTH. Chap. VIII. Ver. 1. and then Ver. 5, to Ver. 14.  
A Centurion servant healed.  
LUKE'S transition, When he had ended all his say, doth prove the order. The four verses that speak about the Leper in Matthew, were taken up before, and their order spoken to then.  
A proselyte Captain that had so far affected the Jews religion that he had built a Synagogue in Capernaum, having seen and heard the works and words of Christ, believeth him for the Messiah, and beggeth of him the healing of his servant. Which that Christ could do, he concludeth from a comparison of the power of his own word and command among his soldiers: for since they were ready to come, and go, or run at his command, much more doth he conclude, was the word of Christ of power to command away the disease of his servant if he pleased. Christ had often in his Sermon on the Mount, asserted the authority of his own word, against and above the words of their traditionaries, and equalised it with that word that gave the Law. And here is a very high and seasonable confession of the authority of that word, made by this Centurion, and an evidence of the power of it by the healing of his servant at distance. The man's faith is justly extolled though he were a Gentile, and the casting off the Jews is clearly foretold, which Christ had not so plainly spoken out hitherto.   

SECTION XXX.  
LUKE Chap. VII. Ver. 11, 12, 13, 14, 15, 16, 17.  
The Widow's Son of Naim raised.  
AS Christ yesterday recovered a young man from the point of death, so doth he another to day from death itself. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 11. do confirm the order. The day after, etc.  
Joseph. Antiq. lib. 20. cap. 5. speaks of the Village Nais, as being upon the edge of Samaria, in the way as the Galileans passed to Jerusalem. And it is not improbable that Christ was going thitherward at this time to one of the Festivals; most like to Pentecost.  
As he comes to Naim he meets with a dead man carried out [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick Language] for they might not bury within their Cities, no nor at the Levites Cities, within the compass of that ground without the City that was allotted for its suburbs, Maym. in Shemitah veiobel per. 13. [If Jerusalem went parallel with the Levites Cities in this, as it did in other things, Christ's Sepulchre will not prove so near the City as it hath been commonly reputed.] He raiseth this dead man openly, and in the sight of all the company there present, which was very great, and yet when afterward he raiseth Jairus daughter, he chargeth that those that had seen him do the miracle which were but five persons, that they should tell no man what was done, Luk. 8. 56. which prohibition was given rather in regard of the place where it was done, then in any other respect, it being in Capernaunt against which City he had denounced a curse before.   

SECTION XXXI.  
LUKE Chap. VII. from vers. 18. to ver. 36.  
MATTH. Chap. XI. from ver. 2. to ver. 20.  
JOHN'S Message to Christ ● Christ's testimony of John.  
THE Transition of Luke from the Stories before, about the raising of the dead man and healing the Centurion's Servant, And the Disciples of John shown him of all these things, doth confirm the order.  
JOHN from Machaerus Castle where he lay Prisoner, sendeth two of his Disciples to Christ to inquire of him, Whether he were he that should come; Not that John was ignorant who he was, having had so many demonstrations of him as he had had, and having given so ample testimony of him as he had done, Joh. 1. 34, 36. & 3. 29, 30. Nor that John's Disciples were so wilfully ignorant of him as not to be persuaded by their Master that he was he, but his message to him seems to this purpose; John and his Disciples had heard of the great and many miracles that Christ had done, healing the sick, and raising the dead, etc. and it may be, they thought it strange that Christ amongst all his miraculous workings, would not work John's liberty out of thraldom, who lay a prisoner for him, and for the Gospel he preached before him: And this, may be, was the bottom of their question, Art thou he that shall come, or look we for another? As expecting somewhat more from the Messiah, than they had yet obtained. They received a full answer to their question by the miracles they saw wrought, which abundantly proved that he was he that was to come. But as to their expectation of his miraculous enlargement of John, his answer was, that his work was to preach the Gospel, and that it was a blessed thing not to take any offence at him, but to yield and submit to his wise dispensations. And accordingly when the messengers of John were returned, he giveth a glorious testimony concerning him to the people, but yet showeth how far one truly and fully acquainted and stated in the Kingdom of Heaven, went beyond him in judging of it, who looked for temporal redemption by it.  
The Method of Matthew is somewhat difficult here, but he seemeth purposely to have joined the mission of Christ's Disciples and john's Disciples together. I suppose Christ was at Jerusalem when john's messengers came to him: and if it were at the feast of Pentecost, John had then been seven or eight months in prison.   

SECTION XXXII.  
MATTH. Chap. XI. from Ver. 20. to the end of the Chapter.  
Chorazin and Bethsaida upbraided.  
BEsides Matthews continuing this portion to that that went before, the upbraiding of these Cities is so answerable to the matter contained in the end of the former Section, that it easily shows it to be spoken at the same time: See Ver. 17, 18, 19 of this Chapter.  
When Christ saith, that if the things done in these Cities, had been done in Tyre and Sidon, and Sodom, and Gomorrha, they would have repent, and would have remained till now; he understandeth not saving grace and saving repentance in them, but such an external humiliation as would have preserved them from ruin: As the case was with Nineveh, they repent and were delivered from the threatened destruction: their repentance was not to salvation of the persons, but to the preservation of their City: as Ahabs humbling prevented the present judgement, and not his final condemnation.   

SECTION XXXIII.  
LUKE Chap. VII. from Ver. 36. to the end of the Chapter.  
Marry Magdalen weepeth at Christ's feet, and washeth them with tears, etc.  
THE continuation of this portion in Luke to that in Sect. 31. will plead for its order: and the reader will easily observe, that the interposition of the preceding Section in Matthew, is so far from interrupting the story, that it is necessarily to be taken in there, and is an illustration of it. The actings of the two several parties in this Section, the Pharisee that invited Christ to eat with him, and the woman sinner that comes and weeps at his feet for mercy; may seem to have had some rise from, or some occasional reference to the speech of Christ in the two Sections next preceding. In the former he had said, The son of man came eating and drinking, and this possibly might induce the Pharisee to his invitation: and in the latter he had said, Come unto me ●e that are weary and heavy laden, and that might invite the woman to her address.  
This woman was Mary the sister of Lazarus, who was also called Mary Magdalen▪ of whom there is mention in the very beginning of the next Chapter. That she was Mary the sister of Lazarus, John giveth us ground to assert, John 11. 2. as we shall show when we come there: where we shall evidence, that these words, It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, can properly be referred to no story but this before us: And that Mary the sister of Lazarus was called Mary Magdalen, we shall prove in the next Section: Christ in the story in Sect. 31. when john's disciples came to him we supposed to be at Jerusalem, and answerably it may be conceived that this passage occurred at Bethany, where Simon the Pharisee may not improbably be held to be the same with Simon the Leper, Matth. 26. 6. where this very woman again anointed him.   

SECTION XXXIV.  
LUKE Chap. VIII. Ver. 1, 2, 3.  
Certain women that followed Christ.  
LUKE again is the warrant for the order. In the former story he had spoken of one woman that had found healing and mercy with Christ, and he speaks here of divers, and among them Mary Magdalen. Now that she was Mary the sister of Lazarus, let but these two arguments be weighed, not to insist upon more. The first is this: If Mary Magdalen were not Mary the sister of Lararus, then Mary the sister of Lazarus gave no attendance at Christ's death, nor had any thing to do about his burial [or at least is not mentioned as an agent at either] which is a thing so incredible to conceive, that it needs not much discourse to set forth the incredibility of it. There is mention of Mary Magdalen, and Mary the mother of James and Salome, Mark. 15. 40. and Joanna, Luk. 24. 10. but not a word of Mary the sister of Lazarus. She had twice anointed Christ in the compass of that very week, she had ever been as near and as zealous a woman disciple as any that followed him, and her residence was at Bethany hard by Jerusalem, and what is now become of her in these two great occasions of attending upon Christ's death and embalming? Had she left Christ, and neglected her attendance on him, at this time above all others? or have the Evangelists, whilst they mention the other that attended, left her out? It is so unreasonable to believe either of these, that even necessity enforceth us to conclude, that when they name Mary Magdalen, they mean Mary the sister of Lazarus. And Secondly take this Argument of Baronius, which hath more weight in it then at first sight it doth seem to have, who in his Annals ad Annum Christi 32, goes about to prove this thing that we assert, and he shows how it also was the opinion of the Fathers, and those in former times. His words are these: We say upon the testimony of John the Evangelist nay of Christ himself, that it plainly appears, that Mary the sister of Lazarus, and Mary Magdalen was but one and the same person. For when in Bethany the same sister of Lazarus anointed the feet of Jesus, and Judas did thereupon take offence, Jesus himself checking the boldness of the furious Disciple, said, Let her alone, that she may keep it against the day of my burial: Now that she that brought the ointment to the sepulchre for the anointing of the body of Jesus, was Mary Magdalen, is affirmed by Mark, and that she with Mary the Mother of James and Salome did that office. When therefore neither in him, nor in any other of the Evangelists there is any mention of Mary the Sister of Lazarus, who was foretold by our Saviour that she should do that office, it may easily be known that both these Maries were but one and the same. At Joh, 12. 7. we shall show that that speech must be construed to such a sense, as he hath put on it, save only that following the vulgar Latin, he reads sine ut servet, which indeed makes his sense the fuller, but though not so read, yet will that sense be full enough.  
It is to be objected indeed, that Mary was called Magdalen, from the place Magdala, of which there is mention Matth. 15. 29. and in Tal. Jerus. in Maazaroth. fol 50. col. 3. in This passage, R. Jochanan in the name of R. Simeon ben Jochai. He had two enclosures, one in Magdala, the other in Tiberias, etc. And in Beracoth fol. 13. col. 1. there is mention of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Juda of Magdala: now Magdala being in Galilee [as some seat it] or over against Galilee beyond Jordan [as others,] it was so very far distant from Bethany, that Mary the sister of Lazarus, whose Town was Bethany, could not possibly be called Magdalen from Magdala. To which we may first give Baronius his answer, who also mentioneth this objection; That though she were of Bethany by original, and the native seat of her father's house, yet might she also be of Magdala by marriage, or some occasional residence otherwise. And in the second place, we may adduce what the Talmudicks speak of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marry Magdalen, or Megaddala, for the word is of doubtful pointing, whom they character for a notorious strumpet in those times that Jesus of Nazareth lived. Alphez. in Gittin. fol. 605. Some man finds a fly in his cup, and takes her out and will not drink, and this was the temper of Papus the son of Judah, who locked the door upon his wife whensoever he went out. The glossaries R. Solamon and Nissim, upon this passage comment thus: Papus the son of Judah, was husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Mary Magdala, and whensoever he went forth he locked the door upon his wife, lest she should speak with any man, which was a usage unfitting, and hereupon there arose discord between them, and she played the whore against him. Now they construe the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying one that broided or plated her hair, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter blames in women, 1 Pet. 3. 3. Tal. Babyl, Venet. in Sanhedr. per. 7. is speaking of one that enticed to Idolatry, and how he was brought to the Sanhedrin and stoned. And thus, say they, they did to Ben Saida in Lydda, and hanged him on the Passeover eve. Ben Saida was the son of Pandira. [They call our Saviour blasphemously by this name Ben Saida.] And a little after. His mother was Saida. His mother was Mary Magdalen, Mary the platter of women's hair. vid etiam Schab. fol. 104. And in Chagigah fol. 4. The Angel of death said to his messenger, Go fetch me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marry the broider of women's hair; He went and fetched Mary Magdala, or Mary the broider of hair for young men. Now whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be read Magdela or Magdila, a Participle in Hiphil, which is most proper, and so warranted by Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Kelim per. 15.] or Megaddela in Piel: either of them in a Greek dress, especially the former, come so near the sound of the word in hand, that we may very well construe Mary Magdalen in this Talmudick construction for a woman of common infamy, and that hath this nickname of Magdila from her lascivious dress and carriage. Observe Luke's expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Marry which was called Magdalen: which manner of phrase is rarely used when persons are named after their Country.   

SECTION XXXV.  
MATTH. Chap. XII. from Ver. 22, to Ver. 46.  
MARK Chap. III. from the last clause of Ver. 19 And they went into an house: to Ver. 31.  
A Devil cast out: Christ called Belzebub: Blasphenty against the holy Ghost.  
THe series and consequence of this Section will require some clearing. 1. The reader here seethe that Mark hath not mentioned any thing from the ordaining of the twelve Apostles unto this place: for the holy Ghost that held all their pens, did so dispose them, that sometimes one should speak the story, sometimes another, and sometimes more or all of them together. Now though the first clause of this Section in Mark, And they went into an house, be joined so close to the Apostles ordaining, as if that were the next thing done; yet the current of the story in the rest of the Evangelists, doth show that it is not to be taken in, at that instant: and indeed the progress of the story even in Mark himself, doth show that this is the proper place of it, as will appear to him that shall precisely observe it. 2. Matthew hath laid this story of casting out a Devil, etc. next after two stories that occurred before the Sermon in the Mount, as hath appeared in its place: the reason of which may be supposed to be, because he would take up the exceptions of the Scribes and Pharisees together: That this story in Matthew lieth in juncture to these next succeeding will readily appear in them. 3. There is a story in Luke 11. so like this, that one would think it were the very same; for there is mention of the same miracle, casting out a Devil, and the same cavil of the Pharisees, and the same answer of Christ: and yet the progress of the history of Luke thither, and especially the coming off from that story, do persuade that it was another story. For Luke chaineth such following passages to it, that cannot possibly be brought in concurrent with the current of these Evangelists now before us. And we shall observe hereafter, that Christ in his latter time did repeat over again very many of those things that he had spoken a good while before: as Moses his Deutronomy was but a rehearsal of things that had been acted and spoken in his former time. The same devilishness was in the Scribes and Pharisees in all places, and it was accordingly to be met withal by Christ in more places than one: They had taken up a consent to beat down the dignity and authority of his Miracles, by asserting that whatsoever he did, he did by the power of Magic, and this corrupt blood ran up in their veins every where wheresoever he met them, and therefore it is no wonder if the same words be in their mouths here and there, when the same rotten principle was every where in their hearts. Observe how scornfully they require a sign from Heaven, when they had but newly seen a most heavenly sign.  
The word Beelzebul was taken up for the more detestation, as importing, The god of a dunghill, and the sacrificing to Idols they called dunging to an Idol, R. Jose, been R. Ben. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that seethe them dunging to an Idol, must say, He that sacrificeth to other gods must be destroyed. Talm. Jerus. Beracoth, fol. 12. col. 2.  
What Christ speaketh about the unpardonableness of blasphemy against the holy Ghost, is in direct facing of their Tener; which held, that blasphemy was attoned for by death though by nothing else. He [say they] by whom the name of Heaven is blasphemed, repentance hath no power to save him from punishment, nor the day of expiation to atone for him, or chastisements of the Judges to acquit him. But repentance and the day of expiation atone for a third part, and chastisements a third part, and death a third part. And of such it is said, If this iniquity be purged till you die: Behold we learn that death acquitteth. Talm. Jerus. Sanhed. fol. 27. col. 3.  
The Jews defamed the miracles done by Christ as done by Magic, as appeareth not only by this and other places in the Gospel, but even in Talm. Bab. Schabb. fol. 104. col. 2. R, Eliezer said to the wise men, Did not Ben Saida [this is a blasphemous name they give to Jesus of Nazareth, as was said a little before] bring enchantments out of Egypt in incisions in his flesh?  
But when they saw they were not able to contradict and decry the credit of the great miracles that he did, and they saw that this would not serve their turn, to say he did them by the power of the Devil; the Devil taught them to betake themselves to another shift clean contrary, and that was, to say and maintain, that when Messiah came, he should do no miracles at all: which they assert in Sanhedr. per. Helek. and Maym. in Melachint. per. ult.   

SECTION XXXVI.  
MATTH. Chap. XII. from Ver. 46, to the end.  
MARK Chap. III. from Ver. 31. to the end.  
LUKE Chap. VIII. Ver. 19, 20, 21.  
CHRIST'S Mother and Brethren seek him, etc.  
THe Order is cleared by the transition of Matthew, While he yet talked, etc. Luke hath set the coming of Christ's mother and brethren, after the Parable of the Sower [whereas the other two Evangelists have set it before and that in its proper place] thereby intimating the end and prosecution of the errand they came upon, which was to take him up from preaching: with which intention and importunity they follow him from place to place. Here is an evidence of the Virgin Maries sinfulness, as well as other women's, if going about to stop Christ's Ministry were a sin, as certainly it was, proceed that intention from what pretence soever. Mark 3. 21. His friends went to lay hold on him, for they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: signify that word what it will, whether he is beside himself, or he is faint, or he is in a rapture, etc. their errand and intention was to take him off from the course he was in: which he knew well enough, and therefore he gives so smart an answer, Who is my mother, & c? Compare Deut. 33. 9   

SECTION XXXVII.  
MATTH. Chap. XIII. from the beginning to Ver. 54.  
MARK Chap. IU. from the beginning to Ver. 35.  
LUKE Chap. VIII. from Ver. 4, to Ver. 19  
The Parable of the Sour: and divers other Parables.  
MATTHEWS transition doth again clear the order here. The same day went Jesus, etc. The same day that his Mother and brethren came to him, as is apparent in the twelfth Chapter. So that this consideration helpeth to methodise the order of Luke: for whereas the other two have set the coming of Christ's mother and brethren before his uttering of the Parable of the Sour, etc. he hath set it after; and that without contrariety though with diversity. For both the occurrences were on the same day: and he hath by this order shown how the mother and friends of Christ having once found him, went along with him, whether to prosecute the intention they came upon, or better convinced to attend him and his doctrine.  
CHRIST speaking of Parables, which he doth so exceeding much through the Gospel, was according to the stile and Manner of that Nation, which were exceedingly accustomed to this manner of Rhetoric. The Talmuds are abundantly full of this kind of oratory, and so are generally all their ancient writers: and they commonly enter upon their Parables with this preface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A Parable: To what is the thing like? which stile he also useth not seldom. And sometime they enter upon it more abruptly with such an entrance as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a man, or To a King of flesh and blood, etc. meaning, It is like to a man or like to a King, etc. I believe there are very many in the world, that have not been further acquainted with the writings of the Jews then what they have seen quoted by other writers, and yet are ready to censure them of lies and falsehoods [which indeed they are not free from] merely upon want of acquaintance with their stile of Parables and hyperboles.  
Very good use may be made of the Talmudick treatises, Peah, Demai, and Kilaim, which treats intentionally concerning sowing and seeds, for illustration of these Parables. In Kilaim, they dispute of sowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon rocks and upon stones, and of mingling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wheat and tares, etc. cap. 1. In Peah in Tal. Jerus. fol. 20. they speak of a tree of mustardseed, that one might climb into like other trees, etc. And in divers other passages in these Parables, some light may be fetched from those tracts: seeing Christ all along speaketh of things usual and most particularly usual among that Nation.   

SECTION XXXVIII.  
MATTH. Chap. VIII. Ver. 18, 19, 20, 21, 22.  
MARK Chap. IU. Ver. 35.  
LUKE Chap. IX. Ver. 57 58, 59, 60, 61, 62.  
A Scribe will follow CHRIST, etc.  
THe story of CHRIST'S preparing to go over the water, is evidenced by Mark, to come in here in its proper place; for he saith, The same day at even, etc. Matthews laying it where he hath done, may seem to be because of its nearness to Matthews or Levies feast, as will appear in the following current of the story; which feast he hath laid at Matthews call, and so hath accordingly brought here divers stories together, though far distinct in time; as some being near the time of his call, some near the time of his feast. But a greater scruple ariseth, namely, Whether this story in Matthew, of two that would follow Christ, and that in Luke 9 57, etc. of three that would do so, be one and the same story, or two occurrences at several times? It is well the matter is of no more chronological import, for it is hard to resolve which way to take it. The words of the persons to Christ, and his answer to them, are so much the same, that it is hard to think two several stories should run so parallel in all circumstances: And yet Luke's laying it so far out of its place, might persuade that it is not the same story. It would be more tiresome than profitable to dispute the matter at lage; therefore to make sure and quick work, both the stories may be taken in at both places. I should rather hold them to be two stories: In both of them where it is said, by those that should follow Christ, Let me first go and bury my father, It argues not that their father was dead or very sick; but that they thought themselves bound not to leave their father whilst he was living.   

SECTION XXXIX.  
MATTH. Chap. VIII. from Ver. 23, to the end. And Chap. IX. Ver. 1.  
MARK Chap. IU. from Ver. 36, to the end. And Ch. V from beg. to V 22.  
LUKE Chap. VIII. from Ver. 22, to Ver. 41.  
CHRIST calmeth the sea: casteth out a Legion of Devils, etc.  
THe order needeth no clearing, it is so plainly asserted by all the three: only among them in relating the story thus ordered, there seems to be some difference: 1. Mark says, They took him in the ship as he was, namely as he was now in it, having gone into it to preach to the people, as ver. 1. The other two speak of his entering into the ship now, as if he had not been in it before, because they continue not this story, to the story of his speaking of the Parables out of the ship as Mark doth, but speak of this after other stories. 2. Matthews calling of the Country beyond Jordan whether he went, the Country of the Gergasens, whereas the other two call it the Country of the Gadarens, is no great scruple, since it bore two names, ancient and modern. But 3. the main doubt lies in this; that whereas Mark and Luke speak but of one possessed, Matthew speaks of two. So I observe that Matthew speaks of two blind men begging at Jericho, Matth. 20. 30. whereas Mark speaketh but of one, Mark 10. 46. And so likewise Matthew speaks of both the thiefs mocking Christ, Matth. 27. 44. whereas Luke speaks but of one of them so doing, Luk. 23. 39, etc.  
It might be answered, as to this story, that it may be that these two that Matthew speaketh of were not alike furious, but that the impetuousness of the one was more than the other: and that Mark and Luke speak of him only that was in the worse case. Or for aught that Matthews Greek prohibiteth, the two might be understood for Man and Wife, whom the two other Evangelists treat of as one person. But by the other examples adduced, where Matthew speaking of two, Mark and Luke speak but of one, it is plain and satisfactory, that these two latter, writing after Matthew, and he having given the story before them, numbering the persons concerned in it, they have not been curious so much to specify the number of persons on whom the miracles were wrought, which he had done before, as careful to record the miracle done, that none of Christ's workings might be left unrecorded, as to the nature of the thing done.  
The Evangelists describe the condition of these poor possessed ones, much in the same colours that the Jews do him that they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is one of the five sorts of persons whom they seclude from all actings of import or trust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they [or a distract person] is he that goes out in the night and lodgeth among the graves, and tears his clothes to pieces, and spoils whatsoever men givehim. Jerus. in Trumoth fol. 4. col. 2.  
It is of some scrupulousness to cast, how so many Swine should be in those parts, since Swine's flesh was such an abomination among the Jews, and those that kept and bred Swine little less abominated. Their wise men said, Cursed be he that brings up Dogs and Swine, Maymon. in Niz. Mammon per 5. And there is a story of a Woman reviling one of their Rabbis, in these words, One of these three things is in thee, either thou art a drinker of wine, or a usurer, or one that breeds Swine. Jerus. Shekalim fol. 47. col. 3. But even Pliny may help us to an Answer and Resolution in this doubt, who tells us how rare dainties Swine's flesh is accounted of by the Romans, Neque alio ex animali numerosior materia ganiae: quinquaginta prope sapores, cum caeteris singuli. Of one creature, saith he, is there made more numerous matter for luxury: Almost fifty several tastes in it, whereas in other creatures there is but one. And hence those pages of the Censors Laws; Interdictaque caenis abdomina, glandia testiculi, vulvae, sincipita verina, [A Roman Cook were fittest to english this.] And a little after he tells, that Solidum aprum Romanorum primus in epulis apposuit P. Servilius Rullus: Publius Servilius Rullus first of the Romans, served in a whole Swine to the table, the Father of that Rullus that promulgated the Lex Agraria in Tully's Consulship. Tam proprinqua origo nunc quotidianae rei est: A thing now in daily use, had its beginning no longer ago▪ Observe that it was of ordinary use among the Romans to serve in solidum aprum at their feasts. Vid. Plin. nat. hist. lib. 8. cap. 51. Now were it granted that the Gadarens were Jews, which for the generality they werenot [and to find Swine feeding among the Heathen was no strange thing] yet when there might be such trading in Swine as the Roman cookery and luxury caused to be, the covetousness of a Jew would strain him far for his profit, especially it being not directly against the Law to deal with these cattle alive, though so strictly forbidden to eat them dead.   

SECTION XL.  
LUKE Chap. V from Ver. 29. to the end of the Chapter.  
MARK Chap. II. from Ver. 15. to Ver. 23.  
MATTH. Chap. XII. from Ver. 10. to Ver. 18.  
Levies Feast: Concerning Fasting, etc.  
MUch needeth not to be spoken concerning the order here. Why Levies, or Matthews Call and feast are set together by all the Evangelists that speak of them, we have observed before, namely because they would dispatch the whole story of that man at once or altogether: And that his call was at the place where we have laid it, the current of the story thither confirmeth past denial. Likewise that his Feast must come in here, Matthews words, ver. 18. do make it plain: for he saith, that while Jesus was speaking those things concerning fasting, etc. Jairus came to him: whose coming the other two Evangelists have clearly pitched in this place.  
In Matthew the late Publicans house, when Christ is invited to dinner, many Publicans and Sinners sit down at meat with him, a thing as far contrary to the Pharisaical discipline as what was most contrary, for which the Pharisees challenge him and his Disciples. They looked upon Christ and his Disciples, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Religion and Devotion, and therefore that aught to separate themselves from the vulgar sort of people; especially from such as these were, of an infamous stamp and character: A Scholar of the wise, by their Canons, might not eat with one of the vulgar, much less with Publicans and Sinners, the worst sort of all the vulgar that were.   

SECTION XLI.  
MARK Chap. V from Ver. 22, to the end.  
LUKE Chap. VIII. from Ver. 41, to the end.  
MATTH. Chap. IX. from Ver. 18, to Ver. 27.  
Abloody issue healed: Jairus daughter raised.  
MATTHEW assures the order, for he saith, While Jesus was speaking: those things that are recorded in the preceding Section, concerning Fasting, and not putting new wine into old bottles, etc. Jairus came to him to beg the recovery of his now dying daughter.  
Jairus was one of the Rulers of Capernaum Synagogue, and had seen so many miracles done by Christ there, that if he were not a Disciple already, yet he believes that Christ can easily recover her, though when he came away from her she was giving up the ghost. As Jesus goeth with him in Capernaum streets, a woman with a bloody issue of twelve years' continuance cometh behind him and toucheth him: Her disease and Jairus daughter, wereborn in one and the same year, for they were both twelve years old, Luke 8. ver. 42, 43.  
The malady of this woman was not only of the said languishing, but it was also of a great uncleanness, according to the uncleanness mentioned in the Law. The Talmudick treatise Zavim, and Maymony in Issurei biah, cap. 4, 5, 6. would read a doleful Lecture upon her disease, as to this point of uncleanness. And this it may be was one main cause that made the woman to come trembling and fearing to Christ when she saw she could not be hid, Mat. 5. 33 because she had been so bold as to touch Christ in her uncleanness.  
The story of the Pictures of Christ and this woman touching him, both made in brass [of which the Papists have made no small ado towards their worshipping of Images] hath spoken exceeding wide and far from hitting upon the right place where this woman and Christ met. The story as it is related by Eusebius, Baronius and others, is this. That in Caesarea Philippi called otherwise Paneas, the house of this woman was to be seen: and before the door of the house, a brazen Image of a woman kneeling, and before her the brazen statute of a man, in a garment down to the feet, and stretching out his hand to the woman: And that there grew there a certain strange herb, which when it grew up to touch the brazen hem of his garment, it had the medicinal virtue of healing any disease.  
But why all this at Caesarea Philippi? whereas this occurrence of the woman's healing by the touch of the hem of his garment was in Capernaum: for Matthew tells, that when Jesus came back out of the Country of the Gadarens, he came into his own City. Matth. 9 1. which was Capernaum: and there was Matthews house, in which he was when Jairus came to him. See Sect. 23.  
Before he comes to Jairus his house, his daughter is dead, and there he finds minstrels and piping in a mournful tone, for the bewailing of her. This was the custom of the Jews in such cases, as is to be seen in Talm. Jerus. in Beracoth. fol 5. col. 4. Maymony in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 14, etc. vid etiam Jerus. Moed Katon. fol. 83. col. 4.  
A goodwhile ago he had denounced a sad doom against Capernaum, Matth. 11. 23. at Sect. 52. O thou Capernaum which art exalted unto heaven, shalt be brought down to hell, etc. which was spoken as to the generality of the City, who for the things they had heard and seen, were exalted to heaven, as that being Christ's own City, or the place of his habitation, yet they believed not. And this may be some reason why when he had raised this dead girl, he bids her parents keep the matter close: for that City had justly forfeited all such revelations of him: Yet for all the denouncing of that sad fate against her, he oft resorteth thither, and forsaketh not his habitation there; partly because he had some there, who for all the unbelief of the generality, belonged to him, and believed in him; and partly because he had no reason to remove his habitation for their unbelief, or to pass off his dwelling for other men's wickedness; for where could he go to reside, but he should reside among some of the same temper?   

SECTION XLII.  
MATTH. Chap. IX. from Ver. 27, to Ver. 35. Two blind men, and a possessed dumb man healed.  
THe order is clear from these two passages of connexion: When Jesus departed thence, ver. 27. And As they went out, ver. 32.  
Jesus from Jairus his house returned to his own home, ver. 28. and there two blind men come to him, whose eyes he toucheth, and saith, According to your faith be it to you: urgoing this upon them the rather, because of the general untowardness and unbelief of the place where he now was, Capernaum: and because of the Pharisees that were now present, ver. 34. that he might magnify faith.  
As these blind men went out, they brought in a man possessed with a dumb Devil, and he also was healed, which the Pharisees still ascribe to magic, etc.   

SECTION XLIII.  
MARK Chap. VI Ver. 1, 2, 3, 4, 5, 6.  
MATTH. Chap. XIII. Ver. 54, 55, 56, 57, 58.  
CHRIST at Nazaret, and offence taken at him.  
IT is said by Matthew, that when Jesus returned back out of the land of the Gadarens, he came into his own City, Matth. 9 1. that is, to Capernaum, where he himself dwelled, and Matthew, and Jairus; and the three last Sections relate stories done in their three houses: Now Mark saith, that from thence he went out and came into his own Country, that is to Nazareth: which title is used of that City again, John 4. 44.  
In that Synagogue he had been abused a good while ago, and his life endangered, Luke 4. 29. and thither he is come now to try them again, and finds not much better entertainment than before, but only not so full of danger: therefore he did not many great works there because of their unbelief, which Mark uttereth, He could do no mighty works there ver. 5. which meaneth not any want of power, but it relateth to his will, and to the rule by which he went in doing his works: such another phrase see Gen 19 22.  
When it is said by the same Evangelist, He marveled at their unbelief: it meaneth not, that he marvelled because they had not saving faith, but he marvelled because they believed no more than they did.   

SECTION XLIV.  
MATTH. Chap. IX. Ver. 35, 36, 37, 38. Another perambulation of Galilee.  
MATTHEW himself joins this portion to the stories in Sect. 42. and the last words of Mark in the Section preceding, he went round about the villages teaching, are concurrent with the first words in this, and so do assert the connexion.  
CHRIST at his former rejection at Nazaret, gins to go abroad preaching through their Synagogues as in Sect. 18. and so he doth now: and so great multitudes resort unto him, that he now resolveth upon sending forth his Disciples to preach abroad also.   

SECTION XLV.  
MATTH. Chap. X. all the Chap. And V 1. of Chap. IX.  
MARK Chap. VI V. 7, 8, 9, 10, 11.  
LUKE Chap. IX. Ver. 1, 2, 3, 4, 5, 6.  
The twelve Apostles sent out to preach.  
THe order in Matthew and Mark shows and clears itself.  
The twelve had been ordained for Apostles a great while since, and all that while, had been with Christ as probationers, to see his works and to learn his Doctrine: and since their pointing out to be Apostles it is observable, how much Christ hath applied himself to Doctrine, that they might learn the Gospel of the Kingdom, and be stored with what to preach, when he should send them forth. Hitherto they had been learners and as for the gifts of the Spirit they as yet differed nothing from the rest that followed him, but now he gives them power of healing and casting out devils, [and now is the power of miracles restored.] So that they cured diseases by the Spirit, but they preached not by the Spirit; but taught that only which they had learned from the mouth of Christ.  
He sendeth them out by two and two, and so it is like the twelve spies divided themselves when they went to search the Land. It may be the Apostles went in these couples that Matthew had reckoned them in.  
What Christ forbiddeth them to take with them for their journey, was 1. to enure them to depend upon his protection and not upon their own carefulness: And 2. He hereby intimates that they should find such good entertainment in their Ministry, that they should find safety and maintenance wheresoever they came. Therefore when in Luke 22. 6. Now take purse and scrip, etc. he thereby would not signify that his care of them was any whit abated of what it was now, but that they should meet with worse times and worse entertainment than they had had now.  
Whereas in Matthew and Luke they are forbidden to take staves, in Mark it is said, they should take nothing for their journey save a staff only: not staves for weapons or for their defence, but a staff for their resting on for their ease in the journey: as Gen. 32. 10.  
They are confined to preach to Israel only, [though many Gentiles dwelled intermixedly with them in their Cities] because the Lord would own the peculiarity of the Nation in the first preaching of the Gospel, as he had done all along in the Oeconomy of the Law: when they had forfeited their privilege of being a peculiar people, by crucifying him that sent the Gospel amongst them, than is the Apostles commission enlarged to go to the Gentiles. Matth. 28.   

SECTION XLVI.  
MARK Chap. VI from Ver. 14. to Ver. 30.  
MATTH. Chap. XIV. from the beginning to Ver. 13.  
LUKE Chap. IX. Ver. 7, 8, 9  
JOHN beheaded: his Disciples come into Christ.  
MARY and Luke do justify the order, for both of them have laid this story next to the story of Christ's sending forth his Disciples. Matthew when he saith At that time, he useth the word in its latitude, as it is often used in Scripture, not precisely or determinately for the very day or season when a thing wasdone, but in the current of time then in being. And yet in this expression he seemeth also to have respect to the story that he had related next before, though that were some reasonable space of time before this: For there he had told that Christ coming into his own Country, was slighted and undervalved, and they were offended in him, yet Herod was amazed at the wonders that he heard of him.  
Here are two times regardable in this Section, namely the time of John Baptists death, and the time of Herod's hearing of the fame of Jesus: and the juncture of the stories is very close. As the Disciples were preaching up and down according to Christ's mission, Herod beheaded the Baptist: and by their preaching in the name of Jesus, the fame of Jesus cometh to Herod's hearing; and the Disciples again hearing of the murder of John, get in to their master. So that the story of John's death, is related here in the proper place and time when it did occur. And from one passage in John the Evangelist in the next following Section, there is the ground of a fair conjecture of the time of his beheading: For we shall see in the beginning of the next Section, that all the four do speak of Christ departing privately into a desert place: Matthew particularly gives the reason, namely because he had newly heard, by John's Disciples, of the death of their master. Now John the Evangelist in giving that story of Christ's retiring, hath inserted this passage, And the Jews Passover was nigh, whereby we may conclude that the Baptists death was a little before the time of the Passover. And from hence we may take up the whole space of his Ministry and imprisonment. He began to Preach and Baptise in the year of Christ, 29, at the spring of that year or about Easter. Half a year after Jesus is baptised by him, about the Feast of Tabernacles. Till after the Feast of Tabernacles come twelve month, viz. in the Year of Christ 30, he is still abroad baptising in Bethabara and Aenon: About October in that Year he is imprisoned, and so lieth in restraint till almost Easter twelve month, which was in the Year of Christ 32. And so his story is of three years' space, the better half of which he preached at liberty, and the other half he lay in prison.  
Herod upon the hearing of the fame of Jesus, is struck with horror of conscience upon thought of the murder of John: and if the leaven of Herod was Sadduceism, his horror makes him deny his Sadducaical principles, and to think that John was Risen from the dead.   

SECTION XLVII.  
MATTH. Chap. XIV. from Ver. 13. to the end of the Chapter.  
JOHN Chap. VI from beginning of Chap. to V 22.  
MARK Chap. VI from V 30. to the end of the Chap.  
LUKE IX. from V 10. to Ver. 18.  
Five thousand fed miraculously: Christ walketh on the Sea.  
ALL the four speak the same story of Christ's miraculous feeding many thousands in a Desert: Mark and Matthew do plainly link this story to the preceding, as is conspicuous to the eye of whosoever shall view in them the last verse of the foregoing Section, and the first of this,  
John's Disciples with the tidings of their Master's death, and Jesus Disciples from their Preaching abroad, came in to Jesus much about the same time: and it may be John's Disciples clavae to him and depart no more from him. Upon the tidings Jesus withdraws into a desert place, over the Sea of Galilee, Joh. 6. 1. not over to the other side beyond Jordan, but he coasted by Sea from one place to another on the same shore; namely from Capernaum to the Desert of Bethsaida: for it is said, the people followed him afoot and came up to him: and when his Disciples return by Sea again, they are said to go over to Bethsaida, Mark 6. 45. and from thence over to Capernaum, John 6. 17. coasting still upon the same side.  
John in this story hath mention of the Passover near at hand, vers. 4. because he only of all the four hath undertaken to give account of all the Passovers, betwixt Christ's Baptism and his death, for the better reckoning 
The third PASSOVER since Christ's Baptism.  of the time of his public Ministry. It may be the coming on of the Passover had brought all the Apostles in, to attend their Master thither. They fall in at Capernaum his own City whether it is like he had appointed them to come in at such a time.  
When Christ intends to feed the multitude, he propounds to Philip among all the Disciples, Where shall we buy bread? for this was in the Desert of Bethsaida, which was Philip's City, John 1. 44.   

SECTION XLVIII.  
JOHN Chap. VI from Ver. 22. to the end of the Chapter. Jesus teacheth in Capernaum Synagogue, concerning eating his flesh, etc.  
THe first words in the Section, The day following, asserts the order.  
Divers of those that had been feed by Christ miraculously in the Desert of Bethsaida, remained upon that ground all night, expecting Jesus to come again among them, who was departed away from them, but, as they saw, not with his Disciples; therefore they the next morning follow him to Capernaum, and there find him. It was Synagogue day there, namely either the second or fifth day of the week, and in the Synagogue Christ speaketh of eating his flesh and drinking his blood, which seemeth a Doctrine so monstrous to many, that divers that had followed him, do now departed from him.  
What would these people have? They had been fed miraculously yesterday, and yet to day they say to him. What sign showest thou that we may see and believe? ver. 30. Our fathers did eat manna in the desert, etc. ver. 31. They looked for a continued miraculous feeding as Moses fed Israel with Manna in the wilderness: and to that the words of Christ refer, ver. 26. Ye seek me, not because ye saw the miracles, but because ye eaten of the loaves.  
It is said, When they had seen the miracle that Jesus did, they said This is of a truth the Prophet that should come into the world, and they went about to make him King, ver. 14, 15. They thought they saw in this miracle the sign of the Messiah they looked for, who should feed his people miraculously as Moses had done, and therefore when they now require a sign to be still showed in that nature, Christ tells them they must expect no other food to be provided for them by him, than his own flesh and blood: which sounds so coldly in some of their ears, that they will follow him no more.   

SECTION XLIX.  
JOHN Chap. VII, Ver. 1. After these things Jesus walked in Galilee, for he would not walk in Jury, because the Jews sought to kill him.  
BEtween the time of this Section and that preceding, we are to imagine the Passover to have passed, of which there is mention, John 6, 4. So that after this passage in Capernaum Synagogue, Christ goeth up to the Passover at Jerusalem, and there the Jews, that is the Sanhedrin sought to kill him. At the passover the last year they convented him before them, to answer for his violation of the Sabbath in healing the man at Bethesda. John 5. and he plainly affirms and proves himself to be the Messiah, and he comes off with safety, but after what manner is not expressed.  
But now the increase of his Disciples, the spreading of his frame and Doctrine by the preaching of the twelve, and it may be the example of the murdering of the Baptist, had so stirred them up to seek his life, that he perceiving it, gets away from Jerusalem into Galilee, and will not yet come into Judea again.   

SECTION L.  
MARK Chap. VII. all the Chapter. And Chap. VIII. from begin. to Ver. 22.  
MATTH. Chap. XV. all the Chap. And Ch. XVI. from the begin▪ to V 13.  
Scribes and Pharisees impious traditions: The Woman of Canaan's Daughter, healed. A man Dumb and Deaf healed. Four thousand fed miraculously. Pharisees. require a sign, etc. Leaven of Pharisees, etc.  
THese two Evangelists join this portion to the end of Sect. 47. Now what we have laid between in Sect. 48. & 49. is of so plain subsequence and order, that no more needeth to be said of this or them.  
Certain Scribes and Pharisees that were sent purposely from Jerusalem, [as may be conjectured, because the Sanhedrin there sought to destroy Jesus] seeking to entrap and oppose him, and to make a party against him, quarrel his Disciples for not washing before meat. Their preciseness about this matter may be seen in Talmudick Treatise Jadaim, and in Maymony in his Tract Mikvaoth, and occursorily almost in every place in the Jewish Writers, where they have occasion to speak of their meals and of their manner of eating.  
1. Washing of the hands or dipping of them, is if the institution of the Scribes: they are the words of Maymony in Mikvaoth, per. 11.  
2. Hillel and Shammai decreed about washing the hands: But R. Jose the son of R. Ben saith, The tradition about it had come to their hands, but they had forgot it. These therefore decreed but according to the mind of those that had gone before them. Talm. Jerus. in Schabb. fol. 3. col. 4.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eating of their common meat in cleanness, is very much spoken of in their Writings and most highly extolled: Insomuch that the Gloss upon Chagigah per. 2. doth determine a man of Religion by this, that He eats his common meals in cleanness: and the Gemarists in the place of the Jerusalem Talmud last cited have this saying, Whosoever hath his dwelling in the Land of Israel, and eats his common meals in cleanness, and speaks the Holy tongue, and says over his Phylacteries morning and evening, that man may be confident that he shall obtain the life of the world to come.  
And again in Challah. fol. 58. col. 3. R. Jesi in the name of R. Shabeai and R. Cajashin the name of Simeon Ben Lachish say thus, A man should walk four miles to the washing of his hands. It is a tradition, that washing before meat is arbitrary, but after meat it is duty. Only that at his washing before, he says over some prayer, but after, not. R. Jacob bar. R. Isaac, hereupon retorted, Dost thou say he washeth and saith over a prayer, and yet dost thou say that washing is arbritrary? It is said he should go four miles to the washing of his hands, and yet dost thou say it is arbitrary?  
How they prized this and other traditions of the Elders above the word of God, and so by and for them made that of no weight, may be read too numerously in them, in such like blasphemous passages as these: The words of the Scribes are more lovely than the words of the Law, and more weighty than the words of the Prophets.  
And, He that saith there are no Phylacteries, and in so saying transgresseth against the words of the Law, he is not guilty: but he that saith there is five Phylacteries, and in so saying, addeth to the words of the Scribes, he is guilty. Jerus Beracoth fol. 3. col. 2.  
The written Law is narrow, but the traditional is longer than the earth and broader than the sea. Tanchum, fol. 4. col. 4.  
Our Saviour damning these cursed Traditions, doth instance only in that unnatural tenet of theirs, that extinguisheth all filial assistance to needy Parents: as if a son said to his father or mother, It is Corban, etc. Their Canons set down the duty of a son to his father, as, to give him meat and drink if he stood in need, and to clothe him, to wash his hands, feet and face, and if he need, to lead him in and out. Tosapht in Kiddushin per 1. And yet with this superinduced Tradition, they destroyed all such duty. About the word Corban in the sense in which it is used here, the Talmudick Treatises, Nedarim and Nazir and the Tosaphtoth upon them, are good explications, where it is often used.  
His resolving the case about meats not defiling the man, overthrew a great part of Pharisaism: for this washing before meat was merely out of their Traditions, and it was a great part of their sanctimony. Moses indeed had forbidden divers things as unclean to be touched, and by the touching of which the person was legally defiled, but that with this reference, that he was unclean as to God's service, or to the Congregation, but this pretended uncleanness of theirs, for which they appointed washing before meat, had respect simply neither to the one nor the other.  
Christ to a Heathen woman that begged the dispossessing of her daughter, calls the Heathens Dogs, and she readily understands his meaning, as that being a common title that the Jews put upon them, Midr. Till. fol. 6. col. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nations of the world are compared to Dogs.  
No sign given to the Pharisees when they demand one, but the sign of Jonah the Prophet: whereby Christ doth not only intimate his own burial and resurrection, but he chief intendeth to hint the calling of the Gentiles after his resurrection, as the Ninivites were after Jonahs', which was a thing the Jews could not endure to hear of.   

SECTION LI.  
MARK Chap. VIII. Ver. 22, 23, 24, 25, 26. A blind man restored to sight at Bethsaida.  
MARKS authority warrants the connexion here: especially it being considered that in the preceding Section Christ and his Disciples are crossing over the Sea, and here they are arrived at Bethsaida. A journey by sea thither they had, when Jesus fed the the five thousand in Sect 47. and now being come up to that place where that miracle was wrought, it was a strange construction the Disciples made of the words of their master▪ Beware of the leaven of the Pharisees, when they thought he blamed them for not bringing bread: the very place where they were, might have confuted their misprision.  
Christ openeth the eyes of a blind man, but will not do it in Bethsaida, but leads the man out of the Town, nor will he suffer him to go into the Town when he is cured, nor to tell it there. He had a good while ago, as hath been said, denounced woe against Bethsaida, Matth. 11. 21. and for her perverseness he will no more strive with her for her good: He had gathered out of her those that belonged to himself.   

SECTION LII.  
MATTH. Chap. XVI. from Ver. 13, to the end of the Chapter.  
MARK Chap. VIII. from Ver. 27. to the end of the Chapter. And Chap. IX. Ver. 1.  
LUKE Chap. IX. from Ver. 18. to V 28.  
The Keys of the Kingdom of Heavengiven to Peter, &c  
MATTHEW and Mark establish the order.  
Upon Peter's confession that Jesus was The Christ the Son of the living God: 1. He promiseth to build his Church upon the Rock of that Truth, and the Rock confessed in it, from Isa. 28. 16. Psal. 118. 22, etc. 2. He promiseth the Keys of the Kingdom of Heaven to Peter only, of all the Apostles: meaning thereby, that he should be the man that should first unlock the door of faith, and of the Gospel unto the Gentiles, which was accomplished in Act. 10. And 3. he giveth him power of binding and losing, and this power the other Disciples had common with him, Matth. 18. 18.  
Binding and losing in the language and stile most familiarly known to the Jewish Nation [and it can little be doubted that Christ speaketh according to common and most familiar sense of the language] did refer more properly to things then to persons: Therefore he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in Matth. 18. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bind and to lose in their vulgar speech, meant, to prohibit and to permit, or to teach what is prohibited or permitted, what lawful, what unlawful, as may appear by these instances; a few produced, whereas thousands might be alleged out of their writings.  
Talm. in Pesachim per. 4. halac. 5. Our wise men say that in Judah they did work on the Passover eve till noon, but in Galilee not at all: And as for the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Schammai bound it, that is, forbade to work on it, or taught that it was unlawful: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the School of Hillel loosed it till sun rising, or taught that it was lawful to work till sunrise.  
Jerus. in Shabb. fol. 6. col. 1. They are speaking about washing in the Baths of Tiberias on the Sabbath: and they determine how far this was lawful, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bond washing to them, but they loosed sweeting: meaning they taught that it was lawful to go into the Bath to sweat, but not to bathe for pleasure.  
Ibid. fol. 4. col. 1. They send not letters by the hand of a Gentile on the eve of the Sabbath, nor on the fifth day of the week: Nay on the fourth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Schammai bound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel loosed it.  
Ibid. fol. 7. col. 4. Women may not look in a Looking glass on the Sabbath: but if it were fastened upon a wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi loosed the looking into it, but the wise men bound it.  
Id. in Jom. tobh. fol. 60. col. 1. R. Jochanan went from Tsipporis to Tiberias, he saith, Why brought ye to me this Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what I lose he bindeth, and what I bind he looseth.  
Maym. in Hhamets' umatsah. per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes have bound leaven, that is, they have prohibited it.  
Tanchum. fol. 1. col. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have upon necessity loosed salutation on the Sabbath: that is, they have permitted it, or taught that it was lawful.  
Thousands of instances of this nature might be produced, by all which it is clear that the Jews use of the phrase was of their Doctors or learned men's teaching what was lawful and permitted, and what unlawful and prohibited. Hence is that definition of such men's office and work, in Tosaphta ad Jebamoth per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man that Judgeth Judgement, maketh unclean and maketh clean, bindeth and looseth: that is, teacheth what is clean and unclean, what is permitted and prohibited. And Maymony in Sanhedr. per. 4. giving the relation of their ordaining of Elders, and to what several employments they were ordained, saith thus, A wise man that is fit to teach all the Law, the Consistory had power to ordain him, To Judge, but not to teach Bound and loose, or power to teach Bound and loose, but not a Judge in pecuniary matters: or power to both these, but not to Judge in matters of mulct, etc. So that the Ordination of one to that Function which was more properly Ministerial, or to teach the people their duty, as what was lawful, what not, what they were to do, and what not to do, was to such a purpose, or in such a tenor as this, Take thou power to bind and lose, or to teach what is bound and lose, for they use both the expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
By this vulgar and only sense of this phrase in the nation, the meaning of Christ using it thus to his Disciples, is easily understood; namely that he first doth instate them in a Ministerial capacity to teach, what bound and lose, what to be done and what not, and this as Ministers, and thus all ministers successively to the end of the world. But as they were Apostles of that singular and unparelled order, as the like never in the Church again, he gives them power to bind and lose in a degree above all Ministers that were to follow: namely, that whereas some part of Moses Law was now to stand in practice, and some to be laid aside, some things under the Law prohibited, were now to be permitted, and some things then permitted, to be now prohibited, he promiseth the Apostles such assistance of his Spirit, and giveth them such power, that what they allowed to stand in practice should stand, and what to fall should fall▪ what they bond in Earth should be bound in Heaven, etc.   

SECTION LIII.  
MATTH. Chap. XVII. from the beginning to Ver. 24.  
MARK Chap. IX. from Ver. 2. to Ver. 33.  
LUKE IX. from V 28. to Ver. 46.  
CHRIST Transfigured. A Devil cast out of a Child.  
MATTHEW and Mark link this story to the preceding with this link, After six days etc. which Luke hath uttered, About an eight days after, which is but the same in sense: Six days complete came between the day that Christ had spoken the words before and the day of his transfiguration: So that the day of his Transfiguration was the eight day from the day when Christ said, There are some standing here that shall not taste of death till they have seen the Kingdom of God come with power.  
This story of Christ's Transfiguration relateth to that prediction concerning the great Prophet, Deut, 18. 18. I will raise them up a Prophet from among their brethren like unto thee, etc. And it shall come to pass that whosoever will not hearken to my words which he shall speak in my name, I will require it of him. A Prophet, that is, a succession of Prophets till the great Prophet should come who should seal Vision and Prophecy.  
Christ had been sealed for the great Priest at his Baptism, when entering into his Ministry at the same age that the Priests entered into their Office, he is attested from Heaven, This is my wellbeloved Son in whom I am well pleased. He is sealed for the great Prophet here, by the like attestation from Heaven, with the same words, This is my wellbeloved Son in whom I am well pleased, but withal it is added Hear him, answerable to those words, Whosoever will not hearken, etc. Deut 18. 19  
Moses the first Prophet had all his Oracles out of a Cloud: and a Cloud of Glory that lead Israel in the Wilderness, departed at his death: think of that when you see a cloud here overshadowing and a Divine Oracle given out of it, at the sealing of the Prophet greater than he.  
Moses was the first Prophet of the Jews, and Elias the first Prophet of the Gentiles, and they both now appear to attend their Master. Christ and the three Disciples were in this mount of his Transfiguration all night: for Luke saith, It came to pass the next day when they were come down, etc. ver. 37. Compare Christ transfigured and his face shining with the shining of Moses his face, and so compare that first Prophet and this great Prophet again together.  
The Disciples that had authority and power given them over all Devils, Luke 9 1. are not able here to cast one out: and their Master showeth a double reason why, namely, because of their unbelief, and because that kind went not out but by Fasting and Prayer: Now, that their unbelief should be any more than it had been before [for they had cast out Devils before this, Matth. 6. 13.] it might seem strange, but that here were some concurrents towards that, more than they had met with before now: and that we may observe especially in these two things: 1. There were divers diseases, which in their own nature, were but natural diseases, which yet the Jews did commonly repute as seizure and possessing by the Devil, especially those that distempered the mind, or did in more special manner convulse the body: and according to this common language and conception of the Nation, the language of the Gospel doth speak exceeding frequently: Examples of this kind of Dialect among the Jews we might produce divers: as that in Maym. in Gerushin. per. 2. A man which is troubled with an evil spirit, and saith when the sickness [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] gins upon him, Writ a bill of Divorcement to my Wife, he saith as good as nothing, because he is not compossui: And so likewise a drunken man, when he comes near the drunkenness of Lot, etc. He calls the evil spirit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or] a sickness, and by it he means Lunacy or Distractedness that had its lucida intervalla.  
So the Jews speak of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is possessessed by Cordicus: which they interpret to be a spirit that seizeth on him that drinketh too much Wine out of the Winepress. Talm. in Gittin. per. 7. Vid. R. Sol. and Nissim ibi. And to spare more, because the story in hand is of a Child, take but this example of an evil Spirit which they conceived did seize upon Children: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibta, say they, is an evil spirit that seizeth upon Children by the neck, even upon the sinews behind the neck, and drieth them up from their use and strength till it kill him. And the time of it is from the Child's being two months old, and the danger of it is till the Child be seven years old. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which seemeth to mean nothing else but Convulsion fits or shrinking of sinews, or some such like thing, a natural malady.  
Now in this Child there were not only these fits of Convulsions or the Falling sickness and the like, but he was really possessed with the Devil indeed. So that though the Disciples had healed several persons of maladies, which the Jews in their language and conceptions called possessings with evil Spirits, and the Evangelists speak their language, yet this is a subject to work upon of a further difficulty by far, the devil being bodily in this Child indeed. 2. Granting [for we dare not deny] that they had cast out Devils indeed before, yet this case carried some extraordinary matter in it above other times. They were then preaching up and down, and their Commission gave them power to cast out Devils to confirm their Doctrine, but now they were not in that employment. They were also now set upon by the Scribes and Pharisees, with a possessed person of an extraordinary example, as being possessed from an Infant, purposely that they might puzzle them, and that in the fairer opportunity, when their Master and three of the chief of their company, Peter and James and John were absent. Therefore if by all these concurrents of disadvantage, their Faith were somewhat shaken, it is to be the less wondered at, by how much the more the ease was more strange and unusual to them, and they had not been put to such a trial before.   

SECTION LIV.  
MATTH. Chap. XVII. Ver. 24, 25, 26, 27.  
CHRIST payeth money miraculously gotten.  
MARKS words in the beginning of the next Section, laid to the first verse of this will be evidence sufficient for the order of both.  
Christ is demanded the half shekel that every Israelite was bound by the Law annually to pay for the redemption of his life, Exod. 30. 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks that. Now the proper time of collecting that began a little before the Passover, as we have observed before out of the Treatise Shekalim: And though it were now almost half a year past the Passover, yet is this the first time that Jesus had been at his own house in Capernaum, since the time of gathering that Money had come in. This half shekel that every Israelite paid yearly, went to the repair of the Temple, and to the buying of things needful for the service there; Christ pays his Church Duties, therefore here, though, as his own words argue, he being the Son of the great King for whom that Tribute was demanded, might have pleaded immunity: for Kings take Tribute of strangers, not of their own Children. His paying it by a miraculous compassing of it out of a Fish's mouth, sheweth at once his Divine power that could make all things serve his ends, and his great care to discharge his due paymentsses and to avoid offence; and withal, his poverty, when he is put to a Miracle for such a little sum of money, for he would not work Miracles where there was not need. His paying for Peter with him, was because he was of the same Town, and so was under the same demand of payment, and he knew that he was in the same want of money. The other Disciples were to pay in the places of their several houses. When Jerusalem was destroyed by the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Jews were commanded to pay this half half shekel yearly to Jupiter Capitolinus, Xiphilin. apud Dion. lib. 66. Joseph. de Bell. lib. 7. cap. 27.   

SECTION LV.  
MARK Chap. IX. from V 33. to the end of the Chapter.  
MATTH. Chap. XVIII. all the Chapter.  
LUKE Chap. IX. from Ver. 46. to Ver. 51.  
A dispute who greatest; One casting out Devils, and yet not following Christ: Dic Ecclesiae, etc.  
THe order needeth no demonstration: the seeming difference between Matthew and Mark in the beginning of the Section needeth animadversion rather: Mark saith their dispute who should be greatest, was as they went in the way towards Capernaum, and when Christ asked them at Capernaum what their discourse had been, they held their peace. But Matthew saith, At the same time, namely while Christ was at Capernaum, the Disciples came to him and asked him, Who is the greatest, etc. in which relation he briefly coucheth the two stories that Mark speaketh of into one, namely, their talking by the way who should be greatest, and this question coming before Christ.  
It may be Christ's so lately taking Peter and James and John into the mount apart from the rest, gave occasion to this debate, which he determineth by setting a Child in the midst, etc. They that have held this Child to have been Ignatius in his infancy, who was afterward the Martyr, [as see Niceph. lib. 2. c. 3. Baron. ad Annum Christ 71. Marg. de la Bign. in Ignat. in Biblioth. Patr. tom. 1.] sure did not well observe his own words, if they be his own, in his Epistle to the Church of Smyrna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And I do not only know that Christ is come in the flesh, by his being born and being crucified, but I saw him in the flesh after his resurrection. For so the Latin renders it, Vidieum in carne: or be it, I knew him in the flesh after his resurrection, it may seem very strange, that he that was so very a Child as Christ to take him in his arms this year almost at the feast of Tabernacles, and the next year at Easter, which was but within half a years space, to become so intelligent as to take notice of his being risen.  
Upon Christ's speaking of receiving those that come in his Name, John propounds a dubious case of one that they had met with that went about indeed in his Name, and in his Name cast out Devils, and yet would not own himself his Disciple, nor follow him: which raiseth to us a further scruple, How this man came to this miraculous power? for that it was so, and not Magical exorcizing in the Name of Jesus, as divers enemies of the Gospel used afterward, may be gathered by Christ's answer, who calls it doing a Miracle in his Name, and speaks of this man as not being against him but for him. Whether he did these Miracles in the Name of Messiah or of Jesus we will not question: the original of this power to him, we may resolve much into the same principle from whence Caiaphas prophesied, John 11. 51. This he spoke, not of himself, but being Highpriest that year he prophesied: There is an emphasis in That year: For now was the fullness of time, the year of expectation, and accomplishment of Vision and Prophecy, and the time of the pouring out of the Spirit as never before: and if in that full meal of this provision that Christ had made for his own, some crumbs fell besides the table that others gathered up, or were partakers of, it doth the more magnify the diffusion, and doth so much the more point out and give notice to observe the time. For Christ did so little leave himself without witness, and did give so clear evidence that this was the great and signal time spoken of by the Prophets in all generations, that Miracles wrought not only by himself and his Disciples, but even by the Jews own Children, as Matth. 12. 27. give abundant testimony to it.  
Matthews text in this Section runs parallel with the other to ver. 10. and so far the Reader may take them up together: then goeth he on with Christ's speech and the story alone.  
The number of a hundred divided into ninety nine and one, ver. 12. is according to the usual and ordinary manner of the Jews speech, with whom this very division is very common.  
Talm. in Peah. per. 4. halac 1. & 2. When a man is dividing nuts among the poor, though ninety nine call on him to divide them, and one call on him to scatter them, to him they must hearken. With Grapes and Dates it is not so, though ninety nine call on him to scatter them, and one to divide them, to him they must hearken, etc.  
Jerus. in Shab. fol. 14. col. 3. Rabh, and R. Chaijah Rabbah, both of them said, If ninety nine dye by an evil eye, and one by the hand of Heaven. R. Chaninah and Samuel both of them said, if ninety nine dye by cold and one by the hand of Heaven, etc.  
The rules that Christ giveth about dealing with an offending brother, were very well known in the Nation, and such as were practised, at least prescribed in their own Discipline.  

1. Admonition privately betwixt the party offended and the party offending. Of such Maymony speaks in his Treatise Deah. per. 6.  
2. Admonition, two witnesses being present. Jerus. in Joma fol. 45. col. 3. He that sinneth against his fellow, it is necessary that he say unto him, I have offended against thee. If he receive him, well: If not, he must bring two men and appease him before them, etc. Only Christ raiseth his lesson to a higher charity, namely for the offended party to try the amendment of the offending. So the jealous Husband admonished his Wife before two. Sotah. per. 1. and the Sanhedrin by two Scholars of the wise admonished an Israelitish City that fell to Idolatry, before they made war upon it. Maim in Avodah Zarah. per. 4.  
3. If he will not hear them, tell the Church. They used the open proclaiming of an incorrigible person in the Synagogue, A woman that is rebellious against her husband, that she may vex him, and says, Behold I will thus vex him because he did so and so to me: they send to her from the Judicatory or Bench, and say to her, Know thou that if thou persist in thy rebelliousness, though thy Jointure be a hundred pound, thou hast forfeited it; and afterward they make Proclamation concerning her in the Synagogues and in the Schools every day for four Sabbaths together, saying, such a Woman rebels against her Husband, etc. Maymony in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 14. And likewise Ibid. cap. 12. If a man will not provide for his Children, they rebuke him, and shame him, and are urgent with him; and if yet he will not, they proclaim him in the Synagogue saying, Such a one is cruel and will not nourish his Children, etc. Here was telling the Church, by open Proclamation.    

SECTION LVI.  CHRIST. XXXIII 
JOHN Chap. VII. from Ver. 2. to Ver. 10.  
The Feast of Tabernacles.  
MATTHEW and MARK both relate that when Jesus had ended these say, which are contained in the preceding Section, he departed from Galilee, and came into the coasts of Judea beyond Jordan, Matth. 19 1. Mark 10. 1. which is not to be understood as if he departed thither presently, but they say no more of his actions till his departure thither: and so pass over almost half a years story in silence, which Luke and John do make up. These bring Jesus out of Galilee beyond Jordan, and presently back to Jerusalem to his passion: but these as we shall see, bring him twice to Jerusalem, before his last coming up, namely this to the feast of Tabernacles, and another to the Feast of Dedication.  
The Brethren, that is, the kinsmen of Jesus urge him to go up to the feast of Tabernacles, that his Disciples in Judea might see his works, ver. 3. remember here John 3. 22. & 4. 1. His brethren themselves believed not on him, ver. 5. and that the rather, because they thought his privacy that he desired to keep in, was not answerable to the port and state of the Messiah: therefore they desire that he would appear in the power of his miracles in Judea the centre of the Nation, that if he were the Messiah, he might carry it out there, as they expected the Messiah should do.   

SECTION LVII.  
LUKE Chap. IX. from Ver. 51. to the end of the Chapter.  
JOHN Chap. VII. Ver. 10.  
CHRIST going towards the Feast of Tabernacles.  
THat this journey of Christ towards Jerusalem that Luke speaketh of in this Section, is the same with this in John, namely his going up to the Feast of Tabernacles, is plain by this, that Luke mentioneth two journeys of his to Jerusalem more; namely in Chap. 13. 22. which was to the Feast of Dedication, and Chap. 17. 11. which was to the Passover and his Passion.  
The words of Luke then, When the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, mean, that now being come within half a year of the time of his death, he resolved to be more constant at Jerusalem than he had been; having avoided the place and Country, once and again, because the Jews sought to kill him.  
The stories of several men in this Section, that take upon them to follow Christ, but they had something else to do first, have been spoken to before, at Sect. 38.   

SECTION LVIII.  
LUKE Chap. X. from the beginning to Ver. 17.  
The seventy Disciples sent forth.  
AS to the order of the story, First, It is to be observed, that Luke saith, It was after these things mentioned in the former Section; that is, after Christ was sent out from Galilee towards the feast of Tabernacles. Secondly, that it is said John 7. 10. That Jesus went up to that Feast, not openly, but as it were in secret, whereupon it may be concluded, that he had dispatched the seventy Disciples away before he came there. He giveth them the same instructions that he had given the twelve, and the same power to heal the sick: only whereas the twelve went at large to any of the Cities of Israel, these were to go to those places where Christ himself should come, to make way for him, and to prepare the places for the receiving of him against he came: so that now Christ disposeth for the full revealing of himself for the Messiah, the Seventy beforehand proclaiming him and preaching in his Name, and he afterward coming and showing himself to be he of whom they preached. The numbers 12, and 70, cannot but call to mind the Twelve Tribes and the seventy Elders of Israel. The Seventy were but a little while abroad [for thirty five couples would soon dispatch a great deal of work:] and they return again to their Master before he departs from Jerusalem, Luke. 10. 17, 38.  
He again accuseth Chorazin, Bethsaida and Capernaum, which he had done before at Sect. 32. for having at any time occasion to speak of contempt of the Gospel, they may justly be introduced as having the most tender of it, and yet despised it.   

SECTION LIX.  
JOHN Chap. VII. from Ver. 11, to the end of the Chapter.  
CHRIST at the Feast of Tabernacles.  
THe pregenancy of the order here, speaks itself: In the two preceding Sections, Jesus was in the way up to the Feast, and now he is come there.  
Now is the year of the World 3960, and the year of Christ 33 begun: both entering in this very month in which the Feast of Tabernacles was. The great year of the world, the fullness of time, the year of redemption and pouring down of the Spirit. It was indeed the year of Jubilee, however the Jews would jumble their account [as see Maymon in Shemiatah veiobel. per. 10.] whether ignorantly or wilfully let them look to it. For count from the 7th. year of the rule of Joshua, when the wars of Canaan ended, and Jubilees began, and you have 1400 years to this present year that we are upon, just eight and twenty Jubilees: this year the last that Israel must ever see. It is the confession of Zohar in Leu. 25. that the Divine glory should be freedom and redemption in a year of Jubilee. Compare the sending out of the seventy Disciples near upon the very instant when this Jubilee began, with the sounding of the Trumpet for the proclaiming of the Jubilee, Leu. 25. 9 and there is a fair equity and an answerableness to that type, in that very thing.  
From this Feast of Tabernacles to the Passover at which time Christ suffered, was that last half year, of the last half seven mentioned Dan. 9 which compare with the last half year of Israel's being in Egypt, in which time Moses did his Miracles, and which ended also at the Passover.  
Among the many varieties of solemnity and festivity used at the Feast of Tabernacles▪ of which we have given account at large in another volume, there was the pouring out of water fetched out of the fountain Siloam, with the wine of the drink-offering, and at night their most transportant joyfulness, expressed by their singing, dancing and the like jocund gestures, for that pouring out of water: which by some, in Jerus. succah. fol. 55. col. 1. is interpreted to signify the pouring out of the holy Ghost: The consideration of this illustrates ver. 37, 38. where it is said, that on the last and great day of the Feast, Jesus cried, If any thirst, etc. He that believeth on me, out of his belly shall flow rivers of water, etc. Upon which words many believed him, because they had seen already so fair evidence of the gifts of the Spirit, in the powerful works of himself and his Disciples: and yet the text saith here, The holy Ghost was not yet given, because Jesus was not yet glorified: a far greater gift of that being yet behind.  
The Sanhedrin would fain have been meddling with him to have tried him for a false Prophet, as may be gathered from their words ver. 52. but his hour was not yet come.  

JOHN Chap. VIII.  
A Woman taken in Adultery, etc.  
IT is said in the conclusion of the former Chapter, that every one [of the Sanhedrin] went home, and here, Jesus went into the Mount of Olives: which joins the story plain enough. Not that he lodged in mount Olivet in the open fields, but that he went to Bethany, and lodged in the House of Lazarus, of which we shall find confirmation in the next Section.  
In the morning he comes to the Temple, and in the treasury, or the Court of the women, he sitteth down, and teacheth the people: For it was the custom for the Teachers of the people to sit when they taught, and those that were taught to stand about them. As he thus sits teaching, the Scribes and Pharisees bring a Woman to him taken in the act of Adultery, etc.  
The Syriack wants this story: and Beza doubts it [a man always ready to suspect the text] because of the strangeness of Christ's action, writing with his finger on the ground. Mihi ut ingenue loquar [saith he] vel ob hunc ipsum locum suspecta est haec historia. Whereas it speaks the style of John throughout, and the demeanour of the Scribes and Pharisees, and of Christ most consonantly to their carriage all along the Gospel. The snare that they laid for him in this matter, was various. That he should condemn the adulteress, but where was the adulterer? why brought they not him too? If he condemned her, he seemed to assume Judicial power: if he condemned her not, he seemed a contemner of the Law. But he in his divine wisdom used such a mean, as condemned their baseness▪ and confounded their machination against him. His writing with his finger upon the ground, may rather be construed from allusion to Numb. 5. 23. or from Jer. 17. 13. or from a passage in Tal. Jerus. in Megillah. fol 74. col. 2. or from several other illustrations, then for that action roughly and rudely to deny the authenticness of the story. The censuring and judging of this Woman, belonged to a Judicial bench at the least of twenty three Judges, and it would have carried a fair accusation against him, had he gone about to judge in such a matter. The Woman was espoused and not yet married, as see Deut. 22. 24. for their Judicials punished him that lay with an espoused maid, with stoning, Sanhedr. per. 7. halac. 4. but him that lay with a married wife, with strangling, Ibid. per 11. halac. 1.  
Christ's words at ver. 25. I am even the same that I said to you from the beginning, refer to his open and manifest asserting himself for the Messiah a year and a half ago before the Sanhedrin. Joh. 5.  
Their words to him, ver. 57 Thou art not yet fifty years old, mean, Thou art not yet come within the compass of old age, no not to the first skirts of it, for fifty years was the beginning of superannuation to the Levites at the Temple, Numb. 4. and the Jews had a common opinion, that whosoever died before fifty, or at least fifty two, died untimely, and as it were by cutting off.    

SECTION LX.  
LUKE. Chap. X. from Ver. 17. to the end of the Chapter. And Chap. XI, and XII, and XIII, to Ver. 23.  
THe observing of the beginning and end of this Section, will clear the subsequence of this to the preceding, and the order of all the stories comprehended in it. It gins with the seventy Disciples returning from the employment upon which their Master had sent them. Now that they returned to him at Jerusalem whither he was gone to the Feast of Tabernacles, appears by this, that after they are come up to him, he is in Bethany in the house of Mary and Martha, Luke 10. 38, 39  
The Section ends with this relation, And he went through the Cities and Villages teaching and journeying towards Jerusalem, Luke 13. 22. So that in Chap. 10. 17. he is at Jerusalem, having come thither to the Feast of Tabernacles, And in Chap. 13. 22. He hath been abroad and is now travelling up to Jerusalem again to the Feast of Dedication. Therefore this whole Section is the story of his actions from the one Feast to the other.  
Chap. X. Upon the Disciples relating that the Devils were subject to them in his Name, he answers, I saw Satan fall from Heaven like lightning. Which referreth partly to his death shortly to be, by which Satan was overthrown, and partly [if Heaven mean the Church of the Jews, and the state of Religion there as it means not seldom] to the power of the Gospel this very year and forward, among them, casting him out. With these words of Christ, and the consideration of the time they refer to, we may fitly compare several places which give and receive light mutually with it: As Matth. 12. 45. where Satan cast out of this nation returns again, 1 Cor. 6. 3. Rev. 12. 9 & Rev. 20. 1, 2. etc.  
Unto a Lawyer Christ defineth who is a Neighbour, by the Parable of the wounded man and the good Samaritan, vastly differing from the Doctrine of the Pharisees in that case. Take these two or three assertions of their own Schools for some illustration of this Parable.  

1. They accounted none under the term Brother, but an Israelite by blood, and none under the term Neighbour, but those that were come into their Religion. Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By using the word Neighbour are excluded all the Heathen. Maym. in Retseah per. 2. An Israelite that slayeth a stranger sojourning among them, is not to be put to death by the Sanhedrin for it, because it is said, If a man come presumptuously upon his Neighbour: By which it is apparent they accounted not such a one a Neighbour.  
2. They have this bloody and desperate tenet: Heretics, that is, Israelites that follow Idolatry, or such as commit provoking transgressions, as to eat a carcase, or to wear linseye woolsey for provocation, this is an Heretic. And Epicurians, which are such Israelites as deny the Law and Prophets, it is commanded that a man kill them if he have power i● his hand to kill them; and he may boldly kill them with the sword: but if he cannot, he shall subtly come about them till he can compass their death. As if he see one of them fallen into a well, and there was a ladder in the well before, let him take it up and say, I must needs use it to fetch my Son from the top of the House, and then I will bring it thee again. But Heathens betwixt whom and us there is no war, as also the feeders of small Cattle in Israel, and such like, we may not compass their death; but it is forbidden to deliver them, if they be in danger of death. [Observe this] As if one see one of them fall into the Sea, he shall not fetch him up, for it is said, Thou shalt not stand up against the blood of thy Neighbour. But such a one is not thy Neighbour.  
3. Of all other people in the World they abhorred Samaritans▪ as appeareth by John 4. 9 & 8. 43. and by exceeding many expressions to that purpose in their own writings: and therefore our Savious urging for clear and free charity in this Parable, exemplifieth in a Samaritan the unlikeliest man in the world to do any charitable office for a Jew: and he a Neighbour, though so remote in blood, religion and converse.   
Christ is at Bethany, ver. 30. in the house of Mary and Martha. Martha was an usual Woman's name in the Nation. Joshua the Son of Gamla married Martha the Daughter of Baithus, Juchas. fol. 57 Abba the Son of Martha. Id. fol. 72. and Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isaac bar Shemuel, bar Martha. Jerus. in Shab. fol. 3. col. 4. etc. And now let the Reader cast his eye back from hence, and calculate, when or how it was, that Christ came so acquainted with this family, and he will find no time or occasion so likely, as when the Woman-sinner washed his feet, Luke 7. which we proved there was Mary, the sister of Lazarus, who was also called Magdalen.  
Chap. XI. ver. 2. The Lord's prayer rehearsed: Christ had taught it, almost a year and a half ago, in his Sermon in the Mount, and now being desired to teach them to pray, he gives the same again. They that deny this for a form of prayer to be used, either know not, or considered not, what kind of prayers the eminent men among the Jews taught them: John had taught his to pray, after the same manner and use of the Nation; and Christ being desired to teach the Disciples as John had taught his, rehearseth this form which he had given before. They that again deny this Prayer is to be used by any but real Saints, because as they say, none but such can call God Our Father; either know not or consider not, how usual this compellation was among the Nation▪ in their devotions, and Christ speaketh constantly according to the common and most usual language of the Country.  
At ver. 14. and forward, there is a story of casting out a Devil, so like that in Sect. 35. the Jews cavil, and our Saviour's words about it are the very same: and yet the current of the history evinceth them for two several stories: for as the Jews always carried the same malicious construction of his Miracles▪ so doth he justly always return them the same answer, as hath been observed already.  
At ver, 27. there is a link that chains the time and stories, As he spoke these things: and another at ver. 29. If compared with ver. 16. and again at ver. 37. where his denouncing woe against the Pharisees, although it be much the same for sense with that in Matth. 23. yet that they were uttered at two several times and upon two several occasions, will appear by that time that we come to that Chapter.  
In Chap. XII. He rehearseth many things that he had spoken before: the same doctrine being needful to be inculcated over and over, though to the same audience: much more when new auditors were still coming in. Therefore Christ towards his latter end, did like Moses, making his Deuteronomium rehearse the doctrine that he had taught before.  
Chap. XIII. The first verse beareth this link of connexion, and continuance of story: There were present at that season, etc. pilate's bloody Act in mingling some Galileans blood with their sacrifices, cannot be looked for so properly in any place, as at the Temple. Josephus his story in Antiq. lib. 18. cap. 5. is far from it. Siloam was in the midst of the City, Jerus. in Chagigah fol. 76. col. 1. a place of great concourse, where the fall of the Tower slew eighteen men.   

SECTION LXI.  
JOHN Chap. IX, and Chap. X. all the Chapters.  
A blind man from his birth healed. Christ the good shepherd: The Feast of Dedication.  
THat this healing of the blind man was at Jerusalem, appeareth by this, that Christ sends him to the pool of Siloam to wash, ver. 7. which lay upon the western part of the City. For Christ was now come up to the Feast of Dedication, Chap. 10. 22. so that this clears the order and time.  
He cures blind eyes on the Sabbath, by putting clay upon them made of his spittle, a ready way one would have thought to have put seeing eyes out. Maym. in Shabb. per. 21. Fasting spittle is forbidden to be put so much as upon the eye on the Sabbath.  
Maladies of Children that were extraordinary, the Jews did very much ascribe to some sin of the Parents: and the traditionaries used this conceit as a means to awe men to the observance of their traditions. So they conceit of this man. Chap. 9 2, 34. Thou wast altogether born in sins. We alleged before, their fancy about Shibta an evil Spirit that seized upon Children by the neck and shrunk up their sinews: And whence, say they comes this? And they give this answer. If the mother come from the house of office and give the Child suck presently, etc. A fetch merely to awe women to wash after such occasions, and to put the more repute upon their traditions about washings.  
The man upon whom the miracle is wrought taketh Jesus to be a Prophet upon it, but as yet doth not know him for Messiah. ver. 17. And when he saith to the Jews, Will ye also be his Disciples? ver. 27. he speaketh it seriously and from a good heart, urging them to own him for a Prophet as he did: And when he was vehement with them in this pious asserting, they cast him out of the Synagogue. For they had agreed already, that if any man did confess that he was the Messiah, he should be cast out of the Synagogue, ver. 22. A passage very well worth observing, both towards some discovery of the nature of their excommunication, and for illustration of several matters in this divine history.  
Chap. X. Christ from Ezek. 34. and Zech. 11. asserteth himself the great Shepherd, and condemneth the evil shepherds that undid the flock: especially the three that his soul loathed. Zech. 11. 8. The Pharisees, Sadduces and Esseans: He feeding his flock with two shepherd's staves, called Beauty and Bands: at the last breaketh them: His staff Beauty, dissolving the Covenant of Peculiarity, once made with Israel, by which they alone were his people, but that peculiarity now gone, and the Gentiles taken in. And his staff Bands, dissolving the brootherhood twixt Israel and Judah, that now there is a difference betwixt a true Israelite and a Jew; and Israelites owning Christ, and they that own him not are no more brethren.  
It was at Jerusalem the feast of the Dedication, ver. 22. Under the second Temple when the Grecian Kings decreed decrees against Israel, and abolished their Law, and suffered them not to practise the Law and Commandments, and laid their hands upon their goods and upon their daughters, and went into the Temple and made breaches in it, and defiled the pure things, and Israel was in exceeding great straits because of them, and they afflicted them with great affliction, until the Lord God of their Fathers had pity on them, and delivered them out of their hand: and the Asmonean high Priests prevailed against them, and slew them, and delivered Israel out of their hands: and set up a King of the Priests, and the Kingdom returned to Israel more than two hundred years, even to the second destruction: And when Israel prevailed against their enemies and slew them, it was the five and twentieth day of the month Cisleu: and they went into the Temple, and found not of pure Oil in the Sanctuary but only one bottle, and there was not in it so much as to light above one day: yet they lighted the Lamps with it for eight days, until they had beaten their Olives and got pure Oil. And because of this, the wise men that were in that generation, ordained that those eight days, beginning from the 25 th'. of Cisleu, should be days of rejoicing and thanksgiving: and they light up Candles on them in the evening at the doors of their houses, every night of the eight, for the declaring and setting forth of that miracle: and those days are called the Dedication, etc. Maym. in Channuchah. per. 1. See 1 Maccab. 4. 59 These eight days of Cisleu fell about the middle of our December. And so by this intimation John hath kept the Clock of time going, that we may tell how the story goes. Since Christ's being at the Feast of Tabernacles hitherto, was about two months and somewhat more.  
The three last verses of this tenth Chapter, which mention Christ's going beyond Jordan, speak the same thing with Matth. 19 1. and Mark 10. 1. and might very properly be set collateral with those texts, but since it was somewhat longer after Christ's departure from Jerusalem to his arrival beyond Jordan, these may be taken in here, and understood, as spoken of his setting forth from Jerusalem, and showing whether he intended to go.   

SECTION LXII.  
LUKE Chap. XIII. Ver. 23. to the end of the Chapter. And Chap. XIV, XV, XVI, XVII, XVIII, to Ver. 15.  
THe order here is somewhat obscure, and that especially from these two things. 1. Because of the first verse of all the Section, which may seem to be linked to the time of the verse preceding it in Luke. He went thorough the Cities and Villages teaching and journeying towards Jerusalem. Then said one to him, etc. 2. Because of that passage in Chap. 17. 11. And it came to pass as he went to Jerusalem, he passed through the mids of Samaria and Galilee, which might seem to be the same journey with that Chap. 13. 22. and that all the occurrences in these Chapters were in that journey.  
But for the proof and clearing of the order, to be as we have laid it, these things are to be observed. 1. That this story wherewithal this Section beginneth, One said to him Lord, are few to be saved? etc. was on the same day that he crieth out, O Jerusalem, Jerusalem▪ etc. ver. 31. 34. Now that this was when Christ was no more to come up to Jerusalem till his last coming up thither, is evident from his words, ver. 35. Ye shall no more see me till the time when ye shall say, Blessed is he that cometh in the Name of the Lord: So that this was after his coming up to the Feast of Dedication. And those words were spoken, whilst he was yet at Jerusalem, before he went away thence from the Feast to go beyond Jordan: The word Then therefore wherewith this Section beginneth in our English translation, doth not enforce the necessary conjunction of the times, for in the Original it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Whereas it is said, in Chap. 17. 11. That as he went to Jerusalem, he passed through Samaria and Galilee, it is to be understood his last journey thither: and the manner of expression doth help to confirm of our order, as we shall see there. Herod was now at Jerusalem, as compare ver. 31. and 34. and it may be, he being Ruler of Galilee, had helped forward the death of these Galileans whom Pilate had slain as they were Sacrificing: and an intimation of such like danger from him is given Jesus: And this may be conceived one cause that sets him out of the City, and to go beyond Jordan, which is recorded in the last verses of the preceding Section, John 10. 40. and how the order of story is to be cast in the reader's thoughts it is easy to see. Christ being at the Feast of Dedication at Jerusalem, one comes and asks him, Lord, are few to be saved: Luke 13. 23. And the same day, ver. 31. some Pharisees tell him of danger from Herod. He answers, that it was true indeed that he was to die at Jerusalem, for a Prophet could not be tried but by the great Council there [Talm. in Sanhedr. per. 11.] but he had yet some time to walk and work miracles before, and so he goes away from Jerusalem.  
Chap. XIV. He healeth the Dropsy on the Sabbath, and pleadeth the lawfulness of the action, from their own pity to their beasts, to pull them out of a Pit on the Sabbath, of which Maym. in Schabb. per. 25.  
R. Abuhabh in praefat. ad Ner. 7. hath a Parable somewhat like that passage at ver. 8. and forward. Three men, saith he, were bidden to a feast, A Prince, a wise man, and an humble man: The Prince sat highest, next him the wise man, and the humble man lowest. The King observed it, and asked the Prince, why sittest thou highest? He said, Because I am a Prince▪ To the wise man, Why sittest thou next? He said, Because I am a wise man. And to the humble man, Why sittest thou lowest? Because I am humble. The King seated the humble man highest, and the wise man still in his place, and the Prince lowest.  
Chap. XV. By three eminent and feeling Parables, is set forth God's readiness to receive sinners, etc. in the last of which is a clear intimation of the calling of the Gentiles.  
Chap. XVI. The Parable of the unjust steward, of the rich man and Lazarus, from Psal. 49. Lazer is used constantly in the Jerus. Talm. for Eleazar. The word signifies God help me, or God is my help, a fit name under which to personate a beggar. Abraham's bosom, a phrase used by the Jews. That day that Rabbi died, R. Ada ben Ahava said, This day he sits in Abraham's bosom, Juchasin fol. 77. col. 4. That the tongue of the damned in hell thirst for water, as ver. 24. is also their conception. Talm. Jerus. in Chagigah. fol. 77. col. 4. is relating a story of a good man and a bad man that died: And the good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had no burial rites, but the bad man had. Afterward one in a vision saw the good man walking in gardens, and among pleasant fountains of waters: but the bad near a river, and his tongue reach after water, but could not reach it.  
Chap. XVII. At ver. 11. it is said, As he went through Jerusalem, he passed through Samaria and Galilee. This meaneth his last journey thither; but the expression is somewhat strange: Had it been as he went to Jerusalem he passed through Galilee and Samaria, this had set his face towards Jerusalem: but uttered as it is, it seems to set his back upon it: But by this passage the Evangelist helpeth to explain what John and the other Evangelists speak of his journey from Jerusalem beyond Jordan, but that he went not to Jericho, and so the next way to the next place beyond Jordan, namely that he went through Samaria up into Galilee, and there crossed over Jordan to Bethabara, which was over against Galilee.  
From ver. 20. and forward, there is a speech of Christ much like that in Matth. 24. which still giveth us occasion to observe how Christ rehearsed things over and over.  
Chap. XVIII. By two Parables he showeth the needfulness and efficacy of fervency, constancy and humility in prayer. In the Pharisees prayer ver. 11. we may observe what kind of Faith in God the Judaic Faith was. He waited for good from God, but grounded this in himself, because of his own righteousness. But in the Gospel the righteousness of God is revealed, and that from faith to faith. In the Publicans posture in his prayer, two of their Canonical gestures in prayer are exhibited; standing and looking downward. Maym. in Deah per. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A scholar of the wise must look downward when he stands praying. The Pharisees fasting twice a week, may be explained from Jerus. Taanith fol. 64. 3, & Maym. Taanith per. 1.   

SECTION LXIII.  
MATTH. Chap. XIX. from the beginning to Ver. 13.  
MARK Chap. X. from the beginning to Ver. 13.  
CHRIST beyond Jordan. Concerning Divorce.  
MATTHEW saith, When Jesus had finished these say, he departed from Galilee, and came into the coasts of Judea beyond Jordan. Which sayings that he speaketh of, were finished a long while ago, at Sect. 55. but because he setteth down nothing betwixt that time and this journey over Jordan, therefore he thus joineth their stories together: The time and actions that he hath omitted, we have seen how Luke and John have supplied.  
Were there any Coasts of Judea beyond Jordan? Either the conjunction And is to be understood, He came into the coasts of Judea and beyond Jordan, as it is understood Psal. 133. 3 Acts 7. 16, etc. or by Fines Judaeae trans Jordanem, is meant Fines Judaeorum, because the Syrians also dwelled in the coasts beyond Jordan.  
Moses at the very same instant of time gave a Law to put an adulterous Wife to death, Deut. 22. 22. and a Law to divorce her Deut. 24. 1. in the former showing the desert of the fact, in the latter permitting to mitigate of the rigour of that Law, and as our Saviour here interprets it, to prevent those cruel effects that their hardness of heart might have produced, had there been no mitigation. They brag of that Law of divorce as if it favoured them, as a peculiar privilege, Jerus kiddushin fol. 58. 3. R. Chaijah Rabbah said, Divorces are not granted to the nations of the world, meaning not to the Gentiles as they were to the Jews: whereas truth here informs us, that it was permitted only because of the hardness of their hearts and to avoid greater mischief. When permission of divorce was given, after a Law to punish adultery with death, for a mitigation of it, it requires most serious weighing, whether a Law to punish adultery with death should be undispensable now, after the Law of Divorce given, and continued by our Saviour in case of Fornication.   

SECTION LXIV.  
MATTH. Chap. XIX. from Ver. 13. to the end of the Chapter.  
MARK Chap. X. from Ver. 13 to Ver. 32.  
LUKE Chap. XVIII. from Ver 15. to Ver. 31.  
Infants brought to Christ. A rich man departs sorrowful.  
MATTHEW and Mark do evidence the order, and as Luke hath helped out their briefness before, so do they also again help us out about his order.  
Whose Children were these that were brought to Christ? Not unbelievers doubtless, but the Children of some that professed Christ: Why did they bring them? Not to be healed of any disease doubtless, for then the Disciples would not have been angry at their coming: for why at theirs, more than at all others, that had come for that end? Their bringing therefore must needs be concluded to be in the name of Disciples, and that Christ would so receive them and bless them: And so he doth, and asserteth them for Disciples, and to whom the Kingdom of Heaven belonged; taking the Kingdom of Heaven in the common acceptation of the Gospel.  
Observe Mark 10. 19, etc. that mention being made by Christ of the Commandments, as if he spoke of the whole Law, yet he instanceth only in the second table. And see the like again, Rom. 13. 8, etc. James 2. 8, 9, 10, etc. The demeanour of men toward the second table is a sure trial how they stand to the first.  
It is easier for a Camel to go through the eye of a needle. An expression common in the Nation. Talm Bavamenia fol. 38. fancy 2. It may be thou art of Pumbeditha where they can bring an Elephant through the eye of a needle.   

SECTION LXV.  
MATTH. Chap. XX. from the beginning to Ver. 17. Labourers in the Vineyard, etc.  
THe first word For makes plain the order and connexion, joining this speech to that before.  
The Jerus. Talm. in Beracoth hath a Parable somewhat like to this, but wildly applied to a far different purpose: A King hired many workmen, and there was one of them hired for his work, for more than what was enough: What did the King? He took him and walked with him up and down. At the time of the evening the workmen came to receive their wages, and he also gave him his full wages with them. The workmen repined and said, We have laboured all the day and this man laboured but two hours, and thou hast given him full wages with us: The King said to them, This man hath laboured more in two hours than you have done all day. So R. Bon laboured more in the Law in twenty nine years, than another in a hundred, etc. fol. 5.   

SECTION LXVI.  
JOHN Chap. XI. from the beginning to Ver. 17. Tidings come to Christ of Lazarus sickness.  
AT Sect. 63. Christ goeth beyond Jordan: the occasion of his coming back, was the message of Mary and Martha to him, to desire his help to their sick brother: The story of this therefore is necessary to be related before the story of his coming thence, which is the next thing that the other three Evangelists fall upon, after they have done with what is set down in the preceding Sections.  
The words of the second verse, It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, are most generally construed as pointing to that story in the next Chapter, Joh. 12. 3. Then took Mary a pound of Ointment of Spikenard very costly, and anointed the feet of Jesus, and wiped his feet with her hair: Which seemeth very improper and unconsonant upon these reasons. 1. To what purpose should John use such an anticipation? It was neither material to the story that he was entering on, Chap. 11. to tell that Mary anointed Christ's feet a good while after he had raised her brother: nor was it any other then needless to bring in the mention of it here, since he was to give the full story of it in the next Chapter. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of such a tense as doth properly denote an action past, and is so to be rendered, if it be rendered in its just propriety, It was Mary which had anointed. 3. Whereas no reason can be given why John should anticipate it here, if he meant it of an anointing that was yet to come, a plain and satisfactory reason may be given, why he speaks of it here, as referring to an anointing passed, namely because he would show what acquaintance and interest Mary had with Christ, which did embolden her to send to him about her sick brother, for she had washed and anointed his feet heretofore. The words of John therefore point at an action past, and indeed they point at that story of the woman-sinner washing the feet of Christ with tears, and anointing them with Ointment, and wiping them with her hairs, Luke 7. It is true indeed that John who useth these words that we are upon, had not spoken of any such anointing before, whereunto to refer you in his own Gospel, but the passage was so well and renownedly known and recorded by Luke before, that he relateth to it as to a thing of most famous notice and memorial.   

SECTION LXVII.  
LUKE Chap. XVIII. Ver. 31, 32, 33, 34.  
MARK Chap. X. Ver. 32, 33, 34.  
MATTH. Chap. XX. Ver. 17, 18, 19  
CHRIST foretelleth his suffering.  
THe message from Mary and Martha, about their sick brother, inviteth Christ from beyond Jordan into Judea again. He stays two days after he had received the message in the same place where the messenger found him, and in the story of this Section he is set forward. And being now upon his last journey to Jerusalem he foretelleth to his Disciples what should become of him there: They followed him with fear and amazement before, foreseeing that he went upon his own danger, and yet when he had spoken the thing out to them at the full they understood him not.   

SECTION LXVIII.  
MATTH. Chap. XX. from Ver. 20. to Ver. 29.  
MARK Chap. X. from Ver. 35. to Ver. 46.  
The request of Zebedees' sons. They are told of their Martyrdom.  
THe order is plain of itself: and yet the connexion is somewhat strange: for in the last words before, Christ had foretold of his death, yet the Sons of Zebedee here desire to sit on his right hand and left in his Kingdom. Galatius resolves it thus, Discipuli in errore aliquando fuerunt, credentes Christum illico, post resurrectionem terreni regni sceptro potiturum: unde & quidam eorum, super caeteros primatum ambientes, etc. The Disciples sometimes were mistaken, conceiving that Christ presently after his resurrection should obtain the sceptre of an earthly Kingdom, whereupon some of them ambitious of priority above the rest, desired to sit on his right hand and left, etc. lib. 4. cap. 1. It is true indeed that the Jewish Nation, and the Disciples with them erred in judging about Messiah his Kingdom, Act. 1. but they erred as far also about Messiah his Resurrection, till experience had informed them better. Therefore it cannot well be imagined, that the Wife and Sons of Zebedee thought of Christ's Resurrection in this their request, but conceived of his temporal Kingdom according to the notions of the rest of the Nation about it: What therefore our Saviour had spoken instantly before of his being scourged, crucified, killed, and Rising again, they understood in some figurative sense or other; but the Evangelists plainly tell us, they understood it not in the sense that he spoke it. It may be his naming these two The sons of thunder, gave them some blind encouragement to such a request. Christ foretells his own death and their suffering Martyrdom under the title of Baptism, in which sense the Apostle also useth the word 1 Cor. 15. 29. The Jewish baptizings or dippings in their purifications, was a very sharp piece of Religion, when in frost and snow and wind and weather they must over head and ears in cold water, from which the phrase was used to signify death and the bitterest sufferings. The Jerusalem Gemarists do tell us, that the Women of Galilee grew barren, by reason of the cold in their purifyings. R. Aha in the name of Tanchum bar R. Chaia saith, In the days of R. Joshua ben Levi, they sought to abolish this dipping, because of the women of Galilee which were made barren by reason of the cold. R. Joshua ben Levi saith, Do ye seek to abolish a thing that fenceth Israel from transgression? etc. Beracoth fol. 6. col. 3.   

SECTION LXIX.  
LUKE Chap. XVIII. Ver. 35. to the end.  
MATTH. Chap. XX. from Ver. 29. to the end.  
MARK Chap. X. from Ver. 46. to the end.  
Blind healed.  
CHRIST in his journey from beyond Jordan to Bethany for the raising of Lazarus, passeth through Jericho: and he healeth one blind man as he entereth into Jericho, of which Luke speaketh, and another as he goeth out, of which the other two. Matthew indeed speaketh of two healed as he came out of Jericho; comprehending it may be, the story of him that was healed on the other side of the Town, and this together in one story, for briefness sake: Or if there were two healed on this side of the Town, Mark only mentions one, because he rather aimeth at showing of the manner or kind of the miracle, then at the number: as we have observed the like before, at Sect. 39   

SECTION LXX.  
LUKE Chap. XIX. from the beginning to Ver. 29. Zaccheus a Publican converted.  
THe order lies plain in ver. 1. Christ was passed through Jericho before he met with Zaccheus, etc. Rabban Jochanan ben Zaccai, hath made the name Zaccai or Zaccheus renowned in Jewish writings: his Father Zaccai might very well be now alive, and for any difference of the times might well enough be the Zaccheus before us, but that some other circumstances do contradict it. Whosoever this man was, it is observable, that though his name Zaccheus speak him a Jew, yet Christ reputes him not a Child of Abraham till he believe, ver. 19  
Ver. 11. They thought that the Kingdom of Heaven should immediately appear. Observe this: this they had learned from Dan. 9 where the time is so punctually determined, that they that looked for the consolation of Israel could not but observe it, and they that observed, could not but see it now accomplished.   

SECTION LXXI.  
JOHN Chap. XI. from Ver. 17. to the end of the Chapter. Lazarus raised. Caiaphas' Prophecieth.  
NOw is Christ come up to Bethany. Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Talm. Bab. Pasachin fol. 53. fancy 1. [where they speak of the figs of Bethhene, and the dates of Tubni] be the same with this Bethany, we shall not dispute here: Both a Town, and some space of ground about it was called by this name Bethany.  
As he had stayed in the place where he was when he heard of Lazarus sickness, purposely that he might die before he came to him, that God might be the more glorified by his raising, ver. 15. so did he make sure to stay long enough after he was dead before he came, that the glory might be the more. He had been four days dead, ver. 39 Compare with this these say of the Jews. Maym. in Gerushin. per. ult.. If one look upon a dead man within three days after his death he may know him, but after three days his visage is changed.  
Jerus. in Moed Katon fol. 82. col. 2. Three days the Soul flies about the body as if thinking to return to it: but after it sees the visage of the countenance changed, it leaves it and gets it gone.  
Upon the miracle wrought, the Jews seek to kill Jesus and Lazarus both: whereupon Jesus goeth to a City called Ephraim, ver. 54. Talm. Bab. in Menachoth fol. 85. fac. 1. Juchne and Mamre [Jannes and Jambres] said to Moses, Dost thou bring straw to Ephraim? Gloss. Ibi. Juchne and Mamre were the chief Sorcerers of Egypt: they when Moses began to do miracles thought he had done them by magic: they said, Dost thou bring straw to Ephraim? Ephraim was a place that exceedingly aboundeth with corn, and darest thou bring Corn thither? meaning, Dost thou bring Sorceries into Egypt that abounds so with Sorceries?  
Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim was a City in the Land of Israel where there was abundance of Corn. Where is the chiefest provision for Offerings? The chiefest for fine Flower are Micmash and Zanoah, and next to them Ephraim in the Valerius  

JOHN Chap. XII. from begin. to Ver. 12. A Supper at Bethany: Jesus his feet anointed.  
THe connexion of this story to the preceding Chapter, is plainly made by the Evangelist himself: Compare ver. 55. of Chap. 11. and ver. 1. of this.  
Though there were a Proclamation out against Jesus for his life, Chap. 11. 57 yet cometh he for Jerusalem, and Lazarus at Bethany is not afraid to entertain him. He may well venture his life for him who had received it from him. It was their Sabbath day at night when he had this Supper, a time that they used to have extraordinary cheer. Marry who had anointed his feet before, Luke 7. 38. doth the like again.  
There is a groundless and a strange opinion of some, that the Supper in Matth. 26. 6, 7. and Mark 14. 3. was the same with the Supper in John 12. An imagination, that I cannot enough admire at, seeing there are so many things plainly to gainsay it: but the discussion of it shall be deferred till we come to those Chapters. Only one particular here may not be omitted without observation, and which will make something at present toward the confutation of that opinion, and that is our Saviour's answer in the vindication of Mary's act, Let her alone, against the day of my burial hath she kept this: or rather, She hath kept it: Not that he meaneth that this anointing of his feet, was her anointing him against his burial, but that she had kept some of this ointment yet for that purpose hereafter. Judas repined at the expense of the ointment that she used for the anointing of his feet, and pleaded that it had been better bestowed upon charitable uses for the poor: Why? saith Christ, she hath kept it yet and not spent all, that she may bestow it upon a charitable use, the anointing of my body to its burial. For 1. neither the text doth any whit assert that she spent the whole pound that she brought, nor indeed in reason was so great a quantity needful. 2. It was not so proper to apply it to his burial now, when as he was to ride in triumph to Jerusalem to morrow, as it was two days before the Passover [when the other Supper and anointing was] which was the very night when Judas compacted for his betraying. 3. Then Christ saith she poured it upon his body, Matt, 26. 12. which cannot be of the same sense with pouring it upon his feet only. She therefore six days before the Passover anointed his feet, which was an ordinary use among the Jews to have their feet anointed, and the Talmudists give some rules about it in Talm. Jerus. Sanhedr. fol. 21. col. 1. and this she doth in dear love and affection to him: But two days before the Passover, she doth not so much anoint his head, as pour the Ointment upon his head that it might run all over his body, and this she did towards his burial, not only in his construction, but in her own intention: she being the first we read of that believed his death, as she was the first that saw him after his resurrection. Her faith and fact he foresaw, and therefore saith now at the anointing of his feet, that she yet kept it for the anointing of his body, which when she did, he extols the fact with this encomion, that wheresoever the Gospel should be preached, that action of her, the example of the first faith in his death, should be published in memorial of her. Thus did this Mary, [who as hath been showed was Mary Magdalen] anoint Christ three several times, his feet at her first conversion, and his feet again at this time, six days before the Passover, and his head and body two days before the Passover, even that night that Judas first went about to make his bargain for betraying him.    

SECTION LXXII.  
MATTH. XXI. from the beginning to Ver. 17.  
MARK XI. from the begin. to the middle of Ver. 11.  
LUKE XIX. from Ver. 29. to the end.  
JOHN XII. from Ver. 12. to Ver. 20.  
CHRIST rideth upon an Ass into Jerusalem.  
JOHN maketh the connexion plain, when he saith, On the next day, etc. And showeth that as Christ went up at this time, in the evidence and accomplishment of that Prophecy, Zech. 9 9 so he also went up in the equity and answering of that Type, of taking up the Paschal Lamb on the tenth day, Exod. 12. 3. for this was on that very day: and the Lamb of God doth now go in, as giving up himself for the great Paschal.  
John telleth us that he lay at Bethany the night before this, and yet the other Evangelists have related it, that when he came to Bethpage and Bethany, he sent two of his Disciples for the Ass, etc. The Jews Chorography will here help us out: They tell us  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two thousand cubits was the Suburbs of a City. Maym. in Schabh. per. 27.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two thousand cubits were the bounds of a Sabbath, or a Sabbath days journey. Talm. in Sotah per. 5.  
3. Bethpage was of this nature: it was not a Town upon mount Olivet as it hath been very generally supposed, and accordingly placed in the most Maps, but it was some buildings and that space of ground that lay from Jerusalem wall forward towards mount Olivet, and up mount Olivet to the extent of two thousand cubits from the wall, or thereabout; and hereupon it was reputed by the Jews of the same qualification with Jerusalem, as a part of it, in divers respects.   
Talm. Bab. Pesachin fol. 63. fac. 2. He that slays a Thanksgiving Sacrifice within, while the bread belonging to it is without the wall, the bread is not holy. What means without the wall? R. Jochanan saith, Without the wall of Bethpage. The Gloss there ●aith, Bethpage was an outer place of Jerusalem. And the same Gloss useth the very same words again upon the same Tract, fol. 91. fac. 1. And again in the same Treatise fol. 95. fac. 2. the Mishna saith thus, The two loaves and the shewbread are allowable in the Temple Court, and they are allowable in Bethpage. Nay the Gloss in Sanhedr. fol. 14. fac. 1. saith, Bethpage was a place which was accounted as Jerusalem for all things. So that the place so called, began from Jerusalem and went onwards to and upon mount Olivet, for the space of a Sabbath day's journey or thereabout, and then began the coast that was called Bethany. And hence it is that Luke saith that Christ when he ascended into Heaven, led forth his Disciples as far as Bethany, Luke 24. 50. which elsewhere he showeth was the space of a Sabbath days journey, Acts. 1. 12. which cannot be understood of the Town Bethany, for that was fifteen furlongs, or very near two Sabbath days journey from Jerusalem, but that he led them over that space of ground which was called Bethpage, to that part of Olivet where it began to be called Bethany, and at that place it was where Christ began his triumphant riding into the City at this time.  
It is observable that he is entertained with the solemnity of the Feast of Tabernacles: for carrying of Palm branches and crying Hosanna was never used but only at that Feast, but now translated to this occasion: which may help somewhat to the explaining of Zech. 14. 16.  
Count from hence the days to the Passover, as the Evangelists have reckoned them, and you will find that this was the first day of the week [the Lords day afterward] and this day seven night he risen from the dead.  
In the midst of his triumph he weepeth over the City, though he knew that within five days she would be his death.   

SECTION LXXIII.  
JOHN Chp. XII. from Ver. 20. to the end of the Chapter.  
Greeks would see jesus. A voice from Heaven.  
THe order is plain in the Text of John, and needeth no illustration.  
Christ was thrice attested from Heaven, according to his threefold Office, King Priest and Prophet. At his Baptism, for the great Highpriest, when he was anointed and entered into his Ministry. At his Transfiguration for the great Prophet to whom all must hear. And now for the great King, when he had newly fulfilled this Prophecy, Rejoice O Zion, behold thy King cometh, etc.  
The Bath Kol or heavenly voice that the Jews commonly speak of, is in the most, if not all the instances that they give of it, but a fiction of their own brain, to bring their Doctors and their Doctrines into credit.   

SECTION LXXIV.  
MARK Chap. XI. from the middle of Ver. 11. to Ver. 27.  
MATTH. Chap. XXI. from Ver. 17. to Ver. 23.  
The fruitless Figtree cursed,  
THe order is clear in Mark ver. 11. 12.  
Christ after his riding into Jerusalem, having spent all the day there goeth at even to lodge at Bethany: and in the morning going for Jerusalem again and hugring seethe a Figtree, and finding no Figs on it curseth it, and yet the Evangelist telleth that the time of Figs was not yet.  
Why then should Christ look for Figs, when he knew the time of the year was not yet for them?  
Answ. He looked not for any Figs that he thought could be grown ripe and fit to eat, that spring, it beign now at the furthest but about our April, but he looked for those that grew the last summer, and had hung on the trees all winter, It is true indeed that some trees had shot forth their fruit by Passover time, for so Maymony tells us in Kiddush Hhodesh per. 4. but neither to ripeness; nor was the Figtree any of them. For to those words of our Saviour, Matth. 23. 32. When the Figtree putteth forth her leaves ye know Summer is nigh, lay these of Jerus. in Sheviith fol. 35. col. 4. Rabban Simeon ben Gamaliel saith, From the putting forth of the Figtree leaf to the green Figs appearing are fifty days: and from the first appearing of the Fig to the fall of the blossom fifty days, and from thence to the ripe Figs fifty days more: five months in all.  
There were several kinds of Figtrees in that Land, as the Jews tell us in the Treatises Demai and Sheviith, where they have special occasion to treat of that matter, [besides those Figtrees that were in their Orchards and Vineyards.] As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they say were Figs of the Wilderness. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were base Figs likewise. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figtrees that brought their fruit to ripeness but once in two years. And 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they say grew in the fields and bare white Figs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from three years to three years. The Gemarists dispute, What? Do they bear their fruit every year, or only once in three years? They bear their fruit every year, but it is not ripe till three years' end. How doth a man know its time, or what year it is with it? R. Jonah saith, by binding a list about it. It is a tradition of Samuel, that he hung some pendants upon it. The meaning of the matter is this: There was a Figtree growing in the fields of this nature, that the Figs that it shot forth one summer, it was two summers more before they came to ripeness, so that they hung upon the tree [unless hands or wind hindered] three summers and two winters before their maturity: Now because the strange nature of this tree, different ●●omothers, caused that the seventh year, or year of release could not so easily be remembered and observed concerning it as concerning other trees, therefore they tied some coards or lists about it, or ●ung something upon it, that might give notice, and keep in remembrance what year it was with it, and whether the fruit, if any, were of the first, second or third years growth. So likewise the figtrees mentioned before, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were two summers in ripening their fruit. So that of such a tree as one of these Christ might well look for figs of the last years growth, old figs under new leaves, if so be the leaves were new. Yet could not this properly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [as there are that would change the reading of the original, and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time of figs was not yet, would have it read (but I question whether with the consent of any one copy in the world) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For where he was, was the time of figs.] For that phrase, The time of figs, meaneth the common time that generally figs were ripe, which was ordinary and commonly known, and which was not of well near five months after Passover time.  
Christ cometh to the Temple and casteth out buyers and sellers as he had done three years before: this was four days before the Passover. At Even he goeth and lodgeth in Bethany.  
In the morning he cometh again to Jerusalem. This was three days before the Passover. As they came, the Disciples observe the figtree withered, whereupon he saith, Have faith in God, for verily I say unto you, that whosoever shall say unto this mountain, Be thou removed and ●ast into the sea, and shall not doubt in his heart but believ● that those things which he saith shall come to pass, he shall have whatsoever he saith. In which words he neither warranteth nor encourageth any to look for a faith that should remove mountains; but 1. He speaketh Hyperbolically for the magnifying of the power and excellency of faith, as Mark 9 23. Hyperboles, with which the Scripture abounds, are not to be taken according to the letter, but the thing intended is to be taken at the higher pitch. As to instance but in one example, and that about this very mountain that Christ pointed at, Zech. 14. 4. which meaneth not literally Olivets cleaving indeed or removing, but great concussions to the people, and open way made for the enemy. 2. Christ in this expression speaks the Jews own language, and by the very phrase that they ordinarily used to magnify their own abilities by, he magnifieth faith. When they would speak of the high parts and qualities of their great ones, they used to say, He is a remover of mountains, Tal. Bab. Beracoth. fol. 64. fac. 1. Sinai and the Remover of mountains, whether of them sent first, etc. Now Rabh Joseph was Sinai, and Rabbah was The remover of mountains. Why so named? The Gloss upon the place resolves us thus▪ They called Rabh Joseph Sinai, because he was most expert in deep explications. And they called Rabbah bar Nachmani A remover of mountains, because he was most acutely learned, etc. The same Talmud also in Erubbin fol. 29. saith thus. Rabath saith, Behold I am like ben Azzai in the streets of Tiberias. The Gloss thereupon saith thus, Ben Azzai taught profoundly in the streets of Tiberias, and there was no man in his days that was a remover of mountains like him. By removing of mountains meaning how able men they were, and how they could overcome the greatest difficulties in Divinity. Which common phrase Christ useth to face that wretched boasting of theirs of their own parts and worth, and to set up faith in its proper dignity, as that that is only able for all things.   

SECTION LXXV.  
MATTH. Chap. XXI. from Ver. 23. to the and of the Chapt.  
MARK Chap. XI. from V 27. to the end: And Chap. XII. from the beginning to Ver. 13.  
LUKE Chap. XX. from the begin. to Ver. 20.  
CHRIST in the Temple posing them about John's Baptism. The parable of the Vineyard, etc.  
THe continuation of the order is apparent.  
Christ cometh again from Bethany into the Temple, and there being questioned by what authority he did what he did, he stops their mouth by proposing a question again, What they thought of John's authority by which he made that great change in Religion that he did, and entraps them in such a dilemma as they are not able to get out of.  
He proposeth the Parable of the Vineyard and Husbandmen, and by it showeth the privileges, and yet the perverseness of the Jewish Nation, and their destruction, from Isa. 5. etc. See R. Tanohum. fol. 54. col. 4.   

SECTION LXXVI.  
MATTH. Chap. XXII. from the beginning of the Chapter to Ver. 15.  
The Parable of the Wedding Supper.  
THE order is plain of itself. The Parable setteth forth the Jews despising of the means of grace and evil usage of those that were sent unto them, ver. 5, 6. and for this, their destruction and ruin of their City, and the calling of the Gentiles, etc.   

SECTION LXXVII.  
MATTH. Chap. XXI. from Ver. 15. to the end, And Chap. XXIII. all the Chapter.  
MARK Chap. XII. from Ver. 13. to Ver. 41.  
LUKE Chap. XX. from Ver. 26. to the end of the Chapter.  
Tribute to Cesar. The Resurrection asserted in the Law. The great Commandment. Christ how david's Son. Woe against the Scribes and Pharisees.  
THE Evangelists are so clear in their order, both here and a good way forward, that there can be no scrupling in it.  
The question proposed, Whether it were lawful to give tribute to Cesar, proceeded from that old maxim among them, upon mistake of Deut. 17. 15. that they ought not to be subject to any power or potentate, which was not of their own blood or Religion: the holding to which maxim, cost them the ruin of their City and Nation.  
His answer from the Image of Cesar upon their coin, was according to their own concessions. The Jerusalem Talmud doth personate David and Abigail talking thus. Abigail said, What evil have I done or my Children, or my cattle? David saith to her, Because thy Husband vilified the Kingdom of David, She saith, Art thou a King then? He saith to her, Did not Samuel anoint me King? She saith to him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coin of our Lord Saul is yet current: In Sanhedr. fol, 20. col. 2. Maym. in Gezelah per. 5. A King that cuts down the trees of any owner, and makes a bridge of them, it is lawful to go over it, etc. How is this to be understood? Of a King whose Coin is current in these Countries, for the men of the Country do thereby evidence, that they acknowledge him for their Lord and themselves his servants: But if his coin be not current, than he is a robber, etc.  
The topic from whence he argueth the Resurrection against the Saducees, is also acknowledged by the Writers of that Nation: Tanchum. fol. 13. col. 3. The holy blessed God doth not join his Name to the Saints while they are alive, but when they are dead: as it is said, To the Saints which are in the earth, etc. But behold we find that he joins his Name to Isaac [meaning, he calls himself the God of Isaac] while he was alive, etc. Jerus. in Beracoth fol. 5. col. 4. Whence is there proof that the righteous are called living when they are dead, etc.  
He poseth the Pharisees in their very Catechism: they used it as a common name for the Messiah to call him the Son of David, and yet when they are put to it to observe that David calls him Lord, they are so far nonplussed, that they have not only not what to answer, for the present, but this silenceth them from future disputes. Now therefore he falls upon them with their deserved character and doom, and as in Matth. 5. he had pronounced beatitudes, so here in Matth. 23. he denounceth woes, and curseth these men from Isa. 65. 15, etc.  
This Chapter as it is a speech to and of the Scribes and Pharisees, and treateth of their doctrines and demeanours; so from their own Pandects and Authors may it be explained from point to point: those speaking out their doctrines and practices to the full.  
Their sitting in Moses chair, ver. 1. meaneth them as Magistrates, to whom Christ enjoineth all lawful obedience. Vid. Sanhedr. per. 1. halac. 6.  
Their heavy burdens, ver. 4. translates their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which they speak so much and so highly.  
Their Tephillin are called Phylacteries, ver. 5. which meaneth not only Observatives, because they were memorials of their duty and devotions [being four portions of the Law written in two pa●chments, and the one worn upon their forehead and the other upon their left arm] but Preservatives, as being reputed by them a fence against evil spirits, Jerus. Beracoth fol. 2. A man hath need to say over his Phylacteries every evening in his house, to fright aw●y evil spirits.  
They loved to be called Rabbi Rabbi, ver. 7. R. Akibah said to Eliezer, Rabbi Rabbi, Jerus. Moed. Katon fol. 81. 1. And yet they had this rule against it, Love the work, but hate the Rabbiship, Maym. in Talm. Torah. per. 3.  
Call not one Father, ver. 9 in that sense as they owned their Doctors by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relying upon the authority of humane doctrines.  
Their permitting and practising to swear by the Temple, ver. 16. came into a common custom, Juchas. fol. 50. col. 1. Baba ben Bota swear by the Temple, and so did Rabban Simeon ben Gamaliel, and this was a custom in Israel.  
Their tithing mint, anise and cummin, ver. 23. explained in the Talmudick treatises Demai, whited Sepulchers, ver. 27. Shekalim per. 1. halac. 1. In the month Adar they whited the Sepulchers. And the reason is given by the Gemarists, that people hereby might have the better discovery of them, the better to avoid defilement by them: which well observed, sets on Christ's invective against these wretches the more. Gemar. utriusq: Talm. in loc. & Jerus. in Maasar. Sheni. fol. 55. 3.  
Their decking of Sepulchers in honour of those that lay in them, ver. 29. handled in Jerus. in Moed Katon fol. 80. col. 3. & 4.  
He concludeth his speech with the intimation of what shame and guilt lay upon them for the blood of the former Prophets slain by their Fathers, filled up by their own wickedness in persecuting those that he did or should send to them. He calleth them Serpents from Gen. 3. 15. and teacheth us to look upon them as the seed of the Serpent in an eminent degree, if any degree of that nature may be called eminent. He dooms all the Prophet's blood to be required of that generation, because they by their transcendent abuse of those whom God sent, even of Messiah himself, did justify and exceed all the evil their Fathers had done against the Prophets: Yea all the blood shed before the blood of Zacharias, and his, though they held that to have been satisfied for, by the destruction, slaughter and captivity by the Babylonians, Jerus. in Taanith fol. 69. col. 2. He changeth the name of his Father, and so doth Targ. in Lament. cap. 2. ver. 20. And concludes with a sad denunciation of destruction, and that they should no more see him till they should say, blessed be he that cometh in the name of the Lord: which very words he had uttered also a great while before this, Luke 13. 34, 35. and the multitude had said, Blessed be he that cometh, etc. when he road into Jerusalem upon an Ass. But the same words now uttered by him, are of somewhat doubtful interpretation, whether they mean, their no more seeing of him till the night and time of the Passover, [for at the Paschal meal every company rehearsed this saying, Blessed be he that cometh, etc. in their great Hallel as they called it] or that they should no more see him at all, because they had not learned to entertain him, as coming from God. See Joh. 5. 43.   

SECTION LXXVIII.  
MARK Chap. XII. Ver. 41, 42, 43, 44.  
LUKE Chap. XXI. Ver. 1, 2, 3, 4.  
The poor Widow's Mites.  
THE Jews before their prayers in the Temple, or their Synagogues, used to give something by way of alms of offering, that Charity and piety might go together. Maym. in Mattanath Anijim. per. 6. Now in the Court of the Women at the Temple [as we have observed elsewhere in the description of that place] there were several chests, which the Jews call Shoperoth, into which the people put the money they offered, some to buy one thing for the service of the Temple, some another, etc.   

SECTION LXXIX.  
MATTH. Chap. XXIV. all the Chapter.  
MARK Chap. XIII. all the Chapter.  
LUKE Chap. XXI. from Ver. 5. to the end of the Chapter.  
And after these MATTH. Chap. XXV. all the Chapter.  
CHRIST foretelleth the destruction of Jerusalem, the signs and miseries preceding and accompanying it.  
THe Talmud tells us that there was a place upon mount Olivet, just in the face of the Temple, where the Priest slew and burnt the red Cow into the ashes of purification and as he sprinkled the blood, he looked directly upon the Temple door. Middoth per. 1. etc. This was the last Sermon that Christ made upon mount Olivet, and he makes it as he sits upon that mount, just facing the Temple, Matth. 24. 3. And that text that he had taken in tears but two or three days ago, weeping over the City and foretelling the destruction of it, Luke 19 44. he now preacheth upon at large, declaring the misery and foreshowing the forerunners of that destruction.  
The aim of his speech, or, to what time and purpose it refers, may be discerned by the question of the Disciples, to which it is an answer. When shall these things be, viz. that one stone of the Temple shall not be left upon another? Mark 13. 4. Luke 21. 7. and so it relates plainly to the destruction of the Temple and City. But Matthew hath added; And what shall be the sign of thy coming, and of the end of the world? from whence it is conceived by some, that the speech doth aim at the end of the world, and Christ's last coming unto judgement. It is true indeed that the close of his speech in Matth. 25. doth speak plainly of the last judgement, and that many of those terrible things mentioned, Matth. 24. may very well typify the terrors of the last day, but the prime and proper scope of the speech in that 24th. Chapter, is to set forth the destruction of Jerusalem, and the rejection and misery of the Jewish nation; as may be observed by these particulars.  

1. Because in Matth. 24. 15, 16. He points directly to time and place, when and where these things shall be, viz. when the Temple shall be profaned, than these things come, etc.  
2. Especially consider ver. 34. Verily I say unto you; this generation shall not pass till all these things be fulfilled. This generation, not meaning Generatio Evangelica, as some do harshly interpret it, but as it means in Matth. 23. 36. Luke 11. 31, 32. and abundance of other places in the New Testament, the generation then in being.  
3. The destruction of Jerusalem, is phrased in Scripture as the destruction of the whole world, Jer. 4. 23. Isa. 65. 17. and Christ coming to her in judgement, as his coming to the last judgement, Matth. 17. 28. John 21. 22. Math. 19 28. Rev. 1. 7, etc.   
Therefore those dreadful things spoken of in ver. 29, 30, 31. are but borrowed expressions to set forth the terrors of that judgement the more. Ver. 29. The Sun shall be darkened, etc. shows the decay of all glory, excellency and prosperity in that Nation, and the coming in of all sadness, misery and confusion: as Isa. 13. 10. Joel. 2. 10. Ver. 30. Then shall they see the sign of the Son of man, etc. Not any visible appearance of Christ, or of the cross in the clouds [as some have imagined,] but whereas the Jews would not own Christ before for the Son of man, or for the Messiah, then by the vengeance that he should execute upon them, they and all the world should see an evident sign, that he was so. This therefore is called his coming, and his coming in his kingdom, Matth. 17. 28. because this did first declare his power, glory and victory on that nation that had despised him. Ver. 31. He shall send his Angels with a great sound of a Trumpet, etc. that is; his Ministers with the Trumpet of the Gospel, to fetch in his elect from among the Gentiles when the Jews were now destroyed and cast off. And the false Christ's, and false Prophets that should arise, ver. 5. 24. arose in that Nation in those last days of it, as is abundantly evident both in the New Testament, and in Josephus: And those wars and rumours of wars, and Nation rising against Nation, etc. ver. 6, 7. were accomplished not only in the horrid civil wars among the Jews, but also in the great concussions in Roman Empire, in the wars betwixt Otho and Vitellius, and betwixt Vitellius and Vespasian, [of which the Roman Historians, especially Tacitus is very large] the like to which, there had not been before, even to the sacking of Rome itself, and the burning of the Capitol.   

SECTION LXXX.  
MATTH. Chap. XXVI. from the beginning to Ver. 14.  
MARK Chap. XIV. from the beginning to Ver. 10.  
LUKE Chap. XXII. Ver. 1, 2.  
And after these portions read JOHN Chap. XIII. from the beginning to Ver. 27.  
CHRIST'S head anointed at a supper at Bethany two nights before the Passover: At the same supper he washeth his Disciples feet: giveth Judas the sop and the Devil entereth into him.  
THe proof of the proper order here will require some dispute, not so much in regard of any obscurity or difficulty of the order itself, but in regard of needless and groundless difficulties that are put upon it. There are two strange opinions we meet with here: The one is, that holdeth that this supper mentioned by Matthew and Mark, was the same supper which is mentioned in John 12. which was six days before the Passover. And the other is, that holdeth, that this supper in John 13. was the Supper on the Passover night: so that for the showing and asserting of the order as we have laid it, these three things are to be done.  
First, It is to be proved, that the supper in John 12. and the supper in Matth. 26. and Mark 14. were not one and the same supper, but two suppers at some day's distance. Secondly, That the supper in John 13. was not on the Passover night, but before the Passover night. And thirdly, That the supper in John 13. was the same supper with that in Matth. 26. 6. and Mark 14. 3. two days before the Passover.  
First, That the supper in John 12. and the supper in Matth. 26. and Mark 14. were two different suppers [to which something hath been said before,] appears by these observations. 1. The supper in John 12. was in the house of Lazarus [unless we will unwarrantably strain the construction of the story,] but the supper in Matth. 26. and Mark 14. was in the house of Simon the Leper. 2. At the supper in John 12. Christ's feet were anointed, but his head was anointed at the supper in Matth. 26 and Mark 14. 3. The supper in John 12. was six days before the Passover, but the supper in Matth. 26. and Mark 14. was but two days before: For observe Mark 14. 1. After two days was the feast of the Passover: and then ver. 3. And Jesus being at Bethany, etc. Here they that hold the opinion that we are confuting, will not acknowledge the order of the Evangelists direct, but say there is a dislocation, so that though two days be mentioned before, yet the story following was six days before the Passover. But the method of Matthew and Mark hath been so direct hither through the story of Christ's actions, since his last coming to Jerusalem, that no reason possible can be given why they should invert the order here. They had punctually mentioned his actions, five, four, three days before the Passover, and now they come to speak of two days before, and under that account bring in this supper, and what sense or reason can there be to surmise that it was six days before? They had showed you Christ five days before the Passover, at Bethany, John 12. 1, 12. Mark 11. 1, 11. And four days before the Passover, at Bethany, Mark 11. 12, 15, 19, 20. And three days before the Passover, at Bethany, Mark 11. 20, 27. and 13. 3. And then they come and speak of two days before the Passover, and they speak also of Christ's being at Bethany, and yet would the opinion under confutation apply the reckoning of the two days only to point at the high-Priests assembling: and Christ's being at Bethany, to be jumped backward over all the story before, even to beyond Matth. 21. Mark 11. An opinion that by its improbability is confutation enough to itself.  
A second thing to be cleared is, that the supper in John 13. was not on the Passover night but before: which may be evidenced by these arguments instead of more. 1. Because John saith expressly ver. 1. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the festival of the Passover, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly signifies, not the meal of the Paschal, as some would construe it here, but the whole festival. 2. The Disciples when Jesus said to Judas, What thou dost, do quickly, though he spoke about buying something against the feast, ver. 29. by which it appears that the feast was not yet come.  
Thirdly, Luke showeth, that the entering of Satan into Judas [which was at the supper, John 13.] was before the Passover day came: for observe his order, Luke 22. 3. Then entered Satan into Judas, and he went and communed with the chief Priests, etc. and then ver. 7. Then came the day of unleavened bread: Upon all which considerations, it is apparent, that this supper in John 13. at which Satan entered into Judas [whereupon he went and compacted for his Masters betraying] was not on the Passover night, but some space before the Passover day came. There is indeed a passage in John 13. 38. which may seem to bring that supper to the Passover night, which is, when Christ saith at the supper to Peter, The Cock shall not crow till thou hast denied me thrice, which seemeth to carry it, as if this supper were on that very night when Peter denied him. For answer to which, let it be observed: 1. That Peter denied Christ but once before the Cock crew. Mark 14. 68, 69, 70. and it will teach us to expound the words of Christ, John 13. 38. and Matth. 26. 24. not as meaning that he should deny him three times over before any Cock crew, but that he should deny him thrice in the time of Cocks crowing, which time was a fourth part of the night, Mark 13. 34. And that it meaneth in such a sense is yet more apparent by Mark 14. 30. where he utters it, The Cock shall not crow twice. 2. Let it be observed, that in John 13. 38. it is only said, The Cock shall not crow, but in Matth. 26. Mark 14. when the speech refers to the very night when his denial was, it is said, This night, before the Cock crow; And, This day, even this night before the Cock crow, etc. And so it is understood that Christ useth that speech to Peter twice over, and in it he doth twice refute his presuming upon his own strength which Peter twice showed: First at the supper in John 13. which was two days before the Passover, and there the emphasis of the speech lieth especially in the word Thrice; as if he had said to him, Art thou so confident of thy strength and standing for me? I tell thee the time will be, when thou shalt deny me thrice in the time of Cocks crowing. The second was at the Passover supper, and then Christ puts the emphasis upon the word This night: Art thou so confident? I tell thee this night thou shalt deny me, etc.  
Thus having showed that that supper in John 13. was not on the Passover night, but before; a third thing is to show, that it was two days before the Passover, and the same with that supper mentioned by Matthew and Mark in Bethany: And for the proof of this we need go no further than this observation: That both the Evangelists Matthew and Mark, do begin the treason of Judas from that supper in Bethany, Matth. 26. 13, 14. Mark 14. 9, 10. for as soon as they have related the story of that supper, they presently tell, Then one of the twelve called Judas went to the chief Priests, etc. Now it is apparent that he began the acting of his treason from the time of Satan's entering into him with the sop which was at that supper John 13. and so it concludeth that to be the same supper with that in Matth. 26. 6.  
The texture of the story than lieth thus: Six days before the Passover Christ suppeth and lodgeth in Bethany: five days before the Passover he rideth in triumph to Jerusalem, and at even cometh and lodgeth in Bethany again, four days before the Passover he goeth to Jerusalem again, and at night cometh to Bethany again to lodge. The third day before the Passover he goeth again into the City; and at even cometh to Bethany again: And that night he suppeth in the house of Simon the Leper, it being now two days to the Passover; As he sits at supper, Marry the sister of Lazarus, called also Marry Magdalen, anoints his head, etc. And he before the table was taken away, ariseth from the table and washeth the Disciples feet, and after sits down and gives Judas the sop.   

SECTION LXXXI.  
JOHN Chap. XIII. V 27, 28, 29, 39  
MATTH. Chap. XXVI. Ver. 14, 15, 16.  
MARK Ch. XIV. Ver. 10, 11.  
LUKE Ch. XXII. Ver. 3, 4, 5, 6.  
Satan entereth into judas: he compacts for the betraying of his Master.  
THe continuation of the story in John cleareth the connexion. He dipped the sop and gave it to Judas, And after the sop Satan entered into him. This was at a supper in Bethany two days before the Passover, as hath been showed: From thence, though it were night, Judas trudgeth to Jerusalem, acted entirely by Satan, and agreeth with the Sanhedrin for his Masters betraying. They had met purposely to contrive the apprehension and death of Christ, but had resolved, that it must not be at the feast for fear of tumult: but Judas coming in, undertakes to deliver him up, though at the feast, yet quietly enough in the absence of the people: And they bargain to give him thirty pieces of silver; the price of a servant, Exod. 31. 22. Maym. in Nizkei Mammon per. 11. The price of servants whether great or little, whether males or female, is thirty Selas of good silver; be he a servant worth a hundred pound, or be he a servant but worth a penny. Now the same Author in Shekalim per. 1. rateth Sela at 384 barley corns weight in silver.   

SECTION LXXXII.  
JOHN Chap. XIII. from Ver. 31. to the end. and Chap. XIV. all the Chapters.  
CHRIST'S speech to comfort his Disciples, etc.  
THe first words, Therefore when he was gone out, continue the story: When Judas was gone out about his cursed work, and the hour was now come when Christ's Passion was beginning, [for we may justly take his being sold, for a part of his sufferings] he giveth his Disciples divers lessons, some of admonition, some of instruction, some of comfort. For the better judging of the time of this speech [besides the connexion which joins it to Judas his going forth upon the devils entering into him with the sop] these two things are observable. 1. That the last words of the 14th. Chapter are, Arise, let us go hence, by which it is plain, that the speech contained in this present Section, and the speech in Joh. 15, & 16, and 17. were spoken at two several times and in two several places, That, at the Passover supper, for John tells, Chap. 18. 1. that when Jesus had finished that speech, he went over the brook Kidron: but this, before, and in another place, because upon the ending of it it is plain Jesus removed to another place, by his saying, Arise let us go hence. 2. That Christ saith, Yet a little time I am with you, Chap. 13. ver. 33. Yet a little while and the world seethe me no more, Chap. 14. v. 19 Hereafter I shall not talk much with you, ver. 30. which intimate some space of time yet to come, and not so sudden a parting, as the space was betwixt his rising from his last supper, and his apprehension. This speech therefore was spoken at Bethany after Judas his going out: and the Section contains the sum of Christ's discourse with his Disciples, while he stayed there, which was the night that Judas received the sop, and the next day and night, and till towards the evening of the day after: And the last words, Arise, let us go hence, intimate his removal from Bethany to Jerusalem on the Passover day. Judas either that night that he had received the sop, or the next day, layeth the plot with the high-Priests for the delivering up of his Master at the feast, and having so done, he returneth to his Master to Bethany again. And the next day which was the Passover day, Christ sendeth Peter and John from thence to prepare the Passover for him, and when he saw time, he calls, Arise, let us go hence, and so he setteth for Jerusalem with the rest of the Disciples and Judas in the company.   

SECTION LXXXIII.  
MATTH. Chap. XXVI. from Ver. 17. to Ver. 30.  
MARK Chap. XIV. from Ver. 12. to Ver. 26.  
LUKE Chap. XXII. from Ver. 7. to Ver. 24.  
CHRIST eateth the Passover: ordaineth the Lord's Supper, etc.  
PETER and John who were sent to prepare the Passover, had this work to do. They were to get a room fitting; to that their Master directs them by a sign. They were to get a Lamb, and to bring him into the Temple, and there to have him killed and his blood sprinkled, under the name of a Paschal for thirteen persons. For no Lamb could be eaten for a Paschal, whose blood was not sprinkled at the Altar, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of a Paschal, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by count for such a number of persons as had agreed to be at the eating of him. Talm. in Pesachin. per. 5. [as Christ died but for a certain number.] Which shows [had not the Evangelists done it otherwise] that Christ eaten his Passover on the same day that the Jews did theirs [which some, upon misunderstanding of Joh. 18. 28. have denied] nay that it was not possible otherwise, for how impossible was it to get the Priests to kill a Paschal for any, upon a wrong day?  
Having got the Lamb thus slain at the Temple, they were to bring him home to the house where he was to be eaten, to get him roasted, and to get bread and wine ready, and what other provision was usual and requisite for that meal.  
At Even Jesus cometh and sitteth down with the twelve: and as he eaten, he gave intimation of the Traitor, who was now at the table and eating with him. Which might seem to make this story the same with that in John 13. 21, 22. and so might argue, that this and that were but one and the same Supper. But herein is an apparent difference in the stories. 1. At the Supper in John 13. Christ giveth only a private signification of the Traitor by a token given secretly to John, but here he points him out openly. 2. There he gives him a sop, here he only speaks of dipping with him in the dish. Only there is some diversity in the Evangelists, in relating this story: Matthew and Mark have laid this taxation and discovery of the Traitor before the administration of the Lords Supper, but Luke after.  
And there is the like variety in their relating the time of these words of Christ, I will no more drink of the fruit of the vine, etc. for Luke hath brought them in as spoken before the Sacrament, but the other two after. In both which, first the main intent of the relation is to be looked after, and then may we better state the time. The intent in the former, is to show Judas at the Table, and at the Table all the time both of the Paschal and the Lords Supper, those symbols of love and communion, yet he such a wretch as to communicate in both, and yet a Traitor. The two, Matthew and Mark would show that he was at the Table, and so the mention of that they bring in upon Christ's first sitting down and beginning to eat: and Luke makes the story full, and shows that he was at the Table all the time, both at Passover and Sacrament, and the words of Christ upon the delivering of the Cup, But behold the hand of him that betrays me, &c. cannot possibly be mitigated from such a construction. As to the later, the meaning of Christ in the words, I will no more drink of the fruit of the vine, etc. is, that the Kingdom of God was now so near, that this was the last meat and drink, or the last meal that he was to have, before that came. By the Kingdom of God, meaning his resurrection and forward, when God by him had conquered death, Satan and Hell. And whereas he saith, Till I drink it new with you in the Kingdom of God, he did so, eating and drinking with them after his resurrection. This therefore being the aim of his speech, it was seasonable to say so, any time of the meal, This is the last meal I must eat with you till I be risen again from the dead. and hereupon the Evangelists have left the time of his uttering of it at that indifferency, that they have done. And indeed these two passages had such reference one to another, that the one might bring on the other, and both of them might very well be spoken by Christ twice: The observing of the direct order of Christ's actions at this meal, which the Evangelists have related, will help to clear this matter.  
When he was set down with them, he first saith, I have desired to eat this Passover with you before I suffer, for this is the last I must eat with you before the Kingdom of God be come. And thereupon he taketh the first cup of wine that was to be drunk at that meal, and drinks of it and gives it them, and bids, Divide it among yourselves, for I shall not drink of the fruit of the vine, etc. meaning, this is the last time I shall eat and drink with you, etc. And this speech properly brought in the other, One of you shall betray me: as paraphrased, speaking thus, I shall no more eat with you, for there is one now at the Table with me, hath compassed my death. Hereupon they question who it should be, etc. After this passage they eat the Paschal Lamb after its rite, and after it, he ordaineth the Lord's Supper: bread to be his Body henceforward, in the same sense that the Paschal Lamb had been his Body hitherto, and the Cup to be the New Testament in his Blood now under the Gospel, as the blood of Bullocks had been the Old Testament in his Blood, Exod. 24. And after the administering of the Cup, he tells them again, that that was the last that he must drink, for the hand of him that betrayed him was at the Table.   

SECTION LXXXIV.  
LUKE Ch. XXII. from Ver. 24. to Ver. 39  
A contest among the Disciples about priority.  
LUKE himself is a clear warrant of the order. And withal, the joint consideration of the story before will help to confirm it. The question among themselves about the Traitor, helpeth to draw on this other question about priority: an unseasonable and a very unreasonable quarrel: To which their Master giveth closely this twofold answer, besides proposing his own example of humility. 1. That let not them stand upon priority, for he would equally honour them in his Kingdom, etc. 2. That this was not a time to stand upon such business as seeking to be preferred one before another, for this was a time of sifting, and a time when all the care they could take for their safety should be little enough: therefore they had now something else to do then to look after precedency.   

SECTION LXXXV.  
JOHN Chap. XV, XVI, XVII.  
CHRIST'S last words to his Disciples and a Prayer for them.  
JOHN in Chap. 18. 1. informs us that when Jesus had spoken the words contained in these Chapters, he went over the brook Kidron: by which it appeareth that they were spoken at his last Supper instantly before he risen and went to the garden where he was apprehended. At their Passover Suppers they used large discourses seasonable and agreeable to the occasion: and especially in commemorating what God had done for that people. Whatsoever Christ had spoken upon that subject, is not recorded, but this which was more needful for the Disciples present condition, were agreeable to the great occasion now at hand, and most beneficial for the Church in time to come.   

SECTION LXXXVI.  
MAT. Ch. XXVI. from V 30. to the end, & Ch. XXVII. all.  
MAR. Ch. XIV. from Ver. 26. to the end, & Ch. XV. all.  
LUKE Ch. XXII. from V 39 to the end. & Ch. XXIII. all.  
JOH. Ch. XVIII. & Ch. XIX. all the Chapters.  
CHRIST'S Apprehension, Arraignment, Death and Burial.  
THrre is no difficulty in the connexion of the beginning of this Section to the preceding, but only this, that the rest of the Evangelists make mention of Christ's singing of an hymn, as the last thing he did, before his setting out for the mount of Olives; but John maketh his speech and prayer to be last, and speaketh not of his singing a hymn at all. Which indeed is neither contrariety nor diversity of story, but only variety of relation for the holding out of the story more complete. The three former Evangelists have recorded how Christ did celebrate the Passover and ordain the Sacrament at the end of it, and therefore they properly speak of his singing an hymn, for that was ever an unseperable piece of service at the Passover Supper, and constantly used at the conclusion of that meal: But John had made no mention of the Passover Supper or Sacrament at all, and therefore it was not only not needful, but also not proper, that he should mention the singing of any hymn at all: But he relateth the last speech and prayer of Christ, which the other had omitted. And whether this speech recorded by him, or the hymn mentioned by them, were last done by Christ, is not much material to the order of the story. I suppose the speech was later. The hymn that they sung was Ps. 115. & 116. & 117. & 118. which was the later part of the great Hallel as they called it, which was constantly sung at the Passover and their other great Solemnities, and with this later part was this Solemnity concluded.  

His Prayer in the Garden.  
CHRIST rising from Supper, goeth forth of the City over the brook Kidron to the mount of Olives. [Compare David's case and journey, 2 Sam. 15. 23.] Judas when they risen from the Table, slips away into the City, and there hath his cutthroats laid ready by the chief Priests, for the cursed design that they had compacted about. As Christ goeth along he telleth the eleven that were with him, of their trouble that night by his apprehension, and their scattering from him: but he would be in Galilee before them, and there they should meet again. And so he directeth them which way to betake themselves after the Feast, and what to do when their Master should be taken from them by death. He foretelleth Peter again of his denial of him that night: which Peter now armed with a sword cannot hear of, but promiseth great matters.  
He cometh to Gethsemany, A place of Oil Presses, at the foot of Olivet, into a Garden. The Talmudists speak of the Gardens here, and tell how the gardiner's used to fatten their grounds with the scouring of the sink that carried the blood and filth of the Temple Court into that valley. Leaving eight Disciples behind, he taketh Peter and James and John with him, and imparteth to them the fears and sorrows that now seized upon him, and leaving them also about a stones cast behind, charging them to watch and pray: He prays thrice for the removal of this Cup if possible, etc. and in an Agony he sweats drops like blood. [Remember Adam's fall in a Garden, and the first doom, In the sweat of thy brows, etc.] Now was the power of darkness, Luke 22. 23. all the power of hell being let lose against Christ, as it was never against person upon Earth before or since and that from the pitching of this field of old, Gen 3. 15. Thou shalt bruise his heel. So that it was not so much for any pangs of Hell that Christ felt within him, as for the assaults of Hell, that he saw enlarged against him, that he was so full of sorrow and anguish. His desiring the removal of the Cup was purae humanitatis, but his submitting to the will of God purae sanctitatis: As when a gangrened member is to be cut off, pura natura ●elucts against it, but right reason yields to it. He prayed thrice, and after every time came to his three Disciples, and still found them sleeping.   

His apprehension.  
He had scarce awakened them at the third time, when the Traitor and his Assasines are upon him to apprehend him. At their first approach Judas according to the sign given, that his fellow-villains might know Jesus from the rest, steppeth to him and kisseth him. And thereupon the rest draw up near him. Jesus steppeth forward to meet them, and asketh, Whom seek ye? They say, Jesus of Nazareth: he saith, I am he: and thereupon they went backward and fell to the ground: And his thus confounding them with a word, showed, that none could take his life from him, unless he laid it down of himself. While they lie on the ground, and he hath them thus under him, he indents for the dismission of his Disciples, and having agreed for their safety and discharge, he yields himself. So up they got, and lay hold upon him: and Peter to show some of his promised stoutness cuts off Malchus ear, but Christ heals the wound. With this wretched crew that apprehended him, there were some of their Masters that set them on, Luke 22. 52. To all together he telleth, that it was plain it was now their hour the and power of darkness, for that they had him so oft among them in the Temple, that they were never able to lay hands on him till now: Upon these words the Disciples think it time to shift for themselves: And one flees away naked.   

His appearance before Annas.  
Besides the ill account that these men could give of this nights Passover [no sooner eaten, but their hands in blood] and besides the horrid offence they committed against the Lord and against his Christ in this fact that they were upon, they doubly transgressed against their own Canons: namely in arraigning and condemning a person upon a holiday, for such a day was now come in: and arraigning and judging a person by night, both which are directly forbidden by their Law. Tal. in Jom. tobh per. 5. halac. 2.  
They first bring Christ to Annas, And why? For he was neither chief Magistrate, but Gamaliel; nor the Highpriest, but Caiaphas: He was indeed Sagan, and Father in Law to Caiaphas, but by neither of these relations had he Judicial power as a single man. But as the Chief Priests had a special hand in this business, and Annas was chief among them by his place and relation to Caiaphas, and so had had no doubt a singular stroke in contriving this business that was now transacting, so upon his apprehension he is first brought thither, to show that they had the man sure whom he so much desired to be secured, and to take his grave advice what further to do with him. He was brought bound to him, and so bound he sends him to Caiaphas.   

His Arraignment before the Sanhedrin.  
At Caiaphas his house was the Sanhedrin now assembled: Whether we take this for his lodgings in the Temple, or his house in the City it is not much material. Peter follows thither, and by another Disciple that was acquainted there, he is helped into the Hall, and sits with the Servants by the fire. The Chief-Priest and Elders were busy to find out Witnesses that might accuse him, and though many false Witnesses [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick language] come in, yet all will not do: for it was not possible to touch him of any offence. He all this while standing silent (Isa. 37. 7.) Caiaphas adjures him to tell whether he were the Christ or no, he confesseth it, and withal tells them that the time should come that they should find the truth of this by experience, when he should show his power and vengeance in his judgement against them, and their City, coming in clouds, etc. This confession and words they account blasphemy: and that they might have the surer impression of so construing them, Caiaphas rend his garments, and by that action would, as it were, force them to agree with him that it was so, when his garments had paid so dear, for the confirming of it. Their custom and reason of renting their clothes upon the hearing of blasphemy, is handled in Jerus. in Sanhedr. fol. 25. col. 1. & 2. and in Maym. in Aurdah Zarah. per. 2. where those two Canons being observed, Every one that hears Gods Name blasphemed, is bound to rend his garments: And the Judges hearing blasphemy must stand upon their feet, and must rend their clothes and may not sew them up again. It will cause us to observe something in it, that the Highpriest only rend his clothes, and not the rest of the Bench with him. Which though they did not, yet they vote with him, that it was blasphemy, and therefore he was guilty of death: which had it been executed, must have been by stoning. Sanhedr. per. 7. halac. 4. And now they begin to spit on him, to bu●●et him and abuse him.   

Peter's denial.  
Here Peter first denies him: for being challenged as he sat by the fire, by the damsel porter, for one of his company, he denies it, and shrinks away into the porch, and then the first Cock crew. Luke saith that the maid came to him as he sat by the fire: Matthew and Mark▪ that he was now beneath in the Palace, and without in the Palace, meaning, beneath or without from that place or room where the Bench sat. Betwixt this first denial and the second, there was but a little while, Luke 22. 55. In the space between, the Highpriest is questioning Jesus of his Disciples and Doctrine, and because he answers, Ask them that have heard me, etc. an officious Officer smites him, as if he had not answered with reverence enough. Peter this while was in the porch, where he was when the Cock crew after his first denial: and there another maid sees him and brings him to the company that stood by the fire, and challenges him for one of his Disciples, and now he denies with an oath. And about an hour after, Luke 22. 59 [which space of time the Bench took up in examining Christ about his Disciples and Doctrine] a kinsman of Malchus challengeth him, and tells the company he saw him with Jesus in the Garden, and he pleading the contrary, is discovered to all the company to be a Galilean by his Dialect, but he denies with execrations: and presently the second Cock crew: And Jesus looking back upon him, he remembers what he had done and goes out and weeps bitterly. And so presently after the second Cock the Bench riseth and leaveth Jesus in the hands of their Officers, by whom he is taunted, stricken and shamefully used.   

His being delivered up to the Roman power.  
In the morning the Sanhedrin met formally in their own Council chamber, and again question Jesus [brought there before them, and they resolved to put him to death] Whether he were the Messiah or no? he giveth the same answer as before, that though they would not believe him if he told them he was, which was the truth, yet the time was coming when they should find it true: They question him again, Art thou the Son of God? which he not denying, they judge him a blasphemer again and deserving to die, and so deliver him up to the secular power. It is observable in both these questionings of him upon this point, both in the night, and now in the morning, how convertible terms the Son of God, and the Son of man are made. In the night they question him, Art thou the Son of God? He answers, Ye shall see the Son of man, etc. Mat. 26. 63, 64. And now in the morning again he saith, Ye shall see the Son of man sitting on the right hand of power: and they reply, Art thou then the Son of God? Luke 22. 69, 70.   

judas his Recantation and Ruin.  
Judas unquiet in mind for what he had done in betraying, attends the trials, and waits the issue: and when he now saw that he was condemned by the Bench to be delivered up to the Heathen power, he steps in, and offers his money again, and confesseth he had betrayed innocent blood, and this probably as Christ stood by. Having received a surly answer again from them, he flings down his money in the Temple where they sat [Gazith or Hhanoth, it is not seasonable to question here] and departing, is snatched by the devil who was bodily in him, into the air, and there strangled, and fling down headlong to the earth, and all his bowels burst out, With the thirty pieces of silver, his wages of iniquity, the Priests consult to buy the Potter's field. And here a quotation of Matthew hath troubled Expositors so far, that divers have denied the purity of the Text. His words are these, Then was fulfilled that which was spoken by Jeremy the Prophet, And they took the thirty pieces of silver, etc. Matth. 27. 9 Whereas those words are not to be found in Jeremy at all, but in Zechary they are found, Zech. 11. 13.  
Now Matthew speaks according to an ordinary manner of speaking used among the Jews, and by them would easily and without cavil be understood, though he cited a text of Zechary under the name of Jeremy: For the illustration of which matter we must first produce a record of their own. The Babylon Talmud in Bava Bathra, fol. 14. fancy 2. is discoursing concerning the order in which the Books of the Old Testament were ordered and ranked of old. And first they show that there was this general division of it, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law, the Prophets, and the Hagiographa. By the last meaning The Psalms, Proverbs, Ecclesiastes, Canticles, Job, Ruth, Esther, etc. Then do they tell, that the Books were particularly thus ranked: The five Books of Moses, Joshua, Judges, Samuel, Kings: and then the Prophets, among whom Jeremy was set first, and then Ezekiel, and after him Esay, and then the twelve. But they object, was not Esay long before Jeremy and Ezekiel in time? Why should he then be set after them in order? And they give this answer, The last Book of King's ends with destruction, and Jeremy is all destruction. Ezekiel gins with destruction and ends with comfort, and Esay is all comfort. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore they joined destruction and destruction together, and comfort and comfort together. And thus in their Bibles of old Jeremy came next after the Book of Kings, and stood first in the volume of the Prophets. So that Matthews alleging of a Text of Zachary, under the name of Jeremy, doth but allege a Text out of the volume of the Prophets, under his name that stood first in that volume: And such a manner of speech is that of Christ, Luke 24. 44. All things must be fulfilled which are written of me in the Law, and the Prophets and the Psalms: in which he follows the general division that we have mentioned, only he calleth the whole third part, or Hagiographa, by the title the Psalms, because the Book of Psalms stood first of all the Books of that part. In that saying Matth. 16. 14. Others say Jeremy, or one of the Prophets, there is the same reason why Jeremy alone is named by name, viz. because his name stood first in the volume of the Prophets, and so came first in their way when they were speaking of the Prophets.   

CHRIST'S Arraignment before Pilate.  
The chiest Priests and Elders bring Jesus to Pilate, but would not go into his House [the House of a Heathen] lest they should be defiled, but that they might eat the Passover. John 18. 28. Why? They had eaten the Passover over night, at the same time that Jesus eaten his [and well they had spent the night after it.] But this day that was now come in, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their day of presenting themselves in the Temple, and offering their Sacrifices and peace offerings, of which they were to keep a solemn feasting, and this John calls the Passover: In which sense Passover Bullocks are spoken of, Deut. 16. 2. 2 Chron. 30. 24. and 35. 8, 9 The School of Shammai saith, their appearing was with two pieces of silver, and their chagigah with a Meah of silver. But the School of Hillel saith, their appearing was with a Meah of silver, and their chagigah with two pieces of silver. Their burnt offerings at this solemnity were taken from among common cattle, but their peace offerings from their tithes. He that keepeth not the chagigah on the first day of the feast, must keep it all the feast, etc. Chagigah per. 1.  
Pilate conceives him brought to him as a common malefactor, and therefore he bids them take him back and Judge him by their own Bench and Law: and in these words he meant really and according as the truth was, that it was in their power to judge and execute him, and needed not to trouble him with him. And when they answer, We may not put any man to death, Joh. 18. 31. They speak truly also, and as the thing was indeed, but the words of Pilate and theirs were not ad idem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tradition that forty years before the Temple was destroyed capital Judgements were taken away from them. Jerus. in Sanhedr. fol. 18. col. 1. But how? Not by the Romans, for they permitted them the use of their Religion, Laws, Magistracy, capital and penal executions and judgements in almost all cases, as freely as ever they had: and that both in their Sanhedrins within the Land, and in their Synagogues without, as far as the power of the Synagogues could reach at any time: as might be proved abundantly, if it were to be insisted on here.  
The words then of these men to Pilate are true indeed, That they could put no man to death, but this was not, as if the Romans had deprived the Sanhedrin of its power, but because thiefs, murderers and malefactors of their own Nation were grown so numerous, strong and heady, that they had overpowred the Sanhedrins' power, that it could not, it durst not execute capital penalties upon offenders as it should have done. And this their own Writings witness. Juchasin fol. 21. The Sanhedrin flitted forty years before the destruction of the Temple, namely from that time that the Temple doors opened of their own accord, and Rabban, Jochanan ben Zaccai rebuked them and said, O Temple, Temple, Zechary of old prophesied of thee saying, Open thy doors O Lebanon that the fire may enter, etc. And also because that murderers increased, and they were unwilling to judge Capital matters, they flitted from place to place, even to Jabneh, etc. which also is asserted in Schabb. fol. 51. Avodah Zarah fol. 8.  
When they perceive that Pilate no more received the impression of their accusation of him as a malefactor like others, they then accuse him of Treason, as forbidding to pay Tribute to Cesar, and as saying that he himself was a King: and this they thought would do the business. Pilate hereupon takes him into his Judgement Hall [for hitherto the Jews conference and his had been at his gate] and questions him upon this point, and Jesus plainly confesseth that he was a King, but his Kingdom not of this world [and therefore he needed not from him to fear any prejudice from the Roman power] and so well satisfies Pilate, that he brings him out to the gate again, where the Jews stood, and professeth that he found no fault in him at all. Then the Jews lay in fresh accusations against him, to which he answereth not a word.   

Brought before Herod.  
Pilate by a word that dropped from them, understanding that he was of Galilee, Herod's Jurisdiction, sent him to Herod, who was now at Jerusalem: partly because he would be content to have shut his hands of him, and partly because he would court Herod, towards the reconciling of old heart-burnings between them. And now Jesus sees the monster that had murdered his forerunner. Herod was glad to see him, and had desired it a long time, and now hoped to have got some miracles from him, but he got not so much as one word: though he questioned him much, and the Jews who followed him thither did vehemently accuse him. The old Fox had sought and threatened his death before, Luke 13. 31, 32. and yet now hath him in his hands, and lets him go [only abused and mocked and gorgeously arrayed] and so sends him back to Pilate, that so he might court him again, more than for any content he had that he should escape his hands. See Acts 4. 27.   

Before Pilate again.  
Pilate at his gate again talks with the Jews, and motions the release of the Prisoner, and whether him or Barrabas: and leaves it to their thoughts and goeth to his Judgement seat again. By this time is his Lady stirring, and understanding what business was in hand, she sends to him about her dream. He goes to the gate again, inquires what is their vote about the Prisoners release: they are all for Barrabas. He puts it to the vote again, and they are the same still: he urgeth a third time, and pleadeth the innocency of Jesus, but they still urge for his crucifying. Then calls he for water, and washeth his hands, but instantly imbrues them in his blood.  
By this time it was the third hour of the day, or about nine a clock, the time of the beginning of the morning Sacrifice. Hence Mark gins to count, Mark 15. 25. namely, from the time that Pilate delivered him up. He is whipped by Pilate, led into the Praetorium by the soldiers, Crowned with thorns [remember the Earth's first curse, Gen. 3. 18.] arrayed in scarlet,, and a reed put into his hand for a Sceptre, and in this garb Pilate brings him forth to the gate to them again, and publisheth again that he found no fault in him. They urge that he ought to die because he said he was the Son of God. This startles Pilate, and in he takes him again and re-examines him, but he would give him no answer, but only, Thou couldst have no power over me, unless it was given thee from above, etc. Hereupon he goes out to the gate again, and urgeth for his release more than ever. They answer, Then he is no friend of Cesar, and this knocks the business dead. In therefore he goes again and brings out Jesus and sits down upon another Tribunal in public, and Jesus standing before him in his scarlet Robes and thorny Crown, he tells the Jews, Here is your King: Our King? say they, A way with him, crucify him. What? saith he, Shall I crucify your King? They answer, We have no King but Cesar. Compare Zech. 11. 6. where their destruction is threatened to be by their King Cesar: as it was by Vespasian.  
Then he delivers him up to be crucified: and it was the preparation of the Passover, and about the sixth hour, Joh. 19 14. John seemeth the rather to have added this circumstance, not only to state the time [which indeed was of weighty concernment] but also to brand these Jews impiety, and neglect of their Religion for the satisfying of their malice. This day was a very high day, of their appearance in Temple and their Chagigah [as we touched before] and in the morning they durst not to go into pilate's Palace for fear of defiling, and lest they should be prevented of these great devotions, and yet the day is thus far spent, and nothing done but only they have purchased the shedding of so innocent blood.  
But John in this passage lays two visible scruples before us: Quest. 1. How is it possible to reconcile him and Mark together, when Mark saith, It was the third hour and they crucified him, Mark 15. 25. whereas he tells us, It was the sixth hour when Pilate delivered him up? Answ. 1. If we cast up in our thoughts how many things were done this day before his nailing to his Cross, it cannot be imaginable that they were all done before the third hour of the day. The Sanhedrin meet, sit in Counsel, examine the prisoner and vote him guilty; Bring him to pilate's Palace, there have manifold canvases with Pilate pro and contra about him; Bring him to Herod, where he is questioned about many things; his garments changed and gorgeous Robes put upon him, and sent back to Pilate again. Then a fresh canvas about him or Barrabas to be released, and Pilate puts them to a three-times deliberation upon it. Then overcome with their importunity, washeth his hands, scourgeth him, and delivers him up to them to be abused. The Soldiers lead him into the Hall, make a Crown of Thorns, divest and vest him anew, and make sport with him at pleasure. Pilate again brings him forth, and anew seeks and labours his release: brings him in again and enters a new serious examination of him, hearing mention of his being the Son of God: Goes out again and labours all he can for his deliverance, but being taxed that then he could not be Caesar's friend, he goes to the bench and formally passeth sentence upon him, writes the title of his Cross, the Jews in the mean while abusing him. Then he is lead forth out of the City bearing his Cross, and brought to the place of execution, which was a good way off, stripped, hath wine mingled with myrrh given him to drink, which he refuseth, is nailed to the Cross, his garments parted, and then Mark brings this in, And it was the third hour, and they crucified him. Now this great multitude of various passages can hardly be conceived possible to have been gone through by the third hour of the day or nine of the clock in the morning, no not though the Jews had bend themselves to dispatch before that time, which was far from their thoughts. 2. Mark therefore in that calculation of the time, takes his date from the first time that Pilate gave him up to their abusings: and his Phrase may be taken of so comprehensive an intimation, as to speak both the time of his first giving up, at the third hour of the day, and the time of his nailing to his Cross, the third hour from that. And much after the same manner of account that our Saviour's six hours sufferings, from pilate's first giving him up, to his dying, are reckoned: So the 430 years of sojournying of the Children of Israel in Egypt, Exod. 12. are computed, namely, the one half before they came into Egypt, and the other half after. Quest. 2. But it may justly move a second quaere. How Christ could be on his Cross and darkness begun from the sixth hour, as the other Evangelists record it, when John saith that it was but about the sixth hour when Pilate delivered him up? Which words of John as they raise the scruple, so they may give the answer: For it might very properly be said, and that according to the usual speech of the Nation, that it was about the sixth hour, when the sixth hour was but now beginning, and by the time that it was completed all that might be dispatched, that passed betwixt his sentencing and his being raised upon the Cross.   

Crucified.  
Sentence of death was passed upon him as he stood in his scarlet Robes and thorny Crown: and when the Jews have now their desire, they mock him, suddenly strip him, and put on his own clothes: Then taking him away to the place of Execution, they lay his Cross upon him [such engines of death doubtless lay always ready about the Judgement Hall] and so as Isaac in the figure, he first bore the wood, that afterward must bear him, Gen. 22. 6, 9 The place of execution was without the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Talmudists do determine in Talm. Bab. Sanhedr. fol. 42. 2. [See how the Apostle applies this to his suffering for the Gentiles, Heb. 13. 12.]  
By the time he was come out of the City gates, they observe that he is overburdened with his Cross, and thereupon they force Simon a Cyrenian [some noted Disciple belike] to bear the end of it after him.  
They come to the place of Execution commonly called Golgatha [not the place of graves, but] the place of skulls: where though indeed there were some burial of the executed, yet was it in such a manner that the place deserved this name rather than the other: for they buried not an executed person in the grave of his Fathers, but there were two places of burial for such: one for them that were slain with the sword and strangled, and the other for them that were burnt and stoned: and when the flesh was wasted, the bones were gathered and buried in the graves of their Fathers: Talm. ubi sup. fol. 46. 1. The proper writing and pronunciation of the word had been Golgolta, but use had now brought it to be uttered Golgotha, which very pronunciation the Samaritan Version useth in Num. 1.  
They first strip him, and then offer him intoxicating wine, which when he tasted he refused to drink. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When any person was brought forth to be put to death, they gave him to drink some frankincense in a Cup of Wine, that it might stupefy him: as it is said, Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts. And there is a tradition, that the Gentlewomen of Jerusalem afforded this of their good will, etc. Tal. Bab. ibid. fol. 43. 1. And let it not be impertinent to add that which immediately follows in the same page: A crier went before him that was to be executed, which proclaimed, N. the Son of N. is going to execution because he hath committed such a fact, and N. and N. are witnesses against him if there be any that can clear him, let them speak. And instantly after: There is a tradition that they hanged Jesus on the eve of the Passover, and a Crier went before him forty days, Such a one goes to be put to death, because he hath bewitched, deceived, and perverted Israel: if any one can say any thing for his clearing, let him come and speak: but they found no clearing of him, therefore they hanged him upon the eve of the Passover, etc.  
He is nailed to his Cross hands and feet, and so the Jews themselves confess Abel [his figure] to have been wounded by Cain, Tanch. fol. 3. col. 4 and Isaac to have been bound on the Altar: Idem fol. 12. col. 2. And with him are crucified two malefactors, [compare Joseph betwixt two offenders, Gen.▪ 40.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus his construction, will help us to understand the sense of the word here. Four soldiers part his garments and cast lots for his coat and sit down to watch him.  
Over his head was his cause written, in the expression of which the variety of the Evangelists shows their stile, and how where one speaks short another enlargeth, and what need of taking all together to make up the full story. Mark hath it, The King of the Jews. Luke, This is the King of the Jews. Matthew, This is Jesus the King of the Jews. John, Jesus of Nazareth the King of the Jews: Where the main thing regarded is, that he was condemned for taking on him to be King of the Jews as they pretended, which was also pretended to be Treason against Cesar: and to this point all the Evangelists speak alike, and their variety is only in wording this for the reader's understanding: and he that spoke shortest spoke enough to express the matter of his accusation: and the rest that speak larger are but a comment upon the same thing. The three tongues in which this was written, Hebrew, Greek, and Latin, are thus spoken of in Midras' Tillin fol. 25. col. 4. R. Jochanan saith, There are three tongues. The Latin tongue for war, The Greek tongue for speech, and the Hebrew for prayer.  
All sorts of people had followed him to the execution: Some openly wept for him and bewailed him, which was not a thing usual in such cases. In the Talmudick Tract last cited fol. 46. 2. there is this strange doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bewailed not him that went to be executed, but only mourned inwardly for him. And what think you was the reason? The Gloss tells you thus, They bewailed him not, because his disgrace might be his expiation: meaning, that whereas they accounted, that the more shame and punishment a condemned person suffered, the more these tended to his expiation, they therefore would not openly bewail him, for that would have been some honour to him, and so would have abated of his expiation; but none lamenting for him, it was the greater disgrace, and the greater the disgrace the better was his sin [as they thought] expiated, and atoned for. This strange custom and opinion, doth set forth this public bewailing of Christ the more remarkably.  
Others, when he was now raised upon his Cross reviled him, among whom were the chief Priests, Scribes, and Elders: who had so little to do, or rather their malice so much as to attend the execution. They were at first in some hesitancy whether he would not deliver himself by miracle: but when they saw he did not, than they triumph and insult at no measure. Nay, the thiefs that were crucified with him spared him not, for so Matthew and Mark tell us, but at last one of them becomes a convert and receives assurance of being that day with him in Paradise. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase very usual with them.] Compare the case of joseph's fellow prisoners, Gen. 40. the one desiring him to remember him and escaping, and the other not.  
It may be, the darkness now begun, in an extraordinary and dreadful manner, was some means of working upon this thief for his conviction that Jesus was the Messiah: For instantly upon his raising upon his Cross, it was now the sixth hour or high Noon complete, and the darkness began, and continued till three a clock afternoon: the very space of time of the day that Adam lay in darkness without the promise, from the time of his fall till God came and revealed Christ to him.  
By the Cross stood the Mother of Jesus now a Widow, and as it seemeth, destitute of maintenance, therefore he commendeth her to the care and charge of his beloved Disciple John. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A widow was to be maintained out of the estate of her husband's heirs until she received her dowry. Maym. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 18. But the poverty of Joseph and Mary afforded neither heritage, nor dower, nor had they any Children but Jesus who was now dying. If those that are called the brethren of Jesus were the sons of Joseph by another wife, as some have thought them, they had been fittest to have been charged with the maintenance of the widow.  
About the ninth hour Jesus crieth out, Eli, Eli lama sabachthani, that is, My God, my God, why hast thou left me? Not forsaken him, as to the feeling of any spiritual desertion, but why left to such hands and to such cruel usage? Some said hereupon he called Elias: but was this said in mockery? or indeed did they think his words Eli, Eli meant Elias? Two things might make them really think so: the unusualness of the word Eli or Elohi in their Syriack tongue, the word Mari being it by which they commonly expressed the sense of that. And 2. the common opinion and legends that they had of Elias his coming to comfort and resolve men in distress and perplexity, of which their Talmuds give not a few examples.  
Complaining of thirst he had vinegar given him, which having tasted, and feeling the pangs of death come upon him, he saith, It is finished, and giving up a great cry, and committing his Spirit to God, he dieth [at the time of the evening sacrifice.] At which instant there was an Earthquake which rend the rocks: and the vail of the Temple was then also rend in the middle: The Priest that offered Incense that evening sacrifice time, could bring an amazed testimony of this, when he came forth. The renting of the rocks light in such a place as where were the graves of many Saints hewn out, which now were opened [and shown the conquest over the grave] and at another Earthquake at which Christ's grave was opened on the morning of his resurrection, the mouldered bodies of these graves revived, and after his rising they came out of the graves also and came into the holy City. Observe that Matthew calls Jerusalem The holy City, when it hath now murdered Christ, chap. 27. 53. How great a matter must it be that must unchurch a Nation?  
The Centurion and the company present, at the sight of what strange things had occurred, return much affected and full of thoughts about what was done: As the evening grew on, the Jews desire and obtain that the legs of them might be broken so to hasten their end, that they might not hang on the Cross all night. This dispatcheth the penitent thief [howsoever it did the other] as we may conclude from the words of Christ that told him of being that day in Paradise: But Christ being dead already they broke no bone of him, but one with a Spear pierceth him, and out of his side cometh water and blood distinct and discernible the one from the other.  
At Even Joseph of Aramathaea [samuel's Town, 1 Sam. 1. 1.] a Priest or a Levite, one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Council-chamber of the Temple, begs the body of Jesus, which otherwise should have been buried in the common graves of Malefactors, and entombs it in his own Tomb, Nichodemus joining with him, and the Women observing where he was laid, go and prepare spices for his further embalming when the Sabbath was over: all showing their love to him, but in this very action showing their little expecting his Resurrection.    

SECTION LXXXVII.  
MATTH. Ch. XXVIII. from the beginning to Ver. 16.  
MARK. Ch. XVI. from the begin. to Ver. 12.  
LUKE Ch. XXIV. from the begin. to Ver. 13.  
JOHN. Ch. XX. from the begin. to Ver. 19  
CHRIST'S Resurrection, his first appearing, viz. to Mary Magdalen.  
AS for the subsequence of this Section to the preceding, there can be no scruple, but it requires some heedfulness, to lay the story in it, in its proper currency, because of some seeming diversities in the four in their relating the story of it.  
The Lord of life was under death about 36 hours: and so long was that day wherein the Sun stood still in the time of Joshua: as Kimchi saith, it is the acknowledgement of the Jews: on Josh. 10.  
Christ himself calleth this space three days and three nights, Matth. 12. 40. whereas it was but two nights and one whole day, and two small parts of two more. And yet herein he speaketh warrantably even by the known and allowed Dialect of the Nation. Both the Talmuds in the Treatise Shabba per. 9 do dispute about the three days that Israel separated from their Wives before the giving of the Law, Exod. 19 15. and among other things they have these passages: R. Akibah made the day a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the night a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so did R. Ishmael. But this is a tradition, R. Eliezer ben Azariah saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A day and a night make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a part of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is accounted as the whole. Observe these last words to the purpose that we are upon: Three natural days by this rule were three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and any part of any of these, was accounted as the whole of it.  
The Evangelists seem to differ somewhat in the mention of the time of the women's coming to the sepulchre. John saith Mary Magdalen came while it was yet dark. Matthew, when it began to dawn: whereas Mark saith, she and the other women came thither at Sunrising: All which together speak the story to the full to this tenor. That at the dawning, and while it was yet dark, the Women as soon as they could see [at the least Mary Magdalen] set out to go to the Sepulchre: and that was at the very instant of Christ's rising, when there was a great Earthquake and an Angel came and rolled away the Stone. Marry Magdalen came from Bethany, from her brother Lazarus his house [if she came from her own home] and the other Women were at their several lodgings, and to get them all together [for they were to go about this work all together] would spend some time: so that though Mary were so early stirring, yet before they were all got together to the Scpulchre it was Sunrising. These Women little knew of the watch that was set over the grave, and the sealing of the stone [which was done on the morning of the Sabbath] for all their care is how to get the stone rolled away. When they come there, they find that done already [and the Watch was fled] and the Angel that had rolled it away sitting on it on the right hand of the entering in, and when they were entered in they saw another Angel, which both told them of his being risen. And thus Matthew and Mark that mention but one Angel, are to be reconciled to Luke who speaketh of two.  
The Women return and tell the Disciples what they had seen, but their words seemed to them as idle tales: yea, Marry herself yet believed not that he was risen: It is worth studying upon the faith of the Disciples: it was a saving faith in Christ, and yet they believed not that he should die till he was dead, nor believed that he should rise again, no not when he was now risen.  
Peter and John run to the Sepulchre, and Mary Magdalen follows them: They see the body gone and the clothes lying there [and John proves the first that believes his resurrection] and they return home, but Mary stays there weeping still: And looking in, she sees two Angels, the one at the head and the other at the feet where the body had lain [like the two Cherubins at either end of the Ark:] And looking behind her she seethe Jesus, and thought it had been the Gardener, but presently knew him, and comes away to bring the Disciples word. Here Matthew speaks short: for he mentioneth but one journey of the Women to the grave and back, and saith that as they came back Jesus met them. Whereas Mary had two journeys, and it was she alone that met him, and that in her second return. As she returned now the Watchmen are come into the City, and bribed to deny that he was risen, and so the Chief Priests and Elders give money to hire the Nation into unbelief.   

SECTION LXXXVIII.  
LUKE Chap. XXIV. from Ver. 13. to Ver. 36.  
MARK Chap. XVI. Ver. 12, 13.  
His second appearing: viz to Peter and Alpheus going to Emmaus  
THE same day in the afternoon two of them went to Emmaus a Town sixty furlongs, or seven miles and a half from Jerusalem. Josephus placeth it at the very same distance De Bello lib. 7. cap. 27. calling it there Ammaus, and relating how Vespasian after the destruction of Jerusalem, gave it for the habitation of some of the Roman souldierry left there. But in Antiq. lib. 17. cap. 12. he calls it Emmaus, and relates how it was fired by Varus, etc. It lay in the way towards some part of Galilee, and it may be these two men were now returning home thither, and intended to lodge at Emmaus the first night: but now they stop their journey and return thence the same night to Jerusalem. The two were Peter, and Alpheus the Father of three Apostles, who also was called Cleopas. See ver. 18. & 34. of this appearance to Peter, Paul speaks, 1 Cor. 15. 5.  
And that Alpheus and Cleopas were but one and the same person, may not only be conjectured from the nearness of the sound, and from their being written in Hebrew with the same letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is made plain in John 19 25. Where she is called Mary the Wife of Cleopas, who in the other Evangelists is clearly evidenced to be Mary the Wife of Alpheus. the mother of James and Joses, etc. Mat. 27. 56. Mar. 15. 40.   

SECTION LXXXIX.  
LUKE Chap. XXIV. from Ver. 36. to Ver. 49.  
JOHN Chap. XX. from Ver. 19 to Ver. 26.  
MARK Chap. XVI. Ver. 14.  
His third appearing: viz to the Eleven.  
THE connexion is plain in John and Luke: for the former saith, The same day at evening being the first day of the week, etc. And the other, that as they were speaking of his appearing to the two at Emmaus, he came in among them. The first day of the week is an ordinary Judaic phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they reckon the days forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day of the week. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third day of the week, etc. They that are now so very punctual to have the days so named and no otherwise, mistake that for a phrase purely Evangelical, which indeed is a phrase purely Judaical.  
As they sat at Supper Jesus cometh in among them: shows them his hands and side: eateth with them: openeth the Scriptures and their understandings: breatheth upon them, and saith, Receive ye the Holy Ghost, etc. Whosoever sins ye remit, etc. This was to interest them in a power and privilege peculiar and distinct from any they had received yet, and distinct from that they were to receive on Pentecost day, viz. this invested them in power of life and death, to inflict death, or corporal plagues miraculously upon the enemies or disgracers of the Gospel, or to spare them as they should be directed by the Holy Ghost, which they here received. The death of Ananias and Saphira was a fruit of this power, as is observed at that story.  
Thomas was not present at this time, and yet Mark saith, He appeared unto the eleven as they sat at meat: and so Luke 24. 33. Peter and Cleopas found the eleven gathered together, etc. Nay 1 Cor. 15. 5. He was seen of the twelve: The title of the whole Chorus being used, though all were not present.   

SECTION XC.  
JOHN Chap. XX. from Ver. 26. to the end.  
His fourth appearing: Thomas now present.  
JOHN saith this was After eight days, which [reckoning the day's current] was that day seven-night, or the first day of the week again: a second establishment of that day for the Christian Sabbath. Thomas upon seeing, believes, but blessed are they that have not seen yet have believed. See 1 Pet. 1. 8.  
Tanchum. fol. 8. col. 1. R. Simeon ben Lachish saith, A Proselyte is more lovely in the sight of God than all that company that stood at mount Sinai: Why? Because they if they had not seen the thunders and lightnings and fire, and the mountains trembling, and the sound of the Trumpet, they would not have received the Law: but a proselyte though he see none of these things, yet he comes and gives up himself to God, and takes upon him the Kingdom of Heaven.   

SECTION XCI.  
JOHN Chap. XXI. all the Chapter.  
MATTH. Chap. XXVIII. Ver. 16. Then the eleven Disciples went away into Galilee.  
A fifth appearing: To seven of the Apostles at the sea of Tiberias, etc.  
CHRIST before his death had told them of his meeting with them in Galilee after his resurrection: and when he was risen, he appoints them to a mountain there. They are now come up into the Country, and while they wait the time of his appointment, Peter and six other of the Apostles go a fishing: not as their trade now, for they never had been all of them fishers before, but either for a present supply of provision for themselves, or for present employment till their Master should dispose of them. He had at first revealed himself to three of these seven [nay four, if Andrew were here] by a miraculous draught of fishes, and so he doth to them all now: and who can tell whether they had not some thoughts of that, and some expectation of the like appearing now, which did the rather urge them to this work?  
At sea he helpeth them to a marvellous draught of 153 great fishes [so many thousands were the proselytes that wrought for the Temple, only 600 over, 2 Chron. 2. 17.] and at land he had provided them a dinner against they came ashore, and dines with them. And this, saith John, was the third time that he shown himself to his Disciples: which asserts the order of this Section, and showeth that this was before his appearing to the whole number at the mountain where he had appointed them: The two times that he had appeared to them before this, this Evangelist giveth account of before, namely one time when Thomas was not present, and another time when he was.  
After dinner he putteth Peter to a threefold confession, answerable to his threefold denial, and foretelleth his Martyrdom, but telleth that John should live till he should come: meaning in that sense, as his coming and coming in glory is oft used in the Gospel, namely his coming to take vengeance of the unbelieving Jewish Nation: Peter should be Martyred by them, but John should live to see them receive their deserts.   

SECTION XCII.  
MATTH. Chap. XXVIII. from Ver. 16. to the end  
MARK Chap. XVI. Ver. 15, 16, 17, 18.  
LUKE Chap. XXIV. Ver. 49.  
A sixth appearing: at the mountain in Galilee to all the eleven: and 500 more.  
HIs appointing them into Galilee to such a mount [it is like to that mount near Capernaum where he had chosen the Apostles and made his Sermon, Matth. 5.] was not barely to appear to the eleven, for that had he done before, and that could he have done at Jerusalem, but it was an intended meeting, not only with the eleven, but with the whole multitude of his Galilean and other Disciples, and therefore he published this appointment so oft, before and after his Resurrection: and we cannot so properly understand his being seen of above five hundred brethren at once, of which the Apostle speaketh, 1 Cor. 15. 6. of any other time and place as of this: He had appointed the place, and the concourse argueth that he had appointed the time too, or at least this concourse waited at the place till his time should come. And here may we conceive that he kept the Lords day or the first day of the week for the Christian Sabbath with this multitude of his Disciples; revealing himself clearly to them, and preaching to them of the things that concerned the Kingdom of God.  
Particularly he gives command and commission to go and Disciple all Nations: For whereas hitherto he had confined them to preach only to Israel, now must they preach to every creature, Mark 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [See Colos. 1. 23.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Jews ordinary language, that is, to all men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon in his Proverbs makes known Theory and Practice to the creatures, Kafvenaki in Prov. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He causeth the Holy Ghost to dwell upon the Creatures, Midr. Til. in Psal. 135. Nimrod made Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caused the creatures to err, Tanch. fol. 8. 4. The Lord requires that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creatures should pray before him, Id. fol. 16. 4. In which and an hundred other instances that might be given, the word Creatures signifieth only Men: and their charge and commission to preach the Gospel to every creature, means to all men, the Gentiles as well as the Jews.  
Warrant then and charge is given for the fetching of them in [the great Mystery, Ephes. 3. 4, 6.] who had lain subject to vanity of Idolatry, and under the bondage of all manner of corruption ever since their casting off at Babel 2203 years ago. They had been taught of the devil, his oracles and delusions, etc. but now they must all be taught of God, Isa. 54. 13. by the preaching of the Gospel. They had in some few numbers in this space been taught by Israel to know the Lord and proselyted into their Religion, but now such proselyting should not need, for all must come to the knowledge of God, Heb. 8. 11. the Gospel carrying the knowledge of him, and it being carried through all Nations. Those of them that had come into the Church of Israel and the true Religion, had been inducted and sealed into it, by being baptised. Talm. in Jebam. per. 4. etc. And so that proselyte Sacrament [as I may so call it] must be carried and continued among all Nations, as a badge of homage and subjection to Christ, to whom all power is given in Heaven and earth; and of the profession of the true God, The Father Son and Holy Ghost, against all false Gods and false worship. Infants born of Christian Parents are to bear this badge, though when they undertake it, they understand not what they do, because none in Christian Families should continue without the note of homage to Christ's sovereignty, and this distinctive mark against Hethenism that worshippeth false Gods, as no male among Israel after eight days old must be without the badge of Circumcision.  
Discipling was not of persons already taught, but to that end that they should be taught, and if the Disciples understood this word in Christ's command after any other sense, it was different from the sense of the word, which the Nation had ever used and only used: For in their Schools a person was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scholar or Disciple, when he gave in himself to such a Master to be taught and trained up by him: and in the Discipling of Proselytes to the Jews Religion, it was of the very like tenor. That sense therefore that many put upon these words, viz. that none are to be baptised but those that are throughly taught, is such a one as the Apostles and all the Jewish Nation had never known or heard of before.  
That wretched and horrid opinion that denieth the Godhead of Christ, and the Godhead of the Holy Ghost, little observeth, or at least will not see why the administration of Baptism among the Gentiles must be in the Name of the Father, Son and Holy Ghost, whereas among the Jews it was only in the Name of Jesus, Act. 2. 38. namely for this reason, that as by that among the Jews, Jesus was to be professed for the true Messiah against all other, so by this among the Gentiles who had worshipped false Gods, The Father, Son and holy Ghost should be professed the only true God. And it would be but a wild, as well as an irreligious Paraphrase that that opinion would make of this passage, Go preach the Gospel to every Creature, and Baptise them in the Name of the Son a Creature, and the holy Ghost a Creature.  
He promiseth the miraculous gifts of the holy Ghost to them that should believe: [not to all, but to some for the confirmation of the Doctrine:] and chargeth the Disciples to return to Jerusalem and there to stay till he should pour down the holy Ghost upon them, to enable them for this Ministry among all Nations to which he had designed them. Mark and Luke do briefly add the story of his ascension, because they will dispatch his whole story, but that is related more amply, Act. 1.  

A seventh appearing: To james.  
After the appearing to above five hundred Brethren at once, which we suppose and not without ground to have been that last mentioned, the Apostle relateth that he was seen of James, 1 Cor. 15. 7. and then of all the Apostles: which doth plainly rank this appearance to James between that to the five hundred Brethren on the mountain in Galilee, and his coming to all the Apostles when they were come again to Jerusalem. Which James this was, Paul is silent of, as all the Evangelists are, of any such particular appearance. It is most like he means James the less, of whom he speaks oft elsewhere, and so doth the story of the Acts of the Apostles as one of the specialer note in the time of Paul's preaching among the Gentiles. We read oft in the Gospels, of Peter and James and John three Disciples of singular eminency in regard of the privacy that Christ vouchsafed to them at some special times, more than to the other Apostles, and in that he badged them with a peculiar mark of changing their names, and did not so by any of the other. But that James was the Son of Zebedee, Now when he was Martyred, Act. 12. you find that James the Son of Alpheus called James the less, came to be ranked in the like dignity with Peter and John, and was Minister of the Circumcision, in special manner with them, Gal. 2. 9 they to the Jews scattered abroad, and he residentiary in Judea. See Act. 15. 13. & 21. 18. Gal. 2. 13. If we question how he of all the rest of the Apostles came in, to make up that triumvirate when the other James was gone, we cannot tell where so pregnantly to give an answer as from hence; in that Christ vouchafed thus particularly to appear to him, which was not only an argument, but might carry the virtue of a command, to bring him into that rank, Office and Employment, when the other James had run his course.     

THE CHRONICLE AND ORDER OF The Acts of the Apostles: THE EPISTLES, AND THE REVELATION. The Second Part.  

CHRIST. XXXIII ACTS Chap. I.  
FROM Galilee where Christ had last appeared to his Disciples, he remandeth them back to Jerusalem, and there cometh again to them. Where among other conference, they question him, Whether he would at that time restore the Kingdom to Israel? His summoning them again to that place, the Metropolis, it may be gave them occasion to move that question; they as yet, with the rest of the Nation conceiting the Messiah a temporal Deliverer; and possibly not fully understanding what he meant by the promise of the Father. His answer; It is not for you to know the times and seasons, intimates not that ever there should be such a restauration, but it smartly checketh their curiosity, as erroneous and needless; and sets them to look off earthly long, to mind the business they had to do, viz. to preach him through the world. He leadeth them out as far on mount Olivet, as where it began to be called Bethany, and there, about the place where he had begun his triumphant riding upon an Ass into Jerusalem, he now rides triumphantly into Heaven in a cloud.  
The Disciples having seen his Ascension, and two Angels that told them of his coming again in like manner as he went, return to Jerusalem, and there go up into an upper room, and their number is summed up an hundred and twenty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An upper room was ordinarily chosen by the Learned of the Jews for their meeting place to discuss and determine matters of Learning and Religion. Schab. per. 1. halac. 4. These are the articles that the Schools of Shammai and Hillel discussed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chamber, or upper room of Chananiah ben Hezekiah, etc. Jerus. Pesachin. fol. 30. col. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper room of Beth Arum in Lydda, etc.  
An hundred and twenty were not all the present professors in Jerusalem, but these spoken of were they that were of Christ's constant retinue, and companied with him all the time that he went in and out among them, ver. 21. and who being constant witnesses of his actions, and auditors of his doctrine, were appointed by him for the Ministry. These are they that the story meaneth all along in these passages: Chap. 2. 1. They were all together. Chap. 4. 21. They went to their company. Chap. 6. 3. Look ye out among yourselves. Chap. 8. They were all scattered abroad except the Apostles. Chap. 11. 19 They which were scattered abroad, preached, &c The Jews say, Ezras' great Synagogue, was of a hundred and twenty men. Avoth R. Na●han ●er. 4. Juc●●●lin fol. 13. And their Canons allow not the setting up of a sanhedrin o● thr●● and t●●nty Ju●●es, in any City, but where there were an hundred and twenty m●n fit some for one Office and employment, some for another. Talm. in Sanhedr. per. 1. and Maymony in his Treatise of the same name, per. 1.  
The activity of Peter in the work of the Gospel, mentioned more along this story, then of any of the others, was not only enjoined, but also inlivened, by that saying of his Master, When thou art converted strengthen thy brethren: and he that had fallen so foul, as he had done, had need of all industry to evidence his recovery, and to get ground again.  
The Phrase in ver. 25. Judas is gone to his own place, may properly be compared with the opinion of the Nation, about a traitor, He that betrayeth an Israelite, either body or goods, into the hands of the Heathen, hath no portion in the world to come, Maym. in chobel Umazzik per. 8. And with the Gloss of Baal Turim upon these words in Num. 24. 25. Baalam went to his own place, They ●ean, saith he, that he went to Hell.   

ACTS Chap. II.  
THE expectation of the Nation grounded from Dan. 9 that the Messiah should appear about this time, Luke 19 11. had brought multitudes of Jews out of all Nations to see the issue: And Pentecost having brought up also all the Country of Judea to celebrate that Feast; in this double conflux of people, the holy Ghost is given and cometh down upon the hundred and twenty Disciples, in the likeness of fiery tongues: At which very time of the year, and in fire, the Law had been given 1447 years ago. The Jerus. Gemarists in Taanith. fol. 65. col. 3. have a saying, That as Jerusalem was destroyed by fire, so should it be rebuilt by fire. And in Jom tobh fol. 61. col. 3. and Chagigah fol. 78. col. 1. they say that David died at the Feast of Pentecost. Both passages regardable at this place.  
As the confusion of tongues at Babel had caused the casting off of the Gentiles,▪ by severing them from the participation of the true Religion [which was only professed and known in the Hebrew tongue] so was the gift of tongues, to be a needful means, to bring them in to Religion again; when every one may hear of the things of God in his own language. The Disciples were doubly endowed by this gift, as to the matter of language; for they were hereby enabled to speak to every Nation in their own tongue: and not that only; but they were enabled to understand the Originals of Scripture, which they understood not before. Their birth and breeding had not allowed them so much learning as to understand any Bible that was then extant, either Hebrew or Greek, but here is the first operation of this gift of the Spirit upon them, that they are first made able to understand the Originals of Scripture, and then able to unlock them to any one in their own tongue. And here should they begin that take on them to expound the Scriptures by the Spirit, namely to unlock the difficulties of the Original languages, [for therein the mainest difficulty of the Scripture lodgeth] according as was the method of the Spirits operation in the Apostles.  
Pentecost was a time of rejoicing, and at all such festivities the Jews had ever good store of wine stirring: so that these men conclude that they had drunk too much and spoke as men distract: which Peter confutes by telling them it was not yet the third hour of the day, or nine a clock. For upon their Sabbaths and holidays they used not to eat or drink till their Synagogue service was done. Maym. in Schab. per. 30. which was not of a good while after nine a clock.  
His alleging of Joel, In the last days I will pour out my Spirit, etc. teacheth us how to construe the phrase, The last days, in exceeding many places both of the Old Testament and the New, as Isa. 2. 1. 1 Tim. 4. 1. and 2 Tim. 3. 1. 1 Pet. 4. 7. 1 Joh. 2. 19, etc. namely for the last days of Jerusalem and the Jewish State. For to take his words in any other sense [as some do for the last days of the world] is to make his allegation utterly impertinent and monstrous.  
Three thousand converted, are Baptised In the Name of the Lord Jesus, ver. 38. which no whit disagreeth from the command, Baptise in the Name of the Father and of the Son, etc. Matth. 28. 19 For the form of Baptism in those first days of the Gospel, of which the New Testament giveth the story, may be considered under a threefold condition. 1 John the Baptist baptised in the Name of Messiah, or Christ that was then ready to come, but that Jesus of Nazareth was he, he himself knew not till he had run a good part of his course, Joh. 1. 31. as was observed before. 2. The Disciples baptising the Jews, baptised them in the Name of Jesus: upon this reason, because the great point of controversy then in the Nation about Messiah was, Whether Jesus of Nazareth were he or no. All the Nation acknowledged a Messiah, but the most of them abominated that Jesus of Nazareth should be thought to be he: therefore those that by the preaching of the Gospel came to acknowledge him to be Messiah, were baptised into his Name, as the critical badge of their embracing the true Messiah. But 3. among the Gentiles where that question was not afoot, they baptised in the Name of the Father, and of the Son, and of the Holy Ghost. And so that baptising in the Name of Jesus, was for a season for the settling of the evidence of his being Messiah, and when that was throughly established, than it was used no more, but Baptism was in the Name of the Father, and Son, etc. Of the same cognizance were those extraordinary gifts of the Spirit, evidences of Jesus his being the Messiah, and means of conveying the Gospel through the world, and when both these were well established then those gifts ceased for ever.  
All that believed were together and had all things common, ver. 46. The Children of those that believed, must come under the title of Believers too, or they must famish. For this community of goods being for the relief of the poor, as we shall show at the fourth Chapter, the Children, Babes and Infants of believing Parents that were poor, must be taken in under this expression, All that believed, etc. or how did they for support? if the community of goods reached them as well as their Parents, the title must reach them too: When a Master of a Family was baptised, his Children were they never so young were baptised with him, and hence the mention of baptising whole households Act. 16. 15. 33. They that pleading against Infant's Baptism, do cavil, that it may be, there were no Infants in those Families that are mentioned, bewray that they little understand the manner of administering Baptism in its first use. For the stress of the business lies not in this, whether it can be proved that there were Infants in those Families, where it is recorded, that whole households were baptised, but the case is this, that in all Families whatsoever, were there never so many Infants, they were all baptised, when their Parents were baptised. Thus was the constant custom among the Jews for admission of Proselytes, and thence this Canon, That a Woman proselited and baptised when she was great with child, her Child needed not then to be baptised when it was born. Maym. in Issure biah per. 13. For if he had been born before she was baptised, he must have been baptised with her. And the New Testament gives so little evidence of the altering this custom, at those first baptizings under the Gospel, that it plainly on the contrary shows the continuance of it, when it speaketh of the Apostles baptising whole households.   

ACTS Chap. III, IV.  
PEntecost Feast lasted eight days, as well as their other Feasts, Passover, Tabernacles, and Dedication did. Jerus. in Moed Katon, and Chagigah at large. The occurrences of the very day of Pentecost itself, are related already: Now whether the healing of the Cripple, and the consequences upon that, contained in the third Chapter, befell upon the same day in the afternoon, or on the next day after, which was the day when all the males appeared before the Lord in the temple, or further in the Feast, is not certain, but that they were within the compass of the Feast, is more than probable, by the great multitude that was converted at one Sermon.  
Peter and John go into the Temple at the ninth hour, the hour of prayer. Talm. in Pesachin. per. 5. The daily sacrifice of the evening was killed at the eight hour and a half, and offered at the ninth hour and an half. Joseph. Antiq. lib. 14. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Twice a day, namely in the morning and about the ninth hour, they offered on the Altar. There, as they go in, at the East-gate, tha● led into the Court of the Women, they find and heal a Cripple, which had been so from his birth. The Jews looked upon this miracle, as wrought by their own holiness, as appears by the Apostles answer to them, ver. 12. For such a conceit walked among the Nation, that extraordinary holiness might attain to miraculous workings. R. Phineas ben Jair saith, Industry bringeth to purity, Purity to cleanness, Cleannesses to holiness, Holiness to humbleness, Humbleness to fear of sin, Fear of sin to partaking of the Holy Ghost. Jerus. Schab. fol. 3. col. 3.  
Yet are they imprisoned that night, and the next morning convented before the Council. Among others which are named of the Council, which were Priests, Alexander and John, mentioned ver. 6. seem to be Alexander Alabarcha, or his Son, and Rabban Jochanan ben Zaccai, the latter, Vicepresident at this time under Rabban Gamaliel.  
They dismissed, come to their own company, and related what had occurred, and upon joint prayer the place is shaken, and they are again filled with the Holy Ghost. Why? What could be added to them they having been so filled with the Holy Ghost before? In their prayer they petitioned these two things, That God would give them boldness to speak his Word, and that Healings and Signs and Wonders might be done in the name of Jesus: And the power of both these falls now upon them: and especially, it may be conceived that Wonder of Wonders, upon the twelve, power to bestow the Holy Ghost.  
The community of goods, with the mention of which the second and the fourth Chapters conclude, may be considered under these two animadversions: 1. That although persecution as yet for the Gospel, had brought none to poverty, yet it is manifest that there were poor amongst them. And ●ome come to the more poverty for the Gospel sake too. For if they were poor before they received the Gospel, than the Synagague of which they were, provided for them: but now they were destitute of that provision, they having forsaken the Synagogue; or a the least the Synagogue them, because of their forsaking of their Judaisme. For the Evangelical Church therefore, that was now begun, to provide for her poor, it had not only the Synagogue for an example, but would have had it for a reproach, if they had neglected so needful a duty, which that took care for so constantly and tenderly. 2. This having of all things common therefore, was not an extinction of propriety and of meum & tuum, as if one rich man should have as good interest in another rich man's estate as himself, but it was intended mainly for the relief of the poor: Not to bring any that had estates to voluntary poverty, not to levelly estates, but to relieve those which stood in need. Chap. 2. 45. & 4. 35. Distribution was made to every man as he had need: To them that preached the word for their maintenance, and to the poor for their relief.   

ACTS Chap. V.  
ANanias and Saphira set up as everlasting monuments to all generations of Gods just indignation against the despisers of the Spirit of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Messiah was in honourable mention and esteem in the Nation, in their common speech, though they would not know him when he was revealed. Now the sin of this couple was first covetousness, but especially presuming to play false, and yet thinking to go undiscovered of that Spirit which wrought so powerfully in the Apostles. That cursed opinion that denies the Godhead of the Holy Ghost, runs parallel with this sin of Ananias and Saphira to a hair.  
Peter's warrant for this execution we may read in that passage, John 20. 22, 23. He breathed on them and said, Receive ye the Holy Ghost, whose sins ye remit they are remitted, and whose sins ye retain they are retained. How? To forgive sins absolutely? this belongs only to God. Was it to forgive them declaratively? This seem too low a construction, and too restrained: It seemeth therefore the most proper meaning of this donation, that he now endued them with power, to avenge what sins the Holy Ghost [now received] should direct them, to avenge, with bodily plagues, giving up to Satan, or with death: and again to remit such penalties as they should be directed to remit, and they should be remitted. The Holy Ghost whom they had received then with so peculiar a power, Ananias and Saphira do here plainly vilify, and affront directly; therefore an execution of such power upon them was as proper and direct. But be it whether it will, that Peter took his warrant originally from thence, or had it instantly by some immediate revelation, as the judgement was fearful, so his executing of it was remarkable, showing at once his assurance of the pardon of his own lying against his Master, when he can and dare thus avenge a lie against the Holy Ghost: and also his just zeal and activity for the honour of his Master whom he had denied.  
It is said in ver. 12. They were all in Solomon's porch, which was the East cloister of the mount of the Temple, and in part of it did the Sanhedrin now sit, and the Apostles not afraid to act so near them: But at last they are apprehended and imprisoned, but miraculously enlarged, and preaching in the Temple again: and thereupon convented before the Council. Gamaliel, Paul's Master was now Precedent, and continued in this dignity till within eighteen years of the destruction of the City. He pleadeth here for the Apostles, not out of any love to their persons or doctrine, for he lived and died a downright Pharisee: but partly because he saw the Sadduces at present the chief agents against them, and chief because the miracles they wrought were so plain and convincing, that he could move no less than what he did. And yet for all the fairness of this man at this time, yet did he afterward ordain and publish that prayer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer against Heretics, meaning Christians; framed indeed by Samuel Katon, but approved and authorized by this man, Precedent of the Sanhedrin [then at Ja●●eh] and commanded to be used constantly in their Synagogues, in which they prayed against the Gospel and the professors of it. Taanith. fol. 65. 3. Maym. in Tephil. per. 2.   

ACTS CHAP. VI, VII.  
THE seven Deacons [as they are commonly called] chosen by occasion of the Hellenists murmuring against the Hebrews about neglect of their widows. The Hebrews were Jews the inhabitants of Judea, and the Hellenists those Jews that lived in other Country's dispersedly among the Greeks: Not only in Greece, but almost in all other Countries, which the conquests of Alexander, and the continuance of the Syrogrecian Monarchy after him had filled with Greeks, as all Countries also were filled with Jews.  
In all the Jews Synagogues there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnasin, Deacons, or such as had care of the poor, whose work it was to gather alms for them from the Congregation, and to distribute it to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were two that gathered alms for them and one more added to distribute it to them. Maym. in Sanhedr. per. 1. R. Chelbe in the name of R. Ba bar Zabda saith, They appoint not less than three Parnasin. For if judgement about pecuniary matters were judged by three, much more this matter which concerneth life is to be managed by three. Jerus. in Peah fol. 21. col. 1. That needful office is here translated into the Christian Church: and the seven are chosen to this work out of the number of the hundred and twenty that are mentioned, Chap. 1. 15. and that company only was the choosers of them, and not all the Believers in Jerusalem. The reason why the Hebrews neglected the widows of the Hellenists may be supposed, either because they would stick to their old rule, mentioned once before, That a widow was to be maintained by her husband's children. Talm. in chetub. per. 11. Maym. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 18. [compare 1 Tim. 5. 4.] or because the Hebrews of Judea had brought in more into the common stock for the poor, by sale of their Goods and Lands, than those that had come from foreign Countries had done, they not having Goods and Lands so ready to sell. All that had been brought in hitherto, had been put into the Apostles hands, and they had been burdened with the care and trouble of the disposal of it: but now they transfer that work and office to the seven, solemnly ordaining them by Imposition of hands into it, and here only, the Imposition of the Apostles hands confers not the Holy Ghost, for these men were full of the Holy Ghost before.  
Stephen an eminent man among them, is quarrelled by certain of the Libertines, and the Hellenists Synagogue. Libertini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceeding frequently spoken of in the Jews Writings. And the Alexandrian Synagogue [one of the Hellenists] is mentioned in Jerus. in Megillah. fol. 73. col. 4. and Juchas. fol. 26. who tell, that R. Eliezer bar Zadoc took the Synagogue of the Alexandrians that was at Jerusalem, and employed it to his own use.  
When they are not able to overpower him by argument and disputation, they take a ready way to do it, by false accusation, and conventing him before the Sanhedrin: where being accused of vilifying Moses, and speaking of the destruction of that place, he is vindicated, even miraculously, before he pleadeth his own cause, by his face shining like the face of Moses, and bearing an Angelical aspect and Majesty; for indeed he spoke but what was spoken by the Angel Gabriel, Dan. 9 26, 27.  
In his Apology, he speaketh to the heads of his accusation, but somewhat abstrusely; yet so as to them to whom he spoke to be well understood, his discourse being according to their own Rhetoric and Logic: To what was laid to his charge, for vilifying Moses, and saying, his customs should be changed, he rehearseth in brief the whole history of Moses, and shows he was Orthodox to him; but yet he driveth all to this, that as the times before Moses were still moving and growing on to settlement in Moses, so when Moses himself had settled all he had to do, yet he pointed them to a Prophet yet to come, to whom they should hearken as the ultimate Oracle, which was this Jesus that he preached to them. And whereas he was accused for speaking of the destruction of the Temple, he first shows, that fixedness to this or that place, is not so much to be stood upon, as appears by the flitting condition of the Patriarches [whose flittings he giveth the story of at large] and by the moving condition of the Tabernacle before the Temple was built: And when the Temple was built, it was not because God would confine himself to one place, for the most High dwelleth not in Temples made with hands, ver. 48. etc.  
He inserteth two or three sharp and true accusations of them, whereas theirs of him had been but false and causeless. As, that their fathers had persecuted those tha● foretold of Christ, as they did him for now preaching him, and they followed their father's steps; nay went further, for they had murdered Christ, whereas their fathers had but murdered his Prophets. And whereas they were so punctual, about the Ceremonious rites given by Moses, they neglected the moral Law, which was given by the disposition of Angels.  
This cuts them to the heart, that they pass a rancourous and furious sentence of death upon him: but he hath a sight of the high bench of Heaven, God and Christ at his right hand, their judge and his: A most fit prospect for the first Martyr.  
They cast him out of the City and stone him for blasphemy. For these were to be stoned. He that went in to his mother, or to his father's wife, or to his daughter in Law, or to a male, or to a beast: and he that blasphemed, or that committed Idolatry, etc. And the place of stoning was out from the place of Judgement, [nay out of the City, as the Gemarists resolve it] because it is said, Bring him that cursed, out of the Camp. And A crier went before him, that was to die, proclaiming his fault. Sanhedr. per. 6. & 7.  
When he was come within four cubits of the place of stoning, they stripped him naked: only covered his nakedness before. Ibid.  
And being come to the very place, first the witnesses laid their hands upon him, Maym. in Avodah Zarah per. 2. and then stripping off their coats that they might be more expedite for their present work, first one of them dasheth his loins violently against a stone that lay for that purpose: if that killed him not, than the other dasheth a great stone upon his heart, as he lay on his back: and if that dispatched him not, than all the people fell upon him with stones. Talm. ubi sup.  
Steven in the midst of all this their fury, and his own anguish, gets on his knees and prays for them: and having so done he fell asleep. The Jews do ordinarily use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Dying, which properly signifies sleeping, especially when they speak of a fair and comfortable death: which word Luke translates here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that were stoned were also hanged up upon a tree. Talm. ubi sup. Whether Steven were so used is uncertain, but it is evident that he had a fair burial, and not the burial of a malefactor.   

CHRIST. XXXIV ACTS CHAP. VIII.  
A Great persecution followeth the death of Steven: in which Saul was a chief agent, Scholar of Gamaliel [President of the Sanhedrin] and it may be the busier for that. In Talm. Bab. Sanhedr. fol. 43. col. 1. they say, Jesus had five Disciples, Mathai, Nakai, Netser, Boni and Thodah, and they are urging reasons there, why they should all be put to death, etc.  
All the hundred and twenty Ministers mentioned, Chap. 1. 15. are scattered abroad [only the twelve stay at Jerusalem as in the furnace to comfort and cherish the Church there in so sad a time] and they preach all along as they go, and so Satan breaks his own head by his own design, for by persecution by which he had contrived to smother the Gospel, it spreads the more.  
The first plantation of it mentioned, is in Samaria, and that according to Christ's own direction, and foretelling, Act. 1. 8. Ye shall be witnesses to me, both in Jerusalem and in all Judea, and in Samaria, etc. He had forbidden them before, Go not into the way of the Gentiles, and into any City of the Samaritans do not enter, Matth. 10. 5. but now that partition wall that had been between, is to be broken down. Of all Nations and people under Heaven the Samaritans were the most odious to the Jews, and a main reason was, because they were Jews Apostates. For though the first peopling of that place, after the Captivity of the ten Tribes, was by Heathens, 2 King. 17. yet upon the building of the Temple on mount Gerizim, such multitudes of Jews continually flocked thither, that generally Samaritanism was but a mongrel Judaisme. They called Jacob their father, expected Messiah, had their Temple, Priesthood, Service, Pentatuch, etc. And to spare more, take but this one passage in Talm. Jerus. Pesachin fol. 27. 2. The Cuthaeans all the time that they celebrate their unleavened bread feast with Israel, they are to be believed concerning their putting away of leaven: If they do not keep their unleavened bread feast with Israel, they are not to be believed concerning their putting away of leaven. Rabban Gamaliel saith, All the Ordinances that the Cuthaeans use, they are more punctual in them then Israel is. It is an unhappy obscurity that the Hebrew Writers have put upon the word Cuthaeans, for though it most properly signify Samaritans, yet have they so commonly given this name to Christians, as the most odious name they could invent to give them, that in the most places that you meet with it, you cannot tell whether they mean the one or the other. In the place cited, it seemeth indeed most likely that it means the Samaritans, because it speaks of their keeping the feast of unleavened bread, and using the Ordinances of Israel: unless it speak of those Jews that had received the Gospel and become Christians, and were fallen to their Judaisme again, and joined that with their Christianity, which very many did, as we shall have occasion to observe hereafter.  
Simon Magus taketh upon him to believe and is baptised: The naming of him calls to mind the mention of one Simon a Magician that Josephus speaks of, Antiq. lib. 20. cap. 5. who was a means to entice Drusilla from her former husband to go and marry Felix the Governor of Judea, this might very well be that man. And it minds of a passage in Tal. Jerus. in Jebamoth fol. 13. col. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot but render it, The Simonians came to Rabbi, and said to him We pray thee give us a man to be our Expositor, Judge, Minister, Scribe, Traditionary, and to do for us all we need. I know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Tal. Bab. in Cholin. fol. 15. But certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means some people, but whence so named, there is no disputing here.  
Philip baptised Samaria, and did great wonders among them, but could not bestow the Holy Ghost upon them: that power belonged only to the Apostles; therefore Peter and John are sent thither for that purpose. They laid their hands upon them and they received the Holy Ghost: Not upon all, for what needeth that? Or what reason was there for it? The gifts of the Holy Ghost that were received, were these miraculous ones, of Tongues, Prophecy, etc. Acts 10. 46. & 19 6. Now of these there were but these two ends, 1. For the confirmation of the doctrine of the Gospel, such miraculous gifts attending it. And 2. for instruction of others: for Tongues were given indeed for a sign, 1 Cor. 14. 22. but not only for a sign, but for edification and instruction, as the Apostle also showeth at large in the same Chapter. Now both these ends were attained, though they that received the Holy Ghost were not all, but only a few and set number: nay the later not conceivable of all, for if all were enabled miraculously to be Teachers, who were to be taught? The Imposition therefore of the Apostles hands, mentioned here and elsewhere, and those passages, These signs shall follow those that believe, they shall cast out Devils, they shall speak with Tongues, etc. Mark 16. 17. Repent and be baptised every one of you, and ye shall receive the gift of the Holy Ghost, Act. 2. 38, etc. were not upon all that believed the Gospel, and were baptised: but upon some certain number, whom they were directed by the Holy Ghost to lay their hands upon, as those men that God had appointed and determined for Preachers and Ministers to the people, and who by the Imposition of the Apostles hands, receiving the Holy Ghost, were by those gifts enabled to understand the language and sense of Scripture, and to be instructers of the people, and to build them up.  
Candaces' Eunuch, having been at Jerusalem to worship, and returning back is converted by Philip. [Of Candace Queen of Meroe in Aethiopia, see Strabo lib. 17.] He met with him in the way that lead from Jerusalem to Gaza the desert. Of this place Strabo again lib. 16. speaketh thus, Then is the haven of the Gazaeans: above which, some seven furlongs, is the City, once glorious, but ruined by Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it remaineth desert. Diodorus Siculus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Gaza, lib. 19 for another was built at the haven by the Sea side, called sometimes Maiuma. Sozom. Eccles. hist. lib. 5. cap. 3. and afterward Constantia, named so by Constantine after the name of his sister: as saith Euseb. de Vit. Constant. lib. 4. cap. 28. or as Sozomen, of his son Constantius.  
Whether this Eunuch were a Jew or a Proselyte is scarce worth enquiring: his devotion is far more worth spending thoughts upon, which brought him so long a journey, and employed him so well in his travail, as in reading the Scripture. He is baptised in the name of Jesus, ver. 37. and [as it may well be conceived] takes ship at Gaza, and is the first, that we find, that carried the profession of Jesus into afric. The mention of which, may justly call our thoughts to consider of the Temple built in Egypt by Onias, and the vast numbers of Jews that were in that and the Countries thereabouts, and yet how little intimation there is, in the New Testament Story, by whom or how the Gospel was conveyed into those parts.  
Philip is rapt by the Spirit from Gaza to Azotus, which were 270 furlongs, or 34 miles asunder, as Diodor. Sicul. ubi supra, measures.   

ACTS CHAP. IX. from the beginning to Vers. 23.  
THE conversion of Paul: A monument of mercy, 1 Tim. 1. 14, 16. A Pharisee, a persecutor, a murderer, yet become a Christian, a Preacher, an Apostle.  
He consented to Stevens death: and after that he gets a Commission from the chief Priests, and makes desperate havoc in Jerusalem, Act. 8. 2. & 22. 4. & 26. 10.  
We find all along this Book, that the chief Priests are not only the busiest men in persecuting of the Gospel, but in many places it is related so, as if they were the only men and had entire power in their own hands, as a peculiar Court, to give Commissions, to judge, condemn and execute: as it hath been and is the opinion of some, that there was an Ecclesiastical Sanhedrin distinct from the Civil.  
It is true indeed that there was in the Temple a Consistory only of Priests, which sat in the room called Parhedrin, and Liscath Buleute, The Chamber of the Council: but these sat not there, as Magistrates over the people, but only as a Consistory, to take care of the service and affairs of the Temple, that nothing should be wanting, nor nothing slacked that was required about it, or that conduced to the promoting of the service of it, and their power extended not beyond that virge. Any other Concessus or Consistory of Priests alone, than this, I believe cannot be showed in any records of that Nation, and this is far from the power and constitution of a Sanhedrin. The Talmud indeed in Chetuboth per. 1. Halac. 5. speaketh of a Beth din, or Consistory of the Priests which required four hundred zuzims in dower or jointure for a virgin: Which seemeth to assert this as a peculiar Court, invested with distinct power from the other. But the Gemarists, especially the Babylonian do make it plain, that no such thing can be inferred from this action: for they tell us that the Priests determined this business of four hundred zuzims dower to their own daughters, only for the honour of their Tribe and blood: So that this was not any act of judicial power binding others, but an act of consent among themselves to keep up the credit of their Function and Families. But here is not time and place to discuss this point [a matter of no small Controversy] further than what may give illustration to the subject before us.  
How to understand therefore this judicial activity of the chief Priests throughout this book, the Evangelist hath given us a rule betime in the story, Chap. 4. ver. 5. Where he shows that the whole Sanhedrin is to be understood, of which the Priests were a great, if not the greatest part, and were in this cause the busiest men. In case of necessity, there might be a Sanhedrin, though never a Priest or Levite was of it, for so is their own Canon, namely if fit men of either rank were not to be found; but in common carriage, and experience they were the greatest and most potent number, as whose profession and Function bespoke studiousness and pleaded honour. In all the New Testament we meet but with these men by name, of all the Sanhedrin. Annas, and Caiaphas, and John, and Alexander, Gamaliel, Nicodemus, and Joseph of Arimathea. And how many of these were not Priests? Gamaliel indeed was of the Tribe of Judah, and of the Progeny of David, being grandchild of Hillel. But as for all the rest, some of them were undoubtedly of the Priesthood, and the others more probably so too, then of any other Tribe: Of Annas and Caiaphas there is no question: And if John, Acts 4. 6. be the eminentest John that was then among them, it means Rabban Jochanan ben Zaccai, who was now Vicepresident of the Council, and he was a Priest as Juchasin tells us. And if Nicodemus be the same with the eminentest Nicodemus of those times of whom Avoth R. Nathan per. 6. and Talm. bab. in Cetubboth fol. 66. make mention [as we have no cause to think otherwise] then was he by their plain description a Priest likewise. And so was Joseph of Arimathea, if his stile and title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be understood according to the common speech of the Nation, as there can be no reason why it should not be so understood. And as for Alexander, of whom is least evidence, it is not worth spending so much time upon as to discuss, since these already mentioned may be witness enough.  
In all the busy stirring therefore of the Priests in this story of the Acts of Apostles, as Chap. 7. 1. & 23. 2. and about this Commission of Saul, we are not to take them as a distinct and separate power from the Sanhedrin, but as a part of it, and such as whose Function and interest, as they thought, did most of all the other urge them to look to the prevention of this growing evil of the Gospel, as they did, as hearty, as erroneously repute it: and therefore the story doth more especially pitch upon them as the most stirring men. And so Paul himself doth help to interpret Luke's relation. For whereas Chap. 9 1, 2. it is said, Saul went to the high Priest and desired of him letters to Damascus, he who best could tell how this should be understood, explains it thus, Chap. 22. 5. Of the High Priest, and of all the estate of the Elders I received letters to the brethren, etc. The words of all the estate of the Elders determine the point we have in hand, and the other words to the brethren, call us to the consideration of another: and that is, how far the Sanhedrins' decrees and injunctions had power and command over the Jews in foreign Lands. By producing the words of one of their Acts we shall better judge of this matter and understand the words to the brethren, both at once.  
In Talm. Jerus. Sanhedr. fol. 18. col. 4. they say thus, For the three Countries they intercalated the year for Judea, and beyond Jordan and Galilee. For two of them together they did it, for one alone they did it not. There is a story of Rabban Gamaliel and the Elders, that they sat at the going up to the Temple, and Jochanan the Scribe sat before them: Rabban Gamaliel saith to him, Writ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To our Brethren that dwell in the upper South Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our Brethren that dwell in the lower South Country, Peace be multiplied to you. We give you to understand that the time of setting forth your tithes is come, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our Brethren of Galilee the upper, and Galilee the lower, Peace be multiplied unto you. We give you to understand that the time of setting forth your tithes is come, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our Brethren of the captivity of Babel, of Media, of Greece, and the whole captivity of Israel, Peace be multiplied unto you: We give you to understand, that since the Lambs are yet little, and young Pigeons small, and the time of the first ripe ears is not yet come, that it seemeth good to me and to my fellows to add thirty days unto this year. And the very same is related again in Maasar sheni fol. 56. col. 3. By which we see that when Luke saith, that Saul had the Sanhedrins' letters to the brethren, he speaks but the very language that such letters used to speak in: and by this we see also, that their letters missive to their brethren in foreign Lands, were rather Declarations then Commands: For it was not so much the awe of the Sanhedrins' power reaching to those remote places, that kept the whole Nation to obedience of their decrees, as it was their innate and enured ambition to be held and kept a peculiar and distinct and conform people, and their devotedness to their Law and Worship, the great Oracle of which they held the Sanhedrin to be, in all ages. Such letters may we conceive were these to the Synagogues at Damascus, not imperious, but declarative and persuasive: which before Saul had delivered [who was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolus Synhedrii magni] he is converted and designed for an Apostle of Jesus Christ.  
He saw Christ, ver. 17. 1 Cor. 9 1. though he saw him not: for as Israel at Sinai saw the Lord, not in any representation, but only his glory, so did he Christ in his glory, and a voice. And so they that traveled with him heard the voice, ver. 7. in its terrible sound, but they heard it not, Acts 22. 9 in its articulate utterance, so as to understand it, [the like to that in Joh. 12. 29.]  
At three days end he receiveth his sight, and Baptism, and was filled with the Holy Ghost, ver. 17, 18. but how he received the last is somewhat obscure: whether before his Baptism or upon it, by immediate infusion as they did Chap. 10. 45. or by imposition of Ananias his hands; which if he did, as it was extraordinary for any besides an Apostle to confer the Holy Ghost, so could not Ananias do, or think of doing this, without an extraordinary warrant: Whether way it was, he is now so completely furnished with all accomplishments for his Ministry, that he confers not with flesh and blood, that is, not with any men, nor goes he up to Jerusalem, no not to confer with the Apostles, Gal. 1. 16, 17. but hath the full knowledge of the Gospel, and full assurance of his knowledge that it was right: And so he gins to preach in Damascus.  
CHRIST. XXXV CHRIST. XXXVI These two years Paul spendeth in Damascus and Arabia, and Damascus again, Gal. 1. 17.   

CHRIST. XXXVII ACTS CHAP. IX. from Vers. 23. to Vers. 32.  
AFTER three years from his Conversion he cometh to Jerusalem, being driven from Damascus by a machination of the Jews, who had wrought with the Governor to apprehend him, but he is let over the wall in a basket, 2 Cor. 11. 32, 33.  
He goeth up to Jerusalem to see Peter, Gal. 1. 18. but at his first coming thither, the Disciples are afraid of him, till Barnabas makes way for his entertainment, Act. 9 27. His going to see Peter is to confer with the Minister of the Circumcision, himself being appointed Minister to the Uncircumcised: And how Barnabas who was to be his fellow should come to be acquainted with him before any of the rest we can hardly find out any other way to resolve, then by conceiving he had some intimation from God of his own Apostleship among the Gentiles, and Paul's with him.  
He stayeth at Jerusalem but fifteen days and seethe none of the Apostles, but Peter and James the less, Gal. 1. 18, 19 He preacheth boldly there, and disputes so vehemently with the Hellenists that they go about to kill him, Act. 9 29. But why him, rather than Peter, James, Barnabas, and others that were now at Jerusalem? We may answer, Because he himself was a Hellenist, one once of their own College, and the more zealous he was now against them, the more incensed were they against him, for an Apostate, as they accounted him: and now he that with them had contrived the death of Steven, is forced by them to fly for his own life.   

CHRIST. XXXVIII CHRIST. XXXIX CHRIST. XL ACTS CHAP. IX. from Ver. 32. to the end. And CHAP. X. all. And CHAP. XI. to Vers. 19  
THE Stories succeeding to ver. 19 of Chap. 11. as they are of a doubtful date, because neither the Historian here, nor any other part of. Scripture hath fixed the determinate time of their occurring, so is not the limiting of them to their year or time so very needful; if only it be secured, that they follow in time to those preceding that we have spoken to; and that we may be assured of their order, though we cannot be of their precise time. And this is easy to resolve upon, without much debate. The last verse of the former Section, informs us of a peace and rest come to all the Churches, and the beginning of this brings in Peter [as in this calm] passing through all quarters preaching and confirming them. And that this could not be but after the times of the stories mentioned hitherto, appeareth by this, that though it is true indeed, that Peter was abroad in Samaria upon the conversion of it, yet he was returned again to Jerusalem, Chap. 8. 25. and was there three years after, when Paul comes up thither.  
This therefore is a new voyage, in which he doth three great things, healeth Aeneas of a Palsy at Lydda: raiseth Dorcas from the dead at Joppa; and openeth the door of the Gospel to the Gentiles in Caesarea.  
Aeneas is a name that we find in the Jewish Writers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Samuel the son of R. Aeneas, is mentioned in Jerus. Jebamoth fol. 6. 2. And Lod or Lydda they speak exceeding frequently of, and produce remarkable stories and memorial of it. And indeed the quarters of Peter's present walk, compared with the Hebrews records concerning these places, may well claim some observation. For when he is at Joppa he is in the middle, as it were, of those places which in a little time after this [nay it may be at this very time] were two of their greatest and eminentest Schools.  
At Jabneh on the one hand of Joppa did the great Sanhedrin sit long: both before the destruction of Jerusalem and after: for when it began to be unsettled and to flit up and down forty years before the destruction of the City, its first removal from Jerusalem was hither: and here sat Gamaliel, Paul's Master, with his Sanhedrin a good space of time, and for aught can be said to the contrary, it might very well be there at this time when Peter was at Joppa.  
Now as the Jews called that place Jabneh so the Gentiles called it Jamnia, and how near it was to Joppa you may guests from these words of Strabo, lib. 16. This place [speaking of Joppa] was so populous that out of the neighbour Town Jamnia, and other places thereabout, it was able to raise 40000 men.  
At Lydda on the other hand of Joppa, were most famous Schools, and eminent men as well as at Jabneh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was a Town that wanted little of the bigness of the City. Joseph. Antiq. lib. 20. cap. 5. It lay West of Jerusalem a days journey off, as the Talmud seats it and measures, in Maasar Sheni per. 5. hall. 2. It was in Judea: And thereupon four and twenty of the School of Rabbi came thither to intercalate the year, but an evil eye came in upon them, and they died all at one time. Jerus. Sanhedr. fol. 18. col. 3. For they might not intercalate the year but in Judea, Maym. in Kiddush Hodesh per. 4. but upon this mischance they removed that business into Galilee. Here it seems the Sanhedrin sat also sometimes, or at least they had a great Bench of their own, for there is mention of stoning been Satda at Lydda on the eve of the Passover, Ibid. fol. 25. 4. To reckon the stories and eminent men belonging to this place were endless, at the least it is needless here.  
But the mention and gender of Saron which is also named with Lydda, Act. 9 35. may plead excuse if we allege one or two Talmudick passages for the clearing of it, Jerus. in Sheviith fol. 38. 4. From Bethoron to Emmaus was hilly, from Emmaus to Lydda plain, and from Lydda to the Sea vale.  
Idem in Sotah fol. 18. 4. R. Jochanan and R. Eliezer went from Jabneh to Lydda and met with R. Joshua in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekin.  
Gittin per. 1. hall. 1. He that bringeth a bill of Divorce from a Heathen Country must be able to say, In my presence it was written and sealed in my presence: Rabban Gamaliel saith, Yea he that brings one from Rekam and Chagra. R. Eleazar saith, Yea he that brings one from Caphar Lodim to Lod. Rabbi Nissim upon the place saith thus: Caphar Lodim was out of the Land, near to Lod, which was within the Land, and it was so called because Lyddans were always found there.  
Jerus. in Beracoth fol. 3. 1. They brought a chest full of bones from Caphar Tobi and set it openly at the entering in to Lod. Tudrus the Physician came, and all the Physicians with him, etc.  
Besides observing, that Tobi is the name of a man [Rabban gamaliel's servant. Beracoth per. 2. hal. 7.] as Tabytha is the name of a woman in the story before us; the word Saron being of the masculine gender, it plainly tells us that it is not the name of a Town, but of the plain or flat where divers Towns stood, and among others it may be these mentioned.   

ACTS CHAP. X. all the Chapter.  
LIttle inferior to these places for Learned men, was Caesarea upon the Sea, and beyond them for other eminencies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctors of Caesarea are of exceeding frequent and exceeding renowned mention in both Talmuds: and by name R. Heshai the great; R. Achavah, R. Zeira, R. Ada, R. Prigori, R. Ulla, R. Tachalipha and several others. It was anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stratons tower, but sumptuously built and beautified by Herod the great, in honour of Caesar, it was called Caesarea. It was mixedly inhabited by Jews and Gentiles, and much of an equal number; and most commonly well fraught with Roman soldiers, because the Governors' residence was ordinarily here.  
Of some of these Bands was Cornelius a Captain: a man come to an admirable pitch of piety, and it is hard to imagine how he came by it: For that he was not so much as a Proselyte, is apparent, in that they at Jerusalem cavil at Peter for going to him, as to a Heathen. And whether he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sojourning stranger as they called some, is not much material, since by their own judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sojourning stranger was as a Gentile to all purposes, Jerus. Jebamoth fol. 8. col. 4. Whencesoever he learned faith in Christ, his full knowledge of Christ he learned from Peter: he having a warrant by vision to send for Peter, and he a warrant by vision to go to him.  
Here the Keys of the Kingdom of Heaven committed to Peter so long ago, Matth. 16. do their work: opening the door of faith first to the Gentiles, which never was shut since, nor ever will be whilst there is a Church to be upon the Earth. Jonah at Joppa, and Simon bar Jona there, both sent to the Gentiles, compare together.  
Upon Peter's preaching, the Holy Ghost falls upon those Gentiles that were present, to the amazement of those of the Circumcision that had come with Peter: for they had not only not seen the like before, but had been trained up, while in their Judaisme, under a maxim of a clean contrary tenor, which taught them That the Holy Ghost would dwell neither upon any Heathen, nor upon any Jew in a Heathen Country. Caesarea was [as the Jews reputed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the borders: that is, a place disputable whether to account within the Land or without, or indeed both, Juchas fol. 74. And so were also other places upon this Western border of the Land, the great Sea shore: as Acon or Ptolemais, Jerus. challah fol. 60. col. 2. Ascalon, Idem Sheviith fol. 36. 3. and divers others, but all things computed, no fit place in the Land could have been chosen for the beginning of this great work of bringing Jews and Gentiles together into one bound, than this: not only because this City was both Jew and Gentile, within the Land and without, but also, because here was the Roman Court the chief of the Gentiles, and the mentioning of Cornelius his being of the Italian Band, hinteth such an observation.  
The Holy Ghost at this its first bestowing upon the Gentiles, is given in the like manner as it was at its first bestowing upon the Jewish Nation, Act. 2. namely by immediate infusion: at all other times you find mention of it, you find mention of Imposition of hands used for it. But here it may be observed withal, that whereas the fruit of this gift of the Holy Ghost was, that they spoke with Tongues, vers. 46. it confirmeth that which we spoke at Chap. 2. viz. that the first fruit of this gift of Tongues was, that they that had it, were enabled to speak and understand the Originals of the Scripture: And here it appeareth more plainly than there: And more plainly still in those twelve at Ephesus, Acts 19 6. And those that spoke with Tongues in the Church of Corinth, 1 Cor. 14. For to what purpose was it for them to speak there with Tongues where they all understood the same Language? It was not to gibber and talk in strange Language that men might admire but not understand, but it was for edification of others, yea and for edifying of himself that so spoke, 1 Cor. 14. 4. He that speaketh a Tongue edifieth himself: How? What could he speak in any strange Language to his own edification, which he might not as much edify himself by, had he spoken it in his own native Tongue? But only that this is meant, his ability by the gift of Tongues, to understand and speak the Original language of the Scripture, was both for his own edification and the edification of others. Suppose one in the Church of Corinth could speak Persic, Arabic, Ethiopick, etc. and did chatter these Languages among them; he could not possibly speak any thing in those Tongues [though interpreted] that could edify the people any more, then if he spoke it in his mother Tongue: But if he spoke and understood and uttered the Original language of Scripture, that if interpreted, would edify: and he could not speak in his mother Tongue, unless taken from thence, what he might speak thence.  
Peter returning to Jerusalem is taken to task by some of the Circumcision for going in to the Gentiles and eating with them: a thing of unspeakable detestation to the Jews: Hence those allusions: Let him be to thee as a Heathen, Matth. 18. With such a one no not to eat, 1 Cor. 5. We find not any such quarrel at Peter and John for going down to Samaria, though the Samaritans were as odious to the Jewish Nation as people could be, but they were neither uncircumcised, nor Idolaters: both which, especially the latter, bred their detestation of the Heathen.   

CHRIST. XLI ACTS CHAP. XI. from Vers. 19 to the end of the Chapter.  
AS Caesarea the seat of the Roman Governor of Judea, first seethe the door of faith opened to the Gentiles, so Antioch the seat of the Roman Governor of Syria, first heareth the name Christian. These of the hundred and twenty Ministers [mentioned, Acts 1. 15.] that had fled upon the persecution raised against Steven, went preaching up and down first as far as the bounds of Judea extended: then some of them stepped out, as far as into Phaenice, Cyprus and Syria, but all this while dealing with the Jews only. At last some of them at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoke to the Hellenists ver. 20. Here the word Hellenists is of doubtful interpretation: only this is doubtless in it, that it means not Jews, as the word doth, Acts 6. 1. for it is set in opposition to them, ver. 19 Doth it mean Proselytes then? That it cannot neither, for they were reputed as Jews to all purposes. Means it Heathens? Yes, that is undoubted it doth, both by the scope of the story here, and by the quarrel urging these believers at Antioch to be Circumcised, Chap. 15. But why then should they be called Hellenistae rather then Hellenes? Some conceive, because they were become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselyte sojournours, meaning that they had forsaken their Idolatry: as Cornelius had done his, though he were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proselyte circumcised: But what if these were native Syrians by pedigree and language, could they then for that be called Hellenists or Greeks? The word therefore must mean, that they were such as were Syrogrecians; Antioch itself indeed having been once the head of the Syrogrecian Empire: Hellenes or purely Greeks they could not be called [though it will not be denied they spoke that Language] because they were not only no inhabitants of that Country, but not altogether of that blood: but such as were of a mixture of Syrian and Greek; the progeny of the old plantations and infranchisments of the Syrogrecian Monarchy. Whatsoever their title Hellenists includeth, they being undoubtedly Heathens, it showeth that these Ministers preached to them, understood of the liberty given to preach to the Gentiles, and the passage betwixt Peter and Cornelius, or they durst not have been bold to have gone beyond the partition wall without their warrant: And the readiness of the Church at Jerusalem to send Barnabas to them, shows that they also were satisfied in this matter, and so this evidenceth that this story was after that about Cornelius.  
Their sending Barnabas, and his fetching Saul to the same work with him, giveth some confirmation of that which was touched before, namely that it is very probable that Barnabas knew of his own being designed for a Minister to the uncircumcision, and of Paul's being joined with him in that work, a great while before they were sent away from Antioch upon it: They now spend a whole year in the Church there, and there the Name Christian is first taken up, and that in a Gentile Church. Antioch of old had been called Hamath, but now it bore the name of one that had been as bloody a persecutor of the Church and truth: as the Church of Israel had ever seen, Antiochus. The very name of the place may raise a meditation.   

ACTS CHAP. XII, XIII.  
HERE we meet with some scruple in Chronology, and about the precedency of the story in these two Chapters: for though the actions in Chap. 12. be laid first, and that very properly, that the story of Peter may be taken up together, and concluded before the story of Paul come in, which is to be followed to the end of the Book, yet there may be just question whether, the sending of Paul and Barnabas from Antiotch to preach among the Gentiles, which is handled in the beginning of Chap. 13. were not before some, if not all those things related in Chap. 12. And the question ariseth from these two scruples. 1. Because it is doubtful, in what year of Claudius the famine was, that is spoken of Chap. 12. 28. And 2. because it is obscure, how long Paul and Barnabas stayed at Antioch after their return from Jerusalem, Chap. 12. 25. before they were sent away among the Gentiles. But about this we need not much to trouble ourselves: since as to the understanding of the stories themselves, there can be little illustration taken from their time: save only as to this, that the public Fast in the Church of Antioch, may seem to have some relation to some of the said stories mentioned before, as coincident with them, or near to them, namely, either the famine through the world, Chap. 11. 28. or the persecution in the Church, Chap. 12. We shall not therefore offer to dislocate the order of the stories, from that wherein they lie, the Holy Ghost by the intertexture of them rather teaching us, that some of them were contemporary; then any way encouraging us to invert their order. Only these things cannot pass unmentioned, toward the stating of their time and place, partly of coincidency, and partly of their succeeding one the other, and which may help us better to understand both.  

1. That whereas Dion the Roman Historian lib. 60. hath placed a sore famine [at least at Rome] in the time of Claudius, in his second year: Josephus carries it, Antiq. lib. 12. cap. 2. as if the bitterness of it at Jerusalem, were in his fourth, which Euseb. in Chron. determines positively; both may be true; for, for famines to last several years together is no strange thing in History, Divine or Humane, nor in experience in our own age.  
2. That Herod Agrippa's murdering of James, and imprisoning of Peter could not be before the third year of Claudius: for Josephus a witness impartial enough in this case, informs us, that Claudius in his second Consulship, which was indeed the second year of his reign, made an Edict in behalf of the Jews, and sent it through the world, and after that sent Agrippa away into his own Kingdom: Now his Consulship beginning the first of January, it was so next impossible that those things should be done at Rome, and Agrippa provide for his journey and travel it, and come to Jerusalem, and murder James and apprehend Peter, and all before the Passover, (unless he hasted as it had been for a wager) that he that can believe Peter to have been imprisoned in Claudius his second year of Consulship and reign, must exceedingly straiten the time of these occurrences, to make room for his belief.  
3. In the third year of Claudius, therefore, are those stories in Chap. 12. to be reputed; only the last, about Herod's death, in the beginning of his fourth, for a Passover in his fourth Herod lived not to see.  
4. It may be observed that Luke hath placed the going up of Paul and Barnabas with the alms of the Church of Antioch to the poor of Judea, before the murder of James, Chap. 11. 30. but their return thence, not till after that, and Herod's death, Chap. 12. 25. not that thereupon we are necessarily to think that they stayed there so long, as while all those things in Chap. 12. were acting, but that by that relation the story of Paul and Barnabas is begun again, and we may very well conceive, for all that postscript of Luke after the story of James his Martyrdom, Peter's imprisonment, and Agrippa's death, their return to Antoich, and going from thence among the Gentiles, Chap. 13. to have been at that time while some of the things in Chap. 12. occurred.   
We will therefore take the Chapters up in the order in which they lie, and only carry along with us in our thoughts, a supposal that some of the stories in either might concur in time. And because we have found here some need to look after the Years of the Emperor, which we have not had before, and shall have much more, forward, especially when we come up to the times of Nero, it may not be amiss to affix their Years also, as they went along concurrent with the Years of our Saviour.  
CHRIST. XLII CLAUDIUS. TWO The famine begun: the Church of Antioch send relief into Judea.   

CHRIST. XLIII CLAUDIUS. III ACTS CHAP. XII. from the beginning to Ver. 20.  
JAMES beheaded by Herod, for so doth the Jews Pandect help us to understand these words, He slew James with the sword. Talm. in Sanhedr. per. 7. hall. 3. They that were slain by the sword were beheaded, which also was the custom of the Kingdom; that is, of the Romans.  
The ceremonious zeal of Agrippa in the Jewish way, bending itself against the Church, may be construed as a Jewish act, wicked, as upon the score of that Nations wickedness and guilt.  
The underling condition in which they had lain all the time of Caius [he having no good affection to that people] being now got lose and aloft knows no bounds: and being somewhat countenanced by the Edict of Claudius, they cannot be content with their own immunities, unless they seek also the suppression of the Christian Church. Though Claudius his Proclamation had this special clause and caveat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they should not go about to infringe the liberty of other men's Religion. This unbounded encroaching of theirs did within a little time cause the Emperor, who had now made a Decree for them, to make another against them.  
Peter designed by the murderer for the like butchery, escapes by miracle: and the Tyrant before that time twelve month, comes to a miraculous fearful end.   

ACTS CHAP. XIII. from beginning to Vers. 14.  
THE Divine Historian having hitherto followed the Story of the Church and Gospel as both of them were dilated among the Jews, and therein pitched more especially upon the Acts of Peter and John the singular Ministers of the Circumcision, more peculiarly peter's: he doth now turn his Pen, to follow the planting and progress of the Gospel among the Gentiles, and here he insisteth more especially upon the Story of Paul and Barnabas the singular Ministera of the uncircumcision, more peculiarly Paul's.  
There were now in the Church of Antioch five men which were both Prophets and Teachers, or which did not only instruct the people and expound the Scriptures, but had also the Prophetic spirit and were partakers of Revelations: For though Prophets and Teachers were indeed of a distinct notion, 1 Cor. 12. 28. Ephes. 4. 11. and their abilities to teach were according of a distinct original, namely the former by revelation, and the latter by study, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [which phrase may not pass without observation] according to the state of the Church then being, they not only had prophetic Teachers, but there was a kind of necessity they should have such, till time and study had enabled others to be Teachers, which as yet they could not have attained unto, the Gospel having been so lately brought among them.  
Among these five, the names of Barnabas and Saul are no strangers to the Reader, but the other three are more unknown.  

1. Simeon who was called Niger: If the word Niger were Latin, it might then fairly be conjectured, that this was Simon of Cyrene, the Moorish complexion of his Country justly giving him the title of Simeon the black; but since the Patrionymick, Cyrenean, is applied only in the singular number to the next man Lucius, and since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was then used among the Jews in several significations, as may be seen in Aruch, we shall rather conceive this man a Cypriot from Chap. 11. 20. and as Barnabas also was, Chap. 4. 36. and his surname Niger whatsoever it signified, used to distinguish him from Simon Peter, and Simon the Cananite.  
2. Lucius of Cyrene: Held by some and that not without some ground to be Luke the Evangelist: which it is like hath been the reason, why antiquity hath so generally held Luke to be an Antiochian: true, in regard of this his first appearing there under this name Lucius though originally a Cyrenian, and educated as it may be supposed in the Cyrenian College or Synagogne in Jerusalem, Chap. 6. 9 and there first receiving the Gospel. In Rom. 16. 21. Paul salutes the Roman Church in the name of Lucius, whereas there was none then in Paul's retinue whose name sounded that way but only Luke: as we shall observe there.  
3. Manaen, who had been brought up with Herod the Tetrarch. Juchasin fol. 19 mentioneth one Menahems who was once Vicepresident of the Sanhedrin under Hillel, but departed to the service of Herod the great, with fourscore other eminent men with him: of whom we gave some touch before: It may be this was his son, and was called Manaen or Menahem after the father, and as the father was a great favourite of Herod the great the father, so this brought up at Court with Herod the Tetrarch the son.   
As these holy men were at the public ministration with fasting and prayer, the Holy Ghost gives them advertisement of the separating of Paul and Barnabas, for the Ministry among the Gentiles. A mission that might not be granted, but by such a divine warrant; considering how the Gentiles had always lain behind a partition wall to the Jews: For although Peter in the case of Cornelius had opened the door of the Gospel to the Heathen, yet was this a far greater breaking down of the partition wall, when the Gospel was to be brought into their own Lands and to their own doors: When God saith, Separate them to the work whereunto I have called them, it further confirmeth that it was and had been known before that they should be Ministers of the uncircumcision.  
The Romish glossaries would fain strain the Mass out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Rhemists think they have done us a courtesy, that they have not translated it to that sense: whereas, besides that the word naturally signifieth any public ministration, the Holy Ghost by the use of it seemeth to have a special aim, naimely to intimate to us, that this was a public fast, as well as another public ministration. Public fasts were not ordinary services, and they were not taken up but upon extraordinary occasions, and what the present occasion might be, had been a great deal better worth studying upon, then how to make the Greek word speak the Mass which it never meant.  
How public fastings and days of humiliation were used by the Jews, and upon what occasions, there is a special Treatise in the Talmud upon that subject, called Taanith, and the like in Maymony, that beareth witness: and it was no whit unsuitable to the Gospel, upon the like exigencies to use the like kind of service and devotion: And the present famine that was upon all Countries might very well minister occasion to this Church at Antioch at this present for such a work, for we cannot but suppose that the famine was now in being.  
Whatsoever the occasion was, the Lord, in the midst of their humiliation, pointeth out Paul and Barnabas, for an employment of his own, who were but a while ago returned from an employment of the Churches: And so the other three Simeon, Lucius, and Menaen, understanding what the Lord meant, and having used another solemn day in fasting in prayer, lay their hands upon them and set them apart by Ordination. According as the ordaining of Elders among the Jews was by a Triumvirate, or by three Elders. Sanhedr. per. 1. halac. 3.  
This is the second Imposition of hands since the Gospel began, which did not confer the Holy Ghost with it [for these two were full of the Holy Ghost before: and this is the first Ordination of Elders since the Gospel, that was used out of the Land of Israel. Which rite the Jewish Canons would confine only to that Land. Maym. Sanhedr. per. 4. Which circumstances well considered, with the employment that these two were to go about, and this manner of their sending forth, no better reason I suppose can be given of this present action, then that the Lord hereby did set down a platform of ordaining Ministers in the Church of the Gentiles to future times.  
Paul and Barnabas thus designed by the Lord and ordained and sent forth by this Triumvirate and guided by the Holy Ghost, they first go to Seleucia: most likely Seleucia Pieriae, of which Strabo saith, that it is the first City of Syria from Cilicia, Geogr. lib. 14. to which Pliny assenteth, when he measureth the breadth of Syria, from Seleucia Pieriae to Zeugma upon Euphrates, Nat. hist. lib. 5. cap. 12. The reason of their going thither may be judged to be, that they might take ship for Cyprus, whither they intended, for that this was a Port, appeareth by what follows in Strabo, when he saith, That from Seleucia to Soli is about a thousand furlongs sail: and so it is plain in Luke's Text when he saith, they departed unto Seleucia, and from thence they sailed to Cyprus: where let us now follow them.  
Cyprus was a Country so exceeding full of Jews, that it comes in for one in that strange story that Dion Cassius relates in the life of Trajan. The Jews [saith he] that dwelled about Cyrene, choosing one Andrew for their Captain, slew the Greeks and Romans, and eat their flesh, and devoured their inwards, and besmeared themselves with their blood, and wore their skins. Many they sawed asunder from the head downward, others they cast to wild beasts: many they made to slay one another, so that there were two hundred and twenty thousand destroyed in this manner. There was the like slaughter made in Egypt and Cyprus, where there also perished two hundred and forty thousand. From whence it is that a Jew may not since come into Cyprus: and if any by storms at Sea be driven in thither, they are slain. But the Jews were subdued by others, but especially by Lucius whom Trojan scent thither. This was the native Country of Barnabas, Act. 4. 36.  
Although these two Apostles were sent to the Gentiles, yet was it so far from excluding their preaching to the Jews, that they constantly began with them first in all places where they came.  
They begin at Salamis, the place next their landing, and there they preached in the Synagogues of the Jews, having John Mark for their Minister.  
From thence they travailed preaching up and down in the Island, till they come to Paphos which was at the very further part of it, toward the South-west Angle. There they meet with a Magical Jew called Barjesus, and commonly titled Elymas, which is the same in sense with Magus: Such Jewish deceivers as this went up and down the Countries to oppose the Gospel, and to show Magical tricks and wonders, for the stronger confirming of their opposition. Such were the vagabond Jews exorcists, Act. 19 13. and of such our Saviour spoke, Matth. 24. 24. and of some such we may give examples out of their own Talmudical Writers. And here we may take notice of a threefold practice of opposition that the Jews used in these times and forward against the Gospel and the spreading of it, besides open persecution unto blood.  
1. Much about these times was made the prayer that hath been mentioned which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer against Heretics, which became by injunction one of their daily prayers. Maymony speaketh the matter and intent of it in his Treatise Tephillah, in these words: In the days of Rabban Gamaliel, Heretics increased in Israel [by Heretics he meaneth those that turned from Judaisme to Christianity] and they troubled Israel, and persuaded them to turn from their Religion. He seeing this to be a matter of exceeding great consequence, more than any thing else, stood up, he and his Sanhedrin, and appointed a prayer, in which there was a petition to God to destroy those Heretics: and this he set among the common prayers, and appointed it to be in every man's mouth, and so their daily prayers became nineteen in number. Perek. 2. So that they daily prayed against Christians and Christianity.  
2. The Jews had their emissaries every where abroad, that to the utmost in them cried down the Gospel, preached against it, went about to confute it, and blasphemed it and Christ that gave it: Of this there is testimony abundant in the New Testament: and in the Jews own Writings.  
And 3. they were exceeding many of them skilled in Magic, and by that did many strange things, by such false miracles seeking to outface and vilify the Divine miracles done by Christ and his Apostles: and striving to confirm their own doctrines which opposed the Gospel, by backing them with such strange and wondrous actings. Juchasin speaks of Abba Chelchia, and Chamin, and Chamina Ben Dusa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in miracles, fol. 20. And the Jerus. Talmud speaks of their inchanting, and magical tricks in Shabb. fol. 8. col. 2. & 3. Sanhedr. fol. 25. col. 4. nay even of their charming in the name of Jos●. Shabb. fol. 14. col. 4.  
Paul miraculously strikes Elymas blind, and inlightens Sergius Paulus with the light of the Gospel. This was at Paphos where old superstition dreamt of the blind God Cupid. Doting Elymas grope for thy fellow. The first miracle wrought among the Gentiles is striking a perverse Jew blind, which thing may very well become an Allegory.  
From Paphos they go to Perga in Pamphilia, and there John departs from them and returns to Jerusalem: but what was the occasion is hard to conjecture. Whether it were that he heard of Peter's trouble and danger that he had been in at Jerusalem, and desired to see him, for that he had some special interest and familiarity with Peter, may be collected from 1 Pet. 5. 14. and in that Peter was so well acquainted at his mother's house, Act. 12. 12, etc. Or whether in regard of this his relation to Peter the Minister of the Circumcision, he made it nice to go among the Gentiles into the thickest of which he saw they were coming every day more than other. For at Paphos where they had last been, was a Temple of Venus, and at Perga, where they now are, was a Temple of Diana. Strab. lib. 14. Pomp. Mela. lib. 1. cap. 14. Or whatsoever the matter was, his departure was so unwarrantable, that it made a breach betwixt him and Paul for the present, nay it occasioned a breach betwixt Paul and Barnabas afterward. And so we leave him in his journey to Jerusalem, whither when he came, he stayed there till Paul and Barnabas came thither again.   

CHRIST. XLIV CLAUDIUS. IV ACTS CHAP. XII. from Ver. 20. to Ver. 24.  
HEROD'S death was in the beginning of this year, the fourth of Claudius or near unto it, according as Josephus helpeth us to compute, who testifieth that the third year of his reign was completed a little before his death. Vid. Antiq. lib. 19 cap. 7. He left behind him a son of seventeen years old, in regard of whose minority, and thereby unfitness to reign, Claudius sent Cuspius Fadus to Govern his Kingdom. His daughters were Berenice sixteen years old, married to Herod King of Chalcis her father's brother: And Mariam ten years old, and Drusilla, six, who afterward married Felix.   

CHRIST. XLV CHRIST. XLVI CHRIST. XLVII CHRIST. XLVIII CHRIST. XLIX CLAUDIUS. V CLAUDIUS. VI CLAUDIUS. VII CLAUDIUS. VIII CLAUDIUS. IX ACTS CHAP. XIII. from Ver. 14. to the end of the Chapter. And CHAP. XIV.  
AT the fifteenth Chapter we have some fasmesses of the time, viz. in what year the Council at Jerusalem, as it is commonly called, did occur; which certainty we have not of the times of the occurrences henceforward thitherto: so that since we cannot determinately point any passage to its proper year, we must cast them in gross under this gross sum of years, and distribute them to their proper seasons by the best conjecture we can.  
From Perga in Pamphilia, Paul and Barnabas come to Antioch in Pisidia, and on the Sabbath day going into the Synagogue, are invited by the Rulers of the Synagogue, after the reading of the Law and Prophets to speak a word of exhortation to the people: But how could the Rulers know that they were men fit to teach? It may be answered▪ By former converse with them in the City, and it is very like that the Rulers themselves had drunk in some affection to the Gospel by converse with them, which made them so ready to urge them to preach: For it is not imaginable that this was the first time that they had seen them: not that they came to Town that very day, but that they had had some converse before.  
Paul preacheth: and the Synagogue broke up, and the Jews gone out, the Gentiles desired that the same words might be preached to them in the week between, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: namely on the second and fifth days of the week following, which were Synagogue days, on which they met in the Synagogues as on the Sabbath day: And which days, their Traditions said, were appointed for that purpose by Ezra. Talm. in Bava Kamah. per 7. R. Sol. and Nissim in Chetubboth per. 1. in Alphes. Their preaching on those days had so wrought, that on the next Sabbath almost all the City was gathered together to hear the word: and many of the Gentiles receive it, but the Jews stirred up some female unbelieving proselytes against them, and some of the chief of the City, so that they drove them out of those coasts, and they shaking off the dust of their feet against them go to Iconium. This Ceremony enjoined them by their Master, Matth. 10. 14. was not so much for any great business put in the thing itself, as that even from a tenet of their own, they might show how they were to be reputed of. It was their own Maxim, That the dust of a Heathen Country or City did defile or make a person unclean. Tosaphta ad Kelim per. 1. hath this saying, In three things Syria was like unto any Heathen Land: The dust of it made a person unclean, as the dust of any other Heathen Country did, etc. So that their shaking off the dust of their feet against them, was to show that they reputed them and their City as Heathenish.   

ACTS CHAP. XIV.  
AT Iconium they continue long, and with good effect, but at last they are in danger of stoning, and thereupon they slip away to Lystra and Derbe Cities of Lycaonia, and to the region that lieth round about: That region Strabo describeth lib. 12. where among other particulars he tells that Derbe lay coasting upon Isauria, and in his time was under the dominion of Amyntas. At Lystra or Derbe Paul converteth Lois and Eunice, and Timothy, and as some will tell you, here, or at Iconium he converteth Tecla. For healing a Cripple they are first accounted Gods, but presently by persuasion of some Jews, Paul is stoned, but being reputed dead, recovereth miraculously. From thence they go to Derbe, and return to Lystra, Iconium and Antioch, and ordain Elders in those Churches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 24. is unproperly rendered here Per suffragia creantes Presbyteros: for so they could not do; there not being a man in all these Churches fit to be chosen a Minister, or qualified with abilities for that Function, unless the Apostles by Imposition of hands bestow the Holy Ghost upon them, which might enable them: For the Churches being but newly planted, and the people but lately converted, it would be hard to find any among them so thoroughly completed in the knowledge of the Gospel as to be a Minister: but by the Apostles hands they receive the Holy Ghost, and so are enabled. It is true indeed, the Greek word in the first sense denoteth suffrages, but that is not the only sense. And so doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper sense signify laying on of hands, yet there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination that was without it. Maym. in Sanhedr. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How is ordination to be for perpetuity? Not that they lay their hands on the head of the Elder, but call him Rabbi, and say, Behold thou art ordained. etc.   

CHRIST. L CLAUDIUS. X ACTS CHAP. XV.  
WE are now come up to the Council at Jerusalem. The occasion of which was the busy stirring of some, who would have brought the yoke of Mosaic observances upon the neck of the converted Gentiles. Multitudes of the Jews that believed, yet were zealous of the Law, Act. 21. 20. and it was hard to get them off from those Rites, in which they had been ever trained up, and which had been as it were an inheritance to them from their fathers: This bred this disturbance at the present, and in time an Apostasy from the Gospel of exceeding many. Antiquity hath held that Cerinthus was the chief stickler in this business; but whosoever it was that kindled it, it was a spark enough to have fired all, had it not been timely prevented.  
Paul and Barnabas who had chief to deal in the ministration to the Gentiles, are sent from Antioch to Jerusalem to consult the Apostles about this matter. This is the same journey and occasion that is spoken of Gal. 2. Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me. And I went up by revelation, etc. Not but that he was sent by the Church as Luke hath asserted here, vers. 2. but that the Church was directed by revelation to take this course for the settling of the question, namely to send up to the Apostles at Jerusalem. And hence we may fix the time of this business, if it be resolved from whence the beginning of these fourteen years is to be dated, namely whether he mean fourteen years after his first conversion, or fourteen after his former journey to Jerusalem, mentioned Gal. 1. 18. which he took three years after his conversion. The later is the more undoubted, upon these two observations. 1. It were exceeding obscure, and is exceeding unagreeable to Scripture accounting, to reckon the later sum of fourteen years from the time of his conversion, and not from the number or time that went next before, which was his being at Jerusalem three years after he was converted. 2. His scope in that his discourse is, not to show barely what journeys he took to Jerusalem after his conversion, but to show how long he preached among the Gentiles and abroad out of Judea time after time, and yet when he came to the Apostles to Jerusalem, they found no fault with him, nor with the course he took in his Ministry. After I was converted I went not to Jerusalem to consult the Apostles, but went into Arabia, and back again to Damascus, and so preached up and down, one utterly unknown by face to the Apostles; yet when after three years thus doing I came up to Peter the Minister of the Circumcision, he was so far from contrarying the course that I had gone, that he gave me fifteen days entertainment. And after that time I went through Syria and Cilicia, and abroad among the Gentiles, yet after fourteen years' employment in this kind, when I went up to Jerusalem again, I found fair respect with the Apostles and they gave me the right hand of fellowship. This drift of the Apostle being observed in that place, which cannot be denied, if his main purpose through the whole Epistle be observed, it evidently stateth the time of this journey to Jerusalem to be seventeen years after his conversion.  
When Paul and Barnabas came to Jerusalem, they applied themselves 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  singularly to Peter, James and John the Ministers of the Circumcision, and imparted to them the doctrine, and manner of dealing that they had used among the Gentiles, Gal. 2. 2. And this they did that they might clear themselves of all false rumours, that might be laid to their charge [as if they crossed the doctrine and mind of the Apostles] and that they might have their judgement and concurrence along with them. With Paul there was Titus, who hitherto had been uncircumcised, all along in his attending and accompanying Paul: and even now at Jerusalem, though he were before the Apostles of the Circumcision, yet was he not forced to be circumcised there neither; because there were some false Brethren who lay upon the catch to observe and scandal the liberty of the Gospel that the Apostles used, and they were unwilling to give way to them in any such condescension, lest they should have wronged the Gospel. For though Paul allowed the Circumcision of Timothy, and though even these Apostles persuaded Paul to use some of the Mosaic ceremonies, Act. 21. 24. for avoiding offence to the weak, and for the more winning of those that were well satisfied, yet would they not yield an inch in any such thing to these catchpoles that lay upon the lurch, to spy out something if it might have been whereby they might have disgraced the Gospel.  
Well: the result of the Apostles conference is, that the three of the Circumcision, neither detracted from what the two of the uncircumcision had done already, nor added any more things to be done by them hereafter: But they agree that Paul and Barnabas should go to the Heathen, and they themselves to the Circumcision: desiring only that though they went among the Gentiles, yet they would remember the poor of the Circumcision, which they consented to, and all was well concluded betwixt them.  
But they that urged for the imposition of Moses his yoke would not be so satisfied, but the matter must come to a public canvas, and so the Elders also met together with those Apostles to consider of it.  
Peter would have none of Moses burdens laid upon the Gentiles, because he himself had seen them to have been partakers of the Holy Ghost, in as free and full a measure, as they had been that had been most Mosaical. Paul and Barnabas affirmed that they had seen the like, and therefore what needed the Gentiles to be troubled with these observances, seeing they were so eminent in gifts of the Spirit as well as they of the Circumcision and what could these add to them. But James findeth out a temper betwixt those that would have all these yokes imposed, and those that would have none, that so the Jews might have the less offence, and the Gentiles no burden neither. And that was, that the Gentiles might be required to restrain from eating things offered to Idols, and strangled, and blood, and fornication. The three first were now become things indifferent [however strictly they had been imposed by the Law before] Christ having by his death done down the partition wall, and laid these things aside as useless when there was to be no distinction of meats or Nations any more: yet because the Jews were so glued to these things that the tearing of them away suddenly, would in a manner have fetched up skin and flesh and all, therefore the whole Council upon the motion of James think it fit that the Gentiles should thus far Judaize, till time and fuller acquaintance with the Gospel might make both Jews and Gentiles to lay these now needless niceties aside.  
The Jews about these things had these Canons among many others.  
Avodah Zarah. per. 2. These things of Idolatry are forbidden, and their prohibition meaneth the prohibition of their use. Wine and vinegar used in Idolatry which at first was wine, etc. And flesh that was brought in for Idolatry is permitted to be used [viz. before it was offered] but what is brought out is prohibited.  
And bottles and cans used in Idolatry, and an Israelites wine put in them are prohibited to be used.  
Maymon. in Avoda Zarah per. 7. A beast offered to an Idol is forbidden for any use: yea even his dung, bones, horns, hoofs, skin: yea though there were only a hole cut in the beast to take out the heart, and that alone offered. Divers other things used in Idolatry are mentioned and prohibited.  
The observing of all which helpeth to clear the distinction of the words used in the Text, namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for these properly were not one and the same thing, for every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bu●… contra, every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For divers things were used at an Idolatrous offering, which themselves were not offered, as knives, dishes and the like, which cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet by these traditions were profane and unclean, and prohibited to be used.  
About not eating of blood, they expounded the prohibition of the Law in that point, unto this purpose, He that eats blood to the quantity of an olive, if presumptuously, he is to be cut off, and if ignorantly, he is to bring a sin offering. Talm. in Cherithuth per. 1. & 5. Maym. in Maacaloth Asuroth per. 6.  
By things strangled their Canons understood any thing that died of itself, or that was not killed as it ought to be. And he that eat to the quantity of an olive, of the flesh of any cattle that died of itself, or of any beast, or any fowl that died of itself, was to be whipped, as it is said, Ye shall eat no carcase: and whatsoever was not slain as was sitting, is reputed as if dying of itself. Talm. in Zevachin per. 7. Maym. ubi super per. 1. Therefore they had their rules about killing any beast that they were to eat, of which the Talmudick Treatise Cholin discusseth at large.  
Now as concerning fornication, it is controverted, first whether it mean bodily or spiritual: and secondly, how it cometh to be ranked among things indifferent [as the other named were] itself being of no such indifferency, whethersoever is meant, the one or the other. The former certainly is not meant, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reacheth that to the full, and more needed not to be spoken to that point: The later therefore is meant: but why named here with things indifferent? Not because it was indifferent as well as they: Nor because it was so very offensive to the Jews as were the other: for they made but little of fornication themselves, according to the common taking of the word fornication: but fornication here seemeth to translate their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meaneth with them marriages in degrees prohibited: which the Gentiles made no matter about: and so the Apostles would bring the convert Gentiles under obedience of the Law, Levit. 18.  
Before we part from this Council, as it is commonly called, we may thus far take notice of the nature of it as to observe, that it was not a convention premediated, and solemnly summoned, but only occasional and emergent, and that it was only of those Apostles and Elders that were at Jerusalem, at the instant when the matter from Antioch was brought thither, and the other Apostles that were abroad were not fetched in, nor indeed needed any such thing: for the message from Antioch required not so much the number of voices, as the resolves of those Apostles that had especially to deal with the Circumcision: and whom the Antiochian Church doubted not to find ready at Jerusalem.  
The matter being determined, Letters are dispatched, with the Decrees, unto the Churches by Paul and Barnabas, and Judas and Silas: they come to Antioch and there abide a while: and at last go their several ways, Judas to Jerusalem, and Paul, Barnabas and Silas away among the Gentiles.  
It was the agreement between Paul and Barnabas on the one party, and Peter, Jame● and John on the other, that those two should go among the Gentiles, and these three among the Circumcision, Gal. 2. 9 James abode at Jerusalem as the residentiary Apostle of that Country, Gal. 2. 13. Act. 21. 18. and there at last he suffered Martyrdom. Peter and John went abroad among the Jews dispersed in foreign parts, so that at last you have Peter at Babylon in the East, and John at Patmos in the West, and by this we may guests how they parted their employment between them.  
When Paul and Barnabas are to set forth, they disagree about Marks going with them. Barnabas being his uncle, would have had his company, but Paul denied it, because of his departure from them before. Mark it seemeth was at Antioch at this time [and it may be a quaere whether Peter were not there also, Gal. 2. 11.] and when the contest twixt Paul and Barnabas was so sharp that they part asunder, Barnabas taketh Mark and Paul Silas, and go their several ways, and it is questionable whether they ever saw one another's faces any more. Only Paul and Mark were reconciled again and came into very near society, as we shall observe afterward.   

CHRIST. LI CLAUDIUS'. XI ACTS CHAP. XVI.  
PAul and Silas having traveled through Syria and Silicia, come to Derbe and Lystra: there he Circumciseth Timothy, whom he intended to take along with him and to breed him for his successor in the Ministry after his death. Timothy was a young man of very choice education, parts and hopes, and some remarkable Prophecies and predictions had been given concerning him, what an instrument he should prove in the Gospel, which made Paul to fix upon him, as one designed for him from Heaven.  
They set forth an● travel Phrygia and Galatia, and when they would have gone into Asia and Bythinia the Spirit forbade them, because the Lord would hasten them into Macedonia unto a new work, and such a one as they had not meddled withal till now, and that was to preach to a Roman plantation, for so the Text doth intimate that Philippi was, ver. 12. and ver. 21. and so saith Pliny, lib. 4. cap. 11. He had indeed been always in the Roman dominions, but still among other Nations, as Jews, Greeks, Syrians and the like, but we read not that he was in any City of Romans till here. And his going to preach to that people is so remarkable, that the Text seemeth to have set two or three notable badges upon it. For that Nation lieth under so many sad brands in Scripture, and lay under so great an abominating by the Jews, that the Gospel's entering among them, hath these three singular circumstances to advertise of it. 1. That the Spirit diverted Paul from Asia and Bythinia to hasten him thither. 2. That he was called thither by a special vision, the like invitation to which he had not in all his travels to any other place. 3. The Penman doth not join himself in the story till this very time. For hitherto having spoken in the third person, he and they, as He came to Derbe, ver. 1. They went through the Cities, vers. 4. etc. he cometh now to join himself, and to use the word We and Us. After he had seen the vision immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us, vers. 10.  
Yet was this City mixed also of abundance of Jews living among them, as that people was now dispersed and sowed in the most places of the Empire, from Rome itself Eastward, however it was on this side: On the Sabbath, by a river side where the women it seemed used their bathe for purification, and where was a Synagogue, they preach and convert Lydia a proselytess, and she is instantly baptised and her household before she go home, for aught can be found otherwise in the Text: from whence we may observe what believing gave admission to Baptism to whole households. In this Roman Colony it is observable that the Synagogue is called proseucha, and that it is out of the Town.  
Paul casteth out a spirit of divination, and is thereupon beaten and imprisoned he and Silas, but enlarged by an earthquake, and the Jailor is converted: and he and his family instantly baptised. After a little while Paul and Silas departed, having laid the foundation of a very eminent Church as it proved afterward: from which Paul in his Epistle thither, acknowledgeth as many tokens of love received, as from any Church that he had planted: and to which he made as many visits afterward. When he departeth he had ordained no Ministers there for aught can be gathered from the Text, and it may be, he did not, till his return thither again, which was the course he had used in other Churches, Acts 14▪ 23. He speaketh of divers fellow-labourers that he had there in the Gospel, both men and women, Philip 4. 3. which cannot be understood of preaching, but that these being converted, they used their best endeavour to persuade others to embrace the same Religion, etc.   

ACTS CHAP. XVII.  
PAUL and Silvanus, and Timothy come to Thessalonica, where they make many converts, but withal find very much opposition. In three week's space, or very little more, they convert some Jews, many Proselytes, and not a few of the chief Gentiles: women of the City: which number, considered with the shortness of the time in which so many were brought in, and the bitterness they endured from the unbelieving, made their piety to be exceedingly renowned all abroad, 1 Thess. 1. 6, 7, 8.  
Persecution driveth the Apostles to Beraea another Town of Macedonia, Plin. l. 4. c. 10. there they found persons better bred and better learned then that rabble mentioned ver. 5. that they had met withal at Thessalonica. The Jews called their learned men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii nobilium: it may be Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 11. translates that: The rabble from Thessalonica brings the persecution hither also, so that Paul is glad to departed to Athens, but Silas and Timothy abide at Berea still.  
At Athens there was a Synagogue of Jews and Proselytes, ver. 17. so that it is undoubted the Scholars of the University had heard from them the report of the true God; therefore Paul is not so much cried out upon, for telling them of the true God in opposition to the false, as for preaching of Jesus crucified, risen and glorified, which neither they nor even the Jews Synagogue there, had ever heard of before: for this he is convented before their great Court of Areopagus, where his discourse converts one that Bench, Dionysius.   

ACTS CHAP. XVIII.  
FROM Athens, Paul cometh to Corinth. Urbs olim clara opibus, post clade notior, nunc Romana colonia, saith Pomp. Mela. lib. 2. cap. 3. A little view of the City may not be useless. It stood in the Isthmus, or that neck of Land that lay and gave passage betwixt Peloponesus and Attica: upon which Isthmus the Sea pointing in, on either hand made Corinth a famous and a wealthy Mart Town, by two Havens that it had at a reasonable distance from it on either side it, the one Jochaeum, at which they took shipping for Italy and those Western parts: and the other Cenchraea, at which they took shipping for Asia: Merchandise arriving at these Ports, from those several parts of the World, were brought to Corinth which lay much in the middle between them, and so this City became the great Exchange for those parts. It lay at the foot of a high promont called Acrocorinthus, or the Pike of Corinth. The compass of the City was some forty furlongs or five miles about, being strongly walled. In it was a Temple of Venus, so ample a foundation, that it had above a thousand Nuns [such Nuns as Venus had] to attend upon it. The City was sacked by L. Mummius the Roman General, as for some other offence that it had given to that state, so more especially for some abuse showed to the Roman Ambassadors there. But it was repaired again by the Romans and made a Colony. Vid. Strabo lib. 8. Plin. lib. 4. cap. 4.  
Paul coming hither findeth Priscilla and Aquila lately come from Italy, because of Claudius his Decree, which had expelled all the Jews from Rome▪ Of this Decree Suetonius speaketh, as he is generally understood, In Claudio cap. 25. Judaeos impulsore chresto assidue tumultuantes Roma expulit. Claudius' expelled the Jews out of Rome, who continually tumultuated because of Christ. In some copies it is written Christo, but so generally interpreted by Christians in the sense mentioned, that we shall not at all dispute it. The same quarrel was got to Rome with the Gospel, that did attend it in all parts of the world where it came among the Jews, they still opposing it and contesting against it, and so breeding tumultuousness.  
The Apostle here, in a strange place, and out of moneys, betaketh himself to work with his hands for his subsistence; as also he did in other places upon the same exigent. His work was to make Tents of skins such as the Soldiery used to lodge in when they were in the field: Hence the phrase, Esse sub pellibus. This Trade he learned before he set to his studies. It was the custom of the Jewish Nation to set their children to some trade, yea though they were to be students. What is commanded a father towards his son? To circumcise him, to redeem him, to teach him the Law, to teach him a Trade, and to take him a wife. R. Judah saith, He that teacheth not his son a trade, does as if he taught him to be a thief. Rabban Gamaliel saith, He that hath a trade in his hand to what is he like? He is like to a Vineyard that is fenced. Tosapht. in Kiddushin per. 1. So some of the great wise men of Israel had been cutters of wood. Maym. in Talm. Torah. per. 1. And not to instance in any others, as might be done in divers, [Rabban Jochanan ben Zaccai that was at this instant Vicepresident of the Sanhedrin, was a Merchant 4 years, and then he fell to study the Law. Juchasin fol. 21.] Paul had power and warrant to challenge maintenance for preaching, as he intimateth many times over in his Epistles, but there was not yet any Church at Corinth to maintain him, and when there was, he would take nothing of the Gentiles for the greater honour and promotion of the Gospel. See 1 Cor. 9 6, 11, 12.  
He frequenteth the Synagogue every Sabbath, and there reasoneth and persuadeth divers both Jews and Greeks. But when Silas and Timotheus were come from Macedonia, he was pressed in spirit and testified to the Jews that Jesus was the Christ, they having brought him tidings of the great proficiency and piety of Macodonian Churches, namely the Philippian and Thessalonian. See Act. 17. 14. 1 Thess. 1. 8. & 3. 6. upon whose example he was the more earnest to bring the Jews of Corinth on; but they oppose and blaspheme: whereupon he and Silas and Timothy set to work to build up the Gentiles there. The converts in this place were Crispus and Gaius, and the household of Stephanas, 1 Cor. 1. 14, etc. and Epenetus, Rom. 16. 5. He is called the first fruits of Achaia, and so is the household of Stephanas, 1 Cor. 16. 15. converted at his first coming thither. He now sets upon a new task having the Lord's encouragement by a vision by night, and so he stayeth at Corinth a year and an half.   

In the time of this his abode there, he writeth THE FIRST EPISTLE TO THE THESSALONIANS, which was the first Epistle that he wrote.  
The postscript affixed to that Epistle doth date it from Athens [as it seemeth] because of that passage in Chap. 3. 1. We thought it good to be left at Athens alone: whereas 1. There was a Church in Achaia when Paul wrote this Epistle, Chap. 1. 7. now there was none there while Paul was at Athens, for from thence he went to Achaia, and began to plant the Church at Corinth. 2. Timothy and Silas were joint Writers with the Apostle of this Epistle, Chap. 1. 1. now if they were with him at Athens whilst he abode there, which it may be they were, at the least one of them, 1 Thess. 3. 1. yet was not the Epistle then written, for it is questionable whether Silas was there, and Timothy went a messenger thither, and returned again before this was written, Chap. 3. 6. The time of its writing therefore was when Timothy and Silas with him returned from Macedonia and came to Paul at Corinth, Act. 18. 5. and Timothy who had been sent thither purposely, gives a comfortable account of their faith and constancy. So that this Epistle was written from Corinth, somewhat within the beginning of the first year of Paul's abode there.  
In it, among other things, he characterizeth the condition of the unbelieving Jews, Chap. 2. 15, 16. for the Thessalonian Church from its first planting had been exceedingly molested with them.  
He saith, The wrath is come upon them to the utmost: which whether it mean passively, that the wrath of God lay so heavy upon them, or actively, that in their vexation and anger against the Gentiles, that was come upon them, that was foretold for a plague to them, Deut. 32. 21. it showeth that that Nation was now become unrecoverable: and so he looks upon it as the Antichrist in the next Epistle, as we shall observe there.  
Paul abiding still at Corinth, a tumult is raised against him, and he is brought before the tribunal of Gallio the Proconsul, who refusing to judge in matters of that nature, [because the Jews themselves had power to judge such matters in their own Synagogue] the people become their own carvers, and beat Sosthenes even before the Tribunal. This Gallio was brother of Seneca the famous Court Philosopher, Nero's Tutor: and of him Seneca giveth this high Encomion in the Preface to his fourth Book of natural Questions. I used to tell thee [saith he to his friend Lucius] that my brother Gallio, whom no man loves not a little if he can love no more, is not acquainted with other vices, but this of flattery he hates. Thou hast tried him on all hands. Thou hast begun to praise his disposition— He would go away. Thou hast begun to praise his frugality, He would presently cut thee off at the first words: Thou hast begun to admire his affability and unaffected sweetness— For there is no mortal man so dear to any, as he to all— And here also he withstood thy flatteries, insomuch that thou criedst out, that thou hadst found a man impregnable, against those snares that every one takes into his bosom. And again in Epist. 104. Gallio, saith he, when he was in Achaia and began to have a fever, he presently took ship, crying out, that it was not the disease of his body but of the place. To him he Dedicates his Treatise de Beata Vita. See more of this Gallio, Tacit. Annal. 15. Sect. 11.   

From Corinth in the time of his present abode there [but whether before this tumult before Gallio or after, is not much material] Paul writeth THE SECOND EPISTLE TO THE THESSALONIANS▪ whilst he and Sylvanus and Timotheus were there together, Chap. 1. 1. as they had been at the writing of the first.  
The exceeding much trouble and persecution that this Church had suffered from the unbelieving Jews from its first planting, Act. 17. 5, etc. 1 Thess. 1. 6. & 2. 14. & 2 Thess. 1. 4. gave the Apostle just occasion whilst he was present with them to discourse with them, and to inform them, concerning the condition and carriage and end of that Nation: that they might be settled and resolved to bear all whatsoever they should suffer from that accursed people and generation: and here he taketh up the same discourse again for their further establishment.  
Besides outward molestation and affliction of their bodies, there were false teachers that troubled their minds, and especially with these two puzzles. 1. To make them to doubt what became of them that died in the faith and profession of Jesus: for whereas the Apostle handles the matter of the resurrection in the former Epistle, Chap. 4. 14. I cannot suppose that he doth it to them as to men of the Sadducee opinion, denying the resurrection, or as to men that had never heard of the resurrection before, for all the Jews, set the Sadduces aside, did assuredly believe it: but because that the opposers of the Gospel had buzzed to them their lost condition after death, for their revolting from the Jewish Religion, and becoming Apostates [as they reputed it] to the Gospel. The tenth Chapter of the Treatise Sanhedrin that names certain sorts of people that must not inherit the world to come, gives us good cause to suppose that this was no small terror that those envious opposers would perplex the minds of those withal, who had forsaken the Jewish Religion, and betaken themselves to the profession of Christ. The Talmudick place cited speaketh thus, All Israel hath a share in the world to come, as it is said, Thy people shall all of them be righteous: But these have no share in the world to come, He that saith, The resurrection is not taught in the Law, and that the Law is not from God, and Epicurus. Now by Epicurus they mean not luxurious ones, as the word Epicure is commonly used by us, but as the Gemara explains it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that despiseth their Doctors: and elsewhere they yoke it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostates and Epicures. Rosh hashanah per. 1. and so they brought all that started from the vain doctrine of their traditionaries under this title, and under that terror of having no share in the world to come. 2. They went about to perplex the mind of these converts with urging how near the day of the Lord was. The Scripture, and the Apostle had spoken of the day of the Lords coming, when he should come to take vengeance of the Jewish Nation for their wickedness and unbelief: and these would terrific this Church with inculcating the nearness of it, pretending for this, partly revelation, and partly the words or writing of the Apostle. The aim in this terror was to amaze the new believers and to puzzle them about what to hold, and what to do in that sad time, which they pretended was ready to fall upon their heads. The Apostle resolves that there was some good space of time to be before, for there was to be a falling away, and the man of sin to be revealed.  
The phrase The man of sin and child of perdition, is plainly taken from that place, Isa. 11. 4. With the breath of his lips he shall slay the wicked one: and the Apostle makes it clear that he referreth to that place, by using the very words of the Prophet, at ver. 8. Whom the Lord shall consume with the breath of his mouth. The Jews put an Emphasis upon that word in the Prophet, The wicked one, as it appeareth by the Chaldee Paraphrast, who hath uttered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall destroy the wicked Roman: And so the Apostle puts an Emphasis upon it, and translates it the Man of sin: And in that Christ is introduced in the Prophet, as having a special quarrel and vengeance against him, he is called the son of perdition, or he that is so certainly and remarkably to be destroyed. It is true, this meaneth the Roman, as the Chaldee, and our Protestant Divines by the warrant of John in the Revelation do interpret it: but in the first place and sense it meaneth the Jewish Nation, which proved Antichrist, as well as Rome ever did, and as far as Rome ever did, and before Rome ever did, and as long and longer than Rome hath yet done. As Jews and Rome joined in the murder of Christ, so are they joined in this character of Antichrist, but the Jews to be understood first: See ver. 7. the mystery of iniquity was already working when the Apostle wrote this Epistle, which cannot possibly be understood but of the Jewish Nation, and so it is explained again and again, 1 John 2. 18. & 4. 3. & 2 Joh. v. 7, etc.  
The several characters that the Apostle gives of the Man of sin, agree most throughly to that generation and Nation, and so the Scripture plainly applies them to it.  

1. There was a falling away in that Nation of multitudes that had embraced the Gospel. See Matth. 24. 12. Christ foretelling it, and Paul from thence, 1 Tim. 4. 1. by the later times that he there speaks of, meaning the last days of Jerusalem and the Jewish state, as the phrase is used in that sense abundantly. Such apostasy may be observed hinted in the Epistle to the Galatians, to the Hebrews, Colossians, Rev. 2. 4. 2 Tim. 1. 15, and to spare more, observe the conclusion of that Parable, Matth. 12. 43, 44, 45. So shall it be with this wicked generation. The Devil once cast out of it by the Gospel, but returned by their Apostasy.  
2. How this Nation was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great opposer of the Gospel, needeth no instance to any that hath read the New Testament. And he that reads the Jewish Records, shall find evidence enough of it, of which we have given some brief account at Acts Chap. 13.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which exalts himself against every thing that is called God or worshipped: were it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Against God, it were most true, to the very letter, their Scribes in the Temple of God itself, sitting and setting up their traditions above the commands of God, Matth. 15. 6. But how they exalted themselves against every thing called God, or the Magistracy and those that were set over them, we may observe in such passages as these, 2 Pet. 2. 10. They despise government, etc. Judas v. 8. They despise dominion, and speak evil of dignities, etc. and in their own stories to endless examples.  
4. As for the fourth mark mentioned, vers. 9 namely his coming after the working of Satan with all Magical power and delusion, our Saviour had foretold it of that generation, Matth. 24. 24. compared with vers. 34. of that Chapter: and it is abundantly asserted by Scripture, by Josephus, and other of their own Writers, as we have given some examples before.   
Now what the Apostle meaneth when he speaketh of one that letted [vers. 6. And now ye know what withholdeth, and ver. 7. He who now letteth will let] is of some obscurity; we may without offence give this conjecture. As the term The day of the Lord, is taken in Scripture especially in this double sense, for his day of judging the Jewish Nation, and for his day of judging all the world; so are we to understand a falling away, and a Man of sin of the Jewish Nation before the former, and a falling away and Antichrist, betwixt the former and the later. This last is readily concluded upon, to be the Papacy, and he that letted, to mean the Imperial power: but what was he that letted in the former, that the Antichrist among the Jews was not revealed sooner? I should divide this stake betwixt Claudius the Emperor [who by his decree against the Jews in Rome, Act. 18. 2. give a check by the appearance of his displeasure, to all the Jews elsewhere that they durst not tyrannize against the Gospel whilst he lived as they had done.] And Paul himself who by his uncessant travelling in the Gospel, and combatting by the truth every where against the Jews, did keep down very much their delusions and Apostasy whilst he was at liberty and abroad, but when he was once laid up, than all went to ruin, as see Act. 20. 29. 2 Tim. 1. 15, etc.  
Paul when he departs from Corinth, leaves a Church fairly planted there, but how soon and how miserably it grew degenerate, we shall meet with cause to observe before it be long. He cometh to Ephesus, and striving to get up to one of the Feasts at Jerusalem, he leaves Priscilla and Aquila there. Thither, ere long, cometh Apollo's, an excellent Scripture-man, but one that knew only the baptism of John, but they instruct him better. Not that these Tent-makers turned Preachers, but that having had so much converse with Paul, they were able in private conference to inform him better than yet he knew, from what they had learned from Paul.   

ACTS CHAP. XIX. from Vers. 1. to Vers. 19  
OThers at Ephesus there were, that were no further gone in Christianity neither, than the knowledge of the Baptism of John: Paul asks them, Have ye received the Holy Ghost? They answer, We have not yet so much as heard whether the Holy Ghost be: In which words they refer to a common and a true tenet of the Nation, which was, that after the death of Ezra, Haggai, Zachary and Malachy, the Holy Ghost departed from Israel and went up: Juchas. fol. 15. and they profess they had never yet heard of his restoring. And it is very probable, that they had never heard of Jesus; whom when Paul had preached to them, they embrace; and the Text saith, they were then baptised in the Name of the Lord Jesus. Not that they were rebaptised, but that now coming to the knowledge of the proper end of John's baptism, namely to believe in Jesus as ver. 4. they own their baptism to such an end and construction. For 1. What need had they to be rebaptised, when in that first baptism they had taken, they had come in to the profession of the Gospel and of Christ, as far as the doctrine that had brought them in could teach them? It was the change of their profession from Judaisme to Evangelism, that required their being baptised, and not the degrees of their growth in the knowledge of the Gospel, into the profession of which they had been baptised already. How many baptisms must the Apostles have undergone, if every signal degree of their coming on to the perfect knowledge of the mystery of Christ, might have required, nay might have admitted a new baptising? 2. If these men were rebaptised, then must the same be concluded of all that had received the baptism of John, when they came to the knowledge of Jesus: which as it is incredible, because there is not the least tittle of mention of such a thing, so is it unimaginable in the case of those of the Apostles that were baptised by John; for who should baptise them again in the name of Jesus, since Jesus himself baptised none? Joh. 4. 3. 3. These men had taken on them the baptism of repentance, and the profession of Christ, in the baptism of John, that they had received: therefore unless we will suppose a baptism of faith, different from the baptism of repentance, and a baptism in the name of Jesus different from the baptism in the name of Christ, it will be hard to find a reason, why these men should undergo a new baptising.  
And if it should be granted [which is against reason to grant,] that these men were really rebaptised, yet were not this a warrantable ground for rebaptisation now, in regard of these main differences betwixt the case then and now. 1. That great controversy then on foot, about, Whether Jesus were the true Messiah or no, which caused their rebaptisation, if they were rebaptised. 2. The visible conferring of the Holy Ghost upon them, upon their baptism if they were rebaptised: as being a main induction of such a thing, if such a thing were, that the name of Jesus might be so apparently glorified, upon their being baptised in the name of Jesus: which indeed was equally glorified, when they received those gifts upon their acknowledging of Jesus, and owning their baptism that they had of old been baptised with, as a badge of that acknowledgement, though not baptised again.   

CHRIST. LIII CHRIST. LIV CLAUDIUS. XIII CLAUDIUS. XIV ACTS CHAP. XIX. from Ver. 9 to Ver. 21.  
THE Apostle hath a long time to stay at Ephesus: in which he first gins for the space of a quarter of a year to dispute in the Synagogue: and then when divers were hardened and believed not, he separated the Disciples, and disputed daily in the School of Tyrannus: Hitherto what converts there were to the Gospel, they resorted still to the public service in the Synagogue, where Paul reasoned daily for the truth of the Gospel: but finding dangerous opposition, he gets away the Disciples from thence, and in the School of one Tyrannus they are a particular Congregation.  
In these great Towns where there were many Jews, both in Judea and elsewhere, they had a Synagogue and a Divinity-School: This Divinity-School they called Beth Midrash, and thither they used to go every Sabbath day, after they had been at the Synagogue: whereupon they had this for a common proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: From the Synagogue to the Divinity-School. In the Synagogue they had prayers and reading of the Law, and plain Sermons of Doctrine, exhortation and comfort: In the Divinity-School were discussed and taught, dogmatical and controversial points concerning the difficulties of the Law, and other high matters. And hence it may be those different titles and administrations of Pastor and Teacher, Ephes. 4. 11. and He that teacheth, and he that exhorteth, Rom. 12. 7, 8. took their pattern: if Pastor mean one of the Ministerial function.  
In the time of this stay of Paul at Ephesus, He fought with beasts there after the manner of men, 1 Cor. 15. 32. which seemeth to be understood, of a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fight with wild beasts in the Theatre, as was the barbarous and bestial custom of the Romans and those times. For 1. Observe in the hubbub of Demetrius, Paul's companions are haled presently into the Theatre, ver. 29. as if there the people had that that would take a course with them. 2. Observe that the Asiarchae or Theater-Officers are Paul's friends, as having knowledge and acquaintance of him and with him before. 3. Demetrius his uproar which was the greatest danger that Luke hath mentioned of him, was not till after he had written his Epistle to Corinth, in which, he speaks of fight with beasts, and therefore that could not be meant. 4. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth seem clearly to distinguish it from any combat in a borrowed sense. 5. The trouble that befell him in Asia, by which he was pressed above measure, and even despaired of life, 2 Cor. 1. 8, 9 cannot be understood so well of the tumult of Demetrius, for we read not of any hand laid upon Paul in it, as of some other danger nearer dearth.  
In the latter year of these two above written, which was part of Paul's last year at Ephesus, on the 13th day of October of that year, Claudius the Emperor dieth, and Nero succeedeth him: a wretch whose memory is not worth looking after, unless it be for detestation: yet must we in our further progress of viewing the actions of Paul, and ranking his Epistles, be beholden to the Chronical observation of his years.  
Paul himself saith to the Elders of Ephosus, By the space of three years I ceased not to warn every one▪ Acts 20. 31. And yet Luke in this Chapter specifieth only two years and a quarter, ver. 8. 10. The comparing of which two sums together, doth help us to measure the time of his abode there mentioned from ver. 20. and forward. Namely that he spent three months in disputing in the Jews Synagogue: and two years in the School of Tyrannus: and three quarters of a year after, in going up and down Asia. The expiration of his three years was about Pentecost in the first year of Nero.   

CHRIST. LV NERO. I ACTS CHAP. XIX. Vers. 21, 22.  
After these things were ended, Paul purposed in spirit when he had passed thorough Macedonia and Achaia to go to jerusalem, saying, When I have been there, I must also see Rome.  
22. So he sent into Macedonia two of them that ministered to him, Timotheus and Erastus, but he himself stayed in Asia for a season.  
Pauls' thoughts of going to Rome, do argue the death of Claudius, who had banished all the Jews from thence, Acts 18. 2. and that by the coming in of Nero, a new Emperor, that Decree was extinct, and freedom of access to Rome opened to them again: For it can be little conceived that Paul should think of going thither, when he could neither find any of his Nation there, nor he himself come thither without certain hazard of his life: as the case would have been if Claudius and his Decree were yet alive. It is therefore agreeable to all reason, that the death of Claudius, and the succession of Nero was now divulged, and Paul thereupon knowing that it was now lawful again for a Jew to go to Rome, intendeth to take a farewell journey and visit to Macedonia, Achaiah and Jerusalem, and then to go and preach there.  
Claudius died the 13th day of October, as was said before, and Nero instantly succeeded him. A Prince of so much clemency and mansuetude in the beginning of his reign, that Titus the Emperor afterward used to say, that the best Princes exceeded not the first five years of Nero in goodness. And Seneca, if he flatter not the Prince, or his own tutorage of him, gives him this among many other Encomiums of him, Lib. de Clementia, which he dedicates to him: Potes hoc Caesar praedicare audacter, omnium quae in fidem tutelamque tuam venerunt, nihil per te, neque vi, neque clam, reipublicae ereptum. Rarissimam laudem, & nulli adhuc principum concessam concupisti, innocentiam: Nemo unus homo uni homini tam charus unquam fuit quam tu populo Romano, magnum longumque ejus bonum.  
It must be some space of time before Claudius' death could come to be reported at Ephesus: it is like, the new year after the Roman account, might be stepped in. Whensoever it was that Paul heard the news, and that a door of access to Rome was opened for the Jews again, he sets down his determination to stay at Ephesus till Pentecost, and then to set for Macedon, and back to Jerusalem, and then to Rome. Upon this resolution he sendeth Timothy and Erastus into Macedon before him: appointeth them to call at Corinth in the way, and intends himself to stay at Ephesus till they should come thither again to him, 1 Cor. 16. 10, 11.   

Between Vers. 22. and Vers. 23. of this XIX CHAP. of the ACTS, falleth in the time of Paul's writing THE FIRST EPISTLE TO THE CORINTHIANS.  
He being now at Ephesus, and having set down the time of his removing thence, namely at Pentecost coming, 1 Cor. 16. 8. He had now been at Ephesus well towards three years, and had met with many difficulties; yet had so prevailed by the power of the Gospel, that not only all along hitherto many people were continually converted, but even now o'late, many conjurers, and such as used magical Arts, devoted themselves to the Gospel and their books to the fire, and became the renewed monuments of the power and prevalency of the divine truth. This was that great and effectual door opened to him, of which he speaketh, 1 Cor. 16. 9 and which occasioned his stay at Ephesus still, when he had sent Timothy and Erastus into Macedonia, Acts 19 21. In the time of which stay there, Stephanas, and Fortunatus and Achaicus, come from Corinth, 1 Cor. 16. 17. with Letters from the Church to Paul, 1 Cor. 7. 1. and he upon their return, returns his answer in this Epistle sent by Titus and another, 2 Cor. 12. 18. Some Postscripts have named Timothy for the the bearer, antedating his journey to Corinth, which was not in his going to Macedon, but in his return back, and when this Epistle had already given them notice of his coming that way, 1 Cor. 16. 10.  
Apollos when Paul wrote this Epistle was with him at Ephesus, and was desired by Paul to have gone along with the brethren to Corinth, but he would not, 1 Cor. 16. 11. it may be because he would not countenance a faction there by his presence, which was begun under his name. The Church was exceedingly broken into divisions, which produced very doleful effects among them. These several enormities raged in that Church, though so lately and so nobly planted, and all originally derived from this first mischief of faction and schism.  
1. A member of the Church had married his father's wife, yea as it seemeth 2 Cor. 7. 12. his father yet living▪ which crime by their own Law and Canons deserved death: For he that went in to his father's wife was doubly liable to be stoned, both because she was his father's wife, and because she was another man's wife, whether he lay with her in his father's life time, or after his death. Talm. in Sanhed. per. 7. & Maim, in Issure biah. per. 1 & 2. And yet they in the height of the contestings they had among themselves, did not only, not take away such a wretch from among them, nor mourn for the miscarriage, but he had got a party that bolstered him up and abetted him: and so while they should have mourned they were puffed up. His own party in triumph that they could bear him out against the adverse, and the other in rejoicing that in the contrary faction there was befallen such a scandal. Or both as taking this Libertinism as a new liberty of the Gospel. The Apostle adviseth his giving up to Satan, by a power of miracles which was then in being. So likewise did he give up Hymeneus and Alexander, 1 Tim. 1. 20. The derivation of this power we conceived at Act. 5. [in the case of Ananias and Saphira] to be from that passage of Christ to the Disciples, John 20. 22. He breathed on them and said, whose sins ye retain they are retained, etc. and so were the Apostles endued with a miraculous power of a contrary effect or operation. They could heal diseases and bestow the Holy Ghost, and they could inflict death or diseases, and give up to Satan. Now though it may be questioned, whether any in the Church of Corinth had this power, yet when Paul's spirit with the power of the Lord Jesus Christ went along in the action, as Chap. 5. 4. there can be no doubt of the effect.  
2. Their animosities were so great, that they not only instigated them to common suits at Law, but to suits before the tribunals of the Heathen, which as it was contrary to the peace and honour of the doctrine of the Gospel, so was it even contrary to their Judaic traditions: which required their subjection and appeals, only to men▪ of their own blood, or of their own Religion. The Apostle to rectify this misdemeanour, first calls them to remember, that the Saints should judge the world, and this he mentioneth as a thing known to them, Chap. 6. 2. and it was known to them from Dan. 7. 18, 27. And the Kingdom and Dominion, and the greatness of the Kingdom shall be given to the people of the Saints of the most High. How miserably this is misconstrued by too many of a fifth Monarchy, when Saints shall only Rule, is to be read in too many miseries that have followed that opinion. The Apostles meaning is no more but this, Do you not know that there shall be a Christian Magistracy? Or that Christians shall be Rulers and Judges in the world, and therefore why should you be so fearful or careless to judge in your own matters? Observe in what sense he had taken the word Saints in the former verse, namely for Christians in the largest sense, as set in opposition to the Heathen. And he speaks in the tenor of Daniel from whence his words are taken, that though the world and Church had been ruled and judged and domineered over, by the four Monarchies which were Heathen, yet under the Kingdom of Christ under the Gospel, they should be ruled and judged by Christian Kings, Magistrates and Rulers. Secondly, He minds them, Know ye not that we shall judge Angels? ver. 3. Observe that he says not as before, Know ye not that the Saints shall judge Angels? But we. By Angels it is uncontrovertedly granted that he meaneth evil Angels the Devils: Now the Saints, that is all Christians that professed the Gospel were not to judge Devils, but we, saith he, that is the Apostles and Preachers of the Gospel; who by the power of their Ministry ruined his Oracles, Idols, delusions and worship, etc. Therefore he argueth, since there is to be a Gospel Magistracy to rule and judge the World, and a Gospel Ministry that should judge and destroy the Devils, they should not account themselves so utterly uncapable of judging in things of their civil converse, as upon every controversy to go to the Bench of the Heathens to the great dishonour of the Gospel. And withal adviseth them, to set them to judge who were less esteemed in the Church, ver. 4. Not that he denieth subjection to the Heathen Magistrate which now was over them, or encourageth them to the usurpation of his power: but that he asserteth the profession of the Gospel, capable of judging in such things, and by improving of that capacity, as far as fell within their line, he would have them provide for their own peace, and the Gospel's credit. We observed before, that though the Jews were under the Roman power, yet they permitted them to live in their own Religion, and by their own Laws to maintain their Religion: and it may not be impertinent to take up and enlarge that matter a little here. As the Jews under the Roman subjection had their great Sanhedrin, and their less of three and twenty Judges, as appears both in Scripture, and in their Records, so were not these bare names, or civil bodies without a soul, but they were inlivened by their juridical, executive power, in which they were instated of old: So that though they were at the disposal of the Roman Power, and Religion, and Laws, and all went to wrack when the Emperor was offended at them, as it was in the time of Culigula, yet for the most part, from the time of the Romans power first coming over them, to the time of their own last Rebellion, which was their ruin, the authority of their Sanhedrins and Judicatories was preserved in a good measure entire, and they had administration of justice of their own Magistracy, as they enjoyed their own Religion. And this both within the Land and without, yea even after Jerusalem was destroyed, as we shall show in its due place. And as it was thus in the free actings of their Sanhedrins, so also was it in the actings of their Synagogues, both in matters of Religion and of civil interest: For in every Synagogue as there were Rulers of the Synagogue in reference to matters of Religion and Divine worship, so were there Rulers or Magistrates in reference to Civil affairs, which judged in such matters. Every Synagogue had Beth din shell sheloshah, a Consistory or Judicatory, or what you will call it, of three Rulers or Magistrates, to whom belonged to judge between party and party in matters of money, stealth, damage, restitution, penalties, and divers other things which are mentioned and handled in both Talmuds in the Treatise Sanhedrin per. 1. Who had not power indeed of capital punishments, but they had of corporal, namely of scourging to forty stripes save one. Hence it is that Christ foretells his Disciples, In the Synagogues you shall be beaten, Mark 13. 9 and hence had Paul his five scourge, 2 Cor. 11. 24. So that in every Synagogue there were Elders that ruled in Civil affairs, and Elders that laboured in the Word and Doctrine. And all things well considered, it may not be so monstrous, as it seems to some, to say it might very well be so in those times in Christian Congregations. For since, as it might be showed, that Christ and his Apostles in platforming of the model of Christian Churches in those times, did keep very close to the platform of the Synagogues: and since the Romans in those times made no difference betwixt Jews in Judaisme, and Jews that were turned Christians, nor betwixt those Religions: for as yet there was no persecution raised against Christianity, why might not Christian Congregations have and exercise that double Function of Ministry and Magistracy in them as well as the Jewish Synagogues? And if that much controverted place, 1 Tim. 5. 17. should be interpreted according to such a sense, it were neither irrational, nor improbable. Nor to interpret Paul speaking to such a tenor here. Only his appointing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the less esteemed in the Church to be appointed for that work is of some scruple: what if it allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Committee of private men? Of which there is frequent mention among the Hebrew Doctors. See Maymon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 253. col. 1.  
3. It was the old Jewish garb, when they went to pray, to hid head and face, with a vail, to betoken their ashamedness and confusion of face wherewithal they appeared before God: And hence is the conjunction of these two words so common in their Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vailed himself and prayed. And this for a current rule, The wise men and their scholars may not pray, unless they be vailed. Maymon. in Tephillah per. 5. To which let us add that of Sueton. in Vitell. cap. 2. Lucius Vitellius, saith he, had an excellent faculty in flattering: he first set afoot the worshipping of Caius Caesar for a God: when returning out of Syria, he durst not go to him but with his head vailed, and then turning himself about, he fell prostrate.  
Again it was the custom of the Jewish women, to go vailed, or their faces covered, whensoever they went into public. A woman, saith Maymony, may not go into public 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if she have not a vail on. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 24. And this the Talmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewish Law: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The garb of modesty. Chetubboth per. 7. and Alphes. ibid. Where they say that that those women transgress the Jewish Law that go forth unvailed, or that spin in the streets, or that talk with every man.  
Now in this Church of Corinth, the men retained the Jewish custom that they prayed vailed, or with their head and face covered, but the women transgressed their Jewish Law, for they went unvailed and bore faced into the public Congregation, and their reason was, as it seemeth by the Apostles discourse, because they, in regard of their beauty and comely feature, needed less to be ashamed before God in his worship then the men. The Apostle reproves both, and argues that if the man pray vailed, who is the Image and glory of God, then much more should the woman, who is but the glory of the man. But he cries down the man's praying vailed, as dishonouring his head; and exhorts that the woman have power on her head, because of the Angels, cap. 11. 10. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we observed instantly before, out of Maymony signified a woman's vail, doth also signify power or dominion: and accordingly the Apostle speaketh, Let the Woman have power on her head: But what means he by, Because of the Angels? I should answer, Because of the Devils: for these he had called Angels also, a few Chapters before, viz. Chap. 6. 3. And his words may be construed to this sense, that Women should not expose their faces openly in the Congregation, lest the Devil make a bait of their beauty, and thereby entangle the eyes and hearts of the men, who should be then better employed, then gazing and longing after beauty. There are, that by Angels understood the Ministers, and interpret it, that Women should be vailed lest the Ministers eyes should be entangled by their faces: which exposition if it be admitted, it may speak for the admission of that also which we give, which provides for the eyes of the whole congregation as well as of the Ministers.  
4. In the same eleventh Chapter he also blameth their disorder in receiving the Sacrament of the Lords Supper in the height of their heats and contestations. Wherein they did not only not discern the Lords body, a Symbol and tye of communion, but they even transgressed that rule now Christians, which those of them that were Jews would not have done in their Judaisme. It was then a Canon current, and binding amongst them, that none should eat and drink in their Synagogues, and none should sleep, Jerus. in Megilla fol. 74. col. 1. Maym. in Tephillah per. 11. and Gloss. in Maym. in Shabb. 30. But now as they eaten and drank the Bread and the Cup in the Sacrament, in their Churches, and that warrantably, so did they also presume unwarrantably to eat their own common Suppers there, and that only in defiance one of another, the rich to outface the poor, and one party another with their good commons; some banqueting and feasting to the full, whilst others sat hungry by and looked on. [See how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 21. signifies in the LXX, Gen. 43. 34. Cant. 5. 1.] Thus did they eat and drink judgement to themselves in the Sacrament, whilst they would receive the symbol of communion and yet show such signs and evidences of disunion at the very instant: And the Lord accordingly overtook some of them with evident judgements, weakness, sickness and death, avenging at once upon them the indignity done to his Sacrament, and the indignity done to their brethren. Much like surfeiting Nabals case and end.  
5. And as the people were thus irregular in this part of worship in their public assemblies, so were their Ministers faulty in others, namely about the managing of spiritual gifts there. The pretence to the Spirit [where indeed it was not] hath always been the great usherer in of all error and delusion: And to this the very unbelieving Jews pretended, and often backed their pretences with magical impostures: and of this the Apostle speaks, Chap. 12. 3. No man speaking by the Spirit of God, as these men took on them to do, can call Jesus accursed, as they called him. And on the other hand, some that had spiritual gifts indeed, failed in the using of them to the edification of the Church, but put them forth sometimes for their own vain glory: and such was their miscarriage which he taxeth, Chap. 14. They that from that Chapter would ground a preaching by the Spirit now, sure do little observe what they do to build upon an example which the Apostle reproveth: and they infer from a place much mistaken.  
There were indeed the extraordinary gifts of tongues and prophesying in the Church of Corinth, but who had them, and what had they in having them, and how used they them? 1. It was not every or indeed any private member of the Congregation that had them, but the Ministers only, and by these very gifts and imposition of the Apostles hands by which these gifts were conferred, they were inducted into the Ministry and enabled to it. The learned Reader will observe the difference that in ver. 16. is made betwixt him that spoke with the tongues, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A private man, that sat by. 2. It was not to gabble with any tongue that is called speaking with a tongue [for to what edification possible could it be for any Minister in Corinth to speak Persic, Coptick, gallic or any other strange language in that Congregation where all of them understood one and the same language?] but it was to understand and speak the Originals of Scriptures, as was touched before, and to be able to unfold them, and so to prophesy or preach to the people. Observe these passages in the Chapter: He that speaketh with a strange tongue edifieth himself, ver. 4. And, I would you all spoke with tongues: Now how could a man edify himself by speaking in some strange remote language, when he might speak or understand the very same thing in his own mother tongue? And what were they better, if they all so spoke, unless it were, that thereby they were the fit to look into all humane learning? But he or all of them that were able to understand and speak the original language of Scripture, might thereby edify themselves, and therein speak and understand what they could not in their mother tongue. 3. It appears by the Apostles discourse that these men used these gifts irregularly, confusedly and for their own vain glory, which he rebukes and rectifies.  
6. There were also in or crept into this Church, those that were either down right Sadduces in denying the Resurrection, or that though with the Pharisees they acknowledged it, yet denied it of those that had forsaken their Judaisme, and so would exclude all Christians from it: Upon this the fifteenth Chapter discourseth so fully and divinely that nothing can be more.  
Those that this Church sent to visit Paul at Ephesus, brought with them a Letter from the Church, in the which they desired to be resolved about some doubts: as  

1. About marriage, and a single life; what they should do in that case, since their Judaic Laws had always laid marriage upon them as a binding command. This they reckon the first command of the 613. Vid. marg. ad tripl. Targ. ad Gen. 1. And this their Canons did so strictly bind on as a duty, that they say that he that lives to such an age and marries not, transgresseth a preceptive Law. Maym. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 1. In this case the Apostle saith, Praeceptum non habeo; that he accounted it no such command, but every one was left to his liberty: according as he could contain, or not contain. And in his stating this case, how he speaks the language of his Nation, and how far he comes towards their opinions, or goes from them, the learned may observe, by comparing the beginning of this Chapter, with Maymony in his Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially fol. [apud me] 251. & 248. & 249.  
2. About cohabitation of man and wife, when the one party was a Believer or a Christian, and the other party an unbeliever or an Heathen. And here he concludes that the children, if either parent were a Christian, were holy, ver. 14. that is, Christians, and not to be reputed as Heathen Children. It is the very phrase that his Nation used about the Children of Proselytes, that were born after they were proselyted; they were said to be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holiness, that is within the Religion, not in Heathenism.  
3. About eating things sacrificed to Idols, and communicating in such things; a dangerous stumbling block of old, and particularly forbidden by the Council at Jerusalem: Of this he speaketh at large, and from the nature of Idol-sacrifices, and from the Nature of the Sacraments he showeth how far they should be separate from such communion with Idolatry. He speaketh of all Israel's being baptised unto Moses in the Cloud and Sea, and so separate from all Egyptian and other Idolatry and Profaneness; and our baptism speaks the like separation. The Jews say Moses was sanctified by the Cloud, Jerus. in Joma fol. 28. col. 2. and Paul speaks here the same of all Israel, Chap. 10. 2.  
4. About Minister's maintenance under the Gospel, Chap. 9 which he confirmeth, and showeth that Peter and the rest of the Apostles and their Wives and Families were so maintained, Chap. 9 5, etc.   
He concludes the Epistle with a sad execration upon Whosoever loveth not the Lord Jesus Christ, let such a one be Anathema, Maran Atha, Chap. 16. 22. that is, let him be accursed or destroyed: Our Lord cometh. In which that he in the first aim and intention meaneth the unbelieving Jews, may be observed upon these four considerations. 1. Because the Jews of all men under Heaven were and are the greatest haters of Christ. Pagans indeed do not love the Lord Jesus, because they know him not, but again because they know him not they hate him not. The Turks love not Christ as Christians love him, but again they hate not Christ as the Jews hate him. The word Jesus here carries the Emphasis to levelly this execration at them: they pretended to love Messiah or a Christ, but openly profess hatred of Jesus. 2. Because the Apostle here useth such Dialect, as that he speaketh in the very Jews language in the words Maran Atha. He had spoken in Greek all along the Epistle, and Greek all along his Epistles, and that here alone he should use a Syriack phrase and not translate it, it doth evidently show, that his speech referreth more especially to the Jewish Nation. So Jeremy in Chap. 10. v. 11. threatening and cursing the Chaldean Idolatry, doth in the Chaldean language; one clause of which he useth not throughout his Prophecy beside. 3. The Jews of all men did chief or only call Jesus anathema, as Chap. 12. 3. and as they are not ashamed openly to confess in their Talmud; therefore against them of all men first and chief is this Anathema aimed 4. This is agreeable to what the Scripture speaks copiously in other places: as Isa. 65. 15. You shall leave your name for a curse to my chosen, etc. Malac. 4. 6. Lest I come and smite the Land with a curse, etc. The most pious and charitable Apostle could wish himself to be Anathema for that Nation, on condition that they might believe and be saved, Rom. 9 3. but since they will not believe, and do refuse salvation, and hate the Saviour, he forgets consanguinity for the love of Christ, and dooming and devoting all whomsoever, that loved not the Lord Jesus Christ to destruction, he intends them in the first place who were his chief haters.  
The words Maran-atha are held by some to be of the form of the highest excommunication; Sic signatur, say they, species extremi Anathematis, ac si diceretur, Maledictus esto ad adventum & in adventu Domini: And withal that Maran atha is the same in sense with Shammatha: but this utterly without the warrant of any Jewish antiquity [whose language it is] at all. I believe it is impossible to show Maran atha for a form of Excommunication or execration in any of their Writings, nay very hard if not next impossible to show the words Maran atha in their Writings at all in any sense.  
The phrase in the Apostle refers first to Christ's coming in vengeance against Jerusalem and the Jewish Nation, as the execration is first to be pitched upon them: Maran atha, Our Lord cometh. Many and dreadful things are spoken of this his coming in the Scripture, of which we have spoken in several places as we have come along. So that in this sentence he doth both justly doom this unbelieving and wretched Nation to their deserved curse, and doth withal in this phrase intimate that the doomed curse was near approaching, in the Lords coming in vengeance against them. Now though we construe the words in such an application to the Jews, it is not exclusively, but that their sense reacheth also to every one that loveth not the Lord Jesus of what Nation soever, and the Lord will come in time to make him an Anathema.  
There is some obscurity in a passage in Chap. 5. 9 both of Sense and History: I wrote unto you in an Epistle not to company with Fornicators: 10. Yet not altogether with the Fornicators of this world, etc. Where first we have to inquire what it is that the Apostle doth here forbid them, and then, when it was that he wrote this Epistle that he speaketh of. There are two things that are here prohibited; one, when he wrote that which he speaketh of, namely, that they should not company with Fornicators; and the other now when he writes this Epistle, viz. that they should not eat with such: the latter he had permitted till now, though he prohibited the former, which let them well observe that understand by eating the receiving of the Sacrament.  
Besides what communion was among the Jews in sacris, there was a twofold companying or communicating among them in civil things; the one more common, the other more near and peculiar: Their more common was, eating together at the same common table: For even such eating they accounted of, as of a communion, under a rule: and hence no eating with Gentiles for any Jew, Act. 11. 3. nor with Publicans and sinners for any that were of the stricter sort of Religions: therefore Christ is cavilled at for it so oft in the Gospel. The other was that communion or associating, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former of which comprehended their near joining in partnership, deputations and the like, of the which the triple Talmudick. Tract Bava, and Maymonies of Shittuphin and Silluchin, do treat at large. The later comprehended their combining in joint interest and association, in the use of any common Court or Cloister where many dwelled together: of which the Treatise Erubhin is a large discourse and obscure enough. Now the Apostle in the former prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to forbid this nearer communion: that if any that is called a brother or a Christian, be a Fornicator, etc. they should not associate with him in any such conjunction as partnership, deputation, employment, cohabitation or common interest, etc. But upon the hearing of this horrid fact and example of the incestuous person, he heightens his prohibition, and now forbids, that they should not use so much as that common society with them, as to eat with them at common tables: which was to set them at the utmost distance, even at the same that the Jews did the very Heathens, for with them they might not eat.  
Now how to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of some difficulty. Some conceive it means an Epistle, which was sent before this, and which was lost. Which is an exposition somewhat hard to digest. Certainly it is gentler and more warrantable, yea even by the rules of Grammar to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a sense as this, I wrote, or had written, or was writing in this Epistle that you should not company with Fornicators, etc. but now hearing and weighing this high offence of the incestuous person, and the danger of such an example, I sharpen my style, and now forbidden not only your near associating with such, but even the common fellowship of eating together at common tables, which was as much as that which is spoken, Matth. 18. 17. Let him be to thee as an heathen man.   

ACTS Chap. XIX. from Ver. 23. to the end of the Chapter.  
PAUL had determined to stay at Ephesus till Pentecost, because of a great and effectual door that was opened to him, and he was earnest to embrace that opportunity, 1 Cor. 16. 9 but before his determined time of departure thence came, and as it seemeth not long before, Demetrius, with the rest of the Silversmiths raise a tumult against him as the great impairer of their profit, by crying down the worship of Diana and other Idols. These men used to make silver temples of Diana, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or little models, as it seemeth, made after that Temple fashion: which they that came to Ephesus to worship, bought, either to consecrate to the Goddess, and to leave there in her Temple, or rather to take away with them home in memorial of that Goddess. Tully in Verre●● speaks of Aedes Minervae posita in fano Apollinis. And Dion Cassius lib. 36. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A little Temple of Juno set upon a Table looking toward the East, did of itself turn towards the North. And in lib. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] The Eagle [saith he, meaning the Roman ensign] was a little Temple, and in it was set a golden Eagle: such a one pitched in every one of the Roman Legions, and it never stirred out of the winter quarters, till the whole camp did remove: this Eagle fixed on the top of a spear one man carried: the lower end of the spear being sharp that it might be stuck into the ground. So that it seems the Roman Eagles were not flying Colours like ours, but a golden Eagle meddal wise enclosed in a little fabric like a Temple: of such a kind were these silver Temples of Diana, namely a little silver shrine made after the fashion of the Temple and the Goddess in it.  
The great Temple was reputed one of the seven wondrous fabrics of the world: It was hundreds of years in building at the charge of all Asia, before it came to its last excellency and perfection. And as hither had been the conflux of the cost of all Asia toward the building of it, so when it was built, hither was the conflux of all Asia's superstition. And as from hence it may be gathered how great a work it was to plant the Gospel in this centre of Idolatry, so doth Demetrius readily observe, how great a detriment is like to accrue to him and his fellows by the Gospel's destroying that Idolatry, as daily it did. Hereupon they raise a tumult against Paul, which is not only promoted by the Idolatrous Heathen, but by the Jews also, though upon another score. In the hubbub there is mention of Alexander, whom they drew out of the multitude the Jews putting him forward. And he heckned with the hand and would have made his defence unto the People, but when they knew he was a Jew they would not hear him, ver. 33, 34. And Paul in his second Epistle to Timothy, who was at Ephesus when he wrote to him, saith, Alexander the Coppersmith did me much evil, 2 Tim. 4. 14. I think there is little question to be made but that Alexander mentioned in both places is one and the same man: especially if we consider that he that Paul speaks of was of Demetrius his Profession a Coppersmith. Now whereas Luke saith the Jews put him forward, and he would fain have made a speech in his defence to the people: it is easy to guests what the subject of this speech would have been: Namely that whereas the Heathens every where looked upon the Jews as the great opposers and enemies of their Idolatry, and the Jews and Alexander were very apprehensive, that the eyes of the Ephesians was on that Nation as the enemy of their Diana, and so they feared the tumult might have fallen upon them, they put forward Alexander to make their Apology, who if he had had liberty to have spoken would have laid load upon Paul and his company, and have excused the Jews: but thus it pleased God to provide for the Apostles safety, that the tumultuous people would not hear what Alexander would have said: which would have laid all the blame on Paul.   

ACTS CHAP. XX.  

Ver. 1. And after the uproar was ceased, Paul called unto him the Disciples, and embraced them, and departed for to go into Macedonia.  
2. And when he had gone over those parts, and had given them much exhortation, he came into Greece.  
3. And abode there three months: and when the jews laid wait for him as he was about to sail into Syria, he purposed to return thorough Macedonia.   
IT was his resolution to have stayed at Ephesus till Pentecost, had he had no disquieture or disturbance there, 1 Cor. 16. 8. Now though it be not certain how long it was before the time that he had fixed for his departure, that the tumult there did pack him away: yet this is apparent, that when he came thence, he had the whole summer before him, and in that summer he traveled these journeys, and thus was his progress.  

1. From Ephesus he setteth for Macedonia, ver. 1 & 1 Cor. 16. 5. from whence though he had been driven some five years ago by persecution, Act. 16. as he is now from Ephesus, yet had he received so many evidences of the Macedonians faith towards God, and pledges of their tenderness and love towards himself, Philip. 4. 15, 16. that he is not only resolved to venture himself again amongst them, but he holds himself engaged to revisit them, and to bestow his pains again among them for their further proficiency in the Gospel. At his departure from Ephesus he leaveth Timothy there behind him, though in a dangerous place and time, yet necessity by reason of false teachers that were ready to break out, so requiring it, 1 Tim. 1. 3, 4.  
2. By the way as he goes he makes some stay at Troas: where though he had fair success in his Ministry, yet not finding Titus whom he expected to have met withal from Corinth, he makes not long stay there, but sets away again speedily for Macedonia, 2 Cor. 2. 12, 13.  
3. It was in his thoughts whilst he was at Ephesus, to have touched at Corinth, in this his journey, and to have made some stay there, 2 Cor. 1. 15, 16. but thus missing of Titus at Troas, and neither from him, nor yet from any other receiving intelligence how his Epistle that he had written thither took with them, he thought it best to go by, and not to call there at this time, because he doubted he should have a heavy and comfortless meeting with them, 2 Cor. 2. 1, 2.  
4. Being come into Macedonia he finds some troubles there: fightings without, either from false brethren, or from open enemies: and fears and unquietness within lest all should continue at Corinth, as he had herd of it: but at the last Titus cometh and refresheth him with the desired and welcome tidings that all was well there, and that his Epistle had had that happy issue and effect among them that he longed for, 2 Cor. 7. 5, 6.  
5. Whilst he stayeth in Macedonia and those parts, he preacheth especially in those places where he had been before, namely Thessalonica and Philippi; and now was the time also that he dispersed the Gospel as far as to Illyricum, of which he speaketh in Rom. 15. 19  
6. At this time whilst he was employed in these Macedonian climates, he writeth, as may be concluded upon these observations, THE FIRST EPISTLE TO TIMOTHY; 

1. It is apparent from 1 Tim. 1. 3. & 3. 15. that that Epistle was written after Paul's setting out from Ephesus for Macedonia, and yet when he was in some thoughts of returning shortly for Ephesus again.  
2. Now it cannot be conceived to have been written when he was going towards Macedonia, for than was he but newly parted from Timothy, and it is not likely he would so write to him when he was but newly come from him.  
3. Nor can it be conceived to be written when he was coming back again from Macedonia into Greece, for than he was going to Ephesus in his own determination, and might have been his own messenger, and had needed no Epistle sending at all. And besides he intimates in Chap. 3. 16. that it might be, he might stay a little long before he came to him: Therefore it cannot but be concluded that this Epistle was written whilst he was in Macedonia or the parts there abouts, at this time that we are upon.     
It is something strange that there should be so various and roving conjectures about the time and place of the writing of this Epistle where there is so plain a demonstration thereof in the Epistle itself, if studiously compared with these times and voyages of Paul that are before us. The Arabic dateth it from Athens: supposing it, belike, at the time of his perambulation of Greece, of which there is mention in ver. 3. of this Chapter: the Syriack from Laodicea: some Greek copies add from Laodicea Pacatiana: which mistake belike grew, because there is mention of an Epistle from Laodicea, Colos. 4. 16. of which we shall speak and show the mistake when we come to the time of that Epistle. The Rhemists suppose this Epistle to Timothy was written at Paul's first imprisonment in Rome; when he was dismissed and set at liberty, but how erroneously, will appear when we come to observe the time of the second Epistle.  
Paul had bestowed much pains and a long time with the Church of Ephesus being present with it: and he takes much care of it now he is gone thence: partly because of the eminency of the place, and partly because of the sickleness of some, who were ready to warp from the sound truth and doctrine received, to heresy and foolish opinions. For the keeping down of these therefore that they should not overgrow the Church, he leaveth Timothy there, when himself departeth; choosing him for that employment above all other his followers, because [as was said before] some prophetic predictions had sealed him for a singular and extraordinary instrument in the Gospel, 1 Tim. 2. 14.  
He had two works to do in that City: first to prevent rising Errors and Heterodoxies, and secondly to direct and order the Orthodox aright in Worship and discipline: not as any Diocesan Bishop [for he stayed but a while there, and what he did, he did but by the Apostles direction,] but as one that Paul had found sound, bold, blameless, painful and, faithful.  
Among the Jewish Churches that received the Gospel, there grew in time a very epidemical and dangerous Apostasy, either totally from the Doctrine of the Gospel, or partially from the purity of it, as we have frequent occasion to observe upon several passages that we meet withal as we go along: and this backsliding from the Doctrine and Profession of Christ once received, was the topping up of the iniquity of that Nation, and was a forerunner and a hastner of their destruction and casting off.  
The first principles whereby their false teachers did prison them towards this recidivation, were, puzzling them with idle fables, intricate genealogies, and especially nice curiosities, and needless obligations of the Law: Their fables that were likeliest to serve their turn for this purpose [as near as one may guests upon view of the whole heap in their Talmudic● Records] may be supposed to have been those strange legends that they related of the wondrous sanctity, devotion and facts of some of their Pharisaical and legal righteous ones, and the wondrous gallantry and golden days that they conceited in a carnal construction of the times of Messiah.  
Their endless genealogies which the Apostle speaketh of Tit. 3. 9 and mentioneth together with these fables, 1 Tim. 1. 4. were not any of the genealogies of Scripture, holy and divine, but their long and intricate pedigrees that they stood upon, to prove themselves Jews, Levites, Priests and the like, thereby to interest themselves in claim to all those brave things that they persuaded themselves belonged to a Jew as a Jew, upon that very account: And to these we may add the long genealogy and pedigree of their traditions which they derived by a long line of succession through the hands of I know not how many Doctors: of which the Talmudick Treatise Avoth, is as a Herald. And if we will construe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juchasin, Genealogies, in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aserah Juchasin Ten lineages, that they speak of that came out of Babel at the return of the captivity, I am sure we may find endless questions wherewithal they puzzeled men's minds about them; as Vid. Talm. in Kiddushin per. 4. Alphes. ibid., etc.  
And as for their making their baits of the Law for the catching and withdrawing of simple souls either totally from the acknowledging, or at least from the simplicety of the Gospel, it is very obvious in the Epistles of Paul and the other Epistles how they wrought, and how they prevailed: the witchery of old customs and long use, and the gawdiness of a Ceremonious Religion, helping them to speed in their designs, and forwarding their deceive.  
Such canker began to break out in the Church of Ephesus: whose creeping and infecting, it is the first and great work of Timothy to prevent, and to fill the ears of his hearers with sound doctrine and admonitions, which might keep such deceit and infection out. And answerably it must be his care to settle the Church in such a salubrious constitution of Worship, Ministry and Government, as that it should not be ready to sway and incline to such dangerous seductions. Hereupon doth the Apostle lay a divine Directory before him, concerning their manner of praying, choosing and ordaining of Ministers, approving Deacons, admitting widows, and regulating the people, that nothing could be wanting to the healthful temper of that Church if they receive and embrace these applications: In the most of which prescriptions he useth exceeding much of their Synagogue language, that he may be the better understood, and reflecteth upon divers of their own Laws and customs, that what he prescribeth may imprint upon them with the more conviction. He calleth the Minister Episcopus, from the common and known title The Chazan or Overseer in the Synagogue: Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He prescribeth rules and qualifications for his choice, in most things suitable to their own cautions in choosing of an Elder: Maym. in Sanhedr. per. 4. He speaketh of Elders ruling only, and Elders ruling and labouring in the Word and Doctrine: meaning in this distinction, that same that he had spoken of in Chap. 3. Bishops and Deacons. Both these in the common language then best known, were called Elders, and both owned as Rulers. Yea the very title that they usually termed Deacons by [Parnasin] was the common word that was used to signify a Ruler. The Jerusalem Talmud in Peah. fol. 21. 1. speaking of the three Parnasin or Deacons that were inevery Synagogue, hath these two passages, which may be some illustration to two passagesin this Epistle. They appoint not less than three Pernasin in the Congregation: for if matters of money were judged by three, matters of life much more require three to manage them. Observe that the Deacons Office was accounted as an Office that concerned life, namely in taking care for the subsistence of the poor. According to this may that in Chap. 3. 12. be understood. For they that have used the Office of a Deacon well, purchase to themselves a good degree. A good degree towards being entrusted with souls, when they have been faithful in discharge of their trust concerning the life of the body. The other passage is this, R. Haggai whensoever he appointed Parnasin [Deacons] he urged the Law upon the People, saying, All rule that is given, is given from the Law, etc. And here you may likewise observe, that Deaconship is called Rule.  
We observe before, that it were not so monstrous as it might seem, if by Elders that ruled only we should understand a Civil Magistracy or Bench in every Congregation, as there was in every Synagogue; but since the Apostle nameth only Bishops and Deacons, his interpretation here is best taken from and within himself; and to understand the Elders that ruled only of the Deacons, which were called both Elders and Rulers, as well as the Ministers: and in the Jews Synagogues were professed Scholars: The Talmudick place now cited tells us that R. Eliezer one of their greatest Rabbing was a Parnas, or Deacon in a Synagogue. The Episcopi or Ministers are titled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that laboured in the Word and Doctrine: which most properly is to be understood distinctly thus, which laboured in the Word, and which laboured in teaching: and the former to denote their laboriousness in study to enable them to teach, and the latter their laboriousness in teaching. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the common phrase of the Jews turned into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [See the Syriack here] by which they mean a great student in the Law. Among multitudes of instances that might be alleged, I shall produce but this one out of Jeruslin Maasar sheni fol. 56. col. 2. R. Jonah paid his Tithes to R. Acha bar Ulla, not because he was a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because he laboured in the Law, that is, was a great student and an able teacher. They that suppose that the tithes under the Law were paid only at the temple, and to maintain the Priests in the ceremonious worship there, and upon this conceit look upon them only as Levitical, are far deceived: for as some were indeed paid at the Temple upon such an account, so others and that the Greatest part, were paid to the Priests and Levites in their 48 Universities, Josh. 21. to maintain them whilst they were studying there, to enable them for the Ministry, and to teach the people, for which they were designed, Deut. 33. 10. Mal. 2. 7. and when they were dispersed through the Land, into the several Synagogues to be Ministers in them, tithes were also paid for their maintenance there.  
He speaketh of provision to be made for poor Widows, even much according to the Jews own rules, that they went by in their Synagogues, which herein were good. The Talmudick Treatise Jevamoth speaketh of this matter at large, and see Maim in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 18. & 20. The Widows he allows to be taken in, to be maintained of the public stock, he would have not to be Widows by divorce, nor Widows young; but of 60 years of age, and of grave and holy qualifications: Not that these were to vow the vow of continency [as see what a miserable ado the Rhemists make upon the place] but that they must be such as were likely to bring no more charge than themselves upon the Church, nor bring any shame or reproach by the lightness of their lives to it, and might be serviceable in their places, to attend upon strangers, to wash their feet, etc. But as for younger Widows, their age and those times were dangerous, when the Nicolaitan doctrine without [which taught communicating with things of Idolatry and Fornication, and mixing and marriage indifferently with heathen] meeting with the heat of youth within, might make such to wax wanton against Christ, and deny the faith and marry with heathens: or at least to bring charge upon the Church if they continued in it.  
He enjoins prayers to be made for all sorts of men, whereas the Jewish custom was, to curse the Heathen, and to pray for none but themselves and their own Nation. He calls the Church the pillar and ground of truth, Chap. 3. 15. the very title by which the great Sanhedrin was ordinarily styled. Vid. Maym. in Mamrin. per. 1. the observing of which may be of good use for the explanation of it here.  
After some stay in Macedonia, and preaching up and down in those parts, Paul turns back again, and goes for Greece, Act. 20. 2. and by the way visiteth Crect and there leaveth Titus, Tit. 1. 5. thinking that he should presently after a little stay in Greece, have set towards Jerusalem, and that Titus should have stayed there till further time: For if what hath been spoken lately concerning Titus be considered, how Paul sent him with his first Epistle to the Corinthians, and that after their parting at Ephesus upon that occasion, they never met till Titus cometh up to him, when he was come from Ephesus to Macedonia, 2 Cor. 7. 5, 6. it will readily resolve, that in that first journey to Macedonia he left him not in Cree●, for Titus and he were not yet met again since their parting at Ephesus. And that he left him not there at his second coming up to Macedonia [namely after his travelling in Greece, and when he was prevented of his intended journey into Syria, Act. 20. 2, 3.] it is apparent also by this, that instantly upon his returning from Greece and from his prevented journey, he sendeth for Titus to come to him upon warning, Tit. 3. 12. which two particulars jointly observed do make it plain that he left Titus in Crect when he came back from Macedonia in his journey into Greece, and when he intended after his perambulation of Greece to have gone for Syria, but the lying in wait of some Jews for his life, turned him again to Macedonia.   

In his return thither, or upon his coming there, he writeth THE EPISTLE TO TITUS.  
It is not much material to controvert whether he sent this Epistle in the way as he went towards Macedonia, or when he was come up into Macedonia; it is enough to know, that it was in the scantling of time, either in his journey thither, or instantly upon his coming there. The postscript hath dated it from Nicopolis, because of his words in Chap. 3. 12. Come unto me to Nicopolis, for there I have determined to winter: from which words, as the affixer of the postscript hath gathered some ground to date it thence, so others have gathered better ground, to hold that it was not dated thence, because he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There I have determined to winter: as if he were not yet come thither.  
Who first planted the Gospel in Crete may be an endless inquiry: certain it is that some Cretans were present at the first pouring forth of the Holy Ghost in the gift of tongues, Acts 2. 8. but whether they embraced the Gospel and returned with it into their own Country, is an inquiry as endless: Whether Barnabas ever preached there we may question also, but when we have done all we can never resolve. It is more than probable that Paul was there himself, from that expression I left thee in Crete, but his stay there when he left Titus could not be long, as is easily cleared from the time of his journeys lately mentioned.  
Whether he had been there some time before, or whether he had sent the Gospel thither by some of his Ministers, or however it came there, there wanted something to the constituting of the Church, which he leaveth Titus to accomplish: And his work is just the same that he left Timothy at Ephesus for, as is easily seen by laying together the two Epistles, viz. to stop the mouth of the Heterodox, and to direct and advise the Orthodox in Doctrine and Discipline, and to ordain Elders and Ministers in the Churches.  
This matter of ordaining Elders hath made the postscripts of the Epistles to these two men to entitle them Bishops, the one of Ephesus, and the other of Crect, who how little they stayed or settled in either of these places, he readeth but dimly that seethe not.  
The Apostle in this Epistle urgeth him to dispatch the business that lay before him, that upon notice from him, he might be ready to come up to him to Nicopolis: a City that bore the name and badge of the Victory that Augustus obtained against Anthony. Dion. Cass. pag. 426. & 443.  
Titus according to his appointment came to him, and when winter began to draw over, and Paul began now to think of journeying ere it were very long, he sends him upon an employment to another place: which because it was when winter was going off, we must place it in another year.   

CHRIST. LVI NERO. TWO A New year being now entered, and Paul intending for Syria as soon as the spring was a little up, he sendeth Titus before hand to Corinth, to hasten their collections for the Saints in Judea, that they might be ready against Paul should come thither. And with Titus he sendeth two other brethren, and by them all he sendeth THE SECOND EPISTLE TO THE CORINTHIANS.  
The proof that it was written and sent at this time and in this manner, is plain by these places and passages in it: Chap. 9 2, 3, 4. I know the forwardness of your mind, for which I boast of you to them of Macedonia: Yet have I sent the brethren, lest our boasting of you should be in vain; lest haply they of Macedonia come with me, etc. Chap. 12. 14. Behold the third time I am coming to you. Chap. 13. 1. This is the third time I am coming to you. And Chap. 8. 16. But thanks be unto God who put the same earnest care into the heart of Titus for you. 17. Being more forward of his own accord he went unto you. 18. And with him we have sent the brother whose praise is in the Gospel. 22. And we have sent with them our brother, whom we have often times proved diligent in many things, etc.  
Who these two nameless persons should be, will require some inquiry. The later I suppose was Erastus, both because his diligence had been approved before, Acts 19 22, etc. and also because it is said Erastus' abode at Corinth, 2 Tim. 4. yet he not named among Paul's retinue when he set out for Asia, Act. 20. 4. because he was gone to Corinth before.  
As for the other brother whose praise is said to be in the Gospel, that very phrase and expression hath caused many to conceive, that it was Luke, and that the words mean, Who is famous in all the Churches for the Gospel he hath written: whereas [besides that groundless strictness that is put upon the words, limiting them to the writing of a Gospel, which according to that most usual manner of speech, are rather to be understood of his renowning in preaching the Gospel] it is apparent by the words of Luke himself, that he went not either before Paul to Corinth, as this brother spoken of did, nor did he go before Paul to Troas as the rest that are named by him did, but he went in Paul's company: for observe his speech, These tarried for us at Troas: And we sailed away from Philippi, etc. The words Us and We do plainly associate the penman himself with Paul at his setting out, and show that he was none of those that were sent before.  
Others therefore do guests that this brother that went along with Titus, was Silas, because it is said, Who also was chosen by the Churches to travel with us, etc. Which very thing which they use for an argument to prove it Silas, proves against it, for Silas was not chosen by the Churches to go with Paul, any more than Timothy or Titus were; but he was chosen by Paul alone, as they also were. See Act. 15. 40.  
That clause then, Who was also chosen of the Churches to travel with us, doth deal the matter betwixt Barnabas and Mark, for none other can be named, to whom the words can be so properly applied as to one of them: and of the two, most properly to Mark; and he I doubt not, is the man that is here intended: For 1. the words with us, join Paul and Barnabas together in their travel, and the third man who was chosen to travel with them was none but Mark. For 2. he was chosen by the Church at Jerusalem for that purpose, Acts 12. 25. and by the Church at Antioch, Acts 13. 5. as these words he was chosen by the Churches do well explain those verses. 3. It is true indeed that Paul had taken distaste at Mark, and so bitter, that Barnabas and he had parted upon it, Act. 15. 39 yet in his second Epistle to Timothy he desires Timothy to bring Mark to him, for that he is profitable to him for the Ministry, 2 Tim. 4. by which it appears that he was not only reconciled to him, but also that he had made use of him and found him useful: When it was that they knit into amity and employment again, is not discoverable, but that they had done so, the passage newly alleged, doth make past denial; and if his employment of Mark were not now, or before, he can no more employ him, before he himself become a prisoner. When we come to the time and order of the second Epistle to Timothy, we shall have occasion to speak to this matter again, and shall find something there to help the confirmation of this assertion, nay to raise it higher than yet it hath spoken, namely, that Mark was not only sent by Paul to Corinth at this time, but also that he was at Corinth when Paul sent for him to come to him to Rome. And thus if these words, Whose praise is in the Gospel, were to be understood of one that had written a Gospel, here is a subject to apply them to in that sense, for this Mark wrote a Gospel as well as Luke.  
The Apostle in this second Epistle to Corinth, doth first excuse his not coming to them according as he had promised in his first Epistle, 1 Cor. 16. 5. clearing himself from all lightness in making, and from all unfaithfulness in breaking that promise, and pitching the main reason upon themselves and their present condition: because he had not yet intelligence when he went first into Macedonia, of any reformation among them of those enormities that he had reproved in his first Epistle, therefore he was unwilling to come to them in heaviness, and with a scourge. This his failing to come according to his promise, had opened the mouths of divers in his disgrace, and false teachers took any other occasion to vilify him, which he copiously satisfies and vindicates himself all along the Epistle.  
His exceeding zealous plainness with them, and dealing so home and throughly against their misdemeanours as he did, was one advantage that false teachers and his ill willers took to open their mouth against him, and to withdraw hearts from him: and withal and mainly, because he was so urgent against the works of the Law as to Justification, and those rites which the Jews, even the most that were converted to the Gospel, too much doted on. About the former, their taunt and scorn against him was, His Letters are weighty and powerful, but his bodily presence is weak and speech contemptible, Chap. 10. 10. A poor contemptible fellow [say they] to be so sharp and supercilious in his Letters; this is more than he durst speak if he were here! etc. But let such know, says he, that what I am by Letters in absence, I will be by words and in deed in presence. Concerning both this and the latter named, they passed Festus his censure upon him, as Acts 26. 24. that he was besides himself. This he mentions and answers, Chap. 5. 13. Whether we are besides ourselves it is for God, or whether we be sober it is for your cause. For the love of Christ constraineth us, because we thus judge: that if one died for all, then were all dead, etc. Since Christ died for all, that is, for Jews and Gentiles both, he could not but conclude that all were dead, the Jew as well as the Gentile; therefore he could not but so urgently call upon the Jew to look off his own righteousness, and the works of the Law, and to look for Justification by faith in Christ. Another scandalous opinion and reproach they also took up of him, That he walked after the flesh [a strange slander of Paul] Chap. 10. 2. but this was but an appendix to that before: because he was not Pharisaically precise about their trivial rites of the Law [which too many of them mixed with the Gospel,] but cried them down, therefore they cried him up for carnal. His answer to this is, that his Ministry may witness the contrary for him, ver. 3, 4, 5. the end of which and the abundant effect of which was to beat down such carnal affections and actions as were such indeed: His expression of the weapons of his warfare being strong to pull down strong holds, expounds that Num. 24. 17. of Christ's smiting the corners of Moab, and destroying all the Sons of Seth. And he gives this for a second answer, that if they would be but obedient; they should see how his Apostolic power was ready to avenge disobedience.  
Since he hath such back friends and open enemies in this Church, it is no wonder if he writ so doubtingly of them how he should find them: and that he stayed no longer with them when he came to them, as his stay was very little. His former Epistle, as it is apparent by several passages in this, had wrought them into a reasonable good temper: but mischief now was crept on them again, at least there were some that were tampering to bring it on. In regard therefore of that vilifying that these false teachers; enemies of him and God did set him at, and sought to make him odious and contemptible in the eyes of the Church, he is put to it to make his vindication, and that, as the matter required with much largeness and earnestness. He therefore copiously discourseth, what God had done by him, what he had suffered for God, and what he had done for the Churches; in any of which things let any of these that reviled him, come near him if they could. In relating the passages of his life, he mentioneth many things, of which there is no mention in his story in the Acts of the Apostles: and frequently in his discourse, he speaketh of his folly in boasting, as Chap. 11. 1. Bear with me a little in my folly, and see ver. 16, 17. because indeed man's boasting of himself is folly, and they would be ready to censure his so, therefore he styles his by that title, though it were not folly in him, but a needful and an holy vindication of himself and of his Ministry.  
After he had sent away this Epistle, by Titus, Erastus and Mark, if our conjecture fail not, and had given notice to the Corinthians of his speedy coming to them, and warning to get their Collections ready against he came, he provideth for his journey into Syria, which he had intended so long: partly to visit the Churches in these parts, and partly to bring up the Collections that he had got for the poor of Judea: which he had promised to the three Ministers of the Circumcision. Peter, James and John that he would be careful of, Gal. 2. 10.   

CHRIST. LVI NERO. TWO ACTS Chap. XX.  

Ver. 4. And there accompanied him into Asia Sopater of Berea: and of Thessalonians, Aristarchus and Secundus: and Gaius of Derbe, and Timotheus: and of Asia, Tychicus and Trophimus.  
5. These going before tarried for us at Troas.  
6. And we set from Philippi, after the days of unleavened bread.   
THE story, as hath been said, hath brought us to another year, the beginning of which, that is, from the entrance of January and forward, even till Easter, Paul spent in Macedonia, still wintring there, viz. in Nicopolis, Philippi, etc. and after Easter he sets for Jerusalem, ver. 6. Therefore we have superscribed it, The second of Nero, and of Christ the 56th.  
When we come to speak of the Epistle to the Romans, which we shall meet with in our way very shortly, we shall say something of the names of these men [for many of them will meet us there:] only we cannot meet Timotheus here without some notice taken of him, and some quaere how he came here. The last year Paul left him at Ephesus when himself came thence, and being come thence into Macedonia he sends him an Epistle with his earnest desire in it, that he would stay there still upon that needful employment upon which he was left, 1 Tim. 1. how then is Timothy now got to him into Macedonia, so that he is with him at his setting away from Philippi? We have not indeed any intimation that Paul sent for him away, as we have of his sending for Titus whom he left in Crete, intendedly for a longer time: but it is very probable that Paul designing to have sailed for Syria, came near to him: and there discovering the danger that was laid in his way by the Jews, which might also have enfolded Timothy, he brought him away back again with him, and so both returned into Macedonia, and now winter is over, they are setting for Asia again.  
But when Paul and this his company are all going for Asia together, why should they not set out together, but these go before and tarry at Troas, and Paul and some other of his company come after? Nay they were all to meet at Troas as it appeareth, ver. 6. why might they not then have gone all together to Troas?  
The reason of this was, because Paul himself was to go by Corinth: and not minding to stay there but very little, because he hastened to Jerusalem, he would not take his whole train thither, but sends them away the next way they could go to Troas, himself promising and resolving to be speedily with them there. He had promised a long time to the Church of Corinth to come unto them, and he had newly sent word in that Epistle that he had lately sent, that now his coming would be speedy, 2 Cor. 12. 14. Behold the third time I am ready to come to you: and Chap. 13. 1. This is the third time that I am coming to you: Not that he had been there twice before, for since his first departing thence [when he had stayed there a long time together, at his first planting of the Gospel in that place] there is neither mention nor probability of his being there again, but this was the third time that he was in coming, having promised and intended a journey thither once before, but was prevented, 2 Cor. 1. 15, 16, 17. But now he not only promiseth by the Epistle that he will come, but staketh the three Brethren that he had sent thither, for witnesses and sureties of that promise, 2 Cor. 13. 1, 2. that in the mouth of those witnesses his promise might be established and assured.  
Now the time is come that he makes good his promise, and whilst the rest of his company go directly the next cut to Troas, he himself and Luke, and whom else he thought good to retain with him, go about by Corinth.  
And now to look a little further into the reason of their thus parting company, and of Paul's short stay at Corinth when he came there, we may take into thoughts [besides how much he hastened to Jerusalem] the jealousy that he had that he should not find all things at Corinth so comfortable to himself, and so creditable to them, before those that should come with him, as he desired. He hath many passages in the second Epistle that he wrote to them, that glance that way: For though as to the general there was Reformation wrought among them upon the receiving of his first Epistle, and thereupon he speaketh very excellent things of them, yet were there not a few that thought basely of him, 2 Cor. 10. 1, 2. and traduced him and his Doctrine, Chap. 11. & 12. and gave him cause to suspect that his boasting of that Church to the Churches of Macedonia might come off but indifferently, if the Macedonians should come with him to see how all things were there, 2 Cor. 9 4. And therefore it was but the good policy of just fear, grief, and prudence to send them by another way, and he had very just cause to stay but a while when he came there.   

From Corinth in his short stay there, he writeth THE EPISTLE TO THE ROMANS, as hath been well supposed by some of the Ancients, is asserted by the postscript, and may be concluded from these Observations.  

1. That he saith, that he is now going to Jerusalem to bring to the Saints that benevolence that they of Macedonia and Achaia had collected for them, Rom. 15. 26. The word Achaia tells us that he now was sure of the Corinthian contribution, which he was not sure of, till he came there.  
2. That he commendeth to the Romans, Phoebe a servant of the Church of Cenchraea, Rom. 16. 1. which Cenchraea was a place belonging to Corinth, as was observed before, though at some few miles distance.  
3. That he calleth Erastus, Chamberlain of the City, Rom. 16. 23. of whom it is said Erastus' abode at Corinth. 2 Tim. 4.  
4. That he calleth Gaius his host, or the man with whom he lodged, and the host of the whole Church, or in whose house strangers had their entertainment, Rom. 16. 23. who was a Corinthian, 1 Cor. 1. 14. And hence it appeareth that Gaius of Derbe, who was one of those that were gone before to Troas, was one man, and Gaius of Corinth was another.   
It is true indeed that the greetings of some men were sent in this Epistle which were not with Paul at this present in Corinth: as Timothy's, Rom. 16. 20. who was gone to Troas: and Sosipaters', who was gone thither also [for he I suppose is the same with Sopater of Berea, Acts 20. 4.] and this might seem to infringe the truth of this opinion that holdeth that this Epistle was written from Corinth: But when it is considered how lately Paul and these men parted, and that it is past doubt that he would acquaint them before their parting of his intentions to send to Rome, it is no difficulty to conceive how their salutations came inserted into that Epistle.  
There are indeed some that confess that it was written from Corinth, but not at this time but at another, namely in that time when Paul traveled Greece, of which journey there is mention Act. 20. in which time, among other places, they conceive he came to Corinth and there wrote this Epistle. But 1. it may very well be questioned whether he were at Corinth in these three months' travels or no. For whereas he had promised to call on them as he went to Jerusalem, 1 Cor. 16. 7. [which he intended when he traveled those three months, but that he discovered that the Jews lay in wait for him] he excuseth himself for not coming according to that promise, 2 Cor. 1. 16, 17. And if it were granted that he was at Corinth at that time, yet 2. he could not write this Epistle at that time, because when he wrote it, he knew the contribution of the Corinthian Church was then ready, Rom. 15. 26. which when he traveled Greece, either indeed was not so, or at least he knew not that it was, as appeareth copiously in his second Epistle to that Church.  
The Apostle in this most sublime Epistle, clears fully and divinely, the two great mysteries of the Gospel, Righteousness by faith, and the calling of the Gentiles. And in the handling of these he handles the great points Original sin, Election, and casting off of the Jews. He lays this position down concerning the first, Chap. 1. 17. That in the Gospel is revealed the Righteousness of God [justifying, as in the Law was revealed his righteousness or justice condemning] and that from faith [of immediate innixion upon God as was adam's before his fall, and as was that which the Jews owned in God] to faith, in the righteousness of another: namely Christ. This way of justification he proveth first by showing how far all men both by nature and action are from possibility of being justified of or by themselves, which he cleareth by the horrid sinfulness of the Heathen, Chap. 1. [a large proof of which might be read at Rome at that very instant:] and little less sinfulness of the Jews though they had the Law, Chap. 2. & 3. and therefore concludeth, Chap. 3. 30. that God justifieth the circumcision by faith [and not by works, as they stood upon it] and the uncircumcision through faith [for all their works that had been so abominable, and that seemed so contrary to justification.] In Chap. 4. he taketh up the example of Abraham, whom the Jews reputed most highly justified by his works, for they had this saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham performed all the Law every whit: but he proveth that he found nothing by his own works, but by believing he found all. In Chap. 5. he proves the imputation of Christ's righteousness for Justification, by the parallel of the imputation of Adam's sin for condemnation: Not at all intending to assert that as many as were condemned by Adam, were freed from that condemnation by the death of Christ, but purposely and only to prove the one imputation by the other.  
It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousness of another, therefore he proves it by the like, men's being condemned for and by the unrighteousness of another. Two close couched passages clear what he aimeth at: The first is in ver. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Wherefore as by one man sin entered into the World, etc. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As, properly requireth a So to follow it, as you may observe it doth, in ver. 15. 18, 19 but here there is no such thing expressed, therefore it is so to be understood; and the Apostles words to be construed to this sense. Wherefore it is, or the case is here as it was in Adam, as by one man sin entered into the World, etc. there imputation, so here. The second is ver. 18. in the Original verbatim thus. As by the transgression of one, upon all men to condemnation, so by the righteousness of one, upon all men to justification of life. What, upon all men? Our Translation hath added some words to clear the sense, but the shortness of the Apostles style doth better clear his intent: namely to intimate imputation: as speaking to this purpose, As by the transgression of one there was that that redounded to all to condemnation, so by the righteousness of one there is that that redoundeth to all to justification of life: And to clear that he meaneth not that all that were condemned by Adam's Fall were redeemed by Christ, he at once showeth the descent of Original sin, and the descent of it for all the death and righteousness of Christ, Quae tamen profuerunt antequam fuerunt. Ver. 13. For till the Law sin was in the World: but sin is not imputed where there is no Law. Nevertheless death reigned from Adam to Moses. By what Law was sin sin and did death reign, when the Law was not yet given? Namely by that Law that was given to Adam, and he broke, the guilt of which violation descends to all.  
Having to the end of the fifth Chapter stated and proved Justification by faith, in Chap, 6, & 7, & 8. he speaks of the state of persons justified, which though they be not without sin, yet their state compared with adam's, even whilst he was sinless, it is far better than his: He invested in a created, finite, changeable humane righteousness; they in the righteousness of God uncreate, infinite, unchangeable. He having the principles of his holiness and righteousness in his own nature, they theirs conveyed from Christ: He having neither Christ nor the Spirit, but left to himself and his natural purity; they having both. See Chap. 8. 1, 2, 9, 10, etc.  
At the nineteenth verse of Chap. 8. he gins upon the second mystery that he hath to treat upon, the calling of the Gentiles, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Creation, or Every Creature: by which title they also are called, Mark 16. 15. Colos. 1. 23. and he shows how they were subject to vanity of Idolatry and the delusions of the devil, but must in time be delivered from this bondage, for which deliverance they now groaned: and not they only, but they of the Jews also, which had received the first-fruits of the Spirit, longed for their coming in, waiting for the adoption that is, the redemption of their whole body: for the Church of the Jews was but the childlike body, and accordingly their Ordinances were according to childlike age of the Church: but the stature of the fullness of Christ's mystical Body, was in the bringing in of the Gentiles. Being to handle this great point of the Calling of the Gentiles and Rejection of the jews, he gins at the bottom, at the great doctrine of Predestination, which he handles from ver. 29. of Chap. 8. to Chap. 9 24. and then he falls upon the other. That Israel stumbled at Messiah and fell, seeking indeed after righteousness, but not his, but their own; and that they are cast away, but not all; A remnant to be saved, that belonged to the Election of Grace: As it was in the time when the World was Heathen, some of them that belonged to the Election, came in and were proselyted to the worship of the true God; so some of these, while all the rest of their Nation lie in unbelief. And in this unbelief must they lie till the fullness of the Gentiles be come in, and then all Gods Israel is completed.  
The most that he salutes in the last Chapter, appear to have been of the Jewish Nation and the most of them [though now at Rome] yet some time to have been of Paul's company and acquaintance in some other place. The expulsion of the Jews out of Rome by Claudius' Decree, might very well bring many of them into his converse, as well as it did Priscilla and Aquila whom he names first among them. Epenetus was one of his own converts of Achaia; Mary had bestowed much labour on him, yet he hitherto had never been near Rome. He that would dispute the point of the first planter of the Gospel at Rome, might do well to make the first muster of his thoughts here: And whereas the Apostle speaks of the faith of the Roman Church as spoken of throughout the World, Chap. 1. ver. 8. it is very questionable whether he look to the times before the Decree of Claudius, or those since Claudius' death, when all the scattered were returned again, and many of those that had come out unbelieving Jews had returned Christians thither; as I believe the case was of Aquila and Priscilla: and some converted in other places had now taken up their residence there, as Epenetus, Andronicus, and Junia, etc.  
Those whose salutations he sendeth thither, may be the better judged of, who they were, by observing who were of his retinue at this time, which are named, Act. 20. 4. as 1. Timothy, 2. Lucius, who seemeth to be Luke, called now by a Latin name, in an Epistle to the Latins. He was with Paul at Corinth at the sending away of the Epistle: for having mentioned the others that were gone to Troas, these saith he stayed for us, joining himself in Paul's company now going to Corinth. 3. Jason seemeth to be he that is called Secundus, Acts 20. 4. the one his Hebrew name, and the other the same in Latin, for Secundus is said to be a Thessalonian, and so was Jason, Acts 17. 7. 4. Sosipater here in all probability, he that is called Sopater of Berea there. 5. Tertius that wrote out the Epistle, it may be was Silas: an Hebrician will see a fair likelihood of the one name in the other, it being written in Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Hebrew names to the Romans are rendered in the Roman Idiom. 6. Gaius, the same in Greek with the ordinary Latin name Caius: it appears that he was a Corinthian, 1 Cor. 1. 13. and in that Paul here calls him, Mine host, and the Host of the whole Church: to the understanding of which, the observing of a custom of the Jews may give some illustration. Maymony in his Treatise concerning the Sabbath, speaking about that rite that they used of hallowing the Sabbath with a set form of words at his coming in, per. 30. hath this saying: This hallowing of the Sabbath may not be used, but only in the place where they eat: as for example, he may not use the hallowing words in one house, and eat in another. Why then do they use the hallowing word in the Synagogue; Because of travellers that do eat and drink there. Where the Gloss upon the place comments thus, It is evident that they did not eat in their Synagogues at all, as it is apparent in the eleventh Chapter of Maymonies Treatise of Prayer, but in a house near the Synagogue: ●nd there they sat at the hearing of the hallowing of the Sabbath, etc. It may be observed from hence, that strangers and travellers were entertained in a place near the Synagogue [compare Acts 18. 7.] which was a public Xenodochion or receptacle of strangers, at the charge of the Congregation: which laudable custom is almost apparent was transplanted into the Christian Churches in those times: as compare such passages as those, Heb. 13. 2. Acts 15. 4. And possibly those Agapae or feasts of Charity spoken of in the Epistles of the Apostles, are to be understood of these loving and charitable entertainment of strangers. Judas ver. 12. These are spots in your feasts of Charity, when they feast with you, feeding themselves without fear. False teachers travelling abroad undiscovered, and being entertained in these public receptacles for strangers, and at the public charge, would find there a fit opportunity for themselves to vent their errors and deceptions. In this sense may Gaius very properly be understood the Host of the whole Church, as being the officer or chief overseer employed by the Corinthian Church for these intertainments: In which also it was almost inevitable but some Women should have their employment: according to which custom we may best understand such places as these, Phoebe a servant of the Church at Cenchrea, she hath been a succourer of many. Ver. 6. Marry bestowed much labour on us. And see 1 Tim. 5. 9, 10, etc. He speaketh also of other Women of whom he giveth this testimony, that they laboured much in the Lord, as Tryphena and Tryphosa and Persis, ver. 12. which may either be understood in the like sense: or if not so, of their great pains some other way for the honour and promotion of the Gospel, and benefit of the Saints and themselves: as by visiting and relieving the poor and sick, taking pains in following the Ministers of the Gospel, and venturing themselves with them: hiding and cherishing them in times of danger, and so venturing themselves for them: and so he saith Priscilla and Aquila for his life laid down their own necks, etc. He salutes three of his own kinsmen Andronicus and Junia and Herodion: the two first were converted before him, and were of note among the Apostles: either being of the number of the 70 Disciples, or eminent converts and close followers of Christ, or of the Apostles in those firsttimes. He calls them his fellow prisoners: but if he had called them his prisoners, it had been easier to have told when and how. For they were in Christ, whilst he was a persecutor: but when they were imprisoned with him, after his conversion, is hard to find out. Among all that he salutes so kindly, where is Peter? If he were now at Rome how was he forgotten?   

ACTS Chap. XX. Ver. 6.  
And we came to them to Troas in five days: Where we abode seven days. And so to Ver. 17. of Chap. XXI.  
FRom Philippi after Easter, he setteth away for Corinth, where he stayed so little, that he came to Troas within five days after the company was come thither which had gone before: for so are the five days to be understood: not that Paul in five days went from Philippi to Corinth and Troas, but that his company which was set out with him, but set directly for Troas, had stayed but five days at Troas, before he came up to them.  
There he celebrates the Lord's day and the Lords Supper, and preacheth and discourseth all night [a thing not altogether strange in the Jewish customs, Jerus. Sota fol. 16. 4. R. Mair was teaching profoundly all the night of the Sabbath in the Synagogue of Chamath] So that Eutychus sleeps and falls and is taken up dead, but recovered by miracle. The change and beginning and end of the Christian Sabbath may be observed here.  
When he goes now from thence, it is most likely it was the time when he left his Cloak, Books and Parchments with Carpus, 2 Tim. 4. 13. His Cloak: for he was now going among his own Nation in Judea: and there he was to wear his Jewish habit, and he left his Roman garb here, till he should come into those Roman quarters again. It may be, the Parchments were the Originals of those Epistles that he had already written: for that he sent transcripts, and reserved the Original copies, may be collected from these passages, I Tertius who wrote out this Epistle, Rom. 16. 22. The salutation of me Paul with my own hand, 1 Cor. 16. 21. Col. 4. 18. which was the token in every Epistle, 2 Thes. 3. 17. for all the Epistle beside was written with another hand.  
From Troas by several journeys he cometh to Miletum: and thither he sends for the Elders of the Church of Fphesus, which City was near at hand: But who were these? Not Timothy and Trophimus, for they were in his company already, and had been with him in his journey hither, but these twelve men upon whom he had laid his hands, and bestowed on them the Holy Ghost, and so fitted them for the Ministry, Acts 19 6. and whomsoever besides Timothy had ordained into the Ministry whilst he was there.  
Although the Ephesian and the rest of the Asian Churches, were but in an ill case at this time in regard of false doctrines and much Apostasy that had corrupted and cankared them, yet doth the Apostle foresee that the case will be worse and worse with them still, and that grievous Wolves should yet break in upon them: And this he concludeth, not only from the boldness that he was assured false teachers would use and assume to themselves when he was gone, but from those predictions of Christ that had foretold what sad Apostasy should occur, and what false teachers should arise before the great day of Jerusalem came, which was now coming on apace.   

ACTS Chap. XXI. Ver. 17.  
And when we were come to jerusalem the Brethren received us gladly, etc.  
PAUL is now got to Jerusalem: And the first thing that we have to do about his story there, is to calculate the time and consider what Year it was when he came thither: and to prove if we can, that it was the second Year of Nero, according as we have superscribed that Year: for this is of import, as to the fixing of those Chronical Observations that we are to take up hereafter.  
The common consent in all times, hath fixed his coming to Jerusalem and apprehension there to this Year, and yet amongst all that have so concluded upon it, there is none that hath given any one clear proof or evidence at all for such an assertion. Eusebius, Ado, Cassiodore, Baronius, Lorinus, and divers others are of this mind, yet whereupon they grounded their opinion is hard to find, nay it is hard to find among many of them, any that goeth about to show any groundwork for it at all. It would therefore save a great deal of labour to take their consent without any more ado, and it might carry good credit with it, to go along with so general a tenet upon the word of so many Learned men: yet that we may not go altogether led blindfold by others, let these thing towards the proof of it be taken into consideration. And first let us draw a Chronicle of Nero's time.  

NERO.  
I.  
II.  
III.  
iv Poppaea becomes Nero's Paramour.  
V Nero slays his mother Agrippina.  
VI  
VII.  
VIII. Poppaea becomes Nero's Wife. Pallas dieth.  
IX.  
X. Albinus is Govern our of Judea.  
XI. Florus cometh in Governor instead of Albinus.  
XII. The first beginning of the Wars of the Jews.  
XIII.  
XIV.   
Although these things affixed to the several Years of Nero, may seem very Heterogeneal to the thing we have in hand, yet we shall find them of good use when we have firstcleared their truth and certainty.  

1. That Poppaea became Nero's Minion in his 4th. Year is apparent by Tacitus Annal. lib. 13. Sect. 12. where he placeth the beginning of their adulterous acquaintance A. U. C. 811. under the Consulship of Nero III. and Valerius Messala.  
2. That Nero slew his mother Agrippina in his fifth Year, the same Tacitus also asserteth, lib. 14. Sect. 1. placing that fact A. U. C. 812. under the Consulship of C. Vipsanius, and Fonteius Capito.  
3. The marrying of Poppaea to Nero, as his Wife, he placeth in his eighth Year. Annal. lib. 14. Sect. 9 viz. A. U. C. 815. under the Consulship of P. Marius, and L. Asinius: and in the same Year he placeth the death of Pallas.  
4. The beginning of the Wars of the Jews in Nero's 12th. and the entrance of Gessius Florus into the Government, the Year before, is confirmed under this testimony of Josephus, Antiq. lib. 20. cap. ult.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of which how Baronius can bring the beginning of Florus his Government to be in the tenth of Nero, as he doth, I understand not: for if the twelfth Year of Nero were Florus his second, than the eleventh was his first.   
And now let us take in some things more, which we must apply to these times mentioned, to help us in the inquest we are about.  

1. Josephus saith, that when Portius Festus came into Felix room in the Government of Judea, the chief of the Jews of Caesarea went to Rome to accuse Felix; and he had been certainly punished for his unjust dealing with the Jews, had not Nero been very favourable to him, at the entreaty of his brother Pallas, who was then very much in Caesar's esteem. Antiq. lib. 20. cap. 7.  
2. The same Josephus also speaking of the Government of Festus in Juden, he first mentioneth how he found the Country infested with rebels and robbers whom he overthrew: then he relateth how King Agrippa built his palace so at Jerusalem, as that it overtopped the Temple Courts: which the Jews disliking built a counterwall to hinder the prospect, that it should not view their service and actions in the Temple. At this Agrippa and Festus took distaste, and Festus commanded that the wall should be pulled down: but the Jews desired they might send Agents to Rome about this matter, which they did. And when Nero heard the case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He did not only pardon the thing done: but he also consented to suffer the building so to stand: vouchsafing this at the entreaty of his Wife Poppaea, for she was devout, etc. Antiq. lib. 20. cap. 8. Observe the last words, At the entreaty of his Wife Poppaea.  
3. The same Josephus again relateth a journey of his own to Rome in these words: When I was six and twenty years old I went to Rome upon this occasion. When Felix was Governor of Judea, he sent certain Priests my near acquaintance, and very good men for a small cause to Rome to appear before Caesar. For whose deliverance I desiring to find some means went to Rome, and there by the means of a certain Jew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I came to be known to Poppaea Caesar's Wife.   
Baronius doth revile Josephus here as if he had forgot his own age: Videas in his [saith he] quae suae aetatis sunt, suo ipsius testimonio convinci, annoruni sex turpiter errantem. And wherein? Quia affirmat se agentem annum supra vigesimum sextum sub Faelice Judaea praeside Romam venisse. But Josephus saith no such word. He saith indeed that he went to Rome to labour the deliverance of some men that Felix had sent thither in the time of his Government, but that Felix was in his Government when he went thither he saith not at all.  
And now to take up what we have to observe upon these things that have been spoken.  

1. It is true indeed, as Tacitus witnesseth, that Pallas the brother of Felix, who had been Claudius his great favourite, and so Nero's also in Claudius' time, did wane and decrease somewhat in his favour in a very short time after his entrance into his reign: but he was not utterly laid flat, and out at all, till after Poppaea came into favour and amorousness, who forwarded the death of Agrippina, and the bringing down of those that were of her party as Pallas was. Therefore the power of Pallas with the Emperor seemeth to be expired in Nero's fifth year, in which Agrippina was slain. And by this account we cannot extend Felix his escape for his brother Pallas his sake, beyond Nero's fourth Year. For considering Poppaea's prevalency with the Emperor, when once she became his Paramour, and considering her detestation of Agrippina and her faction of which Pallas was the chief, we cannot cast Felix his discharge for Pallas his sake, beyond Nero's fourth.  
2. Paul lay two years' prisoner at Caesarea under Felix: Acts 24. 27. After two years Portius Festus came into Felix room. Many are the conjectures about these two years. Baronius saith, it was Expleto biennio Neronis. Magister Historiae Scholasticae, saith it was Biennium ab accusatione Felicis a Judaeis. A Lapide cares not to think that Biennium hoc inchoandum a praefectura Felicis in Judaea, nam ante illud praefuerat Trachonitidi Batanaeae & Gaulonitidi, etc. But it is most proper to hold, that these two years mean the time of Paul's being a prisoner under Felix from the time of his apprehension under Lysias the chief Captain, till Felix his going out of his Government: and so it is held by Beda, Beza, Salmeron, Onuphrius and others. And this is so proper and suitable to the intent and discourse of Luke, that it needeth no illustration or proof of it: and it is most agreeable to the Scriptures manner of accounting in all other places.   
These two things then being thus concluded on, it will follow that Paul's apprehension was in Nero's second, and Felix went out of Office in Nero's fourth, before Poppaea was yet got into her potency. And the accounting of Paul's two years' imprisonment under Felix to be thus. At Pentecost in Nero's second he is apprehended, and at Pentecost in Nero's third he had been a year prisoner: and at Pentecost in Nero's fourth his two years are up: and that spring it was that Felix went out of Office, and went to Rome to make his answer, and Pallas his brother not yet utterly out of favour makes his peace. And now let us draw up the Chronology of Nero's time to the full, according to these evidences, and as referreth to our occasion.  
CHRIST. 55 NERO. 1 Paul at Ephesus: Goeth to Macedonia, Crete, Greece, to Macedonia again, and wintreth in Nicopolis.  
CHRIST. 56 NERO. 2 Paul at Macedonia till Easter: then goeth up to Jerusalem, and is apprehended at Pentecost, and from that time till the year go out, is a prisoner.  
CHRIST. 57 NERO. 3 Paul a prisoner all this year under Felix.  
CHRIST. 58 NERO. 4 Felix removed. Festus cometh in: Paul shipped towards Rome, but wintreth by the way.  
Poppaea in Nero's eye, and becomes his Minion.  
CHRIST. 59 NERO. 5 Festus Governor of Judea. Paul after wintering in his journey, cometh to Rome, and this is the first year of his imprisonment there. Nero killeth his Mother Agrippina.  
CHRIST. 60 NERO. 6 Festus Governor of Judea. Paul's second years' imprisonment at Rome.  
CHRIST. 61 NERO. 7 Festus Governor of Judea.  
CHRIST. 62 NERO. 8 Festus Governor of Judea. Nero marrieth Poppaea.  
CHRIST. 63 NERO. 9 Festus Governor: It may be Albinus came in sometime this year: and then was James the less slain this year.  
CHRIST. 64 NERO. 10 Albinus Governor of Judea.  
CHRIST. 65 NERO. 11 Florus Governor of Judea.  
CHRIST. 66 NERO. 12 CHRIST. 67 NERO. 13 Florus Governor of Judea. The Wars begin.  
CHRIST. 68 NERO. 14 Nero dieth, having reigned 13. years and 8. months.   

ACTS Chap. XXI. from Ver 17. to the end of the Chapter.  
PAUL cometh to Jerusalem at the feast of Pentecost, when the City was now full of conconflux to that festival. He resorteth instantly to James the residentiary Apostle of the Circumcision, for holding correspondency sake; and there he shows him the manner and fruit of his Ministry among the Gentiles. Which both by James and the Elders that were with him is well approved of, as to the thing itself: but they certify him of what complaints they heard from the Jews against him, for crying down the rites of Moses, especially Circumcision, That thou teachest all the Jews which are among the Gentiles to forsake Moses, saying, that they ought not to circumcise their Children, ver. 21.▪ Now because thousands of the Jews which believed were yet zealous of the Law, this gave much offence. But did Paul teach thus or not? No doubt he did, and it behoved him so to do: nor does, nor can James except against the Doctrine: for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while, as there is an example in this very place, yea Paul himself circumcised Timothy upon that reason; yet the use of Circumcision, as these that stood upon it, used it, was utterly inconsistent with the Gospel. Hear this Apostles Doctrine, Behold I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to the whole Law, Gal. 5. 2. A converted Jew would have his Son circumcised: Paul asks him a reason; what can he answer, but it looks after some justification by it? as their own Authors speak their thoughts: He that is circumcised is perfect. And, He that is circumcised shall not go to Gehinnom. And, I said unto thee, in thy blood live, Ezek. 16. 6. This is the blood of Circumcision, etc. Tanchum. in Gen. 17. & 18, etc.  
They looked indeed upon Circumcision as an admission into the Covenant: and thereupon the Father of the Child at his Circumcision constantly used these words, Blessed be thou O Lord our God who hast sanctified us by his Commandments, and commanded us to bring the Child into the Covenant of our Father Abraham. And they that stood by said, As thou hast brought him into the Covenant, so bring him into the Law and into the Bride-chamber. Jerus. in Beracoth. fol. 13. col. 1. But withal they looked upon this Covenant as a Covenant of works, for, as we observed before, they reputed Abraham himself so justified. Good cause therefore had Paul to stand out against the convert Jews Circumcising their Children, as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect. And here by the way let us conceive we heard Paul and one of these parents disputing upon this point. Circumcise not thy Child, saith Paul, for if thou dost thou layest an obligation upon him to observe the whole Law: and this may note to us that the Sacrament carried an obligation with it, and obliged an Infant, though he knew not what Law or Obligation meant: Baptism is for Obligation as well as this, and a Child capable of the Obligation though he understood not what it means. I, but says the Parent, I will not look upon it, as in way to Justification, I will only use it for the Child's admission into the Covenant of grace. If Infant's Baptism were not now in use for such a purpose, let one that denies it, tell me, what Paul had to answer.  
James urgeth not Paul at all to any public recantation of his Doctrine, but adviseth him, by purifying himself and Judaizing a little in the Temple, to give some public testimony for their satisfaction, that he was not such an enemy to Moses as he was reported: which he agreeth to. For the Temple rites might have better plea, while the Temple stood, than Circumcision, which was none of them. On the second or third day of his Purification, some Asian Jews raise a tumult against him. It is not so properly rendered, And when the seven days were almost ended, ver. 27. as rather, And as the seven days were to have been accomplished, the computing of these twelve days mentioned Chap. 24, 11. enforce that they should be so interpreted.  
They found him in the second Court of the Temple the Court of the Women, whither no Heathen came [though they might come into the outer Court, called the mountain of the House] and thither they supposed and pretended that he had brought a Gentile, Trophimus an Ephesian: For which he is fallen upon with that they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rebels beating stripes without number, the people falling pell mell upon him. Which was the way [as the Jews records inform us] that the Priests were dealt withal, that came into the next court above this, when any of them was deprehended there in their uncleanness: they never stood upon it, to bring him to judicial trial, but his fellows fell upon him, with the faggot sticks of the Altar, or what came to hand, and mawled him with blows without measure even unto death: And so had Paul been served now had not the Roman Commander come and been his rescue. Yet did he suppose him an offender, and questions him whether he were not that Egyptian that not long before that time had made an insurrection. Josephus giveth this story, Antiq. lib. 20. cap. 6. thus. At that time there cometh one to Jerusalem out of Egypt, pretending himself to be a Prophet: and he counselled the common people, that they should go with him to Mount Olivet, and that there he would show them how at his command the walls of Jerusalem would fall: But Felix understanding this, sent some horse and foot against them, and slew 400 of them [our text here says 4000] and took two hundred prisoners.   

ACTS Chap. XXII.  
PAUL Apologizeth to the people: telleth his Education, Conservation and Conversion: and relating how by a Divine Vision he was appointed to go to the Gentiles, they begin a new commotion, which the chief captain again pacifieth; but yet thinks Paul some notable villain, or else that there would never have been so terrible cries against him: He would now have scourged him, but that he understood he was a Roman: therefore he turns to another course, and the next day brings him before the Sanhedrin. The sitting of that Bench was little at Jerusalem now: For as we have observed, they were unnested from Jerusalem divers years ago, and their most constant residence at present was at Jabneh: only they were now come up to the Festival.   

ACTS Chap. XXIII. & XXIV. to Ver. 27.  
RAbban Simeon the Son of Rabban Gamaliel, Paul's Master, was Precedent of the great Council at this time, for Gamaliel was dead some two or three years ago. Of him the Jews have this saying in Sotah per. 9 From the time that old Rabban Gamaliel died, the honour of the Law ceased; for till then they read and learned the Law standing, but after his death sitting. Onkelos the Targumist of the Law burned a great quantity of frankincense for him at his Obsequies. Juchasin fol. 53. Whether Rabban Simeon the Precedent were present at this Session or no, Ananias the Highpriest is as busy as if he had been chief Precedent himself: But Paul cares for him as little, as he busied himself much. He calls him whited wall, or arrant painted Hypocrite: And when he was checked for reviling God's Highpriest, I know not brethren, saith he, that he is Highpriest: for if I took him for such a one, I would not so have spoken to him, since it is written, Thou shalt not speak evil of the Ruler of my People. It is not possible that Paul should not know who and what Ananias was: but it is very indifferent, whether we understand this, as not owning this man for a lawful Highpriest, or not owning any lawful Highpriesthood now at all. The man base and usurping; and the Function of the Highpriesthood disannulled by the great Highpriest who had accomplished all that it typified, and the place of the Highpriesthood being become a common Merchandise, obtained by money and favour and dispatching one another.  
By a holy policy he divides the Council, and professing himself by education a Pharisee, and of that belief in the point of the Resurrection, he not only sets Pharisees and Sadduces to a hot contestation between themselves, but he makes the Pharisees, so far as to that opinion, to take his part: It had been possible to have set the Hillelian and Shammaean party together by the ears, by a bone handsomely cast between them, for the Council had these factions in it, and their feud was as deadly; but Paul could own no article of their divisions, that was worth his owning, they were so trivial and below his cognisance. It is the confession of the Jerusalem Gemarists in Joma fol. 38. col. 3. That the fault of their great ones under the second Temple was love of money, and hatred one of another.  
Paul in the hubbub is rescued again by the Soldiery, and that night by revelation is warranted to appeal to Caesar, by being informed he must go to Rome. A Conspiracy of a pack of cutthroats to murder him, is prevented, and he is sent to Caesarea to Felix, where he lies prisoner two years. By such packing and combining of murderers, it may easily be conjectured what temper the Nation was now in. Josephus his character of it at these times is, That the affairs of the Jews grew every day worse and worse, and that the Country was full of thiefs and Sorcerers, but Felix was daily picking them up to penalty after their desert; the greater thief, the less; for his character yields him no better. Tacitus says enough of him, when he speaks but this, Antonius Felix, per omnem saevitiam ac libidinem jus regium servili ingenio exercuit: Histor. lib. 5. cap. 2. Upon which Josephus will give you a large comment of his intolerable covetousness, polling, cruelty, sacrilege, murdering, and all manner of wickedness. His injuriousness to Paul in the story before us, and the very naming of his wife Drusilla may be brand enough upon him: for her, by enticements and magical tricks, he alured to himself from her Husband and married her. And him he kept prisoner two years wrongfully because he would not bribe him. In his pleading before him, he makes him tremble, but it is but a qualm and away.  
CHRIST. LVII NERO. III PAUL is a prisoner this year at Caesarea under Felix. A great City of Jews and Greeks mixedly: the place where the first spark of Jews Wars kindled afterward. A famous University of Jews in time, if so be it was not so at this time.   

CHRIST. LVIII NERO. IV ACTS Chap. XXIV. Ver. 27.  
PAUL still a prisoner at Caesarea under Felix for the first part of this year: Then cometh Festus into the Government, and Felix packeth to Rome to answer for his misdemeanours.   

ACTS Chap. XXV. & XXVI.  
PAUL answereth for himself, first before Festus alone: then before Agrippa and his Sister Bernice: this Agrippa was his Son whose death is related Acts 12. he by the favour of Claudius the Emperor succeeded his brother in Law-Uncle Herod [for such relations did that Incestuous family find out] in the Kingdom of Chalcis. For Bernice his Sister had married Herod King of Chalcis her Uncle and his, who was now dead, and this Agrippa succeeded him in his Kingdom, being also King of Judea. Of this Agrippa, as it is most probable, there is frequent mention among the Hebrew Writers: as particularly this, that King Agrippa reading the Law in the latter end of the year of release, as it was enjoined, and coming to those words, Deut. 17. 15. Thou shalt not set astranger King over thee which is not of thy brethren, the tears ran down his cheeks [for he was not of the seed of Israel] which the Congregation observing, cried out. Be of good comfort O King Agrippa, thou art our brother. He was of their Religion though not of their blood, and well versed in all the Laws and Customs as Paul speaks, Chap. 26. 3.  
Berenice his Sister, now a Widow, lived with him, and that in more familiarity than was for their credit: afterwards she fell into the like familiarity with Titus the Son of Vespasian, when he came up to the Jews Wars. There is mention in Jerus▪ in Taanith. fol. 66. col. 1. and again in Megillah fol. 70. col. 3. of the Scribes or learned Jews of Chalcis, against whom the people risen and tumultuated. [In the one place it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] It may be they were of this Agrippa's planting there.  
As Paul pleads for himself, Festus takes him to be beside himself: but Agrippa better acquainted with those kind of things that he spoke of, was much moved: and concludes that had he not appealed to Caesar, he might have been quit. What he did in this appeal was not a small thing, and it is very questionable whether ever Jew had appealed from their own Sanhedrin, to the Heathen Tribunal before. But for this he had a Divine Warrant.   

ACTS Chap. XXVII.  
PAUL shipped for Rome: and Luke with him, and Aristarchus a Thessalonian. Paul calls him his fellow-prisoner, Coloss. 4. 10. whether now or not till he came to Rome is a question: Trophimus an Ephesian is▪ also now with him, Acts 21. 29. whom he leaves sick at Miletum, as he passeth by those coasts of Asia, Acts 27. 2. 2 Tim. 4. 20. and there likewise he leaves Timothy. Who else of those that went with him to Jerusalem, Acts 20. 4. were now with him, is uncertain. It was now far in the year, and Winter entering, for the feast of expiation was over, so that they met with a tempestuous journey, and at last suffer shipwreck and swim for their lives, and do all escape. The Reader by the time of the writing of the second Epistle to the Corinthians, which he hath passed, will easily, see that what he speaks there, A day and a night have I been in the deep, 2 Cor. 11. 25. cannot be understood of his shipwreck now, but refers to some time a good while ago.   

CHRIST. LIX NERO. V ACTS CHAP. XXVIII. from the beginning to Ver. 30.  
PAUL and his company are the three winter months in Malta: where he doth some miracles. And when winter was now drawing over, they put to sea again, in an Alexandrian bottom, whose badge was Castor and Pollux: or the Picture of two young men on white horses, with either of them a javelin in his hand, and by him half an egg and a star: whom Heathenish folly and superstition conceited to have been twins begotten by Jupiter, and Deities favourable to those that sailed on the sea. And this seemeth to have been the reason why Luke doth mention this circumstance, because he would intimate the men's superstition, as expecting better sailing under this badge than they had had.  
From Melita they sail to Syracuse in Sicily, and there abide three days. Form thence to Rhegium in Italy, and from thence to Puteoli: there they find Christians and stay with them seven days: and then set away for Rome. At Appii Forum about Fifty miles from the City, some of the Roman Christians hearing of their coming, come to meet them: and at the Tres Tabernae, Thirty three from the City, they met with more: and so they enjoy the society of one another some space together as they travel along, which was no small refreshing to Paul, who had desired so much and so long to see them.   

SECTION XXVIII.  

Ver. 30. And Paul dwelled two whole years in his hired house, and received all that came to him.  
31. Preaching the Kingdom of God and teaching those things which concern the Lord jesus Christ with all confidence, no man forbidding him.   
JULIUS the Centurion that had brought him and the rest of the Prisoners from Judea, had been his friend and favourer, from their first setting out, Chap. 27. 3. and so continued, even to the time of his settling in Rome: obtaining him this liberty, that he might take lodgings of his own, and there he was kept under a restraintless restraint: After three days he sends for the Chief of the Jews, and lays open his case before them, and upon a day appointed he asserteth and expoundeth the truth and doctrine of the Gospel, whereupon some believe, but others do the rather become his enemies.  
His accusers that were come from Judea to lay in his charge against him [for we can hardly suppose otherwise, but that some such were come] would be urgent to get their business dispatched that they might be returning to their own homes again; and so would bring him to trial as soon as they could: and that his trial was reasonable early this year, it appeareth by his own words in the second Epistle to Timothy, where he speaketh of his Answer that he had been at, and requireth Timothy to come to him before winter, 2 Tim. 4. 16. 21.  
As he appealed to Nero himself, so Nero himself heard his cause, Phil. 1. 13. 2 Tim. 4. 16. [and here it was possible Paul and Seneca might see each other] at which time all that had owned him before, withdrew themselves for fear, and durst not stand by him, or appear with him in this danger.  
Tacitus mentioneth a case much like his, which had been tried two years before, namely of Pomponia Graecina a noble Lady of Rome, concerning a strange Religion. Superstitionis externae rea, mariti judicio permissa. Isque prisco instituto, propinquis coram, de capite famaque conjugis cognovit, & insontem nuntiavit. This that he calleth externa superstitio, cannot well be understood of any Religion, but either Judaisme or Christianity: for any Heathen superstition did relish so well with them, that it could hardly have brought her into danger. If her peril of life than were because of Christianity, as very well it might, it was a terrible example that lay before the Christians there: and if it were not, than this trial of Paul being of a doubtful issue and consequent and full of danger, it made poor Paul's friends to shrink aside in this his extremity, and to be to seek when he had most need of them. At my first answer, saith he, none stood with me, but all forsook me. In which words he doth not so much refer to what or how many more answers he was called to [as the postscript of that Epistle seemeth to construe it] as he doth intimate, that even at the very first pinch and appearance of danger, all that should have been his assistants started from him. It may be Demas his embracing of the present world, 2 Tim. 4. 10. signifieth in this sense, that he forsook Paul, and shifted for himself and skulked to avoid the danger or if it be taken, that he returned to his worldly impolyment again, or that he returned to his Judaisme again▪ mean it what it will, we shall see in the story of the next year, that he returned to Paul and to his station again. So that his failing was but as Peter's denial of his Master, repent of and recovered. It was a hard case and a great trial with the Apostle, when in so signal an encounter, and so imminent danger of his life, none of the Church that was at Rome, not any of those that were of his own retinue, durst own him, or stand by him in his exigent: but the Lord was with him, and brought him off safe from the Lion's mouth: He being assured by this providence of God to him, and for him, in his great danger, that he was reserved for the further benefit of the Church and propagating of the Gospel, applieth himself to that work the best way he can, considering his condition of imprisonment; and whereas he cannot travel up and down to the Churches to preach to them as he had done, he visiteth divers of them with his Epistles: And first he writeth THE EPISTLE TO THE GALATIANS. and sendeth it by Crescens, as may be conceived from 2 Tim. 4. 10. For though Demas, and Crescens, and Titus their departure from Paul be reckoned altogether in that verse, yet the reason of their departure cannot be judged to have been alike: for however Demas started upon some ca●nal respect, yet Crescens and Titus are not so branded, nor will the eminent piety of the later suffer us to have any such opinion of him, and the judging of him doth also help us to judge of Crescens who is joined with him. The postscript of this Epistle both in the Greek, Syriack, Arabic, and divers other Translations, doth generally date it from Rome: Beza from Antioch: Erasmus from Ephesus, but all upon conjecture: for there is no intimation in the Epistle itself of the time or place of its writing: Beza upon these words in Chap. 1. ver. 2. And all the brethren which are with me, saith thus, Puto sic totum Antiochenae Ecclesiae Presbyterium significari, & inde scriptam hanc Epistolam, etc. I think by this he meaneth the whole Presbytery of the Church of Antioch, and that this Epistle was written from thence, at that time that passed between Paul and Barnabas their return into Asia from their first journey forth, and the coming of those troubles to Antioch, Acts 14. 28. But that Apostasy in the Churches which the Apostle crieth out against in this Epistle and in others, was not then begun; and moreover it may well be questioned whether the Churches of Galatia were then planted. And the former answer, may likewise be given to the opinion that this Epistle was written from Ephesus: namely that at the time of Paul's being at Ephesus, the Apostasy which ere long did sorely and almost Epidemically infest the Churches, was but then beginning. And this is one reason why I suppose it written from Rome, at this time that we are upon, because that gangrene in the Eastern Churches was now come to ripeness, as it appears by the second Epistle to Timothy, which was written this same year: See 2 Tim. 1. 15.  
False teachers had brought back the Galatians from the simplicity of the Gospel, to their old Ceremonious performances again, and to reliance upon the works of the Law for Justification: which miscarriage the Apostle taketh sharply to task in this Epistle. And first he vindicates his Apostleship as no whit inferior to Peter and James and John the Ministers of the Circumcision, and those that chief seemed to be pillars, and he shows how those approved of him and it: And then he most divinely states the nature of the Law, at which was the great stumbling; and especially speaks to that point that they most stood upon, their living in it.  
The Lord had laid a stone in Zion, which the Jews could not step over, but stumble at, even to this day: and that is that which is said in Levit. 18. 5. Ezek. 20. 11. and in otherplaces, which the Apostle also toucheth in this Epistle, Chap. 3. 12. from whence they concluded that no living, no justification but by the works of the Law. The Apostle in the third Chapter of this Epistle lays down two conclusions that determine the case, and resolves all into faith. The first is in ver. 17. namely that the Law was not given to cross the Covenant of Grace, but to be subservient to it. The second in ver. 10. that the Law did plainly show of itself that no man could perform it, but it left a man under the curse. Observe that he saith not, As many as fail of the works of the Law, but As many as are of the works of the Law: showing that the Lawdid not only denounce a curse upon all that performed it not, but plainly demonstrated that none could perform it, and so left all under a curse: and these words, Cursed is every one that continueth not in all things, etc. conclude both. So that the Law was not given for justification, but to be subservient to the Covenant of Justification: not to cross the Covenant but to serve it, not purposely to leave under the curse, but to show the curse, and to drive men to get from under it. So that men might live in it, but not by it. It was the way in which men were to go to seek for Justification, but it was not the cause or means whereby they were justified. See Gal. 3. 5. The Jews made the Moral Law cross to the Covenant of Grace, whilst they sought to be justified by works▪ and they made the Ceremonial Law cross the Moral, whilst they resolved all duty into Ceremony: and so the Law which in itself was holy and pure and good, they turned to death unto themselves by their abuse. They might have lived in the Moral Law [had they used it aright,] though not by it: for the more a man sets himself to the exact performance of it, the more he sees he cannot perform it, and therefore he is driven the more to Christ: But they resolved all into Ceremonious performance, and so lost sincerity toward the Moral, and hereupon the Ceremonial Law good in itself, became to them Statutes not good, and Judgements wherein they could not live, Exek. 20. 25.   

From Rome also, and reasonable early in this year, Paul wrote THE EPISTLE TO TIMOTHY; and in it urgeth Timothy to come to him before Winter.  
Timothy was now at Ephesus when this Epistle was directed to him, as may be observed out of the Epistle itself by these collections.  

1. In that he willeth him to salute the household of Onesiphorus, Chap. 4. 19 who was an Ephesian, Chap. 1. 16, 18.  
2. In that he biddeth him take Troas in his way as he comes to him, Chap. 4. 13. which had been the way that Paul himself had gone from Ephesus, 2 Cor. 2. 22. and to Ephesus again, Acts 20. 5.  
3. In that he warneth him of Alexander, Chap. 4. 14. who was an Ephesian, 1 Tim. 1. 20. Act. 19 33.   
There is one passage in this Epistle, which hath caused some to doubt about the time of its writing [for about the place there is no doubt] and that is, what he saith, Chap. 4. 6. I am now ready to be offered up, and the time of my departure is at hand: which would make one think, that he was now ready to be martyred, and taken away, and it hath made some believe that this was the last Epistle that ever he wrote: but when we compare his own words again in ver. 17, 18. and Phil. 1. 25. and Philem. ver. 22. it maketh it past controversy that he speaketh not of his sudden Martyrdoom, but that he is to be understood in some other sense. But what is that? Baronius giveth this gloss, The words of Paul concerning his speedy death, seem not possibly otherwise to be understood, then that God had revealed it to him, that he should suffer death under Nero. For that time might very well seem near which was to be fulfilled under the same Prince. I, but Nero for his age might have reigned 50 or 60 years after the Apostles writing of this Epistle, and so the last words of this gloss, are but a very poor salving: And indeed the resolution of the difficulty lieth open and conspicuous in the text itself. Paul looked upon Timothy as the prime and choice man that was to succeed him in the work of the Gospel, when he himself should be dead and gone: as being a young man, not only of singular qualifications for that work, but of whom there had been special Prophecies and predictions to such a purpose, 1 Tim. 1. 18. as was observed before. He exhorts him therefore in this place, to improve all his pains and parts to the utmost, to do the work of an Evangelist, and to make proof of his Ministry to the full, for that he himself could not last long, being now grown old and worn with travel, and besides all this, in bonds at present, and so in continual danger: therefore must Timothy be ●itting himself daily to take his work up when he was gone.  
With Timothy he desires that Mark may come along with him to Rome, whom we observed to be at Corinth at Paul's last coming thither: and one clause in this Epistle seemeth also to speak to that matter: Chap. 4. 20. Erastus' abode at Corinth, but Trophimus I left at Miletum sick. Erastus' abode at Corinth; Why? that Timothy knew without any information, for he was with Paul all along that journey when Erastus went to Corinth and stayed there. And Trophimus I left at Miletum sick: Why? Timothy could not but know that too, without Paul's telling him so from Rome, Miletum and Ephesus were so very near together, nay it is more than probable that Timothy was left at Miletum too when Trophimus was left there. But when was he left? Not when Paul went towards Jerusalem, and sent for the Elders of Ephesus to Miletum, Acts 20. for Trophimus went, and was with him at Jerusalem, Acts 21. 19 But it was when Paul returned from Jerusalem in bonds to Rome, as hath been said, though it be not particularly mentioned that he touched there. Some would have the word Miletum to be read Mileta, among whom is Beza, who is ever one of the forwardest to tax the Text for corrupt, when he cannot clear it. Po●ius conjicio legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [saith he] quod vocabulum facile fuit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depravare. Luke saith plainly, that at Paul's coming away from Judea in his voyage to Rome, it was their resolution to sail by the coasts of Asia, Act 27. 2. which had been a far fairer ground to have concluded upon, that Paul was at Miletum in that voyage, since that was a part of those Asian coasts, then to change Miletum into Melita upon no ground at all. And certainly the very scope of the Apostle in that passage will not admit of that change: for he is not telling Timothy of Erastus his abode at Corinth, or of Trophimus his sick stay at Miletum, as things unknown to him, but as things very well known, yet mentioned to him as making to the Apostles present purpose: He had sent for Timothy and Mark to come away to him to Rome, and to forward them to that journey, he doth these two things. 1. He sheweth how all his company was scattered from him, ver. 9 10. and therefore he had need of them in that destitution. 2. He telleth how supply might be made in their places though they came away, for though Mark should come from Corinth, yet Erastus might be a supply, for Erastus abode there. And Timothy come away from Ephesus, yet Trophimus is there ready to supply his place, for Trophimus I left at Miletum sick.   

By Tychicus who was the bearer of this Epistle to Timothy, Chap. 4. 12. Paul also sendeth THE EPISTLE TO THE EPHESIANS; for it is apparent that he was in bonds when he sent that Epistle, Chap. 3. 1. and that he sent it by Tychicus, Chap. 6. 21. That ye may know mine affairs and how I do, Tychicus a beloved brother, and faithful Minister in the Lord, shall make known to you all things, whom I have sent unto you for the same purpose.  
In this Epistle he addresseth himself more especially to the convert Gentiles of the Ephesian Church, to establish and settle them in the truth, against that warping and wavering that was now too common: and he setteth himself to unfold the mystery of the Gospel in its full lustre, and discovery in a more special manner, and that especially in the two first Chapters, as he himself professeth in the third. By revelation God made known unto me the mystery, as I wrote afore in few words, whereby when ye read ye may understand my knowledge in the mystery of Christ, ver. 3, 4.  
He speaketh much of the mystery of the Gentiles calling, and calleth the Jews and Gentiles knit in the unity of the faith and of the knowledge of the Sun of God, A perfect man, and the measure of the stature of the fullness of Christ, Chap. 4. 13. In Chap. 5. 26, 27. speaking of Christ's washing the Church, that he might present it to himself without spot or wrinkle, etc. he seemeth to allude to the Jews exceeding great curiousness in their washings for purification. Maym. in Mikvaoth. per. 1. There must be nothing to interpose between the person that is washed and the water: for if there be any thing interposing betwixt him and the water, as if any clay or dough stick to his flesh, he is unclean as he was, and his washing profits him nothing. And a little after: If there be upon the flesh of a man or upon a vessel, any of those things that may interpose, as dough, pitch or the like, though it be no more than a grain of musterdseed, and he take it to thought, his washing profits him nothing.  
What he saith in ver. 29. So ought Men to love their Wives even as their own bodies, is agreed to even by the Jews doctrine. Our Doctors teach, He that loves his Wife as his own body, and he that honours her more than his own body, and he that maketh his Sons to walk in a right way, etc. of such a one the Scripture saith, Thou shalt know that peace shall be in thy Tabernacle, etc. Alphes. in Gittin per. ult.   

CHRIST. LX NERO. VI WE are now come to the second year of Paul's imprisonment: in which he had the changeable and different occurrences, of loving visits and salutes from some Churches abroad, and cross dealing from some ill-willed at home: some sadness of heart by the sickness of Epaphroditus near unto death, but comfort and reviving again by his recovery. The Church of Philippi had sent him to visit Paul in their name, and to bring him some tokens of their love for his support and maintenance in his imprisonment: and the good man fell sick in Rome very like to die: upon his recovery and return home again, Paul sendeth by him THE EPISTLE TO THE PHILIPPIANS, written in his name, and in the name of Timothy, who according to his appointment was now come to him. He showeth in this Epistle, that as there were some which preached the Gospel of sincerity, so were there other that preached of envy and contention, and so added affliction to his bonds: He was yet in bonds, but in some good hopes of deliverance, as he showeth in Chap. 2. 24. for he saith he hoped ere long to send Timothy to them, and himself to come with him: but we shall observe ere long, that when Paul hath got his liberty, Timothy is got into prison, and so his journey for the present stopped.  
He saluteth no Church in the platform of Bishops and Deacons, but only this: not but that there were Bishops and Deacons in other Churches as well as here, but it may be, he doth it here the rather, because of the Contribution that the Bishops and Deacon: had gathered for him and sent to him: or because he would show the platform of Office and Order in this Church of Philippi, which was purely Gentile, agreeable to that of the believing Jews Churches.  
He giveth warning to beware of the heretical and unbelieving Jews, whom he calls dogs and the concision: and now the name they used to give to the Gentiles [Dogs] is light upon themselves. The very Talmudists speak as evil of that generation in which Messiah should come as the Scripture doth, 2 Tim. 3. 1, etc. and among other things they say thus: When the Son of David cometh, the Synagogues shall become stews: Galilee shall be destroyed: Gablah shall be desolate [the Samaritan Version of the Pentateuch doth constantly render Seir, Gabla] and the men of the border of Israel shall go from City to City, and the wisdom of the Scribes shall be abominated, and Religious persons shall be scorned: And the faces of that generation shall be as dogs. Talm. bab. in Sanhedr. fol. 97. He calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The concision: The word signifies such superstitious and vain and impious cuttings in the flesh as Heathens used: as 2 King. 18. 28, etc. No more doth he make of their Circumcision: the Greek word is used by the LXX. Levit. 21. 5.  
He speaketh of one in Philippi whom he calleth his true yoke-fellow: alluding it may be either to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Jews did ordinarily express great professors of Religion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most ordinary phrase in the Jerusalem Talmud: Or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yokes or couples whereby they expressed the Precedent and Vicepresident of the Sanhedrin, those famous couples Shemaiah and Abtalion, Hillel and Shammai, etc. Of whom it is that he speaketh, is undeterminable. Barnabas or Silas might best bare the title. Whosoever it was, it seemeth it was some worthy person who was at this time in that Church, whom he entreats to compose some differences that were then afoot; and to be helpful in some occasions and cases that he knew needful. It is not to be doubted but Epaphroditus, had acquainted him particularly with the state of the Church, and he applies his exhortations accordingly.   

As the Church of Philippi had sent Epaphroditus to visit him, so did the Church of Colossi send Epaphras one of their Ministers to do the like, Colos. 1. 7, 8. whereupon, by Tychicus, who had been the last year at Ephesus to fetch Timothy, and returned with him to Rome, Col. 4. 7. and by Onesimus a Colossian, Col. 4. 9 Paul and Timothy send THE EPISTLE TO THE COLOSSIANS. The naming of Mark now with him, Chap. 4. 10. doth state the time of writing this Epistle, and fixeth it to this year; or else it would be easier for Tychicus his travel, to have supposed that he brought it the last year when he came to Timothy to Ephesus, and Colosse was not far off: but the observing of Marks being now at Rome, puts the matter out of doubt. And whereas it might be thought more likely, that Epaphras that came with the visit from the Church, should bring this return of Paul back again, it appeareth by Chap. 4. 12. that he stayed still with Paul and was fellow-prisoner now with him, Philem. ver. 23.  
The Colossians had never seen Paul's face, no more had the Laodiceans; for no less can be gathered from his own words, Chap. 2. 1. yet had he been a means by some of his agents to plant these Churches, or at least to afford them plentiful watering. The Apostles had subordinate Ministers under them that they employed to this purpose. I know not how the word Helps, 1 Cor. 12. 28. can be better understood.  
The Laodiceans had sent him an Epistle [as the Corinthians had also done, 1 Cor. 7. 1.] and this is that Epistle that he speaketh of, Chap. 4. 16. See that ye read likewise the Epistle from Laodicea. Not that he had written any Epistle from thence which is now lost, as is conceived by some, for he was never there, but it meaneth that Epistle which the Laodiceans had sent to him: Not that he would have it read, as of equal Divine authority with his own, but as a good copy and example to the Colossians. If any be not satisfied with this construction, we shall offer another when we come to the Epistles of John, rather than conceive, that any Epistle of Paul is lost, that was once read in the Churches.  
Among those whose salutations he sends, he nameth Demas: who the last year was departed from him, and embraced, as he thought, the present world. 2 Tim. 4. 10. but now is come in a good man again. The sparks of grace once kindled, can never be quenched, yea though not discernible to the eye of a Paul: which however raked up under the ashes by vehement temptation or corruption, yet covered with an everlasting decree, of everlasting love, are unextinguishable. The Act of grace, it is true, may be in a swoon, and seem dead to the eyes of a Paul himself, whilst yet there is the habit in life: I mean that gracious changedness, which by regeneration is wrought in the soul, the stony heart turned into flesh, which though it may congeal into ice again, yet can never again congeal into the stone it was. Fides qua apprehendens, its hand may slip, but ●ides qua apprehensa, his hand cannot slip that hath laid hold upon it.   

By these same bearers Tychicus and Onesimus, by whom he sends the Epistle to the Colossians, he also sends THE EPISTLE TO PHILEMON. For he was a Colossian, as appeareth by this that Paul calls Onesimus his servant one of the Colossians, Col. 4. 9 and Archippus which was Minister at Colosse, Col. 4. 17. seemeth to have been philemon's son, or at least to have sojourned in his house, Philem. ver. 2. In this Epistle he sendeth salutations from the persons he did in the Epistle to the Colossians. Epaphras, Marcus, Aristarchus, Demas, Lucas: only there is this difference about two of them, that here he calls Epaphras his fellow-prisoner, which there he did not, and there Aristarchus his fellow-prisoner which here he doth not: This doing of the Apostle needeth to breed no scruple, but it may rather justly be inquired how these men came prisoners. Aristarchus set out with Paul from Jerusalem, and he only is named of all his company, Act. 27. 2. either because he was a prisoner then as Paul was, or because the rest with Paul were his attendants and Ministers constantly with him, and therefore needed not to be named. Or if Aristarchus were not committed to prison till now, the consideration of Epaphras his case will include his: Epaphras came from Colosse but very lately, Col. 1. 7, 8. and how, and for what, is he now got into prison? For answer to this we may properly take in something out of the Roman story. Suetonius in the Life of Nero speaking of those times of his that carried some moderation, in which he was not broke out to his extreme wickedness: and mentioning some things that he did and enacted that looked somewhat like a Reformation, he saith thus: Multa sub eo & animadversa severe, & coercita, nec minus instituta: Adhibitus sumptibus modus: Publicae caenae ad sportulas redactae: Interdictum ne quid in popinis cocti, praeter legumina, aut olera veniret, cum antea nullum non opsonii genus proponeretur. Afflicti suppliciis Christiani, genus hominum superstitionis novae & maleficae. This last particular is it that we have to deal with; The Christians were put to punishment, a sort of men of a new Religion, etc. Suet. in Nerone cap. 16.  
Tacitus in the Life of the same Tyrant telleth of a dreadful fire that befell in Rome in the tenth year of his reign, [of which we shall speak when we come there] which common report buzzed and rumoured up and down that he had kindled. Abolendo rumori Nero subdidit reos, & quaesitissimis paenis affecit, quos per flagitia invisos, vulgus Christianos appellat. Nero to stop that report, brought in as guilty those who were called Christians, and tortured them with exquisite torments. The author of that name was Christ, who in the reign of Tiberius was put to death by Pontius Pilate. Repressaque in praesens exitiabilis superstitio, rursus erumpebat, non modo per Judaeam, originem ejus mali, sed per urbem etiam; quo cuncta undique atrocia aut pudenda confluunt, celebranturque. Igitur primo correpti qui fatebantur, etc. For the Englishing of this, the words repressa in praesens will breed some dispute; as doubtful, whether they mean that the Christian Religion was suppressed by Nero at that time when he inflicted those tortures upon them, pretending them guilty for firing the City, which was in his tenth year, but it broke out again after, for all that suppression; or that they mean, that that Religion had been suppressed in former time, but now by that tenth year of Nero was broken out again, and he falls upon it anew. The words you may wind to whether construction you will, construing them either, That dangerous superstition suppressed for the present broke out again: or That dangerous superstition having been suppressed for a time, was broke out again; or, that had been suppressed till the present: Now though there be this dubiousness in that phrase, yet the observation of these things may state it, that there was some such suppression of Christianity before that open persecution that broke out in his tenth year. 1. Because Sueton speaks of his afflicting the Christians, as done in his way of Reformation of Religion, and that in his good times when he was not grown a monster, and not by way of crimination of them, or for the salving of his own credit as he did in his tenth year. 2. There is mention of Pomponia Graecina tried for her life, about the beginning of Nero's reign, for matter of Religion as we mentioned before. 3. This imprisonment of Epaphras, and it may be of Aristarchus, at this time, and certainly of Timothy presently after, may also confirm it▪ for what should these men be imprisoned for but for Religion? It is very probable therefore that Nero had by some Act or Edict suppressed Christianity, not only at Rome, but also in Judaea, as it seemeth by that clause in Tacitus, Rursus erumpebat non modo per Judaeam, etc. and if so, that might be a forwarder of that defection that was so general in the Churches of the Jews that had received the Gospel; they falling to Moses again, or joining the adhesion to the Law with the profession of the Gospel: for thus hiding their Christianity, they might retain their liberty of their Christianity such as it was, the Religion of the Jews not being at all suppressed by him: However, if there were such a suppression at Rome, as it is very like there was, Paul's deliverance from the Lion's mouth, was the more remarkable, since he was to answer not only to his accusers about his profession, but before a judge that was prejudiced against it so deeply.  
But since we have heard of no stirring at Rome of all this time to such a tune, nor any mention of any imprisoning but only of Paul, how comes the matter to wax so hot now, since Nero's heat against any Christianity seemeth to have been some years, or at least a good while ago? Here we cannot but remember that passage in the Epistle to the Philippians so lately written: Philip. 1. 15, 16. Some preach Christ even of envy and strife, and some also of good will. The one preach Christ of contention not sincerity, supposing to add affliction to my bonds. By which it may be conjectured, that some enemies of Paul's and his companies, taking opportunity of Nero's declaration against Christianity did bustle and make ado in preaching the Gospel, aiming at nothing more than this, that hereby the ringleaders in the Gospel Paul and his company [as no doubt they were noted so to be] might be the more narrowly looked after: and this might well be some occasion of the imprisonment of Epaphras and Timothy at this time, and of Aristarchus, if so be he were not a prisoner before.  
CHRIST. LXI NERO. VII THIS year is Timothy a prisoner, and Paul himself at liberty, for his two years' imprisonment expired the later end of the last year or the beginning of this. You have intimation of this, Heb. 13. 23. where he saith, Know ye, that our brother Timothy is set at liberty: with whom if he come shortly I will see you: For I cannot interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise then in reference to restraint; and then we may out of this passage observe that Timothy had been a prisoner, and that the Hebrews had known of his imprisonment, but now he was at liberty, and Paul too, ready to come away with him when he should come. He had written to the Philippians that he hoped shortly to send Timothy to them, Philip. 2. 19 and to Philemon to provide a lodging for him, for he hoped ere long to come into those parts, Philem. ver. 22. By which we may conclude, that upon his enlargement he intended not to have stayed long at Rome, or that Timothy at the least should not have been long from them, but that his imprisonment, as it proved, hindered them both. Therefore we may not cast his commitment beyond this year; but how long he lay under restraint we cannot tell, only we may conceive him at liberty the next, for in that year we suppose the writing of the Epistle to the Hebrews which speaks of his enlargement.  
In our thoughts about Nero's suppressing Christianity, and these men's bonds thereabout, we may also look with admiration at the wondrous workings of God: observe, that even at these times there was Christianity in Nero's household, Phil. 4. 22.  
This year some occurrences befalling in this our own Country of England, though they are besides the argument that we are upon, yet may they not unfitly be taken into mention for Country's sake. Suetonius Paulinus was now General for the Romans here. He assails to take the Isle of Man, Incolis validam & receptaculum perfugarum, saith Tacitus: Strong in the inhabitants and a refuge for fugitives. He bringing on his men near the shore, finds an Army guarding and ready to forbid his landing. Among the men, there were women running up and down; In modum furiarum, veste ferali, crinibus dejectis faces praeferebant. Like furies in a dreary garb, with their hair about their ears, and they carried torches. The Roman soldiers for a while stood amazed at such a sight, but at last falling on they enter and destroy them, and possess and Garrison the Island. Excisique luci saevis superstitionibus sacri; Nam cruore captivo adolere arras, & fibris hominum consulere Deo fas habebant. And they cut down the groves that were devoted to bloody superstition: For they used to sacrifice captives at their Altars, and to look into their inwards by way of auguration.  
It is a remarkable and true saying of Pliny concerning Italy or Rome, That it was a Country Quae sparsa congregaret imperia, ritusque molliret, & tot populorum discordes ferasque linguas sermonis commercio contraheret ad colloquia, & humanitatem homini daret. Nat. Hist. lib. 3. cap. 5. which in short is this, that it civilised the world, and taught barbarous Nations humanity. A strange assertion, if we consider the barbarous bloodiness and superstitions of the Romans themselves; yet if we look upon the thing itself, it is very true, they being a people of Learning, Discipline and Education, and planting these wheresoever they got footing. And this was one means in the Lord's providence, whose ways are past finding out, to harrow the world's ruggedness, and to fit it the better for the sowing of the Gospel. In what temper our Land of Britain was, as to civility, before they came in, may be guessed by this garb of the Isle of Man, so near relating to it, if we had no more evidence.  
Whilst Suetonius was thus busied here, he hears of a revolt and rebellion in Britain, caused partly by the cruel exaction of Decimus Catus the Governor, who revived some impositions that Claudius the Emperor had remitted, partly by the grinding usury and exactions of Seneca, who having put them, even unwilling, to take vast sums of money of his, to most unsufferable usury, he now called it and the use in, with all extremity and mercilesness: And partly by an unhappy obsequiousness of Prasuiagus King of the Iceni, or at least by an unhappy abusing of his obsequiousness: For he dying, and leaving Nero and his own two daughters his heirs by Will, the Roman Centurions as in claim to Nero's Legacy; ransack and catch all they can, and pull his Kingdom all to pieces, and abuse his wife and two daughters barbarously and inhumanely: and spare not either his friends, kindred or Nobles. This stirs all to commotion, which is eagerly prosecuted by Bondicea or Bunduica the widow of the King deceased, in so much that they destroy the Colony at Camalodunum, the Roman Garrison and associates at London, and the like at Verulam: in all to the number of 70000 persons: Suetonius at last comes in, and fights them, they being near upon 230000 in arms under Bunduica, he routeth them, slays about 80000 of them: Bunduica for vexation poisons herself: and the Roman destroys with sire and sword all the Towns before him that were of the adverse party, or adhered to it: Divers prodigies are mentioned by the Historians, that relate these bloody occurrences as presages of it: as the Sea bloody, strange voices and howl heard, sights seen in the Thames, of houses under water, a Colony overturned, etc.   

CHRIST. LXII NERO. VIII PAUL in the Epistle to the Colossians, Chap. 4. 10. intimateth that Mark, who was then with him at Rome, was likely ere long to come to them into the East, and he willeth them to receive him as from him, though there had once been disagreement betwixt Mark and him. Whether Timothy's imprisonment delayed Mark's journey, may be some question: for Paul having sent for them two to come to him together, 2 Tim. 4. 11. it is like he could ill part with the one, when the other was made useless to him by restraint: and so we have some cause to suppose, that while Timothy was in prison, Mark remained with Paul. However, whensoever it was that he went for the East, we have this reason to think that Paul wrote and sent by him THE EPISTLE TO THE HEBREWS: And that he having delivered it where Paul had appointed him, went away to Peter to Babylon in Chaldaea, because Peter there, mentioneth Mark now with him, 1 Pet. 3. 15. And this Epistle, 2 Pet. 3. 15.  
It is observable that these two great Apostles Peter and Paul the several Ministers of the Circumcision and Uncircumcision, had their interchanged agents: Sylvanus or Silas, Paul's Minister, resident with Peter, and employed by him to carry his first Epistle: 1 Pet. 5. 12. And Mark, Peter's Minister, resident with Paul, 2 Tim. 4. 11. Col. 4. 10. and, very probably, employed by him to carry this Epistle to the Hebrews. And thus in the interchanged agencies of their Ministers, the parties with whom they had to deal, might own the joint agreement of both the Apostles.  
Although we dare not punctually assert either the bearer of this Epistle, or the exact time of its writing, yet that it was written and sent about these times that we are upon, may be observed by these two boundaries that shut it up within some reasonable compass of the time hereabout. First, A part ante, or that it could not be written much sooner than this, may be concluded by this, that Timothy had gone through his imprisonment and was now enlarged before its writing, Heb. 13. 23. And secondly, A part post, or that it could not be written much after this time, may be observed from that passage Chap. 12. 4. Ye have not yet resisted unto blood. For presently after this bloody times came on.  
That it was written by Paul, hath not only the concurrent consent of all Copies and Translations, but even this proof for it, That none can be named A prisoner, Chap. 10. 34. and in Italy, Chap. 13. 24. and in so near converse with Timothy, Chap. 13. 25. [as the Author of this Epistle was] so likely as Paul.  
His not affixing his name to this, as he had done to his other Epistles, doth no more deny it to be his, than the first Epistle of john's is denied to be john's upon the same account: especially considering that the name of the Apostle of the uncircumcision, would not sound so well before an Epistle to the Circumcised: and yet the more still, because he sent it by Mark [for so we cannot but suppose] who was a Minister of the Minister of the Circumcision, and who could easily inform them of the Writer.  
Unto what part of the Jewish Nation he sendeth the Epistle under the endorsement To the Hebrews, and why that endorsement To the Hebrews rather then To the Jews, may be a useful and a needful Quaere. It cannot be imagined but that he sendeth it to be delivered at a certain place within some reasonable compass, because it was impossible for the bearer, whosoever he was, to deliver it to all the Jews dispersion, and because in Chap. 13. 23. he saith that when Timothy came, he would come with him, and see them. Therefore the title The Hebrews must determine the place, since there is nothing else to determine it. A double reason may be given why he so styleth them rather than Jews; namely, either because the name Jew was now beginning to become odious; or rather because he would point out the Jews that dwelled in Judea, or the Land of Israel. And this sense doth the Holy Ghost put upon the title the Hebrews, Act. 6. 1. where it is said, There was a murmuring of the Hellenists against the Hebrews: By The Hellenists meaning the Jews that dwelled in foreign Countries among the Greeks, and by The Hebrews those that dwelled in Judea. And so it is most proper to understand the inscription of this Epistle, namely that Paul directs, and sends it to the believing Jews of Judea: a people that had been much engaged to him for his care of their poor, getting collections for them all along his travels, and Mark [whom we suppose the bearer of this Epistle] had come in to his attendance, and to the attendance of his Uncle Barnabas, when they had been in Judea to bring alms unto those Churches, Act. 11. & 12.  
It is not to be doubted indeed that he intendeth the discourse and matter of this Epistle to the Jews throughout all their dispersion [and therefore Peter writing to the Jews of Pontus, Galatia, Cappadocia and Asia, applies it as written to them, 2 Pet. 3. 15.] yet doth he endorse it, and send it chief to The Hebrews or the Jews of Judea, the principal seat of the Circumcision, as the properest centre whither to direct it, and from whence it might best diffuse in time to the whole circumference of their dispersion.  
He hath to deal in it mainly with those things that the Jewish writers commonly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances affixed to the Land, or such Ceremonious part of their Religion, as while it stood, was confined to the Land, as Temple, Sacrifice, Priesthood, etc. Therefore it was most proper to direct his speech in its first bent, to those that dwelled in the Land, and were most near to those things, and who in those Apostatising times that then were, had the nearest occasion and temptation to draw them back from the purity of the Gospel to those rites again.  
Unto that doubtfulness that some have taken up about the Original Tongue of this Epistle, as thinking it very improper that he should write in the Greek Tongue to the Hebrews, especially to the Hebrews in Judea, we need no better satisfaction than what the Hebrews themselves, yea the Hebrews of Judea may give to us, I mean the Jerusalem Gemarists, from several passages that they have about the Greek language.  
In Megillah, fol. 71. col. 2. they say thus, There is a tradition from ben Kaphra, God shall enlarge Japhet, and he shall dwell in the tents of Sem: For they shall speak the language of Japhet in the tents of Sem. The Babylon Gemara on the same Treatise fol. 9 col. 2. resolves us, what Tongue of Japhet is meant; for having spoken all along before, of the excellency and dignity of the Greek Tongue it concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very beauty of Japhet shall be in the tents of Sem.  
Our men first named, say further thus: Rabbi Jonathan of Beth Gubrin saith, There are four Languages brave for the world to use, and they are these: The Vulgar, the Roman, the Syrian, and the Hebrew, and some also add the Assyrian: Now the question is, What Tongue he means by the Vulgar? Reason will name the Greek as soon as any; and Midras' Tillin, makes it plain that this is meant; for fol. 25. col. 4. speaking of this very passage [but alleging it in somewhat different terms] he nameth the Greek which is not here named. Observe then that the Hebrews call the Greek the Vulgar Tongue.  
They proceed, ibid. col. 3. It is a tradition. Rabban Simeon ben Gamaliel saith, In books they permitted not, that they should write, but only in Greek. They searched, and found, that the Law cannot be interpreted completely but only in the Greek. One once expounded to them, in the Syriack, out of the Greek. R. Jeremiah in the name of R. Chaijah ben Basaith, Aquila the proselyte interpreted the Law, before R. Eliezer and before R. Joshua. And they extolled him and said, Thou art fairer than the children of men.  
And the same Talmud in Sotah fol. 21. col. 2. hath this record. Rabbi Levi went to Caesarea, and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rehearsing their Phylacteries Hellenistice, or, in the Greek Tongue. A passage very well worth observing: For if in Caesarea were as learned Schools as any were in the Nation; And if their Phylacteries [picked sentences out of the Law] might above all things have challenged their rehearsal in the Hebrew Tongue, as their own writers show, yet they say them over in Greek, Paul might very well write to the Hebrews in Judea in the Greek Tongue, when that Tongue was in so common a use even in an University of Judea itself.  
To these testimonies for the Greek Tongue, might be added, that which is spoken in the Treatise Shekalin, per. 3. halac. 2. Upon the three Treasure Chests of the Temple were written Aleph, Beth, Gimel. But Rabbi Ishmael saith, It was written upon them in Greek, Alpha, Beta, Gamma: They that hold that this Epistle, and the Gospel of Matthew were written in Hebrew, should consider how that Tongue was now a stranger to all but Scholars, and how God in his providence had dispersed and planted the Greek Tongue throughout all the world, by the conquest of Alexander, and the Grecian Monarchy; and had brought the Old Testament into Greek by the Septuagint.  
As this Apostle in all his Epistles useth exceeding much of the Jews Dialect, Language, Learning, allusion and reference to their opinions, traditions and customs; so doth he more singularly in this, and he doth moreover in a more peculiar manner apply himself, to their manner of argumentation and discourse. For his intent is, if he can, to argue them into establishment, against that grievous Apostasy that was now afoot: so many revolting from the purity of the Gospel, either to a total betaking themselves to Moses again, or at least mixing the Ceremonious rites of the Law with the profession of the Gospel. Comparing his style here, with the style of discourse and arguing in the Talmuds, Zohar and Rabboth, and such like older writings of the Jews, you might easily tell with whom he is dealing though the Epistle were not inscribed in syllables, To the Hebrews: and the very stile of it may argue a Scholar of Gamaliel, but now better taught and better improving his learning then that Master could teach him.  
He first gins to prove the Messiah to be God, and Jesus to be he: about the former of which, the Jews mistook, and about the latter they blasphemed. In proving the former, he among other places of Scripture, produceth that of Psal. 102. 25. Thou Lord in the beginning hast laid the foundation of the earth, etc. To which a Jew would be ready to answer, I but this is to be understood of God the Father; and how could this objection be answered? Tes, even by their own concessions, upon which he argueth in this place. For they understood that in Gen. 1. 2. The Spirit of God moved upon the face of the waters, of the Spirit of Christ, and so do they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of Messiah: as their mind is spoken in that point by Zohar, Berishith Rabath, and divers others. If the Spirit of Christ then, was the great agent in the Creation, by their own grant, they could not but grant this allegation to be proper.  
He showeth Christ therefore greater than Angels, as in other regards, so into whose hands was put the world to come, Chap. 2. 5. and here the phrase is used in the Jews dialect, for the Kingdom of Messiah, as we mentioned before.  
He proveth him a greater Lawgiver than Moses, a greater Priest than Aaron, and a greater King and Priest then Melchisedek: He showeth all the Levitical Oeconomy but a shadow, and Christ the substance, and the old Covenant to be abolished, by the coming in of a better: By the old or first Covenant meaning the Covenant of peculiarity, or the administration of the Covenant of Grace so, as whereby Israel was made a peculiar and distinct people. This Covenant of peculiarity they broke as soon almost as they had obtained it, by making the golden Calf, and thereupon follows the breaking of the two Tables in sign of it: for though the Law written in the two Tables was Moral, and so concerned all the world, yet their writing in Tables of stone for Israel, and committing them to their keeping, referreth to their peculiarity. To his handling of the fabric and utensils of the Tabernacle and contents of the Ark, Chap. 9 Talm. Jerus. in Shekalim. fol. 49. col. 3, 4. and Sotah fol. 22. col. 3. may be usefully applied, for illustration. He hinteth the Apostasy now afoot, which was no small induction to him of the writing of this Epistle, and showeth the desperate danger of it, Chap. 6. 4, 5, etc. and Chap. 10. 26, 27, etc. In which his touching of it, we may see how far some had gone in the Gospel, and yet so miserably far fallen from it, as that some of them had had the extraordinary gifts of the Holy Ghost, and yet now sinned willingly and wilfully against it. In describing their guilt, one of his passages that he useth, is but harshly applied by some, Chap. 10. 29. [Hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing:] when they say that this horrid Apostate wretch, that treads Christ under foot, was once sanctified by the blood of Christ: whereas the words mean, Christ's being sanctified by the blood of the Covenant, according to the same sense that Christ is said to be brought again from the dead, by the blood of the Covenant, in this same Epistle, Chap. 13. 20. And the Apostle doth set forth the horrid impiety of accounting the blood of the Covenant a common thing, by this, because even the Son of God himself was sanctified by it or set apart as Mediator: And so should I understand the words, He hath trodden underfoot that Son of God, and counted the blood of the Covenant by which he the Son of God was sanctified, an unholy thing. He magnifieth faith, against those works that they stood upon and sought to be justified by, and sheweth that this was the all in all with all the holy men both before the Law and under it. When he gives them caution, Lest there be any fornicator or profane person as Esau, etc. Chap. 12. 16. he doth not only speak according to the common tenet of the Nation, that Esau was a fornicator, as see Targ. Jerus. in Gen. 25. but he seemeth to have his eye upon the Nicolaitan doctrine that was now rise, that taught fornication: to which he seemeth also to refer, in those words, Chap. 13. 4. Marriage is honourable, etc.  
And now henceforward you have no more story of this Apostle: what became of him after the writing of this Epistle it is impossible to find out, by any light that the Scripture holdeth out in this matter. The two last verses but one of this Epistle, trace him as far forward as we can any way else see him, and that is but a little way neither. Know ye that our brother Timothy is set at liberty, with whom if he come shortly I will see you. By which words these things may be conjectured. 1. That after his enlargement out of bonds, he left Rome, and preached in Italy. He mentioneth in his Epistle to the Romans, his desire and intent to go preach in Spain, Rom. 15. 24. but that was so long ago, that he had now found some just cause [so much time intervening] to steer his course another way. For 2. It appears that when he wrote this Epistle to the Hebrews, he intended very shortly to set for Judea, if so be he sent the Epistle to the Jews of Judea as hath been showed most probable he did. So that trace him in his intentions and hopes, and you find him purposing to go to Philippi, Phil. 2. 23, 24. Nay yet further, to Colosse, Philem. ver. 22. Nay yet further into Judea. It is like that the Apostasy and wavering that he heard of in the Eastern Churches, shown him more need to hasten thither then to go westward. 3. He waited a little to see whether Timothy now enlarged would come to him in that place of Italy where he now was: which if he did, he intended to bring him along with him: but whether they met and traveled together, or what further became of either of them, we shall not go about to trace, lest seeking after them we lose ourselves.   

CHRIST. LXIII NERO. IX IT hath been observed before, how probable it is that Albinus came into the Government of Judea in Festus room, in this ninth year of Nero. And if so, then was James the Apostle who was called James the less martyred this year; Josephus gives the story of this, Antiq. lib. 20. cap. 8. Caesar, saith he, understanding the death of Festus, sendeth Albinus governor into judea. And the King [Agrippa] put joseph from the High-priesthood, and conferred it upon Ananus the son of Ananus. Now this Ananus junior was extreme bold and daring, and he was of the sect of the Saducees, which in judging are most cruel of any of the jews. Ananus therefore being such a one, and thinking he had got a sit opportunity, because Festus was dead and Albinus was not yet come; he gets together a Council, and bringing before it james the brother of jesus, who was called Christ, and some others, as transgressors, he delivered them up to be stoned: But those in the City that were more moderate, and best skilled in the Laws, took this ill, and sent to the King privately, beseeching him to charge Ananus that he should do so no more. And some of them met Albinus as he came from Alexandria, and shown him how it was not lawful for Ananus to call a Council without his consent. Whereupon he writeth a threatening Letter to Ananus. And King Agrippa for this fact put him from the Highpriesthood when he had held it but three months, and placed jesus the son of Damneas in his room.  
THE EPISTLE OF JAMES.  
Although therefore, the certain time of his writing this Epistle cannot be discovered, yet since he died in the year that we are upon, we may, not unproperly, look upon it as written not very long before his death. And that the rather, because by an expression or two he intimates the vengeance of Jerusalem drawing very near. Chap. 5. 8, 9 The coming of the Lord draweth nigh; and, Behold the Judge standeth before the door. He being the Apostle residentiary of the Circumcision in Judea, could not but of all others be chief in the eyes of those that maliced the Gospel there, and the Ministers of it. So it could not but be in his eye, to observe those tokens growing on apace that his Master had spoken of, as the forerunners and forewarners of that destruction coming: False Prophets, Iniquity abounding, Love waxing cold, betraying and undoing one another, that he could not but very surely conclude, that the Judge and judgement was not far from the door.  
Among other things that our Saviour foretelleth should precede that destruction, this was one. Matth. 24. 14. This Gospel of the Kingdom shall be preached in all the world, for a witness unto all Nations, and then shall the end come. And so did the Gospel reach all the twelve Tribes, as well as other Nations, even the ten Tribes, as well as the other two. Therefore James a Minister of the Circumcision, doth properly direct this Epistle to all the twelve Tribes scattered abroad.  
The whole Nation was at this time, some at the very height of unbelief and crossness against the Gospel, and others at the very depth of suffering for it: therefore he comforts the one, Chap. 1. and denounceth their just doom against the other, Chap. 4. & 5. He striveth to beat down four things especially, which were not only unbecoming the Christian profession, but even enemies against it. The first was, estimating men according to their gorgeous outside, and so the poor preachers and professors of the Gospel were contemned. Secondly, Their having many Masters or Teachers, whereby errors and schisms were easily scattered and planted among them, and much mischief done by unbridled tongues. Thirdly, Their reliance upon their historical faith, they thinking that enough, and neglecting to bring forth the fruits of a faith saving and lively. And lastly, Their common and vain oaths, to which the Jewish Nation, and that by the lenity, and toleration of their own Canons, was exceeding lose.  
In the close of the Epistle, he speaketh of the Elders anointing the sick with oil, Chap. 5. 14. which may receive some explication from these things observed in their own writings.  
1. That anointing with oil was an ordinary medicinal application to the sick. Talm. Jerus. in Beracoth. fol. 3. col. 1. R. Simeon the son of Eleazar permitted R. Meir to mingle wine and oil, and to anoint the sick on the Sabbath. And he was once sick, and we sought to do so to him, but he suffered us not.  
Id. in Maasar Sheni. fol. 53. col. 3. A tradition. Anointing on the Sabbath is permitted. If his head ache, or if a scall come upon it, he anoints with oil.  
Talm. Bab. in Joma fol. 77. 2. If he be sick, or scall be upon his head, he anoints according to his manner, etc.  
Now if we take the Apostles counsel as referring to this medicinal practice, we may construe it, that he would have this Physical administration to be improved to the best advantage, namely that whereas Anointing with oil was ordinarily used to the sick, by way of Physic, he adviseth that they should send for the Elders of the Church to do it; not that the anointing was any more in their hand then in another's, as to the thing itself, for it was still but a Physical application, but that they with the applying of this corporal Physic, might also pray with and for the patiented, and apply the spiritual Physic of good admonition and comforts to him. Which is much the same, as if in our Nation, where this physical anointing is not so in use, a sick person should send for the Minister at taking of any Physic, that he might pray with him and counsel and comfort him: Or  
2. It was very common among the Jews to use charming and anointing together, of persons that were sick of certain maladies: of this the Jerus. Talm. speaketh in Schab. fol. 14. col. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that one charmeth, he putteth oil upon his head and charmeth. And a little after, is related what they charmed for, as for an evil eye, serpents, scorpions, etc. And in col. 4. is mentioned how one charmed over a sick person in the name of Jesus Pandira. Now this being a common wretched custom to anoint some that were sick and to use charming with the anointing, this Apostle [seeing anointing was an ordinary and good Physic, and the good use of it not to be extinguished for that abuse] directs them better, namely to get the Elders or Ministers of the Church to come to the sick, and to add to the medicinal anointing of him, their godly and fervent prayers for him, far more available and comfortable than all charming and enchanting, as well as far more warrantable and Christian.  
CHRIST. XLIV NERO. X THIS year [C. Lecanius and M. Licinius being Consuls] befell that sore fire in Rome, [of which some touch was given before] the sorest that ever had befallen the City, and which made such desolation, That whereas the City was divided into fourteen great Wards [they are the words of Tacitus] only four of the fourteen stood sound: For three were clean burnt down to the ground: and as for the other seven they were all tattered and half consumed, and but a few relics of houses remained.  
It was commonly thought and talked, that Nero himself had the chief hand in kindling and carrying on of this mischief; instigated thereunto either by his own inhuman and barbarous temper, which delighted in nothing more, then in destroying; or by a tickling humour he had, to build the City a new, that it might bear his name. He to stop the mouth of the clamour, and to salve his credit, brought the Christians that were in the City, to examination and execution, as if they had been the only, and the all, in the breeding of this mishap. Igitur primo correpti qui fatebantur, deinde indicio eorum, haut perinde in crimine incendii, quam odio humani generis, convicti sunt, etc. Therefore they were first laid hold on, that confessed themselves Christians: and then by their discovery a vast multitude was convicted, not so much for real guilt of kindling that fire, as because of the general hate of men against them. And moreover there were scorns added to their deaths, for they were cast, wrapped in beasts skins to be devoured of dogs, or they were crucified, or burnt, and served for lights by night, when the day was gone. Whereupon they were pitied seeing that they were thus destroyed, not for the public benefit, but only for one man's cruelty. Thus Tacitus.  
What havoc may we think this doleful persecution made? As among other Christians at Rome, so particularly among those eminent ones, that Paul in his Epistle thither, saluteth by name, Rom. 16. of whom many, no doubt, were alive till now, and now dispatched. He himself, and Timothy and Luke, with other of his retinue, may well be supposed to have been got away before this storm came, because in several places of his Epistles written a good while ago, as we have observed, he speaketh of his setting away with what speed possible and convenient. How escaped Peter if he now sat Bishop at Rome, as Rome asserteth?  
Whether this persecution were circumscribed within the bounds of Rome or Italy, or whether it was carried by the command of the Tyrant through all other Countries [as Vid. Euseb. Eccles. Hist. lib. 2. c. 24. Oros. lib. 7. etc.] we need not to be much solicitous to go about to decide: certainly, though it were not enforced by any Edict or command, yet such a copy would be taken for a warrant, especially by those that without either command or copy, had been forward enough to do mischief to the professors of the Gospel already, and had taken, nay had made any occasion to undo, or destroy them. The Jews at this mastery were the busiest men of any, and that mystery of iniquity was ever working, but could not strike their full stroke, because something hindered, 2 Thess. 2. 6, 7. If he that hindered were Claudius, who by his expulsion of the Jews out of Rome, shown a frown upon the whole Nation, and suffered them not to rage's as they would have done, he was taken away about ten years ago; and they felt their chain much slackened at the coming in of Nero: who in his best years, though he broke not out to destroy all before him, as he did afterward, yet was he destructive enough to Christianity, as we have observed, and lose and careless of the administration of affairs, and regarded not how things went, so that he might have his ease, luxury and pleasure, which his Tutors Seneca and Burrhus made but unworthy advantage of. But now that he himsef hath given so visible, bloody and cursed an example, the Jews that stood barking at their chain-end all this while, finding themselves so far let lose as such an example might lose them, which was too far, would fall on without mercy. They had been mischievous enough always against the professors of the Gospel, but from hence forward they exceeded, and the more they grew toward their desolation, the more did the Devil make them bestir themselves, knowing the shortness of his time there.  
This tenth of Nero there was a blazing star, horrid lightnings and thunders, and divers monstrous births.   

CHRIST. LXV NERO. XI THIS year [the eleventh of Nero, Silius Nerva and Atticus Vestinus, being Consuls] very many eminent and gallant men of Rome were cut off by the Tyrant, as the last year he had cut off many eminent and worthy Christians. The Christians he destroyed, by a plot laid against them by himself; the Romans for a plot laid by them against him. The names of those that perished, now best known among us, were Seneca the Philosopher, Nero's Tutor, and his nephew the Poet Lucan. Both of them very renowned for their Writings, but both of them very ignominious for a several miscarriage. Seneca for unparallelled covetousness, usury and oppression mentioned before: and Lucan for betraying his own mother. Let him bear Tacitus his brand: Lucanus, Quinctianus, & Senecio diu abnuere. Post, promissa impunitate corrupti, quo tarditatem excusarent, Lucanus Atillam matrem suam, [observe that] Quinctianus Glicium Gallum, Senecio Annium Pollionem amicorum praecipuos nominavere. Lucan, Quinctianus & Senecio, were long before they would confess any thing: But at last, being corrupted by the promise of impunity, that they might make amends for their slowness, Lucan accused his mother Atilla, etc. Hereupon Atilla was wracked one day; and would confess nothing: and the next day being carried to the wrack again [for she was so disjointed that she could not go] she made a shift as she sat in the cart to strangle herself: choosing so to die rather then either to endure the wrack again, or to impeach any. An indelible blot to her son Lucan for ever. Nor did his base shift serve his turn, for he suffered death too, by having his veins cut and so bleeding to death; which was the end of his Uncle Seneca also.  
The Wars of the Jews are now drawing on apace [for they began the next year] and the horrid Civil Wars of the Romans are not far off. So that here we may properly take notice of that prediction ready now to take place. Matth. 24. 7, 8, 9 Nation shall rise against Nation, and Kingdom against Kingdom, etc. All these are the beginnings of sorrows. Then shall they deliver you up to be afflicted, and then shall they kill you: which Luke hath expressed, But before all these, shall they lay their hands upon you, and persecute you, Luk. 21. 12. which seemeth to carry some difference, as if the one Evangelist showed, that the persecution of the Disciples to death, should be before these troubles; and the other, as if they should not be till these troubles were begun: But they may be well reconciled by observing that in the words that Christ is there speaking in both Evangelists, there is the intertexture of two stories, namely what miseries should befall the Jewish Nation before their ruin, and what miseries should befall the Disciples in the midst of those miseries: and so the word Then in Matthew, and Before in Luke, are but as a transition from the one history to the other: and yet they are not unsignificant neither, as to the pointing out of the time, the one speaking the beginning of that persecution foretold, and the other the continuance.  
A fit period of time whence to begin the punctual taking place of that prediction, we can hardly point out, than this very year that we are upon, a centre between two critical years: the year before beginning the persecution of Christians at Rome, and the year following beginning the Wars of the Jews in Judea.  
Although therefore we cannot positively assert the very time of the writing of THE FIRST EPISTLE OF PETER: yet observing the Chronical hint of some passages in it, this year may as fairly lay claim thereunto, as any other year that can be asserted. For, to omit that clause Chap. 4. 7. The end of all things is at hand [referring to the desolating of the Jewish Commonwealth and Nation] the mention of the fiery trial, ver. 12. and the time now come when Judgement must begin at the house of God, ver. 17. is but as a comment and accomplishment of that prediction before alleged, Then shall they deliver up to be afflicted, etc. It is true indeed, that the Church had never wanted persecution since the Gospel arose, and some for its sake had suffered death, as Steven and some at the time, the two Jameses; and some at the time of both their deaths; but in the Countries out of Judea, where the stroke of their Sanhedrin could not reach so well, nor light so heavy, there was tumultuousness indeed enough, and beating and bitterness against it, but rare effusion of blood, till the cursed example set last year by the Tyrant at Rome, and now forward in the confusions of the Jewish Nation; when a madness was come upon them among themselves, and a desperate fury against all that would not be as they were. And that not only in Judea the seat of the War, but even through the whole world as far as they durst, and were able to stir. Those words of Dion are very remarkable when speaking of the siege of Jerusalem by Titus, he saith, That the Jews that were in foreign Countries, not only within the Roman Empire, but also without, did send help to their brethren in Judea, lib. 66.  
When Cyrus gave leave to the Jews after the seventy years' captivity to return to their own Country, multitudes of them found themselves so pleasingly seated, and by continuance of time rooted in Babylonia, that they would not remove their habitation, but fixed there. There, in time they grew to so great a Nation, and distinct a people, that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prince of the Captivity of their own blood over them, and three famous Universities, Nehardea, Pombeditha and Soria, which yielded very many eminent Scholars in the Judaic learning.  
In the division of the employment of the three Ministers of the Circumcision, Peter, James and John, Peter's lot fell here, and from Babylon itself the very Centre of those parts he sends this Epistle. He directs it to the dispersed Jews in Pontus, Galatia, Cappadocia, Asia and Bythinia, in which parts the Apostasy from the faith had been exceeding prevalent, and accordingly the trouble of those that stuck to the faith, the most bitter. And in his inscribing it to the Elect, he seemeth to have his eye upon those words of his Master about this Apostasy, Matth. 24. 24. They shall deceive, if it were possible, the very Elect.  
Among the many divine lessons that he reads to them, he teaches them and us who is the Rock upon which the Church is built, Chap. 2. 4, etc. and how accordingly to understand super hanc Petram, Matt. 16. He exhorts them with all earnestness to yield obedience to superior powers, Chap. 2. 13, 14. and that the rather because of that spirit of the Zelotae, that walking among the Nation in all parts, urged them not to submit to any Heathen power.  
He magnifieth Baptism as a badge and pledge of preservation of those that had received it, and stuck to it, from that vengeance that was coming upon that wicked Nation, Chap. 3. 21. It is something a strange recoiling that he makes, leaping back from mention of the death of Christ, ver. 18. over all the story of the Old Testament, and lighteth on the generation that was swept away by the flood: and showeth how Christ's spirit preached unto them. Why? had not the same Spirit preached in all the times between? Why are not those times named then as well as these? Because the Apostle doth purposely intent to compare that old world then destroyed, with the destruction of the Jewish Nation shortly coming: and to show that as Noah and his family were then saved by water, ver. 20. so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that had received Baptism were the Antitype to that, and Baptism was a pledge and means of their deliverance now, they sticking closely to it. And this very thing John Baptist taught in that question, Who hath forewarned you to flee from the wrath to come? Therefore when he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An ask of a good Conscience towards or after God, he makes not this its definition, as if none but those so qualified were to be baptised, but he characters its difference from Circumcision, which put away the filth of the flesh in one sense; and Legal and Pharisaical washings which did it in another. His whole comparison runs to this tenor: The old world was disobedient to the spirit of Christ preaching in the mouth of Noah, and therefore they perished. The Jews [whose state the Scripture also calleth an old world] were disobedient to Christ preaching by his Spirit in the mouth of his Apostles, and even visibly and audibly in his own person, therefore, they must needs perish: But Noah and his family that harkeneth after God [whilst others said to the Lord Depart from us, Job 22. 16, 17.] were preserved by water: Even so doth Baptism now preserve us, the Antitype of that figure. For Baptism was not barely a washing of the body from filth, as the common Legal washings were, but it was an owning and ask after God, conscientiously, out from a perverse and wicked generation: and therefore not to be started or revolted from. This then being one end of Baptism, and that end taught to them that assumed it, viz. to badge and mark to safety from the approaching vengeance, it may very well raise an argument for Infant's Baptism [whereas this text is commonly produced against it:] for if these parents that came in to be baptised, sought hereby to flee from the wrath to come, they would be careful to bring their children under the same badge of security.  
When he judgeth 〈◊〉 that perished in the waters of Noah to be now in prison, ver. 19 he knew he had the consent of his Nation in it: for thus they say in Sanhedr. per. 10. halac. 3. The generation of the flood have no portion in the world to come: neither shall they stand up in Judgement; for it is said, My spirit shall no more judge with man, Gen. 6. 3. Peter teacheth us that the Spirit that strove with the old world, was the Spirit of Messiah.  
He sends this Epistle by Sylvanus, Paul's old attendant, but now with Peter: He styles him, A faithful brother to you, as I suppose: not as doubting but assured. He was to bring this Epistle to the Circumcision, who himself had been a Minister of the uncircumcision: therefore this attestation is the more needful and material, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I repute him a faithful brother to you of the Circumcision, and do you also so repute him.  
His naming of Mark with him, calls our thoughts back to what hath been mentioned of Mark heretofore: his being with Paul at Rome, and his coming from him into the East. To suppose two Marks, one with Peter and another with Paul, is to breed confusion where there needeth not, and to conceive that for which the Scripture hath not only no ground, but is plain enough to the contrary: It is easily seen how John Mark came into familiarity both with Paul and Peter, and other Mark we can find none in the New Testament, unless of our own invention: His being in these later times with Peter and Paul, may turn our thoughts to consider how his Uncle Barnabas and he parted, since Paul and Barnabas parted about him. He it was that wrote the Gospel, it may be being with Peter, as Luke did the like being with Paul. In his Gospel he is most exact of all the four in observing the proper time and series of the stories recorded.   

CHRIST. LXVI NERO. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Wars of the Jews began in the twelfth year of the reign of Nero, in the month of May. Joseph. de Bell. lib. 2 cap. 25.  
If we take a view of the Nation, as it was at the present, and as it had been for thirty or forty years backward, we shall find that besides the ordinary and common wickedness that was among them, they had these four additions of iniquity monstrous and unparallelled, and in which they did, as it were, exceed themselves. 1. In regard that the appearance of the Messiah was expected to be about the time that Christ appeared indeed, very many taking advantage of the time and of that expectation, took upon them, some to be Christ, others to be Prophets attending, and relating to his coming, Matth. 24. 24. Upon which Josephus and other Writers of that Nation will give us a very full commentary of experiences. 2. There were multitudes of the Zelotae, and of the sect of Judas the Galilean, which would not yield any homage or subjection to be due to the Roman power which was now over them: and neither would they now themselves, nor would they suffer others, as far as they could hinder, to submit unto them. 3. The unbelieving Jews were generally sworn enemies and prosecutors of those that believed. And 4. which we have observed before, multitudes of those that had believed and embraced the Gospel fell away, and became either seduced or the greatest seducers, and brought in horrid heresies and pollutions. So that in these various and malignant distempers of men, there had been continual confusions, tumults, firings, murderings and plunderings among them for many years, and they had been the unquietest and most tumultuous Nation that had been under Heaven, and they had often provoked the Roman power against themselves, yet till this year had they never so visibly and professedly taken up Arms and open War against that power.  
The first spark kindled in Caesarea upon the sea, about an inchroachment that a Gentile there made upon the way that went to the Jews Synagogue; and from thence it grew into a flame so fast through the whole Country [Florus the Governor helping it on] that by the sixteenth of May, his Soldiers by his Commission have plundered Jerusalem, slain 3600. persons: and even Berenice sister to King Agrippa escaped very narrowly with her life.  
The Jews and Romans have divers skirmishes: Massada Castle taken and the Roman Garrison put to the sword. The Temple and several parts of the Cities made Garrisons for several parties, and suffer much by fire and battery. Twenty thousand Jewsslain in Caesarea on a Sabbath: whereupon all the Nation rise about to avenge this slaughter, and in Syria, Phaenicea, Samaria, Peraea and all round about, destroy Towns, Cities and persons all before them. Cestius the Governor of Syria rises with his forces, and destroys the Jews again, and their Towns all before him, and on the thirtieth of October enters Jerusalem and fires a good part of the City.  
Yet do the Jews give him a brush upon his march away, and cut off above 4000 of his men: with which success they are so fleshed, that they resolve to fight it out, and accordingly platform themselves into the model and posture of a long War: and the Country is only full of Fire, Sword, War and destruction.  
The abomination of desolation had now begun to stand in the holy place, Matth. 24. 15. when the Temple is made a Garrison, and filled with slaughter; Antonia, the Castle of the Temple, besieged, taken, and the Roman Garrison put to the sword. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernae, or part of the buildings at the East wall of the mountain of the House [the place where the Sanhedrin had once sitten,] fired and burnt down. Jerus. in Peah. fol. 16. col. 3. And in a word, the Temple from this time forwards, never but a Garrison, and full of slaughter and confusion till it be raked up in ashes.  
Now it was time for those that were in Judea, who believed Christ's prediction, to get into the Mountains, and to shift for themselves, for now gins the tribulation beyond parallel, such as was not since the beginning of the world, nor ever must again, Matth. 24. 21. It is commonly asserted that the Christians fled to Pella a City beyond Jordan: Euseb. Eccles. Hist. lib. 3. cap. 5. which how to reconcile with Josephus, who saith Pella was one of the Cities that the Jews destroyed in avengement of the slaughter of the 20000 in Caesarea, De Bell. lib. 2. cap. 33. let the Learned find.  
About these times therefore we may well conceive to have been the writing of THE SECOND EPISTLE OF PETER. And that the rather from what he speaks in Chap. 1. ver. 14. I know that I must shortly put off this tabernacle, as our Lord Jesus Christ hath showed me. In which words, his thoughts reflect upon what Christ had spoken to John and him about their ends, John 21. where he not only gave intimation to Peter that he should be Martyred, ver. 18. but that he should be so, before his coming in Judgement against Jerusalem, which John must live to see, but he must not, ver. 22. He therefore in Babylon, understanding how affairs went in Judea and with the Jewish Nation all thereabouts, and reading therein, from the words of his Master, Matth. 24. that the desolation was drawing on apace, concludes that his time was not long: and therefore improves the time he hath remaining the best he can, not only in teaching those amongst whom he was, but by writing this Epistle instructeth those that were remote and at distance from him; in which he doth more especially give them caution against false teachers: and characters the terror of the judgement coming, and exhorts to vigilancy and holiness.  
The first character that he gives of the false teachers is, that they bring in damnable Heresies, denying the Lord that bought them, Chap. 2. 1. which he speaketh from Deut. 32. from whence also he useth other expressions, ver. 6. Is not he thy Father that hath bought thee? not meaning that these wretches were redeemed by Christ, yet became such wretches, as some would interpret it; but by buying is meant his buying out of Egypt this people for a peculiar people: which these wretches boasted and stood upon, yet by their introducing and practising the profane principles they did, of fornication and communicating with Idols, they denied the true God which bought that people for his peculiar. He calls them spots, ver. 13. from Deut. 32. 5. and parallels them with the old world, Sodom, Balaam, nay the very fallen Angels.  
He sets forth the destruction of that cursed Nation and their City in those terms that Christ had done, Matt. 24. and that the Scripture doth elsewhere, Deut. 32. 22, 23. 24. Jer. 4. 23. namely as the destruction of the whole world, The heavens passing away, the elements melting, and the earth burned up, etc. And accordingly he speaks of a new heaven and a new earth, from Isa. 65. 17. a new state of the Church under the Gospel among the Gentiles, when this old world of the Jews state should be dissolved.  
He citeth Paul's Epistle to the Hebrews, and giveth an honourable testimony to that, and to the rest of his Epistles: but acknowledgeth that in some places they are hard to be understood, and were misconstrued by some unlearned and unstable ones to their own ruin; yet neither doth he, nor Paul who was yet alive, and well knew of this wresting of his Epistles, clear or amend those difficulties, but let them alone as they were: for the holy Ghost hath so penned Scripture as to set men to study.  
And here is the last that we hear in Scripture of this great Apostle Peter. His Martyrdom he apprehends to be near, and it was to be before Jerusalem was destroyed, which was not now full four years to come. We may well conceive him to have been put to death by the Jews in Babylonia where he now was: a madness having come upon that Nation in all parts: and a singular raging against the Gospel, the devil bestirring himself in them, now he knew their time was so short.   

THE EPISTLE OF JUDAS.  
As the second Epistle of Peter and this of Judas are very near akin, in style, matter and subject, so it is fairly conjecturable in them that they were not far removed in time, speaking both of wicked ones and wickedness at the same height and ripeness. They are one to another as the Prophecy of Obadiah, and Jerem. 49. 14, etc. speaking the same thing, using the same manner of arguing, and oftentimes almost the same words. It may be Judas stands up in his brother James his charge among the Circumcision of Judea, and directs his Epistle to all those that were sanctified and preserved in those Apostatising times, as his brother had done to all the twelve Tribes in general.  
In citing the story of Michael the Archangel contending with the devil about the body of Moses, ver. 9 he doth but the same that Paul doth in naming Jannes and Jambres, namely allege a story which was current and owned among the Nation, though there were no such thing in Scripture; and so he argueth with them from their own Authors and concessions. It is harsh to strain Zech. 3. 1, 2. to speak such a story; when neither the name Michael is mentioned, nor any thing like the body of Moses or akin to it. But among the Talmudicks there seems to be something like the relics of such a matter, viz. of Michael and the Angel of death disputing or discoursing about fetching away the soul of Moses.  
His alleging the Prophecy of Enoch, is an arguing of the very like nature, as citing and referring to some known and common tradition that they had among them to this purpose. [The Book Sepher Jesher an Hebrew Writer speaketh of Enoch after such a tenor.] And in both these he useth their own testimonies against themselves: as if he should thus have spoken at large: These men speak evil of dignities, whereas they have and own a story for current, that even Michael the Archangel did not speak evil of the devil, when he was striving with him about the body of Moses, etc. And whereas they show and own a Prophecy of Enoch, of God coming in Judgement, etc. why these are the very men to whom such a matter is to be applied, etc. It is no strange thing in the New Testament, for Christ and the Apostles to deal and argue with the Jews upon their own concessions.   

THE THREE EPISTLES OF JOHN.  
Among all the Apostolic Epistles there is none about whose time of writing we are so far to seek as we are about these. And it is neither satisfactory to remove their place, nor is it satisfactory to take their time according to their place; or to conceive them to be written after the Epistles of Peter, because they are placed after them. Any conjecture that is to be had of them may best be taken from the third Epistle.  
Gaius, to whom that Epistle is directed, by that encomiastic character that John giveth of him, seemeth to be Gaius the Corinthian, the host of the whole Church, Rom. 16. 23. for since he is commended for entertainment and charity both to the Church and strangers, particularly to those who had preached among the Gentiles, taking nothing of them, we know not where to find any other Gaius to whom to affix this character but only this, and we have no reason to look after any other. And upon this probability we may observe these other.  
I. That that third Epistle was written when those that preached to the Gentiles and took nothing of them, were still abroad upon that employment, for he urgeth him to bring them forward on their journey, ver. 6. Now under that expression, of taking nothing of the Gentiles, we can understand none but Paul and Barnabas and those that were of their several companies, for the Scripture hath named none other. And if it refer to Paul and his company [for we find not that Barnabas had any thing to do with Gaius] then we must conclude that it was written a good while before this time that we are upon: unless we will suppose Paul after his freedom from imprisonment at Rome, was got travelling and preaching in those parts again. But I should rather suppose that John sent this third Epistle to Gaius to Corinth, by Timothy from Ephesus, who was setting away thence for Rome, upon Paul's sending for him to come to him thither, 2 Tim. 4. 9, 11, 21. In which journey as we have showed before, he was to call at Corinth, and to take Mark along with him, who was there. And of them may John's advice to Gaius be well understood, Whom if thou bring forward on their journey thou shalt do well: For for his sake they went out taking nothing of the Gentiles; Mark with Barnabas, and Timothy with Paul.  
II. Before John wrote this Epistle to Gaius, he had written another Epistle, to some Church, it may be that of Corinth, of which Gaius was. I wrote, saith he, unto the Church, but Diotrephes who loveth to have the preeminence, receiveth us not. This must needs be understood of The first Epistle of John: unless we will conceive, unwarrantably [that I may say no worse,] that any of John's writings are lost.  
III. Upon and with the forementioned supposal that John sent his Epistle to Gaius by Timothy from Ephesus; we cannot but also suppose that John spent some time in the Asian Churches, to which afterward from Patmos he writes his Epistles: And if any one be not satisfied with that interpretation that was given before, about the Epistle from Laodicea, Colos. 4. 16. let him rather understand it of The first Epistle of John as written by him from Laodicea, then think it was an Epistle written by Paul from Laodicea, and that that Epistle is lost: In both his later Epistles he intimateth his hopes and purpose shortly to come to them: from which we may construe that his intention was to travel from Asia the less where he now was, and from whence he wrote all his three Epistles westward into Greece, and in this journey you have him got into Patmos, Rev. 1. from whence he writes back to Asia again.  
In all his Epistles he exhorteth to love, and constancy in the truth, a lesson most needful in those divided and Apostatising times. He giveth notice of many Antichrists now abroad, and these he showeth to have been such as had once professed the truth, but were apostatised from it: They went out from us, but they were not of us, etc. And this Apostasy he calleth The sin unto death. To such he adviseth they should not so much as say God speed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their vulgar language. Jerus. Taamith fol. 64. col. 2. The Rabbins saw a holy man of Caphar Immi, and went to him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed, But he answered them nothing. Id. in Sheviith fol. 35. 2. & 36. 1. R. Chinna bar Papa & R. Samuel bar Nachman, went by a man that was ploughing on the seventh year [the year of release,] R. Samuel saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed. R. Chinna saith, Our master did not teach us thus: for it is forbidden to say God speed, to one that is ploughing on the seventh year.  
John styleth himself an Elder, and so doth Peter, 1 Pet. 5. 1. not as laying aside their Apostolical power, but as dealing with those to whom they writ in a Ministerial way: and by this very title that they assume to themselves, they closely intimate that thenceforward the extraordinary Function and gifts Apostolic must not be expected, but the Ministerial, in the ordinary way of Elders or Ministers, as the title had been long and vulgarly known. And yet when he speaks of Diotrephes and his abusiveness, he than threatens to show his Apostolic power, and himself A Son of thunder against him.   

THE REVELATION OF JOHN.  
AS it will be easily admitted to place this Book last of all the New Testament, because it stands so in all Bibles, so on the other hand it will be cavilled at, that I have brought in the writing of it so soon, as before the fall of Jerusalem, since it hath been of old and commonly held, that it was penned in the reign of Domitian, far after these times that we are upon: But the reasons by which I have been induced thereunto, will appear out of some passages in the Book itself as we go through it.  
As God revealed to Daniel the man greatly beloved, the state of his people, and the Monarchies that afflicted them, from his own time, till the coming of Christ; so doth Christ to John the beloved Disciple, the state of the Church, and story in brief of her chief afflicters, from thence to the end of the world. So that where Daniel ends the Revelation gins, and John hath nothing to do with any of the four Monarchies that he speaketh of, but deals with a fifth [the Roman] that rose as it were out of the ashes of those four, and swallowed them all up.  
The composure of the Book is much like daniel's in this, that it repeats one story over and over again, in varied and enlarged expressions: and exceeding like Ezekiel's in method and things spoken. The style is very Prophetical, as to the things spoken; and very Hebraizing, as to the speaking of them. Exceeding much of the old Prophet's language, and matter adduced to intimate new stories: and exceeding much of the Jews language, and allusion to their customs and opinions, thereby to speak the things more familiarly to be understood. And as Ezekiel wrote concerning the ruin of Jerusalem, when the ruining of it was now begun, so I suppose doth John of the final destruction of it, when the Wars and miseries were now begun, which bred its destructions.  

REVEL. Chap. I, TWO, III.  
THE three first Chapters refer to that present time when John wrote: and they contain the story of his obtaining this Revelation, and of the condition of the seven Churches of Asia at that time: declared in the Epistles directed to them.  
John travelling in the Ministry of the Gospel up and down from Asia Westward, cometh into the Isle Patmos, in the Icarian Sea [Vid. Strab. lib. 10.] an Island about thirty mile's compass [Plin. lib. 4. cap. 12.] and there on the Lord's day he hath these visions, and an Angel interprets to him all he saw.  
He seethe Christ clothed like a Priest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 13. [See the LXX in Exod. 28. 4.] and girded over the paps, as the Priests used to be, with the curious girdle. His appearance full of Majesty and gloriousness, described in the terms of Daniel, Chap. 7. 9 & 10. 5, 6. Amongst other his Divine titles he is called Alpha and Omega, terms ordinarily used by the Jews [only uttered in their Hebrew Tongue] to signify the beginning and the end, or the first and the last. Midr. Tillin. fol. 47. 2. Abraham and Sarah performed all the Law from Aleph to Tau. Marg. tripl. targe. in Deut. 18. 13. He that walks in integrity is as if he performed all the Law from Aleph to Tau.  
He directs Epistles to be sent to the seven Churches of Asia: who are golden Candlesticks though very full of corruptions [it is not a small thing that unchurches a Church] and inscribed to the Angels of the Churches: This phrase translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliahh Tsibbur, the title of the Minister in every Synagogue, who took care for the public reading and expounding of the Law and Prophets: And these Epistles are sent accordingly to the Ministers of the several Churches, that they might be read openly in their Congregations.  
There are seven several Epistles to the several Churches, dictated immediately and sent by Christ, and another general one from John to them all, in which he shows the warrant and way of writing those seven.  
He terms the Holy Ghost, the seven Spirits, according to the Jews common speech, who from Isa. 11. 2. speak much of the seven Spirits of Messiah: and speaking of Christ's coming with clouds, Chap. 1. 7. from Dan. 7. 13. and from the words of Christ himself, Matth. 24. 30. He at once teacheth that he takes at Daniel, and speaks of Christ's coming and reigning, when the four Monarchies were destroyed, and especially referreth to the first most visible evidence of his power and dominion, in coming to destroy his enemies the Jewish Nation, and their City. And here is one reason that induceth me to suppose this Book written, before that City was destroyed.  
Coming to read the present condition of these Asian Churches in the Epistles written to them, we may pertinently think of that saying of Paul, 2 Tim. 1. 15. This thou knowest that all they that are in Asia are turned from me: A great Apostasy: of which there is too much evidence in these Churches, as also mention of some sad fruits of it, and means and instruments inducing to it. As 1. unbelieving Jews which the Holy Ghost all along calls A Synagogue of Satan: with these the Church of Smyrna was pestered, and more especially Pergamus, where their mischievousness is styled the very throne or seat of Satan: and where they had murdered Antipas a faithful Martyr already. 2. False Apostles and seducers: some that pretended Apostolic power and commission, and it may be coloured their pretences with Magical wonders, that they might act more Apostle like. These the Church of Ephesus was troubled with, but had discovered their delusions and found them liars. 3. Other seducers that, it may be, came not in the demonstration of such devilish power, but answered that by their horrid devilish doctrines, the doctrines of the Nicolaitans, which taught to eat things sacrificed to Idols, and to commit fornication. In Thyatire a woman seducer, cried up this doctrine, a whore and witch, a Jezabel: wherefore she and her children, that is, her Disciples, are threatened to be destroyed by the plague: the vengeance upon the fornicators with Baal Peor.   

REVEL CHAP. IV, V.  
NOW cometh a second vision. That before was of things then being, see Chap. 1. 19 but this and forward of things to come, Chap. 4. 1. A door open in Heaven, and the voice of a trumpet talking with John out of it.  
The scene of John's visions said to be in Heaven, is according to the scheme of the Temple and the Divine glory there. And hence you have mention of the Altar, Candlesticks, Sea of Glass [the brazen laver made of the women's looking Glasses] the Ark of the Covenant, and the like. And as at the opening of the Temple doors, a Trumpet sounded, so is the allusion here. The door in Heaven opened, and a Trumpet calls John to come in and see what there. And immediately he was in the Spirit, ver. 2. Why? Was he not in the Spirit before? Chap. 1. 10. and was he not in the Spirit, in seeing the door in Heaven opened? etc. But we may observe a double degree in rapture: as inspired men may be considered under a double notion: viz. Those that were inspired with Prophecy or to be Prophets and to preach, and those that were inspired to be Penmen of Divine Writ, which was higher. John hath both inspirations or revelations to both ends, both in the Vision before, and this: then he was in the Spirit and saw the vision, and was in the Spirit and inspired to pen what he saw, and what to be sent to the Churches. And in the first verse of this Chapter he is in the Spirit or hath a revelation, and in ver. 2. he is in the Spirit, he is inspired so as to take impression and remembrance of these things to write them also.  
He seethe Christ enthroned in the middle of his Church, in the same Prophetic and visionary Emblem that Ezekiel had seen, Ezek. 1. & 10. and this is a commentary and fulfilling of that scene that Daniel speaketh of, Dan. 7. 9, 10, 22. In Ezekiel, the Lord, when Jerusalem was now to be destroyed, and the glory of the Lord that used to be there, and the people were to flit into another Land, appeareth so enthroned, as sitting in Judgement and flitting away by degrees to another place: as compare Ezek. 1. & 10. well together. So Christ here; when the destruction of Jerusalem was now near at hand, and his glory and presence to remove from that Nation, now given up to unbelief and obduration, to reside among the Gentiles, he is seated upon his throne as Judge and King with glorious attendance, to judge that Nation for their sins and unbelief, and stating the affairs of his Church whither his glory was now removing.  
The scheme is platformed according to the model of Israel's Camp. 1. The Tabernacle was in the middle there, so is the throne here. 2. There the four squadrons of the Camp of Levi next the Tabernacle, so here the four living creatures. 3. Then the whole Camp of Israel, so here twenty four Elders Representatives of the whole Church, built from twelve Tribes and twelve Apostles.  
In the hand of him that sat on the Throne was a Book sealed which no creature could open. This justly calls us back to Dan. 12. ver. 4. Where words are shut up and a Book sealed unto the time of the end: and now that that is near drawing on, the Book is here opened.   

REVEL. CHAP. VI  
THE opening of the six Seals in this Chapter, speaks the ruin and rejection of the Jewish Nation, and the desolation of their City; which is now very near at hand.  
The first Seal opened, ver. 2. shows Christ setting forth in Battle array and avengement against them, as Psal. 45. 4, 5. And this the New Testament speaketh very much and very highly of, one while calling it his coming in clouds, another while his coming in his Kingdom, and sometime his coming in Power and great Glory, and the like. Because his plagueing and destroying of the Nation that crucified him, that so much opposed and wrought mischief against the Gospel, was the first evidence that he gave in sight of all the world of his being Christ: for till then, he and his Gospel had been in humility, as I may say, as to the eyes of men, he persecuted whilst he was on Earth, and they persecuted after him, and no course taken with them that so used both, but now he awakes, shows himself, and makes himself known by the Judgement that he executeth.  
The three next Seals opening, show the means by which he did destroy, namely those three sad plagues that had been threatened so oft and so sore by the Prophets, Sword, Famine and Pestilence. For  
The second Seal opened sends out one upon a red Horse to take Peace from the Earth, and that men should destroy one another; he carried a great Sword, ver. 4.  
The third Seals opening speaks of Famine, when Corn for scarcity should be weighed like spicery in a pair of balances, ver. 5, 6.  
The fourth Seal sends out one on a pale Horse whose name was Death [the Chaldee very often expresseth the Plague or Pestilence by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and so it is to be taken Revel. 2. 22.] and Hell or Hades comes after him, ver. 8.  
The opening of the fifth Seal reveals a main cause of the vengeance, namely the blood of the Saints which had been shed, crying, and which was to be required of that generation, Matth. 23. 35, 36. These souls are said to cry from under the Altar, either in allusion to the blood of creatures sacrificed, poured at the foot of the Altar, or according to the Jews tenet, That all just souls departed are under the Throne of Glory. Answer to their cry is given, that the number of their Brethren that were to be slain was not yet fulfilled, and they must rest till that should be, and then avengement in their behalf should come. This speaks suitable to that which we observed lately, that now times were begun of bitter persecution, an hour of temptation, Rev. 2. 10. & 3. 10. the Jews and Devil raging, till the Lord should something cool that fury by the ruin of that people.  
The opening of the sixth Seal, ver. 12, 13. shows the destruction itself in those borrowed terms that the Scripture useth to express it by, namely as if it were the destruction of the whole world: as Matth. 24. 29, 30. The Sun darkened, the Stars falling, the Heaven departing and the Earth dissolved, and that conclusion ver. 16. They shall say to the rocks fall on us, etc. doth not only warrant, but even enforce us to understand and construe these things in the sense that we do: for Christ applies these very words to the very same thing, Luke 23. 30. And here is another, and, to me, a very satisfactory reason, why to place the showing of these visions to John, and his writing of this Book before the desolation of Jerusalem.   

REVEL. CHAP. VII.  
IN the end of the former Chapter was contained the intimation of the desolation of Jerusalem, and in the beginning of this, the ceasing of Prophecy, under the similitude of the four winds restrained from blowing upon the Earth. Compare Cant. 4. 16. Ezek. 37. 9 only a remnant of Israel are sealed unto salvation, and not to perish by that restraint, and with them innumerable Gentiles. Ezekiel helpeth here to confirm the explication that we have given of the Chapter before: for he hath the very like passage, upon the first destruction of the City, Ezek. 9 & 10. 11. Compare the marking in the foreheads here, with Exod. 28. 38. Dan not mentioned among the Tribes in this place: Idolatry first began in that Tribe, Judg. 18. 1 King. 12.   

REVEL. CHAP. VIII.  
THE opening of the seventh Seal lands us upon a new scene: as a new world began when Jerusalem was destroyed and the Jews cast off. The six Seals in the two former Chapters, have showed their ruin, and the appearing of the Church of the Gentiles, and now the seven Trumpets under the seventh Seal give us a prospect in general of the times thence forward to the end of all things. I say in general, for from the beginning of the twelfth Chapter and forward to the end of the nineteenth they are handled more particularly.  
Silence in Heaven for a while, and seven Angels with seven Trumpets may call our thoughts to Joshua 6. 4, 10. and intimate that the Prophetic story is now entered upon a new Canaan, or a new stage of the Church, as that business at Jericho was at Israel's first entering on the old: Or it may very properly be looked upon as referring and alluding to the carriage of things at the Temple, since this Book doth represent things so much according to the scheme and scene of the Temple all along.  
And in this very place there is mention of the Altar and Incense and Trumpets, which were all Temple appurtenances. It was therefore the custom at the Temple that when the Priest went in to the Holy place, the people drew downward from the Porch of the Temple, and there was a silence whilst he was there, [yea though the people were then praying] incomparably beyond what there was at other times of the service, for the Priests were blowing with Trumpets or the Levites singing: The allusion then here is plain. When the sacrifice was laid on the Altar, a Priest took coals from the Altar, went in to the Holy place, and offered incense upon the Golden Altar that stood before the vail, that was before the Ark, and this being done, the Trumpets sounded over the sacrifice. Here then is first intimation of Christ's being offered upon the Altar; then his going into the Holy place as Mediator for his people: and then the Trumpets sounding and declaring his disposals in the world. His taking fire off the Altar and casting it upon the Earth, ver. 5. is a thing not used at the Temple, but spoken from Ezek. 10. 2. which betokeneth the sending of judgement, which the Trumpets speak out.  
These seven Trumpets, and the seven Vials in Chap. 16. in many things run very parallel, how far they Synchronize, will be best considered when we come there.  
The first Trumpet sounding, brings hail and fire and blood upon the Earth, and destroys grass and trees a third part of them. Fire and hail was the plague of Egypt, Exod. 9 23. but fire and blood, with hail, is a new plague. By these seemeth to be intimated what plagues should be brought upon the world, by fire, sword, dreadful tempest, unnatural seasons and the like.  
The second Trumpet sounds, and a great burning mountain is cast into the Sea, and the third part of it becomes blood. The Sea in the Prophetic language, doth signify multitudes of people: as Jerem. 51. 36. 42. And Babylon that was Monarch was a burning mountain in the same Chapter, ver. 35. So that the Imperial power seemeth to be the mountain here; which made bloody and mischievous work, not only by the persecution of Christians, but even among their own people. As Nero at present, Vitellius instantly after, Domitian, Commodus, and indeed generally all of them either bloodily destroy their own people, or at least for their covetousness, ambition, revenge or humour, bring disquietness, oppression, misery, Wars and Blood, upon all the World, in one place or other.  
The third Trumpet, brings the Star Wormwood upon the Rivers and Fountains of waters, which seemeth to denote the grievous Heresies that should be in the Church, which should corrupt and embitter the pure springs of the Scripture and fountains of Truth. A Star in the language of this Book is a Churchman, Chap. 1. 20. [Ben Cochab was such a Wormwood Star among the Jews, called most properly Ben cozba the liar.] And the phrase, A Star falling from Heaven, alludes to Isa. 14. 12. How art thou fallen from Heaven O Lucifer! etc.  
The fourth Trumpet shows the darkening of the Sun and Moon and Stars for a third part.  
By which seems to be understood the wane and decay, both in the glory of the Church, by superstition, and of the Empire, by its divisions within, and enemies from without, and this before the rising of the Papacy, which appears under the next Trumpet: and these things were great advantages to its rising. The darkening of the heavenly luminaries in the Prophet's language signifieth the eclipsing of the glory and prosperity of a Kingdom or People, Isa. 13. 9, 10. Joel 2. 10. How it was with the Church and Empire in these respects, before that time that the Papacy appeared, he is a stranger to History, both Ecclesiastical and Civil, that remembreth not upon this very hint.  
The three Trumpets coming are the Trumpets of Woe, woe, woe: though these things past were very woeful; but those much more that are to come.   

REVEL. CHAP. IX.  
A Description of the Papacy under the fifth Trumpet. Another Star falling from Heaven, and that a notable one indeed, the He that hath the Key of the bottomless pit committed to him. A vast difference from the Keys given Peter, The Keys of the Kingdom of Heaven: The setting of these in their just distance and opposition will illustrate the matter before us. When the world is to come out of darkness and Heathenism to the knowledge of the Gospel, Christ gives Peter the Keys of the Kingdom of Heaven, to open the door and let light come in among them: for he first preached to the Gentiles, Act. 10. & 15. 7. The World under the Papacy returns, as it were, to Heathenism again [and not undeservedly for its contempt of the Gospel and unproficiency under it] which is very fitly described by Hell opened, by the Keys of the bottomless pit, and darkness coming and clouding all. The Claviger or Turnkey is The child of perdition, Abaddon and Apollyon, a destroyer and one that is surely and sorely to be destroyed. Chittim [Italy or Rome] afflicting and perishing for ever, Num. 24. 24. Antichrist of the second edition, much augmented and enlarged. The Jews the first, as we observed at the second Epistle to the Thessalontans, and this the second, Antichrist at his full stature. It is true indeed that Rome Heathen is one part of him, but observe how little a part reputed in comparison of Rome Papish, the Star fallen from Heaven. So that though that did woeful things, yet you see the first woe is fixed here.  
The way of his bringing woe upon the Earth, is by filling the World with smoke and darkness of ignorance and humane traditions and inventions: and out of this smoke come his locusts, of his votary orders. The locusts described much like those in Joel 1. for their terror and destroying: only their having the faces of men speaks them men-caterpillers: and their Nazarite-like hair long as the hair of women, speaks them votaries; or such as take on them vowed Religion. Their trading is not with grass or the green things of the Earth as other Locusts do, but with Men, and they are Locusts in name, but Scorpions in action, wounding with the sting of their tails [the teacher of lies is the tail, Isa. 9 15.] but not killing: leaving men indeed in a Religion and a profession of Christ, but no better than a venomed and dying one. The time of their tormenting is five months, the time of Locusts ravening ordinarily, from the spring well shot forth, to harvest.  
This is the first wo.  
These Locusts stings, mind me of a story or two in the Roman History: which let me mention here, though I cannot apply them hither. Dion, in his story of the life of Domitian saith thus, About that time divers began to prick many whom they pleased, with poisoned needles, whereof many died, hardly feeling what was done to them. And this was practised not only at Rome, but almost through all the world.  
And again in the life of Commodus. About that time, saith he, there was so great a mortality, that oft times there died two thousand in Rome in one day. And many, not only in the City, but also through the whole Roman Empire, were killed by mischievous men, who poisoning needles pricked others with them: as also it had been in Domitian's time, and so innumerable people died by this means. But there was no greater plague than Commodus himself, etc.  
The sounding of the sixth Trumpet gins another wo. Four Angels loosed, which were bound in Euphrates, and come with a terrible Army, and horses breathing fire and smoke and brimstone, and having stings in their tails, etc. The Turks and Mahometans coming as a plague upon the Eastern part of the World, as the Papacy on the Western. These hurt with their tails [false doctrine] as well as the other did in the former Trumpet: but these have also heads in their tails which the other had not, for these hold out another Head and Saviour, Mahomet.   

REVEL. CHAP. X.  
A Little Book in the hand of Christ, speaketh the restoring of Religion, and Truth, after all the darkness and confusions mentioned before. The words in ver. 6, 7. do help to state the intent of this Vision. He swore by him that liveth for ever, that there should be delay of time no longer, but in the days of the seventh Trumpet the mystery of God should be fulfilled. The mystery of God is his gathering in of his Elect, more especially of the Gentiles, Rom. 16. 25, 26. Ephes. 3. 5, 6. and hitherto there had been great hindrance by Rome Heathen, by Heresies, Papacy, Turcism, but at last Christ swears, that there should be no more delay: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken so here: and not unconsonant to the signification of the word, and very consonant to the context, and to the place from whence this verse is taken: That is Dan. 12. 7. where the Angel is brought in swearing, as here, that the trouble of Antiochus and his persecution and hindrance should be so long, and there should be no delay further, but there should be a restoring. That place laid to this, and Antiochus looked upon as a figure of Antichrist, the construction of this place is easy. Only the great Angel would have the speech of the seven thunders, which refer to these times, to be concealed. The Prophecy in general intimates the restoring of the Gospel in these later times, which is handled in the next Chapter, but very generally, and very briefly. John's eating of the little Book, as Ezek. 2. 8. and the words to him, Thou must Prophesy again before many People and Nations and Tongues and Kings, do not so much infer John's going abroad after this to preach to many Nations himself, as it doth the progress of the truth that he preached, through Nations and People, which had been suppressed so long: aiming at these times when the Gospel last broke out from under Popery. The passage is parallel to the last words in the Book of Daniel, Go thy way till the end be, for thou shalt rest, and stand in the lot, at the end of days. Not that Daniel should live till the end of those miseries by Antiochus, but that his doctrine, and the truth should stand up and be restored in those times. The phrase is such another as when Christ telleth his Disciples that they should sit on twelve Thrones judging the twelve Tribes of Israel, which is not meant of their personal sitting to judge, but that their doctrine should judge and condemn that unbelieving Nation.   

REVEL. CHAP. XI.  
THE Vision of this Chapter is in order to the accomplishing of the mystery of God, which was spoken of Chap. 10. 7. As Ezekiels measuring of a new Temple, shown the restoring of Religion and of the Lords people, and foretold of the new Jerusalem and calling of the Gentiles: To the same purpose is the measuring of the Temple here. The Church was under the mystical Babylon, Chap. 9 as the Jews were under the Eastern, when Ezekiel wrote those things; now as that description of the measures of the Temple, was a prediction and pledge of their coming forth, so this speaketh to the same tenor. John is commanded to leave the Court which is without the Temple, forth, and not to measure it, Because it was given to the Gentiles, and they should tread the holy City forty and two months. Not in an hostile way, but as the flock of the Lord tread his Courts, there worshipping him: as see the phrase, Isa. 1. 12. Psal. 122. 2. and the meaning seemeth to be this; Measure not the Court of the Gentiles, for their multitudes that come to attend upon the Lord shall be boundless and numberless.  
The two and forty months: and a thousand two hundred and sixty days, ver. 3. and Chap. 12. 6. and a time and times and half a time, Chap. 12. 14. are but borrowed phrases from Daniel: who so expresseth the 3 years and an half of Antiochus his persecution, and treading down Religion, Dan. 7. 25. & 12. 7, 11. and they mean times of trouble, and are used to express that, but not any fixed time. The Jews themselves have learned to make the same construction of it, when they say Adrianus besieged Bitter three years and an half, Jerus. Taanith fol. 68 col. 4. And this also [that comfort might stand up against misery] was the time of our Saviour's Ministry, when he restored decayed and ruined Religion, in so happy a manner, Dan. 9 27. And this the Jews also have observed in that saying we have mentioned before, The divine glory shall stand upon mount Olivet three years and an half, and shall preach, etc. So that according to this interpretation of the numbers, the things they are applied unto are facile. The Gentiles shall tread the Lords Courts forty two months, and the two Witnesses shall Prophesy a thousand two hundred and sixty days clothed in sackcloth: Meaning that the Gentiles shall worship God and attend upon him in a Gospel Ministry [and for that, allusion is made to the space of time that Christ administered the Gospel] but this ministering and attending shall not be without persecution and trouble [and for intimation of that, allusion is made to the bitter times of Antiochus.]  
Two witnesses, is a phrase taken from the Law. [In the mouth of two or of three witnesses every word shall stand] and it means all that should bear witness to the truth in the times spoken of. But more especially the Ministry, which is charactered by the picture of Moses and Elias, the two great Reformers in their several times: the former, the first Minister of the Jews, the later of the Gentiles. These are two Olive trees [See Zech. 4. 3. Rom. 11. 17, 24.] and two Candlesticks [See Chap. 1. 20.] gracious in themselves, and having light, and holding it out to others. They must finish and accomplish their work that they had to do, and then be overcome by Antichrist and slain.  
Their case is clearly paralleled with Christ their Masters; by comparing it with which, it is best understood: He preached three years and six months in trouble and sorrow, so they in sackcloth: He having finished his Ministry was slain, so they. He revived and ascended, so they likewise. Now this that especially states the case, and the counting of the progress of proceed intended here, is this: That as Christ laid the foundation of the Gospel, and when he having finished his Ministry was slain, risen and ascended, the Gospel was not extinct with him, but increased more and more by the Ministry that followed after: So seems this that alludes thereunto to be understood: As, that the two Witnesses should mean the first Ministry, and bearing witness to the truth at the first breaking of it out of Popery, which was followed with horrid persecutions and multitudes of Martyrdoms: but these first Witnesses having so done their Testimony, and vast numbers of them having sealed it with their blood, and being gone to Heaven, yet the Gospel increased and shook down a part of Rome even at these first beginnings.  
Their dead bodies must be cast in the streets of the great City where our Lord was crucified. The term The great City resolves that Rome is meant, if there were no other evidence: which see explained, Chap. 17. 18. And by her power and sentence our Lord was crucified, and for a quarrel of hers, being accused and condemned by Pilate as a Traitor to the Roman power, for saying he was a King. This is the rather mentioned, now there is speech of Rome's last bloodiness against Christ's Witnesses: that it might be showed that it persevered the same, to his, that it had been to him, and that to the last, and that these Witnesses drunk but of the same cup that their Master had drunk before them.  
She is called spiritually [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews speak] Sodom and Egypt: Sodom for filthiness: and Egypt for Idolatry and mercilesness. Never did place under Heaven wallow in fleshly filthiness, and particularly in the Sodomitick bestiality, as Rome did about those times that John wrote: and how little it hath been mended under the Papacy there are Records plain enough that speak to her shame. He that reads Mar●ial and Juvenal [to name no more] may stand and wonder that men should become such beasts: and it had been better that those Books had been for ever smothered in obscurity then that they should have come to light, were it not only for this, that they and others of the like stamp, do give that place her due character, and help us the better to understand her description. It is observable what Paul saith, Rom. ●1. 21, 22, 23, 24. that because the Heathen had brutish conceptions concerning God, abasing him, he gave them over to brutish abasing their own bodies by bestiality, or indeed by what was above bestial. And so he shows plainly, that Gods giving up men to such filthiness, especially Sodomy, was a direct plague for their Idolatrous conceptions of God, and their Idolatry. And to this purpose it may be observed that when the Holy Ghost hath given the story of the world's becoming Heathenish at Babel for and by Idolatry, Gen. 11. he is not long before he brings in mention of this sin among the Heathen, and fearful vengeance upon it, Gen. 19 Apply this matter to the case of Rome and it may be of good information.  
The casting their dead bodies in the streets, speaks the higher spite and detestation against them: and in this particular they are described different from their Master. And as they had prophesied three years and an half, so they lay unburied three days and an half: till there was no apparent possibility of their recovery. But they revive and go to Heaven: and a tenth part of the City falls by an Earthquake, and seven thousand perish: but the rest of that part of the City that fell, who perished not, gave glory to God. Nine parts of the City left standing still: whose ruin is working still from henceforward, by the Gospel that these Witnesses had set on foot: which brings in the Kingdoms to become the Kingdoms of Christ, etc.   

REVEL CHAP. XII.  
AS Daniel, Chap. 2. giveth a general view of the times, from his own days, to the coming of Christ, in the mention of the four Monarchies [in the four parts of Nebuchadnezzers Visionary Image] which should run their date and decay, and come to nothing, before his coming: and then in Chap. 7. handles the very same thing again in another kind of scheme, and something plainer: And then in Chap. 8. & 10. & 11. & 12. doth explain at large, and more particularly, some of the most material things that he had touched in those generals: So doth our Apocalyptick here, and forward. He hath hitherto given a general survey of the times from his own days to the end: and now he goes over some of the chief heads again with explanation.  
And first he gins with the birth of Christ, and the Christian Church: and the machination of the Devil to destroy both. The Church of the Jews bringeth forth her chief child, and the Devil seeketh to destroy him. He is pictured 1. A great red Dragon. Old Pharaoh who sought to devour new born Israel is much of the like character, Isa. 27. 7. Psal 74. 13, etc. 2. With seven heads: So many had the persecuting Monarchies, Dan. 7. the Lion one, the Bear one, the Leopard four, and the fourth beast one. 3. And ten horns, Parallel to the Syrogrecian persecutors, Dan. 7. 7, etc. 4. With his tail he drew and cast down the third part of the Stars: As the Tyrant Antiochus had done, Dan. 8. 10. So that by these allusive descriptions, phrases of old stories fetched to express new, is showed the acting of the Devil now, by his mischievous and tyrannical instruments, with as much bitterness and bloody-mindedness as he had done in those. The woman's fleeing into the Wilderness, alludes to Israel's getting away into the Wilderness from the Dragon Pharaoh, Exod. 14. etc. And her nourishing there a thousand two hundred and sixty days, speaks Christ's preservation of that Church in the bitterest danger and days, like the days of Antiochus. This Vision aims at the great opposition and oppression the Church and Gospel underwent from the first rising of it, to the ruin of Jerusalem: and their preservation in all that extremity.  
The battle betwixt Michael and the Dragon, is of the same aim and time with the former; but it speaks thus much further, that the Church is not only preserved, but the Dragon conquered and cast to the Earth. Heaven all along in this Book is the Church, the Earth therefore may be properly understood of the World, and here more especially of that part of worldly ones, the unbelieving Jews; and that the rather, because the Gentiles here are called the Wilderness, as they be also in several other places in Scripture. The Devil therefore is cast out of the Church by the power of Michael, the Lord Christ, that he cannot nestle there, and he goes into the rest of the Nation that did not believe: much like the tenor of that parable, Matth. 12. 43, 44, 45. The Woman hath Eagles wings [alluding to Exod. 19 4.] and gets into the Wilderness, the persecuted Church and Gospel gets among the Gentiles: The Devil casts venom as a flood after the Woman-Church, and the Earth swallows it up: the unbelieving Jews do as it were drink up all the poison of the Devil, and together with raging against the Church they grow enraged one against another, and against the Romans, till they become their own destroyers. And indeed though it were a most bitter time with the Church while she was among the combustions that that Nation had within itself, yet their raging one against another the more it increased in their particular quarrels, the more it avenged her quarrel, and turned their edge from off her, upon themselves. The Devil seeing this, betakes himself to fight against the Woman's seed, the Church of the Gentiles: and the Treatise of that gins in the next Chapter.   

REVEL. CHAP. XIII.  
WHEN Rome hath slain Christ, and destroyed Jerusalem, Satan gives up his Power and Throne to it; and that deservedly, as to one most like to be his chief and most able agent to act his fury. She is described here, a Beast bearing the shape of all the four bloody Monarchies, Dan. 7. in power and cruelty matching, nay incomparably exceeding them all. There is but little reason to take Rome for the fourth Monarchy in Daniel; and the so taking it, bringeth much disjointing and confusion, into the interpreting of that Book and this, and into the stating of affairs and times spoken of in them. The Jews like such a gloss well, as whereby they do conclude, that the Messiah is not yet come, because the fourth Monarchy the Roman, say they, is not yet utterly destroyed. And truly I see not how they can conclude less, upon such a concession. For it is plain in Daniel, that the four Kingdoms there spoken of, must come to nothing before the first appearing of Messiah; and that the Roman is not, is most plain, since this Book makes Rome Heathen and Papal but as one.  
The Holy Ghost by Daniel shows the four Monarchies, the afflicters of the Church of the Jews till Messiah his first coming, The Babylonian, The Mede-Persian, The Grecian, and The Syrogrecian: and John now takes at him, and shows a fifth Monarchy the afflicter of the Church of Jews and Gentiles till his second coming. Daniel indeed gives a hint of the Roman, but he clearly distinguisheth him from the other four, when he calls him the Prince that was to come, Dan. 9 26. beyond and after those four that he had spoken of before. Him John describes here, as carrying the character of all those four. A Beast with ten horns, such a one had been the Syrogrecian, Dan. 7. 7 like a Leopard, as the Grecian was, vers. 6. his feet as a Bears, such the Persian, vers. 5. his mouth like a Lion, such the Babylonian, vers. 4. This therefore could not be any of those, when it was all: and by this description of it by characters of them all, it shows the vast power and incomparable cruelty and oppression of it equalling them all: nay it infinitely went beyond them put all together, in extent of Dominions, Power, Continuance and Cruelty, both to the Church and to the World: Balaam long before Rome was in being doth set it out for the great afflicter, Numb. 24. 24. Ships shall come from the coasts of Chittim, and shall afflict Assur, and shall afflict Eber: That Chittim means Italy or Rome, is granted even by some Romanists themselves, it is asserted by the Jews, and confirmed by other places of Scripture, and even proved by the very sense and truth of that place. It afflicts both the afflicted and the afflicter Eber and Assur: and that hath been the garb of it since its first being. How may this be read in her own stories? In her bloody Conquests over all the world: in the titles of honour [but which speak oppression] Britannicus, Germanicus, Africanus, and the like? And to take up all in Epitome, and that you may conjecture ex ungue Leonem, what whole Rome hath done in all her time for slaughter, oppression and destroying; take but the brief of one of her Commanders Pompey the Great; of whom Pliny speaks to this purpose, Nat. Hist. lib. 7. cap. 26. He recovered Sicily, subdued afric: subjected eight hundred and seventy six Towns about the Alps and coasts of Spain: routed and slew 2183000 men. Sunk and took eight hundred and forty six Ships: took in one thousand five hundred and thirty eight fortified places; and triumphed from his Conquest of Asia, Pontus, Armenia, Paphlagonia, Cappadocia, Cilicia, Syria, Judea, Albania, Iberia, Crect and Basterna. What hath Rome done by all her agents in all her time? And she is this year 1654., two thousand four hundred and eight years old.  
She is described here, with seven heads and ten horns, as the Dragon, whose deputed she is, is pictured Chap. 12. 3. the horns crowned with power, and the heads with blasphemies.  
One of his heads had been wounded to death, but his deadly wound was healed: This seemeth to mean her Monarchical or Kingly power, which was extinguished with the Tarquins, but revived in the Caesars: and hereby is given intimation from whence to account the beginning of this fifth Monarchy: namely from Rome's beginning again to be Monarchical: and we may well take a hint of this from Luke 2. where at the birth of Christ all the world is taxed by Caesar Augustus. Not that Monarchical Government is therefore the worse because thus abused by Rome Heathen, no more than Religion is the worse for being abused by Rome Papal.  
Another Beast ariseth, like this for power and cruelty, but far beyond him in cozenage and delusion. Rome Heathen dealt always openly and in down right terms of bloodiness: professedly setting itself to destroy Religion: But Rome Papal is a mystery of iniquity: it goes to work by deceiving, and carrying fair pretences: therefore it is said that it spoke as a Dragon, but had horns like a Lamb. It revives the Tyranny of Rome Heathen and Imperial, and none must thrive before it that will not bear its badge: either some mark, or its name, or the number of its name: which number was the number of a man, and his number is six hundred and sixty six. In Hebrew numerals, Sethur the name of a man in Numb. 13. 13. comes just to this number: and which being interpreted signifies Hidden or Mystery: the very inscription of Rome itself, Chap. 17. 5. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fits it, which is the old name of the Roman. And in Gencalogical Arithmetic the number of Adonikams' family suits with it, Ezra 5. 13. which man's name signifies, A Lord rising up.   

REVEL. CHAP. XIV.  
THE warring 'twixt Michael and his Angels, and the Dragon and his Angels, and the Dragons making war with seed of the Woman, Chap. 12. receiveth illustration in the thirteenth Chapter, and in the beginning of this. For in Chap. 13. he resigns his Power and Throne to the Beast Rome, and makes him chief leader in his Wars; and his Angels are men that receive his mark. Here the Lamb upon mount Zion is Michael, and his Angels and followers are marked with his Father's Name in their foreheads as Chap. 7.  
And now as in the eighth, ninth, tenth and eleventh Chapters the relation is concerning those things that should be against the Church, from henceforth the Prophecy is more especially of things that make for the Church, and against her enemies. As 1. The preaching of the Gospel to the Gentiles, ver. 6, 7. 2. The proclaiming of the ruin of the mystical Babylon: proclaimed even from its first rising up a persecutor: as Isaiah did Prophesy against the Eastern; even before its tyrannical being. 3. The Ministry of the Word giving caution, against joining with the Beast and his Image, and the danger and damnation that should follow upon joining with him, and the torments described, ver. 9, 10, 11. Here the patience of the Saints tried, ver. 12. and John by a voice from Heaven commanded to write them blessed that die in the Lord from thenceforth, ver. 13. at once showing the bitterness of the persecution caused by the Beast, that even death should be desirable to deliver the Saints from the trouble; and encouraging to stand out against the Beast and his Image even to the death.  
These bitter deal against the Church, ripen the sins of the world ready for cutting down: and thereupon Christ is described coming as against Egypt, Isa. 19 1. riding upon a cloud, and with a sickle in his hand to reap the Earth. As Joel 3. 13. betokening his vengeance against his enemies: So the Earth is reaped Harvest and Vintage and all: This is a general intimation of God's judgement and vengeance, which is more particularly handled in the pouring out of the Vials, Chap. 16.  
It is observable that the word for reaping of the Earth comes out from the Temple; yea though Christ have the sickle in his hand, yet an Angel out of the Temple calls to him to reap: and another Angel comes out of the Temple with a sickle, and a third out of the Temple calls to him to reap: As this may be understood to Doctrinal information, that the cries and urgencies of the Church to Christ stir him up to avenge them on their enemies, Luke 18. 7. so the expressions may be explained by allusive application. The putting in of the first sickle, to reap the first corn in Judea, was by the word and warrant of the Priests and Rulers sitting in the Temple, and they that were to reap, when they were come to the corn, put not in the sickle, till the word was given, Reap. The manner and managing of this business, viz. the reaping of the first sheaf is recorded and related by the Talmud: Menachoth per. 10. and in Tosaphta. ibid. These three men, say they, that were appointed by the Sanhedrin to reap, went out into the valley of Kidron, with a great company following them on the first day of the Passover week when now it grew towards evening, with three sickles and three baskets. One when they came to the place said to them, On this Sabbath, on this Sabbath, on this Sabbath, In this basket, in this basket, in this basket, With this sickle, with this sickle, with this sickle, Reap: to whom the three answer, Well, well, well, I will reap. The other says, Reap then. Then they reap, etc. Thus phrases taken from known customs, do speak the plainer.  
And so is the expression taken from common speech and opinion, when it is said in ver. 30. The wine-press was trodden without the City, and blood came out of the wine-press even to the horse bridles. Here is treading a wine-press of blood, as Christ treadeth in Edom, Isa. 63. 1, 3. [Edom is the common name by which the Hebrew Writers call the Romans.] The wine-press was without the City: alluding to the wine and oil presses which were without Jerusalem at the foot of mount Olivet. Blood came up to the horse bridles: An hyperbole by which they expressed great slaughter and effusion of blood. So Talm. Jerus. in Taanith fol. 69. col. 1. describing the woeful slaughter that Hadrian made of the Jews at the destruction of the City Bitter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The horses waded in blood up to the nostrils, by the space of a thousand and six hundred furlongs. Of that space and extent doth R. Menahem. on gen. fol. 60. reckon the largeness of the Land of Israel.   

REVEL CHAP. XV.  
WHAT was spoken in general, in the conclusion of the preceding Chapter, concerning the treading of the Wine press of God's wrath, is here more particularly prosecuted in the story of the seven Vials. At the beginning of which John again calls us to reflect upon the scheme of the Temple in Heaven: which all along speaks according to the platform of the Temple at Jerusalem. Here is a Sea of Glass mingled with Fire, and Harpers harping by it, etc. singing the song of Moses: which as it calls to mind Moses and the people's singing upon the read Sea shore upon their delivery from Egypt, Exod. 15. so doth it plainly allude to the music at the Temple, by the laver or Sea, and which standing near the Altar was as a Sea of Glass mingled with Fire.  
Moses and Israel sing after the destruction of Egypt; for their deliverance was by her destruction, but those here that have got victory over the Beast, sing before he is destroyed, for they are delivered from him and prevail against him though he stand in his strength, and his destruction be not yet come. The Gospel grew, and Sanguis Martyrum was semen Ecclesiae, do Satan and Antichrist what they can.  
After this song The Temple of the Tabernacle of the Testimony in Heaven was opened, ver. 5. All the whole building upon Mount Moriah was called the Temple, the Courts and Cloisters and Chambers, etc. but the very house itself, The Holy and Holy of Holies was only and properly The Temple of the Tabernacle of Testimony: And the song mentioned before, ver. 2. is represented as being in the Court, near the Altar and laver, but now the very House itself is opened: Parallel to what is spoken Chap. 11. 19 The Temple of God was opened in Heaven, and there was seen in his Temple, the Ark of his Covenant: The Lord in pouring out vengeance upon Antichrist, will manifest his judgements, as ver. 4. and open his Counsels and Covenant: for while the enemy raged, and raved, and destroyed those that would not worship him, and when even all the world in a manner did worship him, the Lords judgements were hid, and his Covenant with his people, as it were out of sight, or as if no such thing had been, but when this vengeance shall come, than all will be plain.  
The seven Angels that pour out the seven Vials are charactered in the garb of Priests, coming out of the Temple, in white linen, and girded over the breasts, as the Priests were. One of the living creatures gives the Vials into their hands: the very same sense and carriage with that Ezek. 10. 7.   

REVEL. CHAP. XVI.  
WERE the Stage where the things of this Book were to be acted, and the time of their acting of as little compass as was that of the things of Daniel, one might with more probability allot the several things mentioned, to their several times, as the things in him may be done: But since the scene here is as large as all the World where the Gospel was to come, and the time as long as time shall be; [1600 years passed already, and how much behind none knoweth] too undertake to apply every thing in this Book to its particular time, place and occasion, is to run a hazardous undertaking. In some places indeed the things are so plain, that they speak themselves, but in many so obscure that he that will venture to bring them to particular application, doth it more upon his own venture, then upon any good textual warrant: And amongst those obscurities, these Vials are not the least. Take them in a general interpretation [as I believe they are intended] and their meaning is easy to be understood, but to come to allot them severally to this or that time or place, is but to do that, that when ye have done all you can, will come to no surer bottom to rest upon, than your own conceit and supposal.  
The matter of them is expressed as to the most part, by allusion to the plagues of Egypt, as boils, blood, darkness, and so it clears the thing intended, namely in general to show how the mystical Egypt, Chap. 11. 8. after all her oppression and persecution of the Israel of God, should at last come to receive her just reward, as old Egypt had done: and that God would follow her with plagues till he had destroyed her. They are somewhat like the plagues of the seven Trumpets, some of which, as we observed, did in general speak the state of the World till the rising of Antichrist: and these Vials may be understood as the general description of his plagues and ruin. We observed in Chap. 6. and that upon good Scripture ground, that the six Seals did all but speak one effect, namely the destruction of the Jewish Nation, but brought to pass by several judgements; and the like interpretation may be made here.  
The first Vial brings a noisome Boyl upon the worshippers of the Beast: this was the sixth plague of Egypt, but here the first: for that plague in Egypt came home to Jannes and Jambers the Magicians, that they could not stand before Moses, Exod. 9 11. And that both this and all the rest might be showed to reach home, even to the veriest deceivers and ringleaders of mischief in Antichristian Egypt, this is justly set in the first rank.  
The second and third here, refer to the one plague of Blood in Egypt, and these exceed that: For there all the Rivers and Ponds were indeed turned into Blood, but the Egyptians digged for Water about the River to drink, Exod. 7. 24. and found it and it was not turned into Blood: The question and answer of Aben Ezra is pertinent. It is said, there was blood throughout all the Land of Egypt: And the Magicians did so with their enchantments. Now how could the Magicians turn water into blood, when there was no water left, but all was blood? And he answers, Aaron only turned the waters that were above ground into blood, not those that were under ground: but here Sea and Rivers and Fountains, and all are become Blood: still to show how throughly the plagues should come home.  
At these plagues there is mention of the Angel of the waters, ver. 5. which, since all the Angels here are charactered in the garb of Priests, as hath been said, may also be understood as alluding to that Priest whose office it was to have care of the Waters, and to look that there should be Water enough and fitting for the people to drink, that came up to the three Festivals: Among the offices of the Priests at the Temple this was one. Maym. in Kele Mikdash per. 7. and Nicodemus whom the Talmud speaks of was of this office, Aboth R. Nathan per. 6.  
The fourth Vial poured into the Sun brings scorching heat; this seems to allude to Joshua's or Deborah's day, when the Stars from Heaven fought: the Sun standing still so long did not only give light to Israel, but probably heat and faintness to the Canaanites, and Psal. 121. 6. seems to refer thither, The Sun shall not smite thee by day.  
As in the fourth they are plagued by the Sun, so in the fifth, by want of it. The seat of the Beast darkened as Pharaohs Throne and Kingdom was: and this darkness bringing horror and pains; as Egypt's did through dreadful apparitions in the dark.  
The drying up of Euphrates for the Kings of the East, under the sixth Vial, seems to speak much to the tenor of the sixth Trumpet, the losing of the four Angels which were bound at Euphrates. Those we conceived the Turks to plague Christendom; these we may conceive enemies to plague Antichrist. The allusion in the former seems to be to the four Kings from beyond Euphrates, that came to scourge Canaan, Gen. 14. this to the draining of Euphrates for Cyrus and Darius to take Babylon. For having to treat here of a Babylon, as ver. 19 the scene is best represented, as being laid at the old Babylon. Now the Historians that mention the taking of Babylon by Cyrus, tell us it was by draining the great stream of Euphrates, by cutting it into many little channels.  
The Egyptian plague of Frogs is here translated into another tenor, and that more dangerous; three unclean Spirits like Frogs come out of the mouth of the Dragon, Beast, and false Prophet: Spirits of Devils working miracles, etc. This is named betwixt the sixth and seventh Vial [though the acting of the delusions by miracles were all the time of the Beast and false Prophet] because of the judgement now coming: for though all deluders and deluded received their judgements in their several ages, yet being here speaking of the last judgements of Antichrist, they are all summed together. He is here called the false Prophet, as being the great deluder of all. The fruit of all these delusions is to set men to fight against God: whose end is set forth by allusion to the Army of Jabin King of Canaan, Judg. 5. 19 broken at the waters of Megiddo. The word Armageddon signifies a mountain of men cut in pieces. Here that solemn caution is inserted, Behold I come as a thief: Blessed is he that watcheth and keepeth his garments: The Priest that walked the round of the Temple guards by night, had torches born before him, and if he found any asleep upon the guard he burnt his clothes with the torches, Middoth per. 1. halac. 2.  
The seventh Vial concludes the Beast's destruction. The great City is said to be divided into three parts: either as Jerusalem was, Ezek. 5. 11, 12. a third part to pestilence, a third part to the sword, and a third part to dispersion, and destruction in it: or because there is mention of an Earthquake, this speaks its ruining in general, as Zech. 14. 4, 5. A tenth part of it fell before, Chap. 11. 13. and now the nine parts remaining fall in a tripartite ruin.   

REVEL. CHAP. XVII.  
MYSTICAL Babylon pictured with the colours of the old Babylon, Rome so called, as being the mother of Idolatry, as Babel was the beginning of Heathenism, and the mother of persecution: Babylon destroyed Jerusalem, so did Rome, and made havoc of the Church continually.  
She is resembled to a woman decked with gold, etc. as Isa. 14. 4. sitting upon a seven-headed and ten-horned Beast; as Chap. 13. 1. Which Beast was and is not and yet is, it shall ascend out of the bottomless pit, and shall go to perdition. Rome under the Papacy was not the same Rome it had been, and yet it was: Not Rome Heathen and Imperial as it had been before, and yet for all evil, Idolatry, persecution, etc. the same Rome to all purposes. It is plainly described as sitting upon seven hills, upon which there is hardly a Roman Poet or Historian, but makes a clear comment. The seven heads denoted also seven Kings or kinds of Government that had passed in that City: Five are fallen, vers. 10. Kings, Consuls, Tribunes, Dictator's, Triumvirs: and one than was when John wrote, namely Emperors: And one not yet come, Christian Emperors, which continued but a short space before the Beast came which was and is not. He is the eight and he of the seven: They that hold Rome to be the fourth Monarchy in Daniel, cannot but also hold from this place, that that Monarchy is not yet extinct. The ten horns upon the Beast in Dan. 7. 24. are ten Kings arising and succeeding one another in the same Kingdom: but here at ver. 12. they are ten several Kingdoms, all subject to the Beasts both Imperial and Papal, but at last shall rise up against the mystical Whore and destroy her. It is like there must yet be conversion of some Kingdoms from the Papacy, before it fall.   

REVEL. CHAP. XVIII. XIX. to Vers. 11.  
AN Elegy and a Triumph upon the fall of Babylon: The former Chap. 18. almost verbatim from Isa. 13. & 14. & 21. & 34. & Jer. 51. & Ezek. 27. The later also, Chap. 19 the phrase taken from the Old Testament almost every word. The triumphant Song gins with Halleluja several times over. The word is first used at the later end of Psal. 104. where destruction of the wicked being first prayed for, Let the sinners be consumed out of the Earth, and let the wicked be no more, he concludes with, Bless thou the Lord O my soul. Hallelujah.  
The observation of the people's saying over the great Hallel at the Temple [or their great Song of praise] doth illustrate this. The Hallel consisted of several Psalms, viz. from the one hundred and thirteenth to the end of the one hundred and eighteenth, and at very many passages in that Song, as the Priests said the verses of the Psalms, all the people still answered Hallelujah: Only here is one thing of some difference from their course there, for here is Amen Hallelujah, ver. 4. whereas It is a tradition That they answered not Amen in the Temple at all: What said they then? Blessed be the Name of the glory of his Kingdom for ever and ever. Jerus. in Beracoth fol. 13. col. 3. But the promises of God which are Yea and Amen, being now performed, this is justly inserted; as Christ for the same cause in this Book is called Amen, Chap. 3. 14.  
The marriage of the Lamb is now come, and his Wife is ready, ver. 7. the Church now completed.   

REVEL. CHAP. XIX. from Ver. 11. to the end of the Chapter.  
HERE gins a new Vision, as it appeareth by the first words, And I saw Heaven opened: and here John gins upon his whole subject again, to sum up in brief what he had been upon before. Observe what is said in vers. 19 I saw the Beast, and the Kings of the Earth, and their Armies gathered together to make war against him that sat on the Horse, and against his Army: and observe withal, that there is the story of the destruction of the Beast before Chap. 18. and of the marriage, and marriage Supper of the Lamb before, Chap. 19 7, 8, 9 therefore the things mentioned here cannot be thought to occur after those: this therefore is a brief rehearsal of what he had spoken from the twelfth Chapter hither, about the battle of Michael and his Angels with the Dragon and his Angels.   

REVEL. CHAP. XX.  
THE preceding Section spoke what Christ did with the Beast and those that carried his mark: he fought against them always, and when he saw his time, destroyed them: here the Holy Ghost tells us what he did with the Devil that set them on: You heard of Christ fight with the Dragon, Chap. 12. and the Dragon foiled and cast out, sets to prosecute the Woman's seed: but what course takes he for that? He resigns his Throne, and Power, and Authority, to the Beast Rome, and it must do, and it did his business for him, Chap. 13. 3. and how throughly it did its master's work, is showed all along from that place forward. But what becomes of the old Dragon the master of mischief? He sits by, as it were, and looks on while his game is played, and hisses on his Deputy Rome, first Imperial, then Papal. They at the last receive their due wages for their work, Imperial and Papal go to perdition. But what must become of the Dragon that set them on? It would be very improper to tell so largely of the fearful vengeance and destruction upon the agents, and to say nothing of the principal and chief mover. That therefore is done here, and this Chapter takes at Chap. 13. 3. and tells you what became of the old Dragon after the resigning of his Throne to the Beast: namely that he sat not at his own quiet as if Michael had nothing to do with him, or let him alone, having so much to do with his instruments, but that he kerbed and destroyed both principal and agent, and cast them both together into the bottomless pit.  
The Devil had two ways of undoing men; the Church by persecution, the world by delusion of Oracles, Idolatry, false Miracles, and the like. His managing of the former by his Deputies the former Chapters have related, and how they sped in his service: and this comes to tell how he speeds about the other. The great Angel Michael, the Lord Christ, who hath the key of the bottomless pit in his hand, as Chap. 1. 18. chains him by the power of the Gospel, that he should no more deceive the Nations for a thousand years: Weigh the phrase, Not deceive the Nations: it is not not persecute, but not deceive; nor is it the Church, but the Nations. His persecuting of the Church hath been storied before: and here is told how he is kerbed for deceiving the Nations, and indeed when he deputed Rome, and let that lose for the former, he was chained up as for the later. It is easily construed how Satan deceived the Nations, by Idols which are called a lie, Isa. 44. 20. Rom. 1. 25. by his Oracles in which was no light, Isa. 8. 20. and by magical miracles, which were mere delusion. Hence the world for the time of Heathenism, is said to be in his Kingdom of darkness, Act. 26. 18. Colos. 1. 13, etc. Now the spreading of the Gospel through the world ruined all these before it, and dissolved those cursed spells and charms of delusion, and did as it were chain up Satan that he could no more Deceive the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen as he had done, by these deceits: so that the words speak the ending of Satan's power in Heathenism, and the bringing in of the Gentiles to the knowledge of the truth, out of darkness and delusion.  
The date of this his chaining up was a thousand years: Now the Jews counted the days of the Messiah, a thousand years, as we touched before. The Babylon Talmud in Sanhedrin in the Chapter. Helek doth show their full opinion about the days of Messiah, and amongst other things they say thus: as Aruch speaks their words in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tradition of the house of Elijah, that the righteous ones that the blessed God shall raise from the dead, they shall no more return to their dust, but those thousand years that the holy blessed God is to renew the world, he will give them wings as Eagles, and they shall flee upon the waters. The place in the Talmud is in Sanhedrin fol. 92. where the Text indeed hath not the word thousand, but the marginal gloss hath it, and shows how to understand the thousand years. And Aruch speaks it as a thing of undeniable knowledge and entertainment. And so speaks R. Eliezer in Midras' Tillin fol. 4. col. 2. The days of the Messiah are a thousand Years.  
As John all along this Book doth intimate new stories by remembering old ones, and useth not only the Old Testament phrase to express them by, but much allusion to customs, language and opinion of the Jews, that he might speak, as it were, closer to them and nearer their apprehensions, so doth he here and forward. This later end of his Book remembers the later end of the Book of Ezekiel. There is a resurrection Ezek. 37. Gog and Magog, Ezek. 38. & 39 and a new Jerusalem, Ezek. 40. and forward. So here a resurrection, ver. 5. Gog and Magog, ver. 8. and a new Jerusalem, Chap. 21. & 22.  
There a resurrection, not of bodies out of the grave, but of Israel out of a low captived condition in Babel. There a Gog and Magog, the Syrogrecian persecutors, Antiochus and his house: and then the description of the new Jerusalem, which as to the place and situation was a promise of their restoring to their own Land, and to have Jerusalem built again, as it was indeed in the days of Ezra and Nehemiah: but by the glory and largeness of it [as it is described, more in compass then all the Land of Canaan,] they were taught to look further, namely at the heavenly or spiritual Jerusalem, the Church through all the World.  
Now the Jews according to their allegorical vein, applied these things to the days of Christ thus: that first there should be a resurrection caused by Messiah of righteous ones▪ then he to conquer Gog and Magog, and then there must come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brave World to come that they dreamt of: Besides what they speak to this tenor in the Talmudick Treatise last cited, there is this passage in Jerus. Megillah fol. 73. col. 1. They are applying particular parts of the great Hallel to particular times [what the great Hallel was, we shown a little before.] And that part, say they, I love the Lord because he hath heard me, refers to the days of Messiah: that part, Tie the sacrifice with cords: to the day of Gog and Magog. And that, Thou art my God and I will praise thee: refers to the world to come.  
Our Divine Apocalyptick follows Ezekiel with an Allegory too, and in some of his expressions alludes to some of theirs, not as approving them, but as speaking the plainer to them by them: Here is a resurrection too, but not of bodies neither, for not a word of mention of them, but of souls. The souls of those that were beheaded for the witness of Jesus, lived and reigned, ver. 4. and yet this is called The first resurrection, ver. 5.  
The meaning of the whole let us take up in parts. There are two main things here intended. First, To show the ruin of the Kingdom of Satan; and secondly, The nature of the Kingdom of Christ. The Scripture speaks much of Christ's Kingdom, and his conquering Satan, and his Saints reigning with him; that common place is briefly handled here: That Kingdom was to be especially among the Gentiles, they called in unto the Gospel. Now among the Gentiles had been Satan's Kingdom most settled and potent, but here Christ binds him and casts him into the bottomless pit that he should deceive no more [as a great cheater and seducer cast into prison] and this done by the coming in of the Gospel among them. Then as for Christ's Kingdom I saw Thrones, saith John, and they sat upon them, etc. ver. 4. here is Christ and his enthroned and reigning. But how do they reign with him? Here John faceth the foolish opinion of the Jews of their reigning with the Messiah in an earthly pomp; and shows that the matter is of a far different tenor: that they that suffer with him shall reign with him, they that stick to him, witness for him, die for him, these shall sit enthroned with him. And he nameth beheading only of all kinds of deaths, as being the most common: used both by Jews and Romans alike, as we have observed before at Acts 12. out of Sanhedr. per. 7. halac. 3. And the first witness for Christ, John the Baptist, died this death. He saith that such live and reign with Christ the thousand years, not as if they were all raised from the dead at the beginning of the 1000 years, and so reign all together with him those years out, as is the conceit of some [as absolute Judaisme as any is, for matter of Opinion] but that this must be expected to be the garb of Christ's Kingdom all along, suffering and standing out against sin, and the mark of the Beast and the like: whereas they held it to be a thousand years of earthly bravery and pompousness.  
But the rest of the dead lived not again until the thousand years were finished: This is the first resurrection: Not that they lived again when the thousand years were finished, but it means that they lived not in this time which was the time of living, when Satan was bound, and truth and life came into the world: The Gentiles, before the Gospel came among them, were dead, in Scripture phrase, very copiously: Ephes. 2. 1, 2. & 4. 18. etc. but that revived them, Joh. 5. 25. This is the first resurrection, in and to Christ's Kingdom: the second is spoken of at the twelfth verse of this Chapter that we are upon. Paul useth the same expression to signify the same thing, namely a raising from darkness and sin by the power of the Gospel, Rom. 11. 15. Now when this quickening came among the Gentiles, Satan going down, and Christ's Kingdom advanced, and the Gospel bringing in life and light, as Joh. 1. 4. those that did not come and stick close to Christ and bear witness to him, but closed with the mark of the Beast, sin and sinful men, these were dead still and lived not again till the thousand years were finished, that is, while they lasted, though that were a time of receiving life.  
Blessed therefore and holy are they that have part in this first resurrection, for on them the second death hath no power, ver. 6. The second death is a phrase used by the Jews. Onkelos renders Deut. 33. 6. thus, Let Reuben live and not die the second death. And Jonathan, Isa. 65. 6. thus, Behold it is written before me, I will not grant them long life, but I will pay them vengeance for their sins, and deliver their carcases to the second death. And ver. 15. The Lord will slay them with the second death.  
Observe in the Prophet that these verses speak of the ruin and rejection of the Jews, now a cursed people, and given up to the second death: and in Chapter 66. vers. 29, 30, 31. is told how the Lord would send and gather the Gentiles to be his people, and would make them his Priests and Levites: And then see how fitly this verse answers those. In stead of these cursed people, these are blessed and holy, and might not see the second death, and Christ makes them Priests to himself and his Father.  
In this passage of John scorn is put again upon the Jews wild interpretation of the resurrection in Ezekiel. They take it literally, think some dead were really raised out of their graves, came into the Land of Israel, begat children, and died a second time: Nay they stick not to tell who these men were, and who were their children. Talm. Babyl. in Sanhedr. ubi supra.  
After the thousand years are expired, Satan is let lose again, and falls to his old trade of the deceiving the Nations again, ver. 8. Zohar. fol. 72. col. 286. hath this saying: It is a tradition, that in the day when judgement is upon the world, and the holy blessed God sits upon the Throne of judgement, than it is found that Satan that deceives high and low, he is found destroying the world, and taking away souls. When the Papacy began, than Heathenism came over the world again, and Satan as lose and deceiving as ever: then Idolatry, blindness, deluding oracularities and miracles as fresh and plenteous as before: from the rising of the Gospel among the Gentiles these had been beating down, and Satan fettered and imprisoned deeper and deeper every day: and though his agent Rome bestirred itself hard to hold up his Kingdom, by the horrid persecutions it raised, yet still the Gospel prevailed and laid all flat. But when the Papacy came, than he was lose again, and his cheat prevailed and the world became again no better than Heathen. And if you should take the thousand years' fixedly and literally, and begin to count either from the beginning of the Gospel in the preaching of John, or of Peter to Cornelius the first inlet to the Gentiles, or of Paul and Barnabas their being sent among them, the expiring of them will be in the very depth of Popery; especially begin them from the fall of Jerusalem, where the date of the Gentiles more peculiarly gins, and they will end upon the times of Pope Hildebrand, when if the Devil were not let lose, when was he?  
He calls the enemies of the Church, especially Antichrist, Gog and Magog: the title of the Syrogrecian Monarchy, the great persecutor, Ezek. 38. & 39 [Pliny mentions a place in Caelosyria that retained the name Magog, lib. 5. cap. 23.] So that John from old stories and copies of great troubles transcribeth new, using known terms from Scripture, and from the Jews language and notions, that he might the better be understood: So that this Chapter containeth a brief of all the times from the rising of the Gospel among the Gentiles to the end of the world, under these two sums, first the beating down of Idolatry and Heathenism in the Earth till the World was become Christian, and then the Papacy arising doth Heathenize it again. The destruction of which is set down, vers. 9 by fire from Heaven, in allusion to Sodom, or 2 King. 1. 10, 12. and it is set close to the end of the World: the Devil and the Beast [Room imperial] and the false Prophet [Rome Papal] are cast into fire and brimstone, vers. 10. where John speaks so, as to show his method, which we have spoken of. The Devil was cast into the lake of fire and brimstone, where the Beast and the false Prophet are: He had given the story of the beast and false Prophet, the Devils agents, and what became of them, Chap. 19 vers. 20. And now the story of the Devil himself: for it was not possible to handle these two stories but apart: and now he brings the confusion of all the three together, and the confusion of all with them that bore their mark, and whose names were not written in the Book of life.   

REVEL. CHAP. XXI.  
THE Jerusalem from above described. The phrase is used by Paul, Gal. 4. 26. and it is used often by the Jews: Zohar fol. 120. col. 478 Rabbi Aba saith, Luz is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem which is above, which the holy blessed God gives for a possession, where blessings are given by his hand in a pure Land: but to an impure Land no blessings to be at all. Compare Revel. 21. 27, & 22. 15. Midras. Till. in Psal. 122. Jerusalem is built as a City that is compact together. R. Jochanan saith, The holy blessed God said, I will not go into Jerusalem that is above, until I have gone into Jerusalem that is below, etc.  
ezekiel's Jerusalem, as we observed, was of a double signification, namely as promising the rebuilding of the City after the Captivity, and foretelling of the spiritual Jerusalem, the Church under the Gospel, and that most especially: At that John taketh at here, and that is the Jerusalem that he describeth. And from Isa. 65. 17, 18. joineth the creating new Heavens and a new Earth; and so stateth the time of building this new Jerusalem, namely at the coming in of the Gospel, when all things are made new, 2 Cor. 5. 17. A new People, new Ordinances, new Oeconomy, and the old World of Israel dissolved. Though the description of this new City be placed last in the Book, yet the building of it was contemporary with the first things mentioned in it about the calling of the Gentiles. When God pitched his Tabernacle amongst the●● as he had done in the midst of Israel, Levit. 26. 11, 12. That Tabernacle is pitched in the fourth and fifth Chapters of this Book: And now all tears wiped away and no more sorrow, death nor pain, vers. 4. which if taken literally could refer to nothing but the happy estate in Heaven [of which the glory of this Jerusalem may indeed be a figure] but here, as the other things are, it is to be taken mystically or spiritually, to mean the taking away the curse of the Law, and the sting of death and sin, etc. No condemnation to be to those that are in Christ Jesus.  
The passages in describing the City are all in the Prophet's phrase, Ezekiel and Isaiah: as compare these, The Bride the Lamb's wife, vers. 9 Sing O barren [Heathen] that didst not bear, etc. Thy Maker is thine Husband, thy Redeemer, etc. Isa. 54. 1, 5.  
Vers. 10. He carried me away in the Spirit to a great and high mountain. Compare Ezek. 40. 2.  
That great City holy Jerusalem, etc. This refers to great dimensions of ezekiel's Jerusalem; as also to the squareness, the three gates of a side, etc. The glory of it described from thence, and from Isa. 58. 8. & 60. 2, 3. & 54. 11, 12, etc. The wall of it twelve thousand furlongs square, or fifteen hundred miles upon every quarter, East, West, North and South three thousand miles about: and fifteen hundred miles high. Wall of salvation, Isa 26. 1. & 60. 14.  
The foundations of the walls garnished with twelve precious stones [see Isa. 54. 11.] as the stones in the Ephod or holy Breastplate: three upon every side, as these were three and three in a row: The first foundation stone here is the Jaspar, the stone of Benjamin, for Paul's sake the great agent about this building of the Church of the Gentiles: The Jerus. Talmud. in Peah, fol. 15. col. 3. saith expressly that the Jaspar was Benjamins' stone, for it saith, Benjamins' Jaspar was once lost [out of the Ephod] and they said Who is there that hath another as good as it? Some said, Damah the son of Nethina hath one, etc.  
And I saw no Temple therein, etc. vers. 22. here this Jerusalem differs from Ezekiels: that had a Temple, this none: and it is observable there, that the platform of the Temple is much of the measures and fashion that the second Temple was of, but the City of a compass larger than all the Land: which helpeth to clear what was said before of the double significancy of those things, they promised them an earthly Temple, which was built by Zerobabel, but foretold a heavenly Jerusalem which is described here.   

REVEL CHAP. XXII.  
FROM Ezekiel Chap. 47. and from several passages of Scripture besides, John doth still magnify the glory, happiness and holiness of the new Jerusalem: Lively waters of clear Doctrine teaching Christ and life by him flowing through it continually, Ezek. 7. 1, 9 Cant. 4. 15. The Tree of Life lost to Adam, and Paradise shut up against him, to keep him from it, here restored. Then a curse, here There shall be curse no more, vers. 3. See Zech. 14. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anathema non erit amplius, etc. He concludeth, These say are faithful and true, so he had said before at the marriage of the Lamb, Chap. 19 9 and again at his beginning of the story of the new Jerusalem, Chap. 21. 5. referring to the several Prophecies that had been of these things, and now all those say and Prophecies were come home in truth and faithfulness. He is commanded not to seal his Book, as Daniel was, Dan. 12. 4. because the time of these things was instantly beginning, and Christ's coming to reveal his glory in avengement upon the Jewish Nation and casting them off, and to take in the Gentiles in their stead was now at the door, within three and an half or thereabout to come, if we have conjectured the writing of this Book to its proper year. There are two years more of Nero, and one of confusion in the Roman Empire in the Wars of Otho, Vitellius and Vespasian, and the next year after Jerusalem falls.  
And thus if this Book of the Revelation were written last of the Books of the New Testament, as by the consent of all it was, then may we say, Now was the whole will of God revealed and committed to writing, and from henceforth must Vision and Prophecy and Inspiration cease for ever. These had been used and imparted all along for the drawing up of the mind of God into writing, as also the appearing of Angels had been used, for the further and further still revealing of his will, and when the full revelation of that was completed, their appearing, and revelations to men must be no more. So that this Revelation to John was the topping up and finishing of all revelations. The Lord had promised that in the last days [of Jerusalem] he would pour down of his Spirit upon all flesh, Act. 2. 17. And Christ promised to his Apostles, that he would lead them into all truth, John 16. 12, 13. To look for therefore the giving of those extraordinary gifts of the Spirit beyond the fall of Jerusalem there is no warrant; and there is no need, since when the inspired penmen had written all that the Holy Ghost directed to write, All truth was written.  
It is not to be denied indeed, that those that had these extraordinary gifts before the fall of Jerusalem, if they lived after, had them after, for the promoting of these ends for which they were given, but there is neither ground nor reason whereupon to believe, that they were restored to the next generation, or were or are to be imparted to any generation for ever. For as it was in Israel at the first settling of their Church, so was it in this case in the first settling of the Gospel. The first fathers of the Sanhedrin in the wilderness, were endued with Divine gifts, such as we are speaking of, Numb. 11. 25. but when that generation was expired, those that were to succeed in that Function and Employment, were such as were qualified for it by education, study and parts acquired. So was it with this first age of the Gospel and the ages succeeding. At the first dispersing of the Gospel, it was absolutely needful that the first planters should be furnished with such extraordinary gifts, or else it was not possible it should be planted. As this may appear by a plain instance. Paul comes to a place where the Gospel had never come, he stays a month or two and begets a Church, and then he is to go his way and to leave them: Who now in this Church is fit to be their Minister? They being all alike but very children in the Gospel: but Paul is directed by the Holy Ghost to lay his hands upon such and such of them, and that bestows upon them the gift of Tongues and Prophesying, and now they are able to be Ministers and to teach the Congregation. But after that generation, when the Gospel was settled in all the world, and committed to writing, and written to be read and studied: then was study of the Scriptures the way to enable men to unfold the Scriptures and fit them to be Ministers to instruct others: and Revelations and Inspirations neither needful nor safe to be looked after, nor hopeful to be attained unto. And this was the reason why Paul coming but newly out of Ephesus and Crete, when he could have ordained and qualified Ministers with abilities by the imposition of his hands, would not do it, but left Timothy and Titus to Ordain, though they could not bestow those gifts: because he knew the way that the Lord had appointed Ministers thenceforward to be enabled for the Ministry, not by extraordinary infusions of the Spirit, but by serious study of the Scriptures, not by a miraculous, but by an ordinary Ordination. And accordingly he gives Timothy himself counsel to study, 1 Tim. 4. 13. though he were plentifully endued with these extraordinary endowments, 1 Tim. 4. 14. And Paul himself had his Books for study, or he had them to no purpose, 2 Tim. 4. 13.  
And indeed it had been the way of God, he hath instructed his people by a studious and learned Ministry, ever since he gave a written word to instruct them in. 1. Who were the standing Ministry of Israel all the time from the giving of the Law to the Captivity into Babel? Not Prophets, or those inspired men [for they were but occasional Teachers, and there were often long spaces of time wherein no Prophet appeared] but the Priests and Levites that became Learned in the Law by study, Deut. 33. 10. Host 46. Mal. 2. 7. And for this end as hath been touched, they were disposed into forty eight Cities of their own, as so many Universities, where they studied the Law together, and from thence were sent out into the several Synagogues to teach the people: and had the Tithes paid them for their maintenance whilst they studied in the Universities, and for their preaching in the Synagogues. And it may be observed that even they that had the prophetic spirit did not only study the Scriptures themselves, Josh. 1. 8. Dan. 9 1. but sent the people for instruction to the Priests who were students and the standing Ministry, Hag. 2. 11. Mal. 2. 7. 2. If you consider the times under the second Temple, than it was utterly impossible that the people should be taught but by a studious and learned Ministry; for the spirit of Prophecy was departed, and the Scriptures were then in an unknown Tongue, to all but Students. And hence they had an interpreter in every Synagogue to render into the Vulgar, what was read in the Law and the Prophets in the Original. So that the Spirit of God inspired certain persons whom he pleased to be the revealers of his will till he had imparted and committed to writing what he thought fit to reveal under the Old Testament, and when he had completed that, the Holy Ghost departed, and such inspirations ceased. And when the Gospel was to come in, than the Spirit was restored again, and bestowed upon several persons for the revealing further of the mind of God, and completing the work he had to do, for the settling of the Gospel, and penning of the New Testament, and that being done, these gifts and inspirations cease, and may no more be expected than we may expect some other Gospel yet to come.     

PARERGON. Concerning the FALL of JERUSALEM, AND The Condition of the JEWS in that Land after.  
BEING come so near to the time of the destruction of Jerusalem, as that it is but three years and an half and a little more from the time we have concluded with unto it, and having so frequent occasion to mention that destruction, and vengeance upon that Nation, as we have had: It may not be amiss to drive so for further as to take a view of such a spectacle; not that we go about to write the History of their Wars and ruin, which were but to transcribe Josephus, who is in every man's hand, but to take a brief account of the times thither, and of the condition of the Nation in that Land afterward, the History of which is not altogether so obvious as the other: by both which we may not only see the performance of those threaten of vengeance, that had been so abundantly given: but may the better judge wherein that vengeance did chief consist.  

CHRIST. LXVII NERO. XIII IN this thirteenth Year of Nero therefore, Vespasian cometh General into Judea, to undertake that War: A second Nabuchadnezzar; an instrument of the Lord raised up to execute his vengeance upon that Nation, now the Nation of his curse, and to destroy their City and Temple as the other had done. And as several strange occurrences befell that destroyer, recorded in the Book of Daniel, so did divers strange things also befall this, recorded by the Roman Historians with one consent. As Nilus flowing a handful higher on that day that he came into Alexandria, then ever it did in one day before. A Vision that he had in the Temple of Serapis, of his servant Basilides, who was known to be at that instant fourscore miles off sick. And especially his healing of a blind man's eyes by anointing them with his spittle, and curing a lame man's hand, by treading upon it with his foot: To which may be added those that were accounted the presages of his reigning, as a cypress tree in his ground, clean rooted up by the winds over night, grew straight up again, and well in the morning. An Ox came and laid him down at his feet, and laid his neck under his feet, at one time as he sat at meat; and a dog came and brought him a dead man's hand, at another. Now not to dispute whether all these things were true or no, nor by what power they were wrought: certainly they set the man in the eyes of men, as a man of rarity: and as he was designed by God for a singular work, so did these things make him to be a man looked upon as one of some singular omen and fortune.  
His work in the Jewish Wars this year was more especially in Galilee: where first coming to Ptolemais, the men of Sipphoris, the greatest City there, come peaceably and yielding to him; and they had done so indeed before to Cestius Gallus. Josephus who afterward wrote the History of these Wars, was now a great party in them, having fortified many Cities and places in Galilee, and being the chiefest that in those parts stood against the Romans. First he finds them work at Jotepata, which endures a very sharp siege, and puts the Romans to very sharp service before it be taken: At last after about fifty days siege Vespasian enters it, July 1. There Josephus himself is taken, and foretells Vespasian that he should be Emperor. Joppa taken presently after, and Tiberias yielded, and Taricheae taken and 6500 slain there. Gamala gained Octob. 23. and divers other places brought in this year either by storm or surrender, which Josephus recordeth the story of de Bello lib. 3. through the whole Book: and lib. 4. to the end of the ninth Chapter which he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thus was all Galilee subdued.   

CHRIST. LXVIII NERO. XIV VESPASIAN therefore having subjected, and settled Galilee, he falls this year to work in Judea, and indeed there the Jews fall to bitter work among themselves. For all the unquiet spirits whom the War had prosecuted and hunted from other parts, or whose turbulence desired to be in action, were flocked hither; so that Jerusalem and Judea were filled full of men and trouble: and quickly full of famine, blood and all manner of misery. The doleful story Josephus gives at large, as also what the Romans did among them this year, de Bello lib. 4. whither the reader may have recourse.  
This year Nero died by his own hand, to escape public and more shameful execution. In him ended the Blood and Family of the Caesars: And now that mystery of State was discovered, That an Emperor could be made, though not of that Blood, and elsewhere then at Rome: and the misery of the State accrued by that discovery, when the longest sword did make the Emperor, and the trying which was the longest, undid the Empire. The soldiery in Spain proclaimed Galba to succeed him: against whom riseth up Otho, and cuts him off when he was now reigning, but in his seventh month, having only brought the Royalty into his family; and himself to misery and ruin by it. When he was slain a common soldier cut off his head, and putting his finger into his mouth [for he was bald, and therefore he could not bear it by the hair] he carried it to Otho, who gave it to the scum and black guard of the Camp, and they fixing it upon a pole, carried it up and down in derision.   

CHRIST. LXIX OTHO. OTHO was scarce set in the Throne, when Vitellius riseth up against him: and the determination of this competition was not so speedy and unsensible as was that betwixt Galba and Otho: For Otho slew Galba without any noise, and when himself had but three and twenty associates at this first conspiring against him: But the present quarrel shook a good part of the Empire, with sidings and preparations; and came to a pitched battle before it came to an end. Otho's men lost the field, and when tidings of his defeat came to him, he resolved to strive no longer, but to render up his Empire and life together, and so slew himself. He reigned if it may be called a reign, but 95 days.   

VESPASIAN. VITELLIUS is now Lord of all; who indeed is not Master of himself. A man of that untemperance and luxury, that few equalled him: and divers that did follow him and his course, died of surfeits. Divers men and Cities were undone by his riotous excesses, and the soldiers became effeminate by his example. In the time of his reign which ended before this year was out, there were divers prodigies: A Comet: Two Suns at the same time, one in the East, another in the West. The Moon twice eclipsed unnaturally. In the Capitol the footsteps seen of many and great Daemons coming down from thence. And Jupiter's Temple opened of its own accord with horrid noise. And let this be reckoned for a prodigy too, Maricus a man of an ordinary extraction among the Boii, raised a considerable number of men, and proclaimed himself a God. He was soon overthrown and thrown to the wild beasts, whom when they rend not in pieces, it heightened the people's opinion in thoughts that he was a God indeed; but Vitellius found another way to put him to death, and so his Godship was spoiled.  
There were divers petty mutinies of the Armies, and destroying of Towns in Italy and other parts before Vespasian stirred: but when he stood up, there were concussions that made all the Empire to shake, as it had hardly ever done before. He was then in the East about the Wars of the Jews, as we have touched instantly before: And there the Armies in Egypt, Judea and Syria swear fealty to him in the month of July. And in a short time all the Provinces even to Achaia did the like. The Legions in Maesia, Illyricum, Pannonia fall to him, and letters are sent into Britain and Spain to move them to the like, and they prevail with them.  
Vitellius this while, follows his riotous courses: and marches towards Rome with 60000 men in Arms, but in no discipline: and a rabble of Ruffians that were of his roaring humour, exceeding that number. And these numbers were made numberless, by the conflux of all sorts of people, out of the City to meet him. Corn was trod down, the soldiers quarrelled: the people was abused, wounded and slain, and they had the face of a War among themselves. In such a confused march they come into the City, and there take up their quarters, but in all looseness, luxury and security.  
At last Vespasians party breaks into Italy, and gives them a through Alarm: in a short time they come to a battle at Cremona, where that poor Town is ruined, and left as a monument of those combustions: and another memorial not to be omitted, A son on the one party, killed his father on the other, and perceived and deplored what he had done, as soon as he had done it▪ And thus these tumults grew on to that height, that in fine they fight it out in Rome itself, fire the Capitol, plunder the City, slay Vitellius, subdue his party, and Vespasian becomes conqueror and Emperor. Think here of Matth. 24. 7.   

CHRIST. LXX VESPASIAN. I VESPASIAN all this while was in Egypt: at Alexandria he receives tidings of his party's success, and thither is such conflux of Friends, Ambassadors, and Allies to congratulate and homage him, that that City, though the second in the Empire, was little enough to entertain the company gathered thither. Vitellius his fall was in December, the later end of the last year; and Vespasian did wait in the beginning of this, but till he could settle affairs there where he was, and till he might have good weather at Sea, and then he sets for Italy: and Titus his son parting with him at Alexandria, sets for Judea, to make some end of those Wars.  
And here we cannot but take in two passages for Chronology sake, which help well to measure the time that we are just now upon. The one is this of Dion Cassius, in the life of Vespasian. From the death of Nero to the reign of Vespasian, there intercurred but one year and two and twenty days. And I writ this, lest any should misreckon; giving the whole time to every one that reigned. For they did not succeed one another, but one reigned in the time of another: So that their years are not to be counted, by their succeeding one another, but according to the exact course of the time itself.  
The other is out of Josephus, who once again tells that the fall of Jerusalem was in the second year of Vespasian. De Bell. lib. 6. cap. 47, etc. And yet in recording the story and times of the sacking of it, he doth plainly place it in that year, that the Roman Annals writ Vespasians first: as it will be obvious to observe, to any that peruseth them and him. His computation therefore must be cast by his own counters: for he accounteth the beginning of his reign from the time that the Armies in the East proclaimed him, and swore fealty to him: which was in July: and in September twelvemonth after Jerusalem was taken; at which time Vespasian was entered indeed upon a second year from the time of his proclaiming; and according to this calculation it is that Josephus reckoneth: whereas Vitellius was alive and fought it out many months after Vespasian was proclaimed: therefore the Roman Fasti do very properly begin his first year from the beginning of January, this year that we are upon.  
Titus coming into Judea, and there gathering all his forces together, marcheth against Jerusalem, and pitcheth his siege against it, when now the Passover festival had called all the people of the Country in thither: For as the turbulencies and intestine commotions in the bowels of the Empire itself the last year, had given the Jews some respite from the Roman Armies, so had they given them some boldness and security, seeing Vespasian and his Forces were now forced to turn their faces another way; and they hoped they would hardly have turned towards them again. How much they were deceived, T●us without, and Famine and all miseries within did soon show them. What were the passages in this siege, and what Famine, Pestilence, Civil slaughters, and various kinds of death the besieged suffered in it, are so largely described by Josephus, that it were but a needless rehearsal to speak of them: The end was, that the Temple and City were raked up in ashes: eleven hundred thousand perished in the siege; almost an hundred thousand taken prisoners, and the Nation ruined from what they had been. That this desolation is phrased in Scripture as the desolating of the whole world, [as we have had occasion to observe divers times by several passages that we have met withal referring thereunto] it will appear no wonder, if we consider that it was the destroying of the old peculiar Covenanted people; of the Lords own habitation, Ordinances, and place chosen by him above, ●ay alone of all the places of the world, to put his Name there. A people once highest in his favour, now deepest in his displeasure: once blessed with his greatest dignations, above any, nay above all the people under Heaven, and now fallen under his heaviest indignation. A people of his curse, and who have left their name for a curse to his chosen. And a new world [as it were] now created, a new people made the Church, a new Oeconomy, and Old things past, and all things become new, 2 Cor. 5. 17.  
We are now upon a very remarkable and eminent Period; where should I write an Ecclesiastical History, I should begin, as at the beginning of a new world: not but that the Calling of the Gentiles had begun before, for the Gospel was now gone through all the world: and the Jews were also given up before as to the generality of them, when the Holy Ghost calls them dogs, and a Synagogue of Satan: but their State and Oeconomy was not till now rooted up, nor the Divine Ordinances once planted among them till now extinguished: and their casting off sealed by the ruin of their City, dispersion of their Nation, and their final obduration.  

SECTION I.  
The Desolation of the Temple and City.  
THE Temple was burnt down, as Josephus a spectator setteth the time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, On the tenth day of the month Lous: which he saith was a fatal day to the Temple, for it had been burnt down by the Babylonians before on that day, De Bell. lib. 6. cap. 27. And yet his Countrymen that writ in the Hebrew Tongue, fix both these fatalities to the ninth day of that month which they call the month Ab; and they account that day fatal for three other sad occurrences besides: On the ninth day of the month Ab, say they, the decree came out against Israel in the wilderness that they should not enter into the Land: On it was the destruction of the first Temple, and on it was the destruction of the second. On it the great City Bitter was taken, where there were thousands and ten thousands of Israel, who had a great King over them [Ben Cozba] whom all Israel, even their greatest wise men thought to have been Messiah: But he fell into the hands of the Heathen, and there was great affliction, as there was at the destruction of the Sanctuary. And on that day, a day allotted for vengeance, The wicked Turnus Rufus ploughed up the place of the Temple, and the places about it, to accomplish what is said, Zion shall become a ploughed field. Talm. in Taanith. per. 4. halac. 6. Maymon. in Taanith per. 5.  
It is strange men of the same Nation, and in a thing so signal, and of which both parties were spectators, should be at such a difference: and yet not a difference neither, if we take Josephus his report of the whole story, and the other Jews construction of the time. He records that the Cloister walks commonly called The Porches of the Temple, were fired on the eighth day, and were burning on the ninth, but that day Titus called a Council of War, and carried it by three voices, that the Temple should be spared: but a new bustling of the Jews caused it to be fired, though against his will, on the next day: Joseph. ubi supr. cap. 22. 23, 24. Now their Calendar reckons, from the middle day of the three that fire was at it as from a Centre: and they state the time thus: It was the time of the evening, when fire was put to the Temple, and it burnt till the going down of the Sun of the next day. And behold what Rabban Jochanan ben Zaccai saith: If I had not been in that generation I should not have pitched it upon any other day, but the tenth, because the most of the Temple was burnt that day. And in the Jerusalem Talmud it is related that Rabbi, and Joshua been Levi fasted for it the ninth and tenth days both. Gloss. in Maym. in Taanith per. 5.  
Such another discrepancy about the time of the firing of the first Temple by Nabuchadnezzar, may be observed in 2 King. 25. 8, 9 where it is said, that In the fifth month, on the seventh day of the month, came Nebuzaradan Captain of the guard, and burned the House of the Lord. And yet in Jerem. 52. 12. it is said to have been In the fifth month, on the tenth day of the month. Which the Gemarists in the Babylon Talmud reconcile thus: It cannot be said on the seventh day, because it is said On the tenth: Nor can it be said, On the tenth day, because it is said On the seventh. How is it then? On the seventh the aliens came into the Temple, and eat there and defiled it, the seventh, eighth and ninth days, and that day towards night they set it on fire: and it burned all the tenth day, and was the case also with the second Temple. Taanith fol. 29.  
The ninth and tenth days of the month Ab on which the Temple was burnt down, was about the two and three and twentieth of our July: and the City was taken and sacked the eighth day of September following: Joseph. ubi supr. cap. 47. That day being their Sabbath day, Dion fol. 748.  
After eleven hundred thousand destroyed and perished in the siege and sacking, and ninety seven thousand taken prisoners, Titus commanded City and Temple to be razed to the ground, only three of the highest Towers left standing, Phasaelus, Hippicus and Mariam, and the Western Wall of the City: those, that they might remain as monuments of the strength of the place, and thereby of the renown of the Roman Conquest: and this, that it might be of some use to the Roman Garrison that was left there, which was the tenth Legion. Their chief Captain was Terentius Rufus, a man of exceeding frequent mention in the Hebrew Writers, but his former name a little shortened, yet a little added which makes it long enough, for they constantly call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnus Rufus the wicked one. There are endless disputes betwixt him and R. Akibah mentioned, about the Jews Law and Religion, and when he died R. Akibah married his widow, now become a Proselitess.  
Amongst those that perished in the fate of the City, the names most famous were Jochanan, Simeon and Eleazar, the three ringleaders of sedition, names famous for faction. But the person of the best rank that perished, was Rabban Simeon, the Precedent of the Sanhedrin, a man educated with Paul at the foot of Gamaliel his father. The Sanhedrin had sitten at Jabneh a long while, but the Feast of the Passover had now brought them up to Jerusalem, and there he is caught. The Bab. Talmud in the place lately cited, relates, that he was once in danger, but one of the Roman Commanders was a means of his delivery: But at last he was caught and slain, and in the Jews Martyrology he is set the first of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ten slain by the Kingdom: meaning ten eminent ones that were put to death by the Romans. All the ten are reckoned by Midras' Tillin upon Psal. 9 fol. 10. col. 3. He forgetteth not, saith he, the cry of the poor: that is, he forgetteth not the blood of Israel to require it of the Nations: nor the blood of those Righteous ones that were slain: viz. Rabban Simeon the son Gamaliel, Rabbi Ishmael the son of Elisha, R. Ishbab the Scribe, R. Hotspith the Interpreter, R. Jose, R. Judah ben Baba, R. Judah Hannachtom, R. Simeon ben Azzai, R. Hananiah ben Tera●ion, and R. Akibah. But the Author of Tsemach David reckoning up these, next after Rabban Simeon nameth Ananias the Sagan, or the second Priest, and saith that he was slain at the destruction of the City when Rabban Simeon was slain. Of this Ananias Sagan there is mention in the Talmud Text several times: we will take but one instance, Shekalim per. 6. halac. 1. There were thirteen worshippings or bowings in the Temple, but the house of Rabban Gamaliel, and the house of Ananias Sagan made fourteen. The Sagan was, as it were, Vice-Highpriest, the next to him in Dignity and Office, and is sometimes called the Highpriest, as Luke 3. 2. And it may be this was the man, and bore that title, Act. 23. 2, 4. the enemy of Paul, and whose character and doom he reads, that he was a whited wall, and God would smite him: accomplished when he perished in the fall of the City.  
We may not omit the calculation of the time that the Jews make further, of the Temples burning: When the first Temple was destroyed, say they, it was the evening on the ninth of Ab, it was the going out of the year of release, and it was the going out of the Sabbath: And so was it with the second Temple. Tal. Bab. ubi supr. Observe, by their confession the Temple was burnt down upon the Lord's day, or on the Christian Sabbath. Fire put to it upon their Sabbath, and it burned all ours: And so the City fell upon their Sabbath, as was mentioned out of Dion even now.   

SECTION II.  
The face and state of the Country after the City's ruin.  
WE will first begin at Jerusalem itself. It was laid so desolate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That travellers by could see no sign that it had been ever inhabited: they are the words of Josephus De Bell. lib. 7. cap. 1. The Friars there, and the Maps here with us, that point out places so punctually, as to tell you Here was pilate's Palace, here the Highpriests, here the dolorous way, etc. must receive more courtesy from your belief, than they can give proof to their assertion.  
It appears by the constant and copious testimony of the Jews, that the City and Temple were not only laid flat by fire, ruin, and demolishment, but that Turnus Rufus brought a plough over them to make good that Prophecy, Zion shall be ploughed as a field: The ploughman would find but rugged work: They allot it, as observed before, to have been on the same day of the year, and so a twelvemonth at the least must intercede.  
What the beauty of the place had been, needs no Rhetoric to set it forth, nor what the populousness; the Temple, if there had been no other goodly structures, was enough to speak the one, and the multitude of their Synagogues the other: their own records sum them up to four hundred and threescore. R. Phinehas in the name of R. Hoshaiah saith there were 460 Synagogues in Jerusalem, and every one had a house for the Book of the Law for the publickreading of that, and a house for the public teaching and explaining the traditions. Jerus. Chetub. fol. 35. col. 3. which in Megillah fol. 73. col. 4. and in R. Solomon upon the first of Isaiah are reckoned up to four hundred and fourscore. But now not one relic left, of Temple, Synagogue, Midrash, House, o● any thing else but rubbish and desolation. Her people used this custom while she stood, that on all other days of the year the unclean walked in the middle of the street, and the clean by the house sides, and the unclean said unto them, Keep off: But on the days of the Festivals, the clean walked in the middle of the street, and the unclean by the house sides, and then the clean bid Keep off. Jerus. Shekalin fol. 51. col. 1. But now where is that company, that niceness, nay where are the streets? Titus himself some time after the desolation, coming that way, could not but bemoan the fall of so brave a City, and cursed the Rebels that had occasioned so fatal a destruction: Joseph. De Bell. lib. 7. cap. 15.  
How the Country near about was wasted with so long and terrible a siege, and indeed the whole Country with so dreadful a War, it is easier conceived then expressed. Josephus tells particularly much of it, and this thing for one, That all the timber twelve miles about the City was cut down, and brought in to make forts and engines for the siege, lib. 6. cap. 40.  
We may take a view of the whole Country as to the surface and situation of it in this prospective of their own: The Land [say they] that Israel possessed that came out of Babylon, was these three Countries, Judea, Galilee, and Beyond Jordan, and these were severally tripartite again. There was Galilee the upper, and Galilee the nether, and the Valerius From Caphar Hananiah upward, all that bears not Sycamores, is Galilee the upper, and from Caphar Hananiah downward, all that doth bear Sycamores is Galilee the lower, and the border of Tiberias is the Valerius And in Judea, there is the Mountainous, and the Plain, and the Valerius And the plain of Lydda is as the plain of the South, and the mountainous thereof as the mountain royal: From Bethoron to the Sea is one Region: Shiviith per. 9 halac. 2. The Jerusalem Gemarists do ad● thus, What is the vale in Galilee? The vale of Genezareth and the adjoining. What is the mountainous in Judea? This is the mountain royal; and the plain thereof is the plain of the South, and the vale is from Engedi to Jericho. And what is the mountainous beyond Jordan? R. Simeon ben Eleazar saith, The hills of Ma●var, and Gedor: And the plain thereof Heshbon and all her Cities, Dibon, Bamoth Baal, and Beth Baal Meon. And the vale is Beth Haran, and Beth Nimrah. Sheviith fol. 38. col. 4.  
It were endless to trace the footsteps of the War particularly in all these places, let Josephus be consulted for that: we may say in short, that hardly any considerable place escaped, but such as were peaceable, or such as were unaccessible. Of the later sort the mountainous of Judah was the chiefest place, Joshua 21. 1. Luke 1. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain royal, as the Hebrew Writers do commonly call it [a place incredibly populous as they testify, Jerus. Taanith fol. 69. col. 1.] Hither Christ gives his Disciples warning before hand to flee, when these evils should come, Matth. 24. 16. Which warning we cannot judge but they took, and so planted here as in a place of safety by his warrant.  
Though therefore the Country were extremely wasted, with so long and so furious a War, yet was it not utterly waste, nor the Nation destroyed from being a people, though it were destroyed from being what it had been. Those places and persons that had quietly submitted to the Roman power, if they had escaped the fury of their own seditious ones, were permitted to live in quiet, yea to enjoy their own Religion and Laws, they in the mean while demeaning themselves as peaceable subjects, to that power that had brought them under. And for one acknowledgement of that subjection, they were enjoined to pay that Didrachma or half shekel that they usually paid to the Temple for their lives, to Jupiter Capitolinus, Xiphil. apud Dionem. pag. 748.  
Their Sanhedrin continued in the same lustre and state, as it had done for many years before the City fell: and their Synagogues in the same posture, and their Religion in the same condition, save only those parts of it which were confined to Jerusalem, which was now in the dust. And generally the places and people that had escaped the War, if they would live quiet, did enjoy their quietness, as well as men could do in a Land in such a condition as into which it was now brought.   

SECTION III.  
The Sanhedrin sitting at jabneh: Rabban jochanan ben Zaccai Precedent.  
ALthough Rabban Simeon the Precedent of the Council, was caught in Jerusalem as in a trap, and so lost his life, yet Rabban Jochanan ben Zaccai his Vicepresident, and who was also then in the City with him, made a shift to escape. He spoke and acted for Caesar as much and as long as he durst, and when he saw he could no longer be in safety in the City, he caused his Scholars R. Joshua and R. Eliezer to carry him forth upon a Bier as a dead corpse [for a dead corpse might not rest in Jerusalem all night, and so he escaped and was brought to Caesar.] Thus R. Nathan tells the story, Avoth per. 4. This Rabban Jochanan forty years ago, when the Temple doors flew open of their own accord, foresaw its ruin in that presage, and accordingly applied that saying of the Prophet Zechary, Open thy doors O Lebanon that the fire may devour thy Cedars. Therefore when he saw the enemy now so straight besieging the City, and such forerunners of ruin apparent, it is no wonder if he used all persuasion to the people to yield and to save their City, as the same Author also tells us he did, and if he went and gave himself up to him that he knew should be Conqueror. Nor needed he any Prophetic spirit to foresee these things, but the very sickly condition and distemper of the Nation might plainly enough tell him, that her death could not be far off.  
He finding favour with Caesar, petitioned of him, that the Sanhedrin might repair to its old place Jabneh, and there settle, and he obtained it. Jabneh was near unto Joppa upon the Sea coast: there is mention of it, 2 Chron. 26. 6. Here had the Sanhedrin sitten as we have mentioned, many years before the Temple fell, a good part of Gamaliels' time, and all Rabban Simeons his son.  
He sat Precedent here five years: and these are the men of note that sat with him: Rabban Gamaliel, son to Rabban Simeon that was slain at the fall of the City: R. Zadok, one who had spent his body with extreme fasting since the Temple doors had opened of their own accord, taking that for an omen of its ruin approaching: R. Eliezer his son: R. Judah and R. Joshua the sons of Betirah: R. Eliezer ben Hyrcanus the Author of Pirke Eliezer: R. Joshuah, R. Eliezer ben Erech, R. Ishmael, R. Jose, R. Simeon ben Nathaniel, R. Akibah, and divers others, who outlived Rabban Jochanan the most of them a long time. They made many Decretals in his time, especially about those things that had had immediate reference to the Temple, as see Rosh hashanah per. 4. Shekalim per. 1, etc.   

SECTION IU.  
The S●nhedrin still at jabneh: Rabban Gamaliel Precedent.  
WHEN Rabban Jochanan died, Rabban Gamaliel succeeded him in the Presidency seven years. He is commonly called by the Hebrew Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabban Gamaliel of Jabneh. But for the right stating of his Presidency there, two things are to be observed. The first is mentioned in Babyl. in Rosh hashanah fol. 31. 1, 2. where all the flittings of the Sanhedrin are reckoned in the Gemara thus: From the room Gazith it flitted to the Taberna [in the mountain of the Temple] from the Taberna into Jerusalem, from Jerusalem to Jabneh, from Jabneh to Osha or Usha, from Osha to Shepharaam, from Shepharaam to Beth Shaaraim, from Beth Shaaraim to Tsipporis, and from Tsipporis to Tiberias. Now the marginal Gloss teacheth us how to understand these removes. When the Precedent was in any of these places, saith it, the Sanhedrin was with him, and when he or his son went to another place, it went after him. It was at Jabneh in the days of Rabban Jochanan, at Usha in the days of Rabban Gamaliel, but they returned from Usha to Jabneh again: but in the days of Rabban Simeon his son it went back again [to Usha.] So that the time that Rabban Gamaliel sat at Jabneh instantly upon Rabban Jochanans death, was not long, but he went to Usha, and his time at Usha was not long neither, but to Jabneh again. And as we are to observe thus about his time and place, so there is a second thing to be taken notice about him, and that is the mixture of his Presidency.  
The Talmudists do speak oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of placing R. Eliezer the son of Azariah in the Presidency. Tsemach David speaks it out thus; R. Eliezer ben Azariah was a Priest, and was exceeding rich: he was made Precedent in the room of Rabban Gamaliel, but afterward they were joined in the Presidency together: which is still obscure enough; but the Jerusalem Gemarists give the full story in Taanith fol. 67. col. 4. in these words: A certain scholar came and asked R. Joshua, What is Evening Prayer? He answered, A thing Arbitrary. The same scholar came and asked Rabban Gamaliel, What is Evening Prayer? And he said, A bounden duty. He saith to him, But R. Joshua saith it is a thing Arbitrary. He saith to him, To morrow when I come into the Congregation, stand forth and ask this question: So the scholar did ask Rabban Gamaliel, What is Evening Prayer? He answered, A bounden duty. How then, saith the scholar, doth R. Joshua say it is a thing Arbitrary? Rabban Gamaliel saith to R. Joshua, Art thou he that saith it is a thing Arbitrary? He answered, No. He says to him, Stand upon thy feet that they may bear witness against thee. R. Joshua stood upon his feet, whilst Rabban sat and was expounding, so that all the Congregation repined at him [for making him to stand so.] And they said to R. Hotspith the Interpreter, Dismiss the people, and they said to R. Zinnun the Minister say Begin, and they said all Begin, and stood upon their feet too. And they said to him [Rabban Gamaliel] Against whom hath not thy mischief passed continually? They went presently and made R. Eliezer ben Azaria Precedent, who was but sixteen years old, but very grave. R. Akibah sat by and took it ill, and said, It is not because he is better studied in the Law then I, that he is thus preferred, but because he is nobler born than I. Happy is the man who hath Ancestors to privilege him. Happy is the man that hath a nail to hang upon. And what was the nail that R. Eliezer ben Azaria had? He was the tenth from Ezra. How many benches of scholars were there sitting there then? R. Jacob bar Susi saith, Fourscore besides the people that stood behind them. R. Josi ben R. Bon saith, Three hundred. Rabban Gamaliel went presently to every one at his own home and sought to pacific him, etc. So that by this it appears how and why Gamaliel was outed of his Presidency, namely for his pride and passion [of which we might show you other examples also] but he was restored again to be partner in the dignity with R. Eliezer whom they promoted now.  
There is exceeding much mention of this Gamaliel in the Talmuds, and he is a very busy man there: the Reader there meets with him as oft as with any one man whosoever. He had a servant named Tobi very oft spoken of, whose eye he struck out, and let him go free for it: when he died he much bemoaned and commended him. Bera●●th per. 2. halac. 6. Whilst he sat at Jabneh, in his curiosity for the exquisite taking of the new Moons, he had scored upon his wall several forms and appearances of it, and those that came to bear witness that they had seen the new Moon he brought thither, and asked, How saw you it? In this form, or this, or the other, etc. Rosh hashanah per. 1. hal. 8.   

SECTION V.  
The Sanhedrin still at jabneh. R. Akibah Precedent.  
THE twelve years of Rabban Jochanan and Rabban Gamaliel, reached from the second year of Vespasian, when the Sanhedrin was first settled at Jabneh, to the second year of Domitian: there gins R. Akibah his Presidency, and sat forty years, namely to the time of the sacking of the Town Bitter or Beth tar, which the Jews generally six fifty two years after the fall of the Temple, or at most fifty five: So that he sat all the time of Domitian and Trajan, to the fifth or at most the eighth year of Hadrianus.  
His time was a troublesome time with the Jews. In Domitian's days, Judaicus fiscus praeter caeteros acerbissime actus, Above all others the Jews were plagued with taxes and con●iscations. Sueton in Domit. cap. 12. where he adds, I remember when I was a boy, I was present when a man of ninety years old was searched before a great company whether he were Circumcised or no.  
In Trajan's time was that horrd insurrection of the Jews, mentioned by Dion. lib. 68 about Cyrene, where they murdered Romans and Greeks, to the number of two hundred and twenty thousand; eat their flesh, devoured their entrails, and daubed themselves with their blood: And the like insurrection they made in Egypt and Cyprus, and murdered to the number of two hundred and forty thousand. Tsemach David makes Ben Coziba a chief leader in this business: who if he were, received his just reward in the time of Hadrian. He took on him to be Messiah; made himself a King, stamped Coin of his own: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerus. Maasar Sheni fol. 52. col. 4. brought the Romans against him, who destroyed him and the City Bitter, and multitudes of thousands of Jews with him. The Jews commonly write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in Jerus. Taanith. fol. 68 col. 4. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth tar: which properly signifies the house of spies. And there a story is told that makes it no better, of the great ones that had escaped at the ruin of Jerusalem, and dwelled here, and entrapped any man that they saw go toward Jerusalem. Eusebius Hist. lib. 4. cap. 6. calls it Betheka, and saith it was not far from Jerusalem: which Barronius boldly translates Bethlehem. The Jews do character the doleful slaughter at this place as the saddest stroke that ever they received, but the fall of Jerusalem. Rabbi Akibah himself perished in it, dotingly having become Armour bearer to Ben Coziba, as holding him to be the Messiah. You may observe what kind of a Messiah they expect.  
Dion tells that in this War Severus, whom Hadrian had sent to quell them, took fifty of their strongest Garrisons, and destroyed nine hundred fourscore and five fair Towns. And he also destroyed all the Olive trees in Judea. Jerusal. Peah. fol. 20. col. 1. How they themselves record the slaughter at Beth tar, may be seen in the Jerusalem Talmud in Taanith, the place cited above, and the Babylonian in Gittin fol. 57 2.  
Whence their first tumultuating took its rise, is of some obscurity, only it may be resolved into God's just judgement upon them to stir to their own ruin. Yet Spartianus speaking of their stirring in the time of Hadrian saith, it was because they were forbidden Circumcision. Moverunt ea tempestate & Judaei bellum quod vetabantur mutilare genitalia. In vit. Hadrian. Trajan put a restraint upon Christianity and persecuted it. Plin. Epist. lib. 10. ep. 97. It may be he did the like upon Judaisme, and that might move them to an insurrection. The horrid Massacres that they committed in Cyrene, Egypt and Cyprus might be looked upon as a just judgement for his persecution of Christianity, if multitudes of Christians did not also perish in those slaughters, if Ben Coziba were ringleader in them: For Justin Martyr, Apol. 2. saith, that Barchochebas brought Christians only to torture, unless they would deny Christ and blaspheme him. And Euseb. in Chron. Chocebas the ringleader of the Jews., put to death with all exquisite torture those Christians that would not assist him against the Romans. That is worth observing which is spoken by Jerus. Jevamoth. fol. 9 col. 1. There were many that had retracted their foreskin in the days of Ben Coziba, were Circumcised again: which R. Nissim speaks out more at large: There were many Circumcised ones in the days of Ben Coziba, who had retracted their foreskin perforce, in the Town of Bitter, but the hand of Ben Coziba prevailed, and reigned over them two years and an half, and they were Circumcised again in his days. In Alphes. in Jevam. fol. 428. their retracting their foreskin perforce speaks much like to that which was mentioned before out of Spartianus.  
In these times also [of Trajane I suppose] there was an Edict against the Jews Ordination upon pain of death to him that did Ordain, and him that was Ordained, and ruin of the place where any Ordination should be Talm. Bab. Avodah Zarah. fol. 8. 2.  
And from the time of these tumults forward that began to take place which is spoken in Jerus. Sanhed. fol. 24. col. 2. That in the days of R. Simeon ben Jochai [who was now alive] the judging even in pecuniary matters was taken away. In fol. 18. col. 1. This is said to have been in the days of Simeon ben Shetah: but that is a mistake which is corrected in the place cited.  
Upon these Wars and Tumults Hadrian forbids the Jews to go to Jerusalem, or so much as to look upon it from any hill where it might be seen. Euseb. hist. lib. 4. cap. 6.  
Triphon the Jew that hath the long dispute with Justin Martyr, fled from these Wars Justin. Dial. cum Tryph. he might very well be R. Tarphon, a great associate with R. Akibah, and one much mentioned in the Talmuds.   

SECTION VI.  
The Sanhedrin at Usha and Shepharaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rabban Simeon Precedent.  
THUS did the just vengeance of God follow the Nation, but far were they from being rooted out, and as far from laying to heart any plague that light upon them. Besides R. Akibah, we can hardly name you another of note that perished in all those deadly combustions, though some of them were in the thickest of the danger; but reserved as it seemeth as a further plague for the seduction of their Nation. Some of their expressions about the sad slaughter at Bethtar or Bitter are to this purpose: The horses waded in blood up to the nostrils: There were slain 400000: And Adrian walled a Vineyard of sixteen miles about with dead bodies a man's height. And there were found the brains of 300 children upon one stone, and three chests full of tattared Phylacteries containing three bushels every chest. Rabban Simeon ben Gamaliel saith there were 500 Schools, and to the least there belonged 500 Scholars, and they said, If the enemy should come against us we could prick out their eyes with our pens: But when it came to it, they folded them all up in their books and burned them, and there was not one of them left but only I. Not that he reckons himself in the number of the children, for he was now well in years, but that none of all that great University was left but himself: And yet besides the eminent men that we have named, there were R. Meir a great speaker in the Talmud, but most commonly against the common vote. R. Simeon ben Jochai and Eleazar his son, the first Authors of the book Zohar. R. Nathan the Author of Avoth. R. Josi Galileus and his son Eliezer. R. Jochanan ben Nuri. Ben Nanas. R. Joshua ben Korcha. R. Eliezer ben Chasma: and why should we reckon more when Berishith Rabath makes this Summa Totalis on Gen. 25. That R. Akibah had 24000 disciples. Of some decretals made at Usha, you may read Jerus. in Rosh. hashan fol. 58. col. 3. Chetub. fol. 28. col. 3.  
In these times of Hadrian which we are yet upon, Aquila the Proselyte was in being and in repute. In Jerus. Chagig. fol. 77. col. 1, he is introduced discoursing with Hadrian about the universe being supported by a Spirit. In Megil. fol. 71. col. 3. It is said that Aquila the Proselyte interpreted the Law before R. Eliezer and R. Joshua, and they highly commended him for it and said, Thou art fairer than the children of men. By which it may be conjectured what a translation this was, when these men so extolled it. The Jerusalem Gemarists do cite his version, Megil. fol. 73. col. 2. Succah fol. 53. col. 4. Joma fol. 41. col. 1. and several other places.  
Rabban Simeon now Precedent, sat about thirty years, namely from about the sixth or eighth of Hadrian, to the fifteenth or sixteenth or thereabout of Antoninus Pius: the honour and power of that Bench growing low and in the wane every day more than other. This Rabban Simeon you have a great spokesman in the Talmud: his grandfather of the same name that died with Jerusalem, is seldom introduced speaking there: Once you have him swearing by the Temple, Cherithuth per. 1. halac. 7.   

SECTION VII.  
The Sanhedrin at Bethshaarain, Tsipporis and Tiberias. R. judah Precedent.  
UPON the death of Rabban Simeon, his son Rabbi Judah succeeded him: a man of note equal with, if not above any named before him: he bore not the title of Rabban as his Ancestors had done for five generations before him, yet had he those appellations that dignified him equal with it: he was called sometimes eminently Rabbi and no more: sometime R. Judah the holy: sometimes our holy Rabbi: sometime R. Judah the Prince: and oft in the Jerus. Talmud. R. Judan. Vid. Jerus. Sanhedr. fol. 30. col. 1. where it speaks of all his Titles. There are innumerable stories of him, we shall only pick up those that are most pertinent to our present subject. Juchasin. fol. 2. tells us that he was with the Seventy of the Sanhedrin in Bethshaaraim, Tsipporis and Tiberias, and Tilerias was the tenth and last flitting that the Sanhedrin had. How long in Bethshaaraim is uncertain, and little is mentioned of that place: but Tsipporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is famous: It was the greatest City of Galilee, Joseph. de Bell. lib. 3. cap. 3. a place planted in a fruitful situation, for sixteen miles about it, saith Talm. Jerus. was a Land flowing with milk and honey. Biccurim fol. 64. col. 2. Rabbi Judah sat here seventeen years, and he applied that to himself, Jacob lived in the Land of Egypt seventeen years, and Judah lived in Tsipporis seventeen years. There are these two memorable stories of this place: That a Butcher cozened the Jews here with carcases and beasts torn, and made them eat them, nay he made them eat dogs flesh. Jerus. Trumoth. fol. 45. col. 3. And divers of Tsipporis were glad to wear patches on their faces to dissigure them that they might not be known when inquisition was made after them. Id. Jevamoth fol. 15. col. 3. and Sotah fol. 23. col. 3. The numerous passages about the Doctors and disputes and Scholastic actions in this place would be too tedious to mention, though with the briefest touch we could.  
From Tsipporis the Sanhedrin removed to Tiberias, upon the brink of the lake of Genesaret. This was about eight or nine miles from Tsipporis. Id. Sanlied. fol. 21. col. 1. the Jews hold it to be the same with Rakkath in Josh. 19 35. Megil. fol. 70. col. 1. And that Chammath there mentioned also, was a place that joined to it. Erubhin fol. 23. col. 4. so called from the hot baths there. Bab. Megil. fol. 6. 1. How long Rabbi sat here is uncertain.  
Their Records do make him exceedingly in favour with Antoninus the Emperor, but whether Pius or Philosophus they name not: it is generally held to be Pius: whethersoever it was, there are abundance of discourses 'twixt R. Judah and him dispersed in their Writings: and they stick not to tell you, that he became a Proselyte, and when the Proselytes of righteousness shall come, in the world to come, Antoninus shall come in the head of them. Jerus. Megil. fol. 74. col. 1. Antoninus Philosophus or Marcus Aurelius was the likelier to converse with Scholars. R. Judah outlived them both, and Commodus also.  
Two famous things, as that Nation reputed it, did this man in his time. First, he gathered up and compiled into one Volume all the traditional Law that had run from hand to hand to his time [the Mishuah that we have now in our hands] which is the Jews great pandect according to which they live: He saw their state wane daily more and more, and though they had now many Learned Schools, yet their Cabbala or great stock of traditions, he thought might fail and be lost, now the Sanhedrin failed, therefore he thought to make sure work, and committed it to writing, that it might be preserved to the Nation, and so he helped to rule them. And a second thing that he did, was, that he took care that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and Teachers of the Traditions in all the Cities in the Land of Israel. Jerus. Chagigah fol. 76. col. 3. In the same Tract, fol. 77. col. it is reported of him that at six portions of the Scripture when he came to read them he wept. He compiled the Mishnah about the year of Christ 190, in the later end of the reign of Commodus: or as some compute in the year of Christ 220, an hundred and fifty years after the destruction of Jerusalem.   

SECTION VIII.  
The Schools and Learned after the death of Rabbi judah.  
BESIDES the places where the Sanhedrin had sitten, which yet continued Schools when it was removed, there were divers other places that were great Schools and copiously furnished with Learned men, both in Galilee and Judea: and hence that distinction that the reader of the Jerusalem Talmud will meet with, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Southern man and a Galilean. Chagig. fol. 79. col. 3. that is, a Scholar of the one, or of the other. Hence there is mention of R. Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Southern man. Erubh. fol. 24. col. 2. and the Elders of the South, ibid. col. 3. R. Joshuah of the South, Challah fol. 57 col. 2. Of all the places in Judea, next Jabneh and Bitter, Lydda was most eminent, where R. Akibah sat as Precedent of a School, before he was of the Sanhedrin at Jabneh. Rosh hashanah per halac. 7. and this continued a School all along to these times of Rabbi Judah: In Galilee there was Mugdala, Chammath, and Caesarea, if you will reckon that in Galilee, besides others.  
R. Judah left two sons behind him, Rabban Gamaliel and Rabbi Simeon: Rabban Gamaliel was promoted in his father's life time: but after R. Judah was dead Rab. Chaninah sat chief, and that by R. Judah's appointment, and with him were R. Chaiia, R. Hoshaiah Rabath, R. Joshua ben Levi, Kaphra, Bar Kaphra, Rabh and Samuel, which two last went away to the University in Babylonia. This generation is the first of the Gemarists, explaining the Mishnah, and producing the opinions of the Ancients upon it.  
After R. Chaninah, who sat ten years, R. Jochanan was Precedent eighty years. He compiled the Jerusalem Talmud, as is generally held, in the year of Christ two hundred and thirty or thereabout, which was about the middle of the reign of Alexander Mammaeae; yet there is that in the Talmud itself that would make you believe that you meet with the name of the Emperor Dioclesian there. Beracoth fol. 6. col. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When King Docletinus [to speak it according to the letters] came hither, R. Chaiia bar Abba was seen getting upon a grave to see him. Sheviith fol. 38. col. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicletianus afflicted the men of Paneas, etc. In Kilaim fol. 38. col. 3. and Chetuboth fol. 35. col. 2. They say the Land of Israel was encompassed with seven Seas, and the last of them they name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia. [The Samaritan version on Numb. 34. 10, 11. renders Stepham, Apamia.] Now this, they say, is the Sea or lake Mahaz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicletianus gathered the Rivers and made it. And it might very well be, that Rabbi Jochanan that compiled the Talmud might live beyond the times of Diocletian: but in Trumoth fol. 46. col. 3. this Dicletianus they speak of, is plainly asserted to be in the days of Rabbi Judah haccadosh in this story: The sons of Rabbi Judah princeps, beat Diclot the swineherd, who afterward was made a King. He comes to Paneas and sends letters to the Rabbins, See ye be with me at the going forth of the Sabbath, etc. When they come to him, he says to them, You despise the Kingdom: They answer him, Diclot the Swineherd we despise, but Diocletianus the King we despise not: which is far from meaning Dioclesian the Emperor. If this were a place to dispute about the exact time of writing this Talmud, we might also take into examination the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of in Chagigah fol. 79. col. 4. whether it mean Denarius Gordianis or no, but we shall not insist upon that here.  
After the compiling of this Talmud there is little further mention of the Schools or Scholars of Judea or Galilee [the Universities in Babylonia from henceforward bearing all the renown] yet were they not utterly extinct: and out of them at last ariseth the famous R. Hillel grandchild of R. Judah, who stated the Jews Almanac into that posture in which it stands at this day: And Hierom had for his help in the Hebrew Tongue a learned man of Tiberias.   

SECTION IX.  
The posture and temper of the People.  
HAVING taken this brief account of their Scholastic and Magistratick History, as also of some general occurrences that befell the Nation in these times, let us a little observe the carriage and temper of the men, for the better discerning of the Lords dispensing in reference to them, as a people of his curse, rejection and abhorring. They themselves little thought it, but were yet as proud and self-confident of their being the only people of God as ever; and unless it were in their plague by Ben Coziba, a slander by, would hardly think they lay under those curses that had been so oft and so terribly denounced against them: and it may yet appear the more strange, when we do consider the settled way of their Religion, in which they walked with as much confidence and security as ever. The Land full of Synagogues, these frequented every Sabbath, and the second and fifth days of the week, their paying Tithes, observing purifyings, clean and unclean meats and drinks, and in a word, all their Rites, but what unseparably belonged to the Temple, in as settled a course as they had done before the Temple fell. But in this very thing was their misery and the vengeance upon them; and that which they accounted was their happiness, and with which they sweetened their Captivity and desolation of their City, was that very thing that was their unhappiness and undoing.  
A double badge of reprobation they visibly carried, though themselves could not see it, namely their doting upon their wretched Traditions, and their rancour and enmity against the Gospel, besides what other brands of a curse may be read upon them.  
He that reads their Talmuds may observe this mark of perdition upon them in every page, that the generations after the destruction of Jerusalem, were more mad, if possible, after their foolish and wicked Rites and Traditions, that made Faith and the Word of God of no effect, than the generations before had been. A man that reads there may stand amazed to see a people of a lost and languishing condition, yet building up of those toys and trifles an airy structure, as if they were building an everlasting Kingdom. It speaks a palpable blindness upon them, that they took so little advertisement by the fall of their City, of the fall of their carnal and beggarly Rites, that they set them up more zealously than ever before. Let any man observe who they are that make the greatest noise in the Talmuds, and they will see this plain: This minds me of a fancy of the great women among them, a ridiculous way that they used for the remembrance and mourning for Jerusalem, namely by wearing a golden Crown upon their heads, wrought in the fashion of a City, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The golden City: It is spoken of in Jerus. Shabb. fol. 7. col. 4. where they are disputing whether the women might go forth with this Ornament upon their heads on the Sabbath: And there they tell that R. Akibah made a golden City for his wife, and when Rabban gamaliel's saw it, she was envious at it: A pretty way of mourning by pride, and to carry Jerusalam in gold on their heads, when Jerusalem lies in ashes under their feet: Much like did they by their Ceremonies and Traditions, when at the ruin of the City they should by right have been all buried in ashes with it, they enhanced them and made them more high and gallant then ever before.  
It is needless to instance their derision and detestation of Christ and Christianity, their blasphemy against his blessed name, their hatred and mischievousness against the professors of it: their Writings proclaim their impiety, and when many of the ancient Fathers have been put to write against the Jews, it argues they were busy and stirring as far as they might. They had continual opposings among themselves, yet they all agreed like Simcon and Levi, brethren in evil, to oppose, vilify and blaspheme the Gospel. Hardly one of the Grandees that we have named, but he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his opposite, one or the other that stood out in contestation of opinion with him: Nay they went sometimes to it by the ears; as R. Eliezer and R. Josi are so struggling together that they rend the Book of the Law betwixt them. Jerus. Shekalim fol. 47. col. 1. and as we observed before, the Shammaeans and Hillelians fought it to blood and death: Rabban Gamaliel at Jabneh, deposed R. Akibah from his Rectorship at Lydda. Rosh. hashan. fol. 57 col. 1. And divers such bicker which still ended in an unanimous consent to oppose Christianity as much as possible.  
We speak before of the commonness of Magic amongst them, one singular means whereby they kept their own in delusion, and whereby they affronted ours. The general expectation of the Nation of Messiah coming when he did, had this double and contrary effect; That it forwarded those that belonged to God, to believe and receive the Gospel: and those that did not, it gave encouragement to some to take upon them they were Christ or some great Prophet, and to others it gave some persuasion to be deluded by them. These deceivers dealt most of them with Magic, and that cheat ended not when Jerusalem ended, though one would have thought that had been a fair term of not further expecting Messiah, but since the people were willing still to be deceived by such expectation, there risen up deluders still that were willing to deceive them. The Jerusalem Talmud will furnish us with variety of examples of this kind, and I cite it the oftener because it was made among these men we are speaking of, the Jews in Judaea.  
To begin with dreamers and interpreters of dreams, which was a degree of delusion with them. In Maasar Sheni fol. 45. col. 2, 3. there is mention of Rabbi Josi ben Calpatha, of this trade, and R. Ishmael ben Rabbi Josi, and R. Lazar, and R. Akibah; and there are many dreams recorded that they interpreted: and it seemeth by a passage in the place, that they taught their Scholars this trick as a piece of their learning: And finding of R. Akibah in this Catalogue, we cannot but think how well Ben Coziba and he were met: for if the one were a cheater in one kind, the other was a deceiver in another. If that of the Apostle Judas in his Epistle ver. 8. These filthy dreamers, should be construed in this literal sense, it would find enough in those times to make it good.  
In Shabb. fol. 3. col. 2. it speaks of an apparition to one of their religious men that was studying the Law.  
Ibid. fol. 8. col. 2, 3. and fol. 14. 3. there is mention of several charm, as reading some verses over a wound, laying the Book of the Law or Phylacteries upon a sick person, charming against serpents and an evil eye, etc. And now we are speaking of an evil eye, or witchery, we may take in that Sanhedr. fol. 18. col. 3. Four and twenty of the School of Rabbi Judah came to Lydda to intercalate the year, and an evil eye came in among them and they all died.  
In Sotah fol. 16. col. 2. A story related of R. Meir and an Enchantress, and he proving hard enough for her.  
In Sanhedr. fol. 25. col. 4. There are three stories of Magical feats done by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretics, one at Tiberias and two at Tsipporis, but R. Joshua outvying one of them, and a fourth at Rome, and he making his part good there too. What may be meant by Heretics must be divided betwixt Samaritans, and some wretches that had forsaken their Judaisme, and professed Christianity, but were such as the Apostle calls false Apostles.  
And to conclude all, the many stories they have of Bath kol or a voice from Heaven [most commonly coming for the magnifying of some of their Doctors, as see, Sotah. fol. 24. col. 2.] are either forgeries, or if there were any such seeming voices, they were forged upon the anvil of Magic: How can a Nation but carry the visibe mark of perdition, when vain traditions are their standing Religion, and Magic and Enchantments a common practice?  
To this kind of legerdemain, we may add another, not altogether indeed of so deep a die, yet that which came from the same father, and that was, the loud legends they invented of their great Rabbins, thereby to awe the people to the reverence of their Persons, Memories and Doctrines: and of others devoutly zealous in their doting Religion, of whom they tell strange wonders for the magnifying of it. I shall name none for shame: these are they that do most disgrace their writings, and make them most ridiculous.  
A last thing to be named that they did toward the intayling folly, unbelieve and obduration upon their Nation to all posterity, is their engaging them to their Canons and Traditions, as they delivered them: especially to the Mishnah when Rabbi Judah had published it, and to the two Talmuds when they came forth, especially the Babylonian, which stands as a Standard to all the Nation for her Rule and Religion to this day: they being generally Pharisaical, and scarce a Karaite that we hear of amongst them.   

SECTION X.  
How far these jews in the first generation of Christianity might infect or infest it.  
WE need not speak of their crossing the Gospel, and persecuting and mischieving the professors of it, when it lay in their power; that needs no clearing: A twofold infection, more especially, they diffused into the Christian Church, which tainted many, and where it caught proved pestilential enough, even that which was the least dangerous: and these were, that out of this sink risen the desperate heresies of the first Ages of the Gospel, and from these men came the Allegorising of the Scriptures, which was but one degree less profitable, if not less deadly than their traditions.  
How damnable Heresies arose from among them in the Apostles times, we have seen copiously as we have come along through the Epistles, some unbelieving Jews and some Apostates diffusing poison so deadly and so affluent, that it undid multitudes by backsliding. The venom was of a contrary malignity, yet both extremes met alike in this point, that they proved most deadly. The unbelieving Jews standing upon the strictness of the Law, preverted divers to turn from the Gospel, to the precise course of their Judaisme to seek Justification by works. And the Apostatising, as far misjuding of the liberty of the Gospel, introduced all manner of licentiousness and heedlessness of their ways, as to eat things sacrificed to Idols, and to commit fornication. These were the most notorious, as striking directly at the root of Justication by faith, and of holiness of life: but these were not all, but other roots of gall and wormwood growing upon the same soil, as denying of the resurrection altogether, as did the Sadduces, or denying the Resurrection of those that started from Judaisme, and worshipping of Angels, and whatsoever else, the Apostles speak of this gangreen in their Epistles, which though they grew and were at full ripeness before Jerusalem fell, yet did they fade but little when she was down.  
As the first wretched stock of Heretics that risen, Simon, Cerinthus, Meander, Ebion, Basilides, etc. appeared either in Judea, or at least there where there were multitudes of Jews, as Basilides at Alexandria, so the most of those damnable opinions that they sowed, and which grew for a long while after, had some root or other in Judaisme, or received some cursed moisture from thence to nourish them. By Judaisme I here understand the body of the Jews Religions though differing within itself, yet all contrary to Christianity. Look upon Palestine, and you have it thus stocked in the times that we are upon.  

1. With Pharisees of seven sorts, as they be reckoned up, Beracoth fol. 13. col. 2. Sotah. fol. 20. col. 3.  
2. With Sadduces, at the least of two sorts if not more.  
3. With Samaritans.  
4. With Esseans: Baithusaeans you may reckon with Sadduces or Samaritans whether you will. Now the variety, nay contrariety of opinions that was among this mixture, would afford nourishment to any evil weed of doctrine that could be sowed; these being as Manasseh against Ephraim, and Ephraim against Manasseh, but all against the Gospel. We have mention of the Baithusaeans going about to put a gull upon the Sanhedrin about the great business of stating the beginning of the year, Rosh hashan fol. 57 col. 4. The Sadduces laughing the Pharises to scorn about washing the Candlesticks of the Temple, Chagig. fol. 79. col. 4. The Pharises and Sadduces crossing one another in disputes, Jadaim, per. 4. halec. 7. And the Samaritans perpetually at enmity with the Jews in all stories. Now all these being alike enemies to Christianity, what mischief might not they severally do in poisoning and seducing those that were not sound in it? We find the names of some arch Heretics mentioned in the Talmuds, though we cannot say they were the same men. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus, Orlah per. 2. halac. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebion, Jerus. Joma. fol. 4. col. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus, Jevam. fol. 11. col. 3. Chetub. fol. 25. col. 3. And Papias also is a Talmud name, of which name there was one so zealous of traditions, Euseb. Hist. lib. 3. cap. 39   
We observed at the second Epistle to the Thessalonians, that the Jews, partly the unbelieving, and partly the Apostatised, were the first part of Antichrist, the mystery of iniquity that was then working when the Apostle wrote: and now we may observe how they continued bodied together, as a Corporation of iniquity, in Judea, till the times of Constantine the great, the succession of their Schools plainly to be read there: as we have showed in little. And when they wanted there, then did they flourish in their three Universities in Babylonia: and the succession of the Schools and names of the larned men known there, not only till the signing of the Babylon Talmud which was about the year of Christ 500, but even till the other part of the mystery of iniquity the Papal Antichrist arose at Babylon in the West: And as these two parts make one entire body of Antichrist, and as the latter took at the first to do the work that they had done, to deface the truth and oppose it, and that under the colour of Religion, so did it in great measure take his Pandect of Errors from these his predecessors. Traditions, false Miracles, Legends, Ceremonies, Merit, Purgatory, implicit Faith, and divers other things so derived from this source, as is left by legacy from the one to the other.  
A second taint we mentioned that these Primitive Jews set, not only upon their own posterity, but too much also upon the Church of Christ, was the turning of the Scriptures all into Allegory: which as it is well known how it was used by divers of the Fathers to their great loss of time, and little profiting of the Church: so it is easily to be known from whence it comes, by any that reads Philo Judaeus, and the Jewish Derushim. The Talmuds indeed are for the most part, upon disputes, but sometimes they bring in how such or such a Doctor did Darash, [mystically expound] such or such a place of Scripture: and then you have directly such stuff as this. Philo in his discourse concerning the Theraputae or Esseans, relateth that they had used this mystical kind of exposition of old. And how near the Christians of Judea that fled from the ruin of Jerusalem, might be supposed thenceforward to be planted to the Esseni, we might observe from Pliny and Mela that place the Esseni along the vale that coasted upon the dead Sea [the old habitation of the Kenites] and from considering that the mountains to which Christ warns us those that were in Judea, to flee, was, the mountainous of Judea, as was touched.   

SECTION XI.  
That the jews for all their spite to Christianity, could not impose upon us a corrupted Text.  
HEre we cannot but clear them, as for matter of fact, of what some lay to their charge. [but they do it for their own ends] that they foisted a corrupt Text of the old Testament upon Christians, and so befooled them in the very foundation of their Religion: So did their ancestors by Ptolemy King of Egypt, and so what these men would have done, if they could, it is easy to conjecture, but they did not, they could not so impose.  
1. It was their great care solicitousness, as to themselves, and their own use, to preserve the Text in all purity and uncorruptness; and what our Saviour says of not one Jota or one title of the Law perishing, they were of the same mind, and endeavoured to maintain and assert that for true with all industry. It were too long here to speak of the work of the Masorites for this purpose, who altered not, added not, invented not a tittle, but carfully took account of every thing as they found it, and so recorded it to posterity that nothing could be changed. We shall only bring in their own expositions which will attest to this truth to both those words that our Saviour hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is little to be doubted that Christ speaking in their language, meaneth the letter Jod, which is far the least of all their letters. And about this letter the Jerusalem Talmud hath this passage: Sanhedr. fo. 20. col. 3. The book of Mishneh Torah [Deuteronomy] came and prostrated itself before God, and said unto him: O Lord everlasting, Thou hast written thy Law in me. A Testament that fails in part, fails in the whole. Behold Solomon seeks to root Jod out of me [viz. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives.] The Holy blessed God saith to it: Solomon and a thousand such as he shall fail, but a word of thee shall not fail. R. Houna in the name of R. Acha said: The Jod that the blessed God took from the name of our mother Sarah, was given half of it to Sarah and half to Abraham. There is a tradition of R. Hoshaiah: Jod came and prostrated itself before God and said; Lord everlasting, thou hast rooted me out from the name of a righteous woman. The holy blessed God saith to it: Heretofore thou wast in the name of a woman, and in the end of it, Henceforward thou shalt be in the name of a man and in the beginning. This is that which is written, Moses called the name of Hoshea, Jehoshua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one Tittle: It most properly means those little Apiculi that distinguish betwixt letters that are very like one to another: You may have the explanation of this in this pretty descant of Tanchuma fol. 1. It is written, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall not profane my holy Name. He that makes the Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world: for he makes this sense, You shall not praise my holy Name. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every thing that hath breath praise the Lord: He that makes the He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world; for he brings it to this sense, Let every thing that hath breath profane the lord It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lied to the Lord: He that maketh Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world: for he maketh this sense, They lied like the lord It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy like the Lord. He that makes Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world: for he maketh this sense, There is no holiness in the lord It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord. He that makes Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world: for he bringeth the sense to this, The Lord our God is a strange God, etc. In Chagig. fol. 77. col. 3. they speak more of the letter Jod, and so doth Midras' Tillin in Psal. 114. In Deut. 32. 18. this little letter is written less than itself in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and yet preserved in that quantity and not altered, and observed so by the Masorites.  
2. Yet could they not for all their care but have some false Copies go up and down amongst them, through heedlessness or error of transcribers. In Shabb. fol. 15. col. 2. they are disputing how many faults may be in a part of the Bible, and yet it lawful to read in. The books of Hagiographa, say they, If there be two or three faults in every lea● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may mend it, and read: The Books of Hagiographa they read not in their Synagouges, as they did the Law and the Prophets, therefore this is to be understood of a man's private reading, and of his own Bible, which if faulty, there were true Copies whereby he might mend it and so read. Nay in Taanith fol. 68 col. 1. there is mention of a faulty Copy that was laid up in the public records. They found three books in the Court of the Temple. The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Deut. 33. 27.] And they approved the two, and refused the one. In one they found written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Exod. 24. 5.] They approved the two, and refused the other. In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; They approved of the two and resused the other. That alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the second mentioned, the Babylonian Gemarists, and Massecheth Sopherim per. 1. say was one of the thirteen alterations that the Septuagint made in the Law for Ptolemy King of Egypt. Which seems to argue that as they translated the Bible into Greek, in which they made thousands of alterations from the text, so that they copied an Hebrew copy for him, and in that made these, and this that was found in the Court of the Temple a transcript of that Copy.  
3. In every Synagogue they had a true Copy: And it was their care every where to have their Bible as purely authentic as possible, as may be seen by the curious rules that are given to that purpose in Massecheth Sopherim newly cited, and Megillah. For this they accounted their treasure and their glory: And in the reading of the Law and the Prophets in the Synagogue, it was their great care that not a tittle should be read amiss: and for this purpose the Minister stood over those that read, and oversaw that they read aright: and from this, as Aruch tells us, he was called Chazan, that is Episcopus or Overseer: In Jerus. Sotha fol. 21. col. 3. the Samaritans are blamed by the Jews for wilfully corrupting their own Pentateuch. R. Eliezer ben R. Simeon said, I said to the Scribes of the Samaritans, You have falsified your Law, and yet reap no advantage by it: for you have written in your Law, By the plain of Moreh which is Sichem; And was it not manifest enough without that addition that it was Sichem? But you construe not, a pari, as we do. It is said here, The plain of Moreh, and it is said elsewhere, The plain of Moreh: there it is no other but Sichem: no more must it be here. [The addition cavilled at, which is Sichem, is so in the Samaritan Pentateuch now extant, at Deut. 11. 30.] But amongst all the wickedness that Christ and his Apostles laid to the charge of the Jews, yet you never find them blamed in the least degree for this, that they went about to corrupt the letter of the Text: The sense indeed they spoilt with their glosses, and so made the Word of God of no effect, and this they hear of throughly, but not a word of their spoiling the letter of the Text.  
4. Had they been never so desirous to have imposed upon Christians, by falsifying the Text, they could not possibly do it: For  
First, Every Synagogue in the world having the purest Copy that possibly was to be got, how impossible was it such legerdemain should be, when there were so many thousand Copies to discover it [unless they were all corrupt alike] and multitudes out of the Synagogues, Rulers and People were converted to the Gospel.  
Secondly, As learned men as any they had among them, and that as well understood what Text was pure, what corrupt, Joseph of Arimathea, Nicodemus, Paul, and multitudes of the Priests embraced the Gospel: and so multitudes of pure Copies were in the hands of Christians, upon the first rising of the Gospel, and multitudes that had such Copies in their hands were converted daily.  
5. To which may be added that the same power and care of God that preserves the Church, would preserve the Scriptures pure to it: and he that did and could preserve the whole, could preserve every part, so that not so much as a tittle should perish.   

SECTION XII.  
Concerning the Calling of the jews.  
BY what hath been spoken concerning the state of the Jews in their own Land after the fall of their City, it may be observed wherein it is that the Lords vengeance upon that Nation doth especially consist, namely in his rejection of them from being his people, and in their obduration. The unspeakable miseries and slaughter that they endured in the siege and ruin of Jerusalem, speak as dreadful punishment as ever fell upon a Nation, and yet this was but short and small, in comparison of that fearful blindness and hardness that lies upon them, and hath done for this sixteen hundred years together. Seventy years in bodily bondage in Babel, did finish the punishment of their forefathers, for all the Idolatry, bloodshed and impiety that they had committed: But these after above twenty times seventy years, under dispersion and obduration, have now as little appearance of amendment of their hearts and of their condition, as there was so many hundred years ago. The same blindness, the same doting upon traditions, the same insisting upon their own works for salvation, the same blind confidence that they are Gods only beloved people, the same expectation of Messiah to come, the same hatred of Messiah already come, and the same opposition against the Gospel is in them still, that was in that first generation that crucified the Lord of life. That generation is plainly and often asserted by the Holy Ghost in the New Testament to be Antichrist, and the very same Antichristian spirit hath continued in all the generations of them, ever since even to this day.  
Into the thoughts therefore concerning their Calling after so long and so extreme crossness against the Gospel and the Lord of it, I cannot but take these things into consideration. [For though I am unwilling to recede from that charitable opinion of most Christians that there shall once be a Calling of them home, yet see I not how that supposal of the universal Call of the whole Nation, as of one man, which some entertain, can be digested without some allay and mitigation.]  
1. That all Israel, both Jews and they of the ten Tribes, have had as full an offer of the Gospel as any of the Gentiles have had, both in the time of the Apostles and since. Of the two Tribes there can be no scruple: and of the ten, almost as little, if their sin that cast them off the place of their seating when carried out of their own Land, and the carriage of the Gospel through the whole world, be well considered: Now that their refusing of the Gospel so offered to them, in that manner as they have done, should be followed with so universal a Call and Conversion, is somewhat hard to believe: especially when it is observed that the Gentiles despising the Gospel are doomed to the everlasting deprivation of it, and to a worse condition than Tyre and Zidon.  
2. It is true indeed that God's Covenant with their fathers, is of special weight and observation in this business, and the Apostle toucheth it in this question, Rom. 11. 28. but how is this to be understood? God made a twofold Covenant with their fathers, viz. the Covenant of Grace, and the Covenant of Peculiarity; and the later was but a manner of the administration of the former. The Covenant of Grace was made with Adam, and belongs to all the seed of Christ, before the Law, under it, and after it, Jews and Gentiles. Now the Oeconomy of Moses was such an administration of this Covenant of Grace as made Israel a peculiar people. This effect of the Covenant with their fathers, namely that they still are and ever shall be God's peculiar, is their conceit all along, but little warrant for us to hold it, since under the Gospel there is no distinction of Jew and Gentile: And as for the other, that many of them yet belong to Election and the Covenant of Grace made with their fathers, it is not to be doubted, which yet doth little make for so general a calling.  
3. It was a good sign of the general conversion of the Heathen once to be, in that there were multitudes of them proselyted daily, before the general Call by the Gospel came [an hundred three and fifty thousand in the days of Solomon, and that when Religion was then in a very narrow compass:] But of these, how few, in comparison have come in, in all this long time, though they have had incomparably more means and opportunity then ever those had? Their sin that cast them off, was more horrid than the sin that cast off the Heathen, and so their blindness and obduration is beyond theirs. And which deserves observation, The sin of the two Tribes was beyond the sin of the ten.  
4. Since the New Testament doth ordinarily style that first generation Antichrist: and since, as is apparent, the very same spirit is in the Nation to this day, I see not how we can look upon the conversion of the Jews under a lower notion than the conversion of a brood of Antichrist. Therefore can I no more look for the general calling of them, than I look for the general call of the Antichristian brood of Rome. We see indeed by happy experience that several Nations have fallen off from the Roman Antichrist, as the Protestant Countries that are at this day: but Antichrist is yet in being and strong, and his end will be, not by conversion, but perdition. So can I not but conceive of the Jewish Nation, That although numerous multitudes of them may at the last be brought into the Gospel as the Protestant party hath been, yet that to the end numerous multitudes also shall continue in the Antichristian spirit of unbelief and opposition and blaspheming: and both parts of Antichrist, the Roman and this so to perish together. Nor doth this opinion any whit cross any place of Scripture that is produced about the calling of the Jews, but rather settle its sense and explain it: That eminent place of the Apostle, Rom. 11. carrieth such a limitation throughout: and the very intent of his discourse speaketh to such a tenor all along: For his drift in that Chapter is not to determine whether all the Jews should be once called, but whether all the Jews were wholly cast off: and this he states that there is a remnant, ver. 5. that the election hath obtained, but the rest are blinded, ver. 7. and that blindness in part is happened to Israel, etc. v. 25. And this is the mystery that he there speaketh of, and not as some would wrest it, their universal conversion. A mystery indeed that God should cast off his old Covenanted people, and that they that had always had the light, and only seen of all the Nations of the world, should now sit in darkness and be blind, and that the Gentiles by their blindness should come to see. It is remarkable in this place and others of the Apostles Epistles, that though the destruction of Jerusalem were the most signal time, and evidence of Gods casting them off, yet that they were indeed cast off long before: as, to spare more allegations, may be observed in the first Epistle to the Thessalonians, Ch. 2. ver. 15, 16. which was the first Epistle that the Apostle wrote. Whence punctually to date their rejection, whether from the death of Christ, or from the first sending the Gospel among the Gentiles, is not much material to inquire after here: it is enough for our present purpose, to observe, that they are given for cast off so early in the dispersion of the Gospel: So that the Apostle doth clearly include their conversion even at that first spreading of the Gospel, as well as their conversion in future times. He saith, their casting off was the riches of the Gentiles and the reconciling of the world, and their fullness should much more enrich the Gentiles, and be as life from the dead: By their fullness not meaning the whole number of their Nation, but the full number of God's Elect of them when they should be brought in. The casting off of the Nation enriched the Gentiles, in that they came in to be the Lords people in their stead, but much more shall it be an enriching to them when the full number of them that belong to God shall come in also and be joined to the Gentiles, and help to make their body up. This is apparently the drift of the Apostle in those words, which that opinion is exceedingly wide of, that holds that the calling of the Jews shall not be till the fullness of the Gentiles be come in. It is true indeed that he saith, that blindness in part is happened to Israel till that time, v. 25. and so our Saviour saith, that Jerusalem shall be trodden down of the Gentiles until the time of the Gentiles be fulfilled, Luke 21. 24. but this means her final desolation, and the final blindness of that part that is blinded; not that Jerusalem should be built again when the fullness of the Gentiles is come in, which the Jews conceit: nor that then the Jews should be unblindfolded and become a Gospel Church, as the Gentiles had been: for what a strange world doth such a supposal imagine? And how often doth the Gospel gainsay any such distinctiveness and peculiarity? As we need not to go far for instance, that very place of the Apostle that is under our hands, doth hold out all along that the Gentiles and the Jews that belong to the election of grace, do make up but one Body. And that very passage that is chief pleaded for their universal Call, And so all Israel shall be saved, means no other. Therefore though it may be hoped that God hath multitudes of them yet to be brought in, from under their Antichristian darkness and opposition of the Gospel, yet that they shall be generally called, and no Antichristian party left behind, and that not till Antichrist of Rome be fallen and the fullness of the Gentiles be come in, as some circumstantiate the thing, needeth clearer evidence of Scripture to evince, than yet hath been produced.     
FINIS.  

THE HARMONY OF THE Four Evangelists, Among themselves, and with the OLD TESTAMENT. The First Part. FROM THE Beginning of the Gospels TO THE BAPTISM of our SAVIOUR. WITH An Explanation of the Chiefest DIFFICULTIES both in LANGUAGE and SENSE. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell. MDCLXXXII.   

The Epistle to the READER.  
Gentle Reader,  
THE veil of the Sanctuary was supported by four pillars, and wrought with great variety of works and colours: So is the Story of the veil of Christ's flesh by the four Evangelists, and the Texture of it of like variety. For one relateth what another hath omitted, one more largely, what another more brief, one more plain, what another less, one before what another after, one after one manner, and another after another: And so they bring their several pieces of Embroidery, differing in colours, but not in substance, various in workmanship, but not in the groundwork, to constitute and make up a perfect and sacred Tapestry and Furniture in the House of the Lord: And carrying several faces in the manner of their writing and composal, like those living Creatures in Ezekiel and the Revelation, yet they sweetly and Harmoniously meet together in the one body and compacture of a perfect Story.  
To sew these parcels together into one piece, and so to dispose and place them in their proper order, as the continuance and Chronical method of the History doth require, is, hic labor hoc opus, a thing of no small pains and difficulty, and yet a thing that with pains and industry may be brought to pass: For in many passages and dislocations the Text hath showed the proper place of such dislocated parcels, and the proper way and manner to join them where they should be joined, so plainly; and in all places it hath hinted this so surely, though sometimes more obscurely, that serious study and mature deliberation, may certainly fix and settle them. Divers great and learned Pens have laboured in this work, both Ancient and Modern, both Romish and Protestant, but hardly any, if any at all, in our own mother Tongue, so fully and largely as a Work of this nature doth require: this hath incited me, though the unfittest of all others, for a task of so much Learning, judgement, and Seriousness, to attempt this work; and if possibly my dimness might, to give some light and facility to the History of the Gospel, and if my poorness could, some contribution towards the building of Zion.  
The Method that I prescribed to myself in this undertaking (some glimpse whereof thou mayst see in this present Parcel) was, 1. To lay the Text of the Evangelists in that order, which the nature and progress of the Story doth necessarily require. 2. To give a Reason of this Order, why the Text is so laid, more largely or more briefly, according as the plainness, or difficulty of the connexion doth call for it. 3. To give some account of the difficulties in the language of the Original, as any came to hand, either being naturally so in the Greek itself, or being made difficulties when they were not so, by the curiosity, misconstruction, or self-end-seeking of some Expositors. 4. And lastly, to clear and open the sense and meaning of the Text all along as it went, especially where it was of more abstruseness and obscurity.  
These two last things did I assay and go on withal a great way in the work, with much largeness and copiousness, both concerning the language, and the manner. For, for the first, I did not only poise the Greek in the balance of its own Country, and of the Septuagint, but I also examined translations in divers languages, produced their sense, and showed cause of adhering to, or refusing of their sense, as I conceived cause.  
And for the second, I alleged the various Expositions and interpretations of Commentators, both ancient and modern, and others that spoke to such and such places occasionally, I examined their Expositions, and gave the Reader reason to refuse or embrace them as cause required. When seeing the Work in this way likely to rise to vastness of bulk itself, and of trouble to the Reader, I chose to abridge this first part for a trial, and therein having expressed only those things which were most material for the understanding of the Text where it is less plain (for where it is plain enough, why should I spend time and labour about it?) And spoken mine own thoughts upon it, and omitted (unless it be for a taste of what I had done) the glosses and thoughts of others: I now wait for the direction and advice of my learned and loving Friends and Readers, whether to exhibit the other parts that are to follow (by God's good blessing and assistance) in that large and voluminous method that at the first I prescribed to myself, or in that succiseness that this present parcel holdeth out.  
I have partly chosen, and have partly been constrained, to tender this work to public view by pieces, whereof only this, and this but a small one neither appears at this time. I have chosen so to do, that I might give the world my thoughts upon the Evangelists as the Lord giveth time: for who would defer to do any thing of such a work, till he have done all, since our lives are so short and uncertain, and the work so long and difficult? And I have been constrained thus to do, partly because of mine other occasions, many and urgent, which deny me opportunity to follow that business as such a bulk would require: and partly because of the straits of the times, which have straitened our Presses, that they Print but rarely any thing voluminous. Every year by God's permission and good assistance, shall yield its piece, till all be finished, if the Lord spare life, health and liberty thereunto.  
Divers things were fitting to have been premised to a work of this nature; but because, that if they should all be set before this small piece that we now exhibit, the Preface or Prolegomena would be larger than the Book itself: therefore have I reserved to every piece that shall come forth, it's own share and portion. And the things that I have thought upon, and hewed out unto this purpose are these.  

1. To fix the certain year of our Saviour's birth, as a thing very fit to be looked after, and to show the certain grounds whereupon to go, that our fixing upon such a year may be warranted and without wavering: This have I premised to this first part, wherein comes the Story and Treatise of our Saviour's birth.  
2. To give account of all the dislocations of Texts and Stories in the Old Testament, which are exceeding many, to show where is their proper place and order, and to give the reason of their dislocation: And this being so copious and frequent in the Old Testament, the like will be thought the less strange and uncouth in the New.  
3. To make a Chorographical description of the Land of Canaan, and those adjoining places that we have occasion to look upon as we read the Gospel, a thing of no small necessity, for the clearer understanding of the Story.  
4. To make a Topographical description of Jerusalem, and of the Fabric of the Temple, which will facilitate divers passages in the Gospel, which are of no small obscurity.  
5. To give some account and Story of the State and Customs of the jews in these times when the Gospel began, and was first preached among them, out of their own and other Writers, which things the Evangelists mention not, and yet which conduce not a little to the understanding of the Evangelists.   
These as things very necessary for the matter in hand, shall wait severally upon the several parts that shall follow, as the Lord shall please to vouchsafe ability, time, health and safety.  
From my Chamber in Westminster, Octob. 1. 1644.   

PROLEGOM. I.  
The Age of the World at our Saviour's birth fixed: the account proved: the chiefest difficulties in the Scripture Chronicle resolved.  
IN the Stories of times, the times of the stories do challenge special notice and observation; and of all other, that of our Saviour's birth, being the fullness of time, may best, as best worthy, make such a challenge. A time, to which all the holy ones that went before it, did bend their eyes and expectation, and a time from which all the Christians that have lived since, have dated their Chronical accounts and computation. And yet how unfixed is this time and age of the world, in which so great a mystery came to pass, and upon which so general accounting doth depend, in the various reckon of learned and industrious men? It is not only to be seen in their writings, wondered at in regard of the great difference at which they count, but the fixed time is the more to be studied for, upon this very reason, because such men do so greatly differ among themselves. The only way to settle in such variety, is to take the plain and clear account and reckoning of the Scripture, which hath taken a peculiar care to give an exact and most certain Chronicle to this time, and not to rely upon the computation of Olympiades', Consuls, or any other humane calculation, which it cannot be doubted, must of necessity leave the deepest student of them in doubting and uncertainty. Now the Scripture carrying on a most faithful reckoning of the times, from the beginning of time to this fullness of it, hath laid this great, wondrous, and happy occurrence of the birth of the Redeemer in the year of the world, three thousand nine hundred twenty and eight. Which that we may make good, and fixed among so much variety and difference, may the Reader gently have the patience to see and to examine the particular sums by which the Scripture accounteth to make up this total, and to study upon those scruples in the several parcels where they come that make the account intricate and doubtful, and to judge upon those resolutions and satisfactions that shall be tendered for the clearing and untying of those scruples.  
And, surely, though the business may be something long and difficult, which we shall propose and lay before him, yet doubt I not, but the profit will fully countervail his labour, when he shall not only be resolved of the certainty of the time, which we now have occasion, and every Christian hath cause to look after, but when he shall also see, (and that, I suppose, not without admiration) the wondrous and mysterious, and yet always instructive stile, and manner of accounting used by the Holy Ghost, in most sacred Majestickness, and challenging all serious study and reverence; And though also this business may seem to be something too Parergon, and eccentric to the main work that we have before us, the Harmonizing of the Evangelists, yet since a prime thing that we are to inquire after in the very entrance of this story of our Saviour's life, is, the fixed and certain time of his birth, the Reader will be pleased to excuse a fault on the right hand, rather than on the left, and to dispense with too much desire to give satisfaction, rather than too little, or with none at all.  

SECTION I.  
From the Creation to the Flood were 1656. years, as appeareth, Gen. 5. & 6. & 7. by these parcels.  

ADAM at 130 years old hath Seth, ver. 3.  
Seth at 105 years old hath Enosh, ver. 6.  
Enosh at 90 years old hath Cainan, ver. 9  
Cainan at 70 years old hath Mahalaleel, ver. 12.  
Mahalaleel at 65 years old hath Jared, ver. 15.  
Jared at 162 years old hath Enoch, ver. 18.  
Enoch at 65 years old hath Methuselah, ver. 21.  
Methuselah at 187 years old hath Lamech, ver. 25.  
Lamech at 182 years old hath Noah, ver. 28, 29.  
Noah at 600 years old seethe the Flood, Gen. 7. 11.   
Total 1656. which whole year of the World, was taken up with the Flood, viz. from the 17 day of the second Month, or Marheshvan, Gen. 7. 11. to the 27 day of the same month come twelvemonth, Gen. 8. 14.   

SECTION II.  
From the Flood to Terahs' death, and the Promise then given to Abram, were 427 years, as appeareth Gen. 11. by these particulars.  

SEM at 2 years after the Flood begat Arphaxad, ver. 10.  
Arphaxad at 35 years old begat Salah, ver. 12.  
Salah at 30 years old begat Eber, ver. 14.  
Eber at 34 years old begat Peleg, ver. 16.  
Peleg at 30 years old begat Reu, ver. 18.  
Reu at 32 years old begat Serug, ver. 20.  
Serug at 30 years old begat Nachor, ver. 22.  
Nachor at 29 years old begat Terah, ver. 24.  
Terah at 130 years old begat Abram.  
Abram at 75 years old hath the Promise, Gen. 12. 4.   
Total 427. Which sum being added to 1656, which was the age of the World at 
The promise given to Abram Gen. 12. 1. etc. Anno mundi, 2083.  the Flood, amounteth to 2083. and it resulteth, that the Promise was given to Abram in the year of the World 2083.  
But here is the great question moved, Whether Abram were the eldest son of Terah, yea or no? If he were, than was he born when Terah was 70 years of age, Gen. 11. 26. and not as this Table layeth it, at his 130. And if he were not his eldest son, why hath Moses named him first of all his sons?  
Answer, First, He was not his eldest son: for, 1. He married his brother Harans daughter [for so all men hold Sarah to have been] and she was but ten years younger than himself, Gen. 17. 17. which was impossible, if her Father were younger than he. 2. He is said to be but 75 years old, when he departed out of Haran, Gen. 12. 4. And this was after his Father's death, Act. 7. 4. Now had he been born at Terahs' 70, he had been 135 years old when his Father died: We must therefore compute and reckon backward thus, that since he was but 75 years old when his Father died, it must needs be concluded that he was born when Terah was 130 as is laid down in the Table.  
Answer, Secondly, He is reckoned first of Terahs' sons, as Sem is of Noah's, not because he was the first in time, but the first in dignity. For that Sem was not the eldest son of Noah, is clear by comparing these places, Gen. 5. 32. Noah was 500 years old when he begat his first son, and Gen. 7. 11. when Noah was six hundred years old, was the Flood of waters upon the Earth, and then was one of his sons an hundred years old: But Sem was not so till two years after, Gen. 11. 10. And yet is he ever named the first of his sons, Gen. 5. 32. & 6. 10. & 7. 13. & 9 18. & 10.  
There are some, that not content with this plain, necessary, and undeniable explication of the difficulty, do hold that Abram took two journeys into Canaan, one before his Father's death, and another after: whereas Moses and Steven well compared together, do plainly show the contrary, and fully, and sufficiently clear the matter under scruple: That which hath made men to fall into the mistake of his two journeys into Canaan hath been this, that they have taken the words of God in Act. 7. 3. Get thee out of thy Country, etc. and his words in Gen. 12. 1. Get thee out of thy Country, &c, to be of the same time and spoken in the same place, whereas there is a vast difference in the words themselves, and so was there of the time and place where they were spoken. Steven telleth, that while Abraham was in Mesapotamia or Chaldea, as ver. 4. before he dwelled in Horam, God appeared to him, and said unto him, Get thee out of thy Country, and from thy kindred, but not a word of departing from his Father's house, for he took his Father and his whole household along with him, and dwelled with them a good while in Haran, Gen. 11. 31. And Terah died in Haran, ver. 32. Then the Lord said unto Abram, for so should Gen. 12. 1. be translated, and not, Now the Lord had said: And his saying was this, Get thee out of thy Country, and from thy kindred, and from thy Father's house too, for that also he now left behind him, namely Nahor and all his Father's Family, but only Lot and Sarah that were fatherless children: And this difference considered, as necessarily it must, it doth make this difficulty which hath cost so much canvasing so easy, as a thing needeth not to be more.   

SECTION III.  
From the promise given to Abram upon his Father Terahs' death to the delivery of the people of Israel out of Egypt, and to the giving of the Law, were 430 years, Exod. 12. 40. Gal. 3. 17.  
THIS sum being joined to that before of 2083. it maketh the world to be in the two thousand five hundred and thirteenth year of her age, when Israel was delivered 
The delivery out of Egypt, Anno mundi, 2513.  and the Law given.  
This space of time of 430 years betwixt the promise and the Law, the Divine Wisdom and Providence cast into two equal portions, of 215 years before the people's going down into Egypt, and 215 years of their being there.  
The former moiety was taken up in these parcels:  
Five and twenty years betwixt the giving of the promise and the birth of Isaac, compare Gen. 12. 4. with Gen. 21. 5.  
Sixty years betwixt the birth of Isaac, and the birth of Jacob, Gen. 25. 26.  
An hundred and thirty years betwixt the birth of Jacob and Israel's going into Egypt, Gen. 27. 9  
The latter in these:  
Ninety five years from their going into Egypt, to the death of Levi.  
Forty years from the death of Levi to the birth of Moses.  
Eighty years from the birth of Moses to their delivery.   

SECTION IU.  
From the coming of Israel out of Egypt, to the laying of the foundation of Solomon's Temple, were 480 years, 1 King. 6. 1. and seven years was it in building, ver. 38.  
SO that join these 487 that passed from the coming out of Egypt to the finishing of the Temple, to the 2513 years, of which age the world was when they came out of 
Solomon's Temple finished, Anno mundi▪ 3000.  Egypt, and it will appear that Solomon's Temple was finished exactly in the three thousandth year of the World.  
This sum is made up of these many parcels.  

Israel in the Wilderness 40 years.  
Joshua ruled 17 years.  
Othniel judged 40 years, Judg. 3. 11.  
Ehud judged 80 years, Judg. 3. 30.  
Deborah, etc. 40 years, Judg. 5. 31.  
Gideon, 40 years, Judg. 8. 28.  
Abimelech, 3 years, Judg. 9 22.  
Tolah, 23 years, Judg. 10. 2.  
Jair, 22 years, Judg. 10. 3.  
Jephtah, 6 years, Judg. 12. 7.  
Ibsan, 7 years, Judg. 12. 9  
Elon Judged 10 years, Judg. 12. 11.  
Abdon, 8 years, Judg. 12. 14.  
Samson, 20 years, Judg. 15. 20. & 16. 31.  
Eli, 40 years, 1 Sam. 4. 18.  
Samuel and Saul, 40 years, Acts 13. 21.  
David, 40 years, 1 King. 2. 11.  
Solomon, 4 years, 1 King. 6. 1.   
Total 480. Now among all these parcels, there is no number that hath not a Text to warrant it, but only the date of the Government of Joshua, which yet cannot be doubted of to have been seventeen years; seeing that so many years only are not specified by express Text of all the 480 mentioned, 1 King. 6. 1. And here also may the reader observe that the years that are mentioned in the book of Judges, for years of Israel's oppression, as Judg. 3. 8, 14. etc. are not to be taken for a space of time distinct from the time of the Judges, but included in the sum of their times.  
Now it thus falling out, as it is more than apparent, that Solomon's Temple was finished and perfected in the year of the world 3000. This belike hath helped to strengthen that Opinion that hath been taken up by some, That as the World was six days in creating so shall it be six thousand years in continuance, and then shall come the everlasting Sabbath. And indeed the observation could not but please those that were pleased with this opinion: for when they found that the first three thousand years of the World did end, in the perfecting of the earthly Temple, it would make them to conclude the bolder, that the other three thousand should conclude in the consummation of the spiritual.   

SECTION V.  
From the finishing of Solomon's Temple, to the falling away of the ten Tribes, were 30 years.  
FOR Solomon reigned 40 years, 1 King. 11. 42. and in the eleventh year of his reign 
The falling away of the ten Tribes, A●no mundi 3030.  was the Temple finished, 1 King. 6. 38. And so count from that year to the expiration of his reign, and the beginning of his son Rehoboam, and it will appear easily, that the falling away of the ten Tribes was 30 years after the Temple was finished, and in the year of the World 3030.   

SECTION VI.  
From the falling away of the ten Tribes under Jeroboam, to the captivity of Judah into Babylon, were 390.  
THESE are thus reckoned in a gross sum by Ezekiel, Chap. 4, 5. I have laid upon thee the years of their iniquity according to the number of days, three hundred and ninety days. So shalt thou bear the iniquity of the house of Israel, ver. 6. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days, I have appointed thee each day for a year.  
Now these are not to be taken for two different and distinct sums, as if it were 390 years from the falling away of the ten Tribes, to the captiving of the ten Tribes, and 40 years from thence to the captiving of Judah, for it was but 200 years and a little above an half, between the two first periods, and above an hundred years between the two last: but the forty years are to be reputed and counted within the 390, as the last years of them; and marked out so singularly because of Judah's rebellion in and under so clear and powerful preaching of Jeremy, who prophesied so long a time among them.  
Now for the casting of these 390 years into parcels as the Books of Kings and Chronicles have done them, the surest and clearest way, is to make a Chronical table of the collateral Kingdoms of Judah and Israel while they last together, from year to year, as they will offer themselves to parallel one another. In which course some considerable scruples will arise before the Student as he goeth along, which unless he see and resolve, he will never be able to make the account right, and which unless he frame to himself such a Chronical table as is mentioned, he will never see nor find out. He will by the very Table, as he goeth along see, that sometimes the years are reckoned complete, as Rehoboams seventeen are counted, 1 King. 15. 1. Sometimes current, as Abijams three, 1 King. 15. 1, 2, 9 and Elahs' two, 1 King. 16. 8. But this will breed no difficulty, since it is ordinary in Scripture thus variously to compute, and since the drawing of his Table will every where show him readily this variety: But these things will he find of more obscurity, and challenging more serious study and consideration.  
First, It is said that Jeroboam reigned two and twenty years, 1 King. 14. 20. and Nadab his Son two years, Chap. 15. 25. yet that Nadab began to reign in the second year of Asa, which was in the one and twentieth year of Jeroboam, and so Nadabs' two years' fall within the sum of his fathers two and twenty.  
Now the reason of this accounting is this: It is said in 2 Chron. 13. 20. that the Lord stroke Jeroboam and he died: that is, with some ill and languishing disease, that he could not administer nor rule the Kingdom, therefore was he forced to substitute his son Nadab in his life time, and in one and the same year both Father and Son died.  
Secondly, It is said that Baasha began to reign in the third year of Asa, 1 King. 13. 28. and reigned four and twenty years, ver. 33. then it followeth that he died in the six and twentieth year of Asa, as the Text reckoneth the years current, 1 Kings 16. 8. And yet in the six and thirtieth year of Asa, Baasha came up and made war against Judah, 2 Chron. 16. 1. So that this war will seem to be made by him nine or ten years after he is dead.  
But the resolution of this from the original is easy: For that Text in the Chronicles meaneth not that Baasha made war against Judah in the six and thirtieth year of Asaes' reign, but in the six and thirtieth year of Asaes' kingdom: that is, six and thirty years from the division of the Tribes under Rehoboam: For Rehoboam reigned seventeen years. Abijam his son three years, and in the sixteenth year of Asa was this war made: thirty six years in all from the first division. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore should there be rendered the Kingdom, and not the Reign, and the thing were clear. Now the Text dateth this war, not from the time of Asaes' reign, but from the time of the division of the Tribes: because that though they were divided hitherto in regard of their Kings, yet not totally in regard of their converse and affection, for some of the revolted ones affected still the house of David: but Baasha to make the division sure: buildeth Ramah, that none might go in or out to Asa King of Judah, and this was as a second division; and therefore the Text reckoneth from the first.  
Thirdly, It is said, 1 King. 16. 23. that in the one and thirtieth year of Asa King of Judah, began Omri to reign over Israel twelve years, six years reigned he in Tirzah. And yet in vers. 29. it is said, that In the eight and thirtieth year of Asa, began Ahab the son of Omri to reign.  
Now how can there possibly be twelve years' reign betwixt Asaes thirty first and thirty eight?  
Answer, Omri began to reign as soon as ever he had slain Zimri, which was in the twenty seventh of Asa: but he was not sole and entire King till his thirty first: For Tibni his competitor and corrival for the Crown, held him in agitation and wars till Asaes thirty first. And then was he overcome, and Omri acknowledged absolute King by Tibnies' soldiers, and so from thence forward he reigned sole King in Tirzah.  
But yet the doubt remaineth how Omri beginning his monarchy in the thirty first of Asa, and ending it in his thirty eight, can be said to have reigned but six years, whereas it was eight current.  
Answer, The six complete years only are reckoned: for the thirty first of Asa was even ending when Tibni was conquered, and the thirty eight but newly begun when Omri died: Such another kind of reckoning may be observed in casting up the age of Abraham and Ishmael at their Circumcision, compared with the age of Abraham at Ismaels' death.  
Fourthly, The beginning of the reign of Joram the son of Jehoshaphat hath three dates. The first in the seventeenth year of Jehoshaphat his father, compare 2 Kings 22. 51. and 2 King. 1. 17. and 2 King. 3. 1.  
The second in the fifth year of Joram the son of Ahab, 2 King. 8. 16. This was in the two and twentieth year of his father Jehoshaphat.  
And the third at his father Jehoshaphats death, 2 Chron. 21. 1.  
Now the resolution of this Ambiguity is thus. The first time he was made Viceroy, when his father went out of the Land for the recovery of Ramoth Gilead: and because Ahab the King of Israel, went with him, Ahaziah his son is made Viceroy in that Kingdom also.  
The second time he was Viceroy again in his Father Jehoshaphats absence upon his voyage into Moab with Jehoram, 2 King. 3. and from this time doth the Text date the fixed beginning of his reign, as is plain, 2 King. 8. 17. 2 Chron. 21. 20. For Jehoshaphat after this time was little at home, but abroad, either in his own Land, perambulating it, to reduce the people to true Religion, or in Moab to reduce that to subjection, 2 Chron. 19 20.  
Fifthly, But a greater doubt meeteth you by far when you come to cast up the times of his son Ahaziah. For whereas Joram was thirty and two years old when he began to reign, and reigned eight years in Jerusalem, 2 King. 6. 17. 2 Chron. 21. 20. and so died when he was forty years old; and instantly the inhabitants of Jerusalem set Ahaziah upon his throne, who was his youngest son, yet was this Ahaziah forty two years old when he began to reign, 2 Chron. 22. 1. and so will prove to be two years older than his father.  
Answer, The book of Chronicles in this place meaneth not that Ahaziah was so old when he began to reign; for the book of Kings telleth plainly that he was but two and twenty, 2 King. 8. 26. but these two and forty years have relation to another thing; namely, to the kingdom of the house of Omri, and not to the age of Ahaziah. For count from the beginning of the reign of Omri, and you find Ahaziah to enter his reign in the two and fortieth year from thence; as he will readily see, that shall make such a Chronical Table as is mentioned.  
The Original words therefore Ben arbaguim ushethajim shanah, are not to be translated as they be, Ahaziah was two and forty years old, but Ahaziah was the son of the two and forty years, as Seder Olam hath acutely observed long ago.  
Now the reason why his reign is thus dated differently from all others the Kings of Judah, is, because he in a kind was an imp of the house of Omri: for Athaliah his mother, was Ahabs' daughter, 2 King. 8. 18. And she both perverted her husband Joram, and brought up this her son Ahaziah in the Idolatry of the house of Ahab; therefore is not Ahaziah fit to be reckoned by the line of the Kings of Judah, but by the house of Omri and Ahab: see the Evangelist Matthew setting a special mark upon the house of Joram, at the notes on Matth. 1. 8.  
Sixthly, There is yet one scruple more arising concerning the beginning of the reign of this Ahaziah. For the same book of Kings saith, that he began to reign in the twelfth year of Joram the son of Ahab, 2 King. 8. 25. and in the eleventh year of Joram the son of Ahab, 2 Kings 9 29.  
Answer, The resolution of this doubt will be easy to him that hath such a Chronical Table as we have spoken of before his eyes. For there will he see that Jehoram reigned one year before his Father Ahabs death: For in the twentieth year of Ahab, which was the seventeenth of Jehoshaphat, did Ahaziah the son of Ahab, begin to reign, 1 King. 22. 51. being made Viceroy, when his Father went to Ramoth Gilead.  
He reigning but that year, Jehoram his son was Viceroy or began to rule in his stead, the next year, namely in Ahabs one and twentieth. Ahab in his two and twentieth died: and so Jehoram became absolute and entire King, and reigned so eleven years: so that his reign hath a double reckoning, he reigned as Viceroy twelve years, but as entire King but eleven.  
7. Amaziah began to reign in the second year of Joash King of Israel, 2 King. 14. 1. this was the eight and thirtieth year of his father Joash King of Judah, three years current before his death: And the reason was, because his father had cast himself into so much misery and mischief, through his Apostasy and murder of Zacharias, 2 King. 12. 17, 18. 2 Chron. 24. 23, 24, 25. that he was become unfit and unable to manage the Kingdom.  
8. Uzziah or Azariah the son of this Amaziah, being but sixteen years of age in the seven and twentieth year of the reign of Jeroboam the second, 2 King. 15. 1, 2. it appeareth that he was but four years old at his father's death: Therefore was the Throne empty for eleven years, and the rule managed by some as Protectors in the King's minority.  
9 There is also an interregnum or vacancy of twenty two years in the Kingdom of Israel, between Jeroboam the second, and Zachariah: whereof what the reason should be, is not easy to determine: whether through wars from abroad, which Jeroboam might have provoked against his house by the conquest of Hamath and Damascus, 2 King. 14. 28. or through war at home, as appeareth by the end of Zachariah, 2 King. 15. 10. or through what else it was, it is uncertain, but most sure it was that the Throne was so long without a King, since Jeroboam beginning to reign in the fifteenth year of Amaziah, and reigning forty one years, 1 King. 14. 23. died in the fifteenth of Uzziah; and Zechariah began not to Reign till the eight and thirtieth, 2 Kings 15. 8.  
10. Hoshea is said to slay Pekah in the twentieth year of Jotham the Son of Uzziah, 2 King. 15. 30. whereas Jotham reigned but sixteen years in all, 2 King. 15. 33. But the reason of this accounting is because of the wickedness of Ahaz, in whose reign this occurrence was, and the Holy Ghost chooseth rather to reckon by holy Jotham in the dust, then by wicked Ahaz alive: For in the slaughter of Pekah, the Lord avenged upon Pekah the bloodshed and misery he had caused in Judah, for he had slain of the men thereof 120000 in one day, 2 Chron. 28. 6. Now Ahaz had caused this wrath upon the people in withdrawing them from the ways of the Lord, therefore when the Lord avengeth this injury of his people upon Pekah, the time of it is computed from Jotham who was holy and upright, and not from Ahaz who had caused the mischief.  
11. There is a scruple of no small difficulty about the reckoning of this twentieth year of Jotham, if it once be spied out: And that is this; If Pekah began to reign in the two and fiftieth or last year of Uzziah, and reigned twenty years, as 2 King. 15. 27. and if Jotham began to reign in the second year of Pekah, 2 King. 15. 33. then certainly the twentieth year of Pekah, the year when Hoshea slew him, was but the nineteenth year of Jotham, and not the twentieth.  
Answer, In this very difficulty, hath the Text fixed the time of Uzziahs' becoming Leprous, which elsewhere is not determined: and it showeth that it was in the last year of his reign, when he assayed to offer incense in the Temple, and was struck with the Leprosy, a disease with which the Priests who were to be the Judges of it, could not be touched nor infected, and his son Jotham was over the house judging the land, 2 King. 15. 5. till the day of his death. Now that last year of Uzziah is counted for the first of Jotham, in this reckoning that we have in hand, and although he began to reign as absolute and sole King in the second year of the Reign of Pekah, yet began he to reign as Viceroy, in the diseasedness of his father, the year before.  
12. It is said Hoshea the son of Elab, began to reign in the twelfth year of Ahaz, 2 King. 17. 1. whereas he had slain Pekah in the fourth of Ahaz, or the twentieth of Jotham: which showeth that he obtained not the Crown immediately upon Pekahs' death, but was seven or eight years before he could settle it quietly upon his head. It is like that Ahaz in this time did disquiet Israel, when his potent enemy Pekah was dead, in revenge of that slaughter that he had made in Judah, and that he kept Hoshea out of the Throne, and for this is called the King of Israel, 2 Chron. 28. 19 as well as for walking in the ways of those Kings.  
13. It is said that Hezekiah began to reign in the third year of Hoshea the son of Elab, 2 King. 18. 1. Now Hoshea beginning in the twelfth of Ahaz, 2 King. 17. 1. it is apparent that Hezekiah began in the fourteenth, and so reigned two or three years with his father Ahaz, who reigned sixteen years, 2 King. 16. 2.  
The reason of this was, because of the wickedness of Ahaz, and because of the miseries and entanglements that his wickedness had brought him into, as a Chron. 28. 16, 17, 18▪ and Chap. 29. 7, 8, 9 And this showeth the zeal of Hezekiah, in the work of Reformation, the more, in that he assayed and perfected it so much in the very time of his wicked Father.  
14. But yet there ariseth another doubt in the computation of the times of Hezekiah, parallel with the times of Hoshea; For whereas he began to reign in the third year of Hoshea, as is clear before, than the seventh year of Hoshea should be counted his fifth year, and yet it is called but his fourth, 2 King. 18 9  
Answer, The beginning of Hezekiahs' reign, is of a double date: He began indeed to be Viceroy, and to bear the rule in the third of Hoshea, which was the 14th year of his father Ahaz, but the time of that year was but short, that he was in the royalty, and he did but little or nothing of note that year, but the next year, which was the fifteenth of Ahaz, and the fourth of Hoshea, on the very first day of the year, or the first of Nisan, he began the Reformation, and stirred bravely in the restoring of Religion, 2 Chron. 29. 3. and therefore that is owned as the most remarkable and renowned beginning of his dominion: And so the seventh of Hoshea, and his fourth year fall in together. In his sixth year the ten Tribes are captived, 2 King. 18. 10. And so the parallelling of the two Kingdoms of Judah and Israel in their Chronical Annals is at an end, and now the times of the Kingdom of Judah lie in an easy and continued Chronicle, to the captivity in Babel, without any great scruple: Only about those turbulent times of Jehoachaz and Jehoiakim, there is a little difficulty: For there passed some years between the death of Josiah, and the reign of Jehoiakim, in troubles and distempers, though the Text hath mentioned the three months only of Jehoachaz: The gross sum of 390 between the division and the burning of the Temple, keepeth all right, and sheweth how much space this was, when all the other particulars are taken up, as the 480 between the delivery out of Egypt, and building of Solomon's Temple do, by the time of the rule of Joshua, though the Text expressly hath not determined it.  
So that now add these 390 years mentioned by Ezekiel, which was the exact space between 
Jerusalem destroyed, Anno mundi▪ 3420.  the falling away of the ten Tribes, and the destruction of Jerusalem, to the 3030 years, of which age the world was when the ten Tribes fell away, and we find that Jerusalem was destroyed by Nabuchadnezzar, and the Babylonians, in the year of the world 3420.   

SECTION VII.  
From the burning of the Temple by Nebuzaradan, 2 King. 25. Jer. 52. to the return from Babel, 2 Chron. 36. 22. Ezra 1. 1. were fifty years.  
IT hath been no small controversy among the learned, that have handled the current of these times that we are about, where to begin the seventy years of the captivity in Babel, so renowned in the Scripture, Jer. 25. 11, 12. & 29. 10. 2 Chron. 36. 21. Zech. 1. 12. For since there were three captivities of Jerusalem by the Babylonian, namely in the third year of Jehoiakim, 2 Chron. 36. 6. Dan. 1. 1. In the year of Jehoiachin, 2 Chron. 36. 9, 10. and in the eleventh of Zedekiah, 2 King. 25. 2, 3. Jer. 52. 4, 5. it may very well be questioned, where those seventy years of captivity did begin, and where those 390 years from the falling away of the ten Tribes should terminate.  
To omit varieties of opinions and reasons that fix these periods, some here, some there; these reasons do plainly and sufficiently demonstrate, that the seventy years of Judah's captivity in Babel, did begin from the third year of Jehoiakim.  
First, Because Daniel that measured out the whole space of that captivity, and that giveth account of the state of the people that time, beginneth from thence, Dan. 1.  
Secondly, Because it is most proper to begin the seventy years' captivity by Babel from the very first time that any captivity by Babel began.  
Thirdly, It is prophesied by Jeremy, Chap. 25. 11. that not only the Jews, but also all Nations round about them should serve the King of Babel seventy years. So that those seventy years are to be counted the time and space of the absolute Monarchy of Babel, and they are to begin from the beginning of Nabuchadnezzar the first Monarch.  
Now the beginning of his Monarchy is easy to settle, viz. in the third of Jehoiakim, from these Texts: Jer. 32. 1. 52. 12. It is true indeed that in Jer. 25. 1. the fourth of Jehoiakim is called his first, and so it might be very well: for the first of Nabuchadnezzar might take up part of two years of his reign, as any one year of the King takes up much time of two Lord Mayors, he entering his year in the Spring, and they in Autumn. Thus do the seventy years begin from the beginning of Nabuchadnezzar, but the 390 that we have been so long upon do not there end, but they end at this nineteenth, or at the eleventh of Zedekiah, when the City and Temple was utterly ruined, and the captivity entirely consummate, as the chain of the years drawn out to the length, do really fix it; and as the very intent and stile of the Prophet doth the like, who in that sum doth comprehend the whole time of the people's being in their own Land, after the revolt under Jeroboam: So that nineteen years complete out of the seventy, must we take into that sum, and so there are but fifty years of that captivity to the time of their delivery under Cyrus remaining; which sum being added to the age of the world, at the burning of the 
The Jews return to Babel Ezra 1. 1. Anno mundi 3470.  Temple 3420 doth make the world to be 3470 years old at the first of Cyrus, when the captivity did return.   

SECTION VIII.  
From the return of the Jews out of Babel, to the death of Christ 490 years.  
THIS is so plain in Dan. 9 in the seventy weeks, or seventy time seven years there mentioned, from the Commandment going forth from Cyrus to restore and build Jerusalem, to the cutting off of the Messiah, that it needeth as little to confirm it, as to tell that seventy times seven is four hundred and ninety. For if the Angel speak not of a fixed and certain time in this sum, he nameth this sum to no purpose in the world, but he doth so clearly fix the time, the two termini of its extent, and some particular links of it as it passed, that nothing can be more clear, evident, and perspicuous. Now add these 490 years, which reach to the death of Christ, to the age of the world 3470. at the time when they began, and it resulteth, that our Saviour died in the year of the world 3960. Out of which subduct the two and thirty years of our Saviour's life, and it appeareth that he was born in the year of the world 3928. that year being then but newly begun, stilo veteri, or according to the account used from the beginning of the world, from Tisri or September: so that that year was his first year, and 3929 his second year, at 
Christ born, Anno mundi, 3928.  the which the wise men came to visit him; 3930 his third year, and so 3960 half passed, or at Easter, his two and thirtieth and an half, at which age he died.  
And now he that desireth to know the year of the world, which is now passing over us this year 1644 will find it to be 5572 years just now finished since the Creation, and the year 5573 of the world's age, now newly begun this September at the Aequinox.    
THE HARMONY OF THE Four EVANGELISTS.  

SECTION I.  
S. LUKE. CHAP. I.  
The Preface or Epistle Dedicatory. The occasion and warranty of Luke's writing the Gospel.  FOR AS MUCH as many 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for a lawful undertaking, and a successful progress in it, in Plat. in Phaedro concerning Isocrates, and in Isocra. himself ad Demonic.  have taken in hand 
b To compile a narration, Syr. Erasm. Bruciol. etc.  to set forth in order a declaration of these things which are 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It signifieth in Scripture style, not only the certainty of the things done, but also the certain belief that they were so done. See Rom. 4. 21. & 14. 5. Col. 2. 2. 1 Th●s. 1. 5. 2 Tim. 4. 5. Heb. 6. 11. The LXX once use it in a bad sense. Eccles. 8. 11. for settlement in evil.  most surely believed among us. 2. Even as they 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here were traditions of the highest form that ever were any, Delivered by Christ's own Disciples, and generally believed and entertained, yea, and committed to writing, and yet made nothing worth in comparison of Scripture.  delivered them unto us which from the beginning were eye-witnesses, and Ministers of the Word: 3. It seemed good to me also, having had perfect understanding of all things 
e Or from above.  from the very first, to write unto thee 
f In Order, either in order to those that have written before; As they have done, so it seemed good to me to do also after them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used. Act. 3. 24. or in order of story, for the general, as to lay down Christ's Conception, Circumcision, Baptism, Preaching, Death, Resurrection, methodically, and as one followed another; but for the particulars of Christ's Journeys, Miracles, Speeches, etc. we shall find in the progress of the story, that he doth not so precisely observe the very order. So that the former sense doth seem to be the better.  in order most excellent Theophilus. 4. That 
g 1 Luke held it not unlawful, nor unfit for a Layman to read the Scriptures. 2. He held not ignorance to be the mother of Detion, nor an implicit Faith sufficient for salvation.  thou mightest know the certainty of those things wherein thou hast been instructed. 

Reason of the Order.  
FOrasmuch as none of the Evangelists have made a Preface to their story, but only Luke, this of his may serve as a general one for all the rest. And like the beautiful gate of the Temple, may be as an entrance, or inlet into the glorious and royal Fabric of the Gospels.   

Harmony and Explanation.  Ver. 1. Many have taken in hand. 
Psal. 68 11.  
HE condemneth not the undertake of these men▪ as very many Expositors hold he doth; for first, he saith, they had taken in hand a declaration of those things which were most surely believed. Secondly, He saith, they had done it even as the eye-witnesses and Ministers had delivered it. Thirdly, He maketh his own undertaking of the like nature with theirs, when he saith, It seemed good to me also: But he mentioneth these their writings as only humane Authorities [undertaken without the injunction of the Holy Ghost] which his divine one was to exclude: So the Books of Jasher, of Gad, of Iddo, of the wars of the Lord, etc. are cited by the Old Testament, neither as altogether disapproved, nor yet approved above humane: In the loss of them there perished none of the Canonical Scriptures, but only the works of men; no more did there in the loss of these.  
Vers. 2. Eye-witnesses] these were the twelve Apostles. Minister's] these were the 70 Disciples. From their Sermons and Relations, many undertook to write Gospels, of a godly intention and holy zeal. Of which the Evangelist here speaking aimeth neither at the Gospel of Matthew nor Mark, though they were written when he thus speaketh; for the first was an eye-witness, and one of the twelve, and the other [it is like] a Minister or one of the 70. and so wrote not from the intelligence of others, as those did of whom the Evangelist speaketh, but by their own.  
Vers. 3. It seemed good to me also, having had perfect understanding of all things from above] For so might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be best translated; and so it signifieth John 3. 3. 31. & 19 11. James 1. 17. etc. And thus taken, it showeth Luke's inspiration from Heaven, and standeth in opposition to the many Gospels mentioned, ver. 1. which were written from the mouths and dictating of men, ver. 2. but his intelligence for what he writeth was from above.  
[Most excellent 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: an Epithet for men of rank, as Act. 2, 4, 3. & 26. 25.  Theophilus] In most probability, a Nobleman of Antioch, and fellow Citizen with Luke; converted by Paul at his Preaching there, Acts 11. 26. Luke adhered to his Master, and forsook him not, 2 Tim. 4. 11. but Theophilus staying at Antioch after Paul's departure, what he wanted in verbal instructions from the mouth of his Master, when he went away, Luke doth in this his Gospel supply by writing, that so he might know the certainty of these things wherein he had been 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Act. 18. 25. & 21. 2 Rom. 2. 18. 1 Cor. 14. 19 Col. 6. 6.  Catechised.  
Theophilus in Greek is the same in signification with Jedidiah in Hebrew, the name of Solomon, the Lords beloved, or with the glorious title of Abraham, the Friend of God.  
And thus was that Prophecy most sweetly fulfilled, isaiah. 60. 14. The sons of the afflicters shall come bending to thee, etc. when in that Town, which had been the residence, and bore the name of Antiochus, [the sharpest enemy that ever Israel groaned under] the professors of the Gospel were first named Christians, and such an Evangelist hath his Original.    

SECTION II.  
S. JOHN. CHAP. I.  
The fitness and necessity of the second Person in the Trinity, his being incarnate, and his being the Redeemer, rather than either of the other, asserted and proved, by his being the Creator, the giver of the promise, and substance and tenor of the types and Prophecies of the Old Testament.  IN the beginning was the 
a Not pronounced, but substantial, not the voice of an articulate speech, but the begotten substance of the divine efficacy. Ignat. Martyr. in Epist. ad Magnes. So Clem. Alex. strom. 5.  Word, and the Word was with God, and the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Article joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth that that is the Subject, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wanteth it the Predicate.  Word was God. 2. The same was in the beginning with God. 3. All things were made by him, and without him was not any thing made that was made 
c Some end the sentence here, and some but begin it, and some neither, but bring it a step further: Some point thus: All things were made by him, and without him was nothing made. That which was made in him was life A reading which Chrysostom. Hom. 5. in Job. saith was used by Heretics, whereby to prove the Holy Ghost to be a Creature. And this is the very reading of the vulgar Latin. Others have read it thus: All things were made him, and without him was nothing made which was made in him. And then they began a new sentence, He was life, etc. A reading conceived to have been used by the Manicb●es, whereby to prove duo principia, a good, and a bad. . 4. In him was life, and the life was the light of men. 5. And the light shined in darkness, and the darkness comprehend it not. 6. There 
d From Mal. 3. 1. & 4. 5. And thus doth two Testaments join together.  was a man sent from God, whose name was John. 7. The same came for a witness, to bear witness of the Light, that all men through him might believe. 8. He 
e The Baptist was a light, John 5. 35. but not that light that was to come: ●s the light of the three first days of the Creation, without the Sun.  was not that Light, but was sent to bear witness of that light. 9 That was the true Light, 
f It may be either read, which coming into the world, lighteth every man, or as our English hath it: which latter is approved the true. 1. By the very place where the word coming or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth, for it followeth not immediately the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so being joined with it, reason and the custom of Grammar tell, that it should be construed with it. 2. It is ordinary among the Jews to call men by this Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as come into the world, which Idiom of the Hebrews the Evangelist followeth here. The Syriak readeth as we do.  which lighteth every man that cometh into the world. 10. He was in the world, and the world was made by him, and the world knew him not. 11. He came unto 
g As it were into his own house, or among his own people, as Joh. 16. 32 & 19 27. Act. 4. 23. & 21. 6.  his own, and his own 
h In ver. 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though they signify the same thing, yet might some distinction of sense be observed in the distinction of words: For Christ came among the Jews bodily, yet they would not so much as receive him bodily, nor acknowledge him for Messiah at all; but coming among the Gentiles by his word and spirit, they received him spiritually.  received him not. 12. But as many as 
h In ver. 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though they signify the same thing, yet might some distinction of sense be observed in the distinction of words: For Christ came among the Jews bodily, yet they would not so much as receive him bodily, nor acknowledge him for Messiah at all; but coming among the Gentiles by his word and spirit, they received him spiritually.  received him, to them gave he power to become the Sons of God, even to them that believe on his name. 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14. And the word was made flesh, and dwelled among us, [and we behold his glory, the glory 
i As: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kim●bi in Micol: as Numb. 11. 1. The people became as murmurers, Prov. 10. 20. The heart in the wicked is as little worth: that is very murmurers; very little worth: so here, The very glory of the only begotten.  as of the only begotten of the Father] full of grace and truth. 

Reason of the Order.  
THE Preface being made, the story is to begin, and that it doth here from Christ's Divinity, most Divinely. For whereas the other Evangelists begin their relations no further back, then from the birth or conception of our Saviour, or at the furthest, of his Forerunner; John draws the Reader back to behold him in the Old Testament, in the Creation of the world, and in the promises to the Fathers. And therefore this portion is first to be begun withal, and of itself will justify its own order. Especially it being considered, that the Person of Christ is first to be treated of, before his actions, and in his Person, the divine nature, [which John here handleth] before the humane.   

Harmony and Explanation.  
FROM Gen. 1. 1. the Evangelist showeth that the redemption was to be wrought by him by whom the Creation was, namely, by the Word, or the second Person in the Trinity, as being sittest for that great work: as whereby confusion, both in the external works of the Trinity, as also in the term of Sonship might be avoided: In the external works of the Trinity, when the Creator of man became his Redeemer, and in the term of Sonship, when the Son of God, and the Son of Man were but one and the same person.  
Ver. 1. [The Word] He is so called in the Old Testament. First, as the Author of 
2 Sam. 7. 2. For thy words sake; which in 1 Chr. 17. 19 is expressed, For thy servant's sake, the title of Christ, Esay 42. 2.  the Creation, Psal. 33. 6. Secondly, as the Author of the Promise, 2 Sam. 7. 2. compared with 1 Chron 17. 19 Thirdly, as the very Subject of the Covenant and Promise itself, Hag. 2. 5. Deut. 30. 12. compared with Rom. 10. 6, 7. So that these things being laid together and well considered, they show why John calleth the Son of God the Word, rather than by any other name. First, because he would show that as the world was created by the Son, so it was most fit it should be redeemed. Secondly, that as in him the promise was given, so in him was fit should be the performance. Thirdly, that as he was the Subject of the Covenant in the Old Testament, so also was he the Substance of it in the New.  
From such places as these forenamed, where the Son of God is called the Word in the Old Testament, it became most familiar and ordinary among the Jews to use this title personally for him. And this may be a second reason deduced from that that was named before, why the Evangelist here useth it, namely as a name most familiarly and comely known amongst his own people. Examples hereof might be alleged out of the Chaldee Paraphrast, even by hundreds: It will suffice to allege some few, Gen. 28. 20, 21. If the word of the Lord will be my help, etc. The word of the Lord shall be my God, Exod. 19 17. Moses brought forth the People to meet the word of the Lord, isaiah. 1. 14. Your appointed Feasts my word abominateth, and ver. 16. Put away the evil of your do from before my word, and Chap. 45. 2. My word shall go before thee, etc. So Esay 48. 11. & 49. 5. 15. & 51. 5. Jer. 24. 6. & 27. 5. 18. & 29. 14. 23. Host 1. 7. 9 Zach. 2. 5. and in hundreds of other places: And so likewise in some of the writings of the Talmudists, and Philo Judaeus in lib. De mundi opificio, explaineth this title.  
This term, and in this sense also, was got even among the Heathen: for so Mercury Trismegistus useth it often in Pinmandro: as, The will of God contained his word. And, God with his word produced another intellect, which is a fiery God, and a Divine Spirit. And again, The word of God compacted the pure workmanship of nature. And, The working intellect together with the Word.  
So likewise Orphe●s, as he is alleged by Justin Martyr. 
I adjure thereby the Heaven, etc. I adjure thee by the word of the Father.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
But Mahomet, in his Koran goeth yet further. Else or Jesus (saith he) is the word of God, and this being the word of God, is reputed among the Saracens as the proper name of Jesus Christ, so that no other man is called by this name, but Jesus only, whom in Arabic they call Else. Sam. Maroch. lib. de advent. Messiae cap. 27. Drus. in praeter. in loc.  

* Prov. 8. 27. 30.  And the word was with God, etc.] The Evangelist goeth not about so much, immediately to show the eternity of the word, or of the second Person in the Trinity, as he doth to declare how requisite it was that that Person should be incarnate rather than the first or the third, because by him the Creation was wrought, and answerably by him it was fittest should be the redemption, etc. Therefore the words in the beginning, have not reference to the words eternal being, but to his giving of being to the Creature: For as they are Moses his own Phrase, Gen. 1. 1. so are they to be taken in his sense, and further back than the Creation it is not possible to bring his words, and by those of his must these be understood. They trace not therefore his Divinity beyond the Creation, nor yet do they find it to have begun there, but this they say only, that then the word, was, and by him were all things made. And this was enough for the answering of Ebion and Cerinthus, which held that Christ was not before the Virgin Mary: And this being concluded, that the word was in the beginning, and created all things, his eternal being before the Creation will readily infer itself.  
The Evangelist useth this manner of speech, The word with God.  
First, to show the subsistence of the Son of himself, and his coexistence with the Father; his subsistence, he was, his coexistence, He was with God. Secondly, the distinction of the persons, He was with God, and the unity of the Essence, he was God. Thirdly, the relation between the Father and the Son; The Son is said to be with the Father, as children are apud Patrem, but not e contra. Fourthly, the Phrase, He was with God, is in Antithesis, or opposition to that that is said afterward, The word dwelled among us; And this doth illustrate the doctrine and benefit of the incarnation the more, when it shall be observed, that he that in the beginning was the word, and was with God, and was the Creator, did in the fullness of time, become flesh, and dwell with men, and became their Redeemer.  
[And the word was God] God in the clause next preceding is taken personally for God the Father, but here essentially for the Godhead.  
Moses all along the Story of the Creation called God Elohim, by a word plural, to denote the distinction of Persons; but at last, in Gen. 2. 4. he calleth him Jehovah Elohim, to signify also the unity of Essence. So David when he had spoken of the Lord and his word, 2 Sam. 7. 21. and the Lord and his Servant, 1 Chron. 17. 19 He presently concludeth, that there is but one God, though those titles might seem to make them more. There is none like thee, neither is there any God besides thee, ver. 22. So the Evangelist here, when he hath named The Word, and God, and the word being with God, as two persons distinct one from another, lest this distinction should breed the supposal of difference, and the mention of more persons, the surmisal of more Gods, he preventeth betimes, and stoppeth all such misconstructions by saying, The Word was God.  
Ver. 2. [The same was in the beginning with God] He had said, the same thing immediately before, but not in the same respect. For there he spoke of the words coexistency with the Father, as he explaineth himself after it, The word was God; but here he speaketh of the words coworking with the Father in the works of the Creation, and accordingly explaineth himself after also, By him were all things made.  
Ver. 3. [By him were all things made] Not as an instrumental cause only, as the Asians pleaded, but as the efficient; For so the word By often importeth. 1 Cor. 1. 9 1 Thes. 5. 24. 2 Cor. 1. 1. Prov. 8. 15, 16. Ephes. 1. 1. Col. 1. 1. And so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood, Col. 1. 16.  
[And without him was nothing made that was made.] In this place there hath been great difference of readings, as was observed before, as see Chrys. in loc. Vulg. lat. Alcum. in loc. etc. but Ignatius Martyr, Epist. ad Antioch. Tatianus in Harmon: chrysostom in loc. and other of the ancients, and the Arabic, Syriack, Italian, Spanish, French, Dutch, and all Latin translations that are not wedded to the vulgar, read as we do; and so the very sense of the place requireth to read: And so some of the Romanists themselves read, forsaking their own vulgar: as the Rhemists in margin: Maldonat. etc. For how crabbed, harsh and strained a sense the best is, that can be made of their reading; see in Alcuin: in loc. Victorin: adversus Arium. lib. 3. Aquin. per. 1. quaest. 18. art. 4.  
Concerning the repetition of this, it being the same in effect with that before, All things were made by him; observe, that first, it is to heighten the expression, or to enforce the sense: for so the Hebrews usually do by an affirmative and negative in the same sentence, as 2 King. 20. 15. Jer. 38. 25. Lam. 3. 2. Secondly, that the two distinct clauses may seem to distinguish of the Creatures, and in the affirmative to understand the visible Creatures, which Moses had taught evidently were made by the Word; and in the negative, the invisible, of which there might be the more doubt, whether they were made by him or no, because Moses hath made no such plain expression. Or, thirdly, that the affirmative may mean the Words creating of all things, and the negative his disposal and ordering of all things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; without him was nothing that hath been; either created, or disposed, as Joh. 5. 17.  
Ver. 4. [In him was 
* Deut. 30. 20. Ps. 66. 9 Prov. 4. 13. Joh. 5. 24 & 6. 35. & 20. 31. Col. 3. 3, 4. 1 Joh. 5. 12.  life] This hath allusion to Adam's naming his wife Eve, or life, upon the apprehension of the Promise given him after his fall, Gen. 3. 15.  
And the Evangelist having considered the Word in the former verse, as the Author of Nature, he cometh now to treat of him as the Author of Grace: there, as the Creator: here, as the Redeemer. For having related there, that by him all things were made, and amongst all things man received his natural life and being: he goeth on now to show, that by the same Word also, man when he was fallen and perished, and had incurred the penalty of dying the death, he re-obtained a new and a better life, namely by Faith, and laying hold upon him in the promise, as Hab. 2. 4.  
[And the life was the light 
* Eph. 5. 14. 1 Pet. 2 9 1 Joh. 2. 8.  of men] The life of the promise was the light that shone in the world, and to which all the Patriaches and Prophets, and all the holy Men of God, that lived before the fulfilling of it, had an eye and respect as to a light shining in a dark place, and whereby they guided all their devotions, and whereto they aimed all their actions: And this light then shone, and yet shineth in all the types, shadows, figures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and predictions of the Law, and of the Prophets, as we daily read them, and that darkness 
* See Isa. 25. 7. & 32. 3. & 9 30. 2 Cor. 3 13. Heb. 12. 18.  and mystical cloudiness which lay over them, did not comprehend it, but that it gave some shine in that obsureness; And yet did they not reach to that brightness of revealing of Christ, but that it was necessary that the Gospel should be Preached: the beginning of which is mentioned in the very next verse, namely the Preaching of John.  
Ver. 6. [There was a man sent, etc.] Here may the Reader look back, and see the method and intention of the Evangelist, and the reason why he calleth him by this name the Word, rather than any other. For first, he was the Word by whom all things; and among them man, were created. Secondly, The Word, by which man, being fallen, was recovered and obtained life. Thirdly, The Word of light, direction, and consolation to the holy Patriarches. Fourthly, The Word of promise, in the darkness of the Law and Prophets: And he is now come to be the Word incarnate, and the publisher of the Gospel, which began from John, Mark 1. 1. And thus hath the Evangelist made the whole Old Testament, no other than a veiled Gospel, speaking of Christ, though somewhat obscurely, from the beginning to the end. As in the Creation ver. 3. In the promise, ver. 4. In the expectation of the Fathers, ibid. Fifthly, In the darkness of the Law and Prophets, ver. 5. And sixthly, in the necessity of a clearer revelation of him by his own coming, ibid.  
Ver. 7. [To bear witness of the light, etc.] The light in this verse, and those that follow, is taken personally for Christ himself, whereas in ver. 4, 5. it is taken virtually only there, for the light that flowed from Christ, and therefore it is said that light was in him: here for Christ the light itself, for so is he called, ver. 9 See Isai. 10. 17. and 42. 6. & 49. 6. Mic. 7. 6. Num. 24. 17. Psal. 84. 1. Mal. 4. 2. etc. For first, Christ revealeth the Father and his will, Joh. 1. 18. & 16. 25. and whatsoever maketh manifest is light, Ephes. 5. 13. Secondly, He is the brightness of the glory, and express image of the Father, Heb. 1. 3. who is a light without any darkness at all, 1 Joh. 1. 5. thirdly, He inlightneth the hearts of his by Faith, Ephes. 5. 14. Fourthly, Christ held out in the Gospel, filled the world full of the light of knowledge, in comparison of what it was under the Law, Isai. 11. 9 Psal. 19 3.  
[That all might believe] The word All joineth the Gentiles with the Jews, which hitherto had been secluded: And in the same sense is Christ's Lightning of every one that cometh into the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 9 to be understood for his general and universal enlightening of the world, with the shining of the Gospel: For there is a comparison made here by the Evangelist, betwixt the light of the promise under the Law, and the light of the Gospel and Christ in it.  
Ver. 10. [He was in the world.] Not virtually and invisibly only, in his power and providence, but even visibly, sensibly, and apparently, in audible voice and conspicuous shape, before he came in humane nature, as Gen. 15. and 18. and 32. Exod. 3. Josh. 6. yea, even to the sight and hearing of wicked and heathen men. Gen. 4. and 20. and 21. and 31. Dan. 3. 24, 25. Exod. 14.  
Ver. 11. [He came among his own] This speaketh of his incarnation, and of his own Nation the Jews, amongst whom he came and conversed in humane flesh, yet they refused him. They were his own by choice, Deut. 7. 6. by purchase, Exod. 19 4, 5. by Covenant, Deut. 26. 18. and by kindred, Heb. 2. 16.  
Ver. 12. [
* Or Privilege, dignity, or licence, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 Cor. 8, 9 and 9 5, 6. Acts 5. 4. Mat. 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. 8.  Power to become the Sons of God] The people of the Church, are called the Sons of God, Gen. 6. 2. And after the dispersion at Babel [where the Heathen became the Sons of men, Gen. 11. 5.] this title was appropriated only to the Jews, Exod. 4. 22. Host 11. 1. But now when the Jews, Christ's own people, should not receive him when he so came amongst them, this privilege should be conferred upon what Heathen or Gentiles so ever should receive him, that they should be henceforward, as the Jews had been hitherto, the Sons of God, or the Church of Christ.  
[That believeth on his Name.] That is, In, or On him: For the Name of God in Scripture, doth often stand for God himself, as Psal. 71. 1. Mic. 6. 9 Act. 3. 16. etc. For God is without any mixture or composition, but a most pure and simple essence, and therefore his name and himself are not two several things, as they be in the creatures, but one and the same, R. Menahem or Exod. 60.  
Ver. 13. [Which are born not of blood.] Greek, Not of bloods in the plural number. That is not of the kindred, descent, or continued Pedigree from the Patriarchal line, or the blood of Abraham, Isaac, Jacob, and successively: For John the Evangelist speaketh much to the same tenor here, that John the Baptist doth, Mat. 3. 9 That Christ would adopt the Heathen for the Sons of God, as the Jews had been, though they had no relation at all to the Jewish blood or stock.  
[Nor of the will of the flesh, nor of the will of man.] The Evangelist hath traced Moses all along from the beginning of the Chapter, and so he doth here. He used the Phrase of the Sons of God, in the Verse preceding, from Gen. 6. 2. And this Clause that we have in hand, he seemeth to take from the very next Verse after; My Spirit shall no more strive with man, because he also is flesh: Where, as Moses by flesh, understandeth the brood of Cain, men that followed the swing of lust, sensuality, and their own corruption: and by Man, the Family of Seth, or Adam, that was regulated by Religion and reason, till that Family grew also fleshly like the other: so doth John here the like. For having in the next foregoing words, excluded one main thing (that was much stood upon) from any claim or challenge, towards the adopting of the Sons of God, or forwarding of the new birth, and that is descent from Abraham, and from those holy men successively, that had the promise: So doth he here as much for two other, which only can put in for title to the same; and those are, first, the will of the flesh, or ability of nature; Secondly, the will of man, or power of morality.  
Ver. 14. [And the word became Flesh,] Now hath the Evangelist brought us to the 
Apollinaris from this clause, the word became flesh, would wickedly conclude, that the word assumed not an humane soul, but only humane flesh, and that the Godhead served that flesh instead of a reasonable soul Confuted, Luke 5. 52. Mat. 26. 38.  great Mystery of the Incarnation, in the description of which may be observed; First, the two terms, the word, and Flesh, expressing Christ's two natures; and the word was made, or became, their hypostatical union. Secondly, the word flesh is rather used by the Evangelist, than the word man; though oftentimes they signify but the same thing, as Gen. 6. 12. Psal. 65. 2. Isa. 40. 5, 6.  
First, to make the difference and distinction of the two natures in Christ, the more conspicuous; and that according to the common speech of the Jews, who set flesh and blood in opposition to God, as Matth. 16. 17. Gal. 1. 16.  
Secondly, to magnify the mercy of God in Christ's incarnation, the more, in that flesh being in its own nature, so far distant from the nature of God; yet that he thus brought these two natures together, as of them to make but one person for the reconciling of man and himself together.  
Thirdly, to confirm the truth of Christ's humanity, against future Heresies, which have held that he had not a true and real humane body, but only Fantastical, or of the air.  
Fourthly, to explain what he said before, that Believers became the Sons of God; that is, not by any change of their bodily substances, but by participation of divine grace: for Christ on the contrary, became the Son of Man, by assuming of flesh, and not by changing into it.  
Fifthly, to show the Plaster fitly applied unto the Sore, and the Physic to the Disease; for whereas in us, that is, in our flesh, there dwelleth no good, but sin, death, and corruption; he took upon him this very nature, which we have so corrupted, sequestering only the corruption from it, that in the nature he might heal the corruption.  
Sixthly, he saith, he was made or became flesh, and not he was made man, lest it should be conceived that Christ assumed a person; for he took not the person of any man in particular, but the nature of man in general.  
[Was made flesh.] Not by alteration, but assumption; not by turning of the Godhead into flesh, but by taking of the Manhood into God; not by leaving what he was before, that is, to be God, but by taking on him what he was not before; that is, to bo man.  
And the Evangelist saith rather, He was made flesh, than he assumed it. i e. that he might set out the truth and mystery of the Incarnation to the life, both for the hypostatical union of the two natures, and their inseparablity, being so united. For, first, whereas Nestorius said, that the word was not that man that was conceived and born of the Virgin Mary; but that the Virgin indeed brought forth a man, and he having obtained grace in all kind of virtue, had the word of God united unto him, which gave him power against unclean Spirits; And so he made two several Sons, and two several persons of the two natures: his Heresy is plainly and strongly confuted by this phrase, he was made flesh, which by the other, he assumed it, might have had more pretext and colour. Secondly, whereas Eutyches, Valentius, and others averred, that Christ had not a true humane body, but only a body in appearance: This also confuteth them home, and taketh away all probability of any such thing, which the word assumed might have left more doubtful; since we know that Angels assumed bodies, and those bodies were not truly humane: So that in this manner of speech, The word was made flesh, is evidently taught: First, that there are two distinct natures in Christ, the Godhead, and the Manhood; for he saith not, the word was turned into, but was made, or became flesh. Secondly, that these two natures do not constitute two persons, but only one Christ, for he saith, he was made flesh, and not assumed it. Thirdly, that this union is hypostatical, or personal; for he saith, the word was made flesh, and not joined to it. And lastly, that this union is indissoluble and never to be separated: For Angels in assumed bodies laid them by again, and were parted from them, but the word being made flesh, the union is personal, and not to be dissolved.  
[And dwelled among us, etc.] That is, among us his Disciples: for so the next clause, we saw his glory, importeth: And this Evangelist speaketh the same thing more at large, 1 Joh. 1. 1.  
[Full of grace and truth.] For these words follow next in Grammatical construction and connection; lying thus. And the word became flesh, and dwelled among us, full of grace and truth. The reason of the Parenthesis, and we saw his glory, may seem to be: First, because he would explain what he meant by Us, before he left it, viz. us Disciples, that saw his glory. Secondly, because the Apostles beheld not the very fullness of his grace and truth, till they had beheld the fullness of that glory, which he shown on earth.  
[Grace and truth.] As the Soul hath tow noble faculties, the understanding and the will, the objects of which are, verum & bonum, [truth and goodness:] so the whole tenor of Scripture doth run upon these two, and they are indeed the sum of all, as Psal. 25. 10. and 40. 12. and 36. 5. and 138. 2. Host 2. 19 etc. Now Christ being the substance of the promises, which had the original from grace, and their performance in truth; they being in him yea, and in him Amen; the Evangelist saying, that he dwelled among us, full of grace and truth; holdeth out, that he was the performance and accomplishment of all the promises of grace, and the truth of all the types and prophecies before the Law, and under it, that tended to such a purpose; and in him was the fullness of that mercy and truth, that the Patriarches, Prophets, and holy men looked after, and he the whole tenor, scope, and subject of the Scriptures.    

SECTION III.  
S. LUKE CHAP. I.  
The Conception and Birth of john the Baptist, and of Christ, foretold by the Angel Gabriel, etc.  Ver. 5. THere was in the days of 
† Herod written with Cleths in the beginning, signifieth fear or trembling, as the trembling cowardice of gedeon's soldiers, named the well Harod, Judg. 7. 1. etc. But the Syr. & Arab writ this with Herald  Herod the King of Judea, a certain Priest named Zacharias, of the course of Abiah, and his wife was of 
a John Baptist of the Priestly line, both by Father and Mother.  the Daughters of Aaron, and her name was 
b The Seventy call wife of Aaron, the first Priest by the same name, Exod. 6. 23.  Elizabeth. 6. And they were 
c Such couples were Abraham and Sarah. Isaac and Rebeccah, Elkanah and Hannah; both righteous, and a long time childless.  both righteous before God, walking in all the Commandments and Ordinances of the Lord blameless. 7. And they had no child, because that 
d Throughout the Scripture, want of Children is ascribed to the woman.  Elizabeth was barren, and they were both now 
e An Hebraisme, as Gen. 18. 11. 1 Kings 1. 1. etc.  well stricken in years. 8. And it came to pass that while he executed the Priest's Office 
f The Worship of God in the Temple was said to be before him, Exod. 23. 17. Leu. 1. 3. 11. And the ark being the representation of Christ, is called bis face, Psal. 105. 4. yea, even God himself, Psal. 132. 5.  before God in the order of his course. 9 According to the custom of the Priest's Office, his lot was to burn Incense, when he went into the Temple of the Lord. 10. And the whole multitude of the people were praying without, at the tine of Incense. 11. And there appeared unto him an 
¶ Compare the appearing of the Angel Gabriel to Daniel, about the time of Incense, Dan. 9 21.  Angel of the Lord, standing on the right side of the Altar of Incense. 12. And when Zacharias saw him 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX to express Pharaohs trouble upon his dream, Gen. 41. 8. and his Servants upon theirs, Gen. 40. 6. Compare Judg. 6. 22. & 13. 22. Dan. 8. 17. Jo●. 4. 14.  he was troubled 
h As Gen. 15. 12.  and fear fell upon him. 13. But the Angel said unto him, fear not Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a Son, and thou shalt call his name 
† John, the same with Jochanan, so frequent in the Old Testament, as 1 Chr. 3. 19 & 6. 9 & 12. 12. & 26. 3. and 2 Chron. 17. 15. & 23. 1. and 28. 12. Jer. 40. 8.  John. 14. And thou shalt have 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 3. 22. The Arab▪ addeth thou shalt have great joy.  joy, and gladness; and 
k As Gen. 21. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of the Hebr.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX for it, Leu. 10 5. Numb. 6. 3. Esay 5. 11. and 28. 7. etc. which sometimes signifieth Wine; as Num. 28. 7. but most commonly any thing that will cause drunkenness. Wine of forty days old, is called Shekar; saith R. Menohem. on Leu. 10. and so the Chaldee paraphraseth it, Numb. 6. 3. and 28. 7. Judg. 13. 4. But, any thing that will make one dunk, is called Shekar, whether it be made of Corn, Honey, or Fruits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. on Leu. 10. D. Krinch in Miclol. Brucioli his Italian, and the French express it by Cervisia, Ale or Bear.  many shall rejoice at his birth. 15. For he shall be great in the sight of the Lord, and shall drink neither wine nor (l) strong drink; and he shall be filled with the Holy Ghost, 
¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as Moses Act. 7. 20. Jer. 1. 5.  even from his Mother's womb. 16. And many of the Children of Israel, shall he turn to the Lord their God. 17. And he shall go before in the spirit and power of 
m Heb. Elijahs: 1 Kings 17. etc. and there turned by the LXX● Elion: but in Mal. 4. 5. the Hebr. hath it Eliah, and the LXX Elias.  Elias, to turn the hearts of the Fathers to the Children, and the disobedient 
¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In or by the wisdom.  to the wisdom of the just, to make ready a people, prepared for the Lord. 18. And Zacharias said unto the Angel, whereby shall I know this for 
n As Gen. 18. 12.  I am an old man, and my wife well stricken in years. 19 And the Angel answering, said unto him, I am 
o Dan. 8. 29. & 9 21.  Gabriel, that stand in the presence of God: and 
p This relateth to his assuming a visible shape.  am sent to speak unto thee, and to show thee these glad tidings. 20. And 
q So a sign is given to Ahaz with a Behold! Isa. 7. 14. compare Ezek. 3. 26.  behold thou shalt be dumb, and not able to speak, until the day that these things shall be performed; because thou believest not my words, which shall be fulfilled 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mat. 2. 23. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 8. 23.  in their season. 21. And the people waited for Zacharias, and marvelled that he tarried so long in the Temple. 22. And when he came out 
* At the first burning of Incense, the Priests miscarried, Leu. 10. and thus that right which the Jews value for the highest of all legal offerings, beginneth with ignorance, and concludeth with unbelief. Prophecy was struck dumb a great while ago, and now is the Priesthood so, as well as it.  he could not speak unto them; and they perceived that he had seen a Vision in the Temple: for he beckoned unto them, and remained speechless. 23. And it came to pass, that as soon as the days of his ministration were accomplished, he departed to his own house. 24. And after those days, his wife Elizabeth conceived, and hid herself 
¶ Observe the same space, Gen 7. 24. if cast into months, and Rev. 9 5.  five months; saying. 25. Thus hath the Lord dealt with me in the days wherein he looked 
* So read also the Syrian and Arab. though the words on me, be not expressed in the original unless included in the preposition, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on me to take away my reproach among men. 26. And IN THE SIXTH MONTH, the Angel Gabriel was sent from God, unto a City of 
s See 1 King. 9 11. Isa. 9 1. and in the LXX: in Joel 3. 4. Ezek. 47. 8.  Galilee, named Nazareth. 27. To a Virgin espoused to a Man, whose Name was 
† This calleth to remembrance the old renowned Patriarch Joseph, Gen. 37. both of them were sent into Egypt, and both by dreams; and there the one nourished his Father, and the other his Redeemer: There were also of this name Joseph of Arimathea, and Joseph surnamed Justus.  Joseph, of the house of David: and the Virgin's Name was 
* Gr. Mariam; by which word the LXX render the name of Moses sister, Exod. 15. etc. The name plainly and properly signifieth both their rebellion, and their bitter affliction; for the wickedness of Israel in Egypt had brought them into great misery, when Miriam was so named.  Mary. 28. And the Angel came in unto her, and said, Hail, thou that art highly favoured; the Lord is with thee: blessed art thou among women. 29. And when she saw him, she was troubled at his saying, and cast in her mind, what manner of salutation this should be. 30. And the Angel said unto her, Fear not Mary, for thou hast 
v Gen. 6. 9  found favour with God. 31. And behold 
1 He useth the common manner of speech among the Hebrews, as Gen. 4. 1. etc. to show the true conception, and real birth of our Saviour; Confuting that Heresy, That he came through the Virgin's Womb, as through a Conduit Pipe, without partaking of her nature: And that, That he was not really born, but fantastically only, and in appearance. These words refer to Isa. 7. 14.  thou shalt conceive in thy womb, and bring forth a Son and shalt call his name jesus. 32. He shall be great, and 
2 Shall be called the Son of the Highest; that is shall be his Son, as Isa. 1. 26. and 4. 3. and shall be so confessed.  shall be called the Son of 
3 Gen. 14. 19  the most Highest; and the 
4 Jehovah E●ohim.  Lord God shall give unto him the throne of his Father David. 33. And he shall reign over 
5 isaiah 2. 5.  the house of jacob for ever; and of his Kingdom 
6 Isa. 9 7. Dan. 7. 14. Mic. 4. 7. Psal. 145. 14. Heb. 7. 17.  there shall be no end. 34. Then said 

Reason and Order.  
THE Order of this Section requireth not much confirmation, for it will plead for itself.  
After the Divine Nature of Christ is handled, as in the Section preceding, his humane is to be considered next: and so is it here: And first the manner of his conception, but the conception of his forerunner John the Baptist, orderly described and declared before.   

Harmony and Explanation.  Ver. 5. In the days of Herod. 
THE Sceptre shall not departed from Judah, or the Lawgiver from between his feet, until Shiloh come, Gen. 49. 10.  
The words are to be read discretively, Or rather then And, showing that when the Sceptre ceased, the Lawgiver succeeded, and when both were gone, than Messiah should appear.  
The Sceptre continued in the hand of Judah, till the captivity into Babylon, and then it departed, and being once fallen, it was never recovered, till he came to whom it belonged. This Jeremy told expressly even at the very time, when it was in failing, Jer. 22. 30. Writ Coniah childless, for no man of his seed shall prosper, sitting upon the Throne of David, and ruling any more in Judah. And so did Ezekiel even just then, when Nebucadnezzar was setting himself to fetch it away, Ezek. 22. 21. etc. Remove the Diadem, and take off the Crown, etc. I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him.  
After their return out of that captivity; the Lawgiver, or the high Court of the Seventy Elders, sat at the Helm and ruled the State, till the usurpation of the Asmonean or Maccabean family distempered all. Their Ambition brought in a Crown, and that, Civil wars, and those the Romans, who subdued the Nation, and set Herod King over them. He was the Son of Antipater, of the race of Edom, or of the seed of Esau, a generation that had been an enemy to the Jews continually, but never ruled over them till now, so that now were fulfilled the words of Isaac to his Son Esau. Thou shalt serve thy brother Jacob, but it shall come to pass when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Gen. 27. 40.  
Herod was bloody, like the root of which he came, which persecuted his Brother, even in the womb, and among other his cruelties, which were very horrible and very many, he slew the Sanhedrin, or the bench of the LXX Judges. And then was the Lawgiver departed from between Judah's feet, as the Sceptre was out his hand long before: And then might the Jews cry out, as it is recorded they did, though upon another occasion. Woe unto us, for the Sceptre is departed from Judah, and the Lawgiver from between his feet, and yet is not the Son of David come.  

§ There was a certain Priest named Zacharias.  
Of this name, there had been a famous Priest, and a famous Prophet in old time before. Zacharias the Son of Jehojada, before the captivity, 2 Chron. 24. And Zacharias the Son of Barachias after, Zach. 1. 1. And consonant it was, that he in whom Priesthood, and Prophecy should be struck dumb, and even at their period, because the great Priest and Prophet was so near at hand, should bear the same name with them, in whom Priesthood and Prophecy had in some manner ceased before.   

§ Of 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX, 1 Chr. 9 33. to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chambers of the Temple, If it he not miswritten.  the course of Abia.  
The Priests were divided by David into four and twenty courses, 1 Chron. 24 Not, but that there had been courses before of them, but because there had not been so many. For reason itself will tell us, that since they were all bound to the Sanctuary, and withal were so very many in number, they could not serve there mixedly and confusedly, but must need have some distinction and order: some of the Jews say they were divided into eight courses by Moses, four of Eleazar, and four Ithamar. But for this they have no ground to show at all. Others that they were divided into sixteen by him, namely, eight and eight of either family. And of the division itself, there seemeth to be some probability in the Text, but not of the divider. For speaking of David's distinguishing them, because they were grown more numerous, it saith, 1 Chro. 24. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth thus much, that there was one principal household added to every course of Eleazar more than was before, and so they became sixteen, but of Ithamar were only taken those which were used before, which were only eight, and thus did they rise to four and twenty. See R. Solomon & Dau. Kimchi in loc.  
These courses thus newly increased by David for number, and thus newly ranked by lot for order, and both for the service of the Temple, when it should be built; it is but little to be doubted, but that they began their round, when the service of the Temple did first begin; which round began on the Sabbath, next after the Feast of Tabernacles, about the two and twentieth day of the month Tisri, 2 Chron. 7. For on the three and twentieth day, Solomon dismissed all the people to their own houses, ver. 10. after he had kept the Feast of Tabernacles seven days before according to the Law, beginning on the fifteenth day of the month, and concluding on the one and twentieth day, Leu. 23. and the next day after, or the two and twentieth day, was a solemn assembly, and that year (as it may be conceived) the Sabbath day. Now in the week of the Feast, so great was the company of the Congregation, and so many the multitude of the Sacrifices, that no single course was able to undergo the service, but then (as also at the other two great Festivals) all the courses served indifferently, (and so had they done at the Temple's dedication, 2 Chron. 5. 11.) and on the next Sabbath, the course of Jehojarib or the first began.  
They changed every week, coming in on the Sabbath, and on the next going out, 2 Kings 11. 7. 2 Chron. 23. 4. So that by the time of the passover, they were just gone about; and from thence they began their second round again: In the eighth course of which second round; for so was the course of: Abia, 1 Chron. 24. 10. Zacharias heareth the glad tidings of the birth of Christ's forerunner; just about the same time of the year, that Sarah did of the fixed time of the birth of Isaac, toward the middle of the Summer, Gen. 18.  
But that the Reader may have a full and perfect view of the revolution of these courses: and because he will have frequent occasion in his reading of the Evangelists, to have his eye upon the passing of the year of the Jews; let it not be tedious to interpose a Calendar, or Almanac of it, here at the very entrance; with an account of the courses of the Priests used every week at the Temple, the Lessons out of the Law and the Prophets, used every Sabbath in the Synagogues; and their Festivals great and lesser, as they lighted in their seasons; that whensoever hereafter in his Progress in this sacred History of the Gospel, he shall have occasion to look after any of these, they may be here ready before his eyes.  
The Jews reckoned their year by Lunary months, as is more than apparent; by the words that signified a month amongst them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by several Stories in the Scripture; and in this their reckoning, saith, 
* On Gen. 7.  Rabbi Solomon, one month was full, and another wanting; that is, one consisting of thirty days, and another only of nine and twenty: This computation made their years to fall eleven days short of the year of the Sun. And this the Holy Ghost seemeth to hint and to hit upon, when in reckoning the time of Noah's being in his Ark, he bringeth him in on the seventeenth day of the second month, Gen. 7. 11. and bringeth him out on the seven and twentieth day of the same month on the next year, Gen. 8. 14. and yet intendeth him there but an exact and complete year of the Sun, but reckoned only by Lunary months.  
Now these eleven days, which the year of the Sun out stretched the year of the Moon, on every third year made up a month of three and thirty days; which the Jews laid after the month Adar, or the last month; and called it Veadar, or Adar, over again.  
But not to insist upon any curious inquiry into their embolimism, or intercalation, nor how the twelve Stewards of Solomon, and the four and twenty courses of the Priests, made out their Service, those in the Court, and these in the Temple, on that additional month of the leap year; which is not a discourse for the present purpose: we will take up the year in its common and ordinary course and circle; and suppose [A] the Dominical, or Sabbath day Letter, and trace the courses of the Priests, and the lessons of the Law and Prophets, according thereunto.  
Now these lessons of the Law and Prophets began their round, one Sabbath before the courses of the Priests; the first Parashah, or Section of Genesis, being read at the Feast of Tabernacles: and by the next Feast of Tabernacles, or the next year, all the Law was read over, be the year Leap year, or no: For if it were the ordinary year, the Sections in the latter and of Deuteronomy, were made fewer and longer; but if the intercalary, or Bissextile, then were they broke into more, according to the number of the Sabbaths of that year; that by the Feast of Tabernacles, Deuteronomy might be finished, and Genesis might be begun on again.  
Whether these Lessons or Sections of the Law were appointed and set out by Moses, or by Ezra, or by some other; and how the like in the Prophets came to be paralleled with them; or to be read instead of them; when the persecution of Antiochus forbade the reading of the Law; is not a time and place to dispute here; only if the Reader shall observe the Harmony between the two portions that were read at one time, he will see that the choice of them was of more than ordinary and common discretion: And sometimes the taking notice of the portions themselves, will help to clear and satisfy some obscurities, which otherwise it were not possible to clear and satisfy, as some examples will be given in their places. 
TISRI or ETHANIM, 
The first Month.  1 King. 8. 2. 2 Chron. 5. 3.  1 A Delaiah: The three and twentieth 
From the middle of our September, to the middle of October.  course. Feast of Trumpets. 2 b  3 c Lessons 4 d Deut. chap. 26. from ver. 1. to chap. 29. ver. 10. 5 e  6 f Isa. chap. 60. from ver. 1. to the end of the chapter. 7 g  8 A Meaziah: the four and twentieth course. 9 b Lessons Deut. c. 29. v. 10. to c. 31. 1. when there were more weeks in the years, otherwise to the end of the book. Isa. c. 61. 10. to c. 63. 10. 10 c  11 d  12 e The tenth day of this month was the solemn and mysterious Feast of expiation, Ler. 16. 29. 13 f  14 g  15 A The Feast of Tabernacles: All the Priests are present and serve. The Law is begun to be read. 16 b  17 c  18 d Lessons Gen. chap. 1. 1. to c. 6. v. 9 Isa. chap. 42. ver. 5. to ver. 11. of chap. 43. 19 e  20 f  21 g  22 A Jehoiarib: The first course beginneth. 23 b Lessons Gen. chap. 6. from v. 9 to ch. 12. v. 1. Isa. 54. 1. to ver. 5. of chap. 55. 24 c  25 d  26 e  27 f  28 g  29 A Jedaiah: The second course beginneth. 30 b Lessons Gen. chap. 12. v. 1. to c. 18. 1. Isa. 40. from ver. 27. to ver. 17. of chap. 41. 
MARHESHUAN. 
The second Month. Part of Octob. and part of November.   1 c  2 d  3 e  4 f  5 g  6 A Harim: The the third course beginneth. 7 b  8 c Lessons Gen. chap. 18. 1. to chap. 23. 1. 2 King. 4. from the beginning of the chapter to ver. 38. 9 d  10 e  11 f  12 g  13 A Seorim: The fourth course beginneth. 14 b Lessons Gen. chap. 23. 1. to c. 25. 19 1 King. chap. 1. from ver. 1. to ver. 32. 15 c  16 d  17 e  18 f  19 g  20 A Malchijah: The fifth course beginneth. 21 b Lessons Gen. chap. 25. 19 to chap. 28. 10. Malachi chap. 1. from the beginning to ver. 8. of chap. 2. 22 c  23 d  24 e  25 f  26 g  27 A Mijamim: The sixth course beginneth. 28 b Lessons Gen. chap. 28. 10. to ch. 32. 3. Hosea c. 11. from v. 7. to v. 2. of chap. 14. 29 c  
CISLEU. 
The third Month.   1 d 
Part of November and part of December.  2 e  3 f  4 g  5 A Hakkoz: The seventh course gins. 6 b Lessons Gen. chap. 32. from ver. 3. to ch. 37. 1. Obabiah all the chapter, or Host chap. 12. from v. 12. to the end of the book. 7 c  8 d  9 e  10 f  11 g  12 A Abijah or Abia: the eighth course beginneth. 13 b  14 c Lessons Gen. chap. 37. 1. to chap. 41. 1. Amos chap. 2. from ver. 6. to v. 9 of chap. 3. 15 d  16 e  17 f  18 g  19 A Jeshuah: The ninth course beginneth. 20 b Lessons Gen. chap. 41. 1. to chap. 44. 18. 1 King. chap. 3. from v. 15. to the end of the chapter. 21 c  22 d  23 e  24 f Feast of Dedication eight days, 1 Mac. 4. 59 Joh. 10. 22. 25 g  26 A Shechaniah: The tenth course beginneth. 27 b Lessons Gen. chap. 44. from v. 18. to v. 27. of chap. 47. Ezek. c. 37. from v. 15. to the end of the chapter. 28 c  29 d  30 e  
TEBETH Esth. 2. 16. 
The fourth Month.   1 f 
Part of December and part of January  2 g  3 A Eliashib: The eleventh course beginneth. 4 b  5 c Lessons Gen. chap. 47. from ver. 27. to the end of the book. 1 King. chap. 2. from the beginning to ver. 13. 6 d  7 e  8 f  9 g  10 A Jakim: The twelfth course beginneth. 11 b Lessons Exod. chap. 1. from beginning to chap. 6. ver. 2. Isa. chap. 27. from ver. 6. to chap. 28. ver. 14. Or Jer. chap. 1. ver. 1. to chap. 2. ver. 4. 12 c  13 d  14 e  15 f  16 g  17 A Huppah: The thirteenth course beginneth. 18 b  19 c Lessons Exod. chap. 6. 2. to chap. 10. 1. Ezek. chap. 28. 1. from ver. 25. to the end of chap. 29. 20 d  21 e  22 f  23 g  24 A Jeshebeah: The fourteenth, course beginneth. 25 b  26 c Lessons Exod. chap. 10. 1. to chap. 13. ver. 17. Jerem. chap. 46. from ver. 13. to the end of the chapter. 27 d  28 e  29 f  
SHEBET. Zech. 1. 7. 
The fifth Month. Part of January and part of February.   1 g  2 A Bilgah: The fifteenth course beginneth. 3 b  4 c Lessons 5 d Exod. chap. 13. from ver. 17. to c. 18. 1. 6 e Judg. chap. 4. from v. 4. to chap. 6. 1. 7 f  8 g  9 A Immer: The sixteenth course beginneth. 10 b  11 c Lessons 12 d Exod. chap. 18. 1. to chap. 21. 1. Isa. 6. all the chapter. 13 e  14 f  15 g  16 A Hezir: The seventeenth course beginneth. 17 b  18 c Lessons 19 d Exod. chap. 21. 1. to chap. 25. 1. Jerem. chap. 34. from v. 8. to the end of the chapter. 20 e  21 f  22 g  23 A Happitsets: The eighteenth course beginneth. 24 b  25 c Lessons 26 d Exod. chap. 25. 1. to chap. 27. 20. 1 King. chap. 5. from ver. 12. to v. 14. of chap. 6. 27 e  28 f  29 g  30 A Pethahiah: The nineteenth course beginneth. Lessons   Exod. chap. 27. from ver. 20. to chap. 30. ver. 11. 
ADAR. Ezra 6. 15. 
The sixth Month. Part of February, and part of March.   1 b Ezekiel chap. 43. from v. 10. to the end of the chapter. 2 c  3 d  4 e  5 f  6 g  7 A Jehezkel: The twentieth course beginneth. 8 b  9 c Lessons 10 d Exod. chap. 30. from ver. 11. to chap. 35. 1. 1 King. 18. 1. to ver. 39 11 e  12 f  13 g  14 A Jachin: The one and twentieth course beginneth. 15 b  16 c Lessons 17 d Exod. chap. 35. 1. to chap. 38. 21. 1 King. chap. 7. from ver. 13. to ver. 26. The 14 & 15 days of this month, were the Feast of Purim. Gamul: The two and twentieth course beginneth. 18 e  19 f  20 g  21 A  22 b  23 c Lessons 24 d Exod. chap. 38. from 21. to the end of the book. 1 King. chap. 7. from ver. 50. to ver. 21. of the eighth chapter. 25 e  26 f  27 g  28 A Delajah: The three and twentieth course beginneth. Lessons 29 b    Levit. chap. 1. 1. to chap. 6. 1. Isa. chap. 43. 21. to ver. 24. of chap. 44. 
ABIB. Exod. 12. or NISAN. 
The first Month stilo novo. Part of March, and part of April.  Neh. 2. 1.  1 c  2 d  3 e  4 f  5 g  6 A Maaziah: The four and twentieth course beginneth. 7 b  8 c Lessons 9 d Levit. chap. 6. 1. to chap. 9 1. Jerem. chap. 7. from ver. 21. to the 4. ver. of chap. 8. 10 e  11 f  12 g  13 A The Preparation. 14 b The Passover day, Exod. 12. This week there was no distinct course that served, but all the courses indifferently and togegether. 15 c  16 d  17 e Lessons 18 f Leu. chap. 9 1. to chap. 12. 1. 2 Sam. chap. 6 1. to ver. 17. of chap. 7. 19 g  20 A Jehoiarib: The first course beginneth the round again. 21 b  22 c Lessons 23 d Leu. 12. 1. to ch. 14. 1. 2 King. 4. from v. 42. to ver. 20. of chap. 5. 24 e  25 f  26 g  27 A Jedaiah: The second course. 28 b Lessons 29 c Levit. chap. 14. 1. to c. 16. 1. 2 King. chap. 7. from ver. 3. to the end of the Chapter. 30 d  
IJAR. 
The second Month stilo novo. Part of April and part of May.   1 e  2 f  3 g  4 A Harim: The the third course. 5 b Lessons 6 c Levit. chap. 16. 1. to chap. 19 1. Ezek. chap. 22. ver. 17. 7 d  8 e  9 f  10 g  11 A Seorim: The fourth course. 12 b Lessons 13 c Levit. chap. 19 1. to chap. 21. 1. Amos chap. 9 ver. 7. to the end of the book: or Ezek. chap. 20. from ver. 2. to ver. 21. 14 d  15 e  16 f  17 g  18 A Malchijah: The fifth course. 19 b Lessons 20 c Levit. chap. 21. 1. to chap. 25. 1. Ezek. chap. 44. from ver. 15. to the end. 21 d  22 e  23 f  24 g  25 A Mijamim: The sixth course. 26 b Lessons 27 c Levit. chap. 25. 1. to chap. 26. 3. Jer. chap. 32. from ver. 6. to ver. 28. 28 d  29 e  
SIVAN. Esth. 8. 9 
The third Month stilo novo. Part of May and part of June.   1 f  2 g  3 A No single course because of Pentecost week: but all served indifferently. 4 b  5 c Lessons 6 d Levit. chap. 26. 3. to the end of the book. Jer. 16. 19 to v. 15. of chap. 17. 7 e  8 f  9 g  10 A Hakkoz: The seventh course. 11 b Lessons 12 c Numb. chap. 1. 1. to chap. 4. v. 21. Hosea chap. 1. from ver. 10. to v. 21. of chap. 2. 13 d  14 e  15 f  16 g  17 A Abijah or Abia: the eighth course. 18 b Now it was, that Zacharias had the tidings of the birth of John the Baptist. 19 c  20 d Lessons 21 e Num. chap. 4. v. 21. to chap. 8. 1. 22 f Judg. chap. 13. 2. to the end of the Chapter. 23 g  24 A Jeshuah: The ninth course. 25 b Lessons 26 c Numb. chap. 8. 1. to chap. 13. 1. 27 d Zechar. chap. 2. 10. to chap. 4. 8. 28 e  29 f  30 g  
TAMMUZ. 
The fourth Month stilo novo. Part of June and part of July.   1 A Shecaniah: The tenth course. 2 b Lessons 3 c Numb. chap. 13. 1. to chap. 16. 1. 4 d Joshua chap. 2. all the Chapter. 5 e  6 f  7 g  8 A Eliashib: The eleventh course. 9 b Lessons 10 c Numb. chap. 16. 1. to chap. 19 1. 11 d 1 Sam. chap. 11. 14. to chap. 12. v. 23. 12 e  13 f  14 g  15 A Jakin: The twelfth course. 16 b Lessons 17 c Numb. chap. 19 1. to chap. 22. 2. 18 d Judg. chap. 11. 1. to ver. 34. 19 e  20 f  21 g  22 A Huppah: The thirteenth course. 23 b Lessons 24 c Numb. chap. 22. 2. to chap. 25. 10. 25 d Micah chap. 5. from ver. 7. to the 9 26 e vers. of chap. 6. 27 f  28 g  29 A Jeshebeah: The fourteenth course.   Lessons   Numb. chap. 25. 10. to chap. 30. 2.   1 King. chap. 18. from ver. 46. to the end of chap. 19 
AB. 
The fifth Month stilo novo. Part of July, and part of August.   1 b  2 c  3 d  4 e  5 f  6 g  7 A Bilgal: The fifteenth course. 8 b Lessons 9 c Num. chap. 30. 2. to chap. 33. 1. 10 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fast of the fifth month, Zech. 7. 5. Jer. chap. 1. from the beginning to chap. 2. ver. 4. 11 e  12 f  13 g  14 A Immer: The sixteenth course. 15 b Lessons 16 c Num. chap. 33. 1. to the end of the book. Jer. chap. 2. from ver. 4. to ver. 29. 17 d  18 e  19 f  20 g  21 A Hezir: The seventeenth course. 22 b Lessons 23 c Deut. chap. 1. 1. to chap. 3. ver. 23. 24 d Isa. chap. 1. 1. to ver. 28. 25 e  26 f  27 g  28 A Happitsets: The eighteenth course. 29 b Lessons 30 c Deut. chap. 3. from ver. 23. to chap. 7. ver. 12. Isa. chap. 40. from ver. 1. to ver. 27. 
ELUL. 
The sixth Month stilo novo. Part of August and part of September.   1 d  2 e  3 f  4 g  5 A Pethahiah: The nineteenth course. 6 b Lessons 7 c Deut. chap. 7. ver. 12. to chap. 11. ver. 26. Isa. chap. 49. from ver. 14. to chap. 51. ver. 4. 8 d  9 e  10 f  11 g  12 A Jebezkel: The twentieth course. 13 b Lessons 14 c Deut. chap. 11. 26. to chap. 16. 18. Isa. chap. 54. from ver. 11. to chap. 55. v. 4. 15 d  16 e  17 f  18 g  19 A Jachin: The one and twentieth course. 20 b  21 c Lessons 22 d Deut. chap. 16. 18. to chap. 21. 10. Isa. chap. 51. 12. to chap. 52. 13. 23 e  24 f  25 g  26 A Gamul: The two and twentieth course. 27 b  28 c Lessons 29 d Deut. chap. 21. 10. to chap. 26. 1. Isa. chap. 54. from the beginning to v. 11.  
Thus, or not far from this form went the Jewish year and the courses of the Priests in it: And thus the Lections of the Law and Prophets, along with both: and hence may be collected in some reasonable measure, the time of the year when John Baptist was born, which hath been so long not a little mistaken.  Vers. 6. Walking in all the Commandments and Ordinances. 
In all the Commandments of the moral Law, and Ordinances of the Ceremonial: and the word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX for: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 7. 1. and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 1.  blameless, expresseth their behaviour in the Judicial: And thus the Text showeth us a man, as accomplished for the righteousness according to the Law, as a man could be; and yet that we might see, that a man is not justified by that, but by Faith; the same man is presently after checked and struck dumb, because he did not believe.   

§. Ordinances.  
Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the Romanists translate, Justifications: and of the word would make no small advantage.  
Whereas, first, the LXX most commonly translate the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it, as above twenty times, in Psal. 119. and this Hebrew word we know signifieth no such thing as Justifications. Rab. Solomon on Numb. 19 giveth a notation of it unto another sense. Because (saith he) Satan and the people of the World would be questioning with Israel, what is this, or that Commandment, and what reason is there in it? Why? It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a statute or an ordinance decreed by God; and it is not for thee to question it: See also Rab. Menahem on the same place: And to what sense the Chaldee renders it in Psal. 119. and elsewhere.  
Secondly, The common Greek useth it most commonly in the sense of our Translation: as might be showed out of Aristotle Ethic. 5. Dion Cassius Rom. Hist. lib. 58. & 61. and other Authors.  
Thirdly, As the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this Greek word; so the Arabic doth this Greek word by that again: making them to sound to one and the same sense, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Ordinances, none can deny.  
Fourthly, It will be very hard to produce any Heathen Author, or any place in all the LXX, that use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Justification. In Deut. 24. 13. a place as likely to have found it in as any, if they would have taken it in that sense, they have so far refused it, that they use a word, no kin at all unto it.  Vers. 9 According to the Custom. 
This may be taken two ways, either for the custom of burning Incense; or for that, that these courses used, in choosing out of their company to burn it, which was by lot; And this latter is more proper: for it needeth not to tell, that it was the custom of the Priests, to burn Incense; for this was known well enough from the Law, to be an essential part of their function; but the Text would tell us how Zachary came to do this piece of service; namely, by the customary lot. So that by the custom of the Priesthood, is properly meant the custom of the Priests. The High Priest burnt Incense when he would, the other Priests by lot; and one and the same Priest burned not Incense twice in all his days, Abarbin in Pentateuch. fol. 241.   

§. His lot was to burn Incense.  
Sense and reason doth more bind us to understand casting of Lots for this purpose, than the Grammatical construction, or literal strictness of the word; for though it signify, obtaining a thing by lot, yet not always by lot only, but even by any other means, as Act. 1. 17. Judas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obtained the lot of his ministration. And so Julian in Misopogone. Anacreon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sortitus est ludere, vel deliciari, etc. But undeniable reason telleth, that it must of necessity be understood of obtaining by lot in this place.  
For the Priests, in every one of the twenty four courses, were exceeding many. For Josephus relateth, that they were thousands in every course. And this are we sure of from evident Scripture, that at the crowning of Joash, when an insurrection by Athaliah was feared. The Priests of two courses only are reputed as a Guard sufficient for the King, and about the Temple, 2 King. 11. 5, 6, 7. And when Uzziah would have burned Incense, there were eighty Priests ready to withhold him, 2 Chron. 26. 17. So that among so great a multitude, therein but one man being only permitted to burn incense, it was necessary that he should be chosen from among them by lot, and the lot at this time fell to Zacharias.   

§. To burn Incense entering into the Temple of the Lord.  
This his entering into the Temple, was not going into the most Holy place; nor was this his burning of Incense, upon the day of expiation, but it was according to the daily Service of the Temple, which required that Incense should be burned, every morning and evening in the Holy place without the vail, Exod. 30. 6, 7, 8. The High Priest indeed once every year offered Incense within the vail, on the day of expiation, Leu. 16. 29, 30. but neither was Zacharias High Priest, nor was this any such service. For, first, Luke when he speaketh of the High Priest, he useth to call him by that title, as Chap. 3. 2. Acts 4. 6. etc. but in all this large Story of Zacharias, he never termeth him other then an ordinary Priest. Secondly, Zachary was of one of the twenty four courses: but the High Priest was of no course at all; and if he had, doubtless he had been of the first: but Zachary was of the eight. Zacharias at this time came to burn Incense by lot: but the High Priest came to do it in the most Holy place, by succession. Fourthly, There was no Altar of Incense in the most Holy place, but there was one where Zacharias ministered. Fifthly, If these courses began their round, either with the beginning of the Service of the Temple; or with the beginning of the year Ecclesiastical, or with the beginning of the year Civil, or from any of the three Festivals; then was it not possible that the eighth course should light any whit near the Feast of expiation: And where to begin them but from some of these, who can imagine? Sixthly, It was not so very consonant that John the Baptist should be born a High Priest, which bore the fullest resemblance of the Office of our Saviour; but a Priest of an inferior rank, because a servant to the High. The misconstruction of Zacharies offering of Incense, gave first occasion to the general and long continued mistake of the time of our Saviour's Birth.  Vers. 10. And the whole multitude of the people. 
There were constantly in the Temple at the hour of prayer, First, The Priests of that course that then served. Secondly, The Levites that served under the Priests. Thirdly, The men of the Station, as the Rabins call them; that is, certain men that were to represent the whole Congregation, in putting their hands upon the heads of the Sacrifices. Fourthly, Those whom devotion moved to leave their other employments, for that time, and to be present at the service of God. All these might amount to a great number indeed; but the Text in naming the whole multitude of people, seemeth to have some further meaning; as if it would intimate, that this was not upon an ordinary day of the week, but upon the Sabbath day, when the Congregation was full: Not only of the Priests of the seventh course, that went that day out of their service; but also of all the multitude of the City, which were tied that day in a more special manner, to the public worship.  
Upon this day, [if we might conclude it to be a Sabbath] the portions of the Law and the Prophets, which were read in the Synagogues, were excellently agreeable to the thing that was now in hand; namely, the Law of the Nazarites, Numb. 6. and the conception of Samson, like this of the Baptist, Judg. 13.   

§. Were praying without.  
When the burned Offering began in the Temple, the Trumpeters and Singers began to sound and sing, and the whole Congregation to pray and worship: and all this continued until the burnt Offering was finished, 2 Chron. 29. 27, 28. Then the Priest took a Censer full of coals from off the Altar, Leu. 16. 12. [for by the custom of that day, may be guessed the custom of the rest in this ordinary circumstance] and went into the Holy place, and burned it upon the Altar, Exod. 30. 7. In the mean time the people in the outer Court were employed in prayer, 2 Chron. 29. 29. And on the day of expiation they were in fear while the High Priest was within, till he came out in peace, and then there was great joy among them, because they were accepted. R. Tanchum on Ex. 33.  
Ver. 11. [And there appeared an Angel, etc.] As there were two great mysteries to be showed in the birth of Christ; First, That God should become a man: And secondly, That a Virgin should become a Mother: So the Lord to make way for the belief of these two, when they should be exhibited, did use two Harbingers or preparatives, as if it were of old and of long time before. First, Apparition of Angels in humane shape. Secondly, women's bearing children, that were old and barren. For it would be the easier believed, that the invisible God might converse visibly among men, in humane flesh, when it was so ordinarily seen, that the invisible Angels did so in humane shapes. And it would not be so very incredible, that a Virgin might bear a child, though she were not come to it by the course of nature, and though she had not known a man; when it had been so often known that old women had done the same, though they were past childbearing by nature, and even past the knowledge of man. And this was the main reason why want of children, is always in Scripture imputed to the defect of the women, that the miracle appearing the more visible in them, it might prepare belief the better for this.  
As these two types and forerunners of those two great mysteries, were exhibited so often in the Old Testament, that they might prepare credit, and entertainment for the other when they should be exhibited in the birth of Christ: so was it most fit that they should be declared in the birth of him that was to be Christ's forerunner indeed, and when the mysteries they aimed at were so near to be revealed.  
[On the right side of the Altar of Incense.] On the North side of it. On Zacharies right hand, and on the right side of the house; as Ezek. 10. 3. compare Zach. 3. 1. Psal. 109. 6. 31. & 142. 4. The appearing of an Angel in the Sanctuary, with a message from God, was a thing ever hardly seen or heard of before: and it showeth how Urim and Thummim, the ordinary way of Gods revealing his mind in that place, was now ceased. For God used to reveal his will to the Priest by a soft voice from off the Ark, but now both Ark and Oracle were quite gone, and the loss the lesser, when the true Ark of the Covenant and the Oracle of the will of God our Saviour Christ, was so near at hand. The second Temple wanted five things which were in the first, as the Jews observe upon the want of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hag. 1. 8. namely, First, The Ark. Secondly, Urim and Thummim. Thirdly, The fire from Heaven. Fourthly, The divine presence, or cloud of glory. And fifthly, The Holy Ghost, or the spirit of Prophecy and power of miracles, Massec. Jom. Yet was the glory of that house to be greater than the glory of the first, because of the presence of Christ in it.  
Vers. 13. [Thy prayer is heard, etc.] Not that he was now praying for a child; [for his age made him incredulous of having a child, when the Angel told him of one, and then it is not like he would pray for one] and in this place, and at this time he was a person representative of the whole people, and therefore was not to make a private prayer for himself: but either the prayers which he had before made to that purpose, were now come into remembrance, or rather he was now praying for the delivery of Israel, the remission of their sins, and the coming of Christ, in which they without were joining with him; and this his prayer, the Angel tells him, is so ready to be answered, that his wife should presently conceive a Son that should preach remission, convert the people, and go before the face of Christ. And now O ye Priests, beseech God that he will be gracious unto you, Mal. 1. 9 And so was Zacharias the Priest at this time doing. And the Angel said unto him, Thy prayer is heard, and thy wife shall bear a Son, and thou shalt call his name John: this Name being interpreted, importeth gracious, as Esa. 30. 18, 19  
Vers. 16. [And many of the Children of Israel shall he turn.] Many of Israel shall return when they shall see signs of redemption. Whereupon it is said, He saw that there was no man, etc. Esa. 59 16. D. Kimch. in loc.  
Vers. 17. [In the power and spirit of Elias.] John the Baptist did so nearly represent Elias, that he beareth his very name, Mal. 4. Matth. 11. 14.  
First, They both came when Religion was even perished and decaying. Secondly, They both restored it, in an excellent measure. Thirdly, They were both persecuted for it. Elias by Ahab and Jezabel: John by Herod and Herodias. Fourthly, They both conversed much in the Wilderness. Fifthly, They agreed in austerity of life. Sixthly, In the wearing of a hairy garment, and a leathern girdle, 2 King. 1. 8. Matth. 3. 4. Seventhly, Both of them had Heaven opened to them near Jordan. To which two parallels more might be added, if these two opinions of the Jews concerning Elias might be believed.  
First, That he was of the Tribe of Levi [for they take him to be Phinehas; as see R. Leu. Gersh. on 1 King. 17.] Secondly, That he restored circumcision when it was decayed; from those words in 1 King. 19 14. They have forsaken thy Covenant.  
[To turn the hearts of the fathers to the children.] That is, The hearts of the Jews to the Gentiles.  
For, first, the hatred of a Jew against a Gentile was deadly; and it was a special work of the Gospel, and consequently of John, that began to Preach it, to bring both these to embrace Christ, and for, and in him to embrace one another.  
Secondly, Experience itself confirmeth this exposition; for, as the Gospel belonged to the Gentiles as well as the Jews, and as John came for a witness that all through him might believe, so did he convert and baptise Roman Soldiers as well as Jewish Pharisees.  
Thirdly, Baptism, at its first institution, was the Sacrament for admission of Heathens only, to the Church and true Religion: when therefore, the Jews also begin to desire it, and to consent to the Heathens in the undertaking of it, than was the heart of the fathers turned to the children.  
Fourthly, It is the common and constant use of the Prophets, to style the Church of the Gentiles by the name of children to the Church of the Jews, as Isa. 54. 5, 6, 13. & 60. 4, 9 & 62. 5. & 66. 12, 13.  
Fifthly, The Talmud expounding these words in Malachi, seemeth to understand them of such a communion or reconciliation, as is spoken of, Vid. R. Sol. in loc. Malach. Herod, saith Josephus Antiq. lib. 18. cap. 7. slew John the Baptist being a good man, and enjoining the Jews that exercising virtue, and using right dealing one towards another, and piety towards God, they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convene or knit together in Baptism.  
[And the disobedient, etc.] In Malachi it is, And the hearts of the children to the fathers. But, first, the Holy Ghost is not so punctual to cite the very letter of the Prophet, as to give the sense. Secondly, It was not very long after the Baptising and Preaching of John, that the Jews ceased to be a Church and Nation; nay, even in the time of John himself, they shown themselves enemies to the Gospel and the professors of it, [as concerning the general or the greatest part of them] therefore he saith not, that the heart of the children the Gentiles, should be turned to their fathers the Jews, which should cease to be fathers, and should cease to be a people, but to the wisdom of the righteous ones.  
[The disobedient.] As in this clause he refuseth to use the term of Fathers for the reason mentioned, so doth he also of the correlative children, because of his refusing that. And yet he coucheth the sense of that title under the word disobedient, which word in its most proper and natural signification reflecteth upon untowardly children, disobedient to their parents. As therefore by his omitting to call the Jews fathers, he insinuateth their opposition against the Gospel, so by terming the Gentiles disobedient in stead of children, he showeth what they were before they embraced it.  
[In the wisdom of the righteous.] For so is it in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, and not to. Wisdom in Scripture, is often taken for Religion: As Psal. 111. 10. Deut. 4. 6. etc. and so is it to be understood here. And this Wisdom is not to be held the terminus ad quem, or the ultimate end to which these disobedient Gentiles were to be converted; but in this wisdom, or religion, unto God. For, first, let the two clauses of this speech be laid in Antithesis, or opposition one to another [as naturally indeed they lie, the one aiming at the Jews as the proper subject, and the other at the Gentiles] and it appeareth plainly that two several acts were to be performed by the Baptist, as concerning the Jews and their conversion; First, That he should turn their hearts or affections to God, as in the verse preceding, He shall turn many of the children of Israel to the Lord their God: And secondly, That he should turn their hearts and affections also to the Gentiles, whom they hated before, as here, He shall turn the hearts of the Fathers to the children.  
Secondly, According therefore to this double work of John upon the Jews in that part of the Angel's speech, must the like duplicity be looked for in this that concerneth the Gentiles, and to be understood, though it be not expressed. For the Angel in this part purposely changeth his stile, and neither calleth the Gentiles children, but disobedient, because they were generally so before the coming of Christ, nor the Jews Fathers, because they ceased to be so shortly after: nor mentioneth he the Gentiles turning to God, but includeth it, partly because he had set that as the chiefest work and bent of the Baptist of all, to go before the Lord, and turn men to him: and partly he includeth it in this phrase, In the wisdom of the righteous.  
Thirdly, It is not without divine reason that the hearts of the Gentiles are not said to be turned to the Jews, as on the contrary it was said of the Jews to the Gentiles, but that they should be turned in the wisdom of the righteous; For the enmity, feud, and detestation that was betwixt Jew and Gentile, and Gentile and Jew, proceeded not from the same cause and Original. The Jew abhorred the Gentile, not of ignorance, but of scorn and jealousy, partly because they stood upon their own dignity of being the people of God, which the other were not, and partly because they were provoked with suspicion, that the other should be the people of God when they should not. And therefore, when the reconciliation is to be wrought between them, it is said that their hearts or affections should be turned to them, for they were point blank or diametrically against them before. But a Gentile abhorred a Jew out of ignorance, because of his Religion: hating him as a man separate from and contrary to all men: and accounting that to be singular and senseless superstition, which was indeed the divine command and wisdom of God; and not so much detesting his person for itself, as for his religion and profession. Therefore when the Gentiles must be brought to affect and to unite to the Jews, it must be in the wisdom of the righteous, or in the understanding, knowledge, and embracing of that religion, which the righteous ones professed, which the Gentiles till they knew and understood what it meant, accounted but vanity, singularity, and foolishness.  
Ver. 18. [Whereby shall I know this?] The Jew requireth a sign, 1 Cor. 1. 22. And his so doing in these times when miracles had been ceased so long a time, showeth his doubting to be the more: and the appearing of an Angel, when such apparitions were as rare as Miracles, should have made it to have been the less. For after the death of Zachary and Malachi, and those later Prophets, the Holy Ghost departed from Israel and went up: and ceased to exhibit his familiarity among them, in Vision, Prophecy, and the work of Miracles; So that this apparition of the Angel, and this sign given to Zachary, and wonders done in the birth of the Baptist, were as the very entrance and beginning of the restoring of those gifts, and the very dawning to that glorious day of such things as was now to follow.  
[For I am old.] The very same was the doubt of Sarah, Gen. 18. 12. And here, first, the distrust of Zachary doth show the more, in that he that was a Priest and should have instructed others, was himself to seek in one of the first elements, and Catechistical principles of Religion, concerning the Almighty power, and All-sufficiency of God. Secondly, The very place where the message came to him, being the place of God's immediate Oracles, and the time, being the time of his praying, and who could have wished for a better return of his prayers? Do aggravate his unbelief.  
Ver. 19 [I am Gabriel.] It signifieth, A man of God: being taken in the same form of construction with Malchizedek. He breaketh out to utter his name, which Angels at other times [and it may be himself] had refused to do, because he would recall Zacharies thoughts to the book of Daniel, and convince his hesitation by that very Scripture, Dan. 9  
[That stand before God.] That is, that minister to him, as Dan. 7. 10. 1 Sam. 16. 22. 2 King. 5. 25. etc. Therefore those that from this phrase would collect that Gabriel is an Archangel, or one of the prime order of Angels, do build but upon a very sandy foundation.  
Ver. 20. [Behold thou shalt be dumb.] The sign given, is in Zachary himself, and not in any thing without him: partly, because his doubting arose from the consideration of himself, and partly, that he might carry about him a punishment for his diffidence, as well as a sign for his confirmation.  
Now his punishment was twofold, deafness and dumbness both; for because he had not harkened to the Angel's speech, he was struck deaf; and because he had gainsaid it, he was made dumb. For, first, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 22. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Syrian rendereth it, do signify both deaf and dumb. And secondly, in ver. 62. it is said, They made signs to him, which had not needed, if he could have heard.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This latter clause of the verse might not unfitly be rendered thus. Thou shalt be dumb, etc. until the day that these things for which thou hast not believed my words, shall be performed: And thus is his dumbness limited or extended, the clearer, till the accomplishing of the things of which he doubted.  
Ver. 22. [He could not speak to them.] The Priest at the dismission of the people, when the service of the Temple was finished, was to pronounce the blessing in Numb. 6. 24, 25, 26. Which when Zachary is now to do, he is speechless, and cannot perform it: for the Levitical Priesthood is now growing dumb, and he that was to bless indeed, namely Christ, is near at hand.  
Ver. 23. [Assoon as the days of his Ministration were accomplished.] The dumb and deaf Priest officiateth in that service which the lot had cast upon him, a certain time, either more or less, after he was fallen under this double imperfection.  
For, first, neither of these are named among those defects and blemishes that secluded from the service in the Sanctuary.  
Secondly, The Priesthood of the Law consisted mainly and chief of manual actions or offices for the hands; as offering, sprinkling, waving, and such others [to which sense the Targums expound The works of Levies hands, Deut. 33. 11.] and so it might the better ●e speechless: But the Ministry of the Gospel cannot admit of dumbness, because it consisteth of Preaching, and for that purpose was furnished and endowed at the beginning and entrance of it, with the gift of Tongues.  
Ver. 24. [Elizabeth hid herself, saying, etc.] This her retiredness and hiding of herself, proceeded partly from devotion, and partly from respect of the child that she had conceived: For, the words, or thoughts that proceed from her at this her retiring, must needs show the reason why she did it: Now, she said, Because the Lord hath done thus to me, when he looked upon me to take away my reproach: where two distinct things are plainly remarkable:  
First, Gods taking away her reproach, by giving her a child after so long barrenness: this is not the thing that she hideth for, but,  
Secondly, His dealing thus with her when he would take that reproach away, as to 
Thus, Emphatical, and giveth a clear resolution of this place, which hath scrupled many into strange and harsh expositions, for not observing it: as that she should hid herself for fear that she should not prove with child: Others, that she did it for shame, lest she should be reputed lascivious, for being with child, etc. Judicet lector.  give her such a child, that was to be of so eminent a calling and so great a Prophet: And for this it was that she betook herself to this retiring and reclusiveness, partly that she might ply her devotion so much the closer upon so great a benefit, and chief that she might sequester from all occasions of uncleanness, or defiling, since she carried one in her womb, that was to be so strict a Nazarite. As see the like, Judg. 13. 14.  
Vers. 26. [And in the sixth month.] This sixth month from the conception of the Baptist, was the tenth month of the months of the year, or the month Tabeth, which answereth to part of our December; the time at which a long error hath laid the nativity: At the very same time of the year, Esther another Virgin had been promoted to honour and royalty by Ahashuerus, Esth. 16. 17.  
[Unto a City of Galilee.] Out of Galilee ariseth no Prophet, the Jews said once in the scorn of our Saviour, slanderously and very falsely, Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonah: of Gath Hepher, 2 King. 14. 25. in the Tribe of Zebulon, Josh. 19 13. And in Galilee was much of the converse of Elias, but especially of Elisha at Shunem, 2 King. 4. 8. in the Tribe of Issachar, Josh. 19 18. And all these three famous Prophets of the Gentiles. And no place could be fit for the bringing forth of Christ and his Apostles, that were to be the Converters of the Gentiles, than Galilee of the Gentiles.  
[Nazaret.] See 2 King. 17. 9 the tower of Nozarim: which if Chorography would suffer, might be understood of this City, which was built like a watchtower on the top of a steep hill, Luke 4. 29. Nazaret, in the Arabic Tongue, signifieth Help; in the Hebr. a Branch, by which name our Saviour is called, Esa. 11. 1.  
Vers. 27. [To a Virgin.] Rabbi Oshua the Son of Levi said, Israel was comforted in a Virgin; as saith Jeremy, The Lord ●roateth a new thing in the earth; A Virgin shall compass a Man, Jer. 31. 21. Beresh. Rabb. See also Lyra and Gloss. intenlin. in loc.  
Vers. 28. [Highly favoured.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This word is used by the Greek Scholiast, in Psal. 18. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the word from which it is derived, in Ephes. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which let the indifferent Reader view, and judge of the propriety of our English translation here, in comparison of the vulgar Latin. The Virgin had obtained the highest earthly favour that ever mortal did or must do, to be the mother of the Redeemer; and the Holy Ghost useth a singular word to express so much.  
Superstition is ever too officious; but it hath showed itself more so to the Virgin Mary, then to any other. For as it hath deified her now she is in Heaven; so hath it magnified her in all her actions, while she was upon the earth. So that no relation, or story that concerneth her, but it hath strained it to the utmost extremity, to wring out of it her praises, though very often to a senseless, and too often to a blasphemous issue: As in this story of the annunciation, there is not a word nor tittle that it thinketh will with all its shaping serve for such a purpose, but it taketh advantage to patch up her Enconiums, where there is no use nor need, nor indeed any truth of, and in such a thing. This word that is under hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears the bell that ringeth loudest with them to such a tune. For having translated it in their vulgar Latin, Gratia plena, or full of grace; they hence infer, that she had all the seven gifts of the Spirit, and all the Theological and moral virtues, and such a fullness of the graces of the Holy Ghost, as none ever had the like.  
Whereas, first, The use of Scripture is, when it speaketh of fullness of grace, to express it by another phrase, as Joh. 1. 14. Act. 6. 5. etc.  
Secondly, The Angel himself explaineth this word, in the sense of our translation, for favour received, and not for grace inherent, Vers. 30. Thou hast found favour with God.  
Thirdly, And so doth the Virgin herself also descant upon the same thing, throughout her Song.  
Fourthly, Joseph her husband suspected her for an adulteress, Matth. 1. 18. which he could never have done, if he had ever seen so infinite fullness of grace in her, as the Romanists have spied, and he was the likelier to have espied it of the two.  
Fifthly, Compare her with other renowned women, and what difference, but only this great favour of being the mother of the Messiah? They had the spirit of Prophecy as well as she; they had the spirit of sanctification as well as she: and she no more immunity from sin and death than they.  
Sixthly, She was one of the number of those, that would have taken off Christ from preaching; Mark 3. and this argued not such a fullness of grace.  
Seventhly, See Jansenius, one of their own side, expounding this word according to our reading of it: in loc.  
[The Lord is with thee.] Many understand this of the Incarnation itself, or of the Lords being in her womb. Whereas, first, This is to take a common manner of speech, out of the common manner of interpreting it. Secondly, The Lord was not at this very instant, come in that manner into her womb. But the words only mean, the Lords being with her in regard of that favour and respect, which he was about to show her, as Judg. 6. 12. And this among other things showeth how senseless Popery is in its Ave Maries, using these words for a Prayer, and if occasion serve for it, for a charm: As first, Turning a Salutation into a Prayer: Secondly, In fitting these words of an Angel, that was sent, and that spoke them upon a special message, to the mouth of every person, and for every occasion. Thirdly, In applying these words to her now she is in Heaven, which suited with her only while she was upon Earth. As first, to say, full of grace, to her that is full of glory: And secondly, to say, The Lord is with thee, to her that is with the Lord.  
[Blessed art thou among women.] Not above, but among them. See Gen. 30. 13. Judg. 5. 24.  
Vers. 29. [And when she saw him.] So readeth the Syrian, Arabic, and generally all other translations, but only the vulgar Latin; that swarving, as it is to be suspected, wilfully, from the truth of the Original, that hereby there might be the greater plea and colour for the Virgin's familiarity with Angels: Whereas indeed apparition of Angels, till this very occasion to Zachary and the Virgin, was either exceeding rare, or just none at all.  
What manner of salutation, etc. Judge how Superstition straineth the Text to the Virgin Maries praises, when it infers from hence, that she had never been saluted by a man in all her life before: An opinion and gloss not worth the examining.  
Vers. 31. [Behold thou shalt conceive, etc.] From Esa. 7. 14. the Angel giveth her to understand, that she is the Virgin spoken of in that place: and of her apprehension of this, ariseth her question, Vers. 4.  
[And shalt call his Name.] This followeth the same Prophecy still, and is one of the significations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for it hath more than one.  
For, first, it denoteth the third person feminine, as Deut. 31. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so it is to be taken in that Prophecy. And she shall call his Name Immanuel.  
Secondly, It betokeneth also the second person, as the Chaldee, the Lxx, and the other two Greek translations render it, and the Angel here; And thou shalt call.  
Thirdly, It is also applied to the third person plural, as in the Greek, Matth. 1. 23. and in the Chaldee, Esa. 60. 18.  
[Jesus.] The same with Jehoshua in Hebrew, as Act. 7. 45. Heb. 4. 8. and Joshua in Chaldee, Ezra 2. 2. These were two renowned ones before; the one whereof brought the people into Canaan, after the death of Moses; and the other, that brought them thither out of Babel, and so were both lively figures of our Jesus, that bringeth his people to the heavenly Canaan.  
Vers. 32. [The Son of the Highest] From 2 Sam. 7. 14. as it is explained, Heb. 1. 5. the Angel now draweth the Virgin to remember that glorious promise made to David, as the words following, concerning an eternal Throne and Kingdom, do evince; and upon the rumination upon that to reflect upon herself, and to consider that she was of the seed of David; and so he leadeth her on by degrees to believe and entertain what he was relating to her.  
[Shall give unto him the Throne.] Psal. 2. 7, 8, 9 Ezek. 21. 27. Dan. 7. 14. etc.  
Vers. 33. [He shall reign over the house of Jacob.] This term, the house of Jacob includeth; First, All the twelve tribes, which the word Israel could not have done. Secondly, The Heathens and Gentiles also, for of such the house and family of Jacob was full.  
Vers. 34. [Seeing I know not a man.] These words, say the Rhemists, declare that she had now vowed Virginity to God: For if she might have known a man, and so have had a child, she would never have asked how shall this be done: And Jansenius goeth yet further: From these words, saith he, it doth not only follow that she hath vowed, but this seemeth also to follow from them, that her vow was approved of God: See also Aquin. part. 3. quaest. 28. art. 4. Baron. in apparatu ad Annal. etc.  
Answ. First, Among the Jews, marriage was not held a thing indifferent, or at their own liberty to choose or refuse, but a binding command; and the first of the 613. as it is found ranked in the Pentateuch, with the threefold Targum, at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs, when speaking of this subject, he saith, Praeceptum non habeo, 1 Cor. 7. 6.  
Secondly, Among the vows that they made to God, Virginity never came in the number. Jephtha's was heedless, and might have been revoked, as the Chaldee Paraphrast, and Rabbi Solomon well conceive; and David Kimchi is of a mind, that he was punished for not redeeming it according to Leu. 27.  
Thirdly, To die childless, was a reproach among men, Luke 1. 25. and to live unmarried, was a shame to women, Psal. 78. 63. Their Virgins were not praised; that is, were not married. Now what a gulf is there between vowing perpetual Virginity, and accounting it a shame, dishonour, and reproach?  
Fourthly, If Mary had vowed Virginity, why should she marry? Or when she was married, why should she vow Virginity? For some hold that her vow was made before her espousals, and some after.  
Fifthly, It was utterly unnecessary that she should be any such a votal, it was enough that she was a Virgin.  
Sixthly, It is a most improper phrase, to say, I know not a man, and to mean, I never must know him: and in every place where it is used concerning Virgins, why may it not be so understood, as well as here?  
Seventhly, While the Romanist goeth about, with this gloss to extol her Virginity, he abaseth her judgement and belief: For if she meant thus, she inferreth, that either this child must be begotten by the mixture of man, which showeth her ignorance; or that he could not be begotten without, which showeth her unbelief.  
Eighthly, She uttereth not these words in diffidence, as Zachary had done, when he said, how shall I know this; but in desire to be satisfied in the mystery, or the manner, as she was in the matter. She understood that the Angel spoke of the birth of the Messiah; she knew that he should be born of a Virgin; she perceived that she was pointed out for that Virgin; and believing all this she desired to be resolved how so great a thing should come to pass.  
Vers. 35. [The Holy Ghost shall come upon thee, etc.] The Angel satisfieth the Virgin's question, with a threefold answer. First, Instructing her in the manner of the performance. Secondly, Furnishing her with an example of much like nature in her Cousin Elizabeth. Thirdly, Confirming her from the power of God, to which nothing is impossible. Now, whereas, this unrestrained power of God was the only cause of such examples, as the childing of Elizabeth, and other barren women; in this birth of the Virgin, something more, and of more extraordinariness is to be looked after. In it therefore two actions are expressed to concur, First, The Holy Ghost his coming upon the Virgin; Secondly, The power of the most High overshaddowing her: and two fruits or consequents of these two actions answerable to them: First, The Holy Ghost shall come upon thee, therefore that that is born of thee shall be holy. Secondly, The power of the most High shall overshadow thee, therefore that that is born of thee shall be called the Son of God.  
The coming of the Holy Ghost upon her, was, First, In the gift of Prophecy, whereby she was both informed of the very instant, when the conception was wrought, and also more fully of the mystery of the Incarnation then before.  
Secondly, He did prepare and sanctify so much of her flesh and blood or seed, as to constitute the body of our Saviour: The work was the work of the whole Trinity, but ascribed more singularly to the Holy Ghost: first, because of the sanctifying of that seed, and clearing it of original taint; for sanctification is the work of the Holy Ghost: Secondly, For the avoiding of that dangerous consequence, which might have followed among men of corrupt minds, who might have opinionated, if the conception of the Messiah in the womb had been ascribed to the Father, that the Son had had no other manner of generation of him.  
[The power of the most High] His operating power supplying the want of the vigour and embraces of the masculine Parent. For to that the word overshaddow seemeth to have allusion: being a modest phrase whereby the Hebrews expressed the embraces of the man in the act of generation, as Ruth 3. 9 Spread the skirt of thy garment over thine handmaid.  
[Therefore that holy thing.] This title and Epithet, first, not only showeth the purity and immaculateness of the humane nature of Christ; but also, secondly, it being applied to the preceding part by way of consequence, as was touched before, it showeth that none ever was born thus immaculate, but Christ alone, because none had ever such a way and means of conception, but only he.  
Ver. 36. [Thy Cousin Elizabeth hath conceived a Son.] As he had informed the Virgin of the birth of the Messiah of herself, so doth he also of the birth of his forerunner, of her Cousin Elizabeth. For that he intended not barely to inform her only that her Cousin had conceived a Child, but that he heightens her thoughts, to think of him as Christ's forerunner, may be supposed upon these observations: First, That he saith A Son, and not a Child. Secondly, That such strangely born Sons were ever of some remarkable and renowned eminency. Thirdly, That if he had purposed only to show her the possibility of her conceiving by the example of the power of God in other women, he might have mentioned Sarah, Hannah, and others of those ancient ones, and it had been enough.  
Vers. 39 [And Mary arose, etc. And went with haste into the hill Country, into a City of Juda.] This City was Hebron. For unto the sons of Aaron, Joshua gave the City of Arba, which is Hebron, in the hill country of Judah. Josh. 21. 11. And Zacharias being a son of Aaron, and dwelling in the hill Country of Juda, it were senseless to seek for his house in any other place than Hebron. This place had been excellently renowned in ancient time: Here was the promise given of Isaac: here was the institution of Circumcision: here Abraham had his first land, and David his first Crown: and here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah: and as antiquity hath held, Adam and Eve. Now there are many reasons given by Expositors, of Mary's hasting hither after the Message of the Angel▪ As, either to know the truth of what was told her about Elizabeth, or to congratulate and rejoice with her, or to minister to her in her great belliedness, or that the Baptist in Elizabeth's womb might be sanctified by the presence of Christ in hers, etc.  
But I cannot but conceive this to be the very reason indeed, That she might there conceive the Messiah, where so many types, figures, and things relating to him, had gone before, namely in Hebron. For, First, This suited singularly with the Harmony and Consent, which God useth in his works, that the promise should begin to take place by the conception of Messiah, even among those Patriarches to whom the promise was first given. Secondly, A kind of necessity seemeth to lie upon it, that this Shiloh of the Tribe of Judah, and the seed of David, should be conceived in a City of Juda, and of David, as he was to be born in another City that belonged to them both. Thirdly, The Evangelists so punctually describing this City, seemeth rather to refer to Christ then John, who being of the Priests might indifferently have been born in any of the Tribes whatsoever. Only the Holy Ghost giveth us to observe this which may not be passed, That John that should bring in Baptism in stead of Circumcision, was born in that very place where Circumcision was first ordained, in the City Hebron. It is generally held indeed that the Virgin conceived in Nazaret, and in the very instant of the Angels talking with her, but whether there be not as much probability for this opinion, as for that, I refer to the equal and judicious Reader.  
Ver. 40. [And saluted Elizabeth.] This seemeth to have been at some distance, and a wall or floor between: as consider seriously on ver. 42. 44.  
Ver. 41. [The babe leapt.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This word is used by the LXX. for jacob's and Esau's stirring in the womb, Gen. 25. 22. And the leaping of the mountains at the giving of the Law.  
Elizabeth in ver. 44. addeth, The babe leapt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not that he knew what he did when he leapt, any more than they, but that either this was the first time, or this time was extraordinary. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth outward gesticulation or exultation as well as inward joy, yea, though there be no inward joy at all: as Psalm 65. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the little hills shall be girded with exultation: And so is it to be understood here: The babe in my womb leapt with extraordinary gesticulation or exultation: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify the manner of the thing done, and not the cause of the doing.  
Ver. 45. [And blessed is she that believed.] Elizabeth in this clause seemeth to have an eye to her own husband's unbelief, and the punishment that befell him for the same. He, a Man, a Priest, aged, learned, eminent, and the message to him of more appearing possibility: and Marry, a Woman, mean, unlearned, and of a private condition, and the tidings to her most incredible, both to nature, and reason, and yet she believed, and he did not.  
Ver. 48. [He hath regarded the low estate.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: is used by the LXX, 2 Sam. 9 8. and Psal. 25. 16. and importeth a look of pity and compassion, and not of observation of desert, as the Papists would have it here: For some of them render this clause thus, He hath looked on mine humility with approbation; and others give this gloss upon it: Because of her humility, she deserved to be exalted, and by it she was primely disposed to conceive and bear the only begotten Son of God: But first, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is said before, in the LXX, who must best help us to interpret, it signifieth a look of another nature. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the virtue of humility or the lowliness of mind, but the state of a low and poor condition, and so is it rendered here by the Syrian, Arabic, Spanish, French, Deodates, Italian, Dutch, and all Latins that are not wedded to the vulgar: And so is it used by the LXX, Gen. 16. 11. & 41. 52. 1 Sam. 1. 11. and so again by the New Testament, Act. 8. 33. compared with the Original in Isa. 53. 8. And so profane and heathen Authors distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the former understanding as we do here, and by the latter the virtue of humility. Thirdly, The same word in a manner, or one of the same root, in ver. 52. is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and inevitably beareth the sense we follow. Fourthly, If the Virgin spoke in the sense the Romanists would have her, He hath looked upon my lowliness to give it its desert, she would prove to be intolerably proud in the valuing of her humility.  
[All generations shall call me blessed.] As Gen. 30. 13. Not only thou oh Cousin Elizabeth, and the Jewish Nation that expect the Messiah, but even all the world, and all successions of ages among the Heathen, shall come to the knowledge and confession of Christ, and account me blessed in the favour that I have received.  
Ver. 51. [He hath scattered the proud, etc.] If the Virgin aim these words, and those of the same tenor that follow, at any particular persons, as some conceive she doth, and meaneth the Devils, or the Pharisees, or the Jews, it might as well be conceived, that she hath respect to the four tyrannous and persecuting Monarchies in the Book of Daniel, which were now destroyed, as much as to any thing else: But since the very same words in a manner, are to be found in the song of Hannah, 1 Sam. 2. they warrant us to interpret them not so restrictively, as to any one particular example, but of the general and ordinary dealing of God in the world, with the wicked.     

SECTION III.  
S. MATTHEW. CHAP. I  THE 
a Gen. 5. 1.  Book 
b It might be understood, The Book of the History, as generation is taken, Gen. 2. 4. and 37. 2. and so it might be the title, not of this Chapter only, but of the whole book. But since the Evangelists intention is to set down Christ's alliance to the Royal line by his Father Joseph, the phrase must be understood accordingly: and so the Chaldee useth the very Greek word to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Ram. Job 32. 2. See a third sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jam. 1. 23. & 3. 6.  of the generation of jesus Christ, the son of David, the Son of Abraham. 2. Abraham begat Isaac, and Isaac begat jacob, and jacob begat 
c Judas for Je●udah in Hebrew: For the Greek cannot utter [h] before a vowel in the middle of a word nor after one in the end: therefore in the middle it leaveth out, as in Josaphat, Joram, and this word Juda; and in the end it changeth it in [s] as in this, and may other words in this Chapter.  judas and his brethren. 3. And judas begat Phares, and Zara of Tamar; and Phares begat Esrom, and Esrom begat Aram. 4. And 
d Or Ram. 1 Chron. 2. 8. Ruth 4. 19  Aram begat Aminadab, and Aminadab begat Naasson, and Naasson begat 
e Called Salma, Ruth 4. 20.  Salmon. 5. And Salmon begat 
f He is held by the Jews to be Ipsan, Judg. 12. 8.  Boos of Racab, and Boos begat Obed of Ruth, and Obed begat jesse. 6. And jesse begat 
g David, in the Arabic, signifieth a worm: to which he may seem to allude, Psal. 22. 6.  David the King, and David the King begat Solomon, of her that had been the wife of Urias. 7. And Solomon begat Roboam, and Roboam begat 
h Rehoboam, in naming this his Son Abi-jah, which signifieth, God is my father, seemeth to have had his eye upon the promise to David, I will be his Father, 2 Sam. 7. 14. which because he embraced not by a lively Faith, but challenged only by a presumptuous usurpation, for he walked not in the ways of David; therefore doth the text elsewhere conceal the name of God, in the name of his Son, and calleth him Abijam, My father is a Sea; For so unconstant in good was Rehoboam, as Jam. 1. 6. being a child at forty years old, 2 Chron. 13. 17.  Abia, and Abia begat 
i The Arabic readeth it Asaph.  Asa. 8. And Asa begat josaphat, and josaphat begat joram, and joram begat Ozias. 9 And Ozias begat joatham, and joatham begat Achas, and Achas begat Ezechias. 10. And Ezechias begat Manasses, and Manasses begat Amon, and Amon begat josias. 11. And josias begat 
k Called Conias▪ Jer. 22. 24. For God by taking away the first syllable of his name, sheweth that he will not establish the throne, or race of Solomon any more upon it: as his Father Jehoja●im belike in so naming him had presumed. The Jews delighted to join the name Jehovah, to their own names, but somewhat shortened. For in the beginning of the name, it was but Jeho; as Jeho-shaphat, Jehoram, etc. And in the end, it was Jahu; as Mica-jahu, Eli-jahu. And sometime in the very same name it was set before, or after indifferently as Jebo-achaz, 2 Chron. 21. 17. is Ahaz-jahu, 2 Chron. 22. 1. So Jehojachin, 2 King. 24. 8. is Jechou-jahu, 1 Chron. 3. 16.  jechonias and his brethren, about the time they were carried away into Babylon. 12. And after they were brought to Babylon, jechonias begat Salathiel, and Salathiel begat Zorobabel. 13. And Zorobabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor. 14. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud. 15. And Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan began jacob. 16. And jacob begat joseph the Husband of Mary, of whom was born jesus, who is called Christ. 17. So all the generations from Abraham to David, are fourteen generations: and from David until the 
l The Captivity of the Jews into Babel, was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a flitting of their Families: (As Aristeas saith of Ptol. Lagus his captiving them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) for they returned ere long to their own home again: But the ten Tribes captivated by Sbalmanezar, are said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX, 2 Kings 18. 11. in a perpetual departure from their own houses; And they, and all the rest of the Nation, are at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a dispersion, without any home of their own at all, John 7. 35. Jam. 1. 1. 1 Pet. 1. 1.  carrying away into Babylon are fourteen generations: and from the carrying away into Babylon unto Christ, are fourteen generations. 18. Now the birth of jesus Christ was on this wise: when as his Mother Mary was espoused to joseph (before they came together) she was found with child of the Holy Ghost. 19 Then joseph her Husband being a just man, and not willing 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It hath been thought (saith Gellius) that there ought to be three causes in punishing of offences. The first, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is when punishment is used for castigation, or amendment of him that hath offended. The second [called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is, when punishment is used, that the dignity, and honour of him that hath been wronged, may be maintained. The third [which is called TWO 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is when punishment is inflicted for examples sake, that others by the fear of the known punishment may be deterred from the like offences. Noct. Att. lib. 6. cap. 14.  to make her a public example, was minded to put her away privily. 20. But while he thought on these things, the Angel of the Lord appeared to him in a dream, saying, joseph thou Son of David, fear not to take unto thee Marry thy Wife; for that which is conceived in her, is of the Holy Ghost. 21. And she shall bring forth a Son, and thou shalt call his name jesus: for he shall save his people from their sins. 22. Now all this was done, that it might be fulfilled, which was spoken of the Lord by the Prophet, saying, 23. Behold, a Virgin shall be with Child, and shall bring forth a Son, and shall call his Name Emanuel, which being interpreted, is, God with us. 24. Then joseph being raised from sleep, did as the Angel of the Lord had bidden him, and took unto him his wife. 25. And knew her not until she had brought forth her first born Son, and he called his name Jesus. 

Reason of the Order.  
AFter Mary hath been three months absent from Joseph [as in the last verse of the Section preceding] upon her return he perceiveth her to be with child, for which he intendeth secretly to put her away; as Tamar after three months, is descried to be in the same case, and Judah resolveth, publicly to put her to death, Gen. 38. 24.  
This being considered, it is plain to see how properly the eighteenth verse of this chapter followeth in order of time, after the last verse of the Section next going before.  
Now since the Evangelist hath begun with the genealogy, that also must here be taken in; and that the rather, because he hath placed it in the forefront of his Gospel, for special reason. First, that he might make way for the understanding of those words of the Angel, Joseph thou Son of David, Verse 20. Secondly, that the title which the wisemen give to our Saviour might be cleared, when they call him King of the Jews, Chap. 2. 2. Thirdly, that his being the true and right Messiah might be approved, by showing that according to the promises and Prophecies made before concerning him, he was descended of the seed of Abraham, and the stock of David. For the two first and main things that the Jews would inquire after concerning our Saviour, to try whether he were the true Messiah, or no, would be these. First, whether he were of the house of David. Secondly, whether he were born in Bethlehem; and so we find them questioning about him, Joh. 7. 42. In this regard it was necessary, that Matthew an Hebrew, writing his Gospel for the Hebrews, should at the very first entrance of it, give them satisfaction in these two particulars: which he doth accordingly, showing his descent from David in this Chapter, and his birth in Bethlehem, in the next Chapter following.  
The last verse of this Section and Chapter, He knew her not, till she had brought forth her firstborn Son, etc. may seem to interrupt the right order of the story, and to bring in Christ's birth before its time, if we lay it here. But since the Evangelist will say no more of it, but only this; and because we desire to break the text into as few pieces as possible, this shall be let to lie where it doth, without any transposition, and we will imagine the two next Sections to be expositions at large, upon what this verse doth but speak in brief.   

Harmony and Explanation.  
Public Registers of the Tribe of Judah, and of the other Tribes that adhered to it, were reserved even in the Captivity and forward; as may be collected by the Books of Ezra and Nehemiah: And from Luke's telling that Anna was of the Tribe of Aser, and Paul's, that himself was of the Tribe of Benjamin.  
From one of these doth Matthew fetch the latter end of his genealogy, and Luke from another the beginning of his, having then the civil records to avouch for them, if they should be questioned, which the Jews now wanting, do unjustly cavil.  
[The Son of David, the Son of Abraham] Jesus Christ is to be applied unto both, thus: Jesus Christ the Son of David, Jesus Christ the Son of Abraham: as see the like phrase, Gen. 36. 3. Aholibamah the Daughter of Anah, the Daughter of Zibeon: that is thus to be understood, Aholibamah the Daughter of Anah, Aholibamah the Daughter of Zibeon: as that Chapter maketh it most clear. And there is the like, and far more largely, Luke 3. 32. etc.  
Now Abraham and David are named, rather than any other, First, because one of them was father of the Jewish Nation, and the other the first in the Kingdom, of which Nation and Kingdom, all Prophecies had told that Christ should come. Secondly, because the promise of Christ was made to these two in plainer terms, then to any other.  
David is first named, first because the promise to him was fresher in memory, plainer, and more explicate: secondly, because the descent of the Messiah from David, was the main thing the Jews looked after in him: thirdly, the Holy Ghost doth hereby, as it were beforehand, answer the impious distinction, so frequent among the Rabbins, of Messiah ben Joseph, and Messiah been David.  
Ver. 2. [Judas and his brethren] His Brethren are added from Gen. 49. 8. to comfort the dispersed Tribes that were not yet returned out of Captivity as Judah was, in their equal interest in Christ as well as he, as Host 1. 11.  
Ver. 3. [Phares and Zara] He nameth Zara, because he would bring in their Mother Tamar. Ishmael and Esau, the one a brother to Isaac, the other a twin to Jacob, are not named, because they were both wicked, but the brethren of Juda, and the twin to Phares are named, because they are both good. At the birth of Jacob and Esau it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twins, with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting, because Esau one of them was evil: But at the birth of Phares and Zara it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that letter supplied, because both of them were good, R. Sol. in Gen. 25. and 38.  
[Of Thamar] Four women are named in this genealogy, women once of notorious infamy, Tamar incestuous, Rahab an harlot, Ruth an Heathen, and Bathsheba an Adulteress: To show that Christ came to heal all sores, when he recured such sinners, and that he despised not our shame, when he shamed not to descend of such Parents.  
Ver. 5. [Rahab] It can little be doubted but that he meaneth her, mentioned Josh. 2. Now the Jews, [belike to deface the truth of Matthew, who from ancient Records, averreth her for the wife of Salmon] have broached this tenet, that she was married unto Joshua, vid. Kimki in loc.  
Ver. 8. [Joram begat Ozias.] Here 
* The seed of the wicked shall be cut off, Psal. 37. 28. See the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the last letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked, cut out of that Acrostical, and Alphabetical Psalm at that very place.  three descents are omitted, namely, Ahaziah, Joash, and Amaziah] as compare 2 Chron. 3. 2 Kings 8. But it is most divinely done, from the threatening of the second Commandment, Thou shalt not commit Idolatry, for I visit the sins of the Fathers upon the children to the third and Fourth Generation. Joram committed Idolatry like the house of Ahab, for the daughter of Ahab was his wife, 2 King. 8. 18. Therefore it is just with God to visit that sin upon his children: in sign of which he blotteth them out of this line to the fourth generation: So is it the manner of Scripture, very often to leave out men's names out of certain stories and Records, to show a distaste at some evil in them. So all cain's posterity is blotted out of the Book of the Chronicles, as it was out of the world by the Flood. So Simeon is omitted in Moses blessing, Deut. 33. for his cruelty at Shechem, and to Joseph. So Dan, at the sealing of the Lords people, Rev. 7. because of Idolatry begun in his Tribe, Judg. 18. and so Joab, from among David's worthies, 2 Sam. 23. because of his bloodiness to Amasa and Abner. Such another close intimation of God's displeasure at this wickedness of Joram; is to be seen, 2 Chron. 22. 1, 2. where the reign of his Son Ahaziah is not dated according to the custom and manner of the other Kings of Judah, but by the stile of the continuance of the house of Omri, into which Family his Father had married, and was become so profane as to worship their Idols. The Son of the two and forty years was Ahaziah when he began to reign. That is, of the last of the two and forty, of the house of Omri, in which it fell, and Ahaziah with it.  
Ver. 11. [Josias begat Jechonias] So readeth the Syrian, Arabrick, and the most and best Greek Copies: And so the Evangelist himself requireth that it be read, to make fourteen generations from David to the Captivity into Babel. And so readeth D. Kimchi, on 1 Chron. 3. 15. Josias indeed begat Joachim, and Joachim begat Jechonias, but he that was neither fit to be lamented, nor to be buried like one of the Kings of Judah, Jerem. 22. 18, 19 was much more unfit to come into the Line of the Kings of Judah, that leadeth to Christ.  
Ver. 12. [Jechonias begat Salathiel.] Jechonias was Father to Salathiel, as Baasha was to Ahab, 1 King. 20. 34. not by generation, but by predecession. For Jechonias in very deed was childless, Jer. 22. 30. and the natural Father of Salathiel was Neri, Luke 3. 27. yet he is said to beget him, because he declared and owned him for his next heir and Successor; As God is said to beget Christ on the day of his Resurrection, Psal. 2. 7. Act. 13. 33. that is, declared him thereby to be his Son, Rom. 1. 4.  
The Scripture affecteth to speak short in relating of Stories, that are well known before: as to spare more, you may find an example far harsher than this, in 1 Chron. 1. 36. where Timna the Concubine of Eliphaz is named as Eliphaz his Son.  
And in 1 Chron. 3. 16. Zedechia the Uncle of Jechoniah is called his Son, because he succeeded him in the Royalty.  
The Jews in their Talmud, give this rule for a fundamental point: That there is no King to be for Irael, but of the house of David, and of the seed of Solomon only: And he that separateth against this Family, denyeth the Name of the blessed God, and the words of his Prophets that are spoken in truth. Sanhedr. Perek. 10. & R. Samuel in Ner. Mitsvah. fol. 153.  
With which opinion, although Matthew seem to comply at the first appearance, in that he deriveth our Saviour from Solomon, because of the Hebrews for whom he wrote, which looked for him from thence, yet the carnal sense of it, which aimeth only at the earthly Kingdom of the Messiah, and at the exact descent from Solomon, he closely confuteth to the eyes of the intelligent Reader by these two things. First, in that he bringeth the Line along to Jechonias, in whom the seed of Solomon and the regal dignity also with it failed. Secondly, in that he deriveth the interest of Christ in that dignity, if it were any, only by Joseph, which according to the flesh, had no relation at all to him, save the marriage of his Mother.  
The Jews to disgrace the Gospel of S. Luke, do hold that Jechonias was the natural Father of Salathiel, and that upon his repentance in Babel God gave him Children, as Assir and Salathiel. D. Kimchi on 1 Chron. 3. But God had sworn, Jer. 22. 28. and he will not repent, Psal. 110. 4. that he should die childless to the Throne and his repentance could no more repeal this Oath of God, than the prayer of Moses did the decree of his not entering into the Land.  
[And Salathiel begat Zerobabel.] Salathiel begat Pedaiah, and Pedaiah begat Zorobabel, 1 Chron. 3. 18., 19 But because, when the masculine Line of Solomon's house failed in Jechonias, the dignity turning over to the Line of Nathan, first settled upon Salathiel, but first shown itself eminent in Zorobabel, therefore constantly, when mention is made of Zorobabel, he is not called the Son of Pedaiah a man of no action but obscure, but the Son of Salathiel, in whom the honour of that Family began. For Jechonias was a signet plucked off, Jer. 22. 24. and Zorobabel was set on again in his stead, Hag. 2. 23.  
Ver. 13. [And Zorobabel begat Abiud] Among the children of Zorobabel mentioneth 1 Chron. 3. 19, 20. there is no memorial either of Abiud, his Son named here, or of Rhesa his Son named by St. Luke. But as in Scripture it is ordinary for one man to have several names, so is it to be understood of these. The eldest Son then of Zorobabel, to whom the honour lately fallen upon that house was to descend, was called Mesullam. Either in memorial of Solomon, the glory of whose house was transferred to him [and so he also calleth a daughter of his Shelomith, the name by which the wife of Solomon is called, Cant. 6. 13. as being but the feminine of Shelomoh.] Or from the significancy of the word which importeth requited. For whereas Jeconias was also called Shallum, that is, finished, because the race and line of Solomon did end in him, when a recompense of the failing of that, is made by the succession of Salathiel in its stead, well might Zorobabel, in whom it first shown, call his Son Meshullam or requited. Or from their peaceable building and inhabiting Jerusalem, after their return from Babel. The Son Meshullam was called also Abiud, in remembrance of his Father's glory: And his second brother Hannaniah, was also called Rhesa, that is, The chief, or principal, because of Christ's descending from him. These things we have now but by conjecture, but that we may take the bolder, because the Text in the place alleged in the Chronicles, hath set these two Sons of Zorobabel apart and distinct from the rest of their brethren, as if for some special thing more remarkable than they. But there is no doubt but the Evangelists in naming them by these names, had warranty from known and common Records to justify them in it.  
Ver. 17. [Fourteen generations] In every one of these several fourteens, they were under a several and distinct manner of Government, and the end of each fourteen produced some alteration in their state. In the first, they were under Prophets: in the second under Kings: and in the third, under Hasmonean Priests. The first fourteen brought their state to glory in the Kingdom of David: The second, to misery in the Captivity of Babylon: and the third to glory again in the Kingdom of Christ.  
The first gins with Abraham that received the promise, and ends in David, that received it again with greater clearness. The second gins with the building of the Temple, and ends in the destruction of it. The third gins with their peeping out of misery in Babel, and ends in the accomplished delivery by Christ.  
The second that terminateth in the people's captiving into Babel, fixeth not not Jehoiakim, in whom the captivity began; nor in Zedekiah, in whom it was consummate; but in Jechonias, who was in the middle space between. And from the same date doth Ezekiel count and reckon the captivity through all his book, as Chap. 8. 1. & 20. 1. & 26. 1. & 29. 1. & 31. 1. & 32. 1. & 40. 1.  
The whole sum of the three fourteens, is the renowned number of two and forty: the number of the knops, and flowers, and branches of the Candlestick; of the journeys and stations of Israel betwixt Egypt and Canaan, Numb. 33. of the children of Bethel, 2 King. 2. 24. And see Rev. 11. 2. & 13. 5.  
Vers. 18. [Before they came together, etc.] That is to dwell together in the same house. Nay, it is very probable, that as yet they dwelled not in the same Town, but Joseph in Capernaum, and Mary in Nazeret.  
Vers. 19 [To make her a public example] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A word used by the LXX, Numb. 25. 4. Ezek. 28. 17. etc. And by the New Testament, Heb. 6. 6. And ever, saith, Erasmus, in an evil sense. Brucioli hath strangely translated this clause, Non lo volendo Publicare: and divers of the Papists have more strangely expounded it, as non volens traducere, not willing to take her to himself, or to his own house: and why? Because he thought himself unworthy of her society: and because the brightness of her face was such, that he could not look upon it: And he thought it more possible for a woman to conceive without a man, then for Mary to sin.  
And thus will they make Joseph to divorce his wife, or at least to use unkindly, for her too great excellencies.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divorce her, as Mat. 5. 31. & 19 7. Mark 10. 4. Luk. 16. 18. Erasm. Voluit clanculum ab ea divertere; And so Brucioli, La volse o●cultamente ●asciare: making Joseph a patiented in the divorce, rather than an agent, or rather divorcing himself, then her.  [To put her away privily] The Law bound him not to bring her, either to shame by trial before the Priest, Numb. 6. or to punishment by the sentence of the Judges. The adulteress indeed was to be put to death, if she were accused, prosecuted, and convicted; but to accuse and prosecute her, the Law bond not, but upon deprehension in the very act, Joh. 8. 4. 5. Deut. 22. 22. Numb. 25. 8. If a man took a wife, and hated her, Deut. 22. 13. he might bring her to trial, and upon conviction to punishment: but if he love her for all his suspicion, and will connive at her fault, and not seek her death, he is a liberty to connive and tolerated by the Law so to do, and blameless if he did it, as Judg. 19 2, 3. But if a couple were deprehended in the act of Adultery, then must there be no connivance, Deut. 22. 22. explaining, Levit. 20. 10. And the case of the unbetrothed Damosel, Deut. 22. 28. explaining the case of the betrothed.  
And thus is the question easily answered, which hath so toiled many expositors: How Joseph can be said to be just when in this very matter that is now in hand he violateth: It is answered by denying that he violated the Law: For that tolerated him thus to do.  
Vers. 21. [Jesus, for he shall save] Rabenn haccadosh saith, Because Messiah shall save men, he shall be called Joshua. But the Heathen of another Nation, which shall embrace the belief of him, shall call his name Jesus: And this is intimated, in Gen. 49. Chi jabbo shiloh: until Shiloh come. Vid. Galatin. lib. 3. cap. 20.  
Vers. 23. [Behold a Virgin] The Jews seek to elude this Prophecy of Isaiah by expounding it, either of the Prophet's wife, as Isa. 8. 3. or of the King's wife; and from Prov. 30. 19 they plead that Almah doth not strictly signify a virgin, but a woman that hath known a man.  
Answ. 1. There are three words in the Hebrew, that signify and betoken Virginity, but, this most properly: First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Virgin, but not always: for it properly denoteth a young woman; yea, though she be not a virgin, but hath been touched. Secondly, Bethulah is the common word used to denote Virginity; yet as Galatine observeth out of Prov. 30. it seemeth sometime to be taken otherwise. But thirdly, Almah properly importeth a young Virgin, and not at all one touched: So that Naarah signifieth any young Woman, though she be not a Virgin: Bethulah, a Virgin though she be not young; but Almah importeth youth and virginity both.  
Secondly, the LXX in the place of Isaiah cited, translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which denoteth not otherwise then a Virgin.  
Thirdly, it is given for a sign to Ahaz, that Almah should bear a Son: now for one that had known a man to do so, were no sign at all. See Galatine lib. 7. cap. 15.  
[They shall call his name Emmanuel] Nomen naturae, not impositionis, they shall own him for God in our nature, and not denominate him Emmanuel for his imposed name: See the like Phrase, Esa. 60. 18. Ezek. 48. 35.  
[Which is being interpreted] First, this, and other passages of the same nature in this Evangelist, argue strongly, that Matthew wrote not his Gospel in the Hebrew tongue, as is very commonly held: For, first, than had this word needed no interpretation, and it had been very hard to have interpreted it, but by the same word again. Secondly, the Jews in those times that Matthew wrote, understood not the Hebrew tongue in its purity, but had degenerated into the use and speech of the Syrian. Thirdly, Jonathan Ben Uzziel translated the Prophets out of Hebrew into Chaldee, a little before the coming of Christ; and Onkelos did as much by the Law a little after, and both did so, because the Jews could not at that time understand or read the Bible in its own Hebrew tongue: and how improper then was it for Matthew to write his Gospel in that language. Fourthly, all the world that used the Old Testament at those times, unless it were such as had gained the Hebrew tongue by study, used it in the translation of the LXX, or the Greek, and it was requisite that the Penmen of the New Testament should write in that language, and according to their stile [as Paul writing for, and to Romans, and Matthew and he to Hebrews] that their quotations out of the Old Testament might be examined by the Greek Bible. Fifthly, let those that hold the opinion we are confuting, but seriously consider that Christ calleth himself by the name of two Greek letters, and why; Rev. 1. 8.  
Vers. 25. [He knew her not till she had brought forth] This properly falleth in order at Luke 2. 7. and there shall it be taken up again.    

SECTION V.  
S. LUKE CHAP. I.  
The Birth and Circumcision of john the Baptist, and the tongue of his Father restored, etc.  Vers. 57 NOW Elizabeth's 
a Though the conceived her child above the course of nature, yet his time in the womb was according to it.  full time came that she should be delivered, and she brought forth a Son. 58. And 
b Hebron was inhablted by Aaronites: but the fields and villages about with children of Juda, Josh. 21. 11. These two are Elizabeth's neighbours and cousins.  her neighbours, and her cousins heard how the Lord had 
c Greek, Had magnified mercy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Psal. 18. 50. the Hebr. and LXX and Psal. 126. 2.  showed great mercy upon her, and they rejoiced with her. 59 And it came to pass on the eighth day, they came to circumcise the child, and they called him Zacharias, after the name of his Father. 60. And his Mother answered and said, Not so, but he shall be called John. 61. And they said unto her, There is none of thy kindred that is called by this name. 62. And they made signs to his Father, how he would have him called. 63. And he asked for 
d Vulg. Pugillarem. of which see Plin. lib. 13. cap. 11. ' Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Batrachom.  a writing table, and wrote saying, His name is John, and they marvailed all. 64. And his mouth was 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifieth both to open and to unloose, and so the losing of his tongue, which is not expressed in the Greek, totidem verbis, is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an Hebraisme.  opened immediately, and his tongue loosed, and he spoke, and praised God. 65. And fear came on all that dwelled round about them, and all these say were noised abroad through out all the hill Country of judea. 66. And all they that had heard them, 
f See Gen. 37. 11. Prov. 2. 1. & 3. 1. & 7. 1.  laid them up in their hearts, saying, What manner of child shall this be? 
g Vulg. For the hand of the Lord was with him: contrary to the Orig. Arab. and Syr.  and the hand of the Lord was with him. 67. And his Father Zacharias was filled with the Holy Ghost, and prophesied, saying. 68 Blessed be the Lord God of Israel, for he hath visited and redeemed his people: 69. And hath raised up a horn of salvation for us, in the house of his servant David. 70. As he spoke by the 
h [By the mouth] that is, by the mouths one number for another, as tree for trees, Gen. 3. 1. frog for frogs, Exod. 9 2. etc. yet is the observation of Albertus magnus, ingenuous and true. All the Prophets spoke of Christ, uno ore, things so agreeable, as if they had all spoken with one mouth.  mouth of his holy Prophets, which have been since the World began. 71. 
i In the orig. it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salvation or deliverance, and so in the Arab. and Vulg. Lat. now it may be read either in apposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vers. 69. He hath raised up an horn of salvation, namely, salvation from our enemies, or in subsequence to the verb he spoke, vers. 70. He spoke by the mouth of his holy Prophets of Salvation: and this is the more genuine and proper, Beza.  That we should be delivered from our enemies, and from the hands of 
k Two Phrases used to heighten the sense, 2 Sam. 22. 18. 41. Psal. 44. 10. & 68 1. & 89. 23. & 106. 16.  them that hate us. 72. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Josh. 2. 12. 2 Sam. 9 1. etc. The Syr. reads conjunctively, And he hath showed mercy; and so doth the Arab. the other clause, And he hath remembered.  To perform the mercy promised to our forefathers, and to remember his holy Covenant, 73. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In the Accusative case, either in apposition to Cornu Salutis, vers. 69. as Tollet, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood, as Calvin, or following the Verb T● perform in vers. 72. As the Syr. and an old English, or that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governeth two cases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The oath which he swore to our father Abraham, 74. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This clause standeth in the Orig. and in all translations in the end of the vers. preceding, See Syr. Arab. Valg. France, Spain, Dutch, Deodate, V●tab. Erasm. Beza, etc.  That he would grant unto us, that we being delivered out of the hands of our enemies, might serve hiw without fear, 75. In holiness and righteousness before, him all the days of our life. 76. And thou child shalt be called the Prophet of the most Highest, for thou shalt go before the face of the Lord, to prepare his ways. 77. To give knowledge of salvation unto his people, by the remission of their sins. 78. Through 
† Greek: The Bowels of mercy.  the tender mercy of our God, whereby the day spring from an high hath visited us. 79. To give light to them that sit in darkness, and in the shadow of death; to guide our feet into the way of peace. 80. And the child grew, and waxed strong in Spirit, and was in the desert, till the day of his showing unto Israel. 

Reason of the Order.  
THE order of this Section may be briefly contrived, and illustrated, thus. Elizabeth when Mary cometh to her, was about six months gone with child, Luke 1. 26. 36. and about nine months when she departed from her, vers. 56. She coming to her own house, is suspected by Joseph to have played the harlot; and is in danger of a secret divorce: while these things are thus passing betwixt them two at Nazaret, the time of Elizabeth's delivery is fully come.   

Harmony and Eplanation.  Verse 59 They came to circumcise the Child. 
IN Hebron, and about the time of Easter, was circumcision first ordained, Gen. 17. And in the same place, and at the same time of the year, was John Baptist born and circumcised; who was to bring in Baptism in stead of Circumcision: as may be apparent by observing the time of the Angel gabriel's appearing, and message to his father Zacharias, in the preceding Calendar, and it shall be to the full explained and proved hereafter, when we come to treat of the time of our Saviour's birth.  

§ And they called his name Zacharias.  
A thing hardly to be paralleled again in all the Scripture, that a child should be named by the name of his father: an extraordinary action, in an extraordinary case.  
Because Abraham and Sarah had their new names given them at the giving of circumcision; therefore did aftertimes reserve this custom to name their Children at their circumcising.  
The name was sometime given to the child by the mother, but that was ever at the birth, and it was upon some weighty and special reason, as Gen. 29. 32, 33, 34, 35. and 30. 6, 7. etc. 1 Sam. 4. 21. 1 Chron. 4. 29. and sometimes by the standers by at the birth, as Gen. 38. 29. and 25. 25. Ruth 4. 18. but the Father at the Circumcision, had still the casting voice, whether the name should be so, or no; as appeareth by jacob's changing Ben-oni into Benjamin. Now Zacharie being dumb, and the mother having given it no name at the birth, the persons present undertake to call it by the name of the Father.  
And now is he in circumcising, that is the man appointed to be the first overthrow of Circumcision, by bringing in Baptism instead of it.  
R. Solomon from the Talmud in Sanhedrin, expoundeth Jerem. 25. 10. I will take from them the sound of the millstones, and the light of the candle, to this sense. The sound of the millstones, signifieth the Feast at a Circumcision; because they ground or bruised Spices, for the healing of the sore; and the light of the Candle, signieth the Feast itself. Thus do they confess a decay of Circumcision to be foretold by the Prophet, and yet they stick not to deny most stiffly, that Circumcision must ever decay.  
Vers. 63. [He wrote saying] That is, expressing, or To this purpose, as Exod. 18. 6. And Jethro said to Moses, I Jethro come unto thee: That is, he signified so much by Letter; as the serious viewing of the story will necessarily evince. And so 2 King. 5. 6. And he brought the Letter to the King of Israel, saying; not that Naaman that brought the Letter, spoke the words that follow, but the Letter itself spoke them.  
[John] The Lord hath been gracious. A name most fit for him that was to be the first Preacher of the Kingdom of grace, and to point out him that was grace itself. Rabbi Jochanan said, what is the name of the Messiah? Some said Haninah, Grace, as it is said, I will not give you Haninah, that is, the Messiah who shall be called gracious, Jer. 16. 13. Talmud bab. in Pesach. cap. 4.  
Vers. 64. [And his mouth was opened] Infidelity had closed his mouth, and now faith or believing doth open it again: And herein, may this case of Zachary be fitly compared with the like of Moses, Exod. 4. For he for distrust is in danger of his life, as Zachary for the same fault is struck dumb: but upon the circumcising of his child, and recovery of his faith, the danger is removed; as Zacharies dumbness is at such a time and occasion; as Psal. 116. 10. He believeth, and therefore doth he speak. And the tongue of the dumb doth sing, Esa. 35. 6.  
[And his tongue] Our English hath added loosed for illustration, as also hath the French; and some say it is found in some Copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But first, no such word is expressed either in the Syrian, Arabic, Vulgar Latin, Italian, Erasmus, or other Translators. Nor secondly, needeth there any such word to make a perfect sense, but it may well help the simple and vulgar capacity, what our English hath added.  
Vers. 66. [Laid them up in their hearts] It could not but affect all that heard of this strange birth of the Baptist with wonder and amazement, and singular observation, both in regard that so many and great miracles were wrought in this time, when miracles were so much abated and decayed: as also in consideration, that there was never birth before that had so many concomitants of wonder and miraculousness, as the birth of this child. Not of Isaac the glorious Patriach, not of Moses the great Prophet, nor of any other whatsoever, that had been in former times.  
[And the hand of the Lord was with him] Either the special favour and assistance of the Lord, as Ezra 7. 6. and 8. 22, etc. or the gift of Prophecy at capable years, as 1 Sam. 3. 19 for so the hand of the Lord doth signify, Ezek. 1. 3. & 37. 1. & 40. 1. Psal. 80. 17. 1 Chron. 28. 19  
Vers. 68 [Redeemed] Greek, ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath made or wrought redemption: In the very phrase implying a price paid, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth. It is used again, Chapter 2. 38. and by the LXX, Psal. 111. 9 and 130. 7. and by Theodotion for satisfaction, Prov. 6. 35.  
Vers. 69. [An horn of Salvation] Psal. 18. 1. 2 Sam. 22. 3.  
Vers. 70. [Which have been since the World began] Adam's calling his wife's name Eve, or life, in apprehension of the promise of the seed of the woman, that should break the head of the Serpent: Eves calling her Son's name Cain, a purchase; because she had obtained a man, even the Lord, or the Lord to become a man; and her naming her other Son Seth, or settled, etc. these were Prophecies that spoke of Christ, from the beginning of the world.  
Vers. 71. [That we should be saved from our enemies] This hath sweet reference to the promise given at the beginning of the World; from which time he had traced Prophecies in the verse preceding. I will put enmity betwixt thee and the woman, and between thy seed, and her seed: He shall break thine head, Gen. 3. 15. Where in the former words of the verse, I will set enmity, etc. there is an expression who are our enemies; namely, the Serpent and his seed: and in the latter, he shall break thine head; there is an intimation how we shall be saved; namely, by Christ's breaking the head and power of Satan. So that the former verse and this being laid together, they arise unto this sense, that all the Prophets from Adam and upward, had their eye upon the promise in that garden, and spoke of salvation and delivered by Christ, by his breaking the head, and destroying the kingdom of the Devil.  
Vers. 76. [The Prophet of the Highest] As Aaron to Moses, Exod. 7. 1. Prophecy had been now very long decayed, and but little thereof had been under the second Temple: it is now reviving in an extraordinary manner: and this child is to be the first of this race of Prophets that is in rising, and to be the Harbinger of Christ himself.  
Vers. 77. [To give knowledge of salvation by remission, etc.] The knowledge of salvation that the Law held forth at the first view, was by legal righteousness, and absolute performance of what was commanded: but John who was to begin the Gospel, brought in another Doctrine, and gave the people knowledge of salvation by another way; namely, by the remission of sins, as Rom. 4. 6, 7. And this is the tenor of the Gospel.  
Vers. 78. [The day spring from an high] Greek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the LXX to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The branch, Esa. 4. 2. Jer. 23. 5. Zech. 3. 9 & 6. 12. the name of Christ, and so it may be understood of Christ's personal coming and appearance amongst men: as God is said to have visited Sarah, Gen. 21. 1. that is, not only in merciful dealing with her, as to give her a child, but also in personally coming unto her in visible appearance, as Chapter 18. 14. At the time appointed I will return, etc. Or it may be taken in connexion to the sense of the Verses preceding: That after the defect of Prophecy, the dawning of that gift, and after the darkness of the Doctrine of Salvation, as it was in the Law, the dayspring of it from an high came now to visit us, in the brightness of the Gospel.  
Vers. 80. [And was in the deserts] Of Ziph and Maon, 1 Sam. 23. 14. 25. which were places not far from Hebron, where John was born; Josh. 15. 54, 55. His education was not in the Schools at Jerusalem, but in these plain Country Towns and Villages in the Wilderness.  
[Till the day of his showing unto Israel] That is, when at thirty years of age he was to be brought to the Sanctuary service; Numb. 4. 3. to which he did not apply himself as the custom was, but betook himself to another course.     

SECTION VI.  
S. LUKE, CHAP. II.  
CHRIST born; published to the Shepherds; rejoiced in by Angels; circumcised; presented in the Temple; confessed by Simeon and Anna.  AND it came to pass in those days, that there went out 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek: in Dan. 6. 8, 12.  a decree from 
b C●sar, the common name of the Roman Emperors; as Abimelech of the Philistims Kings, Ols. 34. in tit. and Pharaoh of the Egyptians: from Julius the first Emperor, who was of this name; but the name Caesar was long before him, see Plin. l. 7. cap. 9  Caesar Augustus, that 
c As Ezr. 1. 2.  all the World should be taxed. 2. And that taxing was first made, when 
d In the Roman Historians he is called Quirinus.  Cyrenius was Governor of Syria. 3. And all went to be taxed every one into his own City. 4. And Joseph also 
e Taking a journey in Scripture, be it whither soever it will, is called indifferently, a going up, or going down, as Numb. 16. 12, 14 Jer. 21. 2. Judg. 16. 18. Gen. 42. 3. Judg. 15. 8. 1 Sam. 26. 10.  went up from Galilee out of the City of Nazareth into Judea, unto the City of David, which is called Bethlehem; because he was of the stock and lineage of David; 5. To be 
f This word here, and in vers. 1. 3. hath various translations. That they might be enroled, Syr. Arab. Rhem. That they might profess, Vulg. Eras. That they might be taxed, Erasm. again, and our English: All these laid together, make up a complete description of the manner of their taxing. First, They were taken notice of, who were in every Town and City, and were Enrolled; upon their inrolling they professed subjection to the Roman State; and upon this profession they paid some money, at which they were assessed.  taxed with Mary his espoused wife, being great with Child. 6. And so it was, that while they were there, the days were accomplished that she should be delivered. 7. And she brought forth her firstborn Son, and 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: See the Gr. in Job 38. 6. and Ezek. 16. 4. some deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To re●d, conceive that, is meant, that his swaddles were poor and ragged, and that this is expressed as a particular of his abasement.  wrapped him in swaddling clothes, and laid him in a manger; because there was no room for him in the Inn. 8. And there were in the same Country Shepherds abiding in the field, keeping watch over their flock 
h Christ born by night, for if he were born by day, why should the revealing of it be forborn till night?  by night. 9 And lo, the Angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. 10. And the Angel said 
i This message of the Angel, as it was full of comforts, so also was it of plainness, according to the condition of the men to whom he spoke.  Fear not, for behold I bring you good tidings of great joy, which shall be to all people. 11. For unto you is born this day in the City of David, a Saviour, which is Christ the Lord. 12. And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13. And suddenly there was with the Angel, 
k Or the multitude.  a multitude of the Heavenly host, praising God, and saying, 14. 
l Or the good will of God towards men, is glory to God in the Highest, and peace on the earth.  Glory to God in the Highest, and on earth peace, good will towards men. 15. And it came to pass, as the Angels were gone away from them into Heaven, the 
m It hath been held that these Shepherds were about the Tower of Edar, Gen. 35. 21. and that this was about a mile from Bethlehem.  Shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16. And they came with haste, and found Mary and Joseph, and the babe lying in the manger. 17. And when they had seen it, they made known abroad the saying which was told them concerning this Child. 18. And all they that heard it, wondered at those things which were told them by the Shepherds. 19 But Mary kept all these things, and pondered them in her heart. 20. And the Shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. 21. And when eight days were accomplished for the circumcising of the child, his name was called jesus, which was so named of the Angel, before he was conceived in the womb. 22. And when the days of her purification 
n Levit. 12.  according to the Law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord. 23. As it is written in the Law of the Lord, 
o Exod. 13. 1.  every male that openeth the womb, shall be called holy to the Lord. 24. And to offer a Sacrifice according to that which is said in the Law of the Lord, 
p Mary's poverty in that her hand could not reach to a Lamb, which was the proper offering that the Law required, Levit.  a pair of Turtle Doves, and two young Pigeons. 25. And behold, there was a man in Jerusalem, whose name was Simeon, and the same Man was just and devout, waiting for the consolation of Israel, and 
q The spirit of Prophecy. It had been long a stranger among the Nation, even ever since the death of Zachary and Malachy, but is now begun to be restored, to speak of the great Prophet near at hand.  the Holy Ghost was upon him. 26. And 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word is used again in this sense. Mat. 2. 12 22. Act. 10. 22. Heb. 11. 7. and by the LXX. 1 King. 18. 27. and in another sense, Act. 11. 26.  it was revealed to him by the Holy Ghost that he should not see death before he had seen the Lord Christ. 27. And he came by the Spirit into the Temple, and when the Parents brought in the Child jesus to do for him after the custom of the Law. 28. Then took he him up in his arms, and blessed God, and said: 29. Lord, now lettest thou thy servant departed in peace according to thy word. 30. For mine eyes have seen * thy salvation, 31. Which thou hast prepared before the face of all people. 32. A light to lighten the Gentiles, and the glory of thy people Israel. 33. And Joseph and his Mother marvelled at those things which were spoken of him. 34. And Simeon blessed them, and said unto Mary his Mother, Behold, this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against. 35. (Yea, a sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed. 36. And there was one 
h Compare 1 Sam. 1. & 2.  Anna a Prophetess, the daughter of 
i In Hebrew it would be written Penuel, as Gen. 32.  Phanuel, of the Tribe of Aser, she was of a great age, and had lived with an husband seven years from her Virginity. 37. And she was a Widow of about fourscore and four years, which departed not from the Temple, but served God with fasting and prayer night and day. 38. And she coming in at that instant, gave thanks likewise unto the Lord, and spoke of him to all them that looked for redemption in jerusalem. 39 And when they had performed all things according to the Law of the Lord, they returned into Galilee, to their own City Nazareth. 

Reason of the Order.  
THE dependence of the beginning of this Section upon the end of that that went before, doth even prove and confirm itself. For after the story of the birth of Christ's forerunner, and the relation of what happened and befell at that time, what could be expected to come next in order, but the birth of Christ himself? Especially, since none of the Evangelists mention any thing that came between.   

Harmony and Explanation.  Ships shall come from the coasts of Chittim, and shall afflict Ashur, and shall afflict Heber, Numb. 24. 24. 
THAT by Chittim is meant Italy, or the Romans, it is not only the general opinion of the Jews, as may be seen in their Targums, and in other writers, but of the most Christians also, yea of the Romanists themselves, whom the latter part of the verse doth so nearly pinch: As see their vulgar Latin, and Lyranus upon the place.  
This Prophecy was fulfilled when the power of Rome first set her foot upon the neck of the Hebrews by the conquest of Pompey: but especially when she tyrannised over Christ, the chief child of Eber, even before, and at his birth, as in this story, but chief in condemning him to death, as in the story of his passion.  
As Jacob had before told that the Jews at Messiah his coming should be under the Subjection of a Foreign Nation, so doth Balaam in this Prophecy show who that Nation should be. And this the more ancient and more honest Jews took notice of, and resolved that Christ should come in the time of the Roman Empire, and near to the destruction of the Temple by it: So in the Talmud they question What is the name of Messiah? Some answer, Hhevara Leprous, and he sitteth among the poor in the gates of Rome carrying their sicknesses, Sanhedrin.  
The Chaldee Paraphrast likewise on Esa. 11. 4. readeth thus, With the speech of his lips shall Messiah slay Romulus the wicked one: or the wicked Roman, showing at once his opinion of Christ's coming in the time of the Romans, and also of the Romans being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked one, after a singular manner. Augustus was the second Emperor of the Romans, or rather, the first that was entire Monarch: for Julius Caesar his Uncle and Predecessor, had hardly enjoyed any Monarchical government at all, nor did Augustus of many years neither: till he had outed Lepidus, and overcome Anthony, which were copartners with him in the dominion.  
His name Augustus was given to him for his worthy administration of the Commonwealth: For before-time he was called 
a Dion.  Caepias, and 
b Sueton.  Thurinus, and Octavianus, and had like to have been named Romulus, as a second founder of the City, but by the advice of Munacius Plancus he was named Augustus, which importeth Sacredness and reverence.  

§ That all the world should be Taxed.  
To so vast an extent was the Roman Empire now grown, from Parthia to England, and they two also included, that it was a world rather than one dominion: And so did their 
Virgil, Ovid, Florus.  own Authors boast it in those times: as, Caesar Regit omnia terris: Divisum imperium cum Jove: Totum circumspicit orbem: Terrarum orbis imperium, and such like speeches usual among them, both in Poesy and Prose. This huge and unwieldy body, of so large and spacious a dominion, Augustus had now reduced to the healthful temper of peace and quietness: which is the more remarkable, by how much the more wars had been more frequent, and more bloody but a little before. For never had that Empire felt so great distemper within itself, as it had done of latter times, in the civil wars betwixt Sylla and Marius, betwixt Julius and Pompey, betwixt Augustus and Antony: not to mention the continual wars that it had abroad. It had not been very long before this time that the Evangelist speaketh of, when both Rome itself, and the rest of the world was at that pitiful plight that Polybius speaketh of, That the Romans were forced to send to Ptolemy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 2.  King of Egypt, for a supply of corn, because there was a great scarcity and dearth among them. For in Italy all their corn was destroyed even to the gates of Rome, by the Soldiers, and abroad there was no help nor supply to be had, there being wars in all parts of the world. But now is there an universal Peace, not only in the Roman Empire [so that the Temple of Janus was shut up, which it never used to be when any wars at all were stirring] but if we will believe Crantzius, even in those parts and Countries, where the Roman power had not yet set her foot; as Denmark, Norway, and those Northern Climates, there was so great a peace, that in some places there, Money and Jewels were hung up by the high way, and there was neither Thief nor Enemy to take them away. Such times became the coming of Shiloh the Peaceable one, Isa. 6. 9 And such a beginning was befitting the Gospel of Peace.  
Augustus' having brought the Empire under this quiet obedience, like a politic Prince will have it all taxed, and brought into the Subsidy Book, that he might know the extent of his command, of his strength and of his revenues.  
And thus we see and may observe Rome come to its entire and absolute Monarchy but at this time, and the state and power that should persecute Christ in his Members to the end of the world, beginning and born as it were, at the very same time when Christ himself.  
Augustus, as 
c Annal. lib. 1  Tacitus recordeth of him, did cause an account to be taken of all the Empire, and himself had a Book and Record of it written out with his own hand. Opes publice continebantur: quantum civium sociorumque in armis: quot classes, regna, Provinciae, tributa aut vectigalia, & necessitates ac largitiones, quae cuncta, sua manu perscripserat Augustus: which contained the public revenue, the number of Citizens or confederates in the Armies: what Shipping: Kingdoms: Provinces: Tributes or Subsidies: and relief money, and beneficences. Dion also in the life of Augustus, and much also about this time, mentioneth a tax laid by him upon those that dwelled in Italy, whose estates were not less than five thousand Sesterces: and poorer than these he taxed not.  Ver. 2. This taxing was first made when Cyrenius was Governor of Syria. 
The Tax is dated by the time of Cyrenius his Governing of Syria: First, Because Judea was annexed to Syria, as a member of it: and in naming the one, the other is included. Secondly, Hereby the loss and want of the Sceptre and Lawgiver in the Tribe of Judah is the better seen, for the subjection of the Jews by this is showed to be in the third degree. They subject to Herod, Herod to Cyrenius, and Cyrenius to Augustus. Thirdly, From Syria had Israel had their greatest afflictions, that ever they had in their own Land; as by Gog and Magog, Ezek. 38. or the house of the North, Dan. 11. And Luke deriving the taxing of the Jews from Syria, calleth those things to mind: and layeth as it were the last verse of Dan. 11. and the first of Dan. 12. together.  
The taxing is said first to be made in his time: As first, Denying that ever there was such an universal taxation in the Empire before, for the Empire was never in that case of universal quietness to be taxed before: And secondly, Importing the taxes of that Country that followed after: [Augustus at this very time laying the platform, subjection and submission of the Empire for succeeding posterities:] And here, [let it be said again] in exact propriety beginneth the Roman Monarchy: and is far from being any of the four mentioned, Dan. 2. or 7.  
Josephus (c) mentioneth Cyrenius his coming into Syria, after Archelaus his death, To do 
(d) Antiq. lib. 18. cap. 1.  justice and to assess and tax every man's goods, and he came into Judea, which was now annexed to Syria, and did so there: Now Archelaus reigned after Herod, Matth. 2. and reigned till Christ was about ten years old, for ten years he reigned, as saith the same 
d Antiq. lib. 17. cap. 15.  Josephus: and therefore either Cyrenius came twice into Syria to lay taxations, as Funccius concludeth, or else Josephus faileth here, as he doth not seldom elsewhere in Chronology.  Ver. 3. And all went to be taxed. 
This taxing was first by Kingdoms and Countries, then by Cities and Towns, and then by poll: First, Kingdoms and Provinces were divided one from another. Secondly, Cities and Towns in every Kingdom and Province, were also particularised, and notice given that every one should repair to the place to which by stock and descent they did belong. Thirdly, The people being thus convened in their several Cities, their names were taken and enrolled, and so the Greek word here used doth signify in the nearest propriety. Then did they make profession of Subjection to the Roman Empire, either by some set form of words, or at least by payment of some certain sum of money which was laid upon every poll.  
And now, first, are the Jews entering under the yoke of that subjection which they never cast off again, but it pressed them into a final desolation even to this day. Secondly, They had voluntarily brought this misery upon themselves in calling in the Romans in their civil wars. Thirdly, No spark of their former freedom and authority is left among them, for their King and Lawgiver is clean gone. Fourthly, They are now to be enrolled, and registered for vassals to all succeeding generations. Fifthly, They must now leave their own occasions, and many of them their own houses to attend their own bondage and misery: And thus It is in the words of our Rabbins, if thou see a generation that hath many afflictions, then look for the Redeemer: from Isa. 59 17, 18. Jer. 30. 6, 7, etc. D. Kimch. in Isa. 59  Ver. 4. And joseph also went up from Galilee, etc. 
Whether it were for the fear of Herod that had a murderous spite at the stock of David, or for the more commodiousness for his trade, or for whatsoever else it was that Joseph a Bethlehemite became a resident in Galilee, surely it was the wondrous disposal of the Lord that a decree from Rome should bring him now from Galilee to Bethlehem, that the Prophecy of Christ's being born in that place might take effect.  Ver. 7. She brought forth his first born. 
This is to be understood according to the propriety and Phrase of the Law, agreeable to which it speaketh. Now the Law speaking of the firstborn, regardeth not whether any were born after or no, but only that none was born before. As Hur is called the firstborn of Ephrata, 1 Chron. 2. 5. and yet no mention of any child that she had after: So Christ is here called the firstborn, not as though she had any children besides, but to show that in him was fulfilled what was typified by the firstborn under the Law, who was as King, Priest, and Prophet, in the Family, and holy to the Lord.  
And so likewise in that speech of Matthew, chap. 1. 25. He knew her not till she had brought forth her firstborn: it implieth not that he knew her after, for the word till enforceth no such thing, as see the Geneva notes upon the place; but the Evangelists intention is to clear the birth and generation of Christ from any carnal mixture of Joseph and Mary, before he was born.  
And here it is not unseasonable to look a little narrowly into the time of our Saviour's birth, namely, the time of the year, at which he was born, as we have done into the year itself, or the time of the world, heretofore.  
The year of the world, as we observed then, was, 3928.  
The year of Augustus is neither so necessary to seek, nor so easy to find: partly, because there is some difference among Historians about the number of the years of his Reign, and partly because there may be some about the year of Tiberius, in which Christ was Baptised, from which we should count backward: For though it be said that John came Baptising in his fifteenth year, Luk. 3. 1. yet may it be questionable, whether he Baptised Christ in that year or no: But not to swarve from the most common consent of Roman Historians, that say that Augustus Reigned six and fifty years, and of Christians that hold that Christ was baptised in the fifteenth of Tiberius, then may it be readily concluded that he was born in the forty second of Augustus.  
The time of the year at which he was born, hath been much mistaken, being concluded upon, at the latter end of December: This mistake did first arise by another: for it being misunderstood that Zacharias was the High Priest, and that he was in Sancto Sanctorum, on the expiation day, when the Angel Gabriel appeared unto him, they could do no less than conclude, that John was born in the middle of Summer, and Christ in the middle of Winter. A time very unfit for people to travail to their several Cities to be taxed, but far more unfit for Shepherds to lie abroad in the fields all night.  
For finding out therefore the true and right time of his Nativity, these things are to be taken into consideration.  
First, That the time that Christ lived here upon the earth, was two and thirty years and a half, exactly: And so long did David reign in Jerusalem, 2 Sam. 5. 4, 5.  
This time was divided into two unequal parts: twenty nine years complete he spent as a private man before he was baptised, for it is said, he began to be thirty, or was entering upon this thirtieth at his Baptism, Luke 3. 23. And three years and an half from his Baptism to his death: This sum was precisely told of by the Angel Gabriel, Dan. 9 27. In half that week shall he cause sacrifice and oblation to cease: And is plainly parceled out by Passovers and other circumstances of time, Matth. 4. 2. Joh. 1. 29. 35. 44. & 2. 1. 13. & 5. 1. & 6. 4. & 13. 1.  
Secondly, That the time of Christ's death was at Easter, or their Passover, as is most plain by all the Evangelists.  
Thirdly, That he living just two and thirty years and a half, and dying at Easter; it must needs follow that he was born about the middle of the month Tisri; which answereth to part of our September: And it is not only probable, but also necessary, if he lived thirty two years and a half exactly; that then as he died upon the fifteenth day of the month Abib, or at the Passover; so that he was born about the fifteenth day of Tisri, at the Feast of Tabernacles: a month and a Feast, that had been exceedingly renowned in ancient times. In this month the World had begun, and sin had entered into it. In this month were all the Fathers born before the Flood, as the Jews aver, and reason confirms it. From this month began the circle of the year from the Creation, to the redemption out of Egypt. From this month began the typical year of Jubilee in the ages after. And in this month were the three famous Feasts of Trumpets, of Expiation, and of Tabernacles. And like glorious things may be observed upon the Feast of Tabernacles itself: At that very time did Israel fall upon the making of the Tabernacle in the wilderness, Exod. 35. At this very time was the consecration of the Temple, 1 King. 1. 8, 2. And at this very time was our Saviour born, and began to carry the Tabernacle of his flesh; and at this very time was he Baptised, and began the Ministry of the Gospel. So that here appeareth one addition more to the present misery and subjection of the Jews at the time of this tax; that not only they must leave all their occasions, to wait upon their own taxing, and promote their own bondage, but that they must neglect a main part of the service of God, the Feast of Expiation, and the Feast of Tabernacles, as Zech. 14. 16, 17. to attend the Conqueror, and their own thraldom.  
And now, it being considered that John the Baptist was but half a year older than our Saviour, it will be observable how the four points of the year, as it may be so said, were renowned with their conception and nativity. John conceived at the Summer Solstice, and our Saviour at the Winter. John born at the vernal Equinox, and our Saviour at the Autumnal.   

§. And wrapped him in swaddling clothes.  
This passage is one groundwork whereupon Expositors conclude that Christ was born without pain to his mother: for that she performed the Midwives part herself, and none to help her. A second is this, That he was born without his Mother's pain, because he was conceived without her pleasure. A third Argument may be fetched from the blessing of propagation given to our first Parents in the Garden. And a fourth from the example of the delivery of the Hebrew women in Egypt: For first, When God gave this blessing to Adam and Eve in their innocency, increase and multiply, Gen. 1. 28. it enabled them to beget children agreeable to their own perfection; that is, holy, righteous, and without any symptoms or consequents of sin, either in themselves, or in the mothers. But they never begat any child thus, because of their sudden fall. What, did this first blessing then utterly fail, and never take effect, in its proper sense and full extent? Can such emphatical words of God to man in innocency, fall to the ground without performance? No, they took place in the second Adam, who was born according to the full extent and intent of that blessing to our innocent parents; in perfect holiness and righteousness, and without pain to his mother. Secondly, If the Hebrew women in Egypt had so quick and easy a delivery, as that they were not like to other women: much more may we think the travail and delivery of the Virgin to have been quick, lively, miraculous and painless; as Esa. 66. 7. Before her pain came, she was delivered of a man child.   

§. Because there was no room for them in the Inn.  
At the return out of Babylon, the children of Bethlehem were a hundred twenty three persons, Ezra 2. 21. Now that being four hundred and fifty years past, and somewhat above; to what a multitude might the stock or breed of that City be grown by this time of Christ's birth? This multitude pressing together to their own City, according to the Emperor's edict, the weakest go to the walls, and Joseph and Mary are excluded out of the Inn: and thus the freewoman and her Son, are cast out of doors, as the bondwoman and her Son had been, Gen. 21.  Vers. 8. And there were Shepherds, etc. 
The Patriarches to whom Christ was more especially promised, were of this vocation, Gen. 47. 3. especially Abraham and David, to whom the promise was more clearly made; peculiarly David who was feeding Sheep near to Bethlehem, when he was taken a Father and type of Christ, 1 Sam. 16. 11, 12. And it doth illustrate the exactness of the performance the more, and doth Harmonise with the giving of it the better, when to Shepherds it is first revealed, as to Shepherds it was first promised. Compare this with the Visions of Jacob and Moses with their flocks, Gen. 31. 10. Exod. 3. 3. and of Sampsons' mother in the field.   

§. Keeping watch over the flock by night.  
Greek, [Keeping the watches of the night.] For the night was divided by the Jews into four watches of three hours a piece. The first, or beginning of watches, is mentioned, Lam. 2. 19 The second, and third, Luke 12. 38. The fourth, Matth. 14. 25. this was called also the morning watch, Exod. 14. 24. Howbeit, the Talmud, from Judg. 7. 19 divideth it only into three. Be it the one or the other, these Shepherds it seemeth observed such an order, as that they watched by course, while others slept: or not to take it so very strictly, they lay now in the fields, and watched their flocks all night, which had been in a manner impossible to have done, in the deep of winter, at which time our Calendar hath placed Christ's Nativity.  Vers. 9 The glory of the Lord shone, etc. 
That is an exceeding great glory, for so do the Hebrews heighten their expressions, as Cedars of the Lord, that is, goodly Cedars: Such an exceeding great glory shone about Paul, Act. 26. 13. That at noon day, this in the dead of the night.  Vers. 13. A multitude of the Heavenly host, etc. 
It might not unproperly be rendered, The multitude; as importing that all the Choir of Angels, or the whole multitude of that Celestial Militia, was now knit together in a consort, for the praises and acknowledgement of Christ: according to that of the Apostle, Heb. 1. 6. When he bringeth in the first-begotten into the world, he saith, And let all the Angels of God worship him. And thus as all the Angels sang at the beginning of the old World, or at the Creation, Job 38. 7. So do they at the beginning of the new, and of the redemption.  
Angels are called the Heavenly host, 1 King. 22. 19 Joh. 25. 3. And in this sense, Rab. Menahem understandeth, Gen. 2. 1. Thus were the Heavens and the Earth finished, and all their Host, that is, saith he, the Angels whose Creation Moses nameth not elsewhere.  Vers. 14. Glory to God in the Highest, etc. 
The last words of this verse, the Vulgar Latin readeth, to men of good will; contrary to the Syrian, Arabic, and to the ancient Greek Copies, as appeareth by Greg. Nazianzen, Orat. 42. Andrea's Jerusolomitanus, in Orat. de Salutatione Angeli, etc.  
The whole Verse is but one Proposition or Axiom, in which the last clause of all is the subject, and the two former are predicated of it. And it lieth in this sense, The good will of God to men showed in the Incarnation of our Saviour, when God himself disdained not to take the nature of man, is glory to him in the Highest, and is peace upon the Earth: And that this is the genuine and proper meaning and posture of the words, may be observed; First, By the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And, put between, Glory to God, and Peace on Earth, and none between them, and good will. And secondly, the very sense and matter itself enforceth this construction: For first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth the same sense here, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, Matth. 3. 17. & 17. 5. of God's goodwill, or well-pleasedness with men. Now, secondly, this well-pleasedness of his with men, was expressed and evidenced at this time, in the birth of our Saviour, in that God had assumed the nature of men, and it had never been so cleared and demonstrated before. So that, thirdly, the birth of Christ being the occasion of the Angels singing this song, the good will of God towards men revealed, in this his birth, must needs be the subject of their Song. And then fourthly, the other two things expressed in the two other clauses, glory on High, and peace on Earth, must needs be understood as Predicates; seeing that being laid, to this expression of God of his good will towards men, they are but as fruits and consequences of it. And this reading and construction, how facile and plain is it, in comparison of these intricacies and obscurities, that those readings bring with them, that either break the verse into three distinct axioms, or into two, or that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Genitive case, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Dative, as may be seen in Expositors.  
Now how the goodwill, and well-pleasedness of God towards men, exhibited and showed in the incarnation and birth of our Saviour, did glorify God in the highest, in all his attributes, of wisdom, truth, justice, power, mercy, etc. And how it wrought peace on earth, betwixt man and himself, and man and Angels, and man and man, and man and his own conscience, might be showed at large, if we were common-placing in stead of commenting.  Ver. 21. And when eight days were accomplished for the circumcising, etc. 
It was necessary that Christ should be circumcised, that he might both bear the badge of a child of Abraham, and have upon him an obligation to the keeping of the Law: For he that was circumcised was a debtor to the whole Law, Gal. 5. 3.  Ver. 22. And when the days of her purification, etc. 
At forty days old, Levit. 12. 1, 2, 3, 4. the Lord cometh to his own Temple: and by an old man, and an old woman, is proclaimed both to young and old, that expected redemption. Herod had heard no tidings of him as yet, by the Wismen, for otherwise this had been an opportunity for him to have put in practice his bloody and malicious intent. Mary is purified according to the custom of the Law, although she had contracted no pollution, by her childing and bringing forth; partly, that Christ in nothing might be wanting to the Law, and partly, that this might be an occasion, for the first public declaration of him, by Simeon and Anna.  Ver. 25. A man whose name was Simeon. 
This Simeon seemeth to be he whom the Jewish Authors name for the son of Hillel: and who was the first that bore the title of Rabban, the highest title that was given to their Doctors, and which was given but to seven of them.  
Hillel was the famous head or principal of that School that is so renowned in the Jewish Authors by the name of Beth Hillel. Out of which [as they relate] there came thousands of Scholars, but fourscore especially of most renown. Hillel the old they are the words of the Talmud) had fourscore Scholars. Thirty of them were fit, in whom the divine Majesty should rest, as it did on Moses: Thirty of them were worthy for whom the Sun should stand still, as it did for Joshua: and twenty were of a middle rank between. The greatest of them all, was Jonathan been Uzziel, that Paraphrased the Prophets in the Chaldee Tongue, and the lowest of them was Johannan the son of Zaccai.  
Such a Father had this our Simeon, and so renowned, but himself infinitely more renowned, in the thing that is now in hand, and in his having the Saviour of the world in his arms and heart: Now this is the Genealogy of this man, as it is Recorded by the Jews themselves: Hillel begat Simeon, who was first titled Rabban. Rabban Simeon begat Rabban Gamaliel, the Tutor of Paul. Rabban Gamaliel begat Rabban Simeon the second. Rabban Simeon the second, begat Rabban Gamaliel the second. Rabban Gamaliel begat Rabban Simeon the third. Rabban Simeon the third, begat Rabbi Juda the holy. Rabbi Juda begat Rabban Gamaliel the third.  
These six Rabbans were of the line of Hillel, besides whom there was a seventh, that bore the same title, of another stock, Rabban Johanan ben Zaccai.  
But it may be justly questioned, if Simeon were the man we suppose, namely the Son of Hillel, and the Father of Gamaliel, and if he were so holy and devout a man, and confessed Christ, as this Evangelist relateth of him, how came it to pass that his Son Gamaliel was so far contrary, as appeareth by the education of Paul, in Pharisaical righteousness, and persecution of the Truth?  
Answ. First, It is no strange thing for holy Fathers to have wicked Children: witness Eli, David, Josaphat, and common experience.  
Secondly, It was thirty years from Simeons acknowledging of Christ, to Gamaliels' education of Paul, or little less, and so much time might wear out the notice of his Father's action, if he had taken any notice of it: especially, his Father dying shortly after he had made so glorious a confession.   

§. Waiting for the consolation of Israel.  
It is an Article of the Jewish Creed, To believe the coming of the Messiah, and to wait and wait for his coming, although he defer it: which foolishly they do even to this day, after sixteen hundred years expired since he came. But Simeons' expectation is neither so vain nor so uncertain: For, besides the general expectation of the whole Nation, that the Messiah should appear about that time, Luke 19 11. he had it by a special and assured revelation, ver. 26.  
The coming of Christ, is called The consolation of Israel, from Isa. 49. 13. & 52. 9 & 66. 13. Jer. 31. 13. Zech. 1. 17. and such like places, which the Jews do not only apply to the coming of the Messiah, but also in their Talmud, questioning what his name should be when as he came, some conclude it to be Menahem, The Comforter, from Lam. 1. 16. In Sanhedr.  Ver. 26. That he should not see 
* As Psal. 89. 48 and to see corruption. Psal. 16. 10.  death before he had seen the Lords Christ. 
This was the time when the Nation expected that Messiah should appear, Luke 19 11. and began to look for redemption near at hand, Luke 2. 38. The Angel Gabriel to Daniel, and he to the people had so determinately pointed out the time, Dan. 9 26, 27. that not only Jews of all Nations are gathered to Jerusalem, against the expiring of that Prophecy, Act. 2. but also all the East was possessed with an opinion of a Prince to rise about these times, of supereminent honour, glory, and dominion. Baron. in Appar. etc. Sueton. Virgil, etc.  
Simeon having learned the time with the rest of the studious of the Nation, out of the Scripture, hath the certainty of it sealed up to him by the spirit of Prophecy, which assured him that the time of so great expectation was so near at hand, that he though he were old, yet should not die, till he had seen what he desired: And thus Prophesy, that was departed from Israel so long ago, is returning and dawning to it again, to be as the morning Star, to tell that the Sun of righteousness would rise ere long.  Ver. 35. Yea a sword shall pierce through thine own soul also. 
These words seem to be of the same tenor and intent with those of our Saviour to Peter, Joh. 21. 18. and to tell Mary of her suffering martyrdom for Christ and the Gospel, as those do of his. For Simeon having in the preceding verse related, how Christ both in his person and in the Gospel, should be as a sign to be spoken against, persecuted, and opposed, yea, saith he, and thou his Mother also, for his and the Gospel's sake, shalt drink of the same cup, and partake of the same lot, for the sword of persecution shall go through thy life also (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signify.)   

§. That the thoughts of many hearts may be revealed.  
This clause is linked to the latter end of the verse preceding, and reacheth beyond the Parenthesis that lieth before it, and in conjuncture with the clause before that, it maketh this sense, that Christ's being set up for a sign to be spoken against, or persecution for the Gospel's sake, should detect many men's tempers and affections, which were not descried nor revealed before, and discover what malignity, or sincerity to him and to his cause, is in their hearts, as Matth. 13. 21. and as it is at this day.  Vers. 36. The daughter of Phanuel, of the Tribe of Aser. 
Hannah a Widow indeed, as 1 Tim. 5. 3, 5. that is, not by divorce, but by the death of her husband, and now of above an hundred years of age, is chosen also, and actuated by the Holy Ghost, to give testimony of Christ as Simeon had done, that out of the mouth of two such witnesses, of either sex one, the thing might be established, and the party witnessed unto, might be the more taken notice of. Her Father Phanuel is named, as either being a noted and well known man in those times, or for the significancy of his name, made good in her, in that she now beholdeth the Lord face to face, as Gen. 32. 30, 31. And thus the New Testament doth by this Prophetess, as the Old Testament doth by divers of the Prophets, in naming her and her Father with her, as Isa. 1. 1. Jer. 1. 1. Joel 1. 1. etc. Phanuel her Father was a Galilean, for in Galilee lay the Tribe of Aser, and from thence cometh a Prophetess now, to declare and publish the great Prophet, that must once appear thence to the wonder of the Nation.  Ver. 37. Which departed not from the Temple. 
Her constant continuance there might be, either because she was a poor Widow, and so maintained upon the foundation, or because she was a Prophetess, and so lodged in some of the buildings or chambers belonging to the Temple. For so might women do, as 2 Chron. 22. 11, 12.     

SECTION VII.  
S. MATTHEW. CHAP. II.  
Christ at two years old is visited and honoured by the Wisemen: The Children of Bethlehem murdered. Herod dyeth soon after. Christ returneth out of Egypt.  NOw when jesus was born in Bethlehem of 
a Vulg. of Juda: and this is conceived by Jerom to be the better reading: because it is so written, ver. 6. But in this verse the Evangelist telleth, it was in Bethlehem of Judea, to distinguish it from Bethlehem in Galilee, Joh. 19 15. and in ver. 6. he saith, it was in the land of Judah, to distinguish it from the lot of Benjamin.  Judea, in the days of Herod the King, behold there came 
b [Wisemen] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is reserved by the Syr. Arab. Ital. and generally by all Latins, the French readeth it Sages, in the sense of our English.  Wisemen from the East to Jerusalem. 2. Saying, where is he that is born King of the Jews? For we have seen his Star in the East, and are come to worship him. 3. When Herod the King had heard these things, he was troubled, and all Jerusalem with him. 4. And when he had gathered all the chief Priests and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the LXX, Exod. 5. 6. Joh. 1. 10. 2 Sam. 8. 17. Jer. 36. 10. Ezr. 4. 8. and 7. 12. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 1. 15.  Scribes of the people together, he demanded of them, where Christ should be born? 5. They said unto him, in Bethlehem of Judea: For thus it is written by the Prophet. 6. And thou Bethlehem 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as John 1. 4. the Preposition is understood.  in the Land of Juda, art not the 
e the LXX, in Mic. 5. use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of smallness of number; but Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of smallness of bulk, or dignity.  least among the Princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7. Then Herod, when he had privily called the Wisemen, enquired diligently of them, what time the Star appeared. 8. And he sent them to 
f Bethlehem distant from Jerusalem 35 furlongs, Just. Matt. Apol. 2. Four miles, and almost an half.  Bethlehem, and said, Go and search diligently for the young child, and when ye have found him; bring me word again, that I may come and worship him also. 9 When they had heard the King, they departed, and lo the Star which they saw in the East, went before them, till it came and stood over where the young child was. 10. When they saw the Star, they rejoiced with 
g As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 61. 10.  exceeding great joy. 11. And when they were come into the house, they saw the young child with Mary his Mother, and fell down and worshipped him: and when they had opened their treasures, they presented unto him gifts 
h Gold and Frankincense they shall bring in Merchandise and also for a present to the King Messiah, and for the house of the Lord, D. Kim●. on Esa. 60. 6.  Gold, and Frankincense, and Myrrh. 12. And being warned of God in a dream, that they should not return to Herod; they departed into their own Country another away. 13. And when they were departed, behold, the Angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child, and his Mother and flee into Egypt; and be thou there until I bring thee word: for Herod will seek the young Child to destroy him. 14. When he arose, he took the young child and his mother by night, and departed into Egypt. 15. And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Out of Egypt have I called my Son. 16. Then Herod when he saw that he was mocked of the Wisemen, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the Coasts thereof, from two years old and under, according to the time he had diligently inquired of the Wisemen. 17. Then was fulfilled that which was spoken by Jeremy the Prophet, saying, 18. In 
i Rama was the birth place of Samuel, 1 Sam. 1. 19 etc.  Rama was there a voice heard, lamentation and weeping and great mourning; Rachel mourning for her children, and would not be comforted, because they are not. 19 But when Herod was dead, behold, an Angel of the Lord appeareth in a dream to Joseph in Egypt. 20. Saying, Arise, and take the young child and his mother, and go into the Land of Israel: for 
k Compare Exod. 4. 19  they are dead which sought the young child's life. 21. And he arose, and took the young child and his mother, and came into the Land of Israel. 22. But when he heard that Archelaus did reign in Judea, in the room of his Father Herod; he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee. 23. And he came and dwelled in a City calleth Nazareth, that it might be fulfilled, which was spoken by the Prophets; He shall be called a Nazarite. 

Reason of the Order.  
TO confirm and prove the Order of this Section and Story, requireth some labour, because of an opinion ancient, and current among men, that crosseth the laying of it in this place. It hath been generally held, and believed, almost of every one that the Wisemen came to Christ when he was but thirteen days old, and it is written in red Letters in the Calendar, as if it were a golden truth, by the title of Epiphany, at the sixth of January. An opinion which if it were as true as it is common, it were readily known where to place this Story of the Wiseman's coming; namely, between the Circumcision of our Saviour, and his Presentation in the Temple, betwixt Ver. 21 and 22 of Luke 2.  
But upon serious and impartial examination of this opinion, these rubs and unliklehoods lie in the way, and make it as incredible for the improbability, as it seemeth venerable for its antiquity.  
First, to omit the length of their journey from their own Country to Bethlehem, their preparation for so long a journey before they set out, and their stay at Jerusalem by the way [for I cannot think that all that passed there while they were there, was done in an instant.]  
Secondly, how utterly improbable it is, that after all this hubbub at Jerusalem upon the Wiseman's question, where is the King of the Jews? And after Herod's curious scrutiny and inquiry where the child should be, and after his implacable indignation upon the Wiseman's deluding or mocking of him as he did conceive, that the child that he had thus eagerly hunted after, should after all this stirring and searching come to Jerusalem, as it were into his very mouth, and there be publicly proclaimed by Simeon and Anna in the Temple, to be the very same that the Wisemen and Herod, though with different intentions, looked after; For first, it is to be observed, that it was seven and twenty days from the time that this opinion bringeth the Wisemen to Bethlehem, to the time that Joseph and Mary brought Jesus to the Temple; now it is not imaginable, but that in all this time Joseph, that was but at so few miles distance, should hear what was done at Jerusalem upon the Wiseman's coming thither [if so be they told him not themselves] and how Herod took the matter, when he miss of their unexpected return. Secondly, for aught that can be found in the text to the contrary, it may be well supposed that they had their divine warning not to return again to Herod, while they were at Bethlehem, and Joseph might well be acquainted by them with it. Thirdly, it is not to be doubted but they had dispatched what they did at Bethlehem in far less time than seven and twenty days: and surely of all men they will not deny this, that will bring them out either of Arabia, or Persia, to Bethlehem in half the time] And as little to be doubted that Herod in the compass of so much time, saw the disappointment of his expectation of the Wiseman's return, and breaketh out into choler against the poor Infants of Bethlehem. Fourthly, now all these things being laid together, how senseless a thing will it be, to make Joseph to bring the child for whom all this business was, under the Tyrant's nose? Fifthly, or if Joseph did not know of all these things, [which is almost impossible] yet how is it imaginable that Christ should have escaped the Tyrant, being at Jerusalem, and so publicly acknowledged and spoken of? It is true indeed that he might have been sheltered by the divine power, but we see by his flight into Egypt, that it was not the will of God to use that miraculous means of his preservation as yet, but another.  
Thirdly, and which is the reason that hath moved me to lay this Story after our Saviour's presentation in the Temple: yea, and to suppose him to be two years old, or thereabout, when the Wisemen came; because the text saith in plain terms, That Herod sent and slew the children from two years old and under; according to the time that he had diligently inquired of the Wisemen: Now his inquiry was of the time of the Stars appearing, ver. 7. and he slew from two years old and under, according to the time that he had inquired, and therefore how can it be thought otherwise, then that it was two years or thereabout since the star appeared, and consequently so long since Christ was born? But that this may appear past all exception, and that the opinions that bring the Wisemen to Christ before his presentationin the Temple [for there are two several ones to that purpose, that of the thirteenth day mentioned before; and another of some that hold they came not so soon as on that day, but yet within the forty days of Mary's lying in, or before her Purification] let it not be too tedious to the Reader, to take a view of all the Arguments that are, or can be used, for aught I yet understand, either for the confirmation of the two opinions, which we refuse, viz. of the Wiseman's coming before Christ was forty days old, or for the overthrow of this which we embrace, that he was two years old; or thereabout.  
Object. 1. The very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Verse 1. doth import that his birth was but newly passed, being of that nature, as to signify a thing but very lately done, or even in doing.  
Anws. This Grammatical observation is not constantly and currently true. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 1. 18. a word of the very same tense and form, yet signifieth it a thing done above a quarter of a year before, and the word itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our daily Creed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. speak of things past sixteen hundred years ago.  
Object. 2. The Star appeared two years before our Saviour's birth, but the Wisemen came not to him, till thirtheen days after.  
Answ. This Argument is used by some, but those but a few; not considering how impossible it was, that the Wisemen should know the exact time or his birth, but by the time of the Stars appearing. And it is not only the general opinion even of all, but also dictated by reason itself, that the Star was not the Harbinger of his birth, much less so long before; but the concomitant and attendant upon it.  
Object. 3. The Wisemen came▪ while Mary lay in at Bethlehem, but Herod, either in policy, or for some other occasion, deferred the murder of the children till two years after.  
Answ. This both the Text and common sense contradicteth. For first, in Reason: what policy could there be in deferring, when the longer he forbear, the harder it would be for him to find him, for whom he sought? Secondly, the Text telleth, that as soon as he saw himself mocked by the Wisemen, he fell to the murdering of the children: and he might see whether he were mocked by them, or not, within a short space after their departure from him at Jerusalem.  
Object. 4. In that speech of the Evangelist, Herod slew all the male children, from two years old and under, according to the time that he had inquired of the Wisemen: the latter words, according to the time that he had inquired, have relation to the words, and under; and to the words from two years old. For this seemeth to be added by the Evangelist to this purpose, that he might signify, that all under two years old were not slain; but only those that were thereabout, and which were born before the Stars appearing, and not after. For he thought not that this royal child was born after it appeared. But all that were about two years old he slew; lest if happily Christ had been born before it appeared, or miraculously grown, above the quality of such an age, he might have escaped out of his hands. And therefore as he dilated his murder for place, comprehending the coasts of Bethlehem under the cruelty, as well as the Town itself; so also did he it for a time, slaying those that were born, before the Stars appearing, as well as at it.  
Ans. This, as Baronius confesseth, is a new found gloss upon that Text, and he took himself for the inventor of it, till he met with it in Jansenius, who like a great wit had jumped with him; Both straining the utmost of their invention to gild over their Calendar tenet, of the Wiseman's coming on the thirteenth day. But first to omit the strange shape and uncouthness of this Exposition, which easily showeth itself to any eye that is not bleered with prejudice and partiality: As also, secondly, their confident scrutiny and knowledge of Herod's thoughts: Let it but, thirdly, be weighed in the balance of indifferency; what colour of sense, or equality of policy can be seen in this carriage of Herod, to slay all that were born two years before the Star, and none of a day after or very few? For might he not suspect that the Star was a forerunner of the birth, as well▪ as a consequent; and that Christ might be born a week or fortnight after it, as well as before? Judge therefore how these men that hold, and that truly, that it appeared but just at Christ's birth can handsomely stitch that opinion and this together.  
Object. 5. But the Wisemen found Christ at Bethlehem, and what should hedothere at two years old? For St. Luke also saith, Chap. 2. 29. that when Joseph and Mary had performed all things according to the Law, [he meaneth at the time of her purification, when Christ was now but forty days old] they departed to Nazareth. So that if the Wisemen came after these forty days, they must have found Christ at Nazareth, and not at Bethlehem.  
Answ. And first, to the question, How came to be at Bethlehem at two years old? An answer hath been framed to this long ago, by some few that have been of this opinion that we embrace; namely, that some of the three festivals in which every male was to appear before the Lord, drew his Parents, and him with them to Jerusalem, and they took Bethlehem in the way, and there the Wisemen find him. A resolution with which if there were no other to be had, one might rest satisfied reasonably well; yet a more serious searching into the Text, will give a more warrantable reason, and better assurance than this, which is but one man's supposal. And that is this, that as the parents of Jesus knew that it was necessary that he should be born in Bethlehem, because of the Prophecy that had told of it before; so also did they think it as necessary that he should live and be brought up there, because of his alliance to the house of David: And from thence they durst not remove him, till they had special warrant, and warrant they had none, till the Angel dismiss them into Egypt. This is not a groping of their thoughts, only by surmisal, as was theirs of Herod's mentioned before, but there is plain and evident demonstration for it in the text: for when Joseph in Egypt was commanded by an Angel after the death of Herod, to return to the Land of Israel, it is said, He was afraid to go into Judea, when he heard that Archelaus reigned in stead of Herod. Now what should he do in Judea? Or why should he rather think of going thither, then into his own Country Galilee? But that he thought of returning to Betlehem again, from whence he had come; supposing that the education of the Messiah had been confined thither, as well as his birth: But being warned and warranted by an Angel in a dream, he then departed into Nazareth, verse 22. By which words it is apparent, not only that he durst not go to his own home till he had divine commission; but also that he had never been in Nazareth since Christ was born, till this his coming out of Egypt, otherwise he would have addressed his thoughts thither, and not to Judea.  
And by this are we to expound the text of Luke alleged, when they had performed all things according to the Law, they departed to their own City Nazareth: namely, that he speaketh briefly, in what he saw Matthew had handled at large before: and not so much intending to show Christ's quick departure into Galilee, after his presentation in the Temple, as to draw you to look for him in Galilee, at the next story following, which fell out very many years after. And that such brief transitions are no strange thing in Scripture, might be showed at large, but more especially in the Evangelist St. Luke, that we have in hand: as to spare more; in Chap. 4. 14. He bringeth our Saviour, as it were from the Pinnacle of the Temple, into Galilee; as if his journey thither, had been the first thing he did: whereas he returned with the Devil into the Wilderness again; and from thence came to John at Jordan, before he set for Galilee. And Acts 9 18, 19 etc. where under these few words, Saul was converted and baptised, preached in Damascus a good season, was laid in wait for, and escaped over the wall, and went to Jerusalem; he hath comprehended a story of him of three years, and hath omitted his journey from Damascus into Arabia, and to Damascus again, before he set for Jerusalem; as Paul himself hath parceled it out, Gal. 1.  
Object. 6. But why should the Wisemen stay so long after they had seen the Star, as not to come to Jerusalem, and to Christ of two years after?  
Ans. So did Moses lie within a days journey or little more of his wife and children, Exod. 18. etc. a whole twelve month together within a few days, and yet they came not at all together, not for the distance of the places where they were, but because of the divine disposal of the Lord, for a special reason.  
And so was it with these men: It was not the distance of their Country from Judea, were it either Arabia or Persia; nay, had it been the utmost India, that kept them away so long; for they might have traveled it in half the time; but it was the divine dispensation of the Lord, that detained them back for so long a time, partly that Christ's stay in Bethlehem may leave no excuse behind, if they would not know him, but chief that the child and Mother might gather some competent strength against their flight, which God foresaw would follow upon the Wiseman's coming.   

Harmony and Eplanation.  Vers. 1, In the days of Herod the King. 
THIS Herod was the Son of Antipater an Edomite or of the seed of Esau, as was said before, although Nicholas Damascen (for which Josephus correcteth him) aver that he was of the race of the chief of the Jews that came up out of Babylon. His Father Antipater growing into acquaintance and favour with Julius Caesar, had the government of Judea committed to him. And he again substituteth his son Phasaelus in the rule of Jerusalem, and of the Country thereabout; and his other Son Herod, who is here spoken of, in the ruling of Galilee. Herod by his prowess and policy endeared himself to the succeeding Rulers of the Roman State, but more especial [by observance and promises] to Antonius, and by his means to Augustus, whilst they two kept correspondency in the swaying of the Empire: These two by the consent of the Senate make him King of Judea, a man composed, as if they were his four elements, of fawning, policy, cruelty, and unconscionableness. Of whose life and actions Josephus, Egesippus, and others have discoursed at large, and it is not seasonable to insist upon them here. This only is not impertinent to inquire after, what year it was of the reign of Herod, when this story of the Wiseman's coming to Bethlehem, and the butchery upon the children there fell out, that it may be seen how long our Saviour was in Egypt, before his return upon the tyrant's death, and how soon it was that the Lord overtook this and the other cruelties of the tyrant with deserved vengeance.  
Josephus Antiq. lib. 14. cap. 26. hath placed the beginning of Herod's reign, under the hundreth eighty and fourth Olympiad, and under the Consulship of C. Domitius Calvinus II. and C. Asinius Pollio, and hath summed the length of it to four and thirty years from the death of Antigonus his competitor, and seven and thirty from the Romans first declaring of him King. Antiq. lib. 17. cap. 10. And with this reckoning of the years of his reign, agreeth Egesippus de Excid. Jerosol. lib. 1. cap. 45. and so doth Eusebius in his Chronicle for the latter sum of seven and thirty, but differeth far from the beginning of his reign, placing it under the last year of Olympiad 186. eight years at least after the time prefixed by Josephus. And reason he hath indeed to differ from his beginning. For if Herod began his reign in the Consulship of the men forenamed, and reigned but thirty and seven years from thence, it will result in the conclusion, that he died the year before our Saviour was born, as may be easily cast by the Catalogue or number of Consuls from Cn. Domitius and Asinius Pollio, which was after the building of the City, Anno 714 to Cornelius Lentulus and Valerius Messalinus, under whom our Saviour was born, which was Anno urbis 751. So that this account of years that Josephus hath given, though it be true for the number, yet can it not be so from that beginning from whence he hath dated them. What shall we say then, by beginning the thirty seven years of his reign, from the time that he was King entire, and sans corrival in the Kingdom; by the death of Antigonus, the last spark of the Asmonean fire? Why, herein also I find Dion differing from Josephus, and Eusebius from them both. For, whereas Josephus hath related that the sacking of Jerusalem by Socius, and the death of Antigonus, were under the Consulship of M. Agrippa, and Canidius, or Caninius Gallus, which was Anno urbis conditae, 717. Dion in his Roman History, lib. 49. hath placed the crucifying of Antigonus, and the making of Herod King by Antony, under the Consulship of Claudius and Norbanus, which was Anno V. C. 716. or a year before. And Eisebius hath still laid Herod's beginning a year or two after.  
Baronius hath found out a date different from all these, namely, that Herod's years of his Reign are to be begun from the time that he received his Crown from the hands of Augustus, after his victory of Antony, at the battle at Actium; Caesar being then in Rhodes, of which story Josephus maketh mention, Antiq. lib. 15. cap. 10. Augustus' being then a third time Consul, and Valerius Messala Corvinus his partner. By which account it will follow that our Saviour was born in the nine and twentieth year of Herod's reign, and that Herod lived till he was about nine years old. Which opinion though it best suited to the salving of other passages of Josephus in Chronologie about this time, yet it seemeth to be something too corrosive an application, and a remedy very harsh, upon these respects.  
First, Because by this account of his, both about the Wiseman's coming and Herod's death, he will have Christ to be nine years in Egypt, or thereabout, or according to our reckoning, seven years or little under: Now, in his banishment from his own Country, the means of his Parents and of his own subsistence in a foreign Land for so long a time, is so hard to imagine, that it will breed another and no less a scruple then that in hand.  
Secondly, the transition of St. Luke from his presenting in the Temple, to his coming into Nazareth will seem a great deal the more harsh, if eight or nine years are to be taken in between, especially with such as Baronius himself, who will have nothing to come between at all.  
Thirdly, by this opinion must our Saviour be ninteen years old and more, at the death of Augustus, and then how could he be, but beginning to be thirty in the fifteenth of Tiberius, Luke 3. For suppose with the Cardinal that he was nine years old at the death of Herod, then was he ninteen at the banishment of Archelaus, who reigned ten years, as appeareth by Josephus, Antiq. lib. 17. cap. 15. After Archelaus was removed from his kingdom, the same Josephus nameth Cyrenius, and Coponius, as rulers and disposers of Judea for a season. And after Coponius, Marchus Ambibuchus was Ruler, and after him Annius Rufus, and then died Augustus. Now lay all these together, and it will follow that our Saviour could not be less then above twenty years old, at the death of Augustus, whereas it is most plain by the Gospel that he was but about fifteen. Let us therefore take these parcels backward, and as they confute the opinion under question, so do they help to settle and resolve the question in hand. For grant that Coponius, Ambibuchus, and Rufus ruled their single years apiece, after the exile of Archelaus (as it is most like they did, and more than years apiece they could not do, all things well laid together) and take before them the ten years' current of Archelaus, and we have thirteen years backward of our Saviour's fifteen at the death of Agustuss and this doth bring us to his two years of age or thereabout; which was the time when the Wisemen came to him. So that since Archelaus began to reign, when Christ was not very much above two years old, for that he was something above, [it may be some months'] the time that Archelaus, wanted of ten years reign complete, will allow, and that he could not be more than such a space above, the premises well ponderated will conclude, it will readily and plainly follow, that our Saviour's birth was in the five and thirtieth year of Herod; and this murder of the children of Bethlehem, in his seven and thirtieth; but a month or two, or such a space before his death. Now whereas some stick not to say, that he was struck with the wound of death that very night that the children were slain, and died not many days or hours after, in that we cannot be so punctual; but that he lived not many months after, is more than probable, by the collections and computations mentioned, well weighed, and laid together.  

§ Wisemen.  
That is, Sorcerers, or Magicians, and so might it not unfitly be translated. For first, though Magus and Magia, admit of a gentle construction, and be often taken, not only in an harmless, but in a laudable sense in profane Authors, yet are they never so in Scripture; and by the Idiom and propriety of that, must the word be expounded; and not by Foreign and Heathen Language and acceptation. It is true indeed, that among the Persians the Magis have been renowned for men of excellent wisdom and skill in natural, and in other things, and that none were admitted to reign among them, unless he were well versed in the learning of the Magis; and that Plato, Tully, Philo, Pliny and others, do extol Magia, or Magic, to be the very height and perfection of Philosophy: But the Scripture, who is ever the sure Expositor of itself, doth never take the word, but in the worse sense, for the Devilish and damnable practice and practisers of sorcery and unlawful arts, as Acts 8. 9 Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Acts 13. 8. Elymas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wizards, are so called by the Greek of Daniel, whosoever translated it, whether the LXX, or Theodotion, or who else soever, Dan. 1. 20. & 2. 2. etc. Now it is against sense and reason to refuse the sense of Scripture, for a Scripture word, and to fetch the interpretation of it from Persia, Plato, Pliny, and I know not whence.  
2. It doth the more set forth the lustre and glory of the birth of Christ, and the power of himself and kingdom, by supposing that these men that had been hitherto devoted to the arts, service, and converse of the Devil, should now forsake them, and him, and their own delight, and their old profession, and dedicate themselves, travails and gifts, to a child unknown, far off, and but poorly born.  
3. Nor is this opinion but newly minted, but it carrieth with it the passport and privilege of antiquity. For Ignatius Martyr in his Epistle to the Ephesians, speaking concerning the Wiseman's Star, saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the wesdom of this world grew foolish, Sorcery a toy, and Magic a derision: personating the men in both their contrary professions and devotedness, Devilish and Divine, to Satan and Christ. So likewise Justin Martyr in his Dialogue with Trypho, speaking of these same men, and how they were qualified and affected before they came to Christ, he saith, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, captived or led away as a prey by the Devil to all evil actions. And so Theophylact the mouth of chrysostom, They were, saith he, adversaries or enemies to God, and devoted to Devils in a more special manner: And to this sense doth the Gospel of Matthew in Hebrew render the word, whosoever translated it. But to spare more, those fathers confess their opinion to be the same with these; [and those neither mean ones, nor a few] which hold, some of them, that these Magis had obtained their knowledge concerning the King of the Jews, from Sibylla Erythraeae, and others from Balaam, to whom they hold that they stood in relation not only of Nation and kindred, but also of the same profession and art of Wizardy and Magic.   

§ From the East.  
This doth something confirm the foregoing opinion of their being Magicians, if it need any more confirmation. For that the East was infamous for Sorceries, auguries and incantations is apparent by Esa. 2. 6. as it is understood by the LXX, by R. Solomon, D. Kimchi and even approved by the context itself: But what Country of the East this was, whence these men came, is as hard to determine, as it was what manner of men they were. Divers have asserted that they were of Chaldea, minding, it seemeth, rather the strictest and worst sense; of both the words Chaldeus and Magus, which signify both one and the same ungodly profession, than the letter of text, and of other Scriptures. For it plainly telleth that these came from the East, and all the Prophets that have spoken of the destruction of Jerusalem by the Chaldeans, have fetched those destroyers from the North, as Jer. 1.  
Others therefore do hold them for Persians, and that chief because the word Magus, is thought to be originally a Persian word.  
But first, as was said before, the Scripture word is to be interpreted according to the Scripture Idiom, and so it consineth them to Persia no more than to any other Country. Secondly, if it should be averred, that the Persian Magis grew renowned from a family of that name, or from some Ancestor that was called Madge or Mago, rather than from any relation that the word hath to the depth of Learning, or any notation for a great Scholar: I suppose it would be hard to prove the contrary; especially since in Babylonia, there was 
* Jer. 39 3.  Rab. Madge, or the great Madge, and in Carthage, Mago, two Noblemen or Princes, and for aught we know, no great Scholars neither, of the very same name.  
More probable therefore and plausible is their opinion [though it leave the Reader in a Bivium of irresolution] that holdeth these men either for Arabians, or Mesopotamians about Haran: but their resolution the best of all, that bring them from Arabia: and of this mind is Justin Martyr very confidently, in so much that he applieth a Prophecy thereto, namely, Esa. 8. 4. about the breaking of the strength of Damascus.  
For first, Arabia is full Eastward from Judea, and the inhabitants thereof are constantly called men of the East, as Gen. 25. 6. Judg. 6. 3. Job. 1. 3.  
Secondly, the gifts or presents that the Wisemen offered Christ, were native commodities of the Land of Arabia, as gold of Sheba, Psal. 72. 15. Frankincense from Seba, or Saba, as in the verse, Sua Thura Sabaei, and Myrrh from thereabouts, as appeareth in stories: ann it is more probable to think that they would bring the choice commodities of their own Country, as Jacob sent to Joseph, then of another.  
Thirdly, to conceive these men for Arabians, doth very well sort and harmonise with some considerable things in Scripture: As 1. the first Proselyte to the Jewish Church that we find mentioned in Scripture, was Jethro an Arabian, and of the seed of Abraham: And so if we hold these first Proselytes to Christ, it suiteth very fitly. 2. it agreeth also with that Prophetic Psalm mentioned before, namely, Psal. 71. 3. With the rule and dominion, and homage that David and Solomon, Types of Christ, had over and from that Country. For, 4. much of Arabia was the Land of Canaan, as well as Judea: for the heedful eye that shall but seriously look upon the Nations, that planted there at the first, will find that the whole Country was inhabited by the two sons of Ham, Cush, and Canaan: and in after time that the seed of Abraham dispossessed them, and dwelled in their steads, not by any usurpation or injustice, but upon the promise made to Abraham of Canaan's Land, and upon just title by his victory over the four Kings, which having but lately subdued those Lands, were subdued by him, and with the conquest the right and challenge to that land fell to Abraham. And hence it was that David and Solomon dilated their dominion over these countries' even to Euphrates, and then was the promise to Abraham, Isaac, and Jacob, concerning their children possessing the Land of Canaan, fulfilled to the utmost extent. Now it is more likely to bring these first fruits of the Gentiles to do homage to the King of the Jews, from a Country which did as much to David and Solomon who were types of him, then from a Foreign Nation: and to conceive that they were of the seed of Abraham, rather than of another race.  Vers. 2. Saying, Where is he that is born of the King of the Jews? for we have seen his Star in the East, etc. 
The exposition of this Verse will be made up, by the resolution and answer of these three questions. 1. What was this Star that the Wisemen saw? 2. Where it was that they saw it? And 3. how upon the sight of it they could conclude that it did relate to a King of the Jews? To omit the various guesses and surmises that are made, for the satisfaction of the first Quaere, it seemeth to me, that this Star which these Magicians saw at the birth of Christ, was nothing else but that glorious and miraculous light that shone about the Bethlehem Shepherds, when the Angel came upon them with the tidings of the birth of a Saviviour, Luk. 2. 9 And that these wizards being that night abroad [belike at their study of Astrology] beheld it at distance, and to them it seemed, being so far off, like a new and uncouth, and a wondrous Star: And the words in the East, do mean the place of the men, and not of the Star, and are to receive this construction, we being in the East have seen his Star: Not it in the East part of Heaven, but they being in the East part of the Earth: And their beholding it to be in the Land of Judea, might the more readily bring them to think it betokened the birth of the King of the Jews.  
And thus are the three questions resolved together, if the groundwork whereupon all is built, be but firm and solid, viz. that the light or the glory of the Lord that shone about the Shepherds, was that which the Wisemen then supposed and do now call a Star; Upon which let us look a little, and see what probability there may be that it was so.  
First, than it is passed doubting, that the Shepherds saw the glory of the Lord shine round about them, and the Wisemen, the new Star shine at a distance from them, at one and the same time, namely, at the time of our Saviour's birth; For since both these things were to both these parties as a messenger to impart unto them the tidings of the birth of Christ, no reason can be given or supposed why they should not appear to them both, to do this message to them at the very time when he was born: Now the Shepherds at Bethlehem, and the Magicians in Arabia, seeing on the very same night, a light that was to tell them of the very same thing, what reason have we to think that it was not one and the same light?  
Secondly, to conceive that the Wiseman's Star appeared to them in the East part of Heaven, maketh the matter far more difficult to resolve, how they came to know that it denoted a King of the Jews, then by supposing that that they saw it hanging over the very Centre or middle of the Land of the Jews. For though we cannot but acknowledge that the spirit of God was their chief intelligencer and instructor in this matter, and so could have taught them so much wheresoever they had seen the Star appear, yet can we not but think, that it was a likelier way to read this lesson to them, by setting this light upon the very place where the King that it betokened was born, rather than in the East part of Heaven, where it might seem to denote something among the Indians, rather than among the Jews.  
Thirdly, we know it by experience, that a great light or fire that happeneth in any place in the night, be it never so great in itself, or in the eyes of those that are in the place where it is, yet to those that are a great distance off, it seemeth but as a Star or such a thing. And that it might not be so with the Wisemen in this matter, there is neither Analogy of Faith, probability in reason, evidence in Scripture, or any thing I know of will deny.  
And lastly, it is not to be omitted without weighing, that as soon as the Wisemen after their conference with Herod, were gone out of Jerusalem to set for Bethlehem, the Star shown itself to them again. It appeareth now nearer to them, to conduct them to the place where the Child now was, as it had▪ appeared at greater distance at his birth, to signify to them that he was born: Then they saw it over or in Judea, which directed them to hearken to Jerusalem: now they see it at Jerusalem almost over their heads, to direct them to Jerusalem.  Vers. 3. He was troubled and all Jerusalem with him. 
Herod for fear of the loss of his Kingdom, and Jerusalem for fear of the disturbance of their State. For he having been so long the King of Judea, as seven and thirty years, and having laid the foundation of a successive royalty to his family, in so much policy and cruelty as he had done, how would this make him to startle, to hear of a King newly born unto the Nation, whose subjection his thoughts and endeavours had promised to his own children, and to have the certainty of the thing confirmed from Heaven, by a wondrous and miraculous light? And how must it needs perplex the Jews also, to hear of a new King over them, besides Herod who was set over them by their Lords the Romans? For how ill would the Romans take it that their determination and decree of Herod's reigning over Judea, should be so affronted, as that a new King should rise among them? and what could follow upon this, but the Roman Armies, and the Jews misery? Or if they understood this King to be Messiah [as the Nation now looked for his coming] yet could it not choose but breed some perplexity in them, partly to think of the rareness of the matter, and chief of their being in subjection to so potent a Nation as the Romans, when their deliverer should appear.  Vers. 4. All the chief Priests. 
Since there was properly but one high Priest at once among the Jews, by the chief Priests so often mentioned in the Gospel some have understood those High Priests that by the Roman Governors, or otherwise were turned out of their Office, as about these times that matter was ordinary. So Josephus recorded that Valerius Gratus first made Ishmael High Priest in stead of Ananus: then deposeth him and maketh Eleazar, Ananus his Son: him again he deposeth, and maketh Simon Fitz Kamithus; and in his room again he setteth Joseph, surnamed Caiaphas: which Caiaphas was also removed by Vitellius, and Jonathan Fitz Ananus placed in his stead. And these men thus turned out of Office, are called (as they suppose) both here and elsewhere the chief Priests. But their opinion is far more warrantable and agreeable to truth that by the chief Priests understand the several heads of the families, or the chief of the four and twenty courses, into which David had divided and ordered the Priests, 1 Chron. 24. which are therefore called chief Priests, not so much for Primacy or Superiority that they had in their Ecclesiastical function above the rest of the Clergy; as 1. because they were heads of their houses; And 2. because they were of the great Council, and made a third part of the seventy Elders.   

§. And Scribes of the people.  
He calleth them Scribes of the people, to distinguish them from the Secretaries or Clerks of particular men, as Baruch was the Scribe of Jeremy, and Seraiah the Scribe or Secretary of David, 2 Sam. 8. 17. But these of whom mention is here, and so very frequently in the Gospel elsewhere, were not such private or peculiar Clerks, but they were the public Scribes or Clerks of the people: and this their Office or function consisted in two particulars.  
First, They were the men that took upon them to copy the Bible for those that desired to have a copy. For so great and various is the accuracy and exactness of the Scripture Text in the mystical and profound significances of Letters, Vowels and Accents, that it was not fit that every one should offer to transcribe the Original, or that every vulgar pen should copy things of so sublime speculation: Therefore there was a peculiar and special order of learned men among the Jews, whose Office it was to take care of the preservation of the purity of the Text, in all Bibles that should be copied out, that no corrupion or error should creep into the Original of the Sacred Writ, and these were called the Scribes of the people, or their Scriveners or Writers of the copy of the Bible. And hence is it that there is so frequent mention in the Rabbins of Tikkun Sopherim, The correction, or direction of the Scribes, or their peculiar and special disposing of the Text, which the Massoreth at the beginning of the book of Numbers observeth to have been in eighteen places, which are reckoned there. These Scribes may be conceived to have been either Priests or Levites, or both, the men of that Tribe being the chiefest Students in the Scriptures; and being bound by their calling to be able to instruct the people in the same, Deut. 33. 10. Mal. 2. 7.  
They had eight and forty Universities as it were, belonging to that Tribe, for the education of the Clergy in the knowledge of the Law and the Prophets, Josh. 21. and from among the learned of those Students, were some set apart for this Office, which required profound Learning and skill; namely, to be the Copiers of the Bible when any copy was to be taken, or at least to take care that all copies that should be transcribed, should be pure and without corruption.  
Secondly, These also were the public and common preachers of the people, being more constant Pulpit men, than any other of the Clergy; taking on them, not only to be the preservers and providers for the purity of the Text, but also the most constant and common explainers and expounders of it in Sermons. Therefore it is said of our Saviour, that he taught as one that had authority, and not as the Scribes, Mat. 7. 29. where the Scribes are rather mentioned then any other order, because they were the greatest and most ordinary Preachers. And our Saviour himself, in Mark 12. 25. How say the Scribes, that Christ is the Son of David? Instancing in the Scribes only [whereas the Pharisees, Sadduces, and even all the Nation of the Jews held the same opinion] because the Scribes were the men that were oftest in the Pulpit, and preached more than any other; and so this Doctrine was heard more from them than others.  
And thus was Ezra a ready Scribe in the Law of Moses, Ezr. 7. 6. both for the copying and preserving pure the Text of the Scripture, and also for the expounding of it by his Sermons. And such a one is the Scribe that our Saviour speaketh of, that is instructed to the Kingdom of Heaven, that bringeth out of his treasure instructions out of the New Testament and old, Mat. 13. 52. The Chaldee Paraphrast on Jer. 6. 13. & 8. 10. and in other places in stead of The Prophet, readeth the Scribe, taking as it seemeth the Prophet in the same sense that Paul doth Prophesying, 1 Thes. 5. 20. 1 Cor. 14. 5. etc. for the Preacher, and making the Text speak in the same tenor that it doth here, the Priests and the Scribes.  
In the Story of our Saviour's arraignment, and elsewhere in the New Testament there is mention of the chief Priests, and Scribes, and Elders, Mat. 26. 3. Mark 15. 1. importing that the Great Council consisted of these three sorts of men. The chief Priests of the seed of Aaron, the Scribes of the Tribe of Levi, and the elders of the people mere lay men: These were all deeply and extraordinarily versed and learned in the Law, but the practice of this their learning had some difference, as the civil, common and canon: 1. The Elders judged the people and matters of debate and controversy, but instructed not the people by way of preaching or ministry. The chief Priests judged and instructed, but it was more by resolving questions and doubts that were proposed to them, as our Saviour asked them questions, Luke 2. 46. Hag. 2. 11. Mal. 2. 7. then by common preaching Homilies or Sermons. The Scribes were they that were the Preachers or Lecturers, and taught the people from the pulpit, as well as determined upon doubts and debates: And to this triple division of the great and Seraphical Doctors of the Jews, St. Paul seemeth to allude, in 1 Cor. 1. 20. Where is the wise? Where is the Scribe, where is the questionist, or disputer of this world? By the first meaning the Elders of the people, and by the last, the chief Priests.   

§. He demanded of them where Christ should be born.  
The High Priests were rightly consulted, say the Rhemists, in question of their Law and Religion: for whom should Herod ask, but those that were most likely to give him an answer? But the latter end of their note carrieth a snare with it to entrap the simple: And be they never so ill, say they, they are often forced to say the truth by privilege of their function: They think they have an undeniable groundwork for this their Doctrine from the prophesying of Caiaphas, Joh. 11. 51. as their notes plead there, ascribing that his prophesying to his Priesthood, and order, whereas the Text ascribeth it to the year and season. This he spoke not of himself, but being High Priest that year he prophesied: where the emphasis lieth not in the words being High Priest, but in the words, that year, which was the year of sending down of the gifts of the Spirit, in a measure and manner, never known before or after.  Vers. 6. And thou Bethlehem in the land of juda, etc. 
There is no small difference in this quotation of the Scribes or of the Evangelist, or indeed of both, from the letter of the Text of the Prophet from whom they cite it; nor doth this difference rise by the Evangelists following the translation of the LXX, as oft there doth, for it differeth much from the letter of the LXX also, but it is upon some special reason. Which disagreement that we may reconcile, and the reason of which that we may see the better, we will take up the verse verbatim, and the differences as they come to hand, one by one.  
First then, whereas Saint Matthew readeth, Thou Bethlehem in the land of Juda, the Hebrew hath it only, Thou Bethlehem Ephrata, without any mention of the land of Juda at all, and so the Chaldee, and so the LXX, but only with the addition of one word, Thou Bethlehem the house of Ephrata, art the least, etc.  
Answ. First, There are that give this general answer to all the differences in this quotation, that the Scribes and the Evangelist tie not themselves to the very words of the Prophet, but only think it enough to render his sense. And this answer might be very well entertained, and give good satisfaction, especially, since that in allegations from the Old Testament, it is usual with the New so to do, but that the difference between the Text and the quotation is so great, that it is not only divers, but even contrary. Some therefore,  
Secondly, Conceive, that the Scribes could allege the Text no better without the book, and that the Evangelist hath set it down in their own words, for the just shame of those great Doctors, that were no better versed in the Scripture, then to allege a place in words so very far different from the Text. But he that hath been any whit versed in the writings of the Jews, will find their Rabbins or Doctors to be too nimble textualists to miss in a Text of so great use and import: especially if he shall but consider to what an height of learning they were now come, by the tutorage and pains of the two great Doctors of the Chair, Shammai and Hillel, who had filled all the Nation with learned men the like had not been before.  
Thirdly, Whereas some talk of a Syriack Edition which the Jews used at that time more than the Hebrew, and which had this Text of Micah as the Evangelist hath cited it, and that he cited it according to that Edition which was most in use; here are two things presumed upon which it is impossible ever to make good. For who ever read in any Jew of a Syrian Edition of the Prophets besides the Chaldee Paraphrast? Who we are sure readeth not thus: or what Christian ever saw such an Edition, that he could tell that it did so read? For this particular therefore in hand, it is to be answered, that the Scribes or the Evangelists, or both, did thus differently quote the Prophet, neither through forgetfulness, nor through the misleading of an erroneous Edition, but purposely, and upon a rational intent.  
For, first, though Ephratah had been the surname of Bethlehem, in ancient time, as Gen. 35. 19 Ruth 4. 11. and in the times of the Prophet Micah, yet it is no wonder if that title of it were now out of use, and especially out of the knowledge of this irreligious King. For the seventy years' captivity, and the alterations of the State, did alter the face of the Country, and might easily blot out of use and remembrance such an additional title of a Town as this.  
Secondly, This surname of the Town was taken up in memorial of a woman, as appeareth, 1 Chron. 2. 19 and when the discourse concerning Christ, and where he should be born, was in hand and agitation, it was more pregnant to bring his birthplace to have reference to Juda from whom Herod [though he were ignorant in other particulars concerning his birth] knew he should descend, then to a woman and a title which it is like that he had never heard of before. So that this, that in the Scribes might at the first seem to be a misallegation of the Prophet through some mistake, being precisely looked upon, with respect had to the times when the Prophecy was given, and when it is now cited, and to the several persons to whom it will show to be so quoted upon very sound wisdom and profound reason, these words, in the land of Juda, being used by them for necessary illustration, in stead of the word Ephrata, not as proposing it for the purer Text of the Prophet, but as more suitable, by way of Exposition, for the capacity and apprehension of Herod.  
In Micahs time the name Ephratah was common, but in after times it may be it was disused. Howsoever, Micah prophesied to the Jews, to whom this title Ephratah was familiar, and it is like had the Scribes spoken to Jews too, they would have retained that title, but to Herod who was not so punctually acquainted with it, it was not proper to bring a phrase that he could not understand, or that was uncouth to him, therefore they explain it by one that was familiar both to him and the whole Nation, Bethlehem in the Land of Juda.   

§. Art not the least.  
This clause is far further from Micahs Text then the other, for whereas here is a very strong and Emphatical negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Prophet there is none at all, either in the Hebrew, in the LXX. or in the Chaldee Paraphrast. And indeed the Text and the quotation are one clean contrary to another; in Micah, Though thou be little, but in Matthew, Thou art not the least. Towards the reconciling of which difference, it will be necessary in the first place, to take a serious survey of the Prophet's Text, and then upon the true interpretation of it, to lay this allegation to it, and to see how they do agree. The words in the Hebrew, whereupon the main doubt riseth, are but these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which our English rendereth Though thou be little. The Septuagint, Thou art the least to be among the thousands: but using a differing word to signify the least, from that used here: Some books, saith Nobilius, and the other Scholiast upon the LXX. read, Art not the least, as Jerome, Tertullian and Cyprian: but this their reading I suspect rather to be taken from this quotation of the Gospel, then found by them in the Text of Micah. The vulgar Latin, Thou art little among the thousands, etc. The Italian of Brucioli, and the French, Being little to be, or to be accounted. And much to the same tenor with our English, Aben Ezra, and David Kimchi. Rabbi Solom showeth his construction of it in this gloss, It were fit thou shouldest be the least among the families of Juda, because of the profaneness of Ruth the Moabitess that was in thee, yet out of thee shall come, etc. Jansenius saith, a reconciliation might be made between the Prophet and the Evangelist, by reading the Prophet's Text by way of interrogation, And thou Bethlehem art thou the least? Which answereth in sense to thou art not. But to all these interpretations alleged, this one thing may be opposed, that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot properly agree with the word Bethlehem, according to the Syntax of Substantive and Adjective; because they are of two different genders, as the Grammarian will easily observe, and cannot but confess. For Bethlehem is of the feminine gender, as are all the names of Cities, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of another, as it plainly appeareth by its termination. To construe them therefore together, as Substantive and Adjective, as it is unwarrantable by the Grammar, so doth it make a sense utterly irreconcilable with this of the Evangelist. To which might be added also, that these words being thus conjoined and construed together, do make but an harsh sense and construction among themselves, amounting to this, Thou Bethlehem in being little, out of thee shall come a Ruler.  
Their Interpretation therefore is rather to be embraced, that take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender, as it pleadeth itself to be, by its very termination [the Masculine and Neuter in the Hebrew being indifferently taken the one for the other] and do read it thus? And thou Bethlehem Ephrata, it is a small thing to be among the Princes of Juda, out of thee shall come a Ruler, etc. As meaning this, That it is the least of thine honour that thou art reckoned among the Princes of Juda, as equal with them, for thou hast a dignity above this, and above them all in that out of thee shall come a Ruler, which shall feed my people. And to this sense and tenor should I interpret the Chaldee Paraphrase, thought know indeed that it is generally construed another way: Chizgner havetha leithmannaah: And thou Bethlehem Ephratah, art within a little to be superior, or perfect, among the thousands of Judah, etc. As let the learned in the language judge whether the words in the Chaldee will not bear that sense: especially the sense of the first word Chizgner, being looked into the Chaldee, in Psal. 2. 12. & 73. 2. Host 1. 4. and in other places.  
The Text of the Prophet then being rendered in this interpretation, this allegation of the Evangelist will be found, not to have any contrariety to it at all, but to speak, though not in the very same words, yet to the very same tenor and purpose: For while the one saith, It is a small thing that thou art among the Princes of Judah, and the other, Thou art not the least among them, they both fall into the same sense, or at least into no disagreement of sense at all. For if it were to be reputed a small honour to Bethlehem, to be reckoned in equality with the other Princes of Judah, in comparison of a greater honour that she was to have, in the birth of the Messiah; it must readily follow what this quotation of the Evangelist inferreth; namely, that she was not the least among them. And thus doth the Evangelist express the Prophet's mind, though he tie not his expression to his very words, alleging his Text to its clearest sense, and to the easier apprehension of the hearer. It is a just exception indeed that Jansenius taketh at this interpretation, because that the Scripture useth not to express this sense, It is a small thing, by the word Tsagnir, but by Megnat, as Esa. 7. 13. Gen. 30. 15. and in other places: But as it is true, that it often useth Megnat for that expression; so it is most true, that it useth not that word alone, but others also: As Tikton, in 2 Sam. 7. 19 and Nakel, in Esa. 49. 6. and why not Tsagnir then as well here?   

§. Among the Princes of Juda.  
In Micah it is, among the thousands of Juda: and so it is translated by the LXX, the Chaldee, the Vulgar, and unanimously by all other Translators: so that here is yet another difficulty and difference in this allegation, the Evangelist still swerving from the Text he citeth. By the thousands of Juda, Rabbi Solomon understandeth the families, and Dau. Kimchi, the Cities; The word is once used in the very propriety of that sense in which the Prophet taketh it here, Judg. 6. 15. My thousand, saith Gideon, is poor in Manasseh: which St. Austin, and R. Esaiah expound that he was Captain of a thousand; Levi Gershom, that his father was Captain; but the Chaldee, and other Rabbins understand it of the thousand in which his family was numbered and enrolled. Howsoever it is understood, it is apparent by this and other places laid unto it, that the several Tribes of the children of Israel were divided into their several thousands, and that these thousands were enrolled to this or that City, to which they had relation by habitation, or by inheritance: Villages that were not so populous, were reduced into hundreds, but Cities into one or more thousands, according as they were in bigness and multitude, Amos 5. 3. The City that went out by a thousand, shall leave an hundred, and that which went out by an hundred, shall leave ten: The Villages were justly reputed of an inferior rank, but the Cities that afforded their thousands were accounted Princes: and so may the Prophet be understood, and so the Evangelist reconciled to him. Now the reason of their difference in words, though they both redound to the same sense may be given these.  
First, Because the question in agitation was about the birth of a King, and the place, where now in answer to such a Quaere, it was fit to speak of Princes then thousands, for where should a King be looked for but among Princes?  
Secondly, The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Prophet, doth signify, both thousands, and Princes indifferently, and so David Kimchi upon that place in the book of Judges cited even now allegeth; There are, saith he, that interpret Alphi [which our English readeth my thousand] as it were my Father, even as the word Alluph, whose signification is Prince or Lord.  
The Evangelist therefore finding the word in the Prophet of this indifferency, useth it in that sense which best suited with the present occasion, both in regard of the question proposed, as also thirdly, in regard of the manner of Christ's coming: For it was both the expectation of the Jews, and the fear of Herod, that he would come with a conquering and victorious temporal Sword, and restore them to a pompous Earthly State, and expel him out of his Kingdom. Now for the Evangelist to have directed in this quotation, to look for Christ among the thousands of Juda, had backed these Opinions, for the term soundeth of War, and it had been a direction where likelier to find an earthly Warrior, than the Prince of Peace, among the thousands, or among the Militia. And therefore he qualifieth the term to the best satisfaction of Herod and the People; Among the Princes. There is that saith it might be construed, In Princes, and not among them, and the meaning to be this, Thou Bethlehem art not the least in the Princes of Juda, that is, in breeding or bringing them forth: but this relisheth more of wit then solidity, and agreeth better with the Latin, then with the Greek Original.   

§. For out of thee shall come a Governor.  
The Chaldee readeth it in the Prophet, Out of thee shall come Messiah; and so is it expounded by Rabbi Solomon, and David Kimchi. And therefore that is most true which is inferred by Lyranus, that those Catholics that interpret it of Ezekiah, do more judaize then the Jews themselves. Some Jews indeed, saith Theophylact, do apply this to Zorobabel, but as he answereth, it is like that Zorobabel was born in Babel, and not in Bethlehem: And St. Matthew hath plainly taught both Jews and Gentiles to understand it in another sense. But here again doth he differ from the Letter of the Prophet, but cometh so near the sense, that the difference is as no difference at all.  Vers. 7. Herod privily called the Wisemen. 
[Privily.] For had the Jews heard of his pretences [they had so long been acquainted with his policy, tyranny, and ambition] they could readily have descried his mischievousness, and spoiled his bloody contrival, by better information given to the wisemen.   

§. Enquired diligently of them the time when the Star appeared.  
Had they taken their journey instantly upon the Stars appearing, Herod could easily have computed the time by the length of their journey: but by this his enquiry, it is apparent that they had told him of its appearance at some good space before, which in ver. 16. is plainly resolved to be two years, by the Wiseman's own acknowledgement and resolution.  Vers. 11. Gold, and Frankincense, and Myrrh. 
The mysterious application of these presents, as Myrrham homini, uncto aurum, etc. be left to them that delight and content themselves in such things: the plain and easy interpretation of the matter is, that they tendered to Christ, the chiefest and choicest commodities that their Country could afford: which they carried in their treasures, as the Text calleth it, that is, in and among those commodities that the men of those Nations used to carry with them when they travailed, especially when they meant to present any one to whom they went, as Gen. 24. 53. 1 King. 10. 2.  Vers. 15. Out of Egypt have I called my Son. 
The two allegations produced here out of the Old Testament, this and that out of Jeremy, in Rama was a voice heard, are of that fullness that they speak of two things a piece, and may very fitly be applied unto them both, and show that the one did resemble or prefigure the other: as this Text of Hosea, aimeth both at the bringing of the Church of Israel, in old time, and of the head of that Church at this time out of Egypt. Then a Joseph nourished his father; now a Joseph doth so to his redeemer: then was Egypt deadly to every male child that was born, now is it a place of refuge and preservation to this child.  Ver. 18. In Ramah was there a voice heard, etc. 
Ramah stood not far from Bethlehem, though they were in two Tribes: and the cry that the poor Parents and children made in Bethlehem, when this matchless butchery was in hand, reached to Ramah, and was plainly heard thither. Now observe the fullness of this Scripture as it is uttered by the Prophet, and as it is applied by the Evangelist. It was fulfilled in one kind, in the time of Jeremy himself, and then was the lamentation and weeping in Ramah itself; for hither did Nebuzaradan bring his Prisoners, after he had destroyed Jerusalem, and there did he dispose of them, to the Sword, or to Captivity, as seemed good unto himself, Jer. 40. 1. And imagine what lamentation and crying was then in that City, when so many were doomed there, either to be slain in that place, or to go to Babel, never to see their own Land again. Then was the cry in Ramah, and it was heard no doubt to Bethlehem. But now the Prophecy is fulfilled in another kind, when Herod destroyeth so many Children in Bethlehem, and in the Suburbs and Borders belonging to it: And now the cry is in Bethlehem, and it is heard to Ramah.   

§. Rachel weeping for her children, etc.  
Rachel's grave was betwixt Bethlehem and Ramah, or at least not far distant from either of them, Gen. 35. 16, 20. 1 Sam. 10. 2. The Holy Ghost therefore doth elegantly set forth this lamentation, by personating Rachel [who died in the birth of her Ben-Oni, the Son of her sorrow] sorrowing for her Sons and Children that were thus massacred: And this showeth that the Text in the Prophet, aimeth in the first place and intention, at the matter of Nebuzaradan: for in Bethlehem, Rachel properly had no children at all, that City being inhabited by the children of Judah, which descended of Leah: but in Ramah dwelled Rachel's children, that being a Town of Ephramites descended from Joseph. Howsoever, Rachel may be said to weep for the Babes of Bethlehem as her own children, though they were not strictly and properly her seed, in regard of the interest that she had in all the tribes of Israel, as being wife unto their Father: as Joseph is often called the Father of Christ, being only husband to his mother. And see such another phrase, Gen. 37. 10. Shall I, and thy mother come to bow down before thee? Whereas joseph's mother was dead already.  Vers. 19 But when Herod was dead, etc. 
The end of Herod was not long after the massacre of these infants, and his bloodiness which he had used all his life long, and topped up in the murder of these innocents', and in desire to have done as much to the Lord of life, the Lord doth now bring upon his own head. This matter with the children of Bethlehem, we conceive to have been some three months more or less before his end, in which space this was his behaviour, as may be collected out of Josephus.  
He had slain long before this, his two sons Alexander and Aristobulus, and now was he about to do as much by his Son Antipater, a child too like the Father, and one whom he left by will the Successor in his Kingdom: Him suspected by him for some machination against himself he had now shut up in prison, and intended him presently for the execution, but that his sickness whereof he died seizing on him gave some more space to the imprisoned, and some hopes and possibilities of escaping. His disease was all these mixed together, an inward burning and exulceration, an insatiable greediness and devouring, the Colic, the Gout and Dropsy, his loins and secrets crawling with louse, and a stink about him, not to be endured. These wring and tortures of his body, meeting with the peevishness of old age, for he was now seventy, and with the natural cruelty which always had been in him, made him murderously minded above all measure: insomuch that he put to death divers that had taken down a golden Eagle, which he had set up about the Temple: And when he grew near to his end, and saw himself ready to die, he slew his Son Antipater, and caused great multitudes of the Nobility and People to be closed up in a sure place, giving command to slay them as soon as he was dead, for by that means he said he should have the Jews truly and really to sorrow at his death. Vid. Joseph. Antiq. lib. 17. cap. 8, 9, 10. and de Bel. lib. 1. cap. 21.  Vers. 20. For they are dead that sought the young child's life. 
The like saying is to Moses, Exod. 4. 19 where the word [they] may be understood of Pharaoh and his servants, which jointly sought his life for the Egyptians sake whom he had slain; and were now all dead and worn out in the forty years of his being in Midian. But here [it is true indeed, that the seeking of the child's life may well be applied to Herod's Servants, as well as himself] but that all they died with him or about the time of his death, who in flattery, or favour, or obedience to him, had promoted the slaughter at Bethlehem, and had sought the child's life, I know not upon what ground it should be conceived.  
I should therefore by the [they] in this place understand Herod and his Son Antipater jointly together: For if it be well considered how mischievous this Antipater was against his own Brethren, and how he wrought their ruin and misery, for fear they should get betwixt him and the throne, yea, how he sought the destruction of his own Father, because he thought he kept him out of the Throne too long, it may very well be believed that he would bloodily stir against this new King of the Jews that the wisemen spoke of, for fear of interception of the Crown, as well as his Father: He died but five days before his father's death, as it was touched before out of Josephus; and thus God brought this bloodliness of the Father and the Son, and the rest of their cruelties to an end, and upon their own heads at once, and in a manner, together; and thus may the words of the Angel be very fairly understood, Take the child and return to the Land of Israel, for Herod and Antipater are dead, that sought his life.  Ver. 22. Archelaus did reign in judea in the room of his Father Herod. 
Herod had first named Antipater for his Successor in the Throne of Judea; but upon detection of his conspiracy against him, he altered his mind and his will, and nominated Antipas: and changing his mind yet again, he named Archelaus, and he succeeded him; a man not likely to prosper in a Throne, that was so bebloodied: His conclusion was, that in the tenth year of his reign, he was accused by the Nobles of Judea and Samaria, to Augustus, banished to Vienna, and his estate confiscate. Jos. Ant. lib. 17. cap. 15.  Ver. 23. He shall be called a Nazarene. 
From Isa. 11. 1. where the Messiah is called by the title Nezer, which indifferently signifieth A branch, and the City Nazaret: one and the same word denoting Christ, and the place where he should be born.     

SECTION VIII.  
S. LUKE, CHAP. II.  
Christ showeth his wisdom at twelve years old.  Ver. 40. AND 
a Compare Exod. 2. 10. 1 Sam. 2. 26. Jud. 16. 24.  the Child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him. 41. Now his Parents went to jerusalem 
b Exod. 23. 15. 17.  every year at the Feast of the Passover. 42. And when he was twelve years old, they went up to jerusalem after the custom of the Feast. 43. And when they had fulfilled the days, as they returned, the Child jesus tarried behind in jerusalem, and joseph and his mother knew not of it. 44. But they supposing him to have been in the company, went a days journey, and they sought him among their kinsfolks and acquaintance. 45. And when they found him not, they turned back again to jerusalem seeking him. 46. And it came to pass that after three days they found him in the Temple, sitting in the midst of the Doctors, both hearing them, and ask them questions. 47. And all that heard him were astonished at his understanding and answers. 48. And when they saw him they were amazed: and his mother said unto him, Son why hast thou thus dealt with us? Behold, thy father, and I have sought thee sorrowing. 49. And he said unto them, How is it that ye sought me? Witted ye not that I must 
* Or, In my Father's house.  be about my Father's business? 50. And they understood not the saying which he spoke unto them. 51. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these say in her heart. 52. And jesus increased in wisdom, and stature, and in favour with God and men. 

Reason of the Order.  
THE Order of this Section dependeth so clearly upon the proper Order of that preceding, that that being made good, to lie where it doth, as in the proper place, the subsequence of this to it can nothing at all be doubted of. For whereas all the Evangelists have unanimously passed over in silence, all those years of Christ's minority which intervened or passed, between his return out of Egypt, and this passage of his at twelve years old, there is nothing possible to be found in the Gospels, that can come between, to interpose this order and connexion. The carriage and demeanour of our Saviour in the time between, is only briefly comprised in the first verse of this portion, And the child grew and waxed strong in spirit, filled with wisdom and the grace of God was upon him.   

Harmony and Explanation.  Ver. 40. And the child grew, etc. 
TWO years Old he was when he went into Egypt: and there he abode in his Exile, a very small time, it may be some two or three months: about such a space as Moses had been hid in Egypt in his Father's house from the fury of Pharaoh. When he returned to Nazareth his Mother's City, being now about two years and a quarter old, he was not weaned [if in this he followed the use and custom of the Jewish children, as it is like he did] but still sucked his Mother's breasts: As he grew in body, he grew much more in mind; for so the phrase, He waxed strong in Spirit, seemeth to be understood by the Evangelist; taking Spirit, not so much for the Holy Ghost, though it is past question, he was filled with that, as for his Soul or spiritual part of his humane nature. And so he describeth his growth in both parts, in the two expressions, The child grew in body, and waxed strong in intellect and soul: filled with wisdom, in an extraordinary manner above other children, and a graciousness appeared in him both in person and actions.  Ver. 41. Now his Parents went to Jerusalem, etc. 
Joseph is called the Parent of Christ, as Paul calleth preaching foolishness, 1 Cor. 1. 21, 23. because he was so commonly reputed by men: And as for women's going up to this Festival, whereas the Law required only the Males appearance before the Lord, three times in the year, we shall have occasion to speak of it hereafter.  Ver. 42. And when he was twelve years old, etc. 
At what age our Saviour showeth his admirable wisdom in the Temple among the Doctors, in this Story; at the same age had Solomon shown his, in the matter of the two Hostesses, about the dead and living child, 1 King. 3. 25. 28. For that he was twelve years old at that time, may be conceived upon these collections.  
First, Absalon began to rebel in the thirty seventh year of David's Reign, or three years before his death, or thereabout; This is to be picked out of that dateless reckoning of years, 2 Sam. 15. 7. And after forty years Absalon said, let me go pay my vow, etc. These forty years are counted from the time that Israel asked a King: three of saul's Reign, 1 Sam. 13. 1. and seven and thirty of David's, and then began Absalon to challenge the Kingdom: and the reckoning from that date giveth this hint and intimation, that as their ask a King then did sore displease the Lord, so now are they punished in the proper kind for it, when they have so many Kings that they know not well which to follow, and many of them perish in following the usurper.  
Secondly, Before his open rebellion, Absalon had been two years in Jerusalem, and not seen the King's face, 2 Sam. 14. 28.  
Thirdly, Before that time, he had been three years in deserved exile in Geshur, 2 Sam. 13. 38.  
Fourthly, And two years had passed betwixt the rape of Tamar and slaughter of Amnon, which occasioned him into that exile, 2 Sam. 13. 23.  
So that counting all these years together, they appear clearly to be ten at the least, betwixt the rape of Tamar and David's death: and so are they so many of Solomon's age at the same time.  
Now that there was some good space that passed betwixt these sums of time mentioned, as betwixt the birth of Solomon and the rape of Tamar, betwixt Absaloms' seeing of the King's face, and his breaking out after into that rebellion, and other spaces, it cannot be denied upon serious and considerate casting up of the Story: But to find out the exact space and measure of time is hardly possible; and so is it to determine the age of our Saviour at the time of his disputing with the Doctors. For though the Evangelist say that he was twelve years old, yet hath he left it doubtful, whether current or complete: and that it was a whole half year under or over, it cannot be denied, seeing that he was born about September, and this his disputing was at the Passover, about March or April. So when we say Solomon was twelve years old when he began to Reign, and when he determined the controversy of the two Hostesses, it is not necessary, punctually to pick out and show that space of time to all exactness, it sufficeth to show that the Text bringeth him near to that age under or over. See Ignat. Martyr in Epist. ad Magnes.  Vers. 43. The child Jesus tarried behind in Jerusalem, and Joseph and his Mother knew not of it. 
That morning that they were to departed to their own home, it was the custom to go first to the Temple, and to worship the Lord, 1 Sam. 1. 19 Now the multitudes that went together at these times were exceeding great and many, all the males of the Nation, and very many of the females being constantly present at these occasions.  
When therefore Joseph and Mary, and the Galilean company that went along with them, departed from the Temple to go their Journey, it is likely that Christ stayed behind them in the Temple Court, where also he haunted, till they found him again. Now he having been absent from them, and in other companies sometimes before in the Festival week, as it can hardly be doubted, it is not to be wondered if they were not so punctually exact, as to be sure to bring him with them in their sight out of the Temple and the City. For they knew not, nor could they conceive, that he had any thing to do, or how he could stay behind them when they were gone, and therefore though they saw him not, yet doubted they not but he was with some of his acquaintance or other, in that vast and numerous multitude: Yea, so confident they were of this, that when after a while they miss him, yet did they not suspect his staying behind them in Jerusalem, but went that days journey forward, searching and enquiring for him among their kindred and acquaintance, that went along with them [for so are those words to be understood] till they came to their lodging. And by that time, not having found him, they resolve, and accordingly do, on the next morning return for Jerusalem.  
It is conceived by some, that the multitudes going to and from these festivals, went, the men by themselves, and the women by themselves, and the children indifferently with either parent, as they thought good, and so Mary supposed that Jesus was with Joseph, and Joseph supposed that he was with Mary, and by this misapprehension, they went their first days journey, till they met at their lodging, before they missed him: But if that were certain, which is very doubtful, that they thus travailed males and females apart; yet it is clear by the Text, that they jointly missed him in their first days journey, and betimes in the journey, long before they came to their Inn; and yet would not return to seek him at Jerusalem, where they could not so much as suspect that he would stay behind, when he saw all the company setting homewards; but they still go on their journey, and inquire up and down in the company for him, till their not meeting him at night resolves them, that he was not in the company at all.  Vers. 46. After three days they found him in the Temple. 
That is, on the third day: for one they spent in journeying home-wards, though they miss him, the other in returning that journey to Jerusalem, and on the third day they find him in the Temple, where he had slipped from them in the crowd when they came to do their farewel-Worship.  

§. In the Temple sitting in the midst of the Doctors.  
Compare Psal. 82. 1. Hag. 2. 7. Mal. 3. 1, 2.  
The Sanhedrin, or great Bench of Judges and Doctors sat in the Court of the Temple: This R. Solomon observeth upon the conjuncture of the end of the twentieth, and beginning of the one and twentieth Chapters of Exodus: for whereas the twentieth ends with, An Altar of Earth shalt thou make unto me, etc. and the one and twentieth gins with, And these are the judgements, his collection from hence is, that the Judges were to sit in the Sanctuary. And to the same purpose, and far more largely speaketh Maimonides; The Sanhedrin, saith he, sat in the Sanctuary, and their number was seventy one, as it is said, Gather me seventy men of the Elders of Israel, and Moses was over them, as it is said, and let them stand there with thee, behold seventy one. The chiefest in wisdom among them, they made head over them, and he was the head of the Bench, and Wisemen constantly call him Nasi [the Prince,] and he stands in stead of Moses: And him that is chief among the LXX, they appoint second to the head, and he sits on his right hand, and he is called Ab beth Din, or the Father of the Court, and the rest of the LXX sit before them two, according to their Dignity, etc. And they sit as it were in half the floor in a Circle, that the Nasi, and the Abbess beth Din may see them all. And they erected also two other Courts of Judges, of twenty three men a piece, one by the Gate of the Court, and one by the Gate of the mountain of the house: Maimond. in Sanhedr. per. 1. 5. That is, one at the gate of the outer Court, and another at the gate of the inner. Now into which of these Societies our Saviour was got at this time, it is something hard to determine, since being in any of them he may be said to be in the Temple.     

SECTION IX.  

St. MATTHEW. CHAP. III. 
The Ministry of John the Baptist the beginning of the Gospel. Multitudes baptised   IN those days came john the Baptist preaching in the wilderness of judea. 2. And saying, Repent ye, for the Kingdom of Heaven is at hand. 3. For this is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4. And the same john had his 
f A rough garment, the garb of a Prophet, Zech. 13. 4  raiment of Camel's hair, and a leathern 
g See Elias so arrayed, 2 King. 1. 8.  girdle about his loins, and his meat was 
h A clean meat, Liv. 11. 22.  locusts, and wild 
i Honey abroad in the fields, a Deut. 32. 13. Judg. 14. 8. 1 Sam. 14. 26.  honey. 5. Then went out to him jerusalem, and all judea, and all the Region round about Jordan. 6. And were baptised of him in jordan, confessing their sins. 7. But when he saw many of the Pharisees and Sadduces come to his baptism, he said unto them, O generation of Uipers, who hath warned you to flee from the wrath to come? 8. Bring forth therefore fruits meet for repentance. 9 And think not to say within yourselves, We have Abraham to our Father: For I say unto you, that God is able of these stones to raise up Children to Abraham. 10. And now also 
l The same word is used by the LXX. Psal. 74. 6. Judg. 9 48. 1 Sam. 13. 20. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syrian hath is used by the Chaldee Par. Joh. 14. 20. or in our English 29. v.  is the axe laid unto the root of the trees: Therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire. 11. I, indeed baptise you with water, unto repentance: but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the Holy Ghost, and with fire. 12. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner: but will burn up the chaff with unquenchable fire.  

St. MARK. CHAP. I.  THE beginning of the Gospel of jesus Christ the Son of God. 2. As it is written in the Prophets: Behold, I send my Messengers before thy face, which shall prepare thy way before thee. 3. The voice of one crying in the Wilderness, Prepare ye the way of the Lord, make his paths straight. 4. john did baptise in the Wilderness, and preach the Baptism of repentance for the remission of sins. 5. And there went out unto him all the land of judea, and they of jerusalem, and were all baptised of him, in the river of jordan confessing their sins. 6. And john was clothed with Camel's hair, and with a girdle of skin about his loins; and he did eat locusts and wild honey. 7. And preached saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8. I indeed have baptised you with water; but he shall baptise you with the Holy Ghost.  

St. LUKE. CHAP. III.  NOW in the fifteenth year of Tiberius 
a Called Claudius Tiberius Nero, and for his viciousness and intemperance, Claudius Bib●rius Mero, Su●t. in Ti. c. 42.  Caesar, 
b Pontius was a common pr●nomen among the Romans, as Pontius Nigrinus, Dion. lib. 58. Pontius Fregellanus Tac. an. l. 6 & Pontia, Id. ib. lib. 13. derived belike a ponte.  Pontius 
c A Pilo, a Roman weapon or pila a pillar.  Pilate being Governor of judea, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and of the region of Trachonitis, and Lysanias the Tetrarch of Abylene. 2. 
d In Josephus called Ananus.  Annas and Caiaphas being the High Priests, the word of God came unto john the Son of Zacharias in the wilderness. 3. And he came into all the Country about jordan, preaching the Baptism of repentance, for the remission of sins. 4. As it is written in the Book of the words of Esaias the Prophet, saying, 
e Not Christ the crier, and John his voice, as some would understand it, but John the crier, and his voice, his preaching.  The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth. 6. And all flesh shall see the salvation of God. 7. Then said he to the multitude that came forth to be baptised of him, O generation of Vipers, who hath warned you to flee from the wrath to come? 8. Bring forth therefore fruits worthy of repentance: And begin not to say within yourselves, We have Abraham to our Father: For I say unto you, that God is able of these stones to raise up Children unto Abraham. 9 And now also the axe is laid unto the root of the trees; Every tree therefore which bringeth not forth good fruit, is hewn down, and cast into the fire. 10. And the people asked him saying, What shall we do then? 11. He answereth and saith unto them, He that hath two 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Joni●●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebr.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifieth the upper garment, as in the LXX, Gen. 37. 3. Matth. 5. 40. Athen. deipnos. lib. 1. T●lli as gave to five hundred horsemen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A coat and a suit.  coats, let him impart to him that none, and he that hath meat let him do likewise. 12. Then came also Publicans to be baptised, and said unto him, Master, what shall we do. 13. And he said unto them, Exact no more than that which is appointed you. 14. And the Soldiers likewise demanded of him saying, And what shall we do? And he said unto them, Do violence to no man, neither 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ister in A●ticis saith, It is not lawful to carry Figs out of A●tica which grew there, because the Inhabitants may enjoy them themselves: And whereas many were found out, that stole them forth of the Country, those that detected any such to the Magistrates, were at first called Sycophants. Athen. d●ipn. lib. 3. At the first the honestest and best men of repute, were appointed to be Overseers in this matter about Transportation; but in time, the Office being abused, the name came into utter disgrace, Idem Ibid. and so a Sycophant was no better than a common Barretor. This is the custom of Sycophants, that they themselves will begin to speak evil of a man, and to utter something against him as in secret, that another hearing so much, may also be induced to speak the like, and so become liable to be accused: For this they do without danger, because they do it upon a Plot, etc. Dion. Cass. lib. 58.  accuse any falsely, and be content with your 
† The Greek here useth a Latin word, Opsonium, as being spoken to the Roman Soldiers, and a word with which they were best acquainted. Caius panaria cum ●psonio viri●im dedit, Sueton. in Calo. cap. 18. Used again, Rom. 6. 23.  wages. 15. And as the people were in expectation, and all men mused in their hearts of john, whether he were the Christ, or not; 16. john answered, saying unto them all, I indeed baptise you with water, but one mightier than I cometh, the latchet of whose shoes, I am not worthy to unloose: he shall baptise you with the Holy Ghost, and with fire. 17. Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with fire unquenchable. 18. And many other things in his exhortation preached he unto the people.  

Reason of the Order.  
ALthough there be a very large space of time betwixt the Section last preceding, and the beginning of this, yet because the Reader in his Bible can see nothing mentioned in any of the four that may come between, he will easily satisfy himself without any further discourse, that the order is necessary, and the connexion undeniable. But it may be, he may wonder why the Evangelists have passed so much time in silence, without any mention at all of our Saviour Christ, or of any thing done or spoken by him: But when he shall observe in the very first words of this Section, that the Preaching of John, and his baptism was the beginning of the Gospel, then will he see that they hasten to that and forward, as to the main aim, and chief intention of their writing, but that the conception and birth of Christ and his forerunner were necessarily to be related before.  
In these collateral columns of the Text, and forward, where we shall have occasion to use them so, the Readers eye must sometimes help to lay them together, where the pen could not, without changing and transposing the natural method of the Text; as in this Section now in hand, it had been both as easy for me to have written the third verse of Mark, after the fourth and fifth, as before them, and more agreeing to the columns on either side it; but that I would not be so bold as to change verses without any reason, which Mark not without good reason did dispose as they lie. And this cautelousness have I observed all along as I go, where occasion is offered; presuming rather to trouble the Reader to rank them with his eye, then to tear the Text in the whole cloth, and then sew it together at other edges. It will sometimes be inevitable, but that we must invert and alter the order of one Evangelist or other, from what he had laid it; but wheresoever that shall be so, there shall be such a reason given for it, as I hope shall be to the Readers satisfaction, and mine own excuse.   

Harmony and Explanation.  
MARK I. Vers. 1.  
The beginning of the Gospel.  
THE beginning of that age of the world, which the Prophets so unanimously pointed out for the time of good things to come; and which they expressed sometimes by the term of The last days, Esa. 2. 2. Mich. 4. 1. Joel 2. 28. Sometimes, of the acceptable year of the Lord, Esa. 61. 1. Sometimes, of the Kingdom of God, Dan. 2. 44. & 7. 14. and sometimes, of a New Heaven, and a New Earth, Esa. 65. 17. And which the Gospel itself doth begin from the beginning of the Ministry and Preaching of John the Baptist, as in this verse, and Matth. 11. 13. Act. 1. 22. & 10. 37. So that though in our Chronicle account, and computation, we begin to reckon from the birth of our Saviour the second Adam, as the age of the world before, was reckoned from the Creation of the first; yet in strict and exact computing, the new world, as one may call it, or the age of the Gospel began not before the setting forth of John, to preach and baptise; and this his Ministry is most fitly called the beginning of the Gospel both in regard of his preaching and of his baptising.  
For, first, the Doctrine and Preaching of John, was of a differing strain, and divers tenor from the literal Doctrine of the Law: For that called all for works and for exact performance, Do this and live; and, He that doth not all the words of this Law, is cursed; But John called for repentance, and for renewing of the mind, and for belief in him that was coming after, disclaiming all righteousness by the works and performance of the Law, but proclaiming repentance for non-performance, and righteousness only to be had by Christ. So that here were new Heavens, and a new Earth begun to be created; a new Commandment given, a new Church founded, justification by the works of the Law cried down, and the glorious Doctrine of Repentance and Faith set up.  
Secondly, Whereas Baptism was used before among the Jews, only for admission of Proselytes or Heathens to their Church and Religion, [as Vid. Aben Ezra, Gen. 35. Rambam in Issurei Biah per. 13.] now it is published and proposed to the Jews themselves to be received, and undergone, showing unto them; 1. That they were now to be entered and transplanted into a new profession. And 2. That the Gentiles and they were now to be knit into one Church and Body.  
The Ministry of John being of so high concernment, as being thus the beginning of the Gospel, and of a new World, it is no wonder, that St. Luke doth so exactly point out the year by the Reign of the Emperor, the rule of Pilate, Herod, Philip, and Lysanias, the High Priesthood of Annas and Caiaphas, that so remarkable a year might be fixed and known to all the World, and that the condition and the state of the times might be observed when the Gospel began. And here it might have been proper to have begun the second part of this our task, and not to have driven over this Period of time, and to stop half a year after it at the baptism of our Saviour; but since his preaching and appearing to the World, is the great and main thing that the Evangelists look after, and since the preaching of the Baptist was but a Preface and forerunner unto that of his; it is not unproper, and may be very excusable to make that our entrance to another part, and take this with us in our motion to our lodging and resting there.  

§. Of Jesus Christ the Son of God.  
This title of The Son of God, is proclaimed of Christ from Heaven, at his baptism, when he is to begin to preach the Gospel, as it is said here to be the Gospel of the Son of God. And it was necessary that so much should be intimated and learned concerning him, as the author of the Gospel, Because 1. The Gospel was the full revealing and opening of the will of the Father. 2. The overthrow and ruin of the Rites and Ceremonies of Moses. 3. The admission of heathen and stranger's to be the Church and people of the Lord, whereas Israel had been his peculiar before. 4. It was a Doctrine of trusting in another, and not one's self for salvation, and who was fit for doing the three former, or for being the object of the latter, but Jesus Christ the Son of God, who came from the bosom of the Father, was the substance and body of those shadows and Ceremonies, might raze that partition wall, which in the giving of the Law himself had reared, and did not only preach the Doctrine of the Gospel, but also fully perform the Law.  Vers. 2. As it is written in the Prophets. 
It seemeth by the Syrian, Arabic, Uulgar Latin, Victor Antiochenus, Origen cited by him, and others, that some Copies read, As it is written in Esaias the Prophet: and so Jansenius thinketh it was so written by Mark himself, but purposely changed by the Doctors of the Church, as we read it now, to avoid the difficulty which the other reading carried with it.  
But, first, it were a very strange and impious, though an easy way of resolving doubts, to add to, or diminish from the Text at pleasure, as the Text shall seem easy or difficult: This is not to expound the Bible, but to make a new one, or a Text of ones own head.  
Secondly, In ancienter times than any of theirs that are produced, which read, In Esaias the Prophet, it was read as we do, In the Prophets, as Jansenius himself showeth out of Irenaeus, lib. 3. chap. 11.  
Thirdly, The one half of the words alleged in the Text, are not in Esay at all, but in Malachi: and the first half also, for that is considerable. For though sometime the New Testament in Allegations from the Old, do closely couch two several places together under one quotation, as if they were but one; yet maketh it sure, that the first always is that very place which it takes on it to cite, though the second be another: as Acts 7. 7. Steven allegeth a speech of God, as if uttered to Abraham alone; whereas it is two several quotations, and two several speeches tied up in one; the one spoken to Abraham indeed, but the other to Moses, almost four hundred years after; and that to Abraham is set the first, for he is the subject whereupon the allegation is produced.  
Fourthly, It is a manner of speech not used in the New Testament, to say, it is written, or it is said in such or such a Prophet, but by him. We find indeed, It is written in the Law, Luke 10. 26. And, It is written in the book of Psalms, Acts 1. 20. Yea, It is written in the Prophets, Joh. 6. 45. but no where that it is written in a single Prophet.  
Fifthly, To read as we do, As it is written in the Prophets, agreeth with the ordinary and usual division of the Old Testament, by the Hebrews, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oraietha, Nebhyim, Chetubbim. The Law, the Prophets, and the Holy writs; approved and followed by our Saviour, Luke 24. 44. and alluded to by the Evangelist here.  
[Before thy face, etc. Thy way before thee.] The former is neither in the Hebrew, nor in the LXX at all: the latter is in them both, but clean contrary, for they both have it, The way before me.  
But, first, The Evangelists and Apostles, when they take on them to cite any Text from the Old Testament, are not so punctual to observe the exact and strict form of words, as the pith of them, or sense of the place; as might be instanced in many particulars: so that the difference of the words would not prejudice the agreement in sense, were there not so flat difference of person, as me and thee.  
Secondly, The Majesty of Scripture doth often show itself in requoting of places, in this, that it allegeth them in difference of words and difference of sense, yea, sometimes in contrariety, not to make one place to cross or deny another, but by the variety one to explain and illustrate another, as in corresponding places in the Old Testament might be showed at large, as Gen. 10. 22, 23. cited, 1 Chron. 1. 17. Gen. 36. 12. compared with 1 Chron. 1. 36. 1 Sam. 25. 44. paralleled, 2 Sam. 21. 8. 2 Chron. 3. 15. with Jer. 52. 21. and very many other places of the like nature: wherein the Holy Ghost having penned a thing in one place, doth by variety of words and sense, enlarge and expound himself in another. And the same divine authority and Majesty doth he also use in the New Testament, both in parallel places in itself, and in citations in it, from the Old. So that this difference in hand, betwixt My face, in Malachy; and thy face, in Mark, is not contradictory or crossing one another, but explicatory or one explaining another, and both together do result to the greater mystery. For Christ is the face or presence of the Father: and so is he plainly called, Exod. 33. 14. and in Christ, the Father came and revealed himself among men: and the words in both places, both in the Prophet and in the Evangelist, are to be taken for the words of the Father; in the one, spoken of the Son, and in the other, to him: In Malachy thus, Behold I send my Messenger before me to prepare the way before my face; that is, before the Son, as he is in his own nature, the very brightness of the glory of the Father, and the express image of his person, Heb. 1. 3. and in Mark thus, to prepare the way before thy face, that is, before thee, O Son, when thou comest to undertake the work of Redemption, and to publish the Gospel. And this change of persons in Grammatical construction is usual in the Hebrews Eloquence and Rhetoric; as 1 Sam. 2. 23. My heart rejoiceth in the Lord, I rejoice in thy salvation. There is none holy as the Lord, for there is none beside thee, etc. Zech. 12. 10. They shall look upon me, whom they have pierced, and they shall mourn for him: and 14. 5. The Lord my God shall come, and all the Saints with thee.  Luke 3. ver. 1. In the fifteenth year of Tiberius Caesar. 
This Tiberius was the third Emperor of the Romans, the son of Livia, the wife of Augustus, and by him adopted into the family of the Caesars, and to the Empire: A man of such subtlety, cruelty, avarice, and bestiality, that for all, or indeed for any of these, few stories can show his parallel: And as if in this very beginning of the Gospel, he were produced of such a constitution, to teach us what to look for from that cruel and abominable City, in all ages and successions.  
Now Tiberius his fifteenth was the year of the world 3957. And the time of the year that John began to Baptise in it, was about Easter, or the vernal Equinox, as may be concluded from the time of the Baptism of our Saviour. For if Jesus were baptised in Tisri or September, as is cleared hereafter, he being then but just entering upon his thirtieth year, as the Law required, Numb. 4. And if John being six months elder than our Saviour, as it is plain he was, did enter his Ministry at the very same age, according to the same Law, it readily follows, that the time mentioned, was the time when he began to Preach. It was indeed Tiberius his fifteenth when John began to baptise, but it may very well be questioned, whether it were so when our Saviour was baptised by him: For the exact beginning of every year of Tiberius his reign, was from the fourteenth of the Kalends of September, or the eighteenth of August, at what time Augustus died: Sueton. in Aug. cap. 100 That fifteenth of the Emperor therefore, in the Spring time of which John began to baptise, was expired before September, when our Saviour was baptised, and so his baptism is to be reputed in the year of the world 3958. which was then but newly begun, and in the sixteenth year of Tiberius, but newly begun neither, unless you will reckon the year of the Emperor, as the Romans did the year of the Consuls, from January to January: But this we will not controvert, nor cross the common and constant opinion of all times, that holdeth our Saviour to have been baptised in Tiberius his fifteenth.   

§. Pontius Pilate being governor of Judea.  
Here is called Procurator Judeae by Tacitus, Annal. lib. 15. and hath this brand set upon him by Egisippus, that he was Vir nequam & parvi faciens mendacium, De excid. Jerus. l. 2. c. 5. A wicked man and one that made little conscience of a lie; from which unconscionable disposition, those words of his, What is truth, Joh. 18. 38. seem to proceed, in scorn of truth, and derision of it. He succeeded Gratus, in the government of Judea: managed it with a great deal of troublesomeness and vexation to the nation: and at last was put out of his rule by Vitellius, and sent to Rome, to answer for his misdemeanours. Joseph. Antiq. lib. 18. c. 3. 4, 5. Philo in legatione.   

§. Herod being Tetrarch of Galilee.  
This was Antipas the son of Herod the great, and called also Herod after his Father, a man that after a long and wicked misdemeanour, in his place, was at last banished by Caius upon the accusation of his Nephew Herod Agrippa, and Herodias his incestuous mate with him, as shall be showed in a more proper place.   

§. Tetrarch.  
Some tying themselves too strictly, to the signification of the Greek word, understand by Tetrarch, him that governeth the fourth part of a Kingdom, for the Original word includeth four: and accordingly have concluded, that the Kingdom of Herod the great was divided by Augustus after his death into four parts, and given to his four sons, Archelaus [in whose room they say succeeded Pontius Pilate] Herod Antipas, Philip, and Lysanias. In this strictness hath the Syrian Translator taken the word, rendering it thus, Herod being the fourth Ruler in Galilee, and Philip the fourth ruler in Iturea. And the Arabic thus: Herod being head over a fourth part, even Galilee: and so in the rest. But if the opinion be narrowly examined, these absurdities will be found in it.  
First, It maketh a Tetrarchy to be nothing else, but exactly the fourth part of a Kingdom, whereas Pliny, lib. 5. cap. 18. speaketh of Tetrarchies that were like Kingdoms, and compacted into Kingdoms, and he nameth Trachonitis for one. His words are these: Intercurrunt, cinguntque has Uerbes, Tetrarchiae regnorum instar singulae, & in regna contribuuntur, Trachonitis, Paneas, in qua Caesarea cum supradicto fonte Abila. And in chap. 23. he saith, Caelosyria had seventeen Tetrarchies, Tetrarchias in regna descriptas, barbaris nominibus decem & septem.  
Secondly, It divideth Herod's kingdom into four parts, whereas it was parted only into three, to his three Sons, Joseph. Ant. lib. 17.  
Thirdly, It maketh Lysanias to be Herod's son, which he was not at all.  
A Tetrarch therefore seemeth rather to be one that was in the fourth rank or degree of excellency and government in the Roman Empire: the Emperor that was Lord of all the Empire being the first, the Proconsul that governed a Province the second, a King the third, and a Tetrarch the fourth. So Mishueh, and Shalish in the Hebrew, signify a man▪ second or third to the King.   

§. And his brother Philip being Tetrarch, etc.  
Herod made Antipas [whom he had intended for King, but changing his mind, he changed his last will] Tetrarch of Galilee and Peraea. And the Kingdom he bestowed on Archelaus: And Gaulonitis and Trachonitus, and Batanaea, and Paneas he bestowed on Philip who was his own son, and own brother to Archelaus, to be a Tetrarchy, Josep. Ant. l. 17. c. 10.   

§. Of Iturea.  
This Country seemeth to have taken its denomination from Itur one of the sons of Ishmael, Gen. 25. 15. and it lay 
* Stra. lib. 1●.  edging upon Arabia, but 
‖ Plin. lib. 5. cap. 23.  reckoned to Syria, and upon that reference mentioned by the Evangelist here. For he speaketh of these Countries and Tetrarchies, because Syria and Judea were but one Province, and under one Proconsul. And therefore as he nameth the government of Canaan, in the two Countries of Judea and Galilee, so doth he also the government of Syria, under three, Ituria, Trachonitis and Abilene: And this is agreeable to what he had done in Chap. 2. 1. when he spoke of the time of our Saviour's birth: for as he there dateth the Tax that then was, by the time of a governor of Syria, so doth he now the beginning of the Gospel by the time of the Rulers there, as well as in Judea. And this was also most suitable to the Roman Records, where, seeing that Syria and Judea were joined together into one Province, it is not to be doubted, but their Governors were named together, as members of one body.   

§. And the Region of Trachonitis.  
The name of this Country, as it seemeth by Strabo, was taken from two mountains, or 
Strab. ubi suprae. Plin. l. 5. c. 18.  Rocks, called Trachones: and they very probably so called from the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth wearisomeness, in regard of the irksome and tedious difficulty of passing over them: as Strabo instantly after them, speaketh of other mountains towards Arabia and Iturea, which he titleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hills hard to travel over. Josephus supposeth Uz the eldest son of Aram, to have been the first Inhabiter of this Country, Antiq. lib. 1. cap. 7. but whether it were that son of his or no, it is not so material to inquire, as it is to observe that it was reputed a Country belonging to Aram, or within the compass of Syria: very thievish in the time of Herod, and the Inhabitants living upon the robbery of the Damascens, that lay near unto them: Joseph. Antiq. lib. 15. cap. 13.   

§. Lysanias.  
He was not a son of Herod, as is supposed by some, nor an immediate son of Ptolemy Mennaeus, neither, as is held by others. [For though Josephus Antiq. lib. 14. cap. 23. and de Bel. lib. cap. 11. telleth that Lysanias succeeded his father Ptolemy Mennaeus, yet it cannot be the same man possibly, that St. Luke here speaketh of, for that Lysanias was slain by the means of Cleopatra, a good space of time before our Saviour was born, Jos. Antiq. lib. 15. cap. 4.] But the Lysanias here mentioned, might be the great Grandchild of Mennaeus, or some one of that house, that bore the same name with Mennaeus his immediate son and successor.   

§. Abilene.  
This Country was so named from the City Abila, which Ptolemy, lib. 5. cap. 15. hath reckoned for a City of Caelosyria, [or as some Copies have it, of Decapolis] and with this title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abila surnamed from Lysanias: see also Pliny, lib. 5. cap. 18. This word soundeth so near to the word Havilah, Gen. 2. 11. & 10. 7. that it may very well be supposed to have descended from it, and the name of the place from that son of Chush, that planted with his brethren mentioned with him, in Arabia and thereabouts.  Vers. 2. Annas and Caiaphas being the High Priest. 
There could be but one High Priest properly so called at one time: and that Caiaphas was he at this time, it is most clear, both out of Josephus, and out of the Scripture. Now Annas is said to be High Priest with him, because he was the Nasi or head of the Sanhedrin, and so represented Moses, as Caiaphas did Aaron, and he was of the seed of the Priests, as well as Caiaphas was. An evidence of his being the head of the great Council, is, in that when our Saviour was apprehended, he was first led to Annas, Joh. 18. 13. and by him bound and sent to Caiaphas, ver. 24. and that Annas is first placed in the Council, Act. 4. 6. We shall have more punctual occasion hereafter to look after this man, and then will we see what we can find spoken of him by Josephus.   

§. The Word of the Lord came to John.  
Such was the commission of the Prophets, as Jer. 1. 2. Ezek. 6. 1, etc. And this proclaimeth John a Prophet, as well as they. And here had he his warrant for his Ministry, and this was the institution of the Sacrament of Baptism. Now whether the word of the Lord that came to John and to the Prophets, be to be understood of his personal and substantial word, as Joh. 1. 1. or of the word of Prophecy suggested to them by the Holy Ghost; and whether John had this word imparted to him, by vision, or dream, or rapture, or what other way, it is not so material to inquire, as it is difficult to resolve; only this is not impertinent to observe, That whereas the race of the Prophets that were sent to teach and to preach to the people by the word of the Lord, was expired and extinguished long ago, in the death of Malachy the last of that race, there is now another race of such preachers to be raised again, viz. John, and the great Prophet, and the Apostles, and this is the entrance or beginning to that glorious generation. For we are to distinguish, betwixt having the gift and spirit of Prophecy, and betwixt being sent by that spirit for a constant Preacher to the people. Deborah and Barak, and Huldab and Hannah, and divers others both men and women had the spirit of Prophecy upon them, but never had warrant to go and preach, and to be constant ministers to the Church. But Esay, and Jeremy, and Ezekiel, and the rest of that form, under the Old Testament, and John and the Apostles under the New, had not only the spirit of Prophecy upon them, to foretell things to come, but they had also the word of the Lord came unto them, which gave them commission to be continual preachers, and entered them into the function of a constant Ministry. As see how the Baptist himself explaineth what is meant by this word of the Lord coming to him, Joh. 1. 33. He sent me to baptise.   

§. To John the son of Zacharias in the wilderness.  
The children of the Priests when they came to age, were to be installed and enrolled 
Vid. Suid. in vo●e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  into the service of the Temple; their names being entered there, and the name of their father. To this custom the Evangelist seemeth to refer, when he calleth, John the Son of Zacharias in this place, and at this time, when he was to enter upon his Ministerial function: which though he did not at the Temple, as others used to do, but had another kind of employment laid upon him, by the Word of the Lord coming to him in the Wilderness in the place of his converse; yet [as had he been there, he must have been enrolled and registered, thus, John the Son of Zacharias began his Ministration at such a time, or to this purpose, so] doth the Holy Ghost inrol him here, at his entrance into this his Ministry of another kind, the word of the Lord came to John the son of Zacharias. And the like passage we may observe in the same Evangelist concerning our Saviour at his being baptised, and when he also entered upon his function.  Matth. 3. ver. 1. Preaching in the Wilderness of judea. 
That is, in the Cities and Towns in the wilderness, as Josh. 15. 61, 62. & 1 Sam. 23. 14. 24. some of which were probably within the territories, and under the command of Hebron the place where John was born: for there is mention of the Cities of Hebron, 2 Sam. 2. 3.  Mark 1. ver. 4. John did baptise in the Wilderness. 
It is the most likely that John began to preach in the place where he was born, and from thence went to other places as he saw occasion, and the Spirit moved him: And indeed Hebron itself was in a manner a City of the Wilderness, as well as the others mentioned, though there be no such expression concerning it, as is of them: and if those words, Luke 2. So He was in the deserts, till the day of his showing unto Israel, were interpreted concerning his being in Hebron; the interpretation might very well be justified, though to avoid cavil and offence, we have expounded it of places, which the Scripture calleth Deserts or Wildernesses in express terms.  
However, be it in Hebron, or out of Hebron that John was educated, conversed, and began to preach; certain it is, that he did the last of these in some Cities of the Wilderness, not far from Hebron: and if it be said that he baptised also in these Cities where he preached, and as yet was not gone down to Jordan, till Jerusalem and all Judea heard of him, and came to be baptised, and then he went thither for the conveniency of water: I suppose it crosseth nothing, either in the History or Mystery, and it averreth no more concerning John now, than we shall find him doing hereafter; namely, baptising in other waters besides Jordan. And indeed how can it rationally be understood otherwise, then that John baptised first in these Cities and Towns, before multitude of company drew him down unto the River?  
For, first, it cannot be conceived that he walked or stood in the open fields near Jordan, and there began to preach; but that he betook himself to Towns or Cities where was concourse of people.  
Secondly, it can as little be conceived, that when any people in this or that City embraced his Doctrine, and desired to be baptised, that he should bring them to the River, which was sometime far off, or delay them till all the multitude should meet him there together; unless it could be showed that the water of Jordan was only allowed to be baptised in, and no other; the contrary to which we shall se●●non.  
The Story therefore and progress of his Ministry and baptising, out of the three Evangelists may be compiled thus: That first he came preaching in the Wilderness of Judea, in the Towns and Cities that were there, about the place of his education; That he baptised there those that were converted by his preaching, and that desired to be baptised by him: That he went abroad from thence, up and down all the Country round about Jordan, and when his converts, and the concourse were now grown numerous, he baptised them in Jordan, because there was water enough, as John 3. 23.   

§ And preach the baptism of Repentance.  
The Evangelist useth this title or epithet, in opposition to Circumcision, and baptising of Proselytes, which had been the way and door of admission in to the Church before. They might very fitly be called the Circumcision and baptism of perfomance, as this the baptism of repentance. For whosoever received circumcision was engaged by it to the performance of the whole Law, Gal. 5. 2. And the like was every Proselyte engaged that received Baptism. But this baptism of John, or the baptism in the Christian Church is clean of another nature. For whereas those two challenged of every one that went through those doors into the Church, that they should stand debtors to the whole Law, and be obliged to a legal righteousness: our baptism requireth a clean contrary thing, namely, that we should be obliged to repentance, in regard that the performance of the Law is a thing that is to us impossible, and that we should be buried with Christ in his death, and seek after his righteousness, seeing that we have none of our own. Hence appeareth clearly, first, a reason why the baptism of John is called the beginning of the Gospel, for it opened a door, and gave an inlet into the Church upon other terms, than had ever been before. And, secondly, that baptism belongeth to Children, though it be the baptism of repentance, and they know not what repentance means: For it requireth not their repentance at their receiving of the Sacrament, when they stand but in the door or entry of the Church, but it engageth them to repentance for the time to come, or when they being now entered into the Church, shall come to the use of reason, and knowledge of the engagement: And so was it with the children that were circumcised: for they when they underwent that Sacrament, undertook obedience to the whole Law, and yet they knew not what, either obedience, or the Law meant: But that undertaking was, what they were to do when they came to the years of knowledge and apprehension.  Matth. 3. Verse 2. And saying, Repent ye, for the Kingdom of Heaven is at hand. 
The Phrase, the Kingdom of Heaven, which is so frequently and commonly used in the Gospel, is taken from, Dan. 2. 44. and 7. 14. And it meaneth the spiritual Kingdom of Christ in and under the Gospel, as it is published and preached unto all Nations. For though the phrase be generally and truly understood to mean the preaching of the Gospel; yet doth it most properly and naturally signify the preaching of the Gospel to the Gentiles, or among all Nations; as might be showed, by the signification of the word Heaven, by the manner of speech here used, that it is at hand, and so again, Mat. 4. 17. when the Gospel was now Preached already: by the Text of Daniel, from whence the phrase is taken, and by divers places in the Gospel where it is used; but the full clearing of this, I have chosen to refer to that difficult place which will call for it to be cleared, when the Lord shall bring us thither, Matth. 16. 19 To thee will I give the keys of the Kingdom of Heaven: where I conceive Christ to have foretold to Peter; that he should be the first that should Preach the Gospel, and open the door of Faith unto the Gentiles, as Acts 15. 7. and 10.  
Now, The Kingdom of Heaven signifying thus, not barely and simply the Preaching of the Gospel, but the Preaching of it to the Gentiles and their conversion, it showeth how proper and pregnant an argument this was to enforce the doctrine and practice of Repentance upon the Jews, because the calling of the Gentiles was near at hand, which would prove their rejection and casting off, if they did not repent, as Deut. 32. 21.  
Before the coming of Christ, these four Earthly Kingdoms that are mentioned by Daniel in the Chapters cited, bore all the sway, and domineered over all the world with cruelty and tyranny: but when they were destroyed, at his coming he set up a Kingdom of his own, and swayed the Sceptre of Righteousness over all Nations, and ruled them with his word and Spirit. And whereas before his coming also, the Church consisted but of one Nation and Kingdom: and was couched upon a small parcel of Earth, the Land of Canaan, ●nd had earthly promises, and earthly rites; when he came and published the Gospel, he gathered a Church of all Kingdoms and Nations, and Languages under Heaven; and built it up with Heavenly and Spiritual promises and instructions, and thus The Kingdom of Heaven may fitly be understood in opposition to these two earthly ones.  Luke 3. ver. 5. Every valley shall be filled, etc. 
These borrowed phrases, intent the removing of obstacles and stumbling blocks out of the way, and plaining and clearing the way for men to come to Christ, and to the obedience of the Gospel. The Jews conceive that the cloud of glory that led the people of Israel in the wilderness, did really and according to the letter, do what is here spoken of, for facilitating of their march and journey: as that it leveled Mountains, raised valleys, and laid all of a flat, that it burned up bushes and smoothed rocks, and made all plain, that they might travail without trouble or offence.  
And some of them also say, that when Jeroboam set up his goden calves and Idolatry in Bethel, and Dan, that he and his wicked agents laid ambushments and scouts in the ways to Jerusalem, to catch up every one that should go thither to worship, and to this purpose they apply that saying of the Prophet, Host 5. 1. O ye Priests and O ye house of the King, ye have been a snare on Mizpah, and a net upon Tabor, And the revolters are profound to make slaughter, etc. If either of these things were undoubtedly so, as they suppose, how properly might this passage of the Prophet Esay, and of the Evangelist from him, be thought to refer thereunto; but since they be but surmisals, it is safest to take the words for a borrowed speech, to express what was said before, the removing of obstacles in the way to Christ.  Mat. 3. ver. 6. Confessing their sins. 
Not to John, but to God: For neither was it possible for John to hear their confessions, nor was it necessary. Not possible, because of the vast multitudes that came to be baptised: nor necessary, for to tell him they had commited such and such sins, what conduced it either to their baptism or forgiveness.  
Nor was this their confession of their sins, before there being baptised, but after: For first, if we should strictly take the Grammatical construction of the word, that importeth their confessing, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would have denoted that they had confessed before they were baptised, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in both the Evangelists, that speak of that matter.  
Secondly, It was far more agreeable to the end and doctrine of Baptism, that their confession of sin should be after their baptising then before, in that they were baptised to repentance, ver. 11. and not e contra; the Sacrament was more intentionally to enter them into repentance, than repentance to enter them into the Sacrament; For, as was said before, it obliged them more properly to repentance after the receiving of it then before.  
Thirdly, the gesture of our Saviour after his Baptism seemeth to have been according to the common custom and gesture of the people, and as he coming out of the water fell to prayer, so they when they came out, used to do, to make their penitent confession to the Lord.  Mat. 3. ver. 7. When he saw many of the Pharisees, and Saducees coming to his baptism. 
The Pharisees, Sadduces, and Esseans, the three Sects of the Jews; Josephus Antiq. lib. 13. c. 9 are those three Shepherds spoken of, Zech. 11. 8. whom our Saviour at his coming was to cut off.  
The two former, whom we have now in hand, are very frequent in mention in the Gospel: men of enmity one against another, yet both joint enemies to Christ and to his Apostles.  
The original of the Pharisees is not so easy to go back unto, as that of the Sadduces, nor is the significancy of their name so readily determined and fixed upon as the other; The Sadduces, it is well known were so called from Sadoc, the first Author of their Sect, and he the Scholar of Antigonus; Rabbi Nathan in his Aboth. Perek. 5. hath thus clearly given us their original. Antigonus of Socoh, saith he, received his learning from Simeon the just: This was his saying: Be not as servants that serve their Master, because of receiving 
Vid. Talm. Bab. Basileae, tom. 6. in fine.  
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a portion.  a reward, but be as servants that serve their Master, not for the receiving of a reward, but let the fear of God be upon you. This Antigonus had two Scholars, which changed his words; they changed them to their Scholars, and their Scholars to theirs: They stood up and taught after them, and said, what saw our Fathers to say thus? is it possible that a workman may do his work all the day, and not receive his wages at even? But if our Fathers had known that there is a world to come, and that there shall be a resurrection of the dead, they would never have said thus: They stood up and separated from the Law, and from them broke out the two Sects, the Sadduces, and Baithusaeans: the Sadduces after the name of Sadoc: and the Baithusaeans, after the name of Baithus. So he. Now this Antigonus, whose good doctrine had this bad construction, was Scholar to Simeon the just, whom we shall have occasion to look after by and by.  
But the time and occasion of the rising of the Pharisees, is of more obscurity, and the reason of their name admitteth of more conjectures; As, whether they were so called from Perush, which importeth Exposition, for that they took upon them to be the great Expositors of the Law by their Traditions; or from Parush, which betokeneth separation, for that they accounted and pretended themselves more holy than others of the people, and so became Separatists from them, as despising them, Luke 18. 9 Either of which Etymologies carry with them a fair and plausible probability of their notation, but the last most agreeable to what both the Scripture, and other writings have said of them, in regard of their singularity; and as we shall have further occasion to descry, when we come to meet with them in their Doctrines, Practices or Opinions.  
And the time of their first starting up, is yet obscurer: But to speak mine own thoughts, I cannot but conceive them to have been somewhat more ancient than the Sadduces, though but a little: And that that passage of the Prophet Malachi, [when he and the Spirit of Prophecy with him was to leave this world] Remember the Law of Moses, Mal. 4. 4. gave occasion to the rising of the Pharisees, and to the confirming of the Sadduces in their opinion when they had taken it up. For whereas the Spirit of Prophecy and revelation was now to departed from Israel, God having revealed as much of himself, and of his will to them, as he thought fit and necessary: He sendeth back the people in this defect of Prophetic guidance and direction, to the Law of Moses, to be their study, and their rule of Faith, and of Obedience. Hence did a certain generation among them take occasion and opportunity, to vent and broach traditions and glosses upon the Law, pretending them to have descended from Moses himself, and to have been handed over to them, from hand to hand, and as the Prophets while their race continued, expounded Moses, and instructed the people in the knowledge of the Law, by the Spirit of God, so these men (now the Prophts were gone) took on them to explain Moses, and the Law also, and by a way which they pretended to be of equal authority with the words of the Prophets, For that, say they, is Gods own gloss upon his own Law, and this he taught Moses while he was with him in the Mount: And this, Moses taught Joshua, and Joshua the Elders, and Eli received it from the Elders and from Phinehas and Samuel from Eli, and David from Samuel, and Ahijah the Shilonite from David, and Elias from Ahijah, and Elisha from Elias, and Jehojada the Priest from Elisha, and Zacharias from Jehojada, and Hosea from Zacharias, and Amos from Hosea, and Esay from Amos, and Micah from Esay, and Joel from Micah, and Nahum from Joel, and Habakkuk from Nahum, and Zephany from Habakkuk, and Jeremy from Zephany, and Baruch from Jeremy, and Ezra and his School from Baruch. The School of Ezra was called the men of the great Synagogue, and they were Haggai, Zechary, Malachi, Daniel, Hananiah, Mishael, Azariah, Nehemiah, Mordecai, Bilshan, Zerubbabel, and many wise men with them, to an hundred and twenty: The last of them was Simeon the just, and he was in the number of the hundred and twenty, and he was High Priest after Ezra. Vid. Rambam in Mishu. Tom. 1. statim sub initio.  
This nameless number that were between the time of Zerubbabel, Nehemiah, Mordecai, and those holy men that we find mentioned in Scripture, and between the times of Simeon the just, I suspect to be the Generation that afforded the rise and original of Pharisaism and Traditions: For there was a good large space of time and distance detween Ezra and Simeon the just, as might be cleared by several particulars, if that were needful. And a preparative, if not a groundwork, to Pharisaisme, and traditions seemeth to be that famous speech of the great Synagogue mentioned in Pirck. Aboth. Per. 1. The men of the great Synagogue said three things, Be deliberate in judgement, and raise up Scholars in abundance, and make a hedge to the Law: Now the lesson of making a hedge to the Law, by a fixed and determinate exposition, was to bring on, and into credit, those glosses and traditions which they would produce and bring upon it. For that the Law should lie to the Commons without any fence about it, to keep men off from breaking in upon it by their own interpretations and expositions of it, they could soon persuade the People, was a thing not to be tolerated or endured: and when they had wrought this lesson home upon their hearts, than had they glosses ready of their own invention to put upon it, as to hedge or fence in from private interpretations. These glosses or expositions they had a twofold trick to bring into request.  
First, To pretend strongly that they had descended traditionally from Moses, and from God himself, as the pretended pedigree of them is showed before.  
And secondly, to use a strict and severe preciseness in their own conversation, and to pretend and show a holiness above other men, and to withdraw from them as too profane for their society, that this might bring their persons into admiration, and their traditions into repute. And thus they came by their name of Separatists, and thus they laid the foundation for traditions.  
And as the Pharisees took this opportunity and occasion from those words of the Prophet, Remember the Law of Moses, to vent their foolish and wicked Expositions upon Moses, as seeming thereby to do the people a singular benefit, and to make as singular a fence to Moses himself: So likewise did the Sadduces make use of the same occasion to confirm themselves in the error they had taken up, and to assert it unto others, in that in all the Law of Moses, to the study of which the Holy Ghost had especially directed them in those times, and which Scripture only they embraced, there is not mention nor hint at all as they pretended, of the resurrection of the dead, or of a world to come.   

§ Coming to his Baptism.  
The Pharisees and Sadduces were not repulsed by John, though he call them by such a name as Vipers, but they were baptised by him: as is most apparent by comparing the relation that Saint Luke maketh of this Story and this together: That saying therefore of Luke, Chap. 7. 20. But the Pharisees, rejected the Counsel of God against themselves, being not baptised of him, is to be understood of some of that Sect and not all.   

§ O generation of Vipers.  
By Generation we are not to understand the present age, as when it is said, shall rise up in judgement with this Generation; An adulterous generation seeketh a sign, etc. that is, the people of this age: It is not to be so taken, as if the Baptist meant this present Generation are Vipers: for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: though he include no less in what he speaketh, and though, if ever generation were viperous, that was. But the Baptist useth an expression, that hitteth and reflecteth upon their Fathers, and predecessors as well as themselves, for he calleth them a brood or offspring of Vipers: intimating that they and their Fathers were Vipers both. And this he doth, that he might face and affront that fond and vain opinion of theirs, which so much deluded them, and whereupon they built great hopes and made great boasting, namely, of their being the children of Abraham: No, saith John, Say not within yourselves, we have Abraham to our Father, for ye are not the seed of the promise, but the seed of the Serpent: And thus he speaketh not only to the Pharisees and Sadduces, the heretics of the Nation, but as Luke enlargeth it, to all the multitude that came to be baptised: Commenting upon the first promise at this first preaching of the Gospel, and as on the one hand proclaiming Jesus that was coming after him to be the seed of the Woman, so on the other, declaring the Jews to be now become the seed of the Serpent who should persecute and kill the seed of the Woman, howsoever they boasted themselves for the holy seed of Abraham.  
And the same lesson our Saviour readeth them, when he giveth them the same title, Mat. 12. 34. and 23. 33.  
Viper's are the worst and most deadly of any Serpents; for they destroy and kill suddenly, Act. 28. 4. 6. See Job 20. 16. Isai. 30. 6. and 59 5. from whence the Baptist and our Saviour seem to have this phrase and Epithet: and Isai. 41. 24. as the margin of our English and an Expositor in Dau. Kimchi do interpret it.   

§ To flee from the wrath to come.  
In this speech, John seemeth to refer to the last words in all the Old Testament: where Malachi prophesying of the Baptist, and of his beginning to preach the Gospel, He shall turn, saith he, the hearts of the Fathers to the Children, and the hearts of the Children to the Fathers, Lest I come and smite the Land with a curse. This meaneth, that wrath to come, which should surely fall upon them, if they should disobey the Gospel, which was now the last means offered them for their conversion, and so it came to pass with them, when about forty four years after this, they were destroyed by the Romans.  Matth. 3. Vers. 9 Say not, we have Abraham to our Father. 
This was their common boasting: as John 9 33. the Chaldee Paraphrast, and R. Sol. on Isai. 62. 6. And so doth Rabbi Solomon conceive, that the Edomites were proud of their descent from Abraham as well as the Jews: for thus he expoundeth those words in the Prophecy of Obadiah, ver. 3. Which dwellest in the clefts of the Rock: He leaneth upon the staff of his Fathers, Abraham and Isaac, and they will not profit him.   

§ Of these stones to raise up children to Abraham.  
Some take this figuratively, as Ignat. Mart. Epist. ad Magnesios. Clem. Alex. Portrept. ad Graec. and others, of the Gentiles, who are stonyhearted toward the Truth, and who worship stocks and stones, God is able to raise up children to Abraham: But it is rather to be interpreted literally for the crying down of their idle boasting: That it was but a vain prop whereupon they leaned, to think that it was enough for them that they were descended of Abraham, for God by his omniponent power was able to make as good and towardly children to Abraham as they were, even of stones.  Matrh. 3. ver. 10. And now also is the Axe laid unto the root of the Trees. 
Whether we read it rationally, as doth the Vulgar Latin, For now the axe, or conjunctively, as doth our English, And now also; it plainly showeth itself to be an Argument or Reason used to enforce something that goeth before. And indeed it suiteth so very well with any of the three verses next preceding, that it is hard to tell, to which most properly it should be applied. For being laid to the seventh verse, it doth so strongly confirm that there was a wrath to come, that it showeth it to be hard by, and even close at hand, For now the axe is laid to the root of the Trees. Join it to the eighth verse and it followeth the metaphor that is used there, of bringing forth fruit, and enforceth the exhortation or Doctrine that is there given, from the danger that may follow on unfruitful trees, For now the axe is laid to the root of them. Or apply it likewise to the verse next preceding, and it doth argue against the carnal confidence that the Jews had in their descending of the stock of Abraham, paraphrastically thus: Ye have had warning of wrath that is to come, and you think you are out of the danger of it, because ye are the children of Abraham, and descended lineally from his loins; a Prerogative so little to be boasted of, that it may be common with you to stones, for God is able of them to raise up children unto Abraham, and a shelter so little to be trusted under, that look to yourselves, the Axe is already laid to the root of the trees.  
Some by the Axe understand the word of God, and the preaching of the same, or the publication of the Gospel: from Jerem. 23. 29. after the reading of the LXX: and from Hosea 6. 5. Others, Christ himself, consisting say they of two natures, divine and humane, as an Axe of two parts, the head and the handle. But the current of the most, and the best Expositors understand it of the judgements of God: and that it is so to be understood, may be strongly concluded by these reasons.  
First, because the context both before and after, speaketh of Judgement and vengeance to come upon the impenitent and unfruitful, as wrath to come, ver. 7. and casting into fire, and fire unquenchable, ver. 10. 12. and therefore it is most proper to expound the Axe as an instrument destroying, for judgement or destruction.  
Secondly, this place seemeth plainly to have reference to isaiah. 10. 33, 34. Behold, the Lord, the Lord of hosts shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the Forests with iron, and Lebanon shall fall by a mighty one: which how the more ancient Jews understood of the destruction of their State and Kingdom, and that near upon the coming of Christ, a testimony of their own in their Talmud, in the treatise Berachoth may sufficiently evidence. There was a certain Jew, say they, was ploughing, and one of his Oxen lowed. The Ox lowing, told of the coming of the Lord. A certain Arabian passing by, heard the lowing of the Ox, and said unto the Jew: O Jew! unyoke thine Oxen, and care not for thine implements, for your Sanctuary is destroyed: And the Ox lowed again: and the Arabian saith, O Jew! yoke thine Oxen, and make fit thine implements, for your Messiah is born, etc. Rabbi Abuhi said, And what need you to learn this of an Arabian? The text is plain in Esay which saith, Lebanon shall fall by a mighty one: and it followeth, And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his root.   

§ To the root of the trees.  
First, by the root of the trees, might be understood the root of Jesse, of which mention was made before from Esay 11. 1. For in all the crosses and calamities, Wars, overthrows, and captivities, that had befallen the Nation of the Jews, the stock of Jesse, or line of David, could never be rooted out, or extinguished, because the promise that Christ should come out of it, did preserve and keep it alive, in despite of all opposition, till he that was promised did come indeed. But now, seeing that he was come, and that that line had no more the shelter, and preservative of the promise, it also must come to ruin and rooting out as well as others.  
Secondly, the Axe is now laid to the very root of your confidence and boasting: For whereas ye say within yourselves, and stand upon it, that ye have Abraham to your Father: the time is now come, that that distinction betwixt who is, and who is not, of the Seed of Abraham, shall be no more regarded, nor looked after: but every one of what Nation soever that feareth God shall be accepted of him, and the seed of Abraham for not fearing him shall be rejected, and that privilege not respected at all.  
Thirdly, Jerusalem was at the root of the whole Nation, from which they derived the sap of religion and policy, but now the axe of destruction is laid even to that.  
Fourthly, this phrase may be understood, as comparing the ruin of the Jews here threatened, with those desolations they had felt before: For then, as at the captivity of Babylon for example, they were not utterly cut off from their Land for ever, but had a promise of returning, and returned, and were planted there again: but now the vengeance threatened must strike at very root, and quite destroy them from being a Nation for ever, and from all hope of returning to their Country any more.  
By the Axe being now laid to the root of the trees, may fitly be understood, 1. The certainty of their desolation. And 2. the nearness: in that the instrument of their destruction was already prepared and brought close to them, the Romans, that should ruin their City and Nation, being already Masters and Rulers over them.  Luke 3. vers. 10. And the people asked him, etc. 
Or, the multitude, as vers. 7. which verse compared with this, sheweth, that the question what shall we do then? proceeded from those to whom the Baptist addressed his last speech, O ye generation of Vipers, etc. which were Pharisees and Sadduces, as appeareth by Matthew, and other multitude mixed among, as by Luke. Now whether this their question proceeded from the apprehension of the danger threatened, or application of the exhortation urged, whether they desired to learn how to avoid the evil of the wrath to come, or to do the good works of repentance, when they ask, what shall we do? is neither so material to search, nor easy to find, as it is fit to observe, how powerfully the doctrine of the Baptist hath wrought with them, when it hath thus brought them to look off the goodness of Abraham in which they trusted, and to think after goodness of their own.  Vers. 11. He that hath two coats, let him impart to him that hath none, etc. 
It appeareth by the Baptists answer, that their question demanded what were those good fruits, that he called upon them to bring forth, ver. 8, 9 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may seem to have respect to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in those verses.  
His answer is an exhortation to Almsdeeds, or giving to the needy, rather than any other lesson, not that thereby they might think to satisfy for their sins, or merit for themselves, but for divers other important and considerable ends. For, 1. he setteth them this as an easy lesson, for yet they were but very children in the Evangelical School: To have put them at their first entry into this School, to the hard lecture of self-denial, mortification, patience and joy in persecution, and other such things as these, had been too strong meat for such babes, too difficult a task for such infants to take out, and therefore he setteth them this easy Copy, and layeth no greater an imposition upon them, than what even the weakest of them might follow and undergo, to impart of their abundance to the poor.  
2. The tenor of the Gospel is mercy and not sacrifice, Hosea, 6. 7. Mat. 12. 7. and therefore he putteth not upon them the cost of oblations and offerings which were required by the Law, nor the fasting and pining of the body, as did many of his own Disciples, but the lovely works of Charity and Mercy, the first and most visible of which is relief of the needy.  
3. By this he putteth them to trial, how they forsake the world, by parting with their worldly goods, how they live by faith in not fearing poverty though they give of their wealth away, how they love their neighbour as themselves, in making him partner of what they have, and how their eyes are fixed on things to come, by giving away here, and looking for reward thereof in heaven.  
And, 4. it may be very well supposed that among the multitude that stood before him, the Baptist saw some rich, and some poor, some in good clothing, and some in mean, and that the present object that he beheld might be some occasion to him to propose this lesson to be put presently in practice.   

§ That hath two Coats, etc.  
He requireth not wilful Poverty, but Alms-deeds of their superfluity, not to give away their coat if they have but one, but if they have two, then give one of them; and to the same purpose he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meats, in the plural number; not to go naked themselves, that they may clothe others, nor to prevent others begging by their alms, and to beg themselves, but what they have above their own necessaries, to contribute to the necessities of the needy, and first to love themselves, and then their neighbours as themselves.  Vers. 12. Publicans. 
Publicans at the first were such as gathered the tributes and custom of the Romans in those Countries and Provinces that were under their dominion. And this at that time was an honourable place and calling. For Tully commending M. Varro to Brutus giveth 
Epist. lib. 13. 10  these two reasons of the strong tie of friendship betwixt them: The one is, saith he, because he is versed in my way of studies in which I am chief delighted. And the other, because he betook himsef maturely to the company of the Publicans, which indeed I would not have had him to have done, because he had suffered great losses, and yet the cause of that common order, of me most highly esteemed, made our friendship the stronger. And in his Oration for Plancius, he saith, That the flower of the Roman Knights, the ornament of the City, the strength of the Commonwealth, is comprehended in the order of the Publicans. And so it was an honourable memorial that was left, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To him that had played the good Publican. Suetonius in vita Vespasiani statim sub initio.  
But in after times the quality of the Office itself, and the conditions of the Officers became very much altered. For now men of inferior rank farmed those places, and took the Office upon an yearly rent, and quickly brought the calling into disgrace. So that in the Gospel Publicans are branded with a special note of infamy above other men, and still go hand in hand with the most notorious sinners.  
And this, first, generally every where, because of their covetousness, and racking exactions, which are the common fruits of buying and farming of Offices. Tacitus calleth 
Annal. lib. 13.  them immodestiam Publicanorum, the immodesty of the Publicans, and mentioneth a general complaint against them in the time of Nero, and some reformation of their injuriousness. And Suidas giveth them this character, The life of the Publicans, is open violence, unpunished rapine, an unseasonable trade, and a shameless merchandise.  
Secondly, More especially were men of this profession odious among the Jews; because, whereas they held themselves to be a freeborn Nation, and that they ought not to subject to any, nor pay tribute, but only their deuce to God, and homage to their own King, these wretches, as enemies to the common Liberty, did help forward their subjection in exacting of custom, though they were of the same Nation themselves, complying too much with the Romans company, contrary to Jews punctualness of sequestration from the Heathen, and too too much with their tyranny in augmenting those burdens of bondage which they had made heavy enough before.  Ver. 13. Exact no more, etc. 
By this answer is approved what is said immediately before, about their extortion, that not only they sided with the Romans, in putting the Jews their own Nation to tribute, but also did aggravate the burden themselves, by exaction of more than was required by the Roman Governors. Now it is observable, that of the Pharisees and Sadduces the Baptist requireth affirmatively some duties to be done. He that hath two coats, etc. because these people stood upon their own righteousness, and pleaded perfection: therefore will he try them by the touchstone of action: but of the Soldiers and Publicans, he requireth only negatively, some enormities to be foregon: for they being notoriously and scandalously wicked, it was necessary they should first cease to do evil, before they could learn or be brought to do good.  Vers. 14. The Soldiers. 
These were Romans, or some of other Nations under the Roman pay; for no one can think that the Romans would use the Jews for their garrisons in their own Country, lest they should rebel: and here do the Gentiles first hearken to the Gospel.   

§ Do violence to no man, etc.  
The Baptist in his answer tieth both hand, tongue and heart, deed, word, and thought from the injury of another, their profession especially tending so much toward injuriousness.  
First, he forbiddeth them to open violence in act, whether by blows, ravishing, plunder, firing, or such like mischiefs as attend the wars, and go with Soldiers.  
Secondly, secret undermine, by false accusing, abusing the power of the Superior to the wrong of another, when their own could not reach, and sewing the Fox's skin to, when the Lions was too short. And,  
Thirdly, discontentation and repining at their wages, which indeed was the cause and original of both the other. And so is that a main argument used by Percennius, which moved the great mutiny of the three legions in Pannonia, in the very entry of the Reign of Tiberius, Denis in diem assibus corpus & animam aestimari: How poor a thing it was that their lives and bodies were rated and set to sale but at ten farthings a days Tacit. Annal. lib. 1.  
It is observable in both the answers of the Baptist, to the Publicans and to the Soldiers, that he gainsayeth not their professions, but their abuse of them: to the one he forbiddeth not to gather tribute, but to exact more: and to the other not to exercise Soldiery, but practice violenc.  Ver. 15. As the people were in expectation, etc. 
Divers things there were that concurred, to make the Jews to think of Christ, when they saw the Baptist, and to muse in heart whether he were he or not.  
First, the first and the prime one was the agreement of the time. For they had learned by divers pregnant evidences both in the Law and in the Prophts that this was the time when Christ should come: for now was the Sceptre departed from Juda, now was the Lawgiver or Sanhedrin slain by Herod, now were the Romans Lords of their Nation, and now were daniel's seventies expired, by which they knew that this was the time, and now they looked that the Kingdom of Heaven should appear, Luke 19 11. and they gather together from all Nations to Jerusalem to see its appearing, Act. 2. as was hinted before.  
When therefore, secondly, in this time of their great expectation, they behold the excellent sanctity, piety, and zeal; the admirable strictness, austerity and Spirit; And,  
Thirdly, The strange, unusual and powerful manner of the preaching of the Baptist, it is no wonder if they entertained a doubtful and musing thought of him, whether he were the Christ or no. And,  
Fourthly, Their longing desire and earnest wishing after Messiah his coming, might something forward such a conceit, for facile credimus quod volumus; and the Greek word doth import a desire joined with their expectation. So Christ in Gen. 49. 10. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX, the expectation of the Nations; and their desire, Hag. 2. 7. It is not unlike but the coming of the wise men, the words of Simeon and Anna, and other testimonies of Christ then come, were dispersed among very many, and notice taken of them, and this might be a strengthening and helping forward of this surmise: but that the strangeness of the Baptists birth, and of what befell his Father about it, should be any induction or seconding thereunto, as some do hold, is hard to be believed, unless we can think that either this people had forgot to look after the Tribe of Judah for the Messiah, or that Elizabeth's alliance to that Tribe, for she was cousin to the Virgin Mary, Luke 1. 36. did satisfy them if they looked after it.  Ver. 16. john answered. 
Whereas some hold that John knew the thoughts of their hearts, by the Revelation of the Spirit, for it is said only before that they mused of the matter in their heart, and put it not to question, it is far more probable, that John came to know this their thought, by some outward expression of their own. For among so great a multitude, when they were all in the same doubt and hesitation, it was impossible, but there would break out some whisper, questions, arguings, or other token of the general conceit, that even a slow and dull apprehension might in short time have found it out.   

§. I indeed baptise you, etc.  
All the Evangelists have this answer of the Baptist, in regard of the substance, but in some circumstances there is difference among them. As first, whereas Luke saith, that these words were occasioned from him by the thoughts of the people, Matthew, that hitherto hath joined with him in this story, even to the very words, that hath no such thing as about the questions aforementioned, nor about this supposal, but joineth this as a continued speech to the Pharisees and Sadduces: but this needeth to breed no scruple, seeing that it is not only usual, but also necessary among the four, one to relate what another hath omitted, and one to declare at large, what another hath done in brief.  
Secondly, Whereas both Luke and Matthew have set this testimony of the Baptist after other speeches of his made before; Mark, as was mentioned before, hath set it the first of all his Preaching, and indeed hath mentioned no speech else: But this he hath done, partly because he would hasten to the Baptism, Preaching, and Miracles of Christ, partly because Matthew had set out the matter at large before; but chief to give us to know that this witness went along with John in all his Sermons, and to all companies that came to be baptised.  
Thirdly, Whereas Luke hath alleged this speech as an answer to the people's thoughts, John hath brought it as an answer to an open question, Joh. 1. 25, 26, 27. And here it may be questioned indeed, whether these two speak of one and the same thing, and of the same time: But the resolution is easy, that they do not. For as it is plain by Luke, that these words mentioned by him, proceeded from John before the Baptism of Christ, so is it as plain by John, that those in him came from him after: for in ver. 26. he intimateth that Christ himself had already stood among them, but they knew him not; No nor he himself, but by the Holy Ghost, which he saw descend upon him, ver. 33. By which is confimed what was said even now, that John made sure to bear this witness to Christ, at all times, and before all companies. Now because the eyes of the people upon himself, looked at the strangeness of his Baptism, and the sanctity of his person, therefore doth he apply this his testimony accordingly, by comparing Christ and himself, and his baptism and his together, and proclaiming his own inferiority in both, as far as baptism with water only, is below baptising with the Holy Ghost, and further than the servant that unties his Master's shoes, below him that wears them.   

§. I baptise you.  
Mark hath it in another tense, I have baptised: which either may import the continuedness of John's baptising, this being compared with Matthew and Luke as Jansenius hath conjoined them, I have baptised, and do baptise you. Or, rather doth it intimate that he still baptised the companies that came unto him, and then gave this testimony to them concerning Christ. For his preaching was first of repentance, and then having won the people to be baptised, he brought them to the water and baptised them in the name of him that was to come after him, Act. 19 4. So that these seem to have been the words that he used in sprinkling or applying the water. I baptise thee with water, but a mightier than I cometh, who shall baptise with the Holy Ghost and with fire.   

§. With water.  
In the Greek it is indifferently, with or in, answerable to the significancy of Beth the Hebrew preposition, either local or instrumental: And according to both senses it may be taken here. For as it is undoubted that John brought those that were to be baptised into the River, Matth. 3. 6. 16. So is it almost as little to be doubted, that when they were there he threw and sprinkled the water upon them, both to answer the types of sprinkling that had preceded in the Law, and the predictions thereof that were given by the Prophets, Ezek. 36. 25. understood by Jerome of baptism, Epist. 83. So Act. 8. 38. The Eunuch first goeth into the water, and then Philip baptizeth him.   

§. Water.  
As the form of the Church was changed at the coming of Christ, from Jewish to Christian, and from Legal to Evangelical, so is it no wonder if the Sacraments were changed therewithal. For if Christ were to give a new law, as Moses did the old, which the Jews themselves confess that he must, and the Prophets had foretold that he should do; it was also necessary that he should give these new, as well as other things. But it is some wonder, that seeing he instituted the Sacrament that should succeed the Passover so near to the nature of the Passover, as that it was a supper as well as it, that there should such a main distance and difference be between Baptism and Circumcision, the one of which should succeed the other; for what affinity betwixt washing with water, and cutting off of the foreskin? For the better viewing of the reason of which difference, it will be necessary to consider the main particulars of either Sacrament apart, and then may the Reader compare them together in their variety.  
First, then, Circumcision to Abraham was a seal of the promise, thou shalt be the father of many Nations: but to his seed, of the promise of the Land of Canaan, I will give to thee, and to thy seed, all the Land of Canaan: therefore thou and thy seed after thee, shall keep my Covenant, Gen. 17. 8, 9 And such a different end may be observed in the administration of baptism to Christ himself, and the administering of it unto Christians. The Text alleged sealeth the lease of the Land of Canaan to the seed of Abraham with the seal of Circumcision, and confineth that Ceremony only to that Land, and only to their continuance there. And upon this inference, [I will give thy seed the Land of Canaan; therefore shall they keep my Covenant] it was that Joshua, as soon as ever they had set foot upon that Land, was commanded to circumcise them, Josh. 5. And from hence it will follow, first, that that Land must be considered dilated, as far as Circumcision went with the seed of Abraham, in Ishmaelites, Midianites, Edomites and others.  
Secondly, Hence they will be found to erect circumcision again in the Church of Christ, that hold the called Jews shall have a temporal Kingdom again in the Land of Canaan.  
And, thirdly, hence it may be resolved why that Sacrament was deferred so long, and not given to the World before. Adam, Enoch, Noah, Eber, etc. were not circumcised; because to them a fixed and settled place for the Church to reside together was not designed, but when such a one is designed to Abraham, than circumcision is given also.  
The Land of Canaan was bequeathed to Sem by his father Noah, the occasion was, because Cham, and his Son Canaan derided Noah's nakedness as he lay asleep in the midst of his Tent: when therefore that Land is to be settled upon the right heirs of Sem, to which God in the Prophetic spirit of Noah intended it, a seal, and an assurance thereof is given in that member, which had been derided by Canaan, to his loss of that Land, and to his perpetual slavery. This was a main reason, why Males alone were circumcised, and why in that member; because a male alone, and that member in him was so derided. Other reasons of the institution of the Ceremony, and only for masculines, and in that part, might concur for instruction [such as are given by Lombard, Aquinas, Biel, Lyra and others] but that they were not of the nature or essence of the Sacrament, and that this forementioned was the vigour and spirit of it, may be concluded by these two things.  
First, That Circumcision concerned not the children of Israel only, but the whole seed of Abraham: For those children of his by his Concubines, that lived in Arabia, as Ismaelites, Dedanites, Medianites, Midianites, Shuhites, Amalekites, and the rest were circumcised as well as Israel in Palestina. Those Countries whither Abraham had sent them to inhabit were once in the possession of Canaanites, till he obtained them by conquest of the four Kings, Gen. 14. and thither he sendeth them with the seal of Circumcision upon them, which gave them interest in the Land there, as well as Isaac had elsewhere: Abraham taught his children, and his household after him to keep the way of the Lord, Gen. 18. 19 which though this offspring of his in Arabia did not long in other things, yet in circumcision it did. So that from hence may result the observation of another end, and reason of the institution of this Ceremony, namely, for distinction, not of Israel from other Nations, as Lyranus would have it, but of the seed of Abraham from all other people.  
Secondly, Howsoever all the Israelites dwelling before the coming of our Saviour out of the Land of Canaan, as both of the Babylonian and Grecian dispersion, used Cicumcision in Heathens Lands, and used it lawfully; yet it was because their claim and interest to the Land of Canaan did still continue: nay, this was one reason why it held up some store of years after Christ his coming and ascension: but when Jerusalem was destroyed, and their lease of that Land of promise, either expired or forfeited, or both; then did this seal of it fall and come to ruin also, and might not lawfully be used ever after: and when they must for ever relinquish the Land, they must for ever also relinquish this seal or Ceremony that had assured it. This well considered, will cause us also to observe:  
First, That the interest of Israel in the holy Land began to shake, when baptism came to shoulder out Circumcision. Secondly, That John most properly preached much of the Kingdom of Heaven, for their earthly one began to cease when baptism began to extinguish Circumcision.  
As Circumcision itself had relation to the inheritance of the Land of the Canaanites: so the fixed time for the administration of it; namely, the eighth day seemeth also to have some aim and respect to the same thing. For seven nations were in that Land, which the Children of Abraham were to subdue and dwell in their stead, Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites, Deut. 7. 1. Josh. 3. 10. In correspondency to this number of seven Nations that were to be subdued, Jericho the first field fought in that Land, is compassed seven days, and seven- times the seventh day. And in like answerableness, every child of Abraham for seven days, was like the children of those seven Nations, but on the eighth day he was to receive circumcision the pledge of that interest and claim that he had in that Land, which those seven Nations had usurped.  
This than was the groundwork and Original of that Sacrament, that every Son of Abraham might bear in his body the seal of the inheritance of the Land of promise, and the badge of distinction from all other people, and that this visible sign might make him strive after the invisible grace which it sealed, the inheritance of Heaven, and walking as the peculiar of the Lord. From which appropriated and restrictive ends of the Rite, the necessity of the changing of it at the coming of Christ doth plainly appear: for when there was to be no more distinction betwixt the children of Abraham, and other people, and no one land more peculiarized then another, but of every Land and Nation he that feareth God, and worketh righteousness is accepted of him; that badge of appropriation, and seal of singularity, must either clean come to nothing, or become unnecessary.  
Now that baptism did succeed in the stead thereof, some reasons may be given. As, first, because the Sacraments of the New Testament were to be gentle and easy, in stead of the smart and burdensome ones of the Law. Secondly, Because God would comply with men even in their own common custom, of washing children when they are newly born, Ezek. 16. 4. 9 and turn the common to a sacred use, thereby to catch and win them the more. But, thirdly, this one main reason may serve for all; namely, the near correspondency that is between the Sacrament, and the thing signified, and the full significancy that the element beareth of the grace that it signeth forth. To which, fourthly, might be added, that baptism took place in the Christian Church, to fulfil the types and predictions that had gone before of it under Moses Law, and before. As in the flood and Ark, 1 Pet. 3. 21. in the passage through the red Sea and Jordan, 1 Cor. 10. 2. in the purifications and sprinklings at the Sanctuary: But especially in four remarkable particulars, was this fore-signified and typed out in a special manner.  
First, In jacob's admission of the preserved Sichemites to his family and communion, Gen. 35. 2. And Jacob said to his household, and to all that were with him, Put away the strange Gods that are among you, and be clean, and change your garments. Wherein he enjoineth them three things for their admission to his Church. 1. To relinquish their idolatry. 2. To wash or baptise their bodies, for so must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make yourselves clean, be understood, and so it is well rendered by Aben Ezra. Especially, 3. Since he giveth order for the changing of their garments: All three containing the cleansing of their minds, bodies and clothes. And there observe, first, that when Circumcision in the next Chapter before had proved a Sacrament of death to the Sichemites; Jacob useth baptism for admission of Proselytes in the stead thereof. Secondly, That the company to be admitted are females, [unless there were some Syrian male Idolaters] for all the males of Sechem were slain, Gen. 34. 25. or at the least, the most of them, and therefore he useth a Sacrament which women also might come under, for under circumcision they did not come.  
Secondly, In the admission of the Israelites to the hearing of the Law, by sanctification and washing, Exod. 19 10. from which the Jews themselves did ground the baptising of Proselytes, as a special ground.  
Thirdly, At the making of the Covenant at Sinai, the introduction of Israel to the visible Church, was by baptism, or the sprinkling of water as well as of blood, as saith St. Paul, Heb. 9 19 yea, and even the Jews themselves. Our Rabbins teach, saith Rabbi Solomon, that our Fathers entered into the Covenant, and baptism, and sprinkling of blood: for there was no sprinkling of blood without baptism. R. Sol. in loc. 4. In that in the times of David and Solomon, when heathens were converted to the Jews Religion by multitudes, their admission to their Church was by baptism, and not by circumcision. And the groundwork of this their practice, was, because, Israel coming out of Egypt washed their garments; and the Priests coming from their common employments, to their function, washed their bodies: Let all be concluded in the words of the Talmud, Rabbi Akiba said, O Israel you are blessed: Before whom are ye justified or cleansed? Or who is he that cleanseth you? It is your heavenly Father, as it is said, I will pour clean water upon you. In Kippurim.  
Our Masters say, That bastards and Gibeonites, shall be all justified in time to come. And this is the doctrine of Ezekiel, as it is written, I will pour clean water upon you. In Kiddushin.  Matth. 3. ver. 11. Unto repentance. 
Here the Schools think they find a main difference between the baptism of John, and the baptism used in the Christian Church; because that was only the baptism of repentance, and the other of grace, and remission of sins: but that there was no essential or substantial difference between them, shall be seen anon.  Luke 3. ver. 16. But one mightier than I cometh. 
Though by this mightiness of Christ above the Baptist, his omnipotency or all-powerfulness as he is God, may well and truly be understood, as many Expositors do take it, yet since John speaketh of him, as he should show himself among the people when he came, and in comparison with himself as concerning preaching and baptising, it cannot be but his words have respect to some particular things, wherein Christ shown this mightiness above John, yea, even conversing among men in his humane flesh, and in what respected his preaching and ministerial Office. And these may be reduced unto these four heads.  
First, The power of miracles, which Christ had, but John had not: For John wrought no miracle, Joh. 10. 41. Nor was it fit he should, since he in whom that power rested as in its proper centre, was so near to come, and so ready to show it.  
Secondly, In the different power of the Preaching of John, and of our Saviour, and their conversion of the people, John many, but Christ far more, as Joh. 3. 26.  
Thirdly, In the seal and confirmation of their Doctrine and Ministry; for whereas John sealed it with his death, our Saviour did not only so, but also with his resurrection.  
Fourthly, In continuance and increase of their preaching, and Disciples, and this difference John showeth himself, Joh. 3. 30. To which may be annexed the excellency of Christ's baptism above that of Johns, which is the very thing that is in comparison, I baptise you with water, but he shall baptise you with the Holy Ghost.   

§. The latchet of whose shoes I am not worthy to unloose.  
The sense is but strained which delighteth so many, namely, that John confesseth under this simile, that he is unable to resolve the great mystery of the incarnation; Seeing Matthew giveth this his speech in other words, and Mark by adding one word more to these, maketh it more necessary to take them in their literal meaning. For Matthew hath it thus, Whose shoes I am not worthy to bear, and Mark. The latchet of whose shoes, I am not worthy to stoop down and unloose. Both jointly showing, that the Baptist hath no mystical and figurative meaning in this his speech, but doth in plain and downright terms aver his inferiority to Christ, that was to come after him, to be infinitely great, and more than a servants that ties his Master's shoes, or carries them, is to his Master. For these meanest and basest of offices of servant to Master, he instanceth in, that he might express the infinite distance betwixt him and Christ, the more to the life, and to the people's apprehension.   

§. He shall baptise you with the Holy Ghost.  
Hence ariseth that opinion so mightily taken up in the Schools, and embraced, concerning the great disparity and difference betwixt the Baptism used in the Christian Church, and the Baptism of John; for this (say they) could not confer grace, but the other doth, and john's was but as a mean betwixt the purifications of the Jews, and the baptism of Christians. In which, first, the words of the Baptist are misconstrued, and secondly, there is a difference pretended where there is none at all.  
For, first, John compareth not his own baptism with ours, but his own with Christ's. For that he meaneth not the baptism that Christ instituted to be used by others, but that he practised and exhibited personally himself, is plain, in that he mentioneth not water in Christ's baptising, which our Saviour himself doth, when he speaketh of the baptism that they mean, Joh. 3. 5. and in that he saith personally that Christ should baptise, which with water he never did, Joh. 4. 2.  
Secondly, By the Holy Ghost, wherewith Christ should baptise, is not meant the grace concomitant to our Christian baptism, as they suppose, but his sending down the extraordinary gifts of the Spirit, as is plain by our Saviour's own exposition, Act. 1. 5. For John indeed baptised with water, but you shall be baptised with the Holy Ghost not many days hence. Where using the very same words with these of the Baptist, and applying the baptising with the Holy Ghost plainly and undeniably to his sending down of the Holy Ghost on Pentecost day, he hath given a sure, plain and undoubted explanation of these words.  
Thirdly, Neither, if the baptism of John, and the baptism used in the Christian Church be well compared together, will any such difference or diversity be found betwixt them, nay, set the form of words aside, no difference at all.  
For, first, They both had the same institution from Christ, for he that sent the Apostles to baptise, sent also the Baptist, John 1. 33.  
Secondly, They both had the same element, water.  
Thirdly, They had both the same end, repentance. For though our Christian baptism is called the Baptism for remission of sins, Act. 2. 38. etc. and a great deal of preeminence of this, above that of John, picked as is thought out of that title, yet is it no more than what is said of the baptism of John, Mark 1. 4.  
Fourthly, Whereas it is commonly said, that one end of our Saviour's being baptised was, that he might sanctify our baptism, how can this be supposed, if he received not our baptism, but one different from it?  
Fifthly, The Disciples were baptised with no baptism but that of John, for Christ baptised them not, and who other should do, it cannot be imagined, and therefore if this of ours be more excellent than john's, we have a better baptism than the Apostles that first administered it.  
Sixthly, and lastly, Howsoever the Schools without any stumbling, do hold rebaptisation of those that had received the baptism of John, this crosseth their own tenet, that his was a degree above the washings under the Law, for their imperfection was showed by their reiteration, and in this they make his to differ nothing at all. And whereas it is said, Act. 19 5. that some that were baptised with the baptism of John upon Paul's instruction of them, were baptised in the Name of the Lord Jesus: it was rather their renewing to their baptism, than their baptism to them, and not that they took any other then that of John, but that they now began to entertain and apply it to the right intent. As it may be exemplified in circumcision in any heathen son of Abraham: as in Jethro for an instance. He was circumcised while he was an unbeliever, because he was a Midianite, a child of Abraham; now when he came to be a convert, and embraced the true Religion, he was not to be circumcised again, for that was not possible, but he than began to know and apply the right use and meaning of his circumcision, and so was renewed to it, and not it to him: Or those words, [When they heard this they were baptised in the name of the Lord Jesus,] may be understood to be the words of Paul, and not of Luke, as see Beza in loc.  
This phrase of baptising with the Holy Ghost showeth, first, the restoring of the Holy Ghost, which long ago was departed from Israel, and gone up.  
Secondly, The abundance and plenteousness of that gift when it should be exhibited, that it should be as water poured upon them, as the word is used, Joel 2. 28.  
Thirdly, It showeth whither all the washings and purifyings of the Law aimed, and had respect, namely to the washing and purging of men by the Holy Ghost.   

§. You.  
That is, some of you, as 1 Sam. 8. 11. He will take your sons, that is, some of them: or You, that is, the people, as Deut. 18. 15. The Lord shall raise to thee a Prophet, that is, to thy people, and unto him you shall hearken, that is, the Nation of your posterity.   

§. And with fire.  
From Isa. 4. 4. The Lord shall wash the filthiness of the Daughter of Zion, and purge the blood of Jerusalem out of the midst thereof, by the spirit of Judgement, and by the spirit of burning. It is easily to be resolved what John meaneth here by fire, seeing our Saviour himself hath applied the other part of his speech to the coming down of the Holy Ghost on Pentecost day, when we know he appeared in the visible shape of Tongues of fire, Act. 2. Now Christ's baptising in this manner with fire, was, 1. That the giving of the Holy Ghost might fully answer the giving of the Law, both for time and manner, for both were given at Pentecost, and both in fire. 2. To express the various operations of the Holy Ghost, which are fitly resembled and represented by the effects of fire: As 1. To enlighten with knowledge; 2. To inflame with zeal; 3. To burn up corruption; 4. To purify the nature; 5. To turn the man to its own qualification of sanctity, as fire maketh all things that it seizeth like itself. 3. To strike terror in the hearts of men, lest they should despise the Gospel, and to win reverence to the Holy Ghost, for fear of the fire. 4. Hereby was clearly and fully showed, the life and significancy of the sacrifices under the Law, upon whom there came a fire from Heaven: intimating that they are lively sacrifices, and accepted, who are inflamed by the Holy Ghost from above.  
And thus the two elements that have and shall destroy the world, water and fire, hath God been pleased to use for the benefit and salvation of his chosen.  Vers. 17. Whose fan is in his hand. 
By the fan in the hand of Christ, the most Expositors understand the power of judgement that God the Father hath committed to him, For the Father judgeth no man, but hath committed all judgement to the Son, Joh. 5. 22. And thus some take it for an argument against security to all: and others, against Apostasy to those that have been baptised with the Holy Ghost: and that as the Baptist in the former words hath told what Christ would do, at his first coming and appearance, so in these, what he will do at his second: but I rather adhere to the interpretation of them that by the Fan of Christ, understand the Gospel, and his preaching and publication of the same; and that upon these reasons:  
First, Because unless it be thus taken, we have not here any testimony at all given by the Baptist to the people, concerning that part of the Office of Christ. Now that being a matter of so great importance, as that the Prophets do more insist upon the preaching of Christ, and his power in the Gospel, then upon any other thing that concerned him in the work of Redemption, and this being in several respects more regardable than his baptising with the Holy Ghost, it cannot be imagined that John should omit to bear witness of him for such a thing, nay it had been to neglect to bear witness of him for the chief thing of all.  
Secondly, Because the Gospel or the Word of God is the proper touchstone that trieth and differenceth betwixt gold and dross, truth and falsehood, pure and vile: and this is the instrument wherewith he confoundeth every strong hold that exalteth itself against himself, Isa. 11. 4. 2 Thes. 2. 8. Revel. 1. 16. & 2. 16. And,  
Thirdly, Because John speaketh of Christ as he should presently show himself among them, as it is apparent in the verse preceding, and not as he should show himself at the end of the world.   

§. His floor.  
If these words and those that follow, be applied to the whole Church in all places, and at all times in general, the application may be very profitable and pertinent, as giving warning to all men, to bring forth the fruits of repentance, for fear of the judgement to come, and so the end of this verse may be of the same use with the end of the ninth to all men whatsoever; but that by the floor of Christ in this place is meant the Church of Israel, or the nation of the Jews alone, may be concluded upon these observations:  
First, That the title given, His floor, is but the very Epithet of Isaiah, that he giveth to Israel, Isa. 21. 10. Oh my threshing, and the corn of my floor: which though some Expositors both Jewish and Christian apply to Babel, yet let the Reader upon common reason, and serious examination be the Judge.  
Secondly, Because the phrase of fanning of that Nation betokeneth their final desolation, Jer. 15. 7. I will fan them with a fan in the gates of the Land: and the Baptist seemeth in these expressions his fan and his floor, to have reference to these two Prophets.  
Thirdly, Because the words being thus appropriated to Israel, they have the more agreement with the verses preceding, which tell of the wrath to come upon that Nation, and of the axe already laid to the root of that tree.  
Fourthly, The phrase of throughly purging, which the Greek word importeth, [and the same word is used both by Luke and Mark] denoteth a final separation of the Wheat and chaff, and an utter consumption of the wicked, and this being spoken only to the Jews, and to those Gentiles that were mingled with them, they cannot so fitly be applied to any thing as to that Nation, and their utter desolation; for God had often purged them before; but now their thorough purging is near at hand, when Christ by the fan of the Gospel shall have sifted and tried them, and found them out, who was Wheat, and who was chaff. And,  
Fifthly, This Exposition is consented to, even by the Jews themselves, the more ancient of whom have held, that the coming of Christ should be the final desolation of their Nation. So doth their whole Sanhedrin confess, Joh. 11. 48. This man doth many miracles, and if we let him alone, all men will believe on him, and the Romans shall come and take away both our place and Nation. And to the same tenor of confession is that collection of the Talmud cited ere while from the last verse of the tenth Chapter of Isaiah, and the first of the eleventh, where the fall of the forest and Lebanon, and the coming of the branch out of the stem of Jesse, are laid together. And to the same purpose doth the Chaldee Paraphrast render Isa. 66. 7. Before her pains came, she was redeemed, and before the pangs of her birth, Messiah her King was revealed. A Text from which Rabbi Samuel bar Nachaman in Bereshith Rabath concludeth that the destruction of the Temple, and the birth of the Messiah should be near together.  
And lastly, that this verse, as it was spoken only, so also is to be applied only to the Jews, may be somewhat inferred from the Titles given to the parties spoken of, wheat and chaff, which both grow from one root, and come up upon the same stalk: resembling fitly both the believing and unbelieving Jews, or the godly and wicked of them, both descended from the same National Original. And to back this observation, it is observable, that whereas our Saviour maketh his metaphor of Wheat and Tares, because he would only show the difference betwixt the righteous and the wicked, the Baptist doth his of Wheat and chaff, because he would not only show the same difference in condition, but also their agreement and identity in Nation.   

§. The Wheat he will gather.  
By Wheat and chaff, might very well be understood true and false doctrine, and the rather because the Scripture elsewhere calleth them by such terms, Jer. 23. 28. and maketh the fire of the Word of God, the trier and touchstone of them both, 1 Cor. 3. 12, 13, 15. from Deut. 33. 2. and the rather still, because the words are spoken to Pharisees and Sadduces, which were both very erroneous in their tenets: but that it will be very harsh to apply the gathering into the Garner, and the unquenchableness of the fire in reference to doctrine: therefore the two different titles are severally and properly to be understood of righteous and wicked men's persons differenced in those their several qualifications: and under this interpretation may the truth or falsity of doctrine be also understood: Now the righteous or Saints of God, are fitly compared to Wheat in divers respects, as in goodness, usefulness, weight and fullness, whereas the wicked on the contrary are like chaff, in being refuse, vile, unprofitable, light, empty, and fittest for the fire.   

§. He will gather.  
The observation is not far amiss, especially the significancy and force of the Greek word regarded, that from hence inferreth, that the righteous lie scatteredly and dispersedly among the wicked: but the word gathering doth not always necessarily import so much, for a Leper was said to be gathered when he was cleansed, 2 King. 5. 3. which was not from amongst men, but unto them: and the manner of speech here, seemeth to be taken from the gathering of harvest or ripe fruits, Exod. 23. 16. or from the gathering of dying men unto their rest, as Gen. 25. 8. 17.   

§. Into the Garner.  
Seeing that the main intent of the verse is to show forth the destruction of Jerusalem, as is proved before, by these words might well be understood the care and charge that God took of his faithful ones in that ruin, when by the warning of a voice in the Temple that said Migremus hinc, let us flit hence, he removed them to Pella, a place far enough distant from the danger, but that our Saviour hath taught us to understand it of the rest in Heaven, in his parable of the Wheat and Tares, Matth. 13.     

SECTION X.  
Christ installed into his Ministry by baptism, and by the unction of the Holy Ghost: his Pedigree by his Mother Mary.  

St. MATTHEW. CHAP. III.  Ver. 13. THAN cometh jesus from Galilee to jordan unto john, to be baptised of him. 14. But john forbade him, saying, I have need to be baptised of thee, and comest thou to me? 15. And jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. 16. And jesus when he was baptised, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him. 17. And lo a voice from Heaven, saying, This is my beloved Son in whom I am well pleased.  

St. MARK. CHAP. I.  Ver. 9 AND it came to pass in those days, that jesus came from Nazareth in Galilee—— and was baptised of John in jordan. 10. And strait way coming up out of the water, he saw the Heavens opened, and the spirit like a Dove descending upon him. 11. And there came a voice from heaven, saying, Thou art my beloved Son in whom I am well pleased.  

St. LUKE. CHAP. III.  Ver. 21▪ NOW when all the people were baptised: And it came to pass that jesus also being baptised and praying, the heaven was opened. 22. And the Holy Ghost descended in a bodily shape like a Dove upon him, and a voice came from heaven which said, Thou art my beloved Son, in thee I am well pleased. 23. And jesus himself began to be about thirty years of age being [as was supposed] the son of joseph, which was the son of Heli, 24. Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of janna, which was the son of joseph, 25. Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nag, 26. Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of joseph, which was the son of juda, 27. Which was the son of joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri. 28. Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Ere, 29. Which was the son of jose, which was the son of Eliezer, which was the son of joram, which was the son of Matthat, which was the son of Levi. 30. Which was the son of Simeon, which was the son of judah, which was the son of joseph, which was the son of jonan, which was the son Eliakim, 31. Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, 32. Which was the son of jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Pharez, which was the son of juda, 34. Which was the son of jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, 35. Which was the son of Saruch, which was the son of Ragau, which was the son of Phaleg, which was the son of Heber, which was the son of Sala, 36. Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noah, which was the son of Lamech, 37. Which was the son of Methusalem, which was the son of Enoch, which was the son of jare, which was the son of Maleleel, which was the son of Cainan, 38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.  

Reason of the Order.  
THERE can be no doubt or scruple about the subsequency of the beginning of this Section to that that was next before, for the three Evangelists have so unanimously ranked them together, that the order needeth no more confirmation. But about this latter part or the genealogy of Christ there is something more difficult. For some Harmonists have brought this line of Luke, and that of Matthew together, some bringing Matthews hither with Luke's to Christ's baptism, and others this of Luke, to the time of Matthews to Christ's birth: But as the Evangelists have laid them asunder, so are they to be kept asunder, and to be disposed in the Harmony according as they lie: for pregnant reasons may be given why the two have laid them at times so far distant. Why Matthew at our Saviour's birth, the reasons were given their, in there proper place; and why Luke at his baptism, may be the better seen by looking on the promise, Gen. 3. 15. The seed of the woman shall break the head of the Serpent. Matthew wrote his Gospel chief for the Jews; and therefore it was necessary for him to show and approve Jesus for the Messiah by his Pedigree, which was the manifest and the chiefest thing that Nation looked after, for the judging of the true Christ; this he doth therefore, at the Story of his birth, and beginneth it from Abraham, who was the ultima Analysis, or the furthest that they cared to look after, as concerning his descent. But Luke a companion of the Doctor of the Gentiles in all his travails writeth his Gospel for the Gentiles, as well as for the Jews: and therefore he showeth Christ's descent at the Story of that time, at which he was first born toward the Gentiles, that is, at his revelation at his baptism, from whence he first began to preach the Gospel. The first words of the promise, the seed of the Woman, the Evangelist sweetly expoundeth in this genealogy, showing through seventy five descents, that he was the seed of the woman promised to Adam in the garden, and therefore he draweth his line from Adam, in whose loins the Gentiles were, for whom he writeth as well as the Jews, when the promise was made. The latter words, Shall break the head of the Serpent, begin to take place from the baptism of Christ and forward: and first in his victory against Satan's temptations, which is the very next story that the Evangelist handleth, and then in his preaching of the Gospel, the power of which must destroy the Kingdom of Satan, from that time forward.   

Harmony and Explanation.  Mat. 3. ver. 13. Then jesus cometh, etc. 
THE Tabernacle in the wilderness was six months' current in working and preparing for, before it was finished and set up. For on the tenth day of the month Tisri, which answereth to part of our September, Moses cometh down from his third Fast of forty days, and bringeth with him the glad tidings of God's reconciliation to his people, and in sign thereof the renewed Tables, and the welcome command to make the Tabernacle. From that time forward the working and offer for the making of the Sanctuary began, and six months after it was finished and erected, namely, in the month of Abib, Exod. 40. So long a time was the Baptist conceived and born before the conception and birth of our Saviour, Luke 1. 26. and so long a time did he preach and baptise and prepare for the great building of the Gospel before our Saviour himself came, and by his own baptism and preaching reared it up. For as our Saviour was baptised and entered into his ministerial function, when he began to be thirty years of age, and that according to a legal ordinance, as shall be showed ere long; so likewise did the Baptist begin to preach when he began to be thirty, which was six months' current before. And this may be the better supposed if it be but considered how great multitudes were baptised of John before the baptism of Christ, and how far he travailed up and down to preach. Of the latter, Luke witnesseth thus, And he came into all the Region round about Jordan, Preaching the baptism of repentance, Luke 3. 3. And Matthew of the former thus, There went out unto him Jerusalem, and all Judea, and all the Region round about Jordan, and were baptised of him. A space of ground not to be traveled over [with resting in many places by the way] and a number of people not to be baptised in a short space of time.  
Now the reasons, why Christ that needed no cleansing, being purity itself, would be baptised, are given divers.  
As first, that by this Symbol he might enter himself into the society and fraternity of the Christians, as by Circumcision he did of the Jews: like a King, [it is Jansenius his comparison] that to unite and endear himself to any City of his Subjects, condescendeth to be made a freeman of it, as are the ordinary Citizens.  
Secondly, that he might bear witness to the preaching and baptism of John, and might receive testimony from him again.  
Thirdly, that by his own baptism he might sanctify the waters of baptism to his Church.  
Fourthly, that he might give example himself, of the performance of that, which he enjoined to others, and by his own coming to be baptised, teach others not to refuse that Sacrament.  
Fifthly, that he might receive testimony from heaven that he was the son of God.  
Sixtly, that he might occasion the revealing of the Trinity.  
Seventhly, that he might show the descending of the Holy Ghost on the waters of Baptism.  
But eightly, the main reason of all, and that which is equal to these all, is that which is given by Christ himself, namely, that he might fulfil all righteousness; of which anon.  Ver. 14. But john forbade him. 
So Peter forbade Christ to wash his feet, not in any surly frowardness, but in an holy humility, having an eye upon his own unworthiness. This refusal of John, being of the same nature, seemeth to have had respect to three things according to the several persons there present, Christ, the people, and himself.  
First, in regard of Christ, because he needeth no baptism, in that he needed neither repentance nor remission of sins.  
Secondly, in regard of the people, lest they might mistake, and seeing Christ baptised as well as they, might judge him sinful as well as themselves.  
Thirdly, in regard of the Baptist himself, who had told the people so oft, and so constantly of him that came after him, that he was greater than he: and that his baptism was more excellent than his, and how would this cross that testimony of his, in the eyes and hearts of the people, when they should see him as an inferior, come to be baptised of John? But,  
Fourthly, and chief this his reluctancy proceeded from his true and right comparing of Christ and himself together, the Majesty and purity of him, with the baseness and sinfulness of himself, and therefore he saith, I have need to baptised of thee, etc. Not refusing the service, nor crossing the will of Christ, but confessing the unworthiness of himself, and ponderating the inequality of the persons.  
But it may not unfitly nor unseasonably be questioned here, how the Baptist knew that this was Christ, seeing that he saith himself, I knew him not, but he that sent me to baptise with water, the same said unto me, on whomsoever thou shalt see the Spirit descending and abiding on him, the same is he that baptizeth with the Holy Ghost, Joh. 1. 33. Now the descending of the Holy Ghost was after he was baptised, and these words, I have need to be baptised of thee, were spoken before. To this doubt and scruple many answers are given, but not so many resolutions.  
First, some take the words I knew him not, etc. to be spoken by John, to make his testimony to be without suspicion: For John and Jesus being a kin by birth, [for their Mothers were Cousins, Luke 1. 36.] it might be surmised that John gave so high and large a testimony of him for kindred and affection's sake, therefore he protesteth that he knew him not in any such a way, but only by divine revelation. Thus chrysostom and Theophylact. In which answer if there be any satisfaction at all, which is but little, yet is it not to our whole quaere, but only to the least part of it.  
Secondly, some thus, that John before his baptism knew that he was the Christ, but not that it was he that should baptise with the holy Ghost and with fire, till he saw the Spirit descend upon him; and thus Theophylact again, and upon this he fixeth, as on the most genuine and proper resolution, which is very hard to apprehend or collect out of the words of John, in his whole Sermon: for this maketh him to distinguish betwixt Christ, and him that should baptise with the Holy Ghost, and to make them two distinct persons in his opinion, whereas both his own words, and no doubt the expectation of the people did take him for one and the same to be Christ.  
Thirdly, their opinion is ye● far more strange, that think that the Baptist took not Christ for Christ, when he gain-sayeth his being baptised by him, but for some extraordinary holy man, and continued in this opinion till the descending of the holy Ghost confimed him in the Truth, that he was the Messiah: For it is not imaginable that John having the peculiar Commission from God to baptise all that should come unto him, should himself desire to be baptised by another man. And again, his words, I have need to be baptised by thee, show that he understood that it was he that Baptised with the Holy Ghost, as will appear by and by.  
Fourthly little less improper and equally strained is the Exposition of Augustine, that John knew indeed that he was the Christ, and that it was he that should baptise with the Holy Ghost, but till he saw the descending of the Holy Ghost, he knew not that it was only he that should baptise with the Holy Ghost, or that he reserved the propriety of the power of baptising to himself alone, and did not communicate it to his Ministers. And this propriety the Schools make to consist in these four particulars: 1. That he reserved to himself the power of instituting baptism, though he communicated the power of baptising to others. 2. That he can confer the grace or effect of Baptism, without the administration of the Sacrament, which the Ministers cannot. 3. That he giveth efficacy to baptism by his death. 4. That Baptism is administered and given in his name. Which gloss as the Father strained out of the Text to retort upon the Donatists, that maintained that this Sacrament administered by a wicked minister availed nothing, so is it but strained, and that strangely too, for how can it possibly be collected, that John should collect any such thing from the descending of the Holy Ghost?  
Fifthly, More plausible is their resolution that hold that John knew Christ indeed in some measure before his baptism, but not so fully as after, when the Holy Ghost descended. But,  
Sixthly, a plenary and sufficient satisfaction to the question may be had by these three observations.  
First, that John though he knew the mystery of the incarnation of the Messiah, and his excellent and divine graces, and that he was near at hand, yet had he never seen his face till now, nor knew he him by sight till he came to be baptised.  
Secondly, That then he knew him by a present revelation, as Samuel knew Saul, 1 Sam. 9 15, 17. For if in his Mother's womb he leapt at the approach of Christ in the womb of his Mother, much more may it be conceived, that by the revelation of the Spirit he knew him and acknowledged him now.  
Thirdly, That the sign which was given him when he began to baptise, On whomsoever thou shalt see the Holy Ghost descend, etc. was not given him for his first knowledge of Christ, but for the confirmation of that knowledge that he had of him before: and for his assurance and confidence to point him out unto the people. And such a one was the sign given to Moses, Exod. 3. 12: not for first his instruction that he was sent by God, but for his confirmation in that wherein he was before instructed, nor that neither so much for himself as for the people.  

§ I have need to be baptised of thee.  
He meaneth not, with the baptism of water, which he himself administered to others, but with the baptism of the Holy Ghost. For, first, Christ himself baptised none with water at all, Joh. 4. 2. but referred the administration of this Sacrament to others.  
Secondly, the Baptism wherewith he baptised, was of the Holy Ghost, ver. 11. and it cannot be doubted that when John speaketh of being baptised by Christ, he meaneth the proper baptism wherewith Christ baptised.  
Thirdly, it is not consonant to reason, that John should complain of the want of that which he so plentifully afforded unto others: but though he himself were not baptised, in water, yet his special deputation from God, to be the first and chief baptised, made that he needed it not.  
Fourthly, be it granted that John speaketh of baptising with water, as some Commentators would have it, yet are not his words to be understood simply of any absolute necessity that he had of baptism, but comparatively betwixt him and Christ, that it was sitter that he should be baptised by Christ, than Christ by him. For so the Phrase I have need, is used, not always to import necessity, but sometimes conveniency. And so doth the Rabbinical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signify, and divers words that signify necessity in other tongues.  Ver. 15. Suffer it to be so now. 
The Emphasis of this clause is held to be in the word now: As showing that howsoever Christ was the Son of God, and should in time reveal himself mightily so to be, as Rom. 1. 4. yet now the time required that that his glory should be veiled under his humiliation, and his divinity concealed till its proper season to be revealed. This exposition is as currant as any among Expositors, how substantial let the Reader judge. For,  
First, the baptising of Christ by John, was not so great a means to veil his Divinity as it was to reveal it: for than he had the testimony from Heaven, that he was the Son of God.  
Secondly, there needeth no other reason to be looked after why Christ saith, suffer it to be so now, than what he himself giveth, in the very next words following: For thus it becometh us to fulfil all righteousness. The word now, as it lieth in the English, might be taken for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ordinary in the Hebrew, words of entreating or persuasion, and might very well also suit with that sense here, if the LXX translated them by the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but they do not: therefore may we the more justly suppose the word to be emphatical in some respect, and the respect seemeth to be this. Whereas John had told the people before of Christ's baptising with the Holy Ghost, and had told Christ in the verse preceding, that he had need of that baptism, to that it is that our Saviour giveth this answer, Suffer it to be so now, as meaning thus: That it was true indeed that he was he that should come after him, and he that should baptise with the Holy Ghost, of which baptism John had more need from him than he of john's; yet the time of that his baptising was not yet come, for first must he fulfil all the righteousness required of himself, before he was to pour out or bestow that baptism of the Spirit upon others: And therefore must John suffer him to be baptised now with the baptism of water, for that baptism of his with the Spirit was not yet to be exhibited.   

§ For thus it becometh us to fulfil all righteousness.  
The greatest doubt and difficulty in this clause is, what our Saviour meaneth here by righteousness, which being resolved upon, the other smaller words, and less scrupulous in it, will offer themselves the more readily to be understood.  
First, Hilary, though somewhat obscurely, seemeth to construe it of the righteousness of the Law, for by him, saith he, all righteousness was to be fulfilled, by whom alone the Law could be fulfilled.  
Secondly, but Hierom speaks it out more plainly and fully and understandeth it of all righteousness of the Law and of nature, either of which indeed were not an unproper gloss to be applied unto Christ alone; but since the word us, joineth the Baptist also in the same fulfilling with him, it is not safe to understand it of all the righteousness of the Law, because it is not pious to hold John the accomplisher of it, as well as he.  
Thirdly, Theophylact, and some others with him go the same way with these Fathers named, but they go somewhat further, for they add, that Christ had fulfilled all the Law already, but only in this one particular of being baptised, and when he had performed that, he had completed all righteousness. But the word us spoileth this exposition, as well as it did that before: and it will be some work to prove that baptism, taken in its proper sense, or as John administered it, was any part of the Law that Christ was to fulfil.  
Fourthly, others descant upon the words literally, and take righteousness for justice distributive, and baptism for a special part or act of it: For he that is baptised, saith Ludolphus, pleaseth God, pitieth his own soul, and edifieth his neighbour by his example, and so fulfilleth all justice, in that he doth to God, himself, and his neighbour what he ought. An Encomion of baptism, and a new invention of fulfilling the Law, which I suppose was never dreamt of before.  
Fifthly, to omit other expositions much like this, which some have given, not near to the text, nor truth: Jansenius and some with him, but not so largely as he, do paraphrase it thus. According as I by an humble submission desire to be baptised by thee, so it becometh us, because we are sent of God the Father, to call men away from all unrighteousness, and to teach the people, to fulfil and perform in work whatsoever is right, omitting nothing, be it never so little, which we know to be agreeable to the will of God. Therefore he importeth not, that by the receiving of baptism all righteousness is fulfilled; but that by them that are Masters and Teachers of all righteousness, nothing is to be passed over which is right, although they be not bound thereto by necessity, and though the thing itself seem never so small. Which exposition though it be good and sound in regard of the truth contained in it, yet seemeth it not to be punctual and seasonable for this place. For whereas the very marrow and pith of it lieth in this, that Christ and John being teachers of the people, must practise themselves what they teach others to practice; and therefore must Christ be baptised for example to others: let the Reader judge whether the inference be good by this, that John himself was never baptised: and consequently whether the application of such a sense to these words, be fitting and agreeable.  
Sixthly, Chemnitius yet goeth nearer the text and the mark, and bringeth the word Righteousness to reflect upon men: explaining it thus: that since Christ came to confer and apply righteousness to men, and accordingly to sanctify every thing and means that might conduce to convey the same unto them, therefore would he thus consecrate baptism by his own being baptised, and give vigour to it to be a seal and strengthener of righteousness and grace begun: and in this sense he saith that it becometh him to fulfil all righteousness, or every thing whereby the righteousness of man may be forwarded and promoted, and because John was the Minister of Baptism; therefore in the word us, he joineth him also in the fulfilling with him. To this purpopose he and far more largely coming as close to the mark, as any we meet with, and yet [if I judge aright] not so close as to hit it in these two respects.  
First, in that he seemeth to hold, and so also do many others with him, that Christ's performance of the several parts of righteousness, personally in himself, was requisite to the sanctifying of such things to others, whereas his very institution of any such a thing giveth validity sufficient to it without his own actual example: As in this very thing in hand concerning baptism, if Christ instituted that in the hand of John for a Sacrament to continue in his Church for ever, I cannot see what virtue, vigour, or efficacy his being baptised by John added to it, more than his institution of it before had done, save only for the more sensible reverence of it in the eyes of the People.  
Secondly, and chief, because it is harsh and bold, to conceive that Christ in the performance of any thing that might tend to man's justification, should take a man to be a sharer and co-worker in such equality as the words thus and us do make the Baptist.  
By righteousness therefore in this place may rather be understood the equity and justice of the Law, and Christ's fufilling of the same. Not the moral, for that opinion we refused before, but the other parts of it, which were either Prophetical, or figurative and tipical. Not denying his fulfilling the moral Law neither, for that he performed to a tittle, being without the least taint of sin, either in thought, word, or deed, but rather illustrating and setting forth his performance of that the more, in that he was also so punctutual to fulfil the other parts of the Law which were less material. And to this exposition of righteousness, namely, for the equity of the Ceremonial or typical Law, not only the matter or thing in hand itself, but even every word also that is in this clause do give their consent and confirmation.  
For, first, if we look upon the Ceremonial Law itself, and the reason why it was given, we shall find that it was neither so exact and exquisite in regard of its injunctions, nor so strict or necessary to be performed in itself according to the Letter, as it was in regard of its significancy of good things to come; the force and virtue of it consisting not so much in its very verbal precepts, and corporal observances, as in its representative and typical predictions and foreshowing of some better things to come thereafter. And howsoever those Rites and Ceremonies had their obedience in the practices of the Jews, yet their equity and very intent indeed they had not but in the fulfilling of Christ.  
Secondly, if we look also upon baptism which was the matter now in agitation, and the baptism of Christ also, how they were both fully and plainly prefigured under legal Rites and Ceremonious observances, was showed before.  
Thirdly, it was requisite that Christ should fulfil the Ceremonial Law, as well as the moral, in some kind of necessity, though not as much for the one as for the other. For as the Moral was a Law of Faith, so also was the Ceremonial a Law of hope, as the judicial was also of Charity. In the Moral Law it was showed to man what he was to do, but withal he saw by the same Law his own disability and impossibility of performing what was to be done. The sight of this driveth man to lay hold of Christ that performed that Law for him; and thus the Law, though it be according to the letter a message of death, yet in the spirit it is a doctrine of Faith unto life. The Jew being thus entered by the moral Law into the School of Faith, than came in the Ceremonial, and was as an usher of hope: for by those rites and legal observations, the memory of Christ's coming was continually kept fresh, and the eye and expectation, and the fruit and application of his performance of the moral Law for the good of men daily read in those typical and shadowed lectures: As therefore as it was absolutely necessary that Christ should fulfil the moral Law in regard of all men, so was it respectively necessary that he should answer and accomplish the Ceremonial, in regard of the Jew. For if the outward observance thereof were for nothing so much, as to lead his eye and expectation to Christ, and the very life and equity thereof were included in him, how necessary was it that for the sake of that people, and for confirmation both to them and all others, that he was Christ that was to come, that he should fulfil that part of the Law, as well as the other? At the least how fitting? And so he saith in the place in hand, Thus it becometh us to fulfil all the equity of the Ceremonial Law. Now the Ceremony to which our Saviour looketh in these words, was the washing of the Priests in water, when they entered into their function, Exod. 29. 4. Leu. 8. 6. the equity of which appeared in him, when he was baptised at his entrance into his Ministry. And this indeed was the manifest and properest end and reason of Christ being baptised; namely, that by baptism he might be installed into his Ministerial office.  Luke 3. ver. 21. Now when all the people were baptised, etc. 
Not all that were to be baptised by John, for the contrary is evident, Joh. 3. 23. where John is baptising a twelve month after this; but all those that were reckoned by the Evangelist before, from Jerusalem and Judea, of Phrarisees, Sadduces, Publicans, and Soldiers, which he now reckoneth up in this summa totalis of All the people, to show what multitudes were baptised into Christ, before Christ came to be revealed.  
But it may be questioned among all this number, whether there were any women baptised by John, or no. And the doubt may seem to be equally balanced, for as the silence of the Text doth seem to deny it, so reason on the other side doth strongly affirm it.  
For, first, the baptism of John was such a thing as women might receive as well as men, in regard of possibility, which they could not possibly do by Circumcision.  
Secondly, it was such a thing as they might receive as well as men, in regard of capability, for women were as ready to repent, as they.  
But, thirdly, that which putteth it out of all doubt, that women were baptised by him, is the testimony of our Saviour, Matthew 21. 32. John came unto you in the way of righteousness, and ye believed him not, but the Publicans and the Harlots believed him.   

§ Jesus also being baptised.  
About the time, place, and manner of our Saviour's baptism, the Evangelists have been so silent in this place, that what is to be resolved upon them is to be fetched from and by comparison of other texts, and collection from other places, which about the first will give very full satisfaction, about the second indifferent, and about the last, little or none at all. The time then of his being baptised, that is, the time of the year, is only, or at least, chief to be found, by computing the time or length of his Preaching, and therewith considering the time or season of his death. Now the length of his Preaching, or from his baptism to his death, was justly and exactly three years and an half, as was touched before: And from that very thing or in relation to it, that number is so very renowned in Scripture, being sometimes expressed in the plain terms, of three years and six months, Luke 4. 25. sometimes by half a week, Dan. 9 27. sometimes, by a time, times, and half a time, Dan. 12. 7. Rev. 12. 14. and sometimes, by a thousand two hundred and threescore days, Rev. 11. 3. & 12. 6. and sometimes, by forty and two months, Rev. 11. 2. To evidence which account of his Ministry, first may be produced the Text of Daniel alleged instantly before, chap. 9 27. where it is said, that Messiah should confirm the Covenant for many for one week: or in that one week rather, namely, which he reckoneth the last of the seventy: for first, he nameth seven weeks by themselves, and then sixty two by themselves, ver. 25. which every one knoweth made sixty nine; and then coming to speak of the last week which was to make up the seventy▪ he saith, that in that one week, Christ shall confirm the Covenant for many: and then describing and declaring the exact time of that his work, he saith, And in half that week shall he cause sacrifice and oblation to cease.  
Now that by these weeks are meant weeks of years, or as many years as a week hath days, hardly any man ever denied, or suspected the contrary; and that then by half a week, is meant half seven years, or three years and an half, there can be as little doubt or scruple: This than the Angel Gabriel telleth was the exact time in which the Messiah did confirm the Covenant, and was bringing to an end Sacrificing and other Ceremonies, or the time of his Preaching the Gospel, which was from his Baptism to his death.  
Secondly, if not for proof, yet for better illustration of the same, may be produced that place of the Gospel alleged so lately also before, namely, Luke. 4. 25. where Elias is a glorious type and resemblance of Christ, in a sweet and harmonious discord and difference: For as he shut up heaven by his prayer, and there was no rain for three years and six months, so Christ opened heaven at his baptism, as it is said in the verse in hand, and continued to distil the divine dew and rain of his heavenly doctrine, as Deut. 32. 2. for the same space of time.  
And thirdly, as there is such evidence for the time averred; from a Prophecy, and such illustration from a type, so is there a full confirmation of it in the Evangelicall story. For John hath plainly parceled out the three years by four Passovers: as the first, chap. 2. 13. the second, chap. 5. 1. the third, chap. 6. 4. and the fourth, chap. 13. 1. etc. and the odd half year [which since he died at the last Passeover must be laid before the first] was taken up in these particulars, of his journey into the wilderness, and forty days fast, Mat. 4. 1. his return to Jordan, and abode thereabout, John 1. 29. 35. 44. his voyage into Galilee, and miracle at Cana, John 2. 1. his removal after some space to Capernaum, and some abode in it, chap. 2. 12. and thence his journey to Jerusalem, to the first Passeover of the four, John 2. 13. So that it being thus apparent that the length or space of his Preaching was three years and an half, from his baptising to his suffering, it being withal considered that he died at Easter, it will readily follow that he was baptised half a year before that time of the year, namely, in the month Tisri, or September; And it being again considered that he was baptised, when he was just entering upon a new year of his age, as shall be observed anon, it will thence likewise follow that he was born at the same time of the year also. And who is he that can imagine that the renownedness and fame of this month in the Old Testament, both before the Law and under it, was for any other thing so much as in reference and prefiguration to, and of these glorious things?  
Now though there be these assured evidences of the time of the year when our Saviour was baptised, yet is there but conjecture of the time of the month: And that may most constantly be conceived to have been at the Feast of Tabernacles, which began on the fifteenth day of the month, Levit. 23. 33. upon these probable and not altogether un satisfactory reasons.  
First, because he died on the fifteenth day of the month Abide or Nisan, the day after the Passeover, and to make the odd half year, spoken of before, an exact and just half year indeed, his baptism must be fixed on the fifteenth of Tisri.  
Secondly, the two other of the three solemn Festivals, the Passover and Pentecost, Christ accomplished, or fulfilled what they signified, by his death at the one, and by the giving of the holy Ghost at the other, and there is no reason to think the third, or the Feast of Tabernacles any less figurative, or typical than the other, and as little to think that he should leave the equity of that unsatisfied more than the other, and if he answered not that in his birth and baptism, he answered it in nothing at all.  
Thirdly, the very nature of the Feast of Tabernacles, and the occasion and reason of its institution have a forcible reference to such a thing. For though Moses hath given but this reason for one Custom and practice which they used in the Feast, Ye shall dwell in booths seven days, that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the Land of Egypt, Levit. 23. 42, 43. Yet had the original and institution of ●he Feast a great deal more in it. For the main occasion was this: Moses having after long fasting and prayer made the peace of Israel with God about the Golden Calf, and having obtained the Tables renewed, which himself had broken, and regained the commission to build the Tabernacle, which had been suspended because of that sin; on the tenth day of the month Tisri, [which according to our account was about the two or three and twentieth day of our September] he coming down from the Mount, bringeth these glad tidings of peace and reconciliation to the people, for which that day was observed for the day of reconciliation or expiation ever after: and the people now hearing that they must make the Tabernacle in which God would dwell among them, and that they must not remove from the place where they were, viz. from Mount Sinai, till that be finished, they then addressed themselves to pitch their tents, and make them booths for their winter abode there, and instantly fall upon the work of the Sanctuary, and this was it that was the occasion of that solemn Feast in succeeding times. Now let the substance be laid unto the shadow, and the Antitype and figure brought together, and the application is not only sweet, but also somewhat evincing. For since the occasion of that Feast was God coming to dwell among the people in his Tabernacle and that now first begun or exhibited, and this just half a year after their first delivery from Egypt; observe how fully these are answered in Christ's showing himself to the world at his baptism, in whom God dwelleth among men; and this the first revelation of him to the world, and this just half a year since John began to publish the delivery of men from the bondage of Sin and Satan, by the preaching of the Gospel.  
Fourthly, the Consecration of the Temple of Solomon was at this very time, namely, in the seventh month, or the month Ethanim, which is all one with Tisri, and thence the service of it began, 2 Kings 8. 2. Now since Christ himself averreth that the Temple was a figure of his body, John 2. we may follow the Allegory with the more boldness, and apply the dedication of that, and the time of the dedication, to his consecration by baptism, to his ministerial service, and parallel them both in the very same time.  
Secondly, the certain and determinate place where our Saviour was baptised, cannot absolutely be fixed and resolved upon by any warrant of Scripture: though many have been so confident as to point it out, and to show a cross set in the very place of the River, and miraculous curing of Lepers in the water. The Evangelists have given no more settlement of it then this, that it was in Judea, and that it was in Jordan: Two circumstances the more remarkable.  
First, because that after that baptism of our Saviour, we cannot certainly find John baptising either in the same Country, or in the same River ever again. For whereas there is mention of his being about six weeks after this in Bethabara, John 1. 28. that was both on the other side Jordan, and it was a water different from Jordan, Jud. 7. 24. and of his baptising in Enon, a whole twelvemonth after this, Joh. 3. 23. that was also out of the precincts of Judea, and distant somewhat from the banks of Jordan, and the waters there, the waters of the place itself and not of that River. And this showeth the reason more plainly, why Luke in the clause next before this that we have in hand, summeth up the baptism of all the people, before he speak of our Saviour's: because that there were now collected out of Judea, all the harvest of believers that might be gathered in by the preaching of John, and when Christ was baptised, John was to remove to another place.  
Secondly, from this, that Christ was baptised of John in Jordan, and in Judea, it will almost inevitably follow, that he was baptised in the place, where the river was dried up, and the Israelites first entered into the Land of Canaan. For if it be considered, 1. That the Army marched through the channel in two main bodies the one on the one side of the Ark, and the other, on the other. 2. That either of these main bodies were two miles distant from the Ark on either side, and consequently four miles from each other.  
Thirdly, That these two great squadrons consisting either of them of so very many thousands marched in an extraordinary breadth, because they were to pass over in a reasonable time, it will follow hereupon, even past all denial, that this their passage took up all the length of Jordan, that it had in Judea, or very near it, so that the place we seek for, is within this compass: and by this we may observe the substance sweetly answering to the figure, and way made through the waters of Jordan, to the heavenly Cannon by baptism▪ in the very same place where there was to the earthly, by its drying up.  
Thirdly, The manner of his baptising differed not from the common manner that John used with others, save in one particular. For he went into the water, had water sprinkled on him, and prayed as well as they, but whether John used the same form of words in baptising of him that he did to the other, or some other, or none at all, is some question or scruple. The least is of the first, for it may be readily resolved that he baptised not him in the same words, that he did the others, because he then should have baptised him in his own name, which who can imagine? and into him, or in his name which was to come, which had been to have pointed out another Christ. Betwixt the two latter the scales are balancing, and they weigh so even, that it is not much material which way your allowance doth turn them, for the Quaere itself is of far more curiosity than necessity: For why might not John baptise him in varied words? As, I baptise thee with water to the Preaching of the Gospel; or why might he not baptise him without any words at all, since he received baptism, not so much for a Sacrament, as for satisfaction of the typical Law? Let the Readers judgement weigh down the scale.  Mat. 3. Ver. 16. He went up straight out of the water. 
The invention of Auricular confession hath invented a strange Exposition of this clause. For the rest of the people, say some, standing in the waters, I know not how deep▪ after they were baptised, confessed their sins unto John before they came out, being detainded there by him, until they had so done, but Christ, because he had no sin, needed no such confession, and therefore he came suddenly out of the water after he was baptised. A gloss that includeth impossibilities. For neither was it possible that so great multitudes should be baptised in so short a time, if every one made a singular confession of their sins to John; nor was it possible that John should endure so long in the water as this work would require, and never come out, for if they stood up to the neck in the river, I cannot think but that he also stood some deepness in the water. But this speedy coming of our Saviour out of the water after he was baptised, is expressed by the Evangelist, only to show how near and close the opening of the heavens was to his baptising, namely, that it was almost in the very same instant, as Mark explaineth it; And straightway coming up out of the water he saw the heavens opened, etc.  Luke 3. vers. 21. And praying. 
This it seemeth was the manner of those that were baptised, as soon as they were baptised, to come up out of the water and pray, and this explaineth that before, about confessing their sins, that it was not to John, but to God, as soon as they came out of the water. Now since Christ had no sins to confess of his own, the tenor of his prayer tended to another purpose. If we think it was for the glory of God, for the conversion of many by his Ministry which he was now beginning, for the preservation of the Elect, and the sanctifying of the Church, and the like, we think not much amiss, since we find his prayers in other places to be made and tendered to the same effect. But it seemeth rather that his prayer at this time was for what followed upon his prayer, the sending down of the Holy Ghost, and the glorifying of him by a testimony from Heaven. For, first, the Text hath laid his prayer, and the opening of the Heavens so closely, and so consonantly withal together, Jesus praying the Heavens were opened, as that it seemeth to point out what was the tenor of his prayer by the consequent upon it.  
Secondly, In another place there is the like return upon the like prayer, Joh. 12. 28. Father glorify thy name; there came therefore a voice from Heaven, etc.  
Thirdly, It being considered that our Saviour was to enter now upon the great work of Redemption, and the preaching of the Gospel, it will be the less strange to conceive that he prayed for the visible sealing of him to that work and office by the Holy Ghost, and for a testimony of him that he was the Messiah.  Matth. 3. ver. 16. Lo the Heavens were opened. 
There is no material difference in the thing, though Luke hath put the Heaven in the singular number, and Matthew, the Heavens, in the plural, for one followeth the Idiom of the Hebrews, and the other of the Greeks. For the Hebrews cannot call the Heaven by its proper name, but in the plural or dual number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heavens: but the Greeks can in the singular. And so little doth the Syriack make of this difference of number in the two Evangelists, that he translateth it just cross, Matthews plural in the singular, and Luke's singular in the plural.  
About the opening of the Heavens or the manner of the same, as it is of far more consequence to inquire, so it is of difficulty to resolve, because of diversity of opinions, and probabilities several ways.  
First, Some deny the opening of the Heavens at all, but understand that Christ saw them opened, and the Holy Ghost descending intellectually only, or by spiritual vision, as Ezekiel saw the Heavens opened, Ezek. 1. 2. But this exposition is very improper, for John saw the same also, and the descending of the Holy Ghost was in a bodily shape and not imaginary, and the voice was Articulate and Audible, and not visionary.  
Secondly, Others deny also the opening of the Heavens, but with another manner of evasion, and exposition. For there was, say they, no seizure or parting of the Heavens asunder, because they are incorruptible, but a great, glorious, and miraculous light shone round about Christ, as if the very highest Heaven had been open, and the light thereof imparted clearly to the Earth: But this opinion also is confuted by the word that Mark useth, differing from the other two. For though the phrase, The Heavens were opened, would admit of such a Metaphorical or comparative exposition, yet when Mark saith expressly, that the Heavens were cloven, or parted asunder, for so is his word in the Original, [the Syriack expresseth it by the very same word that the Chaldee Paraphrast useth in Leu. 11. for parting of the hoof] it enforceth us to look for a literal interpretation in it, and not a tropical.  
Thirdly, Aquinas evadeth the real opening of them with this gloss stranger than both the other, and by another intellectual vision than that that was spoken of before: For it may also be understood, saith he, of an intellectual vision, namely, that Christ [baptism being now sanctified] saw Heaven open unto men. But this exposition the word of Saint Mark, newly mentioned, confuteth much more than it did the other.  
Fourthly, Mark therefore tying us to a literal sense, and to understand a real and proper cleaving of the Heavens indeed, the doubt now only resteth, what Heaven it was, whether the Aereal or Aethereal, for so are the heavens properly distinguished, according to the significancy of the Hebrew word Shamaiim, which importeth a duality, or a thing doubled. Answer, It was only the Aereal, for that is called Heaven, and the Firmament, Gen. 1. 8, 20. as may be confirmed by these reasons:  
First, Because there needed no further seizure in the Heavens, than the renting of the clouds in the middle Region, either for the descending of the Holy Ghost, or of the voice, or for the satisfying of the eyes and ears of the spectators, and hearers, that they came from Heaven.  
Secondly, Because the Scripture in other places speaking of things which came but out of the clouds, yet useth the very same term to express the clouds by, that is used here, namely Heaven: As, The Lord that gave the Law out of a cloud, Exod. 19 16. is said to have spoken from Heaven, Exod. 20. 22. So the like voice to this here, that came out of a cloud, Luke 9 35. yet is said to come from Heaven, 2 Pet. 1. 18. And Elias that by his prayer shut up the clouds, that there was no rain, is said to have shut up Heaven, Luke 4. 25. The opening of the Heavens than was the renting of the clouds, as we see them rent, when the lightning comes forth, and out of that rent came the Holy Ghost in visible shape, and the heavenly voice. And thus did the Gospel or Preaching of Christ begin with the opening of the Heavens which the Law had shut, and thus were the heavens shaken, when the desire of all Nations came first to be revealed openly, as Hag. 2. 6, 7. The very same difference of expression that is betwixt Saint Mark and the other Evangelists, is betwixt the Hebrew, and the LXX in Isa. 64. 1. for the Original readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou wouldst or hast rend, but the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou open the Heavens, etc.  Matth. 3. ver. 16. The Heavens were opened to him. 
To him, to whom? To Christ, or to John? Why, to the eyes and beholding of them both, for in that John saith, he saw the Holy Ghost coming from or out of Heaven like a Dove, Joh. 1. 32. he maketh it past denial, that he saw the opening of the Heavens; but the word to him in this place must be reserved and referred in a singular peculiarity to Christ, and the opening of the Heavens to him, importeth a more emphatical propriety than their opening to his sight. For, the Syntax and Grammatical construction that Mark useth, maketh it impossible to fix the words to him, any other ways than upon Christ: And straightway, saith he, coming up out of the water, he saw the Heaven's rent, or cloven, etc. This then being the propriety of the words, that the Heaven was opened to our Saviour, and yet since it was also opened to the sight of John, it doth necessarily enforce us to understand it otherwise than only to his view or beholding, namely, to his prayer: as the phrase is used by him himself, Knock, and it shall be opened unto you. For had the Evangelist intended only to show how he saw this apertion in the Heaven, he might have joined John with him in the same sight; but he would give us to understand by the phrase that he hath used singularly of Christ alone, that the Heavens were not only opened to his sight, but for his sake. And from hence may be confirmed what was spoken before concerning his prayer, namely, that it aimed at such a thing, as Elias prayed, and the Heaven was opened and fire came down upon his Sacrifice. Thus Heaven that was shut to the first Adam, because of his sin, is opened to the second, because of his righteousness, and to all that by faith are partakers of it.  Mark 1. Ver. 10. He saw the Heavens cloven. 
This is to be understood as that before, of Christ only, and after the same sense, or to the same purport. But since it is certain that John saw this as well as he, as is also observed before, and yet none of the three Evangelists that record the Story, have given any undoubted or plain evidence of any such a thing; it may likewise be questioned whether the rest of the people which were there present did see this sight as well as Christ and John. Theophylact is peremptory in the affirmative; For all of them, saith he, saw the Spirit coming upon Jesus, lest they should think that the voice, This is my beloved Son, had been spoken concerning John; but upon the sight of the Holy Ghost they might believe that that voice was concerning Christ. And of this opinion are very many others with him, and no marvel; for who could conceive any other thing? And yet upon the weighing of these Reasons following, we may very well be persuaded to believe the contrary, or that this Heavenly spectacle, and divine voice was conspicuous and audible to none, but only to Christ and John.  
First, Because John after this doth himself tell those that were present at this time, that there had stood one among them, but they knew him not, that that was he that was to come after him. For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 1. 26. must of necessity be rendered in its preterfect signification; for John spoke not those words till after Christ was baptised and gone, for he was at that time in his temptation in the wilderness.  
Secondly, Because Christ himself also telleth the Jews, that they had never heard his Father's voice, John 5. 37. and among those to whom he speaketh, were divers that had embraced the doctrine and baptism of John, ver. 35. and it may very well be supposed, some that were present at his baptism at this very time. The maintainers of the contrary Opinion have spied this scruple and difficulty arising upon that Text, and have gone about to salve it, but with a very improper and dangerous plaster: holding that though they heard this voice, yet they heard not the voice of the Father, but of an Angel which spoke in his Name, which shall be examined by and by.  
Thirdly, It is improbable that when Christ had such another testimony from Heaven at his transfiguration▪ that he should conceal it from nine of his Disciples, and charge the three silence that heard it, and saw what was done, Matth. 17. 9 and yet should let this voice and vision from Heaven be so public, as to be heard and seen of all the people.  
Fourthly, John himself telleth that this Revelation was given chief, if not only, for his sake, John 1. 33.  
Fifthly, The preaching of the Baptist was the means that God had ordained to bring the people to the knowledge of Christ, John 1. 7, 31. and this Revelation, to bring the Paptist to it.  
Sixthly, Had all the people been partakers of this sight and voice, John had needed no more to have pointed Christ out, but the people would have known him as well as he, nor could the opinion have ever prevailed, as it did, that valued John above him.  
Seventhly, When John shown him forth with the finger, with Behold the Lamb of God, presently Disciples followed him, which they would have done much more, had they thus seen and heard him, pointed out from Heaven; but it is plain they did not the one, and thereupon it may be boldly concluded that they did not the other.  
Eighthly, To which may be added, that God ordained preaching, partly of John, partly of Christ himself, and partly of his Disciples, the way to bring the world acquainted that he was Messiah. And these divine Revelations were for the instruction and confirmation of them his preachers, who were chosen witnesses for such a purpose, that they thereupon might the more confidently confirm the people. And hereupon it is observable, that while the Baptist was at liberty, our Saviour contented himself with his testimony and preaching, but when he was shut up, then instantly chose he others.  
Now if any doubt of the possibility of this, and question how could John see and hear these things, and the other company that was present not do so as well as he: The answer may be readily given by example of Elishaes' servant, 2 King. 6. 17. and the two men that went to Emmaus, Luke 24. For the mountain was full of Horses, and Chariots of fire, and Elisha perceived them, but his servant did not till his eyes were opened in a more special manner. And Christ it is like was in the same shape and appearance upon the way when they knew him not that he was in the house when they did, but till then their eyes were holden. Yet if any one will suppose that the people saw the slashing of the opened Heaven, and heard the noise of the voice that came from thence, and took the one for lightning, and the other for thunder, as John 12. 29. we will not oppose it, for now was the season of the year fit for lightning and thunder: but that either they saw the Holy Ghost, or distinguished the words of the voice, any more than Paul's companions did, Act. 9 7. compared with Act. 22. 9 the reasons alleged do enforce to deny, till better information.  Matth. 3. vers. 16. And he saw the Spirit of God. 
The Syntax and construction of Mark, doth tie and fix these words [He saw] only to our Saviour, as it did those before; and both for the reason mentioned; namely, to show the return and answer of his prayer. But these words of Matthew are not so strict, but that they may equally be applied unto John.  
For, first, there may be observed a distinction in the verse, and a kind of difference of speech betwixt what goeth before about the opening of the Heavens, and this sight of the Holy Ghost. For of that he speaketh thus. And Jesus being baptised went straightway out of the water, and lo the Heavens were opened unto him. And then cometh he on with a distinct clause concerning the other, And he saw the Spirit of God descending, leaving it at the least in an indifferency, whether to apply it to Christ or John.  
But, secondly, it seemeth rather to be understood of John, because he saith himself that this descending of the Holy Ghost was given to him for a sign, and that he saw it; and if it be not to be so taken here, none of the three Evangelists have mentioned it in the story at all.  
And, thirdly, the rather may it be taken of John's seeing it, because he saith, He saw him descending and coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon him. Had it been said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himself, it must needs have been understood of Christ upon whom the Spirit came, that he saw the Spirit coming upon himself: but since it i● upon him, without any reciprocation, it may be the better applied to John, that he saw it. It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth reciprocally himself, as our Lexicons do give examples, and as it is of force to be taken in Saint Mark in this place, like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes doth not signify reciprocally, as in the LXX, in Judg. 7. 24. But why should we take the word out of its commonest and properest sense, unless there were necessity to do it, which in Matthew there is not, though in Mark there be.  
Fourthly, and lastly, These words he saw, being understood of John, it maketh that the three Evangelists being laid together, the relation ariseth out of them the more full, and the story more plain. For Luke telling that the Heavens were opened, and the Holy Ghost descended, Mark addeth, that Jesus saw this, and Matthew, that John.  Matth. 3. ver. 16. The Spirit of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Gen. 2. 2. The Spirit of God moved upon the face of the waters in the beginning of the old world, and so doth it here, of the new: It is needless to instance, how oft in Scripture the Holy Ghost is called the Spirit of God, as Gen. 41. 38. Exod. 31. 3. Numb. 24. 2. and very many other places; but it is most necessary to observe that wheresoever he is so called, it is in the Hebrew the Spirit of Elohim, in the plural number, and showeth his proceeding from more persons than one. Contrary to the opinion of the Greek Church that holdeth, that the Holy Ghost proceedeth not from the Father and the Son, but from the Father only.  Luke 3. ver. 22. The Holy Ghost. 
As he is called the Spirit, not so much in regard of his own nature, as in regard of his manner of proceeding, so also is he called Holy, not so much in respect of his person, for the Father and Son are Spirits, and are holy as well as he, but in regard of his Work and Office, which is to sanctify the Church of God. And in this respect he is called by the Hebrews, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit only, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruahh hakkodesh, the Spirit of Holiness, for this phrase the Holy Ghost, is taken from the common speech of the Jews: And so is he called by Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. 4. and so doth the Syrian call him Rubba dekudsha, in this place.   

§. The Holy Ghost descended.  
This descending of the Holy Ghost was, first, partly for the sake of John, for this token had been given him, when he first began to preach and baptise, whereby to know Christ when he should come, Joh. 1. 33.  
Secondly, Partly for Christ, that he might thus receive his Consecration and Institution for the Office that he was now to enter upon, the Preaching of the Gospel. This was as his anointing to install him into his Function, as Aaaron and his Sons were with material oil to enter them into theirs, as Isa. 61. 1. The Spirit of the Lord is upon me, therefore hath he anointed me, he hath sent me to Preach the Gospel. And,  
Thirdly, Partly for the business and matter that was now to go in hand, namely, Christ beginning to preach accordingly. For,  
First, The Gospel is the Spiritual Kingdom and Sceptre of Christ, in and by which he was to rule all Nations for ever, and therefore it was agreeable that the Spiritualness of that should be sealed and confirmed by the Holy Spirits showing himself even in the beginning of it. The carnal rites of Moses were now to vanish, and his Corporal and Ceremonial observances to be changed into a Spiritual Worship: and neither at Jerusalem, nor at mount Gerizim, nor elsewhere, must there be any more adoration, with fleshly and earthly Ceremoniousness, but he that will worship God must worship him in Spirit, as Joh. 4. 21. Therefore it is no wonder, if the Holy Ghost doth now reveal himself, now when his sway of spirituality, and dominion, by sanctification is to begin.  
Secondly, The Holy Ghost was departed from Israel, after the death of the last Prophets, as was observed before, and now he is to be restored again, therefore himself cometh visibly and apparently at this his restoring, and lighteth upon him to whom it belonged to give and distribute the gifts of the Spirit, to whom he pleased. For as John had told that Christ should baptise with the Holy Ghost, so is that power and privilege now sealed unto him in the sight of John, when the Holy Ghost cometh down upon him and there abideth.   

§. Descended in a bodily shape.  
God is said to descend, not that he moveth from place to place, or cometh where he was not before, for he is incircumscriptible, and every where and filleth all places: but in that he showeth this his presence upon Earth, in such or such a place, by some external sign, and visible appearance: And so he is said to come down to see whether the wickedness of Sodom were according to the cry that was come up unto him, because he revealed himself to Abraham, Lot, and the Sodomites in the visible and conspicuous representation of men: So is he said to have come down upon Mount Sinai, because of the outward revealing and expression of his presence there. And so the Chaldee Paraphrast understandeth the Trinities descending, Gen. 11. 5. for a conspicuous appearance of it, for he translateth, The Lord revealed himself to take vengeance, etc. And so is the Holy Ghost said to descend in this story, and in that in Act. 2. not but that he was present in the same places before, by his power and Godhead, but that he revealed and expressed his presence by so sensible an evidence, and by, and in so revealed a work.   

§. In a bodily shape.  
First, It was convenient that the Holy Ghost should reveal himself at this time: First, for the sake of John, who was to have a sensible sign, whereby to inform him which was the Messiah, as Joh. 1.  
Secondly, In regard of the Holy Ghost himself, whose work in the Church was now in a more special and frequent manner to be showed under the Gospel, namely, that he might be expressed and revealed to be a personal substance, and not an operation of the Godhead only, or qualitative virtue. For qualities, operations and acts cannot assume bodily shapes, nor ought but what is in itself substantial.  
Thirdly, That a full and clear, yea, even a sensible demonstration of the Trinity might be made at this beginning of the Gospel. For it may be observed in Scripture, that the Holy Ghost hath a special regard to express this mystery upon singular occasions, that we might learn to acknowledge the three Persons in one Godhead, as he also doth the two natures of Christ, that we might acknowledge them in one person. So the very first thing that is taught in all the Bible, is this very mystery: For when Moses beginneth the Story of the Creation, he beginneth also to teach that the three Persons in the Trinity were co-workers in it. God Created, there is the Father. God said, there is the Word, or the Son. And the Spirit of God moved, there is the Holy Ghost. And the very same mystery is intimated by the Prophet, treating upon the very same Subject, Isa. 42. 5. Thus saith God the Lord, he that created the Heavens, and they that stretched them out: That we might learn, that Of him, through him, and to him, the Father, Son, and Holy Ghost, are all things, Rom. 11. 36. So Moses also when he is to teach concerning the creation of man, he first teacheth that it was the Trinity that created him, Gen. 1. 26. And God said, Let us make man after our Image. He saith, Let us, to show the Trinity of persons: and he saith, In our Image, not in our Images, to show the unity of essence; That every man, even from the reading of the story of his Creation might learn to remember his Creators in the days of his youth; as Solomon with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boraiecha, answereth the same mystery, Eccles. 12. 1. So likewise at the confusion of Tongues the Trinity is expressed, Gen. 11. 7. Let us go down and confound their Language: as it is also at the gift of Tongues, I will send the Comforter from the Father, Joh. 15. 26. Act. 1. 4. Such a one also was the blessing pronounced by the Priest upon the people, when he dismissed them from the daily service of the Temple, in the name of the Trinity, Numb. 6. 24, 25, 26. the name Jehovah or the Lord, three times repeated, for denotation of the three Persons, as Paul explaineth it, 2 Cor. 13. 13. When Moses also beginneth to rehearse the Law to Israel, and to explain it, the first thing he teacheth them is the Trinity in Unity, and Unity in Trinity, Deut. 6. 4. Hear O Israel, the Lord, our God, the Lord, is one. Three words answering the three Persons, and the middle word our God, deciphering fitly the second, who assumed our nature, as is well observed by Galatinus. To these may be added, the entrance of Moses his revelation with the Name of the Lord, three times rehearsed, Exod. 34. 6. The Vision of Esay with three Holies, Isa. 6. 3. The beginning of Psal. 50. and of Psal. 136. and many of the like nature, which the heedful reader will observe himself. How fitting then was it that at the beginning of the new world, and the new Law, and the baptism of Christ, the three Persons should be revealed, especially since he ordained baptism to be administered in their Names; Baptise them in the Name of the Father, and of the Son, and of the Holy Ghost. Matth. 28. 19   

§. Like a Dove.  
It is thought by Austin, and after him by Aquinas, that this was a very living Dove, not of the flock indeed of common Doves, but immediately created by God for this purpose, but created as true a living Dove, as any of them: and the reason they give for this their opinion is this. Because it is not to be said that Christ alone had a true body, and that the Holy Ghost appeared deceiveably to the eyes of men, but that both those are to be said to be true bodies: for as it was not fit that the Son of God should deceive men, so was it not fit that the Holy Ghost should deceive them neither. But it was no difficulty to the Creator of all things, to make a true body of a Dove, without the help of other Doves, as it was not hard for him to frame a true body in the womb of the Virgin without the seed of man. So they, too punctual where there is no necessity, nor indeed any great probability. For,  
First, What needed there a real living Dove, when an apparent only would serve the turn? For the descending of the Dove was, that there might be a visible demonstration of the Holy Ghost his resting upon Christ, and anointing him for his Ministration: so that the visibility of the Spirit was as much as was required, and there needed no reality of a living body.  
Secondly, The Text saith expressly in all the Evangelists, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like or as it were a Dove; which plainly showeth the similitude to such a thing; and not the being of the very thing itself.  
Thirdly, In apparitions of the like nature, when the furthest end of the body appearing, was but for visibility, the bodies that were seen, were not of the very existency and nature of those that they represented, but of another. As the Angels that appeared in humane shapes, had not very living humane bodies, but only bodies assumed and framed to such a representation: And so the fire in the bush, on Sinai, and with the cloven Tongues, was not very real fire, but only a visible resemblance of it; and the like must be held of this Dove, or else it will be such an apparition as never was before, nor since.  
Fourthly, The parallel betwixt the appearing of our Saviour, in humane flesh, and the appearing of the Holy Ghost, in a living Dove, is not only very improper, but also somewhat dangerous. For if they appeared alike, then may the Holy Ghost be said to be a very Dove [for Christ was a very man,] and that were improper, and in its kind, to be incarnate, [for Christ was incarnate,] and that is dangerous. And,  
Fifthly, As for fallacy or deceiving there could be none, no more than there had been in all other apparitions since the world began, since in such things, the verity and reality of the body that appeared, was not looked after, but only the conspicuity, and the spirit that lay hid under that body.  
Now reasons why the Holy Ghost appeared in the shape of a Dove, rather than of any other creature, are conceived, some to have concerned Christ, some to have concerned the Holy Ghost himself, and some to have concerned man. As,  
First, To show Christ's innocency, purity, simplicity, charity, and love, for all these qualities are observable in a Dove.  
Secondly, To show the like graces of the Holy Ghost; and Aquinas and Ludolphus do parallel the seven graces of the Spirit, Isa. 11. 2, 3. to seven properties of a Dove; as if any be so curious as to see them, he may, in Lud. in loc. and Aquin. par. 3. quest. 39 Art. 6.  
Thirdly, To show what innocency and harmlesness should be in those that are baptised.  
Fourthly, To answer the figure in Noah's flood; for as a Dove did at that time bring tidings of the abating of the waters, so doth it now of the abating of the wrath of God, upon the preaching of the Gospel. These are the common and most current reasons that are given by Expositors, to which may be added:  
Fifthly, That since Christ was to have visible testimony from Heaven, it was fittest it should be by the likeness of a fowl of Heaven; For it was not fitting that fire should have come thence upon him, for he was to baptise, and not to be baptised with fire: and for a cloud to come from thence upon him, was reserved till another time, namely, at his transfiguration: and what then can be imagined to descend upon him, but a bird? And what bird so sit as a Dove which was the only fowl that was clean, and allowed for sacrifice? Leu. 1. 14.  Matth. 3. ver. 16. And lighting upon him. 
In the strictness of the Greek, it is coming upon him, which is to the very same signification: especially the addition of the Baptist himself being laid unto it, viz. that it abode upon him, Joh. 1. 32. Some conceive and that not improperly, that the Dove sat upon his head: which if it did, it was like the inscription in the golden plate, that was on the forehead of the High Priest, and declared him to be Kodesh Laihovah, The Holy one of the Lord, Exod. 28. 36. How long the Dove sat upon him, is not to be questioned, because not to be answered, it is not unlike, that it did so, all the while he was in the sight of John at this time, especially seeing that the Text saith, that straightway this Spirit drove him into the wilderness.  Ver. 17. And lo, a voice from Heaven. 
The testimony of two witnesses, is a confirmation past denial, and greater witnesses than these two could not be produced, the Father and the Holy Ghost, because a testimony could not be given to a greater than to Christ. Nor could these two witnesses have properly gone single, one without the other: the descending of the Dove to point out to whom the voice was intended, and the descending of the voice explaining what was meant by the descending of the Dove.   

§. A voice.  
Both the Talmudick, and the latter Rabbins make frequent mention of Bath Kol, Filia vocis, or an Echoing voice, which served under the second Temple, for their utmost refuge of revelation: For when Urim and Thummim, the Oracle was ceased, and Prophecy was decayed and gone, they had [as they say] certain strange, and extraordinary voices upon extraordinary occasion, which were their warnings, and advertisements in some special matters. Infinite instances of this might be adduced, if they might be believed; one allegation in the Talmud shall serve for all, concerning Jonathan the Chaldee Paraphrast. When Jonathan the Son of Uzziel, say they, had composed the Targum of the Prophets, there came Bath Kol, or a divine voice, and said, who hath revealed my secrets to the Sons of men? And when he went about to explain the Chetubbim, or the books of Holy Writ, there came a Bath Kol, or a divine voice again, and said, It is enough. What is the reason? Because in them is revealed the end of the Messiah. In Megillah.  
Now here it may be doubly questioned: First, Why they called it Bath Kol, The Daughter of a voice, and not a voice itself? And secondly, Whether this voice that we have in hand, were such a voice as that or no? To the first, If the strictness of the Hebrew word Bath be to be stood upon, which it always is not, it may be answered, that it is called the Daughter of a voice, in relation to the Oracle of Urim and Thummim: for whereas that was a voice given from off the Mercy Seat, within the vail, and this upon the decay of that Oracle, came as it were in its place, it might not unfitly, nor unproperly be called a Daughter, or successor of that voice. But to the second, and which is more material and pertinent to the subject in hand, it may be answered, that this voice was not of the nature of their Bath Kol, upon these two reasons.  
First, Because this voice came descendingly from Heaven, but their Bath Kol cannot be proved to have descended; or at least to have constantly come from Heaven. For the Migremus hinc, which gave warning of the destruction of the City, came not from above, but from the Temple, as Isa. 66. 6. And this can hardly be denied to have been one of their Bath Kol voices: And if we will believe the Jewish Authors in every place where they give examples of this their Bath Kol, it will appear rather to be such a voice as came to Samuel, which was so far from a perpendicular descending voice, that he could not distinguish whether it were the call of Elimine  
Secondly, Because, whereas the Jews repute their Bath Kol, both the last and the lowest kind of divine Revelation among them, this kind of a voice from Heaven, was both most ancient, as Gen. 21. 17. & 22. 11. and also most honourable, Exod. 20. 22. Deut. 4. 33, 36.   

§. From Heaven.  
The opinion that these words were spoken by an Angel, deputed by God for that purpose, which some do hold, is not only improper, but also dangerous: improper, because it crosseth a plain and facile Text; and dangerous, because it bringeth a created Angel into a kind of equality, and copartnership with the sacred Trinity. For,  
First, Why should there be any surmise of such an Angel, uttering these words, unless it might be thought that God could not utter them himself?  
Secondly, As Paul saith, To which of the Angels said God at any time, Thou art my Son? So may it be said much more, which of the Angels ever durst or might call Christ his Son?  
Thirdly, Peter speaking of the Parallel, or like voice to this, which was uttered at our Saviour's transfiguration, he saith, it came from the excellent glory, which doubtless showeth more than from an Angel, 2 Pet. 1. 17.  Matth. 3. Ver. 17. This is my beloved Son in whom I am well pleased. 
In Mark and Luke it is, Thou art my beloved Son, etc. whereas Matthew expresseth it, This is: which though it show some difference, yet is it not material: nor doth the difference breed so much difficulty, as it doth satisfaction to the Reader, and fullness to the story: For the two Evangelists first named, relate it as spoken to Christ, for the sealing of his person, and in answer to his prayer; but the other expresseth it only as spoken of Christ, and not to him, but pointing him out to the notice of John.  
Now this whole speech is taken from 2 Sam. 7. 14. Psal. 89. 26, 27. and Isa. 42. 1. and when it is uttered again from Heaven, at our Saviour's transfiguration, this addition Hear him, is put to it; Matth. 17. 5. Luke 9 35. sealing him then for the great Prophet of his Church, whom all must hear, Deut. 18. 15. as it sealeth him now for the high Priest of his Church, being now to enter into his Ministry.  Luke 3. ver. 23. And jesus himself began to be about thirty years of age. 
Agreeable to this age of Christ, when he began his Ministry, was the age of the Priests, when they entered their Office, Numb. 4. 3. the age of Joseph, when he came to promotion, Gen. 41. 46. and the age of David, when he began to Reign, 2 Sam. 5. 4. Now how this is to be understood is some controversy: Some there are that take it thus, that Jesus was now fully and perfectly thirty: Others thus, that he now began or drew on to be full thirty, and so preaching three years and six months, that he died at thirty three years old and an half.  
But this interpretation, the phrase used by the Evangelist, and the common and ordinary manner of the Scriptures reckoning of the ages of men, and of other things doth sufficiently contradict: For,  
First, In that Luke saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was baptised, beginning to be as it were thirty: the word beginning to be, denieth his being thirty complete; and the word as it were, denieth his drawing upon thirty complete likewise: For if he were full thirty, than he began not to be so: and if he were drawing on to full thirty, than was he not drawing to as it were thirty, but to thirty indeed. By the phrase therefore, is to be understood, that he was now nine and twenty years of age complete, and just now entering upon his thirtieth: and this the Evangelist hinteth so clearly, that it needeth not much confirmation: For that he was in his thirty current and not completed, is plain by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were thirty, that is, thirty years old, after a certain reckoning: and that he was but now entering upon this his thirty current, is as plain by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he began but to be so.  
To which also, secondly, may be added the common and current use of Scripture in reckoning of ages, either of men or beasts, to account the year which they are now passing, for a year of their age, be it never so newly or lately begun: Examples of this it is needless to give, the thing is so usual and obvious to every eye.  
So that now to take up the times of the world, and of our Saviour, according to this computation, they result to this.  
First, That since he was born in the year of the World 3928. stilo veteri, but newly begun, he was baptised in the year of the World 3957. but newly begun, by the same stile likewise.  
Secondly, That since he was born in Tisri, he was also baptised in Tisri.  
Thirdly, That since his last residence in Bethlehem, to his first appearing publicly in the work of the Gospel, were full seven and twenty years: all which time he had lived either in Nazareth, the Town of his Mother, or in Capernaum, the Town of his supposed Father, and so his birth in Bethlehem, is utterly grown out of the thoughts and observation of the people.  
Fourthly, That he hath now three years and a half to labour in the Gospel from his Baptism to his crucifying, Rabbi Janna said, Three years and a half the glory of God stood upon Mount Olivet, and preached, saying, Seek the Lord while he may be found, call upon him while he is near. Midr. Tillin.  
Fifthly, That he lived but two and thirty years and an half: and that his thirtieth year was the first year of his preaching, and not the last year of his private life. Compare the date of David's reign in Jerusalem, 1 Chron. 29. 27. The time that David reigned over Israel, was forty years: Seven years reigned he in Hebron, and thirty three years reigned he in Heirusalem. Exactly, Seven years and six months reigned he in Hebron, 2 Sam. 5. 5. and then thirty and two years and six months reigned he in Jerusalem.  
Sixthly, That if Jerusalem were destroyed exactly forty years after our Saviour's death, as it is apparent it was, both in Christian and Heathen Stories, than that destruction of it befell just in the four thousand year of the world, and so as the Temple of Solomon had been finished Anno mundi exactly 3000, so in Anno mundi exactly 4000 both the City and the Temple that then was, was destroyed never to be repaired or rebuilt again. And from that time most properly began the Kingdom of Heaven, and the new Jerusalem, when that earthly Kingdom, and that old City were utterly ruined.   

§. Being [as was supposed] the son of Joseph, which was the son of Heli.  
At every descent in this Genealogy, the word Jesus is to be understood, otherwise the first and last descents are improper, and different in stile from all the rest. For Joseph was not the Son of Heli, but only his Son in Law, and Adam was no more the Son of God, than any of the other holy men, that were named before. The supply therefore is thus to be made to make all proper, Jesus, being as was supposed the Son of Joseph, Jesus the Son of Heli, Jesus the Son of Matthat, etc. Jesus the Son of Seth, Jesus the Son of Adam, Jesus the Son of God.  
And the like stile of Genealogy, Moses useth, Gen. 36. 2. Aholibamah the daughter of Anah, the daughter of Zibeon, where Anah is not called the daughter of Zibeon, for he was a man and not a woman: no more was Joseph the Son of Heli, for he was only his son in Law, but the word Aholibamah is to be supplied thus, Aholibamah the daughter of Anah, Aholibamah the daughter of Zibeon.  
Heli or Eli [for the name seemeth to be the same with his in 1 Sam. 1. 3. etc.] was not the natural Father of Joseph, for Matthew told us plainly before, that it was Jacob that begot Joseph, but Heli was the Father of Mary, and Father-in-Law of Joseph only: Now because it is not used in Scripture to mention any women in a pedigree, or to run the line from the Mother, but from the Father to the Son, therefore Mary is not here named at all, but intimated or included, when the line gins from her Father, and calleth her husband his son, which he was only because of her.  
So that Luke intending to show Christ the seed of the woman, must of necessity reckon by Mary the daughter of Heli, as Matthew intending to show him the heir of the Crown of David, doth reckon by Joseph the heir male apparent. In comparing and laying together these men that Matthew and Luke have named, in the ancestry of Joseph and Mary, betwixt the returning out of the captivity, and the times of our Saviour, we find that every one man in the stock of Joseph, did almost outlive two of those in the line of Mary, the one line affording twenty descents betwixt those two periods, and the other but one above half so many: which easily and readily confuteth that opinion that some have strangely held, that the persons in the two Genealogies have been the same men, only under different names: and it helpeth somewhat to settle the times between those two periods, against the different miscounting of several men, some stretching them longer than the eleven persons named in Matthew could stretch to live, and some cutting them shorter than the twenty named in Luke could be comprehended in.  Ver. 27. Which was the Son of Salathiel, which was the Son of Neri. 
Neri was the natural father of Salathiel: he seemeth to have been so named from the candle which the Lord reserved for David and his house, 2 Chron. 21. 7.  Ver. 31. Which was the Son of Nathan. 
2 Sam. 5. 14. 1 Chron. 3. 5. It is like that he was named after Nathan the Prophet, who brought David word of the promise, 2 Sam. 7. and of the cotinuance of his house, which failed in the race of Solomon: but continued in the race of this Nathan, till the King came that was to sit on David's Throne for ever. Here again the number of persons in the Genealogy of Mary, betwixt David and the captivity, exceed the number in the Genealogy of Joseph, in Matth. 1.  Vers. 36. Which was the Son of Cainan, which was the Son of Arphaxad. 
In Moses it is said Arphaxad begat Shelah, and Shelah begat Eber, Gen. 10. 24. & 11. 12. And so is it briefly reckoned, 1 Chron. 1. 24. Shem, Arphaxad, Shelah, without any mention of Cainan at all, nor is there any memorial of such a son of Arphaxad throughout all the Old Testament, nor indeed was there ever any such a man in the world at all. Here therefore is an extraordinary scruple, and a question of no small difficulty meeteth us; where Luke found the name of this man, which is not to be found elsewhere in all the Bible? And whether it be not an error in the Text, and were not a miscarriage in the Evangelist, to reckon a man for an ancestor of Christ, that the world never saw, or that never was upon the Earth.  
Answer, It is easy indeed to resolve, where Luke found this name of Cainan, and from whence he took it, namely from the Greek Bible, or the Septuagint, which hath inserted it in those places of Moses that are alleged; but when this is resolved, the greater scruple is yet behind, of his warrantableness so to do, and of the purity of the Text, where it is so done.  
The Seventy Translatours indeed read Gen. 10. 24. thus, Arphaxad begat Cainan, and Cainan begat Sala, and Sala begat Eber. And in Chap. 11. they say, Arphaxad lived one hundred and thirty five years, and begat Cainan, And Cainan lived one hundred and thirty years and begat Sala, and Cainan lived after he begat Sala three hundred and thirty years. And from hence hath Saint Luke without controversy taken in Cainan into this Genealogy, a man that never was in the world, but the warrantableness of this insertion will require divers considerations to find it out. As let the Reader be pleased seriously to ruminate upon these.  
First, That the Seventy Translatours did that work unwillingly, and for fear: For the Scripture was the Treasure of the Jews, which made them more glorious than any Nation under Heaven. Therefore to communicate this their riches to the Heathen, whom they abominated and detested, was as much against their heart as what was most. So that had not the fear of the power of Ptolemy brought them to the work of the Translation, more than their own good will, there had been no such thing done. Ptolemy Lagus, the Father of Ptolemy Philadelphus, for whom they translated, had carried away an hundred thousand Jews captive into Egypt, as saith Aristeas, so that the fear and dread of that house lay upon them, that they durst deny it nothing, which otherwise they would most vehemently have done such a thing as this, to have communicated their Scriptures to the Heathen in a vulgar Tongue.  
Secondly, The Translation then being undertaken for fear, and with so ill a will [that as Aristeas, who was present at the work, saith, the Translatours were very unwilling to go for Egypt, though he interpret it, because loath to go from Eliazar the High Priest] and that the Jews kept a mournful fast every year, sorrowing for that work of the Translation. It cannot be expected that the Translation will be done with any more fidelity, than barely what will keep the Translatours out of danger.  
Thirdly, Therefore they strive as much as they can, to conceal the Truth and Treasure of the Scripture from the Heathen, and as much as they dare to delude them. Their chief means for this, is to use an unpricked Bible, in which the words written without vowels, might be bended divers ways, and into divers senses, and different from the meaning of the Original, and yet if the Translation were questioned, they might prick or vowel the word, so as to agree to their Translation. How they have dealt in this kind, there is none that ever laid the Hebrew Bible, and the Septuagint together, but hath observed.  
Fourthly, Their differences from the Original, which were innumerable, were partly of ignorance, they themselves not being able to read the Text always true in a Copy unvowelled. But this ignorance was also voluntary in them, they not caring to mistake, so that they might do it with their own security.  
Their general care was, that since of necessity they must Translate the Bible, as little of it might be imparted and revealed by the Translation as was possible.  
Their particular and special heed was also, that those places of the Text, which Translated Literally, or according to the true meaning, might prove dangerous any ways to the Nation of the Jews, or bring them into distaste with the potent King for whom they Translated, should be so tempered and qualified that no hazard might arise, nor any such matter might be seen.  
Fifthly, It was a common speech among the Jews, and rang ordinarily in their Schools, and Pulpits, That the seventy Souls of jacob's family, that went down into Egypt, were equivalent, or answerabe in worth to all the seventy Nations of the World.  
This was a dangerous doctrine for the Jews, if it should come to be known, (as it could not choose but be) especially when their puissant enemies should find the numbers agreeable, of seventy Souls, Gen. 46. and seventy Nations, Gen. 10. To prevent any such danger, the Translators thought it a sure way, to spoil the just number in both places, and so they did reckon seventy five Souls, and seventy two Nations, both which accounts are followed by Saint Luke, Act. 7. and in this place.  
Sixthly, The several persons reckoned Gen. 10. Every one of which was the Father and original of a several Nation, be just seventy. The Translatours to spoil the sum, which might prove perilous, have added two more, and both of the same name, Cainan, the one the immediate son of Sem, the other his Grandchild, or the son of Arphaxad. For ver. 22. of that Chapter, they read thus. The sons of Sem were Elam, and Ashur, and Arphaxad, and Lud, and Aram, and Cainan; and vers. 24. thus, Arphaxad begat Cainan, and Cainan begat Sala.  
In which additions, these two things are very observable.  
First, The place where they have thrust in these two men: Namely, so close to Sem, as could not possibly be closer, unless they would have had him to have had two sons of the same name, Cainan.  
Secondly, The name itself, that they have thus chosen twice over, namely Cainan, which signifieth mourning or lamenting. So Enosh called his son, Gen. 5. 9 Because of the lamentable corruption of Religion in those times: And it is without doubt, the Translatours in the iterated choice of this word, or heavy and doleful name, intended to show some inward sorrow: the cause of which may be best imagined, by laying the name, and the place of it together.  
The blessing of Noah upon Japhet, God shall enlarge Japhet, and he shall dwell in the tents of Sem, Gen. 2. 27. The Jews themselves of old, understood, to aim at the Greek Tongue, viz. that God should use that as a means for the admission of the Heathen to the secrets and mysteries of the Jews Religion. This was their vexation at all times, to hear, or to think of the Gentiles being called, as appears by Jonah, Chap. 4. 1. by the Nazarites, Luke 4. 28. and by them of Jerusalem, Act. 22. 21, 22. For Moses had plainly told them, that their calling in, should be the others casting off, Deut. 32. 21.  
Therefore, it could not but be a most vehement sorrow, and main vexation to these Translators, that they, perforce, and so sore against their wills, must be made the instruments, by translating the Bible into Greek, to let Japhet, or the Heathen, into the tents of Sem.  
This sorrow, as their Nation expressed by a mournful Fast, so did they themselves among other things, by a lamenting and sorrowing name, Cainan twice over, put in so close to Sem, as if they called on him to mourn with them, because his tents were now unlocking for the entrance of the Gentiles.  
Seventhly, God using the Septuagint, as the Key for admission of the Heathen, and as an Harbinger to the New Testament, left it not there, but therein used it also in allegations from the Old, yet oftentimes differing from the letter of the same, but never without special reason.  
Eighthly, Saint Luke, as he followed the Doctor of the Gentiles, Saint Paul, so he wrote his Gospel for the Gentiles: therefore whereas Matthew writing his for the Jews, deriveth the Genealogy, but from Abraham the first Father of the Jews, This Evangelist writing for the Gentiles, fetcheth the Line from Adam, the common Father of all, both Jews and Gentiles.  
This is the aim and scope of this Genealogy, and the reason why it is set at Christ's Baptism:  
First, To show that there was no distinction of persons in the promise given to Adam, for all Nations were then equally in his loins: for this, the holy line runs down to him.  
Secondly, That therefore all Nations have equal interest in the Messiah, and that in the Preaching of the Gospel, which Christ began from his Baptism, there should be no difference of people made, as there was before. This being the intent of the Pedigrees placing here, as the very placing of it doth inevitably evince, it is not only warrantable, but also admirably divine, that Luke taketh in Cainan from the Seventy.  
For, first, writing for Heathens, he must follow the heathens Bible in his quotations.  
Secondly, In Genealogies he was to be a Coppier, not a Corrector.  
Thirdly, and chief, In following this insertion of the Seventy, he embraceth not their error, but divinely draweth us to look at their intent.  
When Judas mentioneth Michael's striving with Satan about the body of Moses, he approveth not the story as true, which he knew to be but a Talmudick Parable: but from the Jews own Authors, he useth this as an argument against them, and for their instruction.  
So though Luke from the Seventy, the Bible of the Heathen, have alleged Cainan the son of Arphaxad, he allegeth it not as the truth more than the Hebrew, but from the Septuagints own authority, or from the matter which they inserted in distaste of the calling of the Heathen, he maketh comfortable use and instruction to the Heathen concerning their calling.  
First, They put in two men, Gen. 10. that they might dissemble their arrogating of singularity above all Nations, and to make Ptolemy believe, that there was no such distinction of people held by them: [but they thought otherwise.]  
Luke reserves the one of these in his pedigree (for the other could not come in it,) to teach the Gentiles really, what they did in dissimulation, that there was no such distinction of Nations in the sight of God, even the Seventy themselves being witnesses.  
Secondly, They used a mournful name for the men whom they inserted, in detestation of the coming in of the Gentiles; Luke reserves this also for the comfort of the Gentiles, which were now to be called in: To teach them from the Jews own confession, that the divulging of the Gospel in vulgar languages, should bring Japhet into the tents of Sem: which thing was now ready to begin, when Christ at his Baptism is anointed to Preach the Gospel, and to send it abroad to be Preached both to Jew and Gentile. And what the Seventy in their Cainan sorrowed to see afar off, Luke in his Cainan calls to behold now with comfort near at hand.  
Thus are the Censers of Korah and his company though ordained for an evil end by them, yet reserved in the Sanctuary for a good by the command of GOD.  Ver. 38. Which was the Son of Adam, which was the Son of God. 
Thus hath the Evangelist shown Christ to be the seed of the woman, promised to Adam, and descended from him: And that, he that was proclaimed the seed of the Woman to Adam, in the garden, was now pointed out and proclaimed the Son of God, from Heaven to John, at Jordan. And thus doth the Evangelist conclude this Genealogy with a clear expression of Christ's two natures, his humanity, for he was the son of Adam; his divinity, for he was the Son of God: And this lesson, of these two natures being knit and united in the person of our Saviour, the Evangelists all of them teach very frequently as they go along, as a thing of chief and choice observation: which we shall take up and observe, as we proceed.     
The End of the first Part.  

THE HARMONY OF THE Four Evangelists, Among themselves, and with the OLD TESTAMENT. The Second Part. FROM THE BAPTISM of our SAVIOUR, TO THE First Passover after. WITH An Explanation of the Chiefest DIFFICULTIES both in LANGUAGE and SENSE. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell. MDCLXXXII.   
THE SECOND PART OF THE HARMONY OF THE Four EVANGELISTS.  

SECTION XI.  
The second Adam tempted like the first, but overcometh in such temptations, as in which the first was overcome.  St. MATTHEW. CHAP. IU. THAN was jesus 
a Each Evangelist hath his peculiar expression, and each expression its peculiar meaning; though some Translators do not much mind their differences: as the Syriack that useth the same word in Matthew and Luke; and the Arabic the same in Matthew and Mark, only either of them take it actively in the one, and passively in the other. 1. Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was acted or moved; actus est, & agebatur, in Beza and the Uulgar, intending the internal moving of the Spirit within him; for so the manner of speech is used, Rom. 8. 14. Gal. 5. 18. 2. Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit casteth, bringeth, or driveth him out, for in these senses is the word used, Matth. 12. 35. Luke 9 40. John 10. 4. Gal. 4. 30. etc. And he implieth by it; First, his parting him from the company at Jordan. Secondly, his sending him out upon his office and function; for so the word is also used, Matth. 9 38. And thirdly, it seemeth to denote some visible vehemency and rapture wherewith all the Spirit separated him from the company, as Philip was taken away from the Eunuch, Acts 8. 39 3. Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was led up, as our English hath well rendered it; from the low grounds about Jordan, to the high mountains of the wilderness; some conceive he was rapt up into the air, and there carried aloft till he came into the wilderness; which if it were so, the evil spirit imitated this act of the holy Spirit, when he carried him in the air to the pinnacle of the Temple.  led up 
b The Syriack in Matthew addeth, By the holy Spirit; Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put casually, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hebrew very frequently, Psal. 33. 6. Host 1. 7. etc. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12. 28. for this temptation of Christ was not in vision, as Ezekiel's carryiny into the valley of dried bones was, Ezek. 37. 1. where he saith of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Seventy render it; but it was really done, and Christ was bodily driven, or carried into the wilderness; and therefore Matthew's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must thus far bear the same sense, that they denote a real, and not a visionary action, and the power and activity of the Holy Ghost moving and driving our Saviour in ●●, and to it. Though Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may ●or● singularly express the internal motion▪ and Matthew's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the external impulsion.  of the Spirit into the wilderness to be tempted of the Devil. 2. And when he had fasted forty days and forty nights, be was afterward an hungered. 3. And when the tempter came to him, he said, If thou be the Son of 
f The Greek reads it, say, or speak to these stones, as Numb. 20. 8. and accordingly it is rendered by the Syriack and Vulgar: for Gods speaking is commanding, and his commanding is operative in things of this nature. And so, he spoke, or said, and all things were made, Gen. 1. which the Psalmist expresseth, he commanded, Psal. 148. 5. And the Devil doth purposely and pertinently use this phrase, because he saith instantly before, If thou be the Son of God; and if God speak, it must be done.  God, command that 
g The difference in number used by the Evangelists, the one saying, This stone, and the other, These stones, is no strange thing in Scripture, but of common and familiar use, as Gen. 28. 11. He took of the stones of the place; which in Verse 18. is expounded, He took the stone: E. Luke showeth, that Matthews expression, These stones, is to be understood for one of these stones, as Judg. 12. 7. Jephihah was buried in the Cities of Gilead; that is, in one of the Cities: And 1 Sam. 18. 21. Thou shalt be my Son-in-law in the two; that is, in one of the two, etc. And that speech of Reuben, Gen. 42. 37. seemeth to be to a sense and construction not very far from this kind, slay my two sons, that is, slay two of my sons; for Reuben had four sons at this time, Gen. 46. 9  these stones be made bread. 4. But he answered and said, It is written, man shall not live by bread alone, but by 
h In the Hebr. in Deut. 8. 3. from whence these words are quoted, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By every thing that cometh out of the mouth; without any determinate naming of a word: but the Chaldee and the Seventy have rendered it, by every word that proceedeth or cometh forth: and Matthew useth the very words of the Septuagint. Luke gives the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than the very construction or translation of the words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's promise, Psal. 89. 34.  every word that proceedeth out of the mouth of God. 5. Then the Devil taketh him up into the 
i The holy City, was the common and ordinary name of Jerusalem; as Esay 48. 2. & 52. 1. Dan. 9 27. Nehem. 11. 1. Matth. 27. 53. etc. yea, even when it was full of all abomination and corruption; yea, even when the story is relating that it is crucifying Christ, as in the place last cited, yet is it so called, in regard of God's presence, and his worship which he had placed there: Separists might do well to meditate a little upon this consideration. The shekel of Israel had an inscription on the one side of it carrying this same title, though not in the very same words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem the holy: The Turks own the place by the same name and title at this day: and the Papist, in the same notion and nature: But when that worship and religion, and presence of God in them, which he himself had planted there was removed, then was Jerusalem no more holy than other places: nay, more accursed for their other abominations, and especially for crucifying the Lord of Life: And the Lord buildeth up for himself a new holy City, a new Jerusalem, when the old one is destroyed; namely, a spiritual building, a City not made with hands, a Church under the Gospel, when that under the Law had undone themselves, Rev. 21. 2. etc.  holy City, and setteth him on a 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: this is understood variously, but it seemeth to mean the battlements of the Temple wherewithal it was ledged round about; as Deut. 22. 8. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hedge, or, enclosure, as R. Sol. renders it: the Chaldee expresseth it by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a case. The Seventy by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crown. The Vulgar and Erasmus use Pinnaculum here, as our English doth, meaning some spire or broach that shot up from the roof. Camerarius indifferently takes it for the top or highest part of the Temple, be it pinnacle, battlement, spire, fane, or what else it would: The Priests used to go to the top of the Temple, Talm. in Taanith, R. Sol. on Esay 22. 1.  pinnacle of the Temple. 6. And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his Angels charge concerning thee, and in their hands, they shall bear thee up, left at any time thou dash thy foot against a stone. 7. jesus saith unto him, It is written again, Thou shalt not tempt the Lord thy God. 8. Again the Devil taketh him up into an exceeding high mountain, and showeth him all the Kingdoms of the world, and the glory of them. 9 And saith unto him, 
l This helpeth to construe the phrase in Luke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that it is to be taken for the Realms and Kingdoms themselves, which Satan shown him, rather than for the dominion and rule over those Realms: For that expression which Matthew useth, All the Kingdoms of the world, and the glory of them, of which Satan saith, All these things will I give thee, Luke uttereth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All these things will I give thee, if thou wilt fall down and worship 
o The two Evangelists expressions laid together, may make this useful result and observation, That if to worship before the Devil, be to worship the Devil, (for whereas Matthew saith, if thou worship me; Luke expresseth it, if thou worship before me) sure to worship before an Image, is to worship an Image; whatsoever evasion Popery would make to the contrary: or else let it show a reason of the difference.  me. 10. Then saith jesus unto him, Get thee hence Satan: for it is written, 
p In the Hebrew in Deut. 6. 13. & 10. 20. from whence this citation is taken, it is 1. Thou shalt fear the Lord, which the Evangelist renders, thou shalt worship: 2. The word only in the second clause, is not extant. But first our Saviour applies the Text close to the present occasion; for the Devil had persuaded him to worship him: and he retorts the Scripture so, as to face the temptation most directly; and since the fearing of God contains and includes all man's duty towards God, be it what it will, whether in affection, or action, and whether in worship, or in holy conversation, our Saviour doth reduce it to such a particular, as was most pertinent and agreeable to the thing in hand: And so parallels might be showed in great variety, where one place of Scripture citing another, it doth not retain the very words of the portion cited, but doth sometime change the expression, to fit the occasion, as Matth. 2. 23. translates Netzer a branch, in Esay 11. 1. A man of Nazareth. And that which is sorrows in Esay 53. 4. he hath rendered sickness, Matth. 8. 17. because he is there discoursing of Christ's healing diseases: And divers more of this nature will the Reader take up by his own observation, so that it is needless to insist upon examples. Secondly, Although the word only be not in the Hebrew Text, yet is it in the Septuagint, in the place first cited, and it is most ordinary for the Evangelists to follow that copy: And that translation hath warrantably added it, seeing as Beza well observeth, so much is included in the emphatical particle him, and is also understood, by comparing other places.  Thou shalt worship the Lord thy God, and him only shalt thou serve. 11. Then the Devil leaveth him, and behold Angels came and ministered unto him. St. MARK. CHAP. I. AND immediately the Spirit 
a Each Evangelist hath his peculiar expression, and each expression its peculiar meaning; though some Translators do not much mind their differences: as the Syriack that useth the same word in Matthew and Luke; and the Arabic the same in Matthew and Mark, only either of them take it actively in the one, and passively in the other. 1. Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was acted or moved; actus est, & agebatur, in Beza and the Uulgar, intending the internal moving of the Spirit within him; for so the manner of speech is used, Rom. 8. 14. Gal. 5. 18. 2. Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit casteth, bringeth, or driveth him out, for in these senses is the word used, Matth. 12. 35. Luke 9 40. John 10. 4. Gal. 4. 30. etc. And he implieth by it; First, his parting him from the company at Jordan. Secondly, his sending him out upon his office and function; for so the word is also used, Matth. 9 38. And thirdly, it seemeth to denote some visible vehemency and rapture wherewith all the Spirit separated him from the company, as Philip was taken away from the Eunuch, Acts 8. 39 3. Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was led up, as our English hath well rendered it; from the low grounds about Jordan, to the high mountains of the wilderness; some conceive he was rapt up into the air, and there carried aloft till he came into the wilderness; which if it were so, the evil spirit imitated this act of the holy Spirit, when he carried him in the air to the pinnacle of the Temple.  driveth him into the wilderness. 13. And he was 
d Beza conceiveth that the words, in the wilderness, might have been spared, because that having mentioned immediately before, That the Spirit drove him into the wilderness, it had been enough to have added, And he was there forty days, without any more repetition of the word wilderness at all: And which is equal to such a conceit, the Arabic and the Uulgar Latin have left the word there out▪ and re●● it only, And he was in the wilderness: But the Syriack hath well reserved both, observing belike what they did not, that this duplication or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Jews call such passages) is a common and usual Hebraism, as Gen. 39 20. joseph's master put him into prison, and he was there in the prison, etc.  there in the wilderness forty days tempted of 
e There are three names of the Devil in this story, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Satan, Devil, and Tempter: or Enemy, Accuser, and Tempter: and they do very fitly and very fully set out the Devils actions and affections in reference to man; and here all these hellish actions and affections are practised towards him that is God himself.  Satan, and was with the wild beasts. And the Angels ministered unto him. St. LUKE. CHAP. IU. AND Jesus being full of the Holy Ghost, returned from Jordan, and was 
a Each Evangelist hath his peculiar expression, and each expression its peculiar meaning; though some Translators do not much mind their differences: as the Syriack that useth the same word in Matthew and Luke; and the Arabic the same in Matthew and Mark, only either of them take it actively in the one, and passively in the other. 1. Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was acted or moved; actus est, & agebatur, in Beza and the Uulgar, intending the internal moving of the Spirit within him; for so the manner of speech is used, Rom. 8. 14. Gal. 5. 18. 2. Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit casteth, bringeth, or driveth him out, for in these senses is the word used, Matth. 12. 35. Luke 9 40. John 10. 4. Gal. 4. 30. etc. And he implieth by it; First, his parting him from the company at Jordan. Secondly, his sending him out upon his office and function; for so the word is also used, Matth. 9 38. And thirdly, it seemeth to denote some visible vehemency and rapture wherewith all the Spirit separated him from the company, as Philip was taken away from the Eunuch, Acts 8. 39 3. Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was led up, as our English hath well rendered it; from the low grounds about Jordan, to the high mountains of the wilderness; some conceive he was rapt up into the air, and there carried aloft till he came into the wilderness; which if it were so, the evil spirit imitated this act of the holy Spirit, when he carried him in the air to the pinnacle of the Temple.  led by the Spirit into the wilderness. 2. Being 
c The Vulgar Latin reads it thus, Forty days, and was tempted of the Devil, joining the forty days to the story of the Verse preceding, as that he was in the wilderness forty days before any temptation at all began; Agebatur, saith he, in Spiritu in deserto, diebus quadraginta & tentabatur; and to the like sense he seemeth to drive the same passage and phrase in Mark translating it th●●▪ erat●●n de●●to qua●rag●●ta die●●s, [ye●, he addeth, & quad●aginta noctibus] ● tenta●atur▪ Bu● the Text o● both the Evangelists is clear and fall, and sheweth that Christ suffered some temptations for the forty days, as well as those three temptations that are mentioned after them.  forty days tempted of the Devil, and in those days he did eat nothing: and when they were ended, he afterward hungered. 3. And the Devil said unto him, If thou be the Son of God, command that 
g The difference in number used by the Evangelists, the one saying, This stone, and the other, These stones, is no strange thing in Scripture, but of common and familiar use, as Gen. 28. 11. He took of the stones of the place; which in Verse 18. is expounded, He took the stone: E. Luke showeth, that Matthews expression, These stones, is to be understood for one of these stones, as Judg. 12. 7. Jephihah was buried in the Cities of Gilead; that is, in one of the Cities: And 1 Sam. 18. 21. Thou shalt be my Son-in-law in the two; that is, in one of the two, etc. And that speech of Reuben, Gen. 42. 37. seemeth to be to a sense and construction not very far from this kind, slay my two sons, that is, slay two of my sons; for Reuben had four sons at this time, Gen. 46. 9  this stone be made bread. 4. And Jesus answered him, saying, It is written that man shall not live by bread alone, but by 
h In the Hebr. in Deut. 8. 3. from whence these words are quoted, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By every thing that cometh out of the mouth; without any determinate naming of a word: but the Chaldee and the Seventy have rendered it, by every word that proceedeth or cometh forth: and Matthew useth the very words of the Septuagint. Luke gives the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than the very construction or translation of the words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's promise, Psal. 89. 34.  every word of God. 5. And the Devil taking him up into an high mountain showed unto him all the Kingdoms of the world in a moment of time. 6. And the Devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me, and to whomsoever I will I give it. 7. If thou therefore wilt worship me, all shall be thine. 8. And Jesus answered and said, Get thee behind me Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 9 And he brought him to Jerusalem, and set him on a pinnacle of the Temple, and said unto him, If thou be the Son of God, cast thyself down from hence: 10. For it is written, 
m The Chaldee Paraphrast on the 91 Psalms, out of which this allegation is produced, applieth the promises made there, to Solomon; but Aben-Ezra to the days of the Messiah.  He shall give his Angels charge over thee to keep thee. 11. And in their hands they shall bear thee up, left at any time 
n This phrase seemeth to allude to Balaams' miscarriage in his way, Numb. 22. 25. Now the Devil in this quotation from the Psalm, doth visibly and palpably play legerdemain two ways. In the allegation itself, he omitteth this clause, To keep thee in all thy ways: For such an action as he was now tempting our Saviour to, namely, to tempt the Lord, was none of the ways of Christ. And secondly his allegation reacheth not to take in the words that next follow, Thou shalt tread upon the Lion and Adder, etc. for those directly prophesy of Satan's own ruin and treading down, and he cannot find in heart to meddle with them.  thou dash thy foot against a stone. 12. And Jesus answering said unto him, it is said, Thou shalt not tempt the Lord thy God. 13. And when the Devil had ended all the temptation, he departed from him for a season. 

Reason of the Order.  
THE juncture and connexion of the two stories of Christ's baptism, and of his temptation, and the speedy succeeding of the one to the other, is so clear and manifest in all the Evangelists, that it were but loss of time to go about to prove or confirm it; especially since Mark hath tied them so close together with the word immediately, that it is impossible to put them asunder. But it is a difficulty that requireth some study and seriousness, viz. how to reconcile the two Evangelists Matthew and Luke together in their relating of this story of the temptation, they do so much differ in their order. For whereas Matthew hath laid that temptation that was on the pinnacle of the Temple, for the second temptation; and that upon the high mountain for the last: Luke hath laid that upon the mountain for the second, and that upon the pinnacle for the third. And in the laying down their Text, I have suffered each to retain his own order, and have not been so bold as to alter and transpose it.  
Now for the reconciling of the difference, and satisfying of the difficulty, let these things be taken into consideration:  
1. That the order in which Matthew hath laid the temptation is the proper method and order in which they were done and acted. And this is plain by those particles which he hath used to express the time, which Luke hath not done, as vers. 5. Then the Devil taketh him; and vers. 8. Again the Devil taketh him: which clearly methodise and rank, the second temptation after the first, and the third after the second.  
2. That Luke was not punctual in setting down the order, since he saw Matthew had done it before, but he changeth and inverteth it for special reason.  
3. The reason of his alteration may be conceived to be this: He had in the Chapter and Section preceding, laid the genealogy and proper pedigree of our Saviour at his baptism, and had drawn his line up to Adam: and this he did in reference to, and in explanation of that part of the promise made to Adam, The seed of the woman: In this story of the temptations, and of Christ's victory over Satan in them, he illustrateth the other part of the promise, Shall break the head of the Serpent. Now that he may the clearer explain that latter part, concerning Christ's breaking the Serpent's head, he doth not only show how he conquered the Devil in his temptations, as our first parents were conquered by him, but he also giveth such a hint by this dislocation of the story, that we might observe that these temptations were agreeable to the temptations by which we fell; and that this second Adam overcame the Devil, in such tempt, as in which the first Adam was overcome.  
Our mother Eve had been tempted of the Serpent, by the lust of the flesh, the lust of the eyes, and the pride of life, as 1 Joh. 2. 16. By the lust of the flesh, for the woman saw that the tree was good for food; by the lust of the eyes, for she saw that it was pleasant to look upon; and by the pride of life, for she conceived that it was a tree to be desired to make one wise; and she took of the fruit thereof, and did eat, Gen. 3. 6.  
Accordingly was our Saviour assaulted at this time by the same tempter: 1. He would have tempted him to lust of the flesh, when perceiving him hungry, he moveth him to turn stones into bread. 2. To lust of the eyes, when he shown, and offered to him the glory and pomp of all the Kingdoms of the Earth. And 3. to pride of life, when he would persuade him from the ordinary way of coming down from the top of the Temple, but would have him to cast himself headlong, presuming upon a promise.  
The order laid down by Luke is so point-blank correspondent to the order of those first temptations, that we may well conceive that the reason of his ranking these in this method, is, that the Reader might compare and consider the one from the other.  
4. Now the reason why the Devil did not tempt our Saviour in the very same order and method that he tempted our first parents, is very difficult to determine: But this is plain to observe, that he tempted him first to works of power, to make stones bread, and to fly in the air; and when in these he could not prevail, than he tempted him to a work of sinful weakness, viz. to adore the Devil; such is the impudence of the Devil, as even to cross himself in the tenor of his temptations, and if he cannot speed in one, to take up another clean contrary to it, rather than to ●ail, and to go away without speeding in what he desireth, if it may be done.   

Harmony and Explanation.  
OUR Saviour being installed into his function of the Ministry by baptism, and by the the unction of the Holy Ghost, as the Priests under the Law were into their office by washing and anointing, Leu. 8. 6, 12. he beginneth now to act no more as a private man, but as the great High Priest, the Redeemer, the Messiah, and Captain of our Salvation, and such an one is he held out in this story; and such an one is he offered to this combat by the Holy Ghost: 1. That the work of the Redemption might begin to parallel the fall, for both of them were with temptations. 2. That Christ from the very first entrance into his function, might be looked on as the subject of the promise, Gen. 3. 15. That seed of the woman that shoul break the head of the Serpent in the end, when he thus bruised him in the beginning. 3. That this beginning of his Ministry might vindicate and glorify his Ministry all along, when the Prince of this world had come and found nothing in him. And 4. that a greater than Adam in innocency might be acknowledged here; for he by temptation had been overcome, but this in temptation overcame. Other reasons of Christ being tempted, referring to men, may be given divers: As 1. to show, that even the holiest of men cannot expect to be free from temptations. 2. That Christ might teach us how to combat against the temptations of Satan, namely, with fasting, prayer, and the Word of God. 3. To show that we are to overcome through him who overcame temptations for us, as he overcame death for us. 4. For our assurance of help and secure in our trials, since our Redeemer was tempted like unto us, as Heb. 4. 15. See Aquin. part. 3. quest. 41. Art. 1.  Luke IU. ver. 1. And jesus being full of the Holy Ghost. 
For the better understanding of these words, there are two things very material to take into consideration. The first is, what need there was of Christ's being now filled with the Holy Ghost, when all the fulnese of the Godhead had dwelled in him hitherto. And secondly, in what the fullness of the Holy Ghost that was in Christ, these gifts that were in him did differ from that fullness, and from those that were in other men.  
For the first, it is to be observed; 1. That by the term the Holy Ghost, is to be understood the Prophetic gifts, wherewithal Christ was filled, for the preaching and publishing of the Gospel, as the revealing of the will of God, and working miracles. The expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Holy Ghost, is a phrase and manner of speech used by the Jews in their writings, and very common and frequent there, and from them must the sense of it be explained, for from them it is taken; and most commonly and constantly used in their sense in the New Testament: Now the Jewish Authors do constantly mean by it the extraordinary gifts of the Spirit, which he bestowed upon Prophets and Prophetic men, enabling them for that employment unto which they were called.  
As if we should go about to multiply examples from them to this purpose, we might do it infinitely.  
The Holy Ghost, say they, was one of the five things that were wanting in the second Temple, Massecheth joma. cap. 1. cited by R. Sol. and Kimchi, on Hag. 1. 8.  
Thou hast showed that the Holy Ghost dwelleth not on thee, to know that I am not drunk, Rasi. on 1 Sam. 1. 13.  
The Holy Ghost was gone from Eli, therefore prophecy came to Samuel, D. Kimch. on 1 Sam. 3. 2.  
The Holy Ghost was born in him from that day and forward, and he uttered Psalms and Songs by the Holy Ghost that was born in him; for under this general term the Spirit of the Lord, is the Holy Ghost and the Spirit of power, or strength, understood, Idem. on 1 Sam. 16. 13. The Holy Ghost rested on the false Prophet, Idem. on 1 King. 13. 20.  
Our Wisemen say, before Elias was taken away, the Holy Ghost was in Israel, when he was taken away, the Holy Ghost departed, R. Sam. Lanjade. on 2 Kings 2.  
In all which speeches, and in divers others which might be produced, it is apparent that the Jews by this phrase, the Holy Ghost, do constantly and continually intent, Prophetic gifts, wherewith men and women were endued either for the managing of some public employment to which they were called, or for the suiting to some singular and special occasion wherewithal they met. And in this sense is the expression most constantly to be taken in the New Testament, [when it speaketh not of the third person in Trinity itself] as Luke 1. 15, 41, 67. John 7. 3, 9 Acts 2. 4. & 8. 18. & 10. 44. & 13. 52. & 19 2. and in very many other places. And so is it to be understood here, that Christ being now to enter upon the public Ministry of the Gospel, and to act as the great Prophet of his Church and people, he is at his baptism anointed, and ever after filled with the gifts of the Holy Ghost befitting so great a work, and befitting so great a Prophet.  
Now 2. it is to be observed, that these Prophetic gifts that the Holy Ghost bestowed upon some particular persons, did really, and very far differ from the grace of sanctification, which he bestoweth upon all his Saints: They might indeed sometimes be, and very often they were in one and the same person, but they were very far from being one and the same thing. For  

1. Prophetical gifts were sometimes in wicked and profane men, as in Balaam, the false Prophet at Bethel, Judas, etc.  
2. These were given for the benefit of others, rather than for his own that had them, but sanctifying grace is given for his benefit chief that doth enjoy it.  
3. They did not make a man any whit the holier towards God, but only the more able for some occasions amongst men.   
So that by this expression, Jesus being full of the Holy Ghost, is not intended any addition of grace or sanctity, which he had not before, but the collation of Prophetic qualifications at the descent of the Holy Ghost upon him, which he had not till then. For though by the union of the humane nature to the Godhead that nature did partake of glorious and most excellent perfections arising and resulting from that union; yet did it not partake of these gifts or perfections that we have in hand, because these were not properly fruits of that union, but of a donation: And not things conducing to the satisfaction of God in the work of Redemption, but to the satisfaction of men in his work of the Ministry: The proper fruits of that union, were the qualifying of the person of Christ so, as that he should be absolutely without sin, that he might exactly perform the Law, and might be able to satisfy God's justice, and overcome death; for these were the proper ends and reasons for which such an union was required: but to work miracles, to expound difficulties, to heal diseases, to teach divinity, to foretell things to come, and the like, were not so properly the fruit of that union, for even mere men have been enabled to do the same: nor did they so directly tend to the most proper end of the incarnation; namely, the satisfaction of God's justice, as to the instruction, conviction, benefit, and advantage of men. And therefore although the humane nature of Christ, through the uniting of it to the Godhead, did abound in all holiness, and wisdom, and graces, as to the knowing of God, and the best things, to the enjoyment of the vision of God, and communion with him, to the being and persisting absolutely without the least corruption, to the entire performing of the whole Law, and to a non-possibility of committing sin, all which capacities tended towards the satisfaction of God's justice and man's redemption; yet for the ministration of the Gospel, and for his working upon the bodies, minds, and affections of men, by teaching, preaching, and working miracles, he is endued with the immediate gifts of the Spirit, [as it was the way of God to deal with Prophets and prophetic men] which gifts did not so properly accrue from the union of the two natures, as from the unction of the Spirit; The result of the union of the two natures, being more properly acceptance with God in the work of Redemption, and the fruits of this unction being to the acceptance with men in the work of the Ministry. And whereas it is not to be denied, but that Christ before the Holy Ghost came upon him at his baptism had the power of miracles, and Prophetic wisdom in him, as appeareth by his disputing with the Doctors at twelve years old, this was through the fullness of the Holy Ghost that was in him even from his mother's womb, as it was, and much more than it was with John the Baptist, Luke 1. 15. and that with this difference from what it is now, that it was then upon him as one to be ordained, and now upon him as ordained already to the Ministry.  
Now the difference of the fullness of the Holy Ghost in Christ from other men, who are also said to have been filled with the Holy Ghost; as, Luke 1. 67. Acts 6. 5. may appear in these particulars:  

1. In the measure, which may be measured, by consideration of the difference of the persons, and of their employments: for Christ was more capable by infinite degrees of the fullness of the Holy Ghost, than mere men were, or could be; and his employment being also so infinitely beyond the employment of men, the measure of the Holy Ghosts fullness in him must needs be accordingly beyond all measure.  
2. In the manner and vigour of acting; The power of the Prophets in working of miracles was exceeding great indeed, and wondrous, and their descrying and discovering the will of God and things to come was exceeding wonderful and sublime, but they could neither do nor tell all things, nor could they act upon all occasions, but had always their bounds, and had sometimes a recess of the Spirit, or departure of it from them. As Isaac can see what shall befall Jacob and Esau many hundred years after, yet cannot know Jacob from Esau when he is in his arms: And Jacob can tell what shall become of all his sons in the last time to come, yet cannot tell what is become of his best son Joseph in his own time for 13 years together.   
So Moses hath power over Egypt, yet hath not power over his own stammering: and the Prophet at Bethel can command the Altar that it rend itself, but cannot command the Lion not to rend him.  
Thus to this great gift of Prophecy on men, as to the Ocean, God set its bound, which it might not pass, and so far might the operating of it go, and might go no further; but with Christ it was not so. He could work what miracles he would, when he would, how he would, and on whom he would; he could reveal all truths, resolve all doubts, clear all difficulties, know all thoughts, and had no limit of the vigour and acting of the Spirit upon him, but his own will.  

§. Was led by the Spirit into the wilderness.  
Namely into the wilderness of Judea. For 1. that was in mention in the story next preceding, Matth. 3. 2, 3. and a wilderness being here spoken of, without any further mention what wilderness it was, none can so properly be understood as that of Judea, which was last named before. 2. It is said by Luke, that Jesus returned from Jordan: by the word returned, importing that he came back [when he went to his temptation] on the same side Jordan on which he was baptised: Now that the wilderness of Judea lay on that side is more evident than needeth any demonstration. Chemnitius indeed hath supposed this wilderness where our Saviour was tempted, to have been the great desert of Horeb or Sinai: and he giveth these three reasons for it: 1. Because other wildernesses have their distinguishing titles, as of Ziph, 2 Sam. 23. 14. Shur, Exod. 15. 22. Engedi, 1 Sam. 24. 11. etc. but this wilderness of Horeb is called the wilderness, by a special emphasis, without any other addition, and so is the wilderness mentioned in this story. But this is easily answered, that it wants its distinctive title here, because it was named by it a little before, and called the wilderness of Judea.  
2. Because saith he, Mark saith, that Christ in this wilderness was with the wild beasts: now in other wildernesses there are either dwellings of men here and there, or they are not altogether remote from the converse of men; but in the great desert of Horeb there were only wild beasts, as there are mentioned to have been here.  
Ans. Mark when he saith, Christ was with wild beasts, doth not therefore enforce that that wilderness was without either men or dwellings; But first, That Christ for that time avoided both the one and the other, and kept himself in the wildest places, and most retired from humane society. And secondly the Evangelist seemeth to regard rather the state of Christ, than the state of the place: and to show Christ to be the second Adam, as in the temptation which he was now about, so in his safety and security among the wild beasts [as Adam in innocency had been] and they hurt him not. The wilderness of Judea had indeed both cities, and villages, and dwellings of men in it, but withal it had some places wild in it without any such habitations, and it had wild beasts in it in those places, 1 Sam. 17. 28. 34. 2 Sam. 23. 20. Jer. 49. 19  
3. By this supposal [he addeth] that this wilderness where Christ was tempted, was the great desert of Horeb, there is a fair answerableness found out, between this story, and the story of Israel in that place, and betwixt this fasting of Christ and of Moses and Elias in the same desert. Answer: it is true, there would be so indeed, but the being of the thing cannot be grounded upon this correspondency, but this correspendency must be built upon the thing first found so to be: and if this may argue for Horeb desert, we may as well argue for Judea wilderness, for there the sore trials of David under the persecution of his enemies, and otherwise may be as fit parallels to harmonise with this temptation, as Israel's being in that desert, see 1 Sam. 17. 34 & 23. 14, 19, 24. & 24. 1. Psalm 61. in title, etc.  Mark 1. ver. 13. And was there forty days tempted. 
For these forty days together, Satan was tempting him invisibly, and did not yet assume any visible or conspicuous shape, which at the end of forty days he did; and so is Matthew to be understood, when he saith, The tempter came to him, that is, in an apparent and visible form.  
Now if we look upon the time and place, and Christ's present posture, we may see what materials or occasions the Devil had to frame these his invisible temptations of, all this while.  

1. The time of the year, was from about the middle of the month Tisri, six weeks forward, that is, from the beginning of our October, till about the tenth of our November, and then was the cold increasing, the nights growing long, and the winter driving on apace; but very comfortless subsisting in the open plan of a desert wilderness.  
2. The place of our Saviour's residence all this while, be it where it will in the wilderness of Judea, whether two miles from Jericho at Quarantania, as it is pointed out by some, or further southward along the banks of the dead Sea, as the more desert place, or wheresoever else, it was in the company and danger of wild beasts, and no humane company near him to comfort him, nor house to shelter him.  
3. His posture in this time and place was not only in a fasting, but in an impossibility of getting sustenance unless by miracle; in solitude, in want of company, in want of necessaries, and in a condition that made a life as comfortless, as likely might be.   
Upon these outward occasions as fit opportunities for such a matter, Satan would be busy with his suggestions to inject them into Christ if it had been possible, either to have moved him from that resolved work upon which he was, or to have moved him to the acting or entertaining of something which should not have been.  
And herein did these forty days and nights fasting of our Saviour, exceedingly outgo the like dated fastings of Moses and Elias. For he did not only fast, but he was in continual watching and constant combat with Satan, and did not so much as enjoy the repose of his body, or of his thoughts in rest and contemplation, as Moses and Elias had sweetly done in their fasts, without such disturbance.  
Compare the combat in 1 Sam. 17. 16.  Luke 4. ver. 2. And in those days he did eat nothing. 
Matthew mentioneth the nights of his fasting, as well as the days, that it might be distinguished from the ordinary fastings of other men, who though they eaten nothing of all day, yet at night they did, 1 Sam. 14. 24. 2 Sam. 1. 12. etc. But the fast in Susan was for three days and nights, Esth. 4. 16. Now this long and miraculous fast of Christ was not for imitation, no more than were the like of Elias and Moses, but as theirs was, so was this for another end: For as Moses fasted three times forty days and forty nights at his giving of the Law, and settling of religion, that the authority of the one, and the honour of the other might be the more advanced; and as Elias fasted forty days and forty nights at his restoring of decaying prophecy, and beginning of a reformation, that the one and the other might be the more dignified in the hearts of the people, upon this very consideration, that the agents in these things, did as it were for a preface to the acting of them, lead so Angelical and miraculous a life for so long a time.  
So was this like action of our Saviour for the greater honour and authority of the Gospel which he was now to preach; when he that preached it, had led so the long life of an Adgel without meat and drink, had foiled the Devil upon the greatest advantages imaginable, and had dwelled among the den of wild beasts, and was hurt by them; compare Esay 11. 6.  
Thus did John the Baptist begin the Gospel with wondrous abstemiousness, and Christ with miraculous abstinence, both of them thereby not only honouring the Gospel which they preached, but also thereby instructing them to whom they preached it: 1. That the kingdom of heaven is not of meats and drinks. 2. That man is not to live by bread only, but by the Word of God. And 3. That the liberty of the Gospel is not licentiousness, but liberty of another nature.   

§ And when they were ended he afterward hungered.  
It is not so said either of Moses or Elias, though the same thing were true likewise of them; but it is expressed thus of Christ: 1. To evidence his humanity. 2. And chief to give light unto the story following, namely, to show that Satan took occasion for his first proposal to turn stones into bread, from Christ's hungering. And 3. that this and the first temptation might be parallelled, where Satan assaulted Eve; when she now began to hunger, and it was eating time.  Matth. 4. ver. 3. And when the tempter came to him. 
Now is the seed of the Woman and the Serpent met visibly together, and the enmity which was set betwixt them from the first day of Adam, is now breaking into an open combat. And the Evangelist in the Epithet, the Tempter, doth plainly call us to take notice of the first temptation, that occasioned the fixing of that enmity. The Devil now appeareth to Christ in a visible shape, as he had done to Eve; but in what appearance, the text is silent: It is most likely, like an Angel of light: and as she was deceived by him in taking him for a good Angel, in the trunk of the Serpent; so that he goeth now about to deceive Christ also in the representation of a glorious Angel: For in that he requireth Christ to worship him, and promiseth him all the kingdoms of the world, it is very unlikely that he carried the image of a mere plain simple man, or of any brute beast; for either of them it was most improper to make any such overture: but that he carried indeed a humane shape, but with that lustre, majesty, and gloriousness, that the holy Angels used to appear in, Judg. 13. 6. For that the Devil can transform himself into such a fashion and garb, the Apostle doth tell us.   

§ He said, if thou be the Son of God.  
He tempteth Christ under the notion of his two natures, twice in reference to his Godhead. To turn stones into bread, and to fly in the air, works of divine power; and once in reference to his manhood, to fall down and worship him for worldly preferment, an act of humane sinfulness and weakness. When the Devil doth twice use this expression, If thou be the Son of God; it argueth not that he was ignorant who Christ was, as some conceive, [for the miracle of his birth, his adoration by the Wisemen, his wisdom at 12 years old, the voice from heaven, and his safety among wild beasts at this time, show that impossible.] But concluding the thing itself to be so, he argueth from it to persuade Christ to act as the Son of God, and to do things miraculously. And the If in his speech is not so much of doubting as of assurance, as the If in those words of Lamech, If Cain shall be avenged seventy fold; and he forceth it as the consequence upon a thing undoubted, Seeing thou art the Son of God, as the voice from heaven did proclaim thee, it is very agreeable to thy so being, that thou shouldst exert thy divine power, and command these stones into bread for the satisfying thy hunger. And so in the other temptation that carrieth the same front, Seing thou art the Son of God, it is very fit thou shouldest act according thereunto, and not go down the stairs as men do, but cast thyself headlong, and show thy power. In both which temptations, though a close persuasive to distrust God's provision for him in the wilderness, to rely too much upon second causes, and to presume without warrant upon a promise, be included, yet Satan's main bent and aim is to move him to act according to the dictate and direction of the Devil. And as he had persuaded Eve from the commandment of God, to follow his advice, so would he fain do Christ from that work and injunction which God had laid upon him, for the Ministry, and for man's redemption, to do things tending nothing at all to that purpose, but rather to vainglory and self-exalting, and the Devil had had enough if he could have moved the Redeemer to have acted any thing upon his instigation. Ignatius Martyr, Hilary, and others of old; and Beza, Chemnitius, some others of late, suppose that Satan knew not yet the mystery of the incarnation [no more than the Disciples did till after the resurrection] but that he proposeth this, if thou be the Son of God, as doubting of the truth of the thing, and seeking to be resolved in it: nay, that by the phrase, the Son of God, is to be understood, and was so in Satan's apprehension, only a very holy, and an extraordinary qualified man; as whereas the Centurion calls Christ the Son of God, Mat. 27. 4. Luke expresseth it only a righteous man, Luke 23. 47.  
Answer 1. It is most true indeed, that the mystery of the Incarnation is a mystery most high and deep, and which created understandings cannot fathom, and that the Disciples were exceedingly ignorant of it, till more than flesh and blood revealed it to them: but yet for all this, the Angels good and bad might know the truth of the thing, though they could not reach the mystery of it: and the Disciples have some light of it before, though they had the more perfect understanding of it after the resurrection, as see Mat. 16. 16. The Devil was not ignorant of the Angels proclaiming him Christ the Lord, or Jehovah, Luke 1. 16, 17. & 2. 11. of an Angels and Gods proclaiming him, The Son of God, Luke 1. 35. & 3. 22. Of the Prophet's calling him, Jehovah, Jer. 23. 6. And the mighty God, and Father of Eternity, Esay 9 6. and an hundred such expressions as these, which could not but put him past all questoning, who it was with whom he dealt.  
2. It is true indeed that the Church and people of God are called his Sons, but it will be hard to find this applied to any one particular person, or single man in all the Scripture: That in 2 Sam. 7. 14. Psalm 89. 28, 27. is readily known to be spoken of Christ, and that in Luke 3. 38. we have explained before.  
3. It is likewise true, that whereas the Centurion in Matthew, is brought in, saying, This was the Son of God, Luke hath brought him, saying, This was a righteous, or just man; but must it therefore follow, that he took him not for the Son of God, but that he called him so only because he was a holy man? In very many of the Evangelists, various expressions, we are not always to take the one to mean the other, but we must take them both in their proper sense to make up the full sense, as will fall to be observed in divers places: And so is it to be done here: The Centurion and his company upon the sight of the wonders that attend our Saviour's death, concluded that not only he was a most holy man, but some rose higher, and sure, say they, He was the Son of God. Compare and examine the places.  
Now the daring impudence of the Devil, thus to assault and assail him whom he knew to be the Son of God, will be the less wondrous and strange, if we consider [jointly with his pride, desperate wickedness, and malice] the ground that he might think he had to undertake such an attempt as this, to go about to foil him, who his own heart told him was the Son of God: And that was from those words of God in the garden to him, when upon the denunciation upon him, that the seed of the woman should break his head; yet God tells him withal, That he should bruise his heel. Hence did his impudence take its rise to do and dare what he did and dared at this time; and the having this very passage in ones eye and consideration upon the reading of this story of the temptation, will help exceedingly to clear, enlighten and explain it. For whereas two main scruples may arise about this temptation, [besides this that we have in hand of the Devils daring to assault Christ thus] namely, how chance it was now, and not before, and why it is said by Luke after these temptations, that the Devil departed from him for a season; the consideration of this thing doth give so much satisfaction to both these doubts. For, 1. it is indeed some matter of wonder that Christ should live to thirty years, and the Devil never attempt to tempt him of long a time, but should now come to assail him, when he had a testimony from heaven that he was the Son of God, and when he had the fullness of the Spirit in him above measure, which were greater disadvantages to Satan than ever; but the reason was because that now Christ was offered to the Duel in an apparent manner, which he never had been before, to try that mastery with the Devil about breaking and bruising head and heel: and the Devil having an assurance that he should bruise his heel, undertakes the combat, and dares be thus impudent. And 2. when he saw that he could not prevail with him this way to bruise him, namely, by temptation, he departs from him for a season, till he can find an opportunity for another way to do it, namely, by open and actual persecution.   

Sect. Command that these stones be made bread.  
To change the form of a Creature is the greatest miracle, as coming nearest to creating: and therefore when the power of miracles was first given, the first that was wrought was transforming, Exod. 4. 3. And such a one was the first that was wrought by our Saviour, John 2. 9 The Devil therefore assaying Christ in a work of wonder, tryeth him in one of this nature: and when he cannot move him to show his power upon another Creature, in Changing the form of it in this temptation, he seeketh in the next to move him to show his power upon his own body, in altering the quality of it, and making it fly.  
Now to inquire what sins they were that the Devil would have persuaded him to in this temptation, in turning stones into bread, whether to gluttony, or distrust of providence, or what else, is not so material and pertinent, as to consider why he tried him first by such a manner of temptation. And the satisfaction to this is facile and obvious; namely, 1. because he took advantage of his present hungering. And 2. because he had sped so successfully to his own mind, by a temptation about a matter of eating, with the first Adam, he practiseth that old manner of his trading with the second.  Ver. 4. It is written. 
This is the first speech that proceeded from our Saviour's mouth, since his entrance into his Ministerial function, that is upon record; and though it be very short, yet is it very material for observation of these things:  

1. That the first word spoken by Christ in his ministerial office is an assertion of the authority of Scripture.  
2. That he opposeth the word of God as the properest incounterer against the words of the Devil.  
3. That he allegeth Scripture as a thing undeniable and uncontrollable by the Devil himself.  
4. That he maketh the Scripture his rule, though he had the fullness of the Spirit above measure.    

§ Man shall not live by bread only, but, etc.  
He doth most properly and divinely produce this place of Moses, Deut. 8. 3. it being a Lesson which the Lord had read to Israel, when they had fallen into, and in a temptation, not much unlike to this that Satan would have tripped Christ in at this time. Now the sense of the Text alleged is somewhat controverted; some take it to mean, that man hath not only a life of the body to look after, which is sustained by bread; but also, and rather a life of the soul, which is supported by the Word of God: And some again, by the Word of God, understand the Word of Doctrine; others, the Word of God's power, providence, and decree, as meaning that man's life doth not depend upon bread only, but that God can support and sustain it by other means as he shall see fit. Any of which carry a most proper, and a most considerable truth along with them. But the most facile interpretation of these words, and the most agreeable to the context in Moses, with which they lie, is, by every word that proceedeth out of the mouth of God, to understand God's commandments, by the observing of which a man shall live, prosper, and it shall go well with him: for to this sense the first verse of that Chapter in Deuteronomy speaketh, All the commandments that I command thee this day, shall ye observe to do, that ye may live, etc. Now our Saviour retorteth this in this sense, against the Devil's temptation, that incited him to have turned stones into bread; 1. To show that it was his meat and drink to do the will of him that sent him, and to finish his work, as John 4. 34. And 2. that obedience of God's commandments is more propely the way to live, than by the use of the Creature.  Matth. 4. ver. 5. Then the Devil taketh him up. 
Here it is controverted, whether this were done really and truly, or only in vision and apparition. And there be that assert the latter, conceiving that Christ was brought no otherwise to the pinnacle of the Temple, or to the high mountain, than Jeremy went to Euphrates to hid his girdle, Jer. 13. or Ezekiel slept on his right, and left side, etc. Ezek. 4. or other things of this nature mentioned in Scripture, which it is passed all denial, were done only in vision, vid. Jansen. in loc.  
But that these transporting of our Saviour from place to place, were really and actually done, even in the body, and not in vision, may be strongly confirmed by these considerations.  

1. Otherwise they had been no temptations, which the Evangelists tell plainly that they were: For what had it been for Christ, to have seen a thousand of such things as these in a vision, and to have nothing more to do with them, but only see them; what temptation could this be to him?  
2. The next place that we hear Christ was in after the temptations were finished, was beyond Jordan, as shall be showed in the next Section: now it will be hard to find how he was got instantly after his temptations to the other side Jordan, if he were not carried thither in the next temptation after this that is now in hand. For in the temptation before this, he is in the wilderness of Judea; in this temptation he is at Jerusalem on the top of the Temple; and in the next on the top of an high mountain; and the next tidings of him after is, that he is beyond Jordan.   
Now this taking him up, was bodily, and locally, and really, the Devil catching him up into the air, and carrying him in the air to the battlements of the Temple, and from thence in the next temptation to the high mountain: And here may the Reader fix his meditations upon four or five material things very pertinent and profitable to consider of upon this passage.  
As  

1. the horrid impudence of the Tempter, that cannot but suppose him the Son of God, and yet dare assail him as the basest of men.  
2. The wonderful humiliation of the Redeemer, that was even now proclaimed the Son of God from heaven, and now is hurried by the Devil in the face of heaven.  
3. The power of evil Spirits over men's bodies, if they be permitted, and let lose to execise their power upon them.  
4. The constant and continued providence showed in our preservation, that we are not hurried away bodily by Satan every moment, who is thus busy here even with our Redeemer, who was the Son of God.  
5. That in all the Scripture there is no mention of the like story, that the Devil ever thus carried any man in the air, unless he had first bodily possessed him: For having first done so, it is said of the poor wretch among the Gaderens, That he was driven of the Devil into the Wilderness. And so, we have observed elsewhere, that it is probable that the Devil took Judas into the air, and there strangled him, and threw him down to the earth, and burst out his bowels, for the Devil was bodily in him before: but for one not possessed to be so transported from place to place, by the evil spirit, is a thing that hath no parallel in all the Scripture from end to end. Now whether it be not probable that the Devil would have possessed our Saviour bodily, if he could have done it, and when he could not do it betook himself to this violent Rapture of him, be it also referred to the Readers consideration.    

§ Into the holy City, and setteth him on a pinnacle of the Temple.  
There are two main scruples and questions arise out of these words: 1. Why the Devil bringeth Christ to this place in this temptation. And 2. whether his flying in the air, and standing on the Temple, were visible, or no.  
As to the first; It cannot be doubted, but something more was in the Devil's thoughts when he brought our Saviour hither, than merely his precipitation, or casting down headlong, or flying in the air: For had that been all, he might have found promontories, rocks, precipices by hundreds; from whence to have got him cast down, would have served the turn, as well as from hence, if his precipitation had been all that was intended and aimed at. But certainly there was some reflecting in Satan's mind upon the very place, as well as upon the very thing. And that being apprehended what it was, if it be possible to apprehend it, it will help to resolve both the questions at once. Conjecture is all that we can go upon here, and it is better to conjecture at Satan's mind in such a thing as this, than to be acquainted in it; and in a matter of this nature if one fail, in conjecture, it is as excusable on that hand, as it is difficult to hit aright on the other.  

1. Therefore it may be conceived, that the Devil according to his constant practice, would make the utmost advantage he could of his deceits in this passage and temptation: and that he meant not only evil to our Saviour, whom he had in hand, but some delusion also to the men of Jerusalem, amongst whom he brought him: For why should he take him from the solitude of the wilderness, into the middle of a City, if he meant no more than what he might have equally acted in that solitariness? or why should he set him upon the Temple, if he intented not more than what he might have done upon any precipice in the desert.  
2. It seemeth therefore, and is very probable, that our Saviour as he flew in the air, and as he stood on the Temple, was visible and conspicuous to the eyes of the people: and that Satan acted thus, that the people might be deluded with some misapprehensions concerning him. And truly I cannot but conjecture, that he intented to deceive them with misprision concerning Elias, who was so much in their thoughts and expectation, to come personally as the forerunner of the Messiah: For he having been rapt away into the air, and so into heaven, when the Lord took him from the earth, as is related in the story of his translation, 2 King. 2. how readily might the people have their thoughts on him, when they saw a man in a mantle flying in the air, and taking his pitch upon the Temple, and away again? and this they might be deceived in the rather, because of the misconstruction which they blindly made of those words of the Prophet, Mal. 3. 1. Of the Angel of the Covenant coming to the Temple, which they understand of Elias, as see D. Kimch. in loc. But it will be said, what could Satan gain by this deceit? Why, this, that they would be confirmed in the mistake of Elias his personal coming at the last converse among them, and so the preaching of the Baptist, and the appearing of Christ after him would be the less regarded.  
3. Now the acting of the Devil in reference to Christ, affords us these considerations: 

1. That whereas in his former temptation, he would have injected into Christ diffidence and despair in God, now would he do the clean contrary, and instigate him to presumption; then would he have suggested that God was mindless of him, and that there was no trust to be had in providence, for he must either turn stones into bread, or be without: but now he will have him to cast all upon providence and promises presumptuously, and neither to use any means, nor regard any rule.  
2. That the Devil doth here somewhat parallel his first temptation of our first parents, for that was in the garden a place of happiness, this is on the Temple the place of holiness; that in the paradise of delight, this in the paradise of Religion.  
3. That though the Devil could set Christ on the top of the Temple, yet could he not throw him off. Our Saviour refused not to suffer him to bring him to a temptation, but he would not suffer him to have the least power over him in it: either to persuade him into the least sin, or to cast him into the least danger.  
4. Whereas Christ had used Scripture to him before, he useth Scripture to Christ now, and so goes about to assault him with his own weapon.  
5. That he might the more feasibly cast him upon a presumptuous reliance on the guard of Angels, he hath now brought him to a place as likely to have Angels ready about it, as any place under heaven: for where might they more readily be thought to be, than about the Temple?     
What part of the Temple it was that Christ was set upon at this time, it is in vain to go about to determine, whether on some turret of it, as is conceived by some; or on the battlement ledge, as by others; or on some of the flying fanes, as by a third sort; or on the sharp broochs that were set there to keep off birds, as by a fourth: it is as little material, as it is little determinable; only take this testimony of Josephus concerning the terrible height of some part of the Temple, and then be it left to ruminate upon. He speaking concerning the South side of the Temple, and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King's porch there, he saith thus; It was one of the most renowned works under the Sun; for there being a great depth of a valley, even not to be seen to the bottom of, if any one above looked down: Herod, raised a vast height of a Porch over it, so that if any one from the roof of it looked down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: his head would be giddly, his sight not reaching to the unmeasurable depth, Antiq. lib. 15. cap. 14.  Vers. 8. Again the Devil taketh him up into an exceeding high mountain. 
It is as undeterminable what mountain this was, as it is what part of the Temple it was that he set him upon, and it is as little material: Only this is conceivable upon good probability, that this mount was beyond Jordan eastward, because the first appearing of Christ after this amongst men, is at Bethabara on that side, Joh. 1. 28. Now whether it were Pisgah, Nebo, Horeb, or what else, is but lost labour to make enquiry, because we are sure we cannot find; only this again is worth our thoughts, to compare together the being of Moses in the mount with God, and the being of Christ, in a mount with Satan: and the Lords showing to Moses from an high mount all the Kingdoms of Canaan, and saying, All these will I give to the Children of Israel; and the Devils showing to Christ all the Kingdoms of the Earth, and saying, All these will I give thee, etc.   

§ And showeth him all the Kingdoms of the world.  
Here are two things mainly considerable: 1. The object represented to the eyes of Christ. And 2. the manner of Satan's representing it: The first, the text expresseth to be all the Kingdoms of the world, and the glory of them: upon which, if we come to ponder, by weighing and considering the state of the world at this time, it will appear, that the object that the Devil presented Christ withal in this spectacle, was Rome, her Empire and glory. For 1. That Empire is called by the very name of all the world, Luke 2. 1. and the very same word that Luke useth to express it there, he useth here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here.  
2. Where was there any pomp or worldly glory to be seen any where upon all the earth at this time, but what belonged to the Roman State? nay, where was there almost any Country or Kingdom, but was within the compass and dominion of that Empire? or where was there any power or rule [as Luke uttereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] either comparable to the power and rule of that State, or indeed where was there any power or rule that was not now under it? The Roman stories that describe the State of Rome at these times, do give an abundant account of her wealth, pomp, power, revenues, extent and largeness even to the amazement of the Reader, they were all so vast: and they do so commonly and familiarly call the Roman Empire, the Empire of the whole world, that scarce any thing is more ordinary among them: Let but one be a taste of the rest, and let us take up all in little, in that prayer that Paterculus, a man that lived in these very times, makes in reference to Tiberins, who was Emperor and Lord of this vast pomp and power at this very present, in the conclusion of his Book: Voto finiendum volumen fit. Jupiter Capitoline— Gradive Mars— Vesta— & quicquid numinum hanc Romani Imperii molem in amplissimum terrarum orbis fastigium extulit,— destinate successores quam seriss●nos sed eos quorum cervices tam fortiter sustinendo terrarum orbis Imperio sufficiant quam hujus suffecisse sensimus.  
3. If Satan had claim and interest in any place, state, or pomp under heaven, it was in Rome and her appurtenances: and if those words of his which Luke hath added, All this glory will I give thee, for that is delivered to me, and to whomsoever I will give it, were true of any place, it was true of this. For, first, observe the characters and dechipherings of Rome, as it is set out in Scripture, and see whether it carry not the very image and superscription of the Dragon upon it. In Numb. 24. 24. the first place that it is pointed out, it is doomed to eternal perdition; for both Jews, and even some Romanists themselves, understand Rome by Chittim in that place. In Isa. 11. 4. it is called The wicked one, as the Chaldee Paraphrase there: And Paul, 2 Thes. 2. 8. do expound it. The abominable armies, Dan. 9 27. The abomination of desolation, Matth. 24. 15. The mother of fornications and abominations of the Earth, Rev. 17. 5. etc. Secondly, observe that in it was met together all the cruelty, bloodiness, and persecution that was in the four bestial Monarchies, that were enemies to the Church before Christ's first coming, Dan. 7. compared with Rev. 13. And thirdly, observe that this was the seat of Satan, Rev. 13. 2. and that he gave his power, and seat, and authority to the beast of this City, That this was as his special heritage, and his heir apparent, the singular seed of the Serpent, Antichrist was to arise here. And lastly, observe, that the Kingdom of Christ, and the opposite kingdom of Antichrist were both now beginning, and that now the Serpent's head began to be in danger, according to the prophecy so long ago, Gen. 3. 15.  
Now after all these considerations may the Reader take up some such hints as these; and enlarge them in his own thoughts, according as he finds them fixing on his thoughts, and worthy meditation.  

1. How probable it is that Satan when he maketh this offer to our Saviour, doth intentionally point out this very Antichristian City and her glory.  
2. How much truer he speaketh, than he commonly doth, or is commonly observed to do here, when he saith, that all power was delivered to him, and he might give it to whom he would.  
3. How he doth offer to seat Christ in the very throne of Antichrist, and would persuade the singular seed of the woman, to become the singular seed of the Serpent, and his own heir placed by himself in his own seat.  
4. How by this cursed overture, he would have stopped and stifled the Gospel in the very beginning and rise of it, by choking the great Preacher of it with all the power and pomp of the Roman State.  
5. How, that he might prevent the breaking of his own head by the Kingdom of Christ, he striketh at the very head of Christ, tempting him with the glory of the Kingdom of Antichrist; and would have him to do as Antichrist would do, fall down and worship the Dragon.  
6. How Rome is laid by the Devil for a stumbling block in the way of the Gospel, as soon as ever Christ appeareth towards the preaching of it.  
7. How when Satan cannot at the entrance of Gospel, persuade Christ by all the pomp of Rome, to do like Antichrist, he setteth up Antichrist at Rome, to be an enemy to the Gospel, in all the continuance of it.  
8. Compare Christ's refusal here, with the Jew's choice hereafter, John 19 13. Here he is offered to be the Caesar and Lord of the Roman Empire, which he refuseth; there he is refused, and Caesar preferred before him.   
Now for the resolution of the second Quaere, viz. After what manner Satan represented this object before him, these things may be considered:  
I. That it is not possible that this was a real and a very representation of these things indeed, for divers things do contradict it: For, first, there is scarcely any mountain under Heaven from whence any one kingdom can be viewed over: and if there were, there is scarcely any eye under heaven that could view it. And whereas the Devil brought Christ into an exceeding high mountain when he would show him this spectacle, it was rather to colour the delusion, than to realize the prospect; for what he shown him from that mountain, and as he shown it him, he could have presented it as well upon any flat or valley. For,  
Secondly, Matthew saith, that he shown him not only all the Kingdoms of the world, but also the glory of them; now this clearly argues that Satan presented something, more than could be seen in a common prospect. For though it had been possible for any eye to have seen all the Kingdoms of the world, that is, all the Countries of them as they lie, yet would not that view and prospect show their pomp and glory. He that from Highgate vieweth London, seethe the City; but he that will behold the glory of London, must go into it.  
And thirdly, Luke addeth, that he shown him all these things in a moment of time: by which very expression he seemeth to intimate, that here was something different from common prospecting or beholding: for men looking upon a goodly prospect from an high place, view it successive, one part after another, and must turn themselves round; and if they will look further than that place will suffer them, they must remove to another hill where that prospect terminates: but here all this vast object of all the Kingdoms of the Earth is presented at one view, in a moment of time.  
2. Therefore there was some juggling and delusion of the Devil in this business, and he rather presented an object of his own framing, than the eyes of Christ took up the sight of these Kingdoms as they really were. And it is far more proper to conceive thus of this matter, than either to understand these Kingdoms for the Spiritual Kingdoms of Sins, as some do, and to little sense, or to think that his showing these Earthly Kingdoms and their glory, was but pointing out where such a Country and Kingdom lay, and telling what wealth, pomp, and power it was of, as it is interpreted by others. Nor is it any derogation to our Saviour at all, to conceive, that delusion was practised and proposed to him in this matter, any more than it was derogation to him, to be assaulted and used by the Devil in the other temptations. For,  

1. Though here had been deceptio visus, and our Saviour's eyes had taken and received this, as a real and a true object, which was but fictitious and fantastical, it had but shown the truth of his humane nature, and neither sin nor imperfection at all. For, 1. Error of sense simply considered, is not sin. And 2. such a thing as this might have been done to Adam in innocency, seeing deceptio visus, or error of any other sense, is consequens naturae, rather than fructus peccati; an invincible necessity in the finiteness of our nature, rather than any proper issue or fruit of sinfulness.  
2. But our Saviour was so fully acquainted with the legerdemains of the Devil, and with the course of natural things, as that he could not be thus deceived by shadows, but judged of this prospect according as it was indeed, airy, delusory, and fantastical, though the Devil presented it to him under the notion of real.  
3. Now the acting of Satan in this delusion, was, the framing of an airy Horizon before the eyes of Christ, carrying such pompous and glorious appearances of Kingdoms and States, and royalties, and riches in the face of it, as if he had seen those very Kingdoms, and their very State indeed. For this prince of the air doth most commonly work his delusions by that element, when he frameth them to the outward senses. And that expression used by the Apostle, The Prince of the power of the air, Ephes. 2. 2. is worth the looking after to this purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In time past ye walked according to the course of this world, [Secundum saeculum mundi hujus, doth the Vulgar and Erasmus render it, and it may be with reference to the world's age of Heathenism] according to the Prince [which the Syriack explaineth, as is the will of the Prince] of the power of the air: or according to Beza, Secundum Principem cui potestas est aeris: Now what is to be understood by, the power of the air, is of doubtful and various conjecture; whether to take it for darkness, or for the power that the Devil hath upon that element, or, which I rather conceive, for the principality of the air, that is, for the Devils; for in that sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh so oft in Scripture, that it were needless to exemplify, yet see Luke 4. 6. Rom. 13. 1, 2. etc. And according to this construction, the phrase, the Prince of the Principality of the air, is but the same with that in Mark 3. 22. the Prince of Devils: And so the scope of the Apostle should intent this, to make a gradation, or to heighten the conception of the Ephesians former impiety, by this aggravation, that they walked not only according to the garb of the world, but according to the will of the very Prince of Devils; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this world, and the principality of the air, to stand in Antithesis one to another, for the visible world of men, and for the invisible world of Devils, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stand in the like opposition, for the rule and course of the one, and for the Ruler and Prince of the other. But be the sense of the expression which of these it will, it holdeth out the dominion and power that the Devil hath in the air, and upon it, which he exerciseth accordingly, sometimes in real and very sensible effects indeed, as in raising storms and tempests, and sometimes in delusive and fantastical apparitions, as in the thing in hand, and in the blood and frogs of Egypt, which the sorceress produced: Now in the exhibition of such phantasms as these, he doth a threefold act at once, namely, condensate the air that it may become a visible object, shape it into such or such a figure, and colour it into such or such colour, that it may be an object of this or that representation; and this is no hard thing for the Devil to do, considering the activity of his nature as he is a Spirit, and his readiness to act this activity, that he may deceive. In such a way as this did he deal in his false and delusive miracles in Egypt, in turning water into blood, and producing frogs; not that he did either really, [for it is impossible for any creature either to create forms, or to change forms] but his acting was upon the air, by colouring it over the waters, and by condensating it to the representing of frogs. And it is observable, that of those frogs that Moses produced upon the land, it is said, They died and were gathered by the people on heaps, and stank, Exod. 8. 13, 14. for they were frogs indeed; but of those that were brought up by the Magicians, there is no more mention, for they were but airy and fantastic apparitions.    

§ If thou wilt fall down and worship me.  
Here is impudence come to its height, and the Devil showing himself in his own colours indeed. Neither of the former temptations, had so visibly and desperately invited Christ to impiety, as this doth with open face: for in the first persuasion, to turn stones into bread, there was some colour of Christ's own benefit, for he was now hungry, and bread might have been a thing of welcomness to him: and in the second, to have flown in the air, there might be some colour of his honour and repute, in showing himself so miraculous before the people; as we read that some vain men have sought esteem by such a vain course, as Icarus mentioned by Suetonius in the life of Nero, chap. 12. And Simon Magus, so reported of by all Ecclesiastical Historians, and both these not very many years after this time. And Bladud mentioned in our own stories, if he lived at any time at all. But to be invited in plain anddown right terms, to fall down and worship the Devil, hath no colour at all upon it but naked impiety. What, did not the Devil know Christ who he was? that we have proved before that he did: or, did he think that Christ knew not who he was? that he could not think, if he knew Christ as he did. What shall we say then to this damned overture of having Christ to adore him? why? here he joineth all his power of temptation together; and would 1. bring Christ into a more low fall than he had done Adam; and 2. makes a stroke desperately at him to have bruised his head, whereas it was told him only he should bruise his heel; and all this, because being of an intolerable impudence, he would obtrude any thing, even beyond all sense, reason, and modesty, to compass his own design; and seeing Christ had condescended so far as to be hurried by him in the air, he would leave no way unattempted of tempting, if so it might have been possible to have corrupted innocency now, as he did once in Adam; and to have power over his mind, as he saw he had so far over his body. And thus hath he done his worst, and shown his Devilship to the utmost, to have brought the second Adam to have been a sinner like the first, but here the seed of the Woman that was promised Adam, bruised the head of the Serpent, who would have bruised his.  Ver. 10. Get thee hence Satan. 
Luke's expressing of this hath bred some scruple, for he hath phrased it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered by our English, Get thee behind me Satan; being the very same words that our Saviour useth to Peter, Mark 8. 33. when he would have persuaded him not to have been Christ, as the Devil would here have persuaded him to be Antichrist: Hence hath a doubting been bred with some, whether Christ commanded the Devil clean away, any more than he did Peter, or only commanded him either to get behind his back, or not to offer to advise or direct him in any thing further, as he had impudently done hitherto. The Syriack hath omitted that passage in Luke wholly, and so hath the Vulgar Latin; and Beza mentioneth four ancient Greek copies that wanted it also: But, saith he, in the other, and in Theophylact these words are found; and so are they in the Arabic, and most authentic copies, expositions and translations. Now the meaning of Christ in these words, is to pack Satan clean away from him indeed, as is apparent by the expression of Matthew, who saith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be gone; and by the sequel itself, for Matthew telleth, that upon these words, the Devil departed; But Luke hath added the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behind me, because he hath mentioned another temptation after this: and it would have seemed that Christ had not had command over the Devil, if he had bidden, Be gone Satan, and he had not departed. Therefore though it were true indeed, that the Devil did departed upon these words, and tempt Christ no more, yet since it seemeth not so in Luke's method, therefore he used such an expression as was suitable and agreeing to his own method and order; and which might both serve the same sense that Matthew intended in his expression, and yet withal save the sense of Luke himself in regard of the ranking of these temptations. By the phrase therefore, Get thee behind me, he meaneth not, that Satan should only leave advising and instructing Christ what to do, and come behind him, as a disciple doth behind his Master, yet following, and not departing from him: but by it he commandeth the Devil never to offer to tempt and assault him in the like kind again; and curbeth his hideous impudence and sauciness that durst thus assail him, etc. And to the same tenor may the same words of our Saviour to Peter, be readily and facilely understood, the intention of the temptation only differing.  Luke 4. ver. 13. The Devil departed from him for a season. 
It is not so much material, to question, whether to render this for a season, [as our English, and some other Translators do] or, till a season, [as the Syrian, Arabic, and some others seem to do, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will very well bear] as it is to inquire, when it was that the Devil returned to assault Christ again, as this expression of the Evangelist seemeth to enforce he did. But we shall take the consideration of all these together. The Evangelist saith first, That the Devil having finished all the temptation, departed. Now this ending or finishing all the temptation, is understood by some to mean, that when he had proposed these temptations, he had proposed all manner of temptations whatsoever; and so he had, for he had tempted him to lust of the flesh, lust of the eye, and pride of life, which the Apostle John makes the heads or generals of all the things that are in the world, 1 John 2. 16. and he had tempted him visibly and invisibly, which are the two only ways of his temptations in his own person: But it may withal, and rather be understood, that the Devil having now done his worst to have tempted him to sin, and not seeing himself prevail in it, he departed, resolving to assail him afterwards in another way. It was told him in the garden, that he should bruise his heel; but here, if you observe him in all these his temptations, he strikes at his very head, namely, to have brought Christ to have sinned, and so to have spoiled himself and redemption: but when he seethe that his endeavour in this hath been in vain, and that still he was far from bringing Christ to sin, but that Christ did foil him in every temptation, he will try no more at this time, nor to this purpose, nor in this way, but will reserve his further enterprise till another time, end, and way of tempting. And the first of these the Evangelist means, when he saith, He departed from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and indeed includeth the other two. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we render them, till a season, [which is the most natural signification of them] may be taken in a double sense; either, till a season opportune, or, till a season fixed. And I take the latter to be the most proper and very meaning of the words. For a more opportune season for his temptations than he had had already, Satan could not have wished; for he had had Christ alone, he had had him so, in the bitter inconveniences of hunger, cold, and watchfulness, and had had him so much in his power, as to carry him in the air from place to place, and yet with all these advantages on his side, he could not have his will over him: and therefore there was no expecting any better convenience, or season, to bring him to sin, as he would have had him: But there was a season fixed, when Satan must bruise his heel, for God had so told him in the garden, and when he must have some power over him in something else, though he could have none over him to bring him to sinning; and therefore he departs now unsped of what he came about, for he could not cause Christ to sin; but he will wait till that fixed time come, when he is sure he shall speed against him some other way; and that was when he caused his death. And to this very thing Christ himself seemeth to allude in those words, Joh. 14. 30. The Prince of this world cometh, and hath nothing in me; where almost every word in a manner faceth something in this story that we have in hand. The phrase, The Prince of this world, answereth that offer that Satan had made him, of giving him all the Kingdoms of the World, For they, saith he, are mine to give. The word, cometh, answereth the words here, Departed till the season: And the words, He hath nothing in me, meaneth, his not being able to infuse any sin into Christ in any of these temptations, that he might thereby lay any claim to him. And this coming of this Prince of the world, was to work his death, as is apparent by the very verse itself, and as our Saviour himself doth further explain it, Luke 22. 53. This is the power of darkness.  
Satan's departure therefore from him at this time when he had ended all the temptation, was, 1. With intent to assault him again, at the fixed season; when he knew he should have power over him to do him some hurt, though he could not now. 2. Then to bruise his heel, and to cause his death, though he could not now break his head, and cause him sin. 3. To assault him then by his wicked instruments, whom he could not now damage by his wicked self; In one instrument [not properly his, but abused by him for such a purpose] he once tempted Christ to sin, before he assaulted him to bring him to suffer, and that was in the mouth of Peter, Mark 8. 32. who received the very same check for his pains, Get thee behind me Satan, that Satan himself did for his last temptation.  Matth. 4. ver. 11. And behold, Angels came and ministered unto him. 
Mark hath told the story of the temptation very short, He was there in the wilderness forty days tempted of Satan, and was with the wild beasts, and the Angels ministered unto him: In which relation as he hath given us account of his temptation, which shown him man, so hath he also of two other things which shown him more: and those were, his safety among wild beasts, and his visible attendance by Angels: Now he mentioneth only his forty days temptation, which was by Satan invisibly, and speaketh not a word of the three temptations, when Satan assailed him in a bodily shape, and yet he saith that the Angels ministered unto him: which if you will strictly construe according to the very letter of his relation, you must conclude, that this ministration of Angels was before Satan appeared visibly to him; and so it will follow that the Angels ministered to him visibly, and Satan tempted him invisibly at the same time. But since the briefness of one Evangelist is to be cleared by the larger relation of the other, we are to understand Mark by the fuller story of Matthew, and so as Matthew doth show you the full history of the temptation, and teacheth you how to construe Marks briefness upon it; so must he also explain the time of the Angel's ministration, namely, after all the temptation was ended; which Mark hath left undetermined.  
It were not very great Solecism in Divinity, to hold, that the Angels might be visibly attending of Christ all those forty days that the Devil was invisibly tempting him: but since it is most probable, that Christ exposed himself in the nakedst manner, I mean, in the greatest plainness and meanness that might be, to Satan's tempting, that so his victory over him might be the more glorious; it is also very probable, that he called not for such attendance of Angels, but suspended it till his combat was done and the victory obtained. And then [howsoever they did before] The Angels came, saith Matthew, and ministered unto him.  
When the Scripture speaketh of Spirits or Angels coming or going, it doth most generally mean it of a visible and apparent manner, as Gen. 19 1. & 32. 1, 2. Judas 6. 11. and in very many other places, and so is it to be understood here: that after the evil Angel, or the Prince of the evil spirits was departed, who had assailed Christ in a visible shape; the good Angels in visible appearances also came and gave their attendance on him. Their ministering unto him, as to particulars, was in bringing to him necessaries and provisions in that his hunger, and in that place where it is likely provisions were not otherwise suddenly to be had: so the Son of man eateth Angel's food, and like Elias is fed by the Angels of the Lord in a desert place.  
And thus hath Christ been shown the Son of God by the voice of the Father, and anointed for the great King, Priest, and Prophet visibly by the Holy Ghost: And thus hath he showed his power and command over the evil Angels; and the good Angels have owned his Lordship and dominion over themselves; and thus every way attested, is he presently to appear amongst men as the Minister of the Gospel.     

SECTION XII.  S. JOHN Chap. I. Vers. 15. JOHN 
a In the Greek it is, John beareth witness, and cried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former word in the present tense, and the latter in the praeter tense; the tenses being either indifferently put one for another, as the the Translator of Cyrill hath rendered them, Testatur, & clamat, or Nove hoc, (as Erasmus phraseth it) this strange construction is used by the Evangelists, to show in the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the continuance of John's testimony; and in the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the openness, clearness, vigour, and powerfulness of it: So Chemnitius, Grotius, Beza, etc. Change of tenses indeed is no strange thing in Scripture language, as John 4. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she departed, and saith, etc. yet this alteration seemeth to carry something more with it, than merely change of tense, without difference of construction, especially if the sense and scope of the whole verse be considered and taken up together, which shall be done hereafter in the explanation of it.  bare witness of him, and cried, saying, This 
b Beza conceiveth here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was, for is, for he saith he can see no reason why the praeterimperfect tense is used in this place; but on the other hand, I see as little reason why John, if he meant to say here, this is he, should not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as well as he doth in vers. 27. & vers. 30. and I suppose it will be very hard to give a reason, why in the one place he should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if he meant the same thing. But this also shall be taken into explanation afterward.  was he of whom I spoke, He that 
c Or, that is to come after me, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, Rev. 1. 8.  cometh after me is preferred before me, for he was before me. 16. And of his fullness have all we received, and grace for grace. 17. For the Law was given by Moses, but grace and truth came by jesus Christ. 18. No man hath seen God at any time; the only begotten Son, which is 
d 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often carry the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Matth. 2. 23. Luk. 1. 20. Act. 7. 4. & 8. 23. and so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8. 21. be best interpreted in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because the creature itself also shall be delivered from the bondage of corruption in the glorious liberty of the sons of God. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in, denoting the time; as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As he was breaking bread, Luke 24. 35.  
The phrase, in the bosom, see Numb. 11. 12. Deut. 13. 6▪   in the bosom of the Father, he hath declared him. 19 And this is the record of john, when the jews sent Priests and Levites from jerusalem to ask him 
e It is more than probable that they that ask him this question, did know who John was both by birth and name: And therefore their quaere, who art thou? Is proposed to him in regard of his function, rather than in regard of his person; and meaneth rather, what kind of Minister art thou, than, what man art thou? So Ruth 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaenam tu filia mea? Who art thou my daughter? that is, Quo statu tu, or, how is it with thee? So 1 Sam. 17. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose son is this? Not filius cujus, but filius qualis viri hic, what kind of man's son is this? as is noted there.  Who art thou? 20. And he confessed and 
f It is a common elegancy of the Scripture, to use an affirmative and a negative together, to make out the same sense, sometimes the negative first, as Psal. 118. 17. I shall not die but live, etc. sometimes the affirmative first, as Esay 38. 1. Thou shalt die and not live: but a negative between two affirmatives, as here, is for the greater emphasis and expression.  denied not: but confessed, I am not the Christ. 21. And they asked him, What then? Art thou Elias? And he saith, 
g I am not.] His answer is to their question in their sense: For although John were that Elias that was prophesied of to come, Mal. 4. 5. as our Saviour doth clearly expound it, Matth. 11. 14. and the Angel doth tell how it is to be understood, Luke 1. 17. yet was he far from being that Elias that the Jews looked for, and in their sense, as see hereafter. The Scripture doth sometimes title things not as they be really in themselves, but as they be in men's apprehensions, or to men's purposes: as when the Apostle calleth preaching, foolishness, 1 Cor. 1. 21. and when the Holy Ghost calleth Ahitophels' counsel good, 2 Sam. 17. 14. etc. And so John giveth his answer here according to the apprehensions of those that ask him the question concerning Elias.  I am not. Art thou that Prophet? And he answered, no. 22. Then said they unto him, Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself? 23. He said, I am the voice of one crying in the wilderness; Make straight the way of the Lord, as said the Prophet Esaias. 24. And they which were sent, were of the Pharisees. 25. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet? 26. john answered them, saying, I baptise with water, but there 
h The Syriack readeth it in the present tense, as doth our English, and so doth Beza and divers others, and so indeed might the Greek word very well bear it; but since it is said, John saw Jesus coming the next day, it is an argument that he was not present there now, and therefore it is most properly to be read in the time past, there hath stood one among you.  standeth one among you, whom you know not; 27. He it is who coming after me, is preferred before me, whose shoe latchet I am not worthy to unloose. 28. These things were done in 
i 
The Syr. Arab. Vulg. Cyrill, and divers others, read it not Bethabara, but Bethania; conceiving belike this place to be Aenon, in Chapter 3. ver. 24. with the word Beth put before it (which is most common in the Hebr. Tongue with names of places.) For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of so near affinity in the root, and of not so far difference in the sound, that it is possible they may be confounded one with another, and it is probable they were so in these men's opinions.  
But the uncontrollable warrant of Authentic copies of Antiquity doth read it Bethabara, and even reason itself telleth, that it ought not to be read Bethania: For first the Scripture never mentioneth any Bethania near Jordan at all: for the Bethania that it speaketh of, is many miles distant from Jordan. And secondly that Aenon and Bethania were not the same, we shall see elsewhere.   Bethabara beyond jordan, where john was baptising. 29. The next day john seethe jesus coming unto him, and saith, Behold the Lamb of God which taketh away the 
k In the Greek it is sin, in the singular number: which hath caused some to understand it of original sin only, not minding, it seemeth, the common custom of the Scripture to put one number for another, especially by the word sin in the singular number to understand all sins whatsoever.  sins 
l Here is no ground at all for universal redemption; for the word World, standeth here in opposition to the Jews, as this very Evangelist himself explaineth it, 1 Joh. 2. 2. And he is the propitiation for our sins, and not for ours only, of the Jewish Nation, but also for the sins of the whole world; and of men of other Nations, and so he meaneth here, that Christ is the Lamb of God, a sacrifice, not for the Jews only, but for the Gentiles, and other Nations also.  of the world. 30. This is he of whom I said, After me cometh a man which is preferred before me, for he was before me. 31. And I knew him not but that he should be made manifest to Israel, therefore am I come baptising with water. 32. And john bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33. And I knew him not, but he that sent me to baptise with water, the same said to me; Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34. And I saw, and bare record, that this is the Son of God. 35. Again, the next day after, john stood, and two of his Disciples; 36. And looking upon jesus as he walked, he saith, Behold the Lamb of God. 37. And the two Disciples heard him speak, and they followed jesus. 38. Then jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, 
m 
Rabbi.] This and other titles of their Doctors, as Rab, and Rabban, and Ribbi, were but lately grown into use and request among them, and sprang up but very little before the birth of Christ. The Prophets, and the men of the great Synagogue, and all the generations till the times of Hillel, had been content with their bare proper names, as Sadoc, Baithus, Antigonus, Shammai, Hillel, Shemaja, Abtalion, and the like very frequent and common in mention in the Jewish Authors. But Simeon the son of Hillel, (he that took our Saviour in his arms, Luke 2.) was the first Doctor among them cum titulo, and he was called Rabban: From his times and forward, titles came exceedingly into request and fashion among them, and none more common than the title Rabbi, as appeareth frequently in the Gospel, and infinitely in their own Writers. Now the reason why in these times, and not before, this titularity grew into use and custom so much among them, may be guessed to be either one, or both these two: 1. Because of the contestation that had been continually between the Schools of Shammai and Hillel, they commonly differing in opinion and judgement in every thing almost that came before them (like Scotists and Thomists) and very seldom or never having the luck to concur and consent in any opinion: whereupon the Scholars of either took titles upon them, that they might, as it were, by their high swollen Epithets out-swagger one another. 2. Because their learning, as they supposed, (at least their pride) was come to its very apex, or perfection: that passage in the Talmud concerning the Scholars of Hillel, makes it seem no wonder, if they from those times forward did swell into titles. Hillel, saith the Talmud, had 80 Scholars, 30 of them were fit that the Divine glory should rest upon them, as it did upon Moses; 30 others were worthy that the Sun should stand still for them as it did for Joshua; and 20 were of a Form between, etc. It was with the Jews now, as it proved afterward among the Christian Doctors; who when piety, truth, and humility reigned among them, were content with their bare names, as Augustine, Ambrose, Jerome, etc. but when pride and error were got aloft, than the titles of Divus, Seraphicus, Angelicus, and the like, came into fashion and entertainment.  
These Jewish titles imported, Mastership, Doctorship, or Principality; and were of higher dignity one than another: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Rabbi was a more excellent title than Rab; and Rabban more excellent than Rabbi: Rab was the more proper title of the Babylonian Doctors; Rabbi of the Judaean; and Rabban ascribed to seven men only.   Rabbi (which is to say, being interpreted, Master)▪ where dwellest thou? 39 He saith unto them, Come and see; they came and saw where he dwelled, and abode with him that day; for it was about the tenth hour. 40. One of the two which heard john speak, and followed him, was Andrew, Simon Peter's brother. 41. He first findeth his own brother Simon, and saith unto him, We have found the Messiah, 
n Which is being interpreted, Christ] These are the words of the Evangelist the historian, and not the words of Andrew: For it was needless for him to tell Peter, what was the meaning of Messiah, and accordingly the Syriack Translater hath omitted this clause: and that in Vers. 42. which is by interpretation, Peter; and that also, Chap. 4. 25. which is by interpretation, Christ, as knowing it unnecessary to tell an Hebrew, or a Syrian, what is meant by Messiah, or Cephas.  which is, being interpreted, the Christ. 42. And he brought him to jesus, and when jesus beheld him, he said, Thou art Simon the son of jona, thou shalt be called Cephas, which is by interpretation, Peter. 43. The day following, jesus would go forth into Galilee, and findeth Philip, and saith unto him, Fellow me: 44. Now Philip was of Bethsaida, the city of Andrew and Peter. 45. Philip findeth 
o We find the name Nathaneel in the Old Testament also; as, 1 Chron. 15. 24. Ezra 10. 22. etc. But Philip, and Andrew, and Nicodemus, etc. were names of a latter edition, taken up into use since the Grecian power and language had overspread Judoa▪ and those Eastern Countries. This Nathaneel was of Cana of Galilee, Joh. 21. 2. one of the first Disciples called, and that continued with Jesus to the very last, as it appeareth by that place in John: Now since all these that are mentioned in this Chapter by name, as Peter, and Andrew, and Philip, were made Apostles, it is somewhat strange if Nathaneel miss the like place.  Nathaneel, and saith unto him, We have found him of whom Moses in the Law and the Prophets did write, jesus of Nazareth the son of joseph. 46. And Nathaneel said unto him, Can there any good come out of Nazareth? Philip saith unto him 
p Come and see.] A very common phrase among Jewish Writers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmud language; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common Hebrew. They use it when they are about to produce any demonstration, or to declare a matter: and sometime in stead of it they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come and hear, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come and learn: as see Tauch. fol. 1. col. 2. and fol. 57 col. 1.  Come and see. 47. jesus saw Nathaneel coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile. 48. Nathaneel saith unto him, Whence knowest thou me? jesus answered and said unto him, Before that Philip called thee, when thou wast under the figtree I saw thee. 49. Nathaneel answereth, and saith unto him, Rabbi, Thou art the Son of God, thou art the King of Israel. 50. jesus answered and said unto him, Because I said unto thee, I saw thee under the figtree, believest thou? Thou shalt see greater things than these. 51. And he saith unto him, 
q Verily, verily.] Gr. Amen, Amen: This phrase shall be opened in the explication of the Verse: Here let the Reader only observe some peculiar use of the word Amen among the Jews: The Judges adjured a man, saying, We adjure thee by the Lord God of Israel, or by him whose name is Merciful, that thou hast nothing of this man's in thy hand, and he answered, Amen. Or they said N. the son of N. is cursed of the Lord God of Israel, or of him whose name is Merciful, if such a man's goods be in his hand, and he discover it not; and he answered, Amen. Maymon. tract. Shev●gnoth. ver. 11. And so he relateth concerning vows, That whosoever vowed any holy thing, and bound it up with Amen, he was tied, etc. Vid. Sam. Petit. variarum Lect. lib. 1. cap. 7. who concludeth hereupon thus, Cum dicit Christus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem est ac si diceret, Juratus vobis dico.  Verily, verily, I say unto you; Hereafter you shall see heaven open, and the Angels of God ascending and descending upon the Son of man. 

Reason of the Order.  
THE Evanglist John, of all the four, hath only given us an account of what passed from John the Baptist either in doctrine or action, from the time of Christ's baptising, till John's imprisonment; yea, (set the temptation aside) there is none of the four but he, that hath told us any passage concerning Christ himself in all that space. For the very next thing that Matthew and Mark relate, after they have done with the story of the temptation, is about John's imprisoning, Matth. 4. 11, 12. Mark 1. 13, 14. And Luke, though he express not that particular thing in clear terms, yet doth he in the very next story after the temptation, speak of passages that were not done till after that time, as will be seen in their due place. There is therefore in all the three a general silence of any actions of our Saviour's, for the space of above a whole twelve month together, namely from about the middle of our November when the temptation was ended, till about the latter end of November come twelve month, when Jesus upon the report of John's imprisonment, departs into Galilee, as we shall take up the time more particularly, when we come to Joh. 4. 35. Now why the three Evangelists should be so unanimously silent in so great a matter, for so long a time, needs not be questioned, since the Holy Ghost hath provided that by a fourth, that should be supplied what they had omitted. The Evangelist John therefore doth in this Section, and from hence forward to the end of the fourth Chapter, give us the story of John the Baptist, and of our Saviour from the time of our Saviour's being baptised by him, till his arrival in Galilee after John's imprisonment: And whereas the other three had only mentioned the actions of John, and his testimony of Christ before his baptism, this Evangelist doth in this Section give us account of more actions of, and more testimonies concerning Christ after. Therefore it needeth not to breed any scruple to any intelligent Reader, to see in this Chapter Peter and Andrew following Jesus before he call them, and that even while the Baptist is at liberty, and to see in Matth. 4. and Luke 4. Peter and Andrew called before they follow Jesus, and the Baptist then shut up in prison: I say, it needs not to breed any scruple, since these are relations of two several stories, done and acted at a great distance of time; that in this Chapter but a little while after Christ was baptised, and that in Matth. 4. a whole twelve month after.  
Now this Section that is before us consisteth of several stories, and for the clearing and demonstrating of their proper order, it will be requisite to show the subsequence of them one to another, and the subsequence of them all to the temptation of Christ, which was treated of in the Section before. For the evidencing of which, let it but be first observed, that all these passages here mentioned, came to pass after Christ was baptised, as was said before, and as it is apparent, Vers. 15. 32, 34. and then to cast the whole Section, or at least the beginning of it, into an Historical paraphrase, will best show the order.  
As soon therefore as Christ was baptised, and the Spirit was visibly come down upon him, immediately, (as Mark expresseth it) the same Spirit driveth him, or catcheth him away from Jordan in some visible rapture towards the wilderness; so that those that were present could see it, as it is most probable, and take notice of it at the very instant and moment of his taking away, though they had not observed or taken notice of him before, nor saw him again at that time any more. And such a sudden rapture, and invisible impulsion of the Spirit, seemeth to have given occasion to John the Baptist, to cry out with vehemency, This was he of whom I spoke: For it seemeth by those words, that Christ had been there with that company to whom John speaketh, but was not present at this time when he speaketh to them▪ For had he been present, it had been more proper to have said, This is he, than, this was: And had there not been some visible demonstration and pointing out of Christ, in the sight, and to the knowledge of the people, they had been never the wiser to understand, who it should be that John meant by the word this; But when all the people present had seen one of the company rapt and taken away suddenly by a visible catching of the Spirit from the midst of them, and then heard John to cry out, This was he of whom I spoke, all their thoughts would readily fix upon the proper object whom John intended, and they would understand then that that was the Messiah, though they had not known, nor minded him whilst he was amongst them. And this seemeth to me to be the proper reason why the Evangelist useth the preterimperfect tense, (which Beza could see no reason why he should) because he speaketh of Christ which had been with John at Jordan, and was but newly gone out of his sight. So that the first verse of this Section, according to this construction, doth properly come in its order, in the time between Christ's baptising, and his getting into the wilderness; and accordingly it might have been laid after the very first verse of the last Section, and there have made this series of the Story, And immediately after the baptism of Jesus, the Spirit driveth him into the wilderness; and when he was rapt away, and but newly out of sight, John bare witness, and cried, saying, This was he of whom I spoke; but I was unwilling to part that story which lieth so joined, and it is timely enough to give notice of the order in this place.  
Now the next story in this Section, of the discourse betwixt the messengers of the Jews and John, they questioning who he was, and what he meant to baptise, it was just in the time while Christ was under the last temptation, or as he was returning from the high mountain, wheresoever it was, to Jordan again: for the Text telleth expressly, that on the next day after this dispute, Jesus appeareth at Jordan in the sight of John, ver. 29. and from thence forward the connexion of the stories following is so clear, ver. 35. & 43. that it needeth no further demonstration.   

Harmony and Explanation.  Ver. 15. john bare witness of him, and cried, etc. 
THE Evangelist from the beginning of the Chapter to this place, and in it doth purposely go about to show what declarations and demonstrations were given of Christ, both before his coming in the flesh and after: what before, we shown in their proper place upon the Chapter to the fourteenth verse. what after, is showed in this verse, and the next that follows: In the fourteenth verse, he tells, that Christ declared himself to be the only begotten of the Father, by conversing among his Disciples, full of grace and truth: And in this verse he showeth how John declared and published him to all that came to be baptised, and in the next verse, how his Disciples received of his fullness, etc.  
Now John's manner of testimony of him, he expresseth by these two words, He beareth witness, and cried, words of different tenses, as was observed before, and of some difference of sense in that diversity.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the present tense, is properly to be understood, 1. Of John's whole Ministry, Function, and Office, as vers. 7. explaineth it, He came for a witness: not to be restrained to this or that particular, vocal and verbal testimony that John gave of Christ, no nor to all the vocal testimonies that he gave of Christ, but to be dilated to John's whole course and ministry that he beareth witness to Christ, in that God raised up such a one to be his forerunner: And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense, is to be applied to the particular testimony that John gave of Christ in that his ministry: so that the former word referreth to John's person, and his whole function, and the latter only to the manner of his executing of one particular of that function.  
2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also include John's martyrdom for the truth, by which he beareth witness unto Christ even unto this time, as Abel being dead, yet speaketh, as Heb. 11. 4. And in this sense should I understand those words of this same Evangelist in his first Epistle, Chap. 5. vers. 6, 8. Jesus Christ came by water and blood; and the Spirit beareth witness. And there are three that bear witness in earth, the Spirit, and the Water, and Blood; that is, the Spirit of Prophecy, Baptism, and Martyrdom: all three agreeing in one testimony of Christ, that he is he: The Prophets speaking so jointly of him, Baptism bringing in so many unto him, and Martyrs sealing unto him with their dearest blood: The scores that have prophesied of him, the thousands that have suffered death for him, and the many thousands that have been baptised into him, bearing witness of him on earth, as the Father, the Word, and the Holy Ghost do in heaven.  

§. He that cometh after me, is preferred before me.  
We do not find that John had at any time before Christ's baptism, given any such testimony as these words. He had said indeed, A mightier than I cometh after me, whose shoes I am not worthy to bear, and whose shoe latchet I am not worthy to unloose, as the other three Evangelists agree in the relating of it; but these words, He is preferred before me, for he was before me, we heard not of till now: Yet is it to be conceived that the Baptist speaketh to the same sense now that he did before, as vers. 27. showeth his intention, though he have altered his expressions: For it is a very common custom of Scripture, in alleging of former speeches, to give the sense, but not to keep exactly to the words. And yet it is not without its weight, that whereas John's constant testimony of Christ before his baptism was, A mightier than I cometh, he should as constantly after his baptism use this, He coming after me is preferred before me; as here, and vers. 27. & 30.  
Now the reason of this seemeth to be, because Christ had now appeared, and no mighty work had been yet showed among the people by him; no nor any thing done in their eyes or hearing, which might give them occasion to conceive, that he was mightier or stronger than John. The appearance of the Holy Ghost, and the voice from heaven, they had neither seen nor heard; only his catching away from Jordan at this time, it is probable they saw, therefore John to clear their apprehensions from any carnal misconstruction of his words, explains himself, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A mightier than I, they were not so to understand, as to look for any present visible demonstration of power or miraculousness from him, but that they should take notice that he of whom he spoke those words, was before him in rank and dignity, for he was before him in time and office, nature and qualifications, though he came after him.   

§. Is preferred before me.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the Vulgar Latin hath dangerously translated, Ante me factus est, he was made before me; and accordingly the Arians in ancient time made use of this place in this sense, against the eternity of the Son. Whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Beza well observeth it) in the New Testament, doth constantly refer to place, and not to time, as Mar. 1. 2. Matth. 17. 2. Luke 12. 8. & 19 27, 28. and divers other places, and therefore our English hath well expressed it with an intimation of such a thing, is preferred before me: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this speech of the Baptist, must needs have a distinct and different sense, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them, doth show that the one is made the reason of the other; He was before me in place and pre-eminence, because he was before me in time and being. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to refer to the time past, (and which hath occasioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some to be understood concerning priority of time) is to be construed in such a construction, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Matth. 21. 42. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 4. 11. words not of the present tense, and yet necessarily to be rendered in the present time, I become the head of the corner.  Ver. 16. And of his fullness have all we received, and grace for grace. 
I. These are the words of the Evangelist, and not of the Baptist, and so they are held to be by Cyrill, Chrysostom, Chemnitius, and some others; though there be that hold that they are the Baptists words; and some that think no matter whether's words they be taken to be, either the one, or the other.  
They appear to be spoken by the Evangelist: 1. By their agreement with his words in ver. 14. for there he speaketh of Christ's being full of grace and truth, and here, of their enjoying of his fullness. 2. By the agreement of the next following verse, which no question proceeded from the same speaker, with the 14 verse also. 3. By the agreement of vers. 18. which as doubtless proceeded from the same speaker likewise, with the same words of the same Evangelist, 1 Joh. 4. 12. 4. Those that the Baptist was speaking to in the verse preceding, were as yet altogether ignorant of Christ, and unacquainted with his appearing, and therefore it was most improper for John to say of himself, and of them together, All we have received, when they had yet received little or nothing at all. 5. The very sense of the words will demonstrate them to be the speech of the Evangelist, and not of the Baptist, as will appear in taking them up.  
II. The verse consisteth of two several and distinct clauses, and the word [and] in the middle of it, though it be a conjunctive particle, yet plainly forceth this distinction; for though it is not to be denied, that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very frequent in Scripture, that is, the word [and] very oft bringing on a latter clause, which speaketh but the very same thing, though in plainer terms, with the former, and in explanation of it, yet is this here unlikely to be such a one, though held by divers so to be; for I suppose it will be very hard to match or parallel this verse in all the Scripture with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of such a tenor: The verse therefore being thus two distinct and several clauses, it is inevitably and necessarily to be construed in such a kind of syntax and construction; Of his fullness we have received somewhat: and we have also received grace for grace: And this was well observed by Austin long ago, He saith not, saith he, of his fullness we have received grace for grace; but, of his fullness we have all received, and grace for grace; so that he would have us to understand, that we have received somewhat of his fullness, and grace over and above.  
III. Although it be most true that all the Saints of God have received all their graces of the fullness of Christ, for so Chrysostom and Cyrill understand and interpret the word ●e; and though it be as true, that the holy Patriarches and Prophets that were before John, received all their gifts and endowments from the same fullness; for so some others interpret that word we, as if John should mean them, and join himself with them, when he saith, We have all received, yet it seemeth that the meaning and intention of the Evangelist in this place, is neither the one nor the other, but that by the word we in this place, he understandeth himself only and his fellow Disciples: For 1. he had used the word in that sense, vers. 14. he dwelled among us, and we saw his glory; where the words us and we do necessarily signify the Apostles or Disciples only, as was showed there, and how can the same word we be taken in this verse, which is but two verses off, any way so properly as in the same sense as it was there. 2. The Evangelist is in this place showing how Christ was declared and published by his Ministers, as well as he shown himself in his own person: And as John the Baptist was the first, so we the Apostles and Disciples were next appointed to be Preachers and proclaimers of him, as we shall see by the scope of these verses that lie together, by and by.  
iv Now that the Apostles received exceeding much from, or of Christ's fullness, there needeth no proving to those that have read the Gospel: They received of that, exceeding much favour, exceeding much sanctification, exceeding much knowledge, exceeding much miraculous power, exceeding much of the Spirit, and over and beside all this, they received grace for grace.  
V This latter clause hath almost as many several interpretations given of it, as there be words in the whole verse, I shall not spare to present the Reader with the variety, because I will not deny him his choice.  
Austin in the place lately alleged, paraphraseth it thus, We received of his fullness, first grace, and then again we received grace for grace. What grace received we first? Faith; walking in faith we walk in grace. What meaneth grace for grace? By faith we 
* Promeremur.  obtain God, justification, and life eternal. 
Ph●l. 3. 6. Rom. 1. 17. 2 Cor. 3. 11. Rom. 8. 4, etc.   
chrysostom in Homil. 14. on John, giveth it thus, Grace for grace, which for which? The New for the Old; for as there is a righteousness and a righteousness, a faith and a faith, adoption and adoption, a glory and a glory, a law and a law, a worship and a worship, a covenant and a covenant, a sanctifying and a sanctifying, a baptism and a baptism, sacrifice and sacrifice, temple and temple, circumcision and circumcision, so is there a grace and a grace; but they as types, these as the truth: And much in the same tract goeth cyril, lib. 2. on John, cap. 21. comparing the Evangelical grace given by Christ, with the legal grace under Moses; and of the same judgement is Beza.  
Tolet on this place glosseth it thus, Grace is given to us because of the grace that is in Christ, and we are made acceptable to God because of him: or, as Camerarius that embraceth the same sense doth express it; We have received the favour towards us, because of the favour of God towards the Son. Maldonat saith, Grace for grace is, that some have received one grace, some another. De Dieu taketh it, one grace because of another, the latter because of the former, the first grace is the cause of the second, and the second of a third, and so on. Some take for one grace upon another, or graces multiplied. Others, for grace in us agreeable to the grace in Christ, the like in kind, though not in degree: And for conclusion, there is that supposeth, that grace for grace, meaneth only grace freely bestowed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth only interpret the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratis.  
All which interpretations are Indeed true in regard of the matter contained in them, yet whether they are pregnant expositions of this place, the scope of the place, and the intention of the Evangelist in it, may give occasion to doubt and scruple. For the Evangelist is apparently hitherto and here speaking of manifold declarations that were of Christ, or of the several ways and means by which he was revealed, as hath been observed: and therefore it is the surest way to interpret these words suitable to that scope and intention. And accordingly I cannot but apprehend and render these words so, as that the word grace in the first place should signify the grace of Apostleship, and grace in the latter place, mean grace in the hearts of the hearers, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or for, should denote the final cause, which construction being taken up in this paraphrase, will more easily be understood. And of his fullness all we his Disciples have received exceeding full and eminent gifts: and withal we have received the grace of Apostleship for the doctrine of the free grace of God, and for the propagating of grace in the hearts of others: And as the scope of the Evangelist draweth the verse unto such a sense, so doth the force and virtue of the language justify it. For first, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime in Scripture applied to such a construction, as we put upon it in the first part of the clause, as Rom. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have received grace, (the very word used here) and Apostleship, which Beza well glosseth, Gratiam & Apostolatum, id est, gratiam Apostolatus, that is, the grace of Apostleship: Beneficium eximiae plane liberalitatis, quod alibi vocat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4. 14. 2 Tim. 1. 6. And in the same sense the Apostle speaking, 1 Cor. 15. 9 I am the least of the Apostles, which am not worthy to be called an Apostle, he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But by the grace of God I am what I am, and his grace on me was not in vain, etc.  
Secondly, The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes, and very properly denote the end and intention of a thing, and hath regard to the final cause, as 1 Cor. 11. 15. Hair is given to a woman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it may be a covering, Heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because of the joy that lay before him, Matth. 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A redemption in behalf of many, etc. And so among profane Authors it is not seldom used in the sense of Gratia, or for the sake, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus gratia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non nullius gratia: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hujus doctrinae gratia, etc. And so may it very fitly be interpreted in this place, we received grace because of, or for the sake of grace, or, in behalf of grace; that is, that it may be advanced in the thoughts, and propagated and wrought in the hearts of others.  Ver. 17. For the Law was given by Moses, etc. 
He had in the verses preceding treated concerning the declaration of Christ before his coming, and after it; both in the Law, and under the Gospel: And in the three last verses before, he had handled this latter head, viz. how he was declared in the Gospel after his coming.  

1. In his own person and converse, vers. 14. The Word became flesh, and dwelled in us, full of grace and truth, and we saw his glory, etc.  
2. In the Ministry of John the Baptist, ver. 15. John bare witness of him, and cried, saying, etc.  
3. In the Ministry of the Apostles, ver. 16. Of his fullness we have all received, etc.   
And now he cometh to weigh the tenor of the Law and of the Gospel; in both which Christ was thus declared, and to compare them together, and the two persons that were the chief Ministers in the exhibition of them, Christ and Moses: the two persons in regard of their Ministry of the doctrine of salvation: and the two things in regard of their tenor, clearness, and exhibition of that doctrine.  
The word For in the beginning of the verse, joineth this verse, and that that went before together, and it pieceth either to the whole verse, to make up this sense, We received the grace of Apostleship for the preaching of the Gospel, as Moses did the Law; or rather to the last word grace, to the result of this sense, we received Apostleship for the propagation and advancement of grace, whereas Moses gave the Law for the advancement of works: for so the opposition that is in this verse, doth hold it out; as may be observed.   

§. But grace and truth came by Jesus Christ.  
These two words grace and truth stand here in Antithesis or opposition to the moral and ceremonial Law, which was given by Moses; For though Christ was the giver of the Law, as well as of the Gospel, and though the giving of the Law was a work of grace, and the doctrine of the Law, a work of truth, yet if the tenor of the Law and the Gospel be compared together, they will be found to differ mainly in these particulars, though there be a grace and truth to be found in either of them.  
First, The Law indeed held out the doctrine of Salvation, and taught of good things to come, but it was so darkly and obscurely, and in such veiled types and shadows, that it was rather groped after, than seen: and therefore those things are called darkness at the fifth verse of this Chapter: and the Jews that lived under them, yea and gained salvation from the knowledge of them, yet are said to be, not perfect without us, Heb. 11. 40. that is, imperfect in the knowledge of the doctrine of Salvation, till the Gospel brought us Gentiles in. But the Gospel revealed Christ, and the way of salvation so clearly, and in so evident and plain a manner, that all those types, shadows, predictions, and representations, received their equity, accomplishment, and fulfilling, and it shown apparently, what was the substance and intention of them; so that what the Law held out in figures, the Gospel did in truth.  
Secondly, Although the Law were in the spirit and marrow of it a Doctrine of Faith, yet in the letter and outward administration of it, it was but a messenger of Death, 2 Cor. 3. 7. challenging exact performance, which no man could yield, and denouncing a curse upon him that performed it not, and so concluded all men under sin and a curse; but the Gospel cometh and preacheth to another tune, and to a more comfortable tenor, promising remission to the penitent, though they had not performed what the Law required, and assuring salvation to the believer, though he had no works nor righteousness of his own to own; and thus it speaketh grace and pardon, whereas the other did a curse and condemnation: And therefore is it divinely thus opposed by the Evangelist, betwixt the Law and the Gospel in these two particulars, according to the two parts of the Law Moral and Ceremonial, and according to the two main Doctrines of the Gospel, Repentance and Believing.  
For the Moral called for obedience, and challenged them under condemnation that obeyed it not: but grace and pardon came by Christ, and was offered in the Gospel to those that should repent for their not obeying.  
The Ceremonial Law preached Christ under obscure representations, and difficult to grope him through, but the truth of what those obscurities involved, and what those representations figured, came by Christ, and the Gospel holds it out, and calls for faith in him that hath accomplished them: And thus is grace and truth said to come by Jesus Christ, and these to be the tenor of the Gospel in opposition to the Law, not as grace opposeth ungraciousness, but as it opposeth condemning, nor as truth opposeth falsehood, but as it opposeth shadows.  Vers. 18. No man hath seen God at any time. 
This is spoken from Exod. 33. about Moses his desiring to see the Lord.  
The oregoing verse made a difference between Moses and Christ, which this verse pursueth; Moses desired to see God, but could not see him, Exod. 33. 20. for no man hath seen God, or can see him, and live, but Christ hath been in his bosom, hath seen him, and revealed him. Moses beggeth to know the way of God, and God promiseth him the company of his presence, vers. 13, 14. He beggeth again to see his glory, and God answereth him, that he will show him his goodness, vers. 18, 19 and more of God he saw not, and so much of God hath none seen besides him, but only the begotten Son which is in the bosom of the Father. The story of Moses is divinely alluded to in this place; for as concerning the presence of God, the Evangelist saith, he dwelled among us. As concerning his glory, he saith, that they beheld it; and as concerning his goodness, he concludeth, he was full of grace and truth, vers. 14. And though no man hath seen God at any time, yet Christ imaged him forth among his Disciples, with a glory agreeing to the only begotten Son of God, and he hath declared him plainly in the doctrine of the Gospel, a doctrine full of grace and truth.   

§. He hath declared him.  
It is apparent by this clause, that the Evangelists main intention hereabout, is to speak of the doctrine and declaration of God, Christ, and the Gospel, and the publication of all unto the world; He speaks of John's publishing of this, ver. 15. and of John's publishing of this again, v. 19 and of Moses publishing of this in his kind, ver. 17. and of Christ's doing it in his kind, ver. 18. and therefore certainly it cannot but be unconsonant to the scope of the place, and to the purpose of the Penman, to interpret the 16 verse clean to another tune, about receiving grace of remission and sanctification, and this is that that hath mainly induced me to interpret it as I have done, because I see it plainly that the Evangelist applies himself in the whole context to treat concerning the witnesses, and the publication and declaration of Christ and the Gospel.  Vers. 19 The jews sent Priests and Levites. 
The Baptism and Ministry of John was of so strange a tenor, as was observed before, [viz. that whereas the Law preached for works, he should call for repentance, and whereas Baptism had been used hitherto for admission of heathens to the Religion of the Jews, he should now use it to admit the Jews to a new Religion] it is no wonder if that Court who were to take notice and cognizance of matters of this nature, were very inquisitive and scrutinous after the business, to know John's authority and his intention. It is rather to be wondered at, that they had let him alone all this while, and never had him in examination yet. John had now followed this course and calling, about eight months together, and six of these eight had he spent in Judea, in their own country, and yet for aught we read, they had never quarrelled with him till this very time: now what the cause of their long-forbearing should be, is hardly worthy the enquiring after, only this we cannot but acknowledge a chief reason of it, namely, God so dispensing and disposing, that his Ministry might run interrupted, or without any let, till Christ should begin to show himself in his Ministry; which the very next day after this dispute he did: And so the Gospel might have no stop in this beginning of it, but while Christ preached not, John should preach without trouble, and when John began to be troubled, Christ should then be ready to preach.  
The scrutiny and judging of a Prophet, belonged only to the Sanhedrin or great Council at Jerusalem; and so is the Talmudick tradition, in the Treatise Sanhedrin Perek. 1. They judge not a Tribe, nor a false Prophet, nor the High Priest, but in the judicatory of Seventy and one; and to this law and practice of theirs, those words of Christ relate in Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem: because a Prophet could not be judged upon life and death in any place but there.  
This Court and Council sent these messengers to John to make enquiry after him, and after his authority; and so is the word, the Jews, to be understood in this verse, for the representative body of the Jews in the great Judicatory. And they send Priests and Levites to examine him, as men of the greatest knowledge and learning in the Law, and men of the likeliest abilities to try him, and to dispute and discourse with him according to that in Mal. 2. 7. The Priest's lips should keep knowledge, and they should seek the Law at his mouth.  Vers. 20. But confessed I am not the Christ. 
We do not perceive by the Text, that this question, whether he were the Christ, or no, was proposed to him at all, yet he giveth satisfaction to this first: partly, because the time of Christ's appearing was now generally thought by the Nation to be at hand, Luke 2. 26, 38. & 19 11. & 24. 31. Joh. 4. 25. etc. and partly, because the eminency of John had made the people look upon him, with some questioning whether he were not the Christ, Luke 3. 15.  Vers. 21. Art thou Elias? 
When he hath resolved them that he is not the Messiah, they presently question whether he be not Elias, Messiah his forerunner: for their expectation was of the forerunners bodily coming, as well as of Christ's. Their opinions concerning Elias his first coming, and who he was then, and of his latter coming, and what they look for from him then, it is not impertinent to take up a little, in their words and Authors.  
Some of our Rabbins of happy memory (saith Levi Gershom) have held, that Elias was Phinehas; and this they have held, because they found some correspondency betwixt them. And behold it is written in the Law, that the blessed God gave him his covenant of peace. And the Prophet saith, My Covenant was with him of life and peace: And by this it seemeth that God gave to Phinehas length of days to admiration: And behold we find that he was Priest in the days of the Concubine at Gibeah, and in the days of David we find it written, And Phinehas the son of Eleazar was ruler over them of old, and the Lord was with him, 1 Chron. 9 20. And he was the Angel that appeared to Gedeon and to Jephthah, and the Spirit of the Lord carried him like an Angel, as we find also of Elias. And for this it is said, They shall seek the Law at his mouth, for he is the Angel of the Lord; and for this cause also he saith, Before time, and the Lord was with him. And behold we find Elias himself saying unto the Lord, Take now my life from me, for I am no better than my fathers: meaning, that it was not for him to live always in this world, but a certain space after the way of the earth, for he was no better than his fathers: We find also that he died not, after he was taken away from the head of Elisha, for there came afterward a writing of Elias to Jehoram the son of Jehoshaphat, as it is mentioned in the book of Chronicles. Thus Ralbag on 1 King. 17. And thus the Jews hold Phinehas and Elias to have been but one and the same man.  
And what they held concerning Elias his singular eminency for Prophesy whilst he lived, it appeareth by R. Samuel Lanjado, in his Comment on 2 King. 2. Elias, saith he, was so endued with Prophecy, that many of the children of the Prophets prophesied by his means: Our wise men of happy memory, say, Whilst Elias was not laid up, the Holy Ghost was in Israel, as it is said, the children of the Prophets that were at Bethel said to Elisha, To day God will take thy Master from thy head: they went and stood afar off, and they passed over Jordan: It may be because they were but a few: the sense telleth, that there were fifty men of the sons of the Prophets. It may be they were private men: The text saith, Thy Master: It is not said, our Master, but thy Master; showing that they were wise men like Elias: When Elias was taken up [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasured up] the Holy Ghost departed from them, as it is said, And they said, Behold there is with thy servants fifty men, men of strength, let them go and seek thy Master, etc.  
And concerning the departure of Elias, and his estate after, the same Author giveth the opinion of his Nation, a little after in these words: I believe the words of our wise men of happy memory, That Elias was taken away in a whirlwind in the Heaven, that is, in the air, and the Spirit took him to the earthly paradise, and there he abideth in body and soul: therefore they say that Elias died not, and they say moreover that he went not into the firmament: And they say that some have seen him in the School [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And that he shall come before the great and terrible day of the Lord come.  
Now his coming before the day of the Lord, they hold to be twofold, one invisible, as that he cometh to the circumcision of every child, and therefore they set him a chair, and suppose he sitteth there, though they see him not: And the Angel of the Covenant which you desire, behold he cometh, Mal. 3. 1. The Lord shall come to his Temple, this is the King Messiah, who also is the Angel of the Covenant, or he saith, The Angel of the Covenant in reference to Elias: And so it is said, That Elias was zealous for the Covenant of Circumcision, which the Kingdom of Ephraim restrained from themselves, as it is said, I have been exceeding zealous for the Lord God of Israel, for the children of Israel have forsaken thy Covenant. He saith unto him, Thou wast zealous in Shittim, [Phinehas in Numb. 25.] and art thou zealous here concerning Circumcision? As thou livest, Israel shall not do the Covenant of Circumcision, till thou seest it with thine eyes: From hence they have appointed to make an honourable Chair for Elias, who is called the Angel of the Covenant. Thus Kimch. on Mal. 3. 1.  
Of this matter, and of the Jews present expectation of Elias at every circumcision, learned Buxtorfius giveth an ample relation, in his Synagoga Judaica, cap. 2.  
On the eighth day in the morning, saith he, those things that are requisite for the Circumcision are duly prepared. And first of all two seats are set, or one seat so made, as that two may sit one by another in it, covered with rich cover, or cushions, according as every one's state will bear: In the one of these seats, when the child cometh to be circumcised, sitteth the Sponsor, or Godfather of the child, and the other seat is set for Elias. For they conceive that Elias cometh along with the Infant, and sitteth down in that seat, to observe whether the Circumcision be rightly administered: and this they conceive from Mal. 3. 1. And the Messenger of the Covenant whom ye seek, behold he cometh: when they set that seat for Elias, they are bound to say in express words, This is the seat of the Prophet Elias: That seat is left standing there, three whole days together. Rabbi Juda the holy, once perceived that Elias came not to one Circumcision, and the reason was, because the child circumcised should once turn Christian, and forsake his Judaisme. They use to lay the child upon Elias his cushion, both before and after his Circumcision, that Elias may touch him. Thus he, and more largely, about their fancy of Elias his invisible coming upon that occasion. And in the thirteenth Chapter of the same book, he relateth how they expect him visibly at the other Sacrament even every Passover; when among other rites and foolish customs, they use over a cup of wine, to curse all the people of the world that are not Jews as they are: and that they do in this prayer, Pour out thy wrath upon the Nations which have not known thee; and upon the Kingdoms that have not called upon thy name; Pour thine anger upon them, and let the fury of thy wrath lay hold of them, etc. Which while the Master of the house is praying, one runs to the gate, or door of the house, and sets it wide open, in sign of their deliverance, and in hope of Elias his coming to tell them of the approach of the Messiah: And presently in comes one clothed in white, that their children may believe that Elias is now come among them indeed.  
And in the eleventh Chapter of the same book, he relateth, that every Sabbath day at night, they call hard upon Elias, and since he vouchsafed not to come among them on the Sabbath, which is now past, they earnestly entreat him, that he would come the next Sabbath day. And their Rabbins and Wisemen have taught them, that Elias every Sabbath day, sitting under the tree of life in Paradise, takes account of, and writeth down the good works of the Jews in their keeping of the Sabbath.  
I shall trespass too much upon the Readers patience, if I trouble him with any more such trash and ridiculous sluff, as this is about this matter: Ihave been the bolder with him, that I might the more fully show the earnest and foolish expectation of that blinded Nation in this particular: I shall only crave leave to allege some few expressions more out of their own Authors upon this subject, that here once for all, their doctrine and opinion of the coming of Elias, [which cometh in mention now and then in the Evangelists] may be handled, and may trouble us no more.  
Their second and greater expectation then of Elias, is, that he will come visibly and bodily before the coming of the Messiah; and that he will do great things when he cometh. The Disciples well knew and spoke the common opinion of the Nation, when upon our Saviour's discourse concerning his own resurrection, they make this reply; Why then say the Scribes that Elias must first come? Matth. 17. 10.  
And so are their Authors full of assertions to such a purpose.  
The four Carpenters in Zechary [saith Rabbi Simeon] are Messiah ben David, Messiah ben Joseph, Elias, and the Priest of righteousness, vid. Kimch. in Zech. 1.  
Elias shall restore three things in Israel, [saith Rabbi Tanchuma] the pot of Manna, the cruse of the anointing oil, and the cruse of water. And as some say also, Aaron's rod with its blossoms and almonds, Tauch. on Exod. 1.  
The Talmudists in Erubhim, Perek. 4. are discoursing of this coming of Elias, and enquiring the time; and they have this conclusion, That Israel is assured that Elias will not come but on the evening of the Sabbaths, or on the evening of Feastival days: and when he cometh, they shall say to the great Sanhedrin, He is come, fol. 43.  
And in the Treatise of the Sabbath, they intimate, that one work of Elias when he thus cometh, shall be to destroy. Every one (say they) that observes steadfastly three repasts on the Sabbath, is delivered from three vengeances; From Messiah his destroying, from the Judgement of hell, and from the war of Gog and Magog: From the destruction of Messiah; It is written here, The day [viz. remember the Sabbath day] and it is written there, Behold I send unto you Elias the Prophet before the day come, etc. Perek. 16. fol. 118.  
And in a common and current proverb among them, they hold that another work of Elias, when he cometh, shall be to resolve doubts and scruples, and to unite doctrinal knots.  
And that he shall purify Bastards, and make them fit to come into the congregation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Kimch. in Zech. 9  
And that he shall be one of the seven Shepherds and eight principal ones mentioned, Michah 5. 5. Our Rabbins say, Who are the seven Shepherds? David in the middle, Seth, Enoch, and Methuselah on his right hand, and Abraham, and Jacob, and Moses on his left. And who are the Eight principal ones? Jesse, Saul, Samuel, Amos, Zephany, Ezekiah, Elias, and Messiah, Kimch. in Mich. 5.  
And for this coming of Elias, doth Elias Levita so hearty pray, in Tisbi, in rad. Tishbi, Elias was in the days of Gibeah: So let it be Gods good will that he may be with us in this time, and let that verse be accomplished upon us, Behold I send you Elias; So is the prayer of Elias the Author.  
By these and divers other speeches of the like nature, which might be produced out of the Hebrew Authors, showing the common opinion of that people concerning the coming of Elias bodily before the coming of Christ, it is no wonder, if when the Jews saw so eminent a man as John the Baptist come in so powerful a way of Ministry, so great a change of a Sacrament, and so strict austerity of life, they question with themselves, and with him, whether he be not the Messiah, and when he denies that, then whether he be not Elias. But it is some wonder, [and that the rather, because our Saviour hath long ago resolved what was meant by that place of the Prophet, Behold I send Elias, and hath plainly told that John the Baptist was the Elias that was to come] I say, it is a wonder [this considered] that ever this Jewish opinion of Elias coming before the coming of the Messiah, should be so transplanted into the hearts of Christians, under this notion of Elias his coming before Christ's second coming, as that so many understand it as literally, personally, and really, as ever the grossest Jew in Judea did.  
It were endless to reckon their names, both Ancient and Modern, that have verily believed, and as boldly asserted, that Enoch and Elias shall come visibly and bodily to destroy Antichrist, to convert the Jews, and to build up the elect in the faith of Christ. He that desires names, may see enough in Bellarmine de Roman. Pontif. lib. 3. cap. 6. where he proves that the Pope is not Antichrist, by this argument, that Elias and Enoch never came against him; in Cornel. a Lapide in Apocal. 11. where he holds the two witnesses to be these two men, Enoch and Elias.  
It is somewhat beside our work, to take up this controversy in this place, but it may not be besides the advantage of the Reader, to take up two or three considerations upon this matter, and to ruminate and study upon them, towards the confutation of this groundless opinion.  
1. That the great and terrible day of the Lord, before which Elias was promised to come, is exceedingly mistaken by those that understand it of the day of Judgement; for it meaneth only, the day of the destruction of Jerusalem; as might be proved at large by divers other places of Scripture, where the same phrase is used: And the like misconstruction is there of the phrase, in the last days, by taking it for the last days of the world, whereas it meaneth only the last days of Jerusalem.  
2. Those two witnesses mentioned, Rev. 11. upon whom there are so various glosses, and different opinions, are pictured and charactered out like Moses and Elias, and not like Enoch and Elias, as is plain by the Text; for that speaketh of shutting up heaven, turning water into blood, and plaguing the earth, which had been the actings of Elias and Moses, and none but they, and no mention of enoch's ever doing such a thing at all. We have therefore from that place, as little warrant to look for Elias his bodily coming before the end of the world, as we have for the bodily coming of Moses.  
3. The proper meaning of that Prophecy concerning the two Witnesses, is to set forth the state of the Church towards the end of the world, when the Jews shall be called, and knit together into one Church with the Gentiles; showing that God will raise up a powerful Ministry among either people, which the Holy Ghost characters, by Moses the first Minister and Prophet of the Jews, and Elias the first Minister and Prophet of the Gentiles: These two people, and this double Ministry are as two olive trees and two candlesticks, standing before the Lord of the whole earth: This Ministry shall be opposed by Antichrist, and almost destroyed and brought to nothing: And as Antichrist hath caused a general defection and apostasy already in the world, having even slain Religion, and the preaching of the Truth, till in the age last passed they revived again: So shall he cause a defection and falling away for a season in the Church of the Jews after their calling, so that Religion and the truth shall be in a manner extinguished among them, that Antichrist may make the measure of his iniquity full. And as Rome in her heathenish power, did first destroy the old Jerusalem, and then persecute the new: so must she do in her Antichristian power and mischievousness: first undo the Christian Church consisting of Heathens only, as it hath done already in the dark time of Popery over all the world; and then undo the Church consisting of Gentiles and Jews united together; but God shall revive it; and then the true Religion and the Ministry of the Truth shall live again by the power and Spirit of God put into them.  
That this is the aim of that prophecy in the eleventh of the Revelation, might be showed, if it were seasonable, by many arguments, and consequently that the expectation of Enoch and Elias to come bodily, and to fight with Antichrist, etc. hath not the least colour or ground from thence at all; but this is not a place to dispute that Text.   

§. Art thou that Prophet?  
There is some question whether to read it in the force of the Article, or no; there are some that do read it so, and some that do not. The Syriack and the Vulgar Latin take not notice of the Article at all, but read it as if it were without, Art thou a Prophet? And so doth the margin of our English Bible: But others, with our English Text, do interpret the words as speaking of some peculiar Prophet, which was neither Christ nor Elias, but some other pointed at and intended by that prediction, Deut. 18. 15. Vid. Cyril and Chrysost. etc.  
It is hard to guests at the mind of these Jews that speak these words we have in hand, for both the Greek expression in this Text, and the Jews exposition of that in Deuteronomy, do so indifferently carry it either to a Prophet in general, or to some singular Prophet in particular, that it may be an equilibrious case, whether to take it the one way, or the other. I rather take it the former, and cannot but apprehend that their questioning of the Baptist in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indefinitely meant, art thou a Prophet? Not this or that Prophet, but art thou a Prophet at all? For prophecy had been long decayed amongst them, and when they saw one appear now of so prophetical a character, as the Baptist was; and when he had resolved them he was neither Christ nor Elias, their properest question than was, art thou then any other Prophet come after so long a time as there have been no Prophets among us? And he answers, No; that is, not in their sense, not a Prophet of the same Ministry with those in the Old Testament, but of another nature; or not one of those Prophets of the Old Testament revived, as Matth. 16. 14. but a Minister foretold of by one of those Prophets, as Esay 40. 3.  
The reason that I refuse the strict interpretation of this question, [Art thou that Prophet, as if they spoke of some particular man] is, partly, because the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always to be construed in such a strictness, as pointing out a particular thing or person, but is very commonly, nay, most commonly of a more large and general signification. But chief, because I find not in the Jewish Writers any particular Prophet mentioned, whom they expected to come as they did Christ and Elias: and for aught I find, they do not interpret that place in Deut. 18. 15. of any such a particular person, but of the succession of Prophets in general; It is true indeed, that Aben Ezra understands it of Joshua, and Rab. Sol. on Jer. 1. understands it of Jeremy, but this was of Joshua, and Jeremy in their times: but of any such singular person that they expected in the last times, I find no mention, unless the Priest of righteousness spoken of a little before, or Messiah been Joseph, should be reduced under this notion and name of That Prophet.  Ver. 25. Why baptizest thou then? 
It is observable, that they never question what he meant by his baptism, but what he meant to baptise: they inquire not concerning the thing, but concerning his person and authority: And in all the time of his course and ministry, we never find that they made the least scruple what his Baptism was, or what it meant, but only they look on him, and wonder and question what he hath to do to baptise: And the reason of this was, because the rite and custom of baptising, had been in common and ordinary practice and use among that Nation many hundreds of years before John ever appeared among them; And as this common and known custom of Baptism used among them continually and ordinarily so long before, and then, made them that they never wonder, nor question, nor make strange of John's baptising, as to the thing itself; so the consideration of this very thing may give us much light and satisfaction in that controversy that is now afoot among us, concerning the baptising or not baptising of Infants. It is urged by those that deny Infant's baptism, that there is neither command for it, nor example of it in the Scripture, as there was for Infant's circumcision. Now this consideration giveth one ready answer, if there were no other to be given; If baptism, and baptising of Infants had been as strange, and unseen, and unheard of a thing in the world till John Baptist came, as circumcision was till God appointed it to Abraham, there is no doubt but there would have been a command or example expressly given for the baptising of Infants, if God would have them to be baptised, as there was for the circumcising of Infants, because God would have them to be circumcised: But when the baptising of Infants had been a thing as commonly known, and as commonly used long before John came, and to his very coming, as any holy thing that was used among the Jews, and they were as well acquainted with Infant's baptism, as they were with Infant's circumcision; it doth not follow, that there needed so express and punctual command or example, to be given for the baptising of Infants, which was well enough known already, as there needed for Circumcision of Infants or others, which was a thing that till its institution had never been heard of, nor dreamt of in the world.  
I shall crave a little leave of the Reader for so much digression, [for so I know he cannot but account it] as from the Jews Authors and Antiquities, to give him some account of these two particulars, which it may be, may prove of some use in the point in mention, viz. 1. The ancient use and practice of baptism among the Jews, before the Gospel began to be preached by John the Baptist. And 2. The common use and practice of baptising of Infants in those times.  
1. Of the antiquity, and long and ancient use of baptism under the Law, we have first this testimony in Maimonides, the great register of the Jews customs and antiquities, in his treatise Issure Biah, perek. 13.  
By three things (saith he) Israel entered into Covenant, by Circumcision, Baptism, and Sacrifice:  
Circumcision was in Egypt; as it is said, No uncircumcised person shall eat thereof: Moses our Master circumcised them, for they had all forsaken the Covenant of Circumcision in Egypt, but only the tribe of Levi, as it is said, And they keep thy Covenant.  
Baptism was in the wilderness, before the giving of the Law, as it is said, And thou shalt sanctify them to day and to morrow, and let them wash their garments.  
And Sacrifice, as it is said, And he sent the young men of the children of Israel, and they offered burnt offerings, they offered them for all Israel.  
And so in after times, when a heathen will enter into the Covenant, and be gathered and joined under the wings of the divine Majesty, and take upon him the yoke of the Law, Circumcision and Baptism, and a freewill offering is required; and if it be a female, Baptism and an offering, as it is said. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is with you, so shall it be with the stranger. How is it with you? With Circumcision, and Baptism, and a free offering: So also the stranger for ever, with Circumcision, and Baptism, and a free offering, etc. But at this time, when there are no offerings, Circumcision and Baptism are necessary, but when the house of the Sanctuary shall be built, then shall he also bring an offering. A stranger that is circumcised and not baptised, or that is baptised, and not circumcised, is not a proselyte till he be both circumcised and baptised. Thus Maimonides; and to the same tenor the Talmud also in Jebammoth perek. 4.  
A stranger that is circumcised and not baptised, Rabbi Eliezer saith, Behold he is a proselyte, for so we find by our fathers, which were circumcised and not baptised.  
He that is baptised and not circumcised, Rabbi Jehoshua saith, Behold he is a proselyte, for so we find by the Maids that were baptised, but not circumcised: but the Wisemen say, Is he baptised and not circumcised, or is he circumcised and not baptised? He is not a proselyte, until he be both circumcised and baptised.  
It is necessary, saith Maimonides again, that he be baptised before a triumvirate, or before a consistory of three: If a man come and say, I was proselyted in such a consistory, and they baptised me, he is not trusted to come into the Congregation till he bring witness: As they circumcise and baptise proselytes, so they circumcise and baptise servants taken from heathens. And a little after he mentioneth the place and manner of baptising, and what multitudes were proselyted, in the days of David and Solomon, and baptised, before private persons: because the Sanhedrin would not then admit proselytes solemnly as at other times, suspecting they might be proselyted either for fear of the power, or for love of the pomp of Israel in those times; yet he concludes, that Whosoever was circumcised and baptised though only before private persons, and though for some by-respect, yet being circumcised and baptised, he was come out of the state of Heathenism. Much more might be produced out of their own Authors, [men, enemies to our Baptism, and the testimony of an enemy is a double testimony] but this enough to show the antiquity, common use, and ordinary knownness of Baptism under the law, long before the times of John the Baptist, sometime used single without circumcision, but most commonly joined with it; by which we may observe, that Baptism was no strange thing when John came baptising, but the rite was known so well by every one, that nothing was better known than what baptism was: and therefore there needed not such punctual and exact rules about the manner and object of it, as there had needed, if it had never been seen before: what needed it in the Gospel to tell, that such or such persons were to be the objects of baptism, when it was as well known before the Gospel began, that men, and women, and children were the objects of baptism, and were baptised, as it is to be known that the Sun is up when it shineth at noon day?  
These two things therefore are observable about our Saviour's instituting baptism for a Gospel Sacrament.  
1. That he took up Baptism which was used as an additional to circumcision, instead of circumcision: And so did he also in the other Sacrament of the Lords Supper. For after the Paschal Lamb was eaten, it was the common custom of the Nation, that the Master of the family broke a piece of bread, and distributed it among the company, and after it he distributed a cup of wine: now our Saviour took up this which was an additional to the Passover, to be a Gospel-sacrament in stead of the Passover.  
2. That he took up baptism as it was in common and known use, and in ordinary and familiar practice among the Nation, and therefore gave no Rules for the manner of baptising, or for the age or sex of the persons to be baptised, which was well enough known already, and needed no rule to be prescribed.  
Now for the second thing proposed, and about which there is the greatest difference and controversy among Christians in the matter of baptism, which is about the baptising of Infants, the Jews used it also in as common and ordinary practice, as they did to baptise any others, as appeareth also by these their own testimonies.  
In the Talmud in Cetuboth perek. 1. they have these words, Rab. Hona saith, a little one they baptise by the appointment of the Consistory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Hebrew gloss upon that place, saith, If he have not a father, and his mother bring him to be proselyted, they baptise him, because there is no proselyte without Circumcision and baptism. And there must be three at his baptism [as three are necessary at the baptism of every proselyte] and they become a father to him, and he is made a proselyte by their hands.  
The Talmud Text proceedeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do we learn hence? That he hath benefit by it; and they privilege a man, even though he knew it not, for so doth the Gloss interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to his face, that is, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to his knowledge, and a little one is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capable of understanding.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is a tradition, that they privilege a person though they know it not, but they do not dispriviledge a person without his knowledge. And thus do they answer that objection that is now afoot against Infant's baptism, viz. that it is not fit that they should be baptised, because they have no understanding: they make it a non sequitur, for say they, a privilege may be put upon a person, though he himself know not of it. And in the very place out of which these words are cited, even a little before them, the Talmudicks speak of a proselytess and a captivess, and a maid, redeemed, proselyted, and manumitted, being less than three years old and an half, and they have a case upon it about contracts and dower.  
And Maimonides in the treatise Abadim, or concerning Servants, Chap. 8. at the very conclusion of the Chapter, hath this saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Israelite that takes a little heathen, or that finds an heathen Infant, and baptizeth him into the name of a proselyte, behold he is a proselyte. And in the treatise Issure biah in the Chapter cited erewhile; he saith, A woman proselyted and baptised, when she is great with child, her child needeth not then to be baptised when he is born: otherwise it was requisite that he should be baptised. By these and other testimonies which might be produced, it is apparent that baptism, and baptism of Infants was in common use before John appeared. And it doth not only show a reason why the Jews never question him what baptism meant, [but by what authority he didbaptize] but also it showeth a reason why the New Testament is so sparing in expressing the object and manner of baptism, namely, because both baptism itself, and those things were commonly and ordinarily used and known before.  Vers. 28. In Bethabara beyond jordan. 
It is but as labour lost to go about to show how many translators and expositors approve this translation, Beyond Jordan, since there is not any to be found, that ever took this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other sense till Beza found a new. Now he translates it secus Jordanem, not beyond but besides Jordan, and so doth he likewise, Matth. 4. 15. & 19 1. and indeed with some probability at the first appearance: But when the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the history, and historical sense of these places alleged, is better viewed; we shall find his interpretation contradicted by both. For first, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most properly and genuinely signify ultra or trans, and not juxta or secus, beyond and not besides; as might be evidenced by most copious examples both in Scripture and Heathen Writers, we shall not be tedious in allegations in which we might be even endless, take but these two pregnant ones for a pattern, Matth. 8. 18. Joh. 6. 1. & 17. 25. & 18. 1. Mark 4. 35. & 5. 1. etc. And divers places in the LXX. and it will be hard, if not impossible to show where ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth secus. To which may be added the signification of several words derived from this, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others, which all carry in them the signification of going beyond, over, or to the other side.  
Secondly, Consider but the progress of John in his baptising. He first beginneth in Judea, and coasteth on that side Jordan within the land of Canaan, Matth. 3. 1. and kept not fixed to this or that place, but moved up and down at a large distance, and had disciples come to him to be baptised from a very large circuit, as is evident by those expressions of Luke and Matthew, He came into all the country about Jordan, Luke 3. 3. And there went out to him all the regions about Jordan, Matth. 3. 5. And withal Luke saith, that all the people were baptised by the time that our Saviour came to his baptism, Luke 3. 21. which I cannot see how it should be understood otherwise, than that John had made all his harvest, and finished all the Ministry that he should use on that side the River which he had now coasted upon a whole half year together, now therefore he was to remove to the other side.  
Thirdly, It cannot but be an impropriety to talk of John's baptising besides Jordan, as if when he baptised in Bethabara, he baptised in Jordan itself, as Beza himself denieth not.  
Fourthly, The people in Cap. 3. 26. say to John, Rabbi, he that was with thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizeth. Now if this be to be rendered besides Jordan, how needless will this appear, since John all the half year that he baptised, was hardly any where else? And this impropriety it is very like caused Beza to translate it there ad trajectum Jordanis, by what warrant of the Greek, I cannot see. And as for those two places that he allegeth to confirm his sense, namely Matth. 4. 15. & 19 1. the shortness of the language that the Evangelist hath used in both places, was that that drove him into this interpretation: For the Text of Matthew 4. 15. cited from Esay 9 1. doth so plainly speak to the 2 King. 15. 29. that it is passed all doubting, as will be cleared there: Now in that Text of the Kings there is evident expression of affliction of Israel on both sides Jordan, which Esay speaking to, doth utter it very short, as it is usual with the Scripture to do, when it speaketh from known stories: And as for that in Matth. 19 1. The Harmonizing of the Evangelists will show it most undoubted; that Jesus in that story did go over Jordan indeed, as may be seen, Joh. 10. 40. & 11. 7. which speak in reference to this very story; but both Matthew and Mark have given the story in so short terms, as breedeth ambiguity to him that shall look no further than their Texts for the exposition one of another. For they only say thus, He departed from Galilee; and came into the coasts of Judea beyond Jordan: but their meaning is this, that he came into the coasts of Judea, and so beyond Jordan; for the story of that one verse comprehendeth as much story, as is contained from Joh. 7. ver. 10. to Joh. 10. ver. 40. And whereas those Evangelists say only thus much briefly, He came into the coasts of Judea, the story at length was this, He came to Jerusalem, and there he stayed from the feast of Tabernacles, Joh. 7. 2, 10. which was in September, till the feast of Dedication, which was in December, Joh. 10. 22. Then he goeth to the other side of Jordan, ver. 40. as shall be cleared past denial, by God's assistance, when his providence and goodness shall bring us thither: So that in both these Texts alleged, the Ellipsis or want of the conjunction And, which is most common in the Scripture stile, hath bred this difficulty, and that being added [as the very nature and truth of the thing itself requireth it to be understood] the doubt had been removed: the places being read thus, The way of the Sea beyond Jordan and Galilee of the Gentiles: And he came into the coasts of Judea, and beyond Jordan.  
Now where this Bethabara was beyond Jordan, is still under scruple; it is very commonly apprehended to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of passage, either where Israel came over when they entered the Land, or the common Ford that the people went over from one side to another▪ from Judea to Perea at the Fords of Jericho.  
Now as for the first, it is a very uncertain scantling; seeing that the space of Israel's passage, as was observed on Luke 3. 21. was very many miles: And as for the second, it carrieth great probability with it, if it can but be satisfied, how Christ and his Disciples, could travail from thence to Cana in Galilee in three days, nay to be there at a feast on the third day. The 10 Chapter of John, and the 40 verse, must help us to some light in this obscurity. It is said there, that Jesus went again beyond Jordan, into the place where John at first baptised; upon which Texts let us take up these observations:  

1. That Jesus in this story, went ultra, or trans Jordanem, over the River, and not only aside of it: for in Joh. 11. 7. he saith unto his Disciples, let us go into Judea again; Now had he not gone over Jordan, he had been in Judea already.  
2. That he went to the place where John at first baptised, that is, where he first baptised beyond Jordan; this was Bethabara.  
3. That he went over Jordan at the Fords of Jericho, for he went the common road from Jerusalem to Perea; or at the least, most certainly he came back again at that passage: compare Luke 18. 31, 35.  
4. That Bethabara was not adjoining to Jordan at that passage, but at some distance from it: For if we look into this story of his journey beyond Jordan in the other Evangelists, we shall find that he had some journeys beyond the River, as Mar. 10. 17. One came to him when he was gone forth upon his journey, whilst he was beyond Jordan.   
The opinion therefore of Jerome cannot be current, that holdeth Bethabara to be buildings at the passage of Jericho, on either side Jordan, one over against another, on the River's brink; for then how could Christ, having passed over at that passage, travail when he was beyond Jordan, and yet go but to Bathabara? But it seemeth rather to me, that this place was far more northward up Jordan, and lay over against Galilee; and that Christ going over at the passage of Jericho, coasted up a good way on the left hand, many miles before he came to Bethabara. And I should rather suppose, that it was called Bethabara, or the place of passage, as being the landing place on the other side of the point of the lake Genazareth, over against Galilee, than the landing place on the other side of Jordan, over against Jericho.  
And the Reasons that induce me to place it there, are these:  
1. Because John had coasted up and down Jordan on Judea side for a long time together, and there he had gathered up all the Converts that were to be had: what then would it avail him to go on the other side the River, just opposite to the places where he had been so long? The River was not above twenty or thirty yards over, or grant it twice or thrice so much, nay, grant if fifty, as Baal haleurim on Numb. 10. and the time that he had spent on Judea side, was all the Summer, and why should it be thought that converts were now to be had on the further side▪ which might with as much facility have come thirty or forty yards further to him to the other side Jordan, especially in Summer it being no great water to get over?  
2. Because of the quickness of Christ's journey from Bethabara unto Cana; which was travailed by him in far less than three days. The first night he came to Capernaum, the City of his abode, vers. 39 as we shall show there; and that two hours before night, which from the Fords of Jericho was impossible to do, unless he had showed a miracle, which in this we know he did not.  
3. It is a great persuasive to believe, that John was now baptising near Galilee, because of the Galileans, Peter and Andrew conversing with him.  Vers. 29. Behold the Lamb of God. 
This is the first time that John pointeth out Christ personally, or demonstrateth to the people, This is the man: He had hitherto spoken of him, and born witness to him continually, to all that came to be baptised by him, both before Christ's baptism and since, but till now he could never show them who it was of whom he spoke so much, and so much honour. When Christ came to be baptised, the Holy Ghost had no sooner come upon him, but he was rapt away into the wilderness: and then John sends this honourable testimony after him, This was he of whom I spoke, etc. But than it was too late for the people to observe who he was, for he was gone out of sight. Since that time till now, he had been in the wilderness among the beasts, and this is his first revealing of himself among men again, and now it is seasonable and necessary for John to demonstrate him.  
The title that he giveth him, the Lamb of God, plainly referreth to the Lamb of the daily sacrifice; and it is so called, according to the common stile and phrase by which things devoted to God were expressed, as, The bread of God, Leu. 21. 21. The night of the Lord, Exod. 12. 42. A Nazarite of God, Judg. 13. 5. The candle of God, 1 Sam. 3. 2. Now that Lamb was so familiar, common, and conspicuous a lecture of Christ, and it was the first conspicuous lecture of Christ that was in the world, Revel. 13. 8. that John could not have chosen an Epithet that would speak him out better, than to use an expression from the morning and evening Lamb that was offered at Jerusalem. For besides that, 1. John had had newly to deal with Priests and Levites whose chief employment was about that Lamb. And 2. besides that it was about sacrifice time on the second day when John useth these words, between three and four a clock in the afternoon, ver. 39 And besides that 3. the Lamb represented the innocency and purity of Christ, in his being without spot; and the death of Christ in being offered up. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat. Mart. Epist. ad Tarsenses. It was 4. most proper and pertinent to the doctrine and preaching of John which he had used before, to use now such an Epithet for Christ when he came in sight: For he had still spoken of remission of sins, and remission of sins still, to all that had come to be baptised, Mar. 1. 4. a doctrine not usual among them that stood upon their own righteousness and performance of the Law: and therefore when Christ first appeareth, he from an allusion to the daily Lamb, upon whose head the sins of the people were confessed and laid, showeth how remission of sins cometh indeed, namely, by the sacrifice of this Lamb of God, Christ, who should bear and take away the sins of the world, as that Lamb did in figure, the sins of the Jews.  Vers. 31. And I knew him not. 
The clause is spoken to, and explained in the Notes on Matth. 3. 14.   

§. But that he might be made manifest to Israel, therefore am I come baptising.  
The baptism of John did tend to the manifesting of Christ, especially two ways: 1. Because by the strangeness of his Ministry, and the wonder of such a baptism as his was, the eyes of all the people were drawn to look after what he meant by it: For though his baptism for the manner of it, was suitable to the baptism so well known among the Jews, as was observed before, yet was the doctrine and end of it so strange to them, that it put the whole Nation to an enquiry what was in it. And 2. then did John preach Christ [as ready to come] to every one that came to be baptised.  Vers. 39 They came and saw where he dwelled. 
It is questionable whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth intimate, his Inn, or his habitation, but I rather understand the latter, and that the place was Capernaum; where Christ had an habitation, and was a member or Citizen of that City: For though he was a Nazarite in regard of his mother's house and residence, yet it is very probable he was a Carpernaite by his father joseph's. For,  

1. Observe that Capernaum is called his own City, Matth. 9 1. compared with Mar. 2. 1.  
2. There he pays tribute, as the proper place where he should pay it, Matth. 17. 24.  
3. When he is refused at Nazaret his mother's Town, he goeth down to Capernaum his fathers, Luke 4. 31.  
4. His resort to Capernaum was very frequent, and his abode there very much, John 2. 11. Luke 4. 31. John 6. 17. Luke 10. 15.  
5. That his father and mother are very well known there, John 6. 42.  
6. That in regard of this frequency of Christ's being in this Town, and its interest in him as an inhabitant and member of it, Capernaum is said to be lifted up to Heaven.   
Now Capernaum standing upon the banks of Jordan, and on the very point of the lake of Genazaret, as Jordan began to spread itself into that lake, he, and these disciples that go with him, pass over the water before they come thither, for now they were on the other side Jordan where John baptised.  Vers. 40. One of the two was Andrew, Simon Peter's brother. 
Who the other was, it is uncertain and undeterminable; possibly it might be the Evangelist John himself, but there is no fixing on him, or any other particular man: but this may be observed, that Peter was not the first that came in for a Disciple to Christ, but his brother Andrew and another. And it was well he was not the first, that so much of the Romanists boastings may be stopped.   

§. We have found the Messiah.  
Andrew speaketh, 1. In reference to the expectation of the Nation, that looked so much, and so earnestly for the coming of Christ, and for his coming at this time. 2. In reference to the opinion of the Nation, that held that when Christ came, none should know whence he was, Joh. 7. 27. And 3. in reference to the common and constant testimony of John, that spoke so much of Christ to come after him.  
The word Messiah doth solely and singularly betoken Christ, as it is interpreted most pertinently by the Evangelist here, and Chap. 4. 25. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, in the Scripture, signifieth any anointed one whatsoever; yet in this Greek form, Messiah, it never signifieth but only Christ. Nor is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Hebrew Authors, but in the same sense, and so it is used infinitely among them: sometimes set single without any other addition, and very often with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King Messiah; as he that is never so little versed in Jewish Authors, will find in great variety. In this propriety the word is used, Dan. 9 25, 26. and so was it confessed by the Ancient Jews, though the Modern would elude it. The Jews of the Talmud age, say, that the end of the Messiah was spoken of in the Book of Cetubhim, aiming at this place; but how the latter generations turn off such a sensee, see in R. Saadias', and Rab. Sol. in loc. etc.  Vers. 42. Thou art Simon. 
Christ nameth him at the first sight, and hereby showeth that he was the Messiah, in that he could thus name Simon and his father, with whom he had had no converse before.  
Simon, or Simeon, as the Syriack renders it, [for they are all one, as Acts 15. 14.] was a name that was exceeding much in use among the Jews at this time, as Matth. 27. 32. Mark 3. 18. Luke 2. 15. Acts 8. 9 & 13. 1. etc. And it was very frequent in use in their Schools in putting of cases, as, Reuben borrowed such a thing of Simeon, etc.  
The Jews themselves seem to have brought the Hebrew word Simeon, into this Greek manner of pronouncing, Simon; for their own Authors speak of one Rabbi Simon.   

§. The son of Jona.  
Bar Jona in the Syriack, Matth. 16. 17. and Simon Jona in the Greek, Joh. 21. 15, 16, 17.  
There are that conceive a corruption to be in the writing of this word; for [say they] it should be Joanna. And of that mind is Jerome, the Vulgar Latin, Erasmus, at Joh. 21. 15. and of that writing is Erasmus his Greek copy there, and some others here: But upon what ground this facile and most general reading, of Jona, [for so the Syrian, Arabic, most and best Greek Copies, and most translations utter it] should be forsaken, and one so far fetched and strained as Joanna be embraced, and taken for the right, I cannot yet understand or apprehend.  
Certainly Jona is the Genitive case of Ionas in the LXX, Joh. 4. 8. and in the New Testament, Matth. 12. 21, 39 And why the father of Peter, should not be thought to be Ionas, as well as Joannas, I believe it will be very hard to show a reason; We have mention of Rabbi Jona among the Jewish Doctors; which showeth that the name was given to others besides the old Prophet, and there is no reason why a private man might not carry it as well as a Doctor. Sure it is that the very word Jona, applied thus to Peter, doth give a very good hint, to compare him and the old Prophet together: For they were both preachers to the Gentiles, both of them declined that employment: and both of them declined it at Joppa. Compare Jona 1. and Acts 10.   

§. Thou shalt be called Cephas.  
I. Change of names in Scripture is frequent, and most common for the better, as abram's into Abraham, jacob's into Israel, Hosheas into Jehoshua, and solomon's into Jedidiah; though sometimes there is a change for the worse, as Jerubaal into Jerubosheth, 2 Sam. 11. 22. Sychem into Sychar, Joh. 4. 5. etc.  
II. Christ changeth the name of three Disciples only, Peter, James, and John, Mark 3. 16, 17. as God had changed the names of three men only in the Old Testament, Abram, Jacob, and Solomon.  
III. Now as concerning the name Cephas, which Simon carried henceforward, 1 Cor. 1. 12. & 15. 5. Gal. 2. 9 it is a Syriack word, framed into an adjective, and into a Greek utterance, by addition of s in the latter end.  
Ceph indeed is used sometimes in the Hebrew, as Jer. 4. 29. Job 30. 6. But Cepha soundeth of the Chaldee idiom, and is used very frequently by the Paraphrasts; most commonly to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as D. Kimchi noteth in Michol, and as may be observed in Numb. 20. 8, 10, 11. Judg. 20. 45, 47. & 21. 13. 1 Sam. 23. 28. and divers other places: and sometime to express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it signifieth, a point of land, or sea, as Josh. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee renders it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning, as saith Kimchi on the place, the point of a Rock that looked Southeast. But it will easily be agreed upon about the signification of Ceph and Cepha, namely, that it denoteth a Rock, in the most proper and most common meaning of it: But the scruple is whether Cephas be the very same with Cepha in signification, yea, or no, and whether the letter s added in the end, do change the sound of it only, and not the sense.  
To me it seemeth, that Cephas is of an adjective signification, and betokeneth not a Rock, but Rocky, not Petra, but Petrosus, or belonging to the Rock: and I am induced to this opinion upon these grounds and arguments:  
1. Because it is uttered Cephas, and not Cepha; for although it is ordinary with the language of the New Testament to add s in the latter end of some words, to make them sound of a Greek pronunciation, as Ezekias, Manasses, Messiah, Barnabas, etc. and though I think it doth so here, yet do I not conceive it doth so here for that end only, but for some other further purpose and intent.  
As 1. To mark it for a proper name, and to take it off from being taken otherwise: and so Barnabas, Barsabas, and Elymas, are marked with the same mark, for the same end.  
2. To change its sense, as well as its nature, and to alter it from a substantive signification to an adjective, as well as from a common noun to a proper: For as the Evangelist maketh a clear distinction between Petros and Petra, Matth. 16. 18. as all orthodox Expositors upon that place grant; so certainly is the like to be made betwixt Cephas and Cepha; for these Syriack words our Saviour used when he uttered that speech.  
And to this purpose it is also to be observed, that the word Petros is not used for a Rock in all the Scripture: It is in use indeed in that sense among Heathen Authors, but in the LXX. and in all the New Testament it is scarcely to be so found: Now if the Evangelist meant to tell us, that Cephas signifieth a Rock, it is wonder that he would use the word Petros, which never occurreth in that sense in all the Bible, and refuse the word Petra, which signifieth so in the Scripture hundreds of times; Nay, say some of our Greek Dictionaries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Petra is the common name for a Rock, even in the Heathen Greek Language, but Petros, is but the Attic dialect. And therefore I cannot but wonder that Petrus in this place should be translated Petra, as Beza in Latin, and Brucioli in Italian render it; and our English to the same sense, Thou shalt be called Cephas, which is by interpretation, a stone.  
For the taking up therefore of the sense and meaning, and of the reason and occasion of this name given to Simon, these particulars are to be taken into consideration.  
I. That Christ called him Cephas, totidem literis, and not Cepha: and that he was commonly so called among the Disciples, Cephas, with the s sounded in the latter end. I know it is a common opinion to the contrary, as Beza on Matth. 16. 18. utters it Dominus Syriace loquens, nulla usus est agnominatione, sed utrobique dixit Cepha: and accordingly the Syriack translater every where expresseth it.  
But let it be observed, 1. That as the Jewish Nation was full of Greek names, which were Greek names indeed, as Andreas, Nicodemus, Alexander, etc. so did they frame many of their Jewish names, which were Jewish names indeed, into a Greek pronunciation, and so pronounced them among themselves, as Theudas, Baithus, and others in the Talmud; and Heraudes for Herod in the Syriack translater, etc. And why Cephas should not be so used among them and other Greek-sounding Syriack names in the New Testament, I have not yet met with any reason that giveth any satisfaction, nor indeed with any Author that giveth any reason.  
And let it be observed, 2. That whereas generally common nouns in the Syriack tongue, do end in a, as Aceldama, Abba, Gabbitha, Talitha, Acts 1. 19 Gal. 4. 6, Joh. 19 13. Mar. 5. 41. when they are to be framed into proper names of men, it is done by putting s to the end of them, as Barrabas, Elymas, Barnabas, etc. And of the same nature is Cephas here: Now since this change of nouns from common to proper was made among the Jews, what reason can be given why this letter that made the change should not be reserved among the Jews also? Did the Greeks only call Simon, Cephas, and not the Jews? And did the Greeks call the other men Barnabas and Barrabas; but the Jews Barnaba and Barabba?  
Consider, 3. How common the Greek Bible or the LXX. was in use among the Jews at this time, and how much mixture of Greek words was used in their common language at this time, as appeareth by the Syriack translater, the Chald. Paraphrasts, the Talmuds and others the most ancient Jewish Writers, and then we have good cause to think, that they that used the whole Bible in Greek, and that used to speak so much Greek mingled with their Syriack language continually, would not stick to utter one letter that sounded of the Greek, when that letter was only and properly added to denote a proper name.  
But you will say, that the New Testament writeth, Ezekias, Josias, Ionas, and the like, with s in the end, as these words are written, and yet there is none that can think that the Jews uttered those words so, but as they are written in the Old Testament, Ezekiah, Josiah, Jonah. It is true, that it is most like they did so, but the difference betwixt them and these words that we have in hand, is so apparent, that it is hardly needful to show it: those were proper names originally, these were common names made proper: those had s added in the end, not to show that they were proper names, but to supply the Hebrew h or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Greek in the end of a word cannot utter; but these have s added in the latter end, purposely and intentionally, to make them proper names, and to show that they are so.  
And 4. let it be observed, How it could be possible for the Disciples in those words of our Saviour, Tu es Petrus, & super hanc petram, Math. 16. 18. to understand them otherwise than that Peter should be called the Rock, if Christ used Cepha in both places: Thou art Cepha, and upon this Cepha; Thou art a Rock, and upon this Rock will I build my Church: let any one but judge what interpretation they could make of it, by his own construing and interpreting it, according to the propriety, as the words lie before him. Therefore it is more than probable, that Christ called his name Cephas, uttering and sounding the s in the latter end; and that the addition of that letter was not from the Evangelist, but from Christ himself; and that in the speech mentioned, he thus differenced the words, Thou art Cephas, and upon this Cepha will I build my Church.  
II. Now the reason why our Saviour giveth him this name Cephas or Rocky, was not so much for that he was built upon the Rock, for so were all the rest of the Apostles except Judas, but because he had a special work to do about that building which Christ was to found upon the Rock. For in those words, upon this Rock will I build my Church, he meaneth the Church of the Gentiles, which was now in founding, and in that building Peter had this special and singular work and privilege, that he was the first that preached the Gospel to the Gentiles, Act. 10. & Acts 15. 7.   

§. Which is by interpretation Peter.  
For so should the word be rendered, and not as our English hath it, which is by interpretation a stone. This is a passage like that in the verse preceding, Messiah, which is by interpretation, Christ; and that Acts 9 39 Tabytha, which is by interpretation, Dorcas: where our Translators have very properly observed and followed the intention of the Evangelists, which is, to give these proper names out of one language into another, and not to give them out of proper names into common nouns: And here they should have followed the same course, which they have done in the margin, but have refused it in the Text: The Arabic and Vulgar Latin, and divers others, translate it Petrus according to our sense: but the Syriack translateth not the clause at all.  Vers. 43. The day following. 
Jansenius dare not suppose this to be the next day after that Andrew and the other Disciple followed Jesus to his own home; but he thinks it was the day after Christ had named Simon, Cephas. The cause of his doubting is this, because it being late towards night, when Jesus and Andrew, and the other Disciple came to the place where Jesus dwelled, ver. 39 he cannot suppose how Peter should be found and brought to Christ before the next day: and yet he confesseth Epiphanius to be of opinion against him. But it being observed that Peter and Andrew were brethren, that they dwelled together, Mar. 1. 29. that they fished together, Matth. 4. 18. etc. it will be no difficulty to conceive how Andrew might find out Peter upon a sudden, and bring him to Jesus that very night that they came into Capernaum, though it were late; and accordingly there is no scruple to expound this, day following, of the very next day after.  Vers. 44. Bethsaida. 
This was a Town that stood beside the lake of Gennesaret, changed by Philip the Tetrarch into the form or state of a City, and named by him Julia, after the name of Caesar's daughter: so Josephus witnesseth, Antiq. lib. 18. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Town Bethsaida by the lake of Gennesaret, he brought to the dignity of a City, both in multitude of inhabitants, and in other strength, and called it after the name of Julia the daughter of Caesar.  
Bethsaida, signifieth the house, or place of hunting; and it seemeth to have been so called, because it stood in a place where was store of Deer or Venison. And to this sense is that passage of Jacob to be understood, Gen. 49. 21. Nephthali, a Hind let lose, that is, Nephthali shall abound in Venison, as Asher with bread and oil, ver. 20. and Judah with wine, ver. 11. view the places in the original. Now Bethsaida stood either in, or very near the tribe of Nephthali, as shall be showed elsewhere.   

§. The City of Andrew and Peter.  
Andrew and Peter after this removed and dwelled in Capernaum, Mark 1. 21, 29. because they would be near Christ whose residence was there, as was observed before: And there Peter pays tribute for himself, as in proper place, Matth. 17. 27.   

§. We have found him of whom Moses in the Law, and the Prophets did write, etc.  
Now to insist upon the studiousness of Philip and Nathaneel in the Law and Prophets, as some collect it out of this expression; there are these things most observable out of these words: 1. That the whole Scriptures of the Old Testament are comprehended under these two heads, the Law and the Prophets. And so again, Matth. 11. 13. Luke 16. 29. For though indeed the Law and the Prophets only were read in the Synagogues every Sabbath day, as Acts 13. 15. yet the third part of the Old Testament called Cetubhim or Hagiographa, did prophesy of Christ, as well as the other two, and so must of necessity be included here: For what book of Scriptures is more full of prophecies of Christ, than the book of Psalms? And what hath more clear prediction concerning Christ, than the book of Daniel? And yet neither of these are taken in among the books of the Prophets as the Jews did commonly divide them in their Bibles, and read them in their Synagogues, but they come under the third part, Cetubhim. And therefore as by the Law here, is to be understood all the Books of Moses; so by the Prophets, is to be understood all the Old Testament beside: And so what is spoken in a Psalm, is said to be spoken by a Prophet, Matth. 13. 35. and Daniel is called a Prophet, Matth. 24. 13. And so the Penman of the book of Job, Esther, Chronicles, etc. deserve the same name. And this very consideration were argument enough, if there were no more, to plead Solomon's salvation.  
2. That Christ is the general and chief subject of the Law and the Prophets. And here are we got into a very large field, if we would but traverse it, to show how Law and Prophets in types and prophecies did speak before of Christ: but this consideration, and particulars of it will be continually occurring and emerging as we go along.  
3. That when Nathaneel saith, That we have found him of whom Moses and the Prophets did write, Jesus of Nazaret, he meaneth not, that either Moses or the Prophets had so articulately named him, but that Jesus of Nazaret proved to be he of whom they had written and spoken so much.  Vers. 46. Can there any good thing come out of Nazaret? 
This seemeth to be spoken by Nathaneel, not only as referring to the poorness and obscurity of the City Nazaret, [as that it is neither mentioned by the Prophets to be a producer of any good, nor likely in itself to be so, being a place of an inferior and contemptible rank] but as referring rather to the wickedness and profaneness of the place, that it was so wretched and ungodly a City, that it was unlikely that any good thing should come out of it? The wickedness of the people of this place appeareth, Luke 4. 29. when they are so desperate as to go about to murder Christ at his first appearing among them.  Vers. 47. compare Jer. 9 4, 5, 6. Behold an Israelite indeed, etc. 
Although this be the character of every true Christian, as Esay 65. 8. and it be accordingly conceived almost generally by Expositors, that our Saviour aimeth only at such a thing here, namely, that this is one that serveth God sincerely, and with a good heart, and this is such a one as God requireth a man to be in the profession of Religion, yet can I not apprehend this to be the sole and proper meaning and intention of these words; for why might not the same have been spoken of, and to Peter, Andrew, and Philip? Certainly they were very sincere and upright towards God, and were Israelites indeed, without guile or hypocrisy in matter of Religion, as well as Nathaneel; their fetching one another to Christ, and the readiness of them all in embracing of Christ, confirmeth this past all denial: and it is hard and harsh to think that Christ should give that for a singular Encomion to Nathaneel, which might generally be given to any of his Disciples: when he nameth Simon Peter, it was for some singular and peculiar respect, and so when he nameth James and John, Boanarges; and doubtless when he passeth such a character as this upon Nathaneel, it was for some regard and respect in which he was differenced from other men.  
The cause and occasion therefore of this description of him by our Saviour, I conceive rather to be Nathaneel's uprightness and deceitlesness towards men, than towards God, though his uprightness and sincerity towards God is by no means to be denied. And it seemeth that this was a common name and title which Nathaneel had got among his neighbours, and those that knew him, for his very honest, upright, and exemplary dealing, converse and integrity amongst them, that he was commonly called the guiltless Israelite, as that Roman was called verissimus, for his exceeding great truthfulness. And truly to me it is very probable, that the great variety of names that we find divers men in Scripture to have had, [as some to have two names, some three, some more] proceeded in very many of them from this very cause and occasion, namely, their neighbours and acquaintance observing some singular quality in them, and action done by them, gave them some denomination or other agreeable to that action or quality: So Gedeon came by his name Jerubbaal, Judg. 6. 32. and Jerubesheth, 2 Sam. 11. 21. So Shemaiah the false Prophet came to be called the Nehelamite, or the dreamer, Jer. 29. 31. and divers others mentioned in Scripture, and in Josephus, some of which will be taken up in their due places: Now it being a common title that Nathaneel had got among all that knew him to be called the Israelite without guile; our Saviour when he sees him come towards him, calls him by the same name; and thereupon Nathaneel questions him how he came to know him, that he could so directly hit upon his common denomination.  Vers. 48. When thou wast under the figtree, I saw thee. 
This seemeth to refer, not only to his being under the figtree, but to some private and secret action that he did there; and for which he went thither: And as our Saviour convinceth the woman of Samaria that he was the Messiah, by telling her of her evil actions that she did in the dark and secret, so doth he Nathaneel, by hinting some good things that he did from the eyes of men under a figtree, before Philip light on him there, as praying, vowing, or some other action which none knew of but himself: And this appeareth rather to be the matter that Christ aimed at; and that worketh in Nathaneel for his conviction, because that it was possible that Christ might have been near the figtree himself as well as Philip, and he might see Nathaneel, and Nathaneel not see him, and so might Nathaneel have supposed; but when he telleth of some secret action that passed from him under the figtree, which his conscience told him that no mortal eye could be conscious to but himself, than he cries out, Thou art the Son of God, etc.  Vers. 49. Thou art the Son of God, thou art the King of Israel. 
This he speaketh from 2 Sam. 7. 14. Psal. 2. 6, 7. & Psal. 89. 26, 27. Where God setteth his own and only begotten Son upon his hill of Zion, and throne of David, and to rule over the house of Jacob for ever, Luke 1. 33.  Vers. 51. Verily, verily, I say unto you. 
In the Greek it is Amen, Amen:] Now because this manner of expression is exceeding usual in the speeches of our Saviour through the Gospel, sometimes single Amen, as in the rest of the Evangelists, and constantly doubled in John, Amen, Amen; and because this is the first place according to our Harmony-order and method, that we meet with the word at all, it will be pertinent here to take up the meaning of it once for all, and to consider these two particulars concerning it: 1. What our Saviour doth properly intent and mean by Amen, when he useth it so oft: And 2. Why John the Evangelist doth constantly use it doubled, when the other three never use it so at all.  
1, As to the first, it is to be observed, [and that is well enough known] that the word Amen is an Hebrew word, and is very commonly used in the old Testament; but this withal is to be observed [which it may be is not so commonly noted] that it is never used in the Old Testament, but by way of wishing or apprecation, (the sixteenth verse of Esay 65. only excepted, of which anon) As when it cometh single, as Deut. 27 twelve times over, where the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be it done. 1 Kings 1. 36. where the LXX have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so be it, Nehem. 5. 13. Jer. 28. 6. Psal. 106. 48, etc. Or when it cometh double, Numb. 5. 22. Psal. 41. 13. & 72. 19 & 89. 52. which the LXX express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be it done, be it done, or so be it, so be it. In all these places it is used by way of prayer or imprecation, according as the subject matter was to which it was applied, as David Kimchi expresseth it in Micol in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is spoken, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by way of prayer, or by way of undertaking, as that they take upon them a curse if they transgress.  
But in these utterances of our Saviour the sense of it is altered from precatory to assertory, or from the way of wishing, to the way of affirming: for what one Evangelist expresseth, Amen I say unto you, This poor widow, etc. Mar. 12. 43. another uttereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of a truth I say unto you, etc. Luke 21. 2. Matthew saith, Amen, I say unto you, That some that stand here, etc. which Luke giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of a truth I say unto you, Luke 9 27. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 23. 36. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly, Luke 11. 51. etc. For indeed the word Amen doth properly betoken and signify truth, at is apparent by the construction of that verse forementioned, Esay 65. 16. He who blesseth himself in the earth, shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God of truth; and he that sweareth in the earth, shall swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the God of truth: as not only our English, but also R. Sol. and David Kimchi do well render it; and the gloss of Kimchi upon the place is worth the citing; He saith in the earth, saith he, because in all the world there shall be one truth, and that shall be the truth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of truth.  
Now Christ is called Amen, Rev. 13. 14. as being not only the faithful and true witness, but even he in whom all the promises of God are yea and Amen, 2 Cor. 1. 20. and even truth itself.  
Therefore when he cometh to publish the Gospel, which is that one truth that should be in all the world, (for the prophet Esay speaketh there apparently concerning the times of the Gospel) he speaketh of his own (as he saith the Devil doth when he speaketh a lie, Joh. 8. 44.) and useth a different stile from the Prophets, (which used to authorise their truths with, Thus saith the Lord,) and speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon his own Authority, as the God of truth: Amen, I say unto you. In this word therefore is included two things, namely, the truth spoken, and the truth speaking it; and the expression doth not only import the certainty of the things delivered, but also recalleth to consider that he that delivers it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen the God of truth, and truth itself. And this consideration will help to give a resolution to the second scruple that was proposed, and that is, why John alone doth use the word doubled, and none other of the Evangelists.  
I am but little satisfied with that gloss that is given by some upon this matter, namely, that John doth constantly double this word, because the matters spoken by him are of a more celestial and sublime strain, than the matters spoken by the other Evangelists, and therefore the greater attention is challenged to them by this gemination; for neither can I see, nor dare I think of any such superiority and inferiority in the writings of the Evangelists.  
Nor do I suppose that Christ used this gemination himself, (for it is very strange that in those speeches that this Evangelist mentioneth he should do so, and in the speeches that the others mention he should not do so, when it may be sometimes it was the very same speech) but I conceive that the Evangelist hath doubled the word, that he might express the double sense which the single word in our Saviour's mouth, and in the other Evangelists includeth. And so he addeth nothing to what Christ spoke, but explaineth his speech to the utmost extent. He saith in the other Evangelists Amen singly, but he meaneth thus doubly, This is truth, and I am truth that speak it: Now John that he might clear this double meaning, doth double the word Amen, Amen, the one whereof doth refer to the thing that is spoken, and the other to the person that speaketh it. But the question proposed, is not yet resolved, why John should do thus, rather than any of the other; but the same answer that resolveth why John should relate so many things that none of the other three do ever mention, will resolve this: namely, that it was Gods will and disposal that there should be four that should write the Gospel, and that some writing one thing, and some another, some after one manner, some another, the Story should be divinely made up to its full perfection. Now John wrote last, and he had warrant and opportunity to relate what the others had omitted: And as for the particular in hand, he saw that the other had only produced this word single, as Christ indeed had continually uttered it, and that they had some of them expounded it in a place or two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ to show that it was to be taken in these speeches in a meaning different from that precatory strain in which it was constantly used in the Old Testament: but yet that there was something more included in the word, and therefore he is warranted by the holy Ghost to explain it to the full in two words, Amen, Amen: And thus the counsels of the Lord of old, uttered and revealed by the Prophets, do in the preaching of the Gospel by our Saviour prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth, truth, Esay 25. 1.   

§ Hereafter ye shall see Heaven opened.  
Observe the manner of our Saviour's answer; the text saith, he saith to him, but his words are aimed at them all, Amen, Amen, I say to you, Ye shall see, etc. He applieth his speech to all in general, though he spoke more singularly, (as the Text telleth) to Nathaneel in prosecution of the discourse that had been betwixt them before.  
Now the main difficulty of this speech lieth in this, in what sense to understand, the opening of the Heavens; and where and how these Disciples saw the Angels ascending and descending upon Christ: The words are capable of a double construction, and some give them the one, and some the other: some understand them literally, that the Disciples did at some times see the Heavens opened indeed, as John the Baptist had done, Luke 3. and the Angels ascending and descending upon Christ indeed, though never a one of the Evangelists mention it. And fair arguments and probability they show for this, which I shall not spend time to mention.  
But others conceive the words are to be interpreted in a Metaphorical and borrowed sense, and not according to the letter, and so taken, some interpret them one way, some another.  
I confess that I have stood at this place, tanquam in bivio, a very long time, and can hardly tell which way to take: both the interpretations of the thing, both the literal and the tropical, carrying so fair a colour and appearance with them. But I cannot but incline to the latter, namely, to conceive that Christ here speaketh in a borrowed sense, and by the opening of Heaven, and the ascending and descending of Angels, that he meaneth not historically, that that very thing was to be done, but mystically meaneth some thing else, which he thought good to express by these borrowed phrases. And that which mainly swayeth me that way is, [besides the silence of all the Evangelists, that never mention such a thing really done] the force and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our English and Erasmus render it hereafter; and so have left the time at a very large and uncertain scantling. But the Syriack and the Vulgar render it, from this time, or henceforward, and so it is most properly and naturally meaneth: For it signifieth not only a date of time, and some one action done after that date at a time uncertain; but a continuance of such actions or things from that date forward.  
Now our Saviour's meaning in this phrase is, that from this very time forward he would declare and show himself in his Ministry gloriously and with power, and henceforward should his Disciples see and perceive so much by glorious demonstrations of him, that they might know that he was the Christ.  
His expressions of the Heavens opened, and the Angels ascending and descending, refer and allude to Ezekiel's vision at Chebar, Ezek. 1. 1. and to jacob's at Bethel, Gen. 23. two as glorious revelations of Christ, as any vision the Old Testament mentioneth.  
His meaning may be given in a paraphrase, thus; Nathaneel dost thou think it so great a matter, that I could see thee though thou wert so close, and private, and secret under the figtree? thou shalt see far greater things than these; for I tell you all: From this time forward I must begin to preach the Gospel, and ye shall perceive that I have such knowledge of things, as if heaven itself were open to me: and such power of miracles and doing wonders, as if the Angels were continually going on errands for me, and doing my will. And accordingly the Evangelist relateth that on the very next day he shown a miracle at Cana in Galilee, and manifested forth his glory: and in the latter end of the same Chapter, he speaketh of his miracles at Jerusalem, and his knowledge of all men, ver. 24.  
So that henceforth Christ's Ministry in preaching and doing miracles doth begin; the place, Cana: the time, some two months after his Baptism, or thereabouts, for aught is to be perceived from the Evangelists to the contrary.   

§ The Son of Man.  
This title of Christ, which is so frequent in the Evangelists, [and yet which is observable, never but in his own words] meaneth not only to express a man, according to the Syrian Dialect then used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar nosho, nor only to express Christ's humanity, or that he was truly man, in all things like unto us, sin only excepted; nor doth it only intimate his humility, when he doth not disdain to call himself so oft by this humble name, though it may have some aim at all these things: but it seemeth to be used so oft by our Saviour concerning himself, as intimating him to be the second Adam, and referring to that promise that was made to Adam instantly after his fall, of the seed of the Woman that should break the Serpent's head: And to this very purpose, as we observed in its place, the Evangelist Luke, at the story of his Baptism, when he was to be installed into his Minstery, and had that glorious testimony from heaven, deriveth his pedigree up to the first Adam, to draw all men's eyes to that first promise, and to cause them to own him for that seed there promised, and for that effect that is there mentioned, of dissolving the works of Satan: And as that Evangelist giveth that hint, when he his now entering this quarrel with Satan, even in the entrance of his Ministry, so doth he himself as he goeth along in it, very frequently and commonly by this very phrase, give the same intimation for the same purpose. Nathaneel had proclaimed him the Son of God, he instantly titles himself, the Son of Man; not only to show his humanity, [for that Nathaneel was assured of by the words of Philip, who calls him, Jesus of Nazeret, the son of Joseph] but to resolve the thoughts of the hearers to the first promise, and to lead them to look for restoring of that by this second Adam which was lost in the first. To him was heaven shut upon his fall, and he lost his former converse and attendance of Angels, but ye shall see heaven open, and the Angels ascending and descending upon the Son of Man, that you may know that the second Adam is here.  
It is true indeed that Ezekiel and Daniel are called either of them Son of Man, Ezek. 2. 1. etc. Dan. 8. 17. and that all men in general are called the sons of Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62. 9 as nomen naturae, and so we deny not but this title doth denote and show Christ's humanity, and may tell us to what honour God raised our nature in him: But when he doth often style himself by the title with such an Emphasis, it draws the eyes and thoughts of all to meditate also and consider upon this further thing.     

SECTION XIII.  
S. JOHN. CHAP. II.  
Christ's first miracle, changing of forms.  
His first Passover.  
AND 
a The third day.] There is much difference whence to date this day; whether from John's last testimony of Christ, or from Christ's coming into Galilee, or from his conference with Nathaneel: and this difficulty hath the rather risen, because this is another Chapter: for certainly if this verse had been in the Chapter before, they that date this third day, from Christ's coming into Galilee, would more readily have inclined to another date, namely, from the testimony of John. And truly for all it is a new Chapter, yet I see not why it should not be linked to that chain of time that is in the Chapter before. Now there it is said, John stood and two of his Disciples, and he testified of Jesus, and they followed him. And the day following Jesus would go into Galilee, and meeteth with Philip and Nathaneel: and the third day there was a marriage: what doubt can there be of those three days thus linked together, especially it being considered that the Holy Ghost doth here date the time of Christ's first acting and moving in the Ministry of the Gospel, and will show how soon he wrought miracles after he began?  the third there was a marriage in 
b The Syr. readeth, In Catna of Galilee, and so doth it again, Chap. 4. 6. & 21. 2. And so doth the Hebrew Map of Canaan, mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catna in Galilee: for into this name, it seems it was grown in after times; and the Syrian calleth it by the name it bore in his time, as we find it common with the Chaldee Paraphrast to do by names of places in the Old Testament, as he calleth Kadesh-barnea, constantly Reham; he calleth Argob, Trachona, or Trachonitis, Deut. 3. 4. and so might be instanced in exceeding many.  Cana of Galilee; and the mother of jesus was there. 2. And both jesus was called, and his Disciples to the 
c Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the marriage Feast: for a Feast ever attended a marriage, see Gen 29. 22. Judg. 14. 10.  marriage. 3. And when 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:] Some by the tense would collect that the wine was but now failing, and was not utterly spent, and upon this collection would interpret those words, mine hour is not yet come, to this sense that Christ would not work the miracle till the wine was clean gone; but neither is the tense of so strict a signification, nor are those words of such a meaning; as might be showed at large for the former, and shall be touched upon for the latter by and by: see those instances about the tense, Matth. 26. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which to spare more, do clearly intimate the action past; as Christ broke not the bread, nor gave the cup, while he was blessing and giving thanks, but after, etc.  they wanted wine, the mother of jesus saith unto him, They have no wine. 4. jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5. His mother saith unto the servants, Whatsoever he saith unto you, do it. 6. And there were set there 
e Hydriae: The same word is used by this same Evangelist, Chap. 4. 28. And the very notation of the word in this place, conduceth to the heightening of the miracle, and the confirming of the truth of it. For these Vessels were Hydriae, water-vessels, destined and used only for holding of water, and therefore no bottom or dregs of wine could be conceived in them, as by which some colour or taste might be given to the water to resemble wine. The vessels which women used to fetch water in from the wells, were also called Hydriae, as is apparent by the place lately alleged, Joh. 4. 28. these in Hebrew were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 14. etc. which the three Targums express by three several words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those vessels were either earthen or wooden, or of leather, or some such light and portable matter, but these here spoken of were of stone, because they were not to be carried from place to place, but stood constantly in their dining rooms, or thereabouts, to have water ready for them to wash against they came to meat.  six water pots of stone, after the manner of the purifying of the jews, containing two or three 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] The LXX render three Hebrew words by this; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Kings 18. 32. where it is said, Elias made a trench that would contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two measures of seed: the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Chron 4. 5. Solomon's brazen Sea held 3000 baths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the LXX have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hag. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where either they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a measure, which indeed signifieth a winepress, or else they express the measure which the Hebrew hath understood. What this measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained, shall be examined in the explanation of the verse.  firkins apiece. 7. jesus saith unto them, Fill the water-pots with water; and they filled them up to the brim. 8. And he saith unto them, Draw out now, and bear unto 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] There are three words couched and compacted in this one, and every one of the three refers and draws us to look upon three several things of the customs and fashions of those times; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bed, because it was their manner of old to sit upon beds as they sat at meat, Esther 7. 8. The King returned to the place at the banquet of wine, and Haman was fallen upon the bed where Esther was. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. in Sympos: He rested on the bed on which he had supped, which was near to mine. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it intimateth three beds, for that was the common number that they had in their dining-rooms, and from whence that room was commonly called by the Latins Triclinium, or the room with three beds: But of these things they speak at large, that writ of the Jewish and the Roman antiquities, whither the Reader is referred. And 3. as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Governor of the Feast, who he was, shall be seen anon.  the Governor of the Feast: And they bore it. 9 When the Ruler of the Feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew) the Governor of the Feast called the Bridegroom, 10. And saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse; but thou hast kept the good wine until now. 11. This beginning of miracles did jesus in Cana of Galilee, and manifested forth his glory, and his Disciples believed on him.  
12. After this he went down to 
h 
Josephus calleth this Town Cepharnome. For in his relation of his own life, he tells, that he had a fall from his horse, and got a bruise, and was carried into the Town called Cepharnome; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now this proper name is compounded of two words, Cephar and Naum: Now that Cephar signifieth a village, it is undoubted, for the word occurreth several times in that sense in the Old Testament, 1 Samuel 6. 18. 1 Chron. 27. 28. Nehemiah 6. 2. etc. But whether the latter word Naum were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some doubtfulness: The Hebrew Map of Canaan writes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town of Nahum, or the Town of Consolation, which name suited very well with it, now when Christ had his habitation in it, but it is commonly supposed that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, the Town of Beauty, because of the pleasant situation of it on the banks of Gennesaret, and because of the beauty of the buildings of the Town itself.   Capernaum he and his mother, and his brethren, and his Disciples, and they continued there not many days.  
Christ's first Passover after his Baptism.  
13. And the jews Passover was at hand, and jesus went up to jerusalem. 14. And found in the Temple those that sold oxen and sheep, and doves, and the changers of money sitting. 15. And when he had made a scourge of small cords, he drove them all out of the Temple, and the sheep and the oxen, and poured out the changers money, and overthrew the tables. 16. And said unto them that sold doves, Take these things hence, make not my Father's house an house of merchandise. 17. And his Disciples remembered that it was written, The zeal of thine House hath eaten me up. 18. Then answered the jews, and said unto him, What sign showest thou unto us, seeing that thou dost these things? 19 jesus answered and said unto them, Destroy this Temple, and in three days I will raise it up. 20. Then said the jews, Forty and six years 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] This word may be construed two ways; either was in building, or hath been built. And there may be some doubtfulness whether way to six the construction, in regard of the doubtfulness of whether Temple the Jews speak here, whether of that that was built by Zorobabel upon the return of the people of the Jews out of captivity, or that that was built by Herod the great. When we come to explain the verse, it will appear how fairly the word may be construed and understood either the one way or the other, and how fitly in these several constructions it may be applied to these several Temples that have been mentioned: And there if we can, we will fix it to its proper meaning, and to the Jews meaning and intention in these words.  was this Temple in building, and wilt thou rear it up in three days? 21. But he spoke of the Temple of his body. 22. When therefore he was risen from the dead, his Disciples remembered that he had said this unto them: and they believed the Scripture, and the word which jesus had said. 23. Now when he was in jerusalem at the Passover in the Feast-day, many believed in his name, when they saw the miracles which he did. 24. But jesus did not commit himself unto them, because he knew all men, 25, And needed not that any should testify of man, for he knew what was in man.  

Reason of the Order.  
THERE need not any words, nor much pains to confirm the order and connexion of this Chapter with that that went before, nor the conjunction of these stories of this Chapter one to another. For the words, on the third day, used in the very front of the Chapter, do so plainly tie it to the preceding, that there needeth no more to be said of it. And the transition of the story from Cana to Capernaum, and from Capernaum to the Passover at Jerusalem, is so clear, that he that runneth may read the connexion, and none can make any doubt or scruple at all of it: Only when it is said in vers. 12. After this he went down to Capernaum; it is to be understood, with some stay made before in Galilee, as shall be showed at the explanation of the verse.   

Harmony and Explanation.  Verse 1. 
NOT to be too curious in finding out reasons why Christ should work his first miracle at a marriage, and why by transforming water into wine, about which business some Expositors have been needlessly industrious; these particulars cannot be passed over without observation, they are so obvious and emergent out of the thing itself: 1. That as marriage was the first institution that God ordained, so at a marriage was the first miracle that our Saviour wrought. 2. That as he had showed himself miraculous but a little while ago in an extraordinary fast, so doth he now by an extraordinary provision for a feast. 3. That though he refused to turn stones into bread, to satisfy his own hunger, because it would have been for the satisfaction of Satan, yet doth he not refuse to turn water into wine, to make up the full festivity at a marriage, because it would be for the showing forth of his own glory. 4. That as the first miracle that was wrought in the world by man was transformation, Exod. 7. 9, 20. so is the first miracle that was wrought by the Son of man; and he worketh no more of the same nature. 5. That as the first time you hear of John Baptist in his public Ministry, ye hear of his strict diet, and that he cometh neither eating nor drinking; so the first time ye hear of Christ towards his public Ministry, ye hear of him at a marriage feast, and turning water into wine. 6. If any will observe from his being at this marriage feast, that he honoured marriage, and allowed of moderate and sober feasting: Or, 7. if from this, and his turning water into wine, any will think of the marriage of Christ and his Church, and of things changed into a better condition under the Gospel, and of the Elements of the Gospel-Sacraments, water and wine, he hath liberty, if he can find any profit in such observations. But how Christ's being present at this marriage, should discharge marriage of the disorders wherein it was before by divorces, re-marriages, polygamies, and so make Christian marriage a Sacrament, as the Rhemists note upon this place, is a thing so far fetched, that it is an argument only fit for Papists that have such an implicit faith, as to believe any thing. And if one should have questioned the Rhemists, did not Christ by being present at this and other feasts, discharge feasts also of their disorders, of drunkenness, excess, and vanity, and make Christian feasting a Sacrament too? No doubt we should have some very learned distinction to show the difference.  

§ In Cana of Galilee.  
Expositors even generally do speak here of a Cana the great, and Cana the less, the greater near Sidon; the less, they agree not where: the one, as Maldonate tells us, called, Cana Sidoniorum, or, Cana of the Sido ians; and the other, Cana of Galilee. I cannot tract this distinction further back, than to Hierom in locis Hebraicis: and withal I cannot see why it should be so currently and generally entertained as it is, unless he had given better grounds for it than I find any. It is true indeed, that the Scripture speaketh of a double Cana, one in the tribe of Asher, Josh. 19 28. and the other in the tribe of Ephraim, Josh. 16. 8. & 17. 9 That in the tribe of Asher is mentioned indeed with great Sidon, not with any inference that it lay so very near it, but that the lines of Ashers' coast went up towards Sidon, for of that, and not of Cana's being near Sidon, is that place to be understood: Now this Cana was certainly in Galilee past denial [for Asher was in Galilee;] and where to find another Cana in Galilee, I believe it will be impossible to tell: This therefore I cannot but conclude to be the place, and that it is called Cana of Galilee, to distinguish it from the other Cana in the tribe of Ephraim which was Cana of Samaria: And thus supposing this our▪ Cana to be in the tribe of Asher, as the Scripture showeth it us, those words of Jacob may not unfitly be applied to this present occurrence there, that now Asher yields royal dainties indeed, Gen. 49. 20. when Christ turneth water into wine.  
Joseph once resided in this Town, as he testifieth himself, In vita sua, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was at that time in the town of Galilee called Cana; and he relateth, that having a sudden occasion to go from thence to Tiberias, he marched all night, and came thither early in the morning.   

§ And the mother of Jesus was there.  
His Father Joseph, it is like, was now dead, for there is no mention of him any more in the Gospel; and when Christ died, than it is apparent that Mary was a widow, for he commendeth her to his Disciple John, and he taketh her to his own house, Joh. 19 26. etc.  
Now Mary had very near kindred in this town of Cana, namely, Marry the wife of Alpheas, or Cleopas, and all that family by that relation. For 1. Marry the wife of Cleopas is called her sister, Joh. 19 25. and that same Mary is called the mother of James and Joses, Matth. 27. 56. which were undoubtedly the sons of Alpheus, Mark 3. 18. So that Alpheus and Cleopas were but one and the same name, and Mary his wife was very near allied to the Virgin Mary. 2. Alpheus and his family lived in Cana, as may be collected by this, that one of his sons, namely, Simon, is called a Canaanite, to distinguish him from Simon Peter, Mark 3. 18. & 6. 3. And he is called a Canaanite, as meaning and importing that he was a man of Cana.  
That this marriage therefore was in Alpheus his house, may be supposed upon this; That 1. Mary and Jesus their near kindred are invited, and all Jesus Disciples for his sake. 2. That Mary the mother of Jesus is so careful about the wine, lest the feast should be spoiled, and the Bridegroom and his family should be disgraced by it. And 3. in that the Evangelist presently after the story of this feast, speaketh of brethren of Jesus, that is, his kinsmen, that went with him to Capernaum, ver. 12. whereas he had no kinsmen in his company before this feast at all: Now these kinsmen or brethren were James, and Judas, and Simon, and Joses, Mark 6. 3.  Ver. 3. The mother of jesus saith unto him, They have no wine. 
As it is apparent by the very frame of these words, that the Virgin looked after a miracle; so it is something strange, upon what ground she doth expect it. Had she seen any miracle done by him heretofore? Some conceive she had; as that, in the poor and indigent estate of Joseph, he had sometimes supplied necessaries by miracle when he lived there as a private man: but this hath not such certainty in itself, or ground in Scripture, as to be a sufficient resolution that this was the ground upon which his mother now desires a miracle. But this is undoubted, that she knew him to be the Messiah, and the Son of God; this she had had so many evidences and assurances of, that that was past all denial with her, and it may be that was it that she built upon, when she proposeth to him, to povide wine in a miraculous way. It is true, no question, that her eye was upon that, and upon that power that was lodged in his being the Son of God, as knowing that he was able to do such a thing if it pleased him; but what warrant had she to urge the acting of that power, since for aught we find, she had never seen him do any miracle before; nay, where, or whence had she intimation of his doing any miracle at all? Yes, she had intimation of such a thing, and of such a thing to be begun ere long, from those words of Christ spoken but the day before: From henceforth ye shall see the Heavens opened, and the Angels of God ascending and descending upon the Son of man. From those very words I conceive she took the rise of her demanding a miracle from her son. For in them he had plainly told his Disciples then present with him, (and there is very good ground to suppose her then to be in the company too) that they should see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from that time, some divine and heavenly manifestation of him, though he were the Son of man, yet to be the Son of God; and that now he would begin to show himself in his actings and working of wonders, agreeable and suitable to one that had Heaven and Angels at his will and attendance: Upon this it is that she builds her request and proposal at this time, and her words are words of faith, for she believeth what Christ had spoken, and therefore she speaketh; and although she receiveth some check in Christ's answer to her, for her going about to limit and determine the hic & nunc of those his miraculous actions, yet was the proposal itself a fruit of her faith, and Christ seethe so much in her, and refuseth her not.  Ver. 4. Woman what have I to do with thee? 
There is exceeding much ado among the Romish party, to mince and to qualify these words, that they may not be a reprehension; for they cannot endure that any one should think, that the Virgin Mary ever did any thing worthy of reproof. The Rhemists' gloss upon the words, shall serve to show their industry in this matter, to spare the alleging of more, which might be done exceeding abundantly, and (when all is alleged) but to little satisfaction. Christ then may mean here, say they, What is that woman to me and thee being but strangers, that they want wine; as some intepret it: or (which is the more proper use of that kind of speech in holy Writ) what have I to do with thee? that is, why should I have respect to thy desire in this case? In matters touching my charge, and the commission of my Father for preaching, working miracles, and other graces, I must not be tied to flesh and blood. Which was not a reprehension of our Lady, or signification that he would not hear her in this or other things pertaining to God's glory, or the good of men, for the event showeth the contrary; but it was a lesson to the company that heard it, and namely to his Disciples, that respect of kindred should not draw them to do any thing against reason, or be the principal motion, why they do their duties, but God's glory. And a little after, Our Lady knew it was no check to her, but a doctrine to others. Now quorsum hoc? Why do these men, and generally all the Expositors of the same school keep such ado to clear this from a reprehension? why, because the Virgin Mary must have no check by no means: but if it had been any woman in the world but she, or any man in the world but Peter, it is a question whether we should have had all this ado to carry these words out of a reprehension.  
The manner of the expression they cannot deny to be of a reprehensive nature, the common use of it in Scripture is so apparent, Judg. 11. 12. 2 Sam. 16. 10. Ezr. 4. 3. Matth. 8. 29. and divers of the most ancient Fathers have understood it here in such a sense; as Irenaeus, chrysostom, Augustine, Athanasius, produced by Beza upon the place. It is more pertinent, and to the purpose therefore, to examine the reason why our Saviour giveth his mother such a check, than to seek evasions and arguments to discharge it from being such a thing.  
There be that have conceived that our Saviour that knew all hearts, did perceive a little pride and vainglory breathing in these words of his mother, as if she sought for, and was tickled with some desire of esteem and glory, which would redound to her upon these actions of her son: But upon what ground they have built so uncharitable a gloss as this is far from apparency. Although we hold not the Virgin Mary free from sin, as the Papists do, (for upon Mark 3. 31. we cannot but lay a very foul sin to her charge) yet do I not know any cause for which to charge her with pride, especially here where the respect and care of her kinsman's credit in whose house she now was, did move her to propose this to her son, rather than any respect of her own. But others more charitably somewhat have construed it so, as if Christ should check her for going about to keep him still under her maternal correction and commands, when he was now come to so full an age, as that he might very well be guide of his own actions, and accordingly they have read the latter clause by way of question, What is not mine hour yet come? that I may be at mine own disposal, but still must be at the mother's command? but besides the quaintness of this interrogative reading, hardly warranted by any Copy extant, it may very well he supposed that there was something more that our Saviour looked after in the matter, than his own privilege and immunity from his mother's command, or else as the former exposition laid some aspersion of pride upon the mother, this doth very nearly do it upon the Son: The mind of Christ therefore in the uttering of these words, may best be understood by those that he speaketh with them, Mine hour is not yet come, as he being the best Expositor of himself, if we can rightly expound those.   

§ Mine hour is not yet come.  
Not to trouble myself and the Reader to show that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hour, in Scripture is not always taken in that strict sense, as an hour properly is taken with us, but that it very commonly and often is used to signify time in general, and of an undefined measure; these words of Christ seem to have this aim. He had told the day before, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From thenceforth they should see the Heavens opened, etc. that is, that now he began to be revealed, and from henceforward he must declare himself in his Public Ministry and in power. Mary taketh occasion of her proposal to him for this miracle from his own words, as was observed before; But Christ says no, upon this reason, because his working miracles was to confirm his doctrine, and therefore it were fit he should first preach and show his first miracle rather upon a Sermon than upon a feast: And that this is his mind in this clause, may be concluded by his condescension, and in that he doth accomplish what the Virgin his mother doth desire, although he seem to deny her desire: He first gives her a mild reprehension, for that she will be meddling so with his Ministerial actings, as that when he hath but told that he must do miracles, she will offer to prescribe the time and occasion. This he doth in those words, Woman, what have I to do with thee? He than rectifies her in the doctrine concerning his miracles, namely, that they were not to be acted upon all offers and occasions, but to confirm his Doctrine among those uncredulous ones, that unless they saw a sign or wonder would not believe: This he doth in this clause, Mine hour is not yet come: And then he acts the miracle that she did desire, because he knew it would have the fruit here that his miracles aimed and looked after, namely, belief in those that saw it; and so it had, for his Disciples that he had chosen before in the former Chapter, believed on him; ver. 11. and there were new ones added, of his own kindred: So that though the former part of Christ's speech in this verse be a flat reprehension of his mother, yet is not the latter part a flat denial of her request, but an exposition of the most proper meaning of his former words. Now if it be questioned when that hour came of which he speaketh, it is answered by some when John Baptist was laid up in his prison, for that then it is said, Jesus began to preach, etc. but it is more than apparent that Jesus both preached very much, and did miracles very many before that time, and therefore those words, From that time Jesus began to preach, are to be construed in another sense, than in an antithesis to what he had done before, as shall be showed when we come there. And this hour that he speaketh of here, is to be understood of the first time of his public Ministry and Miracles after this; which the text at the furthest gives account to have been at Jerusalem at the Passover, ver. 23. For Jerusalem was the chief City, and the place where Messiah was especially looked for, and therefore the Evangelist doth properly refer us thither for the miracles after this; and to observe his hour there come.  
The strangeness of Christ's seeming to deny to do this miracle, and yet doing it, hath put some upon this manner of reconciling of the matter, namely, that while there was any wine remaining, he refused to do it, lest the miracle should not be apparent enough, but some suspicion might have been that there was some remnant of, or some mixture with the old wine; but when that was all gone, than he wrought the miracle, and then it was undeniable, and accordingly they understand the tense in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not when the wine was clean gone, but when it was in failing. But besides that the Greek word will not make this out, the same cavil might have been now, if they would have cavilled, as before: for the cross-grained unbelievers that would have said before, that there was some mixture of the water with the wine that remained; might say now as well, that there was some mixture of the water with some wine that was concealed.  Ver. 5. His mother saith unto the Servants, Whatsoever he saith unto you, do it. 
Here is a scruple, that Mary should be denied as she was in the verse before, and yet be so confident of the thing to be done, as she is in this. Divers answers are given to it, as 1. That she doubted not but that he would begin to work miracles the sooner for her sake. 2. That she was assured of his power, and of his benignity towards all. 3. By her familiarity with him, and acquaintance with all his manner of speeches, she knew it was no repulse. 4. The strength of her Faith would not suffer her to doubt. 5. It may be after his check given her for instruction, he shown some evidence that he would do this thing, either by word or gesture, which the Evangelist hath concealed. 6. There is negatio probationis, sometimes used in Scripture, as Gen. 19 2. the Angels say unto Lot, Nay, but we will lodge in the streets, and Mat. 15. 26. It is not meet to take the children's bread, and cast it to dogs. Not that the Angels were fixedly resolved to lie in the streets all night, but that they would try and put on Lot's importunity: Nor that Christ was determinately resolvedly not to help the woman of Canaan, but that he would try and exercise her faith: So may we understand the denial here, and so did Mary understand it. Not that he did hereby totally and irreversibly gainsay her desire and proposal, [the sequel shows the contrary] but that he would instruct her and inform her understanding, and prove and strain her Faith, to see how it would act upon such a denial. And it acted strongly, and as she asked in faith, so she goes on in Faith, and according to her faith it was done unto her.  Ver. 6. And there were set there six water-pots of stone, after the manner of the purifying of the jews. 
By purifying here, is not meant those sprinklings and washings that were commanded by the Law for the cleansing of the unclean, [for that uncleaness lasted till even, and what to do with those washings at a feast?] but those traditional and Pharasaical washings of the hands, mentioned Matth. 15. 2. which the Jews used before they eaten bread, and of Tables, and cups, and platters, mentioned Mar. 7. Now there is a special tract in the Talmud, concerning this washing of their hands, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jadaim, which may give some light to this matter in hand. There is discoursed, first, concerning the quantity of water necessary for one man's hands, or the minimum quod sic, the least measure that may be used, and such as if there be less, the washing is not right; their rule for that is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, they allow the fourth part of a Log of water to the hands of one man, yea, of two, half a Log to three or four, a whole Log to five, or to ten, or to an hundred: Now this measure called a Log, mentioned Leu. 14. 12. we shall consider of by and by.  
Then they discourse concerning the vessels in which water is to be put for this purpose, and that matter they determine thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That water for the hands may be put in any vessel, yea, even in a vessel of ox dung. [for so the Hebrew gloss upon the place explaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or, in a vessel of stone, [such were those vessels we have in mention hear] or, in a vessel of Earth: Then they speak of the manner of washing, that it is by pouring of water upon the hands out of a vessel, and they dispute what water this must be, which will be more proper to consider of upon Matth. 15. if the Lord bring us thither: And there also may be produced the prayer they made when they washed their hands.  
But for our present purpose, it appeareth by the rule they give about washing the hands, that these vessels mentioned here by the Evangelist, were not the vessels out of which they poured water upon their hands when they washed, for these were too heavy for such a purpose, but they stood here with water in them, to take out from thence either into the vessels that they poured out of upon their hands, or for washing of their cups and tables as occasion served. Now the number of six was not either the set and constant number of such vessels at such occasions, nor is there any mystical business in it, but the number of vessels was now suited to the company of guests, and occasion of much washing; and their number is mentioned for the setting forth of the miracle the more, when not only so much water was made wine in an Instant, but also in so many several vessels.   

§ Containing two or three firkins apiece.  
In searching after the quantity and contents of these vessels, we may very fitly preface the words that Camerarius useth upon them, De mensuris atque nummis cum non potuerint a diversorum populorum & temporum hominibus, nisi diversa tradi, consequens est esse incerta de his rebus nobis omnia; Diversity of coins and measures, in divers times and places, must needs breed an ambiguity, if not an impossibility of punctually determining and deciding what any measure or value of coin was of old, almost in any place that can be named.  
The present difference of the names of measures, and of measures themselves in our own Land, may be evidence and argument enough for one of these, and we need go no further. And therefore we shall not be so bold as to go about absolutely to tell the Reader what a Metreta was, which is the measure here spoken of, but only to present him with some conjectures and opinions about this matter, and leave him to his own choice and judgement.  
The Syriack expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth parts: but of what, it is uncertain: unless he allude to the measure alleged even now out of the Talmud, the fourth part of a Log, which was the least measure that might be used in washing of their hands. The Arabic hath almost reserved the very Greek word, and so he helpeth nothing to the understanding of it.  
We observed before, that the LXX use it to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by: Now if these two were of the same quantity and capacity, we might here take a rise to aim at what a Metreta was; but they were not so. Certain it is that a Bath and an Ephah, were one and the same measure. The Ephah for dry things, and the Bath for liquid. This is plain, Ezek. 45. 11. The Ephah and the Bath shall be of one measure, that the Bath may contain the tenth part of an Homer, and the Ephah the tenth part of an Homer. But Seah was but the third part of a Bath; and so the Talmud in Erubhim saith, that a Bath containeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Seahs: and so the Caldee Paraphrast on that place of Ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephah and the Bath shall be of one measure, to contain three Seahs. And Rabbi Solomon on that place speaketh the very same sense, when he saith, an Homer containeth thirty Seahs; for then a Bath and Ephah which are the tenth part of it, contain three. And this both the Caldee and the Septuagint mean, when they render an Ephah, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 16. 36. & Esay 5. 10. And this he helpeth to construe that phrase, Gen. 18. 6. Make ready three measures of meal; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Seahs, that is, an Ephah; and Matth. 13. 33. A woman hid leaven in three measures of meal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in three Seahs, that is an Ephah. By which difference of measure, and yet the Septuagints using but one and the same word to express both, we see that they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a general sense, for this or that measure, and they settle us but little in the determination of what certain and fixed measure a Metreta was.  
I will not trouble the Reader with curiosity to examine what measure this was among the Greeks, or among the Romans, for there is mention of it as being in use among both those Nations, but as the story we have in hand lieth among the Jews, so will it be not only the easiest and plainest for the Reader, but also the likeliest and nearest way for resolution of the thing, to look for this measure only among the measures of the Jews, by which they measured liquid things, for of such things is the measure here in story.  
For the best discovery of which thing that we seek for, it will not be impertinent to such a purpose, [certainly, it will not be unprofitable to the Reader] that we go by these two steps: 1. To reckon up in brief what measures were in use amongst the Jews, especially those that were to measure liquid things. 2. To choose and pick out of all them as near as we can, which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here intended.  
First therefore to take a note of the Jewish measure in use among them:  


1. The greatest of all was the Homer, mentioned Levit. 27. 16. Numb. 11. 37. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Esay 5. 10. Host 3. 2. Ezek. 45. 11. derived either from Hamor, which signifieth an Ass. as being an Ass-load, or rather meaning an heap, for so the word signifieth, Exod. 8. 14. Heb. 3. 15. as containing so much as would make a good heap.  
This measure is also called Corus, 2 Chron. 2. 10. Ezra 7. 22. 1 King. 5. 11. For that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an Homer and a Cor were all one, is not only apparent by the LXX who translate Homer by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Levit. 27. 16. Numb. 11. 32. etc. And by the Caldee Paraphrast, who doth the like, Ezek. 45. 11. and by the consent of the Jews, but also by the express text of Scripture itself, Ezek. 45. 14. Ye shall offer the tenth part of a Bath out of the Cor, which is an Homer of ten Baths, etc.   
2. Their second measure was Lethech, mentioned Host 3. 2. and not elsewhere; this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was half the Homer, or Cor, as the Greek and Hebrew interpreters there do generally agree, and as the very sense of the place itself doth enforce to construe it. For the Prophet in that place is plainly describing the value of all the ages of the males of Israel, as they were rated, Leu. 27. and this verse expounded and construed by that Chapter, doth of itself tell, that a Lethech of barley was half an Homer, as our English hath well rendered it.  
3. Their third measure was the Bath and Ephah, the one for liquid things, and the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  other for dry, as was said before; and either of them was the tenth part of an Homer, or a Cor, Ezek. 45. 11. The Jews on 1 King. 7. 26. apply the Bath in one kind, to measure dry things, for whereas it is said there that the brazen Sea contained 2000 Baths, and in 2 Chron. 4. 5. that it contained 3000 Baths: they generally reconcile it thus, that it held only 2000 Baths of liquid things, but 3000 of dry, because those might be heaped above the brims, even to the quantity as to make up a third part; see the Chald. Paraph. R. Sol. R. Leu. & Kimchi there.  
4. Their fourth measure was Seah, which was the third part of an Ephah, of which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  before. And a fifth measure in use among them for liquid things, was the Hin, of which is mention, Exod. 29. 40. & 30. 24. Numb. 5. 4, 5. etc. This Aben Ezra on Exod. 29. holdeth to be an Egyptian measure, and his fellow Jews conclude that it contained 12 Logs; so Kimch. in Michol, and to the same sense R. Sol. on Exod. 29. when he expoundeth the fourth part of a Hin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Logs: The proportion that we read of betwixt flour and liquid things in their offerings, helps us but little to understand the quantity of this measure, when a Hin is proportioned to an Ephah, Ezek. 45. 24. and half a Hin to three tenth deals, which was not fully the third part of an Ephah, Numb. 28. 12, 14.  
5. A fifth measure in use among them was Log, named instantly before, and mentioned 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Leu. 14. 12. and no where else, and there translated by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cotylam.  
6. There was also the Omer mentioned Exod. 16. 36. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer was the tenth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  part of an Ephah, as an Ephah was the tenth part of an Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tenth part, as our English expresseth it, a tenth deal, Numb: 15. 6. & 28. 13, 14. because it was the tenth part of an Ephah.  
7. There is also mention of a Kab, 2 King. 6. 25. in that sad and strange story of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  famine in Samaria, when the fourth part of a Kab of Doves dung was sold for five pieces of Silver.  
8. There is also mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark. 7. 4. or Sextarius, as it is well translated by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Beza, and that translation backed out of Galen, and the sense, as it seemeth, consented to by the Syriack, who retaineth the very Greek word: but since this was plainly a Roman measure, we shall not insist upon it.   
And now if we come to the second thing that was proposed, that is, to pick and choose out of all this number of Jewish measures the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our Evangelist mentioneth here, I should as soon fix upon the Bath to be it, as any other whatsoever, and that upon this reason: Because the Bath was the very standard of all liquid measures, as the Ephah also was of the dry: The Homer and the Cor was measured out by the Bath and the Ephah, as our Quarter is by the Bushel, Ezek. 45. 14. and all inferior measures were fitted in their several proportions to the Bath and Ephah, Ezek. 45. 10, 11. And therefore the Evangelist mentioning a Metreta, or the Measure, as the very word signifieth with a kind of Emphasis; I see not to what measure possibly it can be applied so properly as to this standing measure and standard measure of the Bath. It is true indeed, that the Hin is made a standard measure with the Ephah, Leu. 19 36. but the reason is, because it was so indeed for holy things, as for oil or wine that were to be offered, and with other things than holy we never read it mentioned: but for things measured for common use, the Bath was the standard for liquids, which there and in some other places is concluded under the word Ephah, with which it was equal: and therefore as amongst us in England, where our Bushel is the standard measure for dry things, [and by which our Quarter is measured, and to which our half Bushel and Peck are proportioned] we commonly by the word Measure understand a Bushel, and when we ask, How is Corn sold a measure? we are readily apprehended so to mean: So was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used both in Greece, where it was native, and in other places where the word was borrowed: and it was understood in those places of that measure that was most standing and indeed a measure to other measures, as the Bath was among the Jews to all liquid measures, and therefore I cannot but understand the Bath by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here.  
Now to give account of the contents, and quantity of this and of the other measures mentioned before, as it is not a thing of facility, so shall we not be too curious in it, and as it is not a matter for this time and place, so shall not much time be spent upon it, but the Reader left to the perusal of those Authors that have purposely set themselves to such a work. Only these few particulars let him take up for the present.  
First, the Jews themselves upon their own measures mentioned, set these gauges.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadrants, or, the Fourth part: which they sometimes mention without any more addition, but which meaneth, the fourth part of a Log, containeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one eggshell full and an half; so the Hebrew comment on Mishneh. Jadajim perek. 1. thus much water was enough for the washing of two men's hands if there were no more water.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Log containeth four Quadrants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the measure of six eggshells full, Kimch. in Michol.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kab is four Logs; it containeth 24 eggshells full, Alphes. de Pasc. cap. 5.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hin is twelve Logs, or three Kabs, containing 72 eggshells full. Idem.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum, is 2 Hins, 6 Kabs, 24 Logs, 144 Eggs; Idem. & Kimch. ubi supra.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ephah and Bath, is three Seahs or Sata, 6 Hins, 18 Kabs, 72 Logs, and 432 eggs-shells full, Idem.   
Secondly, now upon these accounts which are generally current among the Jews, the measure of these Water-pots will fall exceeding short of that gage that some give them, as that every Metreta should contain a hundred weight of wine: and that Christ by this miracle afforded two Tun of Wine within 200 weight: The Jewish Bath was far from so great a reception, as if there were no other argument to prove it, might be cleared by this, that an Ephah, which was the same measure with it, was such a quantity of Corn as would serve about ten men for bread for one day, and was little or nothing more. This appeareth by Exod. 16. where the constant proportion of Manna for a man a day was an Omer, which was the tenth part of an Ephah: And by the Chaldee Paraphrasts supposal upon Ruth 3. 15. where according to his traslation, which seems to be very proper, Ruth carrieth two Ephahs, or six Seahs of barley in her skirt. And certainly in the Septuagints account the Bath was not of so vast a measure as to hold 100 pound weight of water, when they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Pitcher-full, Esay. 5. 10, where these words, Ten acres of vineyard shall yield one Bath, and the seed of an Homer shall yield an Ephah, are thus translated by them: Where ten yoke of oxen work, it shall yield one Pitcher-full, and he that soweth six Artabae, shall have three Measures, meaning three Seahs: Where, and in other places of them, I cannot but observe that they call the Seah, which was an exceeding common measure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the measure, and I cannot but conceive that the Bath an Ephah which were the standard to it, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the measures. Their exact receipt I will not go about to determine, that requires a set and intentional discourse, but I shall leave the matter for the Reader to conjecture at, by what hath been spoken.  Ver. 8. The Governor of the Feast. 
There is mention among the Heathen Authors of the Symposiarchus, the Governor or Moderator in their Feasts, of which Plutarch discourseth largely in Sympos. lib. 1. quaest. 4. out of whom it may not be impertinent to character him a little; that so we may the better skan and try whether our Architriclinus here, and their Symposiarchus there, were the same, yea or no.  
He was one chosen among the guests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that was most festivous of all the company, and that▪ would not be drunk, and yet that would drink freely. He was to rule the company, and to prohibit their being disorderly, yet not prohibiting their being merry. He was to observe the temper of the guests, and how the wine wrought upon them, and how every one could bear his wine, and accordingly to apply himself to them, to keep them all in a harmony, and an equilibrial composure, that there might be no disquiet nor disorder. For the effecting of this, he used these two ways, first to proclaim liberty to every one to drink what he thought good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am Symposiarchus, said he, and I licence every one to drink at this time as they will. And secondly, upon observing who among the guests was most ready to be touched and distempered with wine, to mingle the more water with his wine thereby to keep him in an equal pace of sobriety with the other: And so the work and office of this Symposiarchus, or governor of the Feast, was especially double, to take care that none should be forced to drink, and to take care that none should be drunk though unforced. Of such another office might the Architriclinus be conceived here; namely, someone that was specially appointed to give entertainment, and that had special employment about the distributing and disposing of the wine. And this might seem to appear the rather, because our Saviour directeth the Servitors to bring the miraculous wine to be tasted first by him: But I should understand rather by Architriclinus here, the chief guest at the feast, than such a Symposiarchus, which it may be some question, whether he were in use among the Jews, or no: For, [not to go about to give account of their manner of sitting at their Feasts, in this place▪ [it will be more proper elsewhere] though from thence might be showed something toward the proof of this my supposal] let it but be considered, that the Architriclinus in mention, was a mere stranger to the business of the wine, and knew not how it went. Had Plu●archs Symposiarchus been here, he would readily have known what quantity of wine, and what variety there was in the house, he would have well known that all the wine was gone, and that they were at a loss for more, for the Yeomanry of the wine was his office at that time, above all other things, and above all other men: but this Architriclinus knew none of these things; but thought the Bridegroom had used a friendly deceit to reserve the best wine to make up their mouths, whereas others used to reserve the worst: And he speaks as a guest, and not as a Yeoman of the Feast: And our Saviour sends the wine to him, as to the chiefest man at the Table, and as the fittest from whom the taste of the wine, and the taste of the miracle wrought might be distributed and dispersed throughout all the company of the Feast.  Vers. 12. After this he went down to Capernaum, and continued not there many days. 
Capernaum was his own City, as was said before, and his return is still thither; as Samuel after his circuit, his return was still to Ramah, for that was his own City, 1 Sam. 7. 17. see Matth. 4. 14. & 8. 5. Matth. 9 1. compared with Mark 2. 1. Matth. 17. 24. John 6. 17. etc. Now his stay was but a little there, because the Passeover calls him up to Jerusalem. And thus when the Passeover comes, there is half a year passed since he was baptised; forty days of which he spent in the Wilderness in his fast before the Tempter came to him, beside what time was spent in the threefold temptation, and in his going to, and coming from the Wilderness. Three days you have account of him, at Jorclan, and going into Galilee, John 1. ver. 29, 35, 43. and the next day after he is at Cana at a Feast; this was the fourth day from his first appearing from the Wilderness, but the third from his saving and entertaining any Disciples. So that we have but the account of six weeks, or thereabouts upon record, of all the time he spent betwixt his Baptism and his first Passeover. The rest is concealed, and much of it was spent in his peragration and preaching through Galilee, to which he addresseth himself, John 1. 43.  Vers. 14. And the jews Passover was at hand, and jesus went up to jerusalem. 
There are none other of the Evangelists that mention any Passover at all after Christ's Baptism, but that at which he suffered: but John reckoneth not only that, but three before; and so still amongst all the four Evangelists the story is made up and completed, that there is nothing wanting. Three of his Passovers John nameth plainly and expressly by name, viz. this here; and another, Chap. 6. 4. and his last, Chap. 18. 39 but a fourth he hath not so openly named, but meaneth it in Chap. 5. 1. as shall be cleared by God's permission when we come there: And now hath Christ three years to his death, and he hath had half a year since his Baptism, and so is his time from his anointing by the Spirit for the work of the Gospel, till his offering up upon his Cross, three years and an half; see the notes on Luke 3. 21.  
Now whereas the Evangelist calleth the Passover, the Passover of the Jews; Jansenius is of opinion that he doth it for distinction of it from the Easter of the Christians, which saith he, was observed by them throughout all Asia, when John wrote his Gospel, And Baronius yet goes further, and would prove it from John's calling the Christian Sabbath, the Lords day, Rev. 1. Annal. ad annum 159. It is not worth the labour, at least not in this place, to look after the antiquity and original of the celebration of Easter amongst the Christians in the Primitive times: the quarrel about the day between the Eastern and Western Churches is famous in Ecclesiastical Stories; but that this is not the intention of the Evangelist in this place, we need to go no further to prove, than to his own expression of the same thing in another, where he calleth it, The Passover, a Feast of the Jews, Chap. 6. 4. and so showeth that in this short Phrase, The Jews Passover, he meaneth not so much to distinguish it from any festival of the Christians, as to show what it was to Jews, and to distinguish it from other festivals of theirs.   

§ And Jesus went up to Jerusalem.  
1. In obedience to the Law, of the males appearing before the Lord, Exod. 23. 17. from which none were excepted, but for some infirmity or incapacity. All are bound to appear, but only the deaf, fools, little ones, the man that is bruised in his genitals, Hermaphrodites, women, servants that were not set free, the lame, blind, sick and old; thus the Tradition in the Talmud, Hagigah, per. 1.  
Christ came no doubt to the Passover every year before this all the while he lived a private man, though only one of his journeys then is mentioned, Luke 2. but now he comes upon some reason and cause, besides that that brought him then: He came then in observance of the Passover only, and of that institution that did ordain it, and so he doth likewise now, but he doth it not only upon that reason. But 2. he cometh now up to the Passover also, that he might take the opportunity of the concourse of the people to show himself, and to work his miracles. This was the first Festival that came since he was baptised, [the Feast of Dedication we reckon not with the great solemnities] and this was the greatest Festival of all the three, and now was the greatest concourse of people there to be expected, and therefore this was the fittest time for Christ to begin to show himself, when he would show himself in the most public manner, and this had been enough to have brought him up thither, had not the religiousness of the Feast obliged him, and he owned the obligation.  
The Ceremonial Law of the Jews obliged them, either as single and particular men, or as members of the Congregation and people of Israel: The Passover and the other Festivals were of the latter form; for in them all the males of Israel were together, as embodied into one society, and the meeting itself was to teach them so much: Now though our Saviour did not so punctually set himself to perform the parts of the Ceremonial Law, that concerned men singly, and as particular men, for we do not find that he offered sacrifice, or that he was ever be-sprinkled with the water of Purification, or the like; yet was he constant in those things that referred to men, as joint members of the Church of Israel; especially in the Sacraments, Circumcision and the Passover, which aimed mainly at that communion. Let Separatists study upon this.  Vers. 15. And he found in the Temple. 
The whole mountain of the House, [as the Jews do commonly call it] was called the Temple, that is, all that space of ground, which with a wall about it, was distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the profane, or from the common ground, Ezek. 42. 20. This plot of ground thus enclosed, was 500 cubits long, and 500 cubits broad: Ezekiel in his dimensions that he giveth, retaineth this number of 500 and 500, though instead of a cubit he speaketh of a reed of six cubits and an hand breadth, Ezek. 42. 20.  
Out of this space of ground were taken these several measures: 1. The Court of the women, which was 135 cubits long, and 135 cubits broad. 2. The Court of Israel, the Court of the Priests, and the place of the Temple, all which took up 187 cubits in length, and 135 in breadth; the length from East to West, the breadth from North to South: Now the length was thus distributed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel's treading was 11 cubits; the Priests treading 11 cubits; the compass of the Altar 32 cubits; betwixt the Altar and the Porch 12 cubits; the length of the Temple itself 100 cubits; and beyond the Oracle Westward 11 cubits, Thus doth the Talmud measure in Massecheth Middoth, perek. 2. & 4. 1. So that from the entrance of the Court of the women, to the wall that parted between the holy and profane at the West end of the Temple, were 322 cubits, and the breadth of all the Courts was the same, viz. 135 cubits. Now by this account the space that lay without these Courts, and yet within the great wall that parted 'twixt holy and profane, was 178 cubits broad at the East end, or before the Court of the women, and 365 cubits broad along by the sides of all the Courts, as they ran along from East to West; save what was taken up with the buildings which were at the corners of these several Courts, which took up forty cubits in this outward compass on either side. This outward compass by Christian Writers, is most commonly called Atrium Gentium, or the Court of the Gentiles, because into this the Gentiles might come to worship and bring their gifts: but the Jewish Writers do sometimes express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain of the House, when they spoke of it in contradistinction to the Courts and Temple. This is called, The Court without the Temple, Rev. 11. 2. and yet commonly also called the Temple in Scripture, as the Temple, or the holy ground of it, is set in opposition to the City: This outward Court or space lay on every side the other Courts either more or less: And this the Talmud seemeth to aim at when it saith, The mountain of the House was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five hundred cubits upon five hundred cubits, or 500 cubits square: And the greatest space of it was on the South, a second part of it on the East, a third part on the North, and the least on the West, and the place where was the greatest space there was the most service: This Court or Atrium Gentium, had five gates into it, two on the Southside called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gates of Huldah, which served to go in and out at: One gate on the West called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cephunus, this was also to go in and out at; and one gate at the North, which served not for any use, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tadi; and one gate on the East, which had Shushan the Palace Pictured on it, Middoth, per. 1. For saith the Hebrew Gloss, When they came up out of Babel, the King of Persia commanded them to Portray the Picture of Sushan the Palace upon the gates of the House, that the fear of that Kingdom might be before them.  
The entering into this Court was not at the East-gate, for at that only the Highpriest went in and out to the burning of the red Cow, and they that assisted him in that work went in and out with him, but the coming in for all that came to worship was on the Southside, where the two gates were, where they went in at the one of them, and came out at the other. Into this outer Court, came not only the Heathens that were proselyted, but even Mourners, Lepers and Excommunicate Persons.  
A mourner was prohibited to wash whilst he was in his mourning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beracoth, per. 2, yet might a mourner come into this place to worship; and he discovered himself to be a mourner, by coming in and going out a different way from other people: And when it was questioned of him, why he did so, he answered, I am a mourner: And it was replied, Now he that dwelleth in this House comfort thee: Or he said, I am excommunicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was replied, Now he that dwelleth in this House, put into their heart that they may fetch thee in again; or He that dwelleth in this House, put into thine heart, that thou mayst hearken to the words of thy fellows, and they draw near to thee again.  
This Court was parted from the Court of the Women, with a wooden grate 13 hands breadth high. In the Northwest corner of which women's Court, namely, in the very angle of the Court of the Priests, was a parcel of building called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chambers of the Lepers, who came thither, and were there as in a manner of an Hospital, while the Priests were about the trial of them. The Heathens, Mourners, Lepers, Excommunicate persons came to the public service of the Temple, and had the freedom of this outer Court; and hither were oxen and sheep now got also, for in this Court it was that Christ found these cattle and the Money-changers at this time.   

§ Those that sold oxen, and sheep, and doves.  
These were sold for sacrifices, lambs for the Passover, and bullocks for the festival after, and doves for the offerings of those women, and those Lepers cleansed, that were not so rich as to reach to a Lamb, Leu. 12. 8. & 14. 21. And it may be sparrows were in this Market too for the cleansing of the Leper: and to that it may be our Saviour alludeth, Matth. 10. 29. Are not two sparrows sold for a farthing, and five for a halfpenny? Luke 12. 6. The Jews have a tradition, That the burnt-offerings on festival days were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of common sheep, or oxen, but their peace-offerings were of the tithes, Chagigah per. 1. Now this tradition joined with the matter of conveniency against such times as there was like to be great store of sacrifices, caused a Market to be kept at Jerusalem, of beasts and fowls for that purpose; that those that came from far to the Passover, or to the other Festivals, as our Saviour did at this time, and his company with him, might not be forced to bring their Passover lamb, or bullock, or sacrifice lamb or bullock along with them, but might have such things for ready money when they came to Jerusalem. And now too much love of convenience had brought this market into the Temple Court.   

§ And the changers of money sitting.  
There is the like story to this a little before Christ's last Passover, when he came riding triumphantly to Jerusalem, Matth. 21. 12. Mark▪ 11. 15. Luke 19 45. where he cast the buyers and sellers out of the Temple, as he did here, and it is like with the same course of whipping them, though it be not expressed, and with sharper words, for here he calls them but merchants, [this was the first admonition] but there he plainly calls them thiefs.  
There the Evangelists Matthew and Mark use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Money-changers; here the Evangelist John useth both that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too. The Syriack in all the places retaineth but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabic doth the like. Now what these argentarii and nummularii were, [for by both these expressions do Latin translators call them] requires some inquisition to find out: We find mention of such kind of men frequently among the Romans, and one famous instance may be produced to serve for many, and that is what Suetonins reports concerning Augustus, namely, that some reviled him with the baseness of his descent, as that he was Nepos nummularii, The grandchild of a Mony-changer, the derision is this, in an Epistle of Cassius Parmensis; Materna tibi farina; siquidem ex crudissimo Ariciae pristino, han● finxit manibus collybo decoloratus Nerunolensis mensarius: Of such a meal art thou by thy mother's side; for Nerulonensis a Mony-changer, having his fingers blacked with changing Money, did mould her in a poor Mill at Aricia, Suet in Augusto cap. 4. for Augustus was said to be a Miller's grandchild: Here is mention of Collybus, from whence cometh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text before us; and the Collybista, or Mony-changer, is called Mensarius, a man of the Table; because their profession was practised telling money upon a table: As the same Suetonius giveth us another famous example in the life of Galba, Chap. 9 Nummulario non ex ●ide versanti pecunias, manus amputavit mensaeque ejus affixit: He cut off (saith he) the hands of a Mony-changer for cheating, and nailed them to his Table. A man of this trade was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shulchani among the Jews, Mensarius, or a man of the Table; for in the tract Kiddushin, or concerning espousals, Per. 3. this case is determined; A man saith to a woman, I will show thee two hundred Zuzim, (this was the common sum of money undertaken by the Bridegroom upon espousal) if thou wilt be espoused to me; if he show it her, the espousal is made, but if he show it upon the Table, she is not espoused: And the Glossary upon the place gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be he is Mensarius, a Mony-changer, and changeth the money of other men's, and shows her none of his own. And so it is apparent, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table, is not to be understood for a common or ordinary table in every man's house, but the table of this trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Evangelists calls it, The Table of the Money-changers.  
Now it is hard to tell what was the mystery of this trade, whether change or brokage: It is generally held, that they sat there to change great Money into lesser coin, with some profit upon the change: and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth more properly intimate; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Greek Etymoligists to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, change of Money, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Money changer; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify small Money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the smallest value.  
Camerarius out of a nameless Greek Author gives this account of this matter; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A pound containeth twelve ounces: But the Hebrews dividing the ounce have called it by other names. Far half an Ounce they call a Sta●er, because half an Ounce being put in either scale, the scales stood even. Now a Stater, or the half Ounce containeth two Shekels; and the Shekel which is half the Stater, and the fourth part of an Ounce, contained twenty Lepta, which some call Obolos, or half pence. Now one gave two half pence, and received for it bread, or some other thing for food; therefore there sat in the Temple at Jerusalem money-changers, which are called Collybistae, which changed the silver Coin that was stamped with the Emperor's picture, into less money: For whereas that Coin [it was called argenteus] contained an hundred pence, and this was too high a rate for the buying of bread, potherbs, and such like things, it was brought to the Money-changers, and they gave less coin for it, namely, pence and half pence, and the like.  Ver. 15. And when he had made a scourge of small cords, etc. 
This action of our Saviour at his first appearing in his own Temple, did fulfil that prophecy of Malachi, Chap. 3. 1, 2, 3. The Lord whom ye seek shall suddenly come to his Temple: but who may abide the day of his coming; and who shall stand when he appeareth? for he is like refiners fire, and like fullers soap. And he shall sit as a refiner and purifier of silver, and he shall purify the Sons of Levi, etc.  
There was an Officer that used to walk up and down this Court, and the others to see that every one stood to his charge, and did his duty. He was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of the mountain of the House. He went about from ward to ward, and ●anales ●ighted before him, and wheresoever any man stood not upon his charge, the man of the mountain of the House, said, Peace be upon thee, and if it proved that he was asleep, he struck him with his rod: and he had authority to set fire on his coat: and they said, What noise is that in the Court? Why, it is the noise of a son Levi that is beaten, and his clothes burnt, because he was asleep upon his guard, Massecheth middoth per. 1.  
A greater than this man, nay, a greater than the Temple itself is now come; and Christ by this passage doth not only show his zeal most divine and fervent, but he acteth in the authority of a Prophet, and as one come from God, and so the Jews understand that he took upon him to do, when they propose to him as for the trial of a Prophet, that he would show a sign, and work a miracle. The cords of which he maketh his whip, it is like he found lying up and down the floor, which had tied some sacrifices, or some other things, and after that use of them were cast there: Now he useth a whip rather than a staff, because there were no staves brought into the Temple. A man may not come into the mountain of the House with his staff, nor with his shoes, with his purse, nor with the dust upon his feet; Massecheth Beracoth per. 9  
Our Saviour seemeth to allude to this, when he bids his Disciples as they go to preach, To take neither staves, nor shoes, nor gold, nor silver, nor brass in their purses, and to shake off the dust of their feet. Mat. 10. 9 10. No money in their girdles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hollow girdle in which travellers put their money. Compare this zealous action of our Saviour, with Nehem. 13. 25.  Vers. 16. My Father's House. 
He useth the same phrase in the same place, viz. in the Temple, when he was found there among the Doctors at twelve years old: Why sought you me? know you not where to find me? know you not that I must be in my Father's House? Luke 2. 49.  
And he cometh off thus openly and plainly with the Jews, as to call God, his Father, 1. To assert himself for the Messiah, and to distinguish him from other Prophets, who at the utmost could but call God, my God; There is no peace to the wicked, saith my God, Esay 57 21. but he can, and doth call him Father, and doth so from his first appearing here in public, that he might reveal himself to the full, and leave the obstinate without excuse. 2. He seemeth to have special respect to that passage, 2 Sam. 7. 12, 13. where when God is promising to David, Christ to sit upon his Throne for ever, and Solomon to sit upon his Throne for a while; he saith, He shall build an House for my Name, and I will establish the Throne of his Kingdom for ever. I will be his Father.  Vers. 18. What sign showest thou? 
The power of miracles had never been seen in the Land, since their return out of captivity, nay, nor the Spirit of Prophecy, since the death of Zachary and Malachi, by their own Author's confession, and therefore the restoring of miracles and prophecy, was as the opening of heaven, and Angels ascending and descending. When they were ready to departed into Babylon, Habakkuk prayeth that God would keep alive his work of the power of miracles in that midst of years while they were in Babylon, and that they might not lose it now they went into a strange Land. And there he continued it among them in the hands of the three Children, as they are called, but more especially in the hands of Daniel: daniel's tying up the mouths of the Lions, was the last miracle that had been done by man, till water was turned into wine at Cana in Galilee: They had Prophets indeed came with them out of their captivity, and these saw visions, and had strange things done to them by God, but none ever since they came up till now, had done any miracles or strange things from God. And after that first generation after their return, their Prophets were ceased and gone, and they had no more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Haggai, Zachary, and Malachi Prophecy ceased, D. Kimch. on Zech. 5. And therefore besides the constant unbelief of the Jew that would be still requiring a sign, it is no wonder if they demand one of one that now appeared and acted under the notion of a Prophet, when signs and Prophets had been so long strangers amongst them: Nor was this all that strained this question from them, but it is like that his calling God in such singularity his Father, did move them to demand some thing from him as from a singular man, which thing might be suitable to such a relation as he owned: In John 5. 17. they are ready to fly in his face, because he calleth God his Father; for there was scandalum acceptum, an offence taken at him, though none was given: they were moved at him, for that he had broken the Sabbath, as they interpret it, and then they are ready to catch at every word that fell from him, for they had entertained prejudice against him: but as yet he hath done here nothing that should cause them to be offended, the driving of the market out of the Temple was a thing so reasonable, and so Religious, that they could not open their mouth against it: and his calling of God his Father, is yet without offence, if he can answer both his action and his word, by doing something agreeable to them.  Vers. 19 Destroy this Temple. 

1. Christ giveth them not a sign, otherwise then by telling them of that great sign, that he should once show, which would mightily declare him to be the Son of God, and that is the raising of his body from the dead; which very thing he also meaneth, though somewhat more be included in it, when he giveth them afterward the sign of Ionas, Matth. 12. 39 He did many miracles instantly at Jerusalem, as is apparent, ver. 23. yet would he not do one miracle for the satisfaction of this the Jews curiosity and quaere; partly because he would first give them some word of doctrine; and partly, because for his showing of miracles, he would take his own time and moving, and not theirs. In all the Gospel Christ doth no miracle, where some necessity went not along with it.  
2. In these words, destroy this Temple, he commandeth them not to do the thing, but he foretelleth that they should do it, as Esay 8. 9, 10. John 13. 27. etc. yield examples of the like nature, Associate yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to nought. And what thou dost do quickly, etc.  
3. His answer is very suitable to the present occasion: For as he had purged the Temple which they had defiled, for which they question his authority; so saith he, go yet further, and even destroy this Temple, and in three days I will raise it.  
4. But he spoke of the Temple of his body, vers. 21. Now he used not any such gesture or action as it seemeth, as that the Jews could perceive that he spoke in that sense, but they make a double misconstruction of his words, namely, ignorant and wilful. Ignorant, conceiving that he spoke of the very material Temple; wilful, in that whereas he only saith, do you destroy it, they accuse him for saying that he would destroy it himself, Mat. 26. 61.  
5. Now he speaketh so closely to them, and to the matter or occasion before them, partly, because of the neareness of relation that is between the thing signifying, and the thing signified, as Mat. 26. 26. and partly because he would speak to them in parables and dark things, as Matth. 13. 34, 35.    

§ This Temple.  
Meaning the Temple of his body, as the Evangelist himself explaineth it; which may be understood, either because his body was the Temple of the Godhead, as Col. 2. 9 or because it was represented by the material Temple in which God dwelled presentially, as the Godhead did in Christ bodily. The Temple was a glorious figure of Christ, in Gods dwelling there amongst men. In giving his Oracles there; in the services tendered and accepted there, etc. And therefore it was that wheresoever the Jews were in any part of the world, they were in all their prayers to turn their faces towards the Temple, 1 King. 8. 38, 42, 44, 48. Dan. 6. 10. And thereupon it was that when the Jews destroyed Christ's ●ody, the Temple rend from the top to the bottom, in one of the choicest parts of it.  Vers. 20. Forty and six years was this Temple in building. 
Although all that space of time and state of the Jews that passed betwixt the return out of Babylon, and the destruction of Jerusalem, be generally and indeed properly said to be under the second Temple, yet in exact strictness and reality there were two Temples in that space, namely, that that was built by Zorobable, and that that was built by Herod: Of the former we have the relation in Ezr. 3. & 6. Of the latter we have the story in Joseph. Antiq. lib. 15. cap, 14. Expositots upon this place, take no notice of this duplicity, because they account that Herod did not build, but only repair the Temple: and they generally understand this 46 years' building, of the time and space that the Temple was getting up in the days of Zorobable, or instantly after the return from the Babylonian captivity: The parcels of which sum every several Expositor almost doth cast and reckon up by several counters. It were endless to allege, much more endless to examine them. I shall spare that labour, since I have given my thoughts concerning the reigns of the Persian Kings of those times in another place, and I cannot but hold still unto that account, as conceiving it to be the very account of Scripture: namely, that Cyrus reigned 3 years, Artaxerxes Ahashuerosh after him 14 years, and Artaxerxes Darius 32 years, when Nehemiah went back to him, having finished Jerusalem street and wall: 49 years in all, or 7 weeks, as Dan. 9 25. Out of these 49 years, if you seclude the two first of Cyrus, [for in his second the Temple was begun] and the thirty second of Darius, as years only current, you have exactly 46 complete years, from the beginning of the founding of Zorobables' Temple, to the finishing of the city, and completing of the buildings and servicedisposal of the Temple with it.  
And reckoning also after such a manner of reckoning, [namely, by casting out years that were only current] it was exactly 46 complete years since Herod began the building of the Temple, to this very time that Christ and the Jews have this discourse: For Herod fell upon that work in the eighteenth year of his reign, as Josephus relateth in the place forecited, and he reigned 37 years, even till Christ was two years old, as we have proved in the first part of the Harmony, at Sect. 7. or Matth. 2. And Christ at this time of his discourse was in the thirtieth year of his age, or just twenty nine years old and an half. All which sums if the Reader cast up, and count as we did in the account before, he will find how fitly [if one will so take it] these words may be applied to the Temple of Herod, forty and six years hath this Temple been built.  Vers. 22. They believed the Scripture, etc. 
The Scriptures whatsoever had spoken of Christ's death and resurrection, the Disciples are said here to have believed after his resurrection. But did they not believe them before? It is undoubted they did, with a general historical belief, but after the resurrection they made use of those texts and words with a more special and peculiar application and experience.  Vers. 23. Now when he was in jerusalem at the Passover, etc. 
It was the custom of the Nation to come to Jerusalem some space of time before the Festival, that they might purify themselves against the Festival came: Now Christ in this space was purifying the Temple, by casting out buyers and sellers, and driving out the cattle; and when he was then asked for a miracle, he would do none, but when the Feast was come, he beginneth to work miracles abundantly, and many believed on him. Now beginneth he most plainly and publicly to show himself being now in the chief City, in the general concourse of all the Nation, and in the greatest solemnity of all the year.  Vers. 24. But jesus did not commit himself unto them. 
Some understand this of his not-committing and imparting the whole and full doctrine of the Gospel to them; but the very carriage of the Text showeth, that it is to be understood of not-trusting his person with them, because he knew their heart, and saw that there was mischief and rottenness in some of them against him.     
The End of the Second Part.  

THE HARMONY OF THE Four Evangelists, Among themselves, and with the OLD TESTAMENT. The Third Part. FROM THE FIRST PASSOVER AFTER Our SAVIOUR'S Baptism To the SECOND: With an Explanation of the Chiefest Difficulties both in LANGUAGE and SENSE. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell. MDCLXXXII.   

To my very much, and very worthily Honoured Friend and Patron WILLIAM COTTON Esq of Bellaport in Salop.  
SIR,  
I Have always, and that not without very just cause, esteemed it one of the choicest advantages that ever accrued to me, that it was my hap, and happiness at my first setting out into the Study of the Scriptures and Divinity, to be settled in the house, and to come under the tutorage and instructing of your Noble and Heroic Uncle Sir Rowland Cotton; A Gentleman of so rare qualifications, and respondent worth, that (let the word be without offence) his Country and his times produced not a man beyond him, and I wish the Nation and succeeding times may show his equal.  
With much care, tenderness, and condescension did he guide and lead on my studies in the same way that he himself had been trained in, by that choice and incomparable Oracle of Learning Mr. Hugh Broughton: under whose instillings he had been so seasoned with skill in the Hebrew Tongue, and knowledge in the Scriptures, that even a Child he spoke and understood that language as it had been his Native, and in grown years he proved so exact, expedite, and solid a textualist, as few his equals.  
He was alike transcendently singular in all accomplishments: His activity of body, experimented to be without its parallel in the Nation; His hospitality generous, unto the admiration of all that knew it; and his wisdom equally to be admired, that managed his estate so as to maintain such hospitality; His Patriotship even till now fragrant in the memory of his Country, whose heart he had, and it had his; His tenderness to his Tenants so fatherly, that before his death he took care that all their leases should be renewed, that they might be certainly provided for, when he was gone; His affection to, and his provision for his servants, may be exemplary, as it was not ordinary; for in one morning a little before his end, he sealed nine or ten leases to them of handsome estates for their lives, and that so freely that he also paid liberally for their engrossing; His activity of mind was suitable to the activity of his body, for he was a stranger to no kind of learning, singularly languaged both in the learned, and in the Western Tongues; and of so deep a judgement in all affairs, that there was hardly any concernment, occasion, or employment, in which he was not able to have given Counsel. And that which crowned all, so cordial and sincere was his integrity, virtuousness and piety, that a very few minutes before his expiring, he breathed out this fragrant testimony of a good conscience in my hearing, and to my great rejoicing, Lord thou knowest that I have loved honesty, virtue, and goodness for itself.  
Sir, This radiant worth of your gallant Uncle, as it was an attractive of the affections of all that knew him (for he was a man wholly framed to deserve men and to gain hearts) so is it a most fair, beauteous and sublime pattern and copy set before you to write after: and I have spoken thus much the rather, not as if I would inform you of him what you knew not before, but because I know you delight to look upon his example, and to hear the sounding of his name and virtues, not only for his honour, but also for your own imitation of him. And daily may his example of worth and nobleness provoke your emulation and striving after, that you may be his heir every way, namely of his virtues, as of his inheritance.  
Besides this accomplished bravery of his in himself, which was enough to challenge esteem from any one that knew what worth was; he laid such doubled and redoubled obligations upon me, by the tender affection, respect and favour that he shown towards me, as have left so indelible an impression upon my heart, of honour to his dear name, and observance to his house of Bellaport, that length of time may not wear it out, nor distance of place ever cause me to forget it. I might relate particulars of his kindness, but when I have said all I can, I shall speak too little.  
As it is my rejoicing to have seen and heard what I have done, of your care to lay his Copy before you for your imitation, and your desire to tread in his steps, so have I cause to acknowledge with thankfulness, your writing after that Copy in your favours expressed towards me, even as he did before you.  
And as I stand in an hereditary obligation to your Family for his sake, so have I found an hereditary affection from yourself, which doth double my obligation, and pleadeth your claim also. It is my unhappiness that my tenuity is able to make no better a return for what I have received, than this poor paper Monument and Memorial, which I have presumed to devote to your name, and betake to your patronage, that you might have this token of my gratitude and observance laid up with you, and by the perusal of it, I might, though remote and out of sight, yet sometime obtain the turning of your thoughts and remembrances towards  
SIR, Your most cordial and humble Servant john Lightfoot. Much-Mundon in Hertfordsh. Jan. 28. 1649/ 50.   

To the READER.  
IT was my promise in the Preface to The first Part of the Harmony of the Evangelists, that at the Publishing of the third, I would also set forth A Chorographical Description of the Land of Canaan, and those adjoining places that we have occasion to look upon as we read the Gospels: which task I undertook accordingly when I began the working up of this third part which is now published, and spent very much time and pains upon it, though it hath not found the hap to come forth with this part, as was my promise.  
My design was (and I had made some reasonable progress upon it) to have described the Land of Israel, in a way something new indeed, and untrodden, and I believe unattempted (and so much the more difficult because it was so) but yet which I supposed might be of very good use and advantage for the fuller understanding of the situation and story of that Land. In reading of the two Talmuds, and other of the jewish Authors of the greatest Antiquity, I have observed, and that not without much delight and content, that as to the subject that we are speaking of, namely, the description of, the Land of Canaan, these things may be picked up out of them dispersedly in their writings to very good profit.  

1. In exceeding many passages, when they come to speak of places of the land, that are mentioned in the Scripture, they either describe them, or show their situation, or distance from such and such places, or all these together, which might be of singular use, to compare with the descriptions, situations, and distances that are given of such places in Christian writers.  
2. They give us abundance of names of Cities, Mountains, and other places in that land, which names are neither to be found in Scripture, nor Josephus, nor in the Heathen or Christian Records that speak of the places of that Country, but in these judaic writers only: and yet which carry with them so fair a probability and rational evidence, that there were such names and places, that the looking after them might be exceeding pertinent to a Canaan story.  
3. They relate many choice, eminent and remarkable stories occurring in such and such places, which are not to be found in any records but their own, and of singular illustration, both of the situation, and of the History of the Land and Nation: and especially of the scholastical History of their learned men and Doctors.   
I shall spare examples here (though I could produce them by multitudes of all these particulars.) He that doth read the two Tracts of mine about The Temple and The Temple Service, will find so much falling in obiter of this nature, as may give him a taste of the rest, and some guess what use might be made of such like antiquities, well weighed and examined in a Geographical and Historical description of the Holy Land.  
It hath been my course and my care for many years together, as I have had occasion to read these Talmudick writers, to observe and take notice of passages of this nature as I have met with them, and to be gathering such stock of these rarities, as I thought might be convenient for my Chorographical work, when I should fall upon it.  
When I began to draw together my thoughts, notes, and notions, for the compiling of this third part of the Harmony of the Evangelists, I began to do the like for the compiling of that work also with it, that as my promise was of their publishing together, so their growing up might be together, till they should come to be so jointly published. I went on in that work a good while, and that with much cheerfulness and content, for me thought a Talmudical survey and history of the Land of Canaan, (not omitting Collections to be taken up out of the Scripture and other writers) as it would be new and rare, so it might not prove unwelcome nor unprofitable to those that delighted in such a subject: But at last I understood that another Workman, a far better Artist than myself, had the Description of the Land of Israel, not only in hand, but even in the Press, and was so far got before me in that travail, that he was almost at his journey's end, when I was but little more than setting out: Here it concerned me to consider what I had to do. It was grievous to me to have lost my labour if I should now sit down: and yet I thought it wisdom not to lose more in proceeding further, when one in the same subject, and of far more abilities in it, had got the start so far before me. And although I supposed, and at last was assured even by that Author himself (my very learned and worthy friend) that we should not thrust nor hinder one another any whit at all, though we both went at once in the perambulation of that land, because he had not meddled with that Rabbinick way that I had gone, yet when I considered what it was to glean after so clean a Reaper, and how rough a Talmudical pencil would seem after so fine a pen; I resolved to sit down, and to stir no more in that matter, till time and occasion did show me more encouragement thereunto, than as yet I saw. And thus was my promise fallen to the ground not by any carelessness or forgetfulness of mine, but by the happy prevention of another hand, by whom the work is likely to be better done.  
Yet was I unwilling to suffer my word utterly to come to nothing at all, though I might evade my promise by this fair excuse, but I was desirous to pay the Reader something in pursuance of it, though it were not in the very same coin, nor the very same sum that I had undertaken. Hereupon I turned my thoughts and my endeavours to a description of the Temple, after the same manner and from the same Authors that I had intended to have described the Land; and that the rather, not only that I might do something towards the making good of my promise, but also that by a trial in a work of this nature of a lesser bulk, I might take some pattern and assay how the other which would prove of a far larger pains and volume, would be accepted, If I should again venture upon it.  
But here by the way I cannot but mention, and I think I can never forget a handsome and deserved check, that mine own heart meeting with a special occasion did give me upon the laying down of the other task and the undertaking of this, for my daring to enter either upon the one or the other. That very day whereon I first set pen to paper to draw up the Description of the Temple, having but immediately before laid aside my thoughts of the Description of the Land, I was necessarily called out toward the Evening, to go to view a piece of ground of mine own, concerning which some litigiousness was emerging and about to grow. The field was but a mile from my constant residence and habitation, and it had been in mine owning divers years together, and yet till that very time had I never seen it, nor looked after it, nor so much as knew whereabout it lay. It was very unlikely I should find it out of myself, being so utterly ignorant of its situation, yet because I desired to walk alone for the enjoying of my thoughts upon that task that I had newly taken in hand, I took some directions which way to go, and would venture to find out the field myself alone. I had not gone far but I was at a loss, and whether I went right or wrong I could not tell, and if right thither, yet I knew not how to do so further; and if wrong, I knew not which way would prove the right, and so in seeking my ground I had lost myself. Here my heart could not but take me to task, and reflecting upon what my studies were then and had lately been upon, it could not but call me Fool, and me thought it spoke as true to me as ever it had done in all my life, but only when it called me sinner. A Fool that was so studious, and had been so searching about things remote, and that so little concerned my interest, and yet was so neglective of what was near me both in place, and in my particular concernment. And a Fool again, who went about to describe to others places and buildings that lay so many hundred miles off, as from hence to Canaan, and under so many hundred years ruins, and yet was not able to know or find the way to a field of mine own that lay so near me.  
I could not but acknowledge this reproof to be both seasonable, and seasoned both with truth and reason, and it so far prevailed with me that it not only put me upon a resolution to lay by that work that I had newly taken in hand that morning, but also to be wiser in my bookishness for the time to come, than for it, and through it to neglect and sink my estate as I had done. And yet within a little time after, I know not how I was fallen to the same studies and studiousness again, had got my laid-by task into my hands again before I was ware, and was come to a determination, to go on in that work, because I had my notes and collections ready by me as materials for it, and when that was done, then to think of the advice that my heart had given me, and to look to mine own business.  
So I drew up the Description of the Temple itself, and with it the History of the Temple Service, both of them partly from the Scriptures, and partly from the Talmudical records of the jews Traditions and Antiquities: both which if the Reader will but look upon, as tendered in lieu of that which was promised concerning the description of the Land, he will charitably judge I hope, that I have not been a wilful violator or neglecter of my promise, though I have not been so very punctual a performer.  
The Tract of the Temple Service hath been in public some space of time already, and as for the other about the Temple itself, I had thought to have kept it in suppression till I could have obtained the graving of a Map of the Temple, which I drew also together with it, that they might have both come out together: But I am hopeless of obtaining that, even to this very moment, and yet have I been persuaded to let the book forth though the Map be wanting, partly through importunity of some friends, and partly because of my promise referring to this third part of The Harmony of the Evangelists now published.  
I have been more tedious about this business, than either was needful in such a trifle, or hath been pertinent in the ensuing discourse. I must cast myself upon the Readers gentleness for excuse, both of the failing of my promise, and of my troublesome discourse about that failing. I shall say nothing concerning the ensuing Tract of The Harmony of the Evangelists, nor of its fellow Tract of The Description of the Temple, I shall refer them both to the Readers perusal and charity, and commit him to the keeping and goodness of the Almighty.  
Old Jewry London, jan. 30. 1649/ 50. I. L.   
THE HARMONY OF THE Four EVANGELISTS Among themselves, and with the OLD TESTAMENT.  

SECTION XIV.  
St. JOHN Chap. III. Vers. 3.  
THERE was a man of the Pharisees named Nic●demus, a Ruler of the jews. 2. The same came to jesus by night, and said unto him, Rabbi we know that thou art a teacher come from God: for no man can do these miracles that thou dost except God be with him.  
3. jesus answered and said unto him, Verily verily I say unto thee, Except a man be born 
a 
BORN from above.] The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendered here by Translators and Expositors.  
The Syrian read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which very expression, he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 4. 9 which words of his Tremelius hath rendered Ab integro: and in the margin, Ab eo quod est caput. Beza paralleling it to the French derechef, expounds it by recapitatio, or reinitiatio, that is, faith he, a man's returning to his head and beginning, because a man is restored in Christ, returning to that lost Image in which he was at the first created, to which sense it may be, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aimeth, Ephes. 1. 10.  
chrysostom speaks of some that interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the beginning: with which the Arabic seemeth to agree: but what sense to make of it, is hard to tell, unless it be the same with that mentioned before.  
The Vulgar Latin and all that follow it, namely the Roman party, read it, by Denuo; the Protestant party, most general by Iterum, Again, and they make, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 1. 3. 23. to be but one and the same thing, and to bear but one and the same sense, namely to signify to be born again, as our English utters it in both places: And so chrysostom and some others of the ancient have also understood it: Erasmus and Brucioli have rendered it, the one e superne, the other di sopra, or from above, as our English margin also hath it, and which I have rather inclined to follow upon these two reasons: 1. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most commonly and generally signify from above, both in Scripture and profane Authors: as ver. 31. of this chapter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that comes from above, Chap. 19 11. Thou shouldest have no power over me, if it were not given thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above, Jam. 1. 17. Every perfect gift is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above, Jam. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wisdom from above: See also what was noted on Luke 1. 3. on the word there.  
And this sense of it is so current in profane Authors, that Camerarius having instanced in some examples to that sense, comes off with an ut verum fatear, a concession hardly strained, that here it may signify and be translated, Again. 2. Now as to the matter itself it is not much material whether it be rendered in this place, Again, or from above, for be it either way, the sense is the same; for to be born from above, meaneth to be born again, and to be born again, is nothing else but to be born from above, but this latter interpretation doth make the more fair, easy and proper construction in this place: as shall be showed in the exposition of the verses. And this is the second reason why I have fixed upon it.  
Now whereas the answer of Nicodemus, Can a man enter into his mother's womb a second time and be born, is taken up as a most undoubted argument to prove, that our Saviour used some such Syrian word as signified Again, without all question or ambiguity; I see not, why Nicodemus might not give the very same answer that he doth, if Christ used a word that as unquestionably did signify from above: For might he very well say [since he understood the mystery spoken of no better] What? Dost thou speak of being born from above? Why, how can that be? Must a man have a second birth of his mother, to conduce to it? For if Christ did use an undoubted word to signify from above, and Nicodemus did undoubtedly understand him to speak of being born from above, yet certainly he could not understand it of being born from Heaven locally, any more, than when he saith, that Christ was sent from God, he understood that locally too, which none will say he did: And then if he did not understand this birth from above locally, his answer [though indeed improper in itself] yet is as proper to that phrase of being born from above, as to the other of being born again.   from above, he cannot 
b To see the Kingdom of God, is to enter into it, vers. 5. or to partake of it: as to see corruption, Psal. 16. 10. to see Death, Luke 2. 26. Joh. 8. 51. to see evil, Psal. 90. 15. to see sorrow, Rev. 18. 7. to see good, Eccles. 6. 6. etc. is to be in these estates, or to partake of them: See vers. 36. To see life is to have life.  see the Kingdom of God.  
4. Nicodemus saith unto him, How can a man be born 
c Being old.) So is the Greek verbatim: and being so rendered, it leaveth the matter less scrupulous, than being expressed when he is old, for that might seem to restrain the new birth ever till a man be old: The Syrian hath kept close to the sense given, Can an old man be born? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being old? Can he enter the second time into his mother's womb and be born? 5. jesus answered, Verily verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. 6. That which is born of the flesh is flesh: and that which is born of the Spirit is Spirit. 7. Marvel not that I said unto thee 
d Except a man be born in ver. 3. is here explained, Ye must be born: And so doth not only show a command included in a doctrinal lesson, but also that the words We and Ye are sometimes to be taken indefinitely though they seem only to speak of a fixed number: And so in vers. 2. We know that thou art a Teacher: the word we must be so taken; compare Matth. 5. 3, 4, 5. etc. where it is said blessed are they, with Luke 6. 20, 21. where blessed are ye.  Ye must be born again. 8. The 
e 
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, hath been understood by some for the holy Spirit, which word indeed is used constantly for it in the Scripture: and some of that opinion have strengthened themselves in it by this, because a voluntary action is ascribed unto it; It bloweth where it listeth, which cannot be ascribed, say they, unto the wind.  
The word indeed in the Greek is of various signification, as is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew; and as it doth very commonly and very properly signify the eternal Spirit, the Holy Ghost, and the created Spirits, Angels and the souls of men, so doth it also the sensible Spirits, the breath of our mouths and the wind of Heaven. In this last sense, which is the sense that we have in hand, it is taken by the Septuagint Gen. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Lord brought a wind over the Earth. And 1 King. 18. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Behold a mighty strong wind, etc. but the Lord was not in the wind, etc.  
And so doth Aristotle confess that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. de Mund. And in that sense do Cyrill, chrysostom, Theophylact his mouth, and other of the Fathers take it here: For 1. otherwise here would be no comparison, which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So, doth show there is: And to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the holy Spirit, in the beginning of the verse as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter end is to be taken in that sense, would make a very harsh and rugged construction. 2. It is very improper to say that Nicodemus now had heard the sound or voice of the Holy Ghost, being as he was yet, so far to seek in the things of Salvation. And 3. whereas it is said the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloweth where it listeth, as if a voluntary action were ascribed to it, it is but such another speech as when the Sun is said to know his going down, Psal. 104. 19 Now there is as little knowledge in the Sun, as there is voluntariness in the wind (unless with the Jews we will hold the Sun, Moon, and Stars to be intellectual creatures) and yet such an expression is used of it for elegancy and fullness of expression.   wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth. So is every one that is born of the Spirit. 9 Nicodemus answered, and said unto him, How can these things be? 10. jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11. Verily verily I say unto thee, we speak that we do know, and testify that we have seen, and ye receive not our witness. 12. If I have told you earthly things, and ye believe not: how shall ye believe if I tell you of heavenly things? 13. And no man hath ascended up into Heaven, but he that came down from Heaven, even the Son of man which is in Heaven. 14. And as Moses lifted up the Serpent in the wilderness: even so must the Son of man be lifted up. 15. That whosoever believeth in him, should not perish but have eternal life. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. 17. For God sent not his Son into the world to condemn the world: but that the world through him might be saved. 18. He that believeth on him is not condenined: but he that believeth not, is condemned already, because he hath not believed in the Name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20. For every one that 
g By this he expresseth the Hebrew phrase so common in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is used generally of all the Kings of Israel, and of too many of the Kings of Judah. He did evil in the sight of the Lord.  doth evil hateth light, neither cometh to the light lest his deeds should be reproved. 21. But he that 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Gen. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  doth truth, cometh to the light, that his deeds might be manifest, that they are wrought in God. 22. ¶ After these things came jesus and his Disciples into the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, into Judea country, meaning in opposition to Judea City. For the story next before (of the conference with Nicodemus) came to pass and was acted in Jerusalem, and there had Christ kept the Passover, and done divers miracles, and stayed some time and after these things mentioned before saith the Evangelist, Jesus leaveth the City and goeth into the Country, leaveth the chief City of Judea, and goeth into the Country of Judea: for to this sense do the Evangelists words mean if they be taken up at large. And therefore I see no reason why Beza should confine this place to the country that lay near Jerusalem, translating it Judeae territorium, and expounding it to that sense. Nor do I see that it is any such great matter as he makes it to give a reason of this unusual phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  country of judea, and there he tarried with them and baptised. 23. And john also was baptising 
k Aenon.) The Syriack and Arab: read it in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some would have to mean the Well of the Greeks, as if in the times of the Grecian and Syrogrecian Monarchies, some Greeks had digged and laid up these waters: we shall inquire after this place in the exposition of the verse.  in Aenon near to Salim, because there was much 
[f] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The voice thereof: For even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Things without life are said to yield a voice, 1 Cor. 14. 7, 8. As blood, Gen. 4. 10. waters, Psal. 93. 3. miracles, Exod. 4. 8. thunder, Rev. 19 6. etc. And whereas the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indifferently signify either an articulate voice or any other sound, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used very commonly in the Scripture to the same signification and extent.  water there: and they came and were baptised. 24. For john was not yet cast into prison. 25. [l] Therefore there was a question of john's disciples with the jews about purifying. 26. And they came unto john, and said unto him Rabbi, he that was with thee beyond jordan, to whom thou barest witness, behold the same baptizeth, and all men come to him. 27. john answered and said, A man can receive nothing except it be given him from Heaven. 28. Ye yourselves bear me witness that I said; I am not the Christ, but I am sent before him. 29. He that hath the bride, is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: This my joy thorefore is fulfilled. 30. He must increase, but I must decrease. 31. He that cometh from above, is above all: he that is of the earth is earthly, and speaketh of the earth; he that cometh from above, is above all. 32. And what he hath seen and heard that he testifieth, and no man receiveth his testimony. 33. He that hath received his testimony, hath set to his seal, that God is true. 34. For he whom God hath sent speaketh the words of God; for God giveth not the spirit by measure unto him. 35. The Father loveth the Son, and hath given all things into his hand. 36. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life, but the wrath of God abideth on him.  

Reason of the Order.  
THE subsequence and jointing of this story of Nicodemus, unto that which is recorded in the latter end of the second Chapter (of Christ's doing many miracles at Jerusalem at the Passover) is so apparent out of Nicodemus his own words ver. 2. and out of the words of the Evangelist ver. 22. that it needeth no proof and evidence, but only to point at these verses for the proving of it. Yet that we may observe both the connexion of this Chapter with the former, and also the times and juncture of this Chapter within itself, let us view it a little at large, and take our prospect from the three and twentieth verse of the second Chapter. Now when Jesus was in Jerusalem at the Passover on the Feast day, many believed in his name when they saw the miracles that he did. This feast day at the Passover, may best be conceived to be the first day of the festival week, or the day after the Passover was eaten; for on that day was the appearance of the people in the Court of the Temple, as the Law appointed, that thrice every year they should appear before the Lord. For that appearing mentioned in the Law, (saith Rambam) was that every one appear in the Court, the first holy day of the festival, and bring an offering. In Hagg. per. 1. On that day therefore, the concourse of the people being the greatest, it is most proper to suppose that Christ began to show himself in his miraculous power, as he had done a day or two before in his Prophetic zeal, in driving the market out of the Temple.  
What miracles they were that he wrought is not mentioned; it is most rational and most agreeable to his workings afterward; to hold, that it was healing of diseases and casting our Devils: but whatsoever the miracles were for particular and distinctive quality, the power shown in them was so great, that it made Nicodemus confess and others acknowledge that none could do such, but a teacher come from God: and it made the Galileans who were spectators now, to receive him when he came amongst them afterward, Joh. 4. 45. Such works had never been done in their sight till now, and they had never had such miraculous spectacles at their appearances before: and so he shown them at once that it is not in vain to wait upon God in his appointments, and that the great Prophet was come among them: and yet on that very day come three years they put him to death.  
Nicodemus undoubtedly was a spectator and witness of what was done, and so the Syriack translator seemeth to conclude, when he rendereth the beginning of this Chapter thus, Now there was one of the Pharisees named Nicodemus there: and so his own words seem to argue, as spoken not upon hearsay, but upon ocular witness, we know thou art a teacher come from God, for none can do such miracles, etc. He having seen those wondrous workings by day came to Jesus that night, as may in most probability be conjectured and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very properly rendered in such a definite and determinate construction: For there can be no doubt but he would come with the first conveniency he could, being taken with those miracles, and desiring to have some communication with Christ, and not knowing how soon he might be getting out of Town: However, if he did not come that night, yet doubtless he would delay as little as he might, and if he came any time before Christ left Jerusalem, as it is passed all controversy he did, it is of force enough, to prove and clear the connexion of this story of Nicodemus, to that of Christ's working miracles at the Passover, in the Chapter before.  
Now how long our Saviour stayed at Jerusalem, before he went into the country of Judea, which is the next story that is related, and of which the two and twentieth verse speaketh, is somewhat uncertain. The next intimation that we have of a fixed time, in the following story, is in Chap. 4. 35. where when Christ is fleeing out of Judea for his own safety, upon the report of John's imprisonment, and how the Pharisees were informed that he made more Disciples than John, he himself saith, that it was then four months to harvest: that is, to the next Passover, for than did their harvest begin, as we shall show when we come to that verse: Now that passage will help us to take up the times of this Chapter the better: though we cannot so undoubtedly fix the actions and abode of our Saviour in this or that place, to their certain times; Four months before harvest, fell out to be about the latter end of our November, and till that time had Christ remained at Jerusalem and in Judea, sometimes in the one place and sometimes in the other, from the Passover before, which was the space of about eight months: What time he spent in either place is not attainable to know, nor much material to inquire after: certain it is that feast of Pentecost, and the Feast of Tabernacles came between, and it is very probable that he was at Jerusalem at those Feasts, according as the Law appointed, howsoever he was in the Country both before and after.  
And now to look a little after the times and progress of the Ministry of the Baptist also, of whose preaching and walking at liberty, you hear the last in this Chapter: his staying and baptising, is confined especially to three places: to the country of Judea, Luke 3. 3. Bethabara beyond Jordan, Joh. 1. 28. and Aenon near Salim, Joh. 3. 23. In the first place he spent about half a year, namely from his beginning to baptise, which was about Easter, till he had baptised Christ, about the Feast of Expiation or of Tabernacles: For John being half a year older than Christ, Luke 1. 26. etc. is to be supposed to have entered into his Office of Preaching and Baptising, such a space before Christ entered into his public Ministry, which was at his Baptism, and which was in September as we have proved before. All that time therefore John continued in the country of Judea upon the coasts of Jordan coasting up and down there as he saw occasion, and as it served best for his employment. When Christ is baptised by him, the next tidings that we hear of him is at Bethabara, but when he flitted thither, and how long he continued there, it is uncertain. When Christ returned out of the wilderness after his temptation, he finds him there, namely, about six weeks after his Baptism, but it is somewhat probable that he had removed thither presently after our Saviour was baptised: for it seemeth by Luke Chap. 3 21. that even all the people that John had to gather on Judea-side of Jordan, were come unto him, before Christ came to his Baptism: So that having no more to do on that side of the River, he removes to Bethabara on the other. But how long stayed he there? It was now half a year to the next Passover or thereabout, and it may be that he spent this half year on this side Jordan as he had done the other on the other. And then hath he about half a year more, or somewhat above, to walk at liberty, and possibly he spent that time in Aenon, dividing his time of public Ministry and liberty into three parts somewhat equally in these three places: but we need not to be so curious in searching after the very fixed times; it is enough to have the right account of the whole sum of his time, and to carry his removals in the right Series of their story.   

Harmony and Explanation.  Vers. 1. There was a man of the Pharisees named Nicodemus, etc. 
THERE is a famous mention of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicodemus in the Talmud: of whom they relate this strange story. That when all Israel were come up to Jerusalem at one of the three Festivals, and there was no water for them to drink, Nicodemus borrowed twelve wells or ponds of water from some great man, to be repaid again so much water, or twelve talents of silver on such a set day. Before the day that he had appointed came, there were no rains at all, and therefore it was unlikely he should repay water for water again according to his engagement: Upon the day set, the great man sends for his water or for his money; Hereupon Nicodemus been Gorion (for so they call him) went into his Divinity School, and veiled himself and prayed, and the Heavens were presently covered with clouds, and there came down a great rain, in so much that the twelve ponds were filled with water and to spare. Then the great man cavilled, and said, The Sun was set, and his day was passed. Nicodemus went in again, vailed himself and prayed, and presently the winds blue, the clouds scattered and the Sun appeared: And therefore say they, he was called Nicodemus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Sun appeared so in his behalf: And they speak high things also of his Daughter, as that she had a bed made up of 12000 denarii of gold, etc. Talm. bab. in Cetuboth fol. 66. and Taanith fol. 19 Avoth Rabbi Nathan per. 6.  
Now it is not worth debating either the truth of these stories, or whether this Nicodemus in the Talmud and he in the Gospel were one and the same man. Certainly their times are concurrent, and why they might not be the same, as there is no danger to hold, so see I no reason to oppose, so strong as this, because the Talmudists make so honourable mention of him. The Author of Juchasin yoketh him in the same time and the same society with Rabban Jochanan ben Zacchai, who flourished in the times of Christ's being upon earth, and till after the destruction of Jerusalem: and of them two together he telleth this story, That Nicodemus ben Gorion was once invited to a Circumcision Feast with Rabban Jochanan ben Zacchai, and after the Feast Rabban Jochanan, and his Scholars went up into an upper room to expound the Law, and the house began to be all of a fire about, like mount Sinai (compare Act. 2.) Juchasin fol. 23. & 51.  
If our Nicodemus that we have in hand were the same with him in the Talmud, and that story there have any thing of truth in it, we might say he was a Priest, and bore the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseer of the waters, for the people's accommodation at the festivals: for such an office one of the Priests had, Maymon. in Keli Mikdash per. 7.  
But whether he were the same man and of that Office or no, the Evangelist hath set this double character upon him, that he was a man of the Pharisees, and so principled clean contrary to the doctrine of the Gospel, and that he was a Ruler of the Jews, or one of the great Sanhedrin, Joh. 7. 5. and so had power in his hands to act in opposition of the Gospel, according to his principles: It was not therefore an ordinary conversion, when Nicodemus is converted as it was in the conversion of other sinners, but it was a work of a more singular wonder, when he and such as he were brought home to the obedience of the Gospel, who were not only under the power of corruption, and domineering of sin as others also were, but under religious principles as they held them, clean opposite and contramilitant to the Gospel. And thus in the conversion of Nicodemus a man of power, and of such principles, at Christ's first coming up to Jerusalem in his public Ministry, the power of the Gospel and of the work of grace is demonstrated, and a Patron for the rising Gospel is provided.  Vers. 2. The same came to jesus by night. 
This his coming by night is spoken of again by this same Evangelist, Chap. 7. 50. & 19 39 and commonly is interpreted to be because of the weakness of his faith, as not daring to own Christ in the sight of the Jews. Which although we will not wholly deny, yet may there some other reasons be given also of his coming by night, besides fear and weakness of faith only: As 1. If his coming to Christ, was, to be instructed and satisfied by Christ in discourse concerning the Kingdom of God, and whether he were the Messiah or no, etc. as it may be well supposed it was, in that concourse of people that was then at Jerusalem, and especially about Christ, all day long after they had once seen his miracles, it was not possible for him to have any privacy with him, but by night. 2. If he came the night after the day of the Feast, on which Christ did his miracles it shows his as much willingness toward the Gospel in coming so soon, as it shown weakness that he came by night. 3. The traditions of the Jews did set a singular esteem and value upon the study of the Law and Divinity by night. Although the command, say they, be to learn by day and by night, yet a man learns the most of his wisdom by night, etc. Therefore whosoever will obtain the Crown of the Law, let him study every night, and not lose one. The wise men say The song of the Law is not but in the night: as it is said, Arise, sing in the night: and he that studies the Law by night, a thread of mercy is drawn out for him by day. Every house in which they hear not the words of the Law by night, fire devours it, Maym. in Talmud torah per. 3.  

§. Rabbi we know that thou art a Teacher come from God.  
Rabbi, was the distinctive title of a man ordained, with which he was styled when he received Ordination to be a Doctor, or a Judge; How is ordination? (saith Maymony) Not that they always lay their hands upon the head of the Elder that is to be ordained, but that they call him Rabbi, and say to him, Behold thou art ordained, and thou hast power to judge, etc. Sanhedr. per. 4. But the word came into more enlarged use among them, so as to be given in compellation to any of learning, rank or Religion: And whether Nicodemus do so title Christ in the proper or in the common use of the word, it is not much material to look after: It is like he doth it, because he acknowledgeth him a Teacher, and a Teacher come from God, as John is said to be a man sent from God, Joh. 1. 3. and called Rabbi, Joh. 3. 26. Now these phrases come from God and sent from God, do stand in contradistinction, to teachers coming from men, and sent from men. Which way of emission of Teachers and Preachers by Ordination, though it were according to the Ordinance and way of God, yet because the action was done immediately by the hands of men, it was of a very great difference from theirs, whose immediate commission was from the Lord by revelation, inspiration, or some such Divine warrant of the Spirit of Prophecy. Nicodemus therefore when he calleth Christ a Teacher come from God, he meaneth some more special mission from God, than the ordinary and mediate one by ordination: and he acknowledgeth him to be a Prophet at least immediately sent from God, as the Prophets had been of old, by the word of the Lord, with the power of miracles in their hand: if he do not in the term acknowledge him more than a Prophet, of which hereafter.  
But whom doth Nicodemus join with himself in this acknowledgement, when he saith We know in the plural number? Were there any of his Scholars with him now with Christ when he speaketh these words? Or did he mean that himself and his fellows of the Sanhedr▪ were convinced of Christ's being a Prophet? Truly were it not, that I knew the phrase is otherwise taken and construed, then always in a definite sense, or fixed to a certain number, I should as soon understand it so, as any other way, applied to any particular company or number of persons. For do but imagine, upon the appearing of the great and wondrous miracles of Christ, after that the working of miracles had been out of date and use for so many ages together, what a serious recognizance, and solemn debate must the great Sanhedrin needs take up about this matter, whom it concerned to look after things of that nature? It is past all doubting that they would sadly canvas the case amongst themselves, whether Christ were a true Prophet yea or no: and it can be but little doubted neither, that when they fully skanned the case, and weighed the miracles that he did, they could not but in heart consent that he was a Teacher sent from God, for that no man could do such miracles as he did, unless God were with him: which thing indeed in action, and in their demeanour towards him they always denied, scorning, opposing and persecuting him, as it appeareth all along in the story, yet certainly they could not in heart deny it, and so their sin in acting so, was so much the greater. If one should therefore understand the word we know, in this strict construction, as if Nicodemus having been in the Sanhedrin all day, (and it in debate about Christ, and not able to gainsay his Divine mission because of his wondrous workings) he should come at night and tell Christ, how he and his fellows of the Sanhedrin were convinced that he was a Teacher sent from God, it might not be contrary either to truth or to good sense so to construe it: But the phrase We know is often taken to import, that such a thing is commonly and certainly known, not so much with regard to such or such particular or definite persons knowing of it; but with regard to the thing itself, that it is well known, and of open cognisance: and so it is clearest to understand it here; see the phrase, Joh. 4. 22. & 9 31. 1 Joh. 5. 18. etc.  Vers. 3. Except a man be born. 
Expositors do use great variety of piecings to tie these words of our Saviour, to those of Nicodemus before, in some sutableness or conformity together. chrysostom thus, Thou holdest me for a Prophet only: here thou comest exceeding far short of the full truth, and art not come so much as into the utmost porch of a right knowledge: Verily I say unto thee, except thou partake of the Spirit by the laver of regeneration, thou canst not have a right judgement concerning me. And much in the same steps treadeth Theophylact. Cyrill thus: Nicodemus thought he had done enough in coming to Christ, and confessing him, but this is not enough saith Christ, but thou must also be born again: And much after the same manner goeth Tolet. Augustine thus, Nicodemus thou comest to me as to a Teacher come from God, but I tell thee there is no trusting myself and the Gospel with thee, unless thou be born again. Beza conceiveth that Christ saw that it was in Nicodemus his thoughts to inquire of him about the Doctrine of Regeneration, and he prevents his question. Jansenius, that he did inquire concerning the way to eternal life, but the Evangelist hath not mentioned it: and divers more like offertures of connexion between the words of Nicodemus and our Saviviours might be produced which are tendered by several expositors, but I shall spare more alleging, and first take up the consideration of what is meant by the Kingdom of God, and that understood, the connexion that appears so difficult will be made the better.   

§. The Kingdom of God.  
1. This phrase, and The Kingdom of Heaven, are but one and the same in sense, though they differ in a word, as will plainly and easily appear by comparing these places. 

Matth. 4. 7. Repent, for the Kingdom of Heaven is at hand.  
Matth. 5. 3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.  
Matth. 19 14. Suffer little children, etc. for of such is the Kingdom of Heaven.  
Matth. 19 23. A rich man shall hardly enter into the Kingdom of Heaven.  
Matth. 11. 11, 12. The least in the Kingdom of Heaven is greater than be.  
Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven.  
Vers. 3. The Kingdom of Heaven is like a grain of mustardseed.  
Vers. 33. The Kingdom of Heaven is like leaven.  
Mark 1. 15. The Kingdom of God is at hand, Repent ye.  
Luke 6. 20. Blessed be ye poor, for yours is the Kingdom of God.  
Mark 10. 14. Suffer little children, etc. for of such is the Kingdom of God.  
Luk. 18. 24. How hardly shall they that have riches enter into the Kingdom of God?  
Luk. 7. 28. The least in the Kingdom of God is greater than he.  
Luk. 8. To you it is given to know the mysteries of the Kingdom of God.  
Luk. 13. 18, 19 The Kingdom of God is like a grain of mustardseed.  
Vers. 20, 21. The Kingdom of God is like leaven.    
And many more such like parallel places in the Evangelists might be produced, in which by the indifferent use of these expressions, they show abundantly, that, The Kingdom of Heaven and The Kingdom of God do mean and signify but one and the same thing.  
And the reason of this indifferent use of it is, because the Jews usually called God Heaven: as Dan. 4. 25. Matth. 21. 25. Luke 15. 21. Joh. 3. 27. and their Authors infinitely in such passages as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is to fear his Teacher as he is to fear Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one casts off▪ the fear of Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The service of Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man always fear Heaven in secret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of Heaven is blasphèmed, etc. And they call God Heaven (saith Elias Levita) because Heaven is the place of his Habitation. In Tishbi.  
The Talmudick writers do sometimes use the term or phrase of The Kingdom of Heaven in a wild sense, for the strictness, height and pompousness of their Ceremoniousness in Religion, and most especially about the business of their Phylacteries. Rabbi Joshua the son of Korchah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let a man first take upon him the Kingdom of Heaven, and afterward let him take upon him the yoke of the command. Thus the Mishueh of the Jerusalem Talmud readeth in Beracoth per. 2. and so likewise doth R. Alphes. But the Babylon Mishueh hath it, let him first take upon him the yoke of the Kingdom of Heaven, etc. which saying meaneth but this, Let a man but first put on his Phylacteries, and then fall to his Devotions. And so the Gemara in the place cited doth expound it. Rabbi Joshua saith, He that will take on him the yoke of the Kingdom of Heaven, let him wash his hands, put up his Phylacteries, rehearse the sentences of them over, say his prayer, and this is the yoke of the Kingdom of Heaven complete. On whose words Alphesi glosseth and descanteth thus, Since he reads, And thou shalt bind them for a sign upon thine hand, and they shall be frontlets between thine eyes, If he put not his Phylacteries on, he is found bearing false witness against himself, for what he saith is not true. And although he perform the command (of saying his prayers) so as to discharge his duty of saying over his Phylactery sentences, yet he transgresseth on the other hand, because he witnesseth falsely against himself. And Rabbi Jochanan meaneth that even the command is not perfectly done, if he take not on him the Kingdom of Heaven. And he is like to one that offereth a Thanks offering without a meat offering: because he rehearseth those sentences without taking on him the Kingdom of Heaven.  
In the same place is another story related and to be understood in the same sense, concerning Rabban Gamaliel, who on his wedding day at night, said over his Phylacteries: His Disciples said unto him, Sir, hast not thou taught us that a Bridegroom is free from saying over his Phylacteries the first night? He saith unto them, I will not hearken unto you to lay from me the yoke of the Kingdom of Heaven no not one hour. And the same construction is to be made of that which the Author of Juchasin records of Rabbi Akiba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he died taking on him the yoke of the Kingdom of Heaven, fol. 66. So that in these men's Dictionary, The phrase of The Kingdom of Heaven, did signify mainly, the height, zeal, and strictness of their devotions joined with punctual Ceremoniousness and Phylactery rites. Zohar shall be our Lexicon for conclusion: What is the yoke of the Kingdom of Heaven, (saith he) But as they put a yoke upon an Ox at first to produce by him benefit to the world, and if he take not the yoke upon him, he is unserviceable: so also it behoveth a man to take upon him the yoke at first, and afterward to serve with it in every thing that is needful, and if he take not the yoke upon him, he cannot be serviceable: As it is said, Serve the Lord in fear: what meaneth, in fear? Why what is written: The fear of the Lord is the beginning of wisdom: And this is the Kingdom of Heaven. Zohar. in Levit. fol. 53.  
But in the language of the Jews in the Gospel, and in some of their writers elsewhere also, The Kingdom of Heaven signifieth the days of the Messiah, and the glorious times and their Religion and condition that they expected would be then. When he should restore the Kingdom of the house of David to its old glory, and build the Temple, and bring home all the dispersed of Israel, and Israel should be at rest from the Kingdom of wickedness, to study the Law and the Commandments without disquieture. Maym. in Melachim. per. 11. and in Teshubah per. 9  
See these places and passages, expounding plainly the phrase, of the days of Messiah, both in the construction of the Jews and also of Christ and the Gospel itself.  
John Baptist preached saying, The Kingdom of Heaven is at hand, Matth. 3. 2. So did Christ, Matth. 4. 17. and so he bade his Disciples to do, Matth. 10. 17. by which was meant no other thing, but the time was near when the Son of man should be revealed: for so our Saviour himself doth interpret it, Matth. 16. 23.  
Luke 16. 16. The Law and the Prophets were till John, but from that time forward the Kingdom of God was preached: which John himself expounded thus, That Christ should be manifest to Israel, therefore came I baptising with water, Joh. 1. 31.  
Luke 17. 20, 21. The Pharisees asked him when the Kingdom of God should come: And Jesus answered, the Kingdom of God is among you. Which in the next verse after is uttered by The days of the Son of man.  
Luke 9 27. There be some standing here which shall not taste of death till they see the Kingdom of God: which Matthew utters, till they see the Son of man come in his Kingdom, Mark 16. 28.  
Matth. 21. 31. Publicans and Harlots go into the Kingdom of God before you: and the next verse gives this reason, because they believed not John, from whom the Kingdom of God, began to be preached, and by whom the Messiah was pointed out.  
Matth. 21. 43. The Kingdom of God shall be taken from you. And the reason is given in the verse before, because they refused the corner stone when he was among them: to which the gloss is agreeable that R. Solomon maketh on Jer. 13. 17. My soul shall weep in secret for your pride, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the glory of the Kingdom of Heaven which shall be given to Idols, or to the Idolatrous Heathen.  
And of the days and revealing of the Messiah, which the Nation so much looked after, are those passages to be understood, Luke 23. 52. Joseph of Arimathea waited for the Kingdom of God: and Luke 19 11. They thought that the Kingdom of God should shortly appear. Suitable to which the Chaldee Paraphrast interprets those words, Say to the Cities of Judah, Behold your God, Esay 40. 9 Say to the Cities of Judah, The Kingdom of your God is revealed, and Esay 53. 11. They shall see the Kingdom of their Messiah.  
Now although our Saviour and the Evangelists, and Apostles did use the Phrase. The Kingdom of God or of Heaven, for the days and affairs under the Messiah as well as the Jews, yet in the exposition of the things of those days, they do as far differ as may be: For,  
1. The Jews looked upon the appearance and days of the Messiah, as things of incomparable earthly pomp, royalty and gorgeousness, therefore they called it the Kingdom, because they expected the restoring of the earthly glory of David's throne. Act. 1. 6. Luke 24. 21. Mark 20. 20. and The Kingdom of Heavon, because they imagined they should be acquitted from under the power of an earthly Kingdom: For their wise men held that there should be no difference betwixt this world, and the days of Messiah, but only the oppression of the Kingdoms. Talm. in Sanhed. per. 10. Maym. in Teshubah per. 9  
But Christ professeth, that his coming is not with observation: Luke 17. 20. that his Kingdom is not of this world, Joh. 18. 36. That the Kingdom of Heaven is of the poor, Luke 6. 20. and to be received as by little children, Mark 10. 15. etc.  
2. They fancied a change in matters of Religion in the time of the Messiah, but all for the greater, and higher pomp of Ceremonies, and formal worship; that, the solemn Festivals, Sacrifices, Sprinklings, observations of carnal rites should be in a higher force and esteem, than ever yet, that their study and practise of the Law, according to such a carnal manner, should be incomparable both for zeal and diligence: And that there should be a punctual exactness in all formalities about meats and drinks, converse and worship.  
But the Gospel tells that, no coming into the Kingdom of Heaven, unless their righteousness exceed this Pharisaical righteousness, Matth. 5. 20. That the worship of God was to be in the spirit, Joh. 4. 23, 24. And that the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17.  
3. They conceited that the happiness of the days of the Messiah shall be appropriated only to them of that Nation, and that the Heathens should have no share nor interest in that felicity.  
But the Gospel tells, that there should come from East and West and North and South, and sit down in the Kingdom of God, Luke 13. 29. And that that Kingdom should be taken from them who took themselves only to be the children of the Kingdom, and should be given to another Nation, Mark 21. 43. & 8. 11, 12.  
The meaning therefore of this expression, The Kingdom of God or Heaven, which is so exceeding frequent in the New Testament, in the Gospel acceptation, is to this extent.  
1. It signifieth the revealing or appearing of Christ, as is apparent by the places cited before, not so much his first appearing in humane flesh or when he was born, as his revealing, coming and appearing in the demonstration of his power and of his being the Son of God: And in reference to this matter, the Kingdom of Heaven, or of God, is dated by these two dates: sometimes from his resurrection and sometimes from the destruction of Jerusalem; from his resurrection, whereby he was declared mightily to be the Son of God, Rom. 1. 4. as Luke 22. 18. I will not drink of the fruit of the vine till the Kingdom of God be come, meaning not till after his resurrection; for than he eat and drank with them, Act. 1. 4. Luke 24. 43, 44. And from the destruction of Jerusalem, Luke 21. 31, 32. Matth. 16. 28. because then he triumphed over those that had despised his rule, and he transferred his Kingdom to another people, Matth. 21. 40, 41, 43.  
2. It signifieth the changed administration of the way and things of Salvation; from the Ceremonial and carnal rites which were appointed before, to a worship of God in spirit and truth. Not but that that spiritual service was enwrapped under those formalities, if they could have found it out, but that now the change was so apparent and so great, that those outsides of Ceremonies were to be laid aside, and the internal substance only to be looked after. In this sense, the Kingdom of Heaven is dated from the beginning of John Baptists Ministry, when this change did first begin, Luke 16. 16. and that time called the beginning of the Gospel, Mark 1. 1. this change is called the regeneration, Matth. 19 28. And new Heavens, and new Earth, Esay 65. 16.  
3. It signifieth the planting of the Gospel, and of the spiritual Kingdom of Christ, among the Gentiles, Matth. 8. 11, 12. & 21. 43.  
4. It signifieth the work of the Gospel, grace wrought in the heart, or the virtue and vigour of this spiritual Kingdom of Christ there, Matth. 6. 33. & 13. 46. & 15. 3, etc.  
5. And sometimes it signifies the state of glory, Luke 18. 18, 24, 25.  
And now to return to that enquiry that we were about, concerning the connexion of our Saviour's words to the words of Nicodemus; and concerning the meaning of the words themselves, we shall observe only these three particulars.  
1. That Nicodemus in his words in the verse before, doth own some appearance and glimpse of the Kingdom of God, or coming of the Messiah, in the wondrous miracles that Christ had wrought. We shall not much dispute whether when he saith that Christ was a Teacher come from God, he means, that he was the Messiah, or that he was Elias his forerunner, or that he was some Prophet that was as the dawning to the days of Messiah: certainly his argument from Christ's miracles, doth speak him as thinking those days near at hand, and the Kingdom of God now beginning to appear: Such arguments we find elsewhere, producing such a conclusion, and by the observing of them, we may the better judge of this. Nathaniel concludes Christ the King of Israel, because he had wonderfully told him of some secret passage of his under a Figtree, John 1. 49. And the woman of Samaria, because he had told her of her secret villainy, resolves that he must needs be the Messiah, Joh. 4. 29. So when he had filled the people with five loaves, and two fishes, they make this undoubted conclusion, Of a truth this is the Prophet; and they would have crowned him for Messiah, John 6. 14, 15. And our Saviour himself makes this an undeniable argument, I by the Spirit of God do cast out Devils, ergo, No doubt the Kingdom of God is come among you, Luke 11. 20. for such wonders cannot be expected but in the days of Messiah. Such like arguments are those, John 7. 31. & 9 16. & 11. 47, 48. & 15. 24. The blasphemous Jews of those times found these so evincing and undeniable evidences toward such a conclusion, that they could find no other way to evade the dint of them, but by that cursed tergiversation, as senseless as it was impious; That Christ wrought these wonders by the power of the Devil, Luke 11. 15. John 10. 20. And as the blasphemous Jews in times succeeding have sought to evade them by this assertion, that when Messiah should come he would do no miracles. Talm. in Sanhedr. per. 10. Maym. in Melachim. per. 11, 12.  
2. But this was Nicodemus his argumentation upon the miracles that he saw done: that undoubtedly this could be nothing but a token of the days of the Messiah or Kingdom of God now approached; and so our Saviour easily reads his meaning; and so the alleged like arguments show, that even any of the learned or observing one's of the Nation, would readily have construed his words, though he spoke not so much in those very syllables; and therefore it is needless to say, that Christ knew it was in his thoughts to inquire about the Kingdom of Heaven, it was legible enough in these very words, that he acknowledged an undeniable evidence of the Kingdom of Heaven now demonstrated, in those wondrous miracles that Christ wrought; which reasoning may be heightened by these two circumstances, in that miracles had been so long ceased, and should now so break forth; and that in the times when miracles were wrought, none were wrought such as these.  
3. The connexion therefore of our Saviour's words to his, upon these considerations is of no difficulty or harshness at all, but as direct and proper as was possible: For, as Nicodemus by these miracles could not but conclude upon the times of the Messiah that they were now come; so by his Judaical and Pharisaical principles, he conceived that those glorious times that they expected under Messiah should take the people as they were, and they without any inward change of mind or heart at all, should be translated into an outward changed condition of happiness and earthly glory, as much as they could desire or imagine: No, saith Christ, there is more required of and in him that desires to see and partake of the happiness of that Kingdom, and those days; he must also suffer a changedness in himself, and in his principles, and be cast into a new mould, and be as if he were born anew. And thus may we make out the connexion of this speech of Christ to that of Nicodemus, and now there remains to examine the meaning of the speech itself▪  
It is not much material, as to sense of the thing itself, whether to read it, Except a man be born again, or Except a man be born from above; either of the expressions will very well carry the sense our Saviour intendeth in it; but to take it in the latter translation, from above, doth more properly and pertinently speak out the thing that is aimed at. It was the great confidence and boasting of the Jews that they were born and descended of the seed of Abraham; and upon this score and privilege they relied so much▪ that they accounted that very thing to estate them exceedingly in a happy condition, as to the favour of God, and welfare of their spiritual estate. It were endless to show out of Jewish Authors, how great matters they speak of, accrueing to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the privilege of their descent and extraction from Abraham: Insomuch that even upon that account, they doubt not to reckon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all Israel is to have share in the world to come. Sanhedr. ubi sup. See Matth. 3. 9 John 8. 39 Act. 13▪ 26. Now that fond reliance, doth Christ oppose and confute in this speech, and useth the very same method and matter of discourse with this Pharisee, that John the Baptist doth with those that came to him, Matth. 3. 9 to take him off from leaning on that broken staff; and that whereas now he had spied some glimpse and dawning of the Kingdom of Heaven, in the great and wondrous workings of Christ, he should not think to slip into it, and enjoy the happiness of it without more ado, because he was an Israelite of the seed of Abraham, for that earthly privilege and pedigree and birth would not serve his turn, but he must be born from above, by a new and supernal birth, or else he could not see the Kingdom of God. And that Christ referreth to this their descent and birth of Abraham, upon which they stood so much, it is to be confirmed not only by comparing this his method of teaching with that of Johns, but also by what is spoken by him in the sixth verse: That which is born of the flesh is flesh.  
It is true indeed, that there were other principles in Nicodemus, that had need to be met with a confutation, as much as this, as his reliance upon his own righteousness, and legal performances, and his gross conceptions about the Kingdom of Heaven; but this was the first that lay in the way, and which was first to be removed, and upon which the other were not a little built: and when this hath been spoken to in the beginning of Christ's discourse, he falls upon the other in the verses following.  
Now whereas this construction of the words of Christ, which makes them to face their reliance upon their birth of Abraham, may seem to render them applicable only to the Jews and no nation else, because they alone stood upon that privilege; it is easy to see by the rule of comparison, how they reach to every man and woman under Heaven, that desires to enter into the Kingdom of Heaven; for if the Jews that had that privilege and advantage of their birth, yet in this matter were nothing at all privileged and advantaged by it, but must be born anew and from above; much more must they be concluded under the necessity of a new birth, that have not so much as that prerogative of birth at all, but are of the root of the wild olive.  Vers. 4. How can a man be born being old? 
Among that Nation they had this Maxim and Tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That, A Gentile that is Proselyted, and a servant that is set free, behold he is as a child new born; for all the kindred which he had, whilst he was a Heathen and a servant, he now must know no more for his kindred. Maym. in Issure biah per. 14. Compare 2 Cor. 5. 6. Here is a new birth in a kind of a sense, with which it is likely Nicodemus was acquainted, but it is but low, terrene, and carnal about earthly affinity and relations; but to hear of a new birth from above, is a doctrine so new and strange in his ears, that even a child might have made a pertinent a reply upon it as doth this great Teacher of Israel: They were so satisfied with their birth from Abraham, that they never cared to hearken after other; and they were so taken up with earthly rites, that any other doctrine was but a paradox.  Vers. 5. Except a man be born of water and of the Spirit. 
We first here meet with the question, whether water and the Spirit in these words, are to be taken distinctly for two several things, or whether they mean but one and the same thing. There be that hold this manner of speech to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only one thing meant by two expressions, and that the conjunction [And] is only exegetical, and they give the sense of the clause thus, Except a man be born of water, that is, of the Spirit, which is compared to water: But others, and those not without good reason, and those also not the least among the learned, have made a clear distinction betwixt water and the Spirit, and by water do understand Baptism. Chemnitius pleads this distinction very earnestly and fully, and concludes, Tota Antiquitas semper simplicissime haec verba Christi de Baptismo intellexit; that all Antiquity hath clearly understood these words of Christ concerning Baptism: I shall only produce two or three of the ancients, where I might produce a whole cloud of witnesses. chrysostom, Hom. 24. in Johan. so understands it, and he makes this Paraphrase upon it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I created man (saith God, whom he brings in so speaking) of water and earth, and the Creature became unprofitable, and the vessel was marred. I will no more create of water and earth, but of water and the Spirit. cyril Alexandrinus expounds the words so likewise, and alludes the matter thus; As man consists of two parts, soul and body; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so will he need a twofold cure for his regeneration. His spirit is sanctified by the Spirit, and his body by the water sanctified, or set apart. And he follows it with this comparison. As water in a caldron set to the fire receives the force of the fire: so the water of Baptism by the Spirit is raised to a divine and ineffable virtue. Augustine construes water here also for Baptism, and addeth this gloss; That as the bowels of the Mother do avail for the breeding of a child once, for the natural birth; so the bowels of the Church towards the spiritual birth, every one to be once baptised; I might be endless in alleging names and glosses upon this place and matter, all holding Baptism to be here meant; and some comparing the Water to the Mother, and the Spirit to the Father in the new birth; some paralleling betwixt our birth of water, by the power of the Spirit; and the birth of Christ of a Virgin, by the virtue of the Holy Ghost: And some making one allusion or comparison upon the matter, and some another; and all peremptorily concluding, and that not without very good ground, that Baptism must needs be here understood. For,  

1. Christ was opening to Nicodemus in this answer, what was obscure to him in his other words; and if he intended but one thing by water and the Spirit, he spoke in obscurity still, and did but explain one difficulty with another.  
2. In the like expression, He will baptise with the Holy Ghost and with fire, Matth. 3. 11. though there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confessed, and it be construed Baptizabit spiritu igneo, yet was the fire there a visible thing, and why should not the water here be taken for a visible thing also?  
3. John Baptist observed this course in his Ministry, that he preached Baptism first, and then baptised, Luke 3. 3. etc. And how can we conceive more properly of the Ministry of Christ, than in the same divine method? It is said afterward in this Chapter that Jesus baptised, ver. 2● and did he not preach the doctrine of Baptism before he baptised? It cannot be doubted that he did; but if he did it not in this expression, ye have not the least mention of it in all the Chapter.  
4. It is not improperly held by divers, that the Apostle calls Baptism The washing of regeneration, Tit. 3. 5. upon the warrant and style of these words of our Saviour.  
5. It is true indeed, that water in divers places of Scripture is used to signify the work and operation of the Spirit, but then under under the notion of cooling, purging, or refreshing: but to be born of water, is a Phrase so different from any of these, that the construction of the word water, as meaning the Spirit, in such places as are applicable to those actions or effects, cannot be so proper a construction in reference to this, especially when the Spirit is also expressly mentioned with it.  
6. The question in hand betwixt our Saviour and Nicodemus, was about his entrance and introduction into the Kingdom of God, or his coming under the days and benefit of Messiah his appearing, which he was sensible was now come.   
And therefore Calvin mistakes and mis-states the question in this place, which made him so resolutely to refuse the general exposition of water for Baptism: Nullo modo adducor, saith he, ut Christum de Baptismo verba facere credam: hoc enim esset intempestivum: I can by no means be swayed to think that Christ speaketh of Baptism here: for that would have been unseasonable; And why unseasonable? Why, he gives this reason, Because Christ was exhorting to newness of life. But that is not the prime and proper question, or theme in hand. The matter in hand was about Nicodemus translation into the days of the Messiah (of which the Nation had so high thoughts) that is, as he thought, into a changed state of happiness; and as it was indeed, into a changed principling and profession: to come under new grounds of Religion, and under a new manner of profession different from what he was under before: Our Saviour tells him, He must not think to slip into the participation of this Kingdom, without any more ado than this, now the days of the Messiah are come, I shall have my share of the happiness of them, and they will even drop into my mouth; but he must be newly moulded, out of his reliance upon his birth prerogative, out of his legal righteousness, out of his carnal performances, and ceremonious services; and by a new birth, as it were, must be introduced into this new world and condition: Now even those that deny that Baptism is spoken of here, yet cannot deny, that Baptism was the way which Christ had appointed for introduction into this new profession; and if the introduction thereunto was the question that was in agitation, as indeed it was, they can as little deny that Baptism is meant and spoken of here.  
If Nicodemus were an Overseer of the waters of which there was a touch before, then Christ speaketh to him from his own element, when he speaketh of being born of water: and if Christ did any miracles at Bethesday waters at this Passover, as he did at the next, this speech of new birth by water, might have some allusion to the effect of those waters, where he that first went in after the Angels moving, was born as it were into a new healthy condition.  
Now Christ addeth the mention of the Spirit, to water or Baptism, to difference Baptism from Pharisaical washings, and legal purifications; for those were carnal rites, the efficacy of which they placed in opere operato; but Baptism is of a more spiritual import, and the virtue of it did not consist so much in the outward washing, as in the inward efficacy of the Spirit, as 1 Pet. 3. 21.  
The Phrase the Kingdom of God, did primo intuitu, in the first, most common and most commonly known signification among the Jews, mean and betoken the state and oeconomy of the times under the Messiah, in opposition to the state and oeconomy in the times that were before, as hath been showed: and in this sense did Nicodemus look upon and for the Kingdom of God, and accordingly in that sense, first doth Christ apply his speech unto him: But yet withal, our Saviour and the Gospel-acceptation, hath raised the expression to a higher and more spiritual signification, than the Jews did take it in, and that is to betoken the state of Grace and Sanctification, in any person under this Oeconomy of the times of Messiah or the Gospel: And as the word The Church doth not only express the whole Church Visible though it do most commonly express that, but also includes withal and speaks the Church invisible or those that are sanctified, which most properly are the Church indeed: so The Kingdom of Heaven, doth not only intent the visible Kingdom of the Messiah in the altered state of the oeconomy in his days and under the Gospel, though that be the first and most large and common sense of it: but also it denoteth the invisible Kingdom of Christ in the heart of his Saints, where he reigns by his Grace, which is most singularly and especially his Kingdom. Our Saviour therefore in these words, would drive the signification of the term, the Kingdom of God, to the head, and so he doth also the doctrine of Baptism: And as he speaketh of that Kingdom to the utmost extent, namely both the external dispensation, and the internal operation of God's way of Salvation under the Messiah, so likewise doth he, of the twofold birth from above, which refers to them both, namely an Ecclesiastical or new way of admission, as a birth from above, into that changed oeconomy and administration, and that is by Baptism: and a spiritual and new way of introduction as a birth from above, into that blessed state of Grace and Sanctification, and that is by an effectual work of the Spirit. He would first inform Nicodemus of the outward way of admission into the Kingdom of Heaven, as that signified the changed state of administrations under the Gospel, and that saith he, is by being born of water: But then he would show, both that there was more to be looked after in the Kingdom of Heaven, than only an outward change of dispensations, and more to be looked after in Baptism than only the external washing, and therefore he addeth and of the Spirit: He that will enter into the Kingdom of God, that is, into the state of the Gospel, he must be born of water, but he that will enter into the Kingdom of God, that is, into the state of Grace, must be born of the Spirit. Baptism is God's Ordinance for the former purpose, and it is necessary for that end ratione praecepti, and we must obey God in it: The Spirit is God's operation for the latter purpose, and it is necessary ratione medii, and we must attend on him in his way for it.  Vers. 6. That which is born of the flesh is flesh. 
Christ in the former words had declared the manner of the New birth, and here he speaks of its dignity: comparing it with the birth-priviledge of descent from Abraham. For though, as to outward honour and prerogative, that had something, and that not a little in it, yet that birth was but according to the flesh, and what conduced it towards entering into the Kingdom of Heaven which was spiritual? But he that is born of the Spirit, is spiritual, etc. And thus he is still winding up Nicodemus higher from his gross and carnal apprehensions concerning the Kingdom of God, and days of Messiah.  Vers. 8. The wind bloweth where it listeth, etc. 
For the clearing of our Saviour's argumentation here which is somewhat obscure, we are to observe these things. 1. That by this comparison, he goeth about both to confirm the truth of the doctrine of the New birth which he had delivered, and also something to clear the manner of its being or coming to pass.  
2. The comparison seemeth not made between the wind and the new birth, but between the wind and one anew born, for observe the application, So is (not the birth of the Spirit, but) every one that is born of the Spirit: yet is the application to that work itself not to be excluded. The comparison therefore runneth thus. As the wind blowing at its own liberty: thou hearest the sound of it, and so art sensible of the stirring of such a thing, but knowest not how it blows or what becomes of it: even so is every one that is born of the Spirit: the Spirit worketh this product of the new birth in whom and when it pleaseth: and he upon whom the thing is wrought, findeth by the change and effects in himself, that such a thing is done, but he cannot tell how it is come to pass and actuated, and to what progress and efficiency it will grow. And so doth Christ explain to the sensual and gross understanding of Nicodemus, the truth of the things that he had spoken in as plain notions as they could be uttered. First, He asserteth the truth and reality of the New birth, a thing to be as well perceived by the fruits and consequences of it, as the wind by the sound. 2. That the Spirit doth work this by as free an agency and unlimited activity, as the wind doth blow at its own liberty without confinement or restraining. 3. That this work is inscrutable and past the fathoming of humane reason, as is the way of the wind where it gins and where it terminates.  Vers. 10. Art thou a Teacher of Israel, etc. 
Talmud Torah, or the teaching of the Law in Israel was in so high esteem amongst them, and that most deservedly, had they gone the right way to work, that they prized nothing at a higher value, nay nothing of an equal dignity with it: They esteemed it the most precious of all the three Crowns that the Lord had bestowed upon Israel, The Crown of the Kingdom, the Crown of the Law, and the Crown of the Priesthood, They weighed it against any one of the Commandments, nay against all the Commandments and it out weighed them all. For they had this received position. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst all the Commandments there is not one Commandment that is parallel to the learning and teaching of the Law, but that is equal to all the Commandments put together. Maym. in Talm. torah per. 3.  
Now there were four sorts of Teachers and teaching of the Law among them. 1. In every City and Town, there was a School where Children were taught to read the Law: and if there were any Town where there was not such a School, the men of the place stood excommunicate till such a one was erected. 2. There were the public Preachers and Teachers of the Law in their Synagogues, Act. 15. 21. most commonly the fixed and settled Ministers and Angeli Ecclesiae, and sometime learned men that came in occasionally, as Act. 13. 14. 3. There were those that had their Midrashoth, or kept Divinity Schools, in which they expounded the Law to their Scholars or Disciples: of which there is exceeding frequent mention among the Jewish writers, especially of the Schools of Hillel and Shammai: Such a Divinity professor was Gamaliel, Act. 22. 3. 4. And lastly, The whole Sanhedrin in its Sessions, was as the great School of the Nation as well as the great Judicatory: For it set the sense of the Law, especially in matters practical, and expounded Moses, with such authority, that their gloss and determination, was an ipse dixit, a positive exposition and rule that might not be questioned or gainsaid.  
Of this company of the great Doctors and Teachers of the Sanhedrin, Nicodemus was one, and it may very well be conceived that he kept a Divinity School, as other of the great Doctors did, and so he was doubly a Teacher of Israel, and yet knew not these first principles of Religion. But whether he kept a Divinity School or no, as he was a member of the Sanhedrin, he was in place of the highest Teachers of the Nation, and this retortion that our Saviour puts upon him, is parallel to that that the Apostle useth, Rom. 2. 21. Thou that teachest others, teachest thou not thyself?   

§. And knowest not these things?  
The Divinity of the Jews which they taught and heard in their Schools, was as far out of the road of such doctrine as Christ teacheth here, as it is from England to Jerusalem: For though some of them stuck not to say that the Law might be expounded 72 ways, yet in all their Expositions the Doctrine of Regeneration and the work of Grace was little thought on or looked after. To omit their manner of expounding, by, Rash & sophe tebhoth, Gematria, Notericon, Atbash, Kabbalah and such wild kind of commenting as was ordinary among them: the best Divinity that was to be had with them, was but to instruct them in carnal rites, and to heighten their Spirits to Legal performances. They would speak and teach indeed concerning repentance and mortification and such kind of Doctrines, but all was, to promote their own Legal righteousness in such things and actions the more: Their Divinity that they taught and learned was generally to this tenor. To build upon their birth privilege from Abraham, Mar. 3. 9 To rest in the Law, Rom. 2. 17. To rely upon their own works, Mark 19 20. Luke 18. 11. Gal. 4. 21. & 5. 4. To care for no other faith but historical, Jam. 2. 19 To patter over prayers as efficacious ex opere operato, Maym. In Tephillah. To account the day of expiation, afflictions and their very death to be expiatory. Idem in Teshubah. To expect Messiah, and undoubted happiness when he came, etc. How was it imaginable that ever the Doctrine of the New birth should be dreamt of among them, who looked for salvation upon such principles and terms as these? And therefore it is a scruple and quaere not impertinently nor undeservedly moved by some here, why Christ should make such a matter of Nicodemus his ignorance, in this point, since such ignorance was epidemical to the whole Nation, and none of their great Doctors ever dreamt of such Doctrines. They could tell you of traditions about carnal rites, of curious and acquaint explanations of the Law, and swimming notions and Cabalisms to fill the brain, and they would exhort to a strict ceremonious life to make up a self righteousness, but the great things of Faith, Renovation, spiritualizedness, and such kind of Divinity as this, was a mear stranger in their Schools, not once heard of or looked after. Our Saviour therefore in pressing Nicodemus so hard about this his ignorance, 1. Would show him the folly and silliness of that way of Divinity which was read among them, and which he undertook to teach, which was but as Mint, anise and Cummin to the great things of the Law, dross, trash and nothing in comparison of the sound and saving doctrines of Salvation. 2. He would reprove him, as justly he might, for daring to be a teacher and leader of others, in things which concerned their souls, and eternal state, and yet himself knew not the chief, choicest and first doctrines that concerned the one or the other.  
3. These very doctrines that Christ is speaking of to him, are so copiously and fully taught in the Old Testament, that a Student and expounder of the Old Testament, such as Nicodemus took himself to be, might deservedly be blamed, and did fall under a most just reproof, when he proved so ignorant of them, and unseen in them as he shown he was. How Regeneration is taught in Ezek. 11. 19 and Psal. 51. and other like Texts: and how a new birth by Baptism and the Spirit is taught in Ezek. 36. 25, 26. he and the rest of his Nation might have learned, but they had eyes and saw not, etc. It was not the deficiency of the Doctrines, but it was the blindness of the Doctors, that was the cause that they were so ignorant of them.  
4. If Nicodemus did question only de modo, when he saith, How can these things be? Then that answer hath something in it, which some do give to this objection, which is, that he being a Doctor, might have collected the possibility of this matter, (for all it seemed so wonderful) from the powerful works and miracles that he read of in the Law: But it appeareth by the words of Christ in the next verse, Ye receive not our testimony, that he questioned, de ipsa re, or of the truth of the thing itself.  Vers. 11. We speak that we do know, etc. 
Here is first an opposition plainly set, between the ignorance of the Jewish Doctors, and their blindfold teaching they knew not what, (twitted and reproved in the verse before, Art thou a teacher and knowest not these things, and spoken of 1 Tim. 1. 7.) and between the Doctrine and glorious teaching of Christ and the other, than Ministers of the Gospel, who taught nothing but what they knew and understood. And there is also a secret insinuation of that opposite or contrary carriage, which indeed being regarded either nakedly and singly, or as it lay in opposition (one kind of carriage to another) was exceeding strange and wonderful; and that was that the Doctors of the Jews, that taught for Divinity they knew not what, should be believed, so much as they were, and that the preaching of Christ and his Disciples, which taught nothing but what they knew and had seen, should be believed so little. Where as this speech is uttered by Christ, in the plural number, We speak what we know, etc. it hath bred some debate among expositors how to understand and determine, whom he joineth with himself in this word We: Some conceive, that he meaneth himself, and the Prophets: others that he meaneth himself and John the Baptist: others that he intendeth himself only, though he speak plurally as of more: and some think that he meaneth himself, with the Father and the Holy Ghost. For the fixing of a settled and proper acceptation of the words, (though indeed any of these ways, they make a fair and harmless construction) it is to be observed that there is a we and a ye, stand in opposition in the verse, we teach, ye believe not, and they may help one to explain another: When Christ saith ye believe not, or ye receive not our testimony, it doth not so naturally argue, that there was company that came with Nicodemus, and that Christ speaketh to them, (as Caietan conceiveth) as it doth properly lie to be construed, that Christ meaneth the whole fry of the Pharisees, and of the other Jews that were carried away with their vain and fond opinions and traditions in matter of Religion, as opposite and contrarying the Doctrine of the Gospel: And as Except ye be born again, vers. 7. is but the same in sense with Except one be born again, vers. 3. so are the we and the ye, in this verse to be rendered in such another kind of construction; and they mean but thus, The Gospel is preached among you, and the Doctrine of it, is of things certainly known, and throughly understood, but the people among you are so carried away with your Divinity, which is, you know not what, that this Doctrine because so different from yours is not believed, and the testimony of it is not entertained: And so the we and the ye do not so punctually aim at any particular persons of this contrary acting, as they do at the very acting of these contrary things themselves.  
But if the we must be confined to any peculiar person or persons, I should understand it, of Christ himself, speaking of himself in the plural number, (as he doth the like Mark 4. 30. when he speaketh of his preaching of the Gospel, because all that should preach it, should but preach his words) and so this we is but I and whosoever shall preach these things: and particularly the called Disciples that were now present with him, may be joined with him in this word, and that not only because they were to be the eminent preachers of the Gospel hereafter, but even because as it may be supposed they had begun in some sort to do so now: for though their deputation for that function were more visible and punctual afterward, yet can I not conceive them to be altogether dumb and silent now in that matter, especially since the very next story tells us that Christ set them to baptise, vers. 22. compared with Chap. 4. 2. They had now been with Christ near upon half a year, seen his miracles, heard his Doctrine and never been from him, and therefore it is not imaginable but that they had learned exceeding much concerning Christ and the Gospel, and it cannot be conceived but they would be uttering and publishing those things. And so the whole verse may be understood in much facility to this sense. I and these my Disciples that do, and whosoever shall preach these things of the Kingdom of God, speak things known, and tried (not as your Doctors do that teach, you know not what) and yet thou and the rest of thy judgement and opinion will not entertain and believe our Doctrine.  
Christ and his Disciples, had known and seen (he all-knowing, and they in experience,) the reality and truth of the New birth, and divers other mysteries of the Kingdom of God, but how is his taxation of the others unbelief proper upon this ground; when they were as ignorant or knew as little that he and they had known and seen these things, as they were ignorant of the things themselves?  
Answ. 1. He speaks this in that style of opposition that was mentioned before: Ye are believed though ye teach ye know not what, and yet will not ye believe us that know and have seen what we teach.  
2. He seemeth to allude to that that was taken for a competent witness, before any of the Judicatories, (for he is speaking to one that was a Judge in the highest Court) and that was this, that the witness saw and knew the fact, Leu. 5. 1. And is a witness, whether he hath seen or known of it: if he spoke upon certain knowledge or sight, his witness was entertained, but we speak what we know and testify what we have seen, but ye receive not our witness.  
3. Nicodemus had confessed Christ's miracles to be most admirable and divine, and therefore Christ might very well conclude that he would also give weight unto his words, and acknowledge the truth of this that he spoke, though he knew not the certainty of it upon his own knowledge and experience.  Vers. 12. If I have told you earthly things and ye believe not, etc. 
By earthly things, divers understand diversely: Some conceive Christ's speech to look so far back as to his discourse with the people at Jerusalem at the Passover, about building up of the Temple in three days, and that his words do result to this sense, It is no wonder that thou dost not believe this high mysterious doctrine of Regeneration, when the Jews could not entertain that more facile and plain Doctrine of the Resurrection of the Messiah on the third day. Others retaining the same opinion that heavenly and earthly things, do signify the difference of more sublime and more facile doctrines, do expound it thus: If ye believe not these plain and first rudiments of the Doctrine of the Gospel, namely about Regeneration, how will you believe those high and sublime mysteries, about the eternal generation of the Son, the procession of the Holy Ghost, & c? But the most received construction of these words is this, If ye believe not when I speak to you in a plain and low style, and explain things by earthly comparisons, as Gal. 3. 15. How will you believe if I should teach the great things of salvation, in their own abstract and simple notions, lingua Angelorum, as Grotius expresseth it: (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is the common Rabbinick Maxim, The Lord speaketh in the Scripture in such expressions as best suit with the capacity of the hearers that they may understand; for the simple abstract Doctrines of Divinity are too hard for dull apprehensions.) Christ is discoursing with Nicodemus about the nature of the Kingdom of Heaven or the Gospel state, He first teacheth him about denying of his birth privilege from Abraham▪ and about the Doctrine of Baptism, by which a man is brought into that visible Gospel-state: And now, saith Christ, If you believe not when I tell you of the earthly things of the Kingdom of Heaven, that is, those things that are most visible and apparent to be understood, how will you believe if I should speak of the high things of the Kingdom, the incarnation, righteousness by Faith, peace and joy in the Holy Ghost, & c?  Vers. 13. And no man hath ascended up into Heaven, etc. 
To clear the conjuncture of these words with the preceding, is of some difficulty, and that hath caused variety of guesses upon it: Some tie them, not to the last words of all, but to some that lie a great way off, namely to Nicodemus first words to our Saviour in verse 2. Whereby he showeth that he took Christ only for a Prophet. Now these words of this verse, satisfy him (say they) against that bare opinion when Christ telleth him, that he is not as the Prophets were, who indeed were sent of God, but never were off the earth but lived continually upon it, but he himself came down from Heaven, etc. Others that do tie them to the very last words preceding, do give them in this sense and juncture: How will you believe if I speak unto you heavenly things? And yet if I should speak such things I deserve to be believed, because I came down from Heaven: and though none ever preached such things before me, nor though I can produce no witnesses with me of what I speak, yet am I to be believed, because though no man had been in Heaven, yet I have been there, for I came thence, etc. Others conceive that they fall in with the last words thus, that whereas in the former verse, he had spoken of uttering heavenly things, he comes on now and doth speak of some such things, as namely of his two natures in this verse, and of Salvation by his passion and Faith in him, in the next: Other conjectures at this matter might be alleged which are severally made, but they shall be spared, and we will fall upon the words themselves, and hearken after their meaning and connexion with the former by the observation of these three things.  

1. That in all the words of Christ following, to the end of his speech, viz. to vers. 22. his main aim is apparently this, namely to show that he is set up as the object of Faith, or he who is to be believed, and to be believed in, and by believing in whom everlasting life is to be obtained, as this scope is most plain in verse 14, 15, 16. 18.  
2. That by the phrase, No man hath ascended, his meaning is, No man can ascend into Heaven, as No man hath seen God at any time, Joh. 1. 18. meaneth No man hath seen him, or can see him; 1 Tim. 6. 16. Who hath known the mind of the Lord, Rom. 11. 34. meaneth his ways are unsearchable, and his Judgements past finding out, ver. 33. and who can know them, etc.  
3. That, Ascending into Heaven is intended to the same purpose and sense with that in Deut. 30. 12. that is, who shall ascend into Heaven to fetch the knowledge of the Word from thence, or the Doctrine of the Gospel, the Word of Faith, Rom. 10. 6, 7, 8.   
And so upon the observation of these three things thus laid down, the connexion of this verse that we have in hand with the former, and the sense of it in its self doth easily and evidently arise to this sense. Ye believe not when I speak to you but the familiar and visible things of the Kingdom of Heaven, and how then will you believe if I should speak of the highest and most heavenly mysteries of it? And yet from me alone are those things to be learned and known, for none can go up to Heaven to fetch the knowledge of them from thence, but I came down from Heaven to reveal the will of God, and to declare the Doctrine and Mysteries of Salvation: and therefore if you believe not what I speak unto you, you will never attain to the knowledge of the things of the Kingdom of Heaven. And thus doth Christ tax Nicodemus and the Jews for a double unbelief: 1. As in reference to him the Teacher, whom they believed not, though he alone was he, who could and who was come, to teach and reveal the great mysteries of the Gospel: 2. As in reference to the things now taught, which they believed not though they were the most visible and facile things of the Kingdom of Heaven: And withal he holdeth out unto them a double instruction, 1. That they should believe him about these heavenly things because he came down from Heaven: And 2. That if they would not believe him in these things, they must never expect to know them, for none could go up to Heaven to fetch them thence: The very same thing in sense with that in Chap. 1. 18.   

§. But he that came down from Heaven.  
Here doth Christ speak one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of in the verse preceding, a most heavenly point of the doctrine of the Kingdom of Heaven, and that is, about his own incarnation: and he doth clearly show the distinction of his two natures in one person: his humane nature intimated in the title The Son of man: the Divine Nature, in that he saith he came down from Heaven: and the union of these two, when he saith that the Son of man is in Heaven.  
Now Christ is said to come down from Heaven, as Joh. 6. 51. first, to intimate his Divine Nature, and to show that he was more than a mere man: and so the Apostle interprets and applies the phrase, 1 Cor. 15. 47. The first man is of the earth earthly, The second man is the Lord from Heaven: And so likewise, when it is said of Christ that he was the Manna that came down from Heaven, Joh. 6. 58. it showeth and meaneth that he was a bread of a more high and eminent nature than the Manna that the Israelites eat in the wilderness, and yet that was reigned from Heaven too, Neh. 9 15. but Heaven here and in that place admitteth of a differing construction: Secondly, It is the usual speech of Scripture, when it is relating the appearing of any of the persons in the Trinity in a visible evidence, to say that God came down, Exod. 3. 8. Exod. 19 18. the Holy Ghost came down, Luke 3. 22. etc. And so may it be used of Christ in humane flesh; when the Son of God appeared so visibly amongst men, as that he conversed with them in their own nature, it may very significantly be said of him that he came down from Heaven: Not that the Godhead can change places, which filleth all things, nor that Christ brought his humane nature locally out of Heaven, as hath been erred by some, nor yet only because he was conceived by the Holy Ghost, as it is construed by others, but because he being the invisible God did appear visibly and in humane nature among the Sons of men.   

§. The Son of man which is in Heaven.  
Here is the truth and reality asserted both of his manhood and of his Godhead, his manhood, in that he is called The Son of man: His Godhead in that he is said to be in Heaven: And this doth not only confute those Heresies that have maintained, that either Christ had not a real humane body, or that he had not a real humane soul, or that he consisted not of two distinct natures, or that he was two distinct persons, but this doth also set a plain and large difference detweens the appearing of Angels in humane shapes, and the appearing of Christ in humane flesh: They were indeed in the shape of men, but they were not the Sons of men, but Christ was: they when they were apparent upon earth in such shapes were not then in Heaven, but he was.  
Now how the Son of man may be said to be in Heaven, whilst he was now speaking to Nicodemus on Earth, may be resolved with a double answer. 1. Because his conversation all the while he was upon the earth was entirely in Heaven: For so is the conversation of the Saints of God on Earth said to be, Phil. 3. 20. Et quanto magis Christi qui semper inspexerit Patris intima? And how much more, saith Grotius, was the conversation of Christ there, who always beheld the very bosom of the Father? As Joh. 1. 18. And so doth Cajetan understand it, that Christ's humane soul did enjoy the beatifical vision of God continually, and therefore he may well be said to be in Heaven even whilst he was on Earth.  
But secondly this may properly be understood per communicationem idiomatum as Divines express it, that is in such a sense as the Scripture intends, when it applies the several properties of the two distinct natures in Christ, indifferently to the whole person: For the understanding of which and for the construing of this and divers other places of this nature, these things may be taken into consideration.  
1. That as in the blessed Trinity there is distinction of persons, but not distinction of natures, so on the contrary, in our blessed Saviour there is distinction of natures, but not distinction of persons: His Divine Nature one thing, his Humane another, but the person but one; as in the constitution and being of ourselves, the soul is one thing and the body another, and yet they constitute and make up but one man.  
2. That these two distinct natures in our Saviour had their distinct and several properties which were not communicable from the one to the other essentially, as the manhood did not rise to infinity like the Godhead, nor to those properties that are essential to infinity: nor the Godhead descend to infirmity like the manhood, nor to those properties that are essential to the infirmity of manhood.  
3. That though there were in Christ these really distinct natures, and really distinct properties of these natures, yet in regard of their union in his one person, the Scripture doth not seldom speak of these properties indifferently without restriction of them to the one nature or the other.  
4. That when it doth so speak of them, it doth it not in abstracto, as ascribing the properties of the Godhead to the manhood, or of the manhood to the Godhead: but in concreto, and in reference to the whole person, as ascribing the properties of the one nature, not to the other, but to him that carried the other nature and under the title that related to that nature: As it is never said, that the glorious Godhead was crucified, for that is nothing short of blasphemy, and that were to ascribe to the Divine Nature a property or infirmity of the Humane which it is utterly uncapable of, but it is said that the Lord of Glory was crucified: applying the property of the manhood not to the Godhead, but to the person that was God, and under that title that refers to the Godhead, as meaning that he that was the Lord of Glory, was crucified: So it were mere blasphemous to say that the Godhead with its own blood did purchase the Church: but it is divinely said, that God with his own blood did purchase it, Act. 20. 28. To have and to shed it▪ blood was proper only to the manhood, and not to the Godhead, and yet it is ascribed, not to the Godhead in the abstract, but personally and in concreto, to him that was God. And according to this sense is this place in hand to be understood. The Son of man which is in Heaven: He saith not the manhood which is in Heaven, for that was not there till Christ ascended bodily, but he meaneth, that he that was man or the Son of man, was also in Heaven whilst he was talking with Nicodemus upon earth.  Vers. 14. And as Moses lifted up the Serpent in the Wilderness, etc. 
In the former verse Christ showeth that he is to be believed, because none could fetch the heavenly Doctrine of the Kingdom of Heaven from Heaven but himself: In this verse and forward he showeth that he is to be believed in, and that not only the believing him was to be the ground of knowledge, but that believing in him is the only way of Salvation: And this Doctrine he illustrates by that type of the brazen Serpent in the wilderness, where the very looking upon the Serpent lifted up, was healing to any that were stung, nay as the Rabbins upon that story will have it, to any that was wounded or hurt by any beast whatsoever. The story is in Numb. 21. and the occurrence was in the last year of their travail in the wilderness; and the biting of the fiery Serpents was the last visible means that God used for the cutting off of the remnant of that Generation upon which he had passed a decree and sworn in his wrath that they should not enter into his rest: For we have no more related of them till they be passed over the river Zared, but only that they removed to Oboth, to lie Abarim, and so over that River, Numb. 21. 10, 11, 12. And by that time, all the Generation of the men of War were consumed, as the Lord had sworn, Deut. 2. 14. And this miracle wrought in the matter of the Brazen Serpent was the last miracle that was done in the hand of Moses whilst he lived; And so his first and last miracle was about serpents, compare Exod. 4. 3.  
That Christ when he speaketh here of his lifting up, intendeth his being lift up upon his cross, is apparent, not only out of Joh. 8. 28. and Joh. 12. 32, 33. where the same expression is used, clearly to that sense, but also out of this very comparison that he doth propose, from the Brazen Serpent, for he saith as that was lift up, so must he be lift up: now that was lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which R. Sol. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a pole, or upon a post, and so is Christ's lifting up here to be understood, upon his Cross.  
It is the general observation of the Jews upon that story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were plagued by Serpents, because they had done the actions of the old Serpent in using an evil tongue, against God, and Moses, and Manna: R. Tanch. and Baal Turim, etc. Let the Serpent come (saith God) who was cursed for an evil tongue, and be avenged on them for their evil Tongue, R. Solomon. How ever there was such a parallel betwixt their present sin, and the old sin of the Serpent, certainly there is a most sweet Harmony and parallel between the manner of their cure, and the fruit of Christ crucified. The Brazen Serpent was lifted up, so was Christ: that was the likeness of a cursed creature, so Christ in the likeness of sinful flesh was made a curse for us, that by Faith in him we might be cured of the wounds given us of the spiritual Serpent, as these by looking upon that were healed of the venomous bitings of those corporal ones: what a Doctrine of Faith was in that story and occurrence? The Talmud in Rosh hashanah applies it thus. What? Can that Serpent kill or recover? But at what time Israel looked upward and humbled their hearts before their Father which is in Heaven, they were healed, but if not, they were brought low: Per. 3.  Vers. 15. That whosoever believeth in him, etc. 
This is a new and strange doctrine to Nicodemus, to hear of obtaining everlasting life by believing in another, whereas he had been taught all his life, to expect it by the works of the Law and by performances of his own: But for this, Christ giveth him so plain a demonstration and argument from that story and effect of looking upon the Brazen Serpent, that he cannot find wherewithal to gainsay it: And so is the other part of Christ's Doctrine somewhat new to Nicodemus also, to hear tell of whosoever believing should obtain Salvation, and that God did so love the world that he gives his only Son, etc. For he had dreamt with the rest of the Nation, of Salvation only belonging to the Jews, and of the Messiah only coming to the Jews: and as for the rest of the world that it was utterly unregarded and neglected of God, and the people of the Nations but dogs and swine.  Vers. 16. For God so loved the World. 
Some Expositors are of a mind that these are the words of the Evangelist and not a continuation of the Speech of our Saviour; which is not much material, whether they be apprehended for the words of the one or of the other: but they appear rather to be a continuation of our Saviour's speech, their connexion with the words before it so close, and their sense so near, and making up the sense of the former. The verse calls for a hearty meditation upon it, rather than for a verbal explication of it: for as there is no difficulty in the words, but their sense is easily understood, so is there abundance of sweetness in their sense, which doth deserve and may require our serious and feeling thoughts and meditations: If any one will find a knot in a bulrush, and thinks he hath found a ground for the opinion of universal Redemption, out of this Word, the World, which our Saviour useth all along; let this same Evangelist give him an answer out of 1 Joh. 2. 2. where he plainly shows that the World is not to be understood de omnibus & singulis of all and every singular person in the World, but of all Nations, and that the Gentiles come within the Compass of Christ's reconciliation for sin, as well as the Jews: And our Saviour useth the word here the rather, that by the full sense of it he might meet with the various misprisions and misconceptions of Nicodemus and the rest of the Nation, about these matters that were in discourse: They conceived that the Lord only loved that Nation and none else, that the Messiah should only come for the good of that Nation and none else, nay that he should destroy other Nations for the advancement of that Nation alone; but Christ informeth him here, that God loved the World, the Gentiles as well as the Jews, that he gave his only begotten Son to the World, to the Gentiles as well as to the Jews, and that God sent not his Son Messiah into the world to destroy and condemn it, but that it might be saved, the Gentiles as well as the Jewish Nation.  Vers. 18. He that believeth not is condemned already. 
Not that every one that heareth the Gospel, and at present believeth not, is irrevocably damned, (for he that believeth not now, may yet believe hereafter and be saved) but 1. He that believeth not in Christ is yet in the State of Damnation, for out of Christ, out of Salvation. And 2. he is already judged (for so the Greek word is) as deserving damnation, and one that shall fall into it if he continue in his unbelief, not only by God, but even by the thing itself: for he that will not believe in the only begotten Son of God, and that will choose darkness rather than light, ex reipsa he is already judged, convicted and condemned, as not only out of the way of Salvation, but as deserving to be damned, and so shall be, if he thus continue: These are the two emphatical things in this speech of our Saviour that aggravate the unbelief and that justify the condemnation of the Unbeliever. 1. Because he believes not in the Son of God: And 2. Because light came into the world, and men chose darkness rather than light: If we apply the speech to the times in which Christ appeared, here was the condemnation of the unbelieving Jews, that they would take upon them to believe Moses and the Prophets, and yet they would not believe him that sent them: nay they would believe their own foolish Doctors and traditions, and any one that came among them in his own name, and yet they would not believe in the name of the Son of God: They walked in a double darkness, as namely not only in a want of the guidance of the spirit of Prophecy and of faithful Teachers, but also in the leading of most blind guides, and of most dark Doctors, and yet when Light itself came among them, they loved and embraced this darkness, and refused the Light. And much in the like kind may the matter be applied to unbelievers of what time so ever.  Vers. 21. But he that doth truth, etc. 
As there is an opposition here of light and darkness, that is of the truth and error, of a true doctrine and false, (for so it is apparent enough that the terms are to be understood) so is there an opposition of doing evil, and doing the truth: and the one may the better be understood by the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the phrase used here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase is used by this same Evangelist 1 Joh. 3. 8. doth not nakedly signify to sin, for the Saints of God do sin, Jam. 3. 2. 1 Kings 8. 46. and cannot do otherwise, Rom. 7. 15▪ 17, 18. and yet John saith, that whosoever is born of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3. 9 but these phrases to do evil and commit sin, do signify a setting of a man's self to do evil, Dare operam peccato, as Beza translates it: so on the contrary To do truth is dare operam veritati, as he also renders it here, when a man's bent and desire is to do uprightly: when gracious desires of doing truth and uprightness lie in the bottom, though the s●um of many failings swim aloft in heart: when to will is present, as Rom. 7. 18. and when the mind is to serve the Law of God, as Rom. 7. 25. whosoever is so composed declineth not the light, but delighteth to come to it, and to the touchstone of the truth that his works may be made manifest.   

§. That they are wrought in God.  
That is, either by the power of God, for so the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import, which very commonly signifieth By, as might be exemplified numerously, or In God, is as much as to say, as in the way or fear of God: as to marry in the Lord, 1 Cor. 7. 39 is to marry in his way or according to his will: and to die in the Lord, Rev. 14. 13. is to die in his fear, or in his acceptance.  
And thus hath Christ opened to Nicodemus the great Doctrines of the New birth Baptism, free Grace, Faith, obedience, and the love of the Truth: and made him a Disciple, as appears Joh. 19 39 and yet he keeps his place and rank in the Sanhedrin, and there doth what good offices he can, Joh. 7. 50.  Vers. 22. After these things came jesus and his Disciples into the Country of judea, etc. 
It is not determinable, in what part of Judea, Christ fixed, and made his abode, nor indeed is it, whether he fixed in any one place, or removed up and down here and there in the country; It appeareth by the story in the following chapter, that when he had occasion to set for Galilee, he was then in such a part of Judea, as that his next way thither, was to go through or close by the City of Samaria: and so it seemeth that he was in that part of Judea that lay Northward of Jerusalem: Gibeon lay much upon that point of the compass, and the waters there might be a very fit conveniency for his baptising, see 2 Sam. 2. 13.   

§. And there he tarried and Baptised.  
Yet Jesus himself baptised not, but his Disciples, Chap. 4. 2. It is ordinary both in Scripture phrase and in other languages, to ascribe that as done by a man himself, that is done by another at his appointment, as Act. 7. 21. Pharaohs daughter is said to nurse Moses, 2 King. 6. & 7. Solomon is said to build the Temple and his own house, 1 Sam. 26. 11, 12. 14. David took the Spear and cruse: meaning Abishai by David's appointment: 2 King. 22. 16. The Book which the King of Judah hath read, that is, which they have read before him, as 2 Chron. 34. 24. explains it, etc.  
Jesus himself baptizeth not, 1. Because he was not sent so much to Baptise as to preach, as Paul also saith of himself, 1 Cor. 1. 17. 2. Because it might have been taken as a thing something improper, for Christ to have baptised in his own name. 3. The baptising that was most proper for Christ to use, was not with water, but with the Holy Ghost, Act. 1. 5. 4. Because he would prevent all quarrelings and disputes among men about their Baptism, which might have risen if some had been baptised by Christ, and others only by his Disciples.  
It is no doubt but these Disciples of Christ that baptised others, were baptised themselves: Now who baptised them? Not Christ; for he Baptised none; but they were baptised by John the Baptist, for it is apparent that some of them were baptised by him, Joh. 1. 35. 37. 40. and that teacheth us also to judge so of the rest. And by this very thing it is evident, that the Baptism of John and the Baptism of the Apostles was but one and the same whatsoever the Schoolmen have said to the contrary, unless the Disciples baptised others with a better Baptism than they themselves were baptised with.  
Observe that the administration of the Ordinances of Christ by his Ministers, according to his institution, is as his own work: The Disciples baptising is called his baptising.  Vers. 23. And john also was Baptising. 
His Sun is now ere long to set, and the Evangelist here giveth you account of his last actions and Ministry whilst he was abroad and at his liberty. If his imprisonment were but a little before Christ's departure into Galilee, mentioned in the next chapter, as it is like it was, he had been a public preacher and baptising near upon twenty months.   

§. In Aenon near Salim, etc.  
1. I cannot hold that this Salim was a City near Sichem, as the most general opinion doth from Gen. 33. 18. where the LXX and divers others, render as our English doth. And Jacob came to Salem a City of Sichem: For, 1. It is Salem there, and not Salim. 2. It may be as well, and is generally by the Jews rendered, Jacob come safe to the City Sichem: for till then he had no miscarriage in his family, as he had afterward. 3. The Scripture in all the Chorography of Ephraim, never nameth any such place as Salim. 4. The ground that Jacob bought, Gen. 33. 19 was before Sichem, and not before a Salem, Joh. 4. v. 5, 6. etc. 5. If Salem and Aenon were near Sichem, they were in Samaria: and what had John to do among the Samaritans? See Matth. 10. 5. & 15. 24.  
2. Salim and Aenon appear to be on this side Jordan westward, from v. 26. They came to John and said to him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold he baptizeth, etc. Now 1. Bethabara beyond Jordan was the only place that the Evangelist had mentioned before, of John's Baptising, and he speaketh according to his own story: and so in Chap. 10. 40. he calleth it the place where John first baptised: speaking still according to his own story, for that was the first place that he had named. And 2. at Bethabara had John pointed out Christ and born witness to him, so that Disciples there began first to follow him: therefore it appeareth by their speech that came to John, ver. 26. that Bethabara and Aenon were on the two several sides of Jordan, Bethabara beyond, and Aenon on this side.  
3. I should as soon look for Aenon and Salim in Galilee, as in any other place that I have found mentioned by those that expounded this place: For, 1. Since Christ was first to appear in Galilee, why should not his forerunner appear there also before him? How much more proper is it to hold, that as John baptised in Judea, and there Christ was baptised of him, and in Peraea, or beyond Jordan, and there Christ was pointed out by him, so that also he baptised in Galilee, and there Christ succeeded him; then of all places to let him miss Galilee, where Christ did first show himself? How could Herod (whose residence and place was in Galilee) and John come into so great converse and acquaintance, as the Gospel giveth evidence they did, Mark 6. 20. if John resided not in Galilee as well as Herod? 3. The Septuagint mention a Salim in Galilee in the Tribe of Issachar, Josh. 19 22. differing indeed from the Hebrew Text, but naming the place (as may be supposed,) as it was called in their time, as the Chaldee Paraphr. also use to do: Shaalim, in 1 Sam. 9 4. in some Editions of the Septuagint is written Saalim, which whether it may not be the same with their Salim in Josh. 19 22. and whether the Evangelist here refer not to that word and place. I leave it to be discussed by others: and whether Aenon in the Septuagint, in Josh. 15. 61. can be to our purpose here.  
4. There is one stumbling block lies in the way of this mine opinion (which holds Aenon and Salim to be in Galilee) and that is, in that Josephus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. John Baptist upon Herod's suspicion was sent Prisoner to Machaerus, Antiq. 18. lib. 7. Now Machaerus Castle was in Peraea, or beyond Jordan on the North-east part of that Country, and confining upon Arabia, (which was a great distance from Galilee,) as the same Author averreth, De Bel. lib. 3. cap. 4. to which scruple satisfaction may be given also from the same Author: For it appeareth by him, that the pretence of Herod's imprisoning John, was, fear of innovation in regard of the people's high esteem of him, though the true cause indeed was about Herodias: That Machaerus was a frontier garrison between the territory of Herod, (for he had land there, though so far from Galilee, but upon what title, here is not a place to insist to show) and of his Father in Law Aretas King of Arabia, whose daughter he put away when he took Herodias, upon which occasion there was long and sad war betwixt Aretas and him: therefore that he might secure John far enough from the people amongst whom he had so high repute, and sure enough from rescue, and tumult about him, he got him into that strong hold so remote: and whether he lay not there with his Army, when John was beheaded, it will be a more seasonable place to examine at the story of his beheading, when the Lord shall bring us thither.  
5. I should rather take Aenon for the name of some large and spacious compass of ground, full of fresh springs and waters, than for any one particular Town, River or City. As Sharon was a large champaign from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let lose, because of the cattle turned out there: and Lebanon was a large hilly Country from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be white, because of the snows that lay upon it: so seemeth Aenon to mean a fountainous place, or some compass of ground full of springs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fountain. And so the words there were many waters there, may be construed as giving the Etymology of the word Aenon; John was baptising in Aenon, a place so called because there were many waters there. (There is mention of Abel Majim, or The plain of waters, a part of Galilee, 2 Chron. 16. 4.) And such another manner of speech is that in 2 Chron. 20. 26. They assembled in the valley of Berachah, for there they blessed the Lord: i. e. the valley so called because they blessed the Lord there.  
Now because this Text, is commonly alleged for the proof of dipping in Baptism, and the words Because there was much water, expounded as giving the reason, rather of his baptising there, than giving the Etymology of the word, as that John could not baptise, but where there was much water, for the dipping of the many people that came unto him; It may not be amisi a little to look upon the words with reference to such a construction, and to examine, first, what was the manner of baptising among the Jews, before John Baptist came. And, secondly, how far the Baptist did imitate them in their manner.  
Concerning the first: We observed upon the first Chapter of this Gospel of John at ver. 25. that the rite of baptising was in use amongst the Jews, and for that very end, that it is amongst us, namely for admission of persons into the Church, many years before the Gospel began to be preached, or John Baptist appeared, and this was showed from the Jews one writings and testimonies, though they be enemies to our baptism: And now it may not be impertinent, from the same Authors, to give some account of the manner of the administration of that rite amongst them, or in what manner they used to baptise.  
Towards that, we must first take up that traditional maxim, mentioned by Maymony, in Issure Biah, per. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In such a gathering of waters, as is fit for the washing of a woman from her separation, there they baptise Proselytes. Now the waters fit for such a washing they describe thus: A man that had an issue, was not purified but in a Fountain, but a woman that had an issue, and all other unclean persons, or things were washed in a gathering of waters. For this was the Law, that in any waters that are gathered together, thy wash in, as it is said, A gathering of waters, even in any place: Now it must be so, that there be therein so much water, as amounts to the washing of the whole body of a man at one dipping. The wise men have measured this proportion to be a cubit square, three cubits deep. And this measure contained forty seabs' of water. Id. in Mikvaoth per. 1. & 4. & Talm. in Mikvaoth per. 2. & 3. etc.  
As for the manner of their washing it was thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that was washed or baptised must dip his whole body as he was naked, at one time. And wheresoever in the Law, washing of the flesh or washing of garments is spoken of, it is no other than washing of the whole body: For if a man shall wash himself all over, the tip of his little finger only excepted, he is yet in his uncleanness: And if he be a man of much hair, he must dip all the hair of his head, for that is as his body. And though they were in their clothes, yet their washing was good, because the water went through them and they hindered it not, Maym. ubi supr.  
Now when there came a Proselyte or a Proselytess to be admitted into the Jews Church and Religion, they enquired of them whether they entered not into that Religion, for riches, or preferment, or fear. And of a man they inquired, whether he had not set his eyes upon some maid of Israel, and of a woman, whether she had not set her eyes upon some young man of Israel: And if no such matter were found out, than they acquainted them with the weight of the yoke of the Law, and the labour of performing it. If they saw that they came out of love to the Law, they receive them as it is said, When she saw that she was steadfastly minded to go with her, than she left speaking unto her, Ruth 1. 18.  
When they receive a proselyte of righteousness, and have enquired of him, and find none of the causes mentioned, they say unto him, What sawest thou that caused thee to become a Proselyte? Knowest thou not that Israel is at this time poor and oppressed, and many calamities are upon them? If he say I know it: I am one unworthy; They receive him out of hand, and acquaint him with the fundamentals of the Law, namely the Unity of the Godhead, and the prohibition of Idolatry, and they are large in discourse upon his matter. Then they rehearse to him some of the less and some of the greater commandments in the Law, but they are not large upon that. Then they do acquaint him with the fault of a man's gathering what he had left, Deut. 24. 19 and the corner of the field, Leu. 23. 22. and about the second tithing.  
Also they acquaint him with the penalties of the Law, saying thus to him: Know that before thou comest into this Law, if thou eatest fat, thou wast not punished with cutting off, and if thou didst profane the Sabbath, thou wast not punished with stoning: but now after thou art proselyted, if thou eatest fat, thou must be punished with cutting off, and if thou profanest the Sabbath, thou must be stoned. And they add no more, for they are not too punctual with him, left cause him to start and decline from the good way to the bad: For at the first, they draw not a man but with gentle words, as it is said, With the cords of a man will I draw them. Therefore as they acquaint him with the penalties of the commandment, so they acquaint him with the reward thereof, and show him that by keeping of these commandments he shall obtain the life of the world to come: and that there is no perfect righteous man, but he that knoweth these commandments and doth them.  
Moreover they say unto him, Know thou that the world to come, is not reserved but for the righteous, that is, for Israel: And therefore though thou see Israel in affliction in this world, yet there is good laid up for them: for they cannot receive much in this world among the Nations, lest their heart should be lifted up, and so they err and spoil their reward in the world to come, as it is said, Jesurum waxed fat and kicked. Nor doth the blessed God bring upon them much vengeance lest they should perish: for all Nations shall fail, but they shall remain. And upon this matter they discourse largely to make him to love the Commandments. If he turn back and will not embrace them, he goes his way: but if he embrace them they delay him not but circumcise him out right. And if he were circumcised before, (as Ishmaelites and Midianites and other children of Abraham were) they fetch from him a drop of the blood of the Covenant, and they stayed for him till he was perfectly whole, and then they baptised him. And the Triumvirs (or the three) stand by him, and tell him of some of the great and small Commandments a second time over, as he standeth in the water. And if it be a woman, women set her in the water up to the neck, and the Judges (the Triumvirs) stand at distance, and tell her of some of the small and great Commandments, while she standeth in the water, and there she dippeth herself forward: Then they turn their faces and go away lest they should see her as she cometh forth of the water. So the Babylon Talmud in Jebamoth per. 4. & Maym. in Issure Biah, per. 14.  
Thus was the use and manner of baptising among the Jews, before the Gospel, with which if we come to compare the Baptism of John, we shall find them agreeing in these particulars.  
1. The Jews baptised only those that turned to them from Heathenism and became proselytes: they baptised not Jews who were born and brought up in the Jewish Religion, but only those who were and had been always strangers from it, and were now come unto it: And herein the Baptism of John and of the Apostles in the New Testament did agree with them: for those that they baptised, were such as had been born and brought up either in Judaisme or Heathenism, and they did induct them by Baptism into a new Religion. For though Judaisme was not so vastly different from the tenor of the Gospel as Heathenism was, yet was it so far different, both in regard of the Ceremoniousness as also of the Legal righteousness and traditions that the Nation stood upon, that the Gospel and it were two several Religions and Professions.  
2. Those of age that the Jews baptised were taught and instructed before their Baptism, in the grounds of their Religion, and in the concernment and import of the thing that they went about: And herein did John the Baptist and the Apostles agree with their custom: for they first taught, and then baptised, as dealing with persons of years and understanding, and which had been brought up in another Religion: But the Jews also baptised children and infants, that were not capable of instruction, namely a Proselytes little children as well as himself; and what reason can be showed why John and the Apostles did not the like? Especially when it is expressly said, that such and such were baptised and their whole house: I am sure the Hebrews would construe little children to be in the number; and why we should not do so too, there is no reason nor ground that can be given.  
3. Baptism was not administered among the Jews, by any whomsoever, but only by men of some authority, and in orders, and appointed thereunto: A Beth din or Consistory or triumvirate, was orderly and properly to administer it, and not every one that would take it upon him: So also was the administration of this Ordinance in the New Testament, by ministerial men, and men appointed and impowered for such a work. For Mechanics, and private men to baptise, wanteth the warrant and example, both of Scripture and Antiquity.  
4. The Baptism of the Jews was, by dipping, as is apparent by the Records alleged: and herein, how far the manner of baptising in the New Testament went along with them, may be some question. There are some passages that seem to carry a colour of conformity of the one to the other: as Matth. 3. 5. They were baptised of John in Jordan, Matth. 3. 16. Jesus came strait out of the water: Act. 8. 38. The Eunuch went down into the water: And the words in hand, John baptised in Aenon, because there was much water: But there are some passages and circumstances again that seem to leave it at more indifferency, than such conformity in its strictness, and that argue that this manner of baptising in its preciseness was not to be imposed upon the Church for all succession. As 1. If Paul were baptised within the house, as the story seemeth plainly to carry it, Act. 9 17, 18. or if any other in the New Testament were either baptised in houses or Synagogues, as see Act. 10. 47, 48. they could not be baptised after this manner of the Jews baptism, for they had an express Maxim against dipping in any vessel: Unless it were the Priests bathing themselves in the brazen Sea. But was not that a vessel? (say the Gemarists in the Jerusalem Talmud) Yes, but R. Joshua the son of Levi saith, A pipe of water ran into it out of the well Etam: and so it was as a spring of water, because fresh water was running into it continually. In Joma per. 3. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maym. in biath Mikdash. 2. Dipping among the Jews was a National custom, and if baptising were used in the same manner among them by the Apostles and Disciples, it was because among the Jews they became Jews, as Paul saith of himself, that they might gain the Jews: But bathing for purification was a mere stranger among the Gentiles, and used by none but by the Idolatrous Priests, and it is very questionable whether the Apostle in Baptism would put the Gentiles upon it, especially since baptism was not for the purifying of the flesh, 1 Pet. 3. 21. as the Jews held their dippings and purifyings to be. 3. Though men of age among the Jews were baptised by dipping, as their Records do evidence, yet it is hard to find that infants among them were so dipped, and yet they speak it out plainly that infants were baptised. 4. Were it our undertaking to dispute this point, but our task is of another nature) it might be showed how some things were in common and honourable use among the Jews, and so were continued and used by the converts to the Gospel in Judea, which yet afterward, and in other places were laid aside, or changed. And it were easy to show, that sprinkling or pouring of water upon a person is called Baptism as well as dipping, and that the change of such a circumstance is no change or violation of the Original institution.  Vers. 25. Then there arose a Question. 
1. The subjectum quaestionis was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning purification: a word of the same latitude with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Authors, namely comprehending all kinds of Religious washings and purifyings that were amongst them. Now there were four sorts of purifyings gotten a foot, and in use at this time in the Nation. 1. The purifyings, washings, and sprinklings, appointed by Moses. 2. The Pharisaical washings brought in upon tradition. 3. The Baptism of John. 4. The Baptism of Christ: for these two though they were not different in themselves, yet were looked upon as different, by the people.  
2. About the disputants upon the question, the language of the Text is somewhat curt and hard, It saith there was a Question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or by the Disciples of John with the Jews, and it seems to intimate a subdivided controversy: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth argue a doubt amongst John's Disciples themselves (and so the vulgar, French, and Italian carry it) as if they were the men that began the dispute: and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth set them both in an opposition, and conjunction with the Jews in this questioning.  
3. Their divided controversy was partly about the pre-eminence of the Judaical washings and the Evangelical Baptism, and here the Jews and they were at opposition; and partly about the pre-eminence of John's Baptism and Christ's, and here the Jews would hiss them on in the contestation.  
4. This questioning arose upon the occasions, related immediately before; Christ began to baptise, and John also was still baptising, Therefore there arose a Question. John's Disciples started at it, that another Baptizer should appear, besides their Master, and he more followed than their Master was, as vers. 26. And the Jews would fly upon them with indignation, as causers and abettors of innovation; You see what you have done to forsake the stated and ancient Washings and Rites of Moses, and the traditions: for there is now another risen up that sets up a new Baptism, and so will there be novellizing still in infinitum.  Vers. 27. A man can receive nothing except, etc. 
John gives an answer to his Disciples, that took it ill that Christ was so followed (and as they thought, to their Master's prejudice) to satisfy them, both on the one hand and on the other. Is he so much followed? Why, it is given him from Heaven. Do I decrease? Why, a man can receive nothing unless it be given him from thence.  Vers. 29. He that hath the bride is the Bridegroom, etc. 
The Baptist in this borrowed speech, 1. Asserteth Christ, to be that Lord of Hosts, who was the husband of the Church, Esa. 54. 5. Jer. 3. 14. Host 2. 19, 20. And 2. that he himself in his ministry was but an attendant upon the Bridegroom and Bride as the Bridegroom's friend.  
The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do translate the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoshebin, which is a word exceeding common in their use and Authors. In a general sense, it signifies any special or singular friend whatsoever: and so, whereas it is said in 2 Sam. 13. 3. that Amnon had a friend, the Chaldee hath rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amnon had a Shoshebin, but more peculiarly and properly it signifies the special friend and attendant of a Bridegroom at the time of his marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we use (saith Elias Levita) to call the friends of a Bridegroom Shoshebenin, so whereas it is said in Judg. 14. 20. Samsons wife was given to his companion, whom he had used as his friend, the Chaldee expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his companion who had been his Shoshebin: that is, his Paranymphus or his special friend and attendant at his marriage.  
With the Bride, and Bridegroom at a marriage, there were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friends of the Bridegroom, or Paranymphi, and the children of the Bride-chamber or wedding guests, as Matth. 9 15. And so they are mentioned all together in that tradition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bridegroom, and the Bride, the Paranymphi, and the children of the Bride-chamber, are freed from keeping the Feast of Tabernacles. Maym. in Succah per. 6.  
These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoshebinin were commonly two, one of the kindred of the Bridegroom, and one of the kindred of the Bride: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tosaph. ad cetuboth, per. 1. They appointed two Paranymphi one of the Bridegroom's kindred, and the other of the Brides: These two are now resembled amongst us by those that we call the Bridegroom's men.  
Now by this expression and comparison, John showeth how far he was from that jealousy and indignation, that his Disciples had, and which they would have kindled in him, at Jesus his honour, and the resort that was made of all sorts unto him: No, saith John, I envy not his honour and growth: but as a near and true friend of a Bridegroom envieth not, but rejoiceth at the Bridegroom's happiness and honour, and that all observe and serve him at his Marriage, and is well pleased to hear his voice and pleasantness, even so is it my rejoicing to hear of the honour, growth, splendour, and advancement of Christ, For he is the Bridegroom, etc.  Vers. 30. He must increase, but I must decrease. 
It is easy to see the meaning of the Baptist in these words, that he intendeth them concerning his ministry and glory compared with the ministry and glory of Christ: that his should be as the Stars, and Moon are, when the Sun appeareth, swallowed up and eclipsed by that light: The latter part of the verse, if it be also taken, as a prediction of John, of his own imprisonment and death, we shall see it made good and accomplished in that next Section. But that exposition that applies this, to the days increasing from Christmas when Christ was born, and decreasing from Midsummer when John Baptist was born, seems to have looked more on an Almanac than on the Scripture.  Vers. 31. He that cometh from above is above all. 
Here is another argument whereby the Baptist would convince his Disciples against those thoughts of emulation that they had of John, compared with Christ: when they thought not well of it, that Christ should Baptise and that so many should come to him, which did or would eclipse the honour of John: why, saith John, he comes from above, and therefore he deserves to be preferred before me and before all others. The Baptist doth herein assert the Divinity of Christ, and that he was more than he appeared to the eyes of these Disciples that were speaking of him.   

§. He that is of the earth is earthly, and speaketh of the earth.  
In the Greek it is He that is of the earth, is of the earth: which the vulgar Latin hath rendered so verbatim, and so the Syriack, but the Arabic, Erasmus, Beza, the Italian, etc. read it as our English doth, He that is of the earth is earthly: The French enlargeth it thus, He that proceeds from the earth is of the earth, and speaks as one proceeding from the earth: The intention of the Baptist in the words is to character himself, and all other men, as he had charactered Christ in the words preceding, and doth so forward in the words following: He speaketh especially three things of Christ, and three things of himself and other men. 1. That Christ came from Heaven: but he and others are but earthly men. 2. That Christ was above all men and all things, (for so the Greek word may indifferently be rendered) but himself and others were but of earthly, and low esteem and glory. And 3. that Christ spoke the words of God, the things which he had heard and seen, but himself and others spoke of the earth, and could not reach to Divine things: So that the first clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that is of the earth is of the earth, may be understood, He that is of an earthly original is of an earthly temper and glory, as vers. 6. He that is born of the flesh is flesh: And the latter clause, He speaketh of the earth, may be understood two ways, and the better understood by laying it in opposition to Christ. 1. Christ speaketh the words of God, for he could do no other, the purity of his nature could not utter a vain, idle or earthly word, but all Divine: But he that is a mere earthly man cannot speak but earthly things altogether, and not heavenly things at all, as 1 Cor. 2. 14. & 2 Cor. 3. 5. And herein it seemeth the strength and sense of this Antithesis betwixt Christ and mere mortals lieth, and that this is the proper meaning of the Baptist: for as he holds out this clear difference betwixt Christ and mortals in regard of their Original, that Christ is from Heaven, they from earth; so doth he as clear a difference in regard of their constitution, that Christ could not naturally but speak the words of God, but they cannot naturally speak any such words, but of the earth. And 2. If the men here spoken of, be of the Prophetic rank, as John Baptist himself was, than the Antithesis lies in this, that what Revelation they have of Divine things, is but obscure in comparison of what Christ hath, for he witnesseth what he hath seen and heard: and he hath not the Spirit by measure, and what they speak of Divine things is but low and slender and by earthly expressions, in comparison of the high and sublime Doctrines that he uttereth. But I take the former interpretation to be the more genuine.  Vers. 33. Hath set to his Seal that God is true. 
Christ spoke and testified nothing, but what he had seen and heard of the Father, as Chap. 1. 18. & 5. 20. (as Moses saw and heard from God what he delivered to Israel:) And not man receiveth his testimony, that is, very few, (as, All seek their own and none the things of Christ) when neither the Jews, no nor john's Disciples would entertain it: But those few that did or do, they seal to the truth of God, for whosoever believeth the Word of God doth as it were subscribe and set to his seal that the Word is true, and God true that gave it: And so they that received the testimony of Christ did both seal to the truth of his Words, and also to the truth of all the promises that God had made concerning Christ, see 1 Joh. 5. 10. and thus is there a mutual sealing to the covenant of Grace betwixt God and man, God sealeth the truth of it by the Sacraments and man by believing.  Vers. 34. For God giveth not the Spirit by measure. 
Those translations that add the words, To him, as divers do, do readily fix the sense of it upon Christ, that God poured the Spirit upon him above measure: but that expression To him is not in the Original, and therefore some do understand it generally of all the Prophets whom the Lord sent, that they spoke the words of God every one of them, for God had abundance of Spirit to pour upon them, had they been never so many: and he measured not out the same stint of the Spirit to every one of them, but what measure seemed good to his good pleasure: And to bring it up to the drift and scope of John's speech in this place, they apply it thus, Think not much of the honour of Christ, which troubles you because it seems to eclipse mine: Although I have much of God's Spirit, why may not he have more? For God giveth not the Spirit by measure. But the Baptist seemeth to aim the speech concerning Christ alone.     

SECTION XV.  
St. LUKE Chap. III. Vers. 18.  AND many other things in his exhortation preached he unto the people. 19 But Herod the Tetrarch being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20. Added yet this above all, that he shut up john in prison. 

Reason of the Order.  
NOW that John is no more to appear in public being committed close prisoner by Herod, as this Section relateth, the very looking back to the preceding Section which concludeth with a solemn speech of Johns; and the casting forward that there is not one speech more of his to be found henceforth in all the Evangelists, this doth sufficiently prove and assert the proper order and subsequence of this Section to the former: especially this being added and observed, that all the Evangelists do unanimously relate that our Saviour's journey into Galilee, which is the very next thing that any of them do mention, was not till after John was shut up in prison. John speaks it the least plain, and yet he speaks it plain enough, as shall be observed at the next Section. Now if it be scrupled or wondered at, why Luke should mention John's imprisonment before the mention of Christ's being baptised by him; the considerate observing of Luke's method will give an answer to that doubt, for there the Evangelist in one story comprehendeth the whole Ministry of John, having no more to speak of it, in all his Gospel: He relateth what John preached to all that came to be baptised by him, and what particularly to the Pharisees, what to the Publicans, and what to the Soldiers: and divers other things saith he (besides those particulars mentioned) He preached to the people: And he was also as plain and round with Herod, as he had been with the rest of the people, so that Herod at last shut him up in prison. And so he compileth and wrappeth up the story of the tenor and success of John's Ministry in general, to all sorts of people in that brief relation, and then he cometh to the particular relation of his baptising Christ.  
And if it be scrupled again why I take not in the very fame story with this of this Section, which is related in Matth. 14. 3, 4, 5. and Mark 6. 17, 18, 19, 20. as most Harmonists of the Evangelists do, it is because that relation will fall and come in very pertinently and methodically, as the story of a thing passed in the place where it lies: and seeing that this Section tells the story very full, the bringing of those Texts of Matthew and Mark hither, would inevitably cause a chasma or hiatus in the story there, when we come to it, through the want of them, which would be very improper, or would cause a repetition of them there, which would not be very proper.   

Harmony and Explanation.  Vers. 18. And many other things he Preached, etc. 
WHosoever shall read the latter part of the former Section, and this verse together as a continued Narration, he will see how fitly and closely they join together, and he is to take this as an Epiphonema to the whole story of John's Ministry; that besides those particular speeches of his, mentioned by the Evangelists, he preached many other things, and used divers exhortations to the people, whilst: he was abroad and at liberty, which he was not very long after that occurrence mentioned in the former Section.  Vers. 19 But Herod the Tetrarch being reproved for Herodias, etc. 
Because we are fallen upon a strange and most unlawful match in Herod the greats family, will the reader have the patience, before he come to look on this particular act of Herod the Tetrarch (his marrying his brother's wife) to take a view a little, of old Herod's whole family, and divers strange marriages in it, as they may be picked up in several places in Josephus, and to acquaint himself in brief with the pedigree of that stock, which may be some light for the understanding both of this and of some other places in the New Testament, which relate to the story of that house.  
We will begin with Antipater Herod's Father, the first of the Family that came to honour.  
This Antipater being an Edomite, had by his wife Cyprus an Arabian, these four sons, Phasaelus, Herod, Joseph, Pheroras, and one daughter named Salome, Joseph. Antiq. lib. 14. cap. 12.  
Herod, the second son of Antipater, commonly called Herod the Great (the King of the Jews, Luke 1. 5. the murderer of the Sanhedrin at Jerusalem, Joseph. Antiq. l. 14. cap. 17. Juchasin fol. 19 and murderer of the children at Bethlehem, Matth. 2. and of his own children, as we shall see anon) had nine wives, and by seven of them he had children, Joseph. de bell. lib. 1. cap. 18.  
1. He married Doris a woman of Jerusalem before he was King, and by her he had a son called Antipater: but this wife he put away, after he came to the Kingdom, that he might marry another, Ibid. cap. 17. and this his first born son Antipater, he caused to be slain, but five days before his own death, Id. Antiq. lib. 17. cap. 10.  
2. His second wife was Mariam or Mary the beautiful: the daughter of Alexander, the son of Aristobulus, and of Alexandra the daughter of Hyrcanus, Antiq. 15. cap. 2. by her he had three sons Alexander and Aristobulus, Antiq. 16. cap. 8. and Herod, de bell. 1. 18. which Herod died young at Rome, whither he was set forth for his education.  
And he had also by her two daughters, Salampsio, and Cyprus, Antiq. lib. 18. cap. 7.  
His wife Mariam he slew upon the accusation of his sister Salome, and some suspicion and discontent, Antiq. 15. cap. 11.  
Her two sons that lived, he married thus; Aristobulus to Bernice the daughter of Salome his own Sister, by whom he had three sons, Herod, Agrippa (he that is called Herod, Act. 12.) and Aristobulus: and two daughters Herodias and Mariam: this Herodias is she that we have here in hand. Alexander he married to Glaphyra the daughter of Archelaus a foreign King, and by her he had two sons Tigranes and Alexander, De bell. 1. cap. 18.  
These two sons of Mariam, Aristobulus and Alexander, their Father caused to be slain as well as he had slain their Mother. Antiq. 16. cap. 17. But his two daughters he married to their near kinsman Salampsio to Phasaelus her nephew, and Cyprus to Antipater, her cousin german the son of Salome Herod's sister, Antiq. lib. 18. cap. 7.  
3. A third wife he had which was called Malthace a Samaritan, and by her he had two sons Antipas and Archelaus, and one daughter called Olympias, De Bell. lib. 1. cap. 18. Archelaus is he of whom there is mention, Matth. 2. Antipas is that Herod, that we have in hand: Archelaus married Glaphyra his brother Alexander's widow, Ant. lib. 17. c. 15. Olympias was married to her Fathers own Nephew, Joseph. De bell. lib. 1. cap. 18.  
4. His fourth wife Cleopatra of Jerusalem bore him Herod and Philip. Ibid. & Antiq. 17. cap. 1. this Philip was Herodias her husband till Herod his brother took her from him: not this Herod born of the same mother, but Antipas the son of Malthace, who was also called Herod as was said before.  
5. He had another wife called Pallas, by whom he had a son called Phasaelus. Ibid. and this Phasaelus had a son of his own name to whom Salampsio was married, mentioned before.  
6. A sixth wife Phaedra bore him a daughter called Roxana, Ibid.  
7. And a seventh called Helpis bore him a daughter named Salome. Ibid.  
And two wives besides these he had, which bore him no children, whose names Josephus hath not mentioned, but hath left this mark upon the matches, that the one of those wives was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both his nieces or his very near kindred. Ibid.  
And to look a little further into the stock: Salampsio his daughter, had by Phasaelus his Grandchild three sons and two daughters, Antipater, Herod, Alexander, Alexandra, and Cyprus. Alexandra married to a Cypriot, but died childless. Cyprus was married to Agrippa the son of Aristobulus the son of Mariam, (this was that Herod in Act. 12.) by whom she had two sons, Agrippa and Drusus, and three daughters, Bernice, Mariam, and Drusilla, Act. 18. cap. 7. Such marriages as these were in old Herod's family, the father of this Herod, that we have in discourse. And now let us look upon the marriage that we have before us, between Herod and Herodias:  
1. Herodias was niece both to Philip and Herod, both to her former husband and her latter, for she was daughter to their brother Aristobulus, whom their father had slain, as was said before. Josephus must here be corrected by the Evangelist, for he saith, Herodias was the wife of Herod, Herod the Tetrarches brother, but not by the same mother, Antiq. lib. 18. cap. 7. There was indeed a Herod which was Philip's brother of the same mother, Cleopatra, but this Herod the Tetrarch (called also Antipas) was the son of Malthace.  
2. He might not have married his brother's wife (though he had been dead) he having had seed by her, for so is it very generally held that Herodias daughter that danced off John Baptists head was the daughter of Philip. If brethren dwell together (as heirs to one possession) and one of them die and have no child, than her husband's brother shall go in unto her, etc. Deut. 25. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if her husband leave either son or daughter, or son's son, or son's daughter, or daughter's daughter, behind him, (as R. Sol. explains it) then might not he marry his brother's wife. Leu. 18. 16. Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness. Leu. 20. 21. If a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness, they shall be childless. Whereupon Aben Ezra giveth this note, That none of the unlawful marriages mentioned are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an unclean thing, but only the marrying of a brother's wife: And the Jews do make this one of the thirty six offenders that deserve cutting off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that goeth in to his brother's wife: Kerithuth per. 1.  
3. It was still worse to marry her, as he did, whilst his brother Philip was alive: for Philip died not till the twentieth year of Tiberius Caesar, and John was imprisoned in the sixteenth or thereabout. Joseph. Ant. l. 18. c. 6.  
4. And which was yet worse, he divorced his lawful wife the daughter of Aretas King of Arabia, that he might marry Herodias: and he had basely violated the laws of Hospitality in coming to lodge with his brother Philip, as a friend and guest, and tempting and winning his wife from him. Josephus giveth us the story thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Herod the Tetrarch married the daughter of Aretas, and lived a good while with her: But being sent for to Rome, he lodged in his brother Herod's house, (here Josephus mistaketh Herod for Phi●●p) And falling in love with Herodias his wife (now she was the daughter of Aristobulus their brother and sister of Herod) Agrippa the great (Act. 12. 1.) he dared to make the motion of a marriage, which she embracing, they agreed that he should take her home to himself when he returned from Rome: and it was also contained in the Articles of agreement that he should put away the daughter of Aretas: And so he did, which caused a war betwixt him and Aretas. Idem, ibid. cap. 7.  
What other evils Herod committed, we cannot give so particular account of, because they are rarely if at all recorded: but by these two desperate facts of his, in his wretched marriage, and in his bloody murder of the Baptist, we may well guests the temper and conversation of the tyrant: a wretch strong in wickedness and strong in power, and yet not spared by the Baptist, but reproved and told home by him of his villainies, as he deserved. And here we may fitly parallel this second Elias reproving Herod and Herodias, and suffering for it, with the first Elias doing the like by Ahab and Jezabel.  Vers. 20. He shut up john in prison. 
As desperate as he was in wickedness, yet the Evangelist tells us, that he reverenced John, and heard him gladly, and did many things after his admonition, Mark 6. 20. but when John comes so home to him about his abominable marriage, than Herodias another Jezabel strikes in and strikes the stroke for John's silencing: for she had had a quarrel against him, Mark 6. 19 seeing this his doctrine tended to her divorce: Yet durst not the cruel couple for shame imprison John upon the plain terms of the proper cause of his imprisonment, which was because he spoke against their cursed marriage, but they use another colour as Josephus relateth, namely, because John's popularity was dangerous towards some insurrection or innovation. He relates the story thus, Herod slew John called the Baptist, being a good man and one that enjoined the Jews, to follow virtue, and to use uprightness one towards another, and devotion towards God, and to knit together by Baptism, etc. And divers being converted to him, (for they were well pleased with the hearing of his words) Herod fearing that this his perswasiveness with the people, might tend to a revolt, (for they were ready to do any thing upon his counsel) he thought it best to lay hold upon him and kill him, before any insurrection were: rather than repent too late when a change came: And so was John upon this suspicion of Herod sent prisoner to Machaerus castle and there killed, Antiq. lib. 18. cap. 7. where he also relateth, that Aretas (the Father of her whom Herod had put away that he might take Herodias) and Herod (upon this and other quarrels) having pitched a set field and battle, all Herod's army was cut off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some of the Jews thought that Herod's Army was destroyed by God, and he most justly punished for the murder of John the Baptist.  
And thus hath this bright and burning lamp shone abroad, till the Sun of righteousness appeared and began to eclipse him: The time that he had preached and baptised had been some twenty months or thereabouts: from about Easter, to about November, twelvemonth after: The time of his imprisonment, was some months also above a twelvemonth, namely from November or thereabout, very near unto Easter twelvemonth after, as will be conspicuous in the ensuing progress of the story.    

SECTION XVI.  
St. JOHN Chap. IU.  WHEN therefore 
a THE Lord; The Syriack useth not this expression, nor the vulgar Latin, but retaineth the word Jesus: the Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See this title given to Christ by the Evangelist in historical relation again, Chap. 6. 23. & 11. 2. etc.  the Lord knew how the Pharisees had heard that 
b Gr. Maketh and baptizeth) For the Evangelist setteth down the report made to the Pharisees in the reporters own words▪ one or other came and told them thus, Jesus maketh and baptizeth more Disciples than John.  jesus made and baptised more Disciples than john. 2. (Though jesus himself baptised not but his Disciples) 3. He left I●dra, and departed 
c Compare Chap. 1. 43. & 2. 1.  again into Galilee. 4. And he must needs go through 
d This was the name both of the chief City and of the Country, in the time of the ten Tribes residence there: but now there was no City of that name at all: for Sichem was now the chief City of the Samaritans, as Joseph. Antiq. 11. cap. 8. testifieth. Here therefore it is to be understood of the Country.  Samaria. 5. Then cometh he to a City of Samaria, which is called 
e Sychar) It is read in some copies and by some expositors, with y in the first syllable, as in the Text of chrysostom, Montanus, the Arabic, the Ital. of Brucioli, Chemnitius, Grotius, etc. And by some with i, Sichar, as the Uulgar Latin, Beza, Deodates Ital. the Spanish, French, Dutch: and some Greek copies which these followed. Be it read whether way it will, Sychar or Sichar, (as such changes are not strange) the place and City apparently was the same with Sichem, so famous in the Old Testament: And that appeareth plain by this, that it is said, there was the portion of land which Jacob gave to his son Joseph; which plainly was Sichem, Gen. 33. 18, 19 & 48. 22.  Sychar, near to the parcel of ground that jacob gave to his son joseph. 6. Now jacobs well was there: jesus therefore being wearied with his journey sat 
f Sat thus, that is, in a weary posture, or after the manner as tired men use to sit down. De Dieu taketh it only for an elegancy in the Greek which might well be omitted: and accordingly the Syriack hath omitted it and not owned it at all: But see it Emphatical in other places also, 1 Sam. 9 13. Samuel is come this day to the City, for the people have a sacrifice in the high place, and when you are come into the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall So find him: that is, newly come to Town and going to a sacrifice: 1 King. 2. 7. Show kindness to the sons of Barzilla, etc. for So they came to me: that is, they came kindly to me. Act. 7. 8. he gave him the covenant of circumcision, and so Abraham begat Isaac, that is, he begat him in circumcision, etc.  thus on the well. And it was about the sixth hour. 7. There cometh a woman of Samaria to draw water, jesus saith unto her, Give me to drink. 8. For his Disciples were gone away into the City to buy meat. 9 Then saith the woman of Samaria unto him, How is it that thou being a jew askest drink of me which am a woman of Samaria? (For the jews have no dealing with the Samaritans.) 10. jesus answered and said unto her, If thou knowest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water. 11. The woman saith unto him, Sir, thou hast nothing 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Camerarius out of Plautus Latins this Situlam, Beza out of Austin Hauritorium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew. Esa. 40. 15. Numb. 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kimchi in Michol, A vessel where withal they drew water: the Septuagint in the former place cited renders it Cadus, and in the latter they translate the metaphorical sense. It seems they brought their buckets with them to draw with, as well as their vessels to carry water in: unless they made the same vessel serve for both uses, by letting it down to draw with a cord.  to draw with, and the well is deep, from whence then hast thou that 
h Springing or running water was called by the Hebrew living water, Gen. 26. 19 Isaac's servants digged in the valley and found there a well of living water. The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing water for the bubbling of the spring is like the lively beating of the heart or pulse. And hence it was that this woman did so readily mistake our Saviour's meaning: He spoke of the lively waters of grace, that spring up in him that hath them, to eternal life: but she interpreted him according to the propriety of the language as if he had spoken only of waters out of a spring: And so had Nicodemus misinterpreted another expression in the former Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or living waters were taken in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gathering of waters, as Rambam evidenceth, saying thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any waters (saith he) are fit for the purifying (of the Priests hands and feet) whether living (springing or running) waters, or waters gathered together, In biath hammikdas●, per. 5. By waters gathered together he meaneth, ponds or cisterns gathered of rain water, or any waters that did not spring or run: The Latinists also used the like expression to the Hebr. for springing or running water, as in the Poet, Donec me flumine vivo Abluero. Virg. Aeneid. 2.  living water? 12. Art thou greater than our Father jacob which gave us the well and drank thereof himself and his children and his cattle? 13. jesus answered and said unto her, Whosoever drinketh of this water shall thirst again. 14. But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. 15. The woman saith unto him, Sir, give me this water that I thirst not, neither come hither to draw. 16. jesus saith unto her, Go call thy husband and come hither. 17. The woman answered and said, I have no husband: jesus said unto her, Thou hast well said, I have no husband. 18. For thou hast had five husbands, and he whom thou now haste is not thine husband, in that saidst thou truly. 19 The woman saith unto him, Sir, I perceive that thou art a Prophet. 20. Our Fathers worshipped in this mountain, and ye say that in jerusalem is the place where men ought to worship. 21. jesus saith unto her, woman believe me the hour cometh when ye shall neither in this mountain, nor yet at jerusalem worship the Father. 22. Ye worship ye know not what: we know what we worship: for salvation is of the jews. 23. But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24. God is a Spirit, and they that worship him must worship him in spirit and truth. 25. The woman saith unto him, I know that Messiah cometh 
* These are the words of the Evangelist interpreting the word Messiah to the reader: and not the words of the woman interpreting it to Christ: the Syriack translater hath omitted these words, as not necessary to a Syrian reader.  which is called Christ: when he is come he will tell us all things. 26. jesus saith unto her, I that speak unto thee am he. 27. And upon this came his Disciples, and marvailed that he talked with 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The various construction of the word, either with the strength of the article or without, hath caused various causes to be conceived of the Disciples wondering at his talking with her: Some read it without the force of the Article thus, they marvailed that he talked with a woman, as unfit (say some) and uncapable of his serious and divine discourse, but others ascribe their wonder to this, that he was thus entered into discourse with a strange woman, alone, and no company near. And they that so understand it are confirmed by this, because they think, it was no more to be wondered at that he should talk with a Samaritan woman, than it was that they should go into a Samaritan City to buy provision: for why might not he as well talk with a woman, as they with the men or women of whom they bought meat, if her being a Samaritan were all the matter? But the case was not the same: for the Jews might buy meat of them and sell meat to them with whom they might not otherwise enter into familiar converse and communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they might not use any commerce, nor any converse with a person excommunicate (as the Samaritans were to the Jews) but only so much as for the providing of meat. Maym. in Talm. torah. per. 7. And therefore though the article in the Greek be not expressed, yet it seemeth that in the sense that it is to be understood, and that the Disciples marvailed that he would fall into discourse with a woman that was a Samaritan: which was strange to the woman herself, vers. 9  the woman: yet no man said, What seekest thou? Or why talkest thou with her? 28. The woman than left her water pot, and went her way into the City, and saith to the men, 29. Come see a man which hath told me all things that ever I did: is not this the Christ. 30. Then they went out of the City and came unto him. 31. In the mean while his Disciples prayed him saying, Master eat. 32. But he said unto them, I have to eat that ye know not of. 33. Therefore said the Disciples one to another, hath any man brought him aught to eat? 34. jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. 35. Say ye not, there are yet four months and then cometh harvest? Behold, I say unto you, lift up your eyes and look on the fields: for they are white already to harvest. 36. And he that reapeth receiveth wages, and gathereth fruit unto eternal life: that both he that soweth and he that reapeth, may rejoice together. 37. And herein is that saying true, One soweth, and another reapeth. 38. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. 39 And many of the Samaritans of that City believed on him, for the saying of the woman which testified, He told me all that ever I did. 40. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41. And many more believed because of his own words. 42. And said unto the woman, Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ the Saviour of the world. 43. Now after two days he departed thence and went into Galilee. 44. For jesus himself testified, that a Prophet hath no honour in his own country. 45. Then when he was come into Galilee, the Galileans received him, having seen all things that he did at Jerusalem at the feast: for they also went unto the feast. 46. So jesus came again into Cana of Galilee, where he made the water wine. And there was a certain Nobleman; whose son was sick at Capernaum. 47. When he heard that jesus was come out of judea into Galilee, he went unto him and besought him, that he would come down and heal his son: for he was at the point of death. 48. Then said jesus unto him, Except ye see signs and wonders ye will not believe. 49. The Nobleman saith unto him, Sir come down ere my child die. 50. jesus saith unto him, Go thy way, thy son liveth. And the man believed the word that jesus had spoken unto him, and he went his way. 51. And as he was now going down, his servants met him and told him saying, Thy son liveth. 52. Then inquired he of them the hour when he began to amend: and they said unto him, Yesterday at the seventh hour the Fever left him. 53. So the Father knew that it was at the same hour in which jesus said unto him, Thy son liveth; and himself believed and his whole house. 54. This▪ is again the second miracle that jesus did, when he was come out of judea into Galilee. 

Reason of the Order.  
ABOUT the proper time, place, and order of this story of Christ and the Samaritan woman, there is some difficulty and diversity of opinion: None questioning whether it do naturally follow the story of the third Chapter: but some doubting whether this journey of our Saviour into Galilee was after John's imprisonment, yea or no: but conceiving it rather to have been before, and supposing that this voyage is not the same with that in Matth. 4. 12. Mark 1. 14. (where it is said that when Jesus heard that John was cast into prison he departed into Galilee) but it was before that, and before John was committed unto prison. Ammonius among the Ancients appeareth to be of this opinion, and Grotius among the modern, to mention no more. But Augustine, Jansenius, Alapide, Chemnitius, and divers others do rank this story and voyage after John's shutting up, and that immediately after (old Tatianus only hath placed it a good while after,) and so have undoubtingly made this journey into Galilee, and that in Mat. 4. 12. but one and the same. And indeed if the story, and time of it be precisely weighed, it will not only be clear, that this journey into Galilee is the very same mentioned by Matthew and Mark in the places cited, but it will also give some illustration to that story in them, and show the occasion and proceeding of that his journey.  
For, 1. Whereas those two Evangelists have laid Christ's journey into Galilee upon John's imprisonment the very next thing to the story of his Temptation, John hath told us of a journey thither, betwixt the temptation and John's commitment, and that Christ continued there in Galilee some space: Now to imagine another journey thither again, and that a twelvemonth after the former, and this also before John be imprisoned, will make that place in Matthew and Mark exceeding hard, if not impossible, to be understood. 2. If this voyage in John and that in them be not the same, and both after John's imprisonment, in what time and place will it be possible to bring that story in those two Evangelists into being? Let it be supposed, as some will have it, that John was yet abroad and not yet imprisoned when Jesus undertaketh this journey into Galilee: well: this Chapter bringeth him to Galilee and the next, to Jerusalem again: and then when, and where, and how shall we take in John's imprisonment after? It is true that there are, that have found a place to thrust it in, but we will not spend time in that dispute, let but the present section and the subsequent till the next Passover be seriously observed, and I suppose there will be evidence sufficient by their very contexture to clear this order.  
2. The words of John that relate the occasion of Christ's journey into Galilee, compared with the words of Matthew and Mark, speak but the very same thing, though the terms and expressions do somewhat differ. Those two Evangelists say, the one of them, That when John was put in prison, the other, That when Jesus heard he was put in prison, he departed into Galilee: And what can the words of John (when the Lord knew that the Pharisees had heard, etc. he departed into Galilee) mean else but the same occasion? For what matter was it, though the Pharisees heard of the multitude of Christ's Disciples never so much? Why surely because he had heard, that John had suffered because of the multitude of his Disciples, and was shut up in prison: and so might he himself be in danger, if he stayed in Judea, to be quarrelled by the Pharisees for the same business. And let it be but considered why John and the numerousness of his Disciples should be mentioned here, but that they are of concernment, and have some relation to this story.  
So that these things being well weighed together, the order and texture of the story appeareth to be natural and genuine as we have laid it.  
Only one scruple and objection may lie in the way about it, and that is this: why Christ should go into Galilee even into Herod's mouth, for there he resided, if Herod had but newly imprisoned John, this was to flee from one danger into another, from an uncertain danger from the Pharisees who had never wronged John, to a certain danger by Herod who had newly imprisoned him: Answer, Herod's quarrel against the Baptist was not so much in regard of his doctrine, as merely a personal quarrel about Herodias, and as was mentioned before, for fear of innovation. It is said that Herod heard John gladly, and did many things according to his doctrine, Mark 6. 20. and therefore there was no danger of preaching the Gospel never so near Herod, if the matter of Herodias be not meddled withal, and many Disciples be not gathered; and what our Saviour should do in those particulars, his Divine Wisdom needed no instructor to inform him: And as for the danger of being suspected of innovation by gathering Disciples as John was, his dispersing his Disciples and his flitting from place to place, would make their number the less sensible, whereas John's abode in one place, caused all his Disciples to resort unto him, and so their multitude was the more visible. When our Saviour sees his time, he collects his Disciples and is followed by the multitudes, and let Herod the Fox frown and fret and plot and spare not.   

Harmony and Explanation.  
THE subject of the story in the first part of this Section, is the first conversion of any, that were aliens to the Congregation of Israel, by the preaching of Christ, unto the Gospel. And in this story, that of the Prophet Hosea, seemeth to be fulfilled to the very letter, Chap. 2. 15. I will give the valley of Anchor for a door of hope. For howsoever the maps of Canaan do most of them lay the valley of Anchor and Sichem at a very great distance, yet if it be observed in Josh. 7. & 8. how near to the hills of blessing and cursing (whereof Gerizim that lay over Sichem was one) the stoning of Achan was, as the current of the Text there doth carry it, and how Josephus speaketh of the great valley by Samaria, Ant. lib. 20. cap. 5. it will not seem improbable that the valley of Anchor ran along between Gerizim and Ebal, and by the City of Sichem. And when our Saviour first beginneth to preach to strangers and to convert them, it is in this very valley, and so he makes it a door of hope of conversion of the Gentiles, whereas it had been a door of despair and offence to Israel at their first entrance into the land.  
The Style and tenor of this Section, so far as it relates the story of Christ's being among the Samaritans, is so very agreeable to the tenor of the Prophecy of Hosea, that it seemeth to speak to that all along: and our Saviour to an adulterous woman here, openeth many things, that that parabolical husband of an adulterous wife had spoken there. Compare but these places amongst others.  
Hos●a John Chap. 4. Chap. 1. ver. 2. Vers. 18. Chap. 3. ver. 1  Chap. 2. ver. 21, 22, 23. Vers. 35, 36, 37. Chap. 3. ver. 4. Vers. 21. Chap. 3. ver. 5. Vers. 10. Chap. 13. v. 15. Vers. 14.  
This very place of Sichem, was the place where the very first Proselytes came in, that ever came into the Church of Israel, Gen. 34. 29. & 35. 2, and in this story it is the first place proselyted under the Gospel.  Vers. 4. And he must needs go through Samaria. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Josephus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was the custom of the Galileans as they went to Jerusalem to the Festivals, to go through the country of the Samaritans. Antiq. lib. 20. cap. 5. And he that would go soon thither must go that way, and it is three days journey that way from Galilee to Jerusalem. Idem, in vita sua. Josephus helpeth us here how to understand the word Samaria in this story in hand, namely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Country of the Samaritans, and not any City of that name, for there was no City called Samaria at this time: for Sichem was now the chief City of the Samaritans, as the same Josephus witnesseth, Antiq. lib. 11. cap. 8. This Country of Samaritans lay between Judea and Galilee, and he that would go from the one to the other must pass through that, see Luke 9 51, 52. although there was so great a feud between the Jews and Samaritans, as we shall see by and by. This way it seems grew dangerous at the last and near unpassable either because of the enmity mentioned, or by reason of the many thiefs and robbers wherewithal the land of Canaan abounded towards the time of the destruction of Jerusalem: and by reason of the Roman Soldiers that were straggling abroad: For so Maimony in Kiddush hodesh, witnesseth where speaking of the messengers that used to be sent abroad through the Country, to give notice of the fixing of the new Moons he tells how soon they might get to such a distance, unless there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war and rapine in the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there was in the way between Judaea and Galilee in the days of the wise men of the Mishneh, perch. 5.  Vers. 5. A City of Samaria called Sichar near the parcel of ground, etc. 
The story, concerning the parcel of ground which Jacob gave to his son Joseph, is in Gen. 33. 19 & 48. 22. but there is difference betwixt this name used here and that mentioned there, and there is difference in the relation there between one place and another: There the place is called Sichem, here Sychar, there in one place, it is said that Jacob bought it, and in another, that he got it with the sword and bow. Sichem is a word of much like construction as Netser is in Esa. 11. 1. & Matth. 2. 23. for as that signifieth both the branch Christ, and the Town Nazareth where he should arise, so doth this, both a portion of ground, and the place, or situation, where it lay. I have given thee (saith Jacob to Joseph) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shechem echad, above thy brethren, that is one portion, (as the Chaldee Paraphrast and other Jews render it) and that portion, the place or portion of Sichem, (as the Septuagint translate it,) of that City there is mention in Gen. 34. and in divers other places of the Scripture: and whether it took that name from Sichem the son of Hamor, that ravished Dinah, it is not much useful or material to look after, certainly it keepeth that name all along the Scripture but only in this place: for that Sychar here is the same place with Sichem, the circumstance added, that it was near the parcel of ground that Jacob gave his son Joseph, makes the matter past denial: It is a very general censure upon this word both by expositors that writ upon this Chapter, and others that mention the word occasionally, that it is written wrong and corruptly, for it should be written and read Sychem: But 1. their very so saying doth show and argue that it is generally read Sychar in all copies, and are all corrupt? 2. It is hard to imagine, how any Scribe should so miswrite or misread, as to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing there is so little affinity between the letters in the Greek: And 3. any scribe that was a Scripture man, could not easily so mistake, seeing there is so frequent mention of Sichem in the Bible, but of Sichar never. Therefore to me it is passed all doubting, that the word is written and read in our copies exactly and to a letter, as it was written by the Evangelist himself: And it may be conceived that he wrote it, as it was sometimes (and it may be commonly) called among the Jews. The hatred and dissension between the Jews and Samaritans was exceeding bitter, as shall be showed anon, and it is no strange thing if the Jews used this as a nickname for the Samaritans chief City, to call it Sychar instead of Sichem. The people of the Kingdom of Samaria are called the Drunkards of Ephraim, Esay 28. 1. woe to the Crown of pride, the drunkards of Ephraim: etc. Now the word Sychar importeth and signifieth Drunkenness, and it may very well be conceived, that seeing the Jews abhorred the Samaritans so much as they did, that they framed the name Sychem, into the drunken name Sychar, and in scorn called the metropolis of the Samaritans so, in the disdain and scorn that they had against them. So they called Beelzebub Beelzebul or the God of a dunghill for the greater detestation, and so the Holy Ghost calleth Achan, Acha●, 1 Chron. 2. 7. to hit him home for his troubling of Israel, Josh. 7. compare the changing of Sychem unto Sychar, with the changing of Achan into Achar, and why may we not apprehend this to be done purposely, and without mistakes of transcribers as well as that?  
Now, as for the difference between the two Texts of Moses that spoke of this portion, of jacob's ground, the one saying that it was bought of the Hivite with money or lambs, and the other that it was won from the Amorite with his sword and bow, it is best reconciled by taking both places literally and in their proper sense, but to understand them of several times: At jacob's first coming unto Sichem out of Padan Aram, he bought this piece of ground of the Hivite as it is storied Gen. 33. 19 whether for money or for lambs we shall not need to dispute in this place: But after the slaughter of the Sichemites, he was long and far distant from that place and made no use of it, it not being safe for him to reside there, his sons having caused him to stink to the Inhabitants of the lands, and God calling him away unto other places: Now what became of his land, and of the City Sichem which had been emptied of its Inhabitants, all this while of jacob's absence? Certainly it is more proper and probable to hold, that the Inhabitants of the land would some of them usurp and seize upon those places, and that Jacob was put to recover them again by force of arms, than either to think that Jacob owneth the slaughter of Sichem by his sons, as his own act, or to understand, this portion of ground and jacob's sword and bow allegorically as many do: Vid. Targ. Onkel. & Jerusalami, etc.  Vers. 6. Now jacobs well was there, etc. 
There is mention of this well in Gen. 49. 22. where Jacob foretells that Joseph should grow exceeding fruitful by this well, or at this place of Sichem. As it came to pass, Josh. 24. 1. 1 King. 12. 1. etc. Joseph is a fruitful bough, or a son of fruitfulness, beside the well: which words are not only to be taken figuratively, as resembling Joseph for fruitfulness, to a tree planted besides a well, which was near moisture and watering, but they are to be understood even properly and literally, for the very place of this well, where Joseph should be chief seated, and grow even to the dignity of a Kingdom. It was not only the tradition of the Samaritans, that this well was extant in jacob's time, and that his family drank of it, but it was a real truth, as is asserted by the Evangelist, and both affirm it upon the warrant of that Text: Compare this story of Christ, with the woman of Samaria at the well of Sichar, with the story of Abraham's servant at the well of Haran, Gen. 24. Jacob at the same well, Gen. 29. and Moses at a well in Midian, Exod. 2.  

§. For the Jews have no deal with the Samaritans.  
This is the speech of the Evangelist, not of the woman of Samaria, for it was needless for her to tell our Saviour of the distance that the Jews and Samaritans kept one from another, which both the Nations knew well enough: but it was necessary that the Evangelist should relate so much to us, both that the woman's question, How is it that thou being a Jew askest water of me, might be the better understood, and also that the great work done by our Saviour in the conversion of so many Samaritans, might be set out the more glorious, by how much the hatred between the two Nations was the greater; This dissension and feud betwixt them did proceed from several causes and occasions.  
1. There had been a continual enmity between the Inhabitants of the two Countries Judea and Samaria even while they were both of the seed of Israel, from the time of the ten Tribes revolt under Jeroboam, to their captivity by Shalmanezer, as is copiously set out in the book of Kings and Chronicles.  
2. When the ten Tribes were captived out of their land, the King of Assyria planted Samaria with men of divers Nations and divers Idolatries, 1 King. 17. 24. etc. And sent among them some of the Priests of the ten Tribes to instruct them in Religion, 1 King. 17. 28. Jos. Ant. lib. 9 cap. 14. And so the Country fell into an hotchpotch of Religion, in some things like the Jewish, in many things exceeding Heathenish. And the people sometime shown friendship to the Jews, sometimes enmity, sometimes claiming kindred of them when they saw them in prosperity, pretending to have been descended from Joseph but sometimes again scorning and despising them when they saw them brought to any ebb or in calamity. Jos. Ant. l. 9 c. 14. & lib. 12. cap. 7.  
3. When the Tribes of Judah and Benjamin were brought to the lowest ebb, and captived out of their own land into Babel, then did these Samaritans get elbow-room and insolency against them, against their coming to their own land again. These were the main opposers and hinderers of the building of the Temple, Ezra 4. called the Adversaries of Judah and Benjamin, vers. 1. and the people of the land, vers. 4. yet pretending to seek God, and to sacrifice as well as the Jews, vers. 2. etc.  
Here the feud and hatred began to be more apparent, and as the Samaritans were thus bitter to the Jews, so the Jews to their power were not behind hand with the Samaritans. For (if we may believe their own Authors) Ezra, Zorobabel and Joshua gathered all the Congregation into the Temple, and brought in three hundred Priests, and three hundred books of the Law, and three hundred Infants, and they blew Trumpets, and the Levites sung and chanted, and cursed, excommunicated, and separated the Samaritans by the secret Name of God, and by the glorious writing of the Tables, and by the curse of the upper and lower house of Judgement; that no Israelite eat of any thing that is a Samaritans: for he that doth, doth as if he eat swine's flesh: Nor that any Samaritan be proselyted to Israel, nor have any part in the Resurrection, as it is said, what have you to do with us to build the house of the Lord our God? Nor have you any part or right or memorial in Jerusalem. And they wrote out and sent this curse to all Israel in Babel, and they added thereto curse upon curse, and the King fixed a curse everlasting to them as it is said, And God that hath caused his name to dwell there, destroy all Kings and people that shall put to their hands to alter it. Haec R. Tanchuma. fol. 17.  
4. Hitherto the Samaritans, after the captivity of the ten Tribes, were Heathenish and no Jews among them save one or a few Priests to teach them the Law according to the ten Tribes usage of it, and as it seemeth by Aben Ezra on Esth. 1. they had the book of Moses law among them, but in so wild a translation, that the first verse of it was read thus, In the beginning Ashima created heaven and earth. (What Ashima meaneth, see 2 King. 17. 30.) but from the times of Ezra and Nehemiah, exceeding many Jews began to be mingled among them, and became Samaritans: The main occasion was this: One of the sons of Jojada the son of Eliashib the High Priest, married the daughter of Sanballat the Horonite a chief man among the Samaritans: for which cause he was driven from the Priesthood by Nehemiah, Neh. 13. 28. Josephus nameth both the man and the woman, and relateth the full story to this purpose. Manasses (saith he) the brother of Jaddua the High Priest had married Nicasso the daughter of Sanballat. Which thing the Elders of the Jews taking exceeding ill, as a violation of their Laws, and as an introduction to strange marriages, they urged that either he should put away his wife, or that he should be put away from the Priesthood: Yea and Jaddua his brother drove him away from the Altar that he should not Sacrifice. Whereupon Manasses addressing himself to his Father in Law Sanballat, tells him, that it was true indeed that he loved his daughter Nicasso most dearly, but yet would not lose his function for her sake, it being hereditary to him by descent, and honourable among his Nation. To this Sanballat replied, that he could devise such a course, as that he should not only enjoy his Priesthood still, but also obtain an High Priesthood and be made a primate and metropolitan of a whole Country: on condition that he would keep his daughter still and not put her away: For he would build a Temple on mount Gerizim over Sichem, like the Temple at Jerusalem, and this by the consent of Darius who was now Monarch of the Persian Empire. Manasses embraced such hopes and promises, and abode with his Father in Law, thinking to obtain an High Priesthood from the King. And whereas many of the Priests and people at Jerusalem were intricated in the like marriages, they fell away to Manasses, and Sanballat, provided them lands, houses and subsistence. But Darius the King being overthrown by Alexander the Great, Sanballat revolted to Alexander and did him homage, and submitted both himself and his Dominion unto him: and having now gotten an opportunity, he made his Petition to him and obtained it of building this his Temple. And that that helped him in this his request was, that Jaddua the High Priest at Jerusalem had incurred Alexander's displeasure for denying him help and assistance at the siege of Tyrus. Sanballat pleaded that he had a son in Law named Manasses brother to Jaddua, to whom many of the Jews were very well affected and followed after him, and might he but have liberty to build a Temple on mount Gerizim, it would be a great weakening of Jaddua, for by that means the people would have a fair invitation to revolt from him: Alexander easily condescended to his request: and so he fell on to build his Temple with might and main. When it was finished it caused a great Apostasy at Jerusalem, for very many that were accused and indicted for eating of forbidden meats, for violating the Sabbath or for other crimes, fled away from Jerusalem to Sichem and to mount Gerizim, and that became as a common Sanctuary for offenders. To this purpose Josephus: To which it may not be impertinent to add the relation of R. Abrah Zaccuth about this matter. When Alexander the Great, saith he, went from Jerusalem, Sanballat the Horonite went forth to him (with some Israelites and some of the sons of Joshua the High Priest, who had made marriages with the Samaritans, and whom Ezra and Nehemiah had driven from the house of the Lord) and he desired of Alexander that the Priests his sons in law might build a Temple in mount Gerizim: and the King commanded that it should be done, and so they built a Temple. Thus was Israel divided, half the people after Simeon the Just and Antigonus his scholar, and their society, following what they had received from the mouth of Ezra and the Prophets. And the other half after Sanballat and his sons in Law, and they offered burnt offerings and sacrificed out from the house of the Lord, and made ordinances of their own invention: And Manasseh the son in Law of Sanballat, the son of Joshua the son of Jozedek the High Priest, was Priest in this Temple. And then Sadoc and Baithus also became famous, being the Scholars of Antigonus, and this was the beginning of Heresy: for they went in the time of Antigonus their Master to the Temple of mount Gerizim, and became chief men there. And that Temple stood about two hundred years. It was built forty years after the building of the second Temple, Juchasin. fol. 14. col. 2.  
And thus was Temple set up against Temple, High Priest against High Priest, and Worship against Worship, and now are the two Nations grown into a greater detestation one of another than ever they were before. And many of the Jewish Nation became Samaritans, enemies to their own Country, kindred and Religion: And it became a common quaere and quarrel among them, whether was the truer Religion, and whether the truer Temple, that at Jerusalem, or that one Gerizim, as the woman questioneth in this Chapter, vers. 20. and Josephus saith, the Jews and Samaritans mutined upon this dispute in Egypt, Antiq. lib. 12. cap. 1. & lib. 13. cap. 6. And this difference and heartburning of the Nations in regard of Religion broke out often into open hostility and acts of violence, as the same Josephus giveth examples, Antiq. l. 12. c. 3. & l. 18. c. 3. & l. 20. c. 5. etc.  
The Jews in their writings do commonly call the Samaritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutheans: from Cutha a Country and River of Persia, 2 King. 17. 24. Joseph. Ant. l. 11. c. 4. & l. 9 c. 14. but since Christianity came into glory, their hatred to Christians being equal to what it was towards the Samaritans, they so commonly call Christians by the same name, that it is hard in many places to judge when they speak of Samaritans and when of Christians. Three things (saith the Talmud) make a man transgress against the mind of himself and against the mind of his Creator, and those are an evil spirit, the Cutheans, and the rules of poverty. Erulhin cap. 4. And again, They say not Amen after a Cuthean that giveth thanks. Beracoth. c. 8. etc. From these Samaritans Elias Levita conceiveth that the wandering generation of Gypsies came. Vid. Tishbi. in voce. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Vers. 10. If thou knowest the gift of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The article prefixed (saith Beza) showeth that he speaketh of some excellent gift, and that is of himself whom the Father offered now unto the woman. And indeed the latter clause expoundeth the former unto this sense, and showeth that by this gift of God, Christ is to be understood not only as given to the world, Joh. 3. 16. (for this the Samaritan woman knew well enough that the Messiah was to come a Redeemer, vers. 25.) but as now come and offering himself unto her: and this our Saviour calleth the gift of God in such a sense as he saith to his Disciples, To you it is given, but to others it is not given, Mar. 13. 11. For though Christ were the goodness of God to all his people, as Host 3. 5. yet was it a peculiar gift of God to some particular ones to see and hear Christ work miracles, and preach for their conversion, as Luke 10. 23, 24.   

§. Thou wouldst have asked of him, and he would have given thee living water.  
The Vulgar Latin puts a forsitan to it, Perhaps thou wouldst have asked: leaving it as doubtful whether the woman would have begged grace from Christ if she had known him for the Messiah: Whereas Christ knew well enough what she would have done, and none that knoweth Christ can do less than beg this living water of him. Were it not that I observe the Author of the vulgar translation to render the particle Av by forsitan in other places, as Chap. 5. 46. & 8. 19 I should have thought that he put a perhaps upon it because of the carnal apprehensions that the Nations, both Jews and Samaritans, had about the coming and Kingdom of the Messiah, but I shall not trouble myself and the Reader about the searching of his thoughts. Christ knew the woman's, and if she had but known him (how ever it might be a pertinent inquiry how the generality of the Nation would have entertained Christ if they had known him, and what they would have asked of him, because of their earthly thoughts of his Kingdom, and because of their high thoughts of their own legal performances) he himself saw, that she would have asked grace from him. I ask of thee, if thou knewest thou wouldst ask of me: as John the Baptist that knew him came on in such a kind of tenor, I have need to be baptised of thee, and comest thou to me? Thou wouldst have asked of him, and he would have given thee, as Mark 7. 7, 8.  
That by the living water here spoken of, is meant the Spirit of Grace, is apparent in vers. 14. and past denial, and therefore I cannot think that Cyprian did give it as the very meaning of this place, but that he meant it allusively only, when he saith that this living water is baptism, and that because baptism once received is not to be reiterated, therefore it is said, that whosoever drinketh of this water shall never thirst. Lib. 1. Epist. 3.  
The Spirit in Scripture is compared to fire and water, two the greatest purifiers, and refreshers: for water purifieth from filth, fire from dross, water refresheth against heat, fire against cold, and how the work of the spirit of Grace is suitable to these, needeth not to spend time to demonstrate.  Vers. 14. But whosoever shall drink of this water that I shall give him shall never thirst. 
It is made a great scruple by Expositors and that deservedly, how he that hath received grace may be said never to thirst for it more: Since the more grace, the more desire of grace still: and various answers are given to the doubt, which I shall omit: To me it seemeth needful, that by thirsting here is not to be understood barely desirousness of drink, but fainting and failing for thirst: and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the Syriack here for thirsting, is used by the Chaldee Paraphrast, Lam. 2. 19 for fainting: for whereas the Hebrew text hath it, lift up thy hands toward him for the life of thy young children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faint for hunger, the Chaldee hath rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thirst for hunger: And so Esay 48. 21. They thirsted not when he led them through the deserts (which the Chaldee rendereth, He suffered them not to thirst) is so to be understood, of not perishing for thirst: or not languishing for it: for that they thirsted in the wilderness and cried out for water, it is related more than once.  
In the verse before, our Saviour said, He that drinketh of this water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thirst again: but in this verse he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again, (for he that is watered with grace doth thirst for the same water of grace again and again) but he saith whosoever shall drink of this water which I shall give him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall never so thirst, as to fail or perish by it, but this water shall preserve him to eternal life. Compare Esay 41. 17.  Vers. 15. The woman saith, Sir give me of this water, etc. 
The woman doth now fall from questioning, as vers. 11, 12. to plain mocking and derision, for this can be construed no other in her; I know these words of hers, are taken by divers to intimate her inclining to, and embracing this doctrine of Christ though she knew not well how to understand it: and they show, say some, Simplicitatem credendi, her simplicity or sincerity of believing, who so soon doubted not to ask for this so excellent water. But be it considered, 1. That as yet she took Christ but for an ordinary man, until he hath told her of her secret villainies, and then she takes him for a Prophet, vers. 19 And 2. that taking him for an ordinary man, she talks with him as a Samaritan huswife would do with a common Jew, between whom there was so deadly a scorn and feud. 3. The thing that Christ spoke of, of giving water, after which the party that had it should never thirst, were things so strange, and would seem so ridiculous to any Samaritan, nay to any flesh and blood that knew no more of him than as yet she did, (those words proceeding from so mean a man as he seemed to be) that her words in reply thereunto, Sir give me of this water, etc. can be no other but a jeer and scorn of what he had spoken. And her calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sir, doth no whit take off this construction, since that was but a word of ordinary compellation: or if she used it in a higher sense, she used it but in the higher scorn.  Vers. 17. I have no husband. 
The reason why Christ bids her call her husband, may be supposed to be, partly that he might check and stop her jeering, by minding her of her own faults, and chief that he might show her that he was another kind of person, than she judged of him, by telling her of such things as she knew he could not tell her but divinely.  
Now her denial that she had any husband, is ascribed by some to her modesty, to conceal her adultery: by others to this, because she knew not what Christ would do with her husband: but till it can be showed, why a Samaritan quean should talk with any reverence or civility, with an ordinary Jew (for she took Christ for no other as yet) especially when he spoke to her of such unlikely things as he did, it is the most proper and undisputable interpretation of her words, I have no husband, to take them for a scoffing and regardless answer to a question and to a person that she was careless whether she gave any any answer to or no.  Vers. 18. He whom thou now haste is not thine husband. 
It seemeth by the numerousness of her former husbands, and by the same expression used concerning them and this (thou hast had five and this that thou hast) that she was a divorced woman, and now lived in an adulterous marriage: and it may be, married to him, who had adulterated her in her former husband's days: But be it either thus, or that she lived in adultery out of wedlock, her conscience is convinced of the truth of the thing that Christ speaketh, and withal she findeth that he had told her that which a mere stranger could not tell her but by the spirit of Prophecy, and therefore she owns him for a Prophet.  Vers. 20. Our Fathers worshipped in this Mount. 
Conceiving him to be a Prophet, she suddenly desireth to hear what he will determine upon that great dispute, that was between the Jews and the Samaritans continually, namely whether was the truer and righter place of worship, Jerusalem or Mount Gerizim.  
She called Jacob, Our Father Jacob, ver. 12. for so the Samaritans would be a kin to the Jews when they thought good; but the Fathers she speaks of here, were as far from the Religion and Worship that Jacob used, as Jacob was from the Religion of Hamor and Sichem. Josephus tells one story, that gives this woman but little cause to boast of her Fathers worshipping in that Mount, and that is this, That when Antiochus Epiphanes did so heavily oppress the Jews and persecute their Religion, these Samaritans thinking that their Religion also looked somewhat like that of the Jews, and that Antiochus might happily suspect that they and the Jews, and both their Religions were something a kin, and so they suffer as well as the other: they fairly send to Antiochus, and betime disclaim any such kindred: And whereas indeed they could not deny, but they had a Temple, they besought him that it might be dedicated to the Grecian Jupiter and called by his name, and so by the Kings command it was, Antiq. lib. 12. cap. 7. Here was worshipping in that Mount with a witness and much to be bragged of: but see the impudence of Heretics, when such a Temple shall compare with the Temple at Jerusalem.  
Abraham Zaccuth saith, This Temple of Gerizim was destroyed by Jochanan the son of Simeon the son of Mattathias, and the Heretics slain. Juchas. fol. 14.  Vers. 21. Woman believe me, The Hour cometh, etc. 
As she owned him for a Prophet, so he challengeth to be believed of her as a Prophet, and as a Prophet he foretells her of what was now ready to come to pass: namely, that Ceremonious Worship should cease, and be no more confined to particular place or Nation. That there should be no Sacrifice at Jerusalem, no Image at Samaria, no Ephod at Jerusalem, no Teraphim at Samaria, as Host 3. 4. but that those places and that manner of worship should fail and be abolished. And so he answers her question in the first place, to this purpose that it was needless for her or any other to trouble themselves about that dispute whether Jerusalem or Gerizim were the more eminent place of Worship, for the time was just now in coming, when neither the one, nor the other should be the place of worship at all. And then he determins the question indeed, that Jerusalem had ever been and was at that present the right place of worship, but Gerizim a Temple of error and usurpation: and he proves his determination by this reason, We know what we worship, etc.  Vers. 23. The true worshippers shall worship the Father in spirit and truth. 
In the term, The true worshippers, he looketh at the woman's question, and the two Nations controversy. They tugged for it, and she inquires about it, whether of the people had the true worship amongst them: why, saith Christ, ere long there shall be no worship at all either among the one or the other: And the time is now come that he that will be taken for a true worshipper, must neither worship as the Jews do, ceremoneously, but in spirit, nor as the Samaritans do, erroneously, but in truth. Thus may we very well divide the two words Spirit and truth, to serve these two purposes, as thus to answer about the worship of either Nation: the one whereof worshipped God altogether in external Rites and Ceremonies, and the other worshipped they knew not what and they knew not how. But generally the word Spirit and truth, are taken by Expositors to signify but one and the same thing, and stand in opposition only to the carnal Rites and shadowy types in which their whole Worship in a manner did consist.  
His using of the term Father for God, is not so much in reference to the other persons in the Trinity, or because the woman was acquainted with that mystery, but because the Jews, and it is like the Samaritans also used the word very commonly in their prayers and speeches, as, Our Father which art in Heaven do to us as thou hast promised by the Prophet. And, Let the prayers and requests of all the House of Israel be accepted before their Father which is in Heaven, etc. Maym. in Tephilloth.  Vers. 24. God is a Spirit, and they that worship him, etc. 
Here ariseth a question upon the very first reading of the verse, (the words Spirit and truth being interpreted, as is mentioned immediately before) and that is, why did God so punctually ordain, and so long continue a Typical and Ceremonious Worship, if those that worship him must worship in spirit and truth? Answer, That very worship was for this end and purpose, that men should learn to worship God in spirit and truth. For all these rites and types were but doctrines of the way of Salvation through Christ till Christ came: and the very use of them was to this end, that out of them men should spell this spiritual and true worship, namely to worship God in Christ, and to look after his benefits for their salvation which those rites doctrinally held unto them: and which lesson the true worshippers or believers did attain unto.  Vers. 25. I know that Messiah cometh, etc. he will teach us all things. 
The Samaritans had learned from the Jews to expect Messiah; and how the Jews expected this to be the time of his coming, we have showed before, and it may be the woman speaketh this as meaning, that she looked for Messiah to come shortly, which occasioned Christ's answer, I am he, as taking at her words in that sense, Thou sayest Messiah will come shortly and resolve all things, I tell thee Messiah is come already, and I am he. Now her referring the resolution of this doubt to Messiah his coming, it showeth she did not throughly digest and entertain Christ's answer to her question, although she took upon her to acknowledge him for a Prophet. She had no mind the thing should be so as he had resolved, and therefore she had no mind to believe it. How Christ was expected as the great teacher, we shall observe afterward.  Vers. 29. A man which hath told me all things that ever I did. 
The Disciples having now bought all things that they would have for dinner, (for it was now dinner time,) return to the well to their Master, and upon their return, Christ's discourse and the woman's is broken off, and she slips a way into the City, and bids come see a man that hath told me all things that ever I did: But Christ did not so, for he told her only of one particular or two, about her husbands: but besides that the word All in Scripture is not always stretched to the utmost extent of its signification, he had told her so much that she concludes that he that could tell her that, could have told her also all things else: such expressions as these in earnest and pathetical narrations are not strange.  Vers. 35. Say ye not there are yet four months, etc. 
The coherence and connexion of this verse with those before, which is the first thing to be looked after in it, lieth thus: The Disciples had been in the City and bought some meat, and when they had set it ready they invite him to dine: He answers, No; he hath other meat to feed upon than they are ware of, and that was to do the will of him that sent him, and to finish his work: And what work was that? Why, the very work that he had been just now about, preaching the Gospel and converting a soul, and which work he knew was increasing upon him by the coming of the Samaritans to hear him, whom either he now saw coming in flocks towards him, or knew they would come: In these words therefore he answers his Disciples to this purpose: You would have me to eat, but I have somewhat else to do which is meat to me, which is to finish my Father's work in preaching the Gospel: for look you yonder: whereas ye say it is four months to harvest, see what a Gospel harvest is coming yonder, what a multitude of people is yonder coming to hear me, ready for the harvest: therefore it is not a time to talk of eating of meat that perisheth, but to fall to this harvest work, which is my meat in doing the will of him that sent me.  
The harvest of the Jews began at the Passover: for on the second day of the Passover the Law enjoined them to bring a sheaf of the first fruits of their harvest and wave it before the Lord: and from that day they counted seven weeks to Pentecost: See Levit. 23. 10. 15. Four months therefore before the Passover (which was the fourteenth day of the first month) falls to be towards the latter end of our November, or thereabout; as is easily cast by any. This therefore helps to set the clock of the time reasonable well, both for the reckoning of what times are past, and for the better fixing of the next Passover that is to come. As, 1. It shows about what time John's imprisonment befell, and how long he preached: namely, from Passover was twelvemonth to this November, a year and a half and a month and some days above: for it is like that Christ stayed not long in Judea after John's imprisoning. 2. It shows that Christ had spent some eight months in Judea from the Passover hitherto and had in this time converted abundance of people to his doctrine. 3. It will help to clear that the feast of the Jews spoken of in the next Chapter, is the next Passover that was to come, as we shall observe when we come there.  
In the former part of the words, Say ye not, There are four months and then cometh harvest? He speaketh literally of their harvest of corn: but in the latter the fields are already white to harvest, he speaketh parabolically or spiritually, of the multitudes of people both among Jews and Gentiles, that were ready to be reaped and gathered by the Gospel: And when he saith, lift up your eyes and look on the fields, he seemeth to point them to the multitude of Samaritans that were now in sight coming toward him. That passage in the Prophet Hosea Chap. 2. 20, 21, 22, 23. speaketh to such another divine and spiritual sense and purpose. I will hear the heavens, and they shall hear the earth, And the earth shall hear the corn and the wine and the oil, and they shall hear Jezreel (the Lord's seedness) And I will sow her to me in the earth, etc. And the like in Amos 9 13, 14. Behold the days come, saith the Lord, that the ploughman shall overtake the reaper, etc.  Vers. 36. And he that reapeth, etc. 
The Prophets and the holy Teachers under the Old Testament sowed the Word and Doctrine of Salvation which ripened to the harvest of the Gospel. Not but that they like good labourers reaped the fruits of their labours in gathering a harvest of souls in their several generations by the power of their Ministry, but in this passage our Saviour aimeth not only at the Disciples converting of souls as they had done, but also at some transcendency of theirs in this ministration above those that had gone before them, which may be observed in these particulars of advantage.  
1. The Prophets and the teachers of the way of Salvation under the Law, may be considered in a twofold relation: either in reference to the great pains they took in their ministry and the fruit they had of it in conversion of souls, or in reference to the doctrine of Salvation which they left behind them, planted in the Nation by their pains and ministry, to succeeding generations. To this latter it is that our Saviour referreth when he saith, that they were to enter into other men's labours: meaning that whereas the clearness of the doctrine of Salvation had been growing in the Nation, from time to time, by the pains and sowing of the holy Prophets in their several ages, they now came to preach upon this advantage, that they had all these, holy men's foundations to build upon, and to top up the clearness of that doctrine which they had been building up through all the time of the Old Testament. Nay we may also take John Baptist and Christ himself in the number of these seedsmen, that sowed the seed of that doctrine in more plentifulness and clearness than all had done before, and even into their labours must the Disciples in their ministry enter, having so great a preparation made, and so great a foundation laid as they two had made, for them to enter upon and to begin their work.  
2. The Prophets and Teachers under the Law had raised the thoughts of the people to an expectation of Messiah his coming about this very time, as hath been observed before, and so had even ripened them to the full, for the ministry of the Apostles, when they should come to teach that Christ was come, and that he had done and suffered whatsoever was written of him: And this very thing among others was a singular and eminent whiteness of this field of the Jewish Nation to harvest, that they looked every day when the Messiah should appear: And observe how soon the woman's words take in Samaria, Is not this the Christ, so as not only the Samaritans flock out to him, but that upon her very words they believe and upon a little converse they confess, We know that this is indeed the Christ the Saviour of the world, vers. 42. And this, because their expectation was full ripe, of the Messiah his present coming.  
3. Now as for the ripeness of the Gentiles field, for the Gospel harvest, it consisted not so much in any such doctrine of Salvation as had been sowed among them, or in such expectation of Christ's coming (though the Jews now dispersed through all the world, might have a little acquainted them with such matters more than had been published among them in ancient times) as it did in the ripening of the love of the Lord, and his turning towards the Nations in mercy whom he had for so many years cast off and despised. And according to the ripening of that love the Lord had disposed certain providences which did somewhat help toward the ripening of the world unto such a purpose: as in that the Scriptures were now turned into the Greek Tongue and were among the Heathens, that the Greek Tongue in which the New Testament was to be written, was now the most commonly spoken language of all other, and that the Jews of those Tribes that had retained the true Religion when the ten fell away, namely Judah and Benjamin, were by several means planted and sowed abroad in all Countries of the world, and with them the Scriptures.  
Our Saviour therefore upon the Samaritans coming out unanimously to him through the woman's relation concerning him, (to whom he had imparted that he was the Messiah for that very purpose) taketh occasion to discourse of the ripeness of the world for the harvest of the Gospel, and animateth his Disciples to that work by several arguments: as  

1. That they shall receive the reward and fruit of their labours to eternal life.  
2. That they shall not only receive this fruit, but they shall receive it in the eminentest and highest degree, with the glorious Patriarches and Prophets who had laboured in sowing, they and these reapers should rejoice together.  
3. That they should enter into other men's labours, (as Israel did at their entrance into the land of Canaan; into houses they builded not, and vineyards they planted not, etc.) And that that common Proverb, which proveth to be true upon various occurrences, one soweth and another reapeth, should prove true to them to their much comfort and encouragement.   Vers. 42. This is indeed Christ the Saviour of the world. 
Here is a confession of Faith higher by some degree than the Jews common Creed and belief concerning the Messiah: for they held him only for a Saviour of the Jewish Nation and Redeemer of that people, but the rest of the world they looked not after nor regarded: and so we may see how deeply and cordially these Samaritans had drunk in and digested the water of life which Christ had administered unto them, as to acknowledge him in his proper character: The Samaritans indeed were Gentiles, however they pretended to Joseph for their Father, and so in their conversion may we look upon a beginning of the conversion of the Gentiles, the great field now white for the Gospel Harvest. In less than four years after this, this field of Samaria where Christ had now sowed such seed, the Enemy came and sowed damnable tears by Simon Magus, Acts 8. It may be that wretch took opportunity for the venting and speeding of his delusions there, by this, that he found the City acknowledging it for certain that the Messiah had been among them: and he creeps in among them either as one of his Disciples, or else in affront and contradiction to Christ, as doing wonders by magic whereas we read not that Christ had done any miracles there at all.  Vers. 44. For jesus himself testified, that a Prophet had no honour in his own Country. 
The reason alleged seemeth somewhat strange at the first sight: that Jesus should go into Galilee his own Country, because he testified that a Prophet hath no honour in his own Country. But by the words his own Country is not to be understood Galilee at large, but his own Town Nazareth the place of his education. And so is the expression plainly construed, Luke 4. 23. His voyage therefore was into the other parts of Galilee, avoiding his own home Nazareth, because he foresaw his entertainment would not be honourable and respective there.  Vers. 45. For they also went unto the Feast. 
It was very pertinent for the Evangelist, to clear this matter about the Galileans going up to Jerusalem to the Festivals, because there were several things that might give occasion to think that they came not there. As 1. the distance of place, Galilee being so far from Jerusalem, as that the whole Kingdom of Samaria lay between, and the way exceeding full of danger. 2. Their difference in manners and customs in exceeding many things from the Jews that dwelled in Judea: of which the Talmudists do give exceeding many instances. In Judea they did work on the Passover Eve: in Galilee they did not. Pesachin per. 4. In Judea they searched the Bridegroom and the Bride three days before their bedding: in Galilee they did not. In Judea they had two Paranimphi, one of the Bridegroom's friends, and another of the Brides: in Galilee they had not so. In Judea the Paranymphi lay in the same room where the Bridegroom and Bride lay, in Galilee they did not, etc. Tosaphta ad Cetuboth per, 1. 3. Their difference in language, as Mark 26. 73. Mark 14. 70. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews of Judea spoke a pure language in comparison of the Jews of Galilee. Erubhin. fol. 53.  Vers. 46. A certain Nobleman. 
It is hard in the variety of constructions, that are given of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell what this man was that was so titled: The Vulgar Latin and Erasmus render it Regulus, A little King: The Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the King's servants: Which the Arabic followed in sense, though not in words. The Italian hath it Signore, A great man or of high degree: Nonnus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man of the Kings, which is the very epithet that is used by the Arabic, and several other expositions of it are given, upon which I shall not insist.  
Now for conjecturing who this man was, and what this title of his doth import I shall first produce a passage out of Juchasin fol. 19 which is to this purpose, Hillel and Shammai, received the traditional Law from Shamajah and Abtalion. At first it was Hillel and Menahem, but Menahem went away to the service of the King (Herod) with fours●ore men gallantly clothed, as it is related in Hagigah. And this matter is also mentioned by Josephus ben Gorion: that Menahem was a great wise man like a Prophet, that he uttered divers predictions and foretold Herod (the great) when he was young that he should be King. Herod also did much honour old Hillel, for these men were well contented that he was King. Old Shammai also foretold that Herod should reign: for when Herod came upon a trial before the Sanhedrin for killing of a man, they respected his person: but Shammai told that he should be King and should kill them. Yet Herod laid no hands on Hillel, Shammai, Menahem, and their associates, but honoured them.  
These men that sided with Herod, and helped to promote and support his reign, though he were a stranger and of the seed of Edom, I conceive to be those that are called Herodians in the Gospel, Mark 3. 6. Matth. 22. 16. men of as eminent learning and authority as any other in the Nation, but swayed by Courtship to this compliance. Of this number I cannot but conceive this man to have been, that we have in hand, who came to Christ for the healing of his Son: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Royalist, who had sided and been assistant to old Herod, the Father of him which was now Tetrarch, and one of that Herodian faction, to raise and establish him in the Kingdom; and now a follower of the son as he had been of the Father. Shall I guests at his name? I should as soon think this man was Chuza, Herod's Steward, mentioned in Luke 8. 3. as any other that can be named: unless it be Manaen or Manahem, Acts 13. 1. who was educated together with Herod the Tetrarch, being it may be, the son of that Menahem spoken of before, who first departed to Herod's party. But be the man by name whosoever he will, we cannot but observe this thing about the occurrence that doth here concern him, That though Herod himself, had been so harsh and cruel to John the Baptist but a little before as to put him in prison; yet had the Lord so provided for the cherishing of the Gospel in Christ's ministry, that even of Herod's household and retinue, there are some that harken and are converted to it: The ministry of John did not want its fruits even in the Court: Though Herod himself was a dallying auditor, and did some things after the preaching of John, which he thought might ingratiate him the more with the people, but left other things undone, yet were there belonging to his Court that did really and sincerely receive the Gospel and obey it.     

SECTION XVII.  
St. LUKE CHAP. IU. Vers. 14.  
AND Jesus returned in the power of the Spirit into Galilee, and there went out a fame of him, through all the region round about.  
15. And he taught in their Synagogues being 
a Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being praised of all.  glorified of all. 16. And he came to Nazereth where he had been brought up, and as his custom was, he went into the Synagogue 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. in die Sabbatorum; We find sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number, as John 5. 9, 10. & 7. 22, 23. Mark 24. 20. Mark 16. 1. Luke 23. 56. And in the Septuagint, Nehem. 9 14. & 13. 15. 17. Psal. 92. in titulo Esay 17. & 66. 23. And sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural: and this number is most constantly used in the Law, Exod. 16. 23, 26. & 20. 8, 10. & 31. 13, 15, 16. & 35. 2, 3. Leu. 23. 3, 38. & 26. 2. Numb. 15. 32, 33. & 28 9 Deut. 5. 14. And the Dative case plural is sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 2 Chron. 8. 13. from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Mar. 12. 1, 5. 10, 11. Mar. 1. 21. from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  on the Sabbath day, and stood up for to read. 17. And there was delivered unto him the the Book of the Prophet Esaias, and when he had 
c Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, when he had unfolded the book: for their books in those times were not bound as ours are now, to open and turn over leaves, but they were rolled up as a Roul of paper. And hence were their books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exekiel 2. 9 Esay 8. 1.  opened the Book, he found the place where it was written. 18. 
d 
The Evangelist in this quotation from Esay, doth follow the translation of the Septuagint verbatim, but only in that clause, To set at liberty them that are bruised.  
The differences betwixt the Greek and the Hebrew text are not great; they are only these. 1. In the Hebrew it is The Spirit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Jehovah is upon me: which the Greek hath uttered by the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it commonly useth that word to translate both Adonai and Jehovah by. 2. Whereas the Hebrew repeateth the word Jehovah again in the next clause, because the Lord hath anointed me: the Greek hath omitted it, the sense being clear enough, though it do leave it out. 3. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bind up, it hath rendered to Heal, bringing the word up to its full sense. 4. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the humble, it hath rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor: for it meaneth The poor in Spirit, which is the same with Humble.   The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the Poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. 19 To preach the acceptable year of the Lord. 20. And he closed the book and gave it again to the Minister, and sat down: and the eyes of all them that were in the Synagouge were fastened on him. 21. And he began to say unto them, This day is the Scripture fulfilled in your ears. 22. And all bore him wintess, and wondered at the gracious words that proceeded out of his mouth, and they said, Is not this josephs' son? 23. And he said unto them; Ye will surely say to me this Proverb, 
e 
Physician heal thyself, This Proverb the Jews commonly utter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phycisian heal thine own lameness: Tanchumah hath it in a legendary story of a Dialogue betwixt Adam and Lameches wives. They fell out with their Husband, and would no more associate with him, yet they would go to Adam to ask his counsel.  
Adam adviseth them to hearken to their Husband. They answer him with this Proverb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physician heal thine own lameness: Thou partedst from thy mate an hundred and thirty years, and dost thou teach us otherwise? Tanch. fol. 4. col. 2.   Physician heal thyself, whatsoever we have heard done in Capernaum, do here also in thine own Country. 24. And he said, Verily I said unto you, No Prophet is accepted in his own Country. 25. But I tell you of a truth, Many widows were in Israel in the days of Elias, when the Heaven was shut up three years and six months, when great famine was throughout all the land. 26. But unto none of them was Elias sent save only unto Sarepta a city of Sidon, unto a woman that was a widow. 27. And many lepers were in Israel in the time of Elizeus the Prophet: and none of them was cleansed save Naaman the Syrian. 28. And all they in the Synagogue when they heard these things were filled with wrath. 29. And risen up, and thrust him out of the City, and led him unto the brow of the hill (whereon their City was built) that they might cast him down headlong. 30. But he passing through the midst of them went his way.  St. MATTH. CHAP. IU. Vers. 12. NOW when jesus had heard that john was cast into prison he departed into Galilee. St. MARK CHAP. I. Vers. 14. NOW after that john was put into prison, jesus came into Galilee preaching the Gospel of the Kingdom of God. 

Reason of the Order.  
TO clear the subsequence of this Section to that preceding, needeth no more ado, but seriously to consider the progress of the story hither, and to observe the progress of it from hence a step or two forward. For although Luke hath laid it so close to the story of the temptation, as if it did immediately follow, and as if it were the first journey that Christ took into Galilee after, yet is the parallel story in Matth. 4. 12. so plainly pointed out to have been after Christ heard that John was imprisoned, that it leaves no more doubting of the method and of the time of this story. Jesus indeed departed into Galilee presently after his temptation in the wilderness, of which we have the story John 1. 43. and there he turned water into wine at Cana, Joh. 2. 16. etc. and abideth a while at Capernaum, verse 11. and from thence goeth to the Passover at Jerusalem, vers. 13, etc. and there and in Judea he stayeth till towards the latter end of our November, as was observed before; and all this while was John the Baptist preaching at liberty, John 3. 23. but then Jesus heard of his imprisonment, and foresaw his own danger if he should continue in Judea, therefore he makes for Galilee, and goeth through Samaria, John 4. 1. etc. comes up to Cana in Galilee, and there healeth the Ruler's Servant at distance, vers. 43, 46. and now gins to be famous by these miracles, and so gins to preach in their Synagogues. So that the beginning of this Section may be supposed as an Epiphonema to the story foregoing, the first word being changed from And to Thus. Thus Jesus returned in the power of the Spirit into Galilee, and the like of Matthew, Thus when Jesus heard that John was committed to prison, he returned to Galilee.  
Nor is it a strange thing in Scripture to lay stories so close together, as Luke hath done these two, when yet there was a long space of time, and a large Catalogue of occurences came between, as in this Evangelist, Acts 9 25, 26. compared with Gal. 1. 17, 18. Mat. 19 1. compared with John 7. 10. to John 10. 40. and in other places.  
And as the order of this Section is thus cleared and asserted, by the current of the story hitherto, so will it be the more confirmed by the continuance of it henceforward, it being observed how Matthew, Mark, and Luke fall in together at the next Section in one and the same story, and so continue it as a three twisted cord not easily broken, of which thing the Readers own eyes may be his Judge.   

Harmony and Explanation.  Vers. 14. jesus returned in the power of the Spirit. 
IT had been at the least fourteen months since the Holy Ghost came down upon Christ when he was baptised, and yet doth Luke purposely mention the power of the Spirit upon him after so long a space. 1. To show he had the Spirit in a measure above other men, for they were not always acted by the Spirit after his first coming on them, 2 Kings 4. 27. but Christ was always. 2. The Evangelist in the story that he had mentioned next before, had showed that Christ was led by the power of the Spirit into the wilderness, and by it had overcome the temptations of Satan, and now would he show that he cometh in the same power to deal with men, and to overcome their affections. But 3. and chief Luke useth this expression, because he is now to relate how Christ began to show himself powerful in his miracles, so that the fame of him went all about the Country, and that his Ministry was glorified of all, and now it was seasonable to mention, and to take notice of the Spirit of the Lord upon him, when he is more fully and entirely to fall upon the Ministry of the Gospel.  Ver. 15. And he taught in their Synagogues. 
We have here occasion to look a little presly after these two things. 1. The nature and constitution of their Synagogues, And 2. upon what ground and permission Christ, who hitherto had lived as a private mechanic man, was suffered to preach in them. The former of these deserveth our consideration, because of the frequent mention that we have of Synagogues all along the Gospels, and other books of the New Testament: And the latter, because of the question so much afoot, of preaching without a public call and ordination.  

Sect. I. The Antiquity and divine institution of Synagogues.  
Although the word Synagogues, be rarely found in the Old Testament, spelled syllabically with so many letters in our English Bibles, yet both reason and equivalent expressions used there, do more than probally persuade us, that such conventions and meeting places were no strangers to Israel in those ancient times.  
For 1. It is said expressly according as our English utters it, Psal. 74. 4. that the enemy had burnt all the Synagogues of God in the land. Which although the Chaldee render it of the Temple only, and Rabbi Solomon of Shiloh and the first and second Temple only, yet both the plural number used, and the context itself enforceth it, to be interpreted of more conventions than only in one place: And Aquila doth render it expressly Synagogues as our English doth: And Jonathan the Caldee Paraphrast of the Prophets (whosoever was of the Psalms) speaketh the very sense of that clause of the Psalm, even as our English utters it, when he interprets that passage in Esay 7. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assyrian Bee shall come upon all the Houses of Praise.  
2. What can we make of these High places that are so often mentioned in Scripture in a commendable sense: as 1 Sam. 9 19 & 10. 5. 1 Kings 3. 4. etc. other, than that they were Synagogues or places of public worship for particular congregations? For howsoever High places do often hear ill in the Scripture, as places of Idolatry, and false worship, as 1 Kings 11. 7. & 12. 31. Jer. 7. 31. & 19 5. etc. yet do we find also that some High places escape that brand, and are mentioned with an honourable memorial: And although those also are frequently taxed for Sacrificing there, which service should only have been exercised at Jerusalem, yet do we never find them taxed for men's worshipping there. In 2 King. 12. 2. & 14. 4. & 15. 4. etc. it is said, that Joash, Amaziah and Uzziah did uprightly in the sight of the Lord, But the high places were not taken away, nor that they should have been destroyed for being places of worship or of public Assemblies, but the text expresseth still what was their abuse and what should have been removed, namely, that the people should not have sacrificed and burnt incense there, which part of worship was only confined to Jerusalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: From the destruction of Shiloh to the building of the Temple high places were lawful, as it is the Jews general and common saying, but they understand it as generally, of lawfulness to sacrifice: which when the people would not leave to use after the Temple was built, they are often taxed with it; but with no other part of worship in High places if it were not Idolatrous.  
3. How was it possible that the Jews should keep the Sabbath according to the injunction laid upon them of having every seventh day a holy meeting or convocation, Leu. 23. 3, 4. if they had not in all times their Synagogue meetings or particular Congregations, which the plural number used of Assemblies or Congregations doth more than seem to intimate in Psal. 26. 12. & 68 26.  
4. Let us cast how the Jews could possibly celebrate those solemnities to which they were obliged, (besides the three Festivals which required their appearance at Jerusalem) if they had not Sygnagogues or meetings of particular Assemblies: when they were in the Wilderness, what could they do on the Sabbath day, when the Tabernacle Court would not hold the thousand part of them, and when Family duties only would not reach the rule that was set before them? And when they were come into the land, when distance of place from Jerusalem made going thither every Sabbath impossible, and when every Family were not able to read the Law, much less to expound it, nay when many and many Families were neither able to carry on a Sabbath days work, nor hire or get one that was learned and able to carry it on, what could they then do without Synagogues, but lose the Law, Sabbath, Religion and the knowledge of God and themselves, and all?  
5, When Synagogues were now come into use and frequented, how was this use and frequency and frequenting of them first taken up? We read of them under the second Temple, especially in the Times of our Saviour and of his Apostles: when the people were now lost in hypocrisy and traditions: And can we think that those corrupt times outwent the purer and holier times of David, Joshuah, Samuel, etc. in finding out so absolutely needful a means for maintaining of Knowledge and Religion as their Synagogue meetings were? Can we conceive that Pharisees should set up these so useful conventions (how useful may be judged by Christ's and his Apostles constant frequenting them, to omit all other evidences) and that the Elders and Prophets, and holy men under the Old Testament wanted them? Take but the Chaldee Paraphrasts opinion again upon this point, who upon those words of Deborah, in Judg. 5. 9 My heart is towards the Governors of Israel, that willingly offered themselves, bless ye the Lord, glosseth thus. I am sent to praise the Scribes of Israel, who when this affliction was, ceased not from enquiring after the Law, and now it is comely for them that they sit in the Synagogues likely, and teach the people the words of the Law, and bless and praise the Lord.  
It cannot therefore be otherwise imagined (to spare more words upon this proof) but that, seeing the use of Synagogues was of so absolute and inevitable necessity, for the maintaining of Religion, as that in a very short time there could be no Religion without them, they were not only of ancient use among the Isralites even from their first settling in Canaan, but that they had also so warrantable an original, as could not be less than Sacred: for if their founding were not appointed articulately by Moses or some other Prophet, yet was their erecting written so plainly in a most religious necessity, that if they had not a divine Law in terms, they had a divine necessity indeed for their foundation.   

Sect. II. Of the Synagogues in those latter times after the return out of captivity.  
However corruptions and vain fancies were crept into, and mingled with the worship and carriage in their Synagogues in the latter days of Jerusalem, when sin, folly, and traditions did abound (as what hath there been even of the holiest use and institution, which by the wretched folly or daring of men hath not been abused, either besides or contrary to the proper end and use of it?) yet because the New Testament doth speak of the Synagogues as they then were better or worse, and hath occasion often to relate to their customs which were now traditional and mingled with humane inventions; It is agreeable to the work that we have in pursuit, to give account and relate the story of them accordingly out of their own antiquities and traditions. In which if we find that their fond and foolish inventions had spoiled the Synagogue service, yet had it no more nullified the necessary being of Synagogues than their Traditions had done the Law.  
We will first therefore look upon the places that were capable and fit to have a Synagogue builded and erected in them, as their traditions ordered, and those were not every Town or Village that was in Israel, but only those that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Cities. Now what one of these was is determined by the Talmud in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is meant by a great City? Such a one as hath in it ten men of leisure? Less than thus, it is a Village. Megillah per. 1. And to this sense is Maymonides to be understood, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every place where there are ten men of Israel, there it is requisite to build an house, whither they may resort to prayer at every time of prayer: and this place is called a Synagogue: And the men of the City are to urge one another to build a Synagogue, and to buy them a book of the Law, Prophets, & Hagiographa, Maymon. in Tephillah. per. 11.  
Not that every Town which had ten men or ten idle men in it was capable presently of a Synagogue, but these ten men that they mean must be men of some fashion and quality.  
Their preciseness for this number of ten arose from this, because they held not that to be a lawful Congregation, nor pleasing to God in which there was not ten persons. And they read not in the Law nor in the Prophets, in the Synagogue, nor lifted up their hands, etc. unless there were ten persons present. Megillah. per. 4. For they thought not that God was present there, if there were not so many men present.  
The Divine Majesty dwelleth not among less than ten: Nay, R. Jonathan saith, that when the Holy blessed God cometh into the Synagogue and findeth not ten there, he is presently angry, as it is said, Wherefore came I and there was no man?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whence ground they this opinion that a Congregation consisteth of ten, and must not be less? This is the Talmuds question in Sanhedrin per. 1. and they give there this answer.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is said, How long shall I bear with this evil Congregation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb. 14. 27.) Take Joshuah and Caleb out, and there remainded but ten: namely, the rest of the spies which caused the people to murmur, for of them only they understand these words to be spoken.  
The words of our Saviour in Matth. 18. 17, 20. seem to have reference to this opinion; Dic Ecclesiae, Tell the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Congregation; and that is not ten or many, as they held, but when two or three are gathered together in my name, if no more may be had.  
Now upon this traditional construction of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of a Congregation, that it must consist at the least of ten, they only erected Synagogues in those places, where there were ten men, that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or still at leisure, and uningagad from other employments, to go to Church at every time of prayer to make up a Congregation: Poor labouring men, and men of great employments in the world could not be at this leisure always, and therefore those men that must be continually the makers up of a Congregation at every pinch, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rambam styles them ubi supra, per. 12. Men of rank and quality; Not so much of rank and greatness in regard of outward possessions, wealth and honours, as in regard of Study in the Law and Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no Ben horin or man of rank, but he that is versed in the study of the Law, Avoth. per. 6.   

Sect. III. Of their Synagogue days, or time of their meeting there.  
Where a City or Town was stocked with ten such sufficient men there they built a Synagogue, and according to the number of such men, and populousness of the place, they increased the number of their Synagogues sometimes to a very great multitude: The treatise Beracoth saith there were twelve Synagogues in Tiberias: fol. 8. And Rabbi Solomon speaketh of four hundred and eighty Synagogues in Jerusalem, on Esay. 1.  
Now their Synagogue days, or the times of their public prayers there, were three every week (setting holy days aside) namely, on the Sabbath, and on the second day of the week, which answereth to our Monday, and on the fifth day, which is our Thursday: Their meeting there on the Sabbath, and praying, and reading the Law was ordained by Moses. Maym. Tephil. per. 12. But on the second and fifth day of the week was appointed by Ezra. Talm. in Bava bathra per. 4. There the Gemarists and Glossaries debate the ma●ter why on these two days rather than on any other two of the week, and some sa●… was, because they should never be three days together without hearing of the Law. And in allusion hereunto they apply that passage in Exod. 15. 22. They went three days to the wilderness and found no water. Others say it was, because Moses went up on the fifth day of the week to receive the renewed Tables, and came down on the second.  
These two days of the week were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days of Assembling. Megill. per. 1. Because on these days the Inhabitans of the Villages went into the great Towns where Synagogues were to hear the Law, Gloss. Mishuaioth in octavo. ibid.  
The Judges used to sit in Judgement on these two days of the week: Chetuboth. per. 5. and these were the two days of the week on which they used to fast, Luke 18. 12. Gloss. in Bava bathr. ubi supr.  
There is an expression in Acts 13. 22. The Gentiles desired to have the same words spoken to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath between: which if it be not to be understood of one of these Synagogue days of the week, it would fairly plead for our Christian Sabbath.  
Their traditional Canons enjoined the frequenting of the public assemblies in their Synagogues, and that upon the very clear grounds of Reason and Religion, God refuseth (say they) the prayers of a Congregation, yea though sinners be amongst them. Therefore it is necessary that a man join himself to the Congregation, and pray not alone at any time, when he may pray with the Congregation. And let a man ever go to morning and evening prayer in the Synagogue: And every one that hath a Synagogue in his City, and prayeth not in it, with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An evil neighbour. Maym. in Tephillah. per. 8. Beracoth. fol. 61. And it was forbidden that any one should go by the Synagogue at the time of Prayer, unless he had some burden upon his back: or unless there were more Synagogues in the City, for than he might be thought to be going to his own Church: or that there were two doors in the Synagogue: for than he that saw him go by the one door might think he would come at in the other. But if had his Phylacteries upon his head he might go by, for those bare witness at in that he was mindful of the Law. Id. ibid. per. 6. This Phylacterial note of a Student, and learned man in the Law, I suppose was that, by which the rulers of the Synagogue of Antioch in Pisidia, were incited to make the motion to Paul and Barnabas to make a Sermon to the people. They were mere strangers one to another, and I see not how they should guests them to be men fit to teach, any way so well and readily, as by seeing their Phylacteries upon them, which the learned among the Jews only used to wear and the Apostles among the Jews wore them as well as others, for to the Jews they became Jews for the winning of them.   

Sect. IU. Of their Synagogue Officers.  
Their Synagogues themselves are described by the Jewish writers, to consist of two parts, the Chancel and the Church. The chancel they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple: and it stood westward as did the Sanctum Sanctorum in the Tabernacle and the Temple: and in this they set the Ark or Chest, (for every Synagogue had one) in which they laid up the book of the Law. In the body of the Church the Congregation met, and prayed and heard the Law, and the manner of their sitting was thus. The Elders sat near the Chancel with their faces down the Church: and the people sat one form behind another with their faces up the Church toward the Chancel and the Elders. Between the people and the Elders thus facing one another, there was a space where there stood the Pulpit, where the Law was read and Sermons made unto the people. Talm. in Megil. per. 4. & Maym. ubi supr.  
Now Rabbi Alphes expounding what is meant by the Elders of the Synagogue, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were the wisemen or those students of the Law that were among them: that is, those ten men of Religion, rank and learning, of which we have spoken before, which were the prime members and constituents of the Congregation. Of these Elders there were some that had rule and office in the Synagogue, and some that had not. And this distinction the Apostle seemeth to allude unto, in that much disputed text, 1 Tim. 5. 17. The Elders that rule well, etc. where The Elders that ruled well, are set not only in opposition to those that ruled ill, but to those that ruled not at all.  
Those that ruled or had Office in the Congregation were these two.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue: Luke 8, 41, 49. He had the chief care of affairs there: that nothing should be done undecent or disorderly, as Luke 13. 14. He gave warning when the Reader should begin to read. Maym. ubi ante per. 1. and when the people should answer Amen, Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took care of things of the like nature, that conduced to the regulating of the Service and of the Synagogue.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae, The Minister of the Congregation, who laboured in the word and doctrine, being the constant Minister of the Synagogue, to pray, preach, keep the book of the Law, appoint the Readers of it, and to oversee that they read aright: And from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer. And so Baal Aru●h doth clearly expound it, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan, saith he, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister of the Congregation: and the word meaneth an Overseer: for it behoved him to see how they read in the Law. And the gloss upon Maymony in the places aforecited doth plainly make the Sheliahh hatzibbor, or Angelus Ecclesiae, and the Chazan or Episcopus to be all one: And so we may see from whence these titles and epithets in the New Testament are taken, namely from the common platform and constitution of the Synagogues, where Angelus Ecclesiae, and Episcopus were terms of so ordinary use and knowledge: and we may observe from whence the Apostle taketh his expressions when he speaketh of some Elders ruling and labouring in word and doctrine, and some not, namely, from the same platform, and constitution of the Synagogue, where the Ruler of the Synagogue, was more singularly for ruling the affairs of the Synagogue, yet was he ever a Student in Divinity: and the Minister of the Congregation, labouring in the word, and reading of the Law, and in doctrine about the preaching of it: Both these together are sometimes called jointly The Rulers of the Synagogue, Acts 13, 15. Mark. 5. 22. being both Elders that ruled, but the title is more singularly given to the first of them.   

Sect. V Of their Preachers.  
Having thus taken some view of their Synagogues as they now stood, it is in the second place worth the examination, upon what ground and reason Christ was permitted to teach in their Synagogues, he being a private man, and of a mechanic education: He was not only a Carpenter's Son in common repute, but he is also called a Carpenter himself, Mark 6. 3. And was it used among the Jews that mechanics and tradesmen might preach, if they would thrust themselves upon it? No, it was not any such use or custom in the nation, that gave Christ this admission to the Pulpit, but the wonders and miracles that he wrought which caused his fame to go through all the country, and which caused the people to take him for a Prophet: this was that that procured him admittance and acceptance to teach and preach in any Synagogue where he came.  
1. From the very first platforming of the Church of Israel, the tribe of Levi was set a part for the public ministry, to attend upon the Altar at Jerusalem, and to teach the people up and down the Nation, Deut. 33. 10. Mal. 2. 7. and for the better fitting of them for teaching, they had eight and forty cities allotted them, Josh. 21. in which they dwelled together, as in so many Universities, studying the Law, that they might be able in time to be Preachers in the Synagoguess and Teachers in schools up and down the Land.  
2. Men of other tribes also studied the Law and became learned men and public Preachers as well as the Priests and Levites, as the Scribes of Zebulun, Judg. 5. 14. the learned men of Issachar, 1 Chron. 12. 32. The great Hillel of the tribe of Judah, and his posterity, Rabban Simeon, Rabban Gamaliel, Paul's master etc. and Paul himself of the Tribe of Benjamin: Nay sometime they had Doctors and public Teachers of the Law, and professors of Divinity, that either were not Israelites at all, but only Proselytes or Proselytes Sons, as R. Akibah, a man exceeding famous, was the son of Joseph a Proselyte of Righteousness. Maym. pref. ad Jad. hazahah: or that were but half Israelites, as Shemaiah and Abtalion are said by Maymony in the place cited, to be Proselytes of righteousness also, and by Abraham Zaccuth to be of the posterity of Sennacherib, but their mother was an Israelite, Juchasin fol. 50.  
3. There were some of their public Teachers and Preachers that had been Mechanics. as R. Johanan called Sandelar or the Shoemaker: R. Judah called Hajiat, or the Jailor, etc. And so saith Maymonides, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the greatest wisemen of Israel have been some of them hewers of wood, and drawers of water, and some of them blind, yet for all that they plied the Law day and night, and so became some of the great Traditionaries. In Talm. torah. per. 1.  
4. Now none of these forementioned, were admitted to this public employment of teaching and preaching, but he was first ordained, and had Ordination as a State call and commission to that Office. So Johanan the Shoemaker, or Sandeler mentioned before, was ordained by R. Akibah, before ever he was public Teacher or called Rabbi: Juchasin fol. 61. for none were called Rabbi but who were first ordained, for that was one of the passages in their ordination; They laid not always their hands on him that was to be ordained, but they called him Rabbi, and said to him, Behold thou art ordained, etc. Maymon. in Sanhedr. per. 4. And all the while before his Ordination, he was called after his Father's name as Ben Betirah, but after his Ordination he was called R. Joshua Ben Betirah. Juchasin fol. 56. Till Hillels time, a public Teacher having been ordained himself, had authority and used to ordain his Scholars according as he saw them sit, but for honour to Hillel that rite was centred in the Sanhedrin: and they used to ordain men to particular employment in the public administration, and they might not go beyond that particular to which they were ordained: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have power, saith Maymony, to appoint whom they will to particular matters: As for example, there was an exceeding great wise man, that was fit to teach all the Law every whit, it was in the power of the Sanhedrin to ordain him, so, as that he might not judge or that he might not teach about bound and lose, or they might give him licence to teach about bound and lose, but not to judge in matters of money, or they gave him power to judge in this matter, but not to judge in matters of damage, etc. Maym. ubi supra. Thus curious and circumspect they were in and about the matter of ordination and concerning a lawful and authoritative designation of public Teachers and Judges to their peculiar and particular employment in the public, to fix them within their own compass and line, and that every one might not intrude upon what ministerial or magisterial ministration he would. And therefore it was far from being a common use, or from being any use at all among the Jews in their Church, to let any Mechanical or uncalled and unordained men to step up into the Doctor's chair, or Minister's Pulpit, to read Divinity publicly, or to preach in their Synagogues, as impudence or folly would put them forward on it, but they had a solemn State-call or dimission into such employments by a lawful Ordination, by men themselves ordained.  
5. But if any man came in the spirit of a Prophet and took on him to preach under that nation, he found permittance under that notion; yet was there not immunity and liberty for any whosoever to become Preacher upon that term and so to continue, but the Sanhedrin was to judge concerning false Prophets; and he that was not a Prophet, and yet would be preaching as a Prophet, did it at his own peril. This than was that that procured our Saviour liberty to Preach, and audience to his Preaching in every Synagogue, where he came, because he came not only in the name, but also in the visible power and demonstration of a Prophet, doing such wondrous signs and miracles, as that his Prophetic call could not be denied, but he was glorified of all.  Vers. 16. And he came to Nazareth. 
He had avoided this place purposely, when he came out of Judea, because he knew a Prophet hath no honour in his Country, John 4. 44. for it would have been so strange a thing in the eyes of the people of that Town, that he that had been a tradesman among them all his life hitherto, should now fall a Preaching as a Prophet, that it was easy to see how little he would have been entertained: but now that he hath got a name through all the Country there about, and hath taught in all their Synagogues, and is glorified of all, now he cometh at the last to his own Town to see how his doctrine would take with them there.   

§ As his Custom was he went into the Synagogue.  
Whether it mean, as his custom was at this present, or as it had been whilst he lived there a private man, (which I rather conceive, the expression aimeth at) I see not, what in the world the Separatists that withdraw from the public worship in our Congregations, can say to this example: For was not their public Worship in their Synagogues as corrupt as ours is pretended to be in our Congregations? was not the people of Nazareth as corrupt a people, as most Congregations now are? see their desperate wickedness in vers. 29. What did Christ all the while he lived there a private man, did he never go to the Synagogue? Sabbath, and Holy days and Synagogue days, whilst others went to the public Service and Congregation did he sit at home? Nay I assert, that now when he is become a public Minister, he goes to the Synagogue of Nazareth, as a member of that Congregation, and as a member he reads publicly there; you find not in all the Gospel, (though he preached in every Synagogue where he came, yet) that he read in none of them but only in this: and you find not in any Talmudick or Jewish record, that they that read the Law and Prophets in their Synagogues were any others but members of that Congregation. It is true indeed that strangers, if they were learned might Preach in their Synagogues, as Paul and Barnabas did, Acts 13. 15, 16. etc. but none did publicly read there but a member of that Synagogue. In all the Scripture we find not, that either any that were holy indeed, or any that took upon them to be holy, no nor he that was holiness itself, did separate and withdraw from the public service in the Congregation.   

§ And he stood up to read.  
Moses and the Prophets were read in their Synagogues every Sabbath day, Acts 13. 15. & 15. 21. And Moses every Synagogue day beside, and the Prophets every holy day, and the ninth day of the month Ab which was a fast, and every fasting day besides. Maym. in Tephillah per. 12.  
On the Sabbath the readers of the Law were seven: on the day of expiation six: on holy days five: on the new moons and the seven days of the three great Festivals four: and on the second and the fifth day of every week three. And the Law might not be read by less than three, one after another. Id. ibid. & Talm. utrumque in Megil. per. 4. in Gemara.  
Now on the Sabbath, the readers being then seven, they seven read in order thus: first a Priest, than a Levite, than five Israelites one after another. If there were not a Priest nor a Levite there, then seven Israelites did it. If a Priest were there and no Levite, than the Priest read twice. But the rule was, First a Priest, than a Levite, than an Israelite, than a fourth, a fifth, a sixth, a seventh. And this may help the young Student of the Hebrew text to understand, that which he will meet with in some Pentateuches (as the Pentateuch in Buxtorfes' Bible, and that with the triple Targum) and that is, when he sees in the margin here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mean no other thing than this order of the reading of the Law, first a Priest, than a Levite, than five Israelites in their order.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae, or Minister of the Congregation called him out that was to read, and he went up into a Desk or Pulpit, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which stood in the midst of the Synagogue for that purpose, and he delivered him the Book of the Law: which he opened, and looked out the place where he was to read, but he began not till the Archisynagogus bade him begin. Yea if the Archisynagogus himself or the Minister of the Congregation were to read, he began not till the Congregation, or he that was now chief among them bade him read: Maym. ubi ante.  
Before he read, he began with Prayer, blessing God that had chosen them to be his people, and given them his Law, etc. and then he gins standing all the while he reads, as it is said by the Evangelist, He stood up for to read. And for this posture they have a special caution in the treatise Megillah, That he that reads the Law must stand, partly for the honour of the Law itself, and partly because God said to Moses, Stand thou here with me. Per. 4. in Gemar.  
As he read, the Minister of the Congregation stood by him, to see that he read and pronounced aright (and from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus or Overseer, as hath been observed) and if he miss he recalled him to utter it aright.  
There stood another by him also, who did interpret into the Chaldee tongue what he read out of the Hebrew Text. For from the days of Ezra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to have an Interpreter in the Synagogue, who interpreted to the people what the Reader read: that so they might understand the sense of the words: And the Reader read a verse and stopped, till the Interpreter had interpreted it, and then he went on and read another verse, and the Interpreter interpreted it: and he might not read above one verse at once to the Interpreter: This was the constant practice in reading the Law: but in reading of the Prophets the Reader might read three verses at once to the Interpreter, etc. Talm. & Maym. ubi supr. & Mossecheth sopherim. per. 10.  
It was their custom (saith Alphesi) to intrepret in the Synagogue because they spoke the Syrian tongue, and they interpreted that all might understand. In Megil. per. 4. To which Rabbi Solomon also speaketh parallel, saying, The Targum or interpretation, was only to make women and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people to understand, who knew not the holy tongue: and the Interpretation was into the Vulgar Babylonian. Ibid. compare 1 Cor. 14. 27.  
So that this use of interpreting was introduced of necessity, because they were not able to understand the Original Text, and they might not read the Scriptures publicly but in the Original: And they hold withal that Ezra himself gave example and a copy for this, for so they understand that passage, Neh. 8. 8. The Gemarists in the Jerusalem Talmud question, Whence came the custom of having an Interpreter. R. Zeora in the name of R. Hananeel saith from that place, They read in the Book of the Law, That meaneth the reading: Distinctly; that meaneth the interpreting, and gave the sense, that meaneth the exposition, and caused to understand the reading, that meaneth the Massoreth, or points and accents. In Meg. ubi supr. Where also it relateth these two or three stories. R. Samuel bar R. Isaac went into a Synagogue, and saw one as he interpreted leaning to a pillar. He saith to him, That is not lawful: For as the Law was given in fear and terror, so must it be used with fear and terror. The same man went into a Synagogue, and saw the Angelus Ecclesiae, reading and setting no man by him, (no Interpreter as Alphesi expounds it) He saith to him, That is unlawful, for it was given by the hand of a Mediator, so is it to be used by the hand of a Mediator.  
He also went into a Synagogue, and saw a Scribe reading his interpreting out of a Book, He saith to him, That is unlawful; for, what by word of mouth, by word of mouth, and what out of the book, out of the book.  
The Reader of the Haphtaroth or portion out of the Prophets, was ordinarily one of the number of those that had read the Law: he was called out to read by the Minister of the Congregation, he went up into the desk, had the Book of the Prophet given him, began with Prayer, and had an Interpreter, even as it was with them that read the Law.  
And under these Synagogue rulers are we to understand Christ's reading in the Synagove at this time: namely, as a member of the Synagogue, called out by the Minister, reading according to the accustomed order, the portion in the Prophet when the Law was read (and it is like he had read some part of the Law before) and having an Interpreter by him to render into Syriack the Text he read: he than gins in Syriack to preach upon it.  
Now if it be questioned Under what notion may the Minister of the Congregation be thought to call him out to read? It may be answered. 1. It is possible he had done so, many a time before, while Christ lived amongst them as a private man: for though none but men learned and in orders might Preach and Teach in their Synagogues, yet might, even boys and servants, if need were, read there, if so be they were found able to read well: And Christ though his education was but mean according to the condition of his parents, John 7. 15. yet it is almost past peradventure, that he was brought up so as to read, as generally all the children of the Nation were. 2. Christ in other parts of Galilee had showed his wisdom and his works, and his fame was spread abroad; and no doubt was got to Nazareth where he was best known: and this would readily get him such a public trial in the Synagogue, if he had never been upon that employment before, to see what evidences he would give of what was so much reported of him.  Vers. 17. And there was delivered to him the Book of Esaias. 
It is a tradition, and so it was their practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they read not in the Synagogues in the five books of Moses bound together, but every book of the five single by itself: And so also may it be conceived they did by the Prophets, that the three great Prophets, Esay, Jeremy, Ezekiel, were every one single, and the twelve small Prophets bound together: And we may conclude upon this the rather, because they had also this Tradition and practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Maphtir or he that read in the Prophets might skip from passage to passage (that is, from one text to another for illustration of the matter he read upon) but he might not skip from Prophet to Prophet, but only in the twelve small Prophets.  
The delivering of the Book unto him by the Minister, to whom he also delivers it again when he hath read, vers. 20. doth confirm what was said before, that Christ stood up to read as a member of the Synagogue, and in the ordinary way of reading used there: for so it was the custom of the Minister to give the book to those that did so read: But if Christ had gone about to read, beside or contrary to the common custom of the place, it can little be thought that the Minister would so far have complied with him, as to give him the Book that he might read irregularly or beside the custom. To which may also be added: that if our Saviour intended only to rehearse this passage of Esay, that he might take it for his text to ground his discourse upon, he could have done that by heart, and had not needed the Book; but it showeth that he was the Reader of the second Lesson, or of the Prophets this day, in the ordinary way as it is used to be read by some or other of that Synagogue every Sabbath.   

§ He found the place where it was written, etc.  
Not by chance, but intentionally turned to it: Now whether this place, that he fixed on, were the proper lesson for the day, may require some dispute: They that shall peruse the Haphtaroth or Lessons in the Prophets which were precisely appointed for every Sabbath to be read, will find some cause to doubt whether this portion of the Prophet that our Saviour read, were by appointment to be read in the Synagogue at all: But not to insist upon this scrutiny: in the reading of the Prophets they were not so very punctual as they were in the reading of the Law: R. Alphes ubi supr. but they might both read less than was appointed, and they might skip and read other where than was appointed: And so whether our Saviour began in some other portion of the Prophet, and thence passed hither to illustrate what he read there, though the Evangelist hath only mentioned this place, as most punctual and pertinent to Christ's discourse, or whether he fixed only upon this place and read no more than what Luke hath mentioned, it is not much material to controvert, his reading was so as gave not offence to the Synagogue, and it is like it was so as was not unusual in the Synagogue. He that read in the Prophets was to read at the least one and twenty verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he finished the sense in less, he needed not to read so many. Megill. & Maym. ubi ante.  Vers. 18. The Spirit of the Lord is upon me. 
The Jews in the interpretation of this Scripture, do generally apply the sense and truth of it, to the Prophet himself: as the Eunuch was ready to apply another place in this same Prophet, Acts 8. 34. So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophet saith, The spirit of Prophecy from before the Lord is upon me. And David Kimchi, These are the words of the Prophet concerning himself. In which application they did not much amiss, to bring the meaning of the words to Esay himself, if they did not confine and limit the truth of them there: For the words do very well speak the function of the Prophet, his calling and Ministry being to those very ends and purposes that are named here: but to restrain it to him only, is to lose the full and vigorous sense of it, which the words hold out, and which the Prophet could not reach unto to have them verified of himself to the utmost extent: as being anointed, Preaching the acceptable year of the Lord with an Emphasis put upon the word the, and some other particulars as may be observed.  
It is an ordinary style with the Prophets to speak things as in their own persons or of themselves, which sometimes were not punctually and literally applicable to them only, nay which sometimes were not so applicable to them at all: but whose truth and sense was made good only in Christ, as Psal. 16. 10. with Acts 13. 36. Psal. 22. 16. They pierced my hands and my feet: Esay 8. 18. with Heb. 2. 13. Zech. 11. 12, 13. with Matth. 27. 9 etc.  
How the Spirit of the Lord came upon Christ, and dwelled upon him in measure above measure, hath been observed before; only let the Reader observe, how suitable this Text in the mouth of Christ, is to the words of the Evangelist in the beginning of this Section, Jesus returned in the power of the Spirit.   

§ Because he hath anointed me.  
The Greek expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is so rendered by some Expositors on the one hand, some on the other, that in a manner a clean contrary sense is put upon it: Some thus, The Spirit of the Lord is upon me, therefore he hath anointed me: and so they make the reason of his anointing to be because the Spirit of the Lord was upon him: To this sense the Syriack renders it, who utters it thus, The Spirit of the Lord is upon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because of this he hath anointed me: and so Beza, Cujus rei gratia, unxit me: The Vulgar, propter quod. Brucioli, Per cagione del quale, etc. But others, amongst which, is Erasmus, and our English, do read it. The Spirit of the Lord is upon me, because he hath anointed me (which though it speak not the literal construction of the Greek particle so very punctually, yet doth it the Hebrew, by which the Greek is to be stated, and which the Chaldee so reads) as that they do make the Lords anointing him to be the cause of the Spirits being upon him, which is a far more easy and profitable sense.  
Object. But was not his anointing by the very coming of the Spirit upon him at his Baptism? and so these two things are so far from being the cause and effect one of another, that indeed they were but one and the same thing: the holy Spirits coming upon him was his anointing, and his anointing was nothing but the Holy Spirits coming upon him.  
Answer: If by anointing we will understand, his exalting and setting up and apart (as the Jews expound the word in the text of Esay) for this office and work that the Text speaketh of, than was his anointing before the Spirit of the Lord came upon him, for he was set apart for Mediator and Minister of the Gospel before: and so his anointing was the cause and reason why the Spirit came upon him, namely, to fit him and act him to that office to which he was set apart. But if by anointing we will understand a visible and an apparent instalment of him into the present execution of that office unto which he was designed before, than was his anointing and the Spirits coming upon him, but the very same thing, for the Spirits coming upon him, was that anointing. And in this sense are we to understand his anointing here, and yet even in this sense, are we to take his anointing to be the cause of the Spirits being upon him, though the Spirits coming upon him was the very way and manner of his anointing; but we are to understand it thus with difference and distinction of time: At the very instant of the Holy Ghosts coming upon him at his Baptism, that was his anointing and instalment into the execution of his function: but all the time following while he executed his function, the Holy Ghost rested upon him; why? Because the Lord had anointed him with the Holy Ghost at his Baptism: and so the Emphasis of the clause lies in the verb understood and limited to its time, the Holy Ghost is now upon me and continueth still upon me, because the Lord hath heretofore anointed me with the Holy Ghost: And herein is the difference apparent of the measure and manner of the Holy Spirits being upon the Prophets, and his being upon Christ: They had not the actings of the Spirit always upon them, nor are they visibly anointed with it, as he was both.   

§ To preach the Gospel to the Poor, etc.  
Here are six particulars in this portion of Scripture as parts of Christ's Ministry, which though they may be all applied to any one particular person to whom the Gospel and Ministry of Christ powerfully and effectually came, for such a poor wretch had the Gospel preached to him, his broken heart was healed, he heard of deliverance from the bondage of Satan, etc. yet have they all their singular and several intentions and meanings, and so are to be expounded and understood, for the taking up of the verse in its full sense and life.  
1. Christ was sent to preach the Gospel to the Poor: in the Text of Esay it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the meek, or humble, and accordingly rendered by the Chaldee Paraphrast: and so the sense is made the readier, namely, that by the poor here is meant the poor in Spirit, as Mat. 5. 3. Such as went out of their own righteousness, and by the convictions of the Law, did find themselves to be nothing, and worse than nothing: to such Christ was sent to Preach the Gospel, and such received it. Mat. 9 12, 13. & 11. 5. Christ preached to to all that came about him to hear him, but he speaketh here of his Preaching the Gospel in the proper power and fruit of it, viz. so as that it was received. Now this is the first composure to the receiving and entertaining of the Gospel, when a soul by the power of the Preaching of the Law is thrust off from all security either in sin, or self-righteousness, and becomes so poor in his own spirit, that he finds himself nothing but wretched and miserable and poor and blind and naked and in need of all things.  
The title of poor is as common a name for the Saints of God, especially in the Old Testament, as any name whatsoever: and that not only because of their depressed and oppressed condition by the wicked, but because of their poverty of spirit, and abasedness in their own eyes: they knowing how poor they are, and living by continual begging of grace at the hands of God. The Hebrew word is sometime written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor in the text and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble, in the margin, as Psalm. 9 13. and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margin, as in the same Psalm verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated poor by the Septuagint, Psal. 10. 13. & 22. 27. as well as here.  
2. To heal the broken hearted: here is the heart a degree lower than in the former expression, and the operation of the Gospel a degree higher: Every broken hearted soul is also poor in spirit, but not e contra: for an humble and poor spirited soul, may yet some time be free from these break of heart which many a one hath met withal, and which itself may meet withal at another time. For being brought poor in spirit, and made sensible of its own unrighteousness by the Preaching of the Law, and so entertaining the Gospel, it is by degrees even broken also by the Gospel, the heart melting in the sense and apprehension of the dear love of God to sinners, and of its own sinfulness and untowardness towards him.  
3. To Preach deliverance to the Captives: This may very well allude to the Jews expectation: who looked for (and do still) a bodily deliverance from all their captivities and calamities, by the coming of Messiah: now Christ came to Preach deliverance to captived ones, but not in this sense, but in a higher, in as much as he was a higher Saviour than their ordinary deliverers.  
4. Recovering of sight to the blind: This may look also at the Gentiles, who sat in the darkness of all manner of ignorance, Error, and Idolatry: And though it be most true that every one naturally is blind as to the things of Heaven, and that the Gospel giveth new sight to those that receive it, yet since the Heathen are especially set out as sitting in blindness, this clause may very well be applied to them, as in a singular propriety.  
The Evangelist doth here somewhat differ from Esays Text, as also do the Septuagint, whom he followeth: for Esay hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And opening of prison to those that are bound, as our English translates it: There is some scruple among translators about rendering the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what to make of them; but the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth plainly enough and without all difficulty signify Bound, and yet the Greek hath uttered it blind.  
1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken by divers, to be not two but one word doubled as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many other of the like nature: and that it signifieth by the duplication the more emphatically and eminently: which opinion is the more justified by this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter part of it, by itself, can be made nothing of (such a word not being to be found again in Scripture) but uncertain and unprofitable conjectures only are given of it: As that it should signify a prison, as is the conceit of Dau. Kimchies Father; or that it should signify a taking out of Prison, as is fancied by Kimchi himself; and both taking away the first syllable in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mint this word, but by what warrant, and after what example they do not show.  
2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly refer to opening of the eyes; and it is hard, I believe, to find where it signifies any other kind of opening: and therefore the Chaldee Paraphrast, to close as near with the very propriety of it as he thought the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would suffer him, hath given it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revealing to the light.  
3. Observe that this clause in the Prophet is of a higher tenor than that next before; for there was mention of captivity: but here of imprisonment in captivity: for it is a sad thing to be captived into a strange land, but it is a sadder to be bound in chains or locked up in a prison there. Now the Evangelist (as he translates the Prophet) speaks of a higher degree of misery still, and that is to be imprisoned having his eyes put out, as it was the case of Samson, Judg. 16. 2. and Zedekiah, 2 Kings 25. 7. and as it was the custom much in those eastern parts, and is at this day in Turkey. The Evangelist therefore willing to render the Prophet to the Highest comfortable sense that might be, useth an expression that meeteth with the highest misery that was couched and included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is, when men were not only shut up in a blind prison, where they could see no light, but when they had also their eyes put out, that they could not see light if there were any: He telleth therefore that Christ should not only Preach deliverance to captives, but also restoring of light to captive prisoners, nay yet more, recovery of sight to blinded prisoners, and so doth he sweetly set out Christ's delivery of men from the captivity of Satan, chains of corruption and blinding of ignorance: and so he doth not cross the Prophet's expression, but explain it to the highest sweetness.  
5. To set at liberty them that are bruised. This clause is not verbatim in that Text in the Prophet, from whence the rest are alleged: yet is it generally in all copies here, and in all Translations: How it came into this Text, some are very bold and indeed uncivil with the Text, in imagining that it crept in, out of the margin of the Septuagint, being set there by some body that thought he had met with a fit parallel to that that was in the Text. Sed quisquis hunc locum primus annotavit ad marginem, saith Beza, res sane dissimillimas inter se comparavit. Poterat autem quisquis ille fuit alium locum prorsus similem conferre ex cap. 42. 7.  
I should rather confess my own ignorance and say I cannot understand how this came into the Text, or rather bewray my own folly in giving some conjecture at it some other way, than in thus downright terms to conclude that it came in from the marginal notes of some one or other that knew not well what he noted: I would give some aim at it, the result whereof shall be to the undervaluing of my judgement, rather than thus to determine, to the undervaluing of the sacred Text.  
It was allowed and used in their Synagogues, as was touched even now, in the reading of the Prophets to skip from Text to Text upon occasion: take the tradition at the full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that readeth in the Prophets may skip from one Text to another: but he may not leap out of one Prophet into another, but in the twelve small Prophets only: And he may not leap from the end of a Book to the beginning of it: And whosoever leapeth thus, must not stay on the Text whither he skips, longer than the Interpreter gives the interpretation of it: Maymon. in Tephillah. per. 12.  
Now I should rather think that Christ as he read in the Prophet, skipped into another Text of the same Prophet, and brought it in hither, than to think it crept out of the margin of the Septuagint of I know not whose setting there. This their skipping from Text to Text in the reading of the Prophets was for nothing else but to fetch in another place that spoke in parallel or in clearing of the Text that they were in reading: And so since we find Christ conforming in many other things to the custom of their Synagogues, why may we not hold that he did the like in this, which was a thing of profitable use? He reading therefore upon this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to those that are bound, opening, opening (for so the word is doubled, and signifieth the largest and freest opening that may be) why may we not conceive, that he used the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipping to another Text in the same Prophet (as it was ordinary for learned Readers in the Synagogues to do) by which he might clear the sense of this doubled and remarkable word to its full extent?  
The words that are here taken in, are found in Esay 58. 6. one Syllable only changed in the Septuagint from the words used by the Evangelist: Now by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruised ones is to be understood, bruised by calamity and misery, in difference from broken hearted which was used before: And so the very sense of the place in Esay, and the use of the world in Deut. 28. 33. do make it apparent without more evidence. Christ therefore setteth at liberty those that are bruised with outward calamities, not only by delivering his people out of their troubles, but by the sweet comforts of the Gospel, enlarging their hearts though their persons be in straits.  Vers. 19 To preach the acceptable year of the Lord. 
This expression alludeth to the proclaiming of the year of Jubilee, that welcome year to poor wretches that were in debt, decay, and servitude. There have been some in ancient time that from this passage have concluded, that Christ preached but one year from the beginning of his Ministry to his death, which is a matter so apparently confuted in the Gospels that it is needless to stand about it. If the allusion to the Jubilee year in the expression, aim at any particular year Christ's preaching, it referreth to the year of his death, which was not only a year of Jubilee in a spiritual sense, (because then there was redemption and restoring to a lost estate, and out of servitude by his death) but also it was a year of Jubilee in the literal and proper sense indeed.  
The Jews have so jumbled the Jubilees in their writings and constructions, and made them so fast and lose, (and it may be purposely, to evade the clear answer of the Antitype to the Type in the death of Christ on a Jubilee year) that they have left it at a careless and indifferent cast whether there were any Jubilees after a while or no. Assoon as the Tribes of Reuben, Gad and Manasseth were captived, say they, the Jubilee ceased. Siphri. in Leu. 15. And, Israel numbered seventeen Jubilees from their coming into the land, to their going out: and the year that they went out, when the Temple was first destroyed, was the going out of a seventh year of rest, and it was the thirty sixth year of the Jubilee. For the first Temple stood four hundred and ten years, and when it was destroyed this counting ceased. The second Temple stood four hundred and twenty years, and on the seventh year from its building Ezra came up, and from that year they began to count again, and made the thirteenth year of the second Temple a year of rest, and counted seven rests and hallowed the fiftieth year, although there was no Jubilee under the second Temple. The destruction of the second Temple was in the going out of a seventh year, and it was the fifteenth year of the ninth Jubilee: Maym. in Shemittah. per. 10. & Erachin. per. 2.  
But God having appointed so full and sweet a resemblance of Christ's redemption, in this Type, as a greater is scarcely to be found, he did so carry on the chain and bracelet of Jubilees as I may so call them, from the time that their accounting for did first begin, that many of them were also made remarkable with some singular event, beside their releasements, and the last of them fell with the year of the death of the Redeemer: as is accutely observed by the most learned Mr. Broughton who also produceth this confession of old Zohar or R. Simeon ben Jochai upon this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Majesty will be to Israel in a Jubilee, Freedom, Redemption, and sinisher of Sabbath.  
But we need not to straiten this acceptable year of the Lord, to that particular year of Christ's death (though that most eminently hath its share in the sense of it) but it may also be understood of that time that was now begun, of Messiah his appearing, and the publishing of the Gospel: which preaching of the Gospel was so full and clear an answer and Antitype, to the proclaiming of that year with the sound of the Trumpet, that every one cannot but see it: Zohar hath this application of that rite. It is appointed, saith he, to blow the Trumpet at the Jubilee: Now as at the blowing of the Trumpet at the Jubilee all servants went free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So at the last redemption, at the blowing of a Trumpet, all Israel shall be gathered from the four sides of the world, etc. Zohar. in Leu. 25. fol. 53.  Vers. 20. And closing the Book he gave it to the Minister. 
The Minister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned, was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae, of whom we have spoken before: When they had done reading, the Angelus Ecclesiae laid up the Book in its place again. Maym. ubi supr. Christ's sitting down in the Pulpit when he had done reading (whereas he should have come away to his seat in the Church) did cause all the Synagogue to eye him, and to expect what he would speak unto them. It was the custom for the Teacher to sit, as Mark 5. 1. Luke 5. 3. and so in their Divinity Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor sat aloft and all his Scholars round about him in a circle, that all might see him and hear his words, etc. At the first the Master sat and his Scholars stood, but before the second Temple was destroyed, it came into use, that every Master taught his Scholars they also setting. Id. in Talm. Torah. per. 4. Which custom came up from the death of Gamaliel the old (Paul's Master) whereupon it was ordinarily said, From the death of Rabban Gamaliel the old the glory of the Law ceased. Jucasin. fol. 53.  Vers. 21. This day is this Scripture fulfilled in your ears, etc. 
Christ doth openly profess himself to be that person, there foretold of by the Prophet, and at large explaining the Text which he had read (which explanation the Evangelist hath not recorded) he declares himself who he was, so evidently and graciously, that even his own Townsmen, who knew his birth and education, could not but acknowledge what he spoke, and gave testimony to his words, they were so gracious. And this makes them wonder (comparing his present powerful and divine discourse with his mean and homely education) and to be amazed among themselves, and to say, Is not this the son of Joseph? as Mark 6. 2, 3.  Vers. 23. Ye will surely say to me this Proverb, etc. 
He taketh occasion of these words from their present wonderment and questioning among themselves about him. As if he had spoken out to them thus at large: Ye look upon me as joseph's son, as one that was bred and brought up among you, and therefore ye will be ready to urge me with the sense of that Proverb, Physician heal thyself, and expect that I should do some miracles here in mine own Town, as I have done in other places, nay rather in this Town than in others, because of my relation to it.   

§ Whatsoever we have heard done in Capernaum.  
Jansenius from this passage, concludeth that this Sermon of Christ in the Synagogue of Nazareth, was not of a great while after his coming into Galilee, but that he had first passed and preached through Galilee, because as yet according to the order in which we have laid the story, there is but one miracle mentioned that he had done at Capernaum, which was the recovering of the Ruler's son. Now that miracle was enough to have occasioned these words though he had done no more. But Capernaum was Christ's very common residence upon all occasions, and it is like he had done divers miracles there, though they be not mentioned: for when he came from Samaria, the Text relateth, that he avoideth his own Town of Nazereth, because he knew that there he should find but cold entertainment and little honour, but that he went into some other parts of Galilee, and the Galileans whither he went received him, having seen all that he did at Jerusalem at the Feast of the Passover, John 4. 44, 45. Now Capernaum was as likely a place whether he would betake himself and where he would stay if he stayed in any City, as any other.  Vers. 25. When the Heaven was shut up three years and six months. 
This sum lieth very obscure in the Text of the Book of Kings: for there it is only said that Elias said, there shall not be dew nor rain these years. 1 Kings 17. 2. And that after many days, in the third year Eliah shown himself to Ahab, and there was rain, etc. 1 Kings 18. 1, And it were not strange that Christ the Lord of time, did for all the difficulty of the Text determine it; but it seemeth by his speech to these Nazarites, that it was a reckoning and sum commonly known and received of them. And so when the Apostle James useth the same account, James 5. 17. it is likely that he speaketh it to the Jews as a thing acknowledged and confessed: But how to pick it up in the Book of Kings, is very intricate to him that shall go about it. Yet thus far we may go. 1. That it was a year after the drought began, before the Brook Cerith dried up: for it is said, that at the end of days the Brook dried: now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Days, to be used for to signify a year, examples might be given exceeding copiously. 2. Those words, in the third year God said to Eliah, Go show thyself to Ahab and I will send rain: cannot be understood of the third year of drought: for this his coming to Ahab was not in the third year but after it, for he had told him there should be no rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three years, at the least, as the learned in the Hebrew tongue will easily observe, out of the number of the word, which is not dual but plural. And therefore the third year is to be referred to Elias sojourning with the Sareptane widow. He had been one year by Cherith, and above two years at Sarepta, and after many days in the third year, he shows himself to Ahab and there were rains.  
Now how to bring these many days, to half a year is still a scruple, how to fix it or to go any whit near thereunto, unless it be by casting the times of the year when the drought began and when it ended: and there might be very probable reasons produced to show that it began in Autumn, and ended in the Spring, which two times were their most constant times of rains, Joel 2. But truth hath spoken it here, and it is not to be disputed, but only thus much is spoken to it, because it seemeth that he speaketh it to the Jews here as men consenting and agreeing in the thing already: The Rabbins do quaintly descant upon the last verse of 1 King. 16. (where there is mention of Hiels building Jericho, and losing his two sons in the work according to the word of Joshua) and the first verse of Chap. 17. where Eliah foretells the restraint of rain thus▪ Ahab and Eliah (say they) went to comfort Hiel for the death of his sons▪ Ahab said to Elijah, it may be the word of the servant [Joshua] is performed, but the word of the Master [Moses] will not be performed, who saith, Ye will turn away and serve other Gods, and the anger of the Lord will be kindled against you, and he will shut up heaven that there be no rain, etc. Thereupon Elias swore and said, As the Lord liveth before whom I stand, there shall be no rain.  
This number and term of time, of three years six months, (just half the time of the famine in Egypt, is very famous and renowned in Scripture) as hath been observed before. But in nothing more renowned than this, that it was the term of Christ's Ministry from his Baptism to his death, he opening Heaven for three years and six months, and raining down the Divine dew of the Gospel, as Elias had shut Heaven so long and there was no rain at all.  Vers. 28. And all they in the Synagogue when they heard these things were filled with wrath, etc. 
Here is such another change of affection, in these Nazarites, one while giving testimony to the gracious words that proceeded out of his mouth, and presently ready to murder him for his words, as there was in the men of Lycaonia, Act. 14. who one while would worship Paul and Barnabas for Gods, and immediately stone them with stones. The matter that gave such offence in these words of Christ to his Countrymen, was double. 1. Because he so plainly taught and hinted the calling of the Gentiles and refusing of the Jews, as was to be seen in the double instance that he alleged that Elias should harbour no where with any Israelite, but should be recommended by God to a heathen widow (for so were the Sareptanes being of Sidon): and that not one Israelite leper should ever be healed, but Naaman a Heathen Syrian should be. This doctrine about the calling of the Gentiles was a matter that the Jews could never hear of with patience, but it did provoke them, Deut. 32. 21. This made Jonah to outrun his errand, and to flee to Tarsus when he should have gone to Nineveh, because it vexed him at heart to be any means of the conversion of the Gentiles, upon this consideration, that the coming in of the Gentiles would be the casting off of his own people: which before he will be an instrument of, he will outrun God he knows not whether; The Jews express his fancy pertinently thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was careful of the honour of [Israel] the child, but he was not careful of the honour of [God] the Father. This made the Jews of Jerusalem to rage for madness when Paul did but speak unto them of going to the Gentiles, Act. 22. 21. And 2. another thing that incensed these people of Nazareth was, that Christ did refuse to do any miracles amongst them, which they knew he did not refuse to do in other places; and that his refusal was backed with such a comparison of them, as that he doth compare them with Israel when it was at the wickedest, for so it was in the days of Elias and Elisha, under Ahab and his wretched Generation. Now our Saviour in this his refusal and in these his words, doth but by the Nazarites as he did by the Syrophenician woman afterwards: he called her dog, and at first denied her petition, but afterward upon her importunity consented to her and received her to favour: and so his first refusal was not a resolved rejection of her, but a trial: Such another was his speech here: but it was not so digested by his Countrymen: for they in disdain to be so likened and spoken to, when the Synagogue service was done, lay hold upon him, and would have thrown him headlong from the rock: but he by a Divine power and work, delivers himself out of their hands: And thus hath poor and wretched Nazareth undone itself.     

SECTION XVIII.  St. MATTH. Chap. IU. Vers. 13. AND leaving Nazareth he came and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 2. 23.  dwelled in Capernaum, which is upon the Sea coast, in the borders of Zabulon and 
b Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according as the Septuag. reads the word in Esays Text, though generally it read it otherwise in other places: the Evangelist John reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Rev. 7. 6. which is the Plural absolute, in stead of the Plural contracted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nephthali. 14. That it might be fulfilled which was spoken by Esaias the Prophet, saying, 15. The land of Zabulon and the land of Nephthali, by the way of the Sea beyond jordan, Galilee of the Gentiles. 16. The people which sat in darkness saw great light, and to them which sat in the region and shadow of death, light is sprung up. St. LUKE Chap. IU. Vers. 31. AND he came down to Capernaum a City of Galilee. 

Reason of the Order.  
THE passage in the preceding Section, concerning the unkindness and madness of his Townsmen of Nazareth, and concerning the danger of his person by them, doth so clear the dependence of this Section on that, that there needs no more for the proof of the dependence, than merely laying them together: For although Matthew hath not mentioned the occasion of his leaving of Nazareth, yet Luke hath, and hath added, that he got from among the men of Nazareth, and came down to Capernaum: and so he hath not only cleared Matthews order, but hath also expounded his words, And leaving Nazareth: showing the reason of his leaving it.   

Harmony and Explanation.  Matth. 4. vers. 13. And leaving Nazareth, &. 
AH unhappy Nazareth, the first refuser and the first refused of Messiah: the banisher and persecutor of thine own happiness and glory! Here Christ had been brought up and lived six or seven and twenty years together, from his return out of Egypt, till the time of his Baptism, and he honoured the Town with his Title and Epithet Jesus of Nazareth, but Nazareth will not retain him, much less honour him: So Moses was refused of his Brethren, and glad to flee upon their repulse, Act. 7. but the loss theirs, so the misery Nazareths: we read not that Christ ever came to this Town again or ever owned it: but betook himself to Capernaum, for his habitation, where we conjectured before, that his Father Joseph had some possession or habitation. And thus is Nazareth cast down to Hell, and Capernaum lifted up to Heaven, if it can improve the happiness now offered to it: Luke saith he came down to Capernaum, either as any journeys in Scripture are indifferently called going down o● going up, or as men are said to go down to the Sea or the Sea shore, as Psal. 107. 23. Jon. 1. 3.  Vers. 15. The land of Zabulon and the land of Nephthali, etc. 
The words are cited from Esay 9 1. as it is well enough known, but with so much difference as that it cannot but challenge consideration and observing: It may not be amiss to take up Esay's Text verbatim first, and to see its meaning; and then to compare this quotation with it.  
The Prophet in the latter end of the seventh Chapter had threatened sad but deserved misery upon those that should transgress the Law and Testimony, that they should be hard bestead, hungry, seeing nothing but trouble, darkness, darkness of anguish, and they shall be driven to darkness, and then he comes on in the first verse of the ninth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that dimness or darkness shall not be such as was in her vexation when the first lightly afflicted the land of Zabulon and the land of Nephthali, or when the latter did afflict more heavily the way of the Sea, the Country beyond Jordan, and Galilee of the Gentiles: That people that walked in darkness saw great light, etc.  
The intention of the Prophet in this passage, is to proclaim a greater calamity darkness, and vexation to befall the contemners of Emanuel and his Testimony or Gospel, than did befall the parts and people here mentioned, in their captivity either by the first or second captiver, for the breach of the Law: The first captiver was Benhadad the King of Syria, who smote Jion, Dan, Able-beth-maachath and all Cinneroth and all the land of Nephthali, 1 King. 15. 20. and this was a sad and a heavy affliction in itself, but it was but easy, and he did but lightly afflict, in comparison of what a latter Captiver or another Kingdom did, namely the Assyrian, who took Jion, Abel-beth-maachah, Janoah, Kedesh, Hazor, and Gilead and Galilee, all the land of Nephthali, and carried them away captive to Assyria, 2 King. 15. 29. And carried away the Reubenites, and the Gadites, and the half Tribe of Manasseh, 1 Chron. 5. 26. Yet is not the calamity and misery of these people and places equal to the misery of the despisers of the Gospel and of Christ: for these places saw light again after their captivity, but those shall be driven to utter darkness. And thus doth the Prophet these two main things in this Prophecy: 1. He foretelleth the first appearing and arising of the Gospel, in these places where captivity first appeared: And 2. He denounceth a sadder plague to befall those places and all other among the Jews for despising the Gospel, than what had befallen them for despising the Law and breaking the commandments: and Nazareth in the foregoing Section doth first visibly fall under that plague. And now according to this first scope and intention of the Prophet, our Evangelist in the allegation of his Text doth most pertinently fix upon those words that do most properly hold out that sense or prediction, of the Gospel beginning where the captivity first began: He omitteth the words in the Prophet that import the forepast misery of these places, for his aim is at their light and happiness to come: And he meddleth not with those words that compare the misery to come, of those that should despise the Gospel, with the misery that those places had passed, for he intends the Gospel's first appearing, and not the Gospel's last despising, and therefore he leaveth out all the first part of the verse, and takes up only with the latter which only speaketh to his purpose. And such another abridgement may be observed in Hosea: who when he is speaking of Israel's and Judah's sins, misery and rejection, he calls them Lo-ammi, and Lo-ruchamah, No people and Not pitied, Host 1. 6. 9 But when he is speaking of their conversion and calling home, he leaves the first word or syllable out which carried a sense contrary to the scope that he had then in hand, and he calls them Ammi and Ruchamah: A people and Pitied, Host 2. 1.  
The land of Zabulon, etc. In Esays Hebrew the word the land is in the accusative case, as following a verb that went before it, but the Evangelist hath set it in the nominative case as going before the verb that next comes after, to be construed in this sense. The land of Zabulon and the land of Nephthali, That people saw great light, etc.  

§. By the way of the Sea.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood according to an usual Hebrew Idiom: In the Text of the Prophet this clause and the rest that follow, lie in this sense: The latter Captiver did heavily afflict the way of the Sea, or those places that lay upon the Sea coast; he did heavily afflict the coast beyond Jordan, and he did heavily afflict Galilee of the Gentiles. But in the Text of the Evangelist it is sweetly changed to this comfortable tune: The land of Zabulon and Nephthali, which are by the way of Sea, or on the Seacoasts, And also Peraea, or the Country which lies beyond Jordan: and likewise Galilee of the Gentiles, or the upper Galilee, even the people of all these several places saw great light, etc. And thus the clauses of the Text being severed and considered apart, as they ought to be, (for there is only a want of the conjunction, which is a thing most usual in the Hebrew tongue) the sense lies clear and facile; where as some expositors jumbling them altogether as if they spoke but of one place, have intricated and perplexed the sense, and have been necessitated to make bold with the language to put a construction upon some part of it, which it is very unwilling and not used to bear. And so they will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be not trans but secus Jordanem, and to be the land of Zabulon and Nephthali: and Galilee of the Gentiles to be the land of Zabulon and Nephthali too, and they clutter all together in the land of Zabulon and Nephthali; not distinguishing where they should distinguish, between Galilee superior (or Galilee of the Gentiles,) and Galilee inferior (or the land of Zabulon and Nephthali) and Peraea (or the Country and Region of the two Tribes and half that lay beyond Jordan) In these three several Regions had the captiver afflicted, and captivity had begun: In Galilee Superior or Galilee of the Gentiles at the taking of Jion, Dan, Abel-beth-Maachah, etc. In the lower Galilee at the taking all Nephthali; and in the Country beyond Jordan in the taking of Gilead, and carrying away the Reubenites, Gadites, and half Tribe of Manasseh: as the Texts alleged ere while do give testimony: And answerably, in these three Regions did the Gospel appear most radiantly, even in Christ's own Ministry and his presence there, as may be observed copiously in the Evangelists.  
The Chaldee Paraphrast translates this passage of the Prophet exceeding strangely, he gives it thus: For none shall be weary that shall come to afflict them, as at the first time the People of the land of Zabulon and the people of the land of Nephthali were captived: and as for the rest a mighty King shall captive them, because they remembered not the mighty power at the Sea, the wonders at Jordan, and the war with the Cities of the Nations. The people of the House of Israel, that walked in Egypt as in darkness, came forth to see a great light, etc. How the Septuagint hath spoiled the sense of the verse in the Prophet, by pulling it too much in pieces, as many expositors have done by crowding it too much together, I shall not trouble the Reader with instance, the learned will observe it of themselves.   

§. Beyond Jordan.  
This is to be taken as an entire clause of itself: and neither to be joined with that that went before, nor that that follows after. And therefore it is but a needless pains which Beza spends, to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies secus, not beyond but along Jordan, which he could never be able to prove: and so he would have Zabulon and Nephthali to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not minding the tautology, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they were so to be applied to one place and thing, nor observing the Prophets aim in these various expressions which he useth in the Text.   

§. Galilee of the Gentiles.  
Here the conjunction and is to be understood, as it is ordinary in the holy language to leave it out, and yet to understand it as was said before.  
Now as for the title of Galilee of the Gentiles, it was not the appellation of all Galilee wholly, but of a part of it, namely that which was called the upper: Observe Josephus his division of these two, and their common distinct names, in these words of his, in Vita sua, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Towns in the upper Galilee I walled, and the Cities and Towns in Galilee I fortified: The lower he calls Galilee only, and the other he calls Galilee the upper. And so ran the distinction, there was Galilee and Galilee of the Gentiles: that is indeed Galilee the lower and the upper.  Vers. 16. The people sat in darkness, etc. 
In the Hebrew of Esay it is, The people which walked in darkness, and so it is uttered also by the Septuagint, but our Evangelist, hath expressed it, The people which sat, according to the sense of the Prophet though not according to his syllables.  
To sit or To walk in Scripture when they are used in a borrowed sense, do indifferently signify To be or To continue, as Gen. 15. 2. I walk childless, Lam. 1. 1. The City sitteth solitary, etc. And in such a sense are the words of the Prophet and the Evangelists to be taken. The people that have been and continued in darkness, etc.  
The people here spoken of, may generally mean all the dark people and places of the world whither the Gospel should come: but more especially it is to be understood of the people of those places that are mentioned immediately before: And so the next verse in the Prophet may be interpreted according to that restriction to those places and people. Thou hast increased the Nation, in restoring those places to be peopled again, but thou hast not increased their joy, in that they sit still in darkness of ignorance and error: yet the time shall come when they shall rejoice before thee as the joy in harvest, etc. Or if this verse in hand be construed largely of all Nations seeing light by the Gospel, than that verse may be understood thus, that the Nation of Israel was increased when the Gentiles came in, as Host 1. 11. but the joy of the Jews was not increased by it, for the calling of the Gentiles was their vexation, God angering them by a foolish Nation: But in the Hebrew there is a double reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not, in the Text, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him or it, in the margin, which latter is followed by the Chaldee, which if it be embraced the words carry no difficulty with them, applied to the joy that the increase of the Church and light of the Gospel should bring to every true Israelite.     

SECTION XIX.  
St. LUKE Chap. V.  NOW it came to pass as the people pressed on him to hear the Word of God, he stood by the lake of Gennesareth. 2. And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3. And he entered into one of the ships which was Simons, and prayed him that he would thrust out a little from the land: and he sat down and taught the people out of the ship. 4. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. 5. And Simon answering, said unto him, Master, we have toiled all the night and taken nothing: nevertheless at thy word I will let down the net. 6. And when they had done this, they enclosed a great multitude of fishes, and their net broke. 7. And they beckoned unto their partners which were in the other ship, that they should come and help them. And they came and filled both the ships, so that they began to sink. 8. When Simon Peter saw it he fell down at jesus knees saying, Depart from me, for I am a sinful man O Lord. 9 For he was astonished and all that were with him, at the draught of the fishes which they had taken. 10. And so was also james and john the sons of Zebedee, which were partners with Simon. And jesus said unto Simon, Fear not, for from henceforth thou shalt catch men. 11. And when they had brought their ships to land, they forsook all and followed him. St. MATTH. Chap. IU. Vers. 17. FROM that time jesus began to preach and to say, Repent, for the Kingdom of Heaven is at hand. 18. And jesus walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the Sea (for they were fishers.) 19 And he saith unto them: Fellow me and I will make you fisher of men. 20. And they straightway left their nets and followed him. 21. And going on from thence he saw other two brethren james the son of Zebedee and john his brother, in a ship with Zebedee their father, mending their nets, and he called them. 22. And they immediately left the ship and their Father, and followed him. St. MARK Chap. I. Vers. 14. JESUS came into Galilee preaching the Gospel of the Kingdom of God. 15. And saying, The time is fulfilled, and the Kingdom of God is at hand, repent ●e and believe the Gospel. 16. Now as he walked by the Sea of Galilee, he saw Simon and Andrew his brother, casting a net into the Sea, (for they were fishers.) 17. And jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18. And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw james the son of Zebedee, and john his brother, who also were in the ship mending their nets. 20. And straightway he called them, and they left their father Zebedee in the ship with the hired servants, and went after him. 

Reason of the Order.  
THERE is not so much doubtfulness of the subsequence of this Section, or at the least of some of it, to the Section preceding (for the transition in Matthew doth make it clear) as there is of something contained within the Section itself. Luke had related Christ's unkind usage and danger by his Townsmen of Nazareth, and that thereupon he slipped away from them and went to Capernaum: There Matthew takes at him, and tells how divinely that Prophecy of Esay came now to be fulfilled by his dwelling in those parts, The land of Zabulon and the land of Nephthali, etc. And then he comes on with a special note of conjunction of the stories, From that time Jesus began to preach, etc. And how Mark doth join with him in bringing on this story before us, in the present Section, though he doth it very briefly, not mentioning any of his actions in Galilee till this in hand, yet is it so apparent and conspicuous that there needeth nothing to be said of it: But in the body of the Section now under hand lie these two queries.  
Quest. 1. Whether is this story in Luke about Peter, and Zebedees' sons, the same with that in Matthew and Mark? For some particular circumstances do seem to difference them: as whereas Matthew and Mark say Jesus was walking by the Sea of Galilee and saw Peter and Andrew casting a net into the Sea and called them, Luke relates how he was in Peter's ship, and spoke to him to cast his net into the Sea, etc. Again Matthew and Mark say, when he had gone a little further he saw James and John mending their nets, etc. but Luke relateth that James and John came up to Peter's ship, where Jesus was to help to draw up the great draught of fishes that was taken, etc.  
Answ. Now though there seem to be these different, yea contrary circumstances in the Evangelists relation, yet is the story but one and the same, but only related more largely by Luke than by the other: The texture of it may be taken up thus: As Jesus walked along the Sea shore of Gennesareth, and the people pressed on him to hear the word, he stepped into Peter's ship and there taught: and having ended his speech he causeth Peter to cast down his net for a draught, and he had a great one; (this is that that Matthew and Mark speak of when they say, He saw Peter and Andrew casting a net into the Sea, they speaking short, and Luke giving the story in its full relation) Peter unable to manage so great a draught, beckons for James and John to come and help him, which they did: upon the draught Christ calls Peter to be a fisher of men, and he lands and follows him: But James and John returning to their station and to mend their nets, as he comes by he calls them and they follow him also: And thus is the story at large as it may be composed out of all the three, one helping to explain another, and all relating but the same story.  
Quest. 2. If this order of St. Luke be proper, as that this action of our Saviour in calling these Disciples, must come so near his coming to Capernaum as Matthew hath laid it, how is it that Luke hath laid two miracles done in Capernaum before this story, viz. the casting out a Devil in Capernaum Synagogue, and healing Peter's wives mother? Chap. 4. 33. 38. which Mark hath placed after the story of the calling of Peter and the other fishers; and so it may seem to be after their call, and this story in Luke to be after those miracles, and another story different from that, of their call.  
Answ. Mark, whose method of all the three Evangelists is most constantly according to the order of time in which things were done, hath given one undoubted hint of the order of this story, that it was before the two miracles done there, for when he hath related the calling of the Disciples, he saith, And they, that is, Christ and these Disciples now called, went in to Capernaum, vers. 21. And Matthew also in laying the healing of Peter's mother in law, (which was one of the miracles mentioned) so very far after the story of the Disciples called, doth also confirm this method that it was not before.  
Now, two things are observable in St. Luke as to his method: 1. That Christ refused to do any miracles in his own Town of Nazareth, though they expected he should show some great works there) as he had done in Capernaum: Not that he would have refused Nazareth, had not Nazareth refused him, as was said before, but that he would by that his speech have made them to have closed with him the more. But now that that Town had so basely and so cruelly cast him off (as that if they could they would have cast him down a rock) the Holy Ghost doth presently set down what he did in Capernaum, as by the one story to set off the other the more: to show what Nazareth had lost by what Capernaum had gained. And whereas in Nazareth Synagogue, he had had so little respect and entertainment, Luke hath presently showed, that yet he taught constantly in Capernaum, and there found more acceptance, and they found benefit, for there he wrought a miracle. 2. The Evangelists aim to the end of the Chapter is apparently this, to set forth Christ's Preaching and Ministration in the Synagogues of Galilee upon his return thither: He lays his groundwork at vers. 14, 15. Jesus returned in the power of the Spirit into Galilee, and he taught in their Synagogues: And then he dilateth upon that relation: as first that he taught in the Synagogue of Nazareth, and there he was ill used, and thence he went to the Synagogue of Capernaum, and there he cast out a Devil, and then he went over the Synagogues of Galilee: And having given this account of what he intended, namely to speak of Christ's public and open Ministry in the Synagogues, than he cometh to his more particular actions and demeanour: And being in speech of Capernaum Synagogue, he mentioneth two miracles done there, somewhat before the proper order of their time, because having no more to say of that Town of a long space he would conclude all the occurrences there now altogether.   

Harmony and Explanation.  
AS Moses, David, Elisha, and Amos were called from their mean and homely employment, of feeding sheep and following the plough, to those great functions in which they were so eminent and renowned afterwards: so are these four, (the chiefest of Christ's Disciples, if we may think of any Disparity in that glorious society) called from a mean and poor vocation of catching fish in the Sea of Gennesareth, to the high and honourable employment of catching souls with the net of the Gospel, See 1 Cor. 1. 27, 28.  
Galilee as base as it was in the repute of the Jews of Judea, Joh. 7. 52. yet had it been renowned in many achievements, and for several occurrences, and now was come to be most honourable of all other places for the residence of Christ, and original of the Gospel. Moses had foretold that Zabulon and Issachar, Galileans, should call the people unto the mountain of the Lords house to offer Sacrifices of righteousness, Deut. 33. 19 And Jacob before him, That Nephthali the Galilean should give goodly words, Gen. 49. 21. Both evident and glorious predictions of this original of the Gospel in both places. Zabulon and Nephthali had done renownedly in the overthrow of Sisera, Judg. 5. 18. and in the wars of Gideon, Judg. 6. 35. see also 1 Chron. 12. 33, 34. etc.  Matth. 4. vers. 17. From that time jesus began to preach, etc. 
There are two dates to be conjoined from which this preaching of our Saviour is dated by the Evangelist, and both which he intimateth and mentioneth in the verses before. 1. From John's imprisonment vers. 12. for when he had now run his race, and prepared what people he could for Christ's appearing, and sealed his Ministry with suffering, then from that time beginneth Christ most plainly to show himself, and to preach the Gospel. 2. When he was now come into Galilee into those parts, where captivity first began, and where it was foretold that comfort and appearance of redemption should first begin also: It is indeed a good space of time since John was shut up in prison, for Christ since that had come out of Judea, been in Samaria, travailed in Galilee, and been refused at Nazareth, and yet till now he beginneth not to preach that the Kingdom of Heaven is at hand. Because he would first try what entertainment would be given to the Gospel of the Kingdom, before he declares how near that Kingdom is to come.  Mark 1. vers. 15. Saying, The time is fulfilled. 
Quest. 1. Why was it so long in the age of the world, as that almost four thousand years of it were expired before Christ came, and before the Kingdom of Heaven did appear? Had it not been more agreeable to the end for which Christ came, which was to save sinners and to call the Gentiles, for him to have come sooner, and nearer the time when sin began, and the Gentiles were cast off, than to suffer the one to grow so much and the other to perish so long ere he appeared?  
Answ. Aquinas disputeth this point, part. 3. quest. 1. Art. 5. and he giveth these answers. 1. It was not convenient that Christ should appear so very soon after sin was entered into the world, because it was needful, that man by the Law, should first be taught to know his own estate and misery, and to see the need he had of the great Physician. 2. Because it was needful that he that was the great Lord and Judge, should have his harbingers and messengers to be sent before him, as the Prophets were, before he himself came: other reasons he giveth, but these two are of the greatest weight. To which may be added. 3. That the coming of Christ, and preaching of the Gospel ●● it was the highest mercy, that could be showed to mankind, so it was last to be shew●…s the last trial, whereby the Lord would see what was in man, and how he would in●…ain this greatest mercy: God had tried the world before with divers trials, the light of nature, the promise of Christ, a public service, a succession of Prophets, etc. (for Israel to whom these things were allowed were as the Epitome of the world) but all these things being abused, there was but one trial more, the Lord said, I will send my son, they will surely reverence my son, etc.  
Quest. 2. Why did Christ appear at that very time of the world rather than any other?  
Answ. 1. As Christ came a deliverer from sin, so he appeared when sin was at the highest (so the Jews observe from Esa. 63. 5.) for if ever it were at height in the world, it was then. Not only among the Gentiles (the Romans, the wicked and bloody Nation, being now as high in all manner of impiety as they were in power) but even among the Jews, they having after all other their sins, and killing of the Prophets, even killed the Scriptures and the Word of God by their irreligious and accursed traditions. It was not only seasonable, but it was time for Christ to come to revive the Scriptures, which were thus murdered. 2. The Jews were now in as great bondage, of greater than ever they had been, both spiritually and bodily: for they were not only enslaved in their souls by blind Teachers, but their outward man was under the double bondage, of the Romans and of Herod. He of the posterity of cursed and hated Edom, and they the great afflicter, that had now laid that yoke upon the Nation, that it must never come from under till Jerusalem be destroyed. 3. The Antichristian Nation or that state that was to be the continual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opposer against the truth, was now risen, and the wisdom of God disposed that the Gospel and this enemy should rise together.  
Now therefore when Christ thus began to declare himself, the time was fulfilled. 1 Which God from the foundation of the world had determined for this great occasion. 2. Which all the Prophets did point out and foretell of the coming of the righteous one. 3. Which the Jews themselves had in expectation. 4. The last days were come (to which the Prophets still pointed in their predictions concerning his appearing, as Esa. 2. 2. Mic. 4. 1. etc.) namely the last days of Jerusalem, for she was now come under the bondage of that Nation that was to be her ruin. And 5. Elias, Baptist, was come and had run his course.  

§. And the Kingdom of God is at hand, Repent ye and believe the Gospel.  Matth. 4. vers. 17. Repent ye, for the Kingdom of Heaven is at hand. 
1. Both Christ and John the Baptist use this same doctrine and argumentation, Matth. 3. 2. not only exhorting to repentance because of the necessity of the thing itself, but also persuading it from this reason, because The Kingdom of Heaven was at hand. For 1. That was the people's great expectation, Luke 2. 25. 38. & 19 11. Mark 15. 43. And 2. It was their own opinion that their Redemption by Messiah must be upon their repentance: This point is disputed at large by the Gemarists in the Treatise Sanhedrin per. 10. and David Kimchi on Esay 59 16. His words, for he allegeth the words of the other, are to this purpose. And he saw that there was no man, etc. Behold we find in the Law this saying, And thou shalt return unto the Lord thy God, and shalt hearken to his voice: And he saith also: And the Lord thy God shall turn thy captivity and shall pity thee. And so he saith likewise: And from thence ye shall seek the Lord thy God, and thou shalt find him if thou seek him with all thy heart and with all thy soul. Behold the gathering of their captivity shall be by the means of repentance. Now whereas Esay saith, And he saw that there was no man, therefore his own arm brought Salvation, etc. And so likewise, And I looked and there was none to help, etc. And he saith, I have seen his ways. And whereas Ezekiel saith, Not for your sakes do I this O house of Israel, etc. And again, I will bring you from among the people. And yet again, I will purge out from among you the rebels and them that transgress against me, I will bring them out of the Country where they sojourn, and they shall not enter into the land of Israel. And also in the Law he saith, I will remember for them the former Covenant, etc. It may seem that they come not forth upon their own goodness, but upon the mercy of God, and the goodness of their Fathers. And also by the words of our Rabbins of blessed memory we find, that they were intricated about this matter, whether they should come forth by means of repentance or no. For they say thus, Rabbi Jochanan saith, The son of David cometh not, but either in a generation all righteous, or a generation all wicked. In a generation all wicked as it is said, And he saw that there was no man and wondered that there was no Intercessor, and then it follows, Therefore his own arm brought Salvation: In a generation all righteous, as it is written, Thy people are all righteous, they shall inherit the land for ever. They say moreover thus. Rabbi Joshua ben Levi saith, It is written, Behold one like the son of man came with the clouds of Heaven, And it is also written, Lowly and riding upon an Ass. Now how agrees this, If they be good he comes with the clouds of Heaven, If they be not good, then lowly and riding upon an Ass? Also in their words Rabbi Eliezer saith, If Israel repent, they are presently redeemed. Rabbi Joshua saith to him, And is it not somewhere said, Ye were sold for nought and ye shall not be redeemed with silver: but by repentance and good works? So that we see that they scrupled amongst themselves, whether the gathering of the captivity should be by the means of repentance or no. And the reason of this was because of the diversity of these Texts. But it is possible thus to reconcile them: That many of Israel shall repent after that they see some signs of redemption. And hereupon it is said, And he saw that there was no man: because they will not repent till they see the beginning of redemption.  
In such a sense did the Jewish Nation hold repentance, an ingredient to the entertainment of the Kingdom of Heaven when it should appear, and so both our Saviour and John the Baptist, in this argumentation, Repent, for the Kingdom of Heaven is at hand, do but apply themselves to them even upon their own doctrines and conclusions: Now whereas we said, in the explanation of the story of Nicodemus, that they expected that the appearing of the Messiah would take them as they were, and that without more ado they shoul be translated into a glorious condition, and happiness should drop into their mouths; it doth not cross it though it be said here, that they had thoughts of repentance as an ingredient to the entertainment of Messiah when he came, for exceeding many of them thought they needed no repentance, and for those that needed, they allotted such a kind of repentance, as we shall see by and by, as was far from any inward alteration of spirit or change of mind.  
3. Nor doth this manner of arguing, Repent, because the Kingdom of Heaven is at hand, suit only with the Jews own maxim and opinion, and so might convince and win them the sooner, but it also agrees most properly with the nature of the Kingdom of Heaven itself. For 1. if by the term be understood the coming and appearing of the Messiah (as that indeed is the first sense of it) what fitter entertainment of his appearing than repentance? For men, when he came to save them from their sins, Matth. 1. 18. to repent of their sins, and when he came as the true light, they to forsake their dark ways: And when the Lord by the appearance of Christ for man's redemption, did show as it were that he repent of evil against man, how fit was it for man to meet this great mercy by repenting of his own evil? And 2. If the term the Kingdom of Heaven be taken for the state of the Church and Religion under the appearance of Christ and the Gospel in comparison of what it was under the Ceremonious administrations in the Law, there could be no fit entertainment of it than by repentance, namely by washing, purifying and sacrificing the heart, when there was no other washing, purifying or sacrificing in Religion to be had, and such external Ceremonies should be gone out of date. 3. And lastly, if by this phrase, be meant the Kingdom of Christ among the Gentiles, and their calling by the Gospel (as it also reacheth that sense) it was a proper kind of arguing used to the Jews to move them to repentance, by minding them of the calling of the Gentiles, whose calling in, they knew would be their own casting off, if they repent not.  
II. A second thing worth our consideration in this our Saviour's doctrine, is the word by which he calleth for repentance. What Syriack word he used speaking that language it is uncertain (the Syriack translater useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Return or be converted) but the word which the Holy Ghost hath left us in the Original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exceeding significant and pertinent to that doctrine and occasion. The word is frequently used in the Septuagint, concerning God, when he is said to repent or not repent, as 1 Sam. 15. 29. Jer. 3. 9 Amos 7. 3. 6. etc. but the use of it applied to man is not so frequent in them, as of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ezek. 18. 30. because that word doth most Grammatically and verbatim translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the word most commonly used in the Hebrew, for Repenting, and yet do the Septuagint sometimes use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for man's repentance, as Jer. 8. 6. etc.  
The word doth first signify a reviewing or considering of a man's own self and condition, as Lam. 3. 40. and so Brucioli doth render it in the Italian, Ravedete vi, view yourselves, or take yourselves into consideration. Secondly, it betokeneth a growing wise, or coming to one's self again, as Luk. 15. 1. 7. and thereupon it is well rendered by our Protestant Divines, Resipicite, Be wise again, for so the word were to be construed in its strict propriety. And thirdly it signifieth a change of mind, from one temper to another.  
Now the Holy Ghost by a word of this significancy, doth give the proper and true character of repentance, both against the misprisions that were taken up concerning it, by their traditions in those times, and those also that have been taken up since. The Jews did place much of repentance in a bare confession of the offence, and much of pardon, in the Scapegoats sending away, and in the service of the day of Expiation, and much in enduring the penalty inflicted by the Judges; And undoubted pardon at the day of death: We will take their mind in their own words. He that transgresseth against an affirmative command and returns presently, he stirs not till God pardon him, and of such it is said, Return O ye backsliding children, and I will heal your backslidings. He that offends against a negative command, repentance keeps him off from punishment, and the day of Expiation atones for him, and of such it is said, For to day he will expiate: But he by whom the name of Heaven is blasphemed, repentance hath no power to shield him from punishment, nor the day of Expiation ●o atone for him, nor chastisements by the Judges to acquit him. But repentance and the day of Expiation, do expiate a third part, and chastisements à third part, and death a third part. And of such it is said, If this iniquity be purged till you die, Behold we learn that death acquitteth. Talm. Jerus. in Sanhedr. fol. 27. Observe by the way, how directly our Saviour faceth this opinion, when he saith the blasphemy against the Holy Ghost shall neither be-forgiven in this life nor in the life to come, Matth. 12. 32. that is, no not by the expiation of death as they conceived. Now what a kind of repentance they mean, we may observe by such like passages as these. All the commandments of the Law, be they preceptive or prohibitive, if a man transgress against any of them, either erring or presuming, when he reputes and turns from his sin he is bound to make confession: Whosoever brings a sin or trespass offering for his error, or presumption, his sin is not expiated by his offering, until he make a verbal confession: And whosoever is guilty of death or of whipping by the Sanhedrin, his sin is not expiated by his whipping or his death, unless he repent and make a confession: And because the Scapegoat is an atonement for all Israel, the High Priest maketh a confession for all Israel over him. The Scapegoat expiateth for all transgressions mentioned in the Law, be they great or little. Maym. in Teshubah per. 1.  
This their wild doctrine about repentance and pardon being considered, in which they place so much of the one and the other in such things, as that the true affectedness of the heart for sin or in seeking of pardon, is but little spoken of or regarded, we may well observe, how singularly pertinent to the holding out of the true doctrine of repentance, this word is which is used by the Holy Ghost, which calleth for change of mind in the penitent, and an alteration of the inward temper, as wherein consisteth the proper nature and virtue of repentance: and not in any outward actions or applications, if the mind be not thus changed.  
And thus as our Saviour, urging the duty of repentance upon them from this reason, because the Kingdom of Heaven is at hand, argueth to them from one of their own confessed opinions: so in this original word, by which repentance is called for, another opinion of theirs seemeth also to be looked upon but with gainsaying and confutation, because they placed so much of repentance, if not all repentance, in outward things. And so when the Ministry of the Gospel calleth for Repentance, and in such a word as betokeneth a change and alteration of the mind, it doth at once confute the double error that was amongst them, which was either about not needing of repentance but insisting upon legal righteousness: or if they were to repent, it was to be chief performed by confession, or offerings, or some outward action.  
III. Thirdly, It is observable in this preaching of Christ, that to his admonition to repent, he also adjoineth the other, To believe the Gospel which John the Baptist (that we read of) had not done, Matth. 3. 2. And yet John preached the Gospel too: for his Ministry is called the beginning of it, Mark 1. 1, 2. and he preached that they should believe, Joh. 1. 7. But his doctrine did mainly aim at the declaring of him that was to preach the Gospel, that when he came to preach it, he might the more readily be believed. Joh. 1. 31. Act. 19 4. john's chiefest and most intended task and purpose was to point out Christ, and to bring the people to be acquainted with his person, and to take notice of him as the Messiah the great Prophet, to whom it was reserved to publish the great things of the Gospel, that when he came openly to preach it (as now he doth) he might be the better entertained and harkened after: And thus John makes ready a people prepared for the Lord, Luke 1. 17. And now that this great Preacher (for whom attention and regard was prepared by all the bend of John's Ministry) is come to preach and publish the Gospel in its full clearness and manifestation, He calleth for repentance and belief of it, as Act. 20. 21. Repentance towards God and Faith in our Lord Jesus Christ.  
Faith or believing, in order of the work of grace, is before repentance, that being the first and mother grace of all others, yet is it here, and in other places named the latter, 1. Because, though faith be first wrought, yet repentance is first seen and evidenced both to the heart of him that hath it, and to the eyes of others. 2. Because a poor broken and penitent heart is the most proper receptacle of the Gospel, Esay 61. 1. Matth. 11. 5.  
Now by the Gospel is not only here meant, the good and glad tidings of Salvation, as the word signifies in the original, and as it is taken in other places: but it is also held out here by our Saviour with a singular emphasis and circumstance, namely as the new Law and Covenant which God had promised to give unto his people, and which they expected from the Messiah. The Gospel, as it signifies the good tidings of Salvation and Salvation by Christ, was very abundantly held out in the Law and the Prophets: and if Christ proposed the word here but in that sense, he proposed his Ministry but like unto theirs: But as in the Synagogue of Nazareth, he had begun to assert himself the highly anointed one of the Lord, for the singular work of publishing the new Law, Luk. 4. 18. so now and forward he doth openly proclaim himself to be he whom the Lord had appointed and anointed for that end, and that his Ministry and doctrine was that Gospel or glad tidings, which God had promised to send by the Messiah: And in this sense it is, that he calls upon them to believe the Gospel, not only in regard of the tenor, but also in regard of the dispenser and dispensation of it, he the great Prophet, and that according to the promises of God, and the expectation of the Nation.  
The Lord had foretold them copiously by the Prophets, that Messiah should be the great Teacher and Lawgiver in the last days, and this had put them in expectation of a new Law and doctrine when he should come, Esay 2. 1, 2, 3. In the last days the mountain of the Lords house shall be established on the top of the mountains, etc. And many people shall say, Come and let us go up, etc. And he will teach us of his ways, and we will walk in his paths, etc. This Teacher, saith David Kimchi, is the Messiah. And wheresoever it is said in the last days, it meaneth the days of Messiah. And so in Esa. 11. 4. With righteousness shall be judge the poor and reprove with equity: This the Chaldee Paraphrast expressly and nominatim understandeth of Messiah: And so he doth that in Esa. 42. 1. etc. And so in Esa. 52. 7. How beautiful upon the mountains are the feet of him that bringeth good tidings, (or that preacheth the Gospel) which though the Apostle in Rom. 10. 15. apply generally to the Ministry of the Gospel, yet doth the Context in the Prophet, show that it is primarily and especially to be understood of Christ whom the Chaldee Paraphrast nameth Syllabically at vers. 13. Such another Prophecy of Christ being the great Teacher when he should come is that which is so much wretched and abused towards the countenancing of Enthusiasm, Esa. 54. 13. And all thy children shall be taught of God, where the Prophet setting forth the glorious state of the Church in the days of the Messiah, (and so the Rabbins understand the place) he addeth this, as a singular and eminent privilege those times should have above the times that had gone before, and that was, that whereas they had been taught by Prophets and by men, in those times God himself in visible appearance conversing among men in humane nature, should be their Teacher. From such prophecies as these whereof there is great store in the Old Testament, the expectation of the Nation was raised, to look that Messiah when he came, should preach the glad tidings of deliverance, should give a new Law as Moses at Sinai had done the old, and should be the great Teacher and Instructor of the people. So the Chaldee Paraphrast glosseth the two and twentieth verse of the 2d. Chap. of the Lamentations; Thou wilt proclaim liberty to thy people the house of Israel by the hand of Messiah, as thou didst by the hand of Moses and Aaron on the day of the Passover. And the Jerusalem Targum on Exod. 12. Moses came out of the midst of the wilderness, and King Messiah out of the midst of Rome: The one spoke in the head of a cloud, and the other spoke in the head of a cloud: and the Word of the Lord speaking between them and they walking together. And the Targum on Cant. 8. 2. When King Messiah shall be revealed to the Congregation of Israel, the Children of Israel shall say unto him, Come, be with us as a brother and we will go up to Jerusalem, and will suck in with thee the sense of the Law as a child sucketh his mother's breasts, etc. And I will take thee O King Messiah, and will bring thee to the house of my Sanctuary, and thou shalt teach me to fear the Lord and to walk in his Law. King Messiah shall say to them: I adjure you O house of Israel my people, etc. Stay here a little till the enemies of Jerusalem be destroyed, and after that the Lord will remember you with the mercies of the righteous, and it will be his good pleasure to deliver you.  
To such promises of the Prophets and such expectation of the Nation, (examples of which might be given many more if it were needful) that Messiah when he came should be as another Moses, not only a Deliverer but also a Lawgiver, and the great Prophet and Teacher, (after the great decay of Prophecy and instruction) it is that Christ looketh and hath reference when he calleth on them to believe the Gospel. As if he should have spoken thus at large: You expect according to the prediction of the Prophets that when Messiah comes, he shall be another Teacher and Lawgiver to you as Moses, that he shall preach and proclaim to you deliverance and redemption, that he will instruct you in the ways of the Lord, and show you how to walk in his paths: Behold this doctrine that I shall now teach, is that great promise and expectation. I am he whom the Lord hath anointed, and sent to preach these glad tidings: believe ye therefore the Gospel which I preach: and as it hath been your great expectation when it would come, so let it be entertained and received now it is come among you.  
And here is the reason why John the Baptist joined not this admonition, to believe the Gospel, to the other of repenting, because John was not to be the preacher of the Gospel in this sense, but he that was to publish it so, was then to come. Now though both these parts of Christ's doctrine, Repent and believe the Gospel, were leveled so directly and pertinently toward the Jews in reference to their opinions about these things, yet are the doctrines and duties of that perpetuity and necessity, that they reach both Jew and Gentile to the end of the world. And then the word Gospel, doth not only signify the good tidings of Salvation, nor only as published and preached by Messiah, two high and eminent excellencies, but also as the clearest and last way of God for man's Salvation.  
IU. And lastly, whereas he saith The Kingdom of Heaven is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it may be questioned whether he mean, it was now come, or near in coming: And indeed it was both. For the term, The Kingdom of Heaven, hath a latitude in its signification as was observed before, and according to that latitude, is the sense of that word also dilated: That meaneth the revealing of the Messiah, and the state of Church affairs, and dilating of the Church under his revealing. Now the revealing of Christ was by degrees, as is the dawning of the morning growing to a perfect day. The first Epocha of his revealing was from the beginning of John's baptising, Matth. 11. 12, 13. Mark 1. 1, 2. Because than he began to be preached as near at hand, and some change in the Church Oeconomy began by the introduction of Baptism: But from his own Baptism his revealings increased more and more, in the power of his preaching and infinite miracles, but most especially in his resurrection. So that when he saith The Kingdom of Heaven is at hand, he meaneth the revealing of the Messiah in such evidences and demonstrations, especially by his rising again from the dead, as Rom. 1. 4. that they that were not wilfully blind, might have seen the Salvation of God to be then revealed. For conclusion of this discourse concerning the great doctrine of the Gospel, repentance and believing, take one Maxim of the Jews more, The day of expiation and sin offerings and trespass offerings do not expiate, but only for those that repent and believe their expiation. Maym. in Shegagah. per. 3.  Luke 5. vers. 1. As the people pressed upon him to hear the Word of God. 
There were two things that caught the people and made them thus importunate to hear him, and those were, the tenor of his doctrine, which proclaimed the Kingdom of Heaven which they so much expected, and the authority of his person, whom they looked on as a Prophet at least, if not as Messiah. When it is said, they pressed upon him to hear the Word of God, the expression The Word of God hath its singular Emphasis and those passages, They were astonished at his doctrine, for he taught them as one that had authority and not as the Scribes, Mark 1. 22. Mark 7. 28, 29. do readily tell us in what sense the people take the Word of God, namely in a higher strain and signification, than the Doctrines and Preach of their Pharisees and Scribes: for these look upon Christ as a Prophetic teacher, and from him they desire to hear the Word of God as from a Prophet: And if they took him not for the Messiah, yet do they look upon him as one sent from God, and another kind of Teacher than all their Doctors. The long absence of Prophecy, and the present expectation of Messiah did easily beget this opinion, when they also saw such demonstrations.   

§. He stood by the Lake of Gennesareth.  
Whereas Luke saith He stood by this Lake, the other Evangelists say he walked: which difference needeth to breed no scruple: for besides that men in their walking, sometimes do move and sometime stand still, the story of Luke taketh him as he was before he went into Peter's ship, and the other Evangelists, as he was come out.  
The Lake of Gennesareth, which sometimes in the Gospel is called the Sea of Galilee, and sometimes the Sea of Tiberias, is constantly called in the Old Testament, The Sea of Cinnereth, Numb. 34. 11. Josh. 12. 3. 1 King. 15. 20. Now after times had changed the name Cinereth, into Genesar: as divers other names and places had received the like alteration. And so the Chaldee Paraphrasts (who do commonly call places of such changed names by the names they carried in their times) do use the word Genesar or Ginosar in the Texts alleged: and so do the Jews also in their writings call this Sea by the same name. Josephus hath described it, in these words. The Lake Genesar is so called from the Country adjoining, and it is forty furlongs broad and an hundred long, the water sweet and most fit to drink▪ Pliny thus, Jordanes ubi prima convallium fuit occasio, in lacum se fundit, quem plures Genesaram vocant, etc. As soon as Jordan meets with a valley fit for that purpose, it dilates its self into a lake, which they commonly call Genesara, being 16 miles long, and 6 miles broad, environed with fair Towns, as on the East with Julias and Hippo: on the South with Tarichea, by which name some also call the lake: on the West with Tiberias, famous for hot baths, Lib. 5. c. 15. Strabo saith it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sweet canes growing by it. Lib. Geogr. 16.  
About the reason of the name Genesar, Baal Aruch hath these passages. In the Gemara of the first Chapter of the Treatise of the Passover it is said, Why are none of the fruits of Genesar at Jerusalem? And in the fourth Chapter of Maaseroth it is said: The coast of Genesar is quit, though there be mills and Cocks there. Some interpret it of a place near Tiberias where are Gardens and Orchards. The Targum renders, The Sea of Cinnereth, The Sea of Ginosar: And in Jelammedenis our Rabbins say, why is it called Ginosar? Because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gardens of the Princes. These were the Kings that had Gardens there. Rabbi Judah from Rabbi Simeon saith, why is it called Genosar? Because the portion of Nephthali was there, and it is said of Nephthali, A thousand Princes. And in Jelammedenu it is said again. The border of Nephthali was Ginosar. So that by the Jews Etymology, the name was taken from some royal Gardens that lay upon it, which may very well be, since Herod's palace was at Tiberias: and as from the royalty of that City, the Sea was called the Sea of Tiberias, so possibly from the Orchards and Gardens upon it, it might be called Genesar or the place of the Princely Gardens: We cannot but observe the propriety of the Greek utterance, in adding the syllable eth in the latter end of this word, as also in the word Nazareth, whereas in the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netzer, both after the letter r, but we shall not be inquisitive about it.  Vers. 3. And he entered into one of the Ships which was Simons. 
Whether these two vessels that stood by the shore, whereof Simons was one, were ship indeed in the proper Bulk and bigness, that we allot to ships now, let them dispute that have a mind to it: The Greek word may well be applied to a boat or barge, or some such a lesser vessel, more convenient for Fishermen, than a ship of unwieldy bulk and burden. The Talmud in the Treatise Zavim per. 3. doth distinguish betwixt a great and little Ship, thus. What is a great ship? Rabbi Judah saith, It is such a one as cannot be moved by one man. But not to trouble ourselves about the quantity of this Ship of, peter's, which belike was but a fisher Boat, let us rather look a little after the Master of it, Peter himself, and consider how he is now become a fisher, since he was a Disciple of Christ before: for ye have him coming to him and Christ naming him Cephas or Peter, Joh. 1. 42. Did not he follow him from that time? In the several places and occurrences where the Disciples of Jesus are mentioned, as Joh. 2. 2. 17. 22. & 3. 22. & 4. 8. etc. was not he one of the number? And then how come he and Andrew, who were then with him, now parted from him, and following fishing?  
Answ. 1. We cannot hold otherwise than that Peter and Andrew followed Christ from their first meeting with him, and that they are to be reckoned in the number of his Disciples, in the places cited, as well as any other. For though it be said of Andrew and of his fellow that first fell in with him, that they abode with him that day, Joh. 1. 39 as if they left him again on the morrow, it is to be understood in reference to the place, rather than to the limitation of the time, namely that they stayed with him all night at his own house. 2. We cannot conceive that Peter and Andrew being now upon their Fishersmans' employment, had left Christ without his permission and consent, but that he had dispensed with them, to retire to their own homes and business for a season. But when and whereupon that dispensation was, is still a question. I see not how we can conjecture the time and occasion more properly than thus: One cause of John's imprisonment, was the multitude of his Disciples, for that gave Herod suspicion of innovation: Now when John was imprisoned Christ heard of it, and of the cause; and withal he heard that the Pharisees who were in all the power, did take notice, that he had more Disciples than John had: This makes him to slip aside for his safety out of Judea into Galilee. And when he comes into Herod's own jurisdiction, it was for his safety also to disperse his Disciples for a time to their own homes: for as yet he was not to begin to publish the Kingdom of Heaven, and himself the Messiah, in the full and clearest demonstration, but a space was yet to pass, and then he gins to preach, The time is fulfilled, and the Kingdom of Heaven is at hand, etc. We may therefore conjecture, that upon his coming up into Galilee, his Disciples and he, by his own permission, did part for a while, lest Herod observing another man arising in Galilee, followed with many Disciples as John had been, should suddenly have laid hold upon him, and made him drink of john's cup. But Jesus himself alone goeth about to divers Synagogues of Galilee, and is received: cometh home to his own City Nazareth, and is there refused, goeth down to his other home Capernaum, and there beginneth to show himself for the Messiah, and calls his Disciples in again. Peter and Andrew therefore, and it may be, James and John, having been thus dismissed, what had they to do, but to fall to their old employment? For then to preach or to Baptise in the name of Christ had been against that privacy of Christ which was for his present safety, till he by preaching abroad alone himself, had gotten footing in the hearts of the people. And for them to live idly, was neither for their advantage nor for their piety, and so till Christ call them again to a new employment, they follow their old: But after this call that they are to have now, they never return to make this a trade again. Peter's fishing in Joh. 21. was more for a trial than for a trade, and rather in expectation of a second miracle in evidence of Christ's favour to him upon his recovery from his fall, (as here he had a miracle at his call) than in following his old vocation as his business.   

¶. And he taught the People out of the Ship.  
The living waters of the doctrine of the Gospel that had begun to stream at the Temple, Joh. 2. 14. (even on the South of the Altar, Ezek. 47. 1. for on that side was the market of cattle, where Christ first began to show his zeal) are now come into the Sea: and that Prophesy of Ezekiel accomplished almost to the very letter. The Rabbins say, whither did these waters go? Into the Sea of Tiberias, and into the Sea of Sodom and into the Ocean, R. Sol. and Kimch. in loc. ex Tosapht. in Succah. compare Psal. 29. 3.  Vers. 6. They enclosed a great multitude of Fishes. 
1. Here those creatures come in in homage to the second Adam, that had never come in so, to the first: See Gen. 2. 19 Birds and Beasts had come to him to receive their names, but so did not the fish, though they were also in his subjection. 2. Compare the case of Jonah and Simon bar Jonah here together: the one caught of a fish when he refused to Preach when he was sent, and the other catching fish, being now to be sent to Preach, and by that very thing encouraged to it. 3. Christ by this miracle did not only figure out unto them, the employment upon which he was now to enter them, to be fishers of men, as he himself applies it, but he also shows, how he can provide for them if they follow him, and how he will follow their endeavours in the Ministry with success.  Vers. 8. Depart from me, for I am a sinful man. 
What? Peter on his knees to beg Christ from him? Spirit and Bride say Come, Revel. 22. 17. and Peter desire that he should Departed? So say the wicked, Job 22. 17, 18. but with affections as far different from Peter's, as both their words do seem parallel and alike. He speaketh from amazement and fear, and considerancy of the Circumstances of the present occurrence. He was amazed at the great miracle, ver. 9 He was afraid at the visible appearance of so great power being so near him: and he considered that the miracle was wrought for his sake, and therefore in all humbleness he disclaims himself as most unfit to be so near Christ either in place or favour. Not that he was weary of him, but that he acknowledgeth himself unworthy of him; parallel to the words of the Centurion, Matth. 8. 8. Lord I am not worthy that thou shouldest come under my roof.  Vers. 10. james and john the sons of Zebedee. 
Concerning these four first called Disciples, the two sons of Jona, and the two sons of Zabdi or Zebedee (for the names are the same) we may observe these things:  
1. That Peter is ever named first in the Catalogue of the twelve Apostles, and the reason is, because he was first called to be an Apostle. It is true indeed, that Andrew and another not named, were Disciples and followed Christ before Peter did, Joh. 1. 36. but they then followed uncalled, and they followed only as Disciples, but now Christ cometh to call them, and to call them for Apostles, and Peter is first dealt withal in this call; Andrew indeed was in the Ship and in the call with him, and he saith to him that he should be a fisher of men, as well as to Peter, but the interchange of Discourse that was betwixt Christ and Peter (which Luke relateth) doth sufficiently intimate unto us, that in order Peter had the first call of the two.  
2. James or Jacob is commonly called James the great, in distinction from James the son of Alpheus, who is called the less, not for any dignity or superiority of Apostleship that the one had above the other, but either because this James was the elder, or because he was first called, or because of the singular privacy that Christ admitted him to with himself, as he also did Peter and John, of which anon.  
3. John is called the Disciple whom Jesus loved, Joh. 13. 23. who leaned in his bosom, to whom he committed his mother, and to whom he imparted the Revelation of the State of the Church till his second coming, as he had done the State of his Church till his first coming to Daniel a man greatly beloved also. Dan. 10. 11. The reason of this title is variously guessed, if any thing in himself might procure that title, I should assoon as any thing conceive it to be because he was Christ's first Disciple, as Peter was the first called Apostle: For whereas there is mention of two of John's Disciples who first followed Jesus, and Andrew named for one of them, there is none so like to be the other as John himself who wrote the story, Joh. 1. 37. etc. And this may appear probable, not only from his partnership with Andrew in his fishing trade (and so might they go together to John's Baptism) but also because he concealeth the name of that Disciple (whereas he mentioneth the names of all the rest) as he useth to conceal his own name generally throughout all his Gospel.  
4. The name Andrew is used in the Jerusalem Talmud in Midd. per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andrew the son of Chinna saith in the name of Rabbi Zacchaeus, etc. The Andrew that we have in hand, was a Disciple with the first, Yoke-fellow with John in first following Christ, a Disciple before Peter, and a called Disciple before James and John; and yet which may seem somewhat strange, he is ever set after all of them, and in some particulars we find all the three privileged above him. There is none that hath read the Gospel, but he may observe, how Christ did sometimes put a singular respect upon Peter and James and John, not only above the rest of the Apostles who were called after them, but even above Andrew who was both a Disciple and an Apostle with the first. As when he went to raise up Jairus daughter, he suffered no man to follow him but Peter and James and John, Mark 5. 37. when he went to his transfiguration, he taketh only Peter and James and John, Matth. 17. 1. and when he went to his agony, he taketh only with him Peter and the two sons of Zebedee, Matth. 26. 37. And thus to these three only a part from all the rest did he show himself in his greatest power, glory, and combat: the reason of which may be supposed to have been twofold.  
1. Because he had designed these three in a more singular manner, for the ministry of the Circumcision, James in Judea, Peter to the dispersion in the East, and John in the West: The Apostle in Gal. 2. 9 nameth James and Cephas and John together, as pillars and agents in such a ministration: where the James indeed that he mentioneth, was not the same that we have in hand, for he was James the less, but he was one that came into that place and ministration in stead of James the great, when he was dead. For why should Herod in Act. 12. lay hands upon James the brother of John, and destroy him first, rather and sooner than any other of the Apostles, but because there was appearance of singular and peculiar activity of James in that place, in the ministration among the circumcised.  
2. Because Christ had designed these three for martyrdom, and for the eminentest witnesses of him of all the rest. He readeth Peter's doom to that purpose, Joh. 21. 18, 19 and so he doth to James and John, Matth. 20. 23. The martyrdom of James is recorded Act. 12. 2. and when he was thus taken a way, James the less came in his stead, as special Minister and Apostle to the Jews or Circumcision within their own Land. And hence it is that he is named first of the three, Gal. 2. 9 and that he is named with such peculiarity, Act. 15. 13. & 12. 17. & 21. 18. etc.  
Peter after a long stay at Jerusalem and thereabout, was gotten at the last to the Eastern Babylon, the old place of Idolatry and persecution, but now a Church, 1 Pet. 5. 13. Although there were many thousands of Jews that returned again out of the Captivity of Babylon, under the Proclamation of Cyrus, yet were there exceeding many also that stayed behind and returned not; insomuch that they came to have their Universities in Babylonia, and their public Schools and teachers there as well as in Judea; and were in a kind of a Commonwealth there as well as in their own Country. Among these Peter is sent as a Minister, and among these it is like he sealed his Ministry with his blood, see 2 Pet. 1. 13, 14.  
We read of John's being in the Isle Patmos, but further Westward we find him not in all the Scripture; where he ended his life and sealed the Gospel with his blood, it is hard to determine: Histories have brought him to Rome, in which it may be they have not miss the mark very much, had not some of them told wild stories of him there. It may be as both James' the Ministers of the Circumcision in Judea, were martyred at Jerusalem, so Peter the Minister of the Eastern dispersion was martyred in the Eastern Babylon, and John the Minister of the Western, in Babylon in the West.  
What became of Zebedee the father of these two eminent Apostles, when his sons were called away from him, the Scripture is silent; It saith, his sons left him in the Ship with the hired servants, and followed the call that Christ had given them. It is not to be thought that they slighted their father when they left him; but only they complied with that employment that he that called them would put them upon, which their father possibly by reason of his age was unable to do. Nor can we think that they left their father in his Judaisme and unbelief, or that he so continued: certain it is, their mother Salome was a constant and zealous follower of Christ, Matth. 26. 56. and we have no reason to think of any less faith or piety in Zebedee himself, only whether he followed Christ, as his sons and wife did, or followed still his lawful calling and employment, it is not revealed in Scripture, nor is it much material to inquire after. The name Zabdi or Zebedee, is a name that is exceeding frequent in mention among the Talmudicks.     

SECTION XX.  St. MATTH. Chap. VIII. Vers. 14. AND when jesus was come into Peter's house, he saw his wife's mother laid and sick of a Fever. 15. And he touched her hand and the Fever l●ft her. And she arose and minstred unto them. 16. When the Even was come, they brought unto him many that were possessed with Devils, and he cast out the spirits with his word, and healed all that were sick: 17. That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities and bare our sicknesses. St. MARK Chap. 1. Vers. 21. AND they went into Capernaum and straightway on the Sabbath day he entered into the Synagogue and taught. 22. And they were astonished at his doctrine, for he taught them as one having authority and not as the Scribes. 23. And there was in their Synagogue a man with an unclean Spirit, and he cryeed out, 24. Saying, Let us alone, what have we to do with thee, thou jesus of Nazareth? Art thou come to destroy us? I know who thou art, The holy one of God. 25. And jesus rebuked him, saying, Hold thy peace, and come out of him. 26. And when the unclean Spirit had torn him, and cried with a loud voice, he came out of him. 27. And they were all amazed, insomuch that they questioned among themselves saying, What thing is this? What new doctrine is this? For with authority commandeth he even the unclean spirits, and they obey him. 28. And immediately his fame spread abroad throughout all the region round about Galilee. 29. And forthwith when they were come out of the Synagogue they entered into the house of Simon and Andrew with james and john. 30. But Simons wives mother lay sick of a fever, and anon they tell him of her. 31. And he came and took her by the hand, and lift her up, and immediately the Fever left her, and she ministered unto them. 32. And at Even when the Sun did set, they brought unto him all that were diseased, and them that were possessed with Devils. 33. And all the City was gathered together at the door. 34. And he healed many that were sick of divers diseases, and cast out many Devils, and suffered not the Devils to speak because they knew him. 35. And in the morning rising up a great while before day, he went out and departed into a solitary place, and there prayed. 36. And Simon and they that were with him followed after him. 37. And when they had found him they said unto him, All men seek thee. 38. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. 39 And he preached in their Synagogues throughout all Galilee, and cast out Devils. St. LUKE Chap. IU. Vers. 31. AND he came down to Capernaum a City of Galilee, and taught them on the Sabbath days. 32. And they were astonished at his doctrine, for his word was with power. 33. And in the Synagogue there was a man which had a Spirit of an unclean Devil, and cried out with a loud voice, 34. Saying, Let us alone, what have we to do with thee thou jesus of Nazareth? Art thou come to destroy us? I know who thou art, The holy one of God. 35. And jesus rebuked him, saying, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Be musselled, as the word is used 1 Tim. 5. 18. the emphasis of which word showeth that it was not a bare command of silence that Christ gave him, but that that command had such power went with it that it cast a mussel upon the mouth of Satan that he could not speak more.  Hold thy peace, and come out of him. And when the Devil had thrown him in the midst, he came out of him, and hurt him not. 36. And they were all amazed and spoke among themselves, saying, What a word is this? For with authority and power he commandeth the unclean Spirits and they come out. 37. And the fame of him went out into every place of the Country round about. 38. And he arose out of the Synagogue and entered into Simons house: and Simons wives mother was taken with a great Fever, and they besought him for her. 39 And he stood over her and rebuked the Fever and it lest her: And immediately she arose and ministered unto them. 40. Now when the Sun was setting, all they that had any sick with divers diseases, brought them unto him, and he laid his hands on every one of them and healed them. 41. And Devils also came out of many, crying, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. 42. And when it was day, he departed and went into a desert place, and the people sought him and came unto him, and stayed him that he should not departed from them. 43. And he said unto them I must preach the Kingdom of God to other Cities also: for therefore am I sent. 44. And he preached in the Synagogues of Galilee. 

Reason of the Order.  
THE juncture of the two stories contained in this Section, is so clear from the transition of Mark and Luke from the one story to the other, that nothing needeth to be said more of that: and the subsequence of the former story of the two, to that that is contained in the former Section, namely about the calling of the Disciples is apparently enough proved, by the entrance of Mark into this story, when he saith, They, that is, Christ and his new called Disciples (as his method shows it is to be understood) entered into Capernaum, etc. which thing we had occasion to observe also, in the proof of the order of the former Section. All the difficulty therefore about the order of this is about Matthews placing the story of the healing of Peter's Mother in law: He hath laid it after the Sermon in the Mount, after the healing of the Leper, and after the healing of the Centurion's Servant, whereas it is evident enough by the other Evangelists, that it was before any of these whichsoever was first. But the reason of his order may be observed to be this. In chap. 4. 25. he had said that Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness: Here are two heads, that the Evangelist hath before him to insist upon, and to give the relation of, and these are the Doctrine of Christ and his miracles. He first beginneth with his doctrine, and so layeth down the Sermon in the Mount: and having done with that Doctrinal relation, he beginneth with the story of his miracles. And first he telleth of the healing of the Leper, which was the first miracle he wrought in his perambulation of Galilee: then he relateth the healing of the Centurion's Servant, which was the first miracle he wrought after his Sermon in the Mount: and being in mention of Capernaum, where the Centurion's Servant was healed, he also speaketh of other miracles done in the same Town, though not at the same time, and that was the healing of Peter's mother in Law: and others that were brought to him, of several diseases: And this manner of Method, or flitting of stories, from their proper time and place, into other times and places of his Gospel, upon such like reasons and occasions, as this, we shall find to be no strange thing with Matthew, as we go along, but exceeding usual and very common.   

Harmony and Explanation.  Mark 1. vers. 22. He taught as one having authority, and not as the Scribes. 
THE Scribes of whom there is so frequent mention in the Gospel, were the learned of the Nation, that taught the People, and expounded the Law, Therefore he that in Matth. 22. 35. is styled a Lawyer, in Matth. 12. 28. is called a Scribe. And Pharisees and Doctors, Luke 5. v. 17. are called Pharisees and Scribes, ver. 21.  
And in this sense doth the Chaldee Paraphrast very often use the word Scribe, to translate that that in the Original is a Prophet, meaning a Teacher, as Esay 9 5. The Scribe that teacheth lies, he is the tail, 1 Sam. 10. 10, 11. A company of Scribes met him, etc. And when they saw that he was praising God among the Scribes, etc. They said, Is Saul also among the Scribes, etc. In this sense our Saviour calleth some of his Ministers Scribes, Matth. 23. 34. that is, Teachers.  
The distinction of the Scribes into several ranks, we shall observe within a few leaves: but take we them in what rank we will, or all of their ranks together, we shall find a vast difference betwixt the teaching of Christ, and the teaching of any or all these Scribes in these particulars.  
1. The Scribes taught nothing but traditions; what this or that or the other Doctor or Sanhedrin in former time had taught and determined: what Hillel Shammai, Baba ben Bota, Rabban Simeon or Gamaliel, or others their great learned men, had asserted or denied, and how they had stated this and the other question, and how they had concluded in this or that resolution: so that their whole teaching was but traditions of their Fathers and learned predecessors, Gal. 1. 14. Mat. 15. 6. Hence are those Phrases and passages so common in their Talmuds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Tradition, and our Doctors have thus delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise men have thus determined, etc. that almost every line speaks such language. But our Saviour taught in the evidence and demonstration of a Prophet, the sound and powerful and self-grounded word of God: And in that he doth so constantly avouch his own Authority, Verily verily I say unto you, and But I say unto you, etc. he doth not only assert his divine and oracular authority of delivering the truth, but he also faceth that common manner of teaching of theirs, which was pinned upon the sleeve of other men's traditions: And when he biddeth call no man Father (that is, Teacher) upon Earth, he crosseth that vain Divinity that they taught which was but the Traditions of their Fathers, that is their Doctors.  
2. All the teaching of the Scribes was especially about external, carnal, and trivial rites, ceremonies and demeanours: as appeareth infinitely in their Talmudical Pandect, which was but hay, straw, stubble, nothing in comparison of the sound doctrines of Salvation. Hardly a word in all their Traditions that spoke any thing, but bodily and carnal matter, as he that shall read their Talmuds from end to end will find but little discourse but tending to such a purpose: And we need not to go far for a pattern of what kind of divinity it was that these great Doctors of the people taught, these places in the Gospel give copy enough, Matth. 15. 1, 2. & 23. 16, 18, 23, 25. John 18. 28. Acts 10. 28. Col. 2. 21. etc. But the tenor of Christ's teaching was the spiritual and soulsaving doctrine, of Faith, Repentance, Renovation, Charity, Self-denial, and such heavenly things as these, which by how much the more they had been strangers in the pulpits of the Scribes, and never heard of before, by so much the more, did they now take the people, with affecting and admiration, being delivered in power, and piercing and pressing upon the heart.  
3. The teaching of the Scribes was litigious and in endless disputes, as Rom. 14. 1. 1 Tim. 6. 5. Their Doctors and Traditionaries, whom they took upon them to build upon, were of so many and so different minds, that they that followed them knew not what to follow: He that is never so little versed in the Talmuds, will easily see such experience in this matter, that he will find it readier to tell what those Doctors severally held, than to choose what to hold from them, if one would follow them. But our Saviour taught one only constant and undivided truth, plain, convincing and so agreeing with the Doctrine of the Old Testament, that it was the same, but only in a brighter and a clearer garnish. The people therefore, in this great difference of teaching between their own Doctors and Christ would easily perceive an alteration: and by how much the more our Saviour's doctrine was more spiritual, and speaking to the concernment of the Soul, and by how much more it was delivered in the demonstration of a divine power, by so much the more it could not but convince the hearers of its own value and dignity, and work in them an astonishment at so high and so powerful truths.  Vers. 23. And there was in their Synagogue a man with an unclean spirit, etc. 
Here is the first place in the story of our Saviour, where we meet with mention of any possessed or seized on bodily by the Devil, and therefore it will be something needful to speak a little in general concerning this case, of which we have very frequent example in the process of the Evangelical story.  
I. It cannot but be observed how common this sad condition, of being possessed by the Devil, was in the time of our Saviour's ministry and thereabout, above all the times of the old Testament, and beyond any examples in any other Nation. See Mat. 4. 24. & 8. 28. & 9 32. & 10. 8. & 12. 22. & 15. 22. & 17. 18. Mark 1. 39 & 3. 11. Luke 10. 17. Acts 10. 38. etc. Which whether it were, 1. In regard that the Spirit of Prophecy had been so long departed from them, as 1 Sam. 16. 14. Or 2. that the Lord would in justice confute by this dreadful experience, the cursed doctrine of the Sadduces that was now rife among them, that there was no spirit, Acts 23. 8. Or, 3. that he did evidence his great displeasure against the sinfulness and erroneousness of those times, which was now grown extreme by this visible delivery over of so many to the power of the father of sin and error. Or, 4. that he would by this doleful experience read to all men a Lecture what misery it is to be in the power and subjection of Satan, and so make them more intent to hearken after him, that was to break the head of the Serpent; or were it all these together. Certainly 5. it did highly redound to the honour of Christ, and to the magnifying of his divine power, and did mightily evidence that he was come the destroyer of the works of the Devil, when finding so very many that lay so visibly under his power, he enlarged them all, and brought them from under his force, and bound the strong one and he could not resist. And the same tendency to his glory had the like powerful working of his Apostles by derived virtue from himself, Mat. 10. 8. Luke 10. 17. Acts 8. 7. & 19 12.  
II. It is observable that we do not find that any were healed of this sad malady till Christ came and began the work. It is true indeed that David by the power of the Prophetic Spirit that was upon him, did calm the raging of saul's evil Spirit when he grew turbulent, but neither did he nor any other at any time till now, cast either his or any other evil spirit out: You must give Josephus leave to tell his story of Solomon's skill which he left behind him, of driving out the Devil out of the possessed by applying a certain root unto his nostrils, Antiq. lib. 8. cap. 2. pag. apud me 230. as well as the Apocrypha of Tobit hath had leave a long time to tell of the Devil smoked away with the broiling of a fish liver, Tob. 8. 3. but you may easily smell them both, what sent and sense they carry with them.  
As it was reserved for Christ utterly to break and bruise the head of the Devil, so was it reserved to him, to show this mastery first upon him, by casting him out where he had taken possession, and no man might nor could do it before him. I have observed in another place, that as the two first miracles wrought in the World, (which were turning a rod into a Serpent, and the Serpent into a Rod again; the hand into leprosy, and the leprosy into soundness again) did show the great power of him in whose power they were wrought, and did refer to the present occasion, which Moses was then going about: so did they more singularly refer to the miracles of Christ: To whom as it belonged to cast the Devil the old Serpent out of the Soul, and to heal the leprosy of sin, so to him was it reserved to cast the Devil out of the body, and to cure the leprosy of the body, and none did it, none could do it till he came; Elisha would not so much as touch Naaman in concurrency to this truth.  
III. Those whom the Devil thus seized on bodily, we may distinguish into two sorts or ranks, 1. Those whom he possessed so, as to wrack and torture them, or to infect them with some disease, as Mark 5. 5. Luke 9 39 & 13. 16. Mat. 12. 22. And 2. those whom he dwelled in bodily, to make them by false miracles and predictions, instruments of his seduction and delusion, as Acts 16. 16. and as Sibylla Cumaea is described by the Poet:  

Talia cui fanti non vultus, non color unus:  
Non comptae mansere comae, sed pectus anhelum,  
Et rabie fera corda tument: majorque videri,  
Nec mortale sonans afflata est numine quando  
jam propriore Dei, etc.   
And a little after,  

Bacchatur vates, magnum si pectore possit  
Excussisse Deum, tanto magis ille fatiga●  
Os rabidum, fera corda domans, fingitque premendo.   
Now to be bodily possessed by the Devil, was the saddest earthly misery could befall a man: and therefore giving up to Satan was the highest punishment could be inflicted, 1 Cor. 5. 5. 1 Tim. 1. 20. For how doleful a thing must it needs be reputed, 1. When that body which should be the Temple of the Holy Ghost, should become the very local cage, and bodily habitation of Satan. 2. When the Members were acted and used by the Devil, as if he had been the very soul that did animate the body. 3. When man's greatest enemy should so apparently dwell within him, and have such power over him. And 4. When he either carried the Devil, or the Devil him, or indeed both, whithersoever he went? Yet were there degrees of this misery, and the latter kind mentioned was the worse and the more grievous of the two, though it seemed not always so in appearance: for in the former possessedness it was possible that the Devil might not have seizure on the soul though he had of the body, as Mark 9 21. But in the latter he had possession of both.  
iv Of this latter sort was this man in the Text, namely, a man possessed with a Spirit of divination, whom the Devil filled and acted, under the notion of an Enthusiast or Prophet to deceive the People. For 1. he is said by Mark to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In an unclean Spirit, as the words do properly signify, (whereas indeed the unclean spirit was in him) intimating that he was in the acting or a Prophetic rapture of the Devil, as true and holy Prophets indeed, in the actings and raptures of the Ghost, are to be in the Spirit, Rev. 1. 10. 2. Luke hath expressed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That he had the Spirit of the Devil: namely, in such a kind of sense, as on the contrary part, the Holy Prophets are said to have the Spirit of God, Dan. 4. 5, 6. etc. 3. Both the Evanglists do style the Spirit wherewith he was possessed, An unclean Spirit: which as in general it stands in direct opposition to the term, The Holy Spirit; so is it most properly and singularly applied to the Spirit of error and false teaching, Zech. 13. 2. Rev. 16. 13, 14. And 4. the words that the Devil uttered by the mouth of the possessed man, tend directly and only to deceive and to withdraw from Christ, as is apparent in their construction.  Vers. 24. Let us alone: what have we to do with thee? etc. 
It is all one as to the sense of the words ensuing, be the first worn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken either for an Adverb of grief and wonder, and a Greek expression of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or be it taken for a Verb, as the Syrian, Vulgar and our English take it, when they render it, Let alone: The scope of the man's words in the whole verse may be taken up in these observations.  
1. That though indeed it were the Devil within the man that dictated the words to him, yet was it the man that uttered them, and the men of the Synagogue heard the man speaking. The Greek Syntax in the Text of the Evangelists, especially of St. Luke, maketh it plain.  
2. When he useth the plural number, We and Us, (What have we to do with thee, art thou come to destroy us?) he speaketh of himself, and the rest of the men of the Synagogue with him: for that these words are not applicable to the Devils, which was but one in the possessed, needeth no more proof than what is in the verse itself, where when the Devil, or the man by instinct of the Devil speaketh of himself, he useth the singular number, I know thee.  
3. When he proclaimeth Christ the holy one of God, (as he is styled, Psal. 16. 10. Dan. 9 24. etc.) he neither doth it, as a voluntary confession of him, for that cannot be expected from the Devil; nor as a strained or forced confession, by the power of Christ, for Christ commands his silence, but it is such a confession and proclamation of Christ, as whereby he might make the men of the Synagogue afraid of him, and not daring to have to deal with him because of his dreadfulness. So high and dreadful things are spoken concerning the coming of Christ in the Scripture, as Mal. 3. 2. and so terrible apprehensions had the Jews, concerning the fatal destruction of some men to be made when Messiah came, that the Devil by these taketh opportunity to affright the men of the Synagogue, with the presence of Christ among them, as if he were but come among them to destroy them: And he would dissuade them from the embracing of Christ by the terrors of Christ.  
The Jews had such dreadful opinions as these about Christ's coming. In Sanhedr. per. Helek. fol. 97.  
In the Generation when the son of David cometh (say they) scholars of the wise shall be rare, and as for the rest of the people, their eyes shall fail for sorrow and grief, and great afflictions, and sore decrees shall be so renewed, that before the first is ended, the second shall come.  
In the week of years (Dan. 9 24.) when the son of David shall come: The first year, that shall be fufilled, I reigned upon one City and reigned not upon another, (Amos 4.) The second year the arrows of famine shall fly abroad: The third year the famine shall be so great that men, women and children, yea good and godly men shall die, and the Law shall be forgotten by its Disciples: On the fourth year a kind of plenty, yet not plenty indeed: On the fifth year great plenty, and they shall eat and drink and rejoice, and the Law shall be restored to its scholars: On the sixth, voices or thunders: On the seventh, war, and in the end of the seventh the son of David cometh.  
When the son of Dovid cometh, the Assembling places shall become slews, and Galilee shall be destroyed (note this for our present purpose) and Gablan shall be desolate, and the men of the border of Israel shall go from City to City, and the wisdom of the Scribes shall be abominated, and religious persons shall be scorned, and the faces of that generation shall be as dogs, (compare Philip 3. 2. Rev. 22. 15.) and truth shall be gone, and he that departeth from evil maketh himself a prey.  
When the son of David cometh, young men shall revile the ancient, and the ancient, shall rise up before the young: and the daughter shall rise up against her mother, and the daughter in law against her mother in law, and the faces of that generation shall be as the faces of dogs, and the son shall not be ashamed at (the reproof of) his Father. And Rabbi Isaac saith, the Son of David cometh not till all the Kingdom be turned to the opinion of the Sadduces. Thus the Talmud in the place cited: To which take this addition out of Massecheth derech arets zuta, When the son of David cometh Galilee shall be destroyed, and the men of Galilee shall go from City to City and shall not be pitied, Perek. 6.  
From which dreadful conceptions about Christ's coming, espcially and singularly terrible to the Galileans, the Devil might very aptly frame his temptation and suggestion in a Galilean Synagogue when Christ was in it, to proclaim that Christ was there, and that so they were in danger to be destroyed.  Vers. 26. And when the unclean Spirit had torn him. 
Not by making any gashes in his flesh, or any disjointing or dismembering of his body, for Luke saith, he hurt him not, but he wrung him with convulsions, cast him into the midst of the floor, made a horrid cry and so came out. And by that it was evident to all that were present, that the man was really possessed, but the strong one armed was cast out by a stronger power: And this maketh them not only to wonder at the thing done, but also to take special notice of the Doctrine which Christ had taught, as which was attested by so great a miracle: And upon this his fame spreads throughout all Galilee: For howsoever the other miracles that he had done, of turning water into wine, healing diseases, etc. were high and eminent and to be admired things, yet the casting out of Devils was so singular, and incomparable, and till now unheard of and unseen a work, that it is no wonder if this do erect the people into a high repute and expectation concerning him; and do exceedingly dilate his fame. Observe how our Saviour himself argues that the Kingdom of God was come among them from this kind of miracle, Mat. 12. 28. and the wretched Pharisees had no way to evade the argument, but by a Devilish blasphemy, that Christ by one Devil cast out another.  Vers. 29. When they were come out of the Synagogue, etc. 
Whether Christ went voluntarily into Peter's house or were invited, and if invited, whether it were to meat, or to cure his mother in Law or both, it needeth not to stay us in the disquisition, nor is there any difficulty in this story that needeth unfolding: the chiefest scruple is, how Peter comes to be an Inhabitant of Capernaum, whereas he is said to be of Bethsaida, John 1. 44. whether it were for conveniency of his fishing Trade that he took an house there, or whether it were by the marriage of his wife, that he came to have interest and residence there, let them determine that will be curious about it.  
There is that conceiveth Capernaum to have been a Town of a distinct condition from all the rest of Galilee, as being out of Herod's jurisdiction, which the rest of Galilee was under: and he supposeth that Christ's departing out of Nazareth into Capernaum, Mat. 4. was for this end, that he might get out of Herod's jurisdiction, into the immediate jurisdiction of the Romans, Sam. Petit. var. lect. lib. 2. cap. 1. But this conjecture is without ground, as might be showed even out of that Text, Matth. 4. which he layeth as his ground for it, being compared with Luke 4. About Peter's wife, see 1 Cor. 9 5. and whether his mother in Law being recovered of her disease, followed Christ afterward, as she ministered to him at the present, examine from Luke 8. 5. 6. When Peter and Andrew had left their fishing by which they maintained the family, there was no way but for the women to go along with them.  Vers. 32. And at Even when the Sun did set. 
From hence is a plain demonstration, at what time the Jews began and ended their Sabbath, namely, from Sunsetting to Sunsetting, or from Even to Even. They held it a thing unsuitable for the day, for Christ to heal while the Sabbath lasted, Mark 3. 2. Luke 14. 1. yet now when the Sun is set they come without scruple with all their diseased.  
It was commanded them from Even to Even to celebrate their Sabbath, Leu. 23. 32. which injunction, although it seem only affixed to the solemn day of expiation, and so is restrained only to that by some Christian writers, yet do the records of the Jews make it apparent, that they practised accordingly in all their Sabbaths: Siphri a very ancient exposition, maketh this gloss upon that place. On the ninth day of the seventh month, he gins, and fasts whilst it is yet day, for so they add from the common to the holy time. And behold in all the Sabbatizing th●●e Sabbatizest, thou must add likewise: But Abarbinel far plainer: From Even to Even shall be your Sabbath: that is, Every Sabbatizing that you have: whether it be the Creation Sabbath or the set festivals, or Feast of Trumpets, or Expiation: they were from Even to Even, according to the course of the Creation, as it is said, The Evening and the Morning were the first day, etc. And these and the such like Talmudick Traditions as these following of which many more might be produced, do show their opinion and practice in this point, more clearly still: In the treatise Sabbath per. 1. they have these passages, They roast not Flesh, an Onion, or an Egg, but so as that they may be roasted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst it is yet day, viz. on the Eve of the Sabbath.  
They set not any thing in the Oven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards night: nor a Cake upon the Coals, but so as that the upper side may be crusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst it is yet day. The School of Shammai saith, they give not skins to the Currier, nor vessels to a washer, but so that they may be dispatched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst it is yet day; But in all these thing the Schools allowed the doing of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Sunsetting: namely, as the gloss upon the place explains it, if the things were set or delivered for these ends before Sunsetting, it was current: as if Bread or Cakes were set in the oven or on the coals, before Sunset, it was no violation of the Sabbath, though they stood baking when the Sabbath was come in: And so skins or vessels, if they were delivered before Sunset, to the Skinner or Washer, it was not Sabbath breach if they lay soaking in the tanpit or water on the Sabbath. And so Piske Sabbath explains it also, though by another example, It is lawful (saith it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near night, to put water to gums & copperess, to make ink, to put flax into an Oven to dry, to lay a net, or set a trap for a wild beast or vermin; It is lawful to do these things near night, though the efficacy of the things, (as the ink soaking, the flax drying, and the net catching) be on the Sabbath when it is come in.  
Maymony in his tractate of the Sabbath per. 5. is yet plainer: On the Eve of the Sabbath they light up a candle: and he that lights it, must▪ do it whilst it is yet day before the Sun go down: From the Sunsetting till the appearing of three middling Stars, that space is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between the Suns: and it is doubtful whither that space belong to the day or to the night: And therefore they light not up the candle in that time: And he that doth any work in that space, on the Eve of the Sabbath or at the going out of the Sabbath ignorantly, he is bound to bring a sin offering. And these Stars are not great Stars such as are seen by day, nor little Stars which are not seen but by night, but middling Stars between both: and when three such middling Stars can be seen it is night undoubtedly. Compare Nehem▪ 13. 19  Vers. 34. And he suffered not the Devils to speak because they knew him. 
Christ healed all diseases with his touch, for Luke saith, he Laid his hands on every one of them and ●ealed them: but he cast out Devils with his Word, for so saith Matthew, He cast out the Spirits with his Word, and he prohibited them to speak a word, because they knew him: The expression in the Greek doth carry it indifferently: To speak because they knew him, or To speak that they knew him, and it is indifferent whether way it is translated, for the sense is the same: but the question is why Christ would not permit them to speak upon this reason. Some say, because they should not utter him before the time: Others because it was not fit the Devil should preach Christ: to which I cannot but add, what was spoken of before, namely that the people should not be terrified by the presence of Christ among them, as the Devil if he might have had liberty would have set it forth.  Matth. Chap. 8. Vers. 17. Which was spoken by Esaias the Prophet, Himself took our infirmities, etc. 
However the latter Jews would elude the Prophecy of that Chapter out of which this quotation is taken, viz. Esay 53. and would take it off from being applied to Christ, yet the ancient learned of the Nation in old time did so apply it, as may be perceived by the gloss of the Chaldee Paraphrast upon the place, and by a remarkable passage in the Talmud: The Chaldee renders it thus: verse 4. Surely he shall pray for our sins, and our iniquities shall be pardoned for his sake, etc. Verse 5. He shall build the House of the Sanctuary, which was profaned, because of our sins, and given up for our transgressions, and by his doctrine, peace shall be multiplied upon us: and if we harken to his words, our sins shall be pardoned to us. Verse 6. It pleaseth the Lord for his sake to pardon all our sins. Verse 8. He shall bring up our captivity from affliction and punishment, and the wonders that shall be done to us in his days who shall tell, etc. The Talmud likewise in the Treatise Sanhedrin hath this observable passage: What is the name of the Messiah? etc. Some said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leprous: according to that, Surely he hath born our Sicknesses, etc. And Messiah sitteth in the gate of the City (Rome, as the Venetian Edition hath it) And by what token may he be known? He sitteth among the diseased poor, etc. Per. cheleck. fol. 98.  
Now in this allegation and application of the Evangelist out of the Prophet there seemeth to be some hardness and impertinency upon these considerations: First because, the Prophet speaketh of Christ's taking humane sicknesses upon himself, but the Evangelist applies it of taking away diseases from others. 2. He applieth that to bodily diseases, which the Prophet seemeth to understand of the diseass of the soul. And so Peter doth interpret it, 1 Pet. 2. 24. The Prophet speaketh of the time of Christ's Passion and what he then suffered of misery in himself: but the Evangelists apply it to the time of his actions, and what he then did for benefit to others.  
Answer. It is true indeed that this application will appear so harsh, if all the Emphasis and stress of Esays speech, be laid upon the word Our, as it is most generally laid there: For it is commonly interpreted to this sense: He was a man of sorrows and acquainted with grief, but the sicknesses and sorrows that he bore were ours, and not properly his own, for he bore them for our sakes: Which construction is a most true, but not a full rendering of the Prophet's meaning: for he intendeth also a further matter, which the Evangelist in his allegation doth apparently look upon, and that is this, viz. The concernment of Christ in our sicknesses and sorrows, and his power in reference unto them or concerning them: The Prophet when he saith, he bore our sicknesses, etc. meaneth not only, that what he bore was for our sakes, but that it concerned him and belonged to him to bear them, and he was able to bear them, and to deal with th●●. And this sense the Evangelist followeth in his quotation: when having recorded that Christ healed all the diseased that were brought unto him, he produceth this place of Esay, and saith, that in him was fulfilled that prediction concerning the Messiah, which telleth that he was to deal and was able to deal with our infirmities and sicknesses: for so far do the words of the Prophet reach, and the application of the Evangelist so taken, is smooth and facile: And howsoever the Text of the Prophet do refer and intent more singularly to the time of Christ's passion, in regard of our sorrows and sicknesses being then chief upon him, yet is the sense given, applicable also to all his time, as that he had always to deal with our sicknesses and sorrows.  
Now in that Peter applieth the Prophet's Text to the diseases of the soul, when he utters it, He bore our sins, which is also the Translation of the Septuagint: he speaketh it in the highest and most proper sense, as regarding that diseasedness of which our Saviour did especially come a healer, and which is the cause of all other diseases and sorrows whatsoever: and so he includes that which was the chiefest, but excludes not these. And as our Saviour pronouncing forgiveness of sins to a Palsick man, whose story is ere long to follow, doth thereby heal also the sickness of the body, so the Apostle under term of bearing our sins, comprehended also the bearing our sicknesses: and his emphatical expression is worth observing, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who himself bore them: that is, himself, of his own willingness would take them upon him, and himself of his own power was able to undergo them.  Mark Chap. 1. Vers. 35. And in the morning rising up a great while before day, etc. 
Although the Jews did precisely begin their natural day from Sunsetting, as hath been even now observed, yet did they also make the midnight a distinctive period, to part between day and day so, as to determine, rem diei, in diem suum.  
Talmud in Beracoth. per. 1. From what time do they say over their Phylacteries at even? From the time that the Priests go in, to eat their portion of the Sacrifices, till the end of the first watch. R. Eliezer saith, But the wise men said, until Midnight.  
Ibid. in Pesachin. per. 10. The Passover, after midnight defiles the hands.  
Joma per. 1. & Maym. in Tamid. in per. 2. The cleansing of the Burnt-offering Altar on the day of expiation began from midnight.  
Talm. in Zevachin. per. 5. Trespass offerings might be eaten till midnight.  
Ibid. Lesser holy Offerings may be eaten till midnight.  
Ibid. The Passover is not eaten but in the night, and it is not eaten but till midnight.  
The meaning of which Passages is, that whereas these things were to be done to day and might not be put off till to morrow: if they were done any time before midnight, it was reputed and current as done to day, as their Phylacteries were to be said over every day at Even: if they were said over before midnight it served turn for the day before: And the parts of the Offerings, that were to be eaten on the same day that the offering was offered, (and might not be kept till the morrow) if they were eaten any time before midnight of that day it did serve the turn. The burned Offering Altar was to be cleansed every day, now on the day of expiation it began to be cleansed from the midnight before, and that was taken as on the expiation day.  
These things have I produced the rather because of the passage in the Text before us, which calls it in the Morning, and yet saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much of the night yet remaining: for as they reckoned up till midnight for the day that was past, so they reckoned from midnight for the morning to the day following. Were I to discuss the question about the beginning and ending of our Christian Sabbath, I should think this matter worth consideration to that purpose: And something parallel to this are those Texts, Exod. 12. 22. None of you shall go out of the door of his house until the morning: Yet Vers. 29 At midnight the Lord smote the firstborn, etc. Vers. 33. And the Egyptians were urgent upon the People that they might send them out. Deut. 16. 1. God brought thee forth out of Egypt by night.  
Now this Morning on which the Text before us, tells us that Christ risen so very early and went out to pray, was on the morrow after the Sabbath, the day on which the Christian Sabbath was fixed, ere long, which may not be unobserved since so special a matter is mentioned of that day. The reason why he went into a solitary place to pray was, because the company so increased upon him because of the miracles that he wrought, that in the Town he could not be retired: When day light came, both his Disciples and the people, are abroad enquiring after him, and when they had found him, they would have detained him in those parts among them, but he will not be confined there but perambulates Galilee.    

SECTION XXI.  
S. MATTHEW. CHAP. IU. Vers. 23.  AND jesus went about all Galilee, teaching in their Synagogues and Preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of disease among the people. 24. And his fame went throughout all Syria, and they brought unto him all sick people, that were taken with divers diseases and torments, and those which were possessed with Devils, and those which were Lunatic, and those which had the Palsy, and he healed them. 25. And there followed him great multitudes of People from Galilee, and from Decapolis, and from Jerusalem, and from judea, and from beyond jordan. 

Reason of the Order.  
THE first verse of this Section, laid to the last verse of the preceding, makes the connection and order undeniable and evident; There Christ being urged by the men of Capernaum to abide with them, will not be confined in his Ministry to that place, for he was sent to preach the Gospel in other Cities also, and so he went about all Galilee, teaching and preaching and healing all diseases: of which and of the fruit of which, this Section giveth account; as that his fame went throughout all Syria, and they brought him all sick people, and great multitudes followed him.   

Harmony and Explanation.  Vers. 23. And jesus went about all Galilee, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. in vita sua: Apud me pag. 642.  
There were two hundred and four Cities and Towns in Galilee: Into all and every one of which, we cannot so properly hold that Jesus entered and preached, as that he chose to go into the most eminent and most convenient for his work, namely where he might preach unto the most people. And this is a second perambulation of Galilee that he made, and a far fuller than the first, mentioned Luke 4. 15. Then he had walked more alone and without the company of his Disciples, but they are now constantly and ever with him: Then did he few or no miracles, but only preached, but now he doth exceeding many, and healeth all diseased that come unto him.  
The diseases he healed are reduced to three kinds. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diseases, as Blindness, Witheredness, Lameness, Fevers, Dropsies, etc. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Languish, as Consumptions, Wastes, Fluxes, and such other, as carried not so much pain with them, as certain decaying of the body, and wasting away. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tortures, or Wracking, as Aches, Gouts, Convulsions, and such other maladies as were attended with grievous pain and tortures: And particularly three grievous maladies are named, Palsies, Lunacy, and possessedness by the Devil, the first of which expresseth the greatest debility of body, the second of mind, and the third the greatest misery of both that can be named: and they were all maladies naturally as incurable as any whatsoever.  
His Doctrine is comprised under these two heads, Teaching and Preaching the Gospel of the Kingdom: the former denoteth the more general tenor of his doctrine, as his explanation of the Law, Admonition, Exhortation and Reproof: and the latter betokeneth his proving that the long and much looked for Kingdom of Messiah was now come, and his preaching the doctrines that particularly concerned that Kingdom.  Vers. 24. And his fame went throughout all Syria, and they brought unto him all sick. 
We shall the better understand what is meant by all Syria, if we look upon the next following verse, where mention is made of places out of which such multitudes followed Christ, as were drawn unto him by the fame that went of him, and especially if we observe that Region which was called Decapolis: which Pliny describeth thus, Jungitur ei (Judaeae) latere Syriae Decapolitana regio a numero oppidorum, in quo non omnes eandem observant. Plurimi tamen Damascum, & Opoton riguas amne Chrysorrhoa. Fertilem Philadelphiam, Raphanam, omnia in Arabiam recedentia. Scythopolin antea Nisam a Libero patre, sepulta ibi matre, Scythis deductis. Gadara Hieromiace praefluente & jam dictum Hippon Dion, Pellam aquis divitem, Galasam, Canatham. Intercursant cinguntque has urbes tetrarchiae regionum instar singulae, & in regna contribuuntur, Trachonitis, Paneas in qua Caesarea, cum supra dicto fonte Abila, Arca, Ampeloessa, lib. 5. cap. 18.  
The Region of Decapolis joineth to Judaea on the side of Syria: it was so called from the number of the (ten) Cities in it, about which all do not hold alike: But the most hold for Damascus, and Opotos, both watered by the River Chrysorrhoas: Fruitful Philadelphia, and Raphana, all lying towards Arabia. Schythopolis, so called from Scythians brought thither by Bacchus, where he buried his mother, but of old called Nisa. Gadara, by which Hieromiax runs, and so by that which is now called Hippon Dion, Pella bravely watered, Galasa, Canatha. Among and about these Cities there lie Tetrarchies every one like whole Countries, and they are divided into Kingdoms, Trachonitis, Paneas, in which is Caesarea (Philippi) with the fountain Abila, Area, Ampeloessa, etc.  
By all Syria therefore is meant all the Country of the Jews in its full extent both within and without Jordan, for as that was within the Jurisdiction of the Roman Governor of Syria, so was it ordinarily called by that name: and not only that, but all this large Region of Decapolis, which did expatiate far into Syria properly so called, and into some part of Arabia: So that here is a concourse of Heathens to Christ, as well as of Jews, even out of those Countries which had been the constant and bitter enemies of Israel: and this is the first coming in (and it is a remarkable one too) of abundance of Gentiles to our Saviour: compare Zech. 9 1, 2. upon which the Rabbins give this Gloss. Rabbi Benaja saith, Hadrach is Messu●s: Rabbi Josi the son of Durmaskith (or of a woman of Damascus) saith to him, How long wilt thou pervert the Scriptures to us? I call Heaven and Earth to witness, that I am of Damascus, and there is a place there which is called Hadrach. He saith to him, But I argue thus: And Damascus shall be his rest, for Jerusalem shall reach unto Damascus, as it is said, And his rest: now his rest is at Jerusalem, as it is said, This is my rest for ever. He saith to him, But I argue thus: The City shall be built upon her heap. He saith to him, That meaneth that she shall not be moved out of her place. He saith to him, I argue further thus: And she shall be broad and of large compass exceedingly, for Jerusalem shall be exceeding broad, and enlarged on every side, as this figtree which is narrow below and broad above, and the gates of Jerusalem shall reach even to Damascus: and so it is said, Thy nose is as the Tower of Lebanon which looketh towards Damascus. For the eyes of man shall be towards the Lord, that is, The eyes of every man shall be towards the Lord, and not towards their Idols and Images: therefore the Land of Hadrach and Damascus and the rest of the places near to the Land of Israel, shall be as Tyre and Sydon, and Hamath, and the Cities of the Philistims, comprehended among the Cities of Judah, and they shall be of the faith of Israel, D. Chimch. & R. Sol. in loc.  
The fame of Christ divulged in Syria, bringeth in many from thence to be healed of their diseases, and they also become Converts and follow him: so was the case about Elisha and Naaman. 2 King. 5. Now though Christ professeth to a Syrian woman that he was sent only to the lost sheep of Israel, yet he refuseth not the lost sheep of the Gentiles when they seek to him: And though he seemeth to deny her request because she was a Heathen, yet that was rather to kindle her Faith, than to repel her Petition.    

SECTION XXII.  St. MARK Chap. I. Vers. 40. AND there came a Leper to him, beseeching him and kneeling down to him, and saying unto him, If thou wilt thou canst make me clean. 41. And jesus moved with compassion, put forth his hand, and touched him, and saith unto him, I will, Be thou clean. 42. And assoon as he had spoken, immediately the Leprosy departed from him, and he was cleansed. 43. And he straight charged him, and forthwith sent him away. 44. And saith unto him; See thou say nothing to any man; but go thy way, show thyself to the Priest, and offer for thy cleansing, those things which Moses commanded for a testimony unto them. 45. But he went out and began to publish it much, and to blaze abroad the matter: insomuch that jesus could no more openly enter into the City, but was without in desert places: and they came to him from every quarter. St. LUKE Chap. V Vers. 12. AND it came to pass when he was in a certain City, behold a man full of Leprosy, who seeing jesus, fell on his face and besought him, saying, Lord, if thou wilt thou canst make me clean. 13. And he put forth his hand and touched him, saying, I will, Be thou clean: And immediately the Leprosy departed from him. 14. And he charged him to tell no man: but go and show thyself to the Priest, and offer for thy cleansing according as Moses commanded for a testimony unto them. 15. But so much the more went there a fame abroad of him, and great multitudes came together to hear, and to be healed by him of their infirmities. 16. And he withdrew himself into the Wilderness, and prayed. St. MATTH. Chap. VIII. Vers. 2. AND behold there came a Leper and worshipped him, saying, Lord, if thou wilt thou canst make me clean. 3. And jesus put forth his hand and touched him, saying, I will, Be thou clean: And immediately his Leprosy was cleansed. 4. And jesus saith unto him, See thou tell no man, but go thy way, show thyself to the Priest, and offer the gift that Moses commanded for a testimony unto them. 

Reason of the Order.  
MARK and LUKE (especially the former,) are sureties for the continuance of this method and series, as it will be apparent to him that looketh into their Text. Only this difficulty lieth in the order of Luke, that he hath laid the calling of the Disciples after the perambulation of Galilee mentioned last, which (as hath been proved and seen) was some space before: For he concludeth his fourth Chapter with these words, And he preached in the Synagogues of Galilce: and he beginneth the fifth with the calling of Peter, and Andrew, James, and John. In which his aim may be conceived to have been not so much to show the time of these Disciples calling, as to show with what Disciples he walked through Galilee, when he thus preached through it: and intending to show you the men, he also showeth the manner of their call.  
But Matthews misplacing of this story about the Leper, doth breed some scruple, and hath caused some to conjecture, that the Leper that he speaks of, is not the same with him which is mentioned by the other two: And they are confirmed in this conjecture the rather, because Matthew seemeth to have brought his Leper to Christ, as he came from the Sermon in the Mount, whereas he in the other Evangelists cometh to him before his Sermon there: for his Text runneth thus, When he was come down from the Mountain, great multitudes followed him, And behold there came a Leper, etc. where the word Behold, seemeth to confine and limit the Lepers coming, to Christ's descending from the Mountain where he had preached.  
But 1. the posture of the Leper in all the three Evangelists is in a manner the same, which argues that all the three do speak of one and the same man; Matthew saith he worshipped Christ, Mark that he kneeled down to him, and Luke that he fell on his face before him: which in the different terms, intent not either a different man or gesture, but altogether do describe his humble demeanour to our Saviour to the lowest abasement.  
2. The words of the Leper are also the same in all the three, If thou wilt thou canst make me clean.  
And 3. So are the words of Christ to him, both for the curing of him, I will, Be thou clean, and also for prohibiting him to publish what was done, and enjoining him to show himself unto the Priest: by which it is made even undeniable that all the three do speak of the very same Leper.  
And as for the word Behold, which is used by Matthew, it pointeth at the thing and not at the time: and we may observe the like use of the words in Matth. 9 2. where he that will but solidly weigh the time of the stories of the first and second verses, will easily perceive that that word Behold, is not so precise a pointer out of the stories time: as shall be showed also in the next Section.  
Now the reason why Matthew hath laid this story after the Sermon in the Mount, is to be fetched from the fourth Chapter: where he first having related how Christ began to preach, and how he called his Disciples, he there recordeth how he went about all Galilee preaching the Gospel and healing diseases: and then according to the method in which he had mentioned Christ's actions in his perambulation of Galilee, that he first preached, and then healed, he first gives account of the doctrine that he taught, in Chap. 5. & 6. & 7. and then beginneth to mention the miracles that he wrought: whereof this about the Leper he nameth first, as indeed it was the first in that perambulation, that is specified by any of the Evangelists.   

Harmony and Explanation.  Luke 5. vers. 12. When he was in a certain City, behold a man full of Leprosy, etc. 
THE Talmudists do distinguish between a great City, a walled Town and a Village: In the Treatise Megillah (or about reading the book of Esther at the feast of Purim) they have this saying, If the fourteenth day of Adar, prove to light on the second day of the week, Villages and great Cities read that book on that day, but walled Towns on the day after. Perek. 1.  
Now what they mean by great Cities, they explain themselves, in the same Chapter afterward, namely, that was called a great City in which there were ten men to be the Elders of a Synagogue: every place that afforded not so many, was a Village: Into such Cities and even into the Synagogue of such a City a Leper might come: but under these conditions and limitations. Doth he come into the Synagogue, they make him a place apart, ten hand high and four cubits broad, and he comes in first and goes out last: Nagaim per. 13. But into Cities encompassed with walls, a Leper might not come, Maym. in Biath Mikdash per. 3.  
Now such a City was this that is mentioned by the Evangelist: For the Gospel owneth only the distinction of Cities and Villages, under the latter name of Villages comprehending all Towns unwalled, were they big enough to have Synagogues in them, or were they not: and so it is said in Luke 8. 1. that Christ preached in every City and Village: by Villages understanding those places which had Synagogues in them.  
So that it may move a question, how this Leper was admitted into the City, since such were prohibited access unto such places: some conceive he broke through all rules and bounds of modesty and order, and would not be kept out from coming to seek his recovery of Christ, who he knew was there: others imagine that Christ went out of the City to him; and such like answers are found out, which are needless to seek further after, since Luke himself hath showed the man's warrant to come in there, and hath given us an answer to the question, and that is in relating that he was full of Leprosy: and so hath resolved that he was clean and might come in. I know the Phrase is construed generally as if it signified only in opposition to a little Leprosy in the head or the beard only, or the like: but Leprosy was not regarded by a magis and minus, since the least was as unclean as the greatest, and did as entirely separate from society; save only it was not so very noisome to the party himself. But the Evangelists expression when he saith, He was full of Leprosy, is only to that sense that these words of Moses are, Leu. 13. 12, 13. If the Leprosy break out abroad in the skin, and the Leprosy cover all the skin of him that hath the Plague, from his head even to his foot wheresoever the Priest looketh: then the Priest shall consider, and behold if the Leprosy have covered all his flesh, he shall pronounce him clean that hath the Plague, it is all turned white, he is clean.  
This man therefore was full of Leprosy, that is, Leprous all over, had been under the censure of the Priest, and pronounced clean, and so was restored again to the society of men, and might come into any of their Cities; but the disease was not yet cured. I have observed elsewhere, that the Priests could not make a Leper whole, they could only pronounce him clean; and that sentence did nothing at all restore him to his health, but only restore him to the Congregation.  
Such was the case of this man, the Priest had done for him as much as he could, he had pronounced him clean, but the poor wretch was as Leprous as ever, even scurvy all over, and like enough so to have continued: only the malady was so fully broken out, that the venom was wrought out, and his breath not infectious, and so he was restored to the converse of men again. His case thus stated, and his character of Full of Leprosy thus understood, it exceedingly cleareth the passages of his story afterward: As when he saith, Lord if thou wilt thou canst make me clean; he meaneth, If thou wilt meddle with this disease which is the Priests peculiar to look unto, thou canst make me clean, for the Priest could only so pronounce me.  
And when it is said, Jesus was moved with compassion towards him, it referreth to his visible sad case, who was Scurfie and Scabbed, a woeful creature all over, and who had had as much done to him as man could do, and yet was in this case still.  
And when he chargeth him to tell no man, but go and show thyself to the Priest, he doth it because he would put no disgrace upon the Priesthood, but though he had meddled with something of their concernment, and had taken where they had left and done what they could not do, yet would he not vilify that order and ordinance, but reserve the honour due unto them; and maintain the judging of Leprosy unto them still, according to the institution that had assigned it to them. And this was one reason why he enjoined him silence, because he would not prejudice but maintain the honour of the Priesthood. And so his own words do construe it, when he bids him go show himself unto the the Priest: So also Luke 17. 14. And offer the gift which Moses commanded, this the man had done before, at the pronouncing of him clean, but must do it now again when he is made clean, that there may no derogation accrue to the Priesthood, and the Law about Leprosy, but both of them might have their due honour both from the man and from Christ himself: and this is meant also by the words, for a testimony unto them.  Mark 1. vers. 45. But he went out, and began to publish, etc. 
He owned Christ for the Messiah, as appeareth both by his words, and by his Gesture. He had seen the tokens of the Messiah in him, when he so instantly removed his Leprosy with his word: He had received a most strict charge, to conceal the matter, and get him to the Priest with his offering: but for all this he gins to publish: Mark hath used two special words, to express the charge given him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He gave him a threatring charge, and suddenly pack● him away: Christ was so serious in his charge, because he would avoid the suspicion of slighting or undermining the Priesthood about their office which concerned Lepers, and would withal avoid the danger, which might accrue unto him upon such a suspicion: Now whether the man did not rightly apprehend the depth and strictness of this charge that was laid upon him, or if he did so apprehend it, was transported with blind zeal so as he would publish this great work, though he that had wrought it had commanded him silence: or whether his boundless joy for his happy cure did make him forget himself; certainly he is not excusable, who having received so great a benefit, from such a hand as he himself owned to be divine, yet was so careless to observe that command that he had received also with his healing. It was a rare cure that had been, to heal a Leper, (see 2 King. 5. 7.) and Christ had not healed any till this very time: therefore when this was published abroad, it would not only gather people under other diseases to Christ for their recovery (for they would conclude he could heal any when he could heal this) but it would cause Lepers to break into the City where he was, which was contrary to their Law and custom, and so would breed troubles and confusion, so that Jesus could no more openly enter into the City.  Luke 5. vers. 16. And he withdrew himself into the Wilderness and prayed. 
When Christ is amongst men, he is doing them good, and when he is from amongst them, he is conversing with God: And otherwise he could not do, in regard of the holiness of his nature, love to man, and his Union with God. It was but a harsh time of the year for him to betake himself to seek retiredness in the desert, the winter being not yet over, but the zeal of the Lords glory did so eat him up, that in company he preferred that before his safety, and in solitude he preferred that before accommodations: What was the matter and subject of his prayers particularly were boldness to go to define: It is undoubted, the general tenor of them was, for the advancement of God's glory and gathering of his Church, and prospering the work of himself for that end, as he showeth the subject of all his prayers, John 17. and it is like the present conflux and great concourse of people unto him was looked upon by him in his prayers as a singular occasion offered, in tendency to those purposes.    

SECTION XXIII.  
St. MARK Chap. II.  AND again he entered into Capernaum, after some days, and it was noised that he was in the house. 2. And straightway many were gathered together, in so much that there was no room to receive them, no not so much as about the door: and he preached the word unto them. 3. And they come unto him bringing one sick of the Palsy, which was born of four. 4. And when they could not come nigh unto him for the press, they uncovered the roof, where he was, and when they had broken it up, they let down the bed wherein the sick of the Palsy lay. 5. When jesus saw their faith, he said unto the sick of the Palsy, son, thy sins be forgiven thee. 6. But there were certain of the Scribes sitting there and reasoning in their hearts, 7. Why doth this man thus speak blasphemies? Who can forgive sins but God only? 8. And immediately when jesus perceived in his Spirit, that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 9 Whether is it easier to say to the sick of the Palsy, Thy sins be forgiven thee: or to say, Arise and take up thy bed and walk? 10. But that ye may know that the son of man hath power on earth to forgive sins, he saith to the sick of the Palsy, 11. I say unto thee Arise, take up thy bed and go thy way into thy house. 12. And immediately he arose, took up the bed and went forth before them all, in so much that they were all amazed, and glorified God, saying, We never saw it on this fashion. 13. And he went forth again by the Sea side, and all the multitude resorted to him, and he taught them. 14. And as he passed by, he saw Levi the son of Alpheus, sitting at the receipt of custom, and said unto him, Fellow me, and he arose and followed him. St. LUKE Chap. V Verse 17. AND it came to pass on a certain day, as he was teaching that there were Pharisees and Doctors of the Law sitting, which were come out of every Town of Galilee, and judea and jerusalem: and the power of the Lord was present to heal them. 18. And behold men brought in a bed, a man which was taken with a Palsy, and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in, because of the multitude, they went upon the house top, and let him down through the tiling with his couch into the midst before jesus. 20. And when he saw their faith: he said unto him, Man, thy sins are forgiven thee. 21. And the Scribes and the Pharisees began to reason saying, Who is this which speaketh blasphemies? Who can forgive sins but God alone? 22. But when jesus perceived their thoughts, he answering said unto them, What reason yea in your hearts? 23. Whether is it easier to say, Thy sins be forgiven thee: or to say, Rise up and walk? 24. But that ye may know that the Son of man hath power upon earth to forgive sins, he said to the sick of the Palsy, I say unto thee, Arise and take up thy couch, and go into thine house. 25. And immediately he risen up before them, and took up that whereon he lay, and departed to his own house glorifying God. 26. And they were all amazed, and they glorified God and were filled with fear, saying, We have seen strange things to day. 27. And after these things he went forth, and saw a Publican named Levi, sitting at the receipt of custom: and he said unto him, Fellow me. 28. And he left all, rose up and followed him. St. MATTH. Chap. IX. Vers. 2. AND behold they brought to him a man sick of the Palsy lying on a bed: and jesus seeing their faith, said unto the sick of the Palsy, Son be of good cheer, thy sins be forgiven thee. 3. And behold certain of the Scribes said within themselves, This man blasphemeth. 4. And jesus knowing their thoughts said, Why think ye evil in your hearts? 5. For whether is it easier to say, Thy sins be forgiven thee: or to say, Arise and walk? 6. But that ye may know that the Son of man hath power on earth to forgive sins, Then saith he to the sick of the Palsy, Arise, take up thy bed, and go unto thine house. 7. And he arose, and departed to his house. 8. But when the multitudes saw it, they marvelled, and glorified God which had given such power unto men. 9 And as jesus passed from thence, he saw a man named Matthew sitting at the receipt of custom: and he saith unto him, Fellow me, and he arose and followed him. 

Reason of the Order.  
THERE were no scruple at all about the series of this story, Mark and Luke have laid it so clear, were it not that Matthew hath brought it in a place so far different from them, that one would think in him, that this cure of the Palsy man was not till Christ's return out of the Country of the Gadarens, for he relateth it thus. And, he entered into a ship, and passed over and came into his own City. And behold they brought to him a man sick of the Palsy, etc. As if the bringing of the sick of the Palsy were not till that time of his return, and that it was immediately upon it. But 1. the method of the other two Evangelists, who are far more punctual for order than he is, especially Mark, must state and rank the series of his story. For it may be easily observed by any that considerately will view the true progress of history in the three laid together, that Matthew setteth himself to give relation of the stories themselves, but is not so very precise in fixing them to their proper time. But Mark and Luke who wrote after him, have reduced those stories of his into the due order and method of time in which they were acted and came to pass: and so do, as it were, set his clock, and tell the time when his stories did occur. 2. We observed at the last Section, upon these words of Matthew, When he was come down from the mountain, great multitudes followed him, and behold there came a Leper, etc. that the word Behold doth not tie the two verses together in the same time, but that it singularly and only pointeth at that story to which it is prefixed, concerning the Leper, without looking back to the time of the story in the verse before: Such another behold is this, wherewith the same Evangelist beginneth this story in hand: Not that it toeth the bringing of the Palsick man, to the time of Christ's return out of the land of the Gadarens, of which there is mention in the verse before, but it pointeth to the story, before which it is set, looking forward to that, and not backward, to the story in the verse before at all. 3. Now the reason why Matthew hath laid this story so far off, may readily be observed by looking into his Text in this ninth Chapter: He joineth this story about the Palsick man, and that about Levies or his own calling, and a third about his feast, and a fourth about Jairus coming to Christ, all together: But these were not all of the same time, only the two first were of the same time, and the two latter were also concurrent in time but a great while after. Yet he being minded to dispatch the story of his own call and of his Feast both together, as also the other two Evangelists do, he hath pitched all the stories upon the time of his Feast; His Feast indeed was presently upon Christ's return from among the Gadarens, and Jairus his coming to him was at the time of that Feast, and so those are laid there in their proper time and order: Now though his Call was a long while before his Feast, yet to dispatch all that story of himself at once, he hath laid his Call also at the same place, and with it hath likewise joined the story of the Palsick man which was immediately before his Call. Why we have parted the story of his Call and his Feast which all the three Evangelists, that speak of them, have laid together, and why we have referred them to several times, we shall give the reason of it in the order of the next following Section.   

Harmony and Explanation.  Luke 5. vers. 17. As he was teaching there were Pharisees and Doctors of the Law sitting, etc. 
OUR Saviour having walked and preached through Galilee for a good space, doth now near Passover time, betake himself to Capernaum to his own home again, that he might provide there for his journey to Jerusalem to the Feast: To Capernaum there had followed him, besides others that fell to him, in his Galilean perambulation, Pharisees, Scribes and Doctors of the Law, for all the three are mentioned by the three Evangelists in the relation of this story, and it will not be amiss, nor much besides our business to look a little distinctly what kind of men the Scribes and Pharisees and Doctors of the Law were, seeing there is so frequent mention of them in the Gospel.  

§. 1. The distinction and division of the Jewish Nation.  
For the proceeding in which inquiry, it may not be impertinent, in the first place, to look upon the division of the whole Nation of the Jews as it is held out very ordinarily and commonly in their own writers. And that was into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The Scholars or Disciples of the wise, and The people of the land: or the learned sort of people, and unlearned: or those that were men of breeding, and that were not. Examples of this dichotomy might be produced by hundreds out of the Jewish Authors, I shall only offer these few.  
Massecheth derech arets Zuta per. 4. The Scholars of the wise are comely in a society, but the people of the land are not comely in a society.  
Juchasin fol. 22. Rabbi Akiba said, when I was of the people of the land, I said, Oh for a Scholar of the wise, how would I kiss him, etc.  
Maym. in Talm. Torah. per. 4. Is there a matter of controversy between a Scholar of the wise and one of the People of the land? They adhere to the Scholar.  
Idem. The Scholars of the wise might not eat in an Inn, nor in the streets, nor with the people of the land.  
Idem. in Tephil. per. 12. A Priest of the people of the land readeth in the Synagogue before a great wise man an Israelite.  
Id. in Talm. torah. per. 3. A bastard, if a Scholar of the Wise, is of more value than an High Priest of the People of the land. Where by a Priest and High Priest of the People of the land, he meaneth such as indeed was a true Priest or High Priest, but such a one as was unlearned. For, They called every one that knew not the doctrine of the Law, The folk of the land, Elias Leu. in Tishb.   

§. 2. The division and distinction of the learned of the Nation.  
Thus was the first and general division of the Nation into learned and unlearned, men bred up in the study of Law, and men that were not: and to this division doth that speech of the Pharisees themselves refer, Joh. 7. 48, 49. Doth any of the Rulers or of the Pharisees believe in him? But this people which know not the Law, etc. Now the learned of the Nation which were called The wise and The Scholars or Disciples of the wise were parted and even crumbled into many sub-divisions: Scribes, Pharisees, Sadduces, Herodians, mentioned in Scripture, and Esseans, Chasidim, Jechidim, Zelotae, Therapeutae, in Jewish writers.  
Now the reason of this their division was in regard of some of them holding to, and others of them warping from, the National and State Religion, some more, some less, some one way, some another. For if their own Authors did not tell, reason itself and common sense would do it, that that Nation, which only of all others, had Religion among them, had some common and set Rule for their Religion, by which they were to go and to be guided in the practice of it. The Rule was Moses and the Prophets: the setting of this rule for practice, that is, giving it its fixed and determinate sense for that purpose, was by the Sanhedrin or great Council: and according as any one kept exactly to the rule so determined, or swarved from it by excess, or defect, he came under one or other of these titles and recognizances.   

§. 3. The National and State Religion of the Jews in the times of Christ.  
Their Religion in these times, howsoever they pretended to the Scriptures for their rule, yet lay in a manner all in traditions, which they not only valued above the Scriptures, but by them they made the Scriptures of none effect at all. Mark 7. 7, 8, 9 They held That the Lord made his Covenant with them according to the Traditional Law. Baal Turim, on Gen. 1. 3. They held The written Law scant and narrow in comparison of the Traditional. Tanc. fol. 4. And that the written Law might be taught for hire, but the Traditional might not. Maym. in Talm. torah per. 1.  
Now their Traditions were twofold, either those that they called and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unwritten Law given to Moses at Sinai and handed by Tradition from generation to generation: or the practical Glosses and Canons which were made upon that unwritten and traditional Law, in the several generations as they passed: Both these were called The Traditions of the Fathers and of the Elders, Matth. 15. 2. Gal. 1. 14. 1 Pet. 1. 18.  
The deliverers of the Cabbalah, or unwritten Law (which they say came successively from Moses) they will name you, as directly from generation to generation, as the Papists will name you Popes successively from Peter. Moses, say they, received this Traditional Law from Sinai, and delivered it to Joshua, Joshua to the Elders, the Elders to the Prophets, and the Prophets to Ezras' great Synagogue: Talm. in Avoth. per. 1. The particular hands through which it passed thither we observed at Matth. 3. v. 7.  
After the return of the Captivity they derive its pedigree thus, Simeon the Just received it from Ezra; Antigonus of Soco from Simeon; Joses the son of Joezer of Zeredah, and Joseph the son of Johanan of Jerusalem received it from Antigonus; Joshua the son of Perakiah, and Nittai the Arbelite received it from them; Judah the son of Tabbai, and Simeon the son of Shetah received it from Joshua and Nittai; Shemaiah and Abtalion received it from Judah and Simeon; Hillel and Shammai from them; Rabban Simeon the son of Hillel, and Rabban Jochanon ben Zaccai received it from Hillel and Shammai; Rabban Gamaliel, called the old (Paul's master) received it from Rabban Simeon his father; Rabban Simeon the son of Gamaliel received it from Gamaliel, he was slain at the destruction of the Temple; After him was his son Rabban Gamaliel of Jabneh who received it from his father; and after him was Rabban Jochanan ben Zaccai who had received it from Hillel and Shammai, etc. Avoth. ubi supr. Maym. in praef. ad Madda. & Juchasin fol. 13, 14. etc.  
Thus is the Tradition concerning the descent and conveyance of the traditional Law; of which persons and of which Law these two things are to be taken notice of: 1. That all those that are named single in this succession, were the Heads or Precedents of the Sanhedrin, and where they are named double or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) pairs, the first named of the two was Nasi, or Precedent, and the second named was Ab beth din, or Vicepresident. 2. That this Cabbalah or traditional Law whose conveyance they thus pretended from Moses, might not be disputed, as concerning the truth or certainty of it, though it received in every generation, some illustration and practical Gloss for the laying out of its latitude and extent.  
They that fixed these positive practical senses upon it, were the Elders of the great Sanhedrin, concluding thereupon in the Council, and commenting this traditional Law into particular Laws and Ordinances as rules to the nation whereby to walk: and the Sanhedrin of every generation was adding something in this kind or other. And so they h●ld That the great Sanhedrin at Jerusalem was the foundation of the traditional Law, and pillars of instruction, and from them decrees and judgements went out unto all Israel: And whosoever believed Moses, and his Law, was bound to rest and lean upon them for the matters of the Law. Maym. in Mamrim. per. 1.  
Now the way or manner of their legislative determining upon this unwritten Law was thus.  
1. The general rule by which they went to work, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make a hedge to the Law, that men should not break in upon it to transgress it. And this was a special ground and rise, and a specious colour for all their traditions: for they pretending to make constitutions to fence the Law from violation, and to raise the observance of it the higher, they brought in inventions and fancies of their own brains for Laws, and so made the Law indeed nothing worth. Take a pattern of one or two of their hedges that they made to this purpose: The written Law forbade, Thou shalt not seethe a kid in her mother's milk. Now to make sure, as they pretended, that this should not be broken in upon, they fenced it with this tradition, Thou shalt not seethe any flesh whatsoever in any milk whatsoever. All things that were appointed to be eaten the same day, the command taught till the dawning of the next morning: If so, why do the wise men say but till midnight: namely to keep men far enough from transgressing, Beracoth. per. 1.  
And such another hedge they made to the times, in that story that is mentioned by Tanchumah fol. 37. A man in the time of the persecution in the days of the Greeks, road upon a horse on the Sabbath day, and they brought him before the Sanhedrin and they stoned him: not because it was fit to do so, but because of the times it was necessary to do so.  
2. This then being the ground upon which they went to work (with an aim to this hedge, as they pretended in all their constitutions) they hammered their Cabbalah, or unwritten Law into these three parts or forms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitutions, Decrees, and Customs, or practices: vid. Maym. in Mamrim per. 1, & 2. I shall not be curious to give the exquisite difference of these three in this place, they were (in a few words) Laws which they hewed out of their Cabbalah, enjoining some things to be done, or forbidding others, or prescribing the manner of doing. We shall take up one example or two to this purpose. It is a command to pray every day, as it said, Ye shall serve the Lord your God: They learned by Tradition that this service is prayer, because it is said, Ye shall serve him with all your heart. The wise men say, What service is that that is with the heart? It is prayer: Now there is no number of prayers appointed by the Law, nor no fixed time for prayer appointed by the Law, nor no obligation to this prayer set down in the Law, that is, no mention of persons tied to it. Maym. in Tephillah per. 1.  
Therefore the Sanhedrin in several generations, made Canons and constitutions to decide and determine upon all these particulars, as their own reason and emergencies did lead them and give occasion: As in one generation they prescribed such and such times for morning and evening prayer: In process of time, they found these times allotted to be too straight, therefore the Sanhedrin of another generation did give enlargement as they thought good. And so concerning the number of prayers to be said daily, one Sanhedrin appointed so many, but time and experience found afterwards that these did not answer such or such an occasion, as it seems was not observed when they were appointed, therefore the Sanhedrin of another generation thought good to add more and more still as occasions unobserved before, did emerge, and so the number of their daily prayers grew at last to be eighteen, And in the days of Rabban Gamaliel (saith my Author last cited) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretics increased in Israel (he meaneth those that from Judaisme turned to Christianity) and they vexed Israel and persuaded them to turn from their Religion. He seeing this to be a matter of more import than any thing else, stood up, he and his Sanhedrin, and appointed another prayer, in which there was a Petition to God to destroy those Heretics: and this he set among the prayers and ordained it to be in every one's month: and so all the daily prayers were ninteen. ibid. per. 2.   

Sect. IU. The Scribes and Doctors.  
Thus was the State Religion of the Jews, and thus stated and settled. The groundwork was pretended traditions from Moses expounding the written Law, delivered from hand to hand in the Sanhedrins of several congregations: the superstructure was legislative and practical senses made hereupon, and determined for the use of the people by the Sanhedrin: Now they that had to deal in these determinations, were called The Scribes, and those were divided into four ranks.  

1. The Nasi and Ab death din, that is, Precedent and Vicepresident, who were the special Treasurers of the Cabbalah, which they pretended did descend from Moses.  
2. The whole Sanhedrin itself, which made their Canons and constitutions out of this Cabbalah, and did impose them upon the people.  
3. Those men of the Sanhedrin or others that kept Divinity Schools, and read public Lectures in explication of these traditions, as Hillel, Shammai Gamaliel, Tyrannus, or Turnus, Acts 22. 3. & 19 9 etc.  
And 4. Those that expounded these Laws, as the public preachers in their Synagogues.   
According to which several acceptations the word Scribe is to be construed in the New Testament, suitable to the scope of the place, and to the occasion whereupon the word is used. As 1. in that division of the Sanhedrin into chief Priests and Scribes and Elders, Mat. 26. 3. the Scribes are here peculiarly to be understood, either for the Precedent and Vicepresident, the Receivers and deliverers of the Cabbalah, or for those that kept Divinity Schools: for properly all the members of the Sanhedrin were Elders, and all of them were Scribes: and yet this distinction is used to difference these Scribes in the sense mentioned from the rest of the company, and the Elders of the people from the Elders of the Priesthood. 2. In that passage, The Scribes and Pharisees sit in Moses chair, Mat. 23. 2. the word Scribes meaneth the whole Sanhedrin who sat in the chair of Judicature. And in this sense is the word taken in that common and ordinary phrase which the Hebrew Authors infinitely use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the Scribes. 3. In such passages as these, The Scribes say Elias must first come: and He taught as one having authority, and not as the Scribes: and, A Scribe taught to the Kingdom of Heaven bringeth out of his Treasure things new and old, etc. the word is more properly to be understood for their public teachers.  
And so it is to be construed in this passage that we have in hand, Mark 2. 6. There were certain of the Scribes sitting there; which Luke expoundeth Doctors of the Law, out of every Town of Galilee, etc. For Scribes and Doctors were terms convertible, as Luke 5. 17. with vers. 21. and so were Scribes and Lawyers, Matth. 22. 35. with Mark 12. 28.   

Sect. V Of the Sects warping from this State Religion.  
We shall not trouble the Reader with canvasing the question about all the Sects of the Jews which are or might be mentioned, we shall only look upon those that are of so frequent mention in Scripture, the Pharisees and Sadduces, especially the Pharisees which are named in the Text that we have in hand: Now that these, and the Esseans who commonly by humane Authors are named with them, were but Schisms or Sectaries from the state and national Religion, may appear (to omit more) by these two particulars. 1. Because by Josephus they are commonly so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Antiq. lib. 12. cap. 9 & cap. 18. De Bell. lib. 2. cap. 12. Antiq. lib. 18. cap. 2. where he also calls them Philosophiae; which very title used by him and other Authors, doth evidently argue, that none of these was the general and set Religion of the Nation, but an excrescency, out of it, and a singularity from it: as Luke 18. 9 And reason itself might tell so much, because there was a long time when neither Pharisaism nor Sadducism, nor Esseanism were in being, and yet the Nation had National Religion in that time▪ and when these came up, they all differed from it, and one from another. 2. A passage of Josephus in the story of his own life, is remarkable to this purpose. I grew, saith he, to a great measure of learning, being reputed to excel in memory and knowledge. And being a youth but of fourteen years of age, I was commended by all for a scholar: and the chief Priests and the chief men of the City would come unto me to be informed of the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Being of sixteen years of age, I thought to make trial of the Sects that were among us: Now they are three, the first of the Pharisees, the second of the Sadduces, and the third of the Esseans: For I thought I should choose the best if I were versed in them all. And so enduring much hardship, and with great pains I went through all three: And not thinking this enough but understanding that there was one Banus a Hermit, who used no clothes but what were made of Trees, and that eaten nothing but what grew of itself, and that for chastiy sake washed himself often day and night in cold water, I was very zealous to become an inn●ator of him, and I spent three years with him.  
By which words it is apparent that there was a Religion in which Josephus was brought up the most of his youth, distinct and different from any of these Sects Religion: and that he was a Student and learned in studies different from their learning and studies: till such a time as Curiosity put him to dive into their doctrines and practices, which took upon them to be the very Apex and perfection of Religion and Learning.   

Sect. VI Of the Sadduces.  
Sadock and Baithus two Scholars of Antigonus of Socho were the first Schismatics and Heretics against this state Religion, of which we have spoken: They denied the resurrection, which to deny was heresy indeed; and they or their Scholars denied the whole Traditional Law, which the Jews did take for a worse Heresy than the other: Antigonus their Master had used an obscure expression in his doctrine, exhorting his Scholars to embrace the Law not looking for a reward, meaning that they should embrace it for the love of itself. But these unlucky Scholars misconstrued his doctrine even to the denying that there was any reward in the World to come at all: and thereupon they denied the Resurrection, and so did the Sadduces after them, who took their denomination from this Sadock the first Author of their Sect. Avoth. R. Nath. per. 5. Juchasin. fol. 15. Elias Leu. in Tishbi; See Matth. 22. 22. Acts 23. 8.  
Hereupon that and the succeeding generations were put to it, to take up words and arguments whereby to face and confute this Heresy: And so came the Phrases The world to come, Gehennah, Paradise, Abraham's bosom, The second death, etc. into use and request, that the very expressions might assert the Resurrection, and cry down the wicked opinion of Sadock, Baithus, and their followers who denied it. And among other fortifications that were made against this Heresy, that argument of Gebikah ben Pasisa, or been Kosem is deservedly renowned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which was not, came into being, and shall not that much more that hath been already? Juchas. fol. 13. meaning, that God who had made the body of man when it had never been in being, can much more raise up that body that hath been in being before.  
This was the only Heresy of Sadock and his followers at the first, and they disturbed the settled religion with no other, (only he and his fellow Baithus went away to the Temple at Gerizim, and became Samaritans) but he afterward and the Sadduces which came after him, and took their name from him, held another opinion, which by the Jews was taken for as bad or a worse Heresy than this (though in itself indeed it deserved no such brand) and that was, They denied the Traditional Law, and would own no Law but the written Law of Moses: and hereupon they were also called Karaites or Scripturists, because they were all for the written Text, and would not endure any Traditions: and so they struck at the very root of the then religion, which was built upon Traditions in a manner only.  
Hear how Rambam complains against them, From that arose saith he, the cursed Sect of Heretics which were called Karaites: but they are called also by the wise men Sadduces and Baithusaeans: they began to oppose the Cabbalah, or traditions, and to expound the Text as themselves thought good, without harkening to any of the wise men at all. In Avoth. per. 1. And Elias Levita thus. Antigonus of Socoh had two Scholars Sadoc and Baithus, which grew exceeding wicked and denied the Traditional Law, and believed only what was written in the written Law, therefore they called them Karaites.  
The Sadduces were addicted to a Ceremonious Religion as well as the Pharisees, though in all things they went not so far, and in the same things they went not always alike. They used Phylacteries as well as the Pharisees, but they wore them not after the very same fashion. Megil. fol. 24. Nay sometimes some of the Priests administered the service at the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the way of the Saducees, different from the Ordinary way, but such (as the Jerusalem Talmud relateth) died strange deaths. And the matters wherein they followed the way of the Sadduces were all about Ceremony.  
But they would own ●one of the Ceremonies they used, as derived from Tradition, but, (as they pretended) deduced in all points from Moses his Text: For they would acknowledge nothing but what was written, though oftentimes they did not so much find it to be written so, as they made it so by their construction: and joined in many things with the Traditional Ceremonies, but scorned to receive them from Tradition, but would make shift to find ground for them in the Text: even as many amongst us at this day, hold Arminian, Socinian, or Popish Tenets, yet scorn to fetch them or to acknowledge them fetched from Arminius, Socinus, or Rome, but will seem to fetch them out of the very Text of Scripture.  
Let me conclude this matter with some words of Josephus to show how they despised and rejected traditions, and with a passage in Maimonides, that showeth how they would have nothing but what was to be seen in the Text of Scripture. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Pharisees (saith Josephus) delivered many things unto the people as appertaining to the Law, by Traditions from the Fathers, which are not written in the Law of Moses. And therefore the Sect of the Sadduces cast them off, saying that these things are to be accounted for Laws, which are written, but that these things that come by Tradition from the Fathers ought not to be kept. And about these matters were often great disputes and differences betwixt them. Antiq. lib, 13. cap. 18.  
And, It is unlawful (saith Maymonides) for a man to teach when he is drunk: but if he teach a thing that is so plain in the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even the Sadduces will acknowledge it, then is it lawful: as that a creeping thing is unclean, a frog clean, blood forbidden, etc. In biath. hammikdash. per. 1.   

Sect. V Of the Pharisees.  
As the Sadduces on the one hand made nothing of Traditions at all, so the Pharisees on the other hand did make exceedingly too much, not only beyond the Sadduces, but also the rest of the Nation that walked in the high way of the State-Religion, separating and singling themselves in a more strict course of Ceremonious devotion, from other people. The Jews do write their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parush & Parushim with u in the second Syllable. But the Greek of the New Testament, and Josephus, as also the Syriack and Arabic do read it with i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharish: Suitable to the Chaldee and Syriack language which was then spoken. The word Parash is used but once in Scripture for separation, as two is observed by Elias Levita, whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Parash, saith he, betokeneth division and separation, and it is found in Scripture but only once. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 34. 12. (His scattered or parted sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint rendered by the Latin, oves seperatae) yet our Rabins of happy memory have used it exceeding much. And from hence is the Noun Parush and Parushim, that is Pharisee and Pharisees, and they were men separate from the ways of the world, as were the Nazarites. Baal Aruch yet clearet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee (saith he) is he that separateth himself from all uncleaness and from all unclean meats, and from the common people that understand not the exact orders for meats, etc. According to this sense of separation Juchasin calleth Merlin's mother a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pharisee, that is a Nun or recluse. His story of him and her is briefly thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Pope Leo was the great wise man Merlin in England: And they say he was the son of a Spirit: Now his mother was a King's daughter, A Nun: And he made many books, fol. 144. col. 1.  
And divers other passages in the Jewish writers might he produced, by which they show the general acceptation of the word Pharisee, namely, that it signified and imported separation: and that the Pharisees were Separatists from others of the Nation.  
Now about the separation of the Pharisees from other persons, two things are to be examined. 1. In what their separation did consist. And 2. from what persons it was that they did separate.  
As to the first; their Separation from others was not about the public Ordinances or refraining the public Assemblies as the Separatists of our times do, but it considered in some other thing, In Mat. 12. 9, 13. Luke 6. 6, 7. there were Pharisees in the Synagogue at the public Worship, etc.  
And Separation from the public Assemblies was against their own position. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of the Congregation (saith their Tradition) is always heard: Yea though sinners be among them, yet the Holy blessed God refuseth not the prayer of the Assembly: Therefore it is necessary that a man join himself with the Congregation, and pray not alone at any time when he may pray with the Congregation: And let a man ever go to Morning and Evening prayer in the Synagogue: for his prayer is not always constantly heard but in the Synagogue: And every one that hath a Synagogue in his City, and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil neighbour. Maymon. in Tephillah. per. 8.  
Nor did their Separation consist in refraining the company and converse of others, for they sat in the Sanhedrin with Sadduces, Acts 23. 6. Mark 3. 6. see also Mat. 16. 1. they to other men's houses. Mark 16. 16. etc.  
Conversed with any sorts of men to make them Proselytes, Mat. 23. 15. conferred ordinarily with Christ and his Disciples, Mat. 15. 1. & 12. 1, 2, etc. And indeed it will be a hard thing to find in the Jews antiquities, mention of Separation of any of the Nation, from the converse of others: unless it were from a person Anathemated, which falleth not under the consideration that we have in hand.  
To eat indeed with the common sort of people they made it sky, as Mark 2. 16. for none of the Scholars of the Wise would cat with the people of the Land, (as was observed before) no more would any of the people of the land with a Heathen, Act. 11. 3. (therefore that profane person of the Church of Corinth must be used as a Heathen or Publican, Mat. 18. 17. they must not eat with him. 1 Cor. 5. 11.) but to talk, walk, sit, buy, sell, and to use other common converse with men of the Nation, it was neither against the Teneral nor practice of the Pharisees, nor any other Sects of the Nation, unless it were the Ess●a●s growing Theraputae, or the Colleges of Hermit's in Egypt.  
2. The separation of Pharisees therefore did not consist (which is the second thing to be looked after) so much in their withdrawing from the society of men, as it did in a singularity of holiness and devotion, which they pretended and took upon them to have above, beyond, and distinct from other men: walking beyond and above the rule of the State Religion, and common devotion of the Nation, and seeming something above Ela in the scale of holiness to the eyes of others, whereas he whose eyes walk through the Earth, saw them to be but painted Sepulchers full of rottenness and corruption, Mat. 23. 27.  
Their transendency of holiness which they took upon them, they desired should appear especially in these two particulars. 1. In extreme Ceremoniousness beyond other men, as in frequent washings, large Phylacteries, Touch not, taste not, handle not, etc. And 2. In extraordinary pretended devotions, as long and frequent prayers, much show of fastings, etc. that they might be seen of men.  
We will not antedate the consideration of these particulars, by insisting on them here, but reserve them to be looked after as they come to hand in our future progress: only here let us take the pattern and Character of the Pharisees, as the Talmud itself, and the Jews own Authors do picture them, which for the present may serve for some explanation of those particulars, wherein the Gospels do point at their pretended and hypocritical superlative holiness. The Talmud nameth seven kind of Pharisees. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Schechemite Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth like the Shechemites, who circumcised themselves, not for the commandment sake, but for advantage: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dashing or stumbling Pharisee, for so we may interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that avoids thrusting upon men in the way: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And dashes his feet against the stones: he went so demure a grave pace that he would not lift up his feet from the ground, but dashed and stumbled against every stone that lay in his way. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phlebotomizing Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He as he went would thrust up to the wall, lest he trouble the passengers that went and came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so hard that he would dash his face against the wall and draw blood: 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pestle Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wrapped his coat about his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And kept off himself from touching of any men, lest he should be defiled: using his hand mulled in his clothes, as it were a pestle to drive off men from him. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Supererogation Pharisee, that said what is my duty and I will do it and to spare, show me my trangression and I will amend it, as meaning, that there is no man that can show wherein ever I transgressed. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another dashing Pharisee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that went bending double, in show of humility: and winked as he went and dashed his feet against stones: but his heart was naught: He drew blood by dashing against walls: seeming to be very humble, and for the abundance of his humility, he would not look about him as he went, but dashed his arms or shoulders against walls, and drew blood: and all this not in the fear of God but to deceive men. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisee of love: that became a Pharisee for the love of men or for the love of God. Vid. Talm. in Sotah per. 3. in Gemara & Aruch R. Nathan in voce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he also mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joanna a woman Pharisee: of whom he giveth this story in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joanna the Daughter of Retibi by withcraft hindered women's childbearing, and put them to extreme pain in childbirth: Now she pretended to be a very holy woman, and they used to come to her and to beg her Prayers in behalf of such or such a woman, that she might be delivered: and then she would lose the charm, and the woman was soon brought to bed: At last she was discovered to be a Witch, and then they ●lew her. He calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee because of her pretended holiness.  
Thus was the Pharisees Separation or distinction from other men: not in regard of refraining of the society of men, either in public or private, either in Synagogue or street, but in taking on him and seeming to be more incomparably holy, and most distinctively transcendent above all other: Luke 18. 10. They despised the Sadduces as Heretics; and the strictness of the Esseans as far short of their Ceremoniousness (though I believe they were the far honester and more sincerely religious men) and the rest of the learned of the Nation that were not of these Sects were nothing in their eyes, because not of their way and practise: But as for the common people, it is above expression how scornfully they looked upon them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee that had an Issue might not eat with one of the common people that had an issue, though they were both under the same uncleanness: Sabbath per. 1. in Gemara. Nay they had a scornful Maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the garments of the common people were to them as the shoes of him that had an issue: Hagigah. per. 2. for having touched their garments, they washed themselves before they eaten, is having been defiled by them with an high uncleaness. Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that speech of theirs mentioned before may top up all, John 7. 49. This people that know not the Law is cursed  
Thus were the Pharisees separated and severed in their own conceit and practice, and would appear so in the eyes of others, from all other men of the Nation, as in an higher form, and pitch of holiness and devotion: looking down upon all sorts of men as below them in piety and Religion, and though not separating from their society, yet not equalling them within their thoughts, but despising them: conversing ordinarily with the common people, but washing after coming near them, as having received defiling from them.  
This great pretence and show of holiness they politicly used to bring them into the esteem and repute of men and in favour with the people: which end they accordingly attained unto so far, that they got all the applause and indeed all the power into their own hands. The Pharisees have so great power with the multitude (saith Josephus) that if they speak any thing against the King, or against the Highpriest they are presently believed. Antiq. lib. 13. cap. 18. And a little after. The Sadduces did only win upon the rich, but had not the common people on their side. But the Pharisees had the multitude for them: They had small reason, considering how they scorned them, and domineered over them. And there he relates how they stirred up the people's hate against Hyrcanus the King, and in chap. 23. how they did the like against King Alexander. And therefore when he was upon his death bed, he adviseth Alexandra the Queen to keep in with the Pharisees: For that they were very powerful with the people, and could hurt those they hated and help their friends. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For that they are mightily believed by the people, especially if they speak evil of any man whom they hate. And I myself saith the King came into disfavour by their means because I gave them offence: And to trouble the Reader but with one Character more of them: the same Josephus Ant. lib. 17. c. 3. gives them this badge: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Pharisees are exceeding strong to oppose Kings: they are subtle and very forward to make open war, and to do mischief.  
Now although the word Scribes and Pharisees are made terms convertible in this portion of Scripture that we are upon (for whereas Luke calls them Pharisees and Doctors of the Law, vers. 17. and Scribes and Pharisees, vers. 21. the other two Evangelists have only called them Scribes) and the like convertibleness is used in other places, yet was there a distinction to be made betwixt a Scribe and a Pharisee. To this purpose is that passage observable in Acts 23. 6, 7, 9 where the Sanhedrin is described to consist of Pharisees, Sadduces, and Scribes which were on the Pharisees part: that is, Scribes that were of the Pharisees mind and part in matter of opinion, but were not Pharisees in demeanour in matter of so precise conversation (unless the word Scribes there do mean the Precedent and Vicepresident of the Council.) For it was very possible, nay easy for a man, to be a Scribe, that is, either a member of the Sanhedrin, or a public Teacher, and yet neither a Sadduce in opinion, nor a Pharisee in practice. The Sadduces of the Sanhedrin may be called Scribes, because they were of the Lawmakers to the Nation as well as the Pharisees, but the Pharisees more properly might be called so, because they were so zealous of Traditions and of the decrees of the Scribes that had still gone before them: but every Scribe that held with the Pharisees in that point, went not with them in the strictness of their Ceremonious demeanour: so that every Scribe was not a Pharisee, and every Pherisee not a Scribe. For the title Scribe did denote a function, but the title Pharisee did denote devotion: Now these that the Evangelists speak of in the place that we have in hand, were both Pharisees and Scribes, that is, not only the public Teachers in their Schools and Synagogues, of those Traditions upon which the State-Religion was settled, and according to which the body of the Nation walked, but such as took upon them a preciseness and devotion above the common rate and practise of those that walked in the State-Religion. The concourse of these Doctors was occasioned partly by Christ's peregrination throughout their Synagogues of Galilee, where they were eye and ear witnesses of his works and words, and partly by that fame that was now spread of him through all the Countries thereabout, as Mat. 4. 25. And Christ in this great concourse of such learned, prying and captious men, doth mightily and abundantly show forth his power of healing which Luke hath uttered, The power of God was present to heal them, that by such demonstrations he might convince them that he was the Messiah.  Mark 2. Vers. 4. They uncovered the Roof, and when they had broken it up, they let down the bed. 
It seemeth by some passages of Scripture, that as their houses were flat roofed, so that they had grates on the top of the roof, through which they received light and air when they pleased, and when they would they covered those grates with a covering to keep out cold and foul weather; So it is said of Noah that he removed the covering of the Ark and looked, Gen. 8. 13. though it had a window in the side of it to have looked out, Vers. 8. And of Ahaziah, that he fell through a lattice, 2 King. 1. 2. which may be understood of this grate, as he was walking over it. Now whether the Evangelists mean that these men, took up this cover, grate, and all, and let down the bed, or rather as their expression seem to carry it, that they broke the solid and whole roof, we shall not insist to make inquiry after it, only we cannot but observe how like this bed and man in it comes down from the top of the house to the coming down of Peter's sheet from Heaven, Acts 10. let down by the four corners.  Mat. 9 Vers. 2. Son be of good cheer, thy sins are forgiven thee. 
What Matthew and Mark utter, Son, Luke expresseth Man, Luke 5. 20. and the terms may be understood convertibly according to the idiom of the Language used both among the Hebrews and the Chaldees: or if the word son be construed in its closer strictness, it may be taken as an expression used by Elders to younger persons, or by superiors to inferiors, as Joh. 7. 19 1 Sam. 4. 16. Luke 16. 25. But I should expound it in a closer strictness still, as spoken by Christ in much tenderness and cherishing to that singular faith of this man that he observed in him. It is said indeed by all the Evangelists, that Jesus saw their Faith, as applying it to the four men that brought the palsick man thither, but it cannot be so much as surmised but that the diseased man had faith as well and as vigorous as they. And indeed a greater faith had not been showed by any that had dealt with Christ in all the story hitherto, than was showed in this action, of bringing this man before him in such a manner, and thereupon it is the less to be wondered at, if Christ do in most melting and tender expression call him son, and pronounce healing of the Soul to him that came for healing of his body.  
It is not to be doubted, but that upon these words of Christ the man had received healing though he had said no more to him: since none that came to him in faith went away not sped. Yet herein lieth some scruple and question, how the forgiveness of his sins could have influence into the healing of his disease. Since that is the cure of the soul and not of the body, and since justified persons are as incident to diseasdness and to death; as those that are not justified: There is a passage in the Prophet Esay, something agreeable to this matter in hand, and that is in Chap, 33. 24. The Inhabitant shall not say I am sick, the people that dwell therein shall be forgiven their iniquity. Now in such passages as these there seemeth reference to be had to those curses threatened for violation of the Law in Deut. 28. amongst which there are sad diseases of body and mind mentioned and denounced vers. 21, 22, 27, 28, 35, 59, 60, 61. And from that ground seemeth to have risen their giving up men that were palpable offenders to a Cherem or a curse, and the giving up of men to Satan: For as for incorrigible offenders, that would not be reclaimed by correction, and for whom there was no express and positive Law to put them to death, what was there to be done with them? But to devote them solemnly and to leave them to those curses that God denounced against such violaters of his commandments: which Judicial process founded upon the warrant, and belief of his word, it pleased the Lord very often to follow with answerable effect: and such a person became a curse among his people, as Numb. 5. 27. And this I suppose to be the giving up to Satan mentioned in the Scripture as devoting such a wretch, out of the care and protection of God, to the power and disposal of the Devil: And this that common and proverbial speech among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pack to Satan, which is to be found in their Talmudical writers seemeth to have respect and reference unto: And accordingly divers diseases in the Gospel are ascribed to the inflicting of Satan, as Luke 13. 16. & 11. 14. etc. And the giving up of the person to Satan, 1 Cor. 5. must be for the destruction of the flesh, vers. 5.  Vers. 5. Whether it is easier to say, Thy sins be forgiven thee, etc. 
It was indeed a truth that the Scribes aimed at, when they said this man blasphemeth, namely that none can forgive sins but God only, but their ignorance concerning the person about whom they spoke, did cause themselves to blaspheme, when they said he blasphemed. In this answer of Christ to them, whether it is easier to say, etc. 1. He meaneth not whether is it easier to pronounce those words, but whether is it easier to effectuate those words, that is, to do those things that the words do mean, namely to forgive sins, or to heal a palsy? 2. He meaneth that it had been an easier thing to have said, Rise, take up thy bed and walk, and so to have recovered the man of his malady, as a Prophet or one endued with the gift of miracles might have done. But 3. that he said Thy sins are forgiven thee, purposely that they might take notice not only by his uttering of the words, but also by the effect that was to follow them, that he had power to forgive sins: As he had mightily revealed his power in the two cures that he had wrought in the stories before, in casting out a Devil and healing a Leper; so doth he here show this power a greater power than either of those; and it may be conceived, That he purposely useth those word, Thy sins are forgiven thee, for the man's healing, rather than Rise, take up thy bed, not only because he would show his own power to forgive sins, but because he would glorify the doctrine of forgiveness of sins before these Pharisees, who stood altogether upon legal righteousness: And so at once would show the great work of the Messiah to save his people from their sins, as Matt. 1. 18. and the great tenor of the Gospel, faith and remission of sins, He saw their Faith, and said, Thy sins are forgiven.  Vers. 9 He saw a man named Matthew sitting at the Receipt of Custom. 
Matthew is now writing his own story, and he is not ashamed to speak the worst of himself, that the grace of God might be the more magnified in him, and to tell you that he was of the worst sort of men, namely, a Publican, as he speaks it out, Chap. 10. 3. He was also called Levi, for so Mark and Luke do style him, and whether he carried these names, one before his calling and the other after, it is but needless to inquire, since double-namedness among the Jews was so familiar. He was the Son of Alpheus or Cleopas and so Christ's kinsman; and thus that one man hath four sons that were Apostles, namely, James called the less, and Judas (called also Lebbeus and Thadeus) and Simon called the Canaanite, and Levi called also Matthew.  
Matthew it seemeth was a Publican at Capernaum Custom-house, on the Sea side (for so it appeareth by the relation of Mark) to gather tribute or Custom of Passengers over the water, and of those whose employment lay in that Sea of Galilee. And here I cannot but mention a Gloss of Rabbi Solomon on Judg. 5. 10, 11. You (saith he) that walk afoot by the way, speak and mention this deliverance which you have from the noise of those that shot at you from Ambushes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thiefs and Publicans that lay in wait by stocks to surprise those that came over the waters: And the Chaldee Paraphrast at the same place, speaketh of the Publicans sitting besides the waters. And to this purpose also, may be produced that Tradition in the Treatise Sabbath per. 8. To carry out ink on the Sabbath to write with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Publicans Tickets, and to carry out one of the Publicans Tickets was unlawful. The Gemarists there explain what these Publicans Tickets were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How big (say they) was one of these Publicans Tickets? It was two great Letters written in Paper, or on something else, etc. And the intent of these Tickets were, that he that had paid his whole toll, or Custom on this side the water, showing it when he came on the other side of the water, he was freed from paying any more.  
Now Publicans were of two sorts, either those that voluntarily set themselves to a mony-changing and mony-breaking trade, and in that trade, by cheating and oppression raised profit; and such Baal Aruch meaneth, when he speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Publican that sets up of himself, or such as were set up by the Romans to gather their Tribute of the Jews, (as saith Haggaon) and they favoured some in partiality, and on others they laid load, and exacted more than right, and proved but thiefs. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whether voluntary or authorized Publicans, they are both branded as wicked and unconscionable wretches, not only by the Scripture, but also by the Jews own writers: and as in Scripture they are commonly mentioned in conjunction with sinners or harlots; so are they also linked in their writings with the vilest persons: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vows made to murderers, thiefs, and Publicans may be broken, Talm. in Nedarim per. 3. halac. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These persons are profane or unlawful, Shepherds, alms-gatherers and Publicans, Sanhedr. per. 1. fol. 24. And in Baba kamah fol. 94. The repentance of shepherds, alms-gatherers and Publicans is very hard, etc. Of such a rank and profession was Matthew before his calling, and yet (so great is the power of Christ in his spirit and grace) he becomes not only an Apostle but a Penman of the Gospel: and (as it is not improbably held) the first that set Pen to paper in that kind, of all the four. Matthaeus in Judaea Evangelium primus scribit. Euseb. in Chr. ad Annum Domini. 41.     

SECTION XXIV.  
St. JOHN Chap. V.  
The second Passover after Christ's Baptism.  AFTER this there was a Feast of the jews, and jesus went up to jerusalem. 2. Now there was at jerusalem by the 
a The Syriack omits the clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and readeth thus, There was there at Jerusalem a place of a pool, but the Arabic retains it so far, that it useth the very Greek word. The vulgar hath read both the words in one case. Est autem Jerusolymis Probatica piscina, (though now amended, as ●aith Jansenius) and with the like syntax readeth Theophylact, but both disagreeing from the best copies, and both by such a reading, causing a very rough and hardly to be construed construction. The Chaldee Paraphrast in Jer. 31. 39 speaketh of Piscina vitularia, or the Calf or Heifer Pool, for he hath rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreting the Hebrew word according to its signification of lowing or bellowing; where whether he mean this pool here in mention, be it referred to the learned to examine the place and judge.  Sheep gate, a Pool which is called in the Hebrew tongue 
b [Bethesda.] The Vulgar reads it Bethsaida, and so doth Tertullian and Theophylact in one edition, as is observed by Beza: but as he well censureth, Scriptura proculdubio propter horum nominum affinitatem, a librariis & aliis Hebraeae linguae imperitis depravata. And even some of the Romanists themselves who value the Vulgar edition at its full rate, yet forsake it in that reading here. Bethesda, which is the common and most received reading, is conceived by some to be derived or compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the place of effusion, or falling in of waters; either, say some, because the rain water falling off the houses gathered here: or as others, because the waters used in the Temple, fell in through an underground channel hither: or as yet some others, because water ran out of another pool into this: nay yet some further, have dreamt of the blood of the sacrifices running in hither: But certainly (to omit to examine these opinions) the title of the place of effusion is a note but little distinctive of a peculiar pool (and it is apparent enough the Evangelist would put a distinction upon this pool here) since it may be given to any pool near Jerusalem, or near any City whatsoever. The Syriack therefore hath more pertinently and properly expressed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying the place of mercy or compassion, in regard of the virtue that it had of healing those that were diseased.  Bethesda, having five 
c The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is constantly rendered in the Latin Porticus, is both it, and that Latin word, as constantly rendered in our English A porch: in which there is some ambiguity, because of the singular signification that we in England put upon that word. We take it only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first entrance into a house, or Church, or the like, as our common experience tells us what a Church porch or a House porch is, and in other sense than this we use it not: whereas the Greek and Latin words, and the Rabbinick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) do signify commonly and constantly, cloisterwalks, (such walks as in which they walk in the Royal Exchange London) namely, walks roofed over, and the roof born up on one side with pillars. In the survey and description of the Temple, we have had occasion largely to treat of this matter, and there we have explained and shown the fabric and fashion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon's Porch or Cloister-walk mentioned in the Scripture, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Cloister-royal mentioned by Josephus, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cloister within Cloister, spoken of by the Talmudists. And so is the word to be understood in this place, that joining to the buildings or walls that stood about this pool, there were Cloisters or walks made, for the people there to lie or walk under, free from rain and weather. The Syrian useth the ordinary Talmudick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought into an Hebrew garb.  porches. 3. In these lay a great multitude of impotent folk, of blind, halt, 
d Sinew-shrunk, as 1 King. 13. 4. Matth. 12. 10. there are only three sorts of diseased ones named by the Evangelist, not but that other diseases attended here for cure, but these three were hardest of curing, and withal the unreadiest to get down into the water when it was troubled.  withered, waiting for the moving of the water. 4. For an Angel went down at a certain season into the pool and troubled the water, whosoever then first after the troubling of the water, stepped in, was made whole of whatsoever disease he had. 5. And a certain man was there which had an infirmity thirty and eight years. 6. When jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7. The impotent man answered him, Sir, I have no man when the water is troubled to put me into the pool: but while I am coming another steppeth down before me. 8. jesus saith unto him, Rise, take up thy bed and walk. 9 And immediately the man was made whole and took up his bed and walked: 
e And on the same day was the Sabbath,) the expression is something strange, and it might almost induce to think, that by the Sabbath is meant not the Sabbath in its proper sense, but one of the Sabbatical or holy days in the Passover week, and so some apprehend it: but that we find not the Evangelist speaking of the Sabbath but in the proper sense: By Sabbath therefore in these words, is to be understood the Sabbatism of the day, as well as the very day itself.  and on the same day was the Sabbath. 10. The jews therefore said unto him that was cured, It is the Sabbath day, it is not lawful for thee to carry thy bed. 11. He answered them, He that made me whole, the same said unto me, Take up thy bed and walk. 12. Then asked they him, What man is that which said unto thee, Take up thy bed and walk? 13. And he that was healed witted not who it was; for jesus 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The word by some Expositors is made of a questionable derivation: whether from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The latter is the more undoubted, both as better suiting with the sense of the place, and having also its parallel in the Old Testament, as 2 King. 23. 16. And as Josiah turned himself he saw the graves, etc. The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. So Jesus when he had done his cure upon the man, turned himself away and was gone; Having picked out this long diseased man to do his work upon, and not minding in his wisdom to heal any more, nor to be observed by the multitude more than he must needs: What brought the concourse together in this place, is somewhat hard to find. Jerusalem was now full of people, it being the Passover, and whether these cloisters were full of the poorer sort that had come up to the feast; and could not find better accommodation of lodging for themselves (who can tell whether they were not built for such a purpose) or whether the multitude had followed Jesus thither, or gathered thither upon the report of the ma●s recovering, be it left to those to think upon that desire to be resolved of it.  had conveyed himself away, a multitude being in that place. 14. Afterward jesus findeth him in the Temple, and said unto him, Behold, thou art made whole, sin no more lest a worse thing come unto thee. 15. The man departed and told the 
g The Jews,) that is, the Sanhedrin or the Rulers, for so it is very common with the Evangelists, especially with this, to mean by that expression, as Chap. 1. 19 The Jews sent Priests and Levites from Jerusalem, Chap. 7. 1. The Jews sought to kill him. Chap. 9 22. The Jews had agreed to put out of the Synagogue, etc. Chap. 18. 12. The Officers of the Jews took Jesus, vers. 14. Now Caiaphas was he that gave Counsel to the Jews, etc. So that Christ is here convented before the Sanhedrin, although the Evangelist hath not expressed so much totidem verbis, and is put to answer for his life, about the violation of the Sabbath, which they laid to his charge, upon what he had done and commanded to the man that he had recovered.  jews that it was jesus which had made him whole. 16. And therefore did the jews persecute jesus, and sought to slay him, because he had done those things on the Sabbath day. 17. But jesus answered them, My Father worketh hitherto, and I work. 18. Therefore the jews sought the more to kill him, not only because he had broken the Sabbath, but said also that God was his Father, making himself equal with God. 19 Then answered jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seethe the Father do, for what things soever he doth, those also doth the Son likewise. 20. For the Father loveth the Son, and showeth him all things that himself doth, and he will show him greater works than these that ye may marvel. 21. For as the Father raised up the dead, and quickeneth them; even so the Son quickeneth whom he will. 22. For the Father judgeth no man, but hath committed all judgement unto the Son. 23. That all men should honour the Son even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him. 24. Verily, verily, I say unto you, He that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life. 25. Verily, verily, I say unto you, The hour is coming and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26. For as the Father hath life in himself, so hath he given to the Son to have life in himself. 27. And hath given him authority to execute judgement also, 
h Some divide this seven and twentieth verse, and join the latter part of it because he is the Son of man, to the verse following, and read it in this sense and juncture, Because he is the Son of man, Marvel not at this: that is, Marvel not at this that I speak, although ye see me to be a man, etc. And thus readeth the Syriack and chrysostom and some that follow him; And chrysostom, the rather upon this ground, because Paulus Samosatenus abused the verse pointed as we have it, to the denial of the Godhead of Christ, making this argument upon it. If authority to execute judgement was given to Christ because he was the son of man, than had he not this power of himself as God. To which chrysostom gave this answer, If the Father gave authority of judging unto the Son upon this ground and reason because he was man, then by the same reason all men should have the same authority, for they are men likewise. And so it appeareth that he was strained to point the verse as he did, joining that clause, Because he is the Son of man, to the verse following, that he might avoid the dint of the Heretics argument: which had been more fairly fenced against and without straining the Text, had the term, The Son of man, been cautelously interpreted, and the dispensations of the Father to the Son as he was the Messiah, observed; As for the pointing that we follow, joining the clause, Because he is the Son of man, to the words preceding, and not to those that follow, it is plainly cleared and asserted by the very sense and construction of the place itself: And with all it hath this consent and concurrence of antiquity, Augustinus eam distinctionem sequitur quam ille (Chrysost.) Samosateno tribuit (they are the words of Beza) ut plane appareat Latinam Ecclesiam semper ita legisse. Consentiunt veteres omnes Graeci codices quos vidimus. Cyrillus quoque non aliter distinguit. To which I may add Nec aliter distinguit Arabs, for the Arabic pointeth also as we do.  because he is the son of man. 28. Marvel not at this: for the hour is coming in which all that are in the graves shall hear his voice: 29. And shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. 30. I can of mine own self do nothing; as I hear I judge: and my judgement is just, because I seek not mine own will, but the will of the Father which hath sent me. 31. If I bear witness of myself, my witness is not true. 32. There is another that beareth witness of me, and I know that the witness which he witnesseth of me is true. 33. Ye sent unto john and he bare witness unto the truth. 34. But I receive not testimony from man: but these things I say that ye might be saved. 35. He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36. But I have a greater witness than that of john: for the works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me. 37. And the Father himself which hath sent me, hath born witness of me: Ye have neither heard his voice at any time, nor seen his shape. 
The same Beza in his version of the Greek Text hath rendered it, not Because he is the Son of man, but As he is the Son of man, which caution enough, if with as much warrant of the language.  38. And ye have not his Word abiding in you: for whom he hath sent, him ye believe not. 39 
i Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] It is not to be distinguished from the word itself whether Christ speak here, by way of command, and injunction, as requiring them to search the Scripture, or whether he speak historically, as relating that they did search them: and so it lieth questionable whether it is to be translated, ye search, or search ye. It is very generally received in the latter sense, namely that he sendeth them to the study of the Scripture, and biddeth Search the Scriptures: and I suppose a main induction to that sense is the signification of the Greek word, which denoteth a narrow or a serious searching, and so the Italian of Brucioli doth render it Guardate diligentement: But I rather construe it in the Indicative sense, ye search the Scriptures, upon these reasons. 1. Because of what is said in the verse itself, Ye think ye have eternal life in them: in which words our Saviour intendeth not so much to show what they might have in the Scriptures, for than it had been proper to have said, In them ye may have eternal life: as he meaneth to touch upon the erroneous conceit of the Jews, who thought they obtained eternal life by the study of the Law, ex opere operato: 2. Because of the context in the verse following, which lieth far fairer in this sense, Ye study the Scriptures scrutinously, and they are they that testify of me, and yet ye will not come unto me: than taken thus, Search ye the Scriptures, for they testify of me, And ye will not come to me, etc.  Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. 40. And ye▪ will not come to me, that ye might have life. 41. I receive not honour from men. 42. But I know you, that ye have not the love of God in you. 43. I am come in my Father's name, and ye receive me not: If another shall come in his own name him ye will receive. 44. How can ye believe which receive honour one of another, and seek not the honour that cometh from God only? 45. Do not think that I will accuse you to the Father: there is one that accuseth you even Moses, in whom ye trust. 46. For had ye believed Moses, ye would have believed me; for he wrote of me. 47. But if ye believe not his writings, how shall ye believe my words? 

Reason of the Order.  
FOR the clearing of the Order of this Section (the currency and continuance of the story being the hardest here, to make out of any place in all the Gospels) we must seriously weigh, and if we can give an answer to these two questions.  
Quest. 1. Whereas the next Section before, concludeth with the calling of Levi, unto which story the Evangelists and the progress of the history have fairly led us, and whereas all the Evangelists that have spoken of Levies call, have also spoken of a Feast that he made for Christ, in the very next verse, as if it had been on the very next day of his calling, if not on the same; upon what ground or reason can we part his call and his feast as we have done, which all the Texts have laid so close together, Matth. 9 9, 10. Mark 2. 14, 15. Luke 5. 27, 28, 29.  
Ans. As the Reader may find the time of Levies calling, to be as it is laid in the preceding Section, by the undeniable continuance of the story thither: so will he find by one passage afterward, that the time of his calling was not the time of his Feast, but his Feast was a good while after his Call: and that passage is this. In Matth. 9 18. it is related that Jairus came to Christ to beg the healing of his daughter, whilst Christ was speaking concerning the children of the Bride-chamber not fasting, and of New wine to be put into new bottles: which speech as Luke doth inform us was made at Levies Feast, Luke 5. 29, 30, 31, 32, 33, 34. etc. Now the coming of Jairus to entreat for his daughter, will be found by any that will study the progress of the story, a long space after that time, which the undeniable continuance of the story hath given for Levies Call in the Section preceding. And at the same distance must we lay Levies Feast.  
Quest. 2. But since the story of Levies calling and of his feasting must be parted, what reason is there, to lay this fifth Chapter of John, next to the story of his calling above any other part or story in the Evangelists?  
Answ. The clearing of the reason of this, and the confirmation of the proper order of this Chapter here, will be made out by observation of these particulars.  
1. That the Feast that is spoken of in the beginning of the Chapter, was the Feast of the Passover: which indeed is contradicted by some, as cyril and chrysostom, etc. and held to be the Feast of Pentecost (it may be they thought so because a Passover was the Feast last mentioned before Chap. 2. 23. and a Passover is so soon mentioned after, Chap. 6. 4.) but may be confirmed by these arguments. 1. Whereas this Evangelist John of all the rest, only undertaketh to give account of the time of Christ's public Ministry, reckoning it by Passovers: if the Feast spoken of in this Chapter were not a Passover, the Ministry of Christ will prove to have been but two years and an half, from his Baptism to his death, which the Prophet Daniel did foretell, and preceding Types did foresignify should be three years and an half, as hath been cleared heretofore. 2. When Christ was in the field of Samaria, it was then but four months to Harvest, as was observed on Joh. 4. 35. Now their harvest began at the Passover, at which time, they offered the first fruits sheaf at the first putting the Sickle into the Corn. It was therefore four months before the Passover, when our Saviour uttereth those words, or towards the latter end of our November: betwixt which time and the Passover, there was no Feast (unless the Feast of dedication were after those words spoken, which had no great solemnity at Jerusalem above what it had in other places, nor was there any command of attending it there: nor indeed could Christ reach up to it at Jerusalem, after his utterance of those words if it were after, considering the time he spent in Galilee before.) This Feast therefore that the Evangelist mentioneth here, being the next that Christ went unto or indeed could go unto, it must of necessity be the Feast of the Passover: And this may be supposed the reason why the Evangelist did not syllabically call it the Feast of the Passover, though he meant so, because that speech and passage in the fourth Chapter, did enforce it to be so understood, though not expressed.  
2. Look back to the end of the last Section about Levies calling: and then forward to what must next follow it (since his Feast did not, as hath been observed) and the two Evangelists Mark and Luke will resolve you, that the next story in their relation that did follow, was the Disciples plucking the ears of Corn: They have indeed laid Levies Feast and the Disciples questioning at that time about fasting, between, because they would conclude all Levies story together, but it will sufficiently appear to him that will but studiously search and examine the Order of the story, that his Feast was not at his calling▪ but a good while after: The plucking of the ears of Corn then being the story that in those two holy Penmen is next to follow, we must conclude that a Passover must come between: For till the Passover the Corn was not ripe, and till they had offered a first fruits sheaf, on the second day after the Passover, it was not lawful to put the Sickle into the Corn to cut it down, to pluck the ears to eat neither, till the offering of the first sheaf had sanctified the Corn to their eating, as well as it gave them liberty to fall to harvest. But a word that Luke hath used hath put the matter out of all doubt: He saith the plucking of the earns of Corn was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, on the first Sabbath after the second day in the passover week, on which second day they offered their first sheaf, and from which second day they counted their weeks and Sabbaths until Pentecost. Between Levies calling then and the Disciples plucking of the ears of Corn, a Passover must necessarily be understood to have passed: and this Feast that is mentioned in the beginning of this Chapter must also needs be that Passover, or else you find not that Passover mentioned at all, and you find not any place in the series of the Evangelical story, where this Feast and the story attending it in the fifth of John can be so fitly and properly laid.  
And for the clearer observation of these things, let us trace the time and the progress of Christ from his being in Sychar field at jacob's well, when he saith it was then four months to harvest (or to the Passover when their harvest began) to this Feast which we doubt not to assert for that next Passover. Two days he tarried in Samaria, and then he goes for Galilee, Joh. 4. 43. There he preacheth up and down in their Synagogues, and at last cometh to Nazareth his own City, Luke 4. 14, 15, 16. with Joh. 4. 43, 44. Being refused and in danger there, he goeth and dwelleth at Capernaum, Matth. 4. 13. calleth four Disciples, Luke 5. 1. etc. continueth in Capernaum some Sabbaths, Luke 4. 31. on one casteth out a Devil, healeth Peter's mothers in law, and divers diseased: Goeth and preacheth abroad in the Synagogues of Galilee, Mark 1. 23. 29. 32. 39 cureth a Leper in one of those Cities, Luke 5. 22. returns to Capernaum, and recovereth a Palsick man, and calleth Levi from the receipt of custom, Mark 2. and by this time his four months may well be expired, and we mustlook out for a Passover, which we find in this Chapter that we have in hand, or we know not where to find any.   

Harmony and Explanation.  Vers. 1. jesus went up to jerusalem, etc. 
OUR Saviour's constant appearing at the festivals at Jerusalem, did not only show his obedience to the Law, which enjoined that appearance, but his Communion with the Church of Israel, for those appearances were Ordinances and Symbols also of Communion. At such times he had most pregnant opportunities to reveal himself, (as far as his Divine Wisdom thought it fitting) when all the people of the Country were gathered together, and might be spectators and auditors of what was done and spoken by him. At the Passover before this mentioned, in this Chapter (which was at this time 12 month) he had done many miracles there, so that he could not but be looked upon as a Teacher come from God, as Nicodemus professeth of him, Chap. 2. At this Passover, of which there is mention in the present Section, he doth a remarkable miracle in healing a man so long diseased, but doing it on the Sabbath day, it became offensive to them that strained at a Gnat and swallowed a Camel, Chap. 7. 21. 23. For this he is convented before the Sanhedrin to answer for himself: and there he doth as clearly and fully not only confess, but also prove himself to be the Messiah, as at any time, or in any passage in all the Gospel besides: And to this his speech, he himself doth refer them once and again (when they question him who he was) as to an acknowledgement so plain, that there had needed no more questioning, had they not been wilfully blinded, Chap. 8. 25. They said unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning, Chap. 10. 25, 26. They said to him, If thou be the Christ tell us plainly. Jesus answered, I told you and ye believed not, etc. He had preached before, That the Kingdom of Heaven, or the revealing of the Messiah was at hand, and here in his plea before the Council, he confirmeth that doctrine and cleareth it, affirming and proving himself, most undeniably to be he. How he came off upon this his plain speech, the Evangelist hath not particularly mentioned or recorded; (within the compass of a week, at the least, he was walking in the Corn fields, and put to it again to plead about the Sabbath as he doth here:) Whatsoever the Sanhedrin said or did to him, upon this his discourse, certainly he left such a proof and evidence of himself amongst them, that he left them no room to plead ignorance of him, or that they did not know him, but made them, in their crossness and bitterness against him, utterly unexcusable: The Reader observing how plainly Christ speaketh out himself at this time, and that before the Sanhedrin may have occasion to use this his observation upon several passages in the story afterward, and he may make some advantage of the use of it.  Vers. 2. Now there was at jerusalem by the Sheep-gate a pool which is called in the Hebrew tongue Bethesda. 
The situation and the healing virtue of this people, do as much trouble Expositors to find out the place of the one, and the cause of the other, as any one verse doth in all the Gospel: for so little is said of either in the Old Testament, or in Josephus, or in the Talmudists, that all that have meddled with them, have had enough to do, to make but handsome conjectures concerning them. And the Anabaptists (as Tolet reports them) have held this story to be but a fiction, blaspheming what they could not understand, or what they thought did pinch their opinion.  
In following the inquiry after these two things that lie so obscure, we shall not be much solicitous to find a substantive to fit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether to render it by the Sheep-gate, or by the Sheep-market, the one no doubt took the name from the other, and they were so near together as to breed no scruple in our iniquiry. I should rather render it the Sheep-gate, and so the most have done, because there is such a gate mentioned in Scripture, Nehem. 3. 1. 32. & 12. 39 and rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint.  
1. This Gate lay upon the Southeast point of the outmost wall of the City, as may be supposed upon these grounds. 1. Nehemiah in numbering the Gates and surveying this wall round about the City, beginneth at the Sheep-gate, and goes the round till he comes to the Sheep-gate again, Nehem. 3. 1, 32, 33. In this his circuit he goes from the East along the South wall, and so West, North, and to the East again: If this were a a place to survey Jerusalem, this might be shown at large through all the particulars of that Chapter; It will be enough to an observant eye, for discovery that his march is this way, when he sees him, go up from the pool of Siloam, which lay on the West of the City, (as shall be showed by and by) along by the ascent of the stairs of Zion, and so upward on Zion to the sepulchres of David, vers. 15, 16. and behind the King's house full North, vers. 24. and at length he is got to the East quarter, to the Water-gate, vers. 26. to Ophel, vers. 27. and the Horse-gate, vers. 28. which was on the East, Jer. 31. 40. and about the turning of the Southeast corner he is got to the Sheep-gate again where he began, vers. 32.  
II. This pool of Bethesda, I cannot but conjecture to be the same with that which by Josephus is called the pool of Solomon, in this passage of his, lib. de bell. 5. cap. 13. where he thus describes the situation of the outmost wall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the West it goeth along through the valley called Bethso to the Essenegate: and then on the South, turning above the fountain Siloam, from thence it winds about to the East, to Solomon's pool: and going along to a place called Ophel, it reacheth to over against the East cloister of the Temple. In this survey it is easy to observe that he comes the way back that Nehemiah had gone forward, and below the turning of the Southeast corner (whereabout we place the Sheep-gate) he placeth Solomon's pool, upon the East: Let any one but seriously consider of the situation of the Sheep-gate in Nehemiah, and of this pool of Solomon in Josephus, and he will not find about all Jerusalem a place so likely to be Bethesda as was this.  
III. The waters of this pool were drawn and conveyed in a source thither from the fountain of Siloam. For the clearing of this we must 1. observe, that Gihen and Siloam were all one: And so the Chaldee Paraphrast renders these words, in 1 King. 1. 33. Bring him down to Gihen, and 33. They brought him down to Gihen; Bring him down to Siloam, and they brought him down to Siloam: and so likewise Rabbi Solomon and David Kimchi say upon the place, Gihen is Siloam. 2. The fountain Gihen or Siloam, had two courses or streamings into two several pools which were called the upper and the nether, see Esa. 7. 3. & 2 Kings 18. 17. The nether pool was that which was called the Pool of Siloam, Joh. 9 7. Neh. 3. 15. which lay on the West of the City, being brought down thither by Hezekiah, 2 Chron. 32. 20. The upper pool was this pool of Solomon, called the old pool, Esa. 22. 11. from that its ancient author; the watercourse to it was stopped by Hezekiah, that he might the better and fuller be furnished with water at his own pool of Siloam, near his gardens, Nehem. 3. 15. but in aftertimes opened again in times of danger for the advantage of the City, and so it continued. And thus did the fountain Siloam lying on the West of Zion called Siloam, and the other on the East of Jerusalem called of old solomon's from its Author, and now Bethesda from its sovereign Virtue.  
iv Now when and whereupon this wondrous excellency accrued to this pool, it is easier to allege what others have supposed upon it, than to produce any substantial proposal of ones own: yet shall I not insist upon opinions given hereupon already, which are very well known, but offer mine own thoughts, in this conjecture. 1. The waters of Siloam in the Lords own construction did signify and resemble david's, and so, Christ's Kingdom, Esa. 8. 6. And in regard of this signification Levi Gershom, and other of the Jews do not observe amiss, that David chooseth to have Solomon anointed at Siloam or Gihen: in token of the continuance and spreading of his Kingdom, as the springing of that Fountain was continual, and the streams of it did dilate themselves: And since God had put such an honour upon those waters, as to make them an emblem of that Kingdom, the Jews held them in so high a repute, that they applied those words of the Prophet to those waters, Esa. 12. 13. With joy shall ye draw water out of the Wells of Salvation: and they drew and poured out of those waters at the Feasts of Tabernacles in their highest rejoicing: nay stuck not to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence they drew the Holy Ghost, Talm. Jerus. in Succah. fol. 55. 2. It may therefore be a conjecture not altogether groundless: That since God had made those waters of so high a resemblance, as to betoken so high a Kingdom: and since that that resemblance, (held out by God himself) had brought those waters into so high an esteem and observation with the people: It pleased him against the coming and appearing of that promised King and Kingdom, to honour and endue those waters with such sovereign and healing virtue as the story we are upon, speaketh of; that as they had hitherto represented his Kingdom, so their healing virtue, given them against his appearing, did represent his healing power, as Mal. 4. 2. And not only that, but also gave occasion to the people to think that the glory of David's Kingdom was near at hand, when such unwonted and wondrous excellency did now appear in those waters that did signify it. So when the time of the promise to Israel in Egypt drew nigh▪ God bestowed a miraculous and supernatural course of nature, if we may so call it, for the Generation and Birth of their children, Act. 7. 17.  
V I shall not strive to conclude any under this opinion with me; I shall only conclude with two things which are remarkable, about the waters of Siloam, from which Fountain I do suppose the waters of Bethesda to have their flowing. 1. The first is, that as this collection of Siloam waters in Bethesda was honoured with this miraculous virtue of healing of all diseases: so that in Joh. 9 Christ honoured the other pool that was filled from Siloam, with the miraculous cure of eyes born blind. 2. Secondly, Let it be observed, how strangely, and one would wonder to what purpose, the Holy Ghost doth construe the Hebrew word Siloam, into a Greek expression, Joh. 9 7. Go wash in the Pool of Siloam, which is by interpretation sent. Who sent? Let the Reader but examine whether he can find any to whom the construction may so properly be applied as to Christ, sent of God, whom that Fountain or waters signified.  

§. Having five Porches.  
We observed before that these Porches are to be understood for Cloister walks: five in number according to the quinque lateral, or five-angle form of the pool and place: for so it is more proper to hold, concerning the number rather than to look after allusions and allegories about it, which give but little satisfaction as to the historical matter: whether these Cloisters were built before the healing virtue of the water first appeared for the conveniency of those that had occasion to come to the waters, or after the appearing of that miraculous excellency for the accommodation of them that stayed there for healing, it is not much worth the labour to inquire, and there is but little hope to find it out. It is more generally thought that they were built upon the latter occasion, and so we leave them.  
The general silence of the Jews about the race and wondrous virtue of this pool is something strange, who in the abundant praises and privileges and particulars of Jerusalem, which they give, yet speak not one syllable that I have ever found, towards the story of Bethesda, though it might have been a story of so remarkable recognizance: which makes me the rather to believe that this healing virtue of it, was, and was taken for a presage of the near approach of the Messiah, as we have spoken, because they to weaken the truth of his coming have subtly been silent in such a matter.  
I may not utterly omit to say something about the opinions of others concerning the sovereign efficacy of these waters, the two that are the most current, and that carry the fairest probability and colour with them are these,  
1. That in this pool the Sacrifices were washed, and God would honour the rite of Sacrifice with such a miraculous work in the place where they were washed and fitted for the Altar: which if the thing were true, were not impertinent in the application, but the truth I question. For if they mean that the beasts that were to be sacrificed were washed here whilst they were alive, as some, and those not a few will have it, it is neither to be proved by the Scripture, nor dreamt of by any Jews that writ upon that subject, that any sacrificed beast was to be washed till he was slain: But if they mean that the inwards of the slain Sacrifice was washed here (as the inwards indeed were the only things except the legs, that were to be washed, Leu. 1. 9) it is easy to be proved by Scripture that the inwards were washed at the Temple, and never brought out thence; and the Talmudists show us a room at the Temple for this very purpose, called The washing room, which we have spoken of in its place, where they had their first scouring, and marble Tables in the Court, where they had a second.  
2. Another opinion is, that God by this wondrous virtue of Bethesda waters would antedate, as it were, honour to the waters of Baptism which was now to come in.  
But might not the Pharisees as well misconstrue the matter, and say it sealed the honour of their washings, which were of use already and so long before, as well as of Baptism that was now coming in? I am not ignorant of the conception of Tremellius in this matter, in his marginal notes to Nehem. 3. but when I consider what kind of man Eliashib was, to whom that opinion refers so much, I can see but little satisfaction in that conjecture: especially considering how dead the appearing of Angels or miracles had been, from the times of Eliashib, till near the appearing of Christ in humane flesh.  Vers. 4. For an Angel went down at a certain season, etc. 
It is but a kind of labour lost to stand to debate; whether this season were fixed to all the three festivals, or to Passover time alone, or to Pentecost alone, or to some other determinate time of the year, for these opinions are severally asserted; it is most probable the time was uncertain, and the waiters there could not guests when the Angel would come, but stood in continual expectation and attendance for his coming: Whether he appeared in visible shape is also questionable, but though he were not to be seen, which is the more probable, yet did he give so visible and apparent evidence of his being there, by troubling the water, either causing it to boil, or tumble in waves, or some such thing, that the parties present did perceive well enough when he was come. The Lord would use an Angel in this employment, and the Angel must use the troubling of the water, for the healing effect, not only because it is Gods ordinary way of providence to use the ministration of Angels in such things, nor altogether because the mere troubling of the water did produce such an efficacy, but because the people might the more visibly observe the restoring of sensible ministration of Angels, and of works miraculous, which had been either a very mere stranger, or if at all appearing, exceeding rare, ever since the death of the last Prophets or thereabout: And upon this reason I cannot but hold that this miraculous virtue was but of a later date; because miracles and Angels had not been so conspicuous among them till near Christ's coming.  Vers. 5. A certain man which had an infirmity 38. years. 
Our Saviour is pleased to choose out for his cure, a man and malady of the longest languishing and of the greatest unlikelihood of recovery. If we run back these eight and thirty years to the first beginning of his infirmity, we shall find that he was entered into this his disease seven years and an half before Christ was born, for Christ was now complete thirty years old and an half: and it may be his disease was as old as was this virtue of Bethesda waters. It began upon him immediately after the Temple was finished and completed by Herod, as it will appear to him that will calculate and compute the times. Now I should assoon date this healing virtue of Bethesda from about those times as any times I can think upon. For as the providence of God did bring on and usher in the coming of the Messiah (when it drew near) by several dispensations and degrees, so the bringing of the Temple to the highest glory that ever it must have (but only that the King of glory came into it,) and the restoring of Angelical and miraculous administrations were not the least of those dispensations.  
But be it how it will, whether the man's disease were as old as the pools virtue or no, it was so old, as doubtless the oldest in all the pack, and as to glorify the power of Christ most singularly in the healing of it.  Vers. 6. He saith unto him, Wilt thou be made whole? 
Christ doth not question this as doubting of his desire, but to stir up his faith and expectation. His lying and waiting there so long, did resolve the question, That he would be made whole; but the greater question was, Whether he had faith to be healed, as Acts 14. 7. and that our Saviour puts to trial by this interrogation.  Vers. 8. jesus saith unto him, Rise, take up thy bed and walk. 
Here is a question also not unjustly moved; Why would Christ enjoin him to carry his bed on the Sabbath day? It was contrary to the letter of the Law, Jer. 17. 21, 22. Bear no burden on the Sabbath day, etc. It was extremely contrary to their Traditions. For bringing a thing out and in from one place to another was a work, and one of the special works forbidden to be done on the Sabbath day. Mayim. in Shab. per. 12. And he that carrieth any thing on the Sabbath, in his right hand, or left, or in his bosom, or upon his shoulder, he is guilty. Talm. in Sab. per. 10. And it was dangerous to bring him either to whipping or to suffer death. The most general answer that is given is, that Christ would have him hereby to show that he was perfectly and entirely healed, when he that could not stir before, is able now to carry his bed: and so by this action, at once he gives a public testimony of the benefit received, and an evident demonstration of the perfectness of the cure.  
But both these might have been done abundantly, only by his walking sound and well, seeing that he could not walk nor stir of so long before. A man that had been so diseased so long a space, and had lain at these waters so great a time, for him now to walk strongly and well, would show the benefit received, and the cure done as well as walking with his bed on his back. There was therefore more in this command of Christ, than what did barely refer to the publication of the miracle; and that may be apprehended to have been, partly in respect of the man, and partly in respect of the day.  
In respect of the man, it was to try his faith and obedience, whether upon the command of Christ, he durst and would venture upon so hazardous an action, as to carry his bed on the Sabbath day, which might prove death, or sore beating to him: and he relies upon the word of him that commanded, and casts off fear and does it▪ And to this sense his own words do construe the command when the Jews question him upon the fact, He that made me whole gave me warrant to do it, for he bade me, and said, Take up thy bed and walk. He whose power was able for such a cure, his word was warrant for such an action. And as our Saviour stirs up his faith in his question before, Wilt thou be made whole? so he tries what it is in this command, Take up thy bed and carry it home: for so we must construe that Christ meant by walking, from the like expression, Mark 2. 9 with vers. 11.  
In respect of the day, it was to show Christ's power over the Sabbath: And as in healing of the palsick man, Mark 2. 9 he would not only show his power over the disease, but also over sin, and so forgave it: So it pleased him in this passage, to show his power over the Sabbath, to dispense with it, and to dispose of it as he thought good, as he shown his command over the malady that he cured.  
And here is the first apparent sign toward the shaking and alteration of the Sabbath in regard of the day that we meet withal, and indeed a greater we hardly meet with, till the the alteration of the day came. To heal diseases and to pluck off ears of corn for necessary repast on the Sabbath day, had their warrant even in the Law itself, and in all reason: but to enjoin this man to carry his bed on that day, and to bear it home, whereas the bed might very well have lain there till the Sabbath was over; and his home was no one knows how far off; certainly it showeth that he intended to show his authority over the Sabbath, and to try the man's faith and obedience in a singular manner. It was easy to foresee how offensive and unpleasing this would be to the Jews (for it stuck with them a long time after, Joh. 7. 23.) and how dangerous it might prove to the man himself, and yet he purposely puts him upon it, that he might hereby assert his own divine power and Godhead, as it appeareth by his arguing for it, when they cavil at him all along the Chapter. Even the same power that could warrant Abraham to sacrifice his own son, and Joshua to march about Jericho on the Sabbath day.  Vers. 14. Afterward jesus findeth him in the Temple, etc. 
The Faith and Obedience of the man upon Christ's command (though it were of so nice consequence) do argue to us, that his appearance at the Temple, was to render his thanks for the great benefit he had received. The poor wretch had hardly been at this Temple for eight and thirty years together, (the date of Israel's wand'ring in the Wilderness after God's decree upon them, Numb. 14.) and now seeing he is miraculously enabled to go thither, it is time to go to give praises to him who had done so great things for him. It was at the Passover that he was recovered, a time when all the people upon the engagement of the command, were to present themselves before the Lord: but his long absence and his present miraculous enabling to appear, did double and triple the engagement upon him.  
There Christ findeth him, where it was fittest he should be found, owns him again, and giveth him the wholesome admonition, Sin no more lest a worse thing come unto thee. Not only implying that all our maladies come for sin, but as it seemeth concluding that this long and sore diseasedness had seized upon him, for some particular and notorious offence.  Vers. 15. The man departed and told the jews that it was jesus, etc. 
Not with an evil will or intention, to have Christ endangered or persecuted for his work on the Sabbath day, but in zeal to profess and publish him to the Jews, for the wonder wrought so powerfully by him: we need no other argument to prove the negative; namely, that he sought not to endanger Christ, than even common sense and reason: For, for a man so graciously recovered from so sad and so long a malady, to go about in requital of this, to forward and seek the destruction of him that did recover him, is a thing so horrid and incredible to conceive, that it would speak a Devil rather than a man that did it. It is true indeed that the Jews to whom he went to tell this, were the Sanhedrin, or the men of authority; but that he did it for the honour of Jesus who had cured him, his obedience to Christ's command, his pleading the warrant of that command, his resorting upon his healing to the Temple, his lesson given him by Christ there, and his mentioning only the miracle of healing, and not the command to carry his bed, are arguments sufficient to evince. So that this healed man's errand to the Jews is not to accuse Christ, but to preach him, and to incite them to take such notice and respect of him, as was fit for one that had done so great a miracle.  Vers. 17. My Father worketh hitherto, and I work. 
The speech of Christ from hence to the end of the Chapter, was made by him (as hath been said) before the Sanhedrin, before which he was called to answer for what he had done on the Sabbath day: for whereas it is said the Jews did persecute him and sought to kill him, it is most proper to understand it, that they went about it in a Judicial way, (as they would pretend) even as they did when they put him to death indeed. Now through all the speech he pleads himself to be the Messiah, in as plain terms and with as strong arguments as could be uttered, and yet that Court that was to judge of true and false Prophets, doth neither believe him for the true Messiah, because of the wickedness of their own hearts, nor yet punish him for a false, because of the fear they had of the people, and because his time was not yet come. It is something strange that the Evangelist hath not given us intelligence of the issue of this so plain and so full a plea, which Christ pleadeth even for his life: but by his silence in such a thing, we may well conclude the irresistible power and truth and clearness wherewith he spoke, which though the Jews would not comply with, nor entertain, yet were they not able to deny or contradict it.  
For the asserting of the act that he had done on the Sabbath, he averreth his power as he was the Messiah, and allegeth the Testimony of John, of his own miracles, of the voice from Heaven, and of the Scriptures to prove he was so: And though he do acknowledge that he had received his copy and power of working from the Father, yet doth he account it no robbery to equal himself with him in his mighty working, and authority, and particularly in those three great affairs, the managing of which are only proper for the hands of God, and those are, raising of the dead, judging of the world, and disposing of the Sabbath: He proves this last which was the matter that he had in pleading, by his authority and power that he had in the two former: That as God raised the dead, so he raised whom he would, and as God judged men, so he also judged; nay, the father had committed all judgement to him, and therefore as the Father had authority over the Sabbath, so had he also authority over it: That is his argument in these words that we have in hand, My Father worketh hitherto, and I work: in which he referreth to what is spoken concerning God, in relation to the Sabbath, That God rested on the seventh day, and blessed that day, and sanctified it: and yet God by his providential actings worketh hitherto, even every Sabbath, and so saith he, do I also work; doing good on the Sabbath, and dispensing providences for the benefit of man, and for the accomplishing of his ministration: But how does the parallel between God's works of providence on the Sabbath, and this acting of Christ on the Sabbath, hold throughout, or in all the parts of it? As God doth good on the Sabbath, dispensing his Ordinances, sending rains and Sunshine, providing food for all flesh, etc. so Christ did good on this Sabbath, healing a disease, and recovering a man from so long an infirmity. Herein the parallel holdeth clearly: but Christ went a step further, for he commanded the man to carry his bed, which tended to the visible violation of the Sabbath, which Gods providential actings do not do. It is true indeed that God also commanded the Priests of the Temple to work on the Sabbath in killing, slaying, and sacrificing beasts, but this was for the greater promotion of his service: and he commanded Joshuah to march about Jericho on the Sabbath day, but that was for the more forwarding of the public good: but this command to the man to carry his bed, tended neither to the one end, nor to the other, but merely and mainly to show the power and authority that Christ had over the Sabbath: Skan but considerately that command and action, and you will find the tendency of it, so directly and properly to nothing, as to this very thing: Say it was to show the compleatness of the cure, that might have been sufficiently, and indeed as much shown, either by the mans found walking without his bed, or by carrying his bed the next day; Was it more for the glorifying of God? Regarding the bare action, one would suppose, that to have kept the Sabbath and not giving offence to others, might have tended to that end more fairly. There was therefore this chief thing in it, besides the trial of the man's faith and obedience, That Christ would glorify his divine power and authority, in showing his command and disposal that he had over the Sabbath.  
Therefore whereas his pleading, My Father worketh hitherto, and I work, does answer most directly but to one objection that lay against him, namely, for healing on the Sabbath, yet doth it satisfy the other sufficiently, which was his command to the man to carry his bed; for he that wrought in other things with the same authority that the Father worketh, he also hath the same authority over the Sabbath that the Father hath; who as he ordained it, so can he dispense with it as pleaseth him.  
Now Christ in this command cannot be conceived to have intended to vilify the Sabbath, as it was a day of rest, or to lay that Ordinance of keeping such a day of rest unto the Lord, in the dirt; but he that was to alter the Sabbath to a new day, and in that equality of working which he had with the Father, he was to set a new Sabbath day upon the finishing of the work of Redemption, as the Father had done the old upon the Creation: and therefore as in preface to such a thing, he both giveth such a command, and pleadeth for what he had done, from his divine authority, as beginning to shake the day which within two years was to be changed to another, The proof of the divine institution of the day of the Christian Sabbath, may be begun here.  Vers. 19 The Son can do nothing of himself but what he seethe the Father do. 
1. By the Son in this place, and in the discourse following, we are to understand, not the second person in the Trinity, simply and solely considered in his Godhead, which while some have done, they have intricated these words with endless and needless scruples: but the Son, as he stood there before them, when he speaketh these words, namely, as the Messiah, God and Man; and so he himself doth teach us to understand it at vers. 27. The Father hath given authority to the Son to execute Judgement because he is the Son of man.  
2. The terms of Father and Son, do not only speak that relation of the Father and the Son in the Godhead, which doth peculiarly regard the eternal generation of the Son begotten of the Father, and the mutual and natural notion of Fatherhood and Sonship that is betwixt them by that generation, but it more singularly referreth to the several or distinct managing of the Father, as to the affairs of the old Testament, and the Son as to those of the new. For though it is most true, and undeniable, that the Father in times of the old Testament, did work by the Son in his dispensations to the Church and World; as by him he made the World, and him he made Lord of all things: yet was his acting by the Son in the times of the new Testament, infinitely more apparent and discernible, because the Son appeared in humane and visible shape, the Messiah sent of God, God blessed for ever: and did great and powerful things parallel to any done by the Father in the administration of the old Testament. And this construction of the Relative terms Father and Son, the very scope of Christ's discourse, doth call upon us to make, and the particulars of it as we come to take them up, will help to clear unto us and confirm: For 1. the matter that Christ was pleading now about, which was concerning his present demeanour towards the Sabbath, needeth not so much a discourse to tell the Jews how far the second person in the Trinity simply considered as God, could act of himself, or how far he received his activity from the first Person, or how far the first person shown his Counsels to the Second, as to show how far the Lord gave power, and imparted himself unto the Messiah; and how far he in his Kingdom and Administrations did come near to the Lord in his: For 2. the Jews were not so well acquainted with the distinction of the Persons in the Trinity, the first and the second, as they were with the distinction of the Father or the Lord, that had ruled in the world hitherto, and the Massias, that in his time should be the King and Ruler by the Lord's appointment; and it was proper for Christ to speak to them so as they might best understand him, and so he doth according to their own distinction, which indeed was most true and proper. And 3. Observe the whole speech of Christ throughout this Chapter, and you find it divided into these two parts, 1. To show what was the power and acting of the Messiah to vers. 31, 32. and 2. to prove and evidence that he was he: Not so much to show what is the power and acting of the second Person in the Trinity simply considered in his Godhead and compared with the first, nor so much to prove that he was the second Person in the Trinity, as to show and to prove himself to be the Messiah.  
3. When he saith therefore, The Son can do nothing of himself: he meaneth, that the Messiah cometh not in his own power, though the second person in Trinity be Omnipotent, but he is sent and hath his Commission from God the Father, as he doth continually both in this speech and in other places inculcate, that the Father sent him. As he is the Son of God, he is all powerful in his nature, and as he is the Messiah he hath all power put into his hand by the Father, and yet he saith He can do nothing of himself, because he owns the appointment by which he was sent as Messiah by the Father. He could do all things of himself as he was God, but he could do nothing of himself as he was Messiah, because he was a servant, and bore that Office upon the designment. And therefore the Arrians were miserably wide and wilfully blind, when they produced these words of the Son himself to infringe the glory of the Son, and to prove him not equal to God the Father; not distinguishing, what a Child might have done, betwixt his divine Nature which could do all things, and his Mediatorial Office, which could not do, but what he that sent him had appointed. In the former they might have owned infinite power, and in the latter infinite obedience: for it was not imperfection in him that he could do nothing of himself as Messiah, but it was perfection of obedience and compliance to the will of him that sent him: and this does not only argue the readiness of his will, but the impeccableness of his nature, for he could do nothing of himself, but his actings were wholly and necessarily wrapped up in the Will of God.  
4. Now to apply this part of his speech to the occasion of his present plea: He had done a great miracle, and he had, as they thought, violated the Sabbath, and he was especially to speak unto the latter, for thereupon lay his accusation: and he argueth that he had not done what he did on the Sabbath of his own mind, but that it was comprehended within his Commission, as Messiah: and as he had in that his Office received authority from the Father to do wonders, to raise the dead, and to judge the world, so had he also, no have command and disposal over the Sabbath peculiarly.  
5. His words, But what he seethe the Father do, are to be pointed and referred to the same sense, and limitation, to which the preceding part of the verse hath been referred: To understand the words properly, and in their first apparent signification is something difficult: To say strictly that Christ could do nothing but those individual and singular things which he had seen God the Father actually to do before him, would be very rugged, and such a saying as would not be proved. For fecit mundum, tamen non vidit Patrem ante facientem, it is the objection of some of the Fathes: He made the world, and yet he saw not the Father make another world before him: He took upon him humane nature, yet he saw not the Father do so before him, and so of other particulars. But his meaning is, according to the thing that he was speaking of, namely, that in his administrations under the Gospel, he could do nothing, but according as the Father had done under the administration of the Old Testament: not as to every singular and particular administration, as if Christ in the administration of the New Testament was to do no particular thing, the like to which the Father had not done before, but it is to be understood in reference to the general, of power, authority and disposal, according to which the Messiah acted in the Gospel, even as the Father had done before: And so the words immediately following do expound it, Whatsoever he doth, the same doth the Son likewise.  Vers. 20. For the Father loveth the Son. 
This God proclaimed twice in a voice from Heaven, Matth. 3. 17. & 17. 5. which very words do teach how to understand the term Son all along this discourse, namely for the Messiah, God and man; Esay 42. 1. Eph. 1. 6. whom as David represented in other things, so did he even in his name, which signifieth Beloved, and Solomon in his name Jedidiah, 1 Sam. 12. 24. The Father, besides the infinite and eternal love he beareth to the Son, as God the second person in the Trinity, Prov. 8. 30. is said to love the Son as Messiah, because of his undertaking man's redemption, and promoting Judgement, righteousness, knowledge, mercy, etc. the glory of the Father, etc. Esay 42. 1, 2, 3, 4. Heb. 1. 8, 9 John 10. 17.   

§ And showeth him all things that himself doth.  
By showing is not meant barely discovering or revealing, but imparting and communicating: As Psal. 4. 6. Who will show us any good: that is, who will bestow any good on us? Psal. 85. 7. Show us thy mercy: 1 Kings 2. 7. Show kindness, etc. that is, grant and vouchsafe it. And such is the meaning of Christ's words here, that the Father doth grant and communicate to him, as the Administrator of the New Testament, the same power and activity that he himself exercised under the Old. To do and act in the same divine Authority, and in the same miraculous power, that he himsel used and acted in, doing whatsoever pleased him.   

§ And he will show him greater works than these, etc.  
It was a great work that Christ had done, in healing a man of so long diseasedness and it was a great matter that he had assumed, when he granted such a dispensation with the Sabbath, and yet he must do greater things than these, before he had done, namely, raise the dead, and change the Sabbath day. It is said in verse 16. The Jews did persecute Jesus because he had done these things on the Sabbath day: These things, that is, healed the man, and commanded him to bear his bed: In answer to those two particulars, our Saviour speaketh in this expression greater works than these: and in the two next verses he showeth what greater works those are, namely, raising the dead and power of all Judgement. If any will take the clause, in comparison with the works that the Father had done in the Old Testament, as that he would vouchsafe the Son to do the like, nay greater than these, there may be an innocent construction made of it, for we read of greater miracles done by Christ than done before, but in that he instanceth in the two particulars, vers. 21, 22. it argueth that he speaketh not of doing greater works than the Father had done, (for the Father had done those two works that he instanceth in) but of doing greater works than those that he had done already, for which he was now upon his answer: He had healed a long continued disease; but as the Father raised the dead, so would he raise dead as he thought good, and he had only granted a dispensation for a particular action on the Sabbath; but the Father had committed all Judgement about the affairs of men into his hand; and he might alter the Sabbath if he pleased, and he would do it. Now whereas he referreth these his great works to no higher end in this his speech, but only this, That ye may marvel, he proposeth not this as their ultimate end, for that end you have in verse 23. but he proposeth this only as a fruit of those works that he should work, that they should be to the astonishment and conviction of these that now accuse him, though not to their entertaining of him and believing, Parallel to that Acts, 13. 41.  Vers. 21. For as the Father raiseth up the dead, etc. 
This relateth to what is spoken of God in the Old Testament, Deut. 32. 39 and to what he did in the Old Testament, by the Ministry of his Prophets. He proclaims himself God alone, in the place cited, because he killeth, and maketh alive, and he raised some dead by the means of Elias and Elisha, etc. Now (saith Christ) as the Father or God whom ye acknowledge this great Agent in the Old Testament showeth this power, and so thereby showed himself to be God alone: even so the Messiah in the New Testament is invested with the very same power to raise and quicken whom he will, that all men should honour the Messiah, the Administrator of the New Testament, as they honour the honour the Father, the Administrator of the Old: For to this tenor (that I may say it again) doth he speak all along this Chapter, parallelling the Father and the Son, not in regard of their equal Deity and Divine power as God, but in regard of their dispensations to the sons of men under the two Testaments. As how is it possible to understand this passage in hand, As the Father raiseth the dead, under any other notion, than as is mentioned, when vers. 17, 18, 19 do clearly ascribe the general Resurrection to the Son?  Vers. 22. For the Father judgeth no man, but hath committed all judgement to the Son. 
This is but the same in sense and substance with those many places of Scripture, where the Lord setteth up Christ as King and Lord of all things: as Psal. 2. 7, 8. etc. Psal. 89. 27. Esay 9 6, 7. Heb. 1. 2, 6. etc. Dan. 7. 13, 14. Esay 42. 1, 2. etc. Jer. 3. 9 Mat. 28. 18. Rev. 16. 19 etc.  
It pleased the infinite wisdom of God to use this most divine and mysterious dispensation, that the Son of God should become the Son of man, and this God-man, the Lord Christ should be set up the head of all Principality and power, Col. 2. 9 and King and Ruler and Judge of all things. And this dispensation the Scripture ascribeth to divers reasons.  
1. To Christ's natural and essential interest, as I may express it, for he was the only begotten of the Father, and so necessarily the heir of all things, Heb. 1. 2.  
2. To God's love of the Son, because he laid down his life for man's redemption, Joh. 10. 17. Philip. 2. 8, 9 He became obedient to the death, etc. Wherefore God hath also highly exalted him.  
3. To God's willingness and contrival that man should have the utmost means of the knowledge and for the honouring of God that was possible, namely, by revealing his Son in humane flesh, yet in the highest evidence of Divine power, Matth. 21. 37. Heb. 1. 1. When men for all the means that he had used for the bringing of them to the knowledge of himself, yet would not know God, nor worship him as God, but doted after Gods that were visible, the Lord sends his own Son in visible shape, and in visible demonstration of his Divinity in that he raised himself from the dead, Rom. 1. 4. and setteth him up as Lord of all things, to be worshipped as God blessed for ever, and in and through him the Father to be worshipped who sent him.  
4. The Scripture holdeth out Christ as the arm of the Lord, Esay 53. 1. & 40. 10. the Combatant and Champion against Satan and all the Lords enemies, Gen. 3. 15. Revel. 19 11. etc. And the Lord hath set him up to reign till all these enemies be put under his feet, 1 Cor. 15. 24, 25.  
5. God hath given him authority to execute judgement, Because he is the Son of Man, John 5. 27. which we shall speak to when we come to that verse.  Vers. 23. That all men should honour the Son, even as they honour the Father. 
The great design of the blessed Trinity was, to reveal itself the eternal Godhead to be worshipped Trinity in Unity and Unity in Trinity: In the times of the Old Testament the Father was worshipped and acknowledged, dispensing indeed his administrations by the Son, the Angel of the Covenant and the Arm of the Lord, but himself more especially owned, as the Fountain and Original of all Divine dispensations, as Psal. 2. 6. etc. Exod. 23. 20, 21. Prov. 8. 22. isaiah. 42. 1. etc. Under the New Testament the Son was visibly exalted, and set up as the Lord to whom every knee should bow, and every tongue confess, in that he gave the Gospel as the Father had done the Law, subdued Satan, triumphed over death, ascended visibly by his own power into heaven, and did as visibly pour out and send down the Holy Ghost which he had promised: That as all men had honoured the Father under the Old Testament, so all men should equally honour the Son under the New. The Arian in denying the Godhead of Christ, and his coequality with the Father, is not only injurious to his person, but also contradicteth the highest and greatest design of heaven, for Christ's exalting: And the Jews, Turks, and whosoever take upon them to honour God, and acknowledge not Christ, their undertaking is but vain, since they honour not the Son whom he hath set up and exalted over all.  Vers. 24. He that heareth my word and believeth on him that sent me. 
These words and those in the verses following, have their rise from verse 21. and lie in connexion with the sense of those words, and are in explanation of them. There he had said, that, As the father raised the dead, so the Son quickeneth whom he will, and in these verses he speaketh to that point, and in this verse he showeth how he quickeneth spiritually, and in the following how he quickeneth bodily, and both his assertions he setteth on with this asseveration, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The matter of this verse seemeth to be taken from those words in Esay 55. 3. Incline your ear and come unto me: Hear and your soul shall live: Upon which last words Aben Ezra giveth this gloss, It meaneth that the soul abideth though the body die, or it meaneth that the Messiah shall revive those that turn to the Law of God. And so likewise do other Jews confess there, that those words, and the context before, do speak of the teaching of the Messiah.  
Our Saviour in the verses before had pleaded his equal acting as he was Messiah, with God the Father as he shown himself in the administration of the Old Testament: that as the Father raised the dead by Prophets then, so he quickened whom he pleased: and as the Father had judged, so now he had committed all Judgement unto him: and here he cometh on with a third parallel, and that is, that as the Father had given the Law, or the Word of the Old Testament, so he should give the Gospel the Word of the New: And as it was life to hearken to the Work of the Father, Deut. 30. 15. 20. so he that heareth his Word hath life everlasting, etc. He was the Word of the Father, that came out of his bosom to reveal him, Joh. 1. 18. He was the great Teacher promised and expected, Deut. 18. 15. Acts 3. 23. and sealed and proclaimed, Matth. 17. 5. 1 Pet. 1. 17. He was to be the destroyer of the works of Satan, the harkening to whose word had been man's confusion, and therefore it would not only be their piety to hearken to him who revealed the Father: nor would it be only suitable to their expectation, who looked for the great Teacher and were resolved to be taught by him, but it would be eternal life, and everlasting healing to the Soul, against those wounds that harkening to the words of the Tempter had made in it.  
Now in that he saith, And believeth on him that sent me, 1. He doth most properly centre the ultimate fixing and resting of belief in God the Father: For as from him, as from the fountain, do flow all those things that are the objects of Faith in its living and moving, namely, free Grace, the gift of Christ, the way of redemption, the gracious promises, etc. So unto him as to that Fountain doth Faith betake its self in its final repose and resting, namely, to God in Christ, as 2 Cor. 5. 19 and he doth hereby more clearly open that mystery of God in Christ, than if he had spoken only of believing himself, or only of believing the Father. 2. There are some that conceive that he speaketh of believing him that sent him, rather than of believing him himself, that by this humble reference of all to God, he might make his speech more acceptable to the hearers. 3. Compare this passage with Exod. 20. 19 and Deut. 18. 16, 17, 18.  
His expression of passing from death to life, seemeth to refer either to the doom upon adam's not harkening to the voice of God, thou shalt die the death: or to the codition under which every man is left by the Law, namely, under a curse: from which, harkening to the voice of the Gospel is deliverance. Or it may be it is spoken in some parallel to the case of the man healed, for he by harkening to the Word of Christ received health of body, so whosoever heareth his Word obtains life of the Soul: And thus doth Christ still make good the word that he had spoken to the man for a dispensation with the Sabbath: and argueth that he might do such a thing, because he was to give the Law and Word of the New Testament, as the Father had done of the Old: and showeth that though violation of the Sabbath deserved and had been punished with death, yet obedience to his Word and Command, was discharge and a passing from death to life.  Vers. 25. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, etc. 
1. These words are most generally understood, as aiming at those dead that Christ raised by his voice or word to life again, as saying to Jairus daughter, Talitha Kumi, to the widow's son of Naim, Young man arise, and to Lazarus, Lazarus come forth: And being taken in such a relation, the connexion of them to the words going immediately before lieth thus. Christ had spoken there of his spiritual reviving, whosoever should believe his Word, and here he either produceth a proof and evidence, of what he had there spoken, or else allegeth it as another wonder and virtue of his power, that by his voice he would raise those that were bodily deceased. And he ascribeth this reviving to the hearing of his voice, partly because he had ascribed the spiritual reviving to the hearing of his Word, and partly to distinguish his rasing of those dead from the raising of those that were revived under the Old Testament: for they were not raised by a word, but by other applications, 1 King. 17. 21. & 2 King. 4. 34. & 13. 21.  
2. It was the opinion of the Jews, that there should be a resurrection in the days of Messiah. The Chaldee Paraphrast glosseth Host 6. 2. thus, He will revive us in the days of consolation, Luke 2. 25. which are to come in the day of the Resurrection of the dead. And Host 14. 8. thus, They shall be gathered out of their captivity, they shall sit under the shadow of their Messiah, and the dead shall revive, and good shall be multiplied on the Earth. And Esay 49. 9 I give thee for a Covenant to the people, to raise the righteous that lie in the dust. And Kimchi on Esay 26. 19 The Holy blessed God will raise the dead at the time of deliverance. And in Jer. 23. 20. In that he saith, Ye shall consider it, and not, They shall consider it, it intimateth the Resurrection of the dead in the days of the Messiah. And on Ezek. 37. It may be God showed Ezekiel the vision of the dead bones reviving, to signify to him, that he would raise the dead of Israel at the time of deliverance, that they also might see the deliverance. Ab. Ezr. in Dan. 12. 2. The righteous that died in the captivity shall revive when the Redeemer cometh, etc. And this was so far the opinion of the Nation that they understood the term The World to come of the state of glory, and yet of the days of Messiah, as shall be showed when we meet with that phrase: Now there was a Resurrection in the days of the Messiah accordingly, not only of those three that have been named, but also of divers Saints whose graves were opened and bodies arose, Mat. 27. 52. And if the words that we have in hand be applied to the raising of dead in a bodily sense, they may most properly be pointed to that Resurrection, which was so parellel to the expectation of the Jews; and Christ asscribing such a matter to himself, doth prove himself to be the Messiah, even they and their own opinion being Judges.  
3. But the raising of the dead, is taken in Scripture also in a borrowed sense, namely, for the reviving and quickening of those that were dead in trespasses and sins, etc. as Ephes. 2. 1. And that sense doth seem more agreeable to this place, because our Saviour in the verse before doth apparently speak of such spiritual reviving. The calling in of the Gentiles to the Gospel, is called a Resurrection in divers places of the Scripture: as Esa. 26. 19 Thy dead men shall live, together with my Body they shall rise: awake and sing ye that dwell in the dust: for thy dew is as the dew of herbs, and the Earth shall cast out her dead: What dead these are that were to rise with Christ's body from the dead, is not so much intimated in that passage of the Evangelist, The bodies of divers Saints arose, Matth. 27. 52. as in that saying of our Saviour, There shall no sign be given them but the sign of Jonah the Prophet: By which he doth not only signify his own death and Resurrection, but he doth also gall the Jews with an intimation of the calling of the Gentiles upon his Resurrection, as the Ninivites were called upon Jonahs' Resurrection out of the grave of the Whale's belly. And that dew of his that should inliven men as the dew doth herbs, is the dew of the Doctrine of the Gospel, as Deut. 32. 2. And so likewise Host 6. 2. speaketh to the very same tenor, of Christ's raising the dead in a spiritual sense, upon his own Resurrection which was on the third day: And so is the Resurrection in Ezek. 37. plainly expounded in that very chapter, to be in a spiritual sense, and so the Apostle construes it, Rom. 11. 15. And the calling of the Gentiles is styled the first Resurrection, Rev. 20. 5. etc.  
That Christ meaneth the dead, and the raising of the dead in this sense in this place, might be argued upon these observations.  

1. Because throughout his speech hitherto and some steps further the scope of his discourse is, namely, to prove his all powerful rule and disposal of the affairs under the Gospel, equal to what the Father had under the Law, of which the calling of the Gentiles was one of the most eminent and remarkable.  
2. Because, as was said before, his very last words preceding, were of passing from death to life in a spiritual sense, which argues that he intends the same sense here.  
3. In that he ascribeth reviving to his Voice here, as he did there to his Word.  
4. Because he distinguisheth upon hearing his voice, The dead shall hear it, and as many as hear it shall live: which is applicable a great deal more fairly to the bare, and to the effectual hearing of the Gospel; than to dead in corporal sense.  
And 5. lastly, Because there are so great things spoken of the calling of the Gentiles in the Scripture, and of Christ's work about that matter, and their Heathenish condition so expressly called death, and their embracing the Gospel a resurrection, that when Christ is speaking of his actings in the New Testament, and useth such words as these before us, we may not unproperly apply them in that sense: It would have prevented many controversies, and not a few errors, if the Phrases the last days, and the day of the Lord, and the end, and new Heavens, and new Earth, and the dead raised, etc. had been cautelously understood, and as the Scripture means them in several places: But as for the raising of the dead in the verse in hand, it needeth not very much curiosity to fix it to either of those as a determinate sense, since taken either way that hath been mentioned, it carries a fair construction most agreeable to the truth, and not very disagreeable to the scope and context.   Vers. 26. For as the Father hath life in himself, so hath he given to the Son to have life in himself. 
It is needless to dispute here how far the second person in the Trinity may be said to have or not to have his being of himself: for the words do not consider him simply as the second person, but as the Messiah God and Man, as is the tenor of speech all along: And in this acceptation we may give the words this construction.  
1. That they are a Paraphrase upon the name Jehovah, which betokeneth Gods eternal being in himself, and his giving of being to the Creature: and that they mean, that as the Father is Jehovah, so also hath he given to the Son the Messiah, that name above all names, as Philip. 2. 9 to be owned and worshipped for Jehovah, having life in himself, as being the eternal and living God, and having the disposal of life in his power as being the God of all living.  
2. That as the Father is the eternal and immortal God, so also is the Messiah; and though he stand there before the Sanhedrin in humane appearance, yet should he never see corruption, as Psalm 16. 10. but declare himself mightily to be the Son of God, and to have life in himself, by his raising himself from the dead, Rom. 1. 4. Being the first and last, He that liveth though he died, and is alive for evermore, Amen, and hath the Keys of Hell and death at his disposal, Rev. 1. 17, 18.  
3. As the words before may be applied to Christ's raising from the dead those that were either bodily or spiritually deceased; so these are a reason and proof of that assertion, because as the Father hath the absolute disposal of life in his own power, so hath he given to the Messiah the same disposal.  Vers. 27. And hath given him authority to execute judgement also, because he is the Son of Man. 
By this passage it is apparent in what sense our Saviour useth the term The Son, and The Son of God, all along this discourse; namely, for the Son of God as he was also the Son of Man or the Messiah.  
There hath been some scruple made (as was mentioned before) upon the reason given of Christ's authority of Judging, namely, because he was the Son of Man, which will be removed, by rightly stating the sense of the Son of Man, which we may take up in these three particulars.  
1. The Phrase the Son of Man, may be taken to signify simply A Man, and then the words are to be understood in this sense, He hath given him authority of judging, because he is a man; and then is the reason current and apparent under this construction.  
First, Because the Son of God humbled himself and became man for the redemption of man, therefore the Lord hath given him authority to be judge of man, as Phil. 2. 8, 9  
And secondly, He hath given the Messiah authority of judging, because he is man, that man might be judged by one in his own nature, as Act. 17. 31. He hath appointed a day in which he will judge the World in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.  
2. The title, The Son of Man, which our Saviour so oft applieth to himself in the Gospel, doth not speak him barely A Man, but it owns him as that singular and peculiar seed of the woman, or Son of Man that was promised to Adam to be a repairer of ruined mankind, and the destroyer of the works of Satan, (as the term hath been cleared before.) And in this construction, the reason of Christ's authority of judging because he was the Son of Man, is yet cleared further: namely, because he was the Son of that promise, the Heir of the world, and Redeemer of mankind, and Destroyer of Devils; therefore the Lord did give authority to him to be Lord of the World, and Judge of Men and Devils; to destroy the Serpent and his seed that were his enemies, and to perfect and save the holy seed that should believe in him and obey him; and to do and order all things here in this world, that were in tendency either to the one or the other end.  
3. The Messiah is thus charactered, in Dan. 7. 13, 14. Behold one like the Son of man came with the clouds of Heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a Kingdom that all people, nations, and languages, should serve him.  
Upon which words R. Saadias' glosseth thus, This is Messiah our righteousness. But is it not written concerning the Messiah lowly, and riding upon an Ass? Because he shall come in humility and not in pomp riding upon Horses. And with the Clouds of Heavens, meaneth the Angels the Host of Heaven: this is the abundance of greatness which the Creator shall give unto the Messiah, etc. Our Saviour in the words that we are upon, seemeth to point at those words of Daniel: and whereas it was confessed by the Nation, that the Son of Man there spoken of, to whom all Dominion was given, was the Messiah, he doth here plainly aver that it was himself; and that all Authority and Judicature was given him because he was the Son of Man.  
Observe how purposely he changeth expressions: In ver. 25. He speaketh of raising the dead by the voice of the Son of God, and here, of executing judgement, because he is the Son of Man; not only that he might assert the two natures in the Messiah: but also that he might distinguish the double power that was in himself, natural as he was God, and dispensed as he was, and because he was the Son of Man.  Vers. 28. Marvel not at this, etc. 
At what? Cyrill thinks, At the healing of the diseased person; and he reduceth the words to this sense, Think not the curing of this disease so great a matter, for I can, and once must raise even all the dead, and judge all the world. But for aught we find they were as much filled with indignation at that cure, as with wonder. Therefore it seemeth more likely that their marvailing must rather refer to the words of Christ that he had now spoken, than to the work that he had done. For comparing his person that they saw standing before them, with the power and acting that they heard him speak of, it is no wonder if they wondered at his words, and it is probable they did little believe his power, See vers. 38, 40, 41, 42.  
But how doth he satisfy their wondering and unbelief any whit by the words which follow? Had they believed these things that he had spoken hitherto, then might it have been proper to have added this about raising all the dead: but when they believed not the former, to what purpose was it to bring in this for confirmation, when they would believe neither this nor that?  
Answ. 1. Christ was to speak in his authority, and the guilt of their unbelief was to rest upon themselves.  
2. They could not deny him for a Prophet because of his miracles, Joh. 3. 2. and he would wind them up to believe that he was the great Prophet.  
3. It was a proper proof of his power and authority to judge all men, to assert that he had power to raise all men from the dead, and to bring them to judgement. And those that did believe his former words, would believe these and see the arguing pregnant: but those that would believe neither, are left highly unexcusable, having heard Christ so fully and plainly asserting himself to be the Messiah, as in all the Gospel he doth it not plainer.  
4. Here we may add one thing more about the term the Son of man, for the clearing of that clause before, He hath given him authority of Judging because he is the Son of man.  
It is observable that as the Jews do most constantly call Christ the Son of David, both in the Scripture, as Matth. 21. 9 & 22. 42. Luke 18. 38. and infinitely in their writings, so doth Christ most constantly call himself the Son of man; and that title is only used by himself and in his own speeches: The reason of this his different styling himself from their common title of the Messiah, may be conceived to be, partly because whereas they under the term the Son of David, did conceit the Messiah for an earthly King, as David was, he in his term the Son of man, would contrary them in that opinion: and partly because by that title he would show what relation his office should have towards all men, even towards the Gentiles as well as the Jews; whereas they expected the Son of David, a King of the Jews only, or at the least, especially: For it is true he was indeed the Son of David, and so the Jews had first interest in him: but withal he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of man, promised to Adam, and so whole mankind had interest in him: And his arguing in vers. 27. may be understood not only in reference to his authority of judging, but also in regard of the generality of that authority; that as in ver. 25. he was to raise even the Gentiles from their dead condition to the life of the Gospel, so in vers. 27. he had authority and dominion given him throughout all the Word, even among the Gentiles, and that because he was the Son of man, or the seed promised to Adam, in whose loins the Gentiles were as well as the Jews when that promise was made, and whose Mediatorship concerned them as well as the other. And if these words be taken up in such an interpretation, this confirmation of them by asserting his power to raise all the dead, cometh on thus: Marvel not at these transactions that I speak of with the Gentiles, as to raise them by the Gospel, and to execute Judgement even through all Nations, for I am to raise the dead of all Nations at the general Judgement, and that by the Testimony of the Scripture itself, Dan. 12. 2.  For the hour is coming in which all that are in the graves shall hear his voice, etc. 
These words do so directly speak the sense of that place cited in Daniel, though they differ something in expressions, that it is little to be doubted that they were spoken from thence.  
An Angel to Daniel is there relating the grievous times that Israel should undergo under the persecution of Antiochus, and because at that time the cursed Doctrine of the Sadduces, which denied the world to come (a desperate Doctrine in times of persecution) should be at a great height and entertainment, therefore with the prophetic story of those times, he doth join the Doctrine of the Resurrection, and of everlasting reward, for the staying of the hearts of those that should live and suffer under those bitter days, and to arm them against fear of death and suffering for the truth.  
I might be observed how Christ in this speech which he maketh before the Sanhedrin, which consisted of Pharisees and Sadduces, doth meet with both their Heretical principles, with a cutting doctrine: Against the Pharisees doting upon Traditions, he holdeth out his own word, as the great oracle of truth to be believed, ver. 24. and against the Sadduces denial of the Resurrection, he holdeth out the Doctrine of that in this verse, and his own power to be the Author and effector of it. But this I do but note by the way.  
These words might also be applied to a spiritual Resurrection as were the former, (and so coming out of graves meaneth, Ezek. 37. 12.) the words of the verse following being only translated and glossed thus, And they shall come forth, they that do good after they hear his voice in the Gospel, to the Resurrection of life: And they that do evil after they hear the Gospel, unto the Resurrection of damnation: But they are more generally understood of the general Resurrection, and so will we take them; And that the rather because this sense is so exceeding suitable to the method that Christ useth in this speech. The main scope of his oration is to justify himself to be the Messiah, and from that very notion, to justify the thing that he had done about the Sabbath. His Speech he divideth into these two heads.  

1. To show what his work and authority was as he was the Messiah. And  
2. To show what testimony there was of his so being.   
The former which he prosecuteth hither, he handleth in these several particulars; His power of miracles to the highest demonstration of Divine Power, equal with the Father, vers. 19, 20, 21. His absolute authority of ordering all things, vers. 22. His Divine Worship under the New Testament, as the Fathers under the Old, vers. 23. His being the Teacher of his Church and preacher of the Gospel, vers. 24. His calling of the Gentiles, vers. 25. His raising of himself from the dead, and having the disposal of life and death in his own hand, vers. 26. His universal dominion over all, vers. 27. His being the powerful raiser and Judge of all at the general resurrection, vers. 28, 29, etc.  
All that are in the graves,] In Daniel it is, Many of those that sleep in the dust, etc. that is, The many, meaning All: Not that all the dead are in graves, for some were drowned, some burnt, etc. but because the grave is the most common receptacle of the dead; and because the Jews did ordinarily render the word Sheol, which betokeneth the place and state of the dead generally, by the grave, as see Targ. Jonath. in Gen. 37. 35. & 44. 29. etc. & Buxtorf. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat (Sheol) in genere locum corporum humanorum post mortem, unde communiter pro Sepulchro, etc.  
Shall hear his voice.] We might here intricate ourselves in a dispute, whether there shall be an audible voice of Christ at the general resurrection, or whether the hearing of his voice do mean the feeling of his power only, (as some do understand it) to the expense of that time, which might be better improved in preparing against that time come: These Scriptures speak about that matter, 1 Cor. 15. 52. The Trumpet shall sound, and the dead shall be raised. 1 Thess. 4. 16. The Lord himself shall descend from Heaven with a shout, with the voice of the Archangel and with the Trump of God. 2 Pet. 3. 10. The day of the Lord will come as a Thief in the night, in the which the Heavens shall pass away with a great noise, etc. But as for that Text which is commonly produced to the same purpose, Mark 24. 31. He shall send his Angels with a great sound of a Trumpet, and they shall gather together his elect from the four winds, etc. It plainly speaketh only of Christ's sending his Ministers with the Trumpet of the Gospel to fetch in people to the Faith; for vers. 34. saith that this and the other things spoken with it in the verses before, must be accomplished before that generation that was then alive should pass.  
It is not to be doubted but the coming of Christ to Judgement, will be in the dreadfullest state and terror that heart can conceive, (and the terror of that day of accounting for all actions, may well be guessed by the terror of the day of giving the rule of all actions, Exod. 19, & 20.) and that the Lord shall then utter his voice, his mighty voice; it is not to be doubted neither, but this in thunders and dreadful and majestic noises, (for such are called the voice of God) rather than in any articulate sound of words: The Talmud in Sanhedrin fol. 97. cited before, speaking of Voices and Thunders that should be a little before the coming of the Messiah, the Gloss there saith, These are the voices of the Son of David.  
I shall leave it to the Readers own thoughts to make the most feeling and dread commentary upon these words that he can, towards the awing of his heart to a preparedness against that dreadful time when it shall come.  Vers. 30. As I hear I judge: and my judgement is just, because I seek not mine own will, but the will of the Father which sent me. 
Our Saviour seemeth in these words to allude to two customs and traditions of the Jews, and to plead with them from their own principles.  
1. The Talmudick tract Sanhedrin, speaking concerning men's enquiring of the Judicatories in matters of difficulty, hath this Tradition: They ask first of the Sanhedrin in their own City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it, they resolve them. If not, they go to a Sanhedrin near their City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them: If not, they go to that in the gate of the Mountain of the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them, etc. Perek. 11. where by the words, if they had heard, they mean if the Sanhedrin had heard by Tradition what was to be the determination of such a matter, they judge accordingly: but if they had not heard, than the last recourse was to the great Sanhedrin of 71. which was the very Treasury of Traditions. Christ being come now before the Sanhedrin, seemeth here to speak to them according to their own rule, As you judge according as you hear and receive by Tradition, so I judge as I hear: meaning, either as he had heard and received from the Father in the divine and secret Counsels between them, or rather as he received intelligence and warrant for his actions from the Word of God; doing those things that were there written of him: And the words immediately before, I can do nothing of myself, being understood of him as God-Man, may be easily understood, and without straining, in such an exposition.  
2. Rambam in his tract about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers and Partners, and the Talmudists occasionally in the Treatises about Contracts, Espousals, and Divorces, etc. conclude this for a Maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Messenger that doth that upon which he was sent, all his acts are good in Law: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Messenger that transgresseth against the words of him that sent him, his act is nu●●: upon this very ground Christ's arguing here is clear and pregnant, and cometh home to their own position: My judging is just, because I being sent of the Father, do not mine own will, but do the errand that he sent me upon and do his will. And to this sense may we also interpret his words in vers. 24. for the fuller clearing of them, He that heareth my word and believeth him that sent me, because his words were but the words of him that sent him, the Doctrine of the Gospel, being but the same with the Doctrine of the Law and Prophets.  Vers. 31. If I bear witness of myself, my witness is not true. 
This he speaketh also according to their own grounds and manner of proceeding in their Courts: Though he did bear witness of himself, yet his witness was true, Joh. 8. 14. but in their Judicatories, a man was not to be witness in his own cause, but he stood or fell by the witness of others: And so not true here, is to be understood ad modum recipientis, they would not accept it as a current testimony in his pleading for himself to bear witness of himself; therefore in the verses following he produceth other witnesses on his behalf, and this verse is but a transition to the second part of his oration, which was to produce proof that he was the Messiah: he had in his discourse hitherto, declared his power, authority, and actings, as he was Messiah. But I know (saith he here) that what I say of myself will not be a current Testimony with you, therefore I shall produce you others to witness of me, as John the Baptist, vers. 33. the works he wrought, vers. 36. the Father, vers. 37. the Scriptures, vers. 39 and particularly Moses, in whom ye trust, vers. 46.  Vers. 32. There is another that beareth witness of me, and I know, etc. 
This is John the Baptist, as the verses following do explain this: to whom they before whom Christ is now pleading, had sent to inquire, as Joh. 1. 19 and he gave testimony concerning Christ, then near at hand: Now in that he saith, I know that his witness is true, it will admit of a double construction: either I know that his Testimony is current with you, and will pass for sufficient; or though you should slight his Testimony, as invalid, yet I know it is true. And though I need no humane testimony, yet do I refer you to his Testimony, that if it would be, I might bring you to be persuaded and to believe that I am what I take on me to be, that ye might be saved.  Vers. 35. He was a burning and a shining candle, and ye were willing for a season to rejoice in his light. 
Here is a glorious and eminent testimony concerning John who was yet alive, though now that burning and shining candle was put under the bushel of an unworthy prison. It is familiar with Scripture to denote the Ministry of the Word and Ordinances in the Church, under the notion of the Lamps or Candles burning in the Golden Candlestick, as Zech. 4. Revel. 1. & 11. etc. And according to that tenor of speech doth our Saviour speak here concerning the Baptist, etc.  
The latter part of the verse, which is the more difficult, ye were willing for a season to rejoice in his light, is variously understood. By some thus: Ye were taken and affected with his holiness and exemplary life, but his Doctrine and testimony concerning me, ye cared not for: By others, to this sense. You were content to entertain and rejoice in the doctrine of John, for a while, but would none of the true light when he is come whose light lasteth for ever. But by others thus and more near the purpose, Though John were so bright a candle, yet ye cared for his light but for a while.  
It appeareth by the story of the Gospel, that upon the first breaking forth of this light, it was entertained with exceeding great and general applause and affection, as see Matth. 3. and Luke 3. and the people received John as a Prophet, Maith. 21. 26. But did the Sanhedrin so also? (for to them Christ is speaking) And if they did so, what caused them to cast him off? Answer, It is evident by Luke 7. 30. that these great Doctors and Rulers of the people, refused John's Baptism, and yet it is as evident by these words, that they rejoiced in his light for a while: which contrary carriages are to be considered with these respects: When the Ministry of John first appeared, it shown itself in so high a demonstration of power and holiness, that the Nation, especially the learned that were most observant, could not but rejoice to see so much dawning of Prophecy appear, which had been so long nighted, and so fair a sign of the coming of Messiah which was expected about that time: For though John did no miracles, Joh. 10. 41. which might proclaim him for a Prophet, yet was his Doctrine so powerful and convincing, his conversation so admirably holy and religious, his admonitions so free and fearless, his speech so to the glory of Christ, and not of himself, and the concourse to him so general and wonderful, that it could not but be a rejoicing to them to see so much hopes towards the answering of their long and longing expectation of Messiah coming: especially when now they looked that he should shortly appear, Luke 19 11. and when they also looked for a great change upon his coming, (such a change was john's baptising and his doctrine.) But when they found not in John those mistaken carnal characters that they looked after, as that he was neither very Elias from Heaven, nor one of the Prophets from the dead, nor Messiah himself, and when they found his doctrine to tend to so dangerous an issue (as they held it) as to the crying down of their self-righteousness of which they so much triumphed, and of their Pedegree-Privileges, and to the alteration of their frame of Religion, then is John Baptist lost in their repute, and he scandaled to have a Devil, Matth. 11. 18. Observe that Christ saith not Ye were willing to walk in his light, but to rejoice in it: yea and to rejoice in it exceedingly, for so the Original word importeth: Not that they took any holy content, or had any joyful inclination to reform according to the Doctrine that John preached, but that they hoped those glorious times of the Messiah that they looked for, did now begin to appear in this new risen Prophet, and that they should see and have their share in those pompous and brave businesses that they had fancied to themselves at Messiah his coming: It seemeth by Joh. 1. 19, 20, etc. that they had looked upon John with such thoughts and conceit a great while together before they put him to trial who he was, namely from his first beginning to Preach and Baptise, till after Christ's forty days of temptation was finished in the Wilderness, which was above seven months: conceiting that it was possible that this was the Messiah, Luke 3. 15. (and to this conceit it is that John gives his first No, Joh. 1. 20.) but when they found not all things answering their low and carnal apprehensions concerning the Messiah, John's light was no more regarded by them.  Vers. 36. The same works that I do, bear witness of me. 
Here is the second witness that he produceth to prove himself to be the Messiah, namely the undeniable testimony of his great works, which he calleth a testimony greater than Johns, partly because John did no miracles, partly because these miracles that he did, carried with them more pregnant conviction than the words of John: It might be some question quoad rem ipsam, whether the testimony of John were not as Divine a Testimony, as the witness of Christ's miracles, but he speaketh as referring to the influence and validity of them towards the convincing of the people.  
The faithless Jews, for the evading of the undeniable force and argument of Christ's miracles, have found out two cursed and damned tergiversations, and they are these.  
1. That the Messiah when he came should do no miracles at all: this position is asserted in the Talmud in Sanhedrin in that famous Chapter called Helek, where the Gemarists do speak exceeding much concerning the Messiah and about his coming: And from thence it is produced by Maymony in Melachin Umilcha moth per. ult. The wretched deceivers having this poor shift to answer to all the miracles that Christ did, which indeed were infinite.  
To which they have also 2. joined another, more visibly blasphemous than indeed this, but both rancorous alike at the heart, and that is, That what miracles Jesus did he did them by the power of the Devil: as Matth. 12. 24. The Pharisees said, This man casteth not out Devils but by Beelzebub the Prince of Devils. And so the Talmudists in the Treatise Shabbath, fol. 104. Did not the son of Satda (so they title our Saviour, and there is a blasphemy in it) bring Sorceries out of Egypt?  
What the unprejudiced opinion of the people was in these two points, we may observe in John 7. 31. And many of the people believed on him, and said, When Christ cometh will he do more miracles than this man hath done? In which they conclude fairly and plainly against the two blasphemous and rancorous opinions that have been alleged and assert, That Messiah when he came should do miracles; and that the miracles that Jesus did were suitable to those of the Messiah: the Scripture spoke the former, and his miracles themselves the latter, so plainly that it was not reasonable, but brutish and devilish to deny either: And when our Saviour in the beginning of the verse calls his works, The works which the Father had given him to finish, he both showeth that his works were from God, and that God had appointed that the Messiah should do such works, Esay 53. 10. The pleasure of the Lord shall prosper in his hand: It was the Lord's pleasure, and he performed it accordingly.  
The works that God gave appointment and authority for the Messiah to do, were indeed the actions of his whole life, for he was doing the Will of God continually, but those that he meaneth more especially here, when he saith they were given him to finish, may be reduced to these three heads, His fulfilling the Law in the holiness of his life, his Preaching the Gospel, in the demonstration of abundance of the Spirit, and his working miracles for the good of the people: There was none of these three taken singly, but they did resplendently bear witness of him, that he was the person, he took on him to be: much more did they give an undeniable testimony of him, being considered altogether: The Phrase To finish seemeth to reflect upon that Prophecy in Esa. 42. 4. He shall not fail nor be discouraged till he have set judgement in the Earth: Wherein is foretold that the Messiah should accomplish and finish whatsoever in the work of his Mediatorship he should undertake: And the title that God puts upon him in the first verse of that Chapter, My servant, declareth that his works were given him to finish by the Father.  
1. The holiness of his conversation was so exact, that we need not to go to Testimony of Scripture that doth so highly celebrate it; he himself doth challengethe Jews, who were sufficiently captious, to accuse him of sin if they could, or to find any mote in his holiness, and do their worst.  
His lowliness, meekness, zeal, and earnestness to do good, and all these acted in an unfading constancy and in the highest activity, and that to the continual hazard of his person, might be illustrated to this purpose if it were needful. As John's extraordinary sanctity was the greatest testimony that raised him in the hearts of the people: for miracles he did none, and his Doctrine and Baptising they could not tell so well what to say to, as to his holiness which was so visible: So Christ in this kind had a testimony beyond him, and as far beyond him, as real and cordial holiness is beyond Ceremonial: For though it is true indeed that John was really and cordially holy, yet that Sanctity that the people admired in him, was in his external and Ceremonial strictness of raiment, diet and conversation.  
2. His Doctrine and Preaching was so parallel to the predictions of the Old Testament concerning the Doctrine that was to be revealed by him, it was so high in discovery of the things of Heaven, it was so clear in opening the hard things of the Law, it was so convincing of the Errors of their false Teachers, it was so Divine in its tenor, it was so gracious in his mouth, and so piercing in the hearts of the hearers, that where wilful malice and mischief had not blinded, they could not but confess, That never man spoke like him, Joh. 7. 46.  
3. His miracles were done in such power and number, without difficulty or restriction upon men and Devils, healing all diseases, and denying healing to none that sought it, and all this when working miracles had been dead so long, and in all this he seeking no glory to himself; these gave a testimony so fully of a virtue above humane, nay above Prophetic, that where again malice and mischief had not blinded, they could not deny, that the Messiah could not do greater miracles than he did, Joh. 7. 31.  Vers. 37. And the Father himself which hath sent me hath born witness of me. 
This is the third Testimony that he produceth for himself, namely the witness of the Father: which may be taken either for the testimony which God had given him of old in the Law and Prophets, or a late by a voice from Heaven when he was baptised: If we understand the words in the former sense, than the context following, Ye have neither heard his voice, etc. may be taken thus, Though God hath never to your eyes nor ears born witness to me from Heaven by any sensible demonstration and evidence, yet hath he given abundant testimony of me in the Word of the Scriptures: But if we take them in the latter sense, than the context speaketh to this tenor. Although it be a most rare thing to hear any audible voice, or to see any visible appearance of God from Heaven, and you never heard or saw any such thing in your Generations, yet for my sake and to bear witness of me there hath been such a voice and appearance: Or if we understand them jointly both of the Testimony that God gave of the Messiah in the Old Testament, and of the witness that he gave by a voice from Heaven, the sense of the words following ariseth to this, The Father of old in the Scriptures, and of late by a voice from Heaven hath born witness of me, but as ye never heard his voice from Heaven, nor saw his shape, so neither do you regard nor retain his Word since ye believe not him whom he hath sent.  Vers. 39 Ye search the Scriptures, etc. 
Besides those reasons that have been alleged already out of the words of the verse itself, to prove that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered in the Indicative sense, Ye search, rather than Search ye, these considerations may also be added for the confirmation of that construction.  
1. That Christ is speaking to the Doctors of the Sanhedrin, the most acute, diligent and curious searchers of the Scripture of all the Nation. Men that made that their glory and employment: and howsoever it was their arrogancy that they thought their skill in Scripture more than indeed it was, yet was their diligence and scrutinousness in it real and constant even to admiration▪ It was exceedingly in fashion among the Nation to be great Scripture-men, but especially the great Masters of the Sanhedrin were reputed as the very Foundations of the Law and pillars of instruction, as Maymony styles them in the treatise Mamrim, cap. 1. And therefore it cannot be so proper to think that Christ in this clause, sets them to the study of the Scripture, upon which they spent all their wits and time already, as confessing their studiousness in Scripture, yet showeth them how unprofitably they did it and to little purpose.  
2. They did exceeding copiously and accurately observe and take up the Prophecies in Scripture that were of the Messiah, and though they miss in expounding some particulars concerning him, yet did they well enough know that the Scriptures did testify of him abundantly.  
3. The word that is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth a narrow search, seemeth to be intended purposely to answer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they themselves ascribe to themselves in their unfolding of the Scriptures.  
4. It was their conceit that the skill and knowledge in Scripture was now in its flower and prime amongst them, having been restored by Hillel who died about the twelfth year of our Saviour's age, even as Ezra had restored the Law when it was forgotten. Juchasin. fol. 55. And let us take a scantling of the rest of the Doctors now present, by this testimony which is given of two of them, namely of Rabban Gamaliel the old, and Rabban Jochanan ben Zaccai who were both of the Sanhedrin at this time: From the time that Rabban Jochanan ben Zaccai died, the beauty of wisdom failed, and from the time that Rabban Gamaliel the old died, the glory of the Law failed, etc. Sotah. per. 9 So that these things considered, and the verse next following looked into, the speech of our Saviour in these words appeareth, not to be intended so much to urge them to whom he speaketh to the study of the Scripture, as to speak to them in such a reproof as this, for studying the Scripture they knew not how, Ye search the Scriptures and they are the very things that testify of me, and Yet ye will not come unto me, etc. which is much to the same tenor and effect that those words are to Nicodemus, Chap. 3. 10. Art thou a Master in Israel, and yet knowest not these things?  
Now in that he saith, In them ye think to have eternal life, he denieth not that eternal life is to be had in the Scriptures, nor doth he that thinketh to have eternal life in them think amiss, but yet he taxeth the Jews grounds and principles upon which they went, about this matter. They thought that the very study and knowledge of the things in the Scripture was available to Salvation by the very work wrought. And as they thought that the people that did not know the Law were cursed, Joh. 7. 48. so they reputed that they that were skilful in the Law, had blessedness enough by that very thing though they went no further: It were easy to show, how they placed the fruit and efficacy of all duty in opere operato, even as the Romanists do about their devotions. How the repeating of their Phylacteries, saying over their prayers, resorting to their Synagogues, etc. were reputed by them as enough done, if they did but do the outward formal work: And as concerning the bare study and knowledge of Scripture, and the bare historical belief of them, how far they rested in that, we need go no further than to Rom. 2. 17, 18, 19, 20. etc. Jam. 2. 19 etc. otherwise it might be showed out of their own Authors copiously what was their opinion in this point.  
In what he addeth, They are they that testify of me, the Emphasis may not be passed unobserved. He saith not only they testify of me, but, they are they that do it: as intimating that the Scriptures are the great, singular and intended witnesses of Christ, the fullest and the highest testimony of him, as 2 Pet. 1. 19 And ye study and search them curiously (saith our Saviour,) and they are they that do abundantly, and were given purposely to testify of me, and yet ye will not come to me: Ye think of having eternal life in the Scriptures, now this life is only to be had by coming to me, and not by the bare searching of them, and yet ye will not come to me. And thus doth Christ read unto us,  

1. The dignity of the Scriptures, as his choicest witness.  
2. The end of them, himself.  
3. Their work, to bring men to him.  
4. And 4. the fruit of all, Eternal Life.   Vers. 41. I receive not honour from men. 
He had said, that he received not testimony from men, before verse 34. and now he speaketh of another matter: He had copiously asserted himself for the Messiah in the former part of his speech, and had showed what Divine testimony he had that asserted the same in the latter part; and now he cometh to show the end and manner of his actings and demeanour, namely, not to receive honour from men, or that he might be glorified with any worldly glory, but that he might seek the glory of God, and the glory which is of God only: as the 43 & 44 verses help to explain his speech here: In verse 43. he saith he came not in his own Name but in his Fathers, and that doth teach us to construe the words that we are upon, That therefore he sought not to magnify his own Name with any humane or mundane honour, but that he sought God's glory. And in verse 44. he opposeth seeking honour from men and the glory which is from God, as things contrary and inconsistent, and therefore when he saith here, I receive not honour from men, he disclaimeth all humane glory and ambition, though he had spoken of his equal power and dignity with the Father before, and of the high testimony that was of him: And he may be conceived to speak this the rather,  
1. Because of the conceptions that the Nation had, of the Messiah coming in an earthly pomp and glory.  
And 2. because of his words that he had spoken immediately before, And ye will not come to me, etc. which he would clear from any carnal or ambitious sense, which might be put upon them, as if he desired to make himself the head of a party. No saith he, it is not honour from men that I look after, but the glory of God, and to approve myself to him, etc.  Vers. 42. But I know you that ye have not the love of God in you. 
There needeth no much curious insisting upon the manner of expression, whether to take the verse as it lies verbatim before us, or to make only the sense of it (as some do) I know that you have not the love of God in you: To take it either way it is very sharp and cutting, and carries a smart and a sad, but a most deserved censure in it, compare Exod. 3. 19 Revel. 2. 2, 7. 13. 19 etc. Joh. 2. 25. etc. The juncture of these words with the former (for the word but relates them thither) is first to be looked after, and then the intent of the words themselves. Our Saviour had said before that he received not either testimony from men, or glory from men; but that he had his witness from God (for this is plainly expressed) and that he received honour from God (for that is included:) But he concludeth that they for all this would neither receive that Testimony that God had given of him, nor would they regard him himself, nor the honour of God that he looked after, and all because they had not the love of God in them.  
Were the love of God in them, they would receive him whom God sent, to whom he bare witness and to whom he gave honour, but I know you (saith he) that ye have not this love in you.  
Herein 1. He taxeth their great hypocrisy, who pretended so much religion, and so much love of God and godliness, when as there was indeed no such matter in them.  
2. He meeteth particularly with their pretended zeal about the Sabbath, which they charged him that he had violated, and showeth that howsoever they took upon them so much forwardness in that cause of God, yet did it not proceed from any love in them that they bore to God; for they seemed to call the Sabbath a delight, but they did not delight themselves in the Lord, as Isa. 58. 13, 14.  
And whereas he saith, He knoweth them, that they are devoid of this love.  
1. It may be understood in opposition to the apprehensions of others concerning them, who were deluded with their fair outward shows, and thought they had abundance of piety and the love of God in them, but he knew them that there was no such thing.  
2. He speaketh this as the Messiah the knower of the heart, and their hearts if they had any stirring in them could not but witness with him that he spoke to purpose.  
3. He might speak this from that visible evidence and experiment that they gave continually of their want of the love of God, in accepting the persons of men, and disregarding those that came in the name of the Lord, as he prosecutes this argment in the verse following: And thus the Lord is come to his own Temple, as a Refiners fire and Fuller's soap, a searcher of hearts and a discerner between dross and silver, betwixt him that loveth the Lord and him that loveth him not, Mal. 3. 2. Judging the great Judges of the Sanhedrin, and charging most justly upon them, who were the great examiners of witnesses, for despising the witness of God, and who were to be custodes utriusque tabulae, that the sum and tenor of the first Table, the love of God, was not at all in their hearts.  Vers. 43. I am come in my Father's name, and ye receive me not: if another come in his own name, him ye will receive. 
1. Here is a proof and confirmation of what he had said before, that the love of God was not in them, for they received not him that came in the name of God.  
2. He seemeth to foretell, how ready they should be to embrace false Prophets and false Christ's, which would arise abundantly amongst them after they had refused the true Messiah, as Matth. 24. 24. as, to omit all other instances, Rabbi Akibah the very head of the Sanhedrin in his time, became even Armour-bearer to Ben Cozba a false pretended Messiah, who drew many thousands into error and ruin in the time of Adrian.  
3. He showeth that their principles carried them necessarily to despise those that were sent of God, and to embrace them that came in their own name, because they looked after and regarded humane glory.  
And upon this point our Saviour Christ differed from all false Prophets, and false Christ's, that had appeared either before or after him, because he sought not the praise of men, but of God. The falsest cheats that came, took upon them to come in the name of God, even as he did; and yet he saith they came in their own names, because they sought their own glory and worldly advancement, which he did not. Ben Cozba made wars, obtained great victories, stamped coin in his own name, and looked only after worldly pompousness: But our Saviour came poor and lowly, sought nothing of this world, and ascribed all he did to the glory of him that sent him.  Vers. 44. How can ye believe which receive honour one of another? etc. 
How these great ones looked after the praise of men, not caring to approve themselves to God, it is intimated in the Gospel many times over, Matth. 23. 5. All their works they do for to be seen of men, Joh. 12. 43. They loved the praise of men, more than the praise of God, etc. Now this ambitious humour of theirs was as far contrary to believing in Christ, as could be possible; For their high thoughts and his lowly condition were not consistent, or of capacity to suit together: since they that were all for vain glory and the praise of men, did think it scorn to be Disciples to one of so mean a condition as he appeared, Compare James 2. 1, 2, 3. etc. Seeking the honour that cometh from God only, is so to approve heart and ways before him, and unto him, as to have his approval, Euge bone serve, etc. See Rom. 2. 29.  Vers. 45. Do not think that I will accuse you to the Father, etc. 
As Elias did Israel, Rom. 11. 2. and Esay did, Chap. 6. 5. Coals (saith Rabbi Solomon) are mentioned concerning Esay and concerning Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they spoke accusation against Israel: the one called them a people of uncircumcised lips, and the other said, they have forsaken thy Covenant, etc.  
Our Saviour in the verses before, had justly taxed these men for divers guilts; as, for want of the love of God, for unbelief, for defect of the Word in them, for ambition and seeking the praise of men and not of God; and upon all these he might take occasion to accuse them to the Father: But the special thing that he aimeth at, in these words that we are about, is their refusal of him whom the Father had sent among them: as vers. 38. Him ye believe not. verse. 40. Ye will not come to me. verse. 43. I am come in my Father's name and ye receive me not, whereas another coming in his own name ye will receive, etc. And for this might he deservedly make a return of their contempt of him, to the Father which sent him, by praying and complaining to God against them, but Think not that I will accuse you, etc.  
Did they think of any such thing? Or did they regard whether he accused them to God or no?  
Answ. 1. There might be places alleged out of their Talmudical writers, in which they bring in the Messiah sometimes complaining against his generation, and it is their confession, that in the generation when the Son of David should come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should be accusations against the Scholars of the Wise, Cetuboth in Gemar▪ add fin.  
2. It might be supposed they measured the temper of Christ, by their own dispositions, or by common humane manners. He was now before the High Court, from which whither should he appeal if he be wronged by it, but to God? And so would passionate and mere men be ready to do, and pray to God against, and they might judge that he would be of the same temper and practice. But  
3. Our Saviour's meaning is, that he needed not to accuse them to the Father for disregarding him, though the Father had sent him, for they had their accuser already, even Moses in whom they trusted.  
Not the person of Moses accusing them, but his doctrine: As when the Apostles are said to sit on twelve thrones judging the twelve Tribes of Israel, it meaneth, by their doctrine, and not in their persons: They trusted in Moses doctrine, as looking to be justified by the works of the Law: whereas his doctrine tended all along to drive men to Christ. And therefore a just accusation lay against them even in his writings, which mainly aimed to show justification by Christ, when they taking on them to be so observant Scholars of Moses, yet utterly disregarded and refused him, whom Moses had clearly, chief, and solely proposed as the main and ultimate end of his Law. And so our Saviour in these words doth apparently aver the Law of Moses to be a doctrine of Faith.     
The End of the Third Part.  

A Few, and New OBSERVATIONS, UPON THE BOOK OF GENESIS. THE Most of them Certain, the rest Probable, all Harmless, Strange, and rarely heard of before. ALSO AN Handful of Glean OUT OF THE BOOK OF EXODUS. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell. MDCLXXXII.   

A Few, and New OBSERVATIONS, UPON THE BOOK OF GENESIS.  

CHAP. I.  
THE Scripture the Word of Knowledge, beginneth with the Story of the Creation, because first, the first step towards the knowledge of God is by the Creature, Rom. 1. 20. Secondly, the Story of the Creation pleadeth for the justice of God, in planting and displacing of Nations as he pleaseth, since the Earth is his own and he made it. Thirdly, the Resurrection is taught by the Creation, and the end of the world from the beginning, for God that made that to be, that never was, can much more make that to be, that hath been before, namely these our Bodies, Heaven and Earth, Centre and circumference created together in the same instant, and clouds full of water (not such as we see made by evaporation, but such as are called the Windows or Cataracts of Heaven, Gen. 7. 11. 2 Kings 7. 19 Mal. 3. 10.) created in the same instant with them, vers. 2. The earth lay covered with waters, and had not received as yet its perfection, beauty and deckage: and that vast vacuity that was between the convex of those waters, and the concave of the clouds, was filled as it were with a gross and great darkness, and the Spirit of God moved the Heavens from the first moment of their Creation in a circular motion, above and about the earth and waters, for the cherishing and preservation of them in their new begun being, v. 3. Twelve hours did the Heavens thus move in darkness, and then God commanded and there appeared light to this upper Horizon, namely to that where Eden should be planted [for, for that place especially is the story calculated] and there did it shine other twelve hours, declining by degrees with the motion of the Heavens to the other Hemisphere, where it enlightened other twelve hours also, and so the first natural day to that part of the world was six and thirty hours long, so long was Joshua's day, Josh. 10. And so long was our Saviour clouded under death.  
Vers. 6. When the light began to set to the Horizon of Eden, and the evening or night of the second day was come, God commanded that the Air should be spread out instead of that vacuity, which was betwixt the waters upon the Earth, and the waters in the clouds, and in four and twenty hours it was accomplished, and the Air spread through the whole universe with the motion of the Heavens. In this second days work it is not said as in the rest that God saw it good, because whereas this days work was about separation of waters, they were not perfectedly and fully parted, till the waters which covered the Earth were couched in their channels, which was not till the third day: and there it is twice said that God saw it good once for the entire separation of the waters, and again for the fructification of the ground.  
Vers. 9 In the new created Air the Lord thundered and rebuked the waters, Psal. 104. 7. So that they hasted away and fled all westward, into the channels which the Lord had appointed for them. And still as they flowed away, and dry land appeared the Earth instantly brought forth Trees and Plants in their several kinds. This production was only of the bodies and substances of them, for their verdure and maturity was not till the sixth day: And now was Eden planted with the bodies of all trees fit for meat and delight, which by the time that Adam is created are laden with leaves and fruit.  
Vers. 14. The Moon and some Stars created before the Sun: She shone all the night of the fourth day in her full body, and when the Sun appeared in the morning, than was her light augmented, yet her body obscured from the World till the sixth day at even, which was her prime day, and she shown her crescent and gave light to Adam, who was but newly got at that time out of the darkness of his fall, by the lustre of the promise.  
Vers. 21. Whales only of all brutes specified by name, to show that even the greatest of living creatures could not make itself.  
Vers. 25. Beasts wild and tame created, and all manner of creeping things, and the World furnished with them from about Eden as well as with men: of clean beasts were seven created, three couples for breed, and the odd one for Adam's sacrifice upon his fall, but of unclean only one couple for the propagation of the kind.  
Vers. 26. Man created by the Trinity about the third hour of the day, or nine of the clock in the morning.   

CHAP. II.  
The three first verses, that treat of the institution of the Sabbath, are according to their proper Order of time, to be taken in at the end of the third chapter.  
Vers. 4. etc. On the morning of the sixth day a mist, that had gone up from the Earth fell down upon it again in rain or dew, and watered the Earth, with which watering the trees and plants budded to maturity in a trice: this dew being as a natural cause thereof, yet the effect being withal exceeding supernatural, because ●o speedy.  
Vers. 7. Of the dust of the Earth thus watered, God created the body of man, and to this the Psalmist alludeth, The dew of thy youth, Psal. 110. 3. And into that Earth so prepared, he breatheth the Spirit of Life and Grace, Ephes. 4. 24.  
Vers. 10. Eden watered by a river that overflowed it once a year, after the manner of Nilus and Jordan; Chap. 13. 10.  
To Adam thus created and made Lord of the creature, the Lord himself bringeth the creatures to receive their names, which he giveth to them agreeable to their natures, and that at the first sight, showing at once his dominion over them, and his wisdom, among them all he seethe no fit match for himself, but by seeing every one of them mated, and that they came before him by pairs, he is brought to be sensible of his own want of a fellow: which thereupon God provideth for him out of his own body of a rib, which part of him might best be spared. And thus the Creation endeth in the making of the woman.   

CHAP. III.  
The woman thinking it had been a good Angel that spoke in the trunk of the Serpent, she entereth communication with the Devil: who perceiving her both to add and to diminish to, and from the Commandment that was given them, groweth the more impudent to tempt, and seduceth her by the lust of the flesh and the lust of the eyes, and the pride of life, as 1 John 2. 16. And she persuadeth her husband, and so they both are fallen on the very same day that they are created, Gen. 9 1, 2, 3. Psal. 49. 12.  
Christ is promised before the man and the woman are censured: and they are questioned also before they be sentenced, but so was not Satan, for God had mercy in store for them, but none for him. The curse is not upon man himself but upon the Earth, to teach him to set his affections on things above and not on the cursed ground, and not to look for an earthly Kingdom of Christ on this Earth which the Lord hath cursed.  
Adam apprehendeth and layeth hold upon the promise by Faith, and in evidence of this his faith he calleth his wife's name Eve or Life, because she was to be the mother of Christ according to the flesh, by whom life should come; and of all believers that by faith should live in him, for an outward sign and seal of this his Faith, and for a further and more lively expression of the same; God teacheth him the rite of sacrifice, to lay Christ dying before his eyes in a visible figure: And with the skins of the sacrificed beasts God teacheth him and his wife to clothe their bodies. And thus the first thing that dieth in the world is Christ in a figure.  
At the end of this third chapter imagine the three first verses of Chap. 2. concerning the Sabbath to be observed, to come in, and suppose the texture of the story to lie thus. Adam thus fallen, censured, recovered, instructed and expelled Eden on the sixth day, the next day following he by God's appointment keepeth for a Sabbath or an holy rest, and spendeth it only in divine duties. Now the reason why it standeth in the place where it doth, Chap. 2. Is partly because Moses would lay the seven days, or the first week of the world altogether without interposition, and partly because he would show by setting it before Adam's fall, that had he persisted in innocency, yet must he have observed a Sabbath.  
The seventh day or Sabbath is not bounded in the Text with the same limits that the other days are, for it is not said of it as it was of them, The Evening and the Morning were the seventh day, because a time should come when it should have a new beginning and end, and though to the Jews it was from Even to Even, yet from the beginning it was not so expressed.   

CHAP. IU.  
Cain and Abel twins of one birth; and first was born he that was natural, and after he that was spiritual.  
The faith of Abel appeared in the very materials of his sacrifice; it being of slain beasts and so a representation of the death of Christ: for this, it is fired from Heaven, and Cain's is not, though his dry ears of Corn were materials far more combustible. Cain and Abel were both their own Priests, for it cannot be proved that Sacrifices were ever offered but upon emergent occasions, till the Law fixed it for a common service: and he that had such an occasion, had liberty to be his own Priest, even under the Law, as it appeareth by Gedeon, Manoah, etc. and then much more was that liberty before.  
The word Sin, in vers. 7. seemeth rather to signify an offering or atonement for sin than punishment: For first God cometh not to deject Cain lower than he was, but to raise him from his dejection, as it appeareth both by his deigning to give him an Oracle from Heaven, and also by the words wherewith he beginneth. Secondly, If the words, Sin lieth at the door, intent sudden Judgement ready to devour him, what dependence can the words following have with these? If thou do not well, thou shalt certainly be punished, and thy brother's desire shall be subject to thee: for this were to threaten poor Abel more, or at least as much as Cain. Thirdly, The Original word Chateath as it signifies Sin, so also doth it the sacrifice for sin, as Host 4. 8. 2 Cor. 5. 21. And all along Leviticus, and it was the custom, according to which Moses speaketh as best known, to lay the Sacrifice at the Sanctuary door.  
Vers. 14. Cain sensible of his punishment though he was not of his sin, beggeth of God, that he might die to ease him of it, Therefore let any one that findeth me kill me, but this God denyeth to him reserving him to a lingering punishment: and Cain being assured of long life, giveth himself to all sensuality, to sweeten it as much as he can, and this is the way of Cain, Jud. vers. 11.  
Vers. 23. Lamech in horror of Conscience for his Polygamy, which now began to be exemplary to the general corruption of the world, acknowledgeth his sin seventy times greater than cain's, and his desert of punishment proportionable: for Cain had slain but one man and but the body, but he by his evil example had killed old and young and their very souls: and therefore he maketh his complaint to his two wives that had brought him to it.   

CHAP. V.  
A Chronicle of 1556 years: and all the years are reckoned complete but only Noah's five hundreth year, in verse 32.  
Vers. 3. Seth born in Original sin: the Father of all men in the new world after the flood, Numb. 24. 17.  
Vers. 23. Enoch liveth as many years as be days in a year.  
Those that lived nearer the flood lived the longer, unmarried because they would not generate many children for the water.  
Vers. 29. Noah a comforter, because in him liberty should be given to the World to eat flesh.   

CHAP. VI  
In the general corruption of the World, Noah the eighth person in descent from Enoch, in whose time profaneness began, as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times.   

CHAP. VII, VIII, IX.  
The flood: the Beasts in the Ark live without enmity, which showeth how the words, Gen. 3. 15. about enmity with the Serpent, are to be understood, the Serpent and Noah are now friends each to other: this is alluded to, Esay 11. 6, 7. Noah is in the Ark just a complete and exact year of the Sun, but reckoned in the Text by the Lunary Months. Universal darkness all the forty days rain. The door of the Ark under water: The Ark draweth water eleven cubits. The waters when they came to abate while they lay above the Mountains, fell but one Cubit in four days, but far faster afterward. After their coming out of the Ark for a whole half year together, Noah and his family, and all the Creatures live upon provision that was still in the Ark, for they came out just upon the beginning of Winter, when there was neither grass corn nor fruits till another spring: The forbidding to eat flesh with the blood, condemneth the Doctrine of Transubstantiation.   

CHAP. X, XI.  
Seventy Nations dispersed from Babel, but not seventy Languages: the fifteen named in Act. 2. were enough to confound the work, and they may very well be supposed to have been the whole number. Sem as he standeth in the front of the Genealogy of the new world, hath neither Father nor Mother named, nor beginning of days nor end of life. Nahors life is shortened for Idolatry.   

CHAP. XII.  
Abraham at 75 years old receiveth the promise, and cometh into Canaan and just so many years did Sem live after Abraham's coming thither, and so might well be Melchizedeck in Chap. 14.  
Vers. 6, 7. Abraham buildeth an Altar near, if not upon Mount Gerizim the hill of blessing: and vers. 8. Another Altar he buildeth near unto, if not upon Mount Ebal, the hill of cursing, Deut. 27. And so taketh possession of the land by faith in the very same place, where his sons the Israelites did take possession of it indeed, Josh. 8. 12. etc. 30.  
Vers. 11. When he is ready to enter into Egypt whither famine drove him, as it did his posterity afterward, he is afraid of his life in regard of Sarah, who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors. This was one main enticement to joseph's Mistress to cast an eye of lustfulness upon him, because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife: of whom that in the first and literal acceptation is to be understood, which spiritually is to be applied to the Church, Cant. 1. 5, 6. I am black but comely: and I am black because the Sun hath looked on me, and that Psal. 45. 13. The King's Daughter is all glorious within: for she was a Blackmoor without.  
Vers. 20. Pharaoh plagued for Sarah's and Abraham's sake who was an Hebrew Shepherd, giveth charge to the Egyptians, making it as it were a law for time to come, that they should not converse with Hebrews nor with foreign Shepherds, in any so near familiarity as to eat or drink with them, which the Egyptians observed strictly ever after, Gen. 42. 32. & 46. 34.   

CHAP. XIII.  
Abraham and Lot quarrel, and part in the valley of Anchor: and this is at the very same time of the year that Israel came into the Land, viz. in the first month of the year, or Abib.   

CHAP. XIV.  
Noah in the blessing of his son Sem, maketh him in a special manner Lord of the Land of Canaan, Gen. 9 Hither therefore came Sem, and built a City, and called it after his own peaceable condition Salem: here he reigned as a King, but so quietly and retiredly as that he was a Priest also. In this sequestration of the father from worldly cares and affairs, Elam his eldest son and heir apparent, though he were seated far distant in the East, yet it concerneth him to have an eye to Canaan, and how matters go there, for the land by bequest of his grandfather Noah, descended to him as by the Common Law. This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan, when the five Cities of the plain rebel. Into this war he taketh three partners younger brothers of the House of Sem, Amraphel of Arphaxad, King of Chaldea, Arioch of L●d, King of Ellasar bordering upon Babylonia, and Tidal of Assur King of Nations, and late built Niniveh. These four thus banded together, and all children of Sem, and all in claim of his land against the usurping Canaanites are resolved to march over and so they do, all that Country both within Jordan and without. Their first inroad is upon the Rephaims that lay most North and lay first in their way; and so over run, the Zuzims in Ammon, Emims in Moab, Horites or Hivites that were Troglodytes or dwelled in the rocky Caves of Mount Seir in Edom, as Jer. 49. 10. Obad. ver. 3. And all the Canaanites Southeast and full South to Hazezon Tamar a point below the dead Sea: There they turn in to the land of Canaan properly so called, and as they had subdued all the Countries from North to South without Jordan, so now they intent to do from South to North within. And so they did: but when they were come to Dan the North out-going of the land, Abram overtaketh them and conquereth the conquerors, and now he is doubly titled to the land, namely by promise and by victory. This Sem or Melchizedeck observeth upon his return with triumph, and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetic spirit of Noah, and had refused the heirs that were more apparent in Common Law and reason: and therefore he bringeth forth bread and wine the best fruits of the land, and tenders them as livery and s●isin of it, to him, whom he perceived that God had chosen and pointed out for the right heir.   

CHAP. XV.  
All fear of claim by any of Sems sons was now past, because of the late conquest, but only of Aram the youngest, who had no challengers or children; in the war of him was Eliezer descended who was Abraham's chief servant, and whereas the title by Sems' resignation, was to descend to Abram and his heirs, Eleazar was like to be next if Abram had no child of his own. When this jealousy somewhat troubleth Abram, God removeth it by the promise of a Son of his own Loins: and by a Covenant with sacrifice, even of all manner of creatures that were to be sacrificed.   

CHAP. XVI.  
Abram assured of a son of his own body (but not whether by Sarah or not) taketh Hagar to compass the promise, she wearied out by Sarai's strictness, is travailing to her own Country Egypt, and by the way hath a vision of the Angel of the Covenant, which was strange to her to have visions out of Abraham's house: therefore she called the Name of the Lord that spoke unto her; Thou art the God of vision: for she said, Did I here also look after a vision, in a place so far distant from Abraham's family? And the well also where he spoke unto her was called, The well of the lively one of vision.   

CHAP. XVII.  
Circumcision instituted in Hebron, and about the time of Easter, the place and time of the year where and when the Baptist was born, who was to bring in Baptism instead of Circumcision. Abram and Sarah upon Circumcision, saith Rabbi Menahem, were as new creatures, and therefore also must they have new names.   

CHAP. XVIII.  
The three Persons in the Trinity in the shape of three men appear to Abraham and dine with him, and eat the First flesh that is mentioned eaten in all the Scripture. Abraham beggeth for Sodom till he thought he had been gotten within the compass of righteous ones in Lot's family, and then he ceaseth.   

CHAP. XIX.  
The Son and the Holy Ghost come into Sodom to destroy it, and now they are called Angels, because they were sent, by the Father. Lot's wife is struck dead with lightning, and stiffened and fixed in the place where she stood, and of a salt and brackish smell, and therefore called a pillar of salt: Sodom destroyed by a strange fire, and the memorial of so great a Judgement preserved to this day by as strange a water; Jordan before that time had an issue further, but from that time it pleased God to stop it, and to lay that valley up on a fatal pool. Lot had two Daughters at the least that perished in the fire and brimstone, as well as he had two that escaped. It is observable how soon after the institution of Circumcision those Cities came to destruction, which so hideously abused that member, wherein the Covenant for the land was sealed.   

CHAP. XX. XXI.  
Abraham flitteth into the Land of the Philistims, that Isaac might be born out of the Land of Canaan properly so called for the greater mystery to his birth. God himself cometh in visible form, as chap. 18. Sarah hath once a greater measure of the Spirit of Prophecy than Abraham, namely in the matter of casting out the bond woman and her son. There is good probability of Ismaels' salvation. Abraham consecrateth a grove at Beersheba, that he might have hallowed wood, for his sacrificing fires, as well as holy fire for his sacrifices.   

CHAP. XXII.  
Abraham passed through ten temptations, and the sacrificing of his son the last and greatest.   

CHAP. XXIII.  
When Rebeceahs' son is risen in the last Chapter. Sarah sets in this. The first foot of Land, and all the Land that Abraham hath in Canaan in possession is only a place of burial: God by this very thing drawing him, and his to look after the spiritual part of the promise.   

CHAP. XXV.  
At what time Abraham married Keturah is uncertain: the Text hath laid it after Isaac's marriage, because it was fit that all the actions of Abraham which any whit concerned the promise, should be handled first and together, before the other which either did not at all or did it the less. But that Abraham was married to this woman, long before Isaac's marriage or Sarahs' death, is probable upon these conjectures. 1. He that held it strange to have a son at an hundred years old, it is not like he would marry at an hundred and forty. 2. In chap. 24. 36. when the servant is to make the match for Isaac, he saith that Abraham had given all his estate to Isaac, which had been unnecessary to mention, had he had no more children but Ishmael who was gone from his house long before.  
Abraham's disposing of his sons into the East Countries or Arabia, was not upon usurpation, but upon just claim by conquest, chap. 14. All these Countries were of the Land of Canaan, and of the promise, and therefore are circumcised one's seated in them instead of Canaanites.  
When the Text hath recited these sons of Abraham and their settlement, it bringeth him and Ishmael to their graves: Not that they died before the birth of Jacob, and Esau, as the Text hath laid it, for Abraham lived till they were fifteen years old, and Ishmael till they were at their climacterical year of sixty three, but now hath Moses no more to say of them, and therefore he concludeth their story at once. Esau born all hairy over like a Kid, but of a reddish colour, and therefore they called him Esau, Factus, made, and perfected already, as having both his beard and pubes as soon as he was born.  
In a sore year of famine in the Land, Esau selleth his birthright for want of meat.   

CHAP. XXVI.  
The famine that had caused him to part with his birthright causeth Isaac his father to part out of the Land of Canaan. The Philistims (Africans by descent, Gen. 10. 14. and tawny like them) do soon espy the beauty of Rebeccah a white woman.   

CHAP. XXVII.  
Isaac being arrived at the age of one hundred and thirty seven years, at what age Ishmael his brother had died, by his example, beginneth to think of his own death, and to dispose himself for that. He sendeth Esau to hunt for venison for a trial, whether he should bless him or no; for missing of venison before, he had lost his birthright, and if he miss to day as he did then, it would be a sure sign that he must lose the blessing: And so though Isaac had passed away the main blessing at unawars, yet when Esau cometh home sped of a prey, he seethe that it was the will of God he should have some blessing, and so blessed him also. Esau's garments in which Jacob obtained the blessing, were the garments of the Priesthood which belonged to the first born.   

CHAP. XXIX, XXX.  
Jacob stronger than three men, and rolleth away the stone from the wells mouth alone, which they could not do with all their strength united: he is deceived by Laban by a suborned person, and embraced Leah thinking he had embraced Rahel, as he deceived his father by a suborned person, taking on him to be Esau when he was Jacob: He serveth in hardship in his marriage week, and bringeth festivity to others but labour to himself; Joseph, Zebulun and Asher were in their mother's wombs at the same time, but Joseph born last; Dinah was not born in these seven years, unless she were a twin with Zebulun. Reuben about ●ive years old following the reapers findeth Mandrakes and bringeth the Apples thereof to his mother, for which poor rate Jacob is in manner sold for a time by Rahel.   

CHAP. XXXI.  
Rahel stealeth Laban's Teraphim for a civil use: to preserve the memory of some of her ancestors whereof they were the pictures, and which Laban had impiously Idolised.   

CHAP. XXXII.  
Jacob for distrust in the Promise so far, upon Esau's approach, that he sendeth him above a thousand cattle of all sorts, of which he had vowed the Tithes to the Lord, and before he paid them, is met by the way by the Lord, and in danger to be killed by him: but by prayer and supplication he prevaileth with the Lord, and escapeth only with a lame leg. This lameness of Jacob was not reputed to him for a maim, but like the honourable scars of a valiant Captain, for a special dignity. For at Bethel he exerciseth the part and office of a Priest, which if his halting had been reputed for a mai●, he had been disabled to do, and his posterity in all succeeding ages, reserve the honourable memory of this his lameness, in not eating the sinew that shrank. That was the first Ceremony that distinguished Israel for a peculiar people, because with this his lameness Jacob is first dignified with the name of Israel. Circumcision differenced them not from the other seed of Abraham, by Hagar and Keturah, but this curiosity in meats first beginneth Judaisme. They refrained not to eat the joint where the sinew was, as a leg of Mutton or of Beef, for the legs of the Passover were to be eaten, Exod. 1●. 10. but they spared the sinew. And that not in abomination or abhorring of it, but in honour and special respect, because it bore the memorial of their first naming Israel: The portion of meat that Elkanah gave to his beloved Hannah, Manah Ahhath Appaiina the portion of representation may not unfitly be understood of this joint, and the same piece of the meat did Samuel reserve for Saul, in honour, The Cook took up the leg, 1 Sam. 9 24.   

CHAP. 33, 34.  
Shechem an Hivite by original, chap. 34. 2. is an Amorite by habitation, chap. 48. 22. So Anah the Hivite by descent, chap. 36. 2. Beeri the Hittite by habitation in one place, chap. 26. 36. and an Horite by habitation in another, chap. 36. 30, 24.  
Judah was not at the murder at Shechem, but at Chezib upon the borders of the Philistims, married and resident there, many miles distant.   

CHAP. XXXV.  
The Proselytes of Shechem admitted to jacob's family by Baptism, for circumcision to the Shechemites was become deadly.  
Benjamin born by the strength of the promise, vers. 11. for Jacob was now past the natural vigour of generating, and therefore he justly calleth his name Benjamin, the son of the right hand.   

CHAP. 36.  
Strange alteration of names in this Chapter, from what they are in others, Judith, Chap. 26. 34. called Aholibamah because of her Idolatry. Anah her father, Chap. 36. 2. an Hivite by original, is Beeri an Hittite, Chap. 26. 34. because he dwelled among them about Beer-la-hai-roi. Bashemath, Chap. 26. 34. is Adah here, to show God's dislike against Esau's matches Mahalath, is Pashemath to show the Canaanitish qualities of a daughter of Ishmael.  
Compare this genealogy in this Chapter with the same in 1 Chron. 1. and Timna which is here a woman and a man's concubine, is there made that man's son, for the Scripture useth to speak short in known stories.   

CHAP. 37.  
When the Text hath dispatched with Esau the hater of his brother that lost his birthright by his own fault, it falleth upon Joseph the hated of his brethren, that obtained the birthright by the fault of another. He feeding the flocks with his brethren joineth in company with the sons of the handmaids, for Leahs children cared little either for them or him. Among them where he thought to have respect, he found hardship, for they made him as their slave or servant, Vehu nagnar, and he was a servant with the sons of Bilhah and Zilphah, vers. 2. This evil report of his brethren's usage of him he told his father, whereupon he made him a coat of divers colours as a badge of the birthright which his father intended to confer upon him, that his brethren for this should respect him the more. But this procureth their greater hatred, Reuben only excepted who sought his good though he had gotten his birthright, which showeth that the incestuous man was now become a penitent and holy.   

CHAP. 38.  
Judah punished in his children and his own shame for the sale of his righteous brother. He was married about eight years before Joseph was sold, being than not above twelve years of age if he were so much. Therefore the words in the beginning of the Chapter, At that time, have not so much any reference to the exact time of Judah's marriage, as to the miscarriage of Er and Onan, which befell not long after Joseph was sold, and so teach of his requital in his children for the sale of his righteous brother.   

CHAP. XXXIX, XL, XLI.  
Joseph made a slave: his Blackmoor mistress lusteth after his beauty and whiteness. By the interpretation of other men's dreams he is promoted as by the relating of his own he was sold into misery. Pharaoh giveth him a new name after their Oracular God Baal Zephon, Zophnath Paanea.   

CHAP. XLII.  
joseph's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 15, 16. not an oath by the Creature but an apprecation and prayer for Pharaohs life: So let Pharaoh live as ye are spies, as Leu. 25. 36. helpeth to explain the verb.   

CHAP. XLVII.  
Pharaoh having never seen so old a man as Jacob, nor so grave a head nor so grey a beard in all his life, in admiration asketh him no other question but concerning his age.   

CHAP. XLVIII.  
The birthright which Jacob intended for Joseph before his sale is conferred and confirmed upon him, when Ephraim and Manasseh are taken by him for his sons, as Reuben and Simeon: and hence came Ephraim to be first born among the Tribes, and therefore Moses chooseth Joshua one of that Tribe for their conductor into Canaan.   

CHAP. XLIX.  
Jacob blesseth every one of the Tribes, vers. 28. therefore in his words to Reuben, Simeon and Levi, which are the most bitter, we must find a blessing or we lose his sense. His words also concern the future events of the Tribes, as much or more than the twelve Patriarches that stood before him, vers. 1. These groundworks being then thus laid for the understanding of these his last words as necessarily they must, let it be tolerated to touch upon some of them of the most difficulty, as far as Grammatical construction, and truth of history will warrant and justify.  
Reuben thou art my first born, my might and the beginning of my strength. There is a remnant of dignity for thee, and a remnant of strength: For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth many times in the Bible, and so was Reuben dignified in leading the Van in the wars of Canaan, Josh. 4. 12. And so had he a residue of strength in being frontier against the Hagarens, 1 Chron. 5. 10.  
Vers. 4. Unstable as water in affecting the Priesthood; Numb. 16. 1, 2. and in refusing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne relinquas.  of the Land of promise, Numb. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leave no remnant of thine instability, etc.  
Vers. 5. Simeon and Levi brethren, their traffickings are instruments of cruelty, for their 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venditionis Ipsorum.  pretence of trading with Shechem they made an instrument to execute their bloodiness.  
Vers. 6. For in their anger they slew a man, as for their will they would hough an ox. For they used Circumcision, as a means to master and murder me, as if they should have cut the sinews of an Ox to bring him under to their will.  
Vers. 13. Zebulon shall dwell at the haven of the Seas: the Sea of Galilee or the lake of Genezaret East, and the Sea of Phoenicia or the Mediterranean North-West.  
Vers. 14. Issachar is an Ass of bone couching down between two burdens of the Kingdom of Phoenicia on the one side, and the Kingdom of Samaria on the other.  
Vers. 22. Joseph is a son of fruitfulness, his fruitfulness in sons shall be by the well: In daughters it goeth even to the Enemy. This Interpretation of that part of joseph's blessing be referred to the censure of the learned Reader as conjectured at, rather than boldly averred, and that upon these considerations. First, That there is a plain Antithesis betwixt Ben and Bavoth, and therefore is to be construed accordingly of sons and daughters. Secondly, That the word Ben is by his place in regimine, but by his vowel not, so is Porah by his last letter in regimine, but not by this place: and therefore both of them to be rendered something answerable to this their double condition. Ben-Porath, Joseph is a son of fruitfulness, here they have the due of their place, and Porath Ben fruitfulness of sons: here they have the due of their vowels and letters. Thirdly, That Porath also is to be understood in the latter clause, Porath Bavoth, fruitfulness in daughters. Fourthly, That Shur signifieth natively in Hebrew an Enemy, Psal. 92. 12. and it is but from the Chaldee idioms that it betokeneth a wall. joseph's fruitfulness in sons than did chief show itself by the well of Shechem, where Joshua of Joseph aslembleth all the Tribes as Prince over them, and there also Jeroboam of Joseph raiseth up that house to a Kingdom. From these words of Jacob the inhabitants of Sychar had their warrant to maintain, that their well was Jocobs well, and that his sons and cattle drank of it. For it might not have been digged of a thousand years after Jacob was dead and gone, for aught any samaritan alive could tell, if he fetched not his authority from these words of Jacob, who having given that portion of ground to Joseph, Gen. 48. 22. doth here intimate that there was a well in it, and besides that well in his house should rise to honour. His fruitfulness by daughters you may see in Judg. 21. where the daughters of Jabesh Gilead and of Shiloh, both of Joseph, make up the breach of an hostile Tribe the Tribe of Benjamin, or else it had decayed.    

AN Handful of Glean OUT OF THE BOOK OF EXODUS.  

SECTION I.  
Israel afflicted in Egypt about 120 years.  
FROM the giving of the promise to Abraham, Gen. 12. to the deliverance out of Egypt, and the giving of the Law, were 430 years, Exod. 12. 40. Gal. 1. 17. This sum of years divided itself into two equal parts, for half of it was spent before their going into Egypt, and half of it in there being there. Two hundred and fifteen years were taken up before they went into Egypt, thus: From the promise given to Abraham, to the birth of Isaac, five and twenty years; compare Gen. 12. 4. with Gen. 21. 5. From the birth of Isaac to the birth of Jacob, threescore, Gen. 25. 26. from thence to their going down into Egypt a hundred and thirty, Gen. 27. 9 The other two hundred and fifteen years they spent in Egypt, namely ninety four, before the death of Levi the longest liver of all the twelve Tribes, and a hundred and twenty one betwixt his death and their deliverance.  
For Levi and Joseph were both born in the seven years of jacob's second apprenticeship, Gen. 29. & 30. Levi in the fourth, and Joseph in the seventh, so that there were three years between them: Now Joseph when his Father and brethren came down into Egypt, was nine and thirty years old. Compare Gen. 41. 46. 51. & 45. 6. And then was Levi forty three. And Levi lived an hundred thirty and seven years, Exod. 6. 16. out of which those forty three being deducted which he had spent before their coming down into Egypt, it appeareth they were in Egypt ninety four years before his death: And those ninety four being deducted out of the two hundred and fifteen, which they spent in that land, it appeareth also that a hundred twenty one years passed betwixt his death and their delivery, and till his death they felt no affliction, Exod. 1. 6, 7, 8.   

SECTION II.  
The 88 & 89 Psalms, penned in the time of this affliction.  
THESE two Psalms, are the oldest pieces of writing that the World hath to show, for they were penned many years before the birth of Moses, by two men that felt and groaned under this bondage and affliction of Egypt, Heman and Ethan, two Sons of Zerah, 1 Chron. 2. 6. In Psalm 88 Heman deploreth the distress and misery of Israel in Egypt in most passionate measures, and therefore titles his Elegy, Gnal Mahalath Leannoth, concerning sickness by affliction, and accordingly he and his brethren are called the Sons of Mahol, 1 King. 4. 31. In Psal. 89. Ethan from the promise, Gen. 15. sings joyfully their deliverance, that the raging of the Red Sea should be ruled, vers. 9 and Rahab or Egypt should be broken in pieces, vers. 10. and that the people should hear the joyful sound of the Law, vers. 15.  
Object. But David is named frequently in the Psalm, who was not born of many hundreds of years after Ethan was dead.  
Answ. 1. This might be done Prophetically, as Samuel is thought to be named by Moses, Psal. 99 6. for that Psalm according to a rule of the Hebrews, is held to have been made by him.  
2. It will be found in Scripture, that when some holy men endued with the Spirit of God, have left pieces of writings behind them, indicted by the Spirit, others that have lived in after times, endued with the same gift of Prophecy, have taken those ancient pieces in hand, and have flourished upon them, as present, past, or future occasions did require. To this purpose, compare Psal. 18. & 1 Sam. 22. Obadiah, and Jer. 49. 14. and 1 Chron. 16. and Psal. 96. and 105. and 2 Pet. 2. and the Epistle of St. Judas. So this piece of Ethan being of incomparable antiquity, and singing of the delivery from Egypt, in after times, that it might be made fit to be sung in the Temple, it is taken in hand by some divine Penman, and that groundwork of his, is wrought upon, and his Song set to an higher key; namely, that whereas he treated only of the bodily deliverance from Egypt, it is wound up so high as to reach the Spiritual delivery by Christ, and therefore David is so often named from whence he should come.   

SECTION III.  
The words of the Hebrew Midwives not a lie, but a glorious confession of their saith.  
THEY were Hebrew Midwives, but Egyptian Women. For Pharaoh that in an ungodly Council had devised and concluded upon all ways, whereby to keep the Israelites under, would not in such a design as this, use Israelitish women, who he knew were parties in the cause against him; but he intrusteth it with women of his own Nation. They are named for their honour, as Mark 14. 9 that wheresoever the Gospel or the Doctrine of Salvation should be Preached, this faith and fact of theirs should be published in memorial of them.  
The Midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women, for they are lively, etc. These words of theirs, proceed from the same faith, from whence had proceeded their work of charity, the children's preservation. And so far are they from being a lie, that they are so glorious a confession of their faith in God, that we find not many that have gone beyond it. And the things they spoke of, so far from false, that they were most admirably and miraculously true and really done. They saw in very deed the immediate hand and help of God, plainly and really showed to the Hebrew women in their labour, and that whereas other women naturally in that case are weak, fainting, and long in pain, these were strong, lively, and soon delivered. For as the strength of the promise shown itself in the Males of Israel, in that, the more they were pressed under servitude, and afflicted, the more were they able for generation, v. 2. Act. 7. 17. So did the strength of the promise show itself upon the women, in that they were delivered of their children with a supernatural and extraordinary ease and quickness: Therefore the Midwives boldly stand out to Pharaoh, to the venture of a Martyrdom, and plainly tell him, that since they were not in travel as other women, but lively, and strong, and had soon done, it could be nothing but the immediate hand of God with them, which hand they are resolved they will not oppose for all his command, lest they should be found to fight against God. For this confession so resolutely and gloriously made before Pharaoh, and for their fact answerable, God made them houses, because they feared him, vers. 21. that is, married them into the Congregation of Israel, and built up Israelitish Families by them.   

SECTION IU.  
Moses his birth, supernatural, Exod. 2. 2.  
MOSES was born when his mother by the course of nature was passed childbearing: For if Levi begat Jochebed at an hundred years old, which is hardly to be conceived, as Gen. 17. 17. yet is Jochebed within two of fourscore when she bore Moses. But it was more than probable that she was born long before Levi was an hundred, unless we will have Levi to be above half a hundred years childless, betwixt the birth of Merari and Jochebed: And thus the birth of Moses was one degree more miraculous, than the miraculous and supernatural birth of the other children of the Hebrew Women, and so was his brother Aaron's not much less▪ wondrous. She then having a goodly child, at so great an age, saw the special hand of God in it, and therefore labours his preservation against Pharaohs decree: for by Faith she knew he would be preserved for some special instrument of God's glory, but the manner of his preservation she knew not yet.   

SECTION V.  
Our Saviour's allegation of Exod. 3. 6. in Luke 20. 37. cleared.  
MOSES in Midian, under the retiredness of a Pastoral life, giveth himself unto contemplation of divine things; in one of those raptures, God himself appeareth visibly to him in deed; and that in a flaming fire, now he is about to perform the promise, as he appeared to Abraham when he made it: and it came to pass, when the Sun went down, and it was dark, behold a smoking furnace, and a burning Lamp that passed between those pieces. In the same day the Lord made a Covenant with Abraham, Gen. 15. 17, 18.  
The words which Christ here useth to Moses in the bush, he urgeth again to the Jews, whereby to evince the Resurrection, Luke▪ 20. 37. And that the dead are raised, even Moses shown at the bush, when he calleth the Lord, the God of Abraham, the God of Isaac, and the God of Jacob, for he is not a God of the dead, but of the living: which words indeed do infer the resurrection as they lie in themselves, but far more clearly, if they be laid to, and compared with the Jews own doctrine and position.  
Rabbi Simeon Ben Jochai saith, the holy blessed God nameth not his name on the righteous in their life, but after their death, as it is said, to the Saints that are in the earth, Psal. 16. 3. When are they Saints? When they are laid in the earth: For all the days that they live, the holy blessed God joineth not his name to them: And why? Because the holy blessed God trusteth them, not that evil affections will not make them to err; but when they be dead, the holy blessed God nameth his name upon them: But behold we find that he nameth his name on Isaac the righteous whilst he liveth, for so he saith to Jacob, I am the Lord God of Abraham thy father, and the God of Isaac. Rabbi Barachiah, and our Doctors: our Doctors say, He saw his dust, as it was gathered upon the Altar, and Rabbi Barachiah saith, since he was blind of his eyes, he is reputed as dead, because he was shut up in the midst of the house. Rabbi Tanch. in Gen. 28. Rabbi Menahem in Exod. 3.   

SECTION VI.  
The power of Miracles, Habbak. 3. 2. and Act. 19 2. explained.  
THE gift of Prophecy or Foretelling things to come had been in the Church since the fall of Adam, and now are Miracles added because of unbelief: For observe that when Moses saith, Behold they will not believe, the Lord immediately answers, What is that in thine hand? This double faculty being given here to Moses the first Prophet of the Church of Israel, it also descended to a succession of Prophets in that Congregation from time to time. But with this excellent gift it was also given Moses himself to know, and so likewise them that did succeed, that they had this double power not from themselves, but from another: Moses his stammering tongue taught himself and them so much for Prophesy, and his leprous hand taught so much for Miracles. This succession of Prophets began from Samuel and ended in the death of Christ, Acts 3. 24. Not that there were not Prophets betwixt Moses and Samuel, but because they were not expressed by name, as also because vision in that space of time was exceeding rare, 1 Sam. 3. 1.  
Now from the beginning of the rule of Samuel to the beginning of the captivity in Babel, were four hundred and ninety years; and from the end of that captivity to the end of Christ's life upon earth, were four hundred and ninety years more. The seventy years of captivity between, which were the seventh part of either of these two Numbers, that lay on either side, are called by Habbakkuk, The midst of years, namely, from the beginning of Prophecy in Samuel to the sealing of Prophecy in the death of Christ. Revive thy work in the midst of the years, in the midst of the years make known. Then was it justly to be feared that the spirit of Prophecy would quite have ceased from Israel when they were captived among the Heathen. This made the Prophet to pray so earnestly, that God would preserve alive, or revive his work of Miracles in the midst of years, and in those times of captivity, that he would make known things to come by that gift of Prophecy. And he was heard in what he prayed for, and his supplication took effect, in the most prophetic and powerful Spirit of Daniel.  
The Jews had an old Maxim, That after the death of Zachary, Malachy and those last Prophets, the Spirit of God departed from Israel and went up. So that from thence forward, prediction of future things and working of miracles were rarities among them. To this aimed the answer of those holy ones, Act. 19 2. We have not so much as heard whether there be any Holy Ghost. Not that they doubted of such a person in the Trinity, but that whereas they had learned in their Schools, that the Holy Ghost departed away after the death of Malachy, they had never yet heard, whether he was restored again in his gifts of Prophecy and Miracles till now or no.   

SECTION VII.  
The two first miracles, Exod. 4.  
1. THE turning of Moses rod into a Serpent, did utterly disclaim any power of the Devil in these wonders which he was to work, which power only the Magicians wrought by: For as a Serpent was the fittest Emblem of the Devil, as Gen. 3. and Revel. 12. 9 80 was it a sign that Moses did not these Miracles by the power of the Devil, but had a power over and beyond him, when he can thus deal with the Serpent at his pleasure, as to make his rod a Serpent, and the Serpent a rod as he seethe good.  
Yet it is worth the observing, that he is commanded to take it by the tail, verse. 9 for to meddle with the Serpent's head belonged not to Moses, but to Christ that spoke to him out of the bush, as Gen. 3. 15.  
His rod at Sinai is said to be turned into Nahash, a common and ordinary Snake or Serpent; but when he casts it down before Pharaoh, it becometh Tannin, Chap. 7. 10. a Serpent of the greatest dimensions, be like a Crocodile, which beast the Egyptians adored, and to whose jaws they had exposed the poor Hebrew Infants in the River.  
2. His Leprous hand disclaimed also any power of Moses his own in these wonders which he wrought, for it was not possible that so great things should be done by that impure and unclean hand, but by a greater.  
3. Both of these Miracles which were the first that were done by any Prophet in the world, did more specially refer to the Miracles of that great Prophet that should come into the world, by whose power these Miracles were done by Moses at this time. For as it belonged to him only to cast out the power of the Devil out of the soul, and to heal the soul of the leprosy of sin, so was it reserved for him first, to cast out the Devil out of the body, and to heal the leprosy of the body. For though the Prophets from Moses to Christ had the gift of doing Miracles, and performed wonders many of them in an high degree, yet could never any of them or any other cast out a Devil or heal a Leper till the great Prophet came. Elisha indeed directed Naaman how he should be healed, but he neither touched him nor came out to him at all, that he might show that it was not his power, but such cures were reserved for Christ to come.   

SECTION VIII.  
Moses in danger of death, because of distrust, Exod. 4. 24.  
THE fault of Moses that brought him into this danger, was not the uncircumcision of his Son, as it is commonly held, for that had been dispensable withal in him, as it was with thousands afterwards of the Israelites in the Wilderness, but his fault was grievous diffidence and distrust. For this is that that makes him so much so oft, and so earnestly to decline so glorious and honourable a message as the Lord would send him on, and this was that that brought him into this danger of death, when he was even going on this message. Observe therefore his evasions, and how they sound exceeding hollow and empty of belief.  
First, Who am I that I should go to Pharaoh? Chap. 3. 11. This the Lord answereth, I will be with thee, and this my appearing to thee may be an undoubted token to thee that I have sent thee, vers. 12.  
Secondly, But who shall I say hath sent me? For forty years ago, they refused me, saying, Who made thee a Prince and a Ruler over us? Chap. 4. 1. This scruple the Lord removeth by giving him the power of miracles.  
Thirdly, But I am not eloquent, neither heretofore, nor since thou hast spoken to me, for though I may work miracles upon others, yet is not this wrought upon myself, that I speak any whit better than I did before. This receiveth this answer, I will be with thy mouth, vers. 10. 11, 12.  
Fourthly, But I pray thee send by that hand that thou wilt send or stretch out, vers. 13. for thou saidst to me, I will stretch out mine hand, and smite Egypt, etc. Chap. 3. 20. Now therefore I pray thee stretch out this hand of thine, for the hand of man is not able to perform it. At this the Lords anger was kindled against him, and that deservedly. For in this he denied the mystery of the Redemption which was to be wrought by a man, the Godhead going along with him.  
Now it is time for Moses to set for Egypt when he seethe God angry at his excusing: he doth so, but he taketh his diffidence along with him, in that he taketh his wife and children with him. One would think that had been a special piece of charity, but it being looked into, will prove a special piece of distrust.  
For when God appeareth to him, at the very first, he giveth him assurance of the people's delivery, and that they should come in their journeys to that very place, When thou hast brought the people forth out of Egypt ye shall serve God upon this mountain, Chap. 3. 12.  
Now if Moses had believed certainly this promise, and that undoubtedly he and the people should come thither, he would never have taken wife and children with him to trouble them and himself in so long a journey, and in so earnest a business, but would have left them still with Jethro, till he and Israel should march up to them. But this he feared, that this his journey would be to no effect, that Israel would accept of none, and therefore should obtain no delivery; that this message would produce nothing, unless danger to himself, and that while he spoke of delivering others, he might incur bondage himself, so that if he left wife and children behind him, it was odds he should never see them again. And therefore to make sure work he will take them with him, and for this his distrust the Lord meets him, and seeks to kill him.  
Nor was this distrust and diffidence little or small in him, but if the circumstances be considered, it will appear to be very great, and his want of faith exceeding much.  
Zipporah his wife was now lying in Childbed, a weak woman but lately delivered, and therefore far unfit for so long a journey, and the newborn child as unfit, if not unfitter than she: and yet Mother and child in this weak case, must travel to the hazard of both their lives, for he durst not leave them behind him for fear he and they should never meet again: For this it is that Zipporah twice calleth him a bloody husband: before the child's circumcision, and after: before, because he had hazarded both their lives in bringing them forth, both of them being in their blouth and blood: and after, because she through him was put to Circumcise the child, which bloodiness a tender mother must needs abhor: and for this also is the word circumcisions in the plural number, vers. 26. A bloody husband, Lemuloth, because of the circumcisions.   

SECTION IX.  
Zipporah but very lately delivered of her child.  
THAT Zipporah was so lately delivered of child, is plain by observing these things.  
First, That Jethro her Father was circumcised both he and his household, for he was a Midianite, a Son of Abraham, by Keturah, and all Abraham's children after the flesh were circumcised, and that not by usurpation or unwarrantable imitation, but by the bond and tye of the institution: therefore though Moses had been absent never so long, or never so far off, yet would Jethro have taken care of the child's circumcision on the eighth day: but now the child may not stay, till he be eight days old, and whole again upon his circumcision, but must travel young and uncircumcised as he is.  
Secondly, Observe the child's name, which was usually given at Circumcision, and if the child were older than we speak of, than had he been so long without a name, or had had another name than Eliezer.  
Thirdly, He called his name Eliezer, for the God of my fathers, said he, hath been mine help and delivered me from the sword of Pharaoh, Chap. 18. 4. Now Moses was not secure of Pharaohs sword, till just at his setting for Egypt. For after he came from Horeb into Midian again, the Lord tells him that all those are dead which sought his life, vers. 19 This doth aggravate his diffidence the more. Who though he had seen such wonders at Horeb, and heard of other wonders done for him by God in Egypt, in cutting off his enemies there, yet durst he not trust the promise of God, for his returning to his wife and children, but will take them along with him. For this God brings him into danger of his life visibly, which Zipporah poor woman thought to have been for the uncircumcision of her Son, therefore she taketh and circumciseth him: but Moses being conscious of his own infidelity or distrust, in this so great a danger, rubbeth up his faith again, and the peril refineth it as silver, so that now he betaketh himself wholly to God, by confidence in the promise, and to express this his faith, he calleth his Son when the mother had circumcised him, Eliezer, God is mine helper; so that I shall escape danger from Pharaoh and the Egyptians in this mine errand: And the Lord saw his faith, and let him go.   

SECTION X.  
Of the name Jehovah, and how it was unknown to the Fathers, Exod. 6. 3.  
THIS is the uncommunicable name of God, not given at any time unto the Creature, Esay 42. 8.  
This name in its sound and letters was known unto the Fathers, yea even in its signification. Abraham calls mount Moriah, Jehovah Jireh, Gen. 22. 14.  
Isaac called upon the name of Jehovah, Chap. 26. 25. And Jacob saith; Jehovah thy God hath brought it to me, Chap. 27. 20.  
The name Jehovah signifieth three things,  
First, God's eternal being in himself, without dependence or mixture, upon, or with any other thing. For his being independent, it is rendered, the first, and the last; and which is, and which was, and which is to come.  
For his being without mixture, or composition, it is said here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not, By my name Jehovah I was not known: Nor, My name Jehovah was not known: But, My name Jehovah, I was not known, to show that God and his Name are not two things, united by composition, but one and the same thing.  
Secondly, Jehovah betokeneth Gods giving of being to the Creature. To this purpose, it is observable, that God is never called Jehovah, till all the Creation be perfected, and every thing have received its being, Gen. 2. 4.  
So in all the speeches that pass between Job and his friends, God is never called Jehovah but once, where mention is made of the Creatures receiving their being, Job 12. 10.  
Thirdly, Jehovah signifieth the faithfulness of God in his promise, and in this sense it is rendered, Amen, true and faithful. In this sense it is set after so many commands, Thou shalt, or thou shalt not do thus and thus, I am Jehovah.  
And in all these significations it is justly prefixed before all the Commandments, Exod. 20. I am Jehovah thy God.  
As this name is not communicable to any Creature, but only appropriate to the Godhead, so it is severally given to every Person in the Trinity.  
First, To the Father, Psal. 110. 1. For he is the fountain of being in himself.  
Secondly, To the Son, Jer. 23. 6. For he is the giver of being to the Creature.  
Thirdly, To the Holy Ghost: compare Esay 6. 8, 9, 10. with Act. 28. 25, 26. For he is the Spirit of Truth, and giver of being to the promise.  
The name Jehovah, and the significancy of it to the utmost, did the holy Fathers know before Moses. But they saw not experience of the last signification named, namely the faithfulness of God in his promise made to Abraham concerning his delivery of his seed from bondage, and bringing them into a Land flowing with milk and honey: God gave them the promise by the name of El Shaddai, God Omnipotent: and they relied upon his omnipotency, because he that promised was able to perform: but they beheld it afar of, and tasted not of my performance of it, but now will I show myself Jehovah, faithful to bring to pass and accomplish what I promised.   

SECTION XI.  
Putiel, Exod. 6. 25.  
MANY, and the most of them far fetched, notations are given upon this name: and when all is said of it that can be said, the last resolution lieth but in a conjecture; and then may we guests as well as others.  
Eliezer married his wife in Egypt, and of the Egyptian Idiom doth this name of her Father seem as probably to sound as of any other.  
Now among the Egyptian names or titles, these two things may be observed.  
First, That among them, Gentry, Nobility, and Royalty, seem to have been denoted and distinguished by these increasing Syllables, Phar., Phara, and Phara-oh. The Gentry by Phar., as Poti-phar a Captain, Gen. 41. 45. The Nobility by Phara, as Potiphara, a Prince, Gen. 41. 45. And Majesty by Phara-oh, the common name of all their Kings.  
There was another title of dignity given to the Governor of the Jews in Alexandria in that Land, in after times, namely Alabarcha, as is to be seen in Josephus: which though he and others would derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salt, yet since we are yet to se●k for the latter part of the word, it may as probably be conceived to be compounded of the Article All, so common in the Arabic tongue, and Abrech which hath relation to dignity and honour, Exod. 41. 43.  
Secondly, The Egyptians delighted to affix or join to their names and titles, the word Poti, or Puti, whether in memorial of their Uncle Put, Gen. 10. 6. or in reverence of some Deity of that name, or for what else is not so easily resolved, as it may be conceived they did the thing, by the names forecited, Potiphar, and Potiphara, and of the same nature seemeth to be Putiel, the word that is now in hand.  
This Putiel therefore may seem to have been some convert Egyptian, [imagine him to have been of the posterity of Puti-phera, among whom Joseph had sowed the seeds of true Religion] who changing his Idolatry, and irreligiousness for the worship of the true God, did also change the latter part of his name Phera, into the name of that God which he now professed, and instead of Puti-phera, to be called Putiel. The best resolution, as was said before, that can be given in this point, can be but conjectures, and in a matter of this nature, it is as excusable if we err, as difficult to hit a right.   

SECTION XII.  
Of Moses words, Glory over me. Exod. 8. 9  
THE Plagues of Egypt began answerable to their sins, the waters wherein the children's blood had been shed, and they poor souls sprawled for life, are now turned into blood, and sprawl with Frogs.  
The former Plague of blood, was not so smart as the other of Frogs, for by digging they found fresh water, and so had that remedy against that Plague. But they had none against the Frogs, for they came into every place, and seized upon all the victuals that lay in their way, and devoured them; nay they spared not to raven upon men themselves: Therefore the Psalmist saith, Frogs destroyed them.  
Yet for all this doth Pharaoh make but a mock at Jehovah in all this his doing: and scornfully and in derision, bids Moses and Aaron try what Jehovah could do for the removing of them. To whom Moses answers, Glory over me, mock me hardly with my Jehovah, yet appoint when I shall pray, and I will pray, that thou mayest know that there is none like my Jehovah. And Pharaoh appoints him the next day for his prayer, which he would never have put off so long, had he in earnest thought that Jehovah could have removed them upon Moses prayer.   

SECTION XIII.  
The Plague of Lice. The speech of the Sorcerers, This is the finger of God, Exod. 8. 19 not a confession of the Lord, but an hideous and horrid blasphemy.  
AT the Plague of Lice, the Sorcerers are put to a nonplus, and in the least creature can do nothing, for [besides that it was the will of God, to bring their devices to nought, and to show himself maximum in minimis] if they should have imitated this miracle, they must have done two things: first, they must have produced dust, and then of the dust, Lice, for the Text saith, That all the dust of the Land became Lice, throughout all the Land of Egypt, verse. 17. Neither of which they can do, and therefore say, This is the finger of God. For the understanding of these their words, observe these things.  
First, That in the two foregoing Plagues of blood and Frogs, Moses gave warning of them before they came, but of this he did not.  
Secondly, That the Lice were also in the land where Israel dwelled, as well as in other parts of Egypt, for there is no severing betwixt Goshen and Egypt mentioned, till the next Plagues of Flies, In that day, I will sever the Land of Goshen, in which my people dwell, And I will put a division between my people, and thy people, verse. 22, 23. whereas none had been put before.  
For when Moses turned the waters of Egypt into blood, the Sorcerers did so also with their enchantments, and turned the waters of Goshen into blood likewise. Here Pharaoh thinketh his Sorcerers have matched the Jehovah that Moses so talked of, and that they could do as much against his people, as he could do against theirs.  
And so when Moses from Jehovah brought Frogs upon Egypt, the Magicians also by their enchantments bring Frogs likewise upon Goshen, and still they think their God is hard enough for Israel's Jehovah.  
Thus is blood and Frogs through all the Land of Goshen, but neither were these real Blood or Frogs, nor was this any punishment at all upon Israel, for it was not from the Lord, but only vain delusions permitted by the Lord, that at last he might catch the crafty in their own net.  
But when the Plague of Lice cometh, it cometh also upon Goshen from the Lord himself, and this is a Plague indeed upon his own people, laid upon them by him, as well as upon Egypt: For Israel that had partaken in so many of Egypt's sins, must also think to partake in some of her punishments.  
For this it is, why the man of God in Psal. 78. reckoning up the Plagues of Egypt, never mentioneth the Plague of Lice: because that was equally a Plague to Israel, as to the Egyptians, they had both Blood and Frogs as well as they, but not as really nor from God, and therefore no Plague to them.  
Thirdly, The Egyptians acknowledged a supreme great Deity, whom they thought they adored in their petty deities, whom they worshipped. For when they adored an Ox, a Dog, a Crocodile, etc. they adored not the carcase, but the good qualities that in these creatures conduced to their benefit and good, so saith Eusebius, that whatsoever was helpful, or furthered the good of humane life, that they accounted a Deity.  
Fourthly, They accounted not of Jehovah, the God of the Hebrews, but as a petty, trivial god, such as every Nation had one or more of, that that god could do something, as they saw in the Blood and Frogs, but could do no more, if so much, as theirs, Chap. 5 2. Who is Jehovah that I should obey him? I know not Jehovah, neither will I let Israel go. So that the Magician's words, This is the singer of God, come from them reasoning thus: When Blood and Frogs came, Moses gave warning of them before, from his Jehovah, but these Lice come and he never gave warning; Hence it is plain, this is none of Jehovahs' doing, otherwise would Moses have known it before, but now he did not. Again, when the Hebrews Jehovah brought Blood and Frogs upon our land, he brought none upon theirs, but spared his own people: but this Plague of Lice is also upon them, as soon as upon us, and without our doing: And therefore this cannot be Jehovah, for he would not plague his own people, but this is done by the finger of Elohim the great deity, and the Jehovah of the Hebrews is a God of no value.   

SECTION XIV.  
The Plague of Boils, Exod. 9 9 Two contrary Plagues in one.  
MOSES and Aaron must take their handfuls of ashes out of the Furnace, that whence Israel had had their sore affliction, Egypt might receive their corporal punishment. Moses is to scatter the four handfuls into the Air towards the four quarters of Heaven, hereupon a double miracle followed. 1. That so little or few ashes were multiplied so as to fly throughout all the Land of Egypt, and to light upon every man and beast in it. 2. That lighting on them, it was a Plague to them in their bodies.  
As the Miracle was double, so was the Plague.  
1. The Ashes became Shehin, that is, a burning itch, or an inflamed Scab: for so the word signifieth, as is plain, Job 2. 7, 8. where the holy man's body is struck with Shehin, such an intolerable dry hot itch, that his nails would not serve to scratch enough, but he is glad to get a potsherd to skrub himself.  
2. This Itch had also blains and boils broke out with it, [and so Jobs had not] so that the Egyptians were vexed at once, with intolerable itch and intolerable ache: Their itch called upon them to scratch and skrub, and yet they could not do so, for the soreness and aching of their boils.  
In the five preceding Plagues, the obduration of Pharaohs heart is attributed to himself; in these five forward, it is attributed to God: And justly [when being punished for his sins, he hardeneth his heart so many times] is his heart hardened so many times that he sinneth for a punishment.   

SECTION XV.  
The Plague of darkness, Exod. 10. Why first named, Psal. 105. 28.  
AS the men of the old world, of Sodom and the Jews at the death of Christ were struck with darkness, before they entered into utter darkness; so it is with the Egyptians here.  
This Plague lay upon them three days, namely, the eleventh, twelfth, and thirteenth days of the month Nisan. For upon the conclusion of the darkness, Moses being sent for to Pharaoh giveth him such distaste that he chargeth him never to come into his presence again, which Moses saith he will not do, I will see thy face again no more: but before he goeth out of the presence, he giveth him warning concerning the slaughter of the first born to be that night, Chap. II. Vers. 4. by which it is clear that the darkness ended on the Passover day in the morning.  
Quest. Why then seeing it was the ninth plague in number hath Psal. 105. set it first?  
Answ. Because it was the most terrible of all the Plagues that came upon them. For those that had gone before had plagued only their land, or cattle, or bodies; that that came after, light not upon all, but only on the first born, but this is a Plague even to the very mind and conscience, and universally so to them all.  
It was not their sitting in darkness and not stirring about their business for three days together, that plagued them so much, for this had been no great torment, but their torture was, that in this darkness they saw fearful apparitions of Fiends and Devils, and horrible visions, which so hideously affrighted and even distracted them, that they were as it were in Hell already. For observe that Pharaoh that had been nothing at all moved in a manner with all the Plagues that went before, is so stirred with this, that he sends for Moses as soon as ever the darkness is over, and permits him to departed, Exod. 10. 24. which mear sitting in darkness could not have wrought him to, but those terrors which he saw in the dark.  
Hence it is that Psal. 78. 49. nameth not the Plague of darkness by its name▪ but in the place where it should come, he mentioneth that which was the very quintessence of it. He cast upon them the fierceness of his anger, wrath, and indignation and trouble, by sending evil Angels among them.   

SECTION XVI.  
Israel circumcised in the three days darkness. He sent darkness and made it dark, and they rebelled not against his word, Psal. 105. 28.  
THIS latter clause, they rebelled not against his word, it to be understood of Israel, who in this Plague of darkness performed some special part of obedience: And that upon inquiry will be found to be their undergoing of circumcision. For they had followed the Idols of Egypt, and in Idolatry were become like the Egyptians, so were they also in uncircumcision. For when Joshuah had circumcised them at their entrance into Canaan, he saith, I have rolled away from you the reproach of Egypt, Josh. 5. 9 or that wherein ye were like unto the Egyptians uncircumcised to your reproach.  
But when God ordaineth the Passover, he giveth charge for circumcision, for no uncircumcised person must eat thereof, Exod. 12. 48.  
Then was required a general circumcision of all the people, or at least of the most of them, for all were uncircumcised, unless it was some few that were more constant to the Covenant of their God. And that there was a general Circumcision in Egypt, is inferred in the forenamed place, Josh. 5. where God commandeth Joshua to Circumcise the people a second time, which inferreth that there was a first time when they were circumcised with a general Circumcision as they were that second time. But in Egypt must this first Circumcision be, for the Text in that very place telleth, that in the Wilderness there was no Circumcision at all.  
Whilst then Israel sat sore of their Circumcision, God closeth up Egypt in three days darkness, and in horror, that they might not take the opportunity against his people.   

SECTION XVII.  
The beginning of the year changed, Exod. 12. 1.  
THE world from her creation hitherto, had begun her years in Tisri or September, which was the time of the year when she was created. This will easily be showed [against those that maintain the world did begin in March] by these reasons.  

1. From Exod. 23. 16. The feast of in-gathering in the end of the year.  
2. From Joel 2. 23. The latter rain in the first month.  
3. Had Adam been created in March he had had no fruits ripe for his food, but in Autumn they were ready for him.  
4. Should the months before the Passover be reckoned to begin from March, it will follow that the general deluge increased in the heat of Summer, and abated and dried up in the deep and moist of Winter.  
5. Had the year begun from March from the beginning, it had been unnecessary to have commanded them to begin it thence, who never knew where to begin it else.   
From the creation than the years began from September, but here upon a work greater in figure, as which represented the Redemption by Christ, the beginning is translated to March. And this is the first Commandment given to Israel by Moses.  
As that old account began from an Equinox, so must this, but not alike; That began exactly from the Equinox day, this from the first new Moon after, and not from that day unless that day was the new Moon. The fourth day of the world's creation was both Equinox and new Moon: and though the years after began from that day of the Sun, yet were they counted by the months of the Moon.  
Their year then beginning thus from, a new Moon it plainly speaketh for itself that it was reckoned by Lunary months, which falling short eleven days of the year of the Sun, every third year was leap year, or intercalary of a month added of 33 days, which was called Veadar: So that howsoever it is said that Solomon had twelve special officers for the twelve months of the year, it meaneth the ordinary year, and not the Embolimaean or leap year: for that year, those twelve in their several months served so much the longer, as that the added months might be made up by them, and not a new officer chosen for that month, who should have no employment when that month was over till three years after.  
The equity or life of this Law that their years should begin from March or Ahib was because the preaching of the Gospel should begin, and the redemption be consummate from that time. For it was just at that time of the year when John began to baptise, which was the beginning of the Gospel, Mark 1. 1. Acts 1. 22. And it was at that time of the year when our Saviour suffered, and fulfilled that which this prefigured our Redemption.   

SECTION XVIII.  
Particulars concerning the Passover, Exod. 12.  
1. THE Paschal Lamb was Christ's body in a figure. Compare Exod. 12. 46. with John 19 36. and to this it is that the word hoc, in the words of our Saviour, Hoc est corpus meum, had reference and respect. They had but newly eaten the Passover Lamb, and that had been the body of Christ Sacramentally to the Jews hitherto: but now Jesus took bread, and blessed, and broke it, and told them that this hence forward must be his body under the Gospel in that same manner that the Paschal Lamb had been his body under the Law.  
Secondly, The Lamb must not be eaten raw, vers. 9 which would never have been forbidden, if the very raw flesh and blood of Christ, as it was upon the Cross, were eaten in the Sacrament, as Transubstantiation dreameth, for than had the raw Passover represented it the better. And especially among those People who sometimes used to eat raw flesh in their hasty meals as the Jews did.  
Necessity sometimes transfers the Passover to another month, but never further than the next. So the first Passover but one, was kept by some on the fourteenth day of the second month; because uncleanness by a dead corpse necessitated them to forego it at the right time, Numb. 9 11. And so the last Passover but one that we read of before the Captivity was kept in the second month, 2 Chron. 30. 2. because Hezekiah coming to his Crown but just in the beginning of the year, or very little before, could not procure the Temple, and the Priests to be sanctified and purged sufficiently, and the People to be assembled against the right Passover day. See 2 Chron. 29. 3.  
This translation of the Feast a month out of its place, did the more enforce its significancy of things future than of things past; as rather recording the death of Christ to come, than their delivery from Egypt: for the force of the commemoration of that was enfeebled much, when it hit not upon the very night. Again, this moveableness of this Feast, which so nearly represented the death of our Saviour, received its equity when our Saviour died, not upon the very Passover day, but deferred the Sacrificing of himself to a day after.  
Object. But it seemeth that Christ did not eat his Passover on the fourteenth day, for Joh. 18. 28. The Jews went not into the Judgement Hall, lest they should be defiled: but that they might eat the Passover.  
Now it is most apparent that our Saviour had eaten the Passover, over night: which as soon as he had done he was apprehended, and arraigned all night, and the next morning early he is brought to Pilate, into whose house the Jews durst not come for fear of defiling, but that they might eat the Passover: so that it appears that either Christ or the Jews hit not upon the right Passover day enjoined by the Law, either he a day too soon, or they a day too late.  
Answ. Neither the one nor the other. For the Text expressly saith, that Jesus eat his Passover, and the Jews theirs upon the same night, which was on the fourteenth day at even.  
Matth. 26. 17. Now the first day of the Feast of unleavened bread, the Disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the Passover?  
Mark 14. 12. The first day of unleavened bread when they killed the Passover, So Luke 22. 7.  
So that the Passover which the Jews reserved themselves to the eating of, when they durst not enter into pilate's Judgement Hall for fear of defiling, is not to be understood of the Paschal Lamb, which they had eaten the evening past, but of the Passover Bullock whereof mention is made, Deut. 16. 2. 2 Chron. 35. 7, 8, 9  
Now these Bullocks were indeed slain at Passover time, but not for the Passover beast properly taken, for that must be of a Lamb or Kid unalterably: but these Bullocks were slain as attendants upon the Paschal, from the nature of which Sacrifice they differed in these particulars.  
First, the Paschal Lamb was always, and all of him roasted: these were sodden, 2 Chron. 35. 13.  
Secondly, the Paschal Lamb was roasted whole, and eaten without breaking the bones, these were broken piecemeal, and so parted among the people.  
The Paschal Lamb was a necessary service to which they were bound by command: these were arbitary according to their stay in Jerusalem in the Passover week; for if they would they might return home the next morning after the Paschal Lamb was eaten, Deut. 16. 7. and then they needed no Bullock to be killed for their diet the rest of the Feast: but if they stayed any more days of the Feast at Jerusalem than the first, than was not their diet arbitary to eat any thing what they would, but they must eat of these Bullocks, because their diet must be holy at time. Hence resulteth another difference betwixt the Paschal Lamb, and these, which is this; that these were not of the first institution of the Passover, nor had they any Bullocks slain at the Passover in Egypt, but Lambs only.   

SECTION XIX.  
That the supper in joh. 13. was not the Passover Supper.  
FIRST, It is very commonly held that the Supper in John 13. was the Passover Supper, and that Judas stayed not the Sacrament of the Lords Supper, for that our Saviour having dipped a sop into the bitter or sour sauce, which they used to the Paschal Lamb, and given it to him, Satan with it entering into him, he packed him away with, What thou dost do quickly: An opinion mistaken in the groundwork that it builds upon, and consequently in the structure built upon it. For that that was no passover at all, the Evangelist makes it most plain in ver. 1. when he saith, it was before the Feast of the Passover, and Matthew in Chap. 26. 2. telleth, it was two days before, and indeed, two miles from Jerusalem, namely in Bethany: The serious Harmonizing of the four Evangelists together, at this place, will make this most clear.  
Secondly, if then it were not the Passover Supper, there can be no Paschal Lamb looked for at it, nor no Haroseth, or sauce of bitter herbs to eat it with, but the meat that they were then eating, and the sauce in which our Saviour dipped the sop, was ordinary meat, and ordinary sauce.  
Thirdly, Judas when he was packed away with his Quod facis fac cito, went not from Jerusalem to Gethsemanai, where Christ was apprehended by him on the Passover night, but he went from Bethany to Jerusalem, to bargain with the chief Priest, for his betraying▪ which when he had done, he returned to Bethany again.   

SECTION XX.  
Borrowing Egyptian jewels, Exod. 12. 35, 36.  
IT may be equally questionable, whether Israel shown less honesty in borrowing what they meant not to restore, or Egypt less wisdom, in lending what they knew would not be restored?  
For the first, it is easily aswered, that they had the express warrant of God, who cannot command unrighteousness, and whom to obey in all things is piety.  
The second is as easily resolved thus, that Idolaters, in the worship of their Idols, used to deck themselves with Jewels, and Earrings, and fine things, thereby to make them as they thought the more acceptable, to their fine decked Deity. So do the Egyptians now conceive of Israel, that seeing they desired these their fine knacks, being now going to sacrifice, they intended to sacrifice to the Egyptian gods, as they had done heretofore; and they thought, sure there can be no danger of departing the Land, because they still adhere to our Religion. For Moses had but still spoken of going three days journey into the Wilderness to worship.   

SECTION XXI.  
Ramese, and Succoth, vers. 37.  
THE most famous of the Deities of Egypt, was their Goddess Isis, mentioned in all Heathen Authors; of her doth the last Syllable in Raam-ses, and Rameses, seem to sound, as being Towns that bore the name of this Goddess, and importing the Town or Temple, or some such thing of Isis. For that which the Egyptians called Sesse or Sis, other Languages in pronouncing would augment with a vowel before, for so was it ordinary. Egypt at home was called Cophti, but foreigners did call it Ecopti, and so it came to be Egypti. So the Sea that lay among the Gentiles of Greece, was in Hebrew Mare Goiim, the Sea of the Gentiles, but other Nations would put E before, and so it came to be called Egoiim or Egaeum. The Syrian and Arabic Testaments, and the writing of Jewish Authors are full of examples of this nature. Succoth, is held to have been so called, because Israel here lodged and pitched their tents in their March out of Egypt: but they marched too much in suspicion of Pharaohs pursuit, to settle a Camp, and to pitch tents so near him. But it rather seemeth to have taken denomination from the cloud of glory coming upon them in this place, which was as a covering to them. Psalm. 135. 39  
This their Divine conductor, stayed with them till Moses death, save that it was taken up for a while, because of the golden Calf: as Moses death it departed from them; for when they are to march through Jordan, the Ark is to lead the way, which while the cloud was with them it never did, but went in the body and very heart of the Army.  
As the cloud departed at the death of Moses the first Prophet, so is it restored and seen apparently at the sealing of the great Prophet, Luke 9 30.   

SECTION XXII.  
The decree at Marah, Exod. 15. 25.  
SHAME Sam lo hhok umishpat: There he set a decree, and a judgement for them: God is beginning now to compose and platform the people into a settled policy, which while they were under the fear and danger of Pharaoh could not be done; And here he passeth a decree and judgement upon them, what they must look for in the wilderness, according to their dealing with him. If they will diligently hearken to his words, etc. he will heal and keep them free from diseases, as he healed those brackish waters, and of bitter had made them sweet; but if otherwise, they must expect accordingly. Those that have obscured this place by questioning whether this Ordinance at Marah, were for the Sabbath, or for the red Cow, or for the trial of the suspected Wife, or for the dimensum of their diet in the Wilderness have made obscurity where there is none at all, and have supposed this to have been an Ordinance whereafter Israel was to walk, whereas it was rather a decree whereafter God would deal with them according to their walking; And answerably seem the latter words, Vesham Nissahu, to bear this sense, for there he had tried them.  
The word Hhok, is taken in a signification agreeable to this, Psal. 2. 7. I declare it for a decree, that since the Lord hath said unto me, Thou are my Son, etc. That therefore, ye Kings, and Potentates, etc. submit to the obedience of him, or else his anger will shortly kindle, etc.   

SECTION XXIII.  
That this story of Jethro is misplaced, and why.  
THAT this story is misplaced, is plainly by these things: First, Jethro, Moses Father in Law, took a burnt offering, and sacrifices for God, verse. 12. Secondly, Now on the morrow, Moses sat to judge the people, vers. 13. and made them know the Statutes of God, and his Laws, vers. 16.  
But as the story lieth here, there was no Tabernacle nor Altar for Sacrifice yet built; Neither as yet did Moses know the Statutes and Laws of God himself, for as yet they are not come to Sinai.  
Thirdly, Moses himself telleth that the choosing of Judges and Elders, which was done upon Jethroes Counsel, was not till their departing from Sinai. The Lord your God spoke unto us in Horeb, saying, You have dwelled long enough in this mountain, etc. And I spoke unto you at that time, saying, I am not able to bear you myself alone, etc. Deut. 1. from vers. 7. to 19  
So that this story should lie at the 10 of Numbers, and come in betwixt the tenth and eleventh verses of that Chapter, and the story to be conceived thus. When Moses had received all the Laws which God would give him at Sinai, from Exod. 20. to the Law of the silver Trumpets, which was the last, Numb. 10. then came Jethro, and brought Moses' Wife and Children, and seeing him toiling in judgement, he adviseth him to choose Judges to ease him; which being done, ere long the cloud removed, and they must flit from Sinai, vers. 11. When they are ranked to march, Moses desireth H●bab or Jethro his Father in Law to go along with him, which he denyeth, but returneth to his own Country, Numb. 10. 29, 30, 31, 32. compared with the last verse of this Chapter. Thus lieth the order of the story. Now, the reason why it is misplaced is this. In the last verse of the preceding Chapter, there is a perpetual curse decreed against Amaleck, The Lord hath sworn that the Lord will have war with Amaleck, from generation to generation. Now the Midianites and Amalekites lived so promiscuously together, that they were as one people, and the Kenites, or the family of Jethro, dwelled in the midst of them, 1 Sam. 15. 6. Therefore that it might be observed that Jethro fell not under that curse of Amaleck, Moses bringeth him in coming to the Camp of Israel, and to God, as soon as ever the curse is uttered, that every eye might presently observe that Jethro was exempted from it.  
Object. But Moses and Israel, by this account lay almost a twelve month at Sinai, before his Wife and Children came at him, and can this be thought, that they should be so unnatural one to another?  
Answ. This was Moses his doing, not of unnaturalness, but piety, to restrain their coming, till his great task of receiving and giving the Law, and building the Tabernacle was over; Letters and Visits passed betwixt them there is no doubt, and they kept at distance thus by consent for a season.  
That letters passed may be collected from vers. 6. 7. And Jethro, Moses Father in Law, said unto Moses, I Jethro thy Father in Law, come to thee. And Moses went out to meet his Father in Law. Jethro said not thus to Moses his face, I am come to thee: For then why or how upon this tidings, could Moses go forth to meet him, when they spoke face to face already? Nor could this speech be delivered by a messenger, for it had been an improper and senseless speech of a messenger to say, I Jethro come to thee: but this Jethro himself telleth Moses by letter, before he cometh at him, whereupon Moses goeth forth to meet him.   

SECTION XXIV.  
Israel's march from Rephidim to Sinai. Saint Paul explained. 1 Cor. 10. 4.  
Quest. HOW can it be said that they departed from Rephidim, and came to Sinai, whereas Rephidim and Sinai were all one? For every one knoweth that the mountain whereon the Law was given is called Horeb and Sinai, indifferently: as Exod. 19 18. compared with Malach. 4. 4. Now when they were at Rephidim, chap. 17. 1. they were at Horeb, vers. 2. So that to go from Rephidim to Sinai, is to go from Horeb to Horeb.  
Answ. The hill on which the Law was given had indeed two names, and as Bellonius saith, two tops, the one side of it was called Horeb, from the rocky drought of it, being utterly devoid of water: The other side was called Sinai, from the bushes and brambles that grew upon it, in one of which Moses saw the Lord in a flame of fire; if so be it took not the name from Sini the Son of Canaan, Gen. 10. Now when Israel lay at Rephidim they lay upon Horeb side, and there out of the droughty rock, Moses miraculously bringeth forth water. Their march from Rephidim is at the skirts of the hill from Horeb to Sinai side of the mountain. And in the same sense is Paul to be understood, 1 Cor. 10. 4. They drank of the Rock that followed them. Not that the Rock stirred and went along with them, but that the water which miraculously gushed out of the one side of the hill Horeb, ran along with them as they marched at the foot of the hill, till they came to the other side of the hill Sinai. And so is Moses himself to be understood. I cast the dust of the golden Calf into the brook that descended out of the Mount, Deut. 9 21. Not that the brook gushed out of the mount on that side on which the Calf was erected, but on the other, and at the skirt of the hill came running to that.   

SECTION XXV.  
The Station and Posture of Israel before Sinai, Exod. 19  
ON the first day of the month Sivan, which was towards the middle of our May, in the year of the world 2513. they come from Rephidim to Sinai, and pitch in their main body, more especially on the South and South East side of the Mount, See Deut. 33. 2. and compare the situation of Seir in the point of the Compass.  
In three parts or squadrons did their Camp sit down before it.  

1. Next to the hill pitched the Elders or 70 heads of the chief families which had gone into Egypt, these are called the house of Jacob, Vers. 3. as Gen. 46. 27.  
2. Next behind them pitched the People in their main body, consisting of so many hundred thousands: these are called the children of Israel, verse. 3. And this distinction is observed, vers. 7. 8. And Moses called the Elders, etc. And all the people answered.  
3. On the outside of all lay the mixed multitude or the Egyptians that had joined to them and came out with them.   
On the second day of the month, and of their arrival there, Moses goeth up into the mountain, being called up by the Lord, vers. 3. and when he cometh down, telleth the people the words of the Lord, vers. 5. If ye will hear my voice indeed and keep my Covenant, ye shall be my peculiar people: To which the people even before they know what the Commandments of the Lord would be, do promise to obey and hearken, not by rash undertaking to perform they knew not what, as some have been bold to tax them, nor yet presuming upon their own ability to keep the Law, as others have concluded upon them; but having been trained up from their infancy, and instructed in the doctrine of Faith, they piously conclude, when God cometh to give them a Law and to make a covenant with them, that God would not cross himself in the Doctrine of salvation, but that the Law that he would now give them should be a Law conducing and leading to Faith still, a Schoolmaster to Christ, and not an extinguisher of the doctrine of Salvation by him.  
On the third day of the month Moses goeth up into the mountain again, vers. 9 and is charged to sanctify the people, which accordingly is done on that day; and on the fourth and fifth, and on the sixth day in the morning the ten Commandments are given.   

SECTION XXVI.  
The jews Tenet concerning the Law, Talm. in Maccoth. Rab. Abhuhahh Ner. 1.  
THE whole Law, say they, was given to Moses in six hundred and thirteen precepts. David in the fifteenth Psalm bringeth them all within the compass of eleven. 1. To walk uprightly. 2. To work righteousness. 3. To speak truth in the heart. 4. Not to slander. 5. Not to wrong a Neighbour. 6. Not to entertain or raise an ill report. 7. To vilisie a reprobate. 8. To honour them that fear the Lord. 9 That altereth not his oath. 10. Not to lend to usury. 11. Not to take bribes against the Innocent.  
The Prophet Isaiah brings these to six, in Chap. 33. 15. 1. To walk justly. 2. To speak righteously. 3. To refuse gain of oppression. 4. To shake hands from taking bribes. 5. To stop the ears from hearing of blood. 6. To shut the eyes from seeing of evil.  
Micha reduceth all to three, Chap. 6. 8. 1. To do justly. 2. To love mercy. 3. To walk humbly with God. Isaiah again to two, Chap. 56. 1. 1. Keep judgement. 2. Do justice. Amos to one, Chap. 5. 4. Seek me. Habakkuk also brings all to one, Chap. 2. 4. The just by his Faith shall live. Thus the Jews witness against themselves while they conclude that Faith is the sum of the Law, and yet they stand altogether upon works; A Testimony from Jews exceedingly remarkable.   

SECTION XXVII.  
Articles of a believing jews Creed collected out of Moses Law.  

1. I believe that salvation is by Faith, not by Works.  
WHEN the Talmudick Jews make such a confession as is mentioned instantly before, wherein they reduce all the tenor and marrow of the Law under this one doctrine of living by Faith, Hab. 2. 4. The just by his Faith shall live: it is no woader if the more ancient and more holy Jews under the Law looked for salvation, not by their own merits and works, but only by Faith: This fundamental point of Religion they might readily learn by these two things.  

1. From the impossibility of their keeping the Law, which their consciences could not but convince them of, by their disability to hear it, and by their daily carriage.  
2. In that they saw the holiest of their men, and the holiest of their services, to receive sanctity, not from themselves, but from another. So they saw that the Priest (who was or should be at least the holiest man among them) was sanctified by his garments, and that the sacrifices were sanctified by the Altar. From these premises they could not but conclude, that no man, nor his best service could be accepted as holy in itself, but must be sanctified by another.    

2. I believe that there is no salvation without reconciliation with God, and no reconciliation without satisfaction.  
The first part of this Article is so plain that nature might teach it, and so might it the latter also; and laying hereto Moses his lex talionis, eye for eye, tooth for tooth, it made it doubtless.   

3. I believe that satisfaction shall once be made.  
This they might see by their daily sacrifice, aiming at a time when there should full satisfaction be made, which these poor things could not do. No less did their Jubilec year intimate when men in debt and bondage were quitted; The very time of the year, when the Jubilee year began, calling all Israel to think of a Jubilee from sin and Satan's bondage, into which mankind fell at the same time of the year.   

4. I believe that satisfaction for sin shall be made by a man.  
This is answerable to reason that as a man sinned, so a man should satisfy: but Moses' Law about redemption of Land by a kinsman, taught Israel to expect that one that should be akin in the flesh to mankind, should redeem for him mortgaged heaven: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is both a kinsman and a Redeemer.   

5. I believe that he shall be more than a man.  
This they learned from the common service about the Tabernacle, wherein the high Priest, a man as fully hallowed and sanctified as man could be, for his outward function; yet did he offer and offer again for the people and himself, and yet they were unclean still. This read a Lecture to every one's apprehension, that a mere man could not do the deed of satisfaction, but he must be more.   

6. I believe the redeemer must also be God as well as man.  
The disability of beasts to make satisfaction, they saw by their dying in sacrifice one after another, and yet man's conscience cleansed never the better. The unability of man we saw before: The next than that is likely to do this work are Angels. But them Israel saw in the Tabernacle curtains spectators only and not actors in the time and work of reconciliation. From hence they might gather that it must be God dwelling with man in one person, as the cloud, the glory of God never parted from the Ark.   

7. I believe that man's Redeemer shall die to make satisfaction.  
This they saw from their continued bloody sacrifices, and from the covenants made, and all things purged by blood. This the heedless manslayer might take heed of, and see that as by the death of the high Priest he was restored to liberty, so should mankind be by the death of the highest Priest to the glorious liberty of the Sons of God. Their delivery from Egypt by the death of a Lamb taught them no less.   

8. I believe that he shall not die for his own sins, but for man's.  
Every Sacrifice read this Lecture, when the most harmless of beasts and birds were offered.   

9 I believe that he shall overcome death.  
This Israel saw by necessary conclusion, that if Christ should fall under death, he did no more than men had done before. His Resurrection they saw in Aaron's Rod, Manna, Scapegoate, Sparrow, etc.   

10. I believe to be saved by laying hold upon his merits.  
Laying their right hand upon the head of every beast that they brought to be offered up, taught them, that their sins were to be imputed to another, and the laying hold on the horns of the Altar, being sanctuary or refuge from vengeance, taught them that another's merits were to be imputed to them, yet that all offenders were not saved by the Altar, Exod. 21. 12. 1 King. 2. 29. the fault not being in the Altar but in the offender, it is easy to see what that signified unto them.  
Thus far each holy Israelite was a Christian in this point of doctrine, by earnest study finding these points under the vail of Moses. The ignorant were taught this by the learned every Sabbath day, having the Scriptures read and expounded unto them. From these ground works of Moses, and the Prophet's Commentaries thereupon concerning the Messiah, came the schools of the Jews to be so well versed in that point, that their Scholars do mention his very name Jesus: the time of his birth in Tisri: the space of his preaching three years and an half: the year of his death the year of Jubilee, and divers such particulars to be found in their Authors, though they knew him not when he came amongst them.    

SECTION XXVIII.  
The Covenant made with Israel: They not sworn by it to the ten Commandments, Exod. 24.  
WHEN Israel cannot endure to hear the ten Commandments given, it was ready to conclude, that they could much less keep them. Therefore God giveth Moses privately fifty seven precepts besides, namely Ceremonial and Judicial: to all which the people are the next morning after the giving of the ten Commandments, sworn and entered into Covenant, and these made them a Ceremonial and singular people. About which these things are observable.  

1. That they entered into Covenant to a written Law, Chap. 24. 4. And Moses wrote all the words of the Lord, etc. Against traditions.  
2. That here was a book written forty days before the writing of the two Tables: Against them that hold that the first letters that were seen in the world, were the writing of God in those Tables. And we have seen before also two pieces of writing before this of Moses, viz. the eighty eighth, and eighty ninth Psalms: And of equal Antiquity with them, or not much less was the penning of the book of Job, most probably written by Eli●u one of the Speakers in it, as may be conjectured from Chap. 32. 15, 16, 17. and some other probability.  
3. That this first Covenant was made with water, and blood, and figurative language: For the twelve pillars that represented the people are called the people, Exod. 24. 4. 8. As the words in the second Covenant, this my Body, are to be understood in such another sense.  
4. That the ten Commandments were not written in the book of that Covenant, but only those 57 precepts mentioned before.   

For 1. The Lord giveth the other precepts, because the people could not receive the ten: for could they have received and observed those as they ought, they must never have had any parcel of a Law more: as if Adam had kept the Moral Law, he had never needed to have heard of the promise; and so if we could but receive the same Law as we should, we had never needed the Gospel. Now it is most unlike, that since God gave them those other commands, because they could not receive the ten, that he would mingle the ten and them together in the Covenant.  
2. It is not imaginable that God would ever cause a people to swear to the performance of a Law which they could not endure so much as to hear.  
3. The ten Commandments needed not to be read by Moses to the people, seeing they had all heard them from the mouth of the Lord but the day before.  
4. Had they been written and laid up in this book, what necessity had there been of their writing and laying up in the Tables of stone?  
5. Had Moses read the ten Commandments in the beginning of his book, why should he repeat some of them again at the latter end, as Exod. 23. 12.   
Let such ruminate upon this, which hold and maintain that the Sabbath as it standeth in the fourth Commandment, is only the Jewish Sabbath, and consequently Ceremonial. And let those good men that have stood for the day of the Lord against the other, consider, whether they have not lost ground, in granting that the fourth Commandment instituted the Jewish Sabbath. For,  
First, The Jews were not sworn to the Decalogue at all, and so not the Sabbath as it standeth there, but only to the fifty seven precepts written in Moses his book, and to the Sabbath as it was there, Exod. 23. 12.  
Secondly, The end of the Ceremonial Sabbath of the Jews was in remembrance of their delivery out of Egypt, Deut. 5. 15. but the moral Sabbath of the two Tables is in commemoration of Gods resting from the works of Creation. Exod. 20. 10, 11.   

SECTION XXIX.  
The punishment of Israel for the golden Galf. Exod. 32.  
ISRAEL cannot be so long without Moses, as Moses can be without meat. The fire still burneth on the top of mount Sinai, out of which they had so lately received the Law, and yet so suddenly do they break the greatest Commandment of that Law to extremity of Egyptian Jewels, they make an Egyptian Idol, because thinking Moses had been lost, they intended to return for Egypt.  
Grievous was the sin, for which they must look for grievous punishment, which lighted upon them in divers kinds.  
First, the Cloud of Glory, their Divine conductor, departeth from the Camp, which was now become profane and unclean.  
Secondly, the Tables Moses breaketh before their face, as showing them most unworthy of the Covenant.  
Thirdly, the Building of the Tabernacle, the evidence, that God would dwell among them, is adjourned and put off, for now they had made themselves unworthy.  
Fourthly, for this sin God gave them to worship all the host of Heaven, Acts 7. 42.  
Fiftly, Moses bruised the Calf to Powder, and straweth it upon the waters, and maketh the People drink. Here spiritual fornication cometh under the same trial that carnal did. Numb. 5. 24. These that were guilty of this Idolatry the water thus drunk, made their belly to swell, and to give a visible sign and token of their guilt: then setteth Moses the Levites to slay every one whose bellies they found thus swelled, which thing they did with that zeal and sincerity that they spared neither Father, nor Brother of their own, if they found him guilty.  
In this slaughter there fell about three thousand, these were ringleaders and chief agents in this abomination, and therefore made thus exemplary in their punishment: upon the rest of the People the Lord sent a Plague, vers. 35.  
Aaron had first felt the smart in this destruction, had his action in this business been as voluntary as was theirs, but what he did, he did in fear of his life.   

SECTION XXX.  
That Moses fasted three Fasts of forty days apiece.  
IT is a doubt of no small import: Why seeing it pleased God to appoint the Feast of expiation, the solemn Feast of Humiliation, in that month of the year, in which sin entered into the world, why he also did not appoint it upon the same day in which sin entered, viz. the sixth day of the month, but on the tenth.  
The reason of this is to be found out by observing Moses his Fasts in the mount, and the conclusion of the last of them.  
That he fasted thrice forty days, is not frequently observed, as it easily may be concluded from his own words.  
The first Fast in Exod. 24. 18. And Moses was in the mountain forty days and forty nights: At the end of these days they made the Golden Calf.  
The Second Fast, Exod. 32. 30, 31. It came to pass on the morrow that Moses said unto the People, Ye have sinned a great sin, and now I will go up into the mount, etc. and Moses returned unto the Lord, etc. which he explaineth, Deut. 9 18. I fell down before the Lord, as at the first, forty days and forty nights, etc.  
The Third Fast when he goeth up with the new hewed Tables, Exod. 34. 28. And he was there with the Lord forty days and forty nights, etc.  
All which being reckoned together from the day after the giving of the ten Commandments, or from the seventh day of the month Sivan, it will be found that his last fast, when he had obtained pardon for Israel, and the Tables renewed, ended on the tenth day of Tisri: on which day he came down with the glad tidings of reconciliation: in memorial of which, that day was ever after observed for the Feast of expiation: upon the tidings of this, and of the making of the Tabernacle the People begin to dispose of their tents, and to build them booths, because it will be long ere the work be finished, and they remove from Sinai: for this the fiftenth day of the month is instituted for the Feast of Tabernacles, ever after.  
Hence forward is the Tabernacle begun, and is half a year in making within a very little.   

SECTION XXXI.  
The form, or Idea, and representation of the Tabernacle.  
THE Form and Fabric of the Tabernacle is thrice rehearsed in the pattern, in the making, and in the setting up, as if by this threefold cord of description, the Holy Ghost would draw all to a serious observation.  
Moses saw a glorious Tabernacle pitched in Mount Sinai to be the pattern of his, as his was to be the pattern of a more glorious: According to the exact form of this that he saw, was he to make his: This taught Moses and Israel, that the making and service of their Tabernacle, did only serve to the Pattern and shadow of heavenly things, Heb. 8. 5. Christ is the true Tabernacle, by, and in whom God dwelleth among men. Joh. 2. 21. Heb. 9 11. Now as there was a Tabernacle pitched before God in Sinai, before there was one made in Israel, so was Christ's incarnation in the decree of God, long before he was exhibited in the flesh. Upon the making of Moses his Tabernacle, this in the mount vanished, as that of Moses was to do upon the coming of the true one, Christ.  
The Tabernacle was Israel's movable Temple, and so at every flitting might teach them to look for one that should not be moved. It consisted of three parts, the holiest, the holy, and the Court, as our Churches do, of the Chancel, Church and Churchyard. It was always pitched East and West, whensoever it was set down, as our Churches stand, but with this difference, that the chiefest place in the Tabernacle, or holiest of all, answering to our Chancels, stood Westward, and Israel worshipped with their faces Westward, because they would not imitate the Heathen, who worshipped towards the Sunrising. And in their services looked always towards us Gentiles in the West, as expecting us to be joined to their God with them.   

SECTION XXXII.  
The dimensions of the Tabernacle.  
THE Tabernacle was thirty cubits long, for twenty planks of a cubit and a half breadth apiece made one side, or the length of it, and it was ten cubits broad, as shall appear hereafter. But first observe these two things.  
First, That those which are translated boards, were indeed planks of a good thickness, even of nine inches thick apiece, for it is said, in the fastening of the sides of the Tabernacle, that a bar of Shittim wood, ran through the thickness of the boards, as they stood edging one to another. Now this bar was no small one, for it was the chief strength of the side, and therefore must have a large hole bored to run through, and consequently, it must be a thick plank that would bear such a hole, and not an inch, or two inch board.  
Secondly, The Cubit by which the Tabernacle is measured, was but half a yard, or the common cubit, and not the Sanctuary or holy cubit, which was a full yard. For, first, it is said that every plank was a cubit and a half broad; if this were a yard and an half, do but imagine where planks of such a breadth should be had: Secondly, every plank was ten cubits long; if this were ten yards, imagine how they should be carried: Thirdly, every two silver Bases were as long as a plank was broad; now two talents would fall short of reaching to a yard and an half. Lastly, the Altar of burnt offering was three cubits high; if this were three yards, who could reach to serve at it? These things considered, you find that the cubit here spoken of, is but half a yard, and this will help well in measuring all the things to be spoken of after.   

SECTION XXXIII.  
The people's contribution to the silver foundation: and its form and posture.  
MEasure out in your imagination, an unequal square, or a plot of ground, of thirty cubits, or fifteen yards long, and often cubits or five yards broad, such was the compass of the Tabernacle betwixt Wall and Wall. The Foundation was of massy pieces of silver, showing the solidity and purity of the truth, whereupon the Church is founded; Of these massy pieces there were an hundred in all, and in every piece was a talon of silver. Every man in Israel from twenty years old and upward, was to give half a Shekel, towards these foundation pieces, whereas for other things they were not bound to a set sum, but to give what their hearts moved them: This might teach them, that to the fundamentals of their Religion, they were all bound, but to other things, each one according to the gift given him. Their manner of giving half a Shekel, you find Exod. 36. 26, 27, 28. thus. There were numbered of Israel, from twenty years old, and upward, six hundred thousand, and three thousand five hundred and fifty men. Reckon thus; The Talon of the Sanctuary, contained one hundred and twenty pound, the pound twenty five shekels, or fifty half shekels, so that every Talon contained three thousand shekels, or six thousand halves: so that six hundred thousand half shekels, given by six hundred thousand men, do amount to an hundred talents: Now there were three thousand five hundred and fifty men besides, which gave so many half shekels, or one thousand seven hundred seventy five whole one, with which were made the hooks of pillars, etc. Exod. 38. 28. These hundred Talents of silver were thus wrought. Each one was cast into a solid piece of thirteen inches and an half long, and nine inches square; in the side that laid upward was a morteise hole, near unto the end, now two and two were laid close together, end to end, and the morteises were not in the ends that joined, but in the utmost ends.  
Now every plank, whereof the sides were made, was in height five yards, but in breadth three quarters, just as broad as two of these pieces of silver were long, at the foot of the plank, at either corner was a tenon made, the plank being cut down, or abating so much between the tenons, as the tenons themselves were in length, so that when the tenons were shrunk in the morteises, the middle of the plank settled upon the pieces or Bases.   

SECTION XXXIV.  
The walls and juncture of the Tabernacle.  
THese silver Bases than were thus laid: forty at the South side, forty at the North side, and sixteen at the West end, laid as close together as was possible, so that though there were so many pieces, yet was it but one entire foundation; Here are fourscore and fifteen of the hundred Talents disposed of, in the two sides and the West end, what became of the four talents remaining, and of the East end, we shall see hereafter.  
These Bases thus laid, the planks were set in them, one plank taking up two Bases, twenty planks making the South side, and twenty the North, and eight the West end; these were five yards long apiece, and so when they were set up, they made the Tabernacle five yards and a little more, high upon the walls; Now for the making of these planks sure, and to stand steadfast, the two corner planks were great helps, of which first, you remember the length of the sides, namely fifteen yards or twenty planks, of three quarters breadth apiece. The West end had six planks entire, besides a plank at either corner, jointing end and sides together. These corner planks were of the same breadth that all the other were, and thus set: The middle of the breadth of the one plank, was laid close to the end of the South side, or to that plank that was furthest West, so that a quarter of a yard of the breadth of the corner plank, was inward, to make up the Tabernacle breadth, a quarter was taken up with the thickness of the side plank to which it joined, and a quarter lay outward.  
Thus at the South-west, just so was it at the Northwest corner. Then count; the two corner planks were inward a quarter of a yard apiece, and the six planks that stood between them of three quarters apiece, behold five yards, just the breadth of the house between wall and wall. These corners knit end and side together, and were the strength of the building, as Christ is of his Church, making Jews and Gentiles one spiritual Temple.  
Besides these corners strengthening the Fabric, there were seven bonds to make all sure. First, planks to planks were close jointed at the foot, so that the Text calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or twins. Secondly, each plank was linked to the next, at the top, with a golden link. Thirdly, on the side, staples of Gold were fastened in every plank, so that four bars of Shittim wood, overlaid with Gold, were carried in the staples, from one end of the Tabernacle to another. Besides these, there was also another bar of the same wood, that ran from end to end, through the body or thickness of the planks, a hole being bored through each plank for the purpose. By these bars Christ is fitly resembled, who is conveyed throughout the whole Scripture, in the rings of divers passages and stories; In the fourth Chapter of the Ephesians, there are seven bonds that bind the Church to unity; First, one Body; secondly, one Spirit; thirdly, one Hope of our calling; fourthly, one Lord; fifthly, one Faith; sixthly, one Baptism; seventhly, one God and Father of all.  
Now view in imagination the body of the Tabernacle, as it stands only planked [without any more addition to it] with planks of Shittim wood. The length fifteen yards from end to end, the breadth five yards from side to side. The sides and West end planked up five yards high and somewhat more, the foundation of those planks, massy pieces of silver: The top of the house, and the East end left open, till they be covered hereafter: First then of the covering of the top, and sides, and West end.   

SECTION XXXV.  
Of the curtains of the Tabernacle.  
THE Tabernacle was bounded with Curtains [as lightest for carriage] which Curtains covered top and sides. These Curtains were Tapestry work: The ground was of fine yarn died blue, Purple, and Scarlet, woven together; the embroidery was of Pictures of Cherubims.  
These Curtains were in number ten, each one being twenty eight cubits, or fourteen yards long, and four cubits or two yards broad: They sewed together five Curtains in one piece, and five in another: so that they made two large pieces of Tapestry of fourteen yards long, and ten yards broad. These two pieces are called couple, Exod. 26. 5. And these two were thus joined together. In the edge of either, were made fifty loops of blue tape, one answerable or correspondent to another; or one over against another; and with fifty hooks or clasps of gold, he linked the loops together, and so the two main pieces were made one covering or Tabernacle, Exod. 36. 13.  
Quest. Why are not all the ten Curtains sewed together on one piece, but five and five sewed together, to make two pieces, and then those two thus looped together with a button or clasp of gold?  
Answ. First, the Tabernacle consisted of two parts; the holy place, and the most holy: which two were divided one from another by a vail; of which hereafter: Now according to this division of the house, was also the division of the Curtains. For Exod. 26. 32. it is plain that the vail that parted the holy from the most holy, was hung just under these golden clasps that knit the five and five Curtains together: So that five Curtains lay over the holy place, and the other five over the most holy, but with this difference: The holy place was ten yards long, and the five Curtains sewed together were just so broad, and so they covered only the top and sides, but hung not down at the end, which was Eastward; but the most holy was but five yards long, and the five Curtains over, that did not only cover the top, but also hung down at the West end, to the silver bases.  
Secondly, the looping together of the Curtains, five and five on a piece, with a golden tye, doth sweetly resemble the uniting of the two natures in Christ, divinity and humanity, into one person, which two natures were not confounded, as Curtains sewed together, but were sweetly knit together by golden and ineffable union.  
Thirdly, this might also fully signify the two Churches of Jews and Gentiles, knit together by Christ, that so they make but one spiritual Tabernacle.  
Now come and measure the Curtains again, imagining them thrown length way over the Tabernacle: they were fourteen yards long, and twenty yards broad, when they were all sewed and looped together: This breadth covered the length of the building, which was fifteen yards, and it hung down behind the West end, even to the foundation. The East end was still left open. Of the length of them, five yards were taken up in covering the flat top of the house, which was five yards broad between wall and wall: A quarter of a yard was taken up on either side, with covering the thickness of the planks: so that on either side they hung down four yards and one quarter, which was three quarters of a yard short of the silver foundation, or little less.   

SECTION XXXVI.  
Of the Goat-hair Curtains.  
TO help this defect, as also to shelter the rich Curtains from weather, were made Curtains of Goat's hair, eleven in number; in breadth each one two yards, as was the breadth of other, but being one Curtain more than the other, they were two yards broader than the other, when they were all coupled together. Each Curtain was thirty cubits, or fifteen yards long, and consequently a yard longer than those spoken of before. These were sewed, six together on one piece, and five on another. These two main pieces were linked together, with fifty clasps of brass, as the other were with fifty of gold. But when these curtains were laid upon the other over the Tabernacle, they were not so laid as these brazen loops did light just upon the golden ones, over the vail, but three quarters of a yard more Westward, so that the five curtains that went West did reach to the ground▪ and half a Curtain to spare, Exod. 26. 12. The other six that lay East, reached to the end, covered the pillars whereon that vail hung, and they hung half a curtain breadth, or a yard over the entrance. Their length of fifteen yards reached half a yard lower on either side, than the other Curtains did, and yet they came not to the ground by a quarter of a yard, so that the silver foundations were always plain to be seen, every where but at the West end.  
Thus had the Tabernacle two cover of Curtains; yet both these on the flat roof would not hold out reins, and weather, wherefore there was made for the top a covering of Rams skins died red, signifying well the blood of Christ the shelter of the Church.  
Above that was also another covering of Tahash skins, a beast not perfectly known what he was, but well Englished a Badger, and guessed well because of his during hide. Thus if you view this building erected, and thus covered, you see the silver foundation always open to view. Half a yard above that hide only under one curtain: all the side above that under two, and the top with four.   

SECTION XXXVII.  
Of the most holy place.  
THE Priests entered into the Tabernacle at the East end of it, and so must we; where place up ten yards forward, and you come to the vail which parted between the Holy place, and the most Holy of all. The Holiest place of all, was filled and furnished before the vail was hung up, and so it shall be first handled. This place was five yards long, five yards high, and five yards broad; a perfect square, the figure of firmness, herein fitly signifying Heaven.  
In this place, at the West end, stood the Ark of the Covenant of the Lord of all the world, John 3. 11. typifying Christ, by whom God is come into Covenant with Gentiles as well as Jews.  
The Ark was made like a Chest, hollow, that it might receive things within it. It was a yard and a quarter long, and three quarters broad, and three quarters high, made of Shittim boards, and it was gilded both within and without, representing Christ's purity, both in inward thoughts and outward actions. It had no feet, but the bottom stood upon the ground, a figure of Christ's abasing himself upon the earth. On the outside of the upermost brink was made a Golden Crown round about, representing (say the Jews) the Crown of the Law, but most fitly, Christ Crowned with glory. At each corner was struck in, a staple or ring of Gold, wherein were put two staves of Shittim wood gilded over, to bear the Ark withal, which staves were never to be taken out, but there to stay continually, teaching the Priests, as some say, to be ready pressed for their service: but rather shadowing out Christ's Deity, supporting his humanity, never to be parted from it. Now for the cover of this Chest, or Ark, it was made of pure Gold, beaten or form to the just length and breadth of the Ark, that when it was laid on it touched the Golden Crown round about. At either end was made a Cherub, or the form of an Angel, like a child, standing bowed, with wings reaching over the Ark, so that the wings of one Cherub touched the wings of another. They were of Gold, beaten out of the same piece that the cover of the Ark was of. Their faces were one to another, and both toward the cover of the Ark. This cover both by the Old and New Testament, is called the Propitiatory, vulgarly in our English, the Mercy-seat. So called, because from hence God mercifully spoke to his People. View this part well, and you see Christ fully.  
First, the two Cherubims bowed toward the Mercy-seat. So all Angels to Christ.  
Secondly, They looked each at other, but both toward the Mercy-seat. So both Testaments Old and New, look each at other, and both at Christ. So do the two Churches, of Jews and Gentiles.  
Thirdly, This covered the Law: so doth Christ that it plead not against his people to condemn them.  
Fourthly, God speaks to Israel from hence, so God by Christ to us, Heb. 1. 2.   

SECTION XXXVIII.  
Of the holy place without the vail.  
THUS was the Sanctum Sanctorum, or the most holy of all: for fabric and furniture. To separate this from the holy place was hung up a vail, of the same stuff and work that the rich curtains of the Tabernacle were: The hanging up of this vail was thus: Just under the golden clasps that linked the curtains together, were set up four pillars of Shittim wood gilded over, upon four Bases of silver, such as the planks stood upon, and these make up the hundred pieces, or Talents spoken of before: The pillars stood a yard from each other, and the two outmost stood a yard from the wall. At the top of each pillar was fastened a golden hook, on the which the vail hung, five yards broad, and five yards high; This vail represented Christ's flesh or humanity, celebrated by four Evangelists, the four Pillars that bore up that story.  
This place without the vail was ten yards long and five yards broad: Into this might the Priests come, and Moses the Prince by a special warrant. The furniture of this was, the Shewbread Table, the golden Candlestick, and the gilded Altar.   

SECTION XXXIX.  
The Table of Shewbread.  
ON the Priests right hand, as he walked up this place was the Table of Shewbread, of this form and matter, and for this end.  
A Table frame was made two cubits long, and a cubit broad, and a cubit and a half high; the matter of it was Shittim wood all overlaid with Gold: Equal with the top of the frame was a curious wrought border of Gold, of an hand breadth; the higher edge equal with the top of the frame, and the border so broad below; on the higher edge of this border was set a golden Crown, which went quite about the frame, and within this Crown was the cover laid; At each corner or foot was fastened a staple or ring of gold, close by the lower edge of the golden border. As the feet, so these rings were four wherein were put staves of Shittim wood gilt with Gold, to bear the Table.  
Upon this Table were set twelve Cakes or Loaves, resembling the twelve Tribes, who had their daily bread from God. As on Aaron's shoulders, six and six names of Tribes, so on this Table six and six Cakes, for the Tribes were set one upon another. Each Cake had in it two Omers, which measure was significative. For so much Manna every Israelite gathered against the Sabbath in the Wilderness, Exod. 16. and on the Sabbath were these Cakes set on the Table, to put Israel in mind by the very measure and day of their sustenance in the Wilderness. These Cakes were called the bread of faces, and the Table, the Table of faces, because they were set before God continually; showing that Israel's provision was from and before God.  
Under the lowest Cake was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a golden dish wherein the Cake lay, and between every Cake was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a golden dish: on the top of either row lay 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a golden dish whelmed down; and upon that stood 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a dish of Gold with Frankincense in it. These told Israel of God's special providence toward every several Tribe.   

SECTION XL.  
The Golden Candelstick.  
OVERDO against this Table on the South side or on the left hand stood the golden Candlestick of one massy piece: The form of it was thus; The foot of it was of Gold, from which there went up a shaft straight, which was the middle light; near the foot was a golden dish wrought Almond wise, and a little above that a golden knop, and above that a golden flower.  
Then issued out two branches on either side one, which were carried bowed in equal rate they might be brought up straight to be as high as the middle shaft out of which they proceeded. Upon either of these brances were wrought three golden Cups Almond-wise, that is, on sharp Scollop shell fashion, for ornament; above which was a golden knop or boss, and above that a golden flower, and near above that the socket wherein the light was to be set. Thus were these two lowest branches: Above which, in the middle shaft was a golden boss, and then out came two branches more in form just like the other; above the coming out of which in the shaft was another knop or boss, and out came two others like the former; from thence the shaft upward was decked with three golden Scollop cups or dishes, a knop and a flower. Thus the head of all the branches stood in an equal height and distance. Here were seven golden Candlesticks representing the seven Spirits of the Messiah, spoken of Esay 11. 2. 3. and from thence by the Talmudists and Apocalyptique. The variety of seven here might remember Israel of the seven days of Creation. As the twelve Cakes represented the twelve Tribes, so the light of the Candlestick set before them, signified the light of the Law whereby they were to be guided: And the lights always standing here, as well as the Loaves there, tell Israel that they have as much need of this as of their daily sustenance.   

SECTION XLI.  
The Altar of Incense.  
BEtween the Candlestick and the Table stood the Altar of Incense: fitly teaching that it is the incense of prayer that sanctifies both our spiritual food signified by the light of the Candles, and our bodily food by the loaves. This Altar was made of Shittim wood, overlaid with Gold: It was a cubit long, as much broad, and two cubits high. At each corner it had a horn, made of the same piece with the corner post; Horns, top and side were all gilded with Gold: On the end of the frame upward was set 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a golden Crown; at the foot of which Crown, on either side were struck two golden rings or staples, in which were put two staves of Shittim wood, overlaid with Gold to bear this Altar withal. This Altar was set near the vail, just in the midst of the breadth of the room (before the midst of the Ark which was within the vail) distant from either wall two yards and a quarter. On the north side of it stood the Table, which being set length way to the wall, took up half a yard of the breadth of the house: so between it and the Altar was a passage or way a yard and quarter broad. The Candlestick was of the same breadth with his branches spread, that the Table was of length, and so was set over against it, showing five inches between every socket, wanting one inch at the whole: This being s●t as far from the wall as the utmost edge of the Table that stood on the other side of the house, afforded the same space between the Altar and it that the Table did. Thus was the furniture of this place called the Holy. Go into it at the East end, and look just before you, and there is the vail and golden Altar: on your right hand nigh the vail twelve loaves on a golden Table: on your left hand seven Lamps burning in seven golden Candlesticks made of one piece, by which you see golden snuffers and dishes for the cleansing of the Lamps morning and night. Look upon the walls on either side, and you see nothing but Gold; over your head, and there you behold pictures of Cherubims curiously wrought in rich Curtains: It is not fit every eye should see so rich a room; therefore to prevent this, the East end had a hanging like the vail within, of the same dimensions, and of the same materials wrought with needle. This was hung upon five Pillars of Shittim wood overlaid with Gold, each Pillar was fastened in a base of brass, and at the top had a golden hook on which the covering hung.  
Quest. Whether was the vail hung within the Pillars or without?  
Answ. Without, so that it hide the Pillars from the view of the people, else had not the building been uniform, all the Timber of the house being hid with hang, and this not. Thus was the Tabernacle made, with all the furniture of it; Now are we to consider the outmost part of it, or the Court of the people.   

SECTION XLII.  
Of the Court of the people.  
THIS Fabric of the Tabernacle was enclosed with another pale of curtains hanging round about it. On the South side of the house, twenty cubits distant from the house, were set a row of Shittim Pillars, twenty in number: Each Pillar was set in a base of brass distant from each other five cubits, counting from the middle of one Pillar to another. So that the twenty made a length of an hundred cubits: in each Pillar was struck a hook of silver, and each Pillar had a border of silver wrought about it. Thus were they on the South side, just so were they on the North. At the West end, thirty five cubits from the house were set ten Pillars in the same manner and distance, making the breadth of the Court fifty cubits at either end, for just in the middle, the house took up ten cubit's breadth: just so were the Pillars set at the East end, at the same distance from the house, and from one another. On the sides upon the hooks of the Pillars were hang fastened, made of linen well twisted, of an hundred cubits in legnth and sieve in height; At the West end were the like, just half so long, and just so high: At the East end there was some difference, for that had three pieces to make it up. On either side of the entrance was a piece hung of fifteen cubits long, and of the same height: Just in the middle was a piece of twenty cubits long; of the same height with the other hang, but of more rich stuff; for whereas the other were made only of linen, this was of the same stuff that the rich curtains were, curiously wrought with the needle. To fasten these hang that they might not fly up in the lower end, there were cords fastened to them, and these cords tied to brazen pins, which pins were fastened in the ground, and so made all sure. Thus were also the curtains that covered the house served with pins of the same metal, with cords fastened to them in like manner, to prevent the like inconvenience. So was the Court called the Court of the People, because into this the people had entrance, as well as the Priests and Levites.   

SECTION XLIII.  
Of the Altar of Burnt Offerings.  
IN the Court of the people stood the Altar of burnt sacrifice up toward the Tabernacle, that the people might stand to behold the sacrifice offered, with their faces toward the holy place; only the Laver stood above the Altar between it and the Tabernacle.  
This Altar was made of Shittim wood, five cubits or two yards and a half long, and as much broad, and one yard and a half high, thus made: First a strong frame like the frame of a Table of these dimensions: The open places in the frame were made up with boards. All this bulk was overlaid with brass, at each corner was a horn made of the same wood and piece that each corner post was of. Thus stood it hollow, and within the hollow, just in the middle between bottom and top, was set a brazen grate made in manner of a net, that the Ashes might fall through; upon this grate the fire burned continually and never went out. At each corner of this grate was a brazen ring, which at each corner came through the Altar frame and hung out of the frame; in these rings were staves of Shittim wood overlaid with brass, put, which made the frame, and the grate sure together, and so were they also carried together.  
To this Altar belonged divers appurtenances made of brass: As first brazen Pans, in which they carried forth the Ashes of the Altar. As also brazen shovels to scrape the Ashes together. Then brazen basons wherein to take the blood of the sacrifice: Brazen hooks, with which they turned the burning pieces into the fire if any part lay out, that so every part might be surely burnt. Lastly, brazen dishes or Censors, in which the Priests took burning coals from the Altar to carry into the Holy place, there to offer Incense.   

SECTION XLIV.  
Of the Laver for water.  
IN this Court also stood a vessel of brass, upon a foot or base of brass, in which vessel water was kept for the Priests washing themselves, etc. The form of this is not expressed in the Text, therefore we will look only at the matter and the end. This vessel was made of brazen bright pieces, which the women used to look their faces in: and out of this piece water was taken when a suspected woman was to be tried. The end why this was set so nigh the Altar was, that the Priests might wash themselves when they went about the Service of the Tabernacle, and that they might wash some part of the Sacrifices. This Laver fitly resembled the water of Baptism that admits us to sacred Mysteries, and chief the blood of Christ that cleanseth us from all filthiness of flesh and spirit.   

SECTION XLVI.  
High Priests Garments.  
NEXT unto his flesh he had a coat wrought chequer work, this reached down to his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heels: such a coat as this each one of his Sons had, Exod. 39 27. This was made of fine linen: and it was girded to him about his loins, with a needle wrought girdle, of divers colours.  
About this he put another coat, called the coat of the Ephod, because the Ephod, being 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  put upon this did gird it. This coat was of all one stuff and colour, namely, of fine yarn died purple. This coat he put not on after the ordinary fashion of putting on coats which were open before, but this he put on like a Surpless, over his head, for it had a hole in the top wherethrough he put his head, and this hole was edged about with an edging of the same stuff woven in, that the hole should not rend. At the skirts of this coat, were made Pomegranates of linen and woollen of divers colours, and Bells of gold, so that there were a Bell and a Pomegranate, a Bell and a Pomegranate, round about: This coat was not so long as the under coat, for then the Bells would have drawn on the ground, and would not have been heard, which to have miss had been death to Aaron: this represented to the Priests, that the sound of good doctrine, and fruit of good living, must always be about them, as these Bells and Pomegranates: This coat also did fitly resemble Christ's humane Nature. First, as this was of one stuff without mixture, so that, without corruption. Secondly, as this was put on after an extraordinary manner, so Christ put on humanity by an extraordinary conception and generation. Thirdly, as was the edge about the hole to keep it from renting, such was the unseparable union of Christ's two natures. Fourthly, as were the Bells and Pomegranates, such were his life and doctrine.   

SECTION XLVII.  
High Priests Ephod.  
ABove this he put the Ephod, the materials of which were fine yarn or threads died 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blue, and purple, and scarlet, and with every thread of these, was twisted a thread of gold, fitly showing the purity and holiness of the Priest in every action, as also most fitly resembling the lustre of the deity shining in each of Christ's humane actions.  
The word Ephod doth generally signify any thing that girdeth a man, so the word originally signifies. More particularly it betokens garments or other things used in divine service: So Samuel ministered before Eli in a linen Ephod, or a linen coat girded to him. So David when he brought up the Ark to Jerusalent, being desirous to be as Priestlike as he might, he was clothed with such a garment, a linen Ephod: So the abomination which Gideon made Judg. 8. 27. is called an Ephod. Because he made it to resemble that Ephod which he had seen upon the High Priest at Shiloh. Most especially the Ephod signifies the upmost garment of the High Priest when he served at the Altar or Tabernacle. The form of this was somewhat like the aprons, which some workmen wear, tied over their shoulders and covering their breast: Such was this, a rich piece of stuff, of the materials before named, the breadth of the Priest's breast; at either side it had a shoulder piece of the same piece, which went over the Priest's shoulders and were fastened behind one to another: Before his breast the piece came down to his paps, and there was the lower edge of it, upon which was woven a piece to gird it withal, of the same stuff and piece, so that it was girded over his paps or heart; whence John speaketh, when he saith he saw Christ girded about the Paps with a golden girdle, Apoc. 1. 13. Upon the shoulder pieces were two precious stones set in ouches of gold, one on the one side, and another on the other. The stones were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Beryl, vulgarly Onyx, the stone which among the twelve belonged to Joseph. In these two stones were engraven the names of the twelve Tribes of Israel, six on one and six on another.  
Thus when the Priest appeared before the Lord, he bore the charge of all Israel upon his shoulders: A full resemblance of Christ.  
Upon the shoulder pieces likewise were two bosses of gold near to these stones, unto which the gold chains that tied the Breastplate to the Ephod▪ were made so fast that they might not part one from another. Thus was the curious work of the Ephod, with its girdle and other apurtenances, a full signification of the preciousness, and yet heavy charge of the Priesthood.   

SECTION XLVIII.  
The Breastplate.  
UPON the Ephod was the Breastplate fastened; it was called the Breastplate of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Judgement, because from it God answered by Urim and Thummim, Numb. 27. 21. The materials of this were the same that the Ephods were, viz. Fine yarn or thread, of various colours, and a thread of gold twisted with each, which thread woven together, made as it were cloth of gold. This Breastplate was of this cloth, of such a piece, as when it was folded double, was a just square of a span every way: Thus as the best part of all the Tabernacle, viz. the most holy, was a perfect square, so is the best piece of Aaron's garments. This piece was double, because of the weight of the stones in it, which required that it should be strong.  
In this piece were twelve precious stones, set in four rows, three in a row, every stone bearing upon it the Name of a Tribe.  

First, 1. Reuben, 2. Simeon, 3. Levi.  
Second, 1. Judah, 2. Issachar, 3. Zebulun.  
Third, 1. Dan, 2. Naphthali, 3. Gad.  
Fourth, 1. Asher, 2. Joseph, 3. Benjamin.    

SECTION XLIX.  
Of the Urim and Thummim.  
THat Urim and Thummim should be nothing but the name Jehovah written and put into the Breastplate, as some have held, savours more of exorcism than a divine Oracle. Or that the lustre, or dimness of the twelve stones should be the Oracle, as others, is as strange a fancy as the former, if we consider the particulars of Answers that have been given; As among others, that of david's, Whither shall I go? the Urim answered, to Hebron.  
This impossibility others having espied, have averred that the Urim consisted of the names of Abraham, Isaac, and Jacob, and the Twelve Tribes, and that when a question was asked, the letters that served to give the answer, either rose up above the others, or else met strangely together, and made words to give an answer. But if the letter Teth were to be spelled in the answer where was it to be had?  
Leaving then these and other conjectures, let us see what light the Scripture will give us concerning these things.  
First, Urim and Thummim were not two things, but one and the same thing, and for this reason, they are called sometime by a single name, Num. 27, 21. 1 Sam. 28. 6. etc.  
Secondly, the stones in the High Priests Breastplate, are called the Urim and Thummim, Exod. 28. 30.  
Thirdly, when God answered by Urim and Thummim, the answer was not given by any appearance in these stones, but by the mouth of the Priest, Numb. 27. 21.  
Fourthly, the Priest when he was to receive his answer, was to have the Ephod on, 1 Sam. 23. 9  
Lastly, the Priest when he was to receive an answer, stood before the Ark, Judg. 20. 27, 28.  
The manner then of enquiring of the Lord by Urim and Thummim, was thus.  
The things to be inquired of must be of weight and generalty: for the stones represented the Judgement of all the people, Exod. 28. 30. therefore the inquiry by them must concern the general: Such was the general question at Shiloh, Judg. 1. 2. Who shall first set upon the Canaanites? Such was that of all Israel: Shall I shall go up against my Brother Benjamin? Judg. 20. 23. and divers others.  
When such a scruple was to be resolved, it was told to the High Priest what he should ask: So did David wish Abimelech the High Priest at Nob to inquire whether his journey should prosper, 1 Sam. 22. 10. So did the Danites to the feigned Idolatrous High Priests, Judg. 18. 5. The Priest knowing what to ask, put on the Ephod and Breastplate, which hung unseparably at it. This do David's wordsmean, when he saith to Abiathar the Priest, Bring hither the Ephod, 1 Sam. 23. 9 And for this it was that Abiathar made sure of the Ephod, when he fled from bleeding Nob, 1 Sam. 23. 6. Without the stones on his breast, the Priest enquired not: for the stones represented Israel, and when the Priest brought them before the Lord, he brought as it were Israel and their matters before him. To go without these was to go without his errand. If saul's conscience could have told him off no other cause why God would not answer him, as it might many, yet he might see this to be one reason undoubted, viz. Because though he had the Ark near him, yet had he neither High Priest nor Ephod; and seeing his cross in this that he could not be answered, his conscience might tell him what he did when he slew the Priests of the Lord.  
When the Priest knew what to inquire about, and had put on these habiliments, he went and stood before the Ark of the Lord, and enquired about the matter, and the Lord answered him from off the Propitiatory from between the Cherubims, and so the Priest answered the People. Now there was some difference in the Priest's manner of enquiring, according to the situation of the Ark, when the Tabernacle was up, the Priest went into the holy Place, and stood close by the vail which parted the holy from the most holy, and there inquired, and God from between the Cherubims which were within the vail, gave him an answer.  
But when the Tabernacle was down, or the Ark distant from the Tabernacle, travelling up and down, then did the Priest in his Robes stand before the Ark, as it stood covered with the curtains, and enquired, and the answer was given him, in behalf of Israel whom God saw on his breast: For this reason the stones, for whose sakes the perfect light of resolution was given, are called the perfect light or Urim and Thummim, and the answer given from the Priest's mouth is called the answer by Urim and Thummim.  
David once enquired of the Priest, having the Ephod, but wanting the Ark, and God answered him, and shown that God was not bound to means. On the contrary Saul once enquired of the Ark, wanting the Ephod, and God answered him not, showing him how God honoured his Priests whom Saul had dishonoured, even to the Sword.  
Thus have we seen the Breastplates form, richness and glory. Form, four square a span every way: the richness, it was set with twelve precious stones: the glory, that for the sake of these stones, that is, for their sakes whose names these stones bare, God revealed secrets to his people. See this breastplate fastened to the Ephod, and you see Aaron the High Priest arrayed in his glorious garments. At each corner of the breastplate, was a golden ring fastened. On the upper side of the piece, just upon the edge, was laid a little golden chain, which ran like an edging lace upon the edge, and was brought through the two rings, which were at either corner one, and the ends of the chains were made fast to bosses or loops of gold which were on the shoulder pieces of the Ephod by the Onyx stones. At the lower edge of the breastplate was an edging chain, carried just in the same manner that the other was, through two gold rings, and the chains tied to the embroidered girdle of the Ephod, as the other were to the shoulder pieces. Breastplate and Ephod might not be parted, no more than might the Staves and Ark.   

SECTION L.  
The erection of the Tabernacle.  
IN the year of the World two thousand five hundred and fourteen, which was the second year current of Israel's departure out of Egypt, in the month Abib, or the first month Stilo novo, in the first day of the month, Moses set up the Sanctuary under mount Sinai, and this was the manner of his setting it up.  
He laid the silver foundations in their ranks, and in them he set up the planks and strengthened them with the five bars, linking them also together at the top with a golden hasp. He set up the four Pillars in the house whereon to hang the vail, and the five pillars at the East end whereon to hang that vail also. He set the Ark in the most holy place, hanging up the vail before it. In the holy place he set the Table and Shewbread on the North side, and the Candlestick on the South, and the Altar of perfume, just in the middle betwixt them: And at the East end he hung up the vail to keep these things from vulgar eyes.  
The Altar and Laver he set up before the entrance, and encompassed them, and the Tabernacle itself with a pale of hang round about.  
Thus was the Sanctuary erected, and was lovely to them that beheld it, being the glory and the strength of Israel. Then did the cloud of glory flit from off the Tent of Moses, and lighted upon the Sanctuary, and dwelled there more gloriously than on the other.  
And thus endeth Exodus in a cloud, under which we are to look for a more perfect Tabernacle, not made with hands, nor of this building, in which the Godhead should dwell bodily.   
FINIS.   

THE CHRISTIAN HISTORY, THE JEWISH, AND THE ROMAN, OF The Year of CHRIST XXXIII. And of TIBERIUS XVIII. Being the Year of the WORLD 3960. And of the City of ROME, 785. Consuls 

Cn. Domitius Aenobarbus.  
Furius Camillus Scribonianus.   By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell, MDCLXXXII.   

A COMMENTARY UPON THE Acts of the Apostles: CHRONICAL & CRITICAL. The Difficulties of the Text Explained, And the times of the Story cast into ANNALS. The First Part. From the beginning of the BOOK, to the end of the Twelfth CHAPTER. With a brief Survey of the Contemporary Story of the JEWS and ROMANS. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell. MDCLXXXII.   

A CHRONICAL TABLE of the chief Stories Contained in this BOOK.  

Occurrences of the year of Christ XXXIII. Tiberius' XVIII.  


In the Church.  
CHRIST riseth from the dead, appearth forty days, and ascendeth, Pag. 734, etc. 
Act. 1.   
A Presbytery of 120 Apostles and Elders, 742, etc.  
This chooseth Mathias, etc. 745.  
The gift of Tongues on the Lord's day, 747, etc. 
Act. 2.   
Peter and the eleven preach and convert. 753, etc.  
Peter and John heal a Cripple, 756. 
Act. 3.   
Preach and convert 5000, ibid., etc.  
Are imprisoned and convented before the Council, 759. 
Act. 4.   
Are threatened and dismissed, etc. 760.  
Community of Goods, 762.  
Ananias and Saphira struck dead, ibid. 
Act. 5.   
Peter's shadow, 764.  
The rest of the Story of the 5 Chapter, ibid. etc.    


In the Empire.  
Tiberius now Emperor, and in the eighteenth year of his Reign, 768.  
He now in Capri, having forsaken the City, living in all filthiness and cruelty, 770.  
Divers cruelties, ibid.  
Strange accusing, 771.  
The boldness of Sejanus and Terentius, 772.  
Divers cruelties more, and other occurrencies, ibid.  
Tiberius' troubled in mind, 773.    


Among the Jews.  
A Commotion among them occasioned by Pilate, ibid.     

Occurrences in the year of Christ XXXIV. Tiberius XIX.  


In the Church.  
Hellenists murmuring against the Hebrews, 
Act. 6.  Seven Deacons chosen, And their office, 777. etc.  
Stephen Martyred, 780, etc. 
Act. 7.   
Bitter persecution against the whole Church, 785. 
Act. 8.   
Dispersion of the hundred and eight upon the Persecution, ibid.  
Samaria receiveth the Gospel, 786.  
Simon Magus, ibid.  
The Holy Ghost given by imposition of hands. 787.  
The Ethiopian Eunuch converted, 789, etc.  
Paul converted and baptised, ibid. 
Act. 9 to ver. 10.     


In the Empire  
Velleius Paterculus flourisheth, 795.  
Troubles in Rome about Usury 796, etc.  
Tiberius still most bloodily cruel, ibid.  
Strange accusations among the People, ibid.  
Marius and his daughter wrongfully slaughtered, ibid.  
The miserable end of Asinius Gallus, and Nerva, ibid.  
The miserable end of Agrippin● and Drusius, ibid.  
Other Massacres, ibid.     

Occurrences in the Year of Christ XXXV. Tiberius' XX.  


In the Church.  
No particular occurrence of the Church mentioned this year, 801.    


In the Empire.  
Tiberius' Reign proclaimed for ten years longer, and the Consuls punished for it, ibid.  
Many cruelties of the Emperor, 802.  
A feigned Drusus, ib.    


Among the Jews.  
A commotion and slaughter of them caused by Pilate, 803  
Philip the Tetrarch of Trachonitis dyeth, ib.     

Occurrences in the year of Christ XXXVI. Tiberius' XXI.  


In the Church.  
No particular Occurrence mentioned this year.    


Among the Jews.  
Vitellius Governor of Judea, he cometh to Jerusalem, is courteous to the jews, 809.  
Caiaphas' removed from the High Priesthood, 810.    


In the Empire.  
A Rebellion in Parthia, ib.  
Tiberius still cruel and shameless, 811.     

Occurrences in the year of Christ XXXVII. Tiberius XXII.  


In the Church.  
Paul cometh to Jerusalem, 813. 
Act. 9 vers. 23, etc. to vers. 32.   
The Disciples afraid of him, 814.  
Persecution lasteth yet, ib.  
Paul presented to the Apostles; preacheth boldly, is persecuted, and goeth to Tarsus, 815.    


In the Empire.  
The Parthian War yet uncomposed, 816, 817.  
Artabanus restored to his Kingdom, ib.  
A commotion in Cappadocia, ib.  
Cruelties at Rome, ib.  
Mishaps there through fire and water, ib.  
The death of Thrasyllus the ginger, ib.    


Among the Jews.  
A commotion in Samaria, 818, etc.  
Pilate put out of Office, ib.  
Agrippa his journey to Rome, ib.  
His imprisoment there, ib.  
War betwixt Herod the Tetrarch, and Aretas King of Arabia, ib.     

Occurrences in the year of Christ XXXVIII. Tiberius XXIII.  
Being also the first year of Caius, No particular Occurrence of the Church specified this year. 

In the Empire.  
Macro all base, 823.  
A wicked woman, 824.  
Preparations of War against Aretas, 825, etc.  
An Omen to Agrippa in Chains, ib.  
Tiberius near his end, ib.  
His choice of a successor, ib.  
Tiberius' his Death, ib.  
Caius his successor, ib.  
Tiberius in a manner cruel being dead, ib.  
Agrippa in perplexity and enlarged, 825, etc.  
His dissimulation, ib.  
He beginneth to show himself in his own colours, ib.  
His cruelty, ib.  
Young Tiberius brought to a miserable end, ib.     

Occurrences in the year of Christ XXXIX. Caius II.  
No Occurrence of the Church mentioned this year. 

In the Empire.  
Cruelties at Rome, 831.  
An end of Macro, 832.    


Among the Jews.  
Great troubles of the Jews in Alexandria, 832, etc.  
Agrippa at Alexandria abused, ib.  
A Pageant of one and more madmen, ib.  
Sad outrages upon the Jews, ib.  
Caius will be a God, ib.  
More of their Miseries, ib.  
Agrippa in his own kingdom, ib.    


Yet more Occurrences in the Empire.  
Caius the new God, little better than a Devil, 836▪ etc.  
Many and many cruelties of his, ib.     

Occurrences in the year of Christ XL. Caius III.  


In the Church.  
Peter visiting divers parts, 839, 840. 
Act. 9 ver. 32.   
Yet not at Antioch in this visitation, ib.  
Dorcas raised, 841. 
Act. 10.   
Cornelius converted, 842.  
The keys of the kingdom of Heaven now only used, 845.  
The Holy Ghost given to the Gentiles, 847.    


In the Empire.  
Caius still cruel, 848, etc.  
A most inhuman cruelty, ib.  
Caius his luxury and prodigality, ib.  
His strange bridge of Ships, ib.  
His covetousness, ib.    


Among the Jews.  
Herod and Herodias before the Emperor, 852.  
The Alexandrian Jews still perplexed, ib.  
Flaccus his downfall, ib.  
The Jews still distressed for all that, ib.     

Occurrences in the year of Christ XLI. Caius Caligula IU.  


In the Chuhch.  
Antioch receiveth the Gospel, 855.  
Barnabas cometh thither, ib. 
Act. 11. ver. 19 to ver. 26.     


Among the Jews.  
Troubles at Jamnia, 856, etc.  
Caius his image to be set up in the Temple, causing troubles, ib.  
Petronius his Letter hereupon to the Emperor, ib.  
Agrippa his mediation for the Jews, ib.  
Flaccus Avilius his end, ib.  
The Ambassadors of the Alexandrian Jews before the Emperor Apion, ib.  
Philo the Jew and his Writings, ib.    


In the Empire.  
Caius still foolish and cruel, 862.  
Caius profane, ib.     

Occurrences in the year of Christ XXII. Caius' V Claudius I.  


In the Empire.  
Caius his death contrived, 865, etc.  
The manner of his death, ib.  
The sequel, ib.  
Dissension about the government, ib.  
Claudius, ib.  
Caesonia and her child slain, ib.  
Claudius' made Emperor, ib.  
His demeanour at the beginning, ib.    


In the Church.  
The name of Christian first used, 871. 
Act. 11. ver. 26.     


Among the Jews.  
The Theraputae, 872.  
The affairs of the Jews in Alexandria and Babylonia, ib.  
The rebellion of some Jews, ib.     

Occurrences in the year of Christ XLIII. Claudius' II.  


In the Church.  
A famine in Judea and all the world, 877.  
Paul rapt into the third heaven, ib. 
Act. 11. ver. 28.   
Peter not this year at Rome, 888.   

Among the Jews.  
Herod Agrippa his coming to Jerusalem, 879, etc.  
Imperial acts in behalf of the Jews, ib.  
Peter not imprisoned this second year of Claudius, ib.    


In the Empire.  
The Moors subdued, 881.  
Claudius beginneth to be cruel, and his Empress Messalina wicked, ib.     

Occurrences in the year of Christ XLIV. Claudius' III.  


In the Church.  
The martyrdomn of James the great, 883.  
Concerning the Apostles Creed, 884.  
Concerning Traditions, 885.  
Peter's imprisonment and delivery. ib.    


In the Empire.  
Some actions of Claudius, 887.  
Messalina abominably wicked, ib.  
An expedition into England, ib.  
A whorish trick of Messalina, ib.    


Among the Jews.  
The fatal end of Herod Agrippa, 889.      
THE ACTS OF THE APOSTLES.  


CHAP. I.  

Vers. 1. The former Treatise have I made, etc.  
THE Syrian and Arabic render it, The former 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Matth. 1. 1.  book have I written: and so is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Heathen Authors, not only for an oration by word of mouth, but also for a Treatise or Discourse that is done in writing; as might be proved by many examples. I shall only give one as parallel to the phrase that we have in hand; as the Author himself is unparallel to our Evangelists in matter of truth; and that is, Lucian in his title of the first book of true History, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now the Evangelist at his entry into this History, mentioneth the former Treatise of his Gospel, because this Treatise of The Acts of the Apostles taketh at that; and as that contained the Life and Doctrine of our Saviour himself, so doth this the like of his Apostles. And therefore the words immediately following, Of all that Jesus began to do, may not unfitly be interpreted to such a meaning, that Jesus began, and his Apostles finished: though it is true indeed, that in Scripture phrase to begin to do, and to do, do sound to one and the same sense, as Matth. 12. 1. compared with Luke 6. 1. Mark 6. 2. compared with Matth. 13. 54. etc.  
Now the method that the Evangelist prescribes unto himself, and followeth in this Book is plainly this. From the beginning of the Book to the end of the twelfth Chapter, he discourseth the state of the Church and Gospel among the Jews; and from thence forward to the end of the Book he doth the like, of the same among the Gentiles: and therefore accordingly, although the title of the Book be The Acts of the Apostles, as of the Apostles in general; yet doth he more singularly set himself to follow the story of the two Apostles Peter and Paul: peter's to the 13 Chapter, and Paul's after; because that these two were more peculiarly the fixed Ministers of the circumcision, and of the uncircumcision, Gal. 2. 8. and so doth Moses entitle a reckoning of the heads of the Father's houses of all the Tribes of Israel in general, Exod. 6. ●4. and yet he fixeth at the Tribe of Levi, and goeth no further; because the subject of his Story lay especially in that Tribe, in Moses and Aaron.  

§. Of all that Jesus began to do and to teach.  
Not that Luke wrote all things that Jesus did, nor indeed could they be written, John 21. 25. but that, 1. He wrote all those things that were necessary, and not to be omitted. Theophylact and Calvin. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all for many; as it is frequently done in Scripture. 3. And chief, that he wrote something of all the heads of Christ's actions and doctrine; for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Camerarius. Or, 4. As the woman of Samaria saith, that Christ had told her all things that ever she did, Joh. 4. 29. whereas he told her but some few particulars; but they were such, as whereby she was convinced he could tell her all: So though Luke did not specify all and every action and doctrine of Christ that ever he did and taught; yet did he write of such, as whereby it was most clear that Christ was the Messiah.    

Vers. 2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen.  
There is some diversity in pointing and reading this Verse: some take it in the order and posture that our English hath it; applying the words through the Holy Ghost, to Christ's giving commandments; and read it thus, after ●● had given commandments through the Holy Ghost: and so doth the Vulgar Latin, Theophylact, Mar●rat, and indeed the pointing, in the best Copies. Others, as the Syrian, Arabic, and Beza, with them conjoin it thus, Giving commandments to the Apostles whom he had chosen by the Holy Ghost. Now in the main thing itself, there is not so much difference, as to make any great scruple or matter how the words are pointed; for Christ may as well be said to command his Disciples by the Holy Ghost, as to choose them by the Holy Ghost; and so e contra. But it is material to consider,  
First, That it is more proper by far to conceive Christ acting the Holy Ghost upon the Disciples, and that when they were called; than his acting him in himself in calling them.  
Secondly, That there is no mention at all of such an acting of the Holy Ghost in the Disciples choosing; but there is expressly at their receiving their charge; and therefore not only the pointing of the Text, and the consent of divers Copies, Expositors and Interpreters that read as our English doth; but even the very thing itself, and truth and evidence of Story require that it should be so read: Now, why Christ should be said to give commandment through the Holy Ghost; and what commandment this was that was so given to them, is much in controversy.  
There is mention indeed of Christ breathing of the Holy Ghost upon them, Joh. ●0. 22. and of a commandment or two given them afterward, as To go teach all Nations, Matth. 28. 19 and to abide at Jerusalem till the promise of the Father, Act. 1. 4. And the exposition and interpretation that is commonly given of these words doth sense them thus, That Christ by the virtue of the Holy Ghost in himself did give them these commands: Whereas it is far more agreeable to the stile and phrase of Scripture, to expound them in another sense; namely, that Christ by the Holy Ghost infused into his Disciples did command them; not by the words of his own mouth, but by the direction of his Spirit within them: and so the Prophets were commanded, Zech. 1. 6. where the LXX use the same Greek word.  
For, first, else to what purpose did he breathe the Holy Ghost upon them, and bid them receive it? Sure they had something beside the Ceremony of breathing, bestowed upon them; and what can that be conceived to be, if not the Holy Ghost, to inform them of what they yet knew not, and to direct them what he would have them to do?  
Secondly, It is therefore observable, that on Pentecost day they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉 8. and Luke 24. 49. Power and abilities to execute their charge: for indeed their charge was given them by Christ before. Now Christ was not with them continually to talk with them and to instruct them, but came by times among them, and away again: and therefore on the very first night that he appeared unto them, he distributed the Holy Ghost among them, to be their constant instructor, and enjoiner what they were to do, in that calling and employment to which they were engaged: and the fruit of one of these instructions and injunctions by the Holy Ghost within them, was the choosing of Mathias.   

Vers. 3. To whom also he shown himself alive after his passion, by many infallible proofs.  

§. The History of the resurrection, and Christ's several apparitions after it.  
On the first day of the week 
a Luke 24. 1.  very early in the morning, 
b Matt. 28. 1.  when it began to dawn 
c joh. 20. 1.  while it was yet dark, Marry Magdalen, and the other Marry 
d joh. 19 25.  the wife of Cleopas, and 
e Luke 24. 10. Mark 15. 48.  mother of James and Joses; and 
f Mark 16.  Salome 
g Compare Matth. 27. 56. & Mark 15. 40.  the mother of Zebedees' children; and 
h Luke 24. 10  Joanna the wife of Chusa, Herod's Steward; and other women that were with them set out to see the Sepulchre, and brought the Spices with them that they had prepared. 
i Luke 8. 3.  And as they went, they 
k Mark 16. 3  said, Who shall roll the Stone away for ●●? But when they came to the Sepulchre 
l Mark 16. 2.  the Sun being by this time risen, they found the stone rolled away: For there had been 
m Matth. 28. 2  a great earthquake, and the Angel of the Lord had descended from Heaven and rolled back the stone from the door, and sat upon it: as the Women came unto the Sepulchre, they saw this 
n Mark 16. 5  Angel like a young man, sitting on the right hand of the entry in, in a long white robe, and they were sore troubled. 
o Matth. 28. 5 Mark 16. 6.  But he said unto them, Fear ye not, I know that ye seek Jesus which was crucified; he is not here, for he is risen; come see the place where they laid him. And 
p Luke 24. 3.  they entered into the Cave, and found not the Body in the Sepulchre; but there they see 
q joh. 12. 12.  two Angels more in shining garments; the one at the head, and the other at the feet where the body had lain, 
r Luke 24. 5.  who spoke to them, Why seek ye the dead among the living?  

s Ibid. 9 Mark 16. 8.  The Women having seen this, go in haste and tell the Disciples. 
t Joh. 20. 2, 3, 4, etc.  Whereupon Peter and John run to the Sepulchre, and see the linen clothes, but see not the Angels. 
u Ibid. 10. 11. etc.  When they were gone home again, Marry Magdalen, who had again followed them to the Sepulchre, standing at the door seethe the Angels again within, and turning herself she seethe Jesus without, whom at first she took for the Gardener.  
So that the first apparition of our Saviour being risen was to her alone, Joh. 20. vers. 
1. Apparition:  11. to 19  
The same day he appeareth to the two men that went to Emmaus, Luke 24. 13. the 
2. Apparition.  one of them was Cleopas, vers. 18. the Father of James and Joses, and the husband of the other Marry; Compare John 19 25. and Matth. 15. 40. and the other was Simon Peter, Luke 24. 34. 1 Cor. 15. 5.  
That night he appeareth to the twelve, as the Apostle calls them, 1 Cor. 15. 5. or to the 
3. Apparition.  eleven, and them that were with them, Luke 24. 36, 39  
John 20. 19, 20. and showeth them his hands and feet, and eateth a piece of broiled fish and an honeycomb with them, Luke 24. 43.  
Eight days after he appeareth to the Disciples, and convinceth Thomas, Joh. 20. 26. 
4. Apparition:   
At the Sea of Tiberias he appeareth again to seven of his Disciples, and foretelleth 
5. Apparition.  Peter of his suffering for the Gospel, Joh. 21. This John calleth his third appearing, vers. 24. namely, which he had made to any number of his Disciples together, and which John himself had mentioned.  
On a mountain in Galilee he showeth himself to the eleven, Matth. 28. 16. and to five 
6. Apparition:  hundred brethren at once, 1 Cor. 15. 6. for so it may be supposed; seeing Galilee and this mountain was the place of rendevouz that he had appointed, not only from the time of his resurrection, Matth. 28. 7. but even before his passion, Matth. 26. 32. and to this convention seemeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse to have reference: of which in its proper place.  
The Apostle mentioneth another appearance of his to James, 1 Cor. 15. 7. But neither 
7. Apparition.  do any of the Evangelists tell when, or where it was, nor make they mention of any such thing; nor doth Paul determine which James it was.  
Lastly, He appeared to all the Apostles, 1 Cor. 15. 7. being gathered to Jerusalem by 
8. Apparition:  his appointment, Acts 1. 4. and thence he led them forth to Bethany, and was taken up, Luke 24. 50.   

§. By many infallible Proofs.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By many Signs, say the Syrian and Arabic: Arguments, saith the Vulgar Latin: But the word includeth Signs of undoubted truth, and arguments of undoubted demonstration; and accordingly hath our English well expressed it, By infallible proofs. These were very many, exhibited and showed by Christ, which evidenced his resurrection: and they may be reduced to these three purposes.  
First, To show that he was truly alive again, as his eating, walking, conferring and conversing with his Disciples.  
Secondly, To show that he had a true and real body, as offering himself to be handled, as Luke 24. 39  
Thirdly, To show that it was the same body that suffered, when he showeth the scars in his hands, feet, and sides, as Joh. 20. 20, 27.  
Every apparition that are reckoned before, and are mentioned by the Evangelists, had one or more of these demonstrations; and yet were there certain appearances, and divers such proofs, which are not recorded, Joh. 20. 30.   

§. Being seen of them forty days.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theophylact, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For that Christ was not continually conversing with his Disciples, but he came among them at certain times; Yet do the Syrian and Arabic, translate it in Forty days.  
Forty years after this, a year for a day (as Numb. 14. 33, 34.) was Jerusalem destroyed, and the Nation of the Jews rooted out; because they would not believe in Christ, who had so mightily declared himself to be the Son of God, by his Resurrection from the dead, and who had so plainly declared his Resurrection from the dead, by so many appearings, and infallible proofs for forty days.  
And that the sin might be fully legible in the Judgement, they were besieged and closed up in Jerusalem, at a Passover, as at a Passover they had slain and crucified the Lord of life: Now, that this remarkable work of the Lords Justice upon this Nation, in suiting their judgement thus parallel to their sin and unbelief, in regard of these years, and this time of the year may be the more conspicuous to the mind of the Reader; for the present, it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto; for even by their times and stories, this time and truth may be measured and proved: and in the progress of the discourse to come, the particulars both for year and time may be cleared more fully.  
Now the times of the Roman Emperors, that came between the death of Christ, and the destruction of Jerusalem, are thus reckoned by the Roman Historians themselves.  
Tiberius began to reign about August the 18.  
He reigned 22 years, 7 months, and 7 days. Dion. And died in the 23 of his reign. Suet.  
He died March 26. Dion. Or the 17 of the Calends of April. Sueton.  
Caius Caligula began March 27.  
Reigned 3 years, 9 months, 28 days, Dion. Or 3 years, 10 months, 8 days, Sueton.  
Died January 23, or the 9 of the Calends of February. Suet.  
Claudius began January 24.  
Reigned 13 years, 8 months, 20 days. Dion. He died in the 14 year of his reign. Suet.  
Died October 13. Dion. Or the 3 of the Ideses of Octob. Suet.  
Nero began Octob. 14.  
Reigned 13 years, 8 months, Dion.  
Galba reigned 9 months, 13 days, Dion. Died in his 7 month, saith Suet.  
Otho reigned 90 days, Dion. 95 days, Suet.  
Vitellius reigned 1 year wanting 10 days, Dion.  
Vespasian reigned 10 years wanting six days, Dion.  
In his second year Jerusalem is destroyed by his son Titus, Joseph. de Bello Judaic. lib. 7. cap. 18.  
And now if we cast up the times, from the 18 of Tiberius to the second of Vespasian; and compare and parallel them with the years of our Saviour, we shall find them running together in this manner,  
Christ Tiberius Christ Claudius 33 18 54 13 34 19 55 14 35 20 56 1 Nero. 36 21 57 2 37 22 58 3 38 1 Caius gins in March 27. 59 4 39 2 60 5 40 3 61 6 41 4 62 7 42 1 Claudius gins january 24. 63 8 43 2 64 9 44 3 65 10 45 4 66 11 46 5 67 12 47 6 68 13 48 7 69 14 49 8 70 1 Galba and Otho. 50 9 71 1 Vitellius. 51 10 72 1 Vespasian. 52 11 73 2 jerusalem destroyed. 53 12      

Vers. 4. And being assembled together with them.  
There is no small difference among Interpreters about rendering this clause out of the Original. Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others leave the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out; as thinking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient: some render it Eating with them, as the Syrian, Arabic, Oecumenius, chrysostom, Vulgar Latin, Deodate, and our English in the Margin, the Rhemists, and those that follow the Vulgar, which Valla thinketh was mistaken, and read convescens in stead of conversans. Others, Assembling them, or being assembled with them, as Beza, Camerarius, Deodate, and our English in the Text; the Tigurine, Spanish, French, Erasmus, and others; Epiphanius as he is cited by Camerarius, readeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Valla as he is cited by Erasmus saith, it is so written in some Greek Copies. For the settling therefore of the right construction of this place;  
First, It is the concurrent agreement of all men, this last excepted; to read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which word indeed the thing itself will not bear, for though Christ conversed, and was much among his Disciples after his Resurrection, yet do we not read that he ever lodged with them; which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly import.  
Secondly, In the difference about the translation, whether to render it eating, or being assembled with them; the current of Greek Authors in the use of the word, do vote for the latter sense, and not at all for the former, as Beza and Camerarius do prove at large; and more proofs might be given, were it needful.  
Now this phrase seemeth to refer to Christ's meeting his Disciples on the mountain of Galilee, which he himself had appointed for a meeting place, Matth. 28. 16. And the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be wanting. For in other of his appearings, it was accidental and unexpected when he came among them; but upon this mount he was assembled together with them upon appointment. And here it is like were the five hundred Brethren mentioned by Paul, and spoken of before; for where was it so likely so many should have the sight of Christ at once; as in that place where he had promised that he would meet them, and had appointed to assemble with them.  

§. Commanded them that they should not departed from Jerusalem.  
Not that they were at Jerusalem when they received this command, but that he commandeth them now to Jerusalem, and there to contine. Till they were come into Galilee, they had no warrant to stay at Jerusalem at all, but command to the contrary; for he commanded them away from thence into Galilee, Matth. 28. 7. 16. because he would appear to all those at once, that had been most constant Auditors of him; for there had been his greatest converse; and being there assembled together with them, according to his promise and his appointment, he than chargeth them to return to Jerusalem, and not to departed from thence till the promise of the Father be come.  
Christ confineth them to Jerusalem, for the receiving of the Holy Ghost. 1. Because of the Prophecy, Esay 2. 3. Out of Zion shall go forth the Law, etc. 2. Because there would be the greatest company to be spectators of that great work, and to be wrought upon by it, as is proved by the sequel. 3. Because that this great work of Christ's power, was fittest to be showed there, where had been his great humiliation: and that those that would not be convinced by the resurrection, might be convinced by this miraculous gift of the Holy Ghost.    

Vers. 6. They asked of him, saying, Lord wilt thou at this time restore again the Kingdom to Israel?  
This was and is the great delusion of that Nation unto this day, and not a few Christians do side with them in it; supposing that at the Jews conversion, they shall be brought home to Canaan, there inhabit with Christ visibly among them, Jerusalem built again; and their peace and prosperity so great, as never the like; and so constant, as never interrupted. To this tune spoke the petition of Salome, the wife of Zebedee, and James and John her two sons, Matth. 20. 20. and the speech of Cleopas, Luke 24. 21. And how common this Doctrine is among the Jewish Authors, it is needless (for it might be endless) to recite; it is evidence enough, in that we see it the common and general quaere of all the Disciples met together: Christ since his Resurrection had spoken to them of the things that concerned the Kingdom of God, and they find belike, that he had passed a great Article of their belief unspoken of, about restoring the Kingdom of Israel. Our Saviour answers their curiosity with a check, as he had done Poter, Joh. 21. 22. and diverts their thoughts to the more needful consideration of the calling that he would set them about, as in the next verse; and showeth that the Kingdom of Christ, which they mistook, should be a spiritual power, which even just now was to begin; and of this power he tells they should receive and dilate, and carry on his Kingdom.  

§. Certain Articles or Positions tending to the confutation of the Jews in this point, and the Millenaries that concur in many things with them.  

1. That the Book of Daniel speaketh nothing of the state of the Jews, beyond the destruction of Jerusalem by Titus.  
2. That the Revelation intendeth not the stories and times that are written in Daniel, but taketh at him and beginneth where Daniel left, to discourse the state of the new Jerusalem when the old one was ruined.  
3. That the fourth Monarchy in Daniel, is not Rome, nor possibly can be, Dan. 7. 11, 12. well weighed together.  
4. That the blasphemous horn in Dan. 7. 8, 25. etc. is not Antichrist, but Antiochus.  
5. That Antichrist shall not be destroyed before the calling of the Jews, but shall persecute them, when they are converted, as well as he hath done the Church of the Christians: And that the slaying of the two Prophets, Rev. 11. aimeth at this very thing, to show that Antichrist shall persecute the Church of Jews and Gentiles, when towards the end of the world they shall be knit together in profession of the Gospel.  
6. That the calling of the Jews shall be in the places of their residence among the Christians, and their calling shall not cause them to change place, but condition.  
7. That Ezekiels New Jerusalem is bigger in compass by many hundreds of miles, than all the land of Canaan ever was in its utmost extent.  
8. That the earth was cursed from the beginning, Gen. 3. 17. and therefore Christ's Kingdom not to be of the cursed earth, Joh. 18. 36.  
9 That the Kingdom everlasting that began after the destruction of the fourth beast, Dan. 2. 44. & 7. 14. 27. was the Kingdom of Christ in the Gospel, and began with the Gospel, preached among the Gentiles.  
10. That the binding of Satan for a thousand years, beginneth from the same date.  
11. That his binding up, is not from persecuting the Church, but from deceiving the Nations, Rev. 20. 3, 8.  
12. That multitudes of those places of the Old Testament that are applied by the Jews and Millenaries, to the people of the Jews, and their earthly prosperity, do purposely intent the Church of the Gentiles, and their spiritual happiness.     

Vers. 8. But ye shall receive power after the Holy Ghost is come upon you.  

§. 1. How many of the Disciples were spectators of Christ's ascension.  
It is apparent by this Evangelist, both in this place, and in his Gospel, that there were divers others that were spectators of this glorious sight beside the twelve. For in the 14 verse he hath named both the women and the brethren of Christ; which number of men in vers. 15. he hath summed to 120 as we shall see there: And so likewise in his Gospel, Chap. 24. he hath so carried the Story, as that it appeareth by him, that the beholders of his first appearing after his Resurrection, were also the beholders of his Ascension: for at vers. 33. he speaketh of the eleven, and them that were with them, and from thence forward he hath applied the story until the ascension indifferently to them all. And this thing will be one argument for us hereafter to prove that the whole hundred and twenty mentioned vers. 15. of this Chapter received the Gift of Tongues, and not the twelve only.    

Vers. 9 While they beheld, he was taken up.  

§. The year of Christ at his Ascension.  
The time of Christ's conversing upon earth cometh into dispute (viz. whether it were 32 years and an half, or 33 and an half) mainly, upon the construction of this clause, Luke 3. 23. Jesus began to be about 30 years of age when he was baptised: For though it be agreed on, that the time of his Ministry, or from his Baptism to his suffering, was three years and an half; yet is it controverted upon that Text, whether to begin those from his entering upon his 30 year current, or from finishing that year complete. The Text speaketh out for the former; and in that it saith, He began to be thirty; it denieth his being thirty complete; and in that it saith, He began to be 
* So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 13. 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thirty after a certain reckoning, or, as it were thirty; it denieth his drawing upon thirty complete likewise: For if he were full thirty, it were improper to say, he began to be thirty; and if he were drawing on to full thirty, than were it proper to have said, he began to be thirty indeed; and not began to be, as it were thirty. Therefore the manner of speech doth clearly teach us to reckon, that Jesus was now nine and twenty years old complete, and was just entering upon his thirtieth year when he was baptised: and so doth it follow without any great scruple, that he was crucified, risen again, and ascended, when he was now thirty two years and an half old complete, which we must write his thirty third year current.   

§. 2. The age of the world at our Saviour's death, resurrection and ascension.  
We have showed elsewhere, that these great things of our Saviour's suffering and exaltation came to pass in the year of the world 3960 then half passed; or being about the middle. It will be needless to spend time to prove and confirm it here. The summing up these several sums which were as so many links of that chain will make it apparent.  
From the Creation to the Flood 1656 Gen. 5. 6, 7. etc. From the Flood to the Promise to Abraham, Gen. 12. 427 Gen. 11. & 12. From the Promise to the Delivery from Egypt 430 Exod. 12. 40. Gal. 3. 17. From the coming out of Egypt to the founding of Solomon's Temple 480 1 Kings 6. 1. From the founding to the finishing of the Temple 7 1 Kings 6. 38. From finishing the Temple, to the revolt of the ten Tribes 30 1 Kings 6. 38. & 11. 40. compar. From the revolt of the ten Tribes to the burning of the Temple 390 Ezek. 4. 5, 6. From the burning of the Temple, to the return from Babel 50 Jer. 25. 11, 12. & 2 Chron. 36. 6. 9, 10. 2 King. 25. 2, 3. presly compar. From the return from Babel to the death of Christ. 490 Dan. 9 24, etc. Total 3960   
And hereupon it doth appear, that as the Temple was finished by Solomon, just Anno Mundi 3000. So that it was fired by Titus, just Anno Mundi 4000 Jerusalem being dostroyed exactly 40 years after Christ's death, as was showed even now.    

Vers. 12. Olivet, which is from jerusalem a Sabbaths days journey.  

§. 1. Why the Evangelist doth measure this distance at this time.  
This is the first matter of scruple in these words: and it is material to take notice of it, the rather, because that this same Evangelist hath made mention of the Mount of Olives in his other book, and yet never taketh notice of the distance of it from Jerusalem before, as Luke 19 29. 37. & 22. 39   

§. 2. Why the Evangelist doth measure this distance by a Sabbath days journey, rather than any other measure.  
This also is not impertinent to take notice of, because neither the present time, nor the present action had any reference to the Sabbath day at all: For had it been either the Jews Sabbath, or the Christian Sabbath, when this thing was done; it were easy to see why the measure of the distance betwixt these two places, is by such a standard; but since it was in the middle of the week when our Saviour ascended, and near neither the one Sabbath nor the other, it cannot but breed some just scruple why the Evangelist should mention a Sabbath days journey here.  
But before we can give satisfaction to these two scruples, it is in a kind necessary to resolve one or two more which are of no less, if not of a greater difficulty: and those are;   

§. 3. Whether the Evangelist intent to measure the distance from the Mount Olivet to Jerusalem, or from the place where our Saviour ascended on Mount Olivet, to Jerusalem.   

§. 4. What space a Sabbath days journey was.  
This last, must first fall under determination, and it is not of small obscurity in regard of the different measures that are made of it, and in regard of the different glosses that are made upon this Text.  
The Syriack readeth it thus, Which was from Jerusalem seven furlongs. And this hath bred some difficulty more than was in the Text before; for that Josephus saith, Mount Olivet was but five furlongs from Jerusalem, Antiq. lib. 20. cap. 6. And John the Evangelist saith, Bethany was 15 furlongs from Jerusalem, Joh. 11. 18. And certain it is that Luke in this place speaketh of the distance from Olivet, or from Bethany, or from both; and yet the Syriack gloss upon him, hath found out a measure that agrees neither with Josephus, nor with John.  
There is a like difference between their opinions that come to measure this space not by furlongs, but by another measure; some holding it to be two thousand paces, or two miles; others two thousands cubits, or but one mile: This latter to have been the measure of a Sabbath days journey, namely, two thousand cubits, is apparent in the Talmud, and it may be confirmed out of other Writers of the same Nation; for this position is in the Tractate of Erubhin, Chap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a journey of two thousand middle paces is the bound of the Sabbath: And the Scholiast there saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A middle pace in the way of a man's walk namely a cubit. And so the Chaldee paraphrast on the first of Ruth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are commanded to keep the Sabbaths and the holy das●; so as to go not above two thousand cubits. And this tradition or custom seemeth to be fetched from that place in Josh. 3. 4. where, because the people in their march after, and on either side the Ark, were to keep two thousand Cubits distance off it; it is thereupon concluded, that they pitched at that distance when the Ark and they were encamped; and so that that was the space that they went from their Tents to the Tabernacle on the Sabbath day: it is not worth the labour, to examine the truth of this opinion in this place; because we have not here so much to deal with it, as with a custom built upon it: and it is not so material whether that was the distance betwixt their Tents and the Tabernacle in their encamp in the wilderness (for some of them were double, triple that distance) as certain it is, that a custom was grown from this opinion of travelling no further than two thousand Cubits on the Sabbath day; and to this custom the Evangelist speaketh, and that is it that we must look after. Now if we count these two thousand Cubits for whole yards, than was the space a mile, and above half a quarter, or somewhat above nine furlongs in all: but if for half yards, which was the common Cubit, than was it but half so much, and neither of these sums agree with the Syriacks seven furlongs nor with John's fifteen. But the latter agreeth very well with Josephus his five, and so do I understand the measure to be.  
For, first, it were easy to prove that the Cubit by which the Tabernacle was measured at the building of it, both for its own body, and for the ground it stood upon, and its Court, and all things about it, was but the common Cubit of half a yard; and it is most likely that those two thousand Cubits that did distance the people from it in the wilderness, and that measured out a Sabbath days journey now, were Cubits of the same size.  
Secondly, The Text of Luke exactly measures the distance from the Mount of Olives to Jerusalem, and it is very questionable whether he intent the space from that place upon the Mount where our Saviour ascended, or no. He saith in the last Chapter of his Gospel, that Jesus led the Disciples our, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 50. not towards Bethany, but as far as unto it, as our English, and the Syriack, the Vulgar, Beza, and others do truly render it: now Bethany was about fifteen furlongs from Jerusalem, Joh. 11. 16. and let us take the two thousand Cubits how we will, either common or holy Cubit, either half yard▪ or yard; or ezekiel's Cubit, of a Cubit and hand breadth: Yet will none of these measures reach to so many furlongs.  
Now howsoever Beza hath sought to heal this difference by a supposal that Bethany was not only the name of a Town, but also a tract or a space of ground that lay about the Town, as a Lordship or Parish lieth about the Village; and that though the Town itself lay fifteen furlongs from Jerusalem, yet that the grounds and demeans that carried the same name, reached within half that space to Jerusalem; the grounds of such a supposal are yet to seek; nay, there is good ground to the contrary.  
For first, it is rare in Scripture to find open fields called by the name of a Town, when there is no expression that the fields are meant: particularly, if we should reckon up all the Towns named in the Bible that bear a Beth, in the beginning of them, as Bethlehem, Bethshemesh, Bethsaida, Bethel, and all the rest that are of the like beginning, we could never find that they signify any thing but the very Town itself; and why Bethany should be singular, I see no reason.  
Secondly, In all the mentioning of Bethany in other places in the Gospel, it is passed peradventure that the Town is meant; as Joh. 12. 1. Matth. 21. 17. Mark 11. 11. Matth. 26. 1. etc. and why it should not be so also in Luke 24 50. had need of cogent reasons to demonstrate.  
Thirdly, It is very questionable whether Bethphage lay not betwixt Jerusalem and Bethany; or if it did not, it lay very little aside the way, as might be showed out of the story of Christ's riding into Jerusalem, Matth. 21. 1. Luke 19 29. compared with Joh. 12. 1. and therefore that was like to cut off the name of Bethany, that it should not reach far in the fields towards the City: For Christ lay in Bethany all night, Joh. 12. 1. and on the morning was gone some way towards Jerusalem before he met with the Ass on which he road, which he had commanded his Disciples to fetch from Bethphage, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before them, as the Syrian well renders it; that is, either directly in their way to Jerusalem, or very little off it; as they were now setting out of Bethany thither. And this is confirmed by the gloss upon the Gemars in Sanhedrin, Perck. 1. where mention being made of Bethphage in the Text, the Scholiast saith, Bethphage was a place before the wall of the City, and governed as Jerusalem in all things.  
It is therefore of the most probability, that Christ when he ascended, led out his Disciples to Bethany Town, fifteen furlongs from Jerusalem, or thereabout, and that very way that he had ridden triumphantly into the City seven and forty days ago, he goeth now again to ride more triumphantly into Heaven. The Text then that we have in hand doth not measure the sapce from the City to Bethany where Christ ascended, but from the City to the foot of Mount Olivet, on which Mount, Bethany stood; and the measure he maketh of it is two thousand common Cubits, or about five furlongs. And so we have done with two of the Queries that were proposed. But now why he should measure this space at this time rather than any other, and why by the title of a Sabbath days journey, rather than any other measure, remaineth yet to be inquired after.  
This Evangelist hath divers times in his Gospel mentioned this Mount, as was showed before; but never shown the situation or distance of it from the City till now, and that may be a reason why he doth it here, being the last time that ever he is to mention it in all his writings; and that one place might explain another: Namely, That from this Text the several passages done on Mount Olivet which are mentioned in his Gospel, might receive some illustration, and it might be known how far they were acted from Jerusalem; or at the least guessed how far, it being from hence determined, how far the foot of Olivet was distant from it: It had been indeed as ready to have said they returned from Bethany, which was from Jerusalem about fiteen furlongs; but the Holy Ghost is not so careful to measure the distance from the place of Christ's Ascension (it may be for the same reason that he concealed the grave of Moses, for fear of superstition) as to measure from Olivet where so many, and remarkable occurrences besides Christ's Ascension had passed, and been done by him.  
Why he measureth it by the title of Sabbath days journey, rather than by any other measure, as of paces, furlongs, or the like, since this day that was spoken of is not a Sabbath, we dare not be too curious to determine: Only to conjecture, it is very probable, that this was the common walk of the people of Jerusalem on the Sabbath day in pleasant weather for their meditations, when they had done the public duties of the day: For so it is said of Christ, that he often resorted to a garden of Gethsemani with his Disciples, Joh. 18. 2. and though it be not certain whether he did on the Sabbath, yet it is certain that he did on the Passover night, after he and his Disciples had done the work of the day and Ordinance. And that time of the day fell under the same obligation that the Sabbath did in this particular. For, as was observed even now out of the Chaldee Paraphrast, not only on the Sabbaths, but also on other holy days it was not lawful to walk above two thousands Cubits; and this time that our Saviour set thither, was the beginning of such a day: namely, of the first day in the Passover week, which was to be observed as a Sabbath, Leu. 23. 7. and that day was begun at that even when our Saviour went out to Gethsemani to pray. And though Judas slipped from behind his Master after they were risen from the Table and come out of the House, and when he should have gone out of the City with him, he stepped aside into the City, and got his cursed train up to go to apprehend Jesus; yet the Text assures us, Joh. 18. 2. that Judus knew where to have him, though he went not to observe whither he would go; because that that was our Saviour's common retiring place upon such occasions. And so may we conceive it was the common haunt of others of the City, upon such times, and such occasions of prayer and meditation to resort thither, for the delightsomness of the place, and the helpfulness of it by the delight and solitariness to contemplation. And therefore the Evangelist may be conceived to use this expression for the measure betwixt it and the City, A Sabbath days journey; because it was most remarkably so; not only upon obligation, but for delight, and the people's common Sabbath days walk.    

Vers. 13. They went up into an upper room.  
This was not that room in which Christ ordained his last Supper; for that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark 14. 15. Luke 22. 12. this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and certainly the difference of words, argues difference of the thing itself: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to signify any room above stairs, be it but the first story, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest room in all the House, as Act. 20. 8, 9 which was the third story. Nor is it probable that this was the House of John Mark, mentioned Act. 12. 12. For though some Disciples were then assembled there, yet were the Apostles in another place. What place this was, is not worth the labour of searching; because it is passed the possibility of finding out: be it in what house it would, this was the place where this society of Apostles and Elders kept as it were their College and Consistory, while they stayed at Jerusalem, and till persecution scattered them. And therefore it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were there abiding: This was not the meeting place in public Worship for all the Believers in the City, which ere long, if not at this very time, were several Congregations: but this was the meeting and sitting place for the Presbytery of these Elders that took care of all those Congregations.  

§. Both Peter, and James, and John, etc.  
The Syrian readeth, Peter, and John, and James; and for Bartholomew, and Matthew, he and the Arabic read Matthew and Bartholomew; the reason best known to themselves.   

§. James the Son of Alpheus.  
The word Son, is not in the Greek, neither here, nor Matth. 10. 3. nor Mark 3. 18. nor Luke 6. 15. but it is only thus, James of Alpheus, and so reads the Vulgar. But the Syrian, Arabic, Beza, our English, and divers others have very warrantably put in the word Son.  
Now this Alpheus and Cleopas, mentioned, Luke 24. 18. were but one and the same man: the Syrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving indifferently to frame his name into Hebrew, or into a Greek pronunciation, Châlphi and Cleaphi, as Paul's double name sounded after these two languages: This Cleopas or Alpheus, was the Husband of Mary, Joh. 19 25. and she the mother of James the less, and of Joses, Matth. 15. 40. and of Judah and Simon, Mark 6. 3. and from hence is warrant sufficient to call James the Son of Alpheus; though the Text hath not spoken out the word Son.  
This James is he, that was commonly called James the less, mentioned, Acts 12. 7. & 15. 3. & 21. 18. Gal. 2. 9 etc. and so often called by the Ancients, the Bishop of Jerusalem, but upon what misprision shall be conjectured afterward.   

§. And Simon zealots.  
He is called Simon the Canaite, Matth. 10. 4. Mark 3. 18. which in Hebrew signifieth zealous, as is more apparent by the Syriack and Arabic writing of it, than the Greek: It is like he was so called from Canah in Galilee, the place of his abode; and the Evangelist translateth this proper Hebrew name, into a Greek appellative, as John doth Siloam, Joh. 9 7. This Simon was the Son of Alpheus also, and so likewise was Judas mentioned instantly after, Mark 6. 3. And so hath Alpheus three sons that were Apostles, and Joses the fourth, is in fair choice to be one too, vers. 23.    

Vers. 14. With the Women.  
Some render it, With their Wives, which may indeed be very true; for the Apostles and Disciples which had Wives, took them with them, 1 Cor. 9 5. but it is too straight: for doubtless there were some with them, that had either no Husbands at all, or none there, see Luke 8. 23. & 23. 49. & 24. 22.  

§. And Marry the mother of Jesus.  
We have no more mention of her in Scripture: it is like she continued under the care of John the Evangelist, to whom our Saviour had committed her, Joh. 19 26, 27. and at the last in some persecution was taken away by martyrdom, as Simeon had prophesied of her, Luke 2. 35.   

§. And his Brethren.  
That is, his Kinsmen; for by this term doth the Scripture use to express such relations: it is needless to show examples: and to show who these Kinsmen were, will be more proper for another place.    

Vers. 15. And in those days Peter stood up in the midst.  
Peter both in this place, and divers others, and indeed generally through so much of this Book as concerns the Church of Judea and Jerusalem, is ever brought in as the chief speaker, and chief actor; nay, commonly the sole speaker and actor upon all occasions: Not that the rest of the Apostles were either any whit inferior to him, either in authority or in forwardness to promote the Gospel; but upon these two most singular and peculiar grounds.  
First, Peter was designed by a more special deputation and appointment to be the Minister of the Circumcision, Gal. 2. 8. and therefore while the Story stayeth among the Circumcised, it still mentioneth Peter above all the other: as when it cometh to speak of the uncircumcised, than it fixeth solely on the story of Paul.  
Secondly, Peter was considerable under a notion that none of the rest of the twelve had fallen under, namely one that had denied and foresworn his Master: and therefore it was in some kind necessary that some special evidences of his perfect recovery again should be given. And whensoever he is thus honoured by mention of him, when the rest are not mentioned, it is not for that he outstripped them either in dignity, or zeal; but to show that he had recovered that ground which he had lost of them in his grievous fall. And these two considerations do mainly resolve, why you read hardly of any man's speeches, or any man's actions but only peter's. He is the speaker in Act. 2. at the first conversion of the three thousand souls; and he is the speaker in Act. 3. at the second conversion of five thousand more; not that the rest of the company did not preach and speak as well as he; as we shall prove for that first Sermon on Acts 2. and as the Holy Ghost itself approves for that second, Acts 4. 1. But because, at these first fruits of the Gospel among the Circumcised, the Lord more especially holdeth out the mention of the Minister of the Circumcision.  
And so in this motion for the choice of a new Apostle, and in that doom again on Ananias and Sapphira, Peter of all other is the M●n: for how fully and how fitly doth it show his perfect recovery, when he that of all the rest, had fallen next to Judas, doth censure Judas; and he that had denied his Master with an oath, doth strike those dead for a lie?  

§. The number of names together.  
Names, is held by divers in this place, and in Rev. 3▪ 4. & 11. 13. to signify only persons without any distinction of sex: whereas it rather signifieth men distinct from women: and so it seemeth that the Syriack and Arabic understand it here; and the latter addeth that they were men of name or repute.  
For, first, in Scripture account, most constantly the reckoning is of men; and women very rarely brought in in the number: nay sometime the reckoning plainly showed to be contradistinguished to women.  
Secondly, The name of a family continueth in the males, but is lost in the females; and therefore in the Hebrew, a male is called Zacar, from remembrance; and women Nashim, from forgetting; and in the New Test. Greek, men are called Names upon the like reason.   

§. Were about an hundred and twenty.  
This summeth the men that are spoken of in the verse preceding; the twelve Apostles, the seventy Disciples, and about thirty eight more, all of Christ's own kindred, country, or converse.  
These one hundred and twenty here spoken of, are not to be reputed or accounted as the whole number of believers at Jerusalem at this time; but only those that had followed Christ continually, Vers. 21. were of his own Country, stood in more near relation to him, as being of his own family and society, and appointed by him for the Ministry.  
The Believers at Jerusalem no doubt were many hundreds, if not thousands at this time; though we read of no converts in this book, till the next Chapter. For what fruit or account can else be given of all Christ's preaching and pains bestowed in that City? Let but Joh. 2. 23. & 3. 2. & 4. 1. & Mar. 3. 8. & Joh. 7. 31. & 8. 30. & 11. 28, 45. & 12. 19 42. and divers other places be well weighed, and it will be utterly unimaginable that there should be less believers in Jerusalem now than many hundreds, much more unimaginable that these one hundred and twenty were all, who were all Galileans, and no inhabitants of Jerusalem at all.  
This number therefore mentioned by the Evangelist of one hundred and twenty, is not to be thought all the Church in that City; but only the society and company that were of Christ's own train and retinue whilst he was upon earth, that companied with him all the time that he went in and out among his Disciples, Acts 1. 21. And this company though it be mingled and dispersed among the Congregations in the City for preaching the Word, and administering the Sacraments, and joining in acts of worship; yet did they keep together as a more entire and peculiar society, and standing Presbytery, Act. 4. 21. and of the rest durst none join himself unto them, Acts 5. 13. and thus they continued till the persecution at Stephen's death dispersed them all but the Apostles, Acts 3. 1.    

Vers. 16. This Scripture must needs have been fulfilled.  
I apprehend not what the word [have] doth in this clause, for it had been both more proper for the sense and more facile for the reader, to have it read, This Scripture must needs be fulfilled. Now the application of these places so pertinently and home to Judas, showeth the illumination and knowledge that the breathing and giving of the Holy Ghost, Joh. 20. 22. had wrought in the Disciples.   

Vers. 18. This man purchased a field with the reward of iniquity.  
Not that he himself bought this field, for Matthew resolves the contrary, Matth. 27. 7. and tells that it was bought by the Chief Priest for his damned bribe: Nor was any such thing in his intention when he bargained for his money; but Peter by a bitter irrision showeth the fruit and profit of his wretched covetise; and how he that thought to enlarge his Revenues, and to settle his habitation by such horrid means, came home by it with the contrary, his revenues to purchase land for others, his habitation to be desolate, and himself to come to so sad an end.  

§. And falling headlong, etc.  
Universality, antiquity and consent have so determinately concluded that Judas hanged himself, that there is no gainsaying: yet hath the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left it so indifferent, whether he hanged himself, or were strangled by the Devil, that if I were not tied up by the consent of all to the contrary, I should the rather take it the latter way: And if I durst so interpret it, I should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to this purpose: that Satan took him away bodily, strangled him in the air; and then fling him headlong and burst out his bowels. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui vel a seipso vel ab alio praecipitatur, saith Stephanus. And to this purpose may that verse of Matth. 27. 5. be very well interpreted; And he cast down the silver pieces in the Temple, and departed, and going away he was strangled: the Devil catching him away and stifling him, and then casting him headlong, and bursting out of him with the eruption of his entrails, and this terrible occurrence would soon be noted of all the inhabitants of Jerusalem, Acts 1. 19    

Vers. 19 Accldama.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a field of blood: by a double relation; First, Because it was bought with a price of blood, Math. 27. 7.  
And secondly, Because it was sprinkled with his blood that took that price: for so this verse intimateth.   

Vers. 21. Wherefore of these men that have companied with us.  

§. Observations upon the election of Mathias.  
First, That there was a necessity the Apostles be twelve. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and this, that the Founders of the Christian Church might be parallel to the twelve Tribes, the founders of the Jewish; for now Jews and Christians were to join together: and this is hinted in the twenty four Elders, the representative body of the Church so often mentioned in the Revelation; and spoken out Rev. 21. 12. 14.  
Secondly, That Mathias and Joses being chosen to the presented to the Apostles, the election was not the choice of the whole Church, as if every member of the Church, and believer in Jerusalem, either did or might give his vote to the choosing of them; but it was only the choice of the whole Presbytery, or the hundred and eight among themselves: for so is it most plain, vers. 15. & 21. being compared together. Observe the phrase, Of these men that have companied with us.  
Thirdly, That the Apostles could not ordain an Apostle by imposition of hands, as they could ordain Elders; but they are forced to use a divine lot, which was as the immediate hand of Christ imposed on him that was to be ordained: that opinion took little notice of this circumstance, that hath placed Bishops in the place of the Apostles, by a common and successive ordination.    

Vers. 25. joseph called Barsabas, who was surnamed justus.  
This seemeth to be he that is called Joses, Mark 6. 3. & 15. 40. the brother of James the less: and the rather to be so supposed, because he is surnamed Justus, as James was. And so saith Beza, one old Copy readeth Joses here; and the Syriack for Joses, readeth Joseph, in Chap. 4. 36. so indifferently are the names used one for another. And from this indifferency, have some concluded, that Joseph here, and Joses in that Chapter, are but one and the same person, the nearness of the sound of Barsabas and Barnabas helping forward that supposal.  
But, first, that Joses, or Joseph in Chap. 4. 36. was born in Cyprus; this Joseph, or Joses here, was born in Galilee.  
Secondly, Although the Apostles belike had named these two joseph's to distinguish them, the one Barsabas, and the other Barnabas; two names that are not far asunder in sound and utterance; yet are they in sense, and in the Apostles intention, if they named the one as they did the other: Barnabas is interpreted by the Evangelist himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered generally the Son of consolation; but the Greek may as well bear, the Son of exhortation; for so it is known well enough the word familiarly signifieth. The Syriack useth indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for consolation, Luke 6. 24. Phil. 2. 1. Rom. 12. 8. 2 Cor. 1. 4, 5. and in the place in hand; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place last cited before it: but whether Barnabas may not equally be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesy, or instruct, I refer to the Reader: Be it whether it will, certain it is, the Etymology and notation doth very far recede from that of Barsabas. Some conceive that this signifieth the son of an Oath; others the son of fullness; but the notation to me seemeth to be the son of wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if we would be critical, we might observe the various qualifications of a Pastor and Teacher from these two surnames, the one a son of wisdom, and the other of exhortation; but our intention only is to show that the two joseph's in mention, differed in person, for they differed in name.  

§. And Mathias.  
Who, or whence this man was, we cannot determine; certain it is, the sense of his name is the same with Nathaneel, though not the sound: and I should as soon fix upon him for the man, as any other, and some probabilities might be tendered for such a surmisal; but we will not spend time upon such conjectures.     

CHAP. II.  

Vers. 1. And when the day of Pentecost was fully come, they were all together with one accord in one place.  

§. 1. The time, and nature of the Feast of Pentecost.  
THE expression of the Evangelist hath bred some scruple; how it can be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day to be completed, or fulfilled, when it was now but newly begun: and the sight of this scruple it is like hath moved the Syrian Translater, and the Vulgar Latin, to read it in the plural number, When the days of Pentecost were fulfilled: Calvin saith, compleri is taken for advenire, to be fulfilled, for to be now come: Beza accounts the fullness of it to be, for that the night, which is to be reckoned for some part of it, was now past; and some part of the day also. In which exposition he saith something toward the explanation of the scruple, but not enough.  
Luke therefore, in relating a story of the feast of Pentecost, useth an expression agreeable to that of Moses, in relating the institution of it, Leu. 23. 13. And ye shall count unto you from the morrow after the Sabbath; from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: Even unto the morrow after the seven Sabbath, shall ye number fifty days.  
It will not be amiss to open these words a little, for the better understanding and fixing the time of Pentecost.  
First, The Sabbath that is first mentioned in the Text, in these words, Ye shall count unto you from the morrow after the Sabbath, is to be understood of the first day of the Passover week, or the fifteenth day of the month Nisan; the Passover having been slain on the day before. And so it is well interpreted by the Chaldee Paraphrast, that goeth under the name of Jonathan, and by Rabbi Solomon upon this Chapter, at the 11 verse; And he shall wave the sheaf before the Lord after the holy day, the first day of the Passover.  
And it was called a Sabbath, be it on what day of the week it would, (as it was on the Friday at our Saviour's death) because no servile work was to be done in it; but an holy convocation to be held unto the Lord, vers. 7. and the Passover Bullock, Deut. 16. 2, 7. 2 Chron. 30. 24. & 35. 8. to be eaten on it, Joh. 18. 28. as the Lamb had been eaten the night before; and this Bullock was also called a Passover, and the day the preparation of the Passover, Joh. 19 14. as well as the Lamb, and the day before had been.  
This helpeth to understand that difficult phrase, Matth. 28. 1. about which there is such difference and difficulty of expounding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the evening of the Sabbath, saith the Syriack and the Vulgar: And o utinam! for than would the Lords day be clearly called the Sabbath, the Sabbath of the Jews being ended before the evening or night of which he speaketh, did begin. In the end of the Sabbath, saith Beza, and our English, but the Sabbath was ended at Sunsetting before. It is therefore to be rendered, after the Sabbaths, for so signifieth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch▪ post regls tempora. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post tempora Trojana. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post noctem, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after, in Greek Writers, as well as the Evening: and the plural number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to have its due interpretation, Sabbaths. Now there were two Sabbaths that fell together in that Passover week in which our Saviour suffered; this Convocational or Festival Sabbath, the first day of the Passover week, and the ordinary weekly Sabbath, which was the very next day after: the former was a Friday, and on that our Saviour suffered, the latter a Saturday, or the Jewish Sabbath, and on that he rested in the grave, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after these Sabbaths; early in the morning on the first day of the week he risen again.  
Secondly, The morrow after this Sabbath of which we have spoken, or the sixteenth day of the month Nisan, was the solemn day of waving the sheaf of the first fruits before the Lord, and the day from which they began to count their seven weeks to Pentecost, Leu. 23. 11. Deut. 16. 9  
This day then being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or second day in the Passover week, and being the date from whence they counted to Pentecost, all the Sabbaths from hence thither, were named in relation to this day: as the first Sabbath after it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 6. 1. Not as it is rendered, the second Sabbath after the first, but the first Sabbath after this second day: the next Sabbath after was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the rest accordingly.  
Thirdly, Now in their counting from this morrow after the Sabbath, or this day of their first-fruit sheaf, to Pentecost, seven Sabbaths or Weeks were to be complete: whereupon R. Solomon doth very well observe, that the count must then begin at an evening; and so this day after the Sabbath was none of the fifty; but they were begun to be counted at Even when that day was done: so that from the time of waving the first-fruit sheaf, Pentecost was indeed the one and fiftieth day; but counting seven weeks complete, when an evening must begin the account, it is but the fiftieth.  
Fourthly, To this therefore it is that the phrase of the Evangelist speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our English hath very well uttered, the day of Pentecost was fully come; thereby giving an exact notice how to fix the day that is now spoken of from our Saviour's death, and to observe that he speaketh of the time of the day indeed, and not of the night which was now over, and the day fully come.  
The dependence of Pentecost upon this day of waving the first-fruit sheaf, was upon this reason; because on this second day of the Passover, barley harvest began; and from thence forward they might eat parched corn, or corn in the ear; but by Pentecost their corn was inned and seasoned, and ready to make bread, and now they offered the first of their bread. This relation had this Festival in the common practice, but something more did it bear in it as a memorial; for it recorded the delivering of the Law at Mount Sinai, which was given at the very same time: And thus the giving of the Law at Sinai, for the bringing of the Jews into a Church, and the gift of the Holy Ghost at Zion for the like of the Gentiles, did so nearly agree in the manner of their giving, both in fire, and in the time, both at Pentecost. Only, as the Christian Sabbath was one day in the week, beyond the Jewish Sabbath; so this Pentecost when the Holy Ghost was given, was one in the month beyond the Pentecost at the giving of the Law, that being on the sixth day of the month Sivan, and this on the seventh.   

§. 2. The Pentecost on which the Holy Ghost was given, was the first day of the week, namely, Sunday, or the Lord's day.  
As our Saviour by rising on the first day of the week had honoured and sealed that day for the Christian Sabbath, instead of the Jewish, which was the day before; and as is said by the Psalmist, that was the day which the Lord had made, when the stone refused, was become the head of the corner; so did he again augment the honour, and set home the authority and dignity of that day, in pouring out the Holy Ghost upon the Disciples, and performing the great promise of the Father on it. Which that it may be the more clearly seen, it will not be amiss to lay down the time from our Saviour's passion, to this time, in manner of a Calendar, that the reader's eye may be his Judge in this matter.  
And let it not be tedious to take in the account of five or six days before his passion: which though it may be a little Parergon, or besides this purpose, yet may it not be useless or unprofitable: nay, in some respect it is almost necessary, since we cannot in reason but begin our Calendar from the beginning of the month Nisan, though our Saviour suffered not till the fifteenth day of it.  
 1  Nisan, or Abib, the first month of the year stilo novo, Exod. 12. 2.  II.    III.    IU.    V.    VI    VII.    VIII.   Saturday, or Jews Sabbath. IX.  This night our Saviour suppeth at Bethany, where Mary anointeth his feet, and Judas repineth at the expense of the ointment, Joh. 12. 1.  X.  The next day he rideth into Jerusalem, &c, Joh. 12. 12. Matth. 21. 1. to vers. 17. Mark. 11. 1. to vers. 11. Luke 19 29. to vers. 45. Sunday.   At night he goeth again into Bethany, Matth. 21. 17. Mark 11. 11. Monday. XI.  The next day he goeth to Jerusalem again, and curseth the Figtree, Matth. 21. 18, 19 Mark 11. 12, 13, 14. and coming to the Temple casteth out buyers and sellers, Mark 11. 15, 16, 17, 18. Luke 19 45, 46, 47. etc.    At Even he goeth to Bethany again, Mark 11. 19 Tuesday. XII.  He goeth to Jerusalem again, Mark 11. 20. Peter, and the rest of the Disciples note the withered Figtree, Mark 11. 20, 21. etc. Matth. 21. 20. etc. They come to the Temple, and the Scribes and Pharisees question his authority, Mark 11. 27. etc. Matth. 21. 23. Luke 20. 1. which he answereth with a question about the Baptist, Matth. 21. 24. etc. Mar. 11. 29. etc. Luke 20. 3. Propounded the Parable of the Vineyard, Matth. 21. 28. to the end, Mark 12. 1. etc. Luke 20. 9 etc. And he speaketh all contained in Matthew 22, & 23 Chapters; and Mark 12. from verse 13 to the end, and Luke 20. from verse 20. to verse 5. of Chap. 21.    At night he goeth towards Bethany again; and on Mount Olivet looketh on the Temple, and uttereth all contained in Matth. 24, & 25. and Mark 13. and Luke 21. from verse 5. to the end.    This night he suppeth in Bethany with Simon the Leper, Matth. 26. 
The sop given to Judas not at the Passover nor at Jerusalem, but two days before the one, and two miles from the other.  1, 2, 6. Mark 14. 1, 2, 3. and hath ointment poured on his head: after Supper he riseth from the Table, and washeth his Disciples feet, and giveth Judas the sop, Joh. 13. 2, 26. etc. With the sop the Devil entereth into him; and he goeth in the dark from Bethany to Jerusalem, and bargaineth for the betraying of Jesus. Wednesday. XIII.  Christ is still at Bethany, Judas having done his hellish work with the Chief Priests, is returned to Bethany again. Thursday. XIV.  The Passover: Christ eateth it this day as well as the Jews, Mark 14. 12. Luke 22. 7. After the Passover he ordaineth the Sacrament, Mark 14. 22. Judas received the Sacrament, Luke 22. 14, 21. Upon our Saviour's hinting of his treacherousness, a question ariseth among the Disciples about it, and that breedeth another question among them, which of them should be the greatest, Vers. 23, 24.    That debate Christ appeaseth: telleth Peter again of his denial: maketh that divine speech contained in the fifteenth, sixteenth, seventeenth Chapters of John; singeth the 113 or the 114 Psalms, goeth into the Mount of Olives, is apprehended: brought to Annas the head, or chief Judge in the Sanhedrin, by him bound and sent to Caiaphas, Joh. 18. 13, 14. etc. and there is in examination, and derision all the night. Friday. XV.  The forenoon of this day was the preparation of the Passover Bullock, Joh. 19 14. the afternoon is the preparation of the Sabbath, Luke 23. 54. Mark 15. 42. Early in the morning Christ is brought to Pilate the Roman Deputy, Mark 15. 1.    At nine a clock he is delivered to the Soldiers and common Rabble, Mark 14. 25. and brought out to the Jews, Joh. 19 1. to 13.    At twelve a clock, or high noon he is condemned, and presently nailed to his Cross, Joh. 19 13, 14. the time of the day that our first Parents eat and fell.    Now began the darkness, Luke 23. 44. and lasted three hours; the very space that Adam was under the darkness of sin, without the Promise.    At three a clock in the afternoon Christ yieldeth up the Ghost, Mark 15. 34. the very time when Adam had received the promise of this his passion for his redemption.    At Even he is buried, Matth. 27. 57    This day being the first in the Passover week, was called a Sabbath, Leu. 23. 11. and a very solemn day it should have been, and no work done in it; but observe how far, and how vilely the Jews did violate it, and that law at this time. Saturday the Jews Sabbath. XVI.  Christ resteth in the grave this day, being the Sabbath: But the Jews rest not from their villainy. For on this day they compact with Pilate to make sure the Sepulchre, Matth. 27. 62. And observe that Matthew doth not there call it the Sabbath, but the day that followeth the day of the preparation: by the very Periphrasis, deriding their hypocrisy, who would be so observant of the Sabbath, as to have a day of preparation for it before it came, and yet to be thus villainous on it when it was come.    This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the famous second day in the Passover week, in which the first-fruit sheaf was waved before the Lord, Leu. 23. 11. and from this day they began to count their seven weeks to Pentecost, Deut. 16. 9 Sunday, the Lords day. XVII.  1. Christ riseth from the dead, and he becometh the first fruit of those that slept, 1 Cor. 15. 20. He appeareth first to Mary Magdalen, Joh. 20. 15. then to Peter and Cleopas, or Alpheus, as they go to Emmaus, Luke 24. 13, 18, 34. 1 Cor. 15. 5. and at night to all the Disciples, Luke 24. 33, 36. this is the first of the fifty to Pentecost. Monday. XVIII. 2  Tuesday. XIX. 3  Wednesday. XX. 4  Thursday. XXI. 5  Friday. XXII. 6  Saturday. XXIII. 7 The Jews Sabbath: this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ appeareth again. Thomas is present, Joh. 20. 26. Lord's day. XXIV. 8  Monday. XXV. 9  Tuesday. XXVI. 10  Wednesday. XXVII. 11  Thursday. XXVIII. 12  Friday. XXIX. 13  Saturday. XXX. 14 The Jews Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
JIAR.  Lord's day. I. 15 The Lords day. Monday. II. 16  Tuesday. III. 17  Wednesday. iv 18  Thursday. V 19  Friday. VI 20  Saturday. VII. 21 The Jews Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lord's day. VIII. 22 The Lords day. Monday. IX. 23  Tuesday. X. 24  Wednesday. XI. 25  Thursday. XII. 26  Friday. XIII. 27  Saturday. XIV. 28 Jews Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lord's day. XV. 29 The Lords day. Monday. XVI. 30  Tuesday. XVII. 31  Wednesday. XVIII. 32  Thursday. XIX. 33  Friday. XX. 34  Saturday. XXI. 35 Jews Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lord's day. XXII. 36 The Lords day. Monday. XXIII. 37  Tuesday. XXIV. 38  Wednesday. XXV. 39  Thursday. XXVI. 40 Ascension day. Friday. XXVII. 41  Saturday. XXVIII. 42 Jews Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord's day. XXIX. 43 The Lords day. 
SIVAN.  Monday. I. 44  Tuesday. II. 45  Wednesday. III. 46  Thursday. iv 47  Friday. V 48  Saturday. VI 49 Jews Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  VII. 50 The Lords day. Pentecost day. The Holy Ghost given.   

§. 3. That many, if not all of the 120 received the Holy Ghost, and the gift of Tongues on Pentecost day; and not the twelve only.  
For first, divers, if not all of them, were appointed by Christ to be Ministers of the Gospel, as well as the Apostles, Luke 10. and for this purpose had received the power of miracles, as well as they, vers. 17. they had received the Holy Ghost on the resurrection day, as well as they, Joh. 20. 22. compared with Luke 24. 33, 36. had conversed with Christ both before and after his resurrection as well as they; had received the promise of the Father as well as they: Nay, they were to preach to people of strange languages as well as they: and then what possible reason can be given, that they should be denied this qualification of the gift of Tongues, sitting them for that purpose, any more than the twelve?  
That divers of them were Ministers, if not all, there can be no scruple, what else was become of the seventy Disciples? And that, if they must preach, they must preach to some of strange Tongues, there can be as little, since experience showeth, Jerusalem itself so full of this variety; and since a few years will let all the Preachers lose to preach to the Gentiles as they met with occasion. Nay, we shall find this justified by the practice of certain of them, as we go along.  
Secondly, It is true indeed, which is objected by some, that these words, They were all together, do come so near to the last verse of the former Chapter, which mentioneth only the twelve, that it may seem to speak of them only together at this time: yet doth both that verse and this as fully refer to the 120 in the 15 verse.  
For, 1. The Evangelist doth lay that number from the very first, as the subject of his History, though his aim be more especially at the twelve Apostles: as in his history of the twelve Apostles, his History fixeth chief on Peter and John.  
2. What should keep and separate the 108 from the company of the Apostles at this time above all others? The Text tells us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abiding and continuing together, in one place, and in one Society, Chap. 1. 13, 14. and so the progress of the story giveth us assurance they were till persecution parted them, Chap. 8. and it is very strange, that on this day, above all days, the high day of Pentecost, the holy day of the Christian Sabbath, the likeliest day of expecting the promise of the Father, that on this day they should be parted from their Society.  
Thirdly, Look but upon the qualifications of the seven Deacons, how they were full of the Holy Ghost, Acts 6. 3. how Stephen was full of power, and miracles, and wisdom, and an irresistible spirit, vers. 8, 10. and how Philip was of the like qualifications, Acts 8. 6. and when, and where, and how can it be supposed that these men came by these gifts, if not upon Pentecost day, and jointly with the twelve Apostles? If it shall be answered, that it may be they received them from Christ, when he sent them to preach before his passion, as Luke 10. 17. then let it be showed how Barnabas came by his variety of Languages, to be able to preach intelligibly wheresoever he came, if not on this day?  
It being therefore not to be denied, that there were divers others besides the twelve, if not the whole hundred and twenty (which I rather think) that received the Holy Ghost in the gift of Tongues at this time, and that they were Ministers as well as the Apostles: it argueth, first, that there were divers Congregations in Jerusalem from hence forward, or else how should so many Ministers there have employment in their calling? And secondly, that those that went up and down preaching upon the dispersion by persecution, Acts 8. 4. & 11. 19 were not ordinary members of the Church, or as we have used to call them, mere lay-men, but these men of the Ministerial function, and of Christ's own designation for that calling.   

§. 4. The reason of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so often in this Story.  
The intent of this word is the rather to be looked after, by how much the less it is used in all the New Testament beside, and by how the more frequently in this Story. It is used in reference to the twelve Apostles alone, Chap. 1. 15. it is used here in reference to the whole hundred and twenty; and to the whole number of believers, Chap. 2. 46.  
Now the reason why the Evangelist doth so often harp upon this string and circumstance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of their conversing together with one accord, may be either in respect of the twelve, and one hundred and twenty, or in respect of all the believers.  
First, The Apostles had been exceedingly subject in the life-time of Christ, to quarelsomness and contention about priority, and who should be the chiefest, as Mark 9 34. Mark 20. 24. Yea, even at the very Table of the Lords last Passover and Supper, Luke 22. 24. And therefore it hath its singular weight and significancy, and showeth a peculiar fruit of Christ's breathing the Holy Ghost upon them, Joh. 20. 22. when it is related that they now so sweetly and unanimously converse together without emulation, discord, or comparisons.  
Secondly, The 108 Disciples were in a subordinate or lower form, in regard of some particulars, to the twelve Apostles; and yet was there no heartburning, scorning, or envying, no disdaining, defying, or controlling of any one towards another; but all their demeanour carried in the unity of the Spirit, and the bond of Peace.  
Thirdly, If those two places in Chap. 2. 46. & 5. 12. be to be applied to the whole multitude of believers (of the latter there may be some scruple) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth singularly set out the sweet union that the Gospel had made among them, though they were of several Countries, several conditions, and several Sects; yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in singleness of heart, as they did convenire in the tertio of the Gospel, so did they convenire affectionately inter se. And this began to be the accomplishment of those prophecies that had foretold the peacemaking of the Gospel, as Esa. 11. 6. & 60. 18. & 65. 25. & 66. 42. Zeph. 3. 9 etc. and it was an eminent fruit of Christ's doctrine, Joh. 15. 12. of his prayer, Joh. 12. 17. and of his legacy, Joh. 14. 27.    

Vers. 2. Cloven Tongues like as of fire. Vers. 3. They began to speak with other Tongues.  

§. Of the gift of Tongues.  
The confusion of Tongues was the casting off of the Heathen, Gen. 11. For when they had lost that language in which alone God was spoken of and preached, they lost the knowledge of God and Religion utterly, and fell to worship the Creature in stead of the Creator, Rom. 1.  
Two thousand two hundred and three years had now passed, since that sad and fatal curse upon the world, the confusion of Languages; and millions of souls had it plunged in Error, Idolatry, and Confusion: And now the Lord in the fullness of time is providing, by the gifts of Tongues at Zion, to repair the knowledge of himself among those Nations that had lost that Jewel, by the confusion of Tongues at Babel.  
The manner of exhibiting this gift, was in Tongues of fire, that the giving of the Holy Ghost at the initiating of the Christian Church, might answer and parallel the giving of the Law at the initiating of the Jewish; and so it did both in time and manner, that being given at Pentecost, and in appearing of fire; and so likewise this, as was said before.    

Vers. 5. And there were dwelling at jerusalem, jews, etc.  
It was indeed the Feast of Pentecost at this time at Jerusalem, but it was not the Feast of Pentecost that drew those Jews from all Nations thither.  
First, It was not required by the Law, that these Jews that dwelled dispersed in other Nations should appear at Jerusalem at these Feasts.  
Secondly, It was not possible they should so do, for than must they have done nothing else but go up thither, and get home again.  
Thirdly, These Jews are said to dwell at Jerusalem, and they had taken up their residence and habitation there: but those that came up to the Festivals, stayed there but a few days, and so departed to their own homes.  
The occasion therefore of these men's flocking so unanimously from all the Nations of the world, was not the Feast of Pentecost, but the general knowledge and expectation of the whole Nation of the Jews, that this was the time of Messiah his appearing and coming among them.  
This they had learned so fully from the Scriptures of the Old Testament, especially from Dan. 9 that both the Gospel, and their own writers witness, that this was the expectation of the whole Nation, that the Messiah was now ready to appear.  
In the Scripture, these passages assert this matter, Luke 2. 26. 38. & 3. 15. & 19 11. and Joh. 1. 20, 21.  
In the Hebrews own writings we may find divers that speak to the same matter, as that The Son of David shall come about the time when the Romans have reigned over Israel nine months, from Mic. 5. 3. that his appearing shall be under the second Temple, that it shall be not very long before Jerusalem should be destroyed; and many such passages; fixing the time of the Messiah his coming, to the very time that Jesus of Nazaret did appear and approve himself to be the Christ, as may be seen in Sanhedrin. cap. Helek. Galat. lib. 4. Jeronym. a Sancta Fide, Mornaeus de Veritat. Christ. rel. And this so clearly and undeniably, that when the wretched and blasphemous Jews cannot tell what to say to their own Doctors, that assert the time so punctually agreeable to the time of Christ's appearing, they have found out this damnable and cursed way to suppress that truth, as to curse all those that shall be industrious to compute these times; for they have this common execration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their spirit burst, or expire, that compute the times.  
And to these assertions of the Jews own Authors concerning this opinion of their Nation; we may add also the testimony of Suetonius, affirming the very same thing, Percrebuerat Oriente toto, saith he, vetus & constans opinio, esse in fatis ut eo tempore Judea profecti rerum potirentur: In Vespas. And so likewise Tacitus, Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judea rerum potirentur, Histor. lib. 5. That is, An old and constant opinion had grown through the whole East, that it was foretold, that at that time some coming out of Judea should obtain the rule of things: And many were persuaded, that it was contained in the old records of the Priests, that at that very time the East should prevail, and some coming out of Judea should obtain the rule: which, though the blind Authors apply to Uespasian and Titus their obtaining of the Empire, yet there can be no Christian eye but will observe, that this opinion that was so prevalent, regarded matters of an higher nature, namely, the coming of Christ, and the conquest of the world by the Gospel, which came forth from Judea, and the word of the Lord from Jerusalem.  
And to these might be added that Eclogue of Virgil, which is titled Pollio, in which he doth clearly speak of a new world then beginning, of a child to come from Heaven, of a wondrous repair of the world in point of happiness, and the like; that it cannot be doubted but this same opinion was got into the West also, as well as in the East, very many of the Jews being there also, and raising this expectation, as well as in the other place.  
So that this expectation and thought being so general among all the Nations of the Jews, yea, among other Nations also; that this was the time that the Kingdom of God in the coming of Christ should appear; this was it that brought such multitudes to Jerusalem about this time out of all Nations under Heaven, to see the accomplishing of those things that they so earnestly and eagerly longed and looked after: and this made them to take up their dwellings and residence in Jerusalem, and to resolve to settle there; for that though they were acquainted with the time of Christ's coming, yet were they not acquainted with the manner of his Kingdom, but expected that it should be earthly and pompous, and his Royal seat in Jerusalem, as the Disciples themselves opinionated; yea, even after long converse with Christ himself, Matth. 20. 20. Acts 1. 6. And therefore these men make sure to get into Canaan out of other Countries, and to get houses in Jerusalem, that they might share in this pomp and prosperity which they expected.  
It was not therefore Pentecost that brought them thither, nor were they flitting Guests there, to be gone home as soon as Pentecost was over, but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwellers and resident there, and when they were converted to the Christian Faith by thousands, they had their Congregations.   

Vers. 9 Parthians, and Medes, and Elamites, etc.  
The Text speaketh of Jews of all Nations under Heaven now dwelling at Jerusalem, and yet it reckoneth but fifteen here, which were not all the Nations in the World; no, nor all that were in the Roman Empire, by very many: but to omit the Hyperboles that the Scripture useth very commonly, as Cities walled up to Heaven, shooting at an hair, and not miss, etc. The languages here spoken of, took up all the Nations where it is imaginable any Jews were scattered at this time through the world. [If so be they were not also all the languages that were spoken at Babel:] as to take example of one or two; the Parthian, Median, Persian, and Mesopotamian, were the Tongues that served all the Eastern dispersion; and all the Jews that had been Captivated by the two first Monarchies, Babylonian and Persian, wheresoever they were, in East or North, spoke some of these Languages, throughout the vast space of that their scattering. For to instance in the Mesopotamian only; how many large and mighty Countries spoke that one Tongue? Assyria, Chaldea, Mesopotamia, Syria, Caelosyria, to inquire no further; all these spoke that Chaldee Language, so certainly, that there needeth not the least pains to prove it. And Judea was fallen into the same Tongue now also; but with so much difference from the Mesopotamian, Syriack, or Chaldee, that here it is nominated as a Language distinct: And this showeth the reason of the Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that he might distinguish the Syriack of Judea and of Chaldea asunder: that those that dwelled in Mesopotamia heard their Syriack, and those that dwelled in Judea heard theirs. Or if we should instance in the Cretan Tongue, that is here intended: the Island of Crete was but of a small compass, but the Language of Crete reached all over Greece, not to search how far it reached further. And the like might be observed of other of the Tongues that are here mentioned.  
So that it is hard to find, if not impossible, any Jews at this time under Heaven, where one or other of these Languages here mentioned were not spoken vulgarly in that Country where they were; and so may we very properly understand that phrase, there were Jews of all Nations under Heaven, now gathered to Jerusalem.  
Now as it was impossible for these to understand one another in the Languages of the Countries where they were born; for it was impossible an Arabian should understand a Cretan, or a Cretan an Arabian, a Parthian a Roman, or a Roman a Parthian; and so in the most of the rest; so was it impossible they should all of them understand any one Tongue, either Hebrew or Syriack, which are the likeliest to suppose, or whatsoever else may be supposed.  
For first, how easy is it to show how the Hebrew Tongue was utterly lost among them from common use; and how the Syriack which was in common use in Judea, yet was unknown to them in other Countries, as appeareth by the necessity of the Chaldee Targum, by the most familiar use of the Septuagint, by the writings of Philo and Josephus, and others of the Jews themselves.  
Secondly, If they could have understood any one Language, which was as the common Language of the Nation; then was the gift of Tongues most utterly needless: for why should the Apostles speak divers Languages to them that could have all of them understood one Tongue? Tongues indeed were given for a sign, 1 Cor. 14. 22. but this was not the proper end for which they were given, but for instruction and edification; and as was said before, for acquainting those Nations with the knowledge of God, which had lost it and him, by the loss of the Hebrew Tongue. And if the Jews had understood all of them one Tongue, this gift had been needless to have been given till the Apostles were to go to preach to the Heathens.  
This then being past all denial, that these Jews of several Nations, could neither understand one another in the Tongue of the Country where they were born, nor understand any one Language as common to them all; it is passed all denial also, that when they were converted to Christianity, they were severed into divers Congregations; for else it was impossible for them to join together in Public Worship.   

Vers. 13. Others mocking said, these men are full of new Wine.  
Malice is often senseless and reasonless in her accusations, especially, when it is bend against Religion: Yet can I not hold these men so stupid and senseless, or so shameless and impudent, as either to think that drunkenness could make men speak Languages which they never understood before: or if they thought not so, yet to go about to persuade the people so. But their words proceed from this occasion as I should suppose; these Folks that mocked were Natives of Jerusalem or Judea, and not understanding the Languages of the Nations there present, they could not tell that the Disciples spoke those strange Languages when they did speak them; but conceived they had babbled some foolish gibberish, and canting, they themselves could make nothing of, as drunken men are used to do. And this caused their so wretched a construction of so Divine a Gift. For the Jews of the strange Nations and Languages, that perceived and understood that the Disciples did speak in their Languages; were amazed, and said one to another, What meaneth this? Vers. 12. But these other Jews, Natives of Jerusalem and Judea, that understood only their own Syriack, and did not understand that they spoke strange Languages indeed, these mocked and said, These men are full of new, or sweet wine: grounding their accusation the rather, because that Pentecost was a feasting and rejoicing time, Deut. 16. 11.  
And according to this conception it is observable, that Peter gins his speech, Ye men of Judea.   

Vers. 14. But Peter standing up with the eleven said, etc.  
Reason itself, if the Text did not, would readily resolve, that it was not Peter alone that converted the 3000 that are mentioned after; but that the rest of the Apostles were sharers with him in that work: For if Peter must be held the only Orator at this time, then must it needs be granted, that either the 3000 which were converted were all of one Language; or that the one Language that he spoke, seemed to the hearers to be divers Tongues; or that he rehearsed the same speech over and over again in divers Languages; any of which to grant, is senseless and ridiculous; and yet unless we will run upon some of these absurdites, we may not deny, that the rest of the twelve preached now as well as Peter.  
But the Text, besides this, gives us these arguments to conclude the matter to be undoubted:  
First, It saith, Peter stood forth with the eleven, vers. 14. Now, why should the eleven be mentioned standing forth, as well as Peter, if they spoke not as well as he? They might as well have sitten still, and Peter's excuse of them would as well have served the turn. It was not Peter alone that stood forth to excuse the eleven, but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty.  
Secondly, It is said, They were pricked in their hearts, and said to Peter, and to the rest of the Apostles, What shall we do? Why should they question and ask counsel of the rest of the Apostles as well as Peter, if they had not preached as well as he?  
Thirdly, And it is a confirmation that so they did, in that it is said, Vers. 42. They continued in the Doctrine of the Apostles; of the rest, as well as Peter.  
Fourthly, If that were the occasion that we mentioned why they suspected the Apostles and the rest drunk; then will it follow, that Peter preached and spoke in the Syriack Tongue, chief to those Jews of Judea and Jerusalem that would not believe, because they could not understand that the Disciples spoke strange Languages, but thought they canted some drunken gibberish: And to give some probability of this, not only his preface, Ye men of Judea; but also his laying flatly the murder of Christ to their charge, Vers. 22. 23. do help to confirm it; and the conclusion of his Sermon, and of the story in the Evangelist doth set it home, that if Peter preached not only to these Natives of Judea, yet that he only preached not at this time, but that the others did the like with him, in that it is said, They that gladly received his words were baptised; and then as speaking of another story, he saith, there were added about the same day 3000 souls.  
Now the reason why Peter's Sermon is only recorded, and the story more singularly fixed on him, we observed before.  

§. Brief observations upon some passages in Peter's Sermon.  
Vers. 15. [It is but the third hour of the day] And on these solemn Festival days, they used not to eat or drink any thing till high noon; as Baronius would observe out of Josephus and Acts 10.  
Vers. 17. [In the last days] The days of the Gospel: because there is no way of salvation to be expected beyond the Gospel: whereas there was the Gospel beyond the law; and the law beyond the light of the ages before it. Yet is this most properly to be understood of those days of the Gospel that were before Jerusalem was destroyed: And the phrase the last days used here and in divers other places is not to be taken for the last days of the world, but for the last days of Jerusalem: the destruction of which and the rejection of the Jews is reputed the end of that old world, and the coming in of the Gentiles under the Gospel, is as a new world, and is accordingly called a new Heaven and a new Earth.  
[Upon all flesh] Upon the Heathens and Gentiles as well as upon the Jews, Act. 10. 45. contrary to the axiom of the Jewish Schools: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty dwelleth not on any out of the Land of Israel.  
Vers. 20. [Before the great and notable day of the Lord come.] The day of Jerusalem's destruction, which was forty years after this, as was observed before: so that all these gifts, and all the effusion of the Spirit that were to be henceforward, were to be within the time, betwixt this Pentecost and Jerusalem destroyed. And they that from hence would presage prophetic and miraculous gifts, and visions, and revelations to be towards the end of the world, might do better to weigh, what the expression, The great and terrible day of the Lord, meaneth here and elsewhere in the Prophets.  
The blood of the Son of God, the fire of the Holy Ghosts appearance, the vapour of the smoke in which Christ ascended, the Sun darkened, and the Moon made blood at his passion, were all accomplished upon this point of time; and it were very improper to look for the accomplishment of the rest of the prophecy I know not how many hundreds or thousands of years after.  
Vers. 24. [Having loosed the pains of death;] or rather, Having dissolved the pains of death; meaning in reference to the people of God; namely, that God raised up Christ, and by his resurrection dissolved and destroyed the pangs and power of death upon his own people.  
Vers. 27. [Thou wilt not leave my soul.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou wilt not give my soul up. And why should not the very same words, My God, my God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated to the same purpose, Why hast thou left me, and given me up to such hands, and shame and tortures; rather than to intricate the sense, with a surmise of Christ's spiritual desertion?  
[In Hell,] Gr. Hades: the state of souls departed: but their condition differenced, according to the difference of their qualities; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diphilus apud Clem. Alex. Strom. 5.  
Vers. 38. [Be baptised in the Name of the Lord Jesus Christ] Not that their Baptism was not administered in the Name of the Father and the Holy Ghost also; but that he would specially work them up to the acknowledgement of Christ. For the Father and the Holy Ghost they acknowledged without any scrupling, but to own Christ for God, whom they had crucified, and to be initiated into Jesus of Nazaret; was the great work that the Apostles went about to work upon them: and therefore especially endeavour to enter them into Jesus, and to have them baptised in his Name.  
[Be baptised and ye shall receive the gift of the Holy Ghost.] Not that every one that was baptised, was presently endued with these extraordinary gifts of Tongues and Prophecy, for they were bestowed henceforward by imposition of the Apostles hands; save only when they first fell from Heaven upon the company of Cornelius, to complete that Prophecy which now had its beginning, I will pour out my Spirit upon all flesh; but Peter inviteth them into Baptism, and then should they be capable of those gifts; and no doubt they were bestowed upon some of them by the Apostles hands.    

Vers. 42. And in breaking of Bread.  
The Syriack expressly understandeth this of partaking of the Lords Supper, for he useth the very Greek word Eucharistia here. And so divers take that to be the meaning of this phrase, both here, and in some places else in the New Testaments Yea, even they that suppose that it meaneth partaking of their common meals and food; yet do they think that they had the Sacrament added to it, as our Saviour added it to the Passover. And indeed the manner of speech doth signify both the one and the other, both ordinary meals, and the receiving of the Sacrament, as in Luke 24. 35. He was known of them 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Importeth the time here, and so the Syriack reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was breaking bread.  in breaking of bread; here it meaneth a common Supper in the Inn at Emmaus: 1 Cor. 10. 16. The bread which we break is it not the communion of the body of Christ? Here it betokeneth the receiving of the Sacrament. But it may be conceived to intent the Sacrament the rather, and chief, if not only.  
First, Because the phrase of breaking of bread for common eating, is very rare both in the Old Testament and Jewish Authors; but eating of bread is the expression that speaketh that.  
And secondly, because breaking of the bread in the Sacrament, is a concomitant that cannot be parted from it, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he blessed and broke, and said, this is my body which is broken, 1 Cor. 11. 24.   

Vers. 44. And all that believed were together.  
This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of frequent and of various use in the Septuagint. It sometimes betokeneth the meeting of persons in the same company, as Josh. 11. 5. Judg. 6. 33. & 19 6, etc. so of Beasts, Deut. 22. 10. Sometimes their concurring in the same action, though not in the same company or place, as Psal. 2. 2. & 34. 3. & 49. 2. & 74. 6. & 83. 3. etc. Sometimes their concurring in the same condition, as Psal. 46. 10. & 62. 9 Esa. 66. 17. Jer. 6. 12. And sometimes their knitting together though in several companies, as Joabs and Abners men, though they sat at distance, and the pool of Gibeon between them, yet are they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Sam. 2. 13. And in this sense is the word to be understood in this story: For it is passed all imagination or conceiving, that all those thousands of believers that were now in Jerusalem, should keep all of one company and knot, and not part asunder, for what house would hold them? But they kept in several Companies or Congregations, according as their Languages, Nations, or other references did knit them together. And this joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of Religion; therefore it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it were in several companies and Congregations. And to such a sense doth Rabbi Solomon understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. 25. 5. as indeed it must of necessity be understood, not of brethren dwelling in the very same place, but of brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are united in inheritance; as these believers were now in the Gospel. And so is the building of the Jews to be understood, Ezra 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in separation from the Samaritans, and in joining in the action, though they were of several companies in the building, and those companies far distant one from another, Neh. 3. per totum. & 4. 19   

Vers. 46. Continuing daily with one accord in the Temple.  
This is not to express, that the Temple was their meeting place, either for hearing of their Sermons, or administering the Sacraments, for neither of these would have been endured there, as appeareth, Chap. 4. 1. but this is to show that they had not yet shaken off all the Worship of the Temple, nor the observance of Moses, but resorted thither to the duties of Religion, at the hours of prayer, as they had done before. For many years after this, the believing Jews were still tenacious of the Law, and reverential of the Temple, Acts 21. 20. which they might lawfully be while the Temple stood, if their observance of Moses did not destroy in them the doctrine and application of their justification by faith in Christ. And hence was it that the Apostles did so far comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell, those Rites not nullifying the death of Christ, if rightly used.    

ACTS. CHAP. III.  

Vers. 1. Peter and john went up together into the Temple.  
IT may be this was likewise on Pentecost day; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify identity of time: as it doth, 2 Sam. 21. 9 and in the Chaldee of Jonathan on Deut. 25. 5. And the ninth hour mentioned here in reference to the third hour in preceding story, Chap. 2. 15. at nine a clock in the morning was that conversion of 3000, and at three a clock in the afternoon this of 5000. Howsoever, whether it were on that day, or no; certainly it was on some solemn day, either a Sabbath or Festival, as appeareth by the number that were then prese●● in the Temple, when so many of them were converted. For ordinarily on the common days of the week, the company that was in the Temple was very few, besides the Priests and the Stationary men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by the Rabbins) which were a number of men chosen to be constantly there, to represent the whole Congregation, in laying their hands on the heads of the Sacrifices in their behalf. This concourse of people on such a solemn day, was a fit subject and opportunity for these Apostles to work upon; and that in all probability was the main induction that brought them into the Temple at this time. That they should go thither to institute the Canonical hours by their own example, as Baronius dreameth, is a fancy that far better deserveth laughter, than any answer.   

Vers. 2. The gate of the Temple which was called Beautiful.  
This was the Gate that entered into the second Court, or out of the Court of the Gentiles, into the Court of the Jews: And there this Cripple lay, begging of the Jews that came into the Temple, but disdaining, as it seemeth, to beg of the Gentiles. This seemeth to be that gate that Josephus calleth the Corinthiack Gate, and which he describeth to be of so much gorgiousness and bravery, de Bello Jud. lib. 5. 14. and which we shall have occasion to describe in another work, fully and on set purpose.   

Vers. 11. The porch called solomon's.  
Not that the very porch built by Solomon was now standing, for that was burnt and destroyed by the Babylonians, as well as the rest of the Temple, but because this was built on the very same pile that his was built upon. For the Temple standing upon an high and steep hill, with a deep and sharp precipice about it; Solomon to make room for the floor of the mount, which was too straight, filled up the ditch on the East side with huge stones strongly jointed together, and he built his porch upon that pile; and because this of Herod's was erected also upon that very same foundation, it therefore is called Solomon's porch. It was the first gate, or entrance into the mountain of the House; and not only the very building of the porch, but the Court within bare the same name, Josephus ubi supra.   

Vers. 12. And when Peter saw it, he answered, etc.  
Here Peter's Sermon is registered again, but Chap. 4. 1. it is said, As they spoke, which resolveth that John preached as well as he.   

Vers. 16. Through faith in his name, etc.  
Faith is twice named in this verse, because of the Apostles faith in doing, and the Cripples faith in receiving the miracle; the former was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Vers. 17. Through ignorance ye did it.  
So Christ said himself, Luke 23. 34. Father forgive them, for they know not what they do. This their ignorance proceeded mainly from mistaking the place of Christ's birth, for they supposed it had been Nazaret; and from mistaking the Kingdom of the Messiah, for they expected it would have been pompous, and full of worldly glory; the title on the Cross, Jesus of Nazaret King of the Jews, spoke out both the ignorances' that carried them on to so wretched an act.   

Vers. 19 When the times of refreshing shall come.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Syriack readeth it, That your sins may be blotted out, and the times of refreshing may come: and so the Arabic and Ireneus, or at least his interpreter cited by Beza; the Vulgar, ut cum venerint, but concludeth not the clause to make it sense. Beza, postquam venerint, but what sense he would make of it, I do not well understand. He pleadeth much to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifi● postquam, and it is not denied him, but he cannot deny withal that it signifieth ut likewise: and so may it best, and most properly be understood, That your sins may be blotted out, so that the times of refreshing may come. The Apostle Peter taketh his speech from Esa. 28. 12. where the Prophet at once prophesieth of the gift of Tongues, vers. 11. of the preaching of the Gospel, vers. 12. and the infidelity and obduration of the Jews, vers. 13. and speaketh of these very times and occasions that are now in hand: And accordingly is the Apostle to be understood that speaketh from him, concerning the present refreshing by the Gospel, and Gods present sending Christ among them in the power and Ministry of that, and not of a refreshing at the calling of the Jews which is yet to come; and Gods sending Christ personally to come and reign among them, as some have dreamt, and it is but a dream: For let but this Text be seriously weighed in that sense that opinion would make of it; Repent therefore and be converted, that your sins may be blotted out when the times of refreshing shall come: As meaning this, Repent you now, that your sins may be blotted out, 2000, or I know not how many hundred years hence, when the calling of the Jews shall come: If this be not the sense that they make of this Text, that produce it to assert Christ's personal reign on earth for a thousand years; I know not why they should then produce it; and if this be the sense, I must confess I see no sense in it. The words are facile and clear, and have no intricacy at all in them, if the Scripture may be suffered to go upon its own wheels; and they may be taken up in this plain and undeniable Paraphrase; Repent ye therefore and be converted, that your sins may be blotted out; so that the times of refreshing by the Gospel may come upon you from the presence of the Lord; and he may send Jesus Christ in the preaching of the Gospel to you, to bless you in turning away every one of you from his iniquities.   

Vers. 20. And he send jesus Christ.  
As Vers. 26. God having raised his Son Jesus, sent him to bless you: Now this cannot possibly be understood of Christ's personally and visibly coming among them; for who of this audience ever saw him after his Resurrection? But of his coming among them now in this means and offer of Salvation: and in the same sense is this clause in hand to be understood: and so the 22 verse interpreteth it of the sending of Christ as the great Prophet, to whom whosoever will not hearken must be cut off: Not at the end of the world when he shall come as a Judge; but in the Gospel which is his voice, and which to refuse to hearken to, is condemnation. Peter's exhortation therefore is to repentance, that their sins might be blotted out, so that refreshing times might come upon them, and Christ in the Gospel might be sent among them, according as Moses had foretold, that he should be the great instructor of the people.  

§. Which before was preached unto you.  
The very sense of the place confirmeth this reading: for though Beza saith, that all the old Greek Copies that ever he saw, as also the Syrian, Arabic, and Tertullian read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fore-ordained; yet the very scope and intention of Peter's speech in this place doth clearly show that it is to be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which before was preached to you, namely by Moses, or the Law, vers. 22. and by all the Prophets, vers. 24.    

Vers. 21. Until the restitution of all things.  
Or the accomplishment of all things, and to that sense the Syriack translates it, until the fullness of the time of all things, etc. And the Arabic did not much different, until the time in which all things shall be perfected, or finished, etc. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifieth a restitution to a former estate, a repairing, or an amending, as might be frequently showed in Greek Writers, but in Scripture doth not so properly signify this, as what the Rabbins would express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulfilling or accomplishing: and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so much stand in the force of Re, or again, but it stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. privative in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth unsettled or unconfirmed, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polyb. Hist. lib. 4. Settlement of a City to tumult. And to take up these two places where this word is used in the New Testament, Matth. 17. 11. and here. Elias indeed shall first come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and shall restore all things: What? To their former estate? Nay, that the Baptist did not, for he brought them into a clean different estate to their former: or he shall amend all things? That is true indeed, so the Baptist did, but how will this place in hand bear that sense, which speaketh not of the mending of all things, but of their ending? And how improper would either of these senses run in this verse, Till the restoring of all things to their former estate, which God hath spoken by the mouth of his Prophets? Or till the amending of all things which God hath spoken by his Prophets: But clear and facile is that sense that is given, Till the accomplishment of all things that God hath spoken by the mouth of his Prophets? The things which God had spoken by the mouth of his Prophets from the beginning of the world were, Christ's victory over Satan in the Salvation of all his people; his conquest of the last enemy, Death; the calling of the Jews, the fullness of the Gentiles, etc. and how can these things be said to be restored, or amended? They may most fitly be said to be accomplished, perfected, or performed: and so must the same words be rendered of the Baptist, Elias truly cometh and accomplisheth all things, that are written of him, and so must the Son of man do all things that are written of him; as Mark follows the sense, Mark 9 12.   

Vers. 24. All the Prophets from Samuel.  
He is reckoned the first of the Prophets after Moses.  
First, Because Prophesy from the death of Moses to the rising of Samuel was very rare, 1 Sam. 3. 1, 2.  
Secondly, Because he was the first Prophet after Moses that wrote his Prophecy. From the beginning of samuel's rule, to the beginning of the captivity in Babel, was 490 years, and from the end of that captivity to the death of Christ, 490 years more, and the 70 years' captivity, the midst of years between, as I have showed elsewhere: But I must advertise the Reader here, that the beginning of samuel's Prophetickness in this reckoning, is not from the death of Eli, but from one and twenty years after. And here let me take up a verse of as much difficulty, and of as little observing of it, as almost any in the Old Testament: as that is 1 Sam. 7. 2. And it came to pass while the Ark abode at Kiriath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. Now the Ark was undeniably above forty years in Kiriath-jearim; namely, all the time from Elies' death, till David fetched it to Jerusalem, which was seven and forty years, and somewhat above, only that first excepted, in which it was seven months in the Land of the Philistims, 1 Sam. 6. 1. and a little time in Bethshemesh; what then should be the reason that it is said to be in Kiriath-jearim only twenty years? Why, the meaning is not that that was all the time that it was there, but that it was there so long a time, before the people ever harkened after it. Their idolatry and corruption of Religion had so transported them, that they thought not of, nor took regard to the Ark of God for twenty years together: Then all the house of Israel lamented after the Lord: for so must it be rendered; and not, And all the house of Israel, etc.  
And so have we one and twenty years taken up from the Death of Eli till this time of Israel's repentance, which yet are counted to samuel's forty, but are not reckoned in the account of Habakkuk, of the extent of the race of the Prophets.  
Upon this place therefore we may take up these pertinent observations.  
First, That God did now on a sudden pour a spirit of Reformation generally upon all the people of Israel after a long time of profaneness and Idolatry. They had been exceedingly profane in the time of Elies' sons: And therefore the Lord in justice forsook his Tabernacle in Shiloh, the Tent which he had pitched besides Adam, when Israel passed through Jordan, Josh. 3. 16. Psal. 78. 60. and he gave the Ark into the Enemy's hand; yet was not Israel humbled for it. The Ark was restored to them, and was among them twenty years together, and they continued in their Idolatry still, and never sought after it, nor took it to heart. At last, upon a sudden, and with a general conversion, Israel gins to turn to the Lord, and lament after him, and forsake their Idols.  
Secondly, Here was a strange and wondrous spirit of conversion poured upon the people at the beginning of the race of the Prophets, as there was at the end of it, in these Chapters of the Acts of the Apostles.  
Thirdly, As the practice here in the Acts, was to repent and to be baptised; so was it then with Israel; as that expression may most properly be interpreted, vers. 6. They drew water and poured it out before the Lord, as washing or baptising themselves from their Idolatry.   

Vers. 25. Ye are the children of the Prophets.  
That is, the Scholars or Disciples of them, as the phrase, The children of the Prophets, is ordinarily used in the Old Testament, 2 King. 2. etc. and Amos 7. 14. I was neither Prophet, no Prophet's son; that is, nor Prophet's Scholar. And Matth. 11. 19 Wisdom is justified of her children; that is, of her Disciples.    

ACTS. CHAP. IU.  

Vers. 1. The Captain of the Temple.  
THIS was the Captain of that Guard, or Garrison which was placed in the Tower of Antonia, for the guard of the Temple. This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City. It was built by Hyrcanus the Asmonean, the High Priest, and there he himself dwelled, and there he used to lay up the holy Garments of the Priesthood, whensoever he put them off, having done the Service of the Temple, Joseph. Antiq. lib. 18. cap. 6. Herod repaired this Tower, and bestowed much cost upon it, and in honour of Antony, named it Antonia; and fortified it, that it might be a guard for the Temple; and as in former times, so still were the holy Robes laid up there all his time, and all the time of Archelaus his Son: after the removal of Archelaus, from his Kingdom, and the confiscation of his estate, this Tower came into the Romans hands, and was kept as a Guard or Garrison by them; and the High Priests garments laid up there under their power, till Vitellius, as we shall see hereafter, did restore them to the Jews own keeping. Antiq. lib. 15. cap. 15. So that the Captain here meant, is the Captain that was over the Company that kept this Castle: a Roman Commander, and he joining with the Priests and Sadduces to hinder the Gospel, and imprison the Disciples; the Jews and Romans do again conspire, as they had done against Christ, so now against his Apostles, Psal. 2. 1, 2.  
There was a chief Captain that was Governor of the whole Garrison at Jerusalem, as Chap. 21. 33. & 24. 7. and his several Companies lay placed in several Courts of Guard about the City; among the rest this was one, within the virge of the Temple, the greatest badge and sign of all other of the Jews present servitude and subjection, when their very Temple and service had a heathen bridle put upon it. And thus did the abomination of desolation begin to creep in, and to stand in the place where it ought not.   

Vers. 2. Being grieved that they taught the people.  
This grievance of the Priests, Sadduces, and Captain of the Temple, proceeded from several principles and causes. The Captain's distaste was for fear the business should tend to innovation or tumult: the Sadduces, because they preached the Resurrection of the dead, which they denied, Chap. 23. 8. the Priests, because they being private men, went about to teach the people; and chief, because they preached the Resurrection through Jesus.  

Through jesus the Resurrection from the dead.  
Though the whole Nation did so generally assert and hold the Resurrection of the dead (the Sadduces only excepted) that they made the deniers of this point, one of the three Parties that should never have part in the world to come: as they speak in the Talmud, in the Tractate of Sanhed. Perek. Helek. These are they that have no portion in the world to come, he that saith, The Resurrection of the dead is not taught from the Law, and he that saith, That the Law is not from Heaven, and Epicures: Yet was this no less than heresy in their esteem; to teach that the Resurrection of the dead was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved and experienced in Jesus; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power and efficacy of Jesus; that either Jesus was risen, or that he should be the Author of the Resurrection.    

Vers. 4. And the number of the men was about five thousand.  
The 5000 mentioned here, were the number of Converts, and not of Auditors; and they were a single number by themselves, and not an addition to the 3000 mentioned before, to make them five thousand.  
For, first, the Holy Ghost intendeth in this Book to show the power of the Gospel, rather than the bare preaching of it, and how many it converted, rather than how many heard it.  
Secondly, The juncture of the verse is so close and facile that none can understand it any otherwise than of the number of believers, unless it be for very captiousness; for the Text saith, that many of them that heard the word believed. And how many was that many? Namely, 5000 men.  
For, thirdly, how ridiculous were it to interpret that the Holy Ghost should tell us, that there was an audience in the Temple of 5000 men? Why, Josephus saith, that generally, every course of the Priests contained so many: And it would be utterly strange, if the Holy Ghost, which in all the Bible never numbered an audience at the Temple, no, not when he was intentionally writing of the service and assembly there, should do it now when he is purposely upon a story of men converted to the Gospel.  
Again, That this is an entire sum different from the 3000 in the second Chapter, is plain by the very story in hand.  
For, first, it is a discourse concerning a miracle done by Peter and John; and all the Chapter to the three and twentieth verse, keeps close to that relation: and what reason possibly can be given, that this clause only should start from it?  
Secondly, It were an uncouth manner of reckoning, and such as the Scripture is utterly unacquainted with, to number 5000, and to mean but 2000; and never to give any notice that it so meaneth.  
Thirdly, The number of the men were 5000. Of what men? Of those which heard the word. What word? The word preached by Peter and John, vers. 1. and not the word preached on Pentecost day by all the Apostles. Thus is the Church become 8000 numerous by two Sermons; besides the multitudes that were believers before, and those whose conversion is not summed.   

Vers. 5. Their Elders, Rulers, and Scribes, etc.  
In this Council and Consistory that was now gathered, the Evangelist exhibiteth variety of members:  
First, Their Rulers: or the Chief Priests, the heads of the twenty four courses.  
Secondly, Scribes: or other Doctors of the Tribe of Levi.  
Thirdly, Elders: or the Seniors and Senators of the other Tribes.  
Fourthly, Annas, the Nasi; or Precedent of the Sanhedrin.  
Fifthly, Caiaphas the High Priest, the Abbess beth diu, the father of the Court.  
Sixthly, John, as it seemeth, the son of Annas: the Governor of Gophins and Acrabatena in the time of Nero, Joseph. de bello, lib. 2. cap. 25.  
Seventhly, Alexander, called also Lysimachus and Alabarcha, of whom we shall have occasion to discourse afterward.  
Eighthly, As many as were of the High Priests kindred, Brethren or Cousins of that family: so that by this concourse of all these at this time, divers of whose employment and residence was at distance, it may be the rather supposed that this was at some solemn Festival that had brought them all to Jerusalem.   

Vers. 7. And when they had set them in the midst.  
The Sanhedrin sat in half the floor in a circle, Rambam. Sanhedrin, Per. 1. Those who had any thing to do in the Court, stood or sat in the midst of them, Luke 2. 46.  

§. By what name have you done this.  
So did they very foolishly conceit that the very naming some names might do wonders, as Acts 19 13. and the Talmud. in Shab. forgeth that Ben Saida (they have a blasphemous meaning in this expression) wrought miracles, by putting the mutterable name within the skin of his foot, and there sewing it up.    

Vers. 11. This is the stone which was set at nought.  
In Psal. 118. 22. which is the place from which this speech is taken, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stone refused, and so is it, Matth. 21. 42. and that according to the Hebrew Text: but here the Apostle heightens the expression, that he may set home their abuse of Christ nearer to their hearts, and may show the humiliation of Christ the more. The Syriack mindeth not this, but translates this place, and Matth. 21. 42. by the same word refused.  
The Chaldee interpretation of the Psalm from whence the phrase is taken, is exceedingly conceited, it runneth thus. The youth which the bvilders refused among the sons of Jesse, obtained to be set for King and Governor. This was from the Lord, said the bvilders, and it is wondrous before us, said the sons of Jesse. This is the day which the Lord hath made, said the bvilders. Let us be glad and rejoice in it, said the sons of Jesse. Save us now, said the bvilders. Prosper us now, said Jesse and his wife. Blessed is he that cometh in the name of the Lord, said the bvilders. Let them bless you from the house of the Lord, saith David.  
The Lord give us light, said the Tribes of the house of Judah.  
Tie the youth for a Festival sacrifice with cords, until ye offer him up, and pour his blood at the horns of the altar, said Samuel the Prophet, etc.  
At which Psalm and place, how far the Chaldee in Bibliis Regiis, and the Chaldee in Bibliis Buxtorfianis, and Venetis do differ, it is worth the Learneds observation.   

Vers. 13. And ignorant men.  
Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a word exceedingly much taken into use by Jewish writers, and both in them and in Greeks, it signifieth, Private men, or men in no public employment, and men of inferior rank, and men ignorant or unskilful. Examples of all these significations might be alleged. Lucian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The common multitude, whom wise men call Idiotae. Galen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unskilful in Physic. Aben. Ezr. on Levit. 13. Vers. 2. Aaron, that is, the Priest anointed in his stead, or one of his sons, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotes Idiotae, the inferior Priests. Rab. Sol. on Levit. 1. 1. To 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what purpose served the pausings? To give Moses space to understand between division and division, sense and sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more to a private man that learneth from a private man.  
In all these senses may it very well be applied here; and it is more than probable, all these senses were in the thoughts of the Council concerning Peter and John at this time; they saw they were unlearned, private, inferior, ignorant men, and thereupon they could not but wonder at the miracle and cure that they had wrought.   

Vers. 23. They went to their own company.  
That is, to the Society of the one hundred and twenty mentioned, Acts 1. 15.   

Vers. 25. Who by the mouth of thy Servant David, hath said, etc.  
The second Psalm which owns not its Author in the Title, the Holy Ghost ascribeth here to David: and seemeth by this very passage to give us close intimation, that every Psalm that telleth not in its title who was the Author and Penman of it, is to be ascribed to David as the Penman. The rule of the Jews (that every Psalm that bears not the author of it in the title, is to be reputed of his making who was last named in a title before) is at a nonplus at these two first Psalms, and helps us nothing at all to understand who made them: and thereupon Aben Ezra conceiveth not that this second Psalm was made by David, but by some of the Singers. But this passage of the Apostles in their prayer, doth not only own David for the Compiler of this Psalm, but also teacheth us to own him so of every Psalm, whose Author is not mentioned in the title of it; as might be further confirmed if it were ad hic & nunc, from Psalm 96. & 105. & 107. & 132. compared with 1 Chron. 16. 7. The ancient Rabbins, and Doctors of the Jews, interpreted this Psalm concerning Christ, even as the Apostles do here, as it is confessed by Solomon Jarchi at his entrance into it, though himself, and some other latter Jews apply it to David, and it may be in spite to Christ.   

Vers. 32, & 33. §. Community of goods.  
This community of goods, howsoever it sorted and suited with the present state of the Church at Jerusalem at that time; yet can it not be taken up for an example or precedent for the time to come.  
For, first, the thing was not done by command, but at the free disposal of whosoever was minded so to do, Acts 5. 4.  
Secondly, The Lands that were sold, were many of them out of the Land of Canaan; for the converts were Jews from all Nations, and one instance is given in the Land of Barnabas in Cyprus; now when these men were resolved to cleave to the Apostles, and not to return to their own Country; what good would their Lands in those foreign Countries do them?  
Thirdly, If these Lands and Houses were in Judea, as it is undoubted many of them were, it may be supposed that the faithful owners thereof took notice of the threatened destruction of Jerusalem, spoken of by our Saviour, and so would part with their estates for the benefit of the Church, before they should be surprised by the enemy.  
And fourthly, Thus did God provide against persecution to come; that neither the poor of the Church should fall off through penury, nor the rich start back through worldly mindedness; but by a competent distribution among them, the one might have enough, and the other not too much.  
And lastly, Such was the state of the Church at this time, as never was the like to be again. It was but newly born, it was all in one City, the most of the people far resident from their own houses, all in a possibility to be scattered by persecution, they could not tell how soon: and therefore that present administration of the Church in such a case, cannot be any copy for times to come either to follow as a command, or to imitate as a perfection.  
This very year was a Jubilee among the Jews in the very proper sense, it being the eight and twentieth that the Land had had since their settling in it: and these people now converted to the Gospel, are so far from returning to their possessions, if they had sold or mortgaged them, as the Jubilee privileged them, that they part with their possessions that they had in their hands; having by this time learned that the earthly Canaan and inheritance, was not that possession that was to be looked after, and that the Kingdom of the Messiah should not be earthly.   

Vers. 36. Barnabas a Levite, and of the Country of Cyprus, etc.  
As Saul a Benjamite of the Country of Tarsus, yet educated and lived at Jerusalem: so did Barnabas in Canaan, though a Cypriot born. He had land to sell though he were a Levite, for the Levites might purchase Lands of their own, even in the Land of Canaun: much more might they in foreign Countries. Samuel a Levite, was born upon his Fathers own Land which had been purchased by his great Grandfather Zuph, 1 Sam. 1. 1. & 9 5. Now Barnabas had one motive more to sell his Land, than other of the common believers had; namely, those words of our Saviour to those Disciples that were to be Preachers, Provide neither silver nor gold, etc. Matth. 10. 9, 10. and this was the ground of Peter's answer, Silver and gold have I none, Chap. 3. 6.    

ACTS. CHAP. V.  

Vers. 1. But a certain man named Ananias.  
AMong the offerings of others that sold their Lands, there ereepeth in the hypocrisy of Ananias and Saphira, a couple that at once would have served God and Mammon; Vainglory, or Policy, or both, did here strive with covetousness and distrust▪ or rather to speak truly indeed, did conspire. They had the formality to sell their Lands as others did, but they had not the sincerity to part with the money as others had. Their double dealing both in word and deed, is fearfully punished with sudden death at this beginning of the Christian Church (as Nadab, Abihu, and the Sabbath-breaker were at the beginning of the Jewish) that future times might learn from this to beware dissembling with God, and not to dishonour and shame the gifts of the Holy Ghost.   

Vers. 3. To lie to the Holy Ghost, or rather, to belie the Holy Ghost.  
It was not the sin only, barely, and simply considered, that provoked and procured so fearful a Judgement upon him, but the sin, as it was circumstantiated and aggravated by some respects. For it seemeth that Ananias was not a common or ordinary believer, but one of the Ministerial rank, and one that had received the gift of the Holy Ghost, as well as the rest of the 120. And considerable to this purpose are these two things.  
First, That as soon as the Evangelist hath mentioned the pious and upright dealing of Barnabas (which was a Preacher) in the sale of his Lands, he cometh to the story of Ananias, as a man of the same function, and relateth his wretchedness in the sale of his.  
Secondly, That though it be said in vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he lied to God, yet is he said in the third verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To belie the Holy Ghost. By which Phrase it seemeth that he had received the Holy Ghost among the rest that did receive it; and yet for all that excellent gift in himself, and the excellent gift that he knew in the Apostles; he durst by this base dissembling belie and shame the gifts that were in himself, and tempt the power of the Holy Ghost that was in Peter.  
And thus was Ananias much like Judas, exceedingly qualified and eminently gifted with the gifts of the Spirit, but like him undone with covetousness, and for it perished by an exemplary end. There was none among all the twelve so fit to give sentence upon this fact as Peter: as who might hereby show his own repentance for his lying and perjury in denying his Master, and that he was entirely repaired and recovered from it, when he durst pass so heavy a doom and judgement upon a lie.   

Vers. 13. And of the rest none durst join himself unto them.  
It is some difficulty to resolve, who these rest were that durst not knit themselves to the Apostles: the matter may be construed so many ways that it is hard to fix which is the right.  
First, It is understood by Beza of such as were as yet out of the Church, and yet not strangers to the Kingdom of God, but such as for fear durst not show themselves, either because of the Jews, or because of the judgement afflicted on Ananias.  
Secondly, It may be understood of those that were within the Church, yet durst not join themselves in Consistory or Presbyterial society with the 120 Disciples, but kept their distance in regard of judging, though they knit with them in communion.  
Or thirdly, It may be understood of the 108 Disciples, that were appointed by Christ to be Ministers, and kept in continual society and consistorial association with the Apostles, yet durst not join themselves to them in the form or dignity of Apostleship, nor durst offer to parallel themselves to that rank, yet the people magnified them also: And this I take to be the very meaning of the place, and that upon these grounds.  
First, Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to import a residue or the rest of their own company, and not the people that were out of the Church, for of them it had been more proper to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the skilful in the Greek language will readily judge.  
Secondly, The joining here spoken of in regard of the object to whom, is to the Apostles, and not to the Church, as is apparent by the very Grammatical construction.  
Especially, thirdly, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers. 12. being understood not of the Congregation or whole company of believers, but of the Apostles, as the words immediately before might argue, or rather of the whole number of the 120 as it is taken, Chap. 2. 1. And so the sense of all redounds to this; that besides that terrible and dreadful work that was done by Peter upon Ananias and Sapphira, all the other eleven Apostles did great and wondrous miracles among the people, and the whole College and Presbytery of the 120 were unanimously in Solomon's Porch joining together in association and advancing the Gospel, but the rest of the 120 durst not one of them join themselves to the twelve in the peculiar office and dignity of Apostleship properly so called, having seen so lately the dreadful judgement that one of the twelve had brought upon Ananias one of their own number, and seeing the continual wonders that they did in an extraordinary manner among the people, howbeit the people magnified them also, they also having the admirable and wondrous gifts of the Spirit upon them.   

Vers. 15. §. Peter's shadow.  
Many miracles were wrought by the Apostles hands, and many as it seemeth by Peter's shadow: but the Text hath left it so indifferent, that it is hard to determine whether it is to be taken in a good sense or a bad, and indeed some that have taken it the better way have made it the worst of all. Luke saith only thus, They brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. But it neither telleth who they were that laid them, nor a word at all that those were healed that were laid. And it may be thought they were unbelieving Jews that laid them as well as otherwise: for believers might have brought them to the Apostles, or brought the Apostles to them: And it may possibly be thought that they laid them there either out of a superstitious blindness, thinking his shadow to be miraculous as well as his person, or out of a c●eating perverseness, thinking to gain by his power though they would none of his doctrine: and that none of their sick were healed because there is no mention of any such healing at all. If we should thus understand the story, surely we should do less wrong to the Text, and to our own understandings than some have done that have taken it in a better sense. For be it, that God intending to magnify Peter the Minister of the circumcision in the eyes of the circumcised, did give him a more extraordinary power of miracles, for their sakes that stood upon miracles so much, so that not only himself, but his shadow also could heal diseases, yet how ridiculous and senseless is that which Baronius would infer hereupon, namely, That Peter therefore was Prince of all the Apostles: and that therefore the shadows or images of holy men are of holy use and Religious Worship, and that the Pope who is Peter's shadow and representation hath Peter's power and qualification?   

Vers. 20. All the words of this life.  
It hath scrupled divers Expositors why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be added here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seeming to bend the meaning and sense to this present and temporal life: and thereupon they have concluded that there is an hypallage or change of construction, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of this life, is instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these words of life, and to this sense is it translated by the Syriack: But the construction is easy, and the composure of the words will appear most proper, if the seventeenth Verse be a little seriously considered, it is said there that it was the Sect of the Sadduces that imprisoned the Apostles, a generation that denied the Resurrection, and the life to come; and to this it is that this divine revelation referreth, when it chargeth the Apostles, that they should go again into the Temple where they had been apprehended the day before, and imprisoned for preaching the Resurrection, and that they should not spare to speak and utter the doctrine of this life which the Sadduces so much denied.   

Vers. 21. And they called the Council together, and all the Senate of the children of Israel.  
The Syriack reads, they called their companions and the Elders of Israel: taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to mean either their fellows and companions in the same Sadducean Opinion and Heresy, or their fellow Priests and Scribes which were not of the Sanhedrin: But since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will very harshly bear either of these senses, and constantly is used in another for the Sanhedrin or bench of Judges of the LXX Elders: I should take it so also in this place; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Senate, understand the Judges or Elders of the two other Judicatories which were erected, one in the outer Court gate, or in Solomon's Porch, and the other in the inner or the beautiful gate of the Temple, consisting of three and twenty men a piece. Maymonid. in Sanhed. Per. 1. And so did this busy High Priest call together all the three Courts or Benches of Judges in Jerusalem, an hundred and seventeen Elders in all if there were a full appearance, the Lord so disposing it, that all his Apostles and all his chief enemies might deal it together: And now as that was fulfilled which Christ had spoken of them; They shall bring you before Counsels for my name sake, so was also that which he had promised unto them, that it should be given them what they should speak, that their enemies should not be able to gainsay. But the Judges of the earth would not be wise nor instructed to serve the Lord and to kiss the son, therefore his anger shortly kindled, and Jerusalem perished in her unbelief.   

Vers. 24. Now when the High Priest.  
So is it to be understood though in the Greek it be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest: and the reason is because, first, Annas in this meeting was not the Precedent of the Council, for which he is called the High Priest elsewhere, for this was not a Sanhedrin, or the usual Court, but an extraordinary and unusual Convocation: Secondly, Mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately after: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would scarcely have sounded well so near together.   

Vers. 34. A Pharisee named Gamaliel, a Doctor of the Law, had in reputation among all the People.  
This was Paul's Tutor, Acts 22. 3. the son of Simeon, that took Christ into his arms, Luke 2. and the Grandchild of famous Hillel. He is called Gamaliel the Elder, for there were two others of the same name, one his Grandchild, the other his great Grandchild in the fifth descent; and he is always called Rabban Gamaliel, and so likewise were those two his Grandchilds entitled. These being three of the seven, that only carried this title Rabban. A title which was of the highest eminency and note, of any title among their Doctors, and that very title the weth the great reputation he had among the people. In the Talmudick Writers there is very frequent mention of Rabban Gamaliel, but scarcely distinguishing which of the three they mean; yet so much to be collected out of them, as to confute that forgery of Lucian's Epistle (which yet Baronius hath graced with this Testimonial: Narrat Lucianus in ea quam totus Christianus orbis recepit Epistola) that Gamaliel became a most zealous Christian, and professor of the Gospel; that he received Nicodemus when the Jews had ●ast him out; and that he buried the body of Stephen, and held a solemn mourning for him seventy days.  
In Pirke Abhoth. Perek. 1. this saying is ascribed to this Gamaliel, among the several Adages of those Doctor's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procure thyself a tutor, and get thee out of doubting, and do not multiply to pay thy tithes by conjecture.  
He is held to have died 18 years before the destruction of the City, or about 22 years after this, and Onkelos the Targumist of the Law is reported to have burnt threescore and ten pound of Frankincense for him being dead: And by this it is more than a conjecture, that he died not a Christian, but lived and died in his Pharisaical opinions, and profession.   

Vers. 36. For before these days risen up Theudas.  
There is mention of one Theudas in the Talmud in Sanhedr. Perek. Helek. and he is called a Physician, Theudas the Physician saith, that neither Cow nor Sow cometh from Alexandria: And there is mention of one Theudas a Sorcerer in Josephus Ant. lib. 20. cap. 2. When Fadus was Governor of Judea, saith he, a wizard named Theudas persuaded a great company to take their goods and to follow him to the river Jordan, for he said he was a Prophet, and that dividing the river by a command he would procure them an easy passage: and thus saying he deceived many. But Fadus suffered them not thus to enjoy their folly, but sent against them a troop of Horse, which falling upon them unexpectedly, slew many, took others alive, and catching Theudas himself, cut off his head and brought it to Jerusalem.  
This were a very ready and easy interpretation of these words of Gamaliel, if this great scruple did not lie in the way: namely, that this Theudas mentioned by Josephus, was about the fourth or fifth year of Claudius: but this Theudas mentioned by Gamaliel was before Judas the Galilean, which was in the days of Augustus: There is a great deal of ado among Expositors what to make of these two stories, so like in substance, but so different in time. Some conceive that Josephus hath miss his Chronology, and hath set Theudas his story many years later than it fell out: Others refuse Josephus his story as not applicable to this Theudas of Gamaliel [though they hold that he hath spoken true in it] because the time is so different, but they think gamaliel's Theudas was some of those villains that so much infested Judea in the times of Sabinus and Varus. Joseph. Ant. lib. 17. c. 12. though Josephus hath not there mentioned him by name.  
A third sort conceive that gamaliel's Theudas was not before Judas the Galilean, who ●ose about the birth of Christ, but a long while after, namely a little before Gamaliel speaketh these words: And they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the strict propriety, namely that it was but a few days before: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not post eum, after him, but praeter eum, besides him.  
In these varieties of opinions and difficulties, it is hard to resolve which way to take, and it is well that it is a matter of that nature that men may freely use their conjectures in it, and be excusable.  
I cannot but observe and conceive these things upon the stories of Gamaliel and Josephus laid and compared together.  
First, That Gamaliel meeteth with the double misprision that the present Council had concerning the Apostles, with a double story. First, They suspected and censured them for false and erroneous Teachers; to this he applies the story of Theudas. Secondly, They suspected them of innovation, and of what might tend to mutiny and insurrection, and to this he applieth the story of Judas.  
Secondly, That the miscarriages of these two men that he instanceth in, proceeded from two different and dangerous principles; pretence of new lights and revelations; and pretence of liberty of conscience and of persons. Theudas was for the former, Judas for the latter.  
Thirdly, That Gamaliels' counsel was not of any Christianity that was in him, but of policy, not that he favoured the Apostles, but that he feared if any thing were done to them by violence or injustice, it might incur a Praemunire or prejudice; and that is apparent, in that all the Council consent and entertain his counsel.  
Fourthly, That Gamaliel's Theudas and Josephus his is not all one: their descriptions indeed are very agreeable, for as Gamaliel saith that Theudas took on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be some body, of note and eminency, so doth the relation about the Theudas in Josephus. Simon Magus boasted himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be some special person, Act. 8. 9 and how did he carry on this arrogation? Why, by magic and doing some strange things among the people: and just in the same kind hath Josephus described his Theudas, but yet these two Theudases seem not to be the same.  
Fifthly, For Josephus setting the story of his Theudas so late as in the time of Claudius, a dozen years or thereabouts after this speech of Gamaliel, [although it might be said it is no strange thing with Josephus to misplace stories, and to falter in point of exact Chronology, as Baronius supposeth he hath done in this] yet seemeth it rather to be upon the very native propriety of the time of the story: And the matter to be conceived thus, that as Sects and Heresies, though buried, yet do oft revive, and though dispersed, yet do recollect: and being once begun are not suddenly extinguished, but like quenched fire are ever breaking out in one place or other, that so it was with this business of Theudas. And so also it may be instanced in the very Sect and Opinion of him that Gamaliel speaketh of immediately after, namely Judas of Galilee: He risen up in the days of the tax in the time of Augustus, as Luke 2. He pleaded against the Jews being subject to the Romans, and dissuaded them from paying taxes and tribute to them: and maintained they ought to have no ruler over them but God: and so became the original of a fourth Sect among the Jews, besides the Pharisees, Sadduces and Esseans, as Josephus reports of him. Antiq. lib. 18. cap. 1. and de Bell. lib. 2. cap. 12. Now though Judas himself perished in his error, and as many as obeyed him were scattered abroad, as Gamaliel relateth, yet was not his error extinguished with him, but revived and grew again: So that at the least 40 years after his first appearing, his two sons James and Simon are crucified for it by Tiberius Alexander, the successor of Fadus. Jos. Antiq. lib. 20. cap. 3. And many years after that, Eleazar a branch of the same Judas appeareth in the same opinion with a desperate company with him, De Bel. lib. 7. cap. 30.  
Even so may it be conceived of the Sect of Theudas: that it began before that of Judas, and that the first Author of it took upon him great things, as to be a Prophet, and to work miracles, and the like, but he was soon slain and all that obeyed him were scattered abroad and came to nought. But his folly and fancy perished not with him, but [however at other times] in the time of Fadus one of the same foolery and name, and probably his son, would be a Prophet again and divide Jordan and do I know not what, whom Fadus destroyed and brought his company to ruin. So that Gamaliels and Josephus his Theudas, are very probably two men, but very likely Father and Son, or Tutor and Scholar, agreeing so jump in the same folly and madness that they agreed in the same name: and that name either given to the latter at such an accidency as Parents name their children, or assumed by him in imitation of the former Theudas, whom as he delighted to imitate in his Enthusiastic folly, so delighted he to follow him in denomination. And I am the rather confirmed in this opinion about these two men, because that as soon as ever Josephus hath told the story of the destruction of Theudas by Fadus, he telleth of the destruction of the sons of Judas, by Tiberius Alexander, and I cannot but interpret both the stories in one sense, that as in the latter he speaketh of the offspring of Judas, whose Sect had begun many years before, so in the former he speaketh of the offspring of Theudas, whose Sect had begun before that of Judas.   

Vers. 41. That they were counted worthy.  
Or, That they had obtained: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeming to interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so common among the Rabbins which soundeth to that sense: and so is it not only most easily, but so it must be most commonly rendered in them: And of the very same sense is the Latin word Mereri [when it is applied to man with reference to good] generally in the Fathers: As when it is said that the Virgin Mary, meruit esse mater redemptoris, she obtained to be the mother of the redeemer, not she deserved: Marry Magdalen, Audire meruit, Fides tua te salvam fecit: she obtained to hear it said, Thy faith hath saved thee; and a thousand such examples might be given, which too many thousands interpreting by the word merit, wrist an harmless word to their own destruction.  
R. Solomon speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meritum volucrium, the privilege of birds: and some father's speaking of our obtaining God's favour and salvation and the like, express it, sine merito nostro meruimus, we have obtained it without our merit.     

PART II.  
The ROMAN Story.  

§. 1. The state of the City hitherto.  
THE City Rome was built by Romulus in the year of the World 3175. in the fifteenth year of Amaziah King of Judah, and in the first year of Jeroboam the second, the King of Israel. It had stood from the time of its first foundation, to this year in which it put the Lord of life to death, seven hundred fourscore and five years; And had undergone and passed through two different and divers kinds of government, and was now but lately entered upon a third.  
The first was under Kings, for 243 years, and the foundation of this government as of the City itself was laid in the blood of Remus, shed by his brother Romulus, who was the founder of the City.  
The second was under Consuls, 467 years from the expulsion of Tarquin the last King, to the Consulship of Hirtius and Pansa, which was the year that Augustus began to rule, with Antony and Lepidus. This change of the government, was likewise founded in blood as the former had been, namely of Lucrece, Aruns, and Brutus, and in the extirpation of Tarquin's house.  
A third manner of government, had the City and Empire now begun upon, and had been under it threescore and two years; namely, a monarchy again, but the name only changed from a King to an Emperor. And the foundation of this change was also laid in blood as the other had been, namely in the death of Julius Caesar, Antony and Cleopatra.  
The carriage of Tarquin the last of the Kings had brought the City into an opinion that Monarchy was an enemy to Liberty: And the growth and flourishing of that State under another manner of government had so confirmed this opinion, that they were sooner put out of their Liberty, than out of belief of that Position. Brutus and Collatinus, who were the expellers of Tarquin and of Monarchy with him, had found out a government likely enough in all humane judgement to heal all these mischiefs and miscarriages, that Monarchical Tyranny did bring upon them, when they appointed two supreme Governors in stead of one, and their Power and Rule to be but annual in stead of, for life. The success was agreeable to the policy, and so happily and prosperously did the State grow under these rulers, [and some others mixed as occasion urged], that to offer to reduce it to Monarchy again, was infallibly held to be, to reduce it to slavery; and Julius Caesar found how deeply grounded this opinion was in the heart of a Roman, by the loss of his life: they supposing his affecting the Empire single, aimed at the loss of their Liberties.  
Augustus' his Nephew and adopted son, though he had before his eyes in Julius his death a clear and convincing Lecture, how dangerous and desperate an attempt it was, to affect the monarchy, yet did he dare it; but managing his desires and designs with so much discretion and noislesness, that the government was gotten into his hands alone, and the Empire slipped into a monarchical subjection even before it was ware.  
Tacitus hath described this strange transition to this purpose,  
After that Brutus and Cassius being slain, there was now no public hostility; Pompey was crushed at Sicily, and Lepidus being stripped of his power, and Antony slain, there remained now no commander on Julius his party, but only Caesar, he laying down the name of Triumvir, and bearing himself as Consul, and as content with the Tribunate, for the defence of the Commons: when he had won the Soldiers with gifts, the people with provision, and all men with the sweetness of peace, he began to get up by degrees, and to draw to himself the power of the Senate, Magistrates and Law, no man gainsaying him: For the fiercest persons were either dispatched in the armies or by banishment, the rest of the Nobles, by how much the more they were the readier for vassalage, by so much the more they were preferred with wealth and honours: and being thus enriched by these innovations, they desired rather the safe and present condition, than the ancient and dangerous. Nor did the Provinces refuse this state of things, they having the rule of the Senate and people in suspicion, because of the quarrelings of the great ones, and the avarice of the Magistrates, the Laws affording no relief, but themselves destroyed, by power, prowling or money.  
Thus did the very posture of things as it were conspire with the desires of Augustus, to bring the Roman state into a Monarchy, and himself to be the Monarch; the decrees and determination of Heaven having so ordered, that here should begin a fifth Monarchy after the destruction of the four, Dan. 2. & 7. which should equal all the four in power, pomp and cruelty, and should be the continual persecutor of the Church of the Christians, as they had been of the Church of the Jews: And thus doth the Gospel and the State that should persecute it in a manner arise at once, and Christ and Antichrist after a sort are born together.   

§. 2. The qualities of Tiberius the present Emperor: his damnable dissimulation.  
Augustus as he had got the sole government into his hands, by a great deal of wisdom, and daring, so did he keep it with the same wisdom, and as much moderation: He sat Emperor for the space of four and forty years, honoured and beloved, and died desired and lamented, though he had thus impropriated, as it was conceived, the whole liberty of the Empire into his own hand: Now whether it were the native gentleness and goodness of the Emperor, that kept him in such a sweetness and moderation; or whether it were some policy mingled with it, as knowing it not to be safe to be too busy and rigid so near the change, he so demeaned himself for the benefit of the City, and love of the people, that as he was the first of all the Emperors, so in a manner was he the last that shown such mildness, goodness, and nobleness, either to people or City.  
Tiberius' succeeded him, his Wife's son by nature, and his by adoption; a man as incomparably evil, unworthy, and cruel, as Augustus had been glorious, noble, and humane. And if that were true which some supposed and believed, That Augustus had nominated Tiberius for his Successor, that his own worth might be the better set off by the others wickedness; and that he might be the better spoken of, because the other was so odious; this his last action was more to his dishonour than all his former; and howsoever Tiberius might do him honour by his miscarriage, yet did he do himself dishonour in Tiberius.  
This wretch, whose Story we are now to follow, was, as his own Tutor used to define him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lump of clay mingled with blood; and that clay and blood mingled with as much mischievousness, as it was almost possible for humane nature to contain.  
A dissembler he was, beyond all parallels and comparisons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dion, He had a disposition most single to himself: For he never made show to what he desired; and he never spoke as he thought; what he desired he denied; what he hated he pretended to: he shown anger where he loved best; he pretended love where he hated most: he looked sullenly on his friends, cheerfully on his enemies: was fair spoken to those he meant to punish, was most severe towards those he thought to pardon; And it was his Maxim, That a Prince's mind must be known to no man; for that by its being known, many evils and inconveniences do follow; but many conveniences by its being dissembled: Hence did every man that meddled with him, come into danger; and to understand, or not understand his mind, was alike perilous. And some have been undone for agreeing to his words, because they agreed not to his mind: and some have been undone for agreeing to his mind, because he perceived they had found his mind out. And it was a thing of extreme difficulty, either to consent to his words or to gainsay them: when it was his custom to command one thing and to will another.  
This dissimulation he began withal at his very first entrance to the Empire, pretending great unwillingness to take it upon him, and when it was urged on him past denial, then pretending to take two partners with him, as to share in the burden and honour: but when Asinius Gallus took him at his word, and bade him choose his part, he took it so ill, that he dogged him for it to the death. The same dissimulation he took along with him, when he had taken the Empire on him, carrying it with all mildness and moderation, as if he had been a second Augustus, whereas indeed the reason was, because Germanicus was alive, and most dear in the people's affection, and he feared him lest he should have been preferred before him.  
Yet did his best demeanour bewray what he was within, for all his skill in dissembling, and at the very best he gave just suspicion that he would prove but evil.  
He began his reign with the murder of Agrippa, a man once in as high favour with Augustus as himself. He went on with the murder of a poor man for a piece of wit: For as a corpse was carried to its interring, this man came to it and whispered in the dead man's ear: and being asked by the standers by what he meant, he answered, that he desired that dead man when he came into the other world, to tell Augustus that his Legacies to the people were not yet paid. This cost the poor man his life, for Tiberius said he should go on that message himself, and so he slew him, but this got the people their Legacies.  
It would be infinite to reckon up the murders, oppressions, and miscreancy committed by him in the first seventeen years of his reign, or before this year that we have in hand: The most remarkable were that he raised Sejanus purposely that he might help to ruin Germanicus and Drusus, though they were his own adopted sons, and when that was done by Sejanus he ruined Sejanus and all his friends with him. We shall have mischief enough from him in those years that we are to follow him in, namely from his eighteenth and forward, and therefore let the story hasten thither.   

§. 3. The year of Tiberius his reign at our Saviour's death.  
This year is determined by common consent of Historians to be his eighteenth: and the matter is passed all doubt, if it were as certain that Christ was Baptised in the fifteenth year of Tiberius, as it is certain that John began to baptise. For whereas John began to baptise about the vernal Equinox, and Christ was not baptised till the Autumnal, beginning just then to enter upon his thirtieth year, and whereas Tiberius began to reign about the 18 day of August, as appeareth by the Roman Historians▪ the fifteenth year of Tiberius in exact accounting was expired some weeks before Christ was baptised. And therefore though Luke say that in the fifteenth year of Tiberius John came baptising, Luke 3. 1. yet was it in the sixteenth year of Tiberius (as it seemeth) before Christ came to his baptism: and so should the death of our Saviour fall into Tiberius his nineteenth year. But it is not safe to hang the Chronology of all succeeding times upon so small a pin as this: therefore according to the universal consent and determination of all Christian writers, we will take the eighteenth year of Tiberius to have been the year of Christ's death, resurrection, and ascension, and accordingly compute and reckon the times of the succeeding Emperors that we have to go through proportionate or agreeable to this beginning.  
The Roman Consuls for this year that we have in hand were Cn▪ Domitius and Camillus Scribonianus, as is obvious to any eye that counteth, the years and Consuls in the time of Tiberius.   

§. 4. His lusts and beastiality.  
HE had certain years before this departed out of Rome, resolving never to return to it again, which indeed he never did, though often taking on him to come, and drawing very near unto the City. The pretence of his departure, 
* Sutton in Tiber. cap. 39 40.  was the grief that he took on him to take for the death of his two sons, Germanicus a●d Drusus, and the dedication of a Capitol at Capua and a Temple at Nola: but the reasons indeed were, partly in disdain of the authority of his mother Livia, partly to avoid the dangers of the City, 
* Tacit. Annal. lib. 6.  partly to outrun the shame of his evil actions, and partly that in the retiredness of the Country he might be the more freely wicked as not restrained by the public shame. This last he made good by his badness, if such a thing may be said to be made good. For having gotten the liberty of retiredness, saith 
* Cap. 42, 43, 44  Suetonius, and being removed from the eyes of the City, he now let go lose all the vices that he had so long dissembled. Uncleanness both with Boys and Girls, ravishing both of wives and maids, new invented arts of lechery, and trades of lust, obscene bathe and filthy feasts, and such horribleness of beastiality that the mention thereof is not fit for a Christians hearing, nay Rome herself had not heard of none such till this very time.  

§. His cruelty, and how forwarded.  
Nor, which is wonderful, did he in all this delicacy and effeminateness, remit or ungive any thing of his bloodiness and cruelty, but as in his person he played the Swine in Capri, so by his letters did he the Lion at Rome. The cowardice, and fawning of the Senate from which he was run, and which he sought to destroy, did forward his inhuman disposition exceeding much: for as this inhumanity provoked him to do what mischief he could, so did their compliance show him that he might do what his list, when things were come to that pass (saith 
* Lib. 58.  Dion) that there was no man that could deny, but that he could hearty eat the Emperor's flesh, yet when Cn. Domitius and Camillus Scribonianus were Consuls (which was the year we have in hand) a thing most ridiculous came to pass. For whereas it had been decreed long before, that the Senate should not swear to the acts of the Emperor on the first day of January, man by man, but that one should take the oath, and the rest should give their consent: this year they did not so, but of their own offer, and no one constraining, they were sworn every man in particular.  
And there befell also a thing yet more ridiculous than this. For they decreed that Tiberius should choose out of their order as many as he would: and twenty of those chosen by lot and weaponed he should have for his guard whensoever he should come into the Senate. Now seeing that without the Senate house all was well guarded with a band of Soldiers, and that no private man came within, for whom else would they or could they have this guard added but for themselves? Tiberius' commended their forwardness and gave them thanks for their good will, but the thing itself he declined as a thing unusual: for he was not so simple, as to put swords into their hands whom he so much hated, and of whom he was hated so much.  
Thus Dion: and thus the Senate, taken in their own net which they had laid too plain; arming Tiberius with suspicion, hatred, and power, while they thought to have weaponed themselves. A far milder nature than his, would hardly have miss to have made a domineering use of such an opportunity, when their visible hatred had showed him his own danger, and their cowardly flattery had showed him his power, and how he made advantage of these his notions, did appear by the sequel.    

§. 5. Divers cruelties.  
Sejanus his high exalted favourite, had been found, or at least suspected by him to go about to undermine him as he had done Drusus by his setting on, and he had the last year been put to death upon that certainty, or suspicion; and now must all his friends, creatures, kindred and adherents, which had been exceeding many to so great a favourite, come to the same reckoning and ruin with him. And this advantage had the old Politician by his kennelling in the solitariness of the Country, that both he might be as impudent as he would in putting forward his designs, for his letters could not blush, and resolute enough in following them to their accomplishing, for he was far enough from the danger of the discontented City.  
He began with the confiscation of Sejanus his goods, and went on with the banishment 
Tacit. lib. 6. Annal. Dion ubi s●pra.  of Junius Gallio one of his friends. This Gallio or Gallenus (as Dion calleth him) in a base flattery to Tiberius made the motion that the Soldiers of his guard should at the shows sit in the Knight's form: A proposal more full of simplicity and fawning than of any danger or suspicion: and yet is he sharply taken up for it by the Emperor's letters, as for an overture of sedition made by a friend of Sejanus as thinking to corrupt the minds of the Soldiers by hope of honours: And for no other fault but this is Gallio banished to Lesbos, but recalled again ere long, because it was thought by the Emperor that he took delight in the pleasentnes● of the Island, and then he was committed to custody in the Magistrates houses. The same letters thunderbolt Sestius Paconius, and either they or the next, do as much for Latiaris the betrayer of Sabinus, and shortly are the like come for Caecilianus a Senator, Quintus Servaeus once Praetor, and Minutius Thermus a Knight: and if they came not into the same black bill, yet did Julius Africanus and Seius Quadratus come into the same danger.   

§. 6. Strange accusing.  
Thus came his packets very frequent to the Senate, and seldom or never but written in some man's blood or other: he being cankered and crafty enough to accuse and pretend, and the Senate so officious and serviceable to him, as to condemn and execute. And happy had the condition of the City been, had he rested there, to have been accuser only himself, but his subtle policy had found out a way, and practised it, and he thought himself happy in it, to set such division and sow such seeds of accusations among the people, that now they do nothing, nor affect nothing more, than to accuse, impeach and charge one another, and to contrive and compass each others death. Cruel and inhuman that he was thus to divide and imbroile his own people and Subjects to destroy each other, that the clearer way might be made to his tyranny through their destruction; and that he cannot think himself an absolute Prince, nor truly happy, unless his people die at his pleasure or live in misery. Yet can I not but think of an invisible hand of justice in this deplorate condition of the City and State wrought and brought upon her by her own Prince, that she now perisheth daily and sadly by her false accusing, and condemning, and destroying one another; for at this very time, by false accusation and unjust condemning, she had destroyed and murdered the Lord of life.  
Now, saith Tacitus, did Tiberius, inciting the chiefest men to mischief, admonish C. Caestius 
Tiberius' inciting the chiefest men to mischief.  the father, to tell the Senate what he had written to him: and Caestius took upon him to accuse: A bane which those times brought forth, when the chief men of the Senate would practise most base accusations, some openly, many secretly; nor could you then discern strangers from kinsmen, friends from men unknown, nor what was new, nor what was obscure with age: So surely were men accused of whatsoever they had spoken in the open streets or at feasts, as others could make haste to prevent, and accuse them for guilty: some for their own refuge, more as infected with contagion and a sickness. So Tacitus.  
Seneca also utters his complaint of these doleful times, and allegeth one example of 
De benef. lib. 3● cap. 26.  these accusations, which at once showeth the baseness of them and the frequency.  
In the times of Tiberius Caesar, saith he, there was a frequent and almost common madness of accusing, which more tormented the gowned City, than all their civil wars had done before. Now the words of drunkards were catched at, and the harmlesness of jesters. Nothing was safe, every occasion of being cruel gave content: Nor was there any expecting of what would be the event of those that were accused, for they had all one and the same. Paulus the Praetorian was at a certain supper or feast, having the picture of Tiberius graven in the stone of his Ring, which something stood forth; I should do but very foolishly, if I should pump for words to tell, that he took the Chamberpot, which thing Maro one of the spies of those times took speedy notice of. But a servant of his for whom the trap was prepared took off his Ring when he was drunk. And when Maro took witness of the guests that Caesar's Image was laid to a filthy base thing, and was ready to subscribe the charge, the servant shown the Ring upon his own finger.  
Exceeding many do the Roman Histories mention and nominate, that came to fatal ends, or heavy dooms under the bloodiness of this inquisition, but many and many omitted, saith Tacitus, and not named by the Roman writers, either because they were cloyed with multitude of examples, or lest, as what they suffered was much and grievous to themselves, so likewise might it be unto the Reader.   

§. 7. Desperate boldness, and discreet.  
In these so dangerous times of the City, and raging humours of the Emperor, it cannot be omitted for the strangeness of it, how two men came off, Marcus Terentius by a resolute bravery before the Senate, and Lucius Sejanus by a desperate scoff and mocking of the Emperor.  
In the sports and feasts of Flora, this Sejanus being Praetor, had caused all things to be 
Dion lib. 58.  performed by baldheaded men, and by no other, and this he did because Tiberius was baldheaded himself. And to make up the scorn to the full, at night, when the company was to departed, he caused five thousand boys with their heads shaved bare, to carry Links 
A venerable antiquity for shaved crowns.  and Torches to light them away. And yet Tiberius would take no notice of all this though he knew it well enough, either because he would not second his own derision, by taking it to heart, or because he intended to revenge this scorn at some other time, under some other title, or because by this toleration he would animate more to be saucy with him to their own confusion.  
But far more brave, because far more necessary and discreet, was the courage of Terentius, who had the sober and well guided valour, not to thrust himself into danger, but to bring him out. He was accused of dependence upon Sejanus, and of complying with him, and he denied not the accusation, but strengthened it, and came off better by extremity of confession than others could do with the utmost of excusing. I loved, said he, and honoured Sejanus, because Tiberius loved him and did him honour: So that if he did well I did not amiss, and if the Emperor that knoweth all things exactly, were deceived, it is no wonder if I were deceived with him. It is not for us to regard or search, for what cause the Emperor promoteth such a man: to him belongeth the property of that judgement, to us the glory of obsequiousness. His treasons against the Commonwealth, and plots against the Emperor's life, let them bear the punishment they have deserved, but as for friendship and observance, the same end will acquit Tiberius and us, etc.  
And in this strain and boldness proceeded he on, still driving on his affections to Sejanus thorough Sejanus to the Emperor, that he led the accusation the same way to light upon him also, insomuch that in an instant his accusers had changed place with him, for they were accused and he discharged.   

§. 8. Other Occurrences of this year.  
But Tiberius his humour was too strong to be stopped with such Rhetoric, in behalf of any more, though this prevailed for Terentius himself. For presently come accusatory letters against Sex. Vestilius, as a libeler against C. Caesar, who to avoid death, by the hand of some other man, would prevent it with his own, and so cut his veins: but tying them up again and repenting his fact he sent a supplicatory petition to the Emperor that he might live: of which receiving but a comfortless answer, he let them open to bleed again. Afterward followed the accusation of Annius Pollio, Apias Silanus, Scaurus Mamercus, Sabinus Calvisius: Vitia the mother of Fusius Geminius late Consul, put to death for nothing but for bewailing the death of her own son; Vescularius and Marinus executed in Capri. And Geminius and Celsus came to such fatal ends towards the end of the year. In this year there was a book of the Sibyls offered to the Senate, but he that offered it was sharply checked by the Emperor for his pains. Some scarcity of provision oppressed the City, and plenty of mocks upon the stage jerked the Emperor, but course was taken ere long for the remedy of both, and for the latter sooner than the former. Scribonianus his place of Consulship was often changed according to Tiberius his wavering pleasure, the politician craftily shaking and unsettling that ancient government, that his new one of Monarchy might sit the faster. Flaccus Avilius was made Governor of Egypt, an Iberian by birth as may be collected from Dion, and a future scourge of the Jews, as will appear hereafter. Rubrius Fabatus when he saw the City in so desperate an estate, betook himself to fall to the Parthians, but was apprehended by the way, and yet escaped punishment, being forgotten rather than forgiven.   

§. 9 Tiberius' perplexed.  
Among all the troubles of that City (that hath been ever the troubler of the world) that befell her this year, when she slew the Prince of quietness and peace, it may not be amiss to look a little upon the disquietness of him himself within himself that caused this disquiet to her, and embrued her so oft in her own blood: And this we may do by the Anatomy that Tacitus hath read upon his entrails, spying the thoughts of his heart, through the words of a letter, that he wrote in behalf of Cotta Messalinus an old favourite of his, the letter bearing the date of this year, as appeareth by the same Tacitus, and the words this tenor, as is attested both by him and Suetonius. Quid scribam vobis P. C. aut 
Sueton in Tib●● c. 67.  quomodo scribam, aut quid omnino non scribam hoc tempore, Dii me, Deaeque pejus perdant, quem perire quotidie sentio, si scio. What I shall write to you O father's conscript, or how I shall write, or what I shall not write at all at this time, the gods and goddesses confound me worse than I feel myself to perish daily, if I can tell. Whereupon Suetonius saith, that being weary of himself, he almost confesseth the sum of his miseries: But my other author thus largely. Thus did even his villainies and flagitiousness turn to punishment to himself. Nor was it in vain that the wisest of men was wont to affirm, that if the minds of Tyrants were but opened, tortures and stripes might be spied there: seeing that the mind is butchered with cruelty, lust and evil projects, as the body is with blows. For, not solitariness, not fortune, could protect Tiberius, but that he confesseth the torments of his breast, and his own punishment.    

PART III.  
The affairs of the JEWS.  

§. 1. A commotion of them.  
IF the Method of Josephus were Chronical, and the order of his ranking of Stories to be presumed for the order of their falling out, at this time or hereabout should be taken in that 
* Egesip. de ●●cid. ●e●us. l. 2. cap ●▪  famosum ludibrium as Egesippus calleth it, or villainous abuse of Paulina a noble, chaste and virtuous wife and Lady of Rome, by Mundus a Knight, under pretext of the god Anubis in the Temple of Isis: for this hath 
* joseph. Antiq▪ lib. 18. c. 4.  he mentioned the very next thing after the mention of our Saviour's death, and with this link of connexion. About the very same time another grievance troubled the Jews, and shameful things happened about the Temple of Isis at Rome, etc. But since the story concerning the troubles of the Jews, that he relateth after, seemeth to have some near dependence and consequence to this of the Lady, and that 
* Annal. lib. 2▪  Tacitus hath laid that occurrence of the Jews expulsion out of Rome thirteen years before this, under the consulship of Junius Silanus and Norbanus Flaccus, we will omit to meddle with them, and will take in another story of the Jews which though Josephus hath placed a little before Christ's death, yet Eusebius hath set it after, and upon his word shall it be commended to the reader for its time, and upon the others and Philoes for its truth.  
Pilate (as 
* Antiq. lib. 8. cap. 4. & de bello jud. 2. c. 1●  saith Josephus) having secretly brought into Jerusalem by night certain Images of Caesar and set them up, the people when the matter was known, repaired to him to Caesarea, begging that they might be taken down: which when he denied as a thing prejudicial to Caesar; they fell flat upon the ground, and there lay five days and five nights and stirred not thence. On the sixth day he pretending to give them an answer from the judgement seat, doth suddenly environ them with armed men, threatening their death if they cease not their importunity. But they falling upon the ground again and laying their necks bare, return him this answer. That they would gladly embrace death ●ather than transgress the wisdom of their Laws. Whose resolution when Pilate saw, he caused the Images to be fetched away from Jerusalem to Caesarea. To this purpose Jose●hus; but Philo far differently thus. 
* Philo in legate. ad Caj●●●  Pilate, saith he, dedicated golden shields in the Palace of Herod in the holy City, not so much for the honour of Tiberius, as to vex the people of the Jews; upon them there was neither picture, nor any thing that was forbidden, but only the inscription shown who had dedicated them, and to whom. Yet when the multitude had understanding of the thing, and the matter was divulged, they chose certain of the highest rank among them for their advocates, who besought him, that the innovation might be taken away, and that their Laws might not. When he roughly denied, for he was naturally inflexible and self-wilfully sturdy, they make fair before him as if they would petition to Tiberius. Now that fretted him worst of all, for he was afraid lest they should do so indeed, and accuse him for his other crimes, his bribery, wrongs, rapines, injuries, oppressions, murders and horrid cruelties, and yet durst he not take down again what he had dedicated, nor had he any mind to pleasure the people. Which when they perceived they sent a most humble petition to Tiberius: who understanding what Pilate had done and what he had threatened, rebuked and checked him for his innovating boldness, and commanded him speedily to take the shields away; and so they were removed from Jerusalem to Caesarea. Thus Philo, and thus differently these two Country men, and that in a matter which so nearly concerned their own Country: and which also befell so near unto their own times. For Philo was now alive and in his prime, and so was Josephus less than thirty years after. Be it referred to the reader's choice which of these relations he will take, and when he hath made his choice, another difference falleth under his arbitration concerning the time, betwixt Eusebius which placeth this occurrence after our Saviour's passion, and Baronius that hath set it three years before his baptism. The Cardinal certainly too forward in bringing it in in the first year of Pilate, for it appeareth by Philo that he had done a great multitude of villainies among the Jews before he did this: and the Father if any whit too backward in ranking it after our Saviour's death, yet excusable for a thing of so pregnant application, as to show how soon the Jews that had chosen Caesar before Christ, have now their belly full of their Caesar in his Images.   

§. 2. Of James his being Bishop of Jerusalem.  
The two last cited Authors though they differ about the time of the story forenamed, yet have they agreed unanimously, and many others with them about this in hand, namely, that James was made this year the Bishop of Jerusalem. For thus Eusebius, Ecclesiae Hierosolymorum primus Episcopus ab Apostolis ordinatur Jacobus frater Domini. But Baronius far larger, that he was ordained Bishop by Peter, that his chair was preserved and reverenced to posterity, that he wore a plate of gold upon his head like the High Priest in the Law, from whence he would derive the Mitre: that he alone might go into the Sanctum Sanctorum, that he refrained from wine and flesh, that he was a Nazarite, that his knees were hardened with continual praying till they were unsensible, and such like stuff for which he citeth his seveal Authors, that if common sense were not a better informer than common fame, we should be made to believe any thing whatsoever. The question indeed whether James were ever Bishop of Jerusalem at all or no, is very well worth taking into some consideration, but that will be most proper to handle when we come to those places in the Acts of the Apostles, where a singular mention of James hath given occasion of this opinion; But as for his prototype of Mitres, the people's wooden devotion to his chair, and the rest of that legendary invention, he is little acquainted with the officiousness of superstition, that knoweth not out of what mint that cometh, and he hath little to do that should go about to examine the truth of it, but he hath the least of all to do that should believe it.    

THE CHRISTIAN, JEWISH, AND ROMAN HISTORY OF The Year of CHRIST XXXIV. And of the Emperor TIBERIUS, XIX. Being the Year of the WORLD 3961.  
Consuls 

Sergius Sulpitius Galba.  
L. Cornelius Silvius.    
By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell, MDCLXXXII.   



Sect. An account of the Chronologie.  
ALthough the proper reckoning of every year of our Saviour, be from September to September, (for at that time of the year he was born) and so his three and thirtieth year should have been ended by us, within 4 months or little more after the giving of the Holy Ghost, yet because it will not be possible to date the times of things in any of the three stories that we have in hand, from such a beginning, and because both the Roman Historians do reckon the years of their City, as also the Christian Histories, the years of Christ from January to January, I have chosen to follow that computation and manner of accounting, or rather (to speak properly indeed) I have been enforced to follow it, there being not only various and pregnant helps both from Romans and Christians to forward us in that manner of reckoning, but there being also an utter impossibility to reckon or compute from any other beginning or calculation: now as for those stories that we are to follow in the Acts of the Apostles, the holy Ghost hath not been so punctual and exact, to give us the times of the things, as to give us things themselves; The Chronicle chain of the times indeed is drawn up by the Scripture from the Creation, to the death of our Saviour (which was the fullness of time) with all care and accurateness: but from thence forward not so strictly or observantly exhibited and held forth, nor indeed was it requisite that it should so be. To annalize therefore the story of this book of the Acts, as it cannot but prove a matter of great difficulty, so will it prove but a matter of conjecture when we have done what we can, and both these proceed from this ground and reason, because the holy Ghost hath been very sparing, if not utterly silent, in giving account of the times in the new Testament from the death of Christ forward, that great business in his death being accomplished and fufilled, for which alone the succession of times was reckoned and recorded: we shall therefore in the casting of passages and occurences into several years, as we go along, present them under their proper notion of conjecture, yet showing some ground work and reason of what we do: and though it may be we may not always hit aright, in fixing every thing to its proper year, yet hope we to find here and there some such main pins as whereon to hang a sum of divers years joined together, and to settle them fast, although we cannot so perfectly find a general nail whereby to fasten the occurrences of every several year by itself.  
We may take an instance in the story at which we now are, the choosing of the seven Deacons: It is not possible, positively to determine at what time this was done, it may be it was before the three and thirtieth year of our Saviour was expired, namely, before September next after his Ascension, it may be again it was not before September, but betwixt it and January next following, or it may be it was not before January but after it, in this year that we are entering upon; there is alike uncertainty in all these things, if we should come to try the times of this particular thing by itself, but when we shall come to examine and take up the time of Paul's conversion, then will some steadiness of the time of this appear, and the nail that fasteneth that, will so clench up all the stories betwixt that and the descension of the Holy Ghost, or all the stories from the end of the second Chapter to the beginning of the ninth, that they will not hang altogether lose, but have some fixedness to their proper time.  Acts VI Vers. 1. There was a murmuring of the Grecians. 
IN the Greek it is, Of the Helenists: which word is also used, Chap. 9 29. and 11. 20. and is of no small controversy for the sense, whether it mean Greeks that lived among the Jews, or Jews that lived among the Greeks. Whether Greeks that were converted to the Jewish Religion, or Jews that used the Greek tongue; but the latter seemeth to be the proper meaning of it upon these grounds.  

1. Because proselyted Greeks (which some think Hellenistae means) are expressly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 12. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joseph. Ant. lib. 18. cap. 4. And not Hellenistae.  
2. Because the very form of the word Hellinista doth more properly import a Jew engrafted into the Greeks, than a Greek engrafted into the Jews.  
3. Because whereas Judaeus and Helen distinguish the two nations Jew and Greek all along in the Scripture, Hebraeus and Hellenista must needs signify something else here.  
4. Because if by Hellenistae had been meant the converted Greeks, it had been most proper in contradiction to them to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
5. Because the story from the beginning of this book hither maketh the Church to consist most especially of Jews, as Chap. 2. 5, 22. and 3. 12. and though it mention proselytes among them, yet seemeth it most improbable that their number shall be so great as to have seven Deacons chosen for them.  
6. Because Nicolas one of the seven, is expressly called a Proselyte of Antioch, which had been somewhat improper if all the business had only concerned Proselytes.   
By these and some other reasons that might be produced, it is most proper to apprehend and conceive that these Hellenists were Jews of the Grecian dispersion and plantations, that lived among the Greeks, and used their language: and which may be called the western dispersion, not only in regard of the situation of their dwellings; but chief in difference from the Eastern captivities carried away by the Assyrians and Persians: and also because they used Western tongues. And to this sense it soundeth when it is said the Hellenists murmured against the Hebrews: namely that both they that murmured and they that were murmured against were Jews, but the one party called Hebrews and the other Hellenists in reference to their language and residence. The Hebrews in Judea or in the Countries of the Eastern dispersion, and the other in the Countries and Colonies of the Western. And in this sense is that easily understood which is spoken of Paul, Chap. 9 29. that he spoke and questioned with the Hellenists, namely, because he spoke their language, the Greek tongue, he being born in Tarsus, where they had Greek Schools. And that in Chap. 11. 19, 20. They that were scattered spoke the word to none but to the Jews only, and yet some spoke to the Hellenists at Antioch, they that spoke being themselves Hellenists by birth, or Jews born in Cyprus and Cyrene, in Greek Colonies, and so dealt with them of Antioch that were of the same native reference that they were.   

Sect. Were neglected in the daily ministration.  
That is, in the daily distribution of Alms, or the stock of the Church, as the Text and reason itself maketh it plain enough, though some have conceived that it is to be taken passively, as if these widows had been hindered from ministering to the Apostles as women had ministered to our Saviour.  Vers. 2. Then the twelve called the multitude of the Disciples unto them. 
Not the whole multitude of believers, which at this time were grown to very many thousands: but the whole number of the Presbytery or the 108 of whom mention hath been made before. For 1. how needless was it that eight or ten thousand people should meet together about this business to choose six or seven men? And 2. how impossible was it there should be a joint choice, where the distance and diversities of Countries and Languages had made them so great strangers one to another; and when some discontents had driven them into murmur already? 3. They that chose the seven are bidden to look out among themselves, men full of the Holy Ghost, which among the number of common believers was very hard, if at all possible to find: for we cannot ever find, that the Holy Ghost had come down upon any but the 120. And whereas they are required to be of honest report and wisdom, it doth not infer that any of the 108▪ were otherwise, but because there was difference of eminencies and excellencies among them.  Vers. 3. Seven men. 
This number may seem to refer to the seven Nations of the Western Jews who had made the complaint, Cappadocians, Ponticks, Asians, Phrygians, Pamphilians, Romans, and Cretans.   

Sect. The Office of Deacons.  
1. It was not ministerial or for the preaching of the word, but for providing for the poor; for as the occasion of their election was complaint of the poor, so the end of their choice was to provide for their relief. It is true indeed that these seven men, at the least two of them, Stephen and Philip, were Preachers of the word as well as overseers of the poor: but this their ministerial function they had before their Deaconry, not with it. For it is not only the opinion of Epiphanius, but even sense and reason do give their vote with him, that these men were of the number of the Seventy, or at the least of the 108. that had been Christ's constant followers and disciples: and so had received their ministerial function from Christ and not from the Apostles, and it was not an addition to their Deaconry, but their Deacon to it: For the Text telleth plainly that they were full of the Holy Ghost before they received the imposition of hands, and so had in all probability, yea indeed past denial, received the Holy Ghost when the 120. did, they being some of that number.  
2. Those tables for which the office of Deaconry was ordained, were not holy Tables but common. For 1. The twelve set an inconsistence between serving these Tables, and preaching the Word, Vers. 2. which they would never have done, if serving of Tables had been the attending upon the Sacrament of the Lords Supper. 2. The serving of Tables that they mean, they put over from themselves to the Deacons, but none can think that they would ever resign or give over the administering the Sacrament. 3. There were Ministers enough already for the administration and attending upon the Sacrament, and there needed no new ordination or office for it.  
3. The office of the Deacons was to take care of the poor according to their several wants; to gather and receive collections for them, to distribute to them, to oversee them, and to minister to them in their necessities, and therefore it is no wonder if the Apostles were so circumspect in their election, and so observant in their ordination. For these seven were to take this work of the Apostles out of their hands, and to dispose of the stock the Church, and upon whose care the support of the poor was to depend, and their welfare upon their incorruption, and then it is no marvel if they were chosen men of good report: and they were to converse with variety of languages and nations, and therefore it was needful they should be full of the Holy Ghost, enabling them to converse with them in their divers tongues.   
Vers. 5. Prochorus. 
Sect. The book of the life of john the Evangelist under his name forged.  
Of Prochorus, Nicanor, Timon and Parmenas' there is no mention in Scripture. The book that beareth the name of Prochorus, concerning the life, miracles and assumption of John the Evangelist, doth justly bear this brand in its forehead as it stands in Bilioth. Patr. Tom. 7. Historia haec Apocrypha est, fabulosa, & indigna prosus quae legatur. The Author bewrayeth himself to be a Romanist, by the sign of the cross and the local descent cap. 3. by Linus and Domitian disputing about the coming of Christ, and by John Port-Latin, bap. 10. and by other visible signs, although he had thought he had put on a vizor sufficient to have hidden that, when he bringeth in Peter calling John the prime Apostle, even in the beginning of first Chapter. But that none may lose so much time as to read him over, let him take a pattern of the rest of his pedlary ware out of the twentieth Chapter, where he bringeth in John writing a letter to the Devil that possessed a man, and by that letter casting him out.   

Sect. Nicolas a Proselyte of Antioch.  
He is held to have been the author and occasion of the Sect of the Nicolaitans, Rev. 2. 6, 15. Iren. lib. 1. cap. 27. Euseb. hist. lib. 3. cap. 29. A sect that misconstrued the doctrine of Christian community and Christian liberty, to all uncleaness and licentiousness: but whether it began to be so misconstrued by Nicolas himself, or by some of his followers, as the Sadduces abused a good doctrine of Sadoc to a damnable Heresy, it is difficult to determine, and this is not the proper place to examine it.  Vers. 7: A great company of the Priests were obedient to the Faith. 
I cannot but wonder at the boldness of Beza in this place, and indeed in hundreds of other places: for he doth rather suspect the truth and purity of this Text, than believe the story that so many Priests should believe: And yet it seemeth, among all his Greek Copies there was not one that read otherwise. Truly it is a daring that deserves castigation in him, that when he either understandeth not the perfect meaning of a place, or findeth difficulty in it, or hath fancied a sense contrary to it, that he should throw dirt into the face of the Scripture, and deny the purity of the Greek text, before he will ungive any thing of his own groundless opinion: Honourable is the memory of that man in the Church of God, and his name as a sweet perfume among us, but I would this his boldness which he took to himself continually, had not given so great occasion to Jews and Papists to bark against the purity of the Text and the truth of the Gospel as it hath done.  Vers. 9 The Synagouge of the Libertines. 
That is, of Jews that were freeborn, (as Paul Act. 22. 28.) viz. the sons of those Jews that had obtained the Roman freedom: He that from a slave or servant obtained manumission and liberty, was called libertus, and his child, born to him in this freedom, was libertinus.  Vers. 15. His face as the face of an Angel. 
Stephen is accused by the students of this Libertine College, of blasphemy against Moses and the Temple, for preaching of the destruction of his ceremonies and of that place, whereas he spoke but what Moses and an Angel had foretold before, Deut. 28. and 32. Dan. 9 and accordingly his face hath the splendour of an Angel, and shineth like the face of Moses.  Acts VII. Vers. 2. Men, Brethren. 
THAT is, Brethren: for the word men is added only by an Hebrew Elegancy and custom, as Gen. 13. 8. we are Men, Brethren, which our English hath well rendered, we are Brethren, so vers. 26. of this Chapter.   

§. When he was in Mesopotamia.  
For Chaldea was also reckoned to Mesopotamia: and so Pliny accounteth it, Lib. 6. Nat. Hist. cap. 26. Babylon Chaldaicarum gentium caput diu summam claritatem obtinuit in toto orbe, propter quam reliqua pars Mesopotamiae Assyriaeque Babylonia appellata est. And afterwards, Sunt etiamnum in Mesopotamia Hipparenum, Chaldaeorum & hoc, sicut Babylon: And presently after, Orchein quoque tertia Chaldaeorum doctrina, in eodem situ locantur.  Vers. 3. And said unto him, Get thee out of thy Country. 
Divers expositors have intricated themselves into a perplexity, they cannot well tell how to get out of, by supposing these words, and the words of Moses, Gen. 12. 1. to be the same, and to speak of the same time and thing: whereas they are visibly and vastly distant and different, and they mean two several calls of God to Abraham, the one in Chaldea, the other in Charran: In Chaldea God appears to him, and bids him Get thee out of thy Country and from thy kindred, but maketh no mention of leaving his father's house, for that he took along with him, Gen. 11. 31. The Holy Ghost indeed hath ascribed the conduct of this journey to Terah as if he had received the call, and had been the chief mover in the business, but it is only to show his conversion and forsaking of his native Country and Idolatry, and his readiness to go with Abram when God calleth Abram: but that the call was to Abram, it is not only asserted by Stephen here, and Joshuah Chap, 24. 2. but also confessed by some of the Jews themselves, as Aben Ezra on Gen. 12. 1. The Lord commanded Abram whilst he was yet in Ur of the Chaldees that he should leave his Country. But when God calls him from Haran or Charran, he than bids him departed from his father's house as well as he had done from his country and kindred before, for now he left his brother Nahor and all his father's house behind him. Had this been observed, there could never so many s●ruples have risen about Terahs' age at Abraham's birth, nor about Abraham's journey, as there have done; nor would there be such ambiguity about translating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12. 1. as there hath been: The story in Genesis runs current and in a continuation: and may be illustrated in this Paraphrase: God in Ur of the Chaldees appeared to Abraham and said unto him, Get thee out of thy Country and from thy kindred, but take thy father's house with thee and go to a land which I shall show thee: And when Abram told Terah of this command, Terah condescended and consented; And Terah took Abram, and Lot and Sarai, and they (Terah and Abram) went with them from Ur to Haran and dwelled there: And Terah died in Haran; And then God saith to Abram, Get thee out of thy Country and from thy kindred, and from thy father's house also now, and go into Canaan, etc. And to take away all cavils that might be made against the matter in this respect, in that both Ur and Haran, are called Abraham's country and kindred, Stephen hath laid them both in Mesopotamia, as is noted before.  Vers. 5. Not so much as to set his foot on. 
As Deut. 2. 5. Abram was forced to buy a place of burial, though all the land was given him by promise.  Vers. 6. And entreat them evil four hundred years. 
There is a double sum of years mentioned concerning the seed of Abraham, namely four hundred, and four hundred and thirty, Gen. 15. 13. Exod. 12. 40. The four hundred and thirty was from Abraham's receiving of the promise, to the delivery out of Egypt. And the four hundred was from the fifth year of Isaac to that delivery: Then did Ishmael mock and then began affliction to Abraham's seed, and from thence they were in affliction and sojourning, in a strange land Canaan and Egypt, four hundred years: See the LXX at Exod. 12. 40.  Vers. 7. And serve me in this place. 
This clause is here alleged by Steven as if it had been spoken to Abraham, whereas it was spoken to Moses four hundred years after, but the holy Ghost useth to speak short in known stories, as Matth. 1. 12. 1 Chron. 1. 36. Mark 1. 2, 3. etc.  Vers. 14. Threescore and fifteen souls. 
Whereas Moses saith that all the souls of the family of Jacob that went down into Egypt were but threescore and ten, Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. Stephen enlargeth the number, and saith threescore and fifteen: and herein he followeth the Septuagint who in the two first cited places have that sum: and they make up the account in Gen. 46. by fetching the names of five children of Joseph out of the book of Chronicles, which Moses mentioned not, and which indeed were not born at their going into Egypt but after, and these are Machir, Giliad, Shutelah, Tahen, and Eden: and the reason of this their reckoning I have showed elsewhere, viz. In Harm. of Evang. at Luke 3. 36.  Vers. 16. And were carried over into Sichem, etc. 
The shortness of the Language in this verse hath bred some difficulty, and as Stephen's speaking more than Moses in the Verse foregoing, was the cause of some obscurity there, so is it a cause of more in this verse, for that he hath not spoken so much. Moses hath told that Jacob was buried in Hebron, Stephen here speaks as if he had been buried in Sichem. Moses maketh Jacob the buyer of the land of Emor the father of Sichem, Steven seemeth to make Abraham the buyer of it: And in conclusion to make Jacob and his twelve sons to lie in one Sepulchre, and Abraham's and jacob's purchase to be but one and the same. Now Stephen and Moses speak but the same thing, and intent the same meaning, only Stephen useth shortness of speech in relating a story which was so well known that a word was enough for a sentence: and he spoke in a language which had its proprieties and Idioms, which those that heard him, easily understood.  
[And were carried over into Sichem.] The Syriack and Arabic apply this only to Jacob, for they read it in the singular number, He was translated, directly cross and contrary to Moses who telleth plainly that jacob's burial was in Hebron, Gen. 50. 13. And in Hebron Josephus would have all the sons of Jacob buried likewise, Antiq. lib. 2. cap. 4. and by his report they were buried there before Joseph, for that they were brought thither as they died, but joseph's burial was put over, till all the Nation came out of Egypt: Now it is not to be imagined that Stephen, a man so full of the Holy Ghost, would ever have spoken a thing in which every ordinary man, woman or child that heard him, could so easily have confuted him, as they might have done if the twelve Patriarches had been buried in Hebron, much less when he spoke to the Council and to men of learning and understanding, that would readily have tripped him, if he had faltered in so plain and common a story: therefore it is passed all doubting, that Sichem was knownly and generally reputed the place of the Patriarches burial: For as, although there be mention only of Moses bringing up the bones of Joseph, Exod. 13. 19 yet R. Solomon well observeth that we may learn from that very place that the bones of all the Patriarches were brought up with him: so though there be mention of the burial of Joseph only in Sichem, Josh. 24. 32. and no record of the burial of the rest of the twelve there: yet might it very well be supposed, had not Stephen asserted in that they were also buried there with him. For we may prove the bringing of their bones out of Egypt, yea though Stephen had not told it;  
For,  

1. The same cause that moved Joseph to desire burial in the land of Canaan could not but move the other of the twelve to desire the like: were it in faith in the promise, or because of the interest in the Land, or in hope of the resurrection, all the rest had the very same principles to move them to it that Joseph had.  
2. The rest of the Tribes bore the same honour to their Patriarches, that the Tribe of Joseph did to him, and therefore if they, in honour to Joseph would preserve his bones (that at their removal, they might be taken out of Egypt) the children of therest of the Tribes would do so by their Patriarches also.  
3. To which might be added the kind of necessity which there was that the twelve Fathers of the Church of Israel, and heirs of the Land of Canaan should have their interment in that Land, and not be left in the land of bondage.   
So likewise may there be arguments sufficient to prove that they were buried with his bones in Sichem. As 1. There was no reason they should be severed in the burial who had been united in their removal. 2. joseph's bones were most regardable, and the same Sepulchre that served him, would have best befit them. 3. The convocation of all Israel by Joshua was to Sichem, and there, upon their possessing of the land he makes a covenant betwixt them and God, and it is incomparably more probable that they should bury the bones of all the Patriarches there, than in Hebron, where we do not read that Joshua ever came but to destroy the City.  
Now the reason why Stephen speaking of the burials of Jacob and his sons which were in distant and different places, doth yet couch their story so close together, as if they were all laid together in the same place, is,  

1. Because treating of two numbers so unequal, as twelve and one, he first followeth the story of the greater number.  
2. He useth the singular number for the plural, Sepulchre for Sepulchers, which is a thing so common, as that nothing is more common in the Scripture Language.  
3. He useth an Ellipsis or cutting off of the conjunction Va● or And, which also is exceeding common in the same Language, as 1 Sam. 6. 19 Psalm. 133. 3. 2 Kings 23. 8. and divers other places.   
So that though he spoke so very curt and short as he did, yet to them that were well enough acquainted, both with the story itself, and with such Hebraisms, his shortness would breed no obscurity, but would they readily take him in this sense: And Jacob and our Fathers died, and were removed to Sichem, and were laid in Sepulchers, in that which Abraham bought for money, and in that that was bought from the sons of Emmor, the Father of Sichem.  Vers. 20. And was exceeding fair. 
Gr. [Fair to God] He was a goodly child, supernaturally born, when his mother was past the natural course of childbearing.  Vers. 22. And Moses was learned in all the wisdom of the Egyptians. 
This Steven speaketh by necessary consequence from his Princely education.  Vers. 23. And when he was full forty years old. 
There are that say that Moses was forty years in Pharaohs Palace, forty years in Midian, and forty years in the wilderness. Tauchuna in Exod. 2.  Vers. 43. Ye took up the Tabernacle of Moloch, etc. 
I. In Amos the words lie thus, Chap. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Rabbins Kimchi and Jarchi construe in the future Tense, and take it for a threatening of their punishment as much as an upbraiding of their sin: as if he should have said unto them, ye would not take up the Commandments of the Lords to bear them, but you shall bear your Idols into captivity with you, and your enemies shall lay them upon your shoulders: And this might have been a very plausible and fair sense, but that Steven hath taught us to construe the Verb in the time past, and not in the time to come, and to read it thus, ye have born or taken up, etc.  
II. Now the fixing of this time when Israel took up this Idolatry is somewhat difficult: It is some facilitating of the matter if we can be sure it was not in the forty years in the Wilderness: And that appears to be so, by the very scope of Stevens speech: for 1. he telleth that they made a golden calf in the verse before: and that God for this Idolatry gave them up to worship all the host of heaven: whereupon it is evident, that this Idolatry with the calf, was neither of these mentioned in this verse, neither with Moloch nor Remphan: but as it were a cause of these, for, for it the Lord gave them up to these. 2. He seemeth to handle this justice of God upon them in giving them up to Idolatry under these two heads: 1. In neglect of Gods own service in the Wilderness, ye offered me no sacrifice for forty years. And 2. in their choosing of Idols to worship afterward. So that the two verses seem to run in this sense, O house of Israel ye were not content to offer me sacrifices for forty years together in the wilderness, but ye were well content to sacrifice to Idols and to worship all the host of heaven afterward.  
III. The Tabernacle of Moloch: In the Hebrew in Amos it is Siccuth Malkekem: which is rendered by some, Siccuth your King, by others, the Tabernacle of your King: by a third sort, the observance of your King: as if it were derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 27. 9 Vid. Ab. Ezr. in loc. & Kimchi in Michlol; The seventy in the unprickt Bible read it Succoth a Tabernacle, which Steven followeth, and they both do not cross but illustrate the sense of the Hebrew.  
Now Molech or Moloch, was the Idol of the children of Ammon, 1 King. 11. 17. prohibited to Israel in a singular manner, Leu. 18. 21. and 20. 2. yet did they worship him most familiarly, 2 Chron. 28. 3. Jer. 7. 31. And Solomon built an high place for him, on mount Olivet before Jerusalem, 1 King. 11. 7. The Valley between was called Tophe and the Valley of the Sons of Hinnom, 2 King. 23. 10, etc. This Idol and Idolatry is thus described by the Rabbins: Our Rabbins of happy memory say: Although all houses of Idolatry were in Jerusalem, Molech was without Jerusalem, and the Image was made hollow, set within seven Chapels: Now whosoever offered flower, they opened to him the first of them: who so offered Turtles or Pigeons, they opened to him the second: whosoever offered a Lamb, they opened to him the third: whosoever offered a Ram, they opened to him the fourth: whosoever offered a Calf, they opened to him the fifth: whosoever offered an Ox, they opened to him the sixth: but whosoever offered his Son, they opened to him the seventh. Now his face was like a Calf, and his hands were stretched out, as a man's that reacheth out to receive something from his neighbour: And they set him over a fire, and the Priests took the child, and put him between the arms of the Idol, and there the child gave up the Ghost, D. Kimch. on 2 King. 23. 10. He was made of brass and was heat with fire under till he was glowing hot, and then the Priests put the child into his arms, and there he was burnt, and the Priests made a noise in the mean while with Drums, that the Father might not hear the child's cry: And therefore it was called Tophet from Toph, a Drum or Taber, Vid. R. Sol. on Jer. 7. 31.  
These seven Chapels (if there be truth in the thing) help us to understand, what is meant by Moleches Tabernacle, and seem to give some reason why in the Prophet he is called Siccuth, or the Covert God, because he was retired within so many Cancelli, (for that word Kimchi useth) before one could come at him. And so the translation of the Seventy, is but a gloss or exposition of that phrase in the Prophet, ye took up Siccuth or the Covert God your King, which they render, according as the Nation readily understood the thing, the Tabernacle of Moloch, that Idol you so highly prise as your chiefest King. Now Molech or Moloch, or Milchom or Malcham (for all these names are but one and the same) was also called Baal in a special and distinctive sense, as is apparent by Jer. 7. 31. and 19 5. compared together: and this consideration helpeth to understand divers places where the word Baal is singly used, as 1 King. 16. 31, 32. and 18. 19, etc. And according to this sense should I understand the matter of Baal-peor in which Israel was joined to him, to have been sacrificing their children to Molech. And answerably should I interpret that speech of the Psalmist, They eaten the sacrifices of the dead, Psal. 106. 28. that is, sacrifices offered up when they offered up their children to be burnt: And this was the first time, they committed this horrid Idolatry in the very close of the forty years in the Wilderness, in which forty years they had not cared to offer any sacrifices to God: And this abomination with Molech they committed also presently after they were come into the Land, Psal. 106. 35, 36, 37. Judg. 2. 13.  
IV. [And the Star of your God Remphan.] Here is the main difficulty of this Verse, and that not only in regard of the difference of these words of Stephen from those of Amos, but also in regard of the obscurity of the matter itself: Amos readeth thus: Chijun your Images, the Star of your God. Now the question in the first place is, what is meant by Chijun, and it may be scrupled whethere it be the proper name of an Idol, as some think, or a word appellative, to another sense: I should rather take it the latter way [although I know generally it is construed for an Idols name, either for Hercules, who among the Egyptians was called Chon: or for Saturn, who among the Arabians was called Chevan, as see Aben Ezra on Amos, and Beza on this place.]  
For there are two things in this passage of Stephen and Amos very considerable toward the understanding of this place.  

1. That Stephen saith, God gave them up to worship all the host of heaven: now if Chijun betoken but one Idol, or one Planet, this cometh very short of the intent that he aimeth at their worshipping of all.  
2. That Amos saith Chijun Tsalmekem, the latter word in the plural number, and as it seemeth by the very posture of it, the latter of two Substantives, and not in apposition: For if Chijun were but one Idol, it is somewhat improper to say Chijun your images, as speaking of more.   
I should therefore construe Chijun appellatively for the ordering or disposing of their Images, as that it meaneth thus, that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or representations as Stephen calls them, of the whole heaven and host of it in one Series, or in one body (as see Ezek. 8. 10.) beset with variety of Stars and Figures, representing this or that Planet, and this or that constellation: And that Amos meaneth thus, you took up Siccuth your King, and the frame or disposal of your Images in one compact piece, the stars of your Gods which you have made to yourselves: showing that when they would worship all the host of heaven in Images and representations, that they made a fabric and compacture in one bulk or in one room, representing in several fashions and forms in it, the several planets and constellations of Heaven: and this he calleth Chijun Tsalmekem, the ordering or disposing of your Images. See 2 King. 23. 4, 5.  
V Now for the word Remphan, in which lieth the most obscurity of all, many conjectures are given upon it. The seventy hath rendered Chijun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: mistaking one piece of a letter, as it is conceived by Buxtorfius, and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza conceiveth it was purposely done, for that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Giant is to be understood Hercules: and yet he scrupleth whether it should not be rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as aiming at the God of the Syrians, 2 King. 5. 18. But not to insist upon producing such variety of conjectures upon this matter, which are to be seen in several authors: it seemeth to me, 1. that Stephen doth something follow the Seventy in this word, as well as he doth in the rest of the Text: and for the new Testament to follow them, differently from the Hebrew Text is no wonder, and needeth nothing to be said upon it. 2. That Stephen doth add a letter to the word, or doth a little change it from those very Syllables that the Septuagint use, that he might give the sense of the Prophet the more clearly, and speak out the matter he hath in hand the more plainly. And the word Remphan seemeth to be compounded either of an Hebrew and a Greek word, or of two Hebrew words together, and to mean either the high shiner, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the high representation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latter the more probable: For as the Prophet in the word Chijun expressed the Fabric of the host of heaven, which the Idolatrous people had wrought and represented in one piece, so would Stephen speak to the very same sense, and therefore forsaketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he found in the Septuagint, and taketh up, or formeth it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the high face or high representation, or that whole piece that represented the whole heaven, which he calleth their God, because in that they adored all the Stars and hosts of Heaven at once, and so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one number put for another, one star for many.  
VI [I will carry you away beyond Babylon] B in the Hebrew of Amos, and in the Greek of the Septuagint, it is, Beyond Damascus: which Stephen seemeth purposely to have changed into beyond Babylon: because that as he had treated in the beginning of the Chapter of Abraham's coming out of those parts into that land, he would now show e contra, how they for their Idolatry should be carried out of that land into those parts again.   
Acts VIII. Vers. 1. And there was a great persecution, etc. 

§. 1. Persecution.  
THE spite and cruelty of the adversary was not quenched by the blood of Stephen, but rather inflamed. Stephen's confuting and confounding the great Scholars of the Synagogue of the Libertines, Cyrenians, Alexandrians and Cilicians, had bred in them so hateful a disdain of being put to a nonplus; and his cutting words at his death to all the people, Acts 7. 51, 52, 53. had galled them so sore; And especially his denouncing of ruin to Moses ceremonoys, and to the Temple as they charged him with it, had so exasperated their blind zeal, that it is not sufficient as they think to have Stephen put to death only, but it is not fit that others should live who were of the same heresy and blasphemy with him, for so they construed it: Hence ariseth a bitter persecution to destroy the Church at Jerusalem, because it held an opinion that Jerusalem and the rites there should be destroyed.  
In this Tragedy was Saul a chief actor, sparing neither place from search, Sex from apprehension, nor the apprehended from torture or imprisonment. Such a Testimony doth Luke give of him, Acts 8. 3. and such a confession doth he make of himself, Act. 22. 4. and 26. 11. By which the Epistle of Lucianus concerning the finding out of the body of Stephen may again be challenged for forgery, when it maketh Gamaliel a most zealous convert and professor of the Gospel, and that at this time, insomuch that he took care for the burial of Stephen, and received Nicodemus when the Jews had cast him out, which will prove incredible, in regard of his scholar Saul.  
For who can believe either that the scholar should be so great a persecutor when the master was so great a professor, or that if it were so, Gamaliel of all other should scape with his life, when his scholar of all other could not but know where to find him out and how to follow him close? or who can imagine that Paul when he was answering for his life for being a Christian, should plead his education under Gamaliel, if he were as notorious a Christian as ●e? This had been to bring his master into danger and not himself out, and to mar another man's cause not mending his own.   
Vers. 1. And they were all scattered abroad except the Apostles. 
§ 2. Dispersion upon the persecution.  
Out of the darkness of persecution, the Lord bringeth forth the light and the propagation of the Gospel: Providing at once for the safety of some by their flight, and for the calling home of many more by their dispersion. At that time, saith Luke, there was a great persecution against the Church that was at Jerusalem, and they were all scattered abroad throughout the Regions of Judea and Samaria except the Apostles. Where, as the preservation of the Apostles in the very centre of the Tyrant is admirable, so the scattering of the other into their several places is considerable. For that they travailed into Judea and Samaria, Damascus, Phoenicia, Cyprus and Syria, the Text is plain in this and in other places, but since it mentioneth none of their journeys any further, what is said of them more, is but groundless conjectures, or rather ridiculous Fables. For though it were granted that they scattered through other Countries of the Heathen, yet to bring them as far as France and England as some do, is almost as far from reason as these places are distant from Jerusalem, unless some other cause can be alleged of this their flight than to avoid the danger. Yes, it may be said they took so long a journey to preach the Gospel; but 1. the Text saith that the dispersed preached to the Jews only, of which I believe these Countries afforded a very small number. And 2. the legend saith, that Mary Magdalen, Martha and Joseph of Arimathea and others were the travellers, who where they had a calling to the ministry is yet to seek.  
These persons and others with them are driven by the blast of a common report, to Marseils in France, Aix in Provence, Glasenbury in England, and I know not whither. It would be sufficient to give the reader but some particulars of the Legend, and then would he easily judge of the whole, but it is not worth the labour. It is more pertinent to consider who they are that the Evangelist meaneth, and whose story he followeth, when he saith here they were all scattered, and in Chap. 11. 19 that they travailed as far as Phenice, etc. Certainly it cannot be meant of the whole Church of Jerusalem, or of all the members of it, which were now many thousands, but of the 108. that were of the Presbtery or society with the Apostles.  
For  

1. The Evangelist setteth himself to follow the story of the hundred and twenty from the very beginning of the book, and he keeps to it still.  
2. By instancing so suddenly in Philip he showeth what kind of men he meaneth when he saith they were all scattered.  
3. He saith they went every where preaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is never used but of Preachers by function.  
4. Persecution would far sooner look after the Preachers than the common members.  
5. There were common members at Jerusalem, while Paul stayed there, vers. 3. and yet the all that the Evangelist meaneth were scattered before.   Vers. 5. To the City of Samaria. 
Samaria here and in otherplaces in the new Testament, is not the name of a City but of the Country. And so is Luke to be understood here, Philip came down to the City of Samaria: that is, to the Metropolis of that Country, which indeed was Sychem: and so saith Josephus, Antiq. lib. 11. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Samaritans had then Sichem for their Metropolis. And in the same Chapter he saith again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Latin interpreter hath rendered thus, Illis [Samaritis] dicentibus Hebraeos quidem se esse: sed Sichimitas vocari a Sidoniis; which translation how true it is, and whether Josephus mean not, that the Samaritans said that they were indeed Hebrews, but were called Sidonians that dwelled at Sichem, and whether in that story they call not themselves so for advantage, let the learned censure: This City John the Evangelist calleth Sychar instead of Sychem, Joh. 4. 5. not that the text is there corrupted as some have held, but that the Jews seem to have pronounced the word so corruptly in derision of the Samaritans to whom they were bitter enemies. For by this name they reviled them for drunkards, for so the word signifieth, and this taunt seemeth to have been taken up from Esay 28. 1. woe to the drunkards of Ephraim, of which Sichem was the chief City.   
Vers. 6. And the people gave heed etc. 
§. 3. Samaria converted.  
Our Saviour gave it in lesson to his disciples both by precept and his own example, that they should preach, first in Jerusalem, then in Judaea, and then in Samaria: For so did he himself, Joh. 1. and 2. and 4. So commanded he them to do Acts 1. 8. and so do they now: Act. 8. Philip one of the seven, travailing in the common affliction, and in preaching the Gospel as the rest of the 108. did, being backed with this warrant of his master, goeth down to Samaria and preacheth there though they were enemies to the Jews. It was but three years or little more, since Christ had been there among them himself, Joh. 4. and whether it were the good remembrance of what he had taught them then, or the extraordinary hand of God with what was delivered now, or both together, such effect have Philip's doctrine and miracles that the City for the general doth believe and in baptised.   
Vers. 13. Simon himself believed. 
§. 4. Simon Magus.  
He who had long caused the people to wonder at his miraculous delusion is now himself amazed at Philip's real miracles. But conceiving that he had wrought them by a Magical faculty above his own, and desiring to fish and get the trick out of him, he insinuateth himself the more nearly into his company by taking on him to believe, so that he is baptised: for any other belief of Simon Magus is not imaginable.  
For when he saw that Peter and John exceeded Philip, as he thought Philip did exceed himself, (for to Apostles only belonged to bestow the Holy Ghost) the whole venom and mischief of his heart broke forth at once; first, by offering money for the same Apostolical power, and then in a scornful entreaty of the Apostles to pray for him, when they advised him to repent and pray, for so should I understand his words, Vers. 24. Pray ye to the Lord for me, for an Ironical taunt, and finally by open Heresy and opposal of the Gospel.  
He had a whore which he led about with him, was called Helena, or as some will have it, Selene, of Tyrus: Of whom if we understand, Rev. 2. 20. which speaketh of Jezabel, that called herself a Prophetess, it would not be unconsonant, for as Simon like Ahab was of Samaria, so Helena like Jezable was of Tyre: Nor were there doctrines much different, for the one seduced men to commit fornication, and to eat things sacrificed to Idols, and the other taught them to do what they would, and not to fear the threats of the Law, for that they should be saved by the grace of Simon: Many such monsters of Doctrine and Hydra's of opinion, did this Lerna of Heresy breed, and this firstborn of Satan vomit forth. As these, that in Judea, he was the Son of God, in Samaria, the Father, and in other Nations, the Holy Ghost. That Helena bred Angels, and Angels made the world: That he himself came down from Heaven for his Helena, and that she was the lost sheep mentioned in the Gospel, and that she was that Helena that occasioned the destruction of Troy: And a great deal more of such hideous and blasphemous matter, recorded by Irenius, Epiphanius, Augustine, Philastrius and others.  
Histories have traced this Magical wretch, from Samaria to Rome, and there have brought Simon Peter and him contending before Nero in working of miracles, and Peter bringing him to harm and shame, which shall be tried in its proper place.   

§ 5. The Holy Ghost given, vers. 17.  
The Apostles at Jerusalem hearing the glad tidings of the conversion of Samaria, send down unto them Peter and John. And why these two rather than any other of the twelve, is not so easy to resolve, as it is ready to observe that if in this employment there was any sign of Primacy, John was sharer of it as well as Peter. Being come, they pray, and lay their hands upon them, and they receive the Holy Ghost. Here Episcopacy thinketh it hath an undeniable Argument for proof of its Hierarchy, and of the strange rite of confirmation. For thus pleadeth Baronius for the former. From hence, saith he, it may be seen that the Hierarchical order was instituted in the Church of God even in this time; for Philip doth so baptise those that believe, that yet he usurpeth not the Apostolical privilege, namely the imposition of hands granted to the Apostles. And thus the Rhemists both for it and for the latter in their notes on Act. 8. 17. If this Philip had been an Apostle, saith S. Bede, he might have imposed his hands that they might have received the Holy Ghost, but this none can do saving Bishops. For though Priests may baptise and anoint the baptised also with Chrism consecrated by a Bishop, yet can he not sign his forehead with the same holy oil, because that belongeth only to Bishops, when they give the Holy Ghost to be baptised. And after this testimony of Bede they subjoin their inference. This imposition therefore of hands, together with the prayers here specified (which no doubt was the very same that the Church useth to that purpose) was the ministration of the Sacrament of Confirmation.  
Now let the Reader with indifferency and seriousness but ruminate upon these two Queries, and then judge of those two inferences;  
First, whether Apostleship were not an Order for ever, unimitable in the Church: for besides the Reason given to prove that it was, upon the choosing of Mathias, others may be added to make it the more clear: As 1. the end of their Election was peculiar, the like to which was not to be in the Church again; for they were chosen to be with Christ, Mark. 3. 14. to be eye-witnesses of his resurrection, Acts 1. 22. & 2. 32. & 10. 41. as they had been of his actions and passion, Luke 1. 2. And therefore Paul pleading for his Apostleship, That he had seen the Lord, 1 Cor. 9 1. and in the relation or story of his calling, this particular is singulary added, That he saw that just one, and heard the voice of his mouth, Acts 22. 14.  
Secondly, the name of Apostles keepeth itself unmixed or confounded, with any other Order. It is true indeed that the significancy of the word would agree to other Ministers that are to preach, but there is a peculiar propriety in the sense that hath confined the title to the twelve and Paul, as any indifferent eye will judge and censure upon the weighing of it in the New Testament.  
Thirdly, when Paul reckoneth the several kinds of Ministry that Christ Jesus left in the Church at his ascension, Ephes. 4. 11. and 1 Cor. 12. 28. there is none that can think them all to be perpetuated, or that they should continue successively in the like order from time to time: For within an hundred years after our Saviour's birth, where were either Prophets or Evangelists, miracles or healings? And if these extraordinary kinds of Ministration were ordained but for a time and for special occasion, and were not to be imitated in the Church unto succeeding times; much more, or at the least as much were the Apostles, and Order much more, at least, as much extraordinary as they.  
Fourthly, the constant and undeniable Parallel which is made betwixt the twelve Patriarches the Fathers of the twelve Tribes, and the twelve Apostles, not only by the number itself, but also by the New Testament in the four and twenty Elders, Rev. 4. 4. and in the gates and foundations of the new Jerusalem, Rev. 21. 12, 14. doth argue and prove the latter order, as unimitable as the first. These things well considered, if there were no more, it will show how improbable and unconsonant the first inference is, that is alleged, that because there was a subordination betwixt the Apostles and Philip; that therefore the like is to be reputed betwixt Bishops and other Ministers, and that Bishops in the Church, are in the place of the Apostles.  
A second Quaere, and very material to the matter in agitation is, whether imposition of hands were ever used by the Apostles, but for ordination to some Office in the Church: For whereas their giving of the Holy Ghost to Samaritans in this story, and to others elsewhere, is adduced as an example and argument for that which is now called confirmation, and which hath been indifferently given to all (for it is good cheap) that this act of the Apostles aimed not, nor intended to any such thing, may be reasonably conjectured and guessed at by these considerations:  
First, that the Holy Ghost thus given, meaneth not his ordinary work of Sanctification and confirming in Grace, but his extraordinary gifts, of Tongues, Prophesying, and the like. And this is evident by the meaning of that Phrase the Holy Ghost in the Scriptures, (when it denoteth not exactly the Person of the Holy Ghost, or the third person in the Trinity) For as it is a Rabbinick expression, very common in the writings of the Jews, and in the use of the Nation; and evermore in their use and sense meaneth only the extraordinary gifts of the Spirit mentioned: so doth it constantly signify in the Scripture; and it is very hard, if not utterly impossible to find it signifying any other sense.  
Secondly, it is yet more evident by the very historical relation of Luke concerning the matter in hand; for in Acts 19 6. telling how Paul laid his hands upon certain men at Ephesus, and they received the Holy Ghost, he instantly explaineth what were the gifts of the Holy Ghost that they received, for they spoke with tongues, saith he, and prophesied. And it is not possible to think but that Simon Magus (when he offered money for this fruit of the imposition of his hands; that he might give the Holy Ghost) saw some visible apparent sign of the gift by the hands of the Apostles, which if it were only sanctifying or confirming grace, how could he have seen it? So did they of the Circumcision perceive when the gifts of Holy Ghost fell upon the Gentiles, Acts 10. 45. For they saw it by their speaking with tongues, and magnifying God, vers. 46.  
Fourthly, it being then thus undeniable that the gifts conferred by the imposition of hands, were the extraordinary ones of the Holy Ghost; it can as little also be denied that they were imparted only to some singular and particular persons, and not to all whatsoever without distinction. For otherwise, 1. It must be granted that Simon Magus received them as well as others, which I know not who will grant; for by his familiarity with Philip and the Apostles (he having also been baptised with the rest, and his wickedness and his villainy not yet broken forth) he might have gotten a precedency in this gift before others, if it had been general.  
2. It would bring women under imposition of hands, which can hardly be dreamt of, or ever was any one. It is true indeed that women might, and did receive some of these extraordinary gifts, but it was by immediate influence from Heaven and not by any imposition of hands.  
So that now if we look upon this Story, and upon others of the like nature, through these spectacles, it will appear that this Imposition of the Apostles hands was not upon all the Samaritans, but upon some selected number, nor upon those selected one's for their confirmation in grace, but for their ordination to the Ministry, and with the imposition of hands they received the Holy Ghost to enable them for that work.  Vers. 26. Which is desert. 
This is to be applied to the way to Gaza, and not to Gaza itself, and so the Syriack and Arabic apply it expressly and warrantably, seeing the way was through the wilderness of Judah, and there was but one Gaza.  Vers. 27. A man of Aethiopia. 
There is mention of a double Cush or Aethiopia in Scripture, for so is it rendered, the one in Arabia, and the other in afric; and Homer even in his time speaketh of a twofold Aethiopia, Odies. 1. but it is questionable whether he mean the same with the Scripture, or no, since he calleth them Eastern and Western; whereas these were East and South. Now this man is held, and that upon good ground, to be of Aethiopia in afric, where the name of Candace is renowned even in Heathen Authors.  Vers. 33. Who shall declare his generation. 
This Prophecy of Esay which the Eunuch was reading, is exceedingly much mistaken by the Jews, and this clause of the Prophecy is exceedingly controverted among Christians. The Jews understand it, some of them concerning Josiah, others concerning the whole people of Israel, but the Holy Ghost hath in this place put us out of all doubt of whom it speaketh. But as for the sense of this clause, some Christians understand it concerning the ineffablity of Christ's Eternal generation: others concerning the ineffability of his incarnation, or the generation of his humane Nature united to the Godhead: others concerning the wondrous generation of the Church and faithful; for it followeth, For he was cut off from the Land of the Living, and yet the generation of his faithful ones increased. But it seemeth to me that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of the age and generation in which Christ lived, rather than of his own generation or descent: and so is it used by the Holy Ghost in other places, as Gen. 6. 9 Acts 13. 36. etc. and so is it intepreted here by the Chaldee and other Jewish glossaries: Now the meaning of the verse and of this clause is to this purpose, He was taken away and hurried from Prison, and from Judgement to Execution, and as the LXX hath enlarged the sense by change of Phrase, In his poor and dejected estate, his Judgement was utterly taken away, and no right done him; and who can sufficiently speak of the looseness and wickedness of that generation, (called in the Gospel the viperous, adulterous, wicked, untoward generation) which dealt so unjustly and wretchedly with him, as to take and cut him off from the Land of the Living?  Vers. 39 And the Eunuch went on his way rejoicing. 
Dorotheus in Synopsi, if he might be believed, will tell you what became of this Eunuch afterward; as that he preached the Gospel in Arabia, in the Isle of Taprobane, and all about the red Sea; and that he is reported to have suffered matyrdom gloriously, and to have been buried there, Biblioth. patr. tom. 7. But believe it that list; for this I observe to be the constant and common officiousness of Superstition, to make any man that is mentioned in the New Testament with a good report, to become a Preacher, and commonly a Bishop, and constantly a Matyr.    

Acts IX.  

§ 1. Paul converted.  
IN this year must be placed the conversion of Paul, and the reasons to prove time, shall be given anon. A man, a wonder (for so will 
* Hi●●on.  some have his name to signify) in whom was showed as much as can be seen in man, both for want of grace, and for abundance. Inferior to none in wickedness, but only in this, that it was not final; and inferior to none in holiness, no not to the greatest Apostles. A scene on which at one time corrupt Nature shown her cursed vigour; and at another time sanctifying Grace her sacred power; and both to such an extent, as not many parallels. He was born in Tarsus of Cilicia a free City of the Romans, and himself a Freeman of that City. His Parents were both Jews; and therefore he calleth himself an Hebrew of 
2 Cor. 11. 21. Phil. 3. 5. Rom. 11. 1.  the Hebrews, or an Hebrew both by Father and Mother. His descent was of Benjamin, which from the general division under Jeroboam the first, had adhered constant to the Tribe of Juda, and so kept Registers of their Genealogies, as that Tribe did. According to his double Nation, he also bare a double name, Saul, as he was an Hebrew by birth, and Paul as he was a Roman by freedom: His education was in the Schools of Tarsus, where as Strabo recordeth were Scholars no whit inferior to the Students in Athens. Here he attained the Greek Language and Learning, and grew expert in 
Tit. 1. 12. Acts 17. 28. 1 Cor. 1●. 33. Act. 22. 3. Gal. 1. 14. Acts 18. 3.  their Philosophy and Poems, his skill wherein he showeth, in alleging Epimenides, Aratus, and Menander. From thence he was sent to the University at Jerusalem, for the study of Divinity and of the Jewish Law. His Tutor was Gamaliel a Pharisee, a man of special note and reverence among the people. His proficiency was above many of his equals of his own Nation, he being more exceedingly zealous of the traditions of the Fathers. From his youth he also learned a handy trade of making Tents, and joined the working in that by some vicissitudes with his studies: which thing was common with the Scholars of the Jews, partly for the earning of their maintenance, and partly for the avoiding of idleness and sin. So Rabbi Juda the great Cabalist, bore the name and trade of Hhajat a Shoemaker or Tailor.  
Yet was the learning of this great Scholar but gorgeous ignorance, and his forward zeal, but the more excellent impiety. When he thought he followed holiness, he persecuted it, and when his studies should have overtaken the truth, than had he lost both them and it and himself and all.  
As for Saul, saith Luke, he made havoc of the Church, entering into every house, and 
Acts 8. 3. and 22. 4. Acts 26. 11.  haling men and women committed them to prison. He began now to write his positions in blood, and it must be no less than death or abjuration not to be of his opinion. Neither was this his fury confined within the walls of Jerusalem, or the compass of Judea, but overflowed also unto foreign Cities: where the Jewish Synagogues acknowledging subjection to the metropolitan See, submit to her letters, and are too ready to perform her will. Among the rest he obtaineth commission for Damascus, whither a poor Church having but lately overrun persecution, is ready now to be overrun by it again: But by the way, he is met with by Christ, and from a Lion made a Lamb, and he that went to lead captivity is himself captived.  
In the story of this great wonder, the Text and the matter itself calleth upon us to consider these things.  

1. That the most notorious persecutor that the Gospel had yet found, is chosen of all others to be the Doctor of the Gentiles: that even his own example, or rather the glorious example of God's mercy in his conversion, might be a comfortable Doctrine to those notorious sinners of the Gentiles as well as his preaching.  
2. That the like divine violence was never used for the converting of a sinner either before or since: but 1. it was necessary that he should see Christ, as Vers. 17. because it was a necessary ingredient toward the making of an Apostle, to have seen the Lord, 1 Cor. 9 1. And 2. it was needful, that the Lord should appear to him in such daunting power, not only for his own quelling, but also for the terror of all persecutors for the time to come.  
3. This appearance of the Lord unto him, was not so much in his person as in his glory, nor what he saw of him, besides the light that struck him blind, was with the eyes of his body but of his spirit.  
4. The place was near Damascus from whence had sprung one of the sharpest persecutors that Israel had groaned under, 2 Kings 11. 32. Amos 13. compare Gen. 14. 15.  
5. The manner is so plainly set down in the Text, that it is needless to insist upon it: only these two or three things may not unfitly be touched upon and taken to thought. 1. That more was spoken from heaven, than Luke hath here related, as appears by Paul's own relation of it, Acts 26. 16, 17, 18. but the Holy Ghost frequently useth to speak out stories to the full, some parts in one place, some in another, challenging the reader's pains and study, to pick them up. 2. That whereas in Chap. 6. 7. it is said that those that travailed with Paul heard the voice, but in Chap. 22. 9 that they heard not the voice, it is to be understood, that they heard the voice of Paul speaking to Christ, but not Christ's voice to him: or if they heard the voice from heaven, yet they understood not what it said. 3. Whereas in Chap. 9 7. it is said these men stood speechless, but in Chap. 26. 14. that they fell all to the ground: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chap. 9 7. standeth in opposition to their going forward and not to their falling to the earth, and meaneth, that their amazedness fixed them that they could not flee nor stir.    

§ 2. The year of his conversion.  
Some have conceived that he was rapt into the third heaven, and learned the Gospel by revelation, as 2 Cor. 12. in those three days that he was blind after the sight of this glorious light, and whilst he fasted and prayed, Act. 9 9 And from this conceit hath another grown, as a supporter of that that bred it, namely that he was not converted till seven years after our Saviour's Ascension. This latter opinion was first invented, that his writing of the second Epistle to the Corinthians might be brought within the compass of about fourteen years after his conversion; for so long a time and no more he setteth betwixt his rapture and that Epistle, 2 Cor. 12. 2. and it was also originially grounded upon this supposition, that his rapture was in the time of that his blindness. Two surmises probable and plausible enough to behold at distance, but approaching nearer to them they will lose of their beauty, and upon serious weighing they will prove but a shadow. The question how he came to the knowledge of the Gospel so soon, in so much that he so soon preached it, very likely gave the first occasion of the first opinion, namely of his rapture in his three days blindness.  
A question to which an answer may be easily given, and yet no such consequence concluded upon it. 1. It is true indeed, that he received not the knowledge of the Gospel of man, nor was he taught it but by the revelation of Jesus Christ, as himself saith, Gal. 1. 12. yet might he have such a revelation, without any such rapture: For there were three other special ways whereby God used to reveal himself and his will to his Prophets and Servants, and those were by dreams, by visions and by a sudden and immediate suggestion or revelation, which is called telling in the ear, as 1 Sam. 9 15, 17. 2 King. 20. 4. And as for raptures they were the most extraordinary and the least familiar of all other: And how easily might Paul be taught the mystery of the Gospel by some of the other means, especially since the Text hath expressly told that he had his visions? Acts 9 12. 2. Paul himself telleth of an ecstasy or rapture that he was in, as he was praying in the Temple at Jerusalem, Acts 22. 17. Now that that was in the second year of Claudius (as shall be showed by and by) when he went to carry the alms of the Disciples to Jerusalem, Acts 11. 30. it may be confidently concluded upon, because that God in that his rapture telleth him that he must thence forward go far away to preach unto the Gentiles, Acts 22. 21. and when he returneth from Jerusalem to Antioch, he is sent by the Church upon that employment, by a special charge of the Holy Ghost, Acts 13. 2. And that from that time to the time of his writing the second Epistle to the Corinthians, were about fourteen years as himself summeth it, we shall evidence by some particulars, before we part from this Subject. Thus then in the first place we see that neither his rapture was at the time of his conversion, nor that his conversion is to be cast six or seven years forward that it may be within fourteen of that Epistle in regard of his rapture. But not to intricate ourselves any more in the variety of opinions, that have fixed some one time, some another to the conversion of this Apostle, the next, readiest and surest way that I have found to resolve upon this doubtful question and to determine this scruple, is to go by these collections and degrees.  
I. That the famine prophesied of by Agabus, and which is said to have fallen out in the time of Claudius the Emperor, Acts 11. 28. fell out and came to pass in his second year: And for this we have the testimony of a Roman Historian, even Dion Cassius who under the Consulship of Claudius II. and Caius Largus which was in the second year of Claudius his reign speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which his translater hath rendered fames ingens, Dion. lib. 60. Now although it might seem that that famine only referred to the City of Rome, and was caused there through the unnavigableness of the River Tiber, which should have brought in Provisions; because he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that Claudius provided not only for the present famine, but also for future times, by mending the Haven and clearing the River: yet Suetonius writing the very same story, ascribeth the cause of the famine, not to the fault of the River or Haven, but to a constant sterility or barrenness, and so enlargeth the extent of it further than Rome: Arctiore autem annona ob assiduas sterilitates, etc. In Claud. cap. 18. Josephus, Antiq. lib. 20. ca 2. speaketh of this great famine in Judea, and relateth how Helena the Queen dowager of the Adiabeni, and Izates her son then reigning, she being at Jerusalem in her own person and he in his own kingdom, did bring in provisions in an exceeding plenty to the Jews at Jerusalem for their sustenance in the famine, for they were both converted to the Jews Religion and Izates circumcised. Eusebius hereupon hath set this famine in Claudius his fourth year, and after the death of Herod Agrippa, because that he found that Josephus had placed it after Agrippa's death, which was in Claudius his third. But we find not in Josephus any thing that may fix it to that year, more than the subsequence of one story to another, which is an argument of no validity: only this he relateth as concerning the time of Izates, that when he first came to the Crown, and found his elder Brethren imprisoned that he might come to the Throne the more quietly, he was grieved at the matter, and on the one hand accounting it impiety to kill them or to keep them prisoners, and on the other hand knowing it unsafe to keep them with him and not imprisoned, he chose a mean between both, and sent them for hostages to Rome to Claudius Caesar: And after this he relateth, how he hasted upon his coming to the Crown to be circumcised; and after his Circumcision, how his Mother Helena went to Jerusalem and relieved it, being much affamished. Now in what year of Claudius any of these things were done, he hath not mentioned, but hath left it at large; and therefore we may as well suppose, that Izates was made King in the first year of Claudius, and Helena his Mother went to Jerusalem in his second, as Eusebius may, that she went thither in his fourth.  
II. That Paul going at that time of the famine to Jerusalem, to bring the alms and collection to the poor Brethren of Judea, had his trance in the Temple, Acts 22. 17. and in that trance he was rapt into the third Heaven, 2 Cor. 12. 2. It may be thought indeed by the juncture of Story that Luke hath made, that this his trance, was at his first journey which he took to Jerusalem after his conversion, which journey is mentioned, Acts. 9 28. and Gal. 1. 18. for having from the sixth verse of Acts 22. and forward, related the Story of his conversion, and of Ananias coming to him and baptising him, he presently subjoineth this, when I was come again to Jerusalem, and was praying in the Temple, I was in a trance; as if that had been the very first time, that ever he came there after he was converted. But besides, that it is very common with Scripture to make such juncture for times and Stories, as if they were close together, when often times there is very much space of time betwixt them, as Mat. 19 1. Luke 4. 13, 14. Acts 9 20, 21, 26, 27. the proper intent of the Apostle in that Oration of his, Acts 22. is to vindicate himself from the accusation laid against him for polluting the Temple; and chief to plead his authority and commission, and why he had to deal among the Gentiles, and therefore he insists upon two particular Commissions, one to preach, and the other to preach to the Gentiles; and this is the reason why he joins his conversion, and his rapture in the Temple so close together, and not because they were so in time. Now this scruple being thus removed, and that considered which was said before, that in this trance in the Temple, God said he was to send him to the Gentiles; and that accordingly he was dispatched to that work as soon as he came to Antioch; it cannot but be concluded that his trance in the Temple was in the second of Claudius, and that this was his rapture into the third Heaven, since we read not of any rapture or trance that he had, but this.  
III. That this trance or rapture was somewhat above fourteen years before he wrote his second Epistle to Corinth, 2 Cor. 12. 2. Now in that he saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, or above fourteen years ago, he speaketh not of an indefinite time, for then for aught any reason can be given to the contrary, he might as well have let the mention of the time alone, but that it was but a little above that space, though it were somewhat above exact fourteen years.  
iv When he wrote that second Epistle to Corinth he was in Macedonia, as is apparent by very many passages in that Epistle, chap. 1. 14. and 2. 13. & 7. 5. & 9 2, 4. And thither he went upon the hubbub at Ephesus raised against him, Acts 20. 1. where he had even the sentence of death in himself, 2 Cor. 1. 9  
V Now to count fourteen years complete from the second of Claudius, in which was Paul's rapture, it will bring us to the second year of Nero. And let us but cast and compute those shreds of time that we can find hinted in the Acts of the Apostles, and we shall find them agreeing with this account, and giving some light unto it. As first, it is said by Paul, that after he had been at Jerusalem, he must also see Rom, Acts 19 21. Now this doth argue the death of Claudius: for if he had expelled all the Jews out of Rome, as it is averred both by the Scripture, Acts 18. 2. and by Suetonius in Claud. chap. 25. and never revoked his Edict for aught we can read in any Story; it is very unlikely, and unreasonable to think, that Paul should think of going thither if Claudius were alive: for thither could he neither go without evident and inevitable danger of his own life, nor could he find so much as one person, of his own Nation in the City when he came there. By this therefore may be concluded that Claudius was now dead, and Nero was going on his first year, when Paul publisheth his resolution to go for Rome. And the times from hence to his apprehension at Jerusalem may be cast by these Counters. After this his declaring his intention for Rome, he stayeth in Asia for a season, Acts 19 22. Now that this season was not long, both the preceding and following Verses do help to confirm; for in the Verse before Paul is in a manner upon his motion toward Macedonia, and so to Jerusalem already. And it is very likely that the feast of Tabernacles which was in September induced him thither; but the danger that he was in at Ephesus before his parting, Acts 19 23, 24. etc. disappointed him of his journey thither, he being now put off from providing accommendation for his voyage, and put to shift for life and liberty. About the middle of October, Nero's first year was out: and Paul by that time it is like is got to Macedonia, and while he continues there he writes this Epistle; as the subscription of it in the Greek, Syriack, Arabic, and divers other Translations do reasonably well aim it here; howsoever they do it in other places: Or if we should yield to Baronius, that it was written from Nicopolis, Tit. 2. 12. it maketh no difference, as to the thing in hand, or at least very little, since we are upon the time, and not upon the place; and the time of difference will not be above a month or two. Paul wintering so little at Nicopolis, as that he was in motion again about the beginning of January, if not before, for his three months' travail of Greece, brings it up to the Passover time, or near upon, Acts 20. 3. 6. And after the Passover week Paul sets for Jerusalem, as the Story plainly leads him thither; and thence is he shipped for Rome, toward the latter end of our September, or about the Fast and solemn day of humiliation, Acts 27. 9 And this was in the second year of Nero, now almost expiring, or very near unto its end: And to this sense seemeth that account in Acts 24. 27. to be understood, After two years Portius Festus came into Felix room. Not after two years of Paul's imprisonment, for that is utterly without any ground or warrant in the world, nor after two years of Felix Government, for he had been Governor in Judea many years, Acts 24. 10. but after two years of Nero's Empire, or when he had now sitten Emperor about two years; for that the Scripture sometime reckoneth from such unnamed dates, might be showed, from Ezek. 1. 1. 2 Sam. 15. 7. 2 Chron. 22. 2. And that it is so to be understood, may be confirmed out of Josephus Antiq. lib. 20. cap. 7. etc.  
So that this time being fixed of Paul's apprehension at Jerusalem, to be in Nero's second; as Eusebius and others have well held, and his writing the second Epistle to Corinth proving to be about the beginning of that year; and so the fourteen years mentioned 2 Cor. 12. 2. measured out.  
VI We must now count backward from this time to the Council at Jerusalem, and as near as we can, cast up what time might be taken up, betwixt those two periods, in the motions and stations of the Apostle, that the Text hath expressed betwixt the fifteenth Chapter of the Acts and the twentieth: Or rather let us count forward for the more facile and methodical proceeding, and take up what may be guessed to be every years work and passage as it cometh to hand.  
Paul cometh from Jerusalem to Antioch with Judas, Silas and Barnabas, Acts 15. 20.  
Judas and Silas stay there a space, vers. 33.  
Judas stayeth after they be gone away, vers. 35.  
Some days after he departeth, vers. 36, 40.  
He goeth through Syria and Cilicia confirming the Churches, vers. 41.  
To Derbe and Listra, chap. 16. 1.  
Through the Cities, and delivereth the Apostles decrees, vers. 4.  
Throughout Phrygia, vers. 6.  
Throughout the Region of Galatia, vers. 16. To all these journeys we may allow one year; and certainly if the movings and stayings of the Apostle, and the distance of the places, and the work he did be considered, there can no less than a whole year be allowed for all this progress.  
After his passage through Galatia, Paul goeth to Mysia, Acts 16. 7. To Troas, vers. 6.  
To Samothrace, Neapolis and Philippi, vers. 11, 12.  
At Philippi he continueth many days, vers. 13, 16, 18.  
Thence he passeth through Amphipolis and Appollonia, chap. 17. 1.  
Cometh to Thessalonia, and is there three Sabbath days in quiet, vers. 2.  
Afterward is persecuted, vers. 5.  
Goeth to Beraea and converteth very many, vers. 10. 12.  
Goeth from thence to Athens, vers. 15.  
There waiteth for Silas and Timothy, vers. 16.  
From thence goeth to Corinth, Acts. 18. 1. For all these journeys and actions we will allow him half an year, and I cannot see how they could take so little.  
At Corinth he continueth a year and an half, Acts 18. vers. 11. And this makes up three years since the Council at Jerusalem.  
After this long stay at Corinth he is persecuted, yet tarryeth a good while after, Acts 18. 18.  
From thence he saileth to Ephesus, but stayeth little, vers. 19  
Goeth thence to Caesarea.  
To Jerusalem.  
To Antioch, and spendeth some time there, Acts 18. 22, 23.  
Goeth over all the Country of Gallatia,  
And Phrygia in order, Acts 18. 23. To these passages I suppose there is hardly any that can allow him less than a whole year; that shall but seriously consider of the things that are mentioned, and the length of the journeys.  
After his passing through Phrygia he cometh to Ephesus, Acts 19 1.  
And there continueth three years, Acts 19 8, 10, 21, 22, & 20. 31.  
After this he goeth into Macedonia, Acts 20. 1. from whence he writeth that second Epistle to Corinth in the beginning of the second year of Nero. So that yielding these seven years for the travails of this Apostle, betwixt that time and the Counsel of Jerusalem, Acts 15. (and less than seven, it is not possible to allow, seeing that four years and an half of that space was taken up in the two Cities of Corinth and Ephesus) and it will result that the Council at Jerusalem was in the ninth year of Claudius: Now Paul himself reckoneth seventeen years from his conversion to this Council, Gal. 1. 18. & 2. 1. which seventeen counted backward from the ninth of Claudius it falleth out almost past all controversy that Paul's conversion was in the next year after our Saviour's ascension; as may be seen by this ensuing Table.  
Christ Tiberius.  33 18 Christ ascendeth. 34 19 Paul converted. 35 20 Goeth into Arabia. 36 21 Cometh up to Jerusalem. 37 22  38 1 Caius. 39 2  40 3  41 4  42 1 Claudius. 43 2 The famine, Act. 11. 28. Paul rapt into the third Heaven. 44 3  45 4  46 5  47 6  48 7  49 8  50 9 The Council at Jerusalem. Paul goeth to Antioch, Syria, Cilicia, etc. 51 10 Paul the latter half this year at Corinth, the former half in Athens, Beraea, Thessalonia, etc. 52 11 Paul all this year at Corinth. 53 12 Paul in Phrygia, Galatia, Antioch, Jerusalem, Caesarea, Ephesus, Corinth. 54 13 Paul at Ephesus. 55 14 Paul at Ephesus. 56 1 Nero. Paul at Ephesus. 57 2 Paul writeth the second Epistle to Corinth.  
And now may we in some scantling fix those Stories to their times which hung loosely before, namely, the choosing of the Deacons, the death of Stephen, conversion of Samaria, and the Eunuch, and conclude that they were about the beginning of the next year after Christ's ascension.     

PART II. The Roman Story.  

§ 1. Velleius Paterculus.  
TIBERIUS keepeth himself still in the Country, but not still at Capri: 
* Dion sub his coss.  for this year he draweth near unto Rome, and haunteth in some places about four miles off, but cometh not at all unto the City. This seemeth to be his first journey towards it, that Suetonius speaketh of 
* In Liber cap. 17.  when he came by water to the Gardens beside the Nanmachy, or the Pool in Tiber where they used their sportting sea-fights, and returned again, but the cause not known. The first thing mentioned of him under these Consuls, both by Tacitus and Dion, is his marrying forth the Daughter of Drusus, which they name not; and Julia and Drusilla the Daughters of Germanicus; Drusilla to L. Cassius, Julia, to M. Vinicius. This was a Son of that M. Vinicius to whom Paterculus dedicated his short and sweet Roman History. And the nearness of the time would very nearly persuade that this was that very Vinicius himself, but that Paterculus showeth that his Vinicius was Consul when he wrote his book to him; and that (as himself, and Dion agreeing with him showeth) An. V C. 783. or the next year after our Saviour's Baptism; but this Vinicius, Tiberius his Son▪ in Law, (as Tacitus intimateth) was only a Knight, but a Consuls Son. Howsoever, in these times shone forth and flourished the excellent wit, and matchless pen of that Historian, an Author known to all learned men, and admired by all that know him: His Original was from the Campanians, as himself witnesseth not very far from the beginning of his second book, when he cometh to speak of the Italian war in the time of Sylla and Marius. No pen is so fit to draw his pedigree and Character as his own, and therefore take only his own words; Neque ego verecundia, domestici sanguinis gloriae dum verum refero subtraham, etc. Nor will I for modesty derogate any thing from the honour of mine own blood, so that I speak no more than truth; for much is to be attributed to the memory of Minatius Magius my great-Grandfathers Father, a man of Asculum; who being 
* Or grandchild  Nephew to Decius Magius, a renowned Prince of the Campanians, and a most faithful man, was so trusty to the Romans in this war, that with a Legion which he had banded, Pompey took Herculaneum, together with T. Didius; when L. Silvius besieged, and took in Consa. Of whose virtues both others, but especially and most plainly Q. Hortensius hath made relation in his Annals. Whose Loyalty the people of Rome did fully requite, by enfranchising both him and his, and making two of his Sons Praetors. His Grandfather was C. Velleius, Master of the Engeneers to Cn. Pompey, M. Brutus and Tyro; a man, saith he, second to none in Can●pany, whom I will not defraud of that Testimony which I would give to a stranger: He at the departure of Nero (Tiberius' his Father) out of Naples, whose part he had taken for his singular friendship with him, being now unwieldy with age and bulk of body, when he could not accompany him any longer, he slew himself. Of his Fathers, and of his own rank and profession, thus speaketh he jointly: At this time (namely, about the time that Augustus' adopted Tiberius) after I had been Field-Marshal, I became a Soldier of Tiberius, and being sent with him General of the Horse into Germany, which Office my Father had born before; for nine whole years together, I was either a spectator, or to my poor ability a forwarder of his most celestial designs; being either a Commander, or an Ambassador. And a little after: In this war, (against the Hungarians and Dalmatians, and other Nations revolted) my meaness had the place of an eminent Officer. For having ended my service with the Horse, I was made Questor; and being not yet a Senator, I was equalled with the Senators. And the Tribunes of the people being now designed, I led a part of the. Army delivered to me by Augustus, from the City to his Son. And in my Questorship, the lot of my Province being remitted, I was sent Ambassador from him to him again. Partner in the like employments and honours, he had a brother named Magius Celer Velleianus, that likewise attended Tiberius in the Dalmatian war, and was honoured by him in his Triumph, and afterward were his Brother and he made Praetors. When he wrote that abridgement of the Roman History which we now have extant, he had a larger work of the same subject in hand, of which he maketh mention in divers places; which he calleth justum opus, and justa volumina, but so far hath time and fortune denied us so promising and so promised a piece; that this his abstract is come short home and miserably curtailed to our hands. So do Epitomes too commonly devour the Original, and pretending to ease the toil of reading larger Volumes, they bring them into neglect and loss. In the unhappiness of the loss of the other, it was somewhat happy that so much of this is preserved as is; a fragment of as excellent compacture, as any is in the Roman tongue; wherein sweetness and gravity, eloquence and truth, shortness and variety, are so compacted and compounded together, that it findeth few parallels either Roman or other.   

§ 2. Troubles in Rome about Usury.  
This year there was a great disturbance in the City about Usury, the too common, and the too necessary evil of a Commonwealth. This breed-bate had several times heretofore disturbed that State, though strict and rigorous courses still were taken about it. At the first, the interest of money lent, was proportioned and limited only at the dispsal of the lender, a measure always inconstant, and often unconscionable. Whereupon it was fixed at the last by the twelve Tables to an ounce in the pound, which is proportionable in our English coin, to a penny in the shilling. Afterward by a Tribune Statute it was reduced to half an ounce, and at last the trade was quite forbidden. But such weeds are ever growing again, though weeded out as clean as possible; and so did this: Partly, through the covetousness of the rich, making way for their own pofit; and partly through the necessities of the poor, giving way to it for their own supply.  
Gracchus now Praetor, and he to whom the complaint was made at this time, being much perplexed with the matter, referreth it to the Senate as perplexed as himself. He perplexed because of the multitude that were in danger, by breach of the Law; and they, because they were in danger themselves. Here was a prize for the greedy appetite of Tiberius, when so many of the best rank and purses, were fallen into his lurch, and their moneys lent fallen into forfeiture, because of their unlawful lending. The guilty Senate obtain the Emperor's pardon, and eighteen months are allowed for bringing in of all men's accounts: In which time the scarcity of money did pinch the more, when every one's debts did come to rifling: and in the nick of that there followed a great disturbance about buying Lands, which before was invented for a remedy against the former complaints. But the Emperor was glad to salve up the matter by lending great sums of money to the people gratis for three years.   

§ 3. Tiberius still cruel.  
With this one dram of humanity, he mingled many ounces of cruelty and bloodshed. For Considius Proculus as he was celebrating his birth day without fear and with Festivity, is haled out of his own house, brought to the bar and condemned: and his Sister Sancia interdicted fire and water. Pompeia Ma●rina banished; and her Father and Brother condemned and slew themselves. But this year there is no reckoning of the slaughtered by name, for now their number grew numberless. All that were imprisoned and accused for conspiracy with Sejanus, he causeth to be slain every mother's son. Now, saith mine Author, there lay an infinite massacre of all sexes, ages, conditions, noble and ignoble, either dispersed, or together on heaps. Nor was it permitted to friends or kindred to comfort, bewail, or behold them any more: but a Guard fet, which for the greater grief abused the putrified bodies till they were haled into Tiber, and there left to sink or swim, for none was suffered to touch or bury them. So far was common humanity banished, and pity denied even after death, revenge being unsatisfied when it had revenged, and cruelty extended beyond itself. Nor did the accusers speed better than the accused, for he also caused them to be put to death as well as the other, under that colour of justice and retaliation, satisfying his cruelty both ways to the greater extent. It were to be admired, and with admiration never to be satisfied (were it not that the avenging hand of God upon the bloody City is to be acknowledged in it) that ever a people should be so universally bend one against another, seeking the ruin and destruction one of another, and furthering their own misery, when they were most miserable already, in him that sought the ruin of them all. A fit instrument could not the Tyrant have desired for such a purpose than themselves; nor when he had them so pliable to their own mischief, did he neglect the opportunity, or let them be idle: For as he saw accusations increase, so did he increase his Laws to breed more: insomuch that at the last it grew to be capital, for a servant to have fallen before, or near the image of Augustus, or for any man to carry either coin or ring into the Stews, or house of Office, if it bore upon it the image of Tiberius.   

§. 3. A wicked accusation.  
Who can resolve whether it were more vexation to suffer upon such foolish accusations, or upon others more solid; but as false as these were foolish? That was the fortune of Sextus Marius an intimate friend of the Emperors; but as it proved, not the Emperor so of his: This was a man of great riches and honour, and in this one action of a strange vainglory and revenge. Having taken a displeasure at one of his Neighbours, he inviteth him to his house, and there detained him feasting two days together. And on the first day he pulleth his house down to the ground, and on the next he buildeth it up far fairer and larger than before. The honest man when he returned home found what was done, admired at the speed of the work, rejoiced at the change of his house, but could not learn who had done the deed. At the last Marius confessed that he was the agent, and that he had done it with this intent, to show him that he had power to do him a displeasure, or a pleasure, as he should deserve it. Ah blinded Marius, and too indulgent to thine own humours! seest thou not the same power of Tiberius over thee, and thy fortunes pinned upon his pleasure, as thy neighbours upon thine? And so it came to pass that fortune read him the same lecture, that his fancy had done another. For having a young beautiful Daughter, and such a one, as on whom the Emperor had cast an eye, and so plainly, that the Father spied it, he removed her to another place, and kept her there close and at distance, lest she should have been violated by him, who must have no denial. Tiberius' imagined as the thing was indeed, and when he seethe that he cannot enjoy his love, and satisfy his lust, he turneth it to hate and revenge. And causeth Marius to be accused of incest with his daughter whom he kept so close, and both Father and Daughter are condemned, and suffer for it both together.   

§ 5. A miserable life and death.  
In these so fearful and horrid times, when nothing was safe, nothing secure, when silence and innocency were no protection, nor to accuse, no more safeguard than to be accused, but when all things went at the Emperor's will, and that will always cruel, what course could any man take not to be entangled, and what way being entangled to extricate himself? The Emperor's frowns were death, and his favours little better; to be accused was condemnation, and to accuse was often as much; that now very many found no way to escape death but by dying, nor to avoid the cruelty of others, but by being cruel to themselves. For though self-murder was always held for a Roman valour, yet now was it become a mere necessity; men choosing that miserable exigent to avoid a worse, as they supposed, and a present end, to escape future evils. So did Asinius Gallus at this time for the one, and Nerva the other. This Gallus about three years ago, coming to Tiberius upon an Embassy, was fairly entertained and royally feasted by him, but in the very interim he writeth letters to the Senate in his accusation. Such was the Tyrant's friendship; and so sour sauce had poor Asinius to his dainty fare. A thing both inhuman and unusual, that a man the same day should eat, drink and be merry with the Emperor, and the same day be condemned in the Senate upon the Emperor's accusation. An Officer is sent to fetch him away a Prisoner; from whence he had but lately gone Ambassador. The poor man being thus betrayed, thought it vain to beg for life; for that he was sure would be denied him, but he begged that he might presently be put to death, and that was denied also. For the bloody Emperor delighted not in blood and death only, but in any thing that would cause other men's misery, though it were their life. So having once committed one of his friends to a most miserable and intolerable imprisonment; and being solicited and earnestly sued unto, that he might be speedily executed and put out of his misery, he flatly denied it, saying, That he was not grown friends with him yet. Such was the penance that he put poor Gallus to: a life far worse than a present death; for he ought him more spite and torture than a sudden execution. The miserable man being imprisoned and straight looked to, not so much for fear of his escape by flight, as of his escape by death, was denied the sight and conference of any one whosoever, but him only that brought him his pitiful diet, which served only to prolong his wretched life, and not to comfort it; and he was forced to take it, for he must by no means be suffered to die. Thus lived (if it may be called a life) a man that had been of the honourablest rank and office in the City; lingering and wishing for death, or rather dying for three years together; and now at last he findeth the means to famish himself, and to finish his miserable bondage with as miserable an end; to the sore displeasure of the Emperor, for that he had escaped him, and not come to public execution.  
Such an end also chose Nerva one of his near friends and familiars, but not like the other, because of miseries past or present; but because of fear and foresight of such to come. His way that he took to dispatch himself of his life, was by total abstinence and refusal of food; which when Tiberius perceived was his intent, he sits down by him, desires to know his reason, and begs with all earnestness of him, that he would desist from such a design: For what scandal, saith he, will it be to me, to have one of my nearest friends to end his own life, and no cause given why he should so die? But Nerva satisfied him not either in answer or in act, but persisted in his pining of himself, and so died.   

§ 6. The miserable ends of Agrippina and Drusus.  
To such like ends came also Agrippina and Drusus, the Wife and Son of Germanicus, and Mother and Brother of Caius, the next Emperor that should succeed. These two, the Daughter in law, and Grandchild of Tiberius himself, had about four years ago been brought into question by his unkind and inhuman accusation, and into hold and custody, until this time. It was the common opinion that the cursed instigation of Sejanus, whom the Emperor had raised purposely for the ruin of Germanicus his house had set such an accusation on foot; and made the man to be so cruel towards his own family; but when the two accursed ones had miserably survived the wicked Sejanus, and yet nothing was remitted of their prosecution, than opinion learned to lay the fault where it deserved, even on the cruelty and spite of Tiberius himself. Drusus is adjudged by him to die by famine, and miserable and woeful wretch that he was, he sustaineth his life for nine days together, by eating the flocks out of his bed, being brought to that lamentable and unheard of diet, through extremity of hunger. Here at last was an end of Drusus his misery, but so was there not of Tiberius his cruelty towards him; for he denied the dead body burial in a fitting place; he reviled and disgraced the memory of him with hideous and feigned scandals and criminations, and shamed not to publish in the open Senate, what words had passed from the pining man against Tiberius himself; when in agony through hunger he craved meat, and was denied it. Oh what a sight and hearing was this to the eyes and ears of the Roman people, to behold him that was a child of their darling and delight Germanicus, to be thus barbarously and inhumanely brought to his end, and to hear his own Grandfather confess the action and and not dissemble it!  
Agrippina the woeful Mother, might dolefully conjecture what would become of herself, by this fatal and terrible end of the poor Prince her Son. And it was not long, but she tasted of the very same cup, both of the same kind of death, and of the same kind of disgracing after. For being pined after the same manner, that it might be coloured that she did it of herself (a death very unfitting the greatest Princess than alive,) she was afterward slandered by Tiberius for adultery with Gallus that died so lately, and that she caused her own death for grief of his. She and her Son were denied burial befitting their degree, but hid in some obscure place where no one knew, which was no little distaste and discontentment to the people. The Tyrant thought it a special cause of boasting and extolling his own goodness, that she had not been strangled, nor died the death of common base offenders: And since it was her fortune to die on the very same day that Sejanus had done two years before, viz. Octob. 17. it must be recorded as of special observation, and great thanks given for the matter, and an annual sacrifice instituted to Jupiter on that day.  
Caius her Son, and Brother to poor Drusus took all this very well, or at least seemed so to do, partly glad to be shut of any one that was likely to have any colour or likelihood of corrivality with him in his future reign; and partly being brought up in such a School of dissimulation, and grown so perfect a Scholar there, that he wanted little of Tiberius. This year he married Claudia the daughter of M. Silanus, a man that would have advised him to good, if he would have harkened; but afterward he matched with a mate and stock, more fitting his evil nature, Ennia the Wife of Macro, but for advantage resigned by her Husband Macro, to the adulterating of Caius, and then to his marriage.   

§ 7. Other Massacres.  
The death of Agrippina drew on Plancina's, a Woman that never accorded with her in any thing, but in Tiberius his displeasure, and in a fatal and miserable end. This Plancina, in the universal mourning of the state for the loss of Germanicus, rejoiced at it, and made that her sport, which was the common sorrow of all the State: How poor Agrippina relished this, being deprived of so rare a Husband, can hardly be thought of without joining with her in her just and mournful indignation. Tiberius' having a spleen at the woman for some other respect, had now a fair colour to hid his revenge under, to call her to account, and that with some applause. But here his revenge is got into a straight: for if he should put her to death, it may be it would be some content to Agrippina: and therefore not to pleasure her so much, he will not pleasure the other so much neither as with present death, but keepeth her in lingering custody till Agrippina be gone, and then must she follow; but her resoluteness preventeth the Executioner, and to escape another's, she dieth by her own hand.  
Let us make up the heap of the slaughtered this year, in the words of Dion, Such a number of Senators, to omit others, perished under Tiberius, that the Governors of Provinces were chosen by lot, and ruled, some three years, some six, because there were not enough to come in their room.     

THE CHRISTIAN HISTORY, THE Jewish and the Roman.  
For the Year of CHRIST XXXV. And of TIBERIUS XX. Being the Year of the WORLD 3962. And of the City of ROME 787. Consuls 

Lucius Vitellius.  
P. Fabius Priscus, or Persicus.    

PART I. Affairs of ROME.  

§. 1. Thankless officiousness.  
OF the state and occurrences of the Church this instant year, there is neither any particular given by S. Luke, nor any else where to be found in Scripture, save only what may be collected from the words of Paul concerning himself, namely that he is this year either in Arabia or Damascus or both, spending one part of it in the one place, and the other in the other. The Church (now this great persecutor is turned Preacher) enjoined no doubt a great deal of ease in the ceasing of the persecution, and benefit by the earnestness of his Ministry. And so let us leave her to her peace and comfortable times now growing on, and turn our story to the Romans.  
Tiberius' his reign being now come to the twentieth year, the present Consuls L. Vitellius, and Fabius Priscus, do prorogate or proclaim his rule for ten years longer. A ceremony used by Augustus, whensoever he came to a tenth year of his reign, but by Tiberius there was not the like cause. One would have thought the twenty years passed of his inhuman and barbarous reign should have given the City more than enough of such an Emperor: and have caused her to have longed rather for his end then to have prolonged his dominion. But she will make a virtue now or compliment rather of necessity, and will get thanks of him for continuing of that which she cannot shake off, and is willing that he shall reign still, because she knew he would do so whether she will or no. It is the forlorn way of currying favour, to please a man in his own humour, when we dare not cross it. The flattering Consuls received a reward befitting such unnecessary officiousness, for they kept the feast, saith Dion, that was used upon such occasions, and were punished. Not with death, for the next year you shall have Vitellius in Judea, but with some other infliction which it may be was pretended for some other reason, but intended and imposed upon a profound policy. For while they thus took on them to confirm his rule they did but shake his title as he conceived, and told him a riddle that he reigned by their courtesy and not by his own interest: but when he punished them that would take on them to confirm this superiority he proved it independent, and not pinned upon their will.   

§. 2. Cruelties.  
The vein of the City that was opened so long ago, doth bleed still and still as fresh as ever. For Slaughter saith Tacitus was continual, and Dion addeth that none of them that were accused were acquitted, but all condemned: some upon the letters of Tiberius, others upon the impeachment of Macro (of whom hereafter,) and the rest only upon suspicion. Some were ended by the executioner, others ended themselves by their own hands, the Emperor all this while keeping out of the City, and that, as was thought, lest he should be ashamed of such do there. Among those that perished by their own hands was Pomponius Labeo, and his wife Paxaea, who being accused for corruption in his government of Maesta, cut his own veins and bled to death, and his wife accompanied him in the same fatal end. To the like end, but upon different occasions and accusations came Mamercus Scaurus and his wife Sextia. He some years before having escaped narrowly with life upon a charge of treason, is now involved again in other accusations, as of Adultery with Livilla, magical practices, and (not at the least) for libelling against Tiberius. For having made a Tragedy which he titled Atreus, and in the same, bringing him in, advising one of his subjects in the words of Euripides, That he should bear with the folly of the Prince: Tiberius not so guilty indeed of such a taxation of being a fool, as ready to take on to be guilty, that he might have the better vie against the Author, personated the matter to himself, crying out that Scaurus had made him a bloody Atreus, but that he would make an Ajax of him again: which accordingly came to pass: for the Tragedian to prevent the executioner, acted his own Tragedy, and died by his own hand, his wife being both incourager and companion with him in the same death. But among these lamentable spectacles so fearful and so frequent, it was some contentment to see the accusers still involved in the like miseries with those whom they had accused: for that malady of accusing was grown Epidemical and infectious, sparing none, and as it were catching one of another. The tokens hereof appeared in the banishment of Servilius and Cornelius the accusers of Scaurus, and of Abudius Rufo that had done the like by Lentulus Getulicus. This Getulicus was then commander of the Legions in Germany, and being charged with so much intimacy with Sejanus, as that he intended to have married his daughter to Sejanus his son, he quitted himself by a confident letter to Tiberius. In which he pleadeth that his familiarity and alliance to Sejanus had begun by the Emperors own advice and privacy: and he was so far from crouching, that he proffereth terms of partition to Tiberius, namely that he should enjoy the Empire, and himself would enjoy the Province where he was: This it was to have Arms and Armies at his disposal, for, for all this affront, the Emperor is necessarily calm, considering partly his own age, partly the hatred of the people, but chief, that he stood in that height and sway and power that he was in rather by the timorous opinion of others than by any strength or firmness of his own.  
This year there arose a feigned Drusus in Greece: a man as it seemed, neither led by common policy that might have told him, that so great a Prince of Rome could not possibly have been so long obscured, nor by common opinion which greatly suspected, that Drusus was made away by the Emperors own consent: He found a party as inconsiderate as himself, for he was entertained by the Cities of Greece and Jonia, and furnished with aid, and had like to have come into Syria and surprised the forces there, had he not been descried, taken and sent to Tiberius.  
To conclude with some other rarity, besides these of cruelty, there was seen a Phoenix in Egypt this year, as Tacitus hath laid it, (but as Dion two years after) which then exercised the wits of the Philosophical Greeks interpreting the presage either to the State or to the Emperor as their fancy led them: and in after times it exercised the pens of Christians, applying it as an Emblem of the resurrection of Christ.    

PART II. The Affairs of the JEWS.  

§. A commotion of the jews caused by Pilate.  
BEsides the tumult mentioned before, caused by Pilate among the Jews about some images of Caesar, Josephus hath also named another raised by the same Spleen and rancour of his, against that people, which because Eusebius hath placed it at this year, be it recommended to the reader upon his Chronology. Pilate a constant enemy to the Nation of which he was Governor, sought and dogged all occasions whereby to provoke them to displeasure, that the displeasure might provoke them to do something that would redound to their own disadvantage. At this time he took in hand a great work of an Aquaeduct, or watercourse, to Jerusalem, to bring the water thither from a place two hundred furlongs or five and twenty miles off, (as Josephus reckoneth it in one place, but in another he crosseth himself, and doubleth the measure to four hundred) and for this purpose he took the money out of their Corban or holy treasure to expend upon this his fancy. The people displeased with what was done, come together by multitudes, some crying out against the work, and others plainly against Pilate. For they of old did know his conditions, that his affection was not so much to the people or to do them good by his Aquaeduct, as it was to tyrannize over their consciences which were nailed to their ancient rights and rites. But he suborning some of his Soldiers in the common garb and garments, and they hiding clubs under their coats disposed themselves so about the multitude that they had them within them. And then, when the people continued still in their outrage and railing, upon a signal given, they fall upon them, and beat without distinction all before them, both those that were seditious and those that were not: so that many died in the place and the rest departed away sore wounded. This is the tenor of the story in Josephus in Antiq. lib. 18. cap. 4. & Bell. Judaic. lib. 2. cap. 14. In the allegation of which History by Baronius, to omit his placing of it in the first year of Pilate about which he showeth himself indifferent, I cannot pass these two things without observing. 1. That he saith that Pilate took the head of his watercourse three hundred furlongs off, whereas in the Greek there is no such sum in either of the places where the story is related, but in the one, two hundred and in the other four. 2. That whereas the Greek readeth the transition to the next story, de Bell. Jud. l. 2. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. At that time Agrippa the accuser of Herod went to Tiberius, etc. His Latin readeth it, Atque ab hoc accusator Herodis Agrippa, etc. losing both scantling of the time which the Author hath given and Eusebius followed, and seeming to bring Agrippa to Rome about this matter of Pilate.  
In the twentieth year of Tiberius hath the same Josephus placed the death of Philip the Tetrarch, although he hath named it after the entrance of Vitellius upon the Government of Syria, which was in the next year; but such transpositions are no strange things with him. This Philip was Tetrarch of Trachonitis, Gaulonitis, and Batanaea, he died in the City Julias and was interred with a great deal of funeral pomp. His tetrarchy was added to Syria, but the tributes of it were reserved within itself.     

THE CHRISTIAN HISTORY, THE Jewish and the Roman.  
For the Year of CHRIST XXXVI.  
And of TIBERIUS XXI.  
Being the Year of the WORLD 3963.  
And of the City of ROME 788.  
Consuls 

C. Cestius Gallus.  
M. Servilius Rufus.    

PART I.  

§. Affairs of the Jews, Vitellius their Friend.  
VItellius the last years Consul at Rome is sent this year Proconsul into Syria, to govern that and Judea which was incorporated into that Province. A man more Honourable abroad than at his own doors, renowned in his youth, but ignominious in his old age, brave in ruling in foreign parts, but base in officiousness and flattery at Rome. At the time of the Passover, he cometh up to Jerusalem, whether induced by curiosity to see the Festival, or by the opportunity of the concourse, to behold the whole body of his Dominion collected in so small a compass, and to disperse among them his commands, or for what other cause let him keep it to himself: But so well did he like his entertainment, and the people that had given it him, that he remitted to all the inhabitants, the Toll or Impost of all the fruits bought and sold: and he permitted to the Priests the keeping of the High-Priests garments, which of late had been in the custody of the Romans. For Hircanus the first of that name, having built a Tower near unto the Temple, and living in it himself, and after him, some of his successors, he laid up there those holy garments, which they only might wear as in a place most convenient, both where to put them on when they came into the Temple, and to put them off when they went into the City. But Herod in after times seizing upon that Tower and repairing it, and naming it Antonia in honour of the great Antony, he seized also upon the custody of those robes, when he found them there, and so also did Archelaus his son. But the Romans deposing of Archelaus and usurping his whole Dominion (if reassuming of that which they had bestowed before, may be called usurpation) they also as he had done, kept these sacred garments under their hands: Laying them up in a room under the seals of the Priests, and the keepers of the Treasury: and the keeper of the Tower set up a Candle there every day. Seven days before any of the Feasts, they were delivered out by the same Keeper, and purified because they came out of heathen hands, and used the first day of the Feast, and restored the second, and laid up as before. Vitellius graciously restored the custody of them to the Priests as had been used of old. But Joseph who was also called Caiaphas who should have first worn them after, was removed by him from the High Priesthood, and Jonathan the son of Ananus placed in his stead. And thus is one of the unjust Judges of our Saviour judged himself, and the next year, and by this same Vitellius we shall have the other judged also.    

PART II.  

§. 1. Affairs in the Empire. A rebellion in Parthia, etc.  
AT this year hath Eusebius in his Chronicle, placed the Spleen of Sejanus against the Jews, which was some years before: and the spleen of Herod against James and Peter, which was some years after: and 
* In Chron. Mundi l. 8.  Massaeus in his Chronicle, hath placed the assumption of the Virgin Mary, which was no body knows when. A story first published to the world by revelation, as the common cry went of it, but invented indeed by superstition, backed by ease and love of holidays, and grown into credit and entertainment by credulity and custom. As unconstant to itself for time, as her Sex is of whom it is divulged, for there is so great difference about the time when this great wonder was done, that it is no wonder if it be suspected to have been done at no time at all. We will leave to rake into it, till we come to find it in its place, and rubric in Eusebius, who is the most likely man to follow: and for the present we will divert the Readers eyes to a matter of far more truth and likelihood; Phraates a King of Parthia of old, had given Vonones his eldest son for an Hostage to Augustus: and Augustus upon the request of the Parthians afterward, had given him again unto them for their King. At the first he was well accepted and well affected by them and among them, as he had been desired by them, but afterward he was disliked and displaced by Artabanus whom they had called in for their King in his stead. This Artabanus having been kept in awe by Germanicus whilst he lived, and having been a good while ago quitted and delivered of that awe by Germanicus his death, and having at this present, a fit opportunity for the seizure of the Kingdom of Armenia, by the death of Artaxias their King, he taketh upon him to place Arsaces his own eldest son in that Throne, demanding withal some Treasures that Vonones had left in Syria and Cilicia, and challenging the Royalty of Persia and Macedon, and the old possessions of Cyrus and Alexander: This was a proud scorn and defiance to the Romans, and such as was not possible for their victoriousness to digest, nor safe for him to offer, but that he was emboldened to it by considering the Emperor's old age. But Sinnaces and Abdus and other Nobles of Parthia, not trusting their lives and liberties to the rashness of Artabanus, come secretly to Rome and commit the matter to Tiberius: He upon their request and glad of opportunity to correct the insolences of Artabanus giveth them Phraates, another son of Phraates their old King, who also lay for an Hostage at Rome, and dispatcheth him away for his father's Throne and the Nobles with him. And thus is Artabanus in a fair way of an equal retaliation, to lose his own Kingdom as he had usurped another man's. As they were thus travailing homeward with this design and plot in their minds and hands, Artabanus having intelligence of the matter counterplotteth again: and fairly inviting Abdus under pretence of great amity to a banquet, preventeth his future designs by poison, and stops the haste of Sinnaces by dissimulation and gifts. Phraates the new elected King, the more to ingratiate himself to his Countrymen by complying with them in their manners, forsaketh the Roman garb, customs, and diet, to which he had been so long enured, and betaketh himself to the Parthian, which being too uncouth and hard for him, especially upon a change so sudden, it cost him his life as he was in Syria.  
But this unexpected accident, caused not Tiberius to forelet or neglect the opportunity so fairly begun, but to follow it the more earnestly. For choosing Tiridates a man of the same blood, and an enemy to Artabanus, he investeth him in the same right and challenge to the Parthian Crown, and sendeth him away for it. Writing letters withal to Mithradates the King of Iberia to invade Armenia, that the distress and straight of Arsaces' there might draw Artabanus thither to his relief and give Tiridates the more easy access to his Country. For the better securing of Mithradates to this employment, he maketh him and his brother Pharasmenes friends, between whom there had been some feud before, and inciteth them both to the same service. This they accordingly perform, and breaking into Armenia, they shortly make the King away by bribing of his servants, and take the City Artaxata with their Army. Artabanus upon these tidings sendeth away Orodes his other son, to relieve and to revenge: But Pharasmanes having joined the Albans and Sarmatians to his party, and he and the Iberians by this union being masters of the passages, they pour in Sarmatians into Armenia by multitudes through the straits of the Caspian mountains, and deny passage to any that would aid the Parthian. So that Orodes cometh up to Pharasmanes, but can go no further, and they both lie in the field so close together that Pharasmanes biddeth him battle at his own trenches: which being stoutly and strangely fought between so many Nations and so differently barbarous, it fortuned that the two Princes met in the heat of the sight, and Pharasmanes wounded Orodes through the Helmet, but could not second his blow himself being born away by his horse beyond his reach, and the other was suddenly succoured and sheltered by his guard. The rumour of this wound of the King by dispersion grew to a certain report of his death, and that, by as certain an apprehension, grew to the loss of the Parthians day. Nor was the rumour altogether mistaken, for the wound though it were not so suddenly, yet was it so surely deadly, that it brought him to his end. Now it is time for Artabanus to look and stir about him when he hath lost his two sons, and when his two Kingdoms are near upon losing. He mustereth and picketh up all the Forces his Dominions could afford, and those no more neither (if they were enough) than the present necessity and forlorn estate of himself and Kingdoms did require. What would have been the issue, and where the storm of this cloud, and shower of these preparations would have lighted, Vitellius gave not leave and time to be determined, for raising all the Legions of Syria and thereabout, (for Tiberius upon these troubles had made him ruler of all the East) he pretended an invasion of Mesopotamia. But Artabanus suspecting whither that war might bend indeed, and his discontented subjects, upon this conceit of the assistance of the Romans daring to show their revolt against him, which they durst not before, he was forced to flee with some forlorn company into Scythia, hoping that his absence might remove the hatred of the Parthians, which we shall see hereafter came accordingly to pass, and Vitellius without any blow struck, maketh Tiridates King in his stead.   

§. 2. Tiberius still cruel and shameless.  
He was now got to Antium, so near the City, that in a day or night's space he could have, or give a return to any letters: For all his age which the Parthian King had despised, and for all the troubles that he had caused, yet remitted he nothing of his wont rigour and savageness. The S●ianians were as eagerly hunted after as ever, and it was no escape nor help to the accused, though the crimes objected were either obsolete or feigned. This caused Fulcinius Trio for that he would not stay for the formal accusations which he perceived were coming against him, to end himself with his own hand, having left most bitter and invective taunts and taxations in his last Will and Testament, against Tiberius and his darling Macro. The Executors durst not publish nor prove the Will for fear of the executioner, but the Emperor, when he heard of the contents of it, caused it to be openly read and divulged, and prided himself in those just reproaches. Nor wanted he more of those reproaches from others also, but he repaid the Authors in cruel discontent, though he seemed to hear his own disgrace with delight. For Sextius Paconianus was strangled in prison for making Verses against him. It may be they were those in Suetonius. Asper & Immitis, breviter his omnia dicam? Dispeream si te mater amare potest, etc.  
Granius Martianus, Trebellienus Refus, and Poppaeus Sabinus, were accused for some other offences, and died by their own hands, and Tatius Gratianus that had once been Praetor was condemned by a Praetorian Law, and escaped his own hands indeed, but he did not escape the executioners.     

THE CHRISTIAN HISTORY, THE Jewish and the Roman.  
For the Year of CHRIST XXXVII. And of TIBERIUS XXII.  
Being the Year of the WORLD 3964. And of the City of ROME 789.  
Consuls 

Q. Platius.  
Sextus Papinius or Papirius.    ACTS IX. Vers. 23. And after that many days were fulfilled, etc. 


§. Account of the Chronology.  
THE conversion of Paul we observed ere while, and proved to be in the year next after our Saviour's ascension or Anno Christi 34. Now Paul himself testifieth that three years after his conversion he went up to Jerusalem, Gal. 1. 18. That space of time he spent in Damascus, in Arabia and in Damascus again. For so himself testifieth in the verse before. But how long time he took up in these several abodes in these places, it is not determinable nor indeed is it material to inquire, since we have the whole time of all his abodes summed up in that account of three years: Now whereas there is no mention in Luke's relation of his journey into Arabia, but he maketh him (as one would think) to come up to Jerusalem, at his first departure from Damascus, we have showed elsewhere that it is no uncouth thing with this and the other Evangelists, to make such brief transitions, sometimes in stories of a large distance: and Paul himself plainly showeth us in the place alleged, how to make the brief story of Luke full and complete, and to speak it out: Namely that Paul upon his coming after his conversion into Damascus, began there to preach, and increased more and more in strength, and confounded the Jews that dwelled at Damascus, proving that Jesus was the very Christ: And having preached a while in Damascus, he goeth into Arabia, which Country was now under the same Government with Damascus, (namely under King Aretas) and after a while he returned into Damascus again. And then do the Jews there seek to kill him, and they incense the Governor of the City under Aretas against him, so that he setteth a watch to take him, but he escapeth over the wall by night in a Basket, Acts 9 25. 2 Cor. 11. 33. We shall see by and by, that there were preparations for war this year, betwixt Aretas the King of Arabia, and Herod the Tetrarch, and it is not improbable that the Jews in those times of commotion did accuse Paul to the Governor of Damascus under Aretas for a spy or for a man that was an enemy to the King's cause, and so they interest the Governor in a quarrel against him: And this very thing being considered may help somewhat to confirm this for the year of Paul's coming from Damascus for fear of his life to Jerusalem, if his own accounting the years did not make it plain enough.  Vers. 26. And when Saul was come to jerusalem, etc. 
His errand to Jerusalem, as himself testifieth, was to see Peter, Gal. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not for any homage to his primacy (as is strongly pleaded by the Popish crew) for he maketh no distinction betwixt him and James and John in point of dignity, Gal. 2. 9 nay is so far from homaging him that he rebuketh and reproveth him, Gal. 2. 11. But his journey to Peter at this time was, that he might have acquaintance with him and some knowledge of him, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifieth, and that he desired the rather, because than Peter was the minister of the Circumcision, as he himself was to be of the uncircumcision, Gal. 2. 8. and because there had been some kind of remarkable parallel betwixt them in their recovery, the one from denying and forswearing Christ himself, and the other from persecuting of Christ in his members.   

§. But they were all afraid of him, and believed not that he was a Disciple.  
This very thing hath caused some to conceive that Paul had a journey to Jerusalem a little after his conversion, and before ever he went into Arabia: because they cannot conceive how it should be possible, that he should have been a convert and a Preacher of the Gospel three years together, and yet his conversion and his present qualities should be unknown to the Church at Jerusalem: and the rather because he himself saith that the wonder of his conversion was not done in a corner, Acts 26. 26.  
Answ. But these two or three considerations may help to resolve the scruple. 1. The distance betwixt Damascus and Jerusalem, which was exceeding great. 2. The quarrels betwixt Herod and Aretas, which were a means to hinder intercourse betwixt those two places. 3. The persecution that continued still upon the Church of Judea, which would keep Disciples of Damascus from going thither. And 4. the just fear that might possess the Disciples at Jerusalem, in the very time of persecution: For though it was said before, the Church at Jerusalem and of Judaea enjoyed a great deal of rest and tranquillity after the conversion of Paul their great persecutor, in comparison of what they had done before, yet was not the persecution of the Church utterly extinct to the very time of Paul's coming up to Jerusalem, but continued still, and therefore it is the less wonder if the Disciples there, be the more fearful and cautelous.  Vers. 27. But Barnabas took him, etc. 
How Barnabas came acquainted with the certainty of Paul's conversion, better than the other Disciples, is not easy to resolve: It is like that he being abroad for fear of the persecution, as the other of the Preachers were, (all but the Apostles) went in his travails towards Damascus or Arabia, and so had heard and learned the certainty of the matter: However it is pregnant to our observation, that he that was afterwards to be fellow traveller and labourer with Paul in the Gospel to the Gentiles is now made the instrument and means of his first admission to the society of the Apostles. It is possible that there had been some acquaintance betwixt these two men in former times, they being both Grecizing Jews, the one of Cyprus, the other of Cilicia, and both in all probability brought up and educated at Jerusalem; but whether it were so or no the hand of God is to be looked after in this passage, when Paul's future partner in the ministry to the Gentiles, is now his first intertainer into the society of the Church at Jerusalem.   

§. And brought him to the Apostles.  
That is, to Peter and James the less: for other of the Apostles, he himself relateth that he saw none, Gal. 1. 18. What was become of the rest of the twelve, is not determinable: it is more than probable they were not now at Jerusalem, otherwise it is hardly possible for Paul not to have seen them in fifteen days abode there: It is likely they were preaching and settling Churches up and down the Country, and Peter and James the two most peculiar Ministers of the Circumcision, abode at Jerusalem, to take care of the Church there: For that these were so, and in what particular, the dispensation of their Ministry differed, we shall take occasion to show afterward; only here we cannot omit to take notice of that temper as I may so call it, which the Text holdeth out against the Primacy and Prelacy that is held by some to have been among the Apostles: For whereas some conceive James to have been Bishop of Jerusalem, this Text sets Peter in the same form and equality with him in that place: and whereas it is conceived again, that Peter was Prince of the Apostles, this Text hath equalled James with him.  

1. And thus that persecution that began about Stephen had lasted till this very same time of Paul's coming to Jerusalem, for so it is apparent, both by the fear and suspitiousness of the Disciples at Jerusalem, as also by the very clausure of the Text, Vers. 31. Then had the Church's rest.  
2. The length of this persecution by computation of the times as they have been cast up before, seemeth to have been about three years and an half, the renowned number, and time so oft mentioned and hinted in Scripture.  
3. The company of Disciples or believers continued still at Jerusalem, for all the persecution, as to the generality of them; as was said before: only the Ministers or Preachers were scattered abroad, all of them except the twelve Apostles.  
4. Some of those Preachers were by this time returned back again, the heat of the persecution abating, as it is apparent▪ by Barnabas now being at Jerusalem: and of some such men, is it properest to understand the word Disciples, Vers. 26. Saul assayed to join himself to the Disciples.  
5. Therefore the absence of the ten Apostles from Jerusalem was not for fear of the persecution, but for the dispersion of the Gospel and settling of the Churches.    

§. And declared unto them how he had seen the Lord in the way.  
This is most properly to be understood of Barnabas, that he declared these things to the Apostles, though there be, that think it is meant of Paul's declaring them: and they read it thus, And Barnabas brought him to the Apostles, and he, that is, Paul, declared unto them.  Vers. 28. And he was with them coming in and going out. 
That is, conversing with them, as Beza hath well rendered it: A phrase usual among the Hebrews, as 1 Sam. 18. 13. Act. 1. 21. etc. And the time of this his converse, Paul himself hath told us to have been fifteen days, Gal. 1. 18. where also he hath interpreted this Phrase of coming in and going out, by the term of abiding with, I abode with him fifteen days.  Vers. 29. And he disputed against the Grecians. 
Gr. Against the Hellenists: which very place helpeth again to confirm the interpretation and gloss we set upon this word before, namely, that it meaneth not, Greeks converted to the Jews Religion, but Jews conversing and cohabiting among the Greek Nation. For, 1. There can be none or small reason given, why converted Greeks should be so furiously Jewish as to go about to kill Paul for preaching against Judaisme, and we hear not the Jews stirring against him for it. 2. What reason can be given why Paul should bend his disputations against converted Greeks more than against Jews? Certainly the Jews had more need of confutation in their Judaisme than the other had. And 3. It is very questionable, how converted Greeks, which were strangers and sojourners at Jerusalem and among the Jews, durst go about to kill a Jew in the midst of the Jews, and there being not a Jew that had any thing to say against him. It is therefore more than probable, that these Hellenists were Jews that had lived among the Greeks, or of the Grecian dispersion, and that they used the Greek Tongue: and that Paul chose to dispute with them, partly for that they living among the Gentiles, were by a kind of an Antiperistasis more zealously Jewish, and partly, because of their language, the Greek Tongue, which was the very language Paul had learned from a child.  
The times of the stories next succeeding when the Text hath done with the story of Paul, are somewhat unfixed, and uncertain, in what year they came to pass: namely of Peter's raising of Aeneas from sickness, Dorcas from death, and bringing in Cornelius to the Gospel: But the best conjecture that can be given of the times of these stories, is by easting and computing the history backward: And so we find, 1. That the famine prophesied of by Agabus, was in the second of Claudius, as was showed before. 2. We may then conceive that this prophecy of Agabus was in Claudius his first, and that was the year or some part of the year that Paul and Barnabas spent at Antioch, Act. 11. 26. 3. The last year of Caius we may hold to be the year of Antiochs first receiving the Gospel, of Barnabas his coming thither, and of his journey to Tarsus to seek Saul, Act. 11. 20, 21, 22, 23 24, 25. And 4. the third year of Caius which was his last year but one, we may suppose accordingly to have been the year of Peter's actions with Aeneas, Dorcas and Cornelius, and to that year shall we refer the handling of the Texts that concern those actions, and we will carry on the Roman and Jewish Story, as they fall in time, till we come thither.    

PART II. The ROMAN Story.  

§. 1. The Parthian war not yet composed.  
TIridates seated in his Throne, as was related before, but as it proved, neither sure in it, nor in the hearts of all his people, (the first of these being caused by the latter) he taketh in, certain Parthian Towns, and that by the Parthians own consent and aid. For his Roman education compared with the Scythian carriage of Artabanus made the people to hope accordingly of his demeanour, and to entertain him with present applause and future expectation. The day of his Coronation being appointed, letters from Phraates and Hiero, two of the chiefest commanders in the State, desire that it might be deferred for a certain space, which accordingly was done in regard of the greatness of the men. The King in the mean time goeth up to Ctesiphon the Imperial City, attending the coming of these two Nobles, who when they put it off from day to day, Surena, in the presence and by the approval of very many, Crowneth him on their Country manner. These two Nobles and many others that were absent from this solemnity, some for fear of the King's displeasure, some for hatred of Abdageses, his favourite, and some no doubt upon a plot premeditated, betake themselves to Artabanus their old King again. Him they find in Hyrcania hunting in the woods with his bow for his food, rusty and dirty in habit and attire, and overgrown with filth and neglect of himself. At his first sight of them it is no wonder if he were stricken with amazement, but their errand being related, it converted that passion into equal joy. For they complain of Tridates his youth, and effeminacy, of the Diadems translation out of the blood, of the potency of Abdageses, and the loss of their old King, whom they now are come to desire again. Artabanus believeth them and consenteth, and raising speedily what Scythians he could, marcheth away towards his Kingdom again. But his Royal apparel he wore not with him, but the poor and rugged garb of his misery and exile, thereby to move the more to pity: and used all his wits and policy to make himself a party strong on his side all the way as he went. But he needed not all this cautelousness and preparation, for Tiridates but hearing of his approaching towards Seleucia, under colour of going to raise up forces, departed into Syria, and parted with his new Kingdom with as much facility as he had obtained it.   

§. 2. Artabanus giveth hostages to Rome.  
When the power and policy of Tiberius, and his agent Vitellius that had served to get Artabanus out of his Kingdom, would not serve the turn to keep him thence; they send to treat of friendship with him, suspecting what trouble such a spirit might procure, should it bend itself against the Roman Empire. The King wearied with the ●oils of War, and knowing without a prompter, what it was to defy the Romans, condescendeth readily to the motion, and Vitellius and he meeting upon a bridge made over Euphrates for that purpose, each, with a guard about him; conclude upon Articles of agreement, and Herod the Tetrarch entertaineth them both, in a pavilion curiously seated in the midst of the stream. Not long after this Artabanus sendeth Darius his son for an hostage to Tiberius; and withal he sendeth Eleazar a Jew, of seven cubits high, for a present; and many other gifts.   

§. 3. A Commotion in Cappadocia.  
Whilst matters went thus unquietly in Parthia, the Calitae a Nation of Cappadocia, grew discontented about paying tribute to the Romans, and so departed into the mountain Taurus, and there fortify, resolving as they never had used to pay such taxations, so never to learn, nor to use to do so. Archelaus was now King, but not now King of them; for the strength of the mountains, and the desperateness of their resolution, do animate them to withstand him and to rebel against the Romans. When tidings of this was brought to Vitellius into Syria, he dispatcheth away M. Trebellius with four thousand legionary Soldiers, and some other Forces raised otherways, to bring the Rebels to obedience or to ruin. Trebellius invironeth with Works and Men, two hills, Cadra and Davara, where they were the most strongly trenched, and those that were so hardy as to come forth, he subdueth with the sword, and the rest with famishing.   

§. 4. Bloodshed at Rome.  
These diseases of the Roman body were far from the heart, and yet was the heart, the City itself but little the better; for though some veins were opened in these wars which one would have thought should have turned the blood another way, yet did the City through the cruelty of the Emperor bleed inwardly still. For L. Aurelius and some others died by the hand of the Executioner, and C. Galba, two of the Blesii, and the Lady Aemylia Lepida by their own hands. But the example of the greatest terror was Vibulenus Agrippa a Knight, who being at the bar, when he had heard what his accusers could say against him, and despairing to escape, he took poison out of his bosom in the face of the Court (Dion saith he sucked it out of his Ring) and swallowed it and sank down and was ready to die, yet was he haled away to prison and there strangled.   

§. 5. Mishaps.  
Besides this deluge of blood, which overflowed the City continually, there was also this year a deluge of water. For Tiber risen so high and violently into the Town, that many Streets became navigable, and where men had walked lately on their feet, they might have passed now up and down in ships. And a greater misfortune happened this year likewise by the contrary element: for a terrible fire consumed the buildings of the mount▪ Aventine and that part of the Circus that lay betwixt that and the Palace; For the repair of all which again, Tiberius out of his own Treasure gave a great sum of money: Tacitus saith Millies Sestertium, which according to the value and reckoning of our English coin amounted to eight hundred thousand pounds, within nineteen thousand. A sum not strange in an Emperor's coffer at Rome, where the vastness of the Empire brought in vast revenues, but somewhat strange out of the purse of Tiberius for so good a purpose, whose covetousness was larger than those whole revenues. And therefore as I cannot but observe the difference of Dion about this liberality of the Emperor from Tacitus, and the difference of his translator from his Text; so can I not but conceive his computation and account to be the more probable in regard of the nigardise of the Emperor. For whereas the sum of Tacitus is eight hundred thousand within nineteen, he hath so far come short of such a reckoning, that he maketh nineteen thousand pounds to be the whole account. For Tiberius, saith he, gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two thousand and five hundred thousand, meaning 2500 sestertia, and each sestertium containing a thousand Sestertios, this accreweth to about the sum last named, of 19000 l. and yet hath his translator forsaken his Greek, and followed Tacitus Latin, to so vast a difference.    

PART III. The JEWISH Story.  

§. 1. A commotion in Samaria. Pilate out of office.  
A Great space of time is past since we heard any news of Pontius Pilate, and news it is indeed that his malicious and stirring spirit hath not entertained us with some bloody Tragedy or other, of all this while. His Government draweth now near its expiration, for he is going upon the tenth year of it, and it is a kind of miracle if so mischievous an agent, should part without acting some mischief before his exit, and this at last he did which put him out of office. There was a certain Impostor 
Joseph. Ant. l. 18 c. 5. See how Egesippus relateth this story, De excid. Hieros'. l. 1. c. 5.  among the Samaritans (Simon Magus as like as any) that would persuade the people, that in mount Gerizim he could show them, holy vessels which Moses had hid and laid up there with his own hand. The credulous vulgar meet by multitudes at a certain Village called Tirathaba intending when their company was full, to go see these sacred relics. But Pilate beforehand takes the passages with his Horse and Foot, and falling upon those that were thus assembled, some he slew, others he took captive and the rest fled. Of those that he captived, he caused the noblest and most principal to be put to death. For this fact the chief men of Samaria, accuse him to Vitellius, who commands him to Rome, there to answer before the Emperor what should be objected against him; and in his stead he made Marcellus a friend of his own, the Governor of Judea: but before Pilate came to Rome, Tiberius was dead. Yet hath Eusebius put off the testimony that Pilate is said to have given to Tiberius concerning the death and resurrection of Christ, and concerning the wonders wrought by him, till the next year following. A relation doubtful in itself, but more than doubtful in the issue. For first, though it be granted that Pilate bare witness to the works and wonders done by Christ, and gave testimony to his Resurrection, which yet to believe requireth a better evidence than I can find any: Yet secondly, the Epistle that is pretended for this his certificate by 
* In Anacephal. in Biblioth. Patr. Tom. 7.  Hegesippus, cannot be that original one that Tertullian, and out of him Eusebius do mention, because it is endorsed to Claudius, and not to Tiberius. Thirdly, though both these were confessed and agreed unto, that Pilate wrote a Letter to Tiberius to such a purpose, and that this was the Letter, or some other that Tertullian had seen; yet can I never find the Emperor of so good a nature, and respective a disposition, as to give the desert of goodness its due, be it never so eminent and conspicuous, or be it in what kind soever. Fourthly, and lastly, that which maketh all the rest of the story to be doubted of, and which may justly hinder the entertainment of it, is, what is added in the common relation of the story. That Tiberius referring this matter to the Senate, with his vote, that Christ should be numbered among the Gods, and Christianity among their holy things; the Senate crossed him in it with flat contrariety, because Pilate had written of it to him, and not to them. Now in the Stories that have been related before concerning the state and affairs of Rome, and by other stories that might be produced in other years, it is but too miserably evident, that the Senate was in too great a fear and slavery to the Tyrant, than to dare to affront him so palpably and plainly. Pilate after this, as 
* Chron. ad annum. Chr. 41.  Eusebius allegeth out of the Roman Historians, falling into many miseries, ended himself with his own hand, the common and desperate Roman remedy against distress. 
* In Chron.  Cassiodorus hath placed his death under the Consulship of Publicola and Nerva: And the common report hath given it in, that the place was Vienna.   

§. 2. Agrippa his journey to Rome.  
This Agrippa was the son of Aristobulus (who died by the cruelty of his father Herod) and he was a man that had sufficiently tried the vicissitudes of fortune heretofore, but never so much as he is about to do now. A good while ago he had lived in Rome, and in the familiarity of Drusus the son of Tiberius: That great acquaintance caused great expenses; partly in his own port and pomp, and partly in gifts and beneficence bestowed upon others. When Drusus died, than Agrippa's estate is not only dead, but his hopes also: so that he is forced to flee from Rome into Judea for debt and poverty; and thence into a certain Tower in Idumea for shame and discontent. His wife Cyprus by solicitation and suing to Herodias, obtaineth Herod's favour so far, that he was removed to Tiberius, made a chief Governor or Officer of the City, and allowance given him for his Diet. But this lasted not long ere Herod and he fell out; whereupon he removed away, and betook himself to Flaccus the then Governor of Syria, who had been his old acquaintance at Rome: Long he had not continued there neither, but Aristobulus his brother wrought him out of his favour and abode there. From thence he went to Ptolomais, intending to have set from thence for Italy, but was forced to stay till he had borrowed some moneys before: Being now furnished and shipped, he was again stopped by Herennius Capito, the Governor of Jamnia, for some money that he ought to the Treasury of Tiberius. And what must he do now? He must not go till he have paid the sum, and when he hath paid it, than he cannot go for want of more. He taketh on him to obey the arrest while it was day, but at might he cut cables, and set away for Alexandria: There he reneweth his borrowing again of Alexander Alabarcha and obtaineth of him five talents for his viaticum: and now this year (namely as Josephus noteth it, the year before Tiberius his death) he setteth away for Italy again. This Alabarcha is not the proper Name of any man, but the title of men that bare Rule over the Jews in Alexandria. For I observe that as Josephus in one place, calleth it Alabarcha, and Alabarchus, so in another he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fixing it thereby▪ as a title rather to any man that bore such an Office, than as a proper name to any man at all. And if conjecture may read its denotation and Etymology, it seemeth to be compounded of the Arabic Article Al, which they fix before all their Nouns, and the Egyptian word Abrech which in that language importeth dignity and honour (as we have observed elsewhere) as may be collected from the proclamation before Joseph, Gen. 41. 43.  
Agrippa being arrived at Puteoli, sendeth to the Emperor to Capri to certify him of his coming, and of his desire to wait upon him there. Tiberius giveth him admission and entertainment according to his mind: till Letters from Herennius Capito spoilt that cheer: For the Emperor understanding by them how he had slipped the collar at Jamnia, from his Officer, and from his own debt, he doth flatly forbid him any more access unto him till the money be paid. Now is Agrippa in a worse case than ever: for there is no paltering with Tiberius, though there were with Capito; and no shifting from Capri, though he had found such an opportunity at Jamnia. Nor is there any such thought to be entertained. For now his life and fortunes, and all lay in the hand of Tiberius; and when he findeth him inclinable to use him kindly, there is no losing that favour, for want of paying such a sum: Of Antonia the mother of Germanieus, and the old friend and favourer of Bernice the mother of Agrippa, he borroweth the money, and getting out of the Emperor's debt, he getteth into his favour again. Insomuch that he commendeth him to the converse, acquaintance, and attendance of Caius his Grandchild that was to succeed him.   

§. 3. His Imprisonment.  
Happy might now Agrippa think himself, if he can but hold so: For he hath obtained the inward friendship of Caius, and with it retained the outward favour of Tiberius. Antonia and Claudius a future Emperor and all favour him, but he becomes an enemy to himself. Whether it were in love or flattery to Caius, or to himself and his own hopes, he casteth himself into a present danger upon a future expectation. For Caius and he being very intimate and private together, whether more affectionately, or undiscreetly, he himself best felt; he broke out into this dangerous wish, That Tiberius might soon die, and Gaius as soon come to rule in his stead. These words were heard by Eutychus his servant, and a while concealed; but when Agrippa prosecuted him for stealing some of his clothes, which he had stolen indeed, he then broke forth and revealed all: for fleeing for his theft, and caught and brought before Piso the Sheriff of the City, and demanded the reason of his flight, he answered that he had a great secret to impart to Caesar, which concerned his life. Piso therefore sent him bound to Tiberius, who also kept him bound and unexamined a certain season: Now began Agrippa to hasten and spur on his own misery and vexation: Whether having forgotten the words that he had spoken, or not remembering the presence of his servant, at the speech; or not suspecting that his tale to Caesar would be against himself; or which was likeliest, thinking to make his cause the better by his confidence, he soliciteth his old friend Antonia, to urge the Emperor for a trial of his servant. Tiberius declineth it, though he suspected the matter; not so much belike for Agrippa's sake, as for Caius sake, whom the familiarity that was betwixt them made him suspect to be accessary, if any thing should prove otherwise than well. But being still importuned by Antonia, at last when he had uttered these words, Let the god's witness O Antonia, that what I shall do, I do not of my own mind, but by thy solicitation: He commanded Eutychus to be brought forth, who being examined, confessed readily that such words were spoken by Agrippa to Caius, himself being present, adding others no less dangerous, that were spoken about young Tiberius. The Emperor as readily believed the matter; and presently called out to Macro to bind him. Macro not understanding that he meant Agrippa, prepared to bind Eutychus more strictly for examination: but Tiberius having walked about the place, and coming to Agrippa, it is this man saith he, that I commanded to be bound. And when Macro asked him again who? Why, saith he, Agrippa. Then did Agrippa begin to find how he had forwarded his own mishap, but it was too late. And then did he begin to pray him now, whom he lately prayed against, but that was too late also. For Tiberius was not half so averse to have tried his servant, as he is now to forgive the Master: and he cannot be much blamed, for he had wished his mischief, and procured his own. Well, Agrippa is tied in bands, and led away to prison as he was, in his purple robes, a garment very incompatible with chains, unless of Gold. Being exceeding thirsty with heat and sorrow, as he went towards the prison, he spied one Thaumastus a servant of Caius, carrying a Tankard of water, and he desired some to drink; which when the servant freely and readily gave him, If ever, saith he, I escape and get out of these bonds, I will not fail to obtain thy freedom, who hast not refused to minister to me in my misery and chains, as well as thou didst in my prosperity and pomp. And this his promise he afterward performed.   

§. 4. The death of Thrasyllus the Mathematician.  
This man Thrasyllus had endeared himself to Tiberius, by his skill in Astrology long ago, even while he lived in Rhodes, before the death of Augustus, but with the imminent hazard and peril of his own life. For Tiberius being very much given to those Chaldean and curious arts, and having got leisure and retiredness in Rhodes for the learning and practice of them, he partly called, and partly had offered to him, those that professed to be skilful in that trade and mystery. His way to try their skill was desperate and terrible, but such an one as best befitted such as would take upon them to foresee things to come, and it was this: when he consulted of any business, saith Tacitus, he used the top of his house, and the privacy of one only servant, a man utterly unlearned, and of a strong bulk of body: when he had a mind to try any man's skill, this Lubber was to go before him over craggy, steep and dangerous Rocks that hung over the Sea, and over which his house stood: and as they returned again, if there were any suspicion that the Prognosticator had given an answer fraudulent or lying, he fling him into the Sea, lest he should reveal the secret that he had been questioned upon. Thraysillus at his first coming, being brought to this dangerous trial, and having presaged Tiberius should be Emperor, and having foretold other things to come, he was asked by him whether he could calculate his own nativity; which when he went about to do, and had set a figure, upon the sight and study upon it, he was first in a muse and then in a fear, and the more he viewed it, the more he feared: and at last cried out that some strange and sudden danger was near and ready to seize upon him. Then Tiberius embracing him commended his skill, secured him against the danger, and retained him ever after for his intimate familiar. This year (as Dion doth place it) befell this great Wizzards death, and as it proved, a forerunner of the Emperors: With whom he did more good with one lie, near his latter end, than he had done with all his Astrological truths (if he ever told any) all his life long. For assuring him by his skill, that he should yet live ten years longer, though in his heart he thought no such thing, he caused him to be slack and remiss in putting divers men to death, whose end he had hastened, had he known the haste of his own, and so they escaped.   

§. 5. War betwixt Aretas and Herod.  
There had been a long grudge betwixt Aretas the King of Arabia Petraea, and Herod the Tetrarch, and a field had been fought between them before this. For Herod having put away his wife which was Aretas daughter, and having taken Herodias (the wife of his own brother Philip and he yet living) in her stead, it is no wonder if Aretas dogged him for revenge for this indignity to his Daughter and himself. Wherefore he beginneth to quarrel with him and to seek occasion of war, by challenge of a territory controvertible, and they come to a pitched battle, in which Herod's Army is utterly overthrown, by means of some treachery wrought by some fugitives from his brother Philip's Tetrarchy which had taken up Arms to fight under his colours: And here, as Josephus hath observed, It was the observation of divers that this his Army utterly perished through God's just punishment upon him for the murder of John the Baptist. And it is worth the marking, that this overthrow took beginning from men of that Country whence Herodias the causer of that murder, and of the present disquietness had come. Herod upon this defeat, doubtful of better success at another time, for it may be his conscience told him this was but deserved, betaketh himself by letters to Tiberius, certifying him of the accident, and it is likely, not without much aggravation. The Emperor either displeased at the fortune of Aretas in his victory, or at his audaciousness in stirring so within the Empire, or at both together, sendeth angry letters to Vitellius the Governor of Syria, charging him to undertake the war, and either to bring the rebellious King prisoner alive, or to send his head to Rome. But before the design came to maturity, Tiberius that had thus threatened another man's life had lost his own, as will appear hereafter: when this first battle was that was so fatal to Herod, it shall not be insisted on to question, but that this brewing towards a new war, befell in this year, is apparent sufficiently by the sequel.     

THE ROMAN, AND JEWISH Story,  
For the Year of CHRIST XXXVIII. And of TIBERIUS XXIII. The first Year also of CAIUS CALIGULA. Being the Year of the WORLD 3965. And of the City of ROME 790.  
Consuls 

Cn. Proculus Acerronius.  
C. Pontius Nigrinus.    

PART I. The ROMAN Story.  

§. 1. Macro, all base.  
THIS man had been mischievous ever since he had power to be so, but now was he so most of all, that he might keep that power of his afoot, or might raise it more and more. He was used by Tiberius as an instrument to bring down Sejanus, the one bad, and the other worse; and after he had done that, none must stand by his good will, that was likely to stand in his way: He was made Master of the Praetorian Soldiers in Sejanus his stead, and as he possessed his place, so did he his favour with the Emperor, and the crookedness of his conditions: as if all the honours, fortune, and wickedness of Sejanus had been entailed upon Macro. An agent as fit for Tiberius as could be required, and a successor as fit for Sejanus. A man as bloody as the Tyrant could desire him, and sometimes more than he set him on work. He was the continual Alguazil and Inquisitor for the friends and complices of the late ruined Favourite, and under colour of that pursuit, he took out of the way, whosoever would not friend and comply with him. Of that number were Cn. Domitius, and Vibius Marsus, accused with Albucilla the wife of Satrius secundus, for Adultery, but all three together for conspiracy against the Emperor, yet was there no hand of the Emperors showed for the prosecution of the matter, which shown the only spleen and machination of the Bloodhound Macro. Albucilla, whether guilty indeed or knowing that his malice and power would make her so, stabbed herself, thinking to have died by her own hand, but the wound not being deadly, she was taken away to prison. Grasidius and Fregellanus the pretended Panders of her adulteries were punished the one with banishment, and the other with degradation, and the same penalty was inflicted upon Laelius Balbus: A man, but justly▪ paid in his own coin, to the rejoicing and content of divers, for he had been a strong and violent accuser of many innocents'. Domitius and Marsus (it may be) as guilty as the woman, but more discreet, traversed the indictment, and saved their own lives, partly by the shortness of the Emperor's life, and partly by the feigned prediction of Thrasyllus, that promised that it should be long. But too sullen was the indignation of L. Arruntius against Macro, and too desperate his ill conceit of Caius who was to succeed in the Empire, for when he was enwrapped in the same accusation with the two last named, and might have escaped the same escape that they did, yet despised he so to outlive the cruelty of Tiberius and Macro, as to come under the greater cruelty of Macro and Caius. No, saith he, I have lived long enough, and (to my sorrow) too long. Nor doth any thing repent me more, than that thus I have endured an old age under the scorns, dangers and hate, first of Sejanus, now of Macro, and always of one great one or another, and that for no other fault than for detesting their flagitiousness. It is true indeed that I may survive the old age and weakness of Tiberius, but what hopes to do so by the youth of Caius, and wickedness of Macro? Can Caius a youth do well being led by Macro, who so corrupted Tiberius in his age? No, I see more tyranny like to come than hath been yet: And therefore will I deliver myself from the present misery, and that to come: And with these words and resolution, he cut his own veins, and so bled to death: and spent a blood and a spirit, what pity it was that they should have been so lost? As Macro thus divided his pains in cruelty, betwixt the satisfying of Tiberius his mind and his own malice, so also did he, his affections shall I say? or flattery rather, and own-end observances betwixt Tiberius and Caius. For as he sought to please the one that now ruled, for his own present security, so did he, to endear the other that was to succeed, for his future safety: Hereupon he omitted not any opportunity nor occasion, that he might screw Caius further and further into Tiberius his favour, and to keep him there, that he might do as much for himself into the favour of Caius. One rarity and non-parallel of obsequiousness he shown to the young Prince, worth recording to his shame, for he caused his own wife Ennia Thrasylla to entangle the youthfulness of Caius into her love and adultery, and then parted he with her and gave her to him in marriage. The old Emperor could not but observe this monster of pretended friendship, nor were his old eyes so blind, but he perceived his flattery plain in other carriages, in so much that he broke out to him in these plain words: Well, thou forsakest the setting Sun, and only lookest upon the rising.   

§. 2. A wicked woman.  
With the wife of Macro, that made her own prostitution to become her husband's promotion, may not unfitly be yoked, the mother of Sex. Papinius that made her own lust her sons overthrow: Whether this were the Papinius that was the last years Consul, or his son, or some other of the same name and family, it is no great matter worth enquiring, but whosoever he was, infortunate he was in his mother: for she caused his end, as she had given him his beginning. She being lately divorced from her husband, betook herself unto her son, whom with flattery and looseness she brought to perpetrate such a thing, that he could find no remedy for it, when it was done but his own death. The consequent argueth that the fault was incest, for when he had cast himself from an high place, and so ended his life, his mother being accused for the occasion, was banished the City for ten years, till the danger of the slipperiness of her other son's youth was past and over.    

PART II. The JEWISH Story.  

§. 1. Preparations of war against Aretas.  
THE terrible and bitter message of the Emperor to Vitellius against King Aretas, must be obeyed, though more of necessity than of any zeal of Vitellius in Herod's quarrel. He therefore raising what forces he accounted fitting for his own safety in the Emperor's favour, and for his safety with the enemy, marcheth toward the seat of the war, intending to lead his Army through Judea: But he was diverted from this intention, by the humble supplication of the Jews to the contrary, who took on how contrary it was to their ancient Laws and customs to have any Images and pictures brought into their Country, whereof there was great store in the Romans Arms and Banners. The gentleness of the General was easily overtreated, and commanding his Army another way, he himself with Herod and his friends went up to Jerusalem, where he offered sacrifice, and removed Jonathan from the High-priesthood, and placed Theophilus his brother in his stead. This was, saith Josephus, at a feast of the Jews, but he named not which; and Vitellius having stayed there three days, on the fourth receiveth letters concerning Tiberius his death. I leave it to be weighed by the Reader whether this festival were the Passover or Pentecost. For on the one hand since Tiberius died about the middle of March as the Roman Historians do generally agree, it is scarce possible that the Governor of Syria and the Nations of the East should be unacquainted with it, till Pentecost which was eight or nine weeks after: For all the Empire must as soon as possible be sworn unto the new Prince, as Vitellius upon the tidings did swear Judea, and so long a time might have bred some unconvenience. And yet on the contrary it is very strange, that the intelligence of his death should be so quick as to get from Rome to Jerusalem between the middle of March and the middle of the Passover week.  
Vitellius upon the tidings recalleth his Army again, and disposeth and billeteth them in the several places where they had wintered, for he knew not whether Caius would be of the same mind with Tiberius about the matter of Aretas and Herod: you may guests how this news was brooked by the Arabian King, and yet was it no other than what he looked for, if he believed what he himself spoke. For hearing of the preparations of Vitellius against him, and consulting with Wizards and Augury; This Army, saith he, shall not come into Arabia, for some of the Commanders shall die; Either he that commandeth the war, or he that undertaketh it, or he for whom it is undertaken: meaning either Tiberius, Vitellius, or Herod.   

§. 2. An Omen to Agrippa in chains.  
Such another wizardly presage of the Emperor's death, had Agrippa at Rome as Josephus also relateth, who relateth the former. For as he stood bound before the Palace, leaning dejectedly upon a tree, among many others that were prisoners with him, an Owl came and sat in that tree, to which he leaned, which a German seeing, being one of those that stood there bound, he asked who he was that was in the purple, and leaned there: and understanding who he was: he told him of his enlargement, promotion to honour, and prosperity, and that when he should see that bird again, he should die within five days after. And thus will the credulity of superstition have the very birds to foretell Tiberius his end, from the Phoenix to the Owl.    

The Roman Story again.  

§. 1. Tiberius near his end.  
TWice only did Tiberius proffer to return to the City after his departure from it, but returned never. The later time was not very long before his end: For being come within the sight of the City upon the Appian road, this prodigy (as he took it) affrighted him back. He had a tame Serpent, which coming to feed as he used to do with his own hand, he found him eaten up by Pismires: upon which ominous accident being advised not to trust himself among the multitude, he suddenly retired back to Campany, and at Astura he fell sick. From thence he removed to Circeii, and thence to Misenum, carrying out his infirmity so well, that he abated not a whit of his former sports, banquets and voluptuousness: whether for dissimulation, or for habitual intemperance, or upon Thrasyllus his prediction, let who will determine. He used to mock at Physic, and to scoff at those, that being thirty years of age, yet would ask other men's counsel, what was good or hurtful for their own bodies.   

§. 2. His choice of a successor.  
But weakness at the last gave him warning of his end, and put him in mind to think of his successor: and when he did so, perplexity met with such a thought. For whom should he choose? The son of Drusus was too young, the son of Germanicus was too well beloved, and Claudius was too soft; should he choose the first or the last, it might help to disgrace his judgement, should he choose the middle, he might chance to disgrace his own memory among the people, and for him to look elsewhere was to disgrace the family of the Caesars. Thus did he pretend a great deal of care and seriousness for the good of the Commonwealth, whereas his main aim and respect was, at his own credit and family's honour. Well: something he must pretend to give countenance and credit to his care of the common good. In fine his great deliberation concluded in this easy issue, namely in a prayer to the Gods to design his successor, and in an auspicium of his own hatching, that he should be his successor that should come first in to him upon the next morning, which proved to be Caius. It shown no great reality nor earnestness for the common good in him at all, when so small a thing as this must sway his judgement, and such a trifle be the casting voice in a matter of so great a moment. His affection was more to young Tiberius, his nephew, but his policy reflected more upon Caius: he had rather Tiberius might have had the rule alone, and yet he was unwilling that Caius should go without it, seeming to divide his affections betwixt the two, whereas his chief thoughts and respects were to his own self. But Caius whom the Gods had cast upon it (as his foolish auspicium persuaded him) must be the man, though he read in his nature the very bane of the Empire: and yet for affection sake too must young Tiberius be joint heir with him, though he foresaw and foretold that Caius should murder him. A monstrous policy: to lay his own grandchild for a bait, for those jaws that he knew would devour him: and this was, that by that present cruelty of Caius his own cruelties that were passed might be forgotten, and the talk of that might not give room to talk of old Tiberius. This was that pretended care that he had of the Commonwealth, to be sure to leave one behind him that should be worse than himself, that by his greater wickedness his own might be lessened, and that himself might seem to be less vicious, by the others viciousness above him. Yet giveth he counsel to Caius, inciting him to goodness which he himself could never follow, and exhorting him to tenderness towards young Tiberius, which in his heart he was reasonably indifferent whether he followed or no.   

§. 3. His death.  
Charicles the Doctor gave notice of his death approaching, to Caius and Macro, though he stole this judgement and conjecture but by a sleight. For sitting with the Emperor at a Banquet, and taking on him some earnest and speedy occasion to be gone to some other place, he risen from the Table, and pretending to take the Emperor's hand to kiss, he closely and stealingly tried his Pulse, which Tiberius perceiving, but not expressing so much, caused him to take his place again, and the Banquet to be renewed, and him to set out the meal. But when the Doctor was got lose from the Table, and was come to Caius and Macro, and the rest of the adorers of that imperial Sun that was now waiting when he should rise, he resolved them that his end drew on apace, and was not many days off: And then was all preparation for the new Emperor when the last gasp should remove the old. But he that had used so much dissimulation all his life, dissembled even in his dying. For fainting and swooning so very sore, that all conceived he was departed, and Caius and all his favourites were gone forth to take possession of his new Empire: suddenly the tune is turned, and news comes forth that Tiberius is revived and calleth for meat: Macro that had often been his instrument of cruelty upon others, turns the faculty now upon himself, and in stead of meat stopped his mouth with a pillow, or with heaping clothes upon his face and so he died. There are indeed diversities of opinion about the manner of his death, some saying it was thus as is mentioned, others that it was by poison, others that it was by being denied meat in the intermission of his ●its▪ others that he risen out of his bed and fell on the floor, no body being near him: all which are mentioned by Suetonius. It is not much material what his end was, that that is first named is most entertained, and certainly it suiteth very well with his deservings, and it is some wonder that he came to such an end no sooner. He died the seventeenth of the Calends of April or the sixteenth of March, or if Dion may have his will the seventh, and so the rest of that year is accounted the first of Caius.   

SECT. 4. CAIUS.  
AN evil Emperor is gone, but a worse is to succeed him. Caius the son of Germanicus, a bad child of a good father, inheriting the love and favour of the people for his father's sake, till he forfeited it, by his reserving the qualities of Tiberius. He was surnamed Caligula, from a garb that he wore in the Camp, in which he was bred and educated: from whence he had the love of the Soldiers, till his barbarous nature lost it. It may seem incredible, that a worse disposition should ever be found than that of Tiberius, but the old Politician saw that this was so much beyond it, that it would do him credit: some impute the fault to his bloody Nurse one Pressilla a Campanian, the custom of which Country it was, that the women when they were to give their children suck, they first anointed the Nipple with the blood of an Hedgehog, to the end their children might be the more fierce and cruel. This woman was as savage above the rest of the Nation, as they were above other women, for her breasts were all hairy over, like the beards of men, and her activity and strength in martial exercises inferior to few of the Infantry of Rome. One day as she was giving Caligula the Pap, being angry at a young child that stood by her, she took it and tore it in pieces, and with the blood thereof anointed her breasts and so set her nursling Caius to suck both blood and milk. But had not his infancy been educated in such a Butchery, the school of his youth had been enough to have habituated him to mischief. For being brought up in the sight, and at the elbow of Tiberius, it would have served to have corrupted the best nature that could be; but this of his was either never good, or at least was spoiled long before. Yet had he reasonably well learned his Tutor's art of dissimulation, so that he hide those Serpentine conditions, not only before Tiberius his death, but also a while after he had obtained the Empire. Only he that had taught him to wove this mantle of dissembling could spy through it, insomuch that he would profess, That Caius lived for the destruction of him and all others. And that he hatched up a snake for the Roman Empire, and a Phaeton for all the world. And it proved so both to him and them. For when Tiberius lay a gasping stifled with a pillow pressed upon him, he also throttled him with his hand, and crucified one of his servants that cried out upon the hideousness of the fact. And as for his demeanour toward the State, a little time will give too lamentable witness.   

§. 5. Tiberius in a manner cruel being dead.  
How welcome news, the tidings of Tiberius' death were at Rome, may be easily conjectured, by any that hath observed his cruelties before. Some cried out, Tiberius into Tiber, some to the hurdle and Tyburn, some to one thing, some to another, using the more liberty of their Tongues against the Tyrant now, by how much they had been tied up the straighter whilst he lived. Nor did the remembrance of his former cruelties only cause them to rejoice for his death, but a present cruelty, (as if he were bloody being dead) made him the more odious to them, than alive. For certain men that were but lately condemned, and their execution day falling upon the very day when tidings of his death came to the City (for the Senate did ever allow ten days for the condemned persons after their sentence, before their end) the poor men emplored the aid and comfort of every one they met, because Caius to whom they should have sued was not in the City, but they were haled away by the Executioners and strangled.   

§. 6. Agrippa in a perplexity, and enlarged.  
Agrippa was partaker of the common joy, but withal of some mixture of misery, for such variety of fortune had he tasted ever, and now must he have a farewell to such vicissitudes. Marsyas his freeman hearing the rumour in the City, runneth with all speed to certify his Master; and finding him with some company in the ways toward the Bath, he beckneth to him with this speech in the Hebrew Tongue, The Lion is dead. With which tidings Agrippa was so transported with joy, that the Centurion his Keeper perceived it, and enquiring the reason, and being told it by Agrippa, he rejoiced with him for the news, and looseth him from his Bonds. But as they were at Supper, there cometh a contrary report that Tiberius was alive, and would ere long be in the City. What now think you is become of the heart and mettle of Agrippa and his Centurion? Both had done enough by this their present joy, to procure their endless sorrow, and his Keeper the worse of the two; but Agrippa must smart for all for the present. He therefore casts him into irons again, and committeth him to a surer Guard than before: And thus, as his too much eagerness of Tiberius his death had imprisoned him before, even so doth it now: but the next morning puts him into life again, for the rumour of the old Emperor's death, is confirmed by Letters from the new; and a special Warrant cometh from him for the enlarging of Agrippa out of Prison, to the house where he had used to live before.   

§. 7. Caius cometh to Rome.  
The Corpse of the dead Tyrant is carried by the Soldiers into the City, Caius himself in mourning apparel following the Hearse; and there he maketh his Funeral Oration, and performeth his Obsequies with great pomp and solemnity. And on the very day of his coming to Town he had enlarged Agrippa, but that the advice of Antonia persuaded him to hold a while, lest the people should suspect that he was glad of the death of Tiberius, if he should so suddenly set free one that he had committed for an enemy. But within a few days he is enlarged and sent for home unto him. And there is he trimmed, his garments changed, and he crowned King of the Tetrarchies of Philip and Lysanias, and his chain of iron, and of his bondage, changed for a chain of Gold of the same weight. This is that King Agrippa that slew James, and imprisoned Peter, and is called Herod, Acts 12.   

§. 8. Caius his dissembling.  
Caius his beginnings were plausible and popular, dissembling his cursed dispositions under such crafty colours, that the people were transported with so happy a change (as they supposed) and 160000 Sacrifices were slain for gratulation in his three first months. His tears for Tiberius, his piety to his dead Mother and Brother, his respect to his living Sisters, his fair words to the Senate, and as fair carriage to the people, his paying of Legacies, his enlarging of Prisoners, his remitting of offences, his reviving of good Laws, etc. made the people to forget either in what School of dissimulation he had been brought up, or how soon so great advancement corrupteth men of little education; and it made them vainly to hope that they had a Germanicus, because they had his son; and that a good Prince could be bequeathed to them by Tiberius.  
Yet could he not hid the illness of his disposition under all these cloaks and coverts of dissembling; for presently upon his coming to the City, he disannulled the will of Tiberius that he might nullify the authority of his partner of the same name in the rule and Empire: And yet did he pay all the Legacies of old Tiberius with bountiful additions of his own, which shown that he disliked the will, only because of partnership of Tiberius the younger. Having thus the whole sway and dominion devolved upon himself, by the outing of his poor Cousin (for the Senate was made and packed by Macro for such a purpose) he was received with as much joy and applause, as was possible to express, upon the old memory of his Father, and the present expectation of himself. Nor was this jocundness confined in the narrow bonds of Rome and Italy, but dilated itself through all the Empire, in every corner where the hoped benefit, and happy fruit of so great an expectation would have come, had it proved right. Every Country, City and Town was poured forth into exultation and festivity, with a common joy in this common hope. Now could you have seen nothing but Altars, Offerings, Sacrifices, Feasts, Revels, Banquets, Plays, Dance, merry Faces, crowned Heads, singing Tongues and joyful Hearts, that the World seemed to be ravished besides itself, and all misery to be banished out of it, and all the thoughts of a changing fortune utterly forgot. Had Tiberius but spied this work out of his Coffin, how would he have laughed for company, to behold this deludedness of the people, and dissimulation of the Prince? And thus lasted this music and masking for his first seven months, in which the new Emperor behaved himself with that moderation and bravery, as if virtue itself had been come among them.  
In the eighth month a grievous sickness seized upon him, and then was all this mirth and melody turned to mourning and lamentation: each man sorrowful, and women bemoaning, as if all the world had been sick as well as he. Now was their songs turned into Tears, their revelling into Prayers, and their festivals to Vows for his recovery. Nay, so far did some strain the expression of their affections, that they vowed their heads and lives for his restoring. Nor could the people be so much blamed for this their sorrow, as pitied for being thus deceived, nor could it so much be wondered at that they were deceived, as it was wonderful that he could so deceive. For who could have chosen but have erred their error, that had seen what they beheld; and who could have brought them into such an error, but such a one as he, who was both a Caius and a scholar of Tiberius? When he paid the Legacies of Tiberius, he also discharged those of Julia which Tiberius had stopped, and added a considerable sum of his own bounty: He gathered the ashes of his Mother and Brother, and committed them to their Urn with his own hands, choosing a tempestuous season purposely when he travailed about that business, that his piety might be blown about the more; and he instituted annual Festivals for them. Nor must his Father Germanicus be forgotten, nor indeed could he, nor did he deserve it, for his memory therefore would he have the month September to be called by his name, placing him in the Calendar next Augustus. His Grandmother Antonia he also dignified and deified equally with Livia; and that by the consent and decree of the Senate. His Uncle Claudius he honoured with partnership with him in the Consulship; and his Brother and partner Tiberius, with adoption to put him in future hopes now he had lost his present ones; and he titled him The Prince of the Youth, to stop his mouth belike, when he had put him beside his being the Prince of Men. But as for his Sisters, the sequel shown that it was more doting and lust than pure brotherly affection, that caused him to show these expressions: that in all oaths that were administered to any, this must be one clause to which they must swear, That they neither accounted themselves nor their children, dearer than Caius and his Sisters: and this in all the Records of the Consuls, Which he for the happiness of Caius and his Sisters, etc. The like popularity used he likewise to the people, releasing the condemned, and recalling the banished; condemning on the contrary all enormities in Judicature, and banishing all incentives to evil manners. Forgiving his own private grievances, and satisfying for injuries done by his Predecessors; that it was no marvel if the whole State were sick in the sickness of such a Prince.   

§. 9 Caius' beginning to show himself in his own colours.  
Not to insist longer upon the vizor of this dissembler, but to take him as he was, and not as he seemed, his nature began more evidently to show itself after his recovery of his sickness, mentioned, and then the State began by degrees to be sick indeed. His beginnings were in lightness, sports, and lavishing of money; but his proceed were in bestiality, cruelty and effusion of blood. His Banquets, Plays, Sword-fights, Fight of Beasts (as 400 Bears, and as many other African wild Beasts at one time) his Music, Shows, strictness that none should be absent from them, and expensiveness in all (insomuch that he spent above twenty millions in such vanities in less than three years) may be thought as virtues in him, in comparison of that that followed, and of the mischiefs that he mingled between.   

§. 10. Caius cruel.  
The recovery of the Emperor Caius, from that disease under which we left him ere while, proved the sickness of the whole State, and the death of divers. For now he began to show himself in his own colour, and to lay open the inside of his barbarous nature, which hitherto he had hid under strange dissimulation. P. Asranius Petitus a Plebeian, and Atanius Secundus a Knight, had bound themselves by oath, in the Emperor's sickness, partly in flattery, partly in hope of reward, the one that he would die on condition the Prince might recover; and the other that he would venture his life in combat on the same condition. Caius' understanding of this obligation, and pretending that he would have neither of them perjured, seeing he was now well again, constrained them both to perform their vows, and brought them to repent their flattery with repentance too late and vain, and to a reward clean contrary to their expectation. Nor was his cruelty any whit less, though for very shame it must be better dissembled, to his Father in Law the noble Silanus. A man hated of him for the two main things that in humane society are the ties of love, virtue, and alliance, and so indignly used him, that he found no way to regain his love, nor any better to avoid his hate than to murder himself with his own hands. Claudia the daughter of Silanus was his wife, but he divorced her from him, and took Cornelia Orestilla, from her husband Calpurnius Piso, on their very wedding day, where he was present at the solemnisation, and he kept her not two months, but sent her to her Piso again.   

§. 11. Young Tiberius brought to a miseriable end.  
These entries being made for the fleshing as it were the Tyrant in bloodiness and cruelty, he is now made ready and fit to execute a more horrible design upon his poor Brother, partner and son by adoption, the young and innocent Tiberius. He poor Prince having been thrust by him out of his right and patrimony, by the nullifying of old Tiberius his will, must now also be deprived of life. This was it that the old Testator did presage, and yet would leave him for a prey to his inhumanity. The pretences against this young Prince were, that either he had been a means to cause his sickness, or at least had rejoiced in it, and desired his death. A sleight accusation to bring such a Person to death; yet might he only have died, it might have seemed more tolerable, but the manner of it made the cruelty double. He is commanded to die by his own hand, though Tribunes, Centurions, and men of war fit far to have done such an execution stood by and would have done it. He desired but this mercy, that he might have been slain by some of them, but that was denied him upon a point of Honour and Justice forsooth, because it was not fit that such a Prince should die by inferior hands. The poor Prince offered his neck to every one that stood near, but they durst not strike for fear of their own: The only favour that he could obtain was this, that they might teach him where to wound himself for his soon dispatch, and so he did. And thus is the Tyrant delivered as he thinketh from all fear and danger of copartnership and corrivality in the Empire: next will he take a course with those that any way may cross him in, or advise him against his headlong humours, and of them we shall hear in their course. The last six months of this year he had taken the Consulship upon himself, and had chosen his Uncle Claudius for his colleague, but we have reserved the names of the old till now, to avoid confusion.     

THE ROMAN, AND JEWISH Story,  
For the Year of CHRIST XXXIX. The second Year also of CAIUS CALIGULA. Being the Year of the WORLD 3966. And of the City of ROME 791.  
Consuls 

M. Aquila julianus.  
P. Nonius Asprenas.    

PART I. The ROMAN Story.  

§. 1. Cruelties at Rome.  
THIS year began at Rome with a fatal Omen. For on the first of January, Machaon a Servant went up to the shrine of Jupiter Capitolinus, and there having presaged and prophesied many fearful and terrible things, first he slew a whelp that he had with him, and then he slew himself.  
These beginnings had answerable sequels, for Caius addicted himself wholly to bloodiness, sometimes for his sports, sometimes in cruel earnest: He commanded sword-plays to be made, in which he set not man to man, but multitudes to multitudes to slaughter each other: He slew in the same manner six and twenty Roman Knights, with great contentment taken by him in the effusion of their blood: He set also another Knight to the same terrible sports, and when he came off victorious, he caused him, and his father to be slain, and divers others with them enclosing them in a strong Chest or Press: When once there were not enough of poor condemned wretches to cast to the wild beasts, he caused divers that stood upon the Scaffolds for spectators to be cast unto them, causing their tongues first to be cut out, that they might not cry or complain: yet did he with these cruelties mingle some plausible actions tending to popularity, as creating of Knights, privileging the commons, and lavishing in gifts, that strengthing himself with these courtesies in the hearts of some men, he might with the more confidence be cruel to other.   

§ 2 An end of Macro.  
It cannot be expected that he should come to a good end himself, that had brought so many to a bad. His course is now come to taste of the same sauce that he had provided for so many others, and it would half move the spectator to some kind of pity to see him slaughtered for such a cause as he was slaughtered for. How he had been a means to curry Caius favour with Tiberius, and to screw him into the Empire and himself into his good opinion, even by the prostitution of his own wife, we have heard before, and this his extraordinary officiousness, he did not forelet or slacken, when he had brought him where he desired to have him, to the Empire. But now he turned his observance a better way, and what he had done before by baseness, flattery, and senseless obsequiousness to bring him to the rule, he changeth into good counsel to keep him well in it. For when he saw him fall asleep at Banquets amongst his cups, he would freely check him for it, as being neither for his credit, nor for his safety. The like would he do when he saw him misbehave himself by lightness, profuse laughter, and ridiculous gestures in the Theatre, and in beholding of plays: In brief, so round and plain was he with him when he saw just cause, that in fine the uncounselable humorist became his enemy, and at last his death. His end is reported to have been the same with young Tiberius, forced to slay himself, and Ennia his wife, or the wife of Caius, whether you will, to have been constrained to the same extremity and end with him. An end well befitting and well deserved of them both, but from all men living least deserved from Caius. Philo after the death of Macro placeth the death of M. Silanus, which upon the warrant of Dion we have set before, and in things so indifferent will not spend labour to examine.    

PART II. The JEWISH Story.  

§ 1. Troubles of the Jews in Alexandria.  
FLACCUS Avilius was now Governor of Aegyt, and had been so for some years before: A man that ruled well while Tiberius lived, but after his death, could not govern himself. For when he heard of the death of the old Emperor and the succession of the new, sorrow for the one, and fear of the other did so transport him besides himself, that forgetting the bravery and glory wherewith he had governed hitherto, he let lose the reins of himself to these two passions, and the reins of the government to desperate carelessness and neglect. He did nothing but weep for the loss of old Tiberius, to whom he had been very intimate and dear, and he might well weep the more, because he could meet hardly with any that would bear any part and share in that sorrow with him. This his grief was augmented by the fear that he had of Caius and of his displeasure, and that by the intelligence that his conscience gave him that he had deserved it: partly for his propensity to young Tiberius and siding with him, but chief because he had had some hand or at least some consent and inclination to the death of Agrippina, Caius his Mother. Both these his miserable passions were brought to their height when he heard of the death of young Tiberius and of his old friend Macro. The thought of these two was the only comfort he had against his dejectedness and discontent, for all his hope was, that these two might make his peace with Caius, whose displeasure he so much doubted: But what must he do now, when they cannot make their own peace? He yields himself therefore wholly to his discontented mood, and neglecteth utterly both himself and the State. His old friends he groweth jealous of and rejecteth: his professed enemies he receiveth to his favour and to his counsels: These rule him that should have ruled Egypt, and he had done it worthily, but now is drawn any whither, that ill advise, fullenness and melancholy doth direct him. These his wicked Counsellors invent a course to procure his peace and the Emperor's favour, a course indeed bloody, barbarous, and inhuman, but such as suited with their own malice, and (as it proved) took place with the Governor's desperateness and cowardice, if so be he may be called a Governor still. Caius the Emperor, say they, is an enemy to the Jews, and a friend to the Alexandrians: Let this be the opportunity whereby to work thy reconciliation, to suffer the City to rise against the Jews and to commit outrage upon them, and thou canst not perform an act more acceptable to the Prince, nor more profitable for thyself. The wretched Flaccus that took to heart no man's misery but his own, and cared not who suffered, so he might escape, gave ear to this damnable and devilish counsel, and put it in practice, first plotting mischief against the Jews in secret, then oppressing them in judgement and in their suits openly, and at the last professing and publishing himself their resolved enemy.   

§ 2. Agrippa at Alexandria an unexpected and unwilling occasion of further troubles.  
Those incendiaries that had kindled this fire will be sure to lose no blast that may make it flame and keep it burning: Agrippa that had not long ago departed from Alexandria a poor private man, returneth now thither in prosperity and a King. Caius that had promoted him to his kingdom, did lovingly direct him by Alexandria, as the safest way to it. Thither he came with as great privacy as such a personage could do, and yet was he espied by the jealous eyes of these rare counsellors, and his coming misconstrued, through their malice to the Jews. They persuade Flaccus that his coming thither was an affront to him in his own Province, that his Pomp and Train was more sumptuous than his, that the eyes of all men were upon the new King Agrippa, and in short that his presence there, was his present disgrace and would prove his future disadvantage. The ill governed Governor was ready enough to hearken to such buzzings as these, and to yield them impression in his mind, yet durst he not put any thing in execution against the King for fear of him that sent him. He therefore thought it best to carry a fair outside to Agrippa, and to his face he speaketh fair and pretendeth friendship, but behind his back, he did not only descry his hate and revile him in secret, but also connived at those that did so openly: so that within a little while, the King that neither thought nor came for any hurt is made the public scoff and scorn throughout the City, and on their stages, in their plays, ballads, speeches, houses, streets, there is no language so common nor so currant, as the abusive of Agrippa.   

§ 3. A Pageant of one and more madmen.  
This connivance of the Governor shall I call it, or his toleration, or his setting on, or his folly, or what you will, you may well presume that it added boldness and impudence enough to the outrageous multitude, which commonly in such mischievousness need small encouragement: Their madness among other things shown itself in this Pageant, whether more senseless or spleenatick, if not both alike, let the Reader judge. There was a poor mad man or distracted wretch in the City whose name was Charabas, that used to walk up and down stark naked night and day, heat and cold, the common fool as it were of boys and young men, with whom they used to make sport. The riotous rout (now set on mischief) bring this silly wretch to one of their public meeting places, and there setting him on high in a seat above all the people that he might be seen of all, they put a Diadem of Paper about his head, and mat of sedge about his body in stead of his robes, and a piece of Reed for a Sceptre in his hand: and thus have they solemnly and suddenly made him a King, and one indeed that had been fit enough for themselves; and one that was indeed but a fit Emblem of their Governor Flaccus, that suffered such a thing. Their mimical King being thus accoutred with his robes and royalty, they bring him forth in a solemn state: Before and about him went youths with poles upon their shoulders for his guard, by the way as he went some come to do him homage, others to petition for justice, others to advise him concerning affairs of State, and at last they all of them All hail him 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the title of Mare, which in the Syrian rongue, the Language of the Country of Agrippa, (whom by this very word they shown that they mocked) betokeneth Lord and Master,. And now let the Reader but look upon this rout of Alexandrians, and let him judge who was the madder, the poor Lunatic that was so used, or they that so used him. For was it not mere madness in them thus to taunt and revile so great a King, so greatly respected by the Roman Senate, and so great a favourite of their Lord and Emperor? But Flaccus the maddest of all that beheld all this, and yet did permit it. And on the other hand let him look upon the Jews to whom this sportful mummery is the preface to misery in good earnest, and if this mockage of their first King with a Crown, Robes, and Sceptre of derision, put not the Reader in the mind of their scorning and usage of their true King and Saviour in the very same manner, he cannot but remember Barrabas upon the naming of Charabas by the very same sound and rhyme.   

§ 4. More outrage.  
The Alexandrians thus countenanced by Flaccus in the derision of the new King of the Jews, grow to a boundless outrage against their God. For now they begin to assail their Synagogues, and there they desire to set up Images: a thing as odious to that Nation, as beloved among the Alexandrians. For in them is fulfilled that prophecy of Hosea Chap. 3. 4. where they neither are as yet to God, nor as yet to any other, but on the one hand detesting false Gods, and yet on the other hand not embracing the true: hating the Images of any creature for adoration, but withal hating him that is the very Image and Character of the living God, the Creator.  
This enterprise of profaning and defiling the Synagogues and houses of prayer of the Jews was not a fearful and terrible vexation to those of that City only, but what hurt may such an example do, think you, both through Egypt, and indeed through all the other Cities of the Empire? What fruits these beginnings brought forth in the same City, and elsewhere, we shall see ere long.   

§ 5. Caius will be a God.  
A special encouragement to this insolency at Alexandria was Caius the Emperor's demeanour at Rome: A man not fit to be ranked in the rank of men, and yet no way with him now but he will be a God. The senseless groundwork of this his impious fancy, he took from this damnable Logic and devilish argumentation. That seeing Shepherds and Herdsmen that are masters of Sheep and Cattle, are in a degree far above their beasts and cattle: So he that was the Lord of all men, was not to be ranked in the degree of men, but of the Gods: This his opinion founded upon impiety, backed with flattery, and strengthened by his uncontrolled power, he followed with such vehemency and vigour, that now no Deity must be thought on but the God Caius, and all the Gods as he pleased were engrossed into himself. He changed his Godship when he thought good, and that with no more ado than with change of his garb. To day he would wear a Lion's skin and a golden Club, and then he was Hercules, to morrow a Kid's skin, and an Alepole, and then he was Bacchus; when he laid that by, it may be he would put on his curious Bonnet, and then he was Castor or Pollux: He would but lay that by and put on a beamy golden crown, and take bow and arrows in his hands, and he was Apollo, a Caduceus made him Mercury, and sword, helmet and gauntlet made him Mars: But the terror that attended him when he would be this God last named, walking in his armour, with his drawn sword in his hand, and a band of cutthroats about him, showed to the people but little of any divine qualities, or celestial intentions, but terrified them with expectation of devilish cruelty and murders: Sometimes would he sit betwixt the two statues of Castor and Pollux and endure to be saluted by the name of the Italian Jupiter; Sometimes would he sit by Jupiter himself and whisper with him, and threaten to banish him out of Italy into Greece: And indeed it had been but an equal change had he done so, for he got the most curious pieces of the Gods of that Country, and struck off their heads, and on the trunk he set the representation of his own. He had a standing statue of Gold erected for him, to represent his walking Deity, which was clothed with the same garb that he wore himself every day, and to this were offered daily sacrifices as rare and new found out as was his Deity itself, Peacocks, Pheasants, and other birds of the greatest rarity and value. So vain a thing is man deserted and left unto himself, that he will be a God when he is in the next form to a Devil. The plain and rustic Gaul hit him right, and spoke but the truth, when seeing him in these his postures of his foolish Deity, and laughing, and being asked by Caius what he thought of him that he laughed, he answered boldly and escaped with it, That he seemed to him to be a great folly.   

§ 6. The miseries of the Alexandrian Jews.  
How these manners of the Prince might redound to the calamity of the Jews who would worship no God but their own, it is easy to guests by the common advantages that are always taken in the like cases, by men that are armed with power and weaponed with malice. As this humour of the Emperor was blown up with flattery and blasphemous clawing at home, so was it soon blazoned and divulged abroad, and they that delighted in many Gods, it was good contentment, to have them all met in the Centre of the new God, all-God, their Prince. But what will become of the Jews, the only opposers of such impiety, and what especially of the Alexandrian Jews, whose tragedy was begun already? This opportunity suited with the spiteful desires of their adversaries, as their adversaries themselves could have desired. For now thinks Flaccus, he may ingratiate himself to Caesar indeed by being ungracious to the Jews, and now have the Alexandrians a double forwarding beside their own malice, their Governor and their Prince.  
First Flaccus deprived the Jews of their Synagogues, Oratories and houses of prayer, and therewith as much as in him lay of their Religion, then of the benefit of the City and Country Laws, proclaiming them strangers and foreigners, and at last gave free and open liberty to the Alexandrians to use their wills upon them, in what manner and measure their malice thought meet. And now their Tragedy gins.  
The Jews in the City were above two parts of five; the Alexandrians driving them out of their own houses, and ransacking the houses as they went, they force them into a straight place of the City, where they had not room to stir one for another, much less to make any orderly battalia for defence of themselves, or for resistance. In this straight both of place and fortune, it is no wonder if they speedily suffered famine who had nothing of their sustenance left them, unless they would have devoured one another. Here are many mouths and no meat, and great complaining but no relief. Plenty enough there was in the City, but none for them, and abundance of every thing necessary, but pity. The poor crowded, straved, and distressed people, those that had any hope or courage to shift for themselves, streak abroad and steal forth of their enclosure, for food and fresh air; some to the shore, some into the City, some one way, some another, but the misery of them also was no less than theirs that stayed impounded, but that it was not so lingering. For wheresoever they were caught, as no where could they go but descried, they were either stoned, clubbed, or burned to death, yea, often man, wife, children and whole families so murdered all of a heap. Some they smoked and choked to death in a fire where they wanted fuel to burn them out, some they haled with ropes tied about their ankles, up and down the streets till they were dead, and then neither spared they the dead bodies, but mangled them in pieces. Their Synagogues they all burned down, with the loss also of some of the Alexandrians houses adjoining, their houses they defaced, and their lives they took away, when and wheresoever they could catch them. Flaccus in this bloodiness, had done enough by connivance and toleration, but he is not content with this passive tyranny unless he be an actor himself in the Scene, and be not behind other in this mischief, as he was before them in authority. Eight and thirty of their Judges and Counsellors (for a Senate of their own was tolerated by Augustus and allowed them) he sendeth for by his officers, and binding their hands behind them, causeth them thus to be led along the streets for a derision, and then caused them to be publicly scourged, some to death, some to the lingering out of a miserable life. He caused also a pretended search to be made throughout all the Jews houses for armour, pretending a suspicion of their insurrection, but intending thereby to give the Soldiers the more advantage for their pillaging and oppression. He spared neither age nor sex against whom he could take an occasion or find cavil, nor reverenced he any festival for their execution, nor omitted any kind of cruelty for their torture. Here is the first smarting blow to count of that this nation felt, since they called for the blood of the just one upon themselves and upon their children, and some of this City were nimble agents for the comapssing of the death of his first Matyr Steven, Act. 6. 9   

§ 7. Agrippa in his own Kingdom.  
You may well presume that the stay of Agrippa would not be long at Alexandria, where his entertainment was so foul, and his invitation to his own home was so fair and good. His welcome thither was not so full of scorn and disgrace, as in the other place, but as full of unkindness, because the unkindness was from his own sister. Herodias, the incestuous wife of Herod the Tetrarch, and once some comfort to this her brother whilst he was in distress, grows now, the bitter envier of his prosperity. A woman ever active to the mischief of others, but now beginning to twine a whip for her own back. It griveth her to see the unlooked for pomp of the new King Agrippa: A man that had so lately been under the hatches of fortune, and in her bilboeses, debt and danger, that had but the other day fled from his wife, country, and friends for poverty and shame, unable to pay the moneys that he ought, and which was worse, as unable to borrow more, and now he is returned again with a Kingdom, a Crown, and with pomp and train agreeable to both: Oh how this grated her haughty and emulative spirit, though he were her brother! Well, whether it were in spite to his promotion, or in disdain to her degree that was now below him, which is the more like, the shower and storms of her discontents do shower upon her husband. She lays in his dish the present spectacle of Agrippa's glory, and his own inferiority. Taxeth him with dulness and sleepiness, that would not seek for a higher dignity, which might be had for a journey to Rome; twitteth him for being an underling when he might prevent it, persuadeth him to spare no cost nor travail for that prevention, and in fine worketh so with him by uncessant clamours, that though he could well have been contented to have sitten quiet at home, yet he is induced or driven to travail, and she with him to Rome to Caius. Agrippa was not unacquainted with her discontents and with both their designs, and will not be far behind in reciprocal requital of such intentions, but their meeting, pleading and success at Rome must be reserved to another year.    

PART III. The Roman Story again.  

§ Caius the new God, little better than a Devil.  
AFTER the sight of the goodly Godship of the Emperor shown in little a little before, let us take him now as he is indeed, little better than a Devil. A man, the shame and confusion of men, if he may be called a man, and so far beyond the vices of any that had gone before, that he seemed to live to no other purpose than to show, what the utmost extent of viciousness could do in the utmost height of power and liberty. You would wonder, but that his defiance of the Gods doth lessen that wonder, how scornfully and despitefully he used the memory and persons of his ancestors, sisters, kindred and best friends: He charged Augustus with incest, Livia with base birth, Tiberius but with what he deserved, his own mother with bastardise, and whosoever was most near and most honour to him, with some ignominy and reproach or other. But such words were courtesies in comparison of his actions. All his sisters he first deflowered, and then prostituted them to others being so deslowred. But his darling sister Drusilla, sped somewhat better, if that better were not as bad. To her he continued his affection, of love or lust whether you will, while she continued in life, and when she was dead, he made her the means of his profit as he had done before of his pleasure; she was the wife of M. Lepidus, but still the whore of her brother cain's, and after her death he made her a Goddess, whom all her life long he had made his harlot. Altars, Statues, Vows, Festivals were ordained for her, and Livius Geminius played the knight o'th' post, and swore devoutly that he saw her ascend to heaven, and conversing with the Gods. Such a Deity had the Romans never known before, but only her brother, and she troubled them as much in her heaven, as he did on the earth. For now was it impossible for any man so to behave himself, but he was entrapped on the one hand or the other, about this new found Goddess. To mourn for her death, it was criminal, because she was a Deity; and to rejoice for her Deity was capital, because she was dead, so that betwixt this Dilemma, of piety, tears and devotion, that man was very wary indeed that suffered not inhumanity and violence. For to laugh, feast, bath, sing or dance was mortal, because the Emperor's sister and darling was dead, and yet to mourn, or sorrow for her death was as deadly, because she was immortal. This last stale did he make of this his deceased sister, when she would now serve him for no other use, that both sorrow for her mortality, and joy for her being immortal did alike bring in money to his treasures, (which were now almost drained of his many millions) either by bribes for the saving of the life of some, or by consiscation upon the death of others.  
But how must he do now for another Paramor after his dear Drusilla? Why, that needeth not to breed any great difficulty, when his unbridled lust is not very curious of his choice, and his as unbridled power might choose as it list. He first married Lollia Paulina the wife of C. Memmius, sending for her from another country where her husband was General of the Army, and all the reason of this his choice was, because he was told that her grandmother was an exceeding great beauty; but he soon put her away again, and forbade that any should touch her for ever after him. Next came Caesonia into his affections, and there contined; a mother of three children, and of more age than beauty, but of a lasciviousness and beastiality so well befitting his, that now he had met with his match, and it was pity they should have miss meeting: He would sometimes show her to the Soldiers, in armour, and sometimes to his friends stark naked, transforming her by these vicissitudes into two extremes equally unbefitting her sex, to a man and to a beast. By her he had a Daughter whom he named Julia Drusilla, and whom he brought to the shrines of all the Goddesses in Rome, and at last committed to the lap of Minerva for her tutorage and education. But this his behaviour is nothing in comparison of that which followed. He slew divers of the Senate, and yet afterward cited them to appear as if they had been alive, and in the end pretended that they had died by their own hands, others came off with a scourging, and so they escaped with life, but he caused the Soldiers to tread on them as they lay, and as they whipped them that they might have them at the more command: And thus he used some of all ranks and degrees. Being disturbed at midnight one night by the noise of some that were getting places in the Circus against the next day, he fell upon them with Clubs and slew twenty Knights, as many matrons, and an infinite company of the common people. He threw a great multitude of old men and decrepit householders to the wild beasts, that he might rid such unserviceable men, as he thought them, out of the way, and he caused the granaries to be often shut up, that they that had escaped the wild beasts, might perish with famine: He used to fatten the beasts that he desired to have fed with the inhuman diet of humane bodies yet alive, that thereby he might save other charges: Many men he first mangled and maimed, and then condemned to the mines, or to the wild beasts, or to little-●ase-prisons, and some he caused to be sawed in sunder. He forced parents to be present at the execution of their children: and for one that could not come to such a miserable spectacle he sent a letter; and another he invited to a feast, after he had caused him to be a spectator of the execution of his own Son. One of the masters of his games that had offended him, he kept in chains, and caused him to be beaten every day before his face, till the offensiveness and stench of his wounded brain obtained his death: A Roman Knight being cast by him to the wild beasts, and crying out of the injustice done to him, he caused to be taken out again, and his tongue to be cut out, and then he cast him to them again. He caused all the banished men that were in the Islands about Italy to be slain at once, because having asked one that was banished in the time of Tiberius, what he did all the time of his exile, and he answered, that he prayed continually for the death of Tiberius and the succession of Caius, he thought that all the present exiles prayed for his death likewise. Every tenth day he caused an execution to be had of those that were condemned, boasting and vaunting that he scoured the prisons: And ever as any one came to suffer, he commanded the executioners to end him with such deliberate tortures, as that he should be sure to feel himself to die: involving many deaths in one, and causing men that were to die, to live even in death, that they might die with more pain.     

THE CHRISTIAN HISTORY, THE Jewish and the Roman.  
For the Year of CHRIST XL. The third Year also of CAIUS CALIGULA. Being the Year of the WORLD 3967. And of the City of ROME 792.  
Consuls 

Caius Caesar II.  
L. Apronius, Celianus or Cestianus.    

ACTS IX. Vers. 32. And it came to pass as Peter passed through all quarters. 
THE occasion of Peter's travail at this time, may be well apprehended to be for the settling and confirming of those Churches that were now begun by the Ministry of the dispersed Preachers: One thing was most necessary for these new founded Churches, which the Preachers themselves could not provide for them, and that was Ministers or Pastors, unless they would have stayed there themselves, which in all places they could not do, and in many places they did not, if in any place at all they did longer than for a little space, the necessity of dispersing the Gospel calling them from place to place: Therefore it was needful that the Apostles themselves should go after them to ordain Ministers by the imposition of their hands, with which they did not only install or institute into the office of the ministry, but also bestowed the Holy Ghost, for the enabling of those that they did ordain, for the performance of that office, which gift the other Disciples could not bestow; and this may be conceived one reason why ten of the twelve Apostles were absent from Jerusalem at Paul's coming there, as was observed before, namely because they were dispersed abroad over the new planted Churches for this purpose: And this was one cause why Peter travels thus at this time, the plantations of the Churches still increasing: and his comforting, confirming and settling the Churches was another.  Through all quarters. 
This referreth to those places mentioned in the verse preceding, Judea, Galilee, and Samaria: only whereas that verse speaketh of the places themselves: this Verse in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word of the masculine gender, referreth to the people of the places, and this is all the difference: And therefore Baronius is besides the Cushion, who upon this very place and out of this very word would conclude that Peter in this his peregrination did found the Episcopacy at Antioch. His words are these.  
Luke, saith he, being intent (as it appeareth) to commend to memory the more remarkable miracles wrought by Peter, hath omitted in silence the rest of his actions performed in this visitation of the province, and among other things, the institution of the Church of Antioch: which that it was erected by him in this very year, we shall easily show by the testimony of the ancients. Eusebius may be alleged as one of these ancients, and one for all, who speaketh much to the same purpose, and somewhat further, but only with this difference that he hath set down this matter a little before the death of Tiberius. Peter the Apostle, saith he, founded the Church of Antioch, and having there gotten his chair he sat five and twenty years. Thus Eusebius ad annum Christ. 38. Parisiis, 1511. Now to take up this position and story in its several particulars, almost every parcel will prove a stumbling block, and before belief can be given to it, it must pass thorough, and overcome these difficulties.  

1. Whereas his journey to Antioch is laid in this visitation: it is strained beyond the Letter, and beyond the Spirit and meaning of the Text. For that speaketh only of the Churches of Judea, Galilee, and Samaria, and then how came in Antioch in another Country? And those words through all quarters run at a very uncertain random if they be uncircumscibed by the Verse before.  
2. It is past all peradventure that as yet there was no Church at Antioch at all, much more that there was no Episcopal Chair and See there. For it is a year yet to come before there be any mention of a Church there, Act. 11. and that that story of the first beginning of that Church lieth in its proper place and without any transposition or Hysteron-proteron is so plain to him that will but view it that it needeth no proof.  
3. How is it consistent with Peter's imprisonment at Jerusalem, Chap. 12. to sit Bishop in another Country? Much more is it inconsistent, or rather to speak plainly, impossible that he should sit five and twenty years at Antioch and as many at Rome, and yet go thither in the second of Claudius as he is held to have done. Now Baronius hath espied these two stumbling blocks, and laboureth to remove them: but in his striving about the one, he throweth dirt into Eusebius his best Authors face, for he saith he is corrupted; and indeed he doth little less about the other: For whereas Eusebius saith in plain terms, ibi sedit, Peter there sat, this his Paraphrast glosseth, that it sufficed though he never came there; For with him Peter was as a Creator of Churches and Bishoprics; for if dixit factum est, if he but spoke the word, be he where he would, there was a Metropolis or an Episcopacy created in any place whatsoever. But not to spend much labour where we are sure but of little profit, let it suffice the reader to have but a Catalogue and particular of his arguments, and let him censure them according to his own judgement.   

Argum. 1. It was Peter's office to oversee and take care of the whole flock, and for this he visited all the Churches that lay round about Jerusalem, pag. 306. But that draweth on another question, which will be harder to prove than this, and it maketh Paul but an intruder, that took upon him such a care.  
Argum. 2. Peter taking opportunity of the Church's tranquillity, pag. 306. visited all (the Christians which were in Syria) pag. 309. But here he is besides his warrant of the Text, and maketh a History of his own head.  
Argum. 3. Peter wheresoever he was might raise an Episcopal or Metropolitical See at any place distant where he pleased, by the Authority wherewith he was endowed, pag. 309. When this is proved, we may believe the other that he would prove.  
Argum. 4. The number of Eusebius, of his sitting 25. years at Antioch, is an error crept into the Text, but the number of his 25. years at Rome, in him is right, pag. 306. But if he be at liberty to suspect the one, sure we may have the like liberty to suspect the other.  
Argum. 5. The Hierachical order seemeth not to endure, that the prime Church that had been as yet instituted, should be governed by any but the prime Apostle, pag. 309, 330. It will be some work to prove any Hierarchical order at all, or Peter Prime Apostle, or Antioh, a chief Church above others more than by humane preferring, or Antioch yet a Church; and were all these proved, which never will be, yet is the inference or argumentation thereupon but of small value and validity.  
6. His last Argument is from Authorities, which at last he gathereth into the Centre of a Council at Rome, pag. 332. But Amicus Plato, amicus Aristoteles, magis amica veritas.   
As for his answers to Eusebius that calleth Evodius the first Bishop of Antioch, his answer to Ignatius that saith he was placed there by the apostles, more than one, and to Onuphrius, that maketh Peter Bishop of Rome before he was Bishop of Antioch, be they referred to the perusal of his own Text, for the matter is not worth the labour of examining them.  Vers. 32. Lydda. 
This seemeth to be the same with Lod, 1 Chron. 8. 12. A City in the Tribe of Benjamin, mentioned, Ezra 2. 33.  Vers. 35. Saron. 
Heb. Sharon: A fertile valley famous in Scriptures as 1 Chron. 27. 29. Esa. 33. 9 Cant. 2. 1, etc. where the Targum renders it, the garden of Eden, and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a field or plain, the masculine Article showeth, it is not named of a City: And so do the LXX article it, Esa. 33. 9 There is mention of a Sharon beyond Jordan, 1 Chron. 5. 16. inhabited about by Gileadites: by which it seemeth it was a common name for plain champion grounds wheresoever.  Vers. 36. Tabytha, which by interpretation is called Dorcas. 
Tabytha the Syriack, and Dorcas the Greek, do both signify a Hind, or Do, Capream, as Beza renders it. Now the reason why Luke doth thus render the one into the other, seemeth to be because Tabytha was a Grecizing Jewesse, and so was commonly called by these two names, by the Syrian among the Hebrews, and by the Greek among the Greeks.  Vers. 37. Whom when they had washed. 
Whether it were a common custom among the Jews to wash all their dead bodies before they buried them, as is concluded by many upon this place, we will not insist to question; nor whether it were in token of the resurrection, or no, as some apply it; only the other application that they make hereupon, I cannot pass over untouched which is, that Paul spoke in reference to this custom, and to that intention is this custom, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1 Cor. 15. 29. Else what shall they do, which are baptised for the dead, etc. as our English reads it: as if the Apostle produced this custom as an argument for the resurrection, as meaning to what purpose should dead bodies be washed, if not to betoken this: thus he is conceived to argue: whereas, by the juncture of the thirtieth verse to this, it seemeth that he intended a clean contrary or different thing, by being baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely, being baptised so as baptism signifieth death by matyrdom, or suffering for the truth, as Matth. 20. 22, 23. Luke 12. 50. And his arguing is to this sense, if the dead rise not again, what will become of those that are baptised with a martyrial baptism, or that do suffer death for the profession of the truth? why are they then baptised for the dead? yea and why stand we in jeopardy every hour of such a baptism and matyrdom also? Why do they suffer, and why are we daily in danger to suffer for the truth, if there be no resurrection? And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify, not vice, or supra, but pro, that is, in such a sense; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean, In such a sense as baptised, meaneth, dead or martyred: As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fabius' delivered the power, or Army to Minucius, under this intent and meaning, or condition, that he should not fight, Plut. in Fab.  

§ They laid her in an upper chamber.  
This probably was the public meeting room for the believers of that Town; Dorcas being a woman of some good rank, as may be conjectured by her plenteousness of good works and alms-deeds. Now they purposely disposing of the dead corpse, that Peter if he would come, might exercise a miracle upon it, they lay it in that public room, that the company might be spectators of the wonder; but Peter would not suffer them so to be for some singular reason, vers. 40.    

Acts X.  

§ Some things remarkable about the calling in of Cornelius.  
First, the Gospel had now dilated itself to the very utmost bounds of the Jews territories in Canaan, Judaea, Samaria, and Galilee, had been preached to, and through, and now is it got to the very walls of their dominions round about: And there wanteth nothing but laying the partition wall flat, that the Gospel may get out unto the Gentiles: and that is done in this Chapter; where the great partition and distance that was betwixt Jew and Gentile is utterly removed and taken away by God himself, who had first pitched and set it betwixt them.  
Secondly, the two first and mainest stones of interposition that were laid in this wall, were circumcision and diet: the one in the time of Abraham, Gen. 17. the other in the time of Jacob, Gen. 32. 32. And in reference to these two it is, that they of the Circumcision contend with Peter, upon his return to Jerusalem, for they are grieved that he went in to men uncircumcised, and eaten with them, Chap. 11. 3. These were the proper distinguishers betwixt Israel and other Nations; for all their other Ceremonies were not so much to distinguish them from other people, as to compose them among themselves and towards God, they being first distinguished from others by these.  
Of these two, singularity of Diet, or Prohibition of certain meats, was the more proper difference, and the more strict distinctive: For all the seed of Abraham was circumcised, and so in regard of that Ceremony, there was no difference betwixt an Ismaelite and a Jew: But abstaining from such and such meats, was a proprium quarto modo, a singularity that differenced an Israelite from all the world besides.  
Thirdly, therefore it was most proper, and of most divine reason, that the liberty of eating any meats, did denote and show a liberty of conversing with any nation, and that the enlarging of the one, is the enlarging of the other.  
Fourthly, the first-fruits of this enlargement, and entertainment beyond the partition wall is Cornelius, a Convert, but not a Proselyte: a man that was already come in to God, but not come in to the Church of Israel: a man as far contrarily qualified for such a business, in all humane appearance, as what could be most contrary, as being a Roman, a Soldier, a Centurion; and yet he of all men chosen to be the first-fruits of the Gentiles, that God herein might be the more plainly showed to be no respecter of persons.  
Fifthly, it had been now 2210 years since the Heathen were cast of at the confusion of Babel, and had lain so long in darkness, sin, superstition and Idolatry, strangers to God, and aliens from the congregation of Israel; bondslaves of Satan, and under his dominion, and even all the world (Israel only execepted) become the Kingdom of Hell and the Devil.  
Sixthly, Satan had by this very time brought his Kingdom among these Heathens to the very Apex and perfection, when he had gotten one into the throne of the Roman Empire, (which was now over all the world) who by the very sword and power will force the people to adore him for a God, and had the sword and power in his own hand to force them to adore him: as we saw by Caius even now. And here I cannot but look back from Caius as he sat in his throne as an ungodly Deity when the Gentiles began to be called in, to the first Idol that they proposed and set up for themselves to adore at Babel, as he is described by the Jerusalem Targum at their first casting off: For thus doth it Paraphrase those Rebel's plot and conspiracy, for the building of that Idolatrous City, Gen. 11. 3. And they said, Come let us build a City and a Tower, whose top may reach to heaven, and in the midst of it, let us build a Chapel, and an Idol in the head of it with a sword in his hand to fight for us that we be not scattered.  
Nor can I but look forward also from the same Caius Deifying himself, and that in the Temple of God as we shall see ere long, to the succeeding times of the Gentile Church, which is now beginning: wherein a man of sin, the successor of Caius Caligula a thousand fold more likely, than the successor of Simon Peter, hath set up himself to be adored, and exalts himself above every thing that is called God.  
Seventhly, the instrument of the first introducing of the Gentiles, by the bringing in of Cornelius, was Peter: not for any Primacy or universal Bishopship that he was invested withal, but rather because he was the most singular minister of the Circumcision: for his bringing in of the Gentiles would stop the mouth of the Judaizing believers the more.  
Eightly, and for this thing he had a special engagement and deputation from our Saviour a good while ago as he himsef speaketh, Acts 15. 7. And that was when Christ giveth him the keys of the Kingdom of Heaven, Matth. 16. 19 that is putteth into his hand, the peculiar privilege to open the door of Faith and the Gospel to the Gentiles, and giveth him power withal to bind and to lose, the use of Moses Law among the Heathens when he brought the Gospel among them, some of it to fall and some to stand, according as the Spirit should direct him, and accordingly it should he ratified in Heaven. And that this is the genuine, proper and only meaning of that so much disputed place, will be undeniable to him that shall consider what is the proper meaning of the Kingdom of Heaven in Scripture, and of binding and losing in Jewish authors from whom that Phrase is taken.  Vers. 1. In Caesarea. 
Called of old Turris Stratonis, Stratons Tower; but new built by Herod the great, and named Caesarea in honour of Augustus. It lay upon the Sea shore betwixt Joppa 
* Do●.  and Dorae saith Josephus, Antiq. lib. 15. cap. 13. where he describeth at large.   

§ The Italian Band.  
Not to spend time in enquiring what Italian band this was, whether Ferrata, or Dives, or Voluntariorum, or the like, it seemeth to me that the consideration of the place itself where Cornelius was, will help to understand what Luke intendeth by it. For Caesarea was the place where the Roman Governor or Proconsul resided: as appeareth, Acts 23. 23, 24. and 24. 6. and that partly for the bravery of the City, and chief for the commodiousness of the haven: Now this Italian band may very properly be understood of that band that attended the Governor's person, or were his lifeguard, and which had come out of Italy for this purpose to be his defence and the defence of the City where he lay.  Vers. 2. A devo●t man, etc. 
Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man that worshipped the true God, and followed not Idolatry: And a man that feared God indeed, as well as he worshipped him in profession.   

§ Which gave much alms to the people.  
To the Jews, to whom alms was not unclean though given by a heathen; to which thing our Saviour seemeth to allude in that speech, Luke 11. 41. But rather give alms of such things as ye have, and behold all things are clean unto you. And upon this respect it is like that alms are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness, so commonly among the Jewish authors, and used by the Syriack and Arabic here, because they lost not their nature or quality of cleanness or purity and righteousness, though they came even from an unclean, yea a heathen person.   

§ And prayed to God always.  
Beza hath made this clause the beginning of the next verse, and that, as he saith, with the warrant of one copy. The Arabic doth the like: They think they mend the sense with it, in which they mistake because they mind not the scope: For it is the intent of the Holy Ghost to show the constant carriage of Cornelius in his devoutness, as vers. 4. and not his devoutness as occasion of his vision.  Vers. 3. He saw in a vision evidently. 
The word evidently, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is added to show that he saw it waking, and with his bodily eyes, for there were visions in dreams, as Gen. 20. 3. and 28. 12. Job 4. 13.   

§ About the ninth hour.  
The hour of the evening sacrifice, three a clock after noon: compare Dan. 5. 21. Cornelius though he were not yet proselyted by circumcision to the Jewish Church, yet followed he their manner and form of worship.  Vers. 9 To pray, about the sixth hour. 
About twelve a clock or high noon, and this was the time of the Minchah gedolah as the Jews called it, or the very beginning of it: And so do they expound, Dan. 6. 10. and Psal. 55. 17. accordingly. Daniel prayed three times a day, that is, say R. Saadias' and R. Solomon, Morning, Evening, and at the Minchah. And Evening and Morning, and at noon will I pray, R. Sol. Evening, Morning and at Minchah, the three times of prayer: Now this Minchah time is described by their Doctors thus, Minchah gedolah, is the beginning of the time of the daily sacrifice between the two Evenings, when the Sun gins to decline: which is from the sixth hour and forward until night, some say, from the sixth hour and an half, which was according to our Phrase in hand about the sixth hour: Now this their accounting was not for that they always began to fall about their evening sacrifice at twelve a clock, or half an hour after, but because that it was lawful then to begin to fall about it; for when there were additional sacrifices besides the daily, as the Passover, or the like, than it was necessary for them to begin to prepare the sacrifices from that time, that it was lawful to begin about them; which from that time of the day it was, all the time from thence forward till night being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings, according to the letter of the Law, Exod. 12. 6. Numb. 28. 4. And to this sense speaketh the Text, 1 King. 18. 19 When noontide was passed, and they had now prophesied till the offering of the Minchah: not till the very time of the very firing of the sacrifice, for that the verses following deny: but to the time of the Minchah in that sense that we have in hand: and to this purpose the difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 36. is very remarkable.  
So that Peter in this practice of praying about the sixth hour intimated the custom of the Jews, and though he had so long been a Convert to the Gospel, yet doth he not forsake their manner of worship: no more did the other Disciples, as hath been showed elsewhere.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An ecstasy fell upon him, and so Chap. 22. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was in an ecstasy: This was the highest and excellentest way of all other, of revelations; when a man was rapt even from himself into heaven: for so Paul calls it, 2 Cor. 12. 2. and was wholly in the spirit, for so John calls it, Rev, 1. 10. being for the time as it were out of the body, and in the very next degree to souls departed, enjoying God. Seven manner of extraordinary ways did God use to reveal himself and his will to his people in ancient times. 1. By Dreams. 2. By Apparitions when they were awake. 3. By Visions when they were asleep. 4. By Voice from heaven. 5. By Urim. 6. By Inspiration, or Revealing of the ear. 7. By Rapture or Ecstasy: and this last the excellentest, as to him that did enjoy it. And of this should I understand that deep sleep that fell upon Adam, Gen. 2. 21.  Vers. 12. Fourfooted Beasts and wild Beasts. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts tame and wild, for so doth the Scripture most frequently distinguish them.  Vers. 15. That call not thou common. 
Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Do not thou pollute, that is, do not thou call or account polluted, Vers. 28. For so is the use of Scripture very frequently, to speak as in an effective or active sense, and to intent only a declarative, as Gen. 41. 13. Me he restored to my office, but him he hanged, Ezek. 43. 3. When I came to destroy the City: The Priest did make clean, or make unclean the Leper, Leu. 13. 6. 8. etc. which was only pronouncing clean or unclean, as our English hath well rendered it: or teaching what was clean and what unclean, as Chap. 14. 57 And in the very same sense is the binding and losing to be understood, Matth. 16. 19 and 18 18. for teaching what is bound and what lose, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews speak, or what lawful, what unlawful.  Vers. 28. Ye know how that it is an unlawful thing for a man that is a jew to keep company, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By which words is not to be understood as if a Jew might have no dealing at all with a Gentile, for they might walk, and talk, and traffic with them, and it was within a little of impossible to do otherwise, they living exceeding many of them in heathen Cities: And Gentiles came continually in way of trade to Jerusalem, Neh. 13. 16. But the unlawfulness of their conversing with the Gentiles, was conversing in near and more close society, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, and that especially in these two things, not to eat with them, and not to go into their houses: And this is that for which they of the Circumcision excepted at Peter upon his return. Thou goest in to men uncircumcised, and didst eat with them, Chap. 11. 3.   

§ But God hath showed me, that I should not call any man common, or unclean.  
This vision that Peter had, when this satisfaction was given him, to learn to call nothing common, was only of beasts and fowls and creeping things, yet might he learn that the lesson was also to be understood of men, because the distinction between men and men in regard of common and unclean was first made and most strictly made by the difference betwixt meats and meats. For the very first distinguisher that ever began to enclose Israel for a peculiar from other people, was the not eating of the sinew that shrank, Gen. 32. Circumcision distinguished the seed of Abraham from other people, but this began to distinguish Israel from the other seed of Abraham. And it is observable, that that ceremony or distinctive rite was first taken up, when Jacob first received the name of Israel.  
Now it is true indeed that their forbearing to eat the sinew that shrank, was not as if they accounted it common or unclean, but it was in regard of the honourable memorial ●●at they read upon it, yet was that ceremony the first and proper distinguisher of an Israelite from all other people under heaven some hundreds of years, till more distinctive rites came in, and more things were prohibited to be eaten, for the surer distinction.  
There was distinction of clean and unclean beasts before the flood, as appeareth, Gen. 7. 8. but this was in reference to sacrifice only, and not in reference to diet at all: for till the flood they eaten nothing but the fruits of the ground, till God gave Noah liberty to eat flesh, and to eat any thing that was wholesome for diet. And in this liberty did the world continue till the Law given at Sinai, save only an Israelites not eating the sinew that shrank: And this liberty some Jews themselves confess shall be in the days of Messiah, which now first taketh place at this vision of Peter and forward. And here doth Peter begin to put in use and ure that power of binding and losing which Christ had put into his hands, when he put into his hands the keys of the Kingdom of Heaven: And this very place doth so clearly expound and interpet that speech of our Saviour to him, that it is a wonder that ever there should be such scruple and controversy about it.  
For, 1. Here beginneth the Kingdom of Heaven: when the Gentiles are received to favour and to the Gospel, who had been so long cast off, and lain in ignorance and idolatry, and when no difference is made betwixt them and the Jews any longer, but of every nation, they that fear God and work righteousness are accepted of him as well as Israel. This is the very first beginning or dawning to the Kingdom of Heaven; and so it grew on more and more, till Jerusalem was destroyed, and then was the perfect day, when the Gentiles only were become the Church of Christ, and no Church or Commonwealth of Israel to be had at all, but they destroyed and ruined.  
Secondly, here Peter hath the keys of the Kingdom, and unlocked the door for the Gentiles to come in to the Faith and Gospel, which till now had been shut and they kept out. And Peter only had the keys, and none of the Apostles or Disciples but he: for though they from hence forward brought in Gentiles daily into the Kingdom of Heaven, by converting them to the Gospel; yet it was he that first and only opened the door, and the door being once opened, was never shut, nor never shall be to the end of the world. And this was all the priority that Peter had before the other Apostles, if it were any priority; and how little this concerneth Rome, or the Papacy, as to be any foundation of it, a child may observe.  
3. Peter here looseth the greatest strictness, and what was the straitest bound up of any thing that was in all the policy of Moses and customs of the Jews, and that was, the difference of clean and unclean in the legal sense. And this he looseth on earth, and it is loosed in heaven, for from heaven had he an immediate warrant to dissolve it: And this he doth, first declaratively, showing that nothing henceforward is to be called common or unclean, and showing his authority for this doctrine, and then practically conforming himself to this doctrine that he taught, by going in unto the uncircumcised, and eating with them: Binding and losing in our Saviour's sense, and in the Jews sense from whose use he taketh the phrase, is of things and not of persons, for Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever thou bindest and not whomsoever, and to the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 18. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever things, and not whatsoever persons, so that though it be true indeed that Jews and Gentiles are loosed henceforward one to the communion of another, yet the proper object of this losing that is loosed by Peter, was that Law or doctrine that tied them up: and so concerning the eating of those things that had been prohibited, it is true indeed that the Jews were let lose henceforward to the use of them in diet and to eat what they thought good, but this losing was not so properly of the men, as the losing of that prohibition that had bound them before. And this could be no way but doctrinally by teaching that Christian liberty that was given by the Gospel.  
Now though Peter only, and none but he had the keys of the Kingdom of Heaven, yet had all the Apostles the power of binding and losing as well as he: and so have all the Ministers of the Gospel as well as they, and all in the same sense, namely, doctrinally to teach what is bound and lose, or lawful and unlawful, but not in the same kind: for the Apostles having the constant and unerring assistance of the Holy Ghost, did nullify by their doctrine, some part of Moses Law, as to the use of it, as Circumcision, Sacrifices, Purifying, and other legal Rites, which could not have been done by men that had not had such a spirit, for there must be the same spirit of Prophecy to abrogate a Law, which had set it in force.  
This matter therefore of Cornelius his calling in, as the first-fruits of the Gentiles is a thing that deserves very high regard and consideration; as in which are includ●● and involved so many things of note as have been mentioned, and divers others that might be added thereunto; and in the consideration of the matter, the time of it is not to be neglected, which to the serious and considerate Reader and weigher of things in the balance of Judgement, will appear to be in this year in which we have laid it; especially that being concluded upon, which before we proved undeniable, that the Famine was in the second year of Claudius. And this time is the rather to be looked upon, because that some do foolishly misconstrue a clause in Daniel 9 27. by missing of the right time of this occurrence of Cornelius. For looking no further into the text than in our English translation, which there hath not spoken the mind of the Original, they conceive that Christ died in the midst of the last seven years of the seventy sevens, namely, when three years and an half of the seven were gone, and that at the end of the other three and an half Cornelius was converted: and so they will make those seventies to end in that his conversion, and not in Christ's death: which were scarcely worth answering, though we had time and season to do it: seeing it riseth from a mistake in the Text, and sets in a mistake of the time.  Vers. 30. Four days ago I was fasting, etc. 
The Greek hath it, From the fourth day until this hour I was or have been fasting: by which it seemeth that Cornelius had now been fasting four days together, as Paul was three days at his conversion, Chap. 9 9 But it is not much material whether we understand it so, or as it is commonly understood of his fasting four days since, till such an hour of that day, as it was now of this day when he is speaking to Peter, unless we will make any thing of it, that the Jews espcially upon their solemn days used to taste nothing till noon, and Cornelius herein follows there custom: and that it was about noon when Peter comes to Cornelius, as it was about noon when Cornelius messengers came to Peter: And so the distance betwixt Caesarea & Joppa to be a days journey and an half.  Vers. 36. The Word which God sent. 
Beza supposeth that this verse ought to be referred and joined to the verse that went before, and they two together, to be construed to this sense, Now I know that God is no respecter of Persons: but in every Nation, he that feareth him, and worketh righteousness, is accepted of him; which is the very doctrine which God sent among the children of Israel by Moses and the Prophets, preaching peace by them by Jesus Christ. And one main induction that he hath to this construction is, because otherwise it would be improper for Peter to say, Cornelius and his friends knew this word, when it was Peter's very errand to instruct them in it, and teach it to them. But the words are to be read and taken in the sense that our English hath well made of them; namely, as following the word ye know: For all the Country knew that Jesus preached, and preached peace and the like; and thousands though they knew that he preached, and what he preached, yet did they not believe that he was the Messiah, nor that he was risen from the dead: and these two last things it was that Peter came to teach Cornelius, and not to tell him that Jesus of Nazareth had preached, for that he and all his friends knew.  Vers. 44. The Holy Ghost fell on all them that heard the Word. 
This was a second confirmation of the entertainment of the Gentiles to the Gospel, or a miracle added by God, to the doctrine preached by Peter, that nothing now was to be accounted common or unclean: for when God had poured the Holy Ghost upon the uncircumcision as well as upon the circumcised, it was evidence sufficient that now God made no difference betwixt them: How these extraordinary gifts of the Spirit had been confined hitherto only to the Nation of the Jews, it is not only clear by Scripture, but it is upon that clearness thought by the Jews that it must be confined thither ever, and that neither any Gentile at all, nor hardly any Jew out of the Land of Canaan could be capable of them; and therefore when they here see the same measure and fullness and freeness of the Spirit upon the Gentiles, as had been upon Jews; they cannot but conclude the difference was in vanishing, and that God was setting up a Church among them, when he bestowed the Spirit of Prophecy upon them.  Vers. 47. Can any man forbidden water, etc. 
Peter's thoughts in these words, look back to those words of our Saviour, Go teach all Nations, and baptise them, Mat. 28. 19 where he meaneth not, that none should be baptised but those that are capable of teaching, but his meaning is this, that whereas his Disciples had hitherto been limited and confined only to preach to the Jews, to go to none but to the lost Sheep of Israel; now had the Jews by the murdering of Christ shown themselves unworthy, and had forfeited the benefit of the Gospel; and therefore Christ now enlargeth his Apostles and Disciples, to go now and to teach all Nations, and to baptise them to preach to the Heathens, and to bring them in by baptism, since the Jews had despised the Gospel, and crucified the Lord of life that preached it: To this it is that Peter here looketh, at this first conversion of the Gentiles; and when he seethe the very same gifts bestowed on them from Heaven, that were upon the Jews, he concluded that none could object against their being baptised: and accordingly he commands that they should be baptised: either by some of those that came with him from Joppa, they being more than probably Ministers; or he commanded that provision should be made for their baptising by himself.    

Acts XI.  
That part of this Chapter which falleth under this year that we have in hand, viz. to vers. 19 is but a rehearsal of this Story in the tenth Chapter, and therefore it is not necessary to insist upon it.    

PART II. The ROMAN Story.  

§ 1. Caius still cruel.  
THE beginning of this year Caius was Consul, but held that place only for a month or thereabouts, and then resigned for six months more to his partner Apronius, and after those six months Sabinius Maximus took the place. A policy above his reach, howsoever he came to it, to shake the chief Magistracy by so often changes, that his own power might stand the surer. Both in his Consulship, and after it, he behaved himself after his wont manner of barbarousness and cruelty, but that now he began to add one vice more to his cruelty in bloodiness, namely intolerable covetousness and oppression. Now, saith Dion, was nothing but slaughter: For many of the Nobles were condemned, many perished by the Sword-playes, and many imprisoned by the late Emperor Tiberius, were drawn to execution. Now did he bend himself to cross the people, and the people being thoroughly incensed began to cross him. The main causes of this his displeasure (guess how weighty) were such as these: Because they came not to the Plays and Shows so constantly, and at such constant times as he had appointed: because sometimes when they came, they liked such sports as he liked not, & contra: And because they once extolling him, called him by the title of young Augustus. For such occasions as these (behold the madness of a man selfwilled) he broke out into all cruelty, slaying many at the Theatre for the one fault, and many as they went home for the other, and many at their own homes, or otherwhere for a third. And now was his rage grown so high, that he wished that all the City had but one head, that he might strike it off at one blow; and bewailed his times, for that they had not been enfamoused with some notable misery of the Roman State, as was the reign of Augustus with the overthrow of Varus and his Army in Germany; and the reign of Tiberius with the slaughter of above twenty thousand men by the fall of an Amphitheatre at Fidenae. And that we may take a full view of his cruel words and actions here together, (the Reader I hope will not be punctual in expecting an exact order of time in this disorder of conditions) his common resolution against the people always was, Let them hate me and spare not, so that they fear me. But what was his anger think you, when his very feasts and embraces of his minions were mixed with cruelty? he used to have men tortured in his presence as he sat at meat, mingling his sauce as it were with innocents' blood. At a great feast to which he had invited the two Consuls, he suddenly fell out into an extreme laughter, and upon demand of his reason, his answer was, Because he had power to take away their two heads whensoever he pleased. And whensoever he was kissing the neck of his wife or paramour, he would constantly add these words, but cruelly amorous, This neck, as fair as it is, when I command shall be cut off. Such was his jesting; and as for his eranest, I suppose you will easily believe, that it was proportionable. Whereas hitherto, he had been very free and lavish of his tongue in dispraising Tiberius, and not only had not checked, but also countenanced, and taken delight in those that spoke ill of him, as well as he; he now turneth his tune, and breaketh out as fluently into his commendations: pleading that he himself had liberty to say what he list, but accusing those that had assumed the like liberty, when as no such thing belonged to them. Then did he cause a list or catalogue to be read of those that had been executed and put to death under Tiberius; laying withal the death of the most of them to the charge of the Senate, and accused some for accusing them, others for witnessing against them, and all, for condemning them. These things he alleged out of those books which in the beginning of his reign and in the time of his seeming goodness, he professed that he had burnt: and after a most bitter and terrible speech now made among them in the Senate, and reviving an act of treason for speaking against the Prince, he suddenly departed out of the Senate and the City. In what case the Senate and the people were, that were guilty of either words or actions, that he had charged them with all, it is readily guessed, but how they shall come off, and what they shall do to escape, is not easily to be resolved. Their presentest help is to fawn and speak fair, and that course they take, praising him infinitely at their next meeting, for his justice and piousness, and giving him as infinite thanks that he suffered them to live, and decreeing that sacrifices should be offered annually to his clemency on that very day that those charges were published against so many, seeking to appease his senseless and foolish anger by as senseless and foolish a pacification. But how little they could sacrifice, or pray or praise him into any better mind than he hath been in hitherto, you shall see by the sequel.   

§ 2. An inhuman Cruelty.  
Among the many cruelties of this monster, the murder of Esius Proculus may bear some bell, because he slew him for nothing but only for this, for that he was such an one as God had made him. This man was the goodliest man of person and shape in all the City, insomuch that he was commonly called Colosseros, for his extraordinary properness and stature: One day as he sat a spectator upon the scaffolds, of the bloody sports below, Caius commanded him suddenly to be put down among the combatants, and there to fight for his life. When he had had a trial with two several men and came off victorious, the inhuman Tyrant caused him speedily to be bound, and arrayed in tatters and rags to be led about the City, showed to the women, and then slain. So much of beast had this monster in him that he could not endure the goodliness of a man.   

§ 3. Caius his Luxury, Lavishness and prodigality.  
Thus bestial was he towards men, and no less was he in another kind towards women. This appeared in the deflowering of his own sisters, and adulterating the most of the noble Ladies of the City. He was his own Pimp, and purveyor for his lust, with this open and hideous way of brothelry. He would invite the great men and their Ladies to supper, and as the women passed by him in way of salutation he would earnestly and leisurely view them, mercantium more, saith my Author, as they do that are to buy any thing, and if any matron for modesty held down her head, he would lift it up, that he might have his full survey: she that pleased him, he took into a retiring room and adulterated: and presently would he bring her forth again, and tell openly whether she had given him content or no. Nor was he content with this choice and variety of women neither, but that he might be beastly in every kind, he abstained not from the abomination of Sodomy with men. But let us stay no longer upon him in this his filthiness, but trace him a little in his more tolerable vices of fantastickness and prodigality. He seemed to affect a singularity in these three things, singing, working and spending, according to the uncontroledness of his will, the vastness of his command, and the hugeness of his revenue. He invented new manner of bathe, and prodigious kinds of meats and feasts; he would dissolve most rich and precious Jewels in Vinegar, and then drink them off. And because he doubted, as it seemeth, that he could not waste his treasure fast enough with such tricks as these, he would stand upon a Tower divers days together, and fling great sums of money among the people. To all which ways of lavishing and expensiveness, he joined monstrous works and machinations, which shown at once, his folly in their undertaking, and the vastness of his power in their performance: As levelling mountains to even the plain, and in other places filling up the plain to equal mountains; sometimes causing rocks of flint to be cut through, to make a passage: and sometimes foundations of houses or walls to be laid in the bottom of the Sea, bringing soil and rubbish to fill up the place and to make it firm ground: ambitious to bring to pass seeming impossibilities, and cruelly hasty in the accomplishing of what he undertook, punishing the slacking of the work with certain death.   

§ 4. His strange Bridge and Ships.  
In the list of these his vanities, and ungodly ways of spending, let his bridge between Puteoli and Bauli, come in the first place, or else you do it some injury. These two places were about three miles and a half distant, an arm of the Sea of that breath, severing them, and lying between. The ambition of the vain Emperor was to ride on horseback and in his chariot between these two places: What his fancy or Frenzy rather, was, that stirred up such a humour in him, is diversely related, and it is no great matter to inquire after it. Some say it was, that he might terrify Germany and Britain against whom he intended hostility, with the very rumour of so great a work: others, that he might intimate, or rather excel Xerxes, who made a bridge of Ships over the Hellespont. But the rumour of it at Court, where his mind was likeliest to be best known, was, that he did it in confutation of a prediction of Thrasillus, who had told Tiberius, that Caius should no more rule then ride over the bay of Baiae on hoseback. Dion guesseth this to have been his reason, that whereas the Senate upon their fear and fawning mentioned before, had decreed an Ovation for him, or a kind of triumphant riding on horseback, he thought it too poor a thing to ride so by land, and therefore invented this trick of his own vain head, to ride so by Sea. For this purpose, all the ships that could be got were sent for in, and when they were not enough, others were made and so they all were set two and two linked together till they made a bridge of that three miles and an half long: Then caused he an infinite number of workmen to carry on earth, and make a causey like the Apion road over all those ships from the continent to the Island. (If this were not a Pontifex Romanus with a witness, let all men judge.) When his dear bought way was thus prepared, he prepares for it and for his Fantastic journey over it: His garb in which he would ride was this: He put a breast plate on, which he said had been Alexander's, and over that a rich purple robe, than his sword and buckler, and an oaken garland about his head: and having sacrificed to Neptune and to the other Gods, and even to the Deity Envy, lest the bridge should miscarry, he sets forth on horseback with a great troop of armed men attending him, and takes his strange and idle voyage. When he had ridden thus one day on horseback, he returns the next day in his Chariot, with an infinite train of his friends in Coaches, of Soldiers in arms, and of the common people lookers on, and among others of state Darius an hostage of Parthia attended his Chariot; when he had done this great exploit, of walking, riding and coaching so many miles upon the Sea, he getteth up into a Desk, which was made upon this newfound bridge on purpose, and there maketh a solemn speech in commendation of this his great attempt, and of the soldiers and workmen's pains and care about it; And when he had done he bestowed a large munificence among them. And the rest of that day and the night that followed, he spent in feasting and banqueting in banqueting houses that he had made purposely upon his bridge, because he would make the Sea a perfect road. Into these houses he had brought fresh water in Pipes from the shore to serve the occasions of this night's feast, if he will suffer one to call it night: For he that had turned the Sea into a Coach-way, was ambitious also to turn night into day; that in him might be showed at once both how foolish he may prove that hath once let go the reins of reason, and how boundless that folly is when it is backed with power. The ships that made the bridge were set in manner of a crescent, and so went the road: upon it he caused a great number of fires to be made, and so upon the mountains all about, that what had been his Coach-way by day was now at night become his Amphitheatre. But it is strange that we hear of no murder of all this while among all this madness, for if Caius be not cruel he is not Caligula. After this his entertainment of his friends and of the company, he suddenly ●ast a great multitude of them into the Sea, and when they laid hold of rudders or any thing that might succour and save their lives, he caused them to be thrust away and so they perished.  
Answerable to the vanities of this his bridge, had he also Ships and Frigates to sail in for his own recreation, in which were baths, vineyards and orchards that sailed with him, that is upon his bridge he went over the Sea by land, so in his ships when he went by Sea, the land went with him.   

§ 5. His Covetousness.  
It is not so much wonder that these courses wasted the Emperor's treasures, as it is how they have held out so long: And now that all his wealth is emptied, and gone, he can find as strange and unheard of means to fetch in more as he had found out to consume the old. He now began to accuse, condemn and execute apace, that he might be dealing with their goods in confiscation. So died Clavisius, Sabinus, Titius Rusus, and Junius Priscus, for no other real fault but only for being rich. But why should I reckon them by one and one, when at one clap he condemned forty men together, and when he came into his Chamber he bragged to Caesonia his darling Leman, Behold how much I have done in the time that thou art taking a nap at noon! but this feat of condemning would not bring in money fast enough, therefore as there were more ways of spending than one, so must there also be of getting. He inventeth new taxes and payments, strange exactions and imposts, suffering nothing to pass in common use, but it must bring some tribute unto his treasures. He sat a rate to be paid him out of all meat that was eaten, a rate out of every suit or action for debt, a rate out of the porters gains, nay a rate out the whore's hire. He made men that were already free of the City to buy their freedom again, and many that had named him for their heir when they should die, he poisoned, that he might inherit their estate sooner: And these his exploits he used not only in Rome, but when money was scarce there, he went into France and Spain and set up the same trade of polling there: He sold the Jewels, the goods, and the very servants of his condemned sisters; nay the very Jewels of the Crown, as the royal robes and ornaments of Antony, Augustus, Julia, Antonia, and others of the princely bloody. And to conclude all in one, he set up a stews in his own Palace, and had women there of all sorts and sizes, and his panders went about to fetch in whoremaster customers: and all this was done, because it was for the Emperor's profit. He also made the Palace a common dicing house, and himself was the master gamester; cogging, cheating, lying, forswearing, and doing any thing to make himself a gainer. Having once left another to play his game, and being gone down into the court of the place, he saw two rich Knights passing by, and caused them suddenly to be apprehended, and their goods to be confiscated, and returned to his game again, bragging that he had had an exceeding good throw. Another time at play, wanting money to maintain his stake, he went down and caused divers rich Nobles to be slain, and returned presently again▪ saying, You sit here playing for a few pence, and I since I went, have gotten six hundred thousand sesterces.  
As he thus cruelly murdered many, only for their goods, so also did he many others upon other spleens: as Lentulus Getulicus, because he was beloved of the Soldiers: Lepidus because he had adulterated his sisters, when he had done with them himself, and he caused Agrippina one of them to carry his bones in an urn in her bosom to Rome. A poor serving man for filching a silver plate off the cubboard, he caused to have his hands cut off, and hung about his neck, and to be led up and down with a Crier before him proclaiming his offence. Seneca was condemned by him for being too eloquent, or more eloquent than himself, (for that he could not endure in any) but he escaped through the entreaty of one of Caius his Lemen. But Domitius Afer deserved to scape indeed who overcame him with silence, and mastered the Tyrant by being mastered. For being a man of renowned and incomparable eloquence, and now under accusation, Caius had strained the utmost of his own Rhetoric to frame a speech to confound him, both in his cause and in his Oratory. Domitius (when the Emperor looked that he would have answered him with the same height of Rhetoric again, and had he done so, it had cost him his life) sat mute, and took upon him to be amazed at so admirable and infinite fluency, and instead of pleading his own cause, he rehearsed his Oration word by word, seeming to be so ravished with that eloquence that he forgot and neglected his own life. And then cast he himself at the Tyrant's feet, and begged for mercy, avowing that he dreaded him more as an Orator than as Caesar. The Lion grows mild upon this fawning, and turns his malice and spleen into pride and vain glory, rejoicing that he had so overcome Domitius in eloquence, whereas Domitius had more cause to rejoice that he had so overcome him by silence.    

PART III. The JEWISH Story.  

§ 1. Herod and Herodias before the Emperor.  
WE are now to present to Caius as bloody a woman as he was a man: Herodias, that hath committed as much murder in taking away but one man's life, John the Baptist, as he hath done in all his: And when these two are met together, two Princes of the greatest cruelty and bloodiness that either sex could then afford, are met together. You may remember that not long since we left Her and her Herod (for husband I may not call him) shipped for Rome to purchase, if possible, the Emperor's good respect, and with that, an augmentation of their dignity and dominion. Agrippa, knowing of this their journey, and suspecting that as it began in envy and emulation to him, so would it terminate, if they could compass it, to his disadvantage, he sendeth his servant Fortunatus after them with letters to the Emperor, either because himself was not yet at leisure to come, or in policy trying how his letters would speed and be entertained before he ventured his own person. At Baiae they all met before Caesar, and Agrippa's complaint by writing meeteth theirs by word of mouth. He layeth to Herod's charge, confederacy with Sejanus at Rome and with Artabanus in Parthia, and an armoury and magazine at his own home, sufficient to furnish seven thousand men, all which laid together could not but breed a just suspicion of his revolting. Herod not being able upon questioning, to deny the last thing that he was charged withal about his arms, gave Caius presumption to conclude the truth of all the other: whereupon he adjudgeth him to perpetual banishment to Lions in France: and thus (thank Herodias) by his looking for a greater dignity and honour, he lost that which he had already.  
Caesar would have spared Herodias for Agrippa's sake as being his sister, but she refused the courtesy, and chose to suffer the same fortune with her husband; and but very justly neither, for she had brought him to it. And she could not in civility refuse to take part with him in his misery, as he had done with her in her folly, that had caused it; both their estates, dignities and dominions Caius bestoweth upon Agrippa to their greater vexation; and so we leave them going to Lions, there to think, and repent too late, how wholesome the counsel was that was given them by the Baptist and that they took it not.   

§ 2. The Alexandrian Jews still perplexed.  
And now let us return from Rome to Alexandria, where the last year we left the Jews in so extreme misery and distress, and now it is to be suspected we shall find them in the same still. Being so oppressed, plundered and massacred by Flaccus as we have heard, their utmost refuge is to petition to the Emperor, but a miserable refuge you must needs think it will prove when they cannot do it but by Flaccus his permission and assistance. When they made this motion and request to him (foolish men to expect such courtesy from their greatest enemy) he taketh on him to approve of their intention, promiseth to speed their petition the best he could, but when he had it, pretending to have sent it away, he keepeth and suppresseth it, and answered neither his promise nor their expectation, either in haste or in assisting. Thus do the poor Jews lie waiting in uncertain hopes but in certain misery, looking for some comfortable answer from Rome to their petition, which is still at Alexandria. But at last comes their old friend and countryman Agrippa to Rome with the old grudge in his bosom against Flaccus for his base usage of him at his last being there, and he promotes their cause to Caesar with the best excuses he can make for them, and with some bitter accusing of their enemy the Govenour.   

§ 3. Flaccus his downfall.  
Whether it were the prevalency of Agrippa's letters with the Emperor, or the divine vengeance upon this unjust and murderous Governor, or both, or some other conjoined, Caius ere long sent Bassus a Centurion, with his band into Alexandria, to apprehend Flaccus: He stole in by night into the City, lest his approach (had it been detected) should have bred commotion, and meeting with a Soldier in the dark, and enquiring for the chief Captain, that he might acquaint him with the cause of his coming, and obtain his assistance with his Soldiers if there should be any resistance, he was informed that Flaccus and he were both at supper with Stephanio one of the Freemen of Tiberius. Thither he getteth with all secrecy, and scouting before the house, he sendeth in one of his Soldiers habited in the garb of a Servingman, that he might the more safely thrust in among the Servitors to see what store of company was there, and when he heard by him that it was but small, he bursteth in with his men and apprehendeth him. I leave to the Reader to imagine the contrary operation that this sudden action had with Flaccus and with the Jews. It was now the time of the feast of Tabernacles with them, but the feast was intermitted because of their common misery, but now somewhat solaced by the event of this feast of Flaccus. He is hurried away to Rome in the beginning of winter, and there tried, and condemned to perpetual banishment 〈…〉 Isle of Andros, where what became of him you shall hear the next year.   

§ 4. The Jews of Alexandria still distressed.  
Flaccus the Jews enemies at Alexandria, they are thus happily rid of, but a worse, if worse may be, springeth, as it were out of his corruption at Rome. Helicon a Servant of Tiberius whilst he lived, and now of Caius, a fit man for such a master, the more to ingratiate himself into the Prince's favour (yet had he it already in no ordinary measure) bendeth himself with the utmost of his Rhetoric and Eloquence, skill and flattery to traduce the people and Religion of the Jews, and to make them odious, and himself the more acceptable to the Emperor. The envious Alexandrians having by their Ambassadors espied this advantage, do spur him forward who needed no incitation: with great presents and greater promises they urge him on to prosecute that malicious accusation that he had begun: which he performed accordingly, with a renewed impetuousness, added to his present spleen by his future expectation, and present fee. The miserable Jews thus betrayed, lie under distress and under the Emperor's displeasure for a season, and could not learn from whence it proceeded: But at last they address a number of petitioners to Rome to make their peace with Helicon, if possible, and to make an humble remonstrance to the Emperor of their state and grievances, and a petition for some remedy and redress. Their Legation and Embassy they indeed presented not to the Prince till the next year, yet since Philo saith that they took their voyage in the very depth and middle of winter, it was not unproper to mention their preparation and setting forth, this year, and you shall hear of their business, and the success of it, when the next year comes in.     

THE CHRISTIAN HISTORY, THE Jewish and the Roman,  
Of the Year of CHRIST XLI. And of CAIUS CALIGULA iv Being the Year of the WORLD 3968. And of the City of ROME 793.  
Consul Caius Caesar III solus.  
ACTS. CHAP. XI. Vers. 19 Now they which were scattered abroad, etc. 
IN this fourth year of Caius, and forty first of our Saviour, we conjecture these occurrences to have been in the Church: namely Antiochs receiving the Gospel: Barnabas his being sent from Jerusalem, and preaching there to the conversion of many: his going to Tarsus to hearken out Saul: and his bringing him thither: and there did they two spend a whole year in preaching, which whole year may very probably be concluded to have been the next year after this that we have in hand, or in the first of Claudius, in which year Agabus prophesied of the great famine which was to come, which befell in the second of Claudius, as we observed and proved before. So that we may hence take up the time of these Minister's dispersion and preaching up and down, which were scattered at the death of Stephen; namely, that they had been in this employment and travail for the space of six whole years or thereabout: And in this time they had gone over Judea, Samaria, and Galilee, and were now got out of the Land of Canaan into Phoenicia, Cyprus, and Syria, and yet preached the Gospel to none but Jews only.  Vers. 20. Men of Cyprus and Cyrene. 
Men of these places by Original, but of Jerusalem, or some other part of Canaan by education and residence, as Simon, Alexander, and Rufus were. Mark 15. 21. and Barnabas, Acts 4. 36.  

§. They spoke unto the Grecians.  
Gr. To the Hellenists: This word is not opposed to the word Jews in the preceding verse, but it is a part of the same story: for that telleth of their preaching to the Jews in Phenicia, Cyprus, and Antioch; and this telleth of the fruit of their Ministry to the Jews in Antioch, that it was to the conversion of many of them. That showeth that they came to Antioch, and preached to Jews only, this showeth who they were that came to Antioch, and how they preached to the Hellenists, which must be understood in the same sense with the former: But he calleth them Hellenists, because they were Jews of the Corporation or enfranchisment of the City, for Antioch was a Syrogrecian City.  Vers. 22. They sent forth Barnabas. 
He himself was an Hellenist, being a man of Cyprus; and he was to be a fellow helper to the Apostle of the Gentiles for their conversion: and therefore he a very fit man to go to this Gentile City, who coming thither and seeing a great conversion of all sorts of people, Gentiles as well as Jews, he goeth over to Tarsus to seek the Doctor of the Gentiles, to bring him over thither to a work agreeable to that his function, to preach to the Gentiles.    

PART II. The JEWISH Story.  

§. 1. Troubles at Jamnia.  
THE troubles and miseries of the Jews are now drawing to the heart of their State, and this year are got into their own Land, and drawing near Jerusalem itself. And the poor Alexandrian Jews Commissioners, that the last year set forward for Rome, and in the beginning of this year are gotten thither, to petition for redress of their own calamities, do there receive tidings of worse miseries coming towards all their Nation. The original and occasion was from Capito a gatherer of Tribute for the Romans in Judea. This man coming into that Office and Country a very poor man: and (as no other can be expected from men of so base and mean quality put into so high places) having peeled and polled all before him, to raise and to mend his fortunes; and being now grown rich, and being afraid to be accused of the Jews to Caesar, for his injustice and oppression, he thinks it the safest way to prevent that, to get some occasion against them, that he might accuse them, and cry thief first. In Jamnia therefore where he resided, there was mixture of Inhabitants, very many Jews, and not a few Strangers, or Gentiles. Hereupon Capito secretly contriveth, That these strangers should set up an Altar in the City to Caius, who as they heard, would be worshipped for a God. This both he and they knew that the Jews would never endure, as being a most notorious violation of their Law; but would oppose the matter, and so should he have cause and accusation enough against them to Caesar, for despising of his Majesty, and contemning his Godhead. Accordingly did the cursed plot take effect: for suddenly and unexpectedly an Altar is built and erected in the City, the Jews as soon as they hear and see the business, they rise generally and pull it down. Their enemies that had built it, run to Capito, who indeed had had the chief hand in the design, and complain of the indignity: He not thinking it enough to take recognizance of the business himself, by Letters acquaints the Emperor with the affront, for so he sets it forth; and well he knew the Emperor would be ready enough to second him to do mischief to the Jews according to his desire.   

§. 2. Troubles at Jerusalem and elsewhere throughout Judea. Caius his Image to be set up in the Temple to be Worshipped.  
Caius having received this intelligence from Capito, which he had mingled with all kind of gall and vinegar of exasperation and evil language against the Jews, and being himself already irreconcilably incensed and bend against them; partly through mischievous incendiaries and accusations, and chief because they only were cross to his deifying and impious Worship; he now determineth a course against them, which should strike at the very root, and bring them either to 
Josephus relateth this story far different from Philo: For he saith that Caius sent away Petronius for this purpose; but Philo that he was in Judea already: Josephus that the notice of the message came in time of seedness; Philo in time of harvest▪ Josephus that the Jews came to Petronius at Ptolemais and Tiberias; Philo in Phoenicia; and the like: which the Reader will readily see if he compare the two Authors together, and his judgement subscribe to Philo as the more probable, he being at the Emperor's Court when these things were done; but only that he hath flourished the truth with Rhetoric more than needful.  bend or break. He dispatcheth therefore a message to Petronius the Governor of Judea; that in stead of the Altar of stone which the Jews had pulled down at Jamnia, he should without fail set up a Golden Coloss or an Image of the Emperor in the Temple at Jerusalem: and that this design might receive no hindrance by opposition, he charged that he should send for part of the Army from Euphrates that lay there for the guard of the East; that if the Jews would quietly receive the statue it was well, and if they would not, they must be forced to it, whether they would or no. What must the Jews do now at such a pinch? Nay, what must Petronius? If he disobey what he is commanded, he hazardeth his own ruin; if he perform it, he ruineth a whole Nation: The Jews will be ready to die before they will admit of such an Idol; and Petronius is not like to escape, if he bring them not to admit of it. In this straight between affection to himself, and to a whole people, he useth the best accommodation that the present necessity would afford: namely, not to decline the injunction for his own safety, but to delay it as much as may be for the safety of the Jews: that in the space while the image was leisurely making the one party might possibly be brought to comply, either the Emperor upon consideration to lay his resolution down, or the Jews upon persuasion to lay down their resoluteness. He appointeth the Image to be wrought at Zidon, whence on the one hand, less offence might accrue to the Jews, and on the other some satisfaction might come to the Emperor, he hearing by Passengers that the work was in hand, and they seeing the gentleness of Petronius that would not work it in their own Country.  
Tidings of this lamentable and heavy design could not be long kept from the Jews, nor they upon the tidings long from Petronius. To him they come into Phenicia, men and women, young and old, of all sorts and conditions an innumerable multitude, with tears in their eyes, and bitter cries in their mouths, that either he would surcease the enterprise that was in hand, or take their lives before they saw the performance of such abomination. Petronius threatens, speaks fair, urgeth, persuadeth, but all to no purpose, they tendering their necks rather to the execution, than enduring to ●ear of such violation of their Religion. In the end they obtain this favour of the gentle Governor, that he will not proceed in this impious work, till he or they, or both have sued to Caesar, by petition to surcease the design, and to remit of his resolution. And so return the Jews to their home and harvest, with some contentment in speeding so well at the present, and in some hope to speed better for the future. Josephus here telleth a story of a miraculous and sudden shower that fell as Petronius and the Jews were thus parlying together, whereas there had been no rain of a long time before, and no sign at all of any rain instantly before this fell: God (as he would have it) seconding this their request with this wonder, and using this argument for the moving of Petronius to back theirs.   

§. 3. Petronius his Letter to the Emperor.  
The gentle Governor failed not of his promise, nor of the trust the Jews had reposed in him, but though it may breed his own smart, he addresseth a message to the Emperor in their behalf, and useth the utmost of his persuasive skill and faculty in it. He layeth before him that the prosecution of his commanded and intended enterprise, would be the destruction of a whole Nation, the loss of a fair and goodly Tribute and Revenue, the impairing of the Roman strength and honour, the prejudice of his Majesty's journey into Alexandria, which he intended ere long to take: That they were already grown desperate, and began to neglect their harvest and occasions, whereby a certain famine would follow upon the Land, and a disadvantage to the Countries round about: with other Arguments of the same nature, sensible, strong, and persuasive, had not the Emperor been wedded to his own senseless will, and bewitched and led away with destructive counsel. Two caitiffs he had about him that continually suggested evil to him against the Jews, as if for either ear one, Helicon an Egyptian mentioned before, and Apelles an Ascalonite, such another as he. These were ever adding spurs to his malice against that Nation, which was in its full career already, and blowing those coals which it was impossible to quench. Wretched men that they were, that sought to rear their fortunes upon others ruins, and to cement estates with other men's blood. Such instruments it pleased God to use for the scourging of that ungracious and condemned Nation, and having done the work by them that he had appointed, he cast these rods into the fire, Apelles being tortured by Caius, whom he had indoctrinated to cruelty, and Helicon slain by Claudius, the Emperor that succeeded in Caius his room.   

§. 4. Agrippa his mediation for the Jews.  
King Agrippa the Jews old friend and Advocate is now at Rome, and ready in affection, as well as in place, upon these heavy tidings to intercede for his people, and to do them good, if it be possible for any good to be done. Josephus and Philo do again differ about the relation of this his undertaking of a meditation, as they do almost in every thing that they relate jointly, in one circumstance or other. Josephus saith that Agrippa hearing of this misery of his people, invited Caius to a most sumptuous and extraordinary banquet; using to his cost such a preparative to his fairer and better aggress and accosting the Tyrant upon a matter of so great import: That Caius at the banquet offered him a boon, whatsoever he should desire, expecting he would desire some great Revenue: but that Agrippa requested nothing but the liberty of his people in their Religion, and the removal of that fear that now lay upon them by the Image preparing. That Caius, overcome by so honest and unexpected a petition condescended to his desire, and was well paid and pacified, till Petronius his Letter came to him after this, and then was he all of a fury and ragedness again. But Philo thus, That the intelligence from Petronius was come to him before Agrippa began to mediate: That Agrippa coming as at other times to attend the Emperor, was so cast down and daunted at the terror of his looks, and thunder of his words against the Jews, that he fell down in a swoon, in which he lay till the next day. Then he addresseth a Letter to him in his people's behalf, so powerful and pithy, that Caius betwixt anger and calmness, betwixt commending Agrippa, and being displeased with him, at the last granteth it to Agrippa as a special boon, that the dedication of his Image should not go forward: and to such a purpose he writeth to Petronius; but withal mingling mischief with this his mitigation, he giveth order that if any one would set up his Image, or dedicate his statue in any Town or City of Judea, (Jerusalem excepted) it should not be opposed, but the opposer should be suddenly and severely punished. A politic and a deadly plot to involve the Nation in an insurrection and rebellion: For the enemies of the Jews would be ready to be erecting such offences; not so much for the honour of Caesar, as for spite of the Jews, and the Jews would be as ready to oppose them to the hazard of their lives, because they abhorred Idols for themselves, and not for the place; and the Tyrant would be as ready as either to take this opportunity of their insurrection, to entangle them in a destructive War. But the time of their final desolation was not yet come, and so it pleased God that none of their enemies were active at this time in this kind; nor when he set a-work a Coloss to be made for him in Rome, intending from thence to convey it secretly into the Temple at Jerusalem, it took effect according to his impious design and desire, but came to nothing and the intention quashed, either by his death, which fell out the beginning of the next year, or by some other stop and hindrance.   

§. 5. Flaccus Avilius in banishment and his end.  
The last year we brought Flaccus to the Isle of Andros, and now let us land him there. When he came within ken of Land, he burst out into tears and lamentation, comparing that place in his pensive thoughts with Italy and Egypt, and his deplorable condition of life upon which he was now to enter, with the pomp and prosperity in which he had lived in those two places of his education and Authority. Being landed, his pensiveness increased the more, by how much he was now nearer to that misery which his thoughts presaged. His demeanour in this his banishment; if Philo have not set it forth with more Rhetoric than truth, was full of horror and amazedness: avoiding the society of men, running up and down the woods, tearing his hair, tormenting himself, and sometimes rising out of his sleep at midnight, and running abroad, and he would look up towards Heaven and cry out in a lamentable note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O King of Gods and men, thou art not therefore careless of the Nation of the Jews.  
Thus did he spin out a miserable life for certain months, till Caesar cut his woeful thread in two. For the Tyrant lying awake one night and could not sleep, among other thoughts that came into his mischievous mind, he considered how happily retired those men lived that were banished: they wanting nothing, and enjoying all things in enjoying themselves. The cruel caitif from these thoughts of their estate, began to envy it, and accounting their banishment rather a pleasure than a punishment, he gave charge the next morning that they should all be slain. Under this doom fell Flaccus, one of the first in the Tyrant's thoughts, because one of the first in his displeasure. Executioners are sent for his dispatch, whose errand he knew as soon as he saw them, and from them he flies as soon as he knew them. But it is in vain to flee, and it is too late, for they and vengeance have soon over taken him, and with many wounds have put him to death.   

§. 6. The Ambassadors of the Alexandrian Jews before the Emperor.  
The miseries of the Alexandrian Jews could find no remedy, while the source from whence they flowed, was not stopped, but overflowed them continually. The wellhead of this their mischief was double: The spiteful counsel that was given the Emperor against them by others; and the endless rancour that he bore to them himself. To stop the current, and inundation of the calamity that overwhelmed them continually from these two puddle springs, they can find no better, or more feasable means and way than to send some men of their own Nation to Rome, to atone, intercede and mediate for them. We left them upon their journey the last year, three in number, as saith Josephus, but five, as Philo, who was one of them himself: and now let us trace them to Rome, and see how they speed.  
The first sight of the Emperor was in Campus Martius, who saluted them friendly, and promised to give them hearing with a great deal of speed, and it was hoped by the most of them with a great deal of favour, but it proved far otherwise. For he shortly went out of the City down to Puteoli by the Sea, and they follow him thither. There they first hear the tidings of the state of Judea under Petronius, and of Caesar's Image that was preparing. From Puteoli they follow him to Rome again, and there being admitted to audience, he with a terrible and grinning countenance first asked them; What? Are you that people that of all others scorn my Deity, but had rather worship your nameless God? And then scornfully lifting his hands up to Heaven, he named the name Jehovah. At this all the company of the malignant party rejoiced, as accounting they had got the day. But when the Jews began to excuse and answer for themselves, he fling away, and frisked from room to room, they following him all this while: At last, after some chiding at somewhat that he disliked in the rooms, and appointing how he would have it mended; he asked them, How comes it to pass that you forbear to eat Swine's flesh? Here the company laughed out again: and as the Jews began to answer, he angrily interposed thus, I would fain know what are those privileges of your City, tha● you challenge? When they began to speak, he frisked away into another room. Shortly he cometh to them again in a milder manner: And now, saith he, what say you? And when they began to lay open their matter to him, away flings he into another room again. At last, coming again more mildly still, These men seem to me, saith he, not so evil, as miserable, which cannot be persuaded that I am a god; And so he bade them to departed. And thus concluded this great scene of expectation, for aught that we can find further in Philo. But whether this was the very end of the matter, or it proceeded further, but that the relation of it is failing in Philo, is hard to decide. It seemeth by him that this was the end of their conference with the Tyrant, but it appeareth withal, that they presented him with some Palinodia, or recantation, which is perished and gone. Eusebius speaketh of five Books written by Philo, 
Eccles. Hist. l. 2. c. 5.  about the calamities of the Jews, and the madness of Caius, whereof we have but two extant at this time, that against Flaccus, and that about the Embassy to Caius, and the other three seem to be the Palinodia, or it to be some part of them.   

§. 7. Apion.  
Among the five, or three Ambassadors of a side, (as Josephus and Philo differ in their number) the most renowned in their contrary and differing kinds were Apion the Greek, and Philo the Jew; the others are wholly nameless, and their memory extinct, but these two have left a perpetuation of theirs behind them by their writings.  
Apion was an Egyptian, born in the utmost borders thereof in a place called Oasis, but feigned himself for an Alexandrian. A man given to the Grecian studies of Philosophy, but with more vainglory than solidity. He not contented, to have been a personal accuser of the Jews to Caius in that their Embassy, wrote also bitterly against them in his Egyptian History, to disgrace them to posterity. Of which Josephus that wrote two books in answer of him giveth this censure. That some things that he had written were like to what others had written before, other things very cold, some calumnious, and some very unlearned. And the end and death of this blackmouthed railer he describeth thus, To me it seemeth, that he was justly punished for his blasphemies, even against his own Country laws, for he was circumcised of necessity, having an ulcer about his privities, and being nothing helped by the cutting or circumcising, but putrifying with miserable pains, he died, Contr. Apion. lib. 2.   

§. 8. Philo the Jew.  
Philo was a Jew by Nation, and Alexandrian by birth: by line, of the kindred of the Priests; and by family, the brother of Alexander Alabarcha. His education was in learning, and that mixed, according to his original and residence, of the Jews and of the Greeks: his proof was according to his education, versed in the learning of both the Nations, and not inferior to the most learned in either: From this mixture of his knowledge, proceeded the quaintness of his stile and writing; explaining Divinity by Philosophy, or rather forcing Philosophy out of Divinity, that he spoilt the one, and did not much mend the other. Hence his Allegories which did not only obscure the clear Text, but also much soil the Theology of succeeding times. His language is sweet, smooth, and easy, and Athens itself is not more elegant and Athenian. For attaining to the Greek in Alexandria, partly naturally, (that being a Grecian City) and partly by study, (as not native Grecians used to do) he by a mixture of these two together, came to the very Apex and perfection of the language, in copiousness of words, and in choice. His stile is always fluent, and indeed often to superfluity, dilating his expressions sometimes so copious, that he is rather prodigal of words, than liberal, and showeth what he could say if the cause required, b● saying so much, when there is little or no cause at all. And to give him his character for this, in short, He is more a Philosopher than a Scripture man in heart, and more a Rhetorician than a Philosopher in tongue. His manner of writing is more ingenious than solid, and seemeth rather to draw the subject whereon he writeth whither his fancy pleaseth, than to follow it whither the nature and inclination of it doth incline. Hence his allegorising of whatsoever cometh to his hand, and his peremptory confidence in whatsoever he doth allegorise, insomuch that sometimes he persuadeth himself that he speaketh mysteries, as pag 89. and sometimes he checketh the Scripture, if it speak not as he would have it▪ as pag. 100  
How too many of the Fathers in the Primitive Church followed him in this his vein, it is too well known, to the loss of too much time, both in their writing and in our reading. Whether it were because he was the first that wrote upon the Bible, or rather because he was the first that wrote in this strain, whose writings came unto their hands, that brought him into credit with Christian Writers, he was so far followed by too many, that while they would explain Scripture, they did but intricate it, and hazarded to lose the truth of the story, under the cloud of the Allegory. The Jews have a strain of writing upon the Scripture, that flieth in a higher region than the writings of Christians, as is apparent to him that shall read their Authors. Now Philo being a Jew, and naturally affecting like them to soar in a high place, and being by his education in the Grecian wisdom more Philosophical than the Jews usually were, and by inclination much affected with that learning, he soareth the Jewish pitch with his Grecian wings, and attaineth to a place in which none had flown in before (unless the Therapeutae, of whom hereafter) writing in a strain that none had used before, and which too many, or at least many too much used after; of his many strange and mysterious matters that he findeth out in his vein of allegorising, let the Reader taste but some.  
As see what he saith of the invisible Word of God, pag. 5. and pag. 24. & 169. & 152.  
How he is a Pythagorean for numbers, pag. 8. and pag. 15, 16, 31. where he is even bewitched with the number Seven; and pag. 32, 33. as the Therapeutae were 695. from whom he seemeth to have sucked in his Divinity.  
Pag. 9 He accounteth the Stars to presage future things; whom in pag. 12. he almost calleth intelligible Creatures, pag. 168. and immortal Spirits, pag. 222.  
Pag. 12. He seemeth to think that God had some Coadjutors in man's Creation.  
Pag. 15. God honoured the seventh day, and called it holy; for it is festival not to one people or region only, but to all: which is worthy to be called the festivity of the people, and the nativity of the world.  
Pag. 43. He distinguished betwixt Adam form and made, earthly and heavenly.  
Pag. 57 He teacheth strange Doctrine, which followeth more copiously, p. 61. about two natures created in man, good and bad.  
Pag. 68 Observe his temperance when his list.  
Pag. 86. He believeth that his soul had sometime her raptures, and taught him strange, profound, and unknown speculations, as there she doth concerning the Trinity, and in pag. 89. He thinketh he talketh mysteries.  
Pag. 94. Faith the most acceptable Sacrifice; an unexpected confession from a Jew.  
Pag. 100 He checketh Joseph the Patriarch for impropriety of speech, and he will teach him how to speak.  
Pag. 102. Speaking of the death of Moses, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He is not gathered, or added, fainting or failing, as men had done before, for he admitted not either of addition or defection, but he is translated or passeth away by the Authority of that efficient word by which the universe was made.  
Pag. 122. He is again very unmannerly and uncivil with Joseph, and so is he again in pag. 152. he had rather lose his friend than his jest, and censure so great a Patriarch than miss his Allegory.  
That Aaron used imposition of hands upon Moses, pag. 126.  
Pag. 127. That Abel slain yet liveth, as Heb. 11.  
Pag. 152. God like a Shepherd and King governeth all things in the world by right and equity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Setting over them his upright word, which is his first begotten Son, who taketh the care of this sacred herd, like the Deputy of some great King.  
Pag. 161. He showeth his learning is the great Encyclica.  
Pag. 168. He calleth Angels Genii and Heroes, according to the Greeks, and holdeth that they were created in the air, but in the superior part of it near the Sky, and fly up and down there, pag. 221, 222.  
Pag. 170. His Allegories make him impious, and he counteth the story of Paradise to be but foolery, if it be taken literal.  
Pag. 180. He talketh a Rabinical tale about the invention of Music.  
He constantly followeth the LXX, as appeareth, pag. 160, 179, 218, 245, 255.  
Pag. 190. He maketh God and his wisdom, as it were father and mother, of whom the world was generate, but not humano more.  
Ibid. He readeth that place, Prov. 8. 22. The Lord created me the first of his works. For saith he, it was necessary that all things that came to generation, should be younger than the mother and nurse of all things.  
Pag. 191. He is very uncivil with Jethro.  
Pag. 205. He holdeth Lot's wife to have been turned into a stone.  
Pag. 206. He was in the Theatre at a play.  
Pag. 213. He holdeth Isaac weaned at seven years old. And mentioneth certain Dialogues made by himself, personating Isaac and Ishmael. He calleth cap. 32. of Deuteronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Canticum majus, according to the Rabbins phrase: so likewise pag. 179.  
Pag. 214. Jacob praying for Joseph saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is very questionable where this speech is to be found.  
Pag. 223. The spirit of God is an immortal knowledge.  
Pag. 232. He treateth the Printogenito, & secundogenito Dei: that is, of his Word and the World.  
Pag. 234. He holdeth freewill, but it is in comparison of the actions of men with the effects of Plants and Bruits.  
Pag. 241. He is fallen out with Joseph again.  
Pag. 251. He telleth a fable, how all Birds and Beasts spoke the same Language, and understood one another; but that their Tongue was confounded because they petitioned that they might never grow old, but renew their youth as the Serpent doth, who is the basest of them.  
But this is more than enough for a taste: we shall conclude this Character with that Apophthegm that came from him when Caius was in a rage against him and his fellow▪ Commissioners, How ought we to cheer up, saith he, though Caius be angry at us in words, seeing in his deeds he even opposeth God? Josephus relateth it, Antiq. lib. 18. cap. 10.    

PART III. The ROMAN Story.  

§. 1. Caius still foolish and cruel.  
THIS year did Caius make an expedition to the Ocean, as if he would have passed over into Britain: but the greatest exploit that he did was, that first he went a little upon the Sea, and then returning, he gave a signal to his Soldiers, that they should fall to battle, which was nothing else but that they should gather cockles and shells upon the shore, and so he returned with these goodly spoils, and brought them to Rome in a foolish triumph, as if he had conquered the Ocean: being come into the City he had like to have slain all the Senate, because they had not decreed divine honours and worship to him: But he became reconciled to them again upon this occasion: Protogenes his bloodhound (that used to carry his two Books, or Black-bills, the one whereof he called a Sword, and the other a Dagger; in which Books he enrolled whom he destined to death or punishment) he coming one day into the Court, and being saluted and fawned upon by all the Senate, was among them all saluted by Scribonius Proculus. Upon whom looking with a grim and displeased countenance, What, saith he, dost thou salute me, that hatest so deadly the Emperor my Master? Whereupon the rest of the Senators arose, came upon him and pulled him in pieces. With this piece of service so well suiting with the Tyrant's humour, he was so well pleased, that he said they had now regained his favour again. Under his cruelty this year perished by name, Ptolemy the son of King Juba, because he was rich: Cassius Becillinus for no crime at all: and Capito his father, because he could not endure to look upon his son's death. Flattery delivered L. Vitellius our late Governor of Syria; and it was much to appease such a Lion, but that it was a flattery without parallel.   

§. 2. Caius profane.  
The blasphemous Atheist continued still in his detestable Deity, being what God he would when he would, and changing his Godship with the change of his clothes: sometimes a male Deity, sometime a female, sometime a God of one fashion, sometime of another. Sometime he was Jupiter, sometime Juno, sometimes Mars, sometimes Venus, sometime Neptune, or Apollo, or Hercules, and sometimes Diana: and thus whilst he would be any thing, he was nothing, and under the garb of so many gods he was indeed nothing but Devil: He built a Temple for himself in Rome, and made himself a room in the Capitol, that he might (as he said) converse with Jupiter. But it seems Jupiter and he fell out, for he removed his own mansion, and built himself a Temple in the Palace, because he thought that if Jupiter and he shared in the same Temple, Jupiter would have the upper hand, and the more repute.  
Therefore that his own Deity might have room enough, he built this new Temple; and that he might be sure to get equal worship with Jupiter, he intended to set up the statue of Jupiter Olympius there, but pictured directly after his own Image; so that it must have been Jupiter's statue, but Caius his picture; Jupiturs' trunk, but Caius his head and face; but this fine design came to nothing, and was clean spoiled, for the Ship that went for this statue was spoiled with lightning; and there was a great laughing always heard, whensoever any one went about to meddle with the picture, to forward the business; and truly it was as fit an Omen, as likely could have been invented for it. When this invention thus failed him, he found out a new trick, to get part of the Temple of Castor and Pollux for himself, and joined it to the Palace; and he so contrived the matter, that his entrance was just in the middle between those two gods: and therefore he called them his Porters, and himself he styled the Dialis: and his dear Caesonia, and his uncle Claudius, and divers of the richer sort he ordained to be his Priests, and got a good sum of money of every one of them for their Office; nay he would be a Priest unto himself, and which best suited with him in such a function, he admitted his Horse to be fellow Priest with him; and because he would be a right Jupiter indeed, he would have his tricks to imitate thunder and lightning, and he would ever be defying Jupiter in Homer's speech, Either take me away, or I will take thee. And thus was his Palace parted into a senseless contrariety, one part to be a Temple, and another part a common Stews; in one, Caius to be adored as a god, in another, Caius to play the Beast, deflowering Virgins, violating Boys, adulterating Matrons, exacting and extracting Money from all; and using to tumble himself in heaps of Money which he had so gotten.     

THE CHRISTIAN HISTORY, THE Jewish and the Roman.  
Of the Year of CHRIST XLII.  
And of 

CAIUS CALIGULA V.  
CLAUDIUS I.    
Being the Year of the WORLD 3969. And of the City of ROME 794.  
Consuls 

Caius Caesar▪ IU.  
Cn. Sentius Saturnius.    

PART I. The ROMAN Story.  

§. 1. Caius his death contrived.  
THIS madness of Caius could not last long, it was so mad and it was so violent, and he could not expect a dry and timely death himself, which had brought an untimely and bloody to so many hundreds. He began a Consulship this year with Cn. Sentius, but it was soon out of date, as he was himself, but he not so soon as the people desired, as he had deserved, and some had compassed, had their plot but taken effect. One or two conspiracies had been contrived against him before this, but had failed in the success, and he escaped to do more mischief still. But now a design is in undertaking, that will run the business to the full, and men are entered into the combination, that have mettle, and want not fortune. These were Cassius Chaereas and Cornelius Sabinus that contrived in chief, and they entertained many others into the conspiracy with them, as Callistus and Eparchus, Regulus and Minutianus. While the plot was in hatching, Caius gave an extraordinary offence and disgust unto the people, which hastened and ripened it the more, upon his own head. There were solemn sports kept now in the City, at which time it was the custom that if the people asked a boon, the Emperor did freely grant it. Now therefore they begged that he would ease their taxes, and release somewhat of the grievous impositions under which they groaned. But he was so far from granting, that he caused many of the petitioners to be slain, hastening his own death by theirs, and condemning himself by their condemnation. For what now remains thought the conspirators, but a speedy course, when neither his own reason, nor their petitions, nor their Country's custom can any whit move him to goodness, nor divert him from his cruelties? Besides this general quarrel of their Country, some of them had their peculiar heart-burnings against him for particular abuse: As Minutianus for the death of his friend Lepidus and for fear of his own life: but Cassius Chereas' for divers affronts and disgraces, which the Tyrant not only used but loved to put upon him above other men. He was Tribune of the Praetorian band, or as it were Captain of the guard, and a man as valiant, as that place required or any whatsoever. Yet was it the senseless and inconsiderate Tyrant's delight and continual custom, to jeer him with the taunts of Cowardice or Effeminacy. Whensoever he came to him to ask of him a word or ticket for the Watch, he would give him Venus or Priapus: when he offered him his hand to kiss, he would frame it into an obscene form, and so hold it to him: And that which might make him odious to others, he caused him to be the wracker and tormentor of delinquents, himself standing by, that he might use no mercy for fear; and yet when he had cruelly and miserably torn and rend the poor wretches, would the spiteful Prince speak pitifully to them, bemoan the extremity, condole their condition, and sometimes give them rewards, thus turning the detestation of all the cruelty upon the head of Chereas' only: such things as these set the abused man all of a fire for revenge, that was hot enough already for the common cause, and he wanteth nothing to end his own disgrace and his Country's misery, but partners and opportunity. He therefore first assayeth Cle●●●● the chief commander of the soldiery, and Papinius the chief Equerry or Squire of the Emperor's body, with feeling words and forcible arguments to draw them into the same design with himself of freeing the Common wealth from the common misery, and themselves from the common guilt that lay upon them, not only for not redressing, but also for promoting it. For Caius, saith he, indeed commandeth such cruelties, but we are the men that execute them, he guilty in word only, but we in action. Whilst we obey his bloodiness we encourage it, and the weapons that our offices have put into our hands, for our Country, we use only against it: forwarding that cruelty which when it wanteth further objects will not stop to fall upon ourselves. Come let us at the last right our Country and our own consciences: and give an end to those butcheries which we promote by our obedience, and of which we are doubly guilty, because we execute them, and because we avenge them not. With these or such expressions as these, did Chereas' easily bend these men to his opinion, who were in the same guilt, danger and misery with him: But Clemens, whether for cowardice or variableness of his disposition, fell suddenly off again, and persisted not either in resolution or in secrecy, but began to divulge the conspiracy all abroad: Now therefore was it time for Chereas' to hasten his enterprise, or it would be too late: such undertake as these will not brook long delays, especially when any one of the faction beginneth to run out, and leak. He therefore speedily addresseth himself to Sabinus, and to Minutianus, though a kinsman to Caius, and prevaileth with them both, to be of the same mind and action with him: and all of them having men ready for this exploit do but wait for an opportunity to bring it to effect.   

§. 2. The manner of his death.  
Chereas' afraid to lose any time, thought several times to have thrown the Tyrant headlong from an high place which he used to stand in in the Capitol, to throw and s●atter money to the people, but he was withheld partly by his own judgement, which doubted whether the fall would kill him or no, and partly by the advice of his friends, which persuaded him to hold till a solemn festival which was now coming on, in which they might have better access in a mixed crowd and multitude.  
This time was come, and three days of the festival, and of the shows were passed before opportunity would serve their turn: On the fourth and last of the solemnity which must be the day or none, and this was the ninth of the Calends of February or January the three and twenty, Chereas provideth his confederates for the expedition both for mettle and weapons. In the morning betime, people of all conditions flock to the place of the shows and solemnity to get them places, disposing of themselves where they could, so that men and women, bond and free, noble and base sat mixedly together, and happy was he that could get a place no matter where. At last comes cain's, way forced for him through the crowd, all eyes upon him, but theirs especially that meant him mischief. His first beginning of that days solemnity was with sacrifice, with the blood whereof when the clothes of Asprenas a Senator were accidentally bedawbed, it afforded matter of laughter to the Emperor, but it proved a fatal omen to himself. After his sacrifice he took his place with the Nobles about him, and the plays began: one of them was a Mimic acting that part which Neoptolemus did at the slaughter of King Priamus: Another, of one or more actors that seemed to vomit blood, so that the stage was even bloody over; and his sports read his destiny, himself being presently to substantiate in his own person, what these did but personate and represent of others. Having sitten a spectator of these his own Omens till towards one a clock, and indifferent whether to go to dinner or no, his stomach being undisposed through his yesterday gluttony; Asprenas a partner in the plot, sitting near him, persuaded him for his refreshment to go to the Bath, and so to Dinner, and then to the Plays and shows again. Caius giving notice of his rising, the company bussles to make him room, the conspirators pretending officiousness, helped to keep off the crowd and people; when he was come from among the multitude, he took not the open and ordinary way to the Palace, but a back and by way toward the Bath: There was he met and accosted by Chereas', who came to him as the custom was to demand the word: which when he gave him with his accustomed scorn, and disgracefulness, Chereas drew and flew upon him, with these words, Hoc age, and smote him sore into the collar bone: upon the wound Caesar neither cried out nor resisted, but sought to have slipped away. Then was he entertained by Sabinus with the like courtesy of a blow or stab, so that by this time the great Lion is gotten down, and then the rest of the confederacy fly all in upon him, every one with his slash, that there he lieth mangled with few or no less than thirty wounds.   

§. 3. The sequel.  
A pleasant spectacle was this to the overpressed Common wealth, but there must be some more trouble before she can enjoy the pleasure. Such storms as these, though they come suddenly, and without expectation, yet are they not so suddenly, pasted and calmed again.  
The Germane Soldiers were the first that had notice of the Prince's death, and they are the only men that will avenge it: Men not only conditioned like himself, in barbarousness and headlong cruelty, but also in love with those conditions, because they found acceptance and reward with him. These men upon the report, rise up in revenge, and in searching for the murderers of Caesar, you must expect some innocency will be murdered. They first light upon Asprenas, a man that indeed had a finger in the business, but it is like it is more than they knew, yet howsoever he must pay for it because he cometh in their way, and so the shedding of his own blood answereth the Omen that he had but even now by the blood of the sacrifice. Next cometh Barbarus Norhanus to handling, because next to hand, and after him Anteius whose curiosity was his destiny, for coming to look upon the corpse of the slain Tyrant, he was made a corpse himself: When the rumour of what had passed came into the Theatre, it moved different passions according to their different affections. Some could not believe the news it was so good, others would not, because it was displeasing, hoping better, than that they had lost so great a patron of their unruliness and sporting. But when the Soldiers came in thither after the rumour, with the heads of Asprenas, Norbanus and Anteius in their hands, then imagine what case they were all in there, expecting to be all involved in the same fatal end, by the same fatal fury, though they were not of the same opinion and affection to the fact that had lately passed. But this fear and fury was with as much speed as wit, and indeed were both finely calmed and removed by one Aruntius; for coming in among them in a mourning weed, as if for Caius, he plainly, and dolefully, and assuredly averred that he was dead. One would have thought that this should have increased the raging of the Soldiers far more than before, but it had the clean contrary effect, as his policy had wittily foreseen. For when they knew certainly that he was dead, of whom they expected a reward for this their outrage in his quarrel, and when they considered what the people might do now he was dead, who so hated him while he was alive, they sheathed their swords and their fury together, and withdrew themselves from the Theatre, and the people's fear from the people fairly and quietly both at once. By a carriage of as much valour as this was of ingenuity, did Valerius Asiatic●s calm the tumult of the people in the market place, for when there was no other language, but, who is it, and who is it that hath killed Caesar? he steppeth into some place above the people, and boldly cried I would it had been I, and with his boldness daunted the mutiny, and amazed their anger.   

§. 4. Dissension about the Government.  
The hearts of the people were pretty well settled about the death of the Prince, but their minds not so well about the manner of the future Government. The Senate being assembled in the Capitol were divided about this great matter, whether the Commonwealth should return to its old Democracy, or to its latter Monarchy again; some remembering the tyrannies used by the two latter Monarches, abhorred the thought of that Government any longer: Others considering that it were better to be under one Tyrant, than under many, were as much against Democracy; and yet if they might have a Monarch, which they desired, they were yet to seek who should be he. Sentius the Consul was vehement for the former choice, and might have well been suspected for affecting some kind of Monarchy for the present himself, for he was chief Governor alone, but that his earnestness to reduce the state to its former rule stopped the mouth of any such prejudice. Thus risen the Court without any determination, and no less was the City divided in opinion. And indeed it was a very hard task that they had in hand, to resolve for futurity what might prove the best, being to take a gentle medium betwixt their too much liberty and too little.   

§. 5. Claudius.  
Whilst they were thus in doubt and agitation, and better able to resolve what they would not have, than what they would, fortune seemed to offer them an umpirage and determination, winding an acceptance of a Monarch into their hearts before they were ware. Claudius' an uncle of the Tyrant that now lay dead, hearing the tumult and hubbub that the Palace was in, and how the matter went with Caligula, he crept into an obscure hole to hid himself, not much guilty indeed of any other cause of such fear, but only because he was so near allied to the man so hated and now slain. When lo Gratus a common Soldier searching about, whether for a prey or for a conspirator, spieth his feet lying out of his skulking hole, and draws him out to see who it was; here might a slander by have laughed to have seen the different passions of Claudius and the Soldier meet together in one like and uniform action. Claudius, ready to kneel to the Soldier to beg for his life, and the Soldier already kneeling to Claudius to reverence his person. For being drawn out and brought into the light, and his face known by him and who he was, he presently shows him all reverence and homage, and crieth out An Emperor, an Emperor; with this cry they bring him out to some more of their fellows, who getting him on their shoulders bring him into their Garrison, the people as he went pitying him, as going unto execution. There he lodged that night, and you may suppose that he slept but little, being so divided betwixt hope and fear. The Consul and Senate the next day hearing what was done, send to him advise him to submit to their Government, and not to disturb the State with a Monarchy again, which had been so burdensome and tedious to it so long: which if he should go about to do they would oppose him to their utmost strength, and doubted not the assistance of the Gods in this their vindication of their liberty. Verrannius and Brachus, their two Legates upon this message, delivered their errand with as much moving Rhetoric and entreaty as they could invent, beseeching him with all the vehemency they could, not to distemper the Republic again by affecting and aspiring the Monarchy, which was now in a hopeful possibility of settling her tranquillity and liberty to her own content. But the sight of the strength and forwardness of the Soldiers that were about him, made them to strain their Oratory one key higher than it may be they had either commission for at their coming forth, or any thanks for at their return. For they besought him that if he would needs have the Empire, that he would rather receive it from the hands of the Senate than of the Soldiers, and make an entry to his Government by consent and approval and not by violence.  
Claudius, howsoever his mind stood, gave a gentle answer, either dissembling till he could be sure to have his own party good, or indeed rather forced upon this pursuit than propense, and though affecting the Majesty of the Empire, yet not patiented of the trouble.   

§. 6. Caesonia and her child slain.  
There let us leave him to study, as far as his fear and the Soldier's tumult would suffer him, what to resolve upon as best to be done, or if he were resolved already, then how to do it: And let us a little step aside to the corpse of Caius, and there we shall see some partners with him in his death, which had better relation to it than Asprenas and the other that we saw slain before: Chereas' not thinking it enough for the common safety, and the accomplishment of his design, that Caius was dead alone, unless so much also of him were cut off with him, as was in Caesonia his wife and her and his little child, he sendeth one Lupus one of the tribunes upon this execution, that nothing might remain of Caligula, but his putrified memory. Some were of opinion that Caesonia had been his persuasive and provocation to his mischiefs either by charms, or exhortations, or both; others thought, that she used her utmost endeavours to have reduced him to a better mind, but could not prevail: But were it the one or the other, were she good or bad, it is all one to Chereas', she was Caius his wife, and so must needs die for the desert of her actions, if she were nought, and though she were otherwise, yet for the due of her relation. Lupus findeth her tumbling upon the ground with the corpse, all besmeared with his blood and her own tears: She conceiving his errand by his very person, boldly invites him to accomplish what he came about, which he did accordingly, and withal slew the little child upon the heap: And so their lieth the greatest Prince and Princess under Heaven, a spectacle of misery and majesty tied up together, and to be lamented in regard of these two, howsoever but justly rewarded in regard of their deserts.   

§. 7. Claudius' made Emperor.  
That rule and Monarchy that the Soldiers would have tumbled upon Claudius they cared not how, Agrippa the King of whom we had mention a good while ago folded it as it were upon him fairly and smoothly, that it both lay more easy for him himself, and less wrinkled and rugged to the eyes of others. For first coming privately to Claudius whilst he somewhat fluctuated in opinion, and was ready to have yielded to the Senate's propositions, he settled him in a contrary resolution, persuading him by no means to forsake or relinquish that fair apprehension and seizure of the dominion that was offered him. Then cometh he as craftily into the Senate as if he had been a mere stranger to what was in hand, and there asketh how the matter went between them and Claudius; when they ingenuously laid all the business before him, and demanded his counsel and advise in those affairs: He subtle enough for his own ends, and neither regarding their liberty, nor Claudius his Monarchy so much in the matter as his own security in his Kingdom, maketh fair weather to them, and professeth with all solemnity to serve them in their designs to the utmost of his power. But when it came to the vote what must be done, and the resolution was that they must take up arms, and arm their servants, and compass that with the sword that they could not do with persuasions; then Agrippa thought it was time to work or never. He therefore puts them in mind of the strength of the Soldiers that had proclaimed Claudius, and of their forces but weak, few, and utterly unexpert: that to hazard a war was to hazard their State, and therefore he would advise them to tender to Claudius' propositions of accommodation, and if they were so pleased, he himself would be the agent. It is agreed upon, and he sent upon this employment, which how he would perform it is easy to guests, by looking upon his own condition in which he now stood. For in the life of Caius it was conceived that his evil counsel had very much forwarded the others cruelty and mischievousness, and therefore if the Senate be masters of their desires, he can little expect to be master any more of his Kingdom, but if with all his officiousness and trotting up and down he can help Claudius to the Monarchy, he is sure he hath then helped himself to the Royalty. It was therefore not an oversight in that grave and discreet great Council that they employed such a man as this in their occasions, who, a far dimmer eye of judgement than any of theirs would easily perceive, would be against them: but it was their discreet evasion with their honour, when finding themselves too weak to deal it out by force of Arms, they came to a noble reference, by the motion and meditation of so great a Prince.  
When Agrippa cometh to Claudius he is now more urgent than before, that he stand to his challenge, because he had now groped the mind and strength of the Senate: and he prevaileth with him so far that the Soldiers go to the Senate house, and there demand a confirmation of their choice. It was now come to it in the Council, that they were resolved to choose one Monarch, for they saw the Soldiers would so have it, but now the question was who that must be; some were for one, some for another; but the conspirators against Caius were against Claudius howsoever: This division had like to have caused another tumult, but the end of all was, that the power and fear of the Soldiers prevailed, and the Senate was glad to accept him for their Prince whom they durst not refuse.   

§. 8. His demeanour at his beginning.  
Agrippae had persuaded him to deal gently with the Senate, but he either persuaded not or prevailed not with him for the like towards the conspirators of his nephew's death. Chereas and Sabinus the slayers of Caius, and Lupus the Executioner of Caesonia and her child were not like the Senate, either persuaded by reasons, or affrighted by forces to accept of Claudius, or to owe him homage, but they boldly and resolutely gainsay his election even to the death. Claudius therefore causeth Chereas' to be slain, and Lupus with him, which doom they underwent with different demeanours, Chereas' stoutly, but Lupus weeping, Chereas at one blow, for he met death half the way, but Lupus at many, for he shrunk it all he could. But Sabinus, foolhardy as he was, when Claudius had granted him his pardon, and not only so but also restored him to his former honours, he disdaining to be singled from his fellow conspirators in their end any more than in their design, fell upon his own sword and died. Such a beginning did the new made Emperor make into his Empire, mingling severity and clemency together in the censure of offenders of the same knot, that he might also mingle fear and love in the hearts of the people. This Claudius was the son of Drusus the son of Livia, a man dull and diseased even from his childhood, and for that brought up most in the converse with women or nurses: hence his effeminacy and luxuriousness at all times, and his readiness to be led away by the counsel of women at some. He was now about fifty years of age when he began to reign, at the very ripeness of all the discretion he had, but that it was often blasted with fearfulness, drunkenness and wicked counsel. When he was set quietly in the Throne, the first thing he did was to get the two days in which the agitation was about the change of the Government, quite out of memory, and for that end he made an Act of Oblivion of all things that had passed either in Words or Actions of all that time: yet had he not wrought his own security so far, but that he caused all that came near him to be searched for weapons, and while he sat at any meal, he had a strong guard about him. For the motion that had been so lately and so strongly carried for the abolition of Monarchy, and the other which proposed others thereto when Monarchy was agreed upon, and would have excluded him, had taken such an impression upon him, that he reputed no safety in his holding of the Royalty, but by that strong hand and power by which he had gotten it. Yet tried he fair and gentle dealing though he durst not trust it: Those from whom he had received any affront, in the days of Tiberius and Caligula (for sometimes in those days to abuse Claudius, was to curry favour) he freely pardoned if he found them guilty of no other crime, but if he did he paid them then for all together. The unjust fines of Caius he remitted, his illegal decrees he revoked, his innocents' imprisoned he released, and his causeless banished he called home.  
The poisons which he had prepared for the Nobles, and a list of their names for whom they were prepared, being found in the Palace, though Caius had pretended to have burnt them, he shown publicly to the Senate and then burned them indeed. He forbade any one to adore him or to sacrifice to him, he restrained the great and loud acclamations that were used to be made to the Emperor, and carried himself with such sweetness and moderation, that happy had the Republic been in the continuance of the Monarchy, had he been so happy as to have continued in this his first demeanour. But his wicked Empress Messalina, and her wicked consorts first provoked him to mischief, and his too much delight in the bloody sports did by degrees habituate him unto cruelty. He had recalled Julia and Agrippina the two sisters of Caius out of banishment, whither they had been sent by their own Brother after he had deflowered them, and he restored them to their Estates and Revenues again. But Messalina stomacking that Julia did her not honour and homage enough, and envying her beauty, and being jealous of her privacy with Claudius, she caused her to be banished again, and in a short time she compassed her death.  
These were but ominous beginnings, when Caesar's love to his own niece was cause enough to work her ruin, but was not strong enough to stand between her and the fury of his own wife: And it did but fatally presage what mischief her wretched counsels would work the cowardice and indiscretion of her husband to, when their first effect was upon one so near allied: Nor did cruelty and bloodiness enter thus only in at his ears, by the suggestion of his cursed wife, but the like it did also at his eyes, by his frequent and delightsom beholding of the bloody sports: that growing by degrees to be his delight to act, which had grown by degrees also to be his delight to see. Sometimes beasts with beasts, as twelve Camels and Horses at one time, and 300 Bears, and 300 African wild beasts at the same: sometimes beasts with men, and sometimes men with men, and at all times hideous bloodshed, that he that can look upon such barbarousness and slaughter with content, it may be suspected that he in time will grow to act the like with the same delight.    

PART II.  ACTS XI. Vers. 26. And the Disciples were called Christians first in Antioch. 

§. 1. The name of Christian.  
THE Jews and Gentiles being now since the calling of Cornelius knit up together into one Church, they are this year tied up into the rosy and glorious knot of the same name and Epithet, the name of Christian: A new name which the Lord himself did give them, as we may well understand that prophecy, Esa. 65. 15. that the two distinguishing names of Jews and Heathen might no more continue the ancient distance that was betwixt them, but that that and all differences arising therefrom might be buried under this sweet and lovely denomination given equally to them both. The current of the story hitherto hath fairly and plainly led this occurrence to this year, as the Reader himself will confess upon the trace of the History, and he will be confirmed in it, when he seethe the next year following to be the year of the famine, which next followeth in relation in St. Luke to this that we have in hand, Act. 11. 26, 27, 28.  
By what names the Professors of the Gospel were called before this time, it is plain in Scripture. Among themselves they were called 
b Act. 4. 15.  Disciples, 
c Cap. 5. 14. & 6. 1. & 9 1.  Believers, 
d Act. 8. 1.  The Church, 
e Act. 8. 2.  Devout men, 
f Act. 11. 29. 1 Cor. 15. 6.  Brethren; But among the unbelieving Jews, by this sole common and scornful title of 
g Act. 24. 5.  The sect of the Nazarites. Epiphanius hath found out a strange name for them not to be found elsewhere, nor to be warranted any where, and that is the name of Jessaeans.  
Before they were called Christians 
h Lib. 1. advers. Nazaraeos, pag. 120.  (saith he) they were called Jessaei; either from Jesse the father of David, from whom the Virgin Mary and Christ by her descended, or from Jesus the proper name of our Saviour. Which thou shalt find in the books of Philo, namely in that which he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In which treating of their Policy, Praises and monasteries which are about the Marish Marian (commonly called Mareotis) he speaketh of none others than of Christians. Of the same opinion in regard of the men themselves, are divers others, both the Fathers, and later writers; though they differ in regard of the name. No Romanist but he takes it for granted, that Philo in that book (that is meant by Epiphanius, though he either title it not right, or else couch two books under one title,) speaketh of Christian Monks, and from thence who of them doth not plead the antiquity of a Monastic life, so confidently, that he shall be but laughed to scorn among them that shall deny it? They build indeed upon the Ipse Dixit of some of the Fathers to the same purpose, besides the likeness of those men in Philo to the Romish Monks, that such a thing as this is not altogether to be passed over, but something to be examined▪ since it seemeth to carry in itself so great antiquity and weightiness.  
Eusebius therefore in his 
i Lib. 2. c. 15  Ecclesiastical History delivereth such a matter as tradition. They say (saith he) that Mark being first sent in Egypt, preached the Gospel there which he also penned, and first founded the Churches of Alexandria, where so great a multitude of believing men and women grew up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a most Philosophical and strict course, that Philo himself vouchsafed to write of their converse, meetings, feast, and all their demeanour: And for this his writing of them, He is reckoned by us (saith 
k De Scriptorib. Eccles. tom. 1. pag. 102.  Jerome) amongst the Ecclesiastical writers, because writing concerning the first Church of Mark the Evangelist, he breaketh out into the praises of our men: relating that they are not only there but also in many other Provinces, and calling their dwellings Monasteries. Of the same mind with these Fathers, are Cedrenus 
l Lib. 2. cap. 16. 17.  Nicephorus, 
m Bibl. Sanct. l. in voce. Philo.  Sixtus Senensis, 
n Lib. 2. c. 1. de Monach.  Bellarmine, 
o Apparat. Sacer. in voce Philo.  Possevine and others; which last cited Jesuit is not contented to be satisfied with this opinion himself, but he revileth the Magdeburgenses, and all others with them, that are not of the same opinion with him. For the examining of which, before we do believe it, we may part their position into these two quaeres. First, Whether Mark the Evangelist had founded the Church at Alexandria before Philo wrote that book. And secondly whether those men about Alexandria reported of by Philo, were Christians at all yea or no.  
First then look upon Philo and upon his age, and you shall find that the last year when he was in Embassy at Rome, he was ancient, and older than any of the other Commissioners that were joined with him, for so he saith of himself: Caesar speaking affably to them when they first came before him, the standers by thought their matter would go well with them, 
p In legate. ad Caium.  But I (saith he) that seemed to outstrip the others in years and judgement, etc. and then from him look at the time when Mark is brought by the Ecclesiastical Historians first into Egypt and Alexandria. 
q In Chronico.  Eusebius, (for we will content ourselves with him only) hath placed this at the third of Claudius, in these words, Marcus Evangelista interpres Petri, Aegypto & Alexandria Christum annunciat. And then is Philo four years older than before. To both which add what time would be taken up after Marks preaching before his converts could be disposed into so settled a form of buildings, constitutions and exercises, and then let indifferency censure, whether Philo that was so old so long before, should write his two books of the Esseni, and the Therapeutae after all this. But because we will not build upon this alone, let us for the resolution of our second Quaere, character out these men that are so highly esteemed for the patterns of all monastics, and that in Philo's own words and description.    

PART III. The JEWISH History.  

§. 1. The Therapeutae.  
THEY are called Therapeutae and Therapeutrides (saith Philo) either because they profess a Physic better than that professed in Cities, for that healeth bodies only, but this diseased souls.— Or because they have learned from nature, and the holy Laws to serve him that is— Those that betake themselves to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this course, do it not out of fashion, or upon any one's exhortation, but ravished with a heavenly love, (even as the Bacchants and Corybantes have their raptures) until they behold what they desire. Then through the desire of an immortal and blessed life, reputing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  themselves to die to this mortal life, they leave their estates to sons or daughters or to other kindred, voluntarily making them their heirs, and to their friends and familiars if they have no kindred.— When they are thus parted from their goods, being taken now by no bait, they fly irrevocably, leaving Brethren, Children, Wives, Parents, numerous Kindred's, Societies and Countries, where they were born and bred— they flit, not into other Cities— but they make their abode without the walls in gardens or solitary Villages, affecting the wilderness not for any hatred of men, but because of being mixed with men of different conditions, which thing they know is unprofitable and hurtful. This kind of people are in many parts of the world,— but it abounds in Egypt through every one of those places that are called Nomi, especially about Alexandria. Now out of all places the chief or best of the Therapeutae are sent into a Colony (as it were into their Country) into a most convenient region, besides the lake Maria, upon a low gentle rising bank, very fit, both for safety and the wholesome air.— The houses of the company are very mean, affording shelter in two most necessary respects, against the heat of the Sun, and the coldness of the air. Nor are they near together like houses in a City, for such vicinity is trouble and displeasing to such as love and affect solitude. Nor yet far asunder, because of that communion which they embrace, and that they may help one another if there be any incursion of thiefs. Every one of them hath a holy house which is called a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Chapel and Monastery, in which they 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being solitary do perform the mysteries of a Religious life: bringing in thither neither drink nor meat, nor any other necessaries for the use of the body, but the Law and the Oracles given by the Prophets, and hymns and other things whereby knowledge and religion are increased and perfected. Therefore they have God perpetually in their mind, insomuch that in their dreams, they see nothing but the beauty of the Divine powers, and there some of them who by dreaming do vent excellent matters of Philosophy. They use to pray twice every day, morning and evening, at Sun rising and Sun setting, and all the time between they meditate and study the Scripture, allegorising them, because they believe that mystical things are hid under the plain letter: they have also many commentaries of their predecessors of this Sect to this purpose. They also made Psalms, and Hymns to the praise of God. Thus spend they the six days of the week every one in his Cell, not so much as looking out of it. But on the seventh day they meet together and sit down according to their age demurely, with their hands within their coats, the right hand betwixt their breast and their skin, and the left on their side. Then steps forth one of the gravest and skilfullest in their profession and preacheth to them, and the rest hearken with all silence, only nodding their heads, or moving their eyes: their place of worship is parted into two rooms, one for the men and the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  other for the women: All the week long they never taste meat nor drink any day before Sun setting, because they think the study of wisdom to be fit for the light, and the taking ease of their bodies for the dark: some hardly eat above once in three days, some in six; on the seventh day after they have taken care of the soul, they refresh the body. Their diet is only bread and salt, and some add a little hyssop. Their drink spring-water. Their clothes mean and only fit to keep out heat and cold. At the end of every seven weeks they feast together, honouring much the number seven: Old women are present at their feasts, but they are such as are Virgins upon devotion. When they first meet together, they first stand and pray that the feast may be blessed to them, then sit they down the men on one side and the women on the other, some of their young Scholars wait on them: their diet is but as at other times, bread and salt for their meat, hyssop for sauce, and water for drink: there is general silence all the meal, save that one or other asketh or resolveth questions, the rest holding their peace; and they show by their several gestures that they understand, or approve or doubt. Their interpretations of Scripture are all allegories; when the precedent hath satisfied the things proposed, they give a general applause, and then he singeth a Psalm either of his own making or of some of the ancients: And thus do the rest in their course, when all have done, the young men take away the table: and then they rise and fall to a dance, the men apart and the women apart for a while, but at last they join and dance all together: and this is in representation of the dance upon the shore of the red Sea. Thus spend they the night, when Sun riseth they all turn their faces that way, and pray for a happy day, and for truth and understanding, and so they depart every one to their Cells.  
To this purpose doth Philo describe these Therapeutae of his times: which howsoever they are taken for Christians by divers as was said before, yet it is so plain by divers passages in Philo's Charactering of them that they were no Christians, but Jewish sectaries, that it is even needless to determinate it: let the reader but consider that it is a Jew that commends their devotion, that he himself imitates their manner of expounding the Scriptures by allegories, that he saith they had many commentaries of their predecessors to that tenor, that they were superstitious about the number seven, as he himself is not a little, and if there were no other arguments to prove that they were only a Sect of the Jews, these were enough.   

§. 2. The affairs of the Jews in Alexandria, and Babylonia.  
The death of Caius was an allay to the troubles of the Jews both in Judea and Alexandria, and the proclamation of Claudius which we shall hear of the next year, was their utter cessation for the present, but so it was not in Babylonia. The terror and trouble that had seized Judea, about the statue of Caesar, was removed, and extinct with the removal, and extinction of Caesar himself, so were the pressures of them in Alexandria mitigated much from what they were before, though their commotions and troubling continued still in an equal measure. For whereas before the displeasure of the Emperor lay so heavy upon them that they neither could nor durst stand out in their own defence, when that burden is now removed they gather heart and metal, and now though the Greeks and they be continually at daggers drawn, yet now it is upon equal terms, and they dare strike as well as the other. But in Babylonia and thereabout, their miseries is but now a brewing, and an equal strait is preparing for them, as had been to either of the other, though it began with some smiling of a seeming happiness, and the sunshine of present prosperity. The bloodhound of vengeance was to hunt this Nation, and not to be taken off till it was destroyed: and therefore when it giveth off the quest in one place, it takes it in another, and leaveth not their footing till it had left them no footing at all.  
Those Jews whose Tragedy we have seen acted already found their own misery, though they sought it not, and how much more shall they that we are now to bring upon the scene that sought and wooed it with their utmost pains.   

§. 1. The rebellion of some Jews.  
There were in Neardaa (the residence and University of the Jews in Babylonia) two brethren named Asinaeus and Anilaeus, or in their proper language Chasinai, and Chanilai. These two their Mother (their Father being dead) had put to a trade and to a Master, for the making of sails or other tackle for ships. The sturdy youths having one day given their Master some offence, and he them some blows, did take the matter in such high scorn and disdain, that they resolve not only to overrun their Master, but indeed to run over all Mastership whatsoever. They therefore getting away all the Arms their Master's house would afford, betake themselves to a strong place in an Island of Euphrates, and there publish and proclaim their rebellious resolution. Young men flock in to them apace, men of the same desperate minds and fortunes, and after building some Castles in the air of future expectations, they begin to build a Fort in the Isle for their present security and rendevouz. They then command the neighbour Towns to pay them Tribute, which the numerousness and resolution of the Commanders made them that they durst not disobey. The Governor of Babylonia thinking to quell this growing evil before it should be too strong, cometh secretly upon them on the Sabbath day, thinking to involve them in their own superstition into the trap that he had prepared for them. But the furious youths were not so over-religious as to be killed in devotion, nor did they prise the Sabbath above their own lives, but for all it was that day they are resolved to fight, and they fight resolvedly, and kill and rout and soil the forces that made no other account but of victory.  
Artabanus King of Parthia hearing of the power of this newborn Army, and the resolution of those upstart Captains, and considering how advantageous it might be for his own affairs, to have them sure and firm unto himself, he sendeth for the two Brethren with assurance of their safety: whereupon they come to him, and are Royally and bravely entertained by him: and when Abdagasis the General of his Army would have slain Asinaeus treacherously, the King forbade him, sent Asinaeus home with rich gifts and the Government of Babylonia committed to him: There he grew greater and greater in power and honour: and stood in high repute both with the Babylonians and the Parthians, and had all Mesopotamia at his command. And thus continued these Brethren in pomp and height for fifteen years together: till a miscarriage of Anilaeus began to cloud and eclipse their prosperity: For Anilaeus having slain a Parthian Peer that he might enjoy his Lady, and she when she was now his wife, using her ancient Idolatry as in her first husband's days, this became a double offence to his chiefest friends, namely, for that he had married an Heathen, and for that she continued still in her Idolatry: They seriously admonish Anilaeus of the matter, but he slew one of the chiefest of them for his home-reproof and admonition. Therefore the rest address themselves to Asinaeus, and demand the vindication of their native Laws and Religion: he rebuketh his Brother Anilaeus, and is therefore poisoned by the Parthian Lady, because that her husband might be from under rebuke, and might be commander of all. He being now so indeed, first invadeth the Country of Mithridates, son in Law to Artabanus, and forageth that, and by a surprisal getteth Mithridates' prisoner, yet sendeth him home again to his own possessions, having hardly delivered him from his Soldier's fury that they did not kill him: Mithridates sensible of the disgrace of his usage (for they had set him naked upon an Ass,) and instigated by the haughty and revengeful spirit of his wife, raiseth what force he can get, and giveth Anilaeus battle and routeth him. But Anilaeus himself escaping, and recruiting an Army of dissolute and resolute fellows again, he beginneth to spoil some Towns of the Babylonians, but the Babylonians finding a fit opportunity, fall upon Anilaeus and his troop, and slew many of them, and Anilaeus himself among the rest: This bridle and curb of the Jews, which had lain so long and so heavy upon the Babylonians being now taken off, they begin now to rise up and to curb and oppress the Jews: who for their safety flee to Seleucia: and there they reside quietly for the space of five years, but in the sixth year, a hot Plague driving the rest of them that had stayed behind at Babylon, into Seleucia also, providence did as it were bring them all thither together to execution: for a quarrel being first between the Greeks and Syrians that dwelled in that City, and the Syrians getting the better through the help of the Jews, at last Greeks and Syrians join both together against the Jews, and destroy fifty thousand of them: And this was a second notable vengeance that hath ovetaken that Nation since the murder of the Lord of Life.     

THE CHRISTIAN HISTORY, THE Jewish and the Roman, Of the Year of CHRIST XLIII.  
And of the Emperor CLAUDIUS II. Being the Year of the WORLD 3970. And of the City of ROME 795.  
Consuls 

Claudius II.  
C. Largus.    
ACTS. CHAP. IX. Vers. 28. Great dearth throughout all the World; which came to pass in the days of Claudius Caesar. 
THAT this famine was in the second of Claudius, we have showed before, not only out of Dion the Roman Historian, but even by necessary collection from other things. Now whether it proceeded from want of Rain, or from what other cause, it is not determinable: it appeareth by Suetonius that it came to this height through a continued sterility of the ground, which it seemeth had been some years together. This year was Helena the Queen of the Adiabeni, present at Jerusalem, and her presence there was a happiness to the City, for from Cyprus and Alexandria, she sent for Provisions, and distributed them among the people, when divers had perished of famine before.  Vers. 30. Sent it to the Elders by the hands of Barnabas and Saul. 

§. Paul's rapture into the third Heaven.  
Although it be not mentioned in this Chapter that Paul went up to Jerusalem, but was sent only with provisions to the poor brethren in Judea: yet have we also proved before, that at this journey he had his trance in the Temple, Acts 22. 17. and in that trance he was rapt up into the third Heaven. The story of which he himself relateth, 2 Cor. 12. 2. I knew a man in Christ above fourteen years ago, whether in the body I cannot tell, etc. And there he relateth also the story of the messenger of Satan, buffeting him, and himself praying, and God giving him a gracious answer: all which we shall explain, by God's permission, in another place.  
In this trance God bids him get out of Jerusalem, and gives him commission to go preach among the Gentiles, Acts 22. 18, 21. And so he returneth from Jerusalem to Antioch, where we shall have him the next year.   

§. 2. Peter not this year at Rome.  
This year the Romanists have brought Peter to Rome, and made this the first year or beginning of his Episcopacy there. For thus Baronius, That Peter came to Rome this second year of Claudius the Emperor, it is the common Opinion of all men. And to this purpose he allegeth Eusebius his Chronicle, and Jerome de scriptoribus Ecclesiasticis, and concludeth that others have written the same things concerning the time, that there can be no doubt left of it.  
It may be tolerated to insist a little the more largely upon the examination of this opinion, not for that it is of any such great import in its own nature, as for that it is made of so great by them for their own advantage. For were it granted that Peter was Bishop of Rome, and that he went thither in this year, yet what great matter were there in this, in common sense and reason? But because unreasonable men have from hence, or upon this foundation built the supremacy of the Pope, the great delusion of the world, let the same common sense and reason equally and impartially judge of the probability or improbability of this thing, in these two parts into which this tenet doth fall of itself.  

1. Whether it be probable that Peter was Bishop of Rome at all.  
2. Whether it be possible that he could come thither this year according as they themselves have laid his progress, and that he should set up an Episcopacy there.   
Weigh the first by these;  
First, Peter was Minister of the Circumcision, why then should he go settle himself to live and die among the uncircumcised? He might indeed have preached to the uncircumcised as he travailed up and down, as Paul did to the circumcised, being the Minister of the uncircumcision, but to take up his abode and residence, and there to settle, to live and die among them; was a thing neither probable in the eyes of other men, nor justifiable in him himself.  
Secondly, If Peter were at Rome in the sense and extent that the Romanists will have it, then hath the Scripture omitted one of the greatest points of salvation that belongeth to Christianity: For how many main points of Faith hath Popery drawn out of this one conclusion, that Peter was Bishop of Rome; as the Primacy of the Pope, the infallibility of his Chair, his absolute power of binding and losing, no salvation out of the Church of Rome, and divers other things, which all hang upon the Pin forenamed: And it is utterly incredible; 1. That the Holy Ghost that wrote the Scriptures for man's salvation, should not express or mention a thing that containeth so many points of salvation. 2. That Luke that undertook to write the Acts of the Apostles, should omit this one act of Peter, which is made of more consequence than all the actions of all the Apostles beside. It is above all belief, that he that would tell of Phillip's being at Azotus, and going to Caesarea, Chap. 8. 40. saul's going to Tarsus, Chap. 9 30. And Barnabas his going thither to him, and divers other things of small import, in comparison, should omit the greatest and most material, and of the infinitest import that ever mortal man's journey was (for to that height is the journey of Peter to Rome now come) if there had ever been such a thing at all.  
Thirdly, It is as incredible, that Paul sending salutations to so many in Rome, and again from so many there, should omit to have named Peter at one time or other if he had been there. What was become of Peter in these reciprocal kindnesses and salutations of the Saints one to another; was he a sleep, or was he sullen, or what shall we make of him, or was he not indeed at Rome at all?  
But not to insist upon this question whether Peter were at Rome at all, which hath been proved negatively by many Authors, and by many undeniable Arguments; let us look a little upon this foundation of his being there, which hath been laid, namely, his coming thither this year, which is the second thing to be taken into consideration.  
And about this point, there have been divers simple Ignoramus's in former time, who so they held this first Article of the Roman Creed, That Peter was Bishop of Rome five and twenty years, and died in the last year of Nero, and so believed as the Church believed, they never cared to bring the head and heels together, or to observe how the times agreed, but have easily swallowed this camel of senseless computation, that Peter went from the Council of Jerusalem, Acts 15. to Rome, and there sat Bishop five and twenty years, which expired in the last of Nero; whereas, betwixt the Council at Jerusalem, and the last of Nero there were but twenty years in all, if there were so many: But nimbler wits, that cannot be caught in so plain and apparent a trap as this, have found out a quainter and more curious date from which to begin the Chair of Peter at Rome than this, and that is from the Story in the twelfth of the Acts of the Apostles. Where Peter being apprehended by Herod after his murder of James the great, and being delivered by an Angel, and having acquainted the Disciples with his delivery, they being together in John Marks house, he is said, to departed to another place, which they say, (and you must believe it, or they will take it very ill) was to Rome, and this was (say they) the second year of Claudius. A long journey believe it, to run to Rome, to avoid danger at Jerusalem: and Rome but a mad place to set up an Episcopacy in at this time, as hath been plain in the preceding, and will be also in the subsequent story of it. But that we may see, if not the impossibility, yet the utter improbability of that his journey in this second of Claudius, if that were the journey in the twelfth of the Acts, it will not be impertinent to insert a story out of Josephus concerning Agrippa's return from Rome to Jerusalem, where he slew James, and imprisoned Peter.    

PART II. The JEWISH Story.  

§. Herod Agrippa his coming to Jerusalem.  
CLAUDIUS' the Emperor having attained the Empire as we have seen, the more easily and readily by the mediation and agitating of Agrippa, he would requite him like an Emperor for that his service: and therefore he confirmed to him by Charter, that Kingdom in which he had been enthroned by Caius, adding also Judea and Samaria, which had belonged to his Grandfather Herod (from hence it may seem that he took that name) and Abilene, and the Region near it, and appertaining to it in Lebanon, which had belonged to Lysanias. He caused also the Articles of a League betwixt himself and the King, to be cut in brass, and to be set up in the midst of the Forum.  
There was now some sedition and civil hostility in Alexandria; for the Jews having been suppressed and oppressed by the Greeks, all the time of Caius, began after his death to stand in their own defence, and to rise up against those that had opposed them. Claudius' by Letter commands the Governor of Egypt to quell the tumult: and at the request of Agrippa, and of Herod King of Chalcis, he sendeth forth an Edict into Syria and Alexandria in behalf and favour of the Jews. And another Decree he sent also through the rest of the Roman Empire, to the same tenor, and for the benefit of the same people, beginning with these his Titles, Tiberius Claudius Caesar, Augustus, Germanicus, Pont. Maximus. Trib. Pleb. or Tribunitiae Potestatis Consul designatus II. or second time Consul, and so it goes on.  
By these decrees (saith Josephus) being thus sent to Alexandria, and through the whole Empire, Claudius declared what opinion he had of the Jews: And presently he sent away Agrippa to manage his Kingdom, with enlarged Honours, and wrote to the Governors of the Provinces, and to the Magistrates to favour him. And he, as it befitted a man that had had happy success, returned with speed. And coming to Jerusalem, he performed or offered Thanksofferings, omitting nothing that was enjoined by the Law: Wherefore he caused many Nazarites to be shaved, and the golden Chain which was given him by Caius, weighing equally with the iron chain that had bound his Royal hands, he hung up 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the enclosures.  in the consecrate Court over the Treasury, for a memorial of his adversity, and for a witness of his better fortune. Thus Agrippa having performed rightly this his service to God, he removed Theophilus the son of Ananus from the High Priesthood, and conferred the honour upon Simon the son of Boethus, whose name was also Cantheras, thus Josephus Antiq. l. 19 c. 4.   

§. Peter not imprisoned in the second year of Claudius.  
To which let us join some of St. Luke's text in the twelfth of the Acts, and then let us make use of both together. Now about that time (saith he) Herod the King stretcked forth his hands to vex certain of the Church; and he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter; then were the days of unleavened bread.  
Now let the Reader observe in either story one special circumstance of time, as in Josephus, That Claudius was now second time Consul: and in St. Luke, that James was slain before Easter; and then let him cast whether it were possible, at the least probable, that so many things should be done and intercede between the beginning of January, when Claudius entered his Consulship, and Easter, as in these Stories must intercede, if Peter were imprisoned at the Easter of this year; yea though it fell the latest or furthest in the year that ever Easter yet fell. For, for Claudius to make his decree, and disperse it: for Agrippa to provide for his journey, and part from his friends in Rome: for him to travail from Rome to Jerusalem, to perform his Sacrifices and Ceremonies there, to seek to lay hold upon certain of the Church, to light upon James, and to kill him, and then to apprehend and imprison Peter, and all this betwixt Claudius his entry of his Consulship in January, and Easter, is a thing so incredible (especially to him that considereth how slowly great bodies move, as Kings and Emperors in their actions) as that it seemeth next impossible. For it cannot be imagined that this decree for the Jews was the first thing that Claudius did after he was made Consul, or that he fell upon that work in the very beginning of January; for matters of the City and of Italy one would think should take up the first thoughts of the Consuls, when they entered into that Office, and not of Jerusalem and Alexandria so many hundred of miles distant: and matters of the Romans themselves, and not of the Jews a despised Nation: But grant that on the very first day he set pen to paper for that decree, on the second dispersed it, and on the third dismissed Agrippa, yet must so great a Prince have some preparation for so great a journey, he must have some time to part with so great acquaintance; it was strange if he waited not some time for a convenient wind, and he must take up some reasonable time after he is shipped, before he land in Judea. After his landing some time was required for such a King in his own Kingdom to prepare for his journey by Land to Jerusalem, some for his settling there; some for his Sacrifices, and performances of the Rites of the Law mentioned; and all these before the apprehension of James, and that no man knows how long before Easter. Let indifferency judge, whether all these things were possible to be done in that space of time; and then let it censure of the matter in hand.  
To the eviction of this opinion, that Peter went to Rome, and there began his Episcopacy the second year of Claudius, Romanists themselves may be produced that do gainsay it; as Salmeron on the twelfth of the Acts, who holds that he went thither in Claudius his fourth, and he produceth Comestor, Nauclerus, and Petrus de natalibus of the same opinion with him.  
So likewise Simeon the Metaphrast, though he bring Peter from Jerusalem this year for fear of Herod, and lead him through many places, ordaining Churches and making Bishops, yet in conclusion he mentioneth not one word of Rome, but bringeth him to Jerusalem again at Passover next. Hereupon Surius, or at least his Marginist, and Baronius are ready to give him the lie; and though they both allege him, and applaud him while he serveth their own humour, yet here they fly in his face, and tell him he is beside the cushion, because he is beside their opinion, and saith not what they would have him say.  
Upon consideration of what hath been said before, we have put over the death of James to the year next following, as not seeing it possible to have fallen out this year before Easter, all circumstances being well considered: and accordingly have we referred thither, as the order requireth, the imprisonment of Peter, and his fleeing for his life, or retiring for some other cause, which the Romanists will have to have been to Rome; and there will we take it into some examination again.    

PART III. The ROMAN History.  
THE Moors rebelling, are beaten by Suetonius Paulinus, and after him by Cn. Sidius Geta, who following them far into the Sands, fell into an extreme want of water for his Army: But by the wicked advice and furtherance of a renegado Moor, he obtaineth an extraordinary great rain by Magic, to the sufficient refreshing of his Army, and to the terror and subduing of the enemy. And now did Claudius divide Mauritania into Tingitana and Caesariensis.  
Claudius is exceedingly delighted with and given to the cruelty of the Sword-plays, in which he swept away a world of Servants and Freemen that had been accusers of their Masters in the time of Caius. And which was most ridiculous, he caused the statue of Augustus to be removed out of the place, because it should not behold such bloody work; being inhumanely himself delighted in that butchery, which he thought too barbarous for a brazen statue to look upon.  
These bloody spectacles brought him to an habit of cruelty; which was augmented and hardened in him by the damnable counsels of his Empress Messalina, a woman wicked above parallel or expression, and by the spurrings on of other sycophants C. Appius Silanus is put to death, because he refused to incestuate Messalina when she desired him, for he had married her mother; but because Claudius must not hear of this beastly cause of her displeasure, Narcissus a freeman of the Emperor accused him for this, that in a dream he had seen Appius slay the Emperor.  
Upon his death the people began to expect no more goodness from Claudius at all, but gave him up for a Tyrant like the two that had gone before him: whereupon, Annius Vincianus, and Futius Camillus Scribonianus and others conspired against him; but being deserted of their soldiers in the enterprise, they are glad to end their lives by their own hands, that they might escape the executioners.  
Messalina and Narcissus and others of their faction using the stupid folly of the Emperor to the compassing of their own wills, involve in false accusations and in miserable deaths, an infinite multitude of men and women, honourable and inferior, of all qualities and conditions, according as the spleen of any of them moved or was provoked. Among them that thus perished Arria the wife of Caecinna is upon record for her Roman valour: for when her husband trembled and was afraid to slay himself, she took the sword out of his hand, and fell upon it, and gave it him again, reeking with her blood, with these words, Behold boy how I feel no pain: And now, saith my Author, were matters come to such a pass, that nothing was reputed a greater virtue than to die valiantly and like a Roman. To such a cruelty had custom and evil counsel brought him, that of himself was of a reasonable gentle nature, but wanted constancy and discretion to manage it.    

THE CHRISTIAN HISTORY, THE Jewish and the Roman,  
Of the Year of CHRIST XLIV.  
And of the Emperor CLAUDIUS III Being the Year of the WORLD 3971. And of the City of ROME 796.  
Consuls 

Claudius Caesar III.  
L. Uitellius.    ACTS. CHAP. XII. Vers. 2. And he killed james. 


§. 1. The Martyrdom of James the great.  
WE are now come to the time of Great James his death. For Agrippa coming the last year into Judea, as we saw from Josephus, and it not being probable that he should do this exploit before Easter, as the circumstances told us; we may justly take this year for its proper time and place. Now about that time (saith St. Luke) Herod the King (the Syriack addeth who is called Agrippa) stretched forth his hands to vex certain of the Jews; and he killed James the brother of John with the sword. The first words, About that time, relate to what went before in the preceding Chapter, vers. 28. and meaneth in the days of Claudius Caesar. Now what should be the incentive of the spleen of Agrippa against the Church, is not specified: it may well be supposed it proceeded from that his Ceremoniousness and strict observance of Mosaic Rites, which is mentioned by Josephus: Concerning the Martyrdom of James under this his spleen, we will content ourselves with the words of the Text, He killed James the brother of John with the sword; accounting all other additional circumstances which may be found in officious Authors to be nothing else but gilded legends, and fond inventions: As that mentioned by Eusebius out of Cleniens his Hypotyposeon, concerning his accuser, that seeing his constancy to the death, confessed the faith, and was martyred with him. That by Epiphanius that he lived and died a Virgin: and that by 
* Tom. 2. julii 25.  Surius (who is the bell-wether for old winter tales,) that telleth, That his body after his martyrdom was shipped by Ctesiphon and his fellow-Bishops for Spain; that the Ship in six days was directed thither without Pilot or Compass, but only by the influence of the Corpse that it carried. That at the landing the body was taken up into the air, and carried near the place of its burial, twelve miles off. That Ctesiphon and his fellows wer● led to it by an Angel: And more such trash, that it is but labour lost, either to read or mention.   

§. 2. The Apostles Creed.  
The Creed was made upon this occasion (saith 
a De Institut. Cleric. l. 2. c. 56. extat in Auctario ad Biblioth. Patrum. ●ol. 620  Rabanus Ma●…s) as our Ancestors have delivered unto us. The Disciples after the Ascension of our Saviour being inflamed with the Holy Ghost, etc. And being charged by the Lord to go to all Nations for the preaching of the Gospel, when they are to part one from another, they first make a common platform among themselves for their future preaching. Lest being severed in place, divers and different things should be preached to those that were invited to the faith of Christ. Being therefore together in one place, and filled with the Holy Ghost, they compose a short platform for their preaching, conferring together what they thought. And this they appoint to be given to them that believe, and to be called Symbolum, etc. Thus he, and very many others with him, conceiving that the Apostles supplied not only the matter of the Doctrine contained in the Creed, but the very form and words also.  
For Peter said, say they, I believe in God the Father Almighty.  
John, The maker of Heaven and Earth.  
James, And I believe in Jesus Christ his only Son our Lord.  
Andrew, Which was conceived by the Holy Ghost, born of the Virgin Mary.  
Philip, Suffered under Pontius Pilate, was crucified, dead and buried.  
Thomas, He descended into Hell: the third day he risen again from the dead.  
Bartholomew, He ascended into Heaven: sitteth at the right hand of God the Father Almighty.  
Matthew, From thence shall he come to judge both the quick and the dead.  
James the son of Alpheus, I believe in the Holy Ghost, the Holy Catholic Church.  
Simon zealots, The communion of Saints, the forgiveness of sins.  
Judas the brother of James, The resurrection of the flesh.  
Mathias, The life everlasting. Amen.  
Thus the hundred and fifteenth Sermon de Tempore, that goeth under the name of 
b Tom. 10. col. 849.  Austen: but apparent that it is not his, by this, that here is reckoned the descent into Hell, which in his book 
c Tom. 3. p. 143.  de Fide & Symbolo is quite omitted.  
Now were this Tradition as true as it is punctual, it would readily plead for its own place in Chronology, namely, about this time at which we now are, before James his death, for he gave in his symbolum (according to this tradition) among the rest. But that this opinion of the Apostles casting in every one his parcel, is of no validity, but a presumptuous and false surmise, may be evinced by these Arguments.  
First, 
d Mr. P●rk. on the Creed.  Because the title of The Catholic Church, is neither used in any of the Apostles writings, nor is it likely that it came into use till after the Apostles days, when the Church was dispersed into all parts of the earth.  
Secondly, Because the Article He descended into Hell, is not owned or acknowledged at all by the Nicene Creed, nor by any of the ancientest Fathers next the Apostles times, in their reckoning up of the Articles of the Creed, as see instances in abundance in 
e Pag. 410.  Polanus his Syntagma, lib. 6. cap. 21.  
Thirdly, If the matter and words of the Creed had been from the Apostles themselves, why is it not then Canonical Scripture as well as any of the sacred Writ?  
Fourthly, In the giving in of their several Symbols or parcels, after the manner opinionated before, there is so great disproportion and inequality, some giving so much, and some so little, that it maketh the contribution itself to be very suspicious.  
Fifthly, The Summary Collection of the points of Christian Religion taught by the Apostles, and delivered by them to others to teach by, consisteth of two heads, Faith and Love, 2 Tim. 1. 13. But the Creed consisted of faith only. I rather think therefore, saith Mr. Perkins, that it is called the Apostles Creed, because it doth summarily contain the chief and principal Points of Religion, handled and propounded in the Doctrine of the Apostles; and because the points of the Creed are conformable and agreeable to their Doctrine and Writings.   

§. 3. Traditions.  
With their framing of the Creed before their parting, hath Baronius joined also their delivery of Traditions. Sicut symbolo, saith he, ita etiam aliis absque Scriptura traditionibus Ecclesiae imperitis, diviserunt sibi ad quas singuli proficiscerentur orbis terrae provincias. Having thus imparted the Creed, and also traditions without Scripture to the Church, they parted among themselves what Country every one of them should go unto.  
These Traditions the 
a S●ss. 4. decret. 1. extat ●om. 4. concili●rum par. 2.  Council of Trent divideth into those which were received by the Apostles from the mouth of Christ; or delivered from hand to hand, from the Apostles to our times; the Holy Ghost dictating them unto them. And these those Fathers hold of equal authority with the Scriptures, and the Council curseth them that shall willingly and knowingly contemn them. And well do they deserve it, if they did but certainly and assuredly know that they came from such hands. Bellarmine 
b Li●. 4. de verbo non script. c. 2. extat tom. 1. pag. 166.  hath stretched the name and piece of Traditions to one tainterhook higher. For Traditions, saith he, are Divine, Apostolical and Ecclesiastical. Divine, are those which were received from Christ himself teaching his Apostles, and yet are not to be found in the Scriptures; such are those which concern the matter and form of the Sacraments. Apostolical are those which were instituted by the Apostles, not without the assistance of the Holy Ghost, and yet are not to be found in their Epistles. Ecclesiastical traditions are properly called certain old customs, begun either by Prelates, or by people, which by little and little by the tacit consent of the people obtained the power of a Law. Under these heads, especially under the two first, hath he placed these particulars 
c Ibid. c. 9  The perpetual Virginity of Mary, the number of the Canonical books, Baptising of Infants, blessing the water before, bidding them renounce Satan and his works, signing them with the sign of the cross, anointing them with oil, not rebaptising after Heretics, Lent, Ember week, inferior Orders in the Church, worshipping of Images, etc. To which 
d Vid▪ Whitaker de S. Script. controv. 1. q. 6. c. 5.  others add, The oblation of the Sacrament of the Altar, Invocation of Saints, Prayer for the dead, the Primacy, Confirmation, Orders, Matrimony, Penance, extreme Unction, Merits, necessity of Satisfaction, Auricular Confession, etc. Into which controversy not to enter, concerning the thing itself, which so many grave and learned pens have handled sufficiently, reckoned by Bellarmine, though with small good will, in his entry upon this question; let but reason and indifferency censure, concerning that which is more proper to this discourse, namely, the time of delivering these Traditions, whether this or any other: And here in the first place let the Reader but consider that at this time, there was no more of the New Testament written, than the Gospels of Matthew and Mark, if so be that those also were written at this time. And then let him judge how senseless a thing it is to speak of delivering unwritten Traditions to the Church, when almost all the New Testament was yet to be written. Or take it at the Council at Jerusalem, which was divers years hence, when all the Apostles were all together, and giving rules to the Church, or take it at Paul's apprehension at Jerusalem, when imagine all the Apostles to be together again, and even at either of those times, will the same absurdity follow still for no more of the New Testament was written, or very little more than now. And then how ridiculous doth it appear, That the Apostles should offer to give rules to the Church by unwritten Tradition, when they had all their Epistles for rules of the Church yet to write: If they would leave the Church to be regulated by unwritten Traditions, why should they write after? And if they would have her regulated by their writings, why should they give her unwritten Traditions before? A quick wit will nimbly answer, that they left her such Traditions as were not to be expressed in their writings, but let an honest conscience and an unprejudicate judgement censure whether this will abide the test, yea or no. For is it within any compass of likelihood that these Apostles did know what things Paul would not write of in his Epistles, that they should deliver such things beforehand for Tradition, when as yet they hardly knew whether he was to be an Apostle of the Gentiles or no, when they did not know whether he would write any Epistles or no, much less did they know what Epistles he would write? Appello conscientiam, and so much for Traditions.  Vers. 3. He proceeded to take Peter also, etc.  

§. Peter's imprisonment and delivery.  
James his death was seconded by Peter's imprisonment, but his time for martyrdom was not yet come as was the others. Agrippa having laid hold upon him, deferred his execution till after the Passover, 
e Sanctius▪ in Act. 12.  either because he would not defile that holy feast with effusion of humane blood, or because he would afflict Peter the more, and give the Jews the greater content by his long restraint and straight imprisonment, or rather because he feared a tumult if he should have slain him in that concourse of people as was there at Passover time. Thus lay he guarded, with four quaternions, or (as the Syriack hath it▪) with sixteen Soldiers, which as it seemeth watched him by course, for the four watches of the night, two close by him and two at the gate. Besides these two and two successive jailors, he was bound with two chains, and if 
f Sanct. ubi supra ex Chrysost.  some say true, his two keepers were tied for the more sureness in the same chains with him. Happy men were they sure, that had so great interest in these happy chains, which if you dare believe 
g Augusti. 8. c. 18, 19, 20.  Surius, had the virtue to work Miracles, to diffuse Grace, to procure Holiness, to heal Diseases, to affright the Devil and to defend Christians. They were preserved, saith he, by some of Herod's servants that believed, and in process of time laid up for a sacred relic at Constantinople, and there either he or they lie.  
That very night that preceded peter's intended execution, he being fast asleep between his keepers, is waked, loosed and delivered by an Angel. 
h Anna ad ann.  Baronius maketh a great matter of it that the whole Church▪ prayed for Peter whilst he was in prison, and since the like is not related to have been done by them for any other, he will needs from hence infer his primacy, the whole flock praying for her universal Pastor, whereas the reasons of this expression are apparent to be only these two. First, To show that the Church was praying for him whilst he was sleeping, for after he had taken a part of his first sleep, this night he cometh to the house of John Mark, and they are there still out of their beds and at prayer. Secondly, Because the fruit of their prayers were showed in his delivery. There is no doubt but constant prayers were made for James by the whole Church whilst he was in prison as well as for Peter, but so much is not expressed, because the story could not answer that relation with relation of his delivery: And Atheism and profaneness would have been ready to have scoffed, that the whole Church should have prayed in vain.  
The Angel, and Peter (thus loosed) pass two watches, and then come to the iron gate; there are some that hold these watches to be two prisons, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken as it were passively for places where men are kept, and that Peter was in a Gaol within these two, as in the worst, basest and surest place, and that all were closed with a gate of Iron. But 
i Vid. Baron  others hold these watches to be guards of men, and that the prison was without the City, between or within the two outmost walls, but in these things it is not material to insist for determination. The latter is far the more probable, both in regard of the signification of the Greek word, and that Josephus mentioneth three walls about Jerusalem, and divers towers in every wall, as also in regard of the greater heightening of the miracle, in that Peter escapeth, not only his own sixteen men's watch, at the prison door, but also two watches more at the two walls gates, and the second which was the Iron gate gave them free passage of its own accord.  
Peter being cleared of the danger, and left of the Angel, betaketh himself to the house of Mary the mother of John Mark, where when Rhoda upon his knocking and speech averred constantly it was Peter, the whole company there assembled conclude that it was his Angel. Here is some ambiguity about their thus concluding. 
k Chrysost. in loc. hom. 27.  Some understand it of his tutelar Angel, and from hence would strongly plead the opinion that every man hath his proper and allotted Angel to attend him.  
But first, we sometimes read of one Angel attending many men.  
Secondly, Sometimes of many Angels attending one man.  
But thirdly, If the matter may be agitated by reason, if a singular Angel be destined to the attendance of every singular man, what doth that Angel do till his man be born, especially what did all the Angels but adam's and Eves and a few more for many hundreds of years, till the world was full? 
l Vid. Salm●ron en locum.  Others therefore understand it of a messenger, which the Disciples supposed Peter had sent to them upon some errand. But this opinion is easily confuted by Rhodas owning of Peter's voice. 
m Ar●tius in loc.  There is yet a third opinion as much unwarrantable as either of these; That the Disciples concluded that an Angel by this knocking and voice came to give them notice of Peter's death to be near at hand, and that therefore they call him his Angel, and that it was sometimes so used that one Saint should know of another's death by such revelations. The Jews indeed in their writings make frequent mention of Samael the Angel of death, but they call him so for inflicting it, and not for foretelling it: And we have some examples indeed in the Ecclesiastical history of one man knowing of another's death by such revelations and apparitions as these: but because those stories are very dubitable in themselves, and that the Scripture is utterly without any such precedent, this interpretation is but utterly groundless and unwarrantable. The most proper and most easy meaning therefore of those words of the Disciples, It is his Angel, seemeth to be, that they took it for some Angel that had assumed Peter's shape or stood at the gate in his resemblance.  Vers. 17. He departed and went to another place. 
The place whither he went is not to be known, because not revealed by Scripture. As for his going to Rome, which is the gloss that Papists set upon this place, it is a thing senseless and ridiculous, as was touched before, and might be showed at large were it worth the labour. I should as soon nominate Antioch for the place whither he went at this time, as any other place at a far distance: For I cannot imagine any time when he and Paul should meet at Antioch, and Paul reprove him, Gal. 2. 11. so likely as this time: for it is most probable that Peter being put to flee for his life, would get out of the territories of Herod for his safety: now there was no place more likely for his safety than in Antioch, where not only the distance of place might preserve him, but the new born Church would seek to secure him.  Vers. 21. And upon a day Herod arrayed in Royal apparel. 
Th●…s of this Herod Agrippa after his coming from Rome to Jerusalem and the man●…s death are largely described by Josephus, and therefore we will trace them in 〈…〉 in our Jewish Story.    

PART II. The ROMAN Story.  

§. 1. Some Acts of Claudius this year.  
THE Roman year was now taken almost wholly up with sacrifices and holy days, even as it is at this day, to the great hindrance of the people in their employments and occasions, therefore Claudius being now Consul abrogated abundance of these days and solemnities, and contracted those that he let remain into as narrow compass as was possible: Many things that Caius had foolishly given away, he remanded, and many again that he had wickedly wronged he repaired: He brought Lycia under servitude, because in a tumult they had slain some Romans, and he joined it to Pamphylia: and disfranchised a Lycian Ambassador that came to treat about the business, because he could not speak Latin, saying, That it was not fit that he should be a Roman that understood not the Roman tongue: and many others he disfranchased for other causes, yet on the contrary was he most lavish, he, Messalina and his and her favourites in conferring the Roman freedom and other offices for money, insomuch that he was glad to give an account of it in an oration in Campus Martius. He exhibited some sword plays this year in the Camp.   

§. 2. The abominable whoredoms and actions of Messalina the Empress.  
She lived in continual lust and uncleanness: and was not content to do so herself, but she forced divers other women to the same course: Nay she caused some women to commit adultery even in the very sight of their own husbands: And those that consented to her villainy she honoured and rewarded, and those that did not, she hated and sought to destroy: These her detestable carriages she kept long unknown from Claudius, providing him lasses for his bed, while she took whom she thought good to hers: and killing and taking out of the way, whomsoever she suspected likely to tell Claudius. So slew she Catonius Justus, to prevent his telling of tales: and the two Julia's upon other occasions.  
A Roman Knight was also this year executed as for some conspiracy against the Emperor.   

§. 3. An expedition into England.  
This year did Aulus Plautius with much ado lead an Army into Britain: For one Bericus, who had been expelled thence for sedition, had persuaded Claudius to send an Army over: But hardly would the Soldiers be gotten out of Gaul over thither, they being incensed and taking it ill that they should go fight even out of the world: Narcissus being sent by Claudius to the Army, made a speech to them which exasperated them the more, in so much that they made the outery of Jo Saturnialia: or All Masters, and were ready to make head, but at last they willingly followed Plautius: He parted his army into three parts, because that if they were repelled and opposed in one place, they might land in another: They had some trouble in their passage, through cross winds, but they took heart and bore it out, and the rather because a bright light or flame ran from the East toward the West even that way that they were to go: they entered the Island without opposition: for the Britain's suspected not their coming: but when they were now entered and they not ready to withstand them, they ran into the woods and bogs, hoping to weary out the Romans with following and seeking them, and so to cause them to return without doing any more.  
It cost Plautius' a great deal of toil accordingly to find them out, which at last he did, and overcame first Cataratacus and then Togodumnus the two sons of Cynobellinus, who himself was but lately dead.  
These fleeing, he took into homage part of the 
* Glocestershire and Oxfordshire.  Boduni, who were subject to the 
* Buckinghamshire and Hartfordshire. See Camden's Britan.  Catuellani, for the Britain's were now subject to divers Kings. He leaving a Garrison there, marched on till he came to a river, which the Britain's thought he could not have passed without a bridge, and therefore they encamped carelessly on the other side: But Plautius sent over some 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  German Soldiers, who were accustomed to swim over Rivers, and they suddenly assault the enemy, but wounded not the men, but only their horses that should have drawn their Chariots, and so spoiled and undid the Riders. Then sent he over Flavius Vespasian, who was afterwards Emperor, and Sabinus his brother, who passing the River slew many of the enemies on a sudden: yet did not the rest flee but gave battle the next day, and the fortune of the fight was doubtful till C. Sidius Geta, being in danger to be taken, did so stoutly behave himself, that he got the victory, and triumphal honours, though he were not Consul.  
Then did the Britain's betake themselves to the Thames towards the place where it falls into the Sea and flows high, and they easily get over, knowing the convenientest places: but the Romans following them were in danger: when the Germans had again swum the River, and others had passed at a bridge above, they fell upon the Britain's on all parts, and made a great slaughter: but in pursuit of them they fell into some marshes, and so lost many of their men.  
Upon this mishap, and because the Britain's were exceedingly exasperated for the death of Togodumnus, and made still greater preparations for war, Plautius proceeded no further, but garrisoning those places that he had gotten, he sends for Claudius: for so he had been commanded to do if he came to a pinch.  
Claudius' receiving the tidings, prepares for the expedition, and among many other things brings divers Elephants along with him, and coming to his army at the Thames, and passing the River he fights a pitched battle and obtains the victory, and takes in 
* Maldon.  Camalodunum the 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regiam.  chief City of Cynobellinus; disarms the Britain's, leaves them that were conquered to be governed, and the rest to be conquered by Plautius, and so goes for Rome, where the Senate gives him the title of Britanni●us, appoints triumphs and Statues for him, and honours for Messalina.   

§. 3. A Whorish trick of Messalina.  
Little did she either deserve either honour or respect, but fear and flattery regard not desert. Among her various and continual adulteries, she cast her eyes of lust upon one Mnester, an Actor or Player, a man that had been very intimate with Caius, and never the better to be thought of for that. This man she solicits to her bed, with words promises and gifts, but prevails not with him, not for any honesty that was in the man, but for fear of the displeasure of Claudius: When the shameless strumpet could not prevail with all her solicitations, she goeth to Claudius, and desires him to command Mnester to do what she would have him: which Claudius did, not knowing what he commanded. And then did Mnester adulterate the Empress so freely from fear of Claudius, that he thought it had been the Emperor's express mind he should so do. And by divers other men did Messalina practise the very same project. And to that impudence did she grow in her whoredom with this Mnester, that when the Senate had commanded that all the brass coin that bare Caius his Image should be melted, and this in detestation of Caius, she caused pictures of Mnester to be made of it.    

PART III. The JEWISH Story.  

§. 1. Agrippa his actions at Jerusalem after his return from Rome.  
AGRIPPA returned the last year to Jerusalem, where as we observed and saw before, he performed much ceremoniousness, and changed the Highpriest, slew James and imprisoned Peter. Besides these things he remitted a tribute to the men of Jerusalem, for their kindness in entertaining of him: he obtained the letters of Petronius to the men of Dor for the removal of Caesar's statue, which some seditious men had set up in their Synagogue: He removed Cantharas from the Highpriest again, and placed Mathias in his stead. He imprisoned Silas the Master of his Horse for his free discourse concerning his service done to him in the time of his calamity and poverty, but on his birth day festival he enlarged him again, where he continuing still in the same freedom of speech, he imprisoned him again. He began to fortify Jerusalem, and to make it exceeding strong, but Marsus (the present Governor of Syria in steed of Petronius) got letters from Claudius to stop his work, as suspicious towards innovation. He was exceedingty observant of his Country's Laws, and much care and cost he bestowed on sacrifices, yet was he challenged by one 
* It may be this story aimeth something at Simon Peter.  Simon that took on him to be a teacher, for an unholy man and one unfit to come into the Temple: which Simon he sent for to Caesarea, where he questioned with him about the words, and dissuaded him without punishment but with a reward.  
He built sumptuous things in Berytus, as a Theatre, Amphitheatre, Baths, Porches, and such like magnificences, and set 700 and 700 condemned men to fight together for pastime, and so destroyed them. From thence he went to Tiberias of Galilee whither divers Kings came to him to visit: And so did Marsus also the Governor of Syria; but he seeing so many Kings together with him (for they were five) he suspected the matter as tending to innovation, and therefore he commanded them home. Herod after this went down to Caesarea, and there he made sports and shows in honour of Caesar; and on the second day being most gorgeously apparelled, and the Sun shining very bright upon his bright clothing, his flatterers saluted him for a god, and cried out to him; Be merciful unto us, hitherto have we feared thee as a man, but henceforward we will acknowledge thee to be of a nature more excellent than mortal frailty can attain unto. The wretched King reproved not this abominable flattery, but did digest it: And not long after he espied his Owl which the Germane had foretold to be the Omen of his death. And suddenly he was seized with miserable gripe in his belly, which came upon him with vehement extremity, whereupon turning himself towards his friends, Lo, saith he, he whom ye esteem for a God is doomed to die; and destiny shall evidently confute you in those flattering and false speeches which you lately used concerning me. For I who have been adored by you as one immortal, am now under the hands of death: And so his griefs and torments increasing, his death drew on a pace, whereupon he was removed into the Palace, and all the people put on sackcloth and lay on the ground praying for him, which he beholding could not refrain from tears: And so after five days he gave up the Ghost being now 54 years old, and having reigned seven years, four years in the time of Caius and three under Claudius: He left a son behind him of seventeen years old named also Agrippa, and three daughters, Bernice, Mariam and Drusilla. Before his death was published, his brother Herod the Prince of Chalcis, and Chelchias the King's Lieutenant, caused Silas to be put to death.    
FINIS.   

THE TEMPLE SERVICE As it stood in the Days of Our SAVIOUR. Described out of the SCRIPTURES, And the Eminentest Antiquities of the JEWS. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell. MDCLXXXII.   

THE CONTENTS.  

CHAP. I. OF the different holiness of the several parts of the Temple. Pag. 897 

Sect. 1. How the unclean were kept from the Temple. 899  
Sect. 2. Penalties doomed upon unclean persons found in the Temple. Death by the hand of Heaven, and cutting off. ib.  
Sect. 3. Penalties inflicted upon unclean persons found in the Temple. Whipping and the Rebels beating. 901    
CHAP. II. Of the several ranks of Priests and several officers of the Temple. 903  
CHAP. III. Of the Highpriesthood. 904  
CHAP. iv Of the succession of the High-priests. 

Sect. 1. To the building of the Temple. 907  
Sect. 2. The High-priests from the building of the Temple to the captivity. ibid.  
Sect. 3. The High-priests under the second Temple. 908    
CHAP. V The Sagan, Katholikin, Immarcalin, and Gizbarin. 

Sect. 1. SAGAN, 911  
Sect. 2. KATHOLIKIN, 912  
Sect. 3. IMMARCALIN, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913  
Sect. 4. GIZBARIN, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914    
CHAP. VI Of the four and twenty Courses of the Priests, 915  
CHAP. VII. Of the Levites. 

Sect. 1. Of the Porters and guards of the Temple. 918  
Sect. 2. Of the Singers, and Temple music. 919  
Sect. 3. Of the Stationary men or Israelites of the Station. 924    
CHAP. VIII. Concerning their Sacrifices and Offerings. 926 

Sect. 1. Burnt offerings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid.  
Sect. 2. Sin offerings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 929  
Sect. 3. Trespass offerings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 933  
Sect. 4. Peace offerings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 936  
Sect. 5. Meat offerings and drink offerings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 938    
CHAP. IX. The manner and managing of the daily service. 941 

Sect. 1. The manner of their casting lots for every man's several employment. 942  
Sect. 2. The cleansing and dressing of the burnt offering Altar. ibid.  
Sect. 3. The Killing of the morning Sacrifice, dressing the Lamps and Incense Altar. 943  
Sect. 4. Their public prayers, thy Phylacteries. 944  
Sect. 5. The burning of incense, and the rest of their prayers. 945  
Sect. 6. The rest of their prayers. 946    
CHAP. X. The manner of their worshipping at the Temple. 947  
CHAP. XI. Of the appearance of the people at the three festivals. 950  
CHAP. XII. Of the manner of the celebration of the Passover. 951 

Sect. 1. Their searching out for leaven. 953  
Sect. 2. The passages of the forenoon of the Passover day. 954  
Sect. 3. The time of killing the Passover. 955  
Sect. 4. The Paschal societies. 956  
Sect. 6. The kill of the Passover. 957    
CHAP. XIII. The manner of eating the Passover. 959  
CHAP. XIV. Sect. 1. Of the Solemnity and Rites of the first day in the Passover week of the Hagigah, and peace offerings of rejoicing. 968 

Sect. 2. The second day in the Passover week. The gathering and offering of the first fruits Omer. 969  
Sect. 3. The feast of Pentecost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 970    
CHAP. XV. Of the Service on the day of expiation. 971  
CHAP. XVI. The manner of their celebrating the Feast of Tabernacles. 972 

Sect. 1. The several Sacrifices at the Feast of Tabernacles. ibid.  
Sect. 2. Their Palm and Willow branches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 975  
Sect. 3. Their Pomecitron apples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 976  
Sect. 4. Their pouring out of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rubric of every days service. 977  
Sect. 5. Of the Feast of Trumpets and feast of Dedication. 979    
CHAP. XVII. Certain peculiar parcels of Service. 

Sect. 1. The King reading the Law. 980  
Sect. 2. The Priests burning of the Red Cow. 981  
Sect. 3. The trial of the suspected wife. 982  
Sect. 4. The atoneing for a cleansed Leper. 983  
Sect. 5. The manner of bringing and presenting their first fruits. 984  
Sect. 6. Their bringing up wood for the Altar. ibid.      

TO THE READER.  
IT was my desire, and so it was my hope that this poor Treatise, should not have gone abroad into the world so thinly and so alonely as it doth, but that it would have had a mate to have gone forth with it, which was bred and born and grew up with it, even till the time that it should go forth: but than it stumbled at the threshold, got a lameness, and so was forced to stay at home. My design in reference to the affairs of the Temple, when first I undertook a work of that nature, was first to describe the place, and to give the character and platform of the Temple itself, and then to have something to say about the service. And accordingly with no small pains and study, out of the Scripture, and the highest Antiquities of the Jews, I drew up in a large Tractate and Discourse, as also in a very large Map and Figure, a full, plain, punctual, and exact prospect and description (if I may have liberty to say so much of mine own Work) of the Temple at Jerusalem, especially, as it stood in those times, when our Saviour himself in humane flesh did resort thither. It's Situation, Dimensions, Platform, Fabric and Furniture, both within and without: the Walls, Gates, Courts, Cloisters, Chambers and Buildings that were about it. The Altar, Lavers, Stations for Men, Slaughter places for Beasts, and all the Offices belonging to it: with observation of all or most of those places in either Testament, that speak concerning it, or any of the parts of it. Adelineation so copious and plain, of all the particulars in that holy ground, that had it had the hap to have come to the public view, I should not have feared to have made the Reader the judge and Censor, upon the nature and use of the thing, and whether it might have proved of any benefit and advantage yea or no.  
But that hap of becoming public, is not happened to it: for the Schemetical delineation of the Temple, and of the buildings about it, in the Map, and the Verbal description of them in the Written Tract, do so mutually face and interchangeably refer one to the other, (the Map helping to understand the Description in the Book, and the Book helping to understand the Delineation in the Map) that they may not be sent forth into public apart or one without the other, but must needs appear (if ever they appear) both together. For this purpose have I waited very many months since Book and Map were both finished, (nay many months before I would suffer this present Tract to go to the Press) for the Engraving or Cutting of the Map in Brass, that it might be Printed, and so it and that Treatise and this might have come forth at once, as it was my desire and mine intention. But I have so far failed of my desire and expectation, and find so little fruit of all my long waiting, that to this very hour I have not obtained so much as the least hope of the Maps Engraving at all, or the least probability when it will be begun. I have therefore laid both those aside in suppression, the one to wait for the speeding of the other, (if that will ever be) and both to see how this speeds which is sent abroad, which it may be had been as good to have stayed at home as they do, and not to have been so forward. That rests in the Readers manner of entertainment, Courtesy or Censure: I shall not use many words to Court the one or Deprecate the other: Learned ingenuity will be Courteous, though not Flattered: and proud or unlearned censoriousness will be crabbed, unless I would be a Spaniel: and it may be I should be then kicked too. I shall only say thus much of what I have done, I have desired to benefit, and I have spared no pains, I have walked in paths very rugged and very untrodden: if I have stumbled or erred, it is no wonder; the way full of difficulty and I of humane frailty: And as for many things, which I have left, not explained, as it may be the Reader would have desired, it was because I supposed all along, as I drew up this tract, that the other would have come forth with it, in which divers things, which will be thought wanting here, are more fully handled and supplied.  
London, May 30. 1649. J. L.   
A PROSPECT OF THE Temple Service. OR, The TEMPLE SERVICE as it stood in the days of Our SAVIOUR. Described out of the SCRIPTURES, and the eminentest Antiquities of the JEWS.  

CHAP. I. Of the different Holiness of the several parts of the Temple.  
THE degrees of the Holiness of places among the Jews, by their own reckoning were 
a Kelim. per. 1 Maym. in Beth habb●chira●. per. 1.  these eleven.  
1. The land of Israel was more holy than other lands. Not to mention the many appropriations, fixed to that land by them, which they will have no other land under Heaven to partake of, [as 
b R. Sol in jonah. 1.  that the spirit of Prophecy, 
c Maymon. in Sanhed. per. 4.  Ordination, 
d Idem in Kiddush bhodesh. per. 1. & per. 5.  appointing the New Moons, etc. should be no where else) these two or three peculiarities they observe by name, as proper only to that very soil and no other. That the Omer or first reaped Sheaf and other first Fruits that were to be offered, and the two Loaves of Shewbread which were to stand continually before the Lord, might not be taken and made of the Corn of any Country under Heaven, but only of the Corn that grew in the Land of Israel.  
2. Walled Cities were more holy than the rest of the Land: For, 1. Lepers were not suffered to be in them, but were turned out, 2 Kings 7. 2, 3. and this their turning out was called 
e Maymon in hiath Mikdash per. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shilluah: and it may be possibly the fountain Siloam took its name from such a thing, it being without the City, a place whither such poor creatures were sent. 2. A dead body carried out of the walls, might not be brought in again:: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might carry it up and down in the City, as they thought good, but if it were once carried out of the gates it might not be brought in again. 3. A dead corpse was not to be buried within the walls, Luke 7. 12. And none [saith 
f Avoth. R. Nathan. per. 34.  Rabbi Nathan] were buried within the walls of Jerusalem, but the Kings of the house of David, and the Prophetess Huldah.  
3. Within Jerusalem was holier than within any other walled City; for 
g Rambam in Kelim per. 1.  there they might eat the Peace-offerings, the first fruits, and the second tithe, which they might not eat in any City else whatsoever: And there alone (while Jerusalem was theirs] did they eat the Passover.  
4. The mountain of the Temple was more holy than Jerusalem; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men or Women that had Issues or Fluxes, and Women that were unclean in their menstruis, and upon childbearing, might not come in thither; yet such were in Jerusalem continually. And the reason of this their restraint was 
h Maymon. ubi supr.  because they made that unclean that either they sat or lay upon, yea even the place where they stood: which in this circumstance was a deeper defiling, than defiling by the dead, for a dead corpse might [if there were occasion] be brought in hither, [as to save the dead body of an eminent person from violence, and as they give the example of Moses carrying the bones of Joseph with him, even within the camp of Levi,] but one of these unclean persons might not come in here.  
5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel, or alley was holier than the mountain of the House; for strangers and those that were defiled by the dead might not come within it, which they might do into the other. By strangers, here, we are not to understand Proselytes that were circumcised and baptised, for they were as Israelites to all purposes; but strangers, were such, as were of other Nations, that were not come to that conformity with the Jews in Religion; were they Proselytes of the gate, or were they strangers in the most proper sense: For we shall observe hereafter, that even Gentiles unproselyted, yea while they were yet Idolaters, might and did sometimes bring their offerings to the Temple, and so might come into the mountain of the House; and hence, that is ordinarily called among Christian writers, The Court of the Gentiles: But though they might come within the mountain of the House, yet might they not enter into the chel upon pain of death, which was signified to them by inscriptions upon pillars at the entrance into it, as is observed in its place.  
And from hence risen that tumult against Paul, Act. 21. who being himself, and four others, attending upon their purification, in the court of the Women, shaving their heads, and burning their hair in the Nazarites room, and doing what was to be done by those whose vow was out; an bubbub ariseth upon supposal that one of the four had been a Gentile, namely Trophimus an Ephesian, whom they had seen walking with Paul in the City, and indignity was taken at this, as if Paul had brought in a stranger within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel.  
6. The Court of the Women was more holy than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tibbul iom might not come in thither, that is, whosoever was defiled with such an uncleanness, as required his washing, and his Sun going down, before he was clean; though he had washed, yet if the Sun were not set, he or she might not come in there.  
7. The Court of Israel was more holy than the Court of the Women, 
i Id. ubi supra, & K●lim. per. 1.  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might not enter into it, that were, indeed, acquitted from their uncleanness, but had not as yet their atonement made for their purification: 
k Id. in Mechosere capparah per. 1.  There were four sorts of these, the Leper, a man that had an Issue: a Woman that had had been in her Separation, and she that had born a Child: 
l joseph. de bell. ●. cap. 14.  As for the Women they might not go into the Court at all, 
m Tos●pheta in Erachim per. 2.  unless it were when they brought a sacrifice: but men who were capable of going in at other times, yet might they not enter the Court in this condition, till their atonement made.  
8. The Court of the Priests was more holy than the Court of Israel: for no Israelite might come in there but upon necessity: and that was in these three occasions 
n Pisk● Tos●ph. ad Mid. , either for the laying of his hands upon the head of the sacrifice to be slain, or for slaying of it, or for waving of some part of it being killed.  
9 Between the Porch and the Altar was more holy than the lower part of the Court; for even no Priest might come there that had a blemish, or bareheaded, that is, without his bonnet or without his vail: for they used the covering of their heads as one most solemn rite in their greatest devotions, as shall be showed afterward.  
10. The Temple was more holy than that: because none might go in thither, unless with washed hands and feet: which up and down the Court they might more tolerably do with both unwashed, if they did not meddle with some part of the service.  
11. The Oracle or within the vail was most holy of all: because that none might go in thither, but only the Highpriest, and that but one day in the year only.  
Thus many rise and degrees of Holiness were in that Land, and in these places; now, and many hundreds of years ago raked up in as many, and many more degrees of misery, difilement and desolation. The blinded Nation despising the life and marrow of those holy things, whereby these places received all their holiness and honour; and so losing the things, places, and holiness itself.  
The Jews do parallel Jerusalem and the Temple, to the Camp of Israel in the wilderness and the Tabernacle, in these proportions. 
o R. Sol. in Kelim. per. 1. Maym. in Beth habbech. per. 7.  From the gates of Jerusalem to the mountain of the House, was the camp of Israel. From the gate of the mountain of the House, to the gate of Nicanor, the camp of Levi: and from the gate of Nicanor inward, the camp of the divine glory.  

SECT. I. How the unclean were kept from the Temple.  
UPON the observation of what persons were prohibited access to the Temple, lest they should defile it, two things methodically do come to hand to be considered thereupon, as referring to it; and those are, 1. What course was taken for the prohibiting of the unclean from coming there. And, 2. What was the penalty of those that were in their uncleanness, yet would dare to come.  
The former inquiry is not of so easy resolution as is the latter, and the reason is, because thousands of persons might come, that were not in a fit case to have come thither; and yet it was impossible, without immodesty and uncivility, unless it were by oath, to discover in what case they were. There were indeed Porters and Guards at the gates, but thousands of unclean persons might pass them, and they never the wiser, unless they should have put the passengers to an oath, which I believe was never yet dreamt of by any writer that hath handled the Jews customs. Men in issues of blood or seed, and women in their ordinary or extraordinary fluxes, could neither be discerned by their face in what case they were, nor do we find that they were ever at all examined, much less sworn or searched. They might repel and keep back, indeed, what or whosoever carried with them visible defiling, as one that appeared to be a Leper, one that came with things about him that might not be brought into the Temple: or they might keep back those that would go beyond their bounds: or they might have an eye to any that came suspiciously either to steal or to disturb the Service: or they might check those that shown any lightness at their coming in, or being entered: or they might direct those that were not well acquainted with the place what to do and how to behave themselves there: or they might admonish all that came, to take heed of coming there if they were unclean: But as for keeping out all that were in any uncleanness, and such as whereby the place might receive defilement, it was a thing so far impossible, that it is far from being imaginable. A man might have touched a dead Corpse, or might have touched a Woman in her separation, or suffered Gonorrhoea in the night, or twenty such like cases as these, and he cometh to enter into the Temple, and no one in the world knew how the case was with him but himself, how should this man be possibly discovered or restrained, unless it were by the spirit of Prophecy, or by giving him an oath, which power we never read the Porters to have had, nor is there any ground or colour to suppose such a thing.  
The security of the place therefore from such pollutions lay more in the severity of the penalties that were sentenced against and inflicted upon those that were deprehended offenders in this kind, than it did in any possible care, or practical prevention they could use that they should not come there: And as the rigour and strictness of Laws, and execution upon offenders in other cases, is the surest prevention of such offences, the like was the way of caution and prevention here.   

SECT. II. Penalties doomed upon unclean Persons found in the Temple. Death by the hand of Heaven, and Cutting off.  
FOur sad and severe punishments [for punishments I cannot but call them all] were severally allotted, two in sentence or doom and two in execution, upon those that presumingly by their uncleanness, did violate the Holiness of the place and service, some upon one degree of offending, and some upon another: And those were these,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whipping. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rebels beating.  
1. There is a penalty of which the Jews do speak exceeding often, due as they hold to divers sorts of offenders, and amongst other, to some of those that we are speaking of, namely such as being unclean, yet would for all that go into the Temple, and they do call it Death by the hand of Heaven [or by the hand of God, 
a Vid. Eliu Levit. in Tisbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for they do very commonly call God Heaven,] 
b Maymon. in Biath. Mikdash. per. 4.  An unclean person, [saith Maymony,] that serveth in the Sanctuary profaneth his service, and is guilty of Death by the Hand of Heaven, though he stay not there. And again 
c Ibid. per. 5.  A Priest that serveth and washeth▪ not his hands and feet in the morning, he is guilty of Death by the hand of Heaven. And again, 
d Ibid. per. 4.  Men or Women with Fluxes, Women in their Separation and upon Childbirth, or one unclean by a creeping thing or by a carcase, or the like, may not deal with the service, nor go into the Court: But if they do, they are liable to cutting off for their going in thither, and to Death by the hand of Heaven for their serving. And divers other instances and examples might be given in other delinquencies and offences, to which Death by the hand of Heaven is doomed as the proper punishment of them, but these may be sufficient to our present purpose.  
2. There is likewise as frequent mention, if not more, among the Hebrew Writers, of another doom or penalty upon divers offenders [and amongst others upon those of whom we are speaking, who would go into the Temple in their uncleanness, knowing how the case was with them] which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kereth or Cutting off: And the Talmud in the Treatise Kerithuth which bears the name upon this very subject doth reckon up six and thirty offences to which, if wilfully committed, this penalty accrued. It may not be amiss to give the matter at large in their own words, and that the rather because we have not only some occasion to look after them now, but shall have again also, when we come to treat concerning sin-offerings, which was a part of their service, and which, as we shall see then and even in the words now before us, had somewhat to say to the matter of Cutting off. Their words are these.  

e Kerithuth. per. 1.  There are six and thirty cuttings off in the Law: He that lieth with his mother, or his father's wife, or his daughter in Law, or with a male, or with a beast, or a woman lying with a beast: or a man lying with a woman and her daughter, or with another man's wife, or with his own sister, or his father's sister, or his mother's sister, or his wife's sister, or his brother's wife, or his father's brother's wife, or with a woman in her separation: or he that blasphemeth, or comitteth Idolatry, or giveth his seed to Molech, or useth Sorcery, or profaneth the Sabbath, or eateth holy things in his uncleanness, or that cometh into the Sanctuary he being unclean: or that eateth fat or blood, or what is left of the sacrifice, or any sacrificed thing not offered in season, or that killeth or offereth up a sacrifice out of the Court, or that eateth leaven at the Passover, or that eateth aught on the day of Expiation, or doth any work on it: or that makes oil or incense like the holy, or that anoints with holy oil: that delayeth the Passover or Circumcision for which there are affirmative precepts: All these if done wilfully, are liable to cutting off, and if done ignorantly, then to the fixed sin-offering: and if it be unknown, whether he did it or no, then to a suspensive trespass-offering: but only he that defiles the Sanctuary and its holy things, for he is bound to an ascending or descending offering.  
Now that we may the better understand what Death by the hand of Heaven, and Cutting off mean; we are first to take notice, that neither of them was any penalty inflicted by the hand or sentence of man, but both of them do import a liableness to the wrath and vengeance of the Lord in their several kinds. And the Jews do ever account Cutting off to be the higher and more eminent degree of Divine vengeance: As to spare more evidences of this, which might be given copiously, this passage of Maymonides is sufficient, and it is remarkable, when he saith 
f Maym. in Biath. Mikdash. per. 4.  Is it possible for a Priest that serveth in his uncleanness, to stay so little in the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As that he should be guilty of death by the hand of Heaven only, and not guilty of cutting off? He had had those words but a little before which were cited even now. An unclean person that serveth in the Sanctuary profaneth his Service, and is guilty of death by the hand of Heaven, although he stay not there: and then he comes on, and is it possible, (saith he) that he should stay so little as to be guilty only of death by the hand of Heaven, and not to be guilty of cutting off? Apparently showing that cutting off was the deeper degree and die of guilt and vengeance by the hand of God, and Divine indignation.  
By Death by the hand of Heaven in their sense therefore is to be apprehended some such a sudden avengeful stroke as the Lord shown upon Nadab, and Abihu, or Ananias and Saphira to take them away. And this may the better be collected by two passages usual in the Rabbins about this matter: First, In that they give up the offence of the Priests drinking wine before they went to serve, [which is held to have been the offence of Nadab and Abihu;] 
g ●●●. per. 1.  to death by the hand of Heaven, which argues that they mean such a kind of stroke as they two had. And secondly, In that wheresoever the Law enjoineth Aaron and his sons, and the people about the affairs of the Sanctuary, they shall or they shall not do thus or thus, lest they die; they interpret this of death by the hand of Heaven.  
But what to understand by Cutting off, is not so readily agreed among them: 
h Kimchi in Esay ●8.  Kimchi allegeth it, as the opinion of their Doctors, That Dying before fifty years old is death by cutting off. [Compare Joh. 8. 57] 
i R. Sol. in G●●. 17.  Rabbi Solomon saith, It is to die childless, and to die before his time: Baal Aruch giveth this distinction between Cutting off, and Death by the hand of Heaven, that 
k Ar●●h. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cutting off is of himself and of his children, but Death by the hand of Heaven, is of himself, but not of his children. But mean it which of these you will, or all these together, or [which may have good probability to conceive] a liableness to cutting off from the life of the world to come; both this, and Death by the Hand of Heaven, were held by that Nation, with whom the phrases were so much in use, to mean, not any censure or punishment inflicted by man, but an impending vengeance of God, and a continual danger and possibility when indignation should seize upon him that was fallen under these guilts: Anathema Maran Atha, one under a curse whensoever the Lord shall come to inflict it: as Joh. 3. 18, 36.   

SECT. III. Penalties inflicted upon unclean persons found in the Temple. Whipping and the Rebels beating.  
IT was not a small awe, that this might work in the hearts of the people, towards their restraining from going into the Sanctuary in their uncleanness, to have this impressed and inculcated upon them [as it was continually,] that such a venture did hazard them both body and soul, and brought them ipso facto into God's dreadful displeasure, and into undoubted danger of accrueing judgement.  
But did they let the offender thus alone, that had offended, as if he was fallen under the guilt of death, by the Hand of Heaven, or under the guilt of cutting off, that they had no more to do with him, but leave him to the justice of God, and to judgement, when it should fall upon him? Many a wretch would make sleight of this matter, and because sentence upon his evil work was not executed speedily, his heart would be fully set in him to do so again, as Eccles. 8. 11. Therefore they let not the Delinquent so escape, but as he had fallen under the wrath of God, so they also brought him under a penalty by the hand of man. And this penalty was twofold, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping by the appointment of the Judges, or mawling and beating by the people.  
1. There was the penalty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping or scourging, upon the censure of the Judges, according to the Law, Deut. 25. 2. Where he was to receive forty stripes: but their Tradition brought it to forty save one, 2 Cor. 11. 24. And the reason of this was, because they would make a hedge to the Law, and whereas that commands that they should not give to a Delinquent that was whipped, above forty stripes, lest their brother should seem vile unto them, they abated one of forty to make sure to keep within compass: The measure and manner of their whipping is largely described in the Treatise Maccoth, thus in their own words 
a Maccoth. per. 3.  How many stripes do they give him? [saith the Mishueh there.] Why, forty lacking one: As it is said by a certain number, forty stripes; that is a number near to forty: Rabbi Judah saith, he is beaten with full forty; and where hath he the odd one above thirty nine? Between his shoulders: They allot him not stripes, but so as they might be triplicated: They allot him to receive forty, he hath had some of them, and they say he is not able to bear forty, than he is quit: they allot him to receive eighteen, and as he is in whipping they say he is able to bear forty, yet he is quit. How do they whip him? His hands are tied to two pillars or posts, and the Officer of the Court lays hold of his garments, and rip or rent, it is no matter; he pulls them down till he have bared his breast. Now there was a stone lay behind him, upon which the Officer of the Court stood, with a whip of whitleather in his hand, plaited four plaits, and two lashes hanging by it; the handle was a hand breadth long, and the whip a hand breadth broad, and the end of it reached to his belly: A third part of his stripes he gave him before [on his belly,] two parts behind: And he beats him not standing nor s●●ting, but bowed down, as it is said, The Judge shall cause him to lie down, and he strikes him with one hand with all his might▪ And in the mean while, one standing by, reads or says these portions of Scripture: But if thou wilt not observe to do all the words of this Law, etc. Then the Lord will make thy plagues wonderful, and the plagues of thy seed, etc. Deut. 28. 58, 59 And therefore ye shall keep the words of this Covenant, etc. And he concludes with, But he being full of compassion forgives iniquity, and destroyeth not, Psal. 78. 28.  
This was the manner of their scourging; a very sharp penalty, thirteen lashes with a three-lash whip, which by that triplication, arose to forty save one, or if the number were allotted less, yet it was as many stripes as they conceived the party could bear.  
2. There was the penalty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rebels beating, the beating or the mawling by the people; which was a terrible rugged beating by all the people, without any sentence of the Judges passed upon him at all, and without any measure: As in divers cases, if a man were deprehended faulty in such or such an offence, the people made no more ado, but fell upon him pell mell, with fists, staves or stones, and mawled him unmeasurably, and very often to death: Rabbi Nathan describes it thus, 
b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The beating according to the Law is, of those that transgress against negative precepts, and it is by measure, and for admonition, and with a three corded whip: But he that transgresseth against affirmative speeches, they beat him till his life departed, and not with a threefold whip. And likewise, whosoever transgresseth against the words of the wise men, they beat him without number and measure, and they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Rebels beating, because he hath rebelled against the words of the Law, and against the words of the Scribes. The reason of this beating, 
c Gloss. in Maym. in Sobbath. per. 1.  [saith another Jew] is because he transgressed against a prohibition of theirs, in a thing which hath its foundation in the Law, and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Son of Rebellion: The frequent taking up of stones by the People to have stoned our Saviour, and that incursion upon him, Mat. 26. 67. and upon Stephen, Act. 7. 57, 58. for blasphemy as they would have it, and upon Paul, Act. 21. 31. for defiling the Temple, as they supposed, were of this nature.  
Thus he that committed a transgression for which he became liable either to Death by the hand of Heaven, or to Cutting off, he did not escape barely with that liableness, but either he was to be whipped, or thus mawled, or in some cases was to suffer death by the sentence of the Judges: 
d Maym. in Blath. Mikdash. per. 4.  Every negative precept [saith Maymony.] upon which they become liable to death by the hand of Heaven, they are beaten for it: Much more where there is a liableness to cutting off, which is the greater guilt. And the same Author 
e Id. in San. per 19  reckons eighteen offences, that fell under liableness to death by the Hand of Heaven, and for which the Offenders were whipped: and twenty one that fell under liableness to cutting off, and for which the Offenders were also whipped, and were not put to death by the Judges.  
Amongst those transgressions that deserved these penalties; going into the Sanctuary in uncleanness; fell under as many of them as any one offence whatsoever: It were too tedious to insist upon all particulars, let us take up these few, and guests and conjecture of the rest by them: A Priest or any other that went into the Court being unclean, fell under the guilt of being cut off, and if they served there in their uncleanness, the Priest at the Altar, and any other person in laying on of his hands on the sacrifice, or waving any part of it, they then became liable to death by the hand of Heaven. And such a Priest being deprehended thus faulty, 
f Id in Biath. Mikd. ubi supr.  they never brought him before the Sanhedrin; 
g Talm. in Schedr. per. 9  but the young men of the Priests thrust him out of the Court, and dashed out his brains with the billets: And the like they did by the other persons; A Leper that entered into the Mountain of the House was beaten with eighty stripes: He that was defiled by the dead, or unclean for a day, if he went into the Court of the Women, he was to be beaten with the Rebels beating: And so was he that came in, having eaten or drunk any unclean thing, or after a seven days uncleanness would go into the Court of Israel before his atonement was made. And he that brought in a Vessel, or came in any Clothes which one that was defiled by the dead had touched, was to be whipped. And not to multiply particulars, whosoever came within the holy Ground, being unclean, and knowing of it, and yet would come in, he incurred the guilt of cutting off ipso facto; and if he were discovered, and the matter proved by witness, he was sure either to be whipped, or else to be mawled with the Rebels beating, the former always most terrible, the latter deadly very oft. It is indeed a common saying among the Talmudick Writers; that for such or such offences, though a man be not whipped, yet is he beaten with the Rebels beating, as if the latter were the gentler castigation; they do not mean, that the Rebels beating was the less penalty, but they intent this, that though there be no express in the Law, that appoints his whipping, yet the decrees of the Wisemen which he hath broken, appoint him to be beaten: 
h Talm. in Maccoth. per. 3.  Whosoever had incurred the guilt of being Cut off, after he is whipped is acquitted from that guilt: as it is said, Lest thy brother be vile in thine eyes: Behold after he is whipped he is thy brother again: But the beating with the Rebels stripes, very ordinarily cost the life.  
This than was the sure guard of the Temple, that kept it from defilement and pollution: the dreadful penalties that were sure to light upon those that were discovered to be unclean, and to know so much, and yet to have dared to enter there: Nay, he that knew not of his uncleanness, if he came in there, was not so entirely excused by this his ignorance, but that whensoever he came to know in what case he was, he was bound to bring an Offering for this his sin, and so was he to do in the other cases [whose witting and wilful committing them, deserved cutting off] if he did any of them unwillingly and not knowing: Did he eat fat or blood, and not know what he eat, or come into the Sanctuary in uncleanness, and not know that he was unclean, or commit any of the other transgressions mentioned, and not know that he transgressed, there was an Offering appointed to atone for him, which he was to bring as soon as he came to know that he had misdone: but he that knowingly and wilfully would run into those faults, there was no Sacrifice to atone for him, but he fell under the indignation of God, and liableness to divine vengeance, and humane penalty, and expectation when it would seize upon him: And to this the Apostle writing to the Hebrews who were very well acquainted with these things, seemeth to allude in those words, Heb. 10. 11. If we sin wilfully after we have received the knowledge of the truth, there is no more sacrifice for sin, but a certain fearful looking for of judgement and fiery indignation, etc. Heb. 10. 26, 27.    

CHAP. II. Of the several ranks of Priests, and several Officers of the Temple.  
THE distinction of the Priests that attended the Temple Service, was into these several ranks and degrees.  

1. The Highpriest, of whom there is so known, and common mention in the Scripture.  
2. 
a Vide Maym. in k●l● hammik, dash. per. 4.  The Sagan or second Priest, as Jer. 52. 24. where the Chaldee Paraphrast useth the word Sagan; and which word in this sense, is most ordinary in all Jewish Writers; betokening the Vice-high-priest, or one next substitute to him.  
3. There were two Katholici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were substitutes to the Sagan, as the Sagan was to the Highpriest.  
4. There were seven Amarcalin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [the word is used by the Chaldee Paraphrasts exceeding often.]  
5. There 
b Talm. in Shekalim per. 5.  were three Gizbarin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Treasurers, these were in a manner under the Amarcalin.  
6. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief Priest of every course that served interchangeably its week.  
7. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief of any family that served in that course.  
8. And lastly, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An ordinary Priest, or one that was of none of these ranks, but an inferior.   
Now these degrees were one above another as they are named, the Highpriest above the Sagan, the Sagan above the Katholici, the Katholici above the Amarcalin, the Amarcalin above the Gizbarin, the Gizbarin above the chief of any course, and the chief of the course above the Head of any Family.  
These several ranks [of the five first especially,] were as a constant and standing Council, for the continual regulating and ordering of the Affairs of the Temple Service and attendance there.  
These are those that are called the Beth din shell cohanim, The Consessus or Consistory of Priests: spoken of by the Talmud in the Treatise Ketubboth in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
c Ketubboth. per. 1.  It is all one whether she be the Widow of an Israelite, or the Widow of a Priest, her contractive dower is a Maneh, The Consistory of Priests demanded 400 Zuzims for a Virgin; and the Wise Men did not contradict them: which may be confirmed by hat passage of Maimonides: 
d Maym. in ●●chosere Capa●ah per. 1.  who relating how Women after Fluxes and Childbearing, brought Money to buy Turtles and Pigeons, and put it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Treasury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith that the Consistory of Priests departed not thence till they had taken out all the money, and offered Turtles and Pigeons answerable to it.  
And these also we may well understand to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e joma. per. 1▪  Elders of the Priesthood, to whom the Highpriest was delivered by the Sanhedrin, that they might prepare him for the service of the day of Expiation, and these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellors of the Temple, of which we have had occasion to speak elsewhere.  
Besides these, there were 
f Vid. Shekalim. per. 6. Maymon. in Keel. Mikdash. per. 7  fifteen Overseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Precedents over fifteen several companies, in so many several employments.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Overseer concerning the times: He or one of his Deputies, when it was now time to begin the service, cried aloud, O ye Priests to your service, O ye Levites to your Desks [to sing] and O ye Israelites to your station: and all of them upon his Proclamation went to their several duties.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Overseer for shutting of the doors: by whose appointment they were opened and shut, and by whose appointment the Trumpets founded when they were opened: He was some one appointed by the Amarcalin for this care; for they seven had the keeping and disposing of the keys of the seven Court gates.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Overseer of the Guards. This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Mid. per. 1  The man of the mountain of the House: He went about among the Levites guards every night, walking as it were the round, and if he found any one asleep he cudgeled him, and set fire on his Coat.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Overseer of the Singers. He appointed who should be every days Songs-men, and blowers of the Trumpets.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Overseer of the Cymbal Music: As the other appointed the Voices, Trumpets and strung Instruments, so did this take care for the Music by the Cymbal, which was of another kind, as shall be showed ere long.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Overseer of the lots: Who by lots every morning designed the Priests their several services at the Altar.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Overseer about birds: He provided Turtles and Pigeons ready, that those that needed them might have them for their money, and he gave account of the money to the Treasurers.  

8. The Overseer of the Seals, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Seals were such kind of things, as the Tickets or Stamps that Ministers have used to give to those they admitted to the Sacrament: 
h Shekalim. per. 5.  There were four kinds of these Seals or Tickets, and they had four several Words written or stamped on them: on one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Calf, on another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Male, on a third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kid, and on the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner.  
Now the use of them was this: Any Person that brought a Sacrifice, to which he must have a Drink-offering, went to this Overseer of the Tickets: He looked what his Sacrifice was, and so upon the sight of it, considered what Drink-offering was assigned by the Law to such a Sacrifice: Thereupon he gave him a Seal or Ticket, whose Inscription was suitable to his Sacrifice: as was it a Ram? he gave him a Ticket with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Male: was it a Sin-offering? then the Ticket 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sinner, and so of the others: And for the Ticket he received from the Man, as much money as his Drink-offering would cost, with this Ticket the man went to   
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Overseer of the Drink-offerings, who took care to provide them ready, and delivered them out to every man according to his Ticket, for by that he saw what nature his Sacrifice was of, and what Drink-offering it required, and so he suited them therewith accordingly: And at night this Overseer of the Drink-offerings, and the Overseer of the Seals, reckoned together what one had received, and the other had given out.  
10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Overseer of the sick: The attendance of the Priests at the Altars barefooted, and thin-clothed, and their eating much flesh, which in those parts was not so very agreeable, made them subject to Colds, Colicks, and other diseases: therefore was a skilful man appointed to look to such as were ill, and to give them Physic.  
11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Overseer of the Waters. Who was to look and take care that Wells, Cisterns, and Conduits should be digged and made, that the Temple and Jerusalem might never want Water: and more especially that there might be no such want at the three Festivals, when all Israel was gathered thither together. 
i Avoth. R. Nathan. per. 6. Taanith. f●l. 19  Nicodemus if he be the same with Nicodemus mentioned in the Talmud, seemeth to have been of this employment, for it relateth a strange Story of him tending to such a purpose.  
12. The Overseer of the making of the Shewbread.  
13. The Overseer of the making of the Incense.  
14. The Overseer of the Workmen that made the Veils.  
15. The Overseer for the providing of Garments for the Priests.    

CHAP. III. Of the High-priesthood.  
1. THE High-priesthood, still descended to the firstborn: for so was Eleazar to Aaron when Nadab and Abihu were dead; which 
a ●. Sol● in 1 Chr. 24.  Rabbi Sol. pertinently observs upon those words, in 1 Chron. 24. 1. Nadab and Abihu died and had no Sons, therefore Eleazar and Ithamar executed the Priest's office: For [saith he] if Nadab or Abihu had left Sons, they had had the High-priesthood before Eleazar or Ithamar. And so Jozedek and Ezra were the Sons of Seraiah the Highpriest, but Jozedek was the Highpriest after him, and not Ezra, for Jozedek was the firstborn. And as the first born in the Family of any Tribe, was Priest before the Law was given [and accordingly doth the 
b Targ. in Gin. 49.  Chaldee, on Gen. 49. 3. paraphrase the words of Jacob to this sense, Reuben thou art my first born, and to thee belonged three Portions, the Birthright, the Priesthood, and the Kingdom] so the first born in the chief Family of Aaron, was the Highpriest lineally descended, and by Sucession. And therefore 
c jucasin fol. 15.  when Simeon the just having two Sons Shimei and Onias, would have put Shimei the eldest, by the High-priesthood, and put Onias the younger in, he could not do it but, Shimei obtained his right, and Onias was put to flee into Egypt, where he built a sumptuous and a famous Temple.  
And by this necessity of Succession it came to pass that sometimes the Highpriest proved to be but meanly qualified for such an Office; as appears, amongst other evidences, by that passage in 
d joma per. 1.  Joma where it is related how against the Expiation day, some Elders were appointed to attend the High Priest, and they said to him, Sir Highpriest read thou thyself, it may be thou hast forgotten, or it may be thou hast not learned: And a little after it is said, If he was a wise man he expounded; if not, they expounded before him. And to this purpose is that Proverb or Problem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Maim in Talmud Corah. per▪ 3  A Scholar though he be a bastard, is of more value than an unlearned Highpriest. This showeth that the Function was rather Typical than the Person.  
2. 
f Id in K●l● Mikdash. per. 4.  The installing of the Highpriest into his Office was by the Sanhedrin, who anointed him, or when the Oil failed [as there was none under the second Temple] clothed him with the High-priestly Garments: If he were anointed, he was anointed daily seven days together; and if he were not anointed [when the holy Oil was gone] he was clothed with the eight Garments of the Priesthood, daily seven days together, and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The installed by the garments.  
The Garments were these:  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coat: 
g Id. ib. per. 8.  This he beware next his skin: it was made of fine linen, wrought chequer work, like Diaper, and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chequered Coat, Exod. 28. 4. as saul's Coat of Mail is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Sam. 1. 9 such a Coat as this had every one of the Priests in the service, without any difference: and such a one did the Highpriest wear whilst he was an ordinary Priest, before he came to that dignity: 
* ●alm. jorus in Succah. per. 5.  when these Linen Coats of the ordinary Priests were grown so old; that they were past wearing, they ravelled them in pieces, and made Yarn of them for the Lamps in the Golden Candlestick.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linen Breeches. Exod. 28. 42. When it is said, that the chequered Coat was next the Skin, it is to be understood from the Loins upward, and thicker clad were not the ordinary Priests there than with that thin Diaper Shirt, for so we may call it: but upon their Thighs they had Linen Breeches to cover their nakedness: which Br●●ches or Drawers when they were old, they ravelled them also to make wick-yarn for Candles of light at the joyful festivity of drawing of water on the last and great day at the Feast of Tabernacles; and so they did by their overworn Girdles.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Girdle; which was as a long linen swaddle, which went many times about them, over their paps and downward; partly to keep them warm, and partly to strengthen their backs in the hard service to which they were sometime put, the Highpriest and ordinary Priests had of these alike.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coat of the Ephod. This garb the ordinary Priests had not, but only the Highpriest, and it was called the Coat of the Ephod, because the Ephod did gird it to him: it had no sleeves as his chequered Coat had, but it was made of two main pieces, the one whereof, hung before him, and the other behind him: the Collar of this Ephod was like the Collar of an Habergion whole, and to be put over his head: and from the Collar downward the pieces were parted, and his Arms came out between them: At the lower end of either of these pieces, were thirty six little golden Bells with Clappers, and Pomgranats of needlework, between every Bell: seventy two Bells in all. This Coat was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both 
h joseph. Ant. lib▪ 3. cap 8.  Josephus, and 
i Philo de Vita Mosio l. 3. p. apud me. 519.  Philo relate, and so render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which [as Maymonides saith] it was all made, which Philo renders also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the colour of the Air, or sky colour.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephod. The breadth of this was the breadth of his back from shoulder to shoulder, and it hung behind him, from his armholes to his feet, from it there came two pieces under his armholes, and met together, and clasped over his paps, and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curious Girdle of the Ephod, because both it and the Ephod were curiously wrought of fine twist and Gold. It had two shoulder pieces also which went over the Priest's shoulders, and were fastened to the Ephod behind, and to the Girdle before: and so the Ephod hung low behind like a Woman's Veil, and came but short before, like some Workmen's Aprons hanging over their shoulders, and coming down but to their Breasts. Upon these shoulder pieces were two Beryl stones set in Gold, in which the names of the Twelve Tribes were engraven, six in one stone on the one shoulder, and six in the other: so equally divided for the Letters, that there were 25 Letters in either stone, and joseph's name was written Jehoseph to make the equality, and so he is called and written, Psal. 81. 6.  
Upon these shoulder-pieces there were two bosses of Gold, near to these stones, into which, two Gold Chains, which tied the Breastplate to the Ephod, were so fastened, that Breastplate and Ephod might not be parted: and who so willingly parted them was to be whipped.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Breastplate. This was a rich piece of Cloth of Gold, an hand-bredth square, double; set with twelve Precious Stones in four rows, three in a row; these are called Urim and Thummim, Exod. 28. 30. which are eminently mentioned in Scripture, and famous for the enquiring by Urim and Thummim, and Gods answering by them, the manner of which we have discoursed elsewhere. 
k Maym. ubi supr. per. 16.  In the second Temple they made a Breastplate and Urim and Thummim, that is, set the Stones in the Breastplate, but never inquired by them, because the Spirit of Prophecy was then departed.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Mitre. So it is almost Englished in Philoes' Greek, when speaking of the High-priests garb, he saith among other things, 
l Philo in lib. de profugis. pag. apud me 364.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the service he never went without the Mitre. 
m joseph. Ant. ubi sup.  This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A bonnet [saith Josephus] without a Crown, which went not over all his head, but only a little above the middle of it: sitting upon his head as it were a Crown. It was made of linen, and was a long kind of swaddles of a large breadth, which he wrapped oft about his head, and complicated it in and out: That the wrapping or warping of it up about his head was after the manner of the Turkish Tullibants; only it wanted a crown, but was open on the top, sitting on his brows after the manner of a Garland.  
8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The golden plate, Exod. 28. 36. this was fastened on the front of the Mitre: and in it was engraven Holiness to the Lord: 
n Maym. ubi up. per. 10.  And between the Mitre and the Plate he put and wore his Phylacteries.  
Thus was the Highpriest dressed, exceeding rich and exceeding gorgeous: and his office eminent, and high in dignity; but the choicest eminency of it, was in what it typified and resembled, the great Highpriest that was to come; the explication and application of which Type and Antitype is so abundantly set forth in the Scripture, especially in the Epistle to the Hebrews, that it is needless to insist upon it: Let us only for conclusion take the testimony of one that was either a stranger or an enemy to the Gospel, and yet in this point and matter speaketh exceeding consonant and concurrent to it, and that is Philo the Jew whom we mentioned before, who speaking divers things concerning the Highpriest concludes thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
o Philo ubi supra.  We say that the Highpriest meaneth not a Man but the Word of God: who was free from all sin, both voluntary and unvoluntary. And if any one desire to see how allegorically he applieth the several parcels of the High-priests Garments to the several parts of the World, Air, Earth, Water, Fire, etc. he may have him at large discoursing it, according to his accustomed fluency, in his third book de Vita Mosis, pag. apud me 519, 520, 521. where after he hath spent a great deal of time and words, and fancy to little profit, he at last comes on with this Golden Saying, worthy a Thousand Volumes of such stuff as he had produced before: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
p Id. p. 521.  It was necessary that he setting up a Priest to the father of the world, should use his most absolutely perfect Son for a Mediator or Advocate both for the obtaining of pardon of sin, and supply of abundant good.  
An Highpriest once installed was Highpriest for his life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
q joseph. Antony's lib. 15. cap. 3  For none was deposed from this honour, when he had once obtained it: that is, not by any legal deposition: but Money and Power at the last broke this privilege▪ and the High-priests were frequently thrust in and thrust out by these, according as the one or the other prevailed: as the Gemara on the Treatise Joma maketh mention, and Josephus in divers places giveth example.  
The Highpriest in some things was nothing differenced from others of the People. 
r Sadbedr. per. 2.  He might be a witness in causes, and might be witnessed against as well as any other. He might be a Judge as well as any other, and he might be judged. Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
s Maym. in Biath. Mikdash per. 4.  If he committed an offence which by the Law deserved whipping, the great Sanhedrin whipped him, and then he was restored again to his dignity. His shoe was pulled off for not raising seed to his brother [though by the Law he might not do it, being not permitted to marry a Widow,] and his Wife so left, might pull off the shoe of the next kinsman: and several other things might be mentioned in which the Highpriest in point of Law or Practice had no privilege above other men, or difference from them, which are not material to insist upon, to our purpose.  
But there were some things again in which he was differenced from the rest of the People, and that not only in regard of the Dignity of his Function [in which he was also distinguished from the rest of the Priests] but also in regard of some things in Civil Converse. As had he any of his that died, he might not follow the Corpse to the Grave, he might not rend his Clothes for the dead: he might not be vailed if others were vailed, nor unvailed if they were unvailed, but still in a contrary Garb to them; whilst others sat on the ground he sat on a Seat; and divers particular differences which it would be tedious to recite.  
His difference from the rest of the Priests was especially in his superiority above them, in his anointing or clothing with the rich garments, and in his service on the day of Expiation.   

CHAP. IU. Of the Succession of the High-priests.  

SECT. I. To the building of the Temple.  
THE Catalogue and Succssion of the High-priests, from the first institution of this Order, to the last times mentioned in the Old Testament, are thus given us in Scripture.  

1. Aaron, Leu. 8. 7, etc.  
2. Eleazar, Num. 20▪ 28.  
3. Phinehas, Num. 26. 13. Judg. 20. 28. He is tenaciously held by the Jews to be Elias.  
4. Abishua, 1 Chron. 6. 5, 6.  
5. Bukki, 1 Chron. 6. 5, 6.  
6. Uzzi, 1 Chron. 6. 5, 6.  
7. Zeruhiah, 1 Chron. 6. 5, 6.  
8. Merajoth, 1 Chron. 6. 5, 6. Here the High-priesthood changed from the Line of Eleazar into the Line of Ithamar.  
9 Eli of Ithamar, 1 Sam. 1. 9 & 2. 35. 36.  
10. Phinehas, 1 Sam. 4.  
11. Ahitub, 1 Sam. 14. 13. & 22. 20.  
12. Ahimelech or Ahijah, ibid.  
13. Abiathar, 1 Sam. 22. 20. He was put out of the High-priesthood by Solomon, 1 King. 2. 26.   
In the time of these High-priests of the House of Ithamar, there were these successions in the Line of Eleazar.  

Amariah, 1 Chron. 6. 7.  
Ahitub, 2 Sam. 8. 17.  
Zadok, 2 Sam. 8. 17.   
Now whereas it is said in the place cited last, that Zadok the son of Ahitub, and Ahimelech the son of Abiathar were Priests; it is to be understood as the like is in the 1 Sam. 1. 3. of Hophni and Phinehas, that they were Priests unto the Lord, chief among the Priests, and Chief Overseers in the constant service and matters of the Sanctuary, but their Father Eli was Highpriest; so in the beginning of David's settlement in his Kingdom, Abiathar was chief Priest, and he was of the House of Ithamar; now the Highpriest did not so much attend the ordinary and common service of the Sanctuary; therefore Zadock of Eleazar, and Ahimelech of Ithamar, were the chief in that service under him.   

SECT. II. The High-priests from the building of the Temple to the Captivity.  
AS soon as Solomon was set upon the Throne, he put Abiathar from the High-priesthood, as a man guilty of Treason in the Conspiracy of Adonijah, and he put in Zadok in his room, and now Eleazar's Line hath the Priesthood again.  
Zadoks son was Ahimaaz, 2 Sam. 15. 36. his son Azariah, and his son Johanan, 1 Chron. 6. 9 These six are omitted by Ezra in his reckoning up of the Line of the High-priests, Ezra 7. and the reason of the omission we may guests to be, because from the time of Amaziah the House of Eli began in the Function, and till the time of Azariah the son of Johanan the service in the Temple of Solomon did not begin.  
The son of Johanan was Azariah. He it was that executed the Priest's Office in the Temple which Solomon built in Jerusalem, 1 Chron. 6. 10. But the question is, What time it was when he executed this Office, whether at the beginning of the Temple service, when it was new built, or in after times? The Jews do very generally hold, that this Azariah was he that withstood Uzziah when he went into the Temple to burn Incense, 2 Chron. 26. 17. 21. And because he stood so gallantly for the honour of the Priesthood against the King, that therefore it is said of him alone, that he executed the Priest's Office in the Temple.  
But Kimchi goes yet further, holding indeed that this was Uzziahs Azariah, but that he was born in Solomon's time, and so he makes him to live at the least two hundred years, an Age not usual in those times. But by looking over the ●imes of the High-priests that succeeded him to the Captivity, it will be apparent enough that this Azariah the son of Johanan, was Highpriest in Solomon's time, and was dead and rotten many years before Uzziah was born.  
This Azariah begat Amariah, as it is recorded, 1 Chron. 6. 11. Now this Amariah was Highpriest in the days of Jehosaphat, 2 Chron. 19 11. Amariah begat Ahitub, 1 Chro. 6. 11. this Ahitub was Jehojada, 2 Chron. 23. 1. etc. and he is called Ahitub the Ruler of the House of God. 1 Chr. 9 11. Neh. 11. 11. because of his great power and sway in the crowning of Joash, and in the work of Reformation.  
Ahitub begat Zadok, 1 Chron. 6. 12. this Zadok was father in law to King Uzziah. 2 Chr. 27. 1. Now Zadok was not Ahitubs immediate Son, but his grandchild, for Zadok was the son of Merajoth the son of Ahitub, 2 Chr. 9 11. which Merajoth may well be supposed to be Zechariah, the son of Jehojadah, who was stoned in the Temple Court, 2 Chr. 24. and named here Merajoth, in Memorial of that great Rebellion of the People against God, his Prophet, and his Temple, and omitted in the Line of the Priests, 1 Chron. 6. because he was not used like an Highpriest, his High-priesthood was not long, and he died as a Prophet.  
Zadok begat Shallum, 1 Chron. 6. 12. or Meshullam, 1 Chr. 9 11. one of those two it was, either the father or son, that opposed Uzziah when he would have offered Incense, but I rather believe it was Zadok the King's father in law, who in that story is called Azariah after the King's name; either he or Shallum is called Urijah, 2 King 16. 10.  
Shallum begat Hilkiah, 1 Chr. 16. 13▪ this Hilkiah found the Manuscript of Moses in the days of Josiah, 2 Chr. 34. 14.  
Hilkiah begat Azariah, 1 Chr. 6. 13 & 9 11. Ezra 7. 1.  
Azariah begat Serajah, 1 Chr. 6. 14. this Serajah begat Jozedek and Ezra, Ezra 7. 1. he was slain by Nebuchadnezar at the destruction of Jerusalem, 2 King▪ 25. 18.  
Jozedek, the eldest son of Serajah, was captived into Babel, 1 Chr. 6. 15. and thence he never returned: and thus have we the High-priests till the Captivity: And now if we look back upon these times that we have observed, it is no hard thing to conclude, that that Azariah which is said to have executed the Priest's office in Solomon's Temple, 1 Chr. 6. 10. did do it presently after the Temple was built, either at the very first service of it, or at the restoring of the service upon Solomon's Repentance after his Apostasy.   

SECT. III. The High-priests under the second Temple.  
IT may not be amiss for the entrance into this discourse concerning the High-priests after the return out of the Captivity, till the ruin of the Temple, to produce a passage out of the Jerusalem Talmud, which speaketh something unto that occasion. In the first 
Talm. jerus. per. 1. joma.  Temple [saith the Gemara in Joma] the High-priests served, the son still succeeding the Father, and they were eighteen in number: But in the second Temple, they got the High-priesthood for money, and some say they destroyed one another by witchcraft: so that some say▪ that there were fourscore High-priests in that spac●e. some four●●●re and one, some fourscore and two, some fourscore and three, some fourscore and four, and some fourscore and five.  
Not to insist upon examination of their number of eighteen before the Captivity [which, falls something in with what was said before, though R. Solomon think it is to be read eight] 
●. Sol. in 1 C●r. 6.  it may be as a piece of Apology before hand, if we cannot exactly reckon up the persons after the Captivity, seeing the number by their own confession is so very various and uncertain, as some to say thus differently one thing, and some another.  

1. JOSHUA the son of Jozedek [called also Jeshua after the Syrian pronunciation] 
Ezra. 2. 2. Hag. 2. 2.  returned out of Captivity [where his father had died] with Zerubbabel and began and forwarded the building of the second Temple, and the settlement of the People. He was Highpriest all the time of Cyrus and Ahasuerus, and some part of the time of Darius. The High-priesthood that was now grown poor and low, is restored and beautified to him in a Vision, Zechar. 3. who as he bore the name, so he was a figure of the Lord 
Hag. 1. 1. etc.  Jesus.  
2. JOAKIM, Neh. 12. 10.  
3. ELIASHIB, Neh. 12. 10. 
joseph. Antiq. lib. 11. cap. 5.   
4. JOJADA. Neh. 12. 10. Josephus calls him Juda. 
Antiq. l. 11. c. 7.   
5. JONATHAN or JOHANAN, Neh. 12. 11. 22. Josephus calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or John, and relateth how he slew his own brother Jesus in the Temple, whom Bagoses the chief Commander for Artaxerxes the younger would have made Highpriest: for which foul fact Bagoses broke into the Temple, and laid a Tax of forty Drachmas upon every 
joseph. Antiq. b. 11. c. 7.  Lamb that was sacrificed in the daily sacrifice.  
6. JADDUA, Neh. 12. 11. 12. He had a brother called Manasses which married Sanballats' daughter, and for that was driven from the Priesthood, and went and occasioned the building of the Temple on mount Gerizim. This Jaddua met Alexander in the 
Id. ib. c. 8.  High-priests Garments, when he marched in fury against Jerusalem, and the very sight of him appeased him.  
7. ONIAS' the son of Jaddua. 
Id lb. prop● sinem & lib. 12. c. 2. Idem ibid.   

8. SIMON or SIMEON the just: There is exceeding famous mention of this man among the Hebrew Writers, and of him they speak many eminent things: As that he was the three and twentieth receiver of their Traditions, that he burned two red Cows to 
juchasin. fol. 1. & fol. 13.  make purifying ashes, that he was the last of the 120 of Ezra's great Synagogue, that he took but one Nazarites offering all his time; that every day of Expiation an Angel went in with him into the most holy place, and came out with him, only the last time he went in, the Angel went in with him, but came not out, whereupon he knew he should die that year, and that when he died, the fire on the Altar slacked much, etc. and that he left behind him Shimei and Onias: he would have had Onias to have been Highpriest, but his brother Shimei put him to flee to Alexandria, where he built that famous Temple, etc.  
Some think this Simeon the just to have been the same with Jaddua, and to have been the son of Joshua or Jesus whom his brother Jonathan slew, but this matter we will not dispute here.   
9 ELEAZAR: he was Simeons' Brother. This Eleazar was he that sent the Lxx. Elders 
joseph. Antiq. lib. 12. c. 2.  to Ptolemy Philadelphus to translate the Law into Greek.  
10. MANASSES Eleazar's Uncle. 
Id. ib. c. 3. 2. Id. ib. ad finem.   
11. ONIAS' the son of Simeon the just, a covetous Wretch, and that brought the displeasure of Ptolemy Euergetes against him by his covetise.  
12. SIMON the son of Onias. 
Id. ib. c. 4. ad fin.   
13. ONIAS' the son of Simon.  
14. JESUS the brother of Onias, for Onias left a son behind him, but very young: this 
Id. ib. c. 6.  Jesus called himself Jason.  
15. ONIAS' the brother of Jason or Jesus, he called himself Menelaus. This Wretch quarrelling with his brother Jason, calleth in Antiochus Epiphanes, and himself forsaketh his Countries Laws and Religion: And Antiochus coming in, destroyed all Laws and Religion, 
joseph. Antiq. l. 12. cap. 7. Id. ib. c. 8. 1 Mac. 2. 1.  and brought in such trouble as Israel never had since they were a Nation, until that time, Dan. 12. 1. of which read Dan. 11. 30. 31. 1 Mac. 1. 44, 45, etc.  

16. The desolation that Antiochus had brought upon Religion and the Temple, causeth Mattathias a Priest of the course of Jojarib▪ which was the first course of the four and twenty, he being now old, to stand up for the maintenance of Religion, and for the deliverance of his Country. The Chaldec Paraphrast calls him the Highpriest, Cant. 6. 6.  
Here began the Name and Renown of the Asmonaean Family▪ of which there is so frequent and famous mention in all Authors; The Chaldec Paraphrast applies that speech of Hannah to this Family, in 1 Sam. 2. 4. They that stumbled are girded with strength. Hannah, saith he, prophesied of the Greeks Kingdom, when she saith, The bow of the mighty are broken: and of the Asmonaean Family, which was weak, and for which signs and wonders were done, when she saith, They that stumbled are girded with strength. And so doth the Targum on the Canticles, apply the seventh verse of the sixth Chapter of that Book to the same House: As a piece of a Pomegranate are thy Temples: The Kingdom, saith it, of the Asmonaean Family was full of Judgements as a Pomegranate, etc.  
Not to be inquisitive after the derivation of the word [which we find in Psal. 68 32. and which is generally interpreted by the Jews to signite great Dukes and Princes] Mattathias not living long after his first appearing a Champion for his distressed Country, he left the charge of that War and Expedition to his sons after him: amongst whom   

17. JUDAS [surnamed Maccabaeus from these four Acrostic Letters in his Ensign, 
joseph. Antiq. l. 12. c. 9, 10, etc. 1 Mac. 3. & 4, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 15. 12. Lord who is like thee among the mighty?] undertook the quarrel of his People, and of the Law, Religion▪ and Covenant, and did very victoriously; but at last was slain.  
In these times when all things were in a combustion and confusion in the Land, and in 
joseph. ubi sup. c. 15, 16, 17. 1 Mac. 7. 12. 13, 14, etc. & 9 1. 5, 55. 1 Mac. 9 & 10. & 11. & 2●. josep. Ant. ●▪ 13. ad c. 11.  Religion, one ALCIMUS bore the name of Highpriest, being indeed of that Line, but a man for mischief and impiety more like a Heathen than a Highpriest of Israel, doing much evil whilst he lived, and coming at last to a most fearful end.   
18. JONATHAN succeedeth his brother Judas as chief Commander: he was made Highpriest by Alexander the son of Antiochus; and confirmed therein by Antiochus the son of Alexander, doth many valiant acts, and at last is slain by Trypho.  
19 SIMON his brother succeedeth him: valiant also and advantageous to his people 
1 Mac. 14. & 15. & 16. joseph. ubi sup. c. 11, 12, 13.  like his brethren, but slain at last treacherously by his own son in Law.  
20. JOHN called also Hyrcanus, or Hyrcanus Jannai: He sacked Samaria, destroyed 
joseph. ubi sup. cap. 18. juchasin. ●ol. 14  the Temple at Gerizim, slew many of the wise men at Jerusalem, was Highpriest eighty years and turned Sadducee.  
21. ARISTOBULUS his son: He first took upon him to be King. 
joseph. ib. c. 9   
22. ALEXANDER: He bore also the name of King; made many Wars, and at 
Ibid. c. 22, 23.  last died of a Quartan Ague, which had held him three years.  
23. HYRCANUS' his son is made Highpriest: but his mother Alexandra by the 
Ibid. c. 24.  support of the Pharisees sways the Kingdom.  
24. ARISTOBULUS younger brother to Hyrcanus, after the death of their 
Lib. 14. c. 4, 5, 6.  mother Alexandra, maketh War upon his brother, drives him from his Kingdom to a private life, and takes both Kingdom and High-priesthood upon himself: They both desire help and assistance from the Romans, Scaurus, and Pompey; Aristobulus provoking Pompey by some dalliance causeth the sacking of Jerusalem, and the subjecting of the Jews to the Roman yoke, from under which they were never delivered. Pompey restoreth the High-priesthood to Hyrcanus, and carries Aristobulus and his son Antigonus prisoners to Rome, and his two daughters.  
25. ALEXANDER the son of Aristobulus escaped the hands of Pompey, when he 
Ibid. c. 10.  captived his father and his brother to Rome: and he in Judea raised divers stirs and tumults, and affecting the Kingdom is twice suppressed by the Roman Gabinius.  
26. ANTIGONUS', Aristobulus his other son escaping from Rome into Judea, first 
Ib. c. 21. & 25.  by the help of the King of Tyrus, and after by the help of the Parthians busleth for the High-priesthood and power, out of the hands of Hyrcanus: getteth Hyrcanus' prisoner, causeth his ear to be cut off, and by that blemish or maim he maketh him uncapable of the Priesthood: But as Hyrcanus lost his ears, so at last Antigonus lost his head, by the axe of 
Lib. 15. c. 1. Dion. Cas. l. 49.  Antony at Antioch: having been first crucified and whipped.  
27. ANANELUS an inferior Priest, sent for out of Babylon, is made Highpriest 
josd. 15. c. 2.  by Herod. Here Alexandra the daughter of Hyrcanus, and wife of Alexander the son of Aristobulus took indignity, and so did Mariam Herod's wife who was Alexandra's daughter, that an inferior person should be preferred to the High-priesthood, and Aristobulus Mariam's brother and Alexandra's son be passed by: These women's shifts and importunities 
Ibid. c. 2.  obtain the High-priesthood for Aristobulus, and the deposition of Ananelus.  
28. ARISTOBULUS a young man of a rare beauty is made Highpriest, being 
Ibid. c. 3.  not much above fifteen years old: after a years enjoyment of it or little more, he is drowned by Herod's policy, as he was swimming: And then Ananelus becomes Highpriest again.  
29. JESUS the son of Favens: him Herod removed again. 
Ibid▪ c. 12.   
30. SIMON the son of Boethus: he was but a Priest before: But Herod marrying 
Ibid.  his daughter, a woman of a rare beauty, he made him Highpriest.  
31. MATHIAS the son of Theophilus: Herod deposed his father in law Simon 
Lib. 17. c. 6.  from the High-priesthood, because he thought both he, and his daughter [Herod's wife] were privy to the counsels of his son Antipater.  
32. JOZARUS the son of Simon, Herod's brother in law; Mathias being deposed 
Ibid. c. 8.  by Herod.  
33. ELEAZAR made Highpriest by King Archelaus, Jozarus being deposed. 
Ibid. c. 15.   
34. JESUS the son of Sie shoulders Eleazar out. 
Ibid.   
35. JOZARUS again: He was now in the place when Judea was taxed under Cyrenius, 
Lib. 18. ●. 1.  Luke 2. [at the birth of Christ] and when the people were ready to rebel rather than be taxed, he overcame them with persuasions.  
36. ANANUS upon the removal of Jozarus, made Highpriest by Cyrenius. 
Ibid. c. 3.   
37. ISHMAEL promoted by Valerius Gratus, upon Ananus his removal.  
38. ELEAZAR the son of Ananus promoted by the same Gratus upon Ismaels' removal: 
Ibid.  he enjoyed the High-priesthood but one year.  
39 SIMON the son of Kamith, advanced by the same Gratus. The Jerusalem Talmud calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relates this story of him, that on the Eve of the day of Expiation, he went out to speak with the King, and some spittle fell upon his garments and defiled him, therefore Judah his brother went in on the day of Expiation, and served in his stead: and so their Mother Kamith saw two of her sons High-priests in one day. She had seven sons and they all served in the High-priesthood; hence came up this Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All meal is meal, but Kamiths' meal is fine flower. In Joma per. 1.  
40. CAIAPHAS, who was also called Joseph: He was Gratus his creature too; 
Ibid.  and all these changes were made by Gratus in eleven years: and now are we come up to the time of our Saviour's death, and to a wretch that had not a small hand in it. Annas or Ananus who had been Highpriest four changes before him, is said to be Highpriest with him, Luke 2.  
41. JONATHAN the son of Ananus made Highpriest by Vitellius in the room of 
Ibid. c. 6.  Cajaphas, whom he removed.  
42. THEOPHILUS the brother of Jonathan, upon the removal of Jonathan by 
Ibid. c. 7.  the same Vitellius is made Highpriest.  
43. SIMON called also Kantheras made Highpriest by Herod Agrippa, Theophilus 
Lib. 19 c. 5.  being removed: this was he whose daughter Herod married, and who was removed from the High-priesthood so many changes ago.  
44. JONATHAN the son of Ananus restored by Agrippa again: but he desires 
Ibid. c. 6.  that his brother Mathias might be put in the place as a fit man than himself: which was a wonder in the great ambition for the High-priesthood which commonly was afoot.  
45. MATHIAS put in the room of Jonathan.  
46. ALIONEUS or Elioenai placed by Agrippa in the room of removed Mathias 
Ib. cap. 7.   
47. JOSEPHUS the son of Kanei: promoted by Herod King of Chalcis. 
Lib. 20. cap. 1   
48. JONATHAN slain by an Assassin by the contrival of the Governor Felix. 
Ibid. c. 6.   
49. ISHMAEL the son of Fabi. 
Ibid.   
50. JOSEPH the son of Simon. 
Ibid.   
51. ANANUS the son of Ananus mentioned before. This man was a Sadducee: 
Ibid. c. 8.  He put to death James the brother of our Lord, he is called Ananias a whited wall, one whom Paul will not own for Highpriest, Act. 23. 3, 5.  
52. JESUS put in by Agrippa King of Chalcis in the room of Ananus: this Jesus was 
Ibid.  the son of one Gamaliel.  
53. MATHIAS the son of Theophilus. And here began the Wars of the Jews, 
Ibid.  which at last were their destruction.   
In which time, the confusion of the times did breed such confusion and jumbling about the High-priesthood, in choosing and counterchoosing, and putting in and out according to the pleasure of this or that faction that prevailed, that it would be but confused work to go about to give a Catalogue or account of them; therefore having led the row of the High-priests thus far, as till all order both in Church and State were perished, and the dignity and respect of that Order was utterly lost, we will supersede with this number that hath been related, and pass on to the other ranks of Priests that are before us.    

CHAP. V The Sagan, Katholikin, Immarcalin, and Gizbarin.  

SECT. I. SAGAN.  
THE word Sagan is rare in the Scripture, but both the name and the dignity is very commonly known and used in the Hebrew writers. It is undoubted that he was next to the Highpriest, or Vicegerent to him, but under what notion he came into this deputation is disputable, and 
a juchasin fol. 57  Abraham Zaccuth doth purposely dispute it. One conjecture about this matter is from that Tradition mentioned in Joma. That against the day of expiation, when the Highpriest was to go into the most Holy place: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b joma per. 1. ab initi●.  They appointed another Priest in his stead, who might supply the solemn work of that day, if any uncleanness did befall the Highpriest himself: And R. Judah also saith, they appointed him another wife lest his own wife should have died, because he was enjoined to atone for himself and for his house, that is, for his wife: Now it is conceived by some, that this Priest that was appointed as a reserve, if any thing had befallen the Highpriest, to make him unfit for that work, was called the Sagan. 
c joseph. Ant. lib. 17. cap. 8.  Josephus giveth one example, when the work of the day of Expiation was carried on by such a substitute; but this opinion maketh the Sagan useful but for one week in the year, whereas it appeareth by the Jewish records that he was in a continual office all the year thorough. Some therefore again conjecture, that the Sagan was to be he that was to be the next Highpriest, and in his Saganship was as a Candidate for that Office. 
d R. Sol. in Num. 19  So R. Solomon calleth Eleazar the son of Aaron the Sagan: And 
e Aruch. in Sagan. & juchas. ubi sup.  the Jerusalem Talmud observes that none was Highpriest unless he had been Sagan first; but there are two arguments that oppose this opinion; the first is, because the High-priests, after the time of Herod especially, were so made at the arbitrary disposal of the Governor; that it is not imaginable that they ever regarded whether he had been Sagan before or no. And another is, because in all the Old Testament where the succession of the High-priesthood was fair and legal, and it was still known who should be Highpriest next, yet there is never mention of the word or of the thing Sagan, but only in 2 King. 25. 18. and Jer. 52. 24. where is mention of Zephaniah the second Priest, and the Chaldee Paraphrast calls him Sagan: Now unless he were son to Serajah, which I know not who ever held, he was in no possibility of the High-priesthood, had the Temple scaped the Babylonian fire and desolation.  
For the discovering therefore what the Sagan was, and under what notion he came into his Office, it is observable that he is most commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests: So the Chaldee in the two places cited, titleth Zephaniah. So the Talmud in two places in the Treatise Shekalim speaketh of 
f Shekalim per. 3. & per. 6.  Ananias the Sagan of the Priests: and in divers places both in the Talmud and in other Hebrew writers, the phrase is used in this conjuncture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests. By the which it seemeth his Office had relation as much, if not more, to Priests below him, as to the Highpriest above him: and I know not what fit conception to have of him than this, that he was as the High-priests Substitute, in his absence to oversee, or in his presence to assist in the oversight of the affairs of the Temple, and the service of the Priests: For although it is true, that in some particulars his attendance did especially respect the High-priests person, as in three reckoned by 
g Talm. jerus. joma. per. 3.  the Talmud of Jerusalem, yet did his Office also relate to the Priests below him, and so saith Maymonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Maym. in Kele Mik. per. 4.  That all the Priests were under the disposal or command of the Sagan. For the Highpriest having the chief charge and care of the holy things, and that burden and incumbency being of so great a weight, he was forced to get an assistance to help him to bear the burden [nay sometime the silliness and weakness of the Highpriest did add to this necessity] and to this his assistant had the inferior Priests a respect and observance as to the Highpriest himself. This was called 
i Id. ibid.  especially the Memunuch or Precedent above all the fifteen that have been named, because upon him lay the great charge of the looking to the service, as the High-priests Deputy; and of this Precedent we shall have occasion to make somewhat frequent mention when we come to speak of the service.  
In such a sense it was observed before, that Zadok and Ahimelech are said to be Priests in the days of Abiathar the Highpriest, he the chief, and they in the chief care and charge and oversight under him: And whether Annas and Cajaphas may not be said to be High-priests together in this sense, Luke 3. 2. namely Cajaphas Highpriest, and Annas his Sagan [the Hananiah the Sagan of the Priests mentioned out of the Talmud before] be it referred to the Learned to determine: I was 
* In Harm. of Evang. at the notes on Luke 32.  once of another mind I confess, and supposed Annas to be called Highpriest, because a Priest and head of the Sanhedrin, in which I was too credulous to Baronius a man far better skilled in Christian Antiquity than in Jewish; but now I find that never any such man was head of the Sanhedrin at all; and therefore I am now swayed to believe that Annas is called Highpriest, as indeed having been so once, but now deposed, and now the Sagan under Cajaphas.   

SECT. II. KATHOLIKIN.  
EIther Maymony himself, or his Transcriber, hath put a twofold reading upon this word: For in his 
a Keel Mikd. per. 4.  Jad Hazakah he reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kathikolin but in his 
b Gloss. in Talm. Shekal. per. 5.  comment upon the Talmud Text he reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kathilokin; and with the latter the 
c Ibid. in Gemara.  Jerusalem Talmud, and other Jews agree something near, and utter it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katholkin Catholici: The Gloss interprets it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Precedents or chief Overseers of the Treasures: And so might the use of the word be showed in other Authors, sometime to signify chief Treasurers, and sometime to signify chief Favourites or Officers. 
d jelammedenu. fol. 83. col. 1.  Rabbi Tanchuma compares Moses and Aaron in reference to God, to two Kathlikin [for so he writes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in reference to a King: For speaking of Gods commanding Moses and Aaron to go up into mount Hor and Nebo and there to die, he utters this Parable: To what is this matter like? It is like to a King that had two Katholici, who did nothing without the will of the King: one of them had some difference with the King, and the King had need of him; the King saith, although this man is in my power, yet will I not differ with him but he shall know it: So also the holy blessed God saith, these two righteous men never did any thing but according to my mind, and now I will take them away, yet I will let them know it, etc. In this comparison he takes Katholikin to be chief Favourites or Officers, without designing any peculiar Office that they were in; 
e Vid. Buxt. lexic. Talm. in voce.  but other of the Hebrew writers assign them to the Treasuries; as Bamid bar Rabath that saith, Korah was Katholicus to the King of Egypt, and had the keys of his Treasures: nay the same Tanchumah in another Parable putteth that sense upon the word also, for he saith, 
f Aruch. in voce.  It is like unto a King that made his friend his Katholicus, and set him over his treasures: Katholiciani in the terms of the Law, of old, signified Rationum Praefecti, the Overseers of Accounts, as is observed by the most Learned Buxtorfius.  
We need not to be curious in determining these men to a peculiar Office, they were two men that were in the highest Office and Employment about the Temple, and but only two men above them, The Highpriest and the Sagan: and whereas there were three common Treasurers of the Temple stock, [as we shall see by and by] these two were Headtreasurers and Overseers over them; much like the constitution of the Precedents in the Persian State, where 120 Princes were set over the 120 Provinces, and three Precedents were set over all these to take account of them, Dan. 6. 1, 2. Maymony gives this short character of these Katholikin; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Maym. in Keel Mikd. per. 4.  They appointed the Kathicolin or Katholikin, to be to the Sagan, as the Sagan was to the Highpriest: substitutes and assistants, and next in place and in honour. The business of the Temple consisted especially in these two things, its service, and the disposal of its treasury or stock that came by Oblations or otherwise: Now as there were inferior Priests that performed the daily service, and as there were inferior Treasurers or Receivers that received the Offerings and whatsoever was brought in into the common stock, so these four men especially, the Highpriest, Sagan and the two Katholikin, were Overseers both of the one and the other: that the Treasury might be disposed fitly for the Temple service, and that the service might be performed as was fitting.   

SECT. III. IMMARCALIN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
WITH these may we join the seven Immarcalin [for that was their 
a Talm. in Shek. per. 5. Maym. ubi sup.  number and they might not be less] men whose peculiar Office is as hard to find out, as was theirs before: but only that it is agreed upon, that they carried the keys of the seven gates of the Court, and one could not open them without the rest: 
b Vid. Tosaph. ad Shekalim cap. 5. & R. Sol. in 2 King. 12.  some add, That there were seven rooms at the seven gates, for the laying up of the holy vessels, and holy vestments, and these seven men kept the keys of them, and looked to their disposal.  
The Chaldce Paraphrase upon the Law, [that goeth under the name of Jonathan] useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Numb. 1. and Numb. 7. 11. for the Princes or chief heads of the twelve Tribes that stood with Moses to number the people, and that offered their gifts at the dedication of the Altar, and in Levit. 4. 15. he useth it for the Elders of the Tribes who laid their hands on the head of the sin-offering of the Congregation: And so whosoever was the Targumist on the Canticles, he useth it in Cant. 4. 3. for a Prince or Potentate that was near the King: for that verse [Thy lips are like a thread of scarlet, and thy speech is comely: thy Temples are like a piece of a pomegranate within thy locks,] he glosseth thus. 
c Targ. in Cant. 4. 3.  The lips of the Highpriest were earnest in prayer on the day of Expiation before the Lord, and their fullness turned the sins of Israel which were like a scarlet thread, and made them white as pure wool. And the King which was head over them was full of judgement, like a pomegranate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the Nobles and Rulers which were righteous, and there was no evil in them.  
And likewise in other places in the Chaldee Paraphrasts, the word is sometimes used to signify only dignity and high place: but sometime again to denote a Function and Office; and so the Chaldee of Jonathan upon the Prophets, renders, the Priests the keepers of the door, in 2 King. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests, the Amarcalin; whereupon David Kimchi giveth this Comment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Kimch. in 2 King. 12. 10.  The keepers of the threshold, meaneth, the keepers of the vessels of the house: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general name for the vessels of the service: And Jonathan interprets it Amarcalin; now these were chief Treasurers, which had others under them: And so Onkelos renders that passage, Eleazar the son of Aaron shall be chief over the chief of the Levites, Numb. 3. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Amarcal appointed over the chief of the Levites.  
It is not much material to look after the various writing and reading of this word; ●ow sometimes it is written Marcol [and that especially by the Jerusalem Talmud, which useth now and then to take away the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph in certain words, and so it constantly reads Lazar for Eliazar] and according to this reading Aruch doth Etymologize it to mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord over all] sometimes Amarcol, sometimes Immarcol or Immarcal, which by the Gemara of the Talmud is rendered, An appointer of all things, or one by whose appointment the affairs of the Temple were managed; it is the office of the men we are looking after, which the writing or notation of the word little helps us in.  
It is agreed on all hands that their number was seven, and that they carried seven keys, according to the seven gates of the Court: But here ariseth a question, were these seven Amarcalin pepetual officers, or did they change every week, as the Courses of the Priests changed? These several arguments might be used for the several assertion of either part: if they were not perpetual officers, why are they reckoned as perpetual? For in the changing Courses the Head of the Course is reckoned as chiefest, and these are reckoned two steps above him: and if they were perpetual officers, and the unlockers and lockers of the Court-gates continually, what shall we answer to that passage in the Treatise Middoth 
Mid. per. 1.  which saith, That the keys of the gates were in the keeping of the seniors of the house of their Fathers in the changed Courses?  
Therefore for a temper between these two we are to apprehend that these seven Amarcalin, were perpetual in their office, as well as were the Highpriest, Sagan and Katholikin, and that the keys of the Court were at their disposal; but that they committed the opening and shutting of the doors of the Court to Deputies, namely to some of the seniors of every course as it came in; and that they had not only these keys at their disposal, but also the keys of the Temple Wardrobes, and of the rooms of the several vessels, and were Overseers about them, and disposed of them for the use of the Temple.   

SECT. iv GIZBARIN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
IT was a fixed tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Maym. in Kele Mikdash. per. 4.  That the Gizbarin were not to be less than three, and they were as substitutes to the Immarcalin.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Hebrew Text, Ezra 1. 8. and in the Chaldee Text, Ezra 7. 21. in both which places our English hath rendered it Treasurers: the scope and sense of the former place doth evidently enough justify the translation; for, speaking of Cyrus, his restoring the vessels of the Temple, to the Temple again; he saith, He brought them forth by the hand of Mithredath the Gizbar: which the LXX hath rendered Gazbarenus, as if it were some proper name, or a name Patronymick: but the very place showeth that it meaneth that he was the man that kept these vessels or was Treasurer of them: and so Kimchi expounds it, 
b Kimchi in Mich●l. in voce.  He was Overseer and Treasurer. In the latter place cited, the LXX renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Treasurers but Treasuries, but the sense of the place showeth that it meaneth the King's Officers and Receivers, and so Rabbi Solomon glosseth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c R. Sol. in Ezra 7.  The receivers of his Tributes.  
Now as for these officers of the Temple that we are speaking of, which were called Gizbarin, Maymony in the place cited a little before, gives them this character, 
d Maym. ubi sup.  That they were they that demanded all the hallowed things, and redeemed what was to be redeemed: which in his gloss upon the Talmud treatise, Shekalim he speaketh more at large, and saith 
e Id. in Gloss. in Shek per. 5.  that the Gizbarin were those that were appointed over the holy stock and all consecrate things: And they redeemed every sanctified thing [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 27. 14. etc.] And every devoted thing [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 18. 14.] And every estimated person or thing, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 27. 2. etc.] And the second ti●h.  
And the Talmudick Text itself in that Treatise Shekalim 
f Talm. in Shek. per. 11. & per. 5.  speaketh of the Gizbarin, receiving the half-shekel poll money: and of the Gizbarin opening the Treasury of the dedicate vessels. And in the Treatise Megillah 
g Talm. in Megillah per. 3. Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it speaketh of the Gizbarin receiving wood, etc. So that these men that we have in discourse, were the first Receivers and Treasurers of all things due or dedicate to the Temple treasury, as the half shekel money of every Israelite, the vessels that were offered to the service, things that were vowed or devoted, and the thing vowed or devoted, that was to be redeemed with money; these were they that stated the rate of the redemption, and received the money; now these were but as sub-collection and sub-treasurers, for what they received they were accountable for to the seven Immarcalin, and both these and the Immarcalin, to the Katholikin: and all under the oversight of the Highpriest and Sagan.  
And this was properly the Beth Din or Consistory of the Priests, of which we spoke before, which transacted the business of the Sanctuary; not sentencing nor inflicting any penalties, or mulcts, corporal or pecuniary, upon their brethren or any other; but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Counsellors for the Temple, that took care of the deuce, stock, treasury, vessels, vestments, repair and service of the Temple, and of ordering of all things tending to these ends: and these were they, that kept their sitting to consult of these things in the chamber of Parhedrin or Palhedrin of which we have spoken in the survey of that piece of building: And these in the honester times were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellors, because they consulted and contrived really for the good of the Temple, but when they grew corrupt and minded their own ends, they were called but Parhedroi or sitters: Joseph of Aramathea is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an honourable Counsellor, Mark 15. 43. Probably a Priest of this society, but of more than ordinary integrity and goodness. And so the Talmud speaks of R. Simeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Counsellor. Jerus. in Taanith. per. 4.    

CHAP. VI  

SECT. 1. Of the four and twenty courses of the Priests.  
IT is a very received opinion among the Hebrew Doctors, 
a Talm jerus. in Taanith per. 4 Maym. in Keel Mikd. per. 4. Kimch. In 1 Chron. 24. R. Sol. ibid.  that the courses of the Priests were first ordained by Moses; namely [as some of them say] four of Eleazar, and four of Ithamar; but as others, eight of the one, and eight of the other. They that conceive that Moses ordained but eight in all, hold that Samuel added eight more, and made them sixteen and then came David, and added yet other eight, and made them four and twenty. But those that hold that Moses ordained sixteen, conceive that David and Samuel joined counsels together, in adding the other eight to them. In which intricacy to perplex ourselves to dispute whether it were this way or that way, is both needless and useless, since the first time the Scripture tells us of any Courses, it tells us of the four and twenty, and David the ordainer and distributer of them: he by the spirit of God, giving them their number, and a divine lot appointing their order.  
For our better viewing and observing of these Courses, and service of the Priests in them; it may not be amiss to begin with the consideration of their age, when they entered into the service, and their manner of induction to it, and then to see the manner and condition of their courses.  
1. We read in the Jewish writers exceeding frequent mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The springals of the Priesthood; for so I may well render it; or buds of the Priesthood; for so the word signifies in propriety: as in the Treatise Joma it is said, That 
b joma. per. 1  on the might that preceded the day of Expiation, if the Highpriest began to slumber, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Springals of the Priesthood filliped with their fingers to waken him: where the Gloss expounds it▪ That they were young men, the hair of whose beards began to bud. And in the Treatise Tamid, 
c Tam. per. 1●  it is said, that the Ancients of the House of their father, lay upon benches, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Springals of the Priesthood lay on the ground, there the Gloss giveth the very same exposition of the phrase that it did before: But R. Nathan expounds it, 
d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The sons of the Priests that were now fit for the service: and 
e Vid. Gloss. in Mishneh. & Gemar. in Tam. in locum citat.  some others do also expound it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were new come to the service; which in the same place in the Mishueh are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Youths.  
2. Now the ages of the Priests at their entrance into the service, we find to be threefold, or held out in the Scripture in a threefold variety: for the first law about the age of the Priests at their entrance into the service, was at thirty years of age, Numb. 4. 3. and so the Levites, vers. 23. & 30. & 35. But another Text speaketh of the Levites going in to wait from twenty five years old and upward, Numb. 8. 25. And a third Text speaketh of the sons of Levi, doing the service from twenty years old and upward, 1 Chron. 23. 24, 27. In which variety there is not contradiction, but alteration in reference to several respects: The fixed and consistent time was thirty years old initiant [and so our Saviour answered the type at his entrance into his Ministry, Luke 3.] but at five and twenty they were Probationers, and might do some services, saith A●en Ezra, but they might not do all: 
f Aben. Ez. in Num. 8.  for they might wait upon the Tabernacle, but they might not bear the Ark. And 
g D. Kimch. in 1 Chron. 23.  therefore when the Ark was now settled in the Temple and no more to be born up and down; David by divine warrant, warrants their entrance to their function at twenty years old: And then were they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Springals of the Priesthood, the down of their cheeks but now breaking out. The attendance of Samuel at the Tabernacle at Shiloh from a very child was a case extraordinary, and 
h Id. in 1 Sam. 2.  his work there was but a Candidate and Probationer, to learn the manner of the service and the song.  
3. The manner of their instalment and admission to the service was thus; 
i Mid. per 5. Maym. in Biath. Mikd. per. 6.  The great Sanhedrin sat daily in the room Gazith, to judge concerning the Priests that came to age, to enter into the service, to see whether they were of the Priest's line rightly descended or no; and if they proved so, then to see whether they were without blemish: if they proved not truly and completely Priests born, they were clothed in black, and vailed in black, and so turned away, and no more to do with them: but if he proved of the Priest's line rightly begotten, and there were any blemish in him of the 140 blemishes, 
k Id. ib. per. 8.  for so many they number, than he was set to the worming of the wood, of which we have spoken in the description of the Court of the women. But if he proved rightly descended, and without any blemish, than was he clothed in white, and enrolled among the rest of the Priests, and he went in and served at the Altar as the others did: and to these customs that speech alludeth, in Rev. 3. 5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life.  
And here a story mentioned by Suidas may not be unworthy to be related, though it be not so worthy to be believed, and that is this.  

l Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  One Theodosius a Jew in the time of Justinian the Emperor related to one Philip a Christian [who persuaded him to become a Christian also] as a great secret among the Jewish Nation, and known but to few neither; That in the time of the Temple standing, even while Jesus Christ lived as a private person, a certain Priest died at Jerusalem, and the heads of the Priests met together to choose another in his stead: And while one named one, and another another, a certain Priest stood up and named Jesus the son of Joseph the Carpenter, as one known to them for a man of most singular wisdom and integrity: But when some objected that Joseph was not of the Tribe of Levi, but of Judah, and so Jesus his son was not capable of the Priesthood; and it was answered again, that he was come of a stock that had so mixed with the Tribe of Levi that he might be admitted, he was generally approved of, as one fit to succeed in the room of the Priest deceased. Now because it was the custom to inrol the names of those that were admitted to be Priests, and the names of their parents, they called the mother of Jesus to give them account of his parentage, [for Joseph was now dead] and when she had told them that he had no earthly Father, but was conceived by the Holy Ghost, and that she bore him, as divers could witness which were pesent at her Travail, but that she was yet a Virgin: and when they had taken the witness of some that were with her at her Childbirth, and had received testimony from other women whom they set to search her, that she was still a Virgin, they entered the name and Parentage of Jesus into their Register; in these words, Such a day such a Priest died, the son of such a man, and such a woman; and by the common suffrage there was chosen in his stead, Jesus the son of the living God, and of the Virgin Mary. And this Register Book [saith this relater] at the sacking and destruction of Jerusalem, was preserved by the care and industry of some of the chief of the Jews, and is now laid up privately at Tiberias: and this story [saith Suidas] I had from some that heard it from Philip; to whom it was related.  
Not to insist upon the examination of this story, but to leave it as we found it, and to return to the Courses that we are about; It is held by the Jews, and that not without some ground, that of all the four and twenty Courses that served under the first Temple, four only returned out of the captivity of Babel; namely Jedajah, Harim, Pashur, Immer. Thus the Jerusalem Talmud, and Tosaphoth ad Taanith 
m Talm. Ieru●● ubi ant●▪ Tosaph. ad ●aani●●. per. 4.  reckon them, from Ezra 3. 36, 37, 38, 39 But the Babylon Talmud in stead of Harim 
n Tal. Bab. ib.  nameth Jojarib; and the Gloss upon it doth justly scruple, how Pashur is now become one of the Courses, who was none of them before.  
But how shall these four families do, to make four and twenty Courses, as was the Primitive and Original distribution, and that by Prophetic and Divine appointment? The Prophets therefore that were amongst the children of the Captivity [say the same Authors] found out a way to cast them into so many Courses, and their way was this.  
They made four and twenty lots, and they wrote the names of the heads of the four and twenty Courses upon them, and put them into the lottery box. Jedajah took out five, and himself one, there is six. Harim took out five, and himself one, their is six. Pashur took out five, and himself one, there is six. Immer took out five, and himself one, there is six. And the Prophets that were among them conditioned with them, that though Jojarib came out of captivity, yet should he not drive out the Course that was before him.  
Now the meaning of this Tradition is this: That in drawing these lots with the names of the heads of the old Courses upon them, they only intended to find out, what Courses of the old names must be made out of every one of these four families, and they did not intent to alter the order of the Courses, but to let them run as they did in the ancient round: only the Course of Jojarib which of old was the first, is now put to give place to Jedajah. And the reason of this was because Jedajah was of the High-priests family, of the house of Joshua the son of Jozedek, and so they allotted him the pre-eminence, Ezra 2. 36. The Gloss indeed upon the Babylon Talmud, gives the reason to be, because 
o Gloss. ib.  in this their new moulding, every one was to take his Course as his lot was drawn, and that in the order that the lot came up in the drawers hand they served their weeks. But if this were a reason, why should not Jojarih be a drawer of the lots as well as Jedajah, since the record saith he was present? And if they were so indifferent for the altering of the order of the Courses, why should they be so punctual for their number, since the one in the Primitive institution was appointed by divine direction as well as the other? When the Evangelist Luke saith that Zachary the father of John the Baptist was of the Course of Abia, Luke 1. 5. he undoubtedly referreth to the order of Abia's Course as it is ranked in 1 Chron. 24. For the family of Abia was not now extant among the Courses, for there is no mention at all of him among the Priests that returned out of Captivity, and therefore the Evangelist saith, not that Zachary was of his family but of his Course, that is, of a Course that bore his name; but as for the Order of the Course, he either referreth to the Text mentioned, as to a place to be found in Scripture, and so his words to be construed and understood by it, or else there is no order of his Course to be found at all.  
The Courses being thus divided after the Captivity anew, but ordered and ranked as of old, and in time increased and grown numerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Course [saith the Mishneh in the place aforecited] had a station in Jerusalem; which the Jerusalem Gemara expoundeth thus, It is a tradition that 2400 were the station at Jerusalem, and half a station was at Jericho. And Jericho also was able to have produced a whole station, but because it would give the honour to Jerusalem it yielded but half: And when any Course was to go up to Jerusalem, half the Course went up to Jerusalem out of the Land of Israel, and half the Course went up out of Jericho; which the Babylonian Gemara wordeth thus, There were four and twenty Courses in the Land of Israel, and twelve at Jericho.  
Not that there are six and thirty Courses to be supposed, but that the four and twenty were thus divided; that half or more of every Course were continually resident in Jerusalem, and about it; that they might unfailingly be ready for the Service when the time of their Course came: and the other part, or half of every Course was up and down dispersed through the Land: only at and about Jericho, there was a great number constantly of every Course residing there, as the others did at Jerusalem; who when the Week of their Course came, went up, either to assist their Brothers of the course in their Service, or to help to cater provisions for them, while they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They ordered for their Brethren, saith one gloss upon the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their brethren might have sufficient of Water and Provision, saith another: And as for the rest of that Course that were neither at Jerusalem nor at Jericho, but dispersed up and down the Country, they and the Levites and the Stationary men, that were appertaining to that Course, met together in their Synagogues, according as they were near together, and fasted, and prayed, and read the Law, and made supplications that their brethren's Service now in hand at Jerusalem, might be accepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel that was of that Course, saith the Mishneh even now cited, gathered themselves into their Cities and fasted, etc. Where by the word Israel is not meant the Israelites or Stationary men of that Course, as they stood in opposition and distinct to Priests and Levites, but it meaneth all the Priests and Levites, and Stationary men that were of that Course, who were dispersed through the Land of Israel, in distinction to those that were then at Jerusalem at the Service.  
As the Courses were every one of them thus divided, in regard of place and attendance, so was every one of them also distinguished into degrees.  
1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The head of the Course, who was Precedent over them all, and who resembled that eminent person from whom the Course took its name: the most of these Heads no doubt were of the great Sanhedrim, and though in the affairs of the Temple the Sagan, Katholikin, Immercalin and Gizbarin, of whom hath been spoken already, were above them; yet in this great Council they were all equal, and these altogether are those that are so frequently mentioned by the Gospels, as Members of that Judicatory, by the name of Chief-priests.  
2. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heads of the houses of their fathers: 
p Maym. in Kele Migdash per. 4.  for the Precedent of the Course, divided the Course so among the Houses of the Fathers, that every House or Family might serve its day. And those that were in these several Families under the Head of the House of their Father, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, private or ordinary Priests.  
These Courses entered on the Sabbath, and on the next Sabbath they went out, 2 King 11. 7. 2 Chron. 23. 4. serving only a Week at a time; and so their attendance was required twice in the year.  
The serving of every Course, was thus divided.  

q Talm. jer. & Tosaph. ubi supr.  The Course that had five houses of Fathers in it, three served three days, and two served four days.  
The Course that had six houses of Fathers in it, five served five days, and one served two days.  
The Course that had seven houses of Fathers in it, they served every one their day.  
The Course that had eight houses of Fathers in it, six served six days, and two one day.  
And the Course that had nine houses of Fathers in it, five served five days, and four served two days.  

r Tosaph. ibid.  In their attendance, the men of the Course were permitted to drink Wine in the night, but not in the day; because it might be, that the service of their brethren might be too heavy for the house of the Father that was to serve, and they might be necessitated to come in and help, which they might not do having drunk Wine. But the men of the house of the Father that were to serve, might not drink Wine either by day, or by night. Whosoever knew his course and the house of his Father, he was forbidden Wine only for that day that his Father's house served; He that knew his course, but not his father's house (the knowledge of which in long continuance might be lost) he was forbidden Wine all that Week.  
In some exigents the Priests might serve though they were unclean. 
f Maym. in Biath. Migdash. per. 4.  Every Offering either of the Congregation, or of a particular person, the time for the offering of which is fixed, (as all the offerings time of the Congregations be) they dispense with the Sabbath, and with uncleanness, but that is with uncleanness, or defiling by the dead only: As for example, the time fixed for such a Sacrifice is come, and the most of the Congregation that should offer it, are defiled by the dead; as 2 Chro. 30. 17. or the Congregation is clean, but the Priests that should offer it, are defiled by the dead; or both of them are clean, and the Vessels of the Service are so defiled, yet must it be offered in this uncleanness, and the clean, and unclean may be employed about it alike, and they may all go into the Court. But those that are unclean with any other uncleanness, as by fluxes, issues, touching of creeping things, any carcase, or the like, may not be employed about the Service, nor may they go into the Court.    

CHAP. VII. Of the Levites.  

SECT. I. Of the Porters and Guards of the Temple.  
THE 
a 1 Chron. 25. & 26.  Levites were divided into Porters and Signers; 
b Erachin. per. ●. in Gemar.  fixed Offices which they might not change, one to intrude into another's Office, and neither of them into the Priests.  
The distribution of Porters into four and twenty Courses, is not so clearly legible in the Scripture, as is such a distribution of the Priests and Singers; for the Courses of both those are both numbered and named, and so are not these. And yet do these two Texts, 2 Chron. 3. 14. and 1 Chron. 26. 17, 18. hold out so fair a propability of such a thing, that it may almost as readily be concluded upon, as may the other. For in the former, the Porters go in the very same Equipage, as to the matter of division into Courses, with the Priests and Singers. He appointed the Courses of the Priests according to the order of David his Father, and the Levites to their charges, to praise and minister before the Lord, as the duty of every day required; the Porters also by their Courses at every Gate. And in the latter, the first Fathers of the Porters are summed up to the very same number that the first Fathers of the other Courses were, namely, to four and twenty: Amongst all the Porters 
c Kimchi in 1 Chron. 26.  [saith David Kimchi] there were four and twenty according to the rest of the courses; six on the East side, four on the North, four on the South: at Asuppim two and two, four in all; four on the West, and two at Parhar; behold four and twenty. And our Rabbins have distributed them into four and twenty places, etc.  
The Office of the Porters was first to open and shut the Doors of the Mountain of the House, and of the Court of the Women; (for we have observed elsewhere, that the Priests took care for opening and shutting the Gates of the other Court) and to attend in those Gates all the day for prevention of any inconvenience that might come: to the prejudice of the purity, safety, or peace of the place or service. Secondly, the Scripture puts some Treasureship upon the Porters, as that they had some Treasures and Treasuries at the Gates where they attended; of which is spoken at large in our Treating concerning the Gates and Treasuries elsewhere. As for that part of their office and employment which the Rabbins do sometimes make mention of, (under the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whether it were the brushing of the Gates, and keeping of the guilding bright, or their being the Turn-keys at the Wickets, or little doors within the great Gates when the Gates were shut; it was a work so coincident with their attendance at the Gates continually, that it is but a piece of that employment, and needs not to be taken for an Office by itself.  
Now besides this care of the Porters at the Gates by day, there was as much or more both at the Gates and other places by night in the Guards which were set to watch the Temple, which were four and twenty in all. 
d Maym. in Beth. ●abbech. per. 8.  The guards of the Sanctuary (saith Maimony) was an affirmative command; although there were not fear either of enemies or thiefs: and the command concerning this guarding, was that it should be by night. And they that warded were the Priests and the Levites, as it is said, thou and thy sons with thee, before the Tabernacle of the Congregation, etc. Now whether the Levites that were of these Guards were the Porters only, and not the Singers also of every Course as it came in, might very well be questioned, if it were worth the labour to examine it; (e) but were they, or were they not, the guards were in number four and twenty, and were kept in four and twenty places every night, three of Priests, and one and twenty of Levites. 1. There was a guard at every one of these Gates of the Mountain of the House, one at the East Gate Shusha; one at the North Gate Tedi; two at the two South Gates Huldab; and one at the West Gate Coponius: And there was a Guard within every one of the four corners of that great Square: so that there were nine in that boundary Wall that encompassed the Holy Ground. The three other Gates on the West quarter, namely, one of Parbar, and two of Asuppim, had not Night-guards at them as the rest had, though they had Porters by day, either because the steep descent from them did help their security, or because they found some security for them some other way. 2. About the Wall that enclosed the Courts, there were two Guards at the two East corners, and at the West, and both of them without the Wall of the Court; and there were five at five of the seven Gates. The two Gates that had not the Levites Guards upon them, were the Water-Gate, over which there was a Guard of Priests in the Chamber of A●tines and the upper Gate of Corban, by which there was a Guard of Priests in the room Beth Mokadh. And there was one Guard more of Levites on the North side, in the Chamber of Corban, over against the Holy Place, and another on the South side over against the Veil, and another just behind the most Holy Place. The Gate Nitsets had a Guard of Priests and Levites both at it, very near together; All which places will be easier understood upon sight of them in the Map that we have drawn of the Temple, and building about it, if it could once find the hap to come to sight.  

f Id ibid.  There was one that walked the Round through all these Guards every night, and him they called, The Man of the Mountain of the House: And if he found any one not standing on his feet, he said unto him, Peace be unto thee; but if he found any one asleep, he struck him, and had liberty to set fire on his Garments: so that they would say, what noise is yonder in the Court? why it is the noise of a Levite beaten, and his Coat burnt because he slept upon the Guard. Rabbi Eliezer the son of Jacob saith, one time they found my Mother's Brother sleeping, and they burnt his Garments. Now whether this Man of the Mountain of the House were the Sagan [as some have thought, but very unlikely,] or one man of the Course that then waited, appointed for this purpose; as is the Opinion of 
g Maym. ubi ante.  Maimony and 
h Bartenor. in Middoth.  Bartenora, or whosoever he was, methinks his action in burning the sleeper's Garments, giveth light to that place, Rev. 16. 15. Blessed is he that watcheth and keepeth his Garments.   

SECT. II. Of the Singers and Temple Music.  
NOt to insist upon the ordaining and division of the Singers and their Courses, of which there is large description, 1 Chron. 25. nor to search the ground of the Temple Music from the Law; about which the Gemarists are copiously inquisitive in the Treatise 
a Erachin fol. 11.  Erachin; let us take up a little consideration first of the persons of the singers themselves, and then of their Song and Music.  

b Maim. in Kete Mikdash per. 3.  Maimony tells us, that the Singers were Levites and Israelites together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had spoken immediately before, that the Song of the Temple was properly with Voices, and not with Instruments, because the ground of that Song which was the Service, was the Voice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Maxim that the Talmud speaketh of exceeding oft; yet he concludeth that others stood with the Voices, with Instruments. And some of them (saith he) were Levites, and some of them were Israelites of note, that had married with the Priesthood; for none might go up into the desks of the Song men, but men of note.  
The Mishnah in the Treatise Erachin cited above, doth make the like division in this point, and it doth it so, as that the Israelites our Rabbin speaketh of, appear to have their part in the instrumental Music only, and not in the Vocal. For having made mention of the sounding of the Trumpets, and the Music of other Instruments, and how, when they were used, it concludeth thus: Now these (that played upon such and such instruments, for that was the discourse in the next words before) were the servants of the Priests. The words of Rabbi Mier: Rabbi Jose saith, it was the Family of Pegarim, and the Family of Tsippariah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emmaus which were taken to the Priesthood. Rabbi Haninah the son of Antigonus, saith they were Levites. The Gloss upon the place, saith these were Families of Israelites of note, whose Daughters the Priests had married. 
c Succah per. 5. in Gemara.  The Treatise Succah, speaketh of these very Families, and saith they were of Ai and Emmaus (it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there) and the Gloss there, saith they were Israelites of worth, whose daughters and widows were sit to be married to the Priests.  
So that it is a disputed case whether any were employed in the Music but the Levites only; but if any other, they were to be as near the Priesthood as possible, both for alliance and qualifications, and when they were come to the highest they could, they were not admitted to join Voices with the Vocal Music, which was the proper Song, and the proper Service, but only to join with the Instrumental: which was but thus much, that if any man of worth and piety, or in near affinity with the Priesthood, had addicted himself to Musical Devotions, and to pour out his Praises to God that way, (as that was then greatly in use) if he came to offer to join his Skill and Devotion to the Temple Chorus, they refused him not, but let him put in with his Instrument among the Instruments, but among the Voices he might not join, for that belonged only to the Levites. So it is said in the 2 Sam. 6. 5. And David and all the House of Israel played on all manner of Instruments made of fine wood, even on Harps, and on Psalteries, and on Timbrels, and on Cornets, and Cymbals.  
As for the number of the Singers, that is the Voices, they were never to be under twelve, for so was the number of every Course when they were divided into their Courses, 1 Chron. 25. But as many above twelve as might be, and so their Tradition is express; 
f Erachin ubi supr.  There must not be less than twelve Levites in the desks, but they add to the number ever. And whereas the Levites Children might never come within the Court, upon any other occasion, nor at any other time whatsoever: yet might they come in when the Levites were singing, and might sing with them, not going up into the Desks, and looking over as the Levites did, but standing upon the ground, between their Father's Legs. 
g Glossa ibid.  And the Warrant for this they take from those words in Ezr. 3. 9 Then stood Jeshua with his sons, Kadmiel and his sons, etc. And they sang together by course, etc. And they back it also with this reason, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Gemara. ibid.  Because the voice of those was small, and the others big, those treble, and the other sang more base: And so by this means they made the more full, and the more sweet Music.  
The Instruments that they used, were either wind Instruments, or Instruments with strings. The first of their wind Instruments to be looked after, were their Trumpets, of whose Attendance on the Altar service we find mention, 2 Chron. 7. 6. and 29. 26. and in divers other places, where the use of them is ascribed to the Priests, and not to the Levites; for indeed they were none of the Consort, but a Music when the Consort stopped, as we shall see anon.  
The number of the Trumpets was to be 
i Maym. ubi supr.  not under two, nor above an hundred and twenty, the reason why not under two, was because of that command, Num. 10. 2. Make thee two Trumpets: and why not above 120. was because of that example at the beginning of the Temple Service, 2 Chron. 5. 12.  
The Lord enjoined in Numb. 10. 10. That in the day of their rejoicing, and in their so-Lemn Feasts, and in the New Moons, they should blow with Trumpets: This was the warrant and engagement of this Trumpet Music, and the manner of it was thus:  
Those that blew with Trumpets were the Priests, for so was the original institution, that the Priests the sons of Aaron should blow with them, Numb. 10. 18. 1 Chron. 15. 24. And their standing, when they were about this piece of service, was not where the Levites stood in the desks, or near them, but it was clean on the other side of the Altar, and they stood looking down the Court when they blew the Trumpets, as the Levites stood looking up the Court when they sang and played, but both looking on the Altar: 
k Tamid. per. 7.  Two Priests stood by the Table of the Fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with two silver Trumpets in their hand, etc. as saith the Mishnah of the Talmud in the place cited in the Margin: Now it speaketh of two Priests, because that was the lowest number of Trumpets that might be used, and if there were more, they stood in the same place in more compass, namely on the West side of the rise of the Altar, for there as is observed in the place, the Table of the fat was placed.  
The manner of their blowing with their Trumpets was first a long plain blast, than a blast with break and quavering, and then a long, plain blast again; this the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in their short writings they express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Mishnah last cited, saith, that the Priests standing in the place there mentioned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sounded, blue alarm, sounded, for so let me English it till further discourse do more fully show its meaning.  
The Priests did never blow, but these three blasts went together, and hereupon arose that dispute which occurs more than once or twice in the Talmud, about how many times the Trumpets sounded before the Altar every day.  
The general Tradition ran thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
l Erachin. per. 2. in Mish. & Succah. per. 5  They never sounded less than one and twenty soundings in the Sanctuary, and never more than eight and forty: But there were some that express it thus, 
m Gemara. ib.  That they never sounded less than seven soundings, nor more than sixteen: Now the reason of this difference, which indeed was no difference at all, was this 
n Talm. jer. in Succah. per. 5. & Gemara. ●●b. I● Erach. per. 2.  because the one party held the three distinct blowings to be but one sounding, and the other held them to be three soundings distinct.  
The Jews do express these three several soundings, that they made at one blowing, by these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Talm. Bab. in Succah. ubi sup. in Gemar. fol. 53. & Gloss. ib. & Gloss. in Erach. ubi sup.  an Alarm in the midst [for so our English renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Num. 10. 5, 6. Vatablus, vox infracta, a broken or quavering sounding] and a plain note before it and after it: which our Christian Writers do most commonly express by Taratantara; though that word seem to put the quavering sound before and after, and the plain in the midst, contrary to the Jewish description of it.  
A second wind Instrument that they used, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalil, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abbubh, a Pipe, or Oboe, or Cornet, or some such loud Wind Music [which of these I will not much question:] the Jews in this story give us some Character of it. 
p Gemara in Erach. ibid. & Aruc. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Our Rabbins have delivered [say they] that there was an Abbubh or Pipe in the Sanctuary; [the Gemara and the Gloss intimate Chalil and Abbubh were all one] It was smooth, it was thin, it was of reed, and it was from the days of Moses. The King commanded, and they gilded it all over with gold, but then the sound of it was not so sweet as before. They took off the gild, and the sound was as sweet as ever.  
Now this Pipe or Oboe, or call it what you will, was not a constant Music at the Altar every day, as the Trumpets were, and the other instruments that we are to speak of, but it was used only twelve days in all the year, 
q Erach. ubi sup. in Mishu.  There were not to be less than two Chalils or Pipes [saith the Talmudick Tradition] and there were not to be more than twelve. And on twelve days of the year did they play on the Chalil, before the Altar, namely at the kill of the first Passeover [or the Passeover in the first month:] and at the kill of the second Passeover; [in the second month] on the first Holiday of the Passeover Week, on the Holiday of Pentecost, [Leu. 23. 21.] and on the eight days of the feast of Tabernacles: And they played not on a Pipe of brass but of reed, because the sound of that is sweet: And the close was made with one Pipe or Oboe alone, because such a close is most delightsome: For one Pipe [
r Gloss. ibid.  saith the Gloss] drawn out the close after the other had done: for this is a better way than if they should have closed all together. And this Music of the Chalil was at the time of the Offering: and the Levites sung the Hallell with their voices, all the twelve days mentioned, but on the other days the other instruments were used, and they sung the ordinary song.  
Those other instruments therefore, that were the constant Music, and never failed from attendance were these three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebhel, Kinnor and Tseltsel, and these were severally distributed to the sons of the three Master Musicians, Asaph, Heman and Jeduthun, 1 Chron. 15. 19, 20, 21. See these three Instruments named together [save that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, which maketh no difference] 1 Chr. 16. 5. and 25. 1. Neh. 12. 27. etc. 2 Chron. 29. 25.  
In going about to determine punctually and exactly, what kind of Instruments these three were; we might spend a great deal of time in showing what this and that, and the other Author saith of them: and when we have done all, we must sit down with a conjecture, that it may be one of them was of this fashion, and another was of that, for it will be very hard and daring to be positive in them; and therefore we will only take up with Josephus his Character and description of them, who himself was often present no doubt at the Temple Music, and whose describing of them will give satisfaction enough to those that look rather after the time, order, and managing of the Music, than at the very consort of the Music itself.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s josrph l. 7. c. 10. pag. apud. me. 216.  He renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and desines it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and gives it this character; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and saith of that kind of instrument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Upon which words we may take up these Observations:  

1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English constantly translates Harps and Psalteries, were strong instruments, and not wind instruments, as those were that we have spoken of before.  
2. That though both these were instruments with strings, yet there was this difference between them. 1. That the one was struck with a quillor a bow, as are our Citterns and Viols; and the other with the singers, as the Pandura and the Lute. And 2. that the notes of the one was made and differenced by stops and frets, and of the other by the several strings, for so are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood and distinguished. 3. That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebhel had twelve strings, which made twelve several Notes; [as it is with our Harps and Virginals, where the several Notes are not made by stops, as they are on Lutes, but every several string is a several Note] And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor had ten strings, but the Notes were made with frets and stops. I should therefore according to Josephus his character, if that be current, translate Nebhel a Harp, for the several strings made the several notes, and it was struck with the fingers, in both which things our Harps agree. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor I should liken to our Citterns or Viols, stopped on the frets, and played on with a quill or bow, and should translate it a Viol. 
l Gemara in Erach. ubi sup.  Rabbi Judah said, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor of the Sanctuary had seven strings: but in the days of Messiah it shall have eighth, as it is said, To him that excelleth upon Sheminith, or upon the eight string of the world to come.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both our English, the LXX. [in Psal. 150.] and Josephus [in his words cited] do render Cymbals, seemeth to have been neither wind instrument, nor string instrument, but some broad instrument of brass, whereon their music was made by heating on it as on a Taber. They were great and broad Cymbals of brass, saith Josephus. And the Talmudicks tell this story of one of their Cymbals; 
u Ibid. sol. 10. & Tal. jerus. in Succah. sol. 55.  There was a Cymbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sanctuary, and it was made of brass, and the sound of it was sweet. It became cracked, and the wisemen sent and fetched workmen from Alexandria, who mended it, but then the sound was not so sweet as before. They took off the mending, and the sound was as sweet as it used to be. 
* Maym. in Keel Mlkd. per. 3.  There might not be above one Cymbal in the Choir at once, and this seemeth to have born the Base, as being deepest and loudest: to this the Apostle alludes in his expression, 1 Cor. 13. 1.   
We shall not be further curious, nor inquisitive about this matter, concerning the form or nature of the musick-instruments: since our inquiry is after the song itself, I shall only add this, 
w Erach. per. 2 in Mishu.  that of the Nebhels or Harps, there might not be less than two in the Choir, nor above six: 
x Tosaph. in Erach. per. 2.  and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor or Viols not under nine, but as many above as possible: and so the least Choir that could be, was nine Viols, two Harps and one Cymbal. And now let us hear the Music itself.  
1. The Trumpets sounded their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taratantara [for so for company will we call it,] 
y Succ. per. 5. in Mish. Maym. in  every morning at the opening at the Court Gates, particularly at the opening of the East gate, or the gate of Nicanor: 
z Gloss. ibid.  Now though this practice had not any express and literal Command, yet was it grounded upon this necessity and reason, because that the Levites and Stationary men might have notice to come to attend their Desks and Service: and that the People of Jerusalem might hear and take notice, and those that would come to the Temple: so that this sounding was as it were the Bells to ring them into the Service: And after this the Trumpets sounded not till the very time of the morning Sacrifice.  
2. The Song and Music began not to sound, till the pouring out of the Drink-offering. This is a Traditionary Maxim, exceeding common, and received among the Rabbins, and they descant upon it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1 Erachin. in Gemara. ubi sup. sol. 11.  They utter not the song but over the Wine of the Drink-offering: 
2 Gloss. ibid.  for a man singeth not but for gladness of heart. 
3 Gloss. in Pesachen. cap. 5. sol. 64.  Therefore they utter not the song at the very time of the Offering, but over the Wine which cheereth God and Man, as Jud. 9 13. And so the Treatise Tamid describing the manner of the daily service, relateth that when the Highpriest was minded to offer the Sacrifice, 
4 Tam. per. 7.  He went up the rise or bridge of the Altar, and the Sagan on his right hand: when he came to the midst of the rise, the Sagan took him by the right hand and lift him up: then the first man that was to bring up the pieces of the sacrifice, reached him up the head and the feet, and the second reached him the two shoulders, and so the rest reached him the rest of the parts, and he disposed of them, etc. And when he was to go about the Altar, to sprinkle the blood upon the horns of it, he began at the Southeast corner, and from thence to the North-east, and so to the Northwest, and concluded at the South-west. They give him the wine of the drink-offering to pour it out: the Sagn stood by the horn of the Altar, and a napkin in his hand: and two Priests stood by the Table of the fat, and two silver Trumpets in their hand to sound. They came and stood by Ben Arza, the one on his right hand, and the other on his left: He [the Highpriest] stooped down to pour out the drink-offering, and the Sagan waved with his napkin, and Ben Arza struck up his Cymbal, and the Levites began the song. And so may we understand that passage, 2 Chron. 29. 27. And when the burnt-offering began, the song of the Lord began with the Trumpets and with the Instruments; namely, when the drink-offering was poured out, for till then the Offering was not perfect because every burnt offering was bound to have a meat offering, and a drink offering, or else it was not right, Num. 15. 5. And this may be the proper cause, whatsoever the Jews descant, why the Music began not till the drink-offering: namely, they stayed till the offering was complete, and then began.  
3. The constant and ordinary Psalms that they sang were these:  

5 Tamid. ubi sup. Rosk. hash. sol. ●1. Maym. in Tamid. per. 6.  On the first day of the week, the four and twentieth Psalm, The earth is the Lords, and the fullness thereof, etc.  
On the second day of the week, the forty eight Psalms. Great is the Lord, and greatly to be praised in the City of God. etc.  
On the third day, the eighty second Psal. God standeth in the Congregation of the mighty, and judgeth among the Gods, etc.  
On the fourth day, the ninety fourth Psal. O Lord God to whom vengeance belongeth, etc.  
On the fifth day, the eighty first Psal. Sing aloud unto God our strength, make a joyful noise unto the God of Jacob, etc.  
On the sixth day of the week, the ninety third Psal. The Lord reigneth, he is clothed with Majesty, etc.  
On the sabbath day they sang the ninety second Psal. which bears the Title of A Psalm or Song for the Sabbath day.  
These were the known, and constant, and fixed Psalms, that the singers sang, and the music played to, on the several days of the week: And the reason of the choice of these several Psalms for the several days; 
6 Rosh; hash. ubi sup Gloss. in Tamid. c. 7.  the Gemara on the Treatise Rosh hashanah, and the Gloss upon the Treatise Tamid, do give to this purpose.  
On the first day of the week they sang the Psalm, The earth is the Lords, and the fullness thereof, etc. Because on the first day of the week of the Creation, God possessed the world, and gave it in possession, and ruled in it.  
On the second day of the Week they sang the Psalm, Great is the Lord, and greatly to be praised, etc. For on that day the Lord divided his works, the waters, and reigned over them.  
On the third day they sang the Psalm, God standeth in the Congregation of the mighty, etc. Because on that day the earth appeared, on which is Judging and Judges; and by his Wisdom he discovered the Earth, and established the World by his Understanding.  
On the fourth day they sang the Psalm, O Lord God to whom Vengeance belongeth, etc. Because on the fourth day he made the Sun, Moon and Stars, and will be avenged on them that worship them.  
On the fifth day the Psalm, Sing aloud unto God our strength, etc. Because of the variety of Creatures that were made that day to praise his name.  
On the Sixth day the Psalm, The Lord reigneth, he is clothed with Majesty, etc. Because on the sixth day God finished his works, made man, who understands the glory of the Creator, and the Lord ruled over all his works. Thus they descant.  
4. 
7 Ibid.  Now the singers, in singing of these Psalms, divided every one of them into three parts, making three large pauses or rests in them; and ceased their Music and Singing for a while; these parts and pauses the Talmudicks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they say thus of them, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausing or intermissions in the vocal music, and when the voices ceased, the instruments ceased also, and so in every Psalm the music made three intermissions.  
5. At these intermissions the Trumpets sounded, and the People worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For at every pause [saith the Talmud] there was a souning with the Trumpets, and at every sounding there was a worshipping, their sounding with the Trumpets, was, as hath been spoken before, a Taratantara, [as we have chosen to call it,] and they never sounded otherwise than so, when they sounded, namely, three strains, a plain, a quavering, and a plain again: and thus did the Trumpets sound one and twenty blasts every day; three at the opening of the Court gate, nine at the morning sacrifice, and nine at the evening sacrifice: namely, three soundings at the three pausings of the Music, and the three strains named, at every sounding: and so we see that the Trumpets were never joined with the Choir in Consort, but sounded only when the Choir was silent.  
Thus was the Song, and these were the Psalms sung ordinarily throughout all the year: but at some certain days there were other Psalms and Songs used, and the Trumpets also sounded extraordinary soundings, besides that number now mentioned.  
As 1. 
8 Succ. per. 5.  On the Eve of the Sabbath, the Trumpets sounded two soundings more than they used to do at other days; namely one [which consisted of the three strains] to cause the People to cease from work, and another to distinguish between the common day, and the holy day that was now come in.  
2. On the Sabbaths themselves, there was an additional sacrifice, besides the daily sacrifice, according to the appointment, Num. 28. 9, 10. 
9 Maym. in Tamid. per. 6.  And at the time of this additional sacrifice, the Levites sang Moses his Song, in Deut. 32. Hear O Heavens, and I will speak, etc. but they sang it not all at one time, but divided into six parts, and sang one part of it every Sabbath, and so in six Sabbath days they finished it, and then began again. Thus did they at the additional morning sacrifice: and at the evening sacrifice they sang Moses song in Exod. 15. And the consideration of this [that on the Sabbaths they sang both the songs of Moses] helpeth to illustrate that passage in Rev. 15. 3. where the Saints are said to sing the Song of Moses the servant of God: because they were now come to their everlasting Sabbath, having gotten the Victory over the Beast, and over his Image, and over his Mark, and over the number of his Name, and having the Harps of God in their hands: 
10 Succah vot jup.  Now at the additional sacrifice, and song of the Sabbath, the Priests sounded their Trumpets three times more, as they did at the ordinary songs, the singers making their pauses and stops in those songs, as well as in the other.  
3. 
11 Rosh. hash. ubi sup. & Maym. ubi sup.  At the Additional sacrifices which were appointed for the first day of the year, Num. 29. 1, 2, etc. [which was called the feast of Trumpets, because the Trumpets than sounded to give notice of the years beginning] the Levites sang the eighty first Psalm, Sing aloud unto the God our strength, etc. And if the first day of the year fell upon the fifth day of the week, [for which day this Psalm was appointed in the ordinary course] then they said it twice over, once at the daily sacrifice, and once at the additional sacrifice, but beginning at one of the times at the sixth verse, I removed his shoulder from the burden, etc.  
4. At the evening Sacrifice of the first day of the year, they sang the nine and twentieth Psalm, The voice of the Lord shaketh the Wilderness, etc. And if the first day of the year chanced to light upon the Sabbath, the Psalms of the first day of the year were sung, and took place of the Psalms for the Sabbath.  
5. At the Passeover, and at some other times, as hath been related, they sang the Hallel, which to describe we will refer till we come to take up the Celebration of the Passeover in its due place.   

SECT. III. Of the Stationary men, or Israelites of the Station.  
AS there were four and twenty Courses of the Priests, and as many of the Porters and Singers, so also were there four and twenty Courses of Israelites for the station. This indeed, is a title that is a stranger to the Scripture, and not mentioned there, and yet the thing itself seemeth not to want its ground, nor the men themselves their warrant from thence.  
There were two Maxims in reference to their Sacrifices, which were as premises, out of which was necessarily deduced the conclusion for Stationary men, and those were these. 1. A man's Sacrifice could not be offered up, unless he himself were present at it, and standing by it, and so is the undoubted Tenet in both Talmuds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Vid. Talm. utrumque in Taanith. per. 4. Maym. in Keel Mikd. per. 6.  A man's Sacrifice may not possibly be offered up, if he himself be not present at it. And hence it was that although Women were at all other times, forbidden coming into the Court of Israel, yet when any Woman had a Sacrifice to be offered up for her, she had admission into the Court, and there was a kind of necessity that she should be there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Tosaph. in Erach. per. 2.  A Woman might not be seen in the Court, but only at the time of her Offering: and then she might be, nay then she must be present there. And the reason of this was, because of that command, that whosoever had a burnt Sacrifice to offer up, 
c Ab. Ezr. in Leu. 1.  he must bring it to the Sanctuary himself, and if Bullock or Lamb, he must put his hand upon the head of it, Levit. 1. 3. and 3. 2. 8.  
2. There were some Sacrifices, that were the Sacrifices of all Israel, or of the whole Congregation: and particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Tal. jeru. in Pesachin. per. 3.  the continual daily Sacrifice was the Offering for all Israel: And accordingly the 
e Shek. per. 4.  Lambs for the daily Sacrifice, and other Sacrifices which were offered up for the whole Congregation were provided, at the Public Charge, out of the Temple Treasury.  
Now it was impossible that all Israel should be present at the Sacrifices that were to be offered up for all Israel, and therefore it was needful that some representatives should be chosen, who in stead, and behalf of all the People, should be present at every Sacrifice that should be offered up for the whole Congregation: And because this attendance would be continual, in regard of the daily Sacrifice, which was a Sacrifice of this Nature, and so the Service would be very heavy for any one company of Men to attend continually; therefore they appointed four and twenty Courses of these Stationary men, as well as of the Priests and Levites, that their attendance in these vicissitudes might be the more easy and portable, even as the others were also divided into the like Courses for the same ease. The Jews hold that these stations were first ordained by the former Prophets. For the former Prophets appointed [saith 
f Maym. ubi sup.  Maymony] that they should choose out of Israel, men upright and religious, and that these should be as the Messengers of all Israel, to stand by the Sacrifices, and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Men of the station, and they divided them into four and twenty Courses, according to the number of the Courses of the Priests and Levites, and over every station there was one made Chief or Precedent, and him they called, the Precedent of the station. 
〈…〉   

g Taan. per. 4. Maym. ubi sup.  These men of the Station in every Course, did as the Priests and Levites did in their Courses, those that were in Jerusalem and near it, when their week came, went and attended upon their station: but those that were at distance and further off, gathered together into their several Synagogues, and there fasted and prayed, and read some part of the Law: because though at distance, yet would they join in service with, and for their brethren of their Course, who were now in their attendance at Jerusalem: They fasted on the second, third, fourth and fifth days of that week, and read over the story of the creation, in Gen. 1. & 2. in the six days, every day a portion of it. They would not fast on the first day of the week, because they would not slip out of the joy and delight of a Sabbath into a Fast, and they would not fast on the last day of the week, because they would not preface the joy and delight of the Sabbath, with a Fast neither. But the four days between, they spent in that solemn duty, for the prosperity of their brethren that were at Jerusalem, and of the work that they were about.  
The Stationary men that were at Jerusalem, were to attend constantly upon the Temple Service, whilst it was in hand, except at some particular times, when they had a dispensation, of which anon: and their attendance referred especially to two ends:  
First, They stood to be a representative Congregation, in behalf of all the people, at the offering up of the daily sacrifice, which was the sacrifice of all the people; and at the use and administration of the public Ordinances and Service. The Jews were so precise and punctual about this point, of having a competent congregation present, when the public Ordinances were administered; 
h Megillah? per. 4. Maym. in Tephillah. per. 11.  that in their Synagogues they would not have public Prayers, nor reading of the Law, unless ten men were there; much more was there a fitting Congregation of the people required to be at the Temple-service, which concerned all the people, to be administered unto, besides the Priests which were to administer: There was sacrificing there, twice a day, and reading of the Law at the least twice, and Prayers four times, and it had becomed and behoved [if it had been possible] all the people to have been there present and attending; which because it could not possibly be done, that all the people should be constant there, they ordained and provided these Courses of Stationary men, to be as the Deputies of all the people, and a representative Congregation in their behalf. It had been a visible contempt of those ordinances, to have had them administered daily, and none of the people to have been attending on them: and it would have been a hazard, that in time they would have been neglected by the people, if they had been only left to their own liberty, to come, or not to come to them, as they saw good; therefore to prevent this visible contempt that might have accrued, and to provide that there might be always a Congregation of the people, these stationary Courses were ordained, that if devotion brought no other of the people to the service, yet these their representatives might be sure to be attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this their standing there, at prayers, supplications and orisons, and at the reading of the Law, was called the station.  
A second employment that they, or at least, some of them had, was to take care [as representatives of the people] that those of the people that had been under any uncleanness, and being now cleansed were come to have their atonement made, might be dispatched, and the business done for which they came. And so it is intimated by the treaty Tamid, when it relateth 
i Tam. per. 5.  that upon the ringing of the Migrephah, [of which hereafter] by those that went into the holy place to offer incense, the head or chief man of the station, brought such persons up into the gate of Nicanor, to have their atonement made.  
There have been some who have conceived that these Stationary men, as representatives of the whole Congregation, were to lay their hands upon the head of the daily sacrifice, which was an offering for all the people; I did once go along also with this opinion, but now I find the Jews on the contrary, asserting 
k Maym. in Corban. per. 3.  That there was no laying on of hands upon the sacrifices of the whole Congregation, but only in two cases. The one was upon the scape-goat, and the other was upon the bullock that was offered for the whole Congregation, when it sinned of ignorance, and the thing was hid from the eyes of the Assembly: And that it was a Tradition delivered even by Moses himself: that for the whole Congregation, hands were laid but upon these two sacrifices. And accordingly there were divers sacrifice times, when the Stationary men were excused from attendance; though the sacrifice were a sacrifice for the whole Congregation; 
l Id. ib. Tal. in Taan. per. 4.  As they never made a station at the morning sacrifice all the eight days of the feast of Dedication, nor at the evening sacrifice on those days, when there was an additional sacrifice, added to the daily.  
These Stationary men in the week of their attendance, might neither be trimmed by the Barber, nor might they wash their clothes in all that time: And the reason of this was, because they were to do these things before they entered their attendance, and to come neat to it, and not to have these things to do, when they were entered.    

CHAP. VIII. Concerning their Sacrifices and Offerings.  
THE right of sacrificing had these several ends.  

1. To represent, and to be a memorial of the great sacrifice of Christ, who should once be offered up in behalf of sinners.  
2. To lecture unto them, the desert of sin and sinners, death and fire, in the death and firing of the sacrifice before their eyes.  
3. To acknowledge their goods received from God, in offering up unto him, something of all they had.  
4. To be a matter of Worship and Religion in those times of ceremoniousness: wherein, all did acknowledge their homage to God, and true believers acted their faith on Christ's sufferings.  
5. To be signs of repentance, and pledges of expiation.   
Their oblations were either of living Creatures or of other things.  
Of living Creatures they offered only these five kinds, Bullocks, Sheep, Goats, Turtles, Pigeons: Their offerings of other things, were Tithe, First-fruits, Flower, Wine, Oil, Frankincense, Salt, etc.  
Their sacrifices of living Creatures were either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy sacrifices, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [it is the Jews own distinction] sacrifices of an inferior alloy. Those that they call the most holy sacrifices, were Burnt-offerings, sin-offerings, trespass-offerings, and the Peace-offerings of the whole Congregation. Their inferior sacrifices were Peace-offerings of particular persons, Paschal-lambs, firstlings and tenths.  
Some of their offerings were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of duty, and to which they were bound, and some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary sacrifices which they offered of their own free will.  

SECT. I. Burnt-offerings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
IT is disputed among the learned of the Jews, what should be the occasion of burnt-offerings, and whereupon they became due. And I find the debate concluding in this resolution, that either they were to expiate for the evil thoughts of the heart, as sin-offerings, and trespass-offerings were to do for evil actions: or to expiate for the breach of affirmative precepts, as those did for negative. 
a Tosapht. in Menachoth per. 10.  Rabbi Akibah questioned, For what doth a burnt-offering expiate? For matters whereupon there is a penalty, etc. or concerning affirmative precepts, and concerning negative precepts, whereunto some affirmative precept doth refer. And 
b Ab● Ezra in Leu. 1.  the body of the Beast (saith Aben Ezra) that is offered to expiate for that that comes up into the heart, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the offering for a sin, or a trespass, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which sense the Chaldee paraphrase of Jonathan also speaketh, when rendering those words in Leu. 6. 9 This is the Law of the burnt offering; etc. he glosseth thus, This is the Law of the burnt offering, which cometh to expiate for the thoughts of the heart; upon which the Hebrew marginal glossgiveth this explanation; It is so written in Vajikrah Rabbah, that a burnt-offering cometh not, but for the thoughts of the heart: and there is an intimation of this in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That that is come up into your heart shall in no wise come to pass.  
Burnt-offerings were of any of the five living Creatures named, and the manner of their offering was thus:  
If his burnt offering were a Bullock, he might take him 
c Id. ibid.  from eight days old and upward, and so also might he do by a Lamb or Kid: And it must be a male, because the burnt offering being the noblest offering faith Aben Ezra, it required the noblest of the kind that was, to be offered.  
1. He was to bring it into the Court, for the law was express that he must present his offering before the Lord, Leu. 1. 3. Now this Phrase, before the Lord, was understood 
d Talm. jer. in Sotah. per. 1.  from the gate of Nicanor and inward; and the bringing of the Sacrifice into the Court was of so strict and an inviolable obligation, 
e Tosapht. in Erachin. per. 2.  that women, who otherwise were absolutely forbidden to come into the Court, yet if they brought a Sacrifice they were bound and necessitated to go in thither, as was touched but even now.  
2. He must lay his hand upon the head of it whilst it was yet alive, Leu. 1. 4. 
f Maym. in Corbanoth per. 3  All the Sacrifices that any single man offered of beasts, whether it were an offering of duty, or an offering of free will, he must lay his hand upon it while it is yet alive, except only the firstling, the tenth and the Passover. This laying on of hands, was a Rite of transmission as it were, of the man's sin unto the Sacrifice that was to die for him, and in his death which was now ready, he acknowledged his own desert to die, and so it was a figure of the laying of our sins upon Christ, and an emblem of repentance.  
About the laying on of the hands, they had these divers Traditions, as 1. That it was to be in the Court; and if he laid his hands on him before he came into the Court, he must do it there again; and if the offerer of the Sacrifice stood without the Court, and put his hands within, and laid it on the head of the Beast within, it served the turn: as is observed elsewhere about the Leper in the gate of Nicanor. 2. The owner of the beast must lay on his hands himself, and might not do it by proxy; which is to be understood in reference to particular men's sacrifice, for some of the Sacrifices of the whole Congregation had their Deputies or Proxies to lay their hands on them, as was observed even now. 3. If divers men joined in one Sacrifice [
f Id. ibid. & R. Sol. in Leu. 1.  as divers might] every one was to lay on his hand particularly one after another. 4. There is some dispute among the Hebrew Doctors whether they laid on one hand or both, and there are assertors on both sides, but all conclude in this, that whether one or both, he must lay them on with all his strength, and all the stress he can. And so the Targum of Jonathan (which holds for one hand only) saith, He shall lay on his right hand with all his force: and Maimonides (which holds for both the hands) saith, he was to lay on both his hands and that with all his might. 5. The place where he stood to lay on his hands, was ordinarily the place where the Sacrifices were slain at the place of the rings, and so upon this occasion an Israelite might and must come within the Court of the Priest. 6. The manner was thus; 
* Tosaph. in Menachoth per. 10. & Maym. ubi supr.  the Sacrifice was so set, as that the offerer, standing with his face towards the West, laid his two hands between his horns, and confessed his sin over a sin offering, and his trespass over a trespass offering, and over a burnt offering he confesseth his transgression both against affirmative and negative precepts, and his confession was in this wise; I have sinned, I have done perversely, I have rebelled and done thus and thus; but I return by repentance before thee, and let this be my expiation: And presently after this his confession, was the beast to be slain.  
3. The kill of the Sacrifice was regularly and ordinarily the Priest's work and office, yet might it upon occasion be done by another: or if it were done by another, it was allowable: For whereas the Law saith, And he shall kill the bullock before the Lord, and the sons of Aaron the Priests shall bring the blood and sprinkle it, Levit. 1. 5. as making a distinction betwixt the he that killed the bullock, and the Priests that took the blood, the Hebrew Doctors have observed not impertinently from hence, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Maym. in Biath Mikdash per. 9 & in Corbonoth per. 5 & R. Sol. in Leu. 1.  The kill of the Sacrifices was lawful by strangers, yea of the most holy sacrifices, were they the sacrifices of a particular person, or of the whole Congregation: And upon these words, And the sons of Aaron the Priests shall bring the blood: it is a received tradition, that from thence most properly did begin the Priest's office more peculiarly, see 2 Chron. 30. 16, 17.  
4. The flaying of the slain Sacrifice was not so inseparably the Priest's office, but that a stranger, or one that was not a Priest might do it. And so Maimonedes asserteth in the place cited above, that the flaying of the sacrifice, and the dividing of it into pieces, and bringing wood to the Altar done by strangers, was lawful. This they did especially at the Passover and other festival times when the Paschal Lambs, and the other offerings were so many that the Priests could not serve to kill and flay them; but whosoever killed or flayed, the Priests ever sprinkled the blood, and none else might do it.  
When the number of the beasts to be flayed were not too many for that receipt, they hung him by the legs upon the hooks that were fastened in the lower pillars, (which we have described elsewhere) and in the transom over them for that purpose; 
i Ibid. Sect. 9  but at Passover when there were more Lambs than that room would admit, two men took a staff or bar, (divers of which staves stood there for that end) and laying it upon their shoulders, they hung the Lamb upon it, and as he hung thus between them, they flayed him. Rabbi Eliezer saith, if the Passover fell on the Sabbath (on which day they might not meddle so well with carrying of Staves) a man laid his hand upon his fellows shoulder, and his fellow laid his hand upon his shoulder, and upon their arms they hanged up the Lamb, and so flayed him. All the skins of the most holy sacrifices, that is, burnt offerings, sin offerings, and trespass offerings, fell to the Priests, and the Priests of the Course salted them all week, and on the eve of the Sabbath divided them; but the skins of the other sacrifices, fell to the offerers, or owners themselves.  
5. The sprinkling of the blood, was to be before the sacrifice was flayed, for this was the rule, and that agreeable to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They flayed them not till one had sprinkled the blood; for in the Law there is mention of the sprinkling the blood, before there is mention of flaying, Leu. 1. 5, 6. The manner of their sprinkling of the blood upon the Altar, and the circumstances about that, were very various; we will take up the chiefest of them in their order.  
First, The blood that was to be sprinkled, was to be taken in a dish or vessel of the service, and not in a common vessel of a man's own; and that is a constant and rational maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Vid. Zevac. per. 5. per totum.  That the taking of the blood of the Sacrifices must be in a vessel hallowed for the service.  
Secondly, 
l Ibid. per. 2. ab initio.  These several sorts of people might not take the blood to sprinkle it, and if they did it was polluted. 1. A stranger, or one that was not a Priest. 2. A Priest a mourner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he that had one dead in his family that day; for 
m Gloss in Mis●ajo●h, ibid.  whosoever had one dead in his house, all that day of the party's death, he was called a mourner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. He that had been unclean, so that he was to wash that day, and his Sun was not yet down. 4. He that had been under a longer uncleanness, and his atonement not yet made. 5. A Priest that had not all the holy garments on that he ought to wear. 6. One uncircumcised. 7. One that was unclean. 8. One that sat, or stood on any thing whilst he took the blood, but on the very pavement of the Court; for in the service they might not stand upon any vessel, or beast, or hid, or on his neighbour's foot, but on the bare pavement. 9 He that took the blood with the left hand, some held it unlawful, but others were of another mind.  
Thirdly, 
n Zevech. ib.  Whereas there was a red line about the Altar just in the middle between the bottom and the top, the blood of some sacrifices were to be sprinkled beneath that line, and some above, and if that that was to be sprinkled below, was sprinkled above; and if that that was to be sprinkled above, was sprinkled below, it was unlawful.  
Fourthly, 
o Maym. in Corbanoth per. 5  The sprinkling of the blood of burnt offerings, and trespass offerings, and peace offerings, went all by one rule and manner, and it was thus; The Priest bringing it to the Altar, was to sprinkle it below the red line, and he was to sprinkle it into the fashion of the Greek Gamma, or into this form Γ; for so is the tradition in the Gemara of 
p Zevach. per 5. fol. 53.  the Treatise Zevachim cited ere while; and so is the meaning of Maymony, when he saith it was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the meaning of the thing is this; He was to go (as the margin of the Talmud glosseth) to a corner of the Altar, and to cast the blood out of the vessel so, as that it should spread to two sides of the Altar at once; which my last named Author gives more plainly thus, and more at large. 
q Maim. ubi s●p.  He was to sprinkle it out of the vessel, but two sprinklings upon two sides of the Altar, namely, at the North-east corner and at the South-west corner; and he must take care to sprinkle the blood at the corner, so as that it may go on both the sides of the Altar, like a Gamma (thus Γ,) so that the blood at the two sprinklings may be found upon all the four sides of the Altar. Their meaning is this, that as he stood on the East side of the Altar, near to the North-east corner, he must cast the blood out of the vessel with such a compassed and kembo cast, that part of it may light on the East side, on which he stands, and part of it on the North side. And the like was he to do standing on the West side, near the South-west corner, that part of it might light on the West side, on which he stood, and part of it on the South. And thus they accounted that they answered the command, which did enjoin them that they should sprinkle the blood round about, upon the Altar, Leu. 1. 5. & 3, 8. And the rest of the blood they poured upon the foundation of the Altar on the Southside. By this may that difficult expression be understood, which occurreth exceeding frequently in the Jewish writers, when they are speaking about sprinkling the blood of the Sacrifices, that such and such Sacrifices blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to have two sprinklings, which are four. The disposal of the blood in sprinkling they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving; and some bloods were to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four givings, or sprinklings, namely, on the four corners of the Altar, and others were to have but two, as these mentioned at the two corners of the Altar: but these two proved as much as four, because they sprinkled all the four sides of it, after the manner described.  
The sprinkling of the blood upon the horns of the Altar, (as the blood of the sin offerings was used) shall be observed by and by, and so shall the extraordinary conveyance of the blood of the Paschal Lambs to the Altar, be observed when we come to Treat of the Passover.  
6. 
s Tamid. per 4.  The Lamb to be slain (for of the daily Sacrifice we will take an example) was bound his forelegs and hinder legs together, and laid thus bound with his head toward the South, and his face toward the West, and he that killed him stood on the East side of him with his face Westward. He killed him, and one took the blood and sprinkled it, and then he hanged him up upon some of the hooks in the low pillars, and began to fle● him: He flayed till he came down to the breast, and when he was gone so far, he cut off his head, and gave it to him that was allotted to take it, and carry it to the Altar; he cut off the legs and gave them to another, and so he goes on and fleas him out; he than cuts open the heart and brings out the blood there; cuts out the two shoulders and gives them to him that was allotted for their carriage; cuts off the right leg and with it the stones; opens him quite, and takes out the fat, and lays it at the slaughter place; he takes out the bowels and gives them some to wash, who first washed them well in the washing room, and then washed them a little again on the marble tables; then takes he the knife and parts between the lights and the liver, but takes them not out yet; he takes off the breast and gives it to him that was to carry it, and so goes along the right side and cuts that out, and goes down to the spin bones, and there cuts out the ●oins, and so proceeds in other parcels; the manner how is at large related in the Treatise and Chapter cited above in the margin, but not so very material or necessary to our present pursuit, as to spend much time and labour thereupon: the learned Reader will peruse it there; and the unlearned, would think it too tedious to peruse it here.  
7. The several Priests with the several parts of the divided Sacrifice in their hands, come to the rise of the Altar 
t Maym. in Corban. per. 6.  and there they lay them down and salt them. For this, the Law was very strict, Leu. 2. 13. With all thine offerings thou shalt offer Salt; and their observance of it was answerably strict also, for 
* Id. in Issure Mizbeahh. per. 5  nothing came on the Altar unsalted, but only the wine of the drink offering, the blood sprinkled, and the wood of the fire: and in three places they used salt; in the chamber of the salt they salted the skins of the Sacrifices; upon the rise of the Altar they salted the parts of the Sacrifices; and on the top of the Altar they salted the handful of flour and oil, and the frankincense, Leu. 2. 2. and the most offerings that were to be burnt, and the burnt offerings of birds. This Typical Law, our Saviour raiseth, to signify the seasoning of every man with the Word of God, which he calleth salting with fire, Mark. 9 49. for the word is called fire, Deut. 33. 2. Jer, 5. 14. & 20. 9 & 23. 29. 1 Cor. 3. 13, etc. And when he saith, Every one shall be salted with fire, 
u Bezain ●●  Non praedicit aliquid futurum, sed ostendit quid ab omnibus requiratur, nempe ut verbo incorrupto conditi sese Deo consecrent.  
The parts of the Sacrifice being salted, the Priest that was to offer them, took them up, carried them up to the Altar, and threw them confusedly into the fire; he first cut out the sinew that shrank, and threw it among the ashes, and then he cast all the pieces on an heap into the fire without any order. For though the Law enjoined that the pieces should be laid in order upon the fire, Leu. 1. 8. and although their manner was to lay the beast on the fire, as like to his posture whilst he was alive as they could, namely, his head before, and his shoulders and foreparts next, and the rest in order; yet at the first laying of them on, they thought they found some colour in the Law of injunction, that they should scatter the flesh as well as sprinkle the blood, and therefore they threw them on at the first without any order, or distinction, and then they ordered them, and so let them lie to burn.   

SECT. II. Sin offerings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THE Law concerning Sin offerings, doth particularise no more about the occasion of them, but only thus, that they were to be offered for sins ignorantly committed against any of the Commandments of the Lord, concerning things which ought not to be done, Leu. 4. 2, 13, 22, 27. that is, that they were offered for sins of ignorance, against negative precepts: But the Hebrew Doctors do generally confine them to those sins done ignorantly against negative precepts, that if they had been done wittingly, had deserved cutting off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a R. Sol. in Levit. 4.  A sin offering was not not offered (saith Rabbi Solomon) but for a matter which if wittingly done against a negative command, deserved cutting off; but being ignorantly done, it required a sin offering. And so the Talmudick Treatise Kerithuth, when it had reckoned up the six and thirty offences against such precepts that bring under the liableness of being cut off; it concludeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Kerithuth. per. 1.  Any of these committed wilfully, deserve cutting off, but if ignorantly done, they require a sin offering. 
c Maym. in Shegag. per. 1.  And whosoever (saith Maymony) transgresseth ignorantly against any of the negative precepts, in which there is an action, for which men become liable to cutting off; he is bound to bring a sin offering, and it is an affirmative command that he offer a sin offering for his error: and every transgression, for the doing of which wilfully, a man deserves cutting off; for the doing of it ignorantly he is to bring a sin offering. Aben Ezra goeth yet a little further, but for aught I find, he goeth alone; for he desineth a sin offering to be 
d Ab. Ezra in Leu. 1.  for a sin of ignorance against a negative precept, which if wilfully committed, deserved cutting off, or whipping. In the addition of this last word whipping, I find not the rest of his Nation to agree with him; for divers offences against prohibitions of the Law fell under whipping, that fell not under cutting off; and the Jews do most unanimously apply a sin offering to a sin of ignorance only, whose wilfulness had incurred cutting off. And the reason of this their limitation, is in regard of the nature of the transgression, or offence; for whereas 
e 〈…〉  they number 365 negative precepts, according to the number of the days in the year, yet do they bring the number of sin offerings 
f 〈…〉  only in reference to three and forty of them; meeting those sins of ignorance only with sin offerings, which were most near a kin to those of the bighest danger, but that ignorance did mitigate, and make the qualification▪  
It is true indeed, that there are some sin offerings appointed by name, which cannot exactly be brought under this predicament, of which we are speaking; as was the sin offering of Aaron upon his consecration, Leu. 9 2. the sin offering of the woman at her purification, Leu. 12. 6. and of the Leper at his cleansing, Leu. 14. 19 for we can hardly ascribe these, as offered for some particular sin of ignorance against some negative precept, the wilful violation of which, had deserved cutting off; But they seem rather to be offered, that they might make sure work to meet with that danger or offence, that it was possible, they might lie under, and not know of it; and so they were very near the nature of trespass offerings, as a sin offering is also called, Leu. 5. 6. But where the Law doth give the rules for sin offerings, it nameth not any particular offence, but only this general, that they were to be presented, in reference to the ignorant offending against a negative command, and therefore to reduce them to particulars, it was most pertinent to allot them to that ignorant offending, which if it had proved wilfulness, had made the forest breach betwixt God and Man; the reconciling of whom was the end of Sacrifice. Let us take one or two examples for the better understanding of what hath been spoken, and then we will look after the sin offerings in their several kinds.  
It was a negative precept, the wilful and witting violation of which deserved cutting off; Thou shalt do no work on the seventh day. 
g Id. in Sabbath per. 1.  And what is a man liable to for working on the Sabbath? If he did it of his own will presumptuously, he is liable to cutting off; and if witnesses and evidence of it came in, he was to be stoned; but if he did it ignorantly, he was to bring the appointed sin offering, when he knew what he had done. And all along the Treatise of the Sabbath (they are the words of Maymony) wheresoever it is said he that doth such or such things, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty; it meaneth he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liable to cutting off; and if there be witness and evidence, he is liable to be stoned; but if he did it ignorantly, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound to bring a sin offering.  
Another offence that deserved cutting off, was going into Sanctuary in uncleanness, which was contrary to that frequent prohibition, that no unclean person should come there. And if any unclean person did wittingly and presumptuously go in thither in his uncleanness, he became liable to cutting off; if witness came in, that he had done this presumingly and knowingly, he was to be whipped or mauled with the rebels heating, as hath been observed; and if he did it ignorantly, he was to bring his offering: which offering in something indeed differed from the sin offerings in other cases, (for whereas every one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appointed sin offering of some beast or other, this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Kerithuth. per. 1.  an offering ascending, or descending, 
i Gloss. ibid.  that is, of a higher or lower value according to the persons ability that did offer it; if he were rich, he brought some Beast, but if he were poor, two Turtles, or Pigeons, or a tenth deal of flower,) yet was the rise or occasion of this his offering suitable to all the other. By these examples may easily be apprehended the like proceeding in the rest of the six and thirty, or three and forty, (for into so many the six and thirty do branch themselves) but concerning the committing the thing wilfully and suffering for it; or ignorantly, and offering for it.  
Now (for the distinguishing of sin offerings) they were either sin offerings of the whole Congregation, or sin offerings of particular persons, Leu. 4. 3, 13, 22, etc. But when we speak of the sin offerings of the whole Congregation, the words admit some scrupling▪ whether it mean the whole body of the people, or the Sanhedrin only, who were their representatives: And we must answer, that it meaneth both: For,  
1. There was the sin offering Goat, which was offered on the day of expiation; it was an offering for the whole Congregation Leu. 16. 15. (the disposal of which, we shall observe afterward) and this we may take for the whole body of the people undividedly.  
2. There was the sin offering Bullock for the whole Congregation, whereof mention is made, Leu. 4. 13, etc. which by the Jews is commonly called in their writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bullock for the thing hid, because it is said in the Text alleged, And the thing he hide from the eyes of the Assembly: In this matter, both the Sanhedrin and the people were included; and so included, that the Sanhedrin was the first transgressor ignorantly, and the people transgressed also by their error. Rabbi Solomon explains it thus, 
k R. Sol. in Leu. 4.  By the Congregation of Israel is meant the Sanhedrin; and by the thing being hid, is meant, that they have erred in teaching concerning any of the cuttings off in the law, that such or such a thing is free, and the Assembly have done according to their determination. But Maymony more largely, and more clearly thus, 
l Maym. in Sbiggab. per. 14.  In any thing for which being ignorantly committed, men were bound to bring the sin offering appointed, if the great Sanhedrin erred in their determinations, and taught to lose what was bound; and the people erred by their determination, and did the thing relying upon their determination, and afterward it comes to the knowledge of the Sanhedrin that they have erred; Behold the Sanhedrin is bound to bring a sin offering for their error in their determination, although they themselves did not the thing itself; because the actions of the Sanhedrin are not looked after whether they do so, or do not so, but it is looked after how they determine: And as for the rest of the people, they are quit from an offering, because they relied upon the Sanhedrins' decree: Now what offering was it that they brought? If they had erred about any of the cuttings off (except Idolatry) every Tribe was to bring a Bullock: and so particular persons were acquitted, and one Bullock for every Tribe atoned both for the Tribes, and for the Sanhedrin, who were their representatives. And something to this sense looketh the Targum of Jonathan when he rendereth the fifteenth verse of that fourth chapter of Leviticus thus: 
* Targ. jon. i● Leu. 4.  And twelve Elders of the Congregation that are set as Rulers over the twelve Tribes, shall lay their hands on the head of the Bullock: where his Hebrew marginal glossary takes Rab and Rabbi Solomon to task for holding a less number of persons laying on of their hands upon his head. 
‖ Gloss. marg. ib.  I am not of opinion (saith he) either with Rab or Rabbi Solomon, the one whereof, saith that three, and the other, that five laid on their hands. For the matter is plain from what is written: [and the Elders of the Congregation shall lay on their hands] that it meaneth Elders of all the Congregation: and it appeareth also from this, because all the Congregation have sinned, and why should three or five only lay on their hands? But they were twelve, namely of every Tribe one: where though he seem to hold that there was but one Bullock, and the Targumist upon whom he comments, speak but of one neither, yet is it apparent by other writers of their Nation, that the Bullocks were twelve, and upon what ground they brought them to that number whereas the Text speaketh but of one, shall be observed within a few lines.  
3. If the Sanhedrin erred about the matter of Idolatry and determined concerning it, what was not right, and the people upon their determination did practice accordingly, and erred also, then was there a Bullock and a Goat to be brought for every Tribe for a sin offering when the error came to be known and taken notice of, and this they collect from Numb. 15. 24. by this manner of Logic; whereas it is there said 
* R. Sol. in Numb. 15.  [If ye have erred and have not observed all these Commandments:] what sin is that that breaketh all the Commandments? That is Idolatry, It breaketh the yoke, violateth the covenant, and discovereth the face, or is impudent in evil. And whereas it is said at Levit. 4. 14. Then the Congregation shall offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they construe it distributively both in this case and in that last before, 
‖ Maim. ubi supr.  Every Congregation shall offer, that is, every one of the Tribes, and so there were twelve Bullocks in the case before, and twelve Bullocks and twelve Goats in this case in hand. These Goats are commonly called in Jewish writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Goats for Idolatry, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The burned Goats, and the Bullocks, called the burned Bullocks. Not but that the Bullocks that were offered in reference to other matters, than Idolatry, were burnt also, but because by this means a distinction is made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bullocks of the Congregation for the matter hid, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bullocks of the Congregation for the matter of Idolatry.  
The blood of these Bullocks, that referred both to the one matter and to the other, was brought within the holy place, and there the Priest dipping his finger into it, sprinkled of it seven times before the Veil. And then he came out and put some of it upon the horns of the Altar, and the rest he poured upon the Altar foundation. The f●● he burned upon the Altar, but his skin, flesh, head, legs, inwards, and dung, he burned without the Camp. 
* Tosaph. in Corbaneth per. 6.  And so also disposed he of the Goats.  
Christ our Sacrifice, who offered himself for an atonement for sin, is most commonly by the Scripture resembled to the Sacrifice of the Congregation, because he died for all his people, and to the Sacrifice of a sin offering, because he died to prevent a curse, and cutting off: He is called the Lamb of God, Joh. 1. 29. in allusion to the Lamb of the daily Sacrifice which was an offering of the whole Congregation; and he is said to be made sin for us, that is, a sin offering, though himself knew no sin, 2 Cor. 5. 21. And to resemble those Sacrifices whose blood was brought within the Sanctuary for sin, and whose bodies were burnt without the Camp, Heb. 13. 11. This burning of their bodies without the Camp, was not only a figure of his suffering without the Gate, as the Apostle there applies it; but both that, and his suffering without the Gate, was in token of his dying for his people among the Gentiles, who were on the outside of Israel's Camp: and the bringing of the blood into the holy place, denoted the appearing and presenting of the merit of his blood continually before the Lord, for the atonement for the sins of his Congregation.  
The sin-offerings of particular persons, were these.  

1. The High-priests sin offering Bullock, on the day of expiation, Levit. 16. 6. whose blood was brought within the Veil, vers. 14. and his flesh burnt without the Camp, vers. 27.  
2. The High-priests Bullock, for ignorantly committing something that should not be done, Levit. 4. 3. the blood of this Bullock was brought within the holy place, and his flesh and skin, etc. burnt without the Cam●, vers. 11. This Bullock is called by the Hebrew writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Maym. ubi supr.  The Bullock that was offered in reference to all the Commandments. 
‖ Ab. Ezra in Levit. 4.  And there are some that say, that he was to offer such a sin offering once every year: which as it was for an atonement for himself, so (as Baal Turint applies it) it was for encouragement to others to confess their sins. 
* Haal Tur. in Levit. 4.  The Law commands (saith he) that the sin offering of the Highpriest be burnt publicly in the place of the ashes, that no man might be ashamed to confess his sin, for lo the Highpriest sinned, and confessed his sin, and brought his sin offering.  
3. There was the sin offering of the Ruler, Levit. 4. 22. this was to be a male Kid, vers. 23. his blood put on the horns of the Altar, his fat burnt on the Altar, and the flesh eaten, vers. 25. etc.  
4. There was also the sin offering of any particular private person, Leu. 4. 27. this was to be a Lamb or Kid, but females, the blood put on the horns of the Altar, the fat burnt, and the flesh eaten by the Priests.   
These were the several sin offerings that were to be offered, some upon express and singular command, and some upon the general rule of seeking atonement upon discovery of a sin unwittingly committed. Now for the more complete understanding of the manner of the managing and disposing of these sin offerings we may observe these several particulars and circumstances about them.  

1. That the place and manner of presenting, kill, and laying hands upon the sin offering, was the same with the place and manner of these things with the burnt offering.  
2. That the blood of those that was brought into the holy place was thus disposed. 
* Tosaph. ubi supr.  The Bullocks that were burnt and the Goats that were burnt without the Camp, between the time of their kill and sprinkling of their blood (upon the Altar of burnt offering) the Priest went in and stood between the Golden Altar and the Candlestick: the Altar was before him, he dipped in his finger, and sprinkled the blood seven times towards the most holy place, and at every dipping and sprinkling he also put the blood upon a horn of the Altar.  

3. The blood that was not brought within the holy place, was put upon the horns of the burnt offering Altar, and so was some of the blood also that was brought out of the holy place again, and the manner of that rite was thus.  

a Malm. ubi supr. ver. 5. Talm. in Ze●ac. per. 5.  The Priest went up the rise or bridge of the Altar, and went off on the right hand to the circuit of the Altar, and first to the Southeast horn of it; he dipped his foremost finger of his right hand in the blood which was in the vessel, and dropped it, or sprinkled it upon the horn, and then wiped his finger on the side of the dish, and got off the blood that remained on it: then went he to the North-east horn, and did after the very same manner; and so at the Northwest corner, and likewise at the South-west. And this was the blood that was bestowed above the red line that went about the Altar just in the middle: and only the blood of sin offerings was sprinkled with the finger.   
4. Whereas it is said that the rest of the blood he poured at the bottom of the Altar, it is to be understood upon the foundation, and either upon the South or West side, because in the South-west corner of it were the two holes into which the blood sunk; of which we have spoken in the description of the Altar. Some distinguish the pouring of the blood, thus, that which had been in the holy place was poured on the West side, and that which had not been there was poured on the South; 
b Tosaph. ubi ●●te.  but Rabbi Simeon saith, both the one and the other were poured on the West side; and they fell into an underground channel, and they were conveyed into the valley of Kidron, and sold to the Gardiner's to fatten their grounds. But R. Meir asserteth that the wise men said, that they were not put to any use at all.  
5. 
c Maym. ubi supr. per. 1.  Those Goats and Bullocks that were burnt without the Camp, were cut into pieces skins and all upon them, and cast into the fire, even as the burnt offering was laid on the fire upon the Altar.  
6. These sin offerings that were not so burnt without the Camp, were eaten by the Priests, after the fat was offered upon the Altar, Levit. 6. 25, 26. & 10. 17. and the eating of them was in the Court. And in corrupt times it is charged upon the Priests, that in their service they regarded not devotion, but only to fill their own bellies, making those their God. They eat up the sin [that is, the sin offerings] of my people, and set their heart on their iniquity, Host 4. 8.    

SECT. III. Trespass Offerings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
TRespass Offerings (as to the cause and occasion of their offering up) were so like to sin offerings, as that they seem brethren, and it is something nice and intricate to distinguish betwixt them. For as Sin-offerings came for offences against negative precepts, so did these; and as those were offered for such offences ignorantly committed, so likewise were these: and as those had a reference to the danger of cutting off, so had these also; and yet a difference is betwixt them, but such a difference, as that these Trespass offerings were but in order to the other.  
Now Trespass-offerings were of these two kinds; there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Maym. in Corban. per. 9  a doubtful trespass offering, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trespass offering undoubted: and these were so called, not in regard that there was any doubt in the offering, whether it were an offering or no, when it was presented, but because there was some doubtfulness, or there was undoubtedness in the cause of its Offering.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtful or Suspensive Offering (for so the word most properly signifieth) is conceived by some of the Jewish Writers to be so called, because it suspended the party that had committed a Trespass from that penalty that was due to him for it, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Gloss. in Misuajoth in 8.  Because it suspendeth and fenceth him against the due castigations: Which though indeed it carrieth a truth with it, yet is the Etymology of the Phrase more generally given to be, because there is a suspense and doubtfulness in and about the matter, concerning which it was to be offered. There is a story in the Treatise Kerithuth concerning Baba Ben Bota, 
c Kerithuth per. 6. sect. 3.  that he offered one of these suspensive trespass offerings every day in the year, but only on the next day after the day of expiation: And one day he said, By this Temple, if they had let me alone, I had brought such an Offering on that day also, but they said to me, stay till thou come into some doubtfulness: And the wise men say, they bring not a suspensive trespass offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but for such an offence, as which wittingly committed, deserveth cutting off, and unwittingly committed claimeth a sin offering.  
Agreeable to these last words there is a passage in another place of the same Treatise, where having reckoned the six and thirty transgressions that deserve cutting off, it concludeth that 
d Ibid. per. 1▪ sect. 2.  any of these committed wittingly, deserve cutting off, and if unwittingly, a sin offering, and if it be not known, than a suspensive, or doubtful trespass offering.  
By both which testimonies it is apparent, that sin offerings, and these suspensive trespass offerings were so near a kin, that the latter is not accounted due, unless there be a possibility of the dueness of the other, and the one is offered for a thing committed unwittingly, and the other for a thing committed unwittingly and unknown. The main difference of them lay in this; a sin offering was for a thing done indeed unwittingly against one of the negative precepts, and now known to be certainly done: but a trespass offering was for a thing do●… indeed, but doubtful whether a precept was violated by the action; and the party is not yet knowing whether he trespassed or not; yet was he to bring a trespass offering, which (as was said before) might fence him against the penalty of cutting off; and if he once came to know that he did offend against a Commandment in the action, than he was to bring a sin offering: The Talmudists give these examples in the case.  

e Ibid. per. 3. Tosapht. in Kerithuth. per. 2.  He that eats fat (namely that fat of the inwards, which in any Sacrifice was to be offered up) if he did it wittingly, he was to be cut off; if he did it unwittingly, he was to bring a sin offering as soon as he knew what he had done: But our case in hand is this, A man is at a Table where there is that fat that might not be eaten, and another fat that might (for they might eat fat Beef, or Mutton, though they might not eat the fat of the inwards,) he eateth one of these fats, he knoweth not whether; he supposeth he eateth the fat that was lawful to be eaten, but it is possible he eateth that that is unlawful: for this possibility or probability that he may be under a guilt, he is to bring a trespass offering suspensive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he knew not whether he offended yet or no.  
He that wittingly lay with his sister, was to be cut off; he that he did it unwittingly, was to bring a sin offering assoon as he knew what he had done. But here is the case we are about; 
f Gloss. in Mishuajoth ubi ante.  A man's Wife and his Sister are both in one bed, he lieth with one of them supposing it to be his Wife, it is possible it was his Sister, for this he is to bring a doubtful or suspensive trespass offering, because it is doubtful whether he be not under a transgression. And this kind of Offering was in this regard called doubtful or suspensive, because it was in suspense whether he were guilty or no, and it did also suspend that guilt and penalty which did lie, or might light upon him.  
Divers such particular examples might be produced, we shall only add one or two more in the words of the Author of Tosaphta. 
g Tosaph● ubi supr.  There are two men together, and the one of them offends, but it is not known which of them, Rabbi Josi saith, that both the one and the other must bring a suspensive trespass offering, and make confession. He that eateth the quantity of an olive of fat, or the quantity of an olive of flesh that hath lain so long before it be sacrificed that it stinketh, or the quantity of an olive of what is left of the Sacrifice, or the quantity of an olive of what is unclean, unwittingly, he is to bring a sin offering; but if it is doubtful whether he eat it, or eat it not, than he is to bring a trespass offering. He that lieth with his Sister, or his Father's Sister, or his Mother's Sister, or his Wife's Sister, or his Brother's Wife, or his Father's Brothers Wife, or a Woman in her separation, he is to bring a sin-offering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if it be doubtful whether he lay with them or no, he is to bring a suspensive or doubtful trespass offering. A man's Wife and his Sister are together, and he lieth with one of them, but he knoweth not whether: He hath two Wives, the one is in her Separation, and the other is not; he lieth with one of them, but he knoweth not whether: There is before him fat, and something left of the Sacrifice, he eateth of the one, but he knows not whether: There is the Sabbath and the day of Expiation, he worketh on the one of them, but he knows not whether: Rabbi Eliezer adjudged him to bring a sin offering: But Rabbi Joshua acquitted him: Now Rabbi Josi saith, although that Rabbi Joshua acquitted him from a sin offering, yet he adjudged him to a trespass offering suspensive.  
By these examples it is reasonably well apparent, of what nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the suspensive trespass offering was in the repute of the Hebrew Doctors; but for the greater clearing of it, we may yet go with them one step further; A man finds himself in this possibility of having offended, though it be utterly uncertain to him, whether he have offended or no, yet in Conscience was he bound to bring this his suspensive trespass offering, because it is possible he is in the offence, this is the case in the examples given: But this is not the utmost, there comes in witness that he did undoubtedly eat of the fat that was forbidden, that it was his Wife in her separation that he lay withal, or that it was his sister, or the like; he is not yet convinced that it was so, but yet is doubtful, and in suspense he is to bring his suspensive trespass offering, because though it be certain in itself that he hath offended, yet is it not so as yet to him: But whensoever he shall be convinced that he did commit the offence indeed, then is he to bring his sin offering. And thus was the suspensive trespass offering in order to a sin offering, and in reference to those precepts whose violation deserved cutting off, but it being doubtful whether the offence was committed, this doubtful and suspensive offering was to be offered, to keep off the cutting off, the danger of which it is possible he lay under, See Leu. 5. 17.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The certain or apparent trespass offering, is so called, because the Law doth punctually and determinatively appoint as what is to be offered, so by what persons, and upon what occasions it was to be offered, and those are five.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Tosapht ubi supr. Tal. in Zevachin per. 5. Maym. in Shegag. per. 9  The trespass offering for a thing stolen, or unjustly gotten, or detained, of which is mention Levitious 6. 2, 3, 6.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass offering for sacrilege, of which there is mention, Levit. 5. 16.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass offering concerning a bond maid▪ about which the Law is given, Leu. 19 20, 21.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass offering of the Nazarite, Numbers 6. 12.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass offering of the Leper, Levit. 14. 12.   

i Maym. in Corban. per. 9  Now the manner of disposing of these Sacrifices when they came to be offered, was according to the disposal of the sin offering: They were killed, flayed, the inwards taken out, washed, salted, and burnt like that, and the flesh eaten by the Males of the Priests in the Court: Only about the sprinkling of their blood there was some difference; 
k Zevach. ubi ●pr.  for whereas the blood of the sin offering was put upon the horns of the Altar, the blood of these, was sprinkled with that sprinkling which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two sprinklings, which were sour, that is, at two corners of the Altar forementioned, and into the fashion of the Letter Gamma; those were sprinkled above the red line that went about the middle of the Altar, and these below, as was the blood of the burnt offering. And among all the rest, the Nazarites Ram of trespass offering was accounted one of the lesser Sacrifices or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas all the rest went in the rank of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most holy offerings; and whereas those were slain on the North side of the Court, this was on the South, and those were eaten only by the Males of the Priests, and in the Court, but this might be eaten by others, and in the City.  
The eating of the most holy offerings in the Court, is very commonly called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eating within the Curtains, in which expression they allude to the Court of the Tabernacle, encompassed with Curtains round about. For as within those Curtains, there was that space which was called the Camp of the Lord (the Camp of Levi being pitched without) so from the Gate of Nicanor inward only, was reputed the Lords Camp, (the Camp of the Levites being that without to the Gate of the Mountain of the Temple.) Now it was an express Command, that every oblation, meat offering, sin offering, trespass offering, should be holy for the Priests, and for their sons, and should be eaten in the most holy place, that is, in the Court, Numb. 18. 10. Ezek. 42. 13. David Kimchi upon the latter place cited, hath these words, 
l Kimchi i● Ezek 42.  The most holy offerings were eaten within the Court of Israel more innerly, and that was called Emphatically the Court: and that was the holy place for the eating of the most holy things, if they were so minded: But in the Court of the Priests, which was within the Court of Israel, there were Chambers of the Priests, and there they eat their holy things. In which passage, he both reduceth the eating of the most holy offerings into a narrower compass than either was needful, or than the rest of his Nation do, and also he findeth Buildings and Chambers for the Priests within the Court of the Priests, which unless they were those Chambers joining to the body of the Temple, are not imaginable, nor have been discovered by any hitherto. As the Command confined the Priests within the Compass of the Court, whilst they were eating these things, so it may well be supposed that the place of their eating of them, was according to the season and the best conveniency, in warm Wether under the Cloisters in open Air, and in colder seasons in some of the Chambers that stood within the Court, as Gazith, Mokadh, Nitsots, or what if in some of the Rooms joining to the Temple.  
It appeareth by the Tradition concerning their eating of these things, that they fell not aboard with them till towards the Evening, and made them not their dinner at any time, but their supper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence is the common saying of the Talmudists, They might eat of them till midnight, but after that it was unlawful: And in the Treatise Beracoth, this is set as it were the Clock, to fix the time for the evening rehearsal of their Phylacteries. 
m Beracheth per. 1. Sect. 1.  From what time (say they) do they say over their Phylacteries at even? and it is answered, from the time that the Priests go in to eat their Offerings, etc. Whether the Priests fasted all day till this time or no: and whether the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did any whit follow this Copy of their Temple Feasts, and whether this their feasting before the Lord, were not a resemblance of the blessed society of the glorified in the Presence of God, we shall not argue, but refer it to the Reader.  
Among these Offerings that we have mentioned of Bullocks, Goats, Rams, and Lambs, we must not forget that there were the like Offerings of Birds; and of all Birds there were only two kinds allowed, and these were Turtles and young Pigeons, and they were ever offered by Couples. In the Talmud Language they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or nests, of which Title, and upon which subject there is a Treatise in that Code, and they were ordinarily sold in the Temple, Joh. 2. 14. and Women especially (though not only) dealt in this kind of Offering of all other: For the cases concerning their uncleanness, issues, births, abortions (besides their vows and free gifts) were so many, that they multiplied these Offerings to an incredible number; Let one Example give evidence concerning the rest.  
A woman 
n Kerithuth] per. 1.  saith the Treatise Kerithuth] that hath the doubtfulness of five births (together) and five fluxes, she is to bring one offering, and she may eat of the Sacrifices, and there is no further offering due from her; Hath she five Births certain, and five fluxes certain, she is to bring one Offering, and she may eat of the Sacrifice; but there is a due from her for the rest. There was this passage, 
o juchasin. fol. 60.  Doves stood one day in Jerusalem at a Denarius of Gold. Rabban Simeon the son of Gamaliel said, By this Temple, I will not sleep this night till they be at a Denarius of silver; he went into the Sanhedrin, and determined thus; A Woman that hath five apparent births, and five apparent fluxes, is to bring one Offering, and she may eat of the Sacrifices, and there is no more due from her upon the rest. And thus Doves came that day to half a Denarius.  
The manner of offering of these Birds was thus: 
p Zevachin▪ per. 6.  If they came for a Burnt Offering, the Priest went up the rise of the Altar, and turned off to the circuit, and there at the Southeast corner he wrung off their heads, opened them, wrung out their blood upon the side of the Altar, salted the head where it was wrung off, and cast it into the fire, took out the inwards, and cast them to the heap of Ashes, salted the Birds, and cast them into the fire. And if they came for a sin offering, he wrung off their heads, sprinkled the blood on the side of the Altar, and squeezeth out the rest of the blood at the foundation, and there was no more▪ to be done, but the Priest to take the birds for his own to eat. Only in the sprinkling of the blood of these birds either being for burnt offering, or sin offering, the manner was clean different and contrary to the sprinkling of the blood of Beasts; 
q Kinnim: per. 1.  for the blood of beasts in burnt offerings was sprinkled beneath on the Altar below the red line that went about it, and the blood of sin offerings above: but as for those birds, their blood when they were offered for burnt offerings was sprinkled above, and when for sin offerings, it was sprinkled beneath.   

SECT. iv Peace Offerings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
WE need not to go very far to find out the reason and notation of Peace Offerings, (as some have done, concluding that they were so called 
a R. Sol. in Levit. 3.  because they made peace in the World, peace for the Altar, peace for the Priests, and peace for the owners) but do but set them in Antithesis and opposition to those Offerings that have been spoken of already, and their name and nature will show itself; Burnt Offerings, Sin Offerings, and Trespass Offerings, were presented and offered up under the notion of some offence committed, and some guilt that he that brought them, either did or might lie under; but Peace Offerings came not under any such liableness, offensiveness or suspicion, but were presented in reference to the parties more comfortable, and more unguilty condition, as being offered either by way of thanksgiving for good obtained, or by way of Vow or free Devotion.  
And this sense (it may be) the Septuagint looked after when they translate Peace Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrifices of deliverance or salvation.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth peace offerings, is derived, doth signify, as it is well known, either peace or prosperity, and the peace offerings accordingly may be conceived to have relation to this double signification: For some peace offerings were offered in way of devotion, as free will offerings to continue or to compass peace with God: Some in way of thanksgiving, and these were for prosperity or good obtained already; and some by way of vows, and these were offered that prosperity or good might be obtained for the future. For this division of peace offerings into thanks offerings, free will offerings, and offerings for Vows, is held out by the Law, Levit. 7.  
We will first begin with some peace offerings that were of an extraordinary quality, and Heteroclites from the common rule; and these were the peace offerings of the Heathen, which even they offered at the Temple. The Mountain of the House is very commonly called by Christian Writers The Court of the Gentiles, as hath been said before, for into that might even Heathens come, and they might bring offerings with them, and those offerings were offered up, even as were the Sacrifices of the Israelites. And in allusion to this it is that in the Revelation, when the Angel is measuring the Temple, he is bidden not to measure the outer Court, but to leave that out, for that was given to the Gentiles, Rev. 11. 2. Concerning these Sacrifices presented by the Heathen, Maymonides gives us this testimony and Tradition. 
b Maym. in Corban. per. 3.  They receive not of the Heathen but burnt Offerings only, because it is said, From the hand of the son of a stranger, ye shall not offer the bread of your God: They receive even burnt offerings of birds from an Heathen, yea though he be an Idolater: But they receive not from them peace offerings, nor meat offerings, nor sin offerings, nor trespass offerings: And likewise for burnt offerings, they receive them not from the Heathen, if they come not by way of free will offering, or by way of Vow. A Heathen that bringeth peace offerings, they offer them as burnt offerings, because the Heathens mind is towards Heaven; Doth he vow peace offerings and gives them to Israel that Israel may be atoned for, the Israelites eat them as if they were the peace offerings of Israelites; and if he give them to the Priest, the Priest eateth them. An Apostate Jew that is fallen to Idolatry, and that profaneth the Sabbath presumptuously (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they receive not from him an offering at all, no not a burnt offering which they would receive from the Heathen.  
In which relation of his, when he saith they do not receive peace offerings of the Heathen, and yet afterward he saith they do, and so seemeth to contradict himself; these things observed, will clear his meaning, and show that he speaketh exceeding full and good sense. 1. That they refused not a Heathens offering, because in tendering of it, he shown that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mind was something towards God, and that some devotion was in him; Yet 2. they would not receive a sin offering, nor a trespass offering from him, because he was not under those Laws, upon which sin offerings and trespass offerings did arise. 3. Nor yet would they receive a meat offering, or a peace offering from him, under that notion, or in that latitude of a peace offering, because bread was to be offered with it, and it was prohibited that they should offer the bread of their God received from a stranger. 4. But every Sacrifice that he offered, must be offered by him under one of those two notions, under which a peace offering came; namely, either as a free will offering or a vow, and yet it must not be sacrificed under the notion of a peace offering, but must be offered up as a burnt offering, because brought in devotion to God, and not to be eaten by Israelites. But if 5. out of love to Israel, and desire of their prosperity, he brought a peace offering even under that notion, to this end, that it might be for an atonement between Israel and God, it was now become Israel's peace offering, and it might be offered as a peace offering and the Israelites might eat it: or if in love to the Priests then serving, he brought it to be a peace offering for atonement between God and those Priests, the property was now altered, and it was become the Priest's peace offering, and so it might be offered up and eaten.  
Now to return to the Peace Offerings of the Israelites, they were either of the whole Congregation, or of particular persons. 
c Id ubi sup● per. 1.  The Peace Offerings of the whole Congregation, were only two Lambs offered at one time of the Year, and that was at Pentecost, Leu. 23. 19 And these were killed, flayed, their blood sprinkled, their inwards burnt, and the flesh eaten by the Males of the Priests in the Court, 
d Id. ibid. per 9 & Talm. in Zevac. per. 5.  even as the sin offerings were: 
e Vi. 4. R. Sol. in Leu. 23. 20.  for these of peace offerings only were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy Sacrifices, whereas all the rest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices less holy.  
The Peace Offerings of particular persons were threefold.  
1. Peace Offerings that were offered without bread with them; such were their Offerings that were offered for their Hagigah and Simchah, or for their festivity and rejoicing at the three solemn festivals: Now although these were offered without bread, and so might seem to have been proper for Heathens to have offered, as being clear from that exception of the Law, of not offering the bread of a stranger, yet might not Heathens offer these peace offerings, because that they were not under the command of the three festivals, nor of the festivity and rejoicing at them.  
2. Peace offerings that were offered with bread, of which there is mention in Leu. 7. and where they are described at large: These peace offerings might be of Bullocks, or Kine, of Lambs Male, or female, and so of Goats, Leu. 3. The occasion of their Offering as was mentioned before, was either for thanksgiving, or of a free devotion, or for a Vow. 
f R. Sol. i● Leu. 7.  Rabbi Solomon confines the thanksgiving offering to such occasions as those mentioned in the hundred and seventh Psalm, as namely for deliverance from tempests at Sea, from dangers in travail in the wilderness, from sickness, and from prison, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some remarkable and wonderful deliverance or mercy that was wrought for him; or as Aben Ezra expresseth it, because he is delivered out of any straight. In which Gloss 
(g) A●. E●●. ●b.  they straiten the thanksgiving offering the rather to such singular and extraordinary occasions, because their Offerings of tithes, firstlings, first fruits, etc. were as thanksgivings for their common and constant mercies; and yet I see not, but these Peace Offerings might also come sometime in reference to their common mercies and prosperity, as for their health, comforts in their children, success in their business, or the like. And as for the Peace Offerings that came as Vows, and those that came of free gift, as the rise of them was of different ground, the one of pure devotion, the other upon some conditional reference, so do the Jews observe, 
h Kinnim. per. 1.  that if the Offerings that were vowed, died, or were stolen, they were to be made good by presenting others in their stead: but if those that were set apart of free gift, either were stolen or died, the party was not bound to any such reparation.  

i Zevachin per. ●. sect. 5.  These Peace Offerings that we have in mention were slain in any part of the Court, but most commonly on the South side, and their blood was sprinkled as was the blood of the burned offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely with two sprinklings in form of the Letter Gamma, which two besprinkled the four sides of the Altar. The breast of the Peace Offering, and the right shoulder, were the Priests due that offered it, and so was a part of the Bread or Cakes that were offered with it, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muram ordinarily by the Rabbins, that is, that that was taken of the Sacrifice, by the Priests and for them. The breast was to be waved before the Lord, and for this action 
k Pisk. Tos. in Mid.  the Offerer was to go into the Court of the Priest, and to join his hand in the rite, and the manner of waving was thus; The Priest laid the fat in the owner's hand, and upon the sat he laid the breast and right shoulder, and upon them he laid the kidneys and the Caul of the Liver, and if it were a thansgiving offering he laid some of the bread aloft on all; then he put his hand under the hands of the owner, and he waved his hands this way and that way, and up and down, and all towards the East: and after this waving he salted the inwards, and burned them upon the Altar; and the waved breast and shoulder the Priest took for his part, and the owner the rest, and they were to be eaten. It was lawful for the party that brought the Peace Offering to eat his part of it in any part of Jerusalem; and so is the Talmudick expression which frequently occurreth in this case to be understood, which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remaining parts of it were u●en (not in any City, but) in any part of the City: and this is one of the privileges of Jerusalem above other Cities, 
l Kelim. per. 1. sect. 8.  because the lesser holy things might be eaten in it, and not in any other: They ordinarily boiled their Peace Offerings in the Temple itself, in one of the corners of the Court of the Women, where we have observed in its description, boiling places for this purpose; See 2 Chro. 35. 13. And in the like manner they did at Shiloh, upon which business the sons of Eli shown their wickedness, when in stead of contenting themselves with the wave breast, and heave shoulder, they brought up a Custom to strike a three forked hook into the Cauldron where the peace offering was boiling, and to take whatsoever it brought up, 1 Sam. 2.  
The Peace offering of thanksgiving was eaten the same day, but a Vow or freewill Offering might be eaten on the morrow, Leu. 7. 15, 16. and herein the Priests and the Offerer came under the same restriction, for the one, and liberty for the other: and the whole Families of the one and the other, Wife's, Sons, Daughters, Servants might eat of them: and the Offerer, if he would, might eat his part in the Temple, and the Priests, if they would, might eat theirs in Jerusalem: an accursed imitation of these peace Offerings, and eating of them in the Temple, was taken up among the Heathens, 1 Cor. 8. 10.  
3. There was a third peace offering of a particular person, and that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is commonly called, The Nazarites Ram, of which the Law and Story is set down, Num. 6. 17. and the manner of its disposal was thus: He was killed, and his blood sprinkled; then were the inwards taken out, and the right shoulder and breast separated, and the rest of the flesh the Nazarite boiled in the corner of the Court of the Women, in the place called the room of the Nazarites. Then took the Priest the sodden shoulder of the Ram, and a tenth part of the bread that was brought with him, and the heave shoulder, and wave breast, and the inwards, and put them in the hands of the Nazarite, and put his own hand under his, and waved them as before; and all that was waved was the Priest's Portion, but only the inwards that were to be burnt upon the Altar, and the Nazarite had the rest.   

SECT. V Meat Offerings, and Drink Offerings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THere 
a Maym. in Corbanoth. per. 2. Talm. in Menachoth. per. 6.  were Twelve sorts of Meat Offerings; Three of the whole Congregation, and Nine of particular persons: The three of the whole Congregation were these:  

1. The twelve Loaves of Shewbread, which were set before the Lord every Sabbath, Exod. 25. 3. Leu. 24. 5, 6, 7. and when they were taken away, they were eaten by the Priests.  
2. The Sheaf or Omer of the first fruits of their Harvest, Leu. 23. 9 This was of Barley, the Corn that was first ripe: and there was but one Meat Offering more of Barley, of all the twelve; all the rest were of Wheat. This Sheaf was waved before the Lord, this way and that way, and up and down, and then it was part offered, and part eaten. Rabbi Solomon giveth this reason of the waving of it, if it may be taken, 
b R. Sol. in Levit. 23.  Every waving (saith he) is bringing it this way, and that way, up and down; and the waving it this way, and that way, was for the restraining of evil winds, and the waving it up and down, was for the restraining of evil dews.  
3. The two wave Loaves offered at Pentecost, Leu. 23. 17.   
The nine Meat Offerings of particular persons were these:  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The daily meat Offering of the Highpriest.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering of initiation; which every Priest brought in his hand at his first entrance into the Office.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinner's meat offering: This was the offering of a poor man that should have brought a sin offering and was not able; I here cannot but observe a passage in the Mishnah, and in Tosaphta that speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sinner's meat offering of the poor Priest, that was so poor as that he was not able to bring a sin offering; intimating in what poor condition some of them lived, though some again of them were as rich and stately.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jealousy meat offering of the suspected Wife, Num. 5. 15. this was of Barley meal.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering of fine flower unbaked.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering baked in a pan.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering baked in a frying-pan.  
8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering baked in the Oven.  
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wafers.   
Now besides these names, we read of, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering of the Heathen, and of Women, and The meat offering with a drink offering, which are but names different from some of these that are named, for the things themselves did not differ: when a Heathen Man would present a meat Offering under the limitations forementioned, it was some of these mentioned, and also a meat offering that was offered with a drink offering, was some of these that are mentioned; but they are called by these distinctive names, only in regard of these circumstances, and not in regard of the difference of Materials.  
As for the making and managing of these meat offerings, these were the main and general rules by which they went.  

1. That no meat offering should consist of less than the tenth part of an Ephah of 
(c) Maym. ubi sup. per. 13.  Corn, (which was but very little differing from the tenth part of our bushel) and of a log of oil, which was somewhat above thirteen ounces. Now as many tenth parts might be offered, as the offerer could find in his heart to offer, so that there were not above 60 in one Vessel, and to every tenth part he must join a log of oil; but under one tenth part, and under one log, there must be no meat offering. This tenth part of an Ephah was called an Omer, Exod. 16. 36.  
2. 
d Id. ibid.  That when the meat offering was any of the four sorts baked, they commonly made ten cakes, or pieces of the tenth deal, and accordingly if more tenth deals were offered than one, they made ten cakes of every tenth deal that was offered; only the High-priests meat offering was made into twelve cakes; and when these cakes were baked, every one of them was broken in two, and twelve halfs were offered in the morning, and twelve at even.  
3. 
e Talm. in Menac. per. 5.  Some meat offerings required both oil, and frankincense, some required oil, but not frankincense, some frankincense, but not oil, and some neither frankincense nor oil. Those that required both frankincense and oil, were these. The meat offering of fine flower unbaked, those four that were baked, the meat offering of the Highpriest, that of the Priest's initiation, the Omer of first fruits, and the meat offerings of Heathens and of Women. The meat offering joined with a drink offering, required oil, but not frankincense. The Shewbread required frankincense but not oil: and the sinner's meat offering, and the meat offering of the suspected wife, had neither oil nor frankincense.  
4. 
f Ibid. per. 6. sect. 3.  All the meat offerings that were made in a vessel, had three pourings of oil about it: as the unbaked meat offering of fine flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first oil was put into the vessel, and the flower after it, than oil was poured upon the flower, and they mingled together, then was it put into the vessel of the service, in which it was to be brought to the Altar, and oil poured on it again, and frankincense put aloft on all; and so those meat offerings that were baked in the pan or frying pan, oil was put into a vessel, flower upon it, and oil upon the flower again; these being blended together, it was baked, and being baked it was broken into its pieces, and more oil put upon the pieces, and frankincense upon all: Only what was made and baked wafer wise, they were anointed with oil, and their anointing was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the form of the letter Chi, as the Talmud expresseth it, which the Gloss explaineth to be, After the form of the Greek Kappa, or the Hebrew Teth; as is the parting between the Thumb and the Finger, that is, he poured the oil so upon them, that it went this way, and that way, into two parts.  
5. 
g Ib. Sect. 1, 2.  Of some of the meat offerings the Priest took out one handful, and burned it on the Altar, and the rest he had for himself to eat: and some meat offerings were wholly burnt, and the Priest had no part: Now these are they, of which a handful was taken only, and the rest fell to the Priests. The unbaked meat offering of fine flower, and the four baked, the meat offering of Heathens and of Women, the Omer of first fruits, and the sinner's meat offering, and that of Jealousy. But the meat offering of the High-priests, and of the Priest's initiation, and that that was offered with a drink offering, the Priests had no share in these, but the Altar had all.  
6. 
h Tosaph. in Menac. per. 1.  The manner of offering these meat offerings was thus: He brought it in a Silver or Golden Dish, in which it was mingled, and puts it into one of the Holy Vessels of the Service, and hallows it in the Holy Vessel, and puts the oil and the frankincense upon it: then goes and he brings it up to the Southeast horn of the Altar, standing on the Southside of the horn. He had laid the frankincense on the one side; then takes he his handful from the oily place, and lays it in the midst of another Holy Vessel, and hallows it in the midst of the Vessel, then gathers he up the frankincense, and lays it aloft, and brings it to the top of the Altar, there salts it and lays it on the fire, and the rest was for the Priests to eat.   
The meat offering that was offered with the daily sacrifice, had also a drink offering presented with it, and so had divers other Sacrifices the like, Num. 15. Now the drink offering was only such a quantity of Wine, more or less, according to the Sacrifice as is there prescribed; which was neither mingled, 
i R. Sol. in Numb. 15.  nor any of it poured into the ●●re as the meat offering was, but it was poured upon the foundation of the Altar, as the blood was; and when the Wine of the daily meat offering was poured out, the Song of the Temple began, as we have observed.  
There was a meat offering offered every morning with the morning Sacrifice, and yet it is observable, that the time of the evening Sacrifice only is called Minchab (which was the title of the meat offering) and the time of the morning sacrifice not so, 1 Kin. 18. 29. And again, the time of the Sacrifice is called by the name of the meat offering, rather than by the name of the Sacrifice itself, Dan. 9 21. the reason of which is somewhat hard to give, and almost as hard to find any that have given any guess at it; whether the former were not because the private meat offerings, or those of particular persons were most commonly offered in the afternoon: or whether it were not because the incense of the evening was offered at the time of the meat offering, which at the morning Sacrifice it was not: and whether the latter were not, because of the variety of materials in the meat offering, which was not in the sacrifice itself, or because the sacrifice was not complete till the meat offering came on, be it referred to the learned to judge.  
And thus have we a brief account of the nature and manner of their sacrifices: (for as for the offering of their firstlings and their tenths, they were not so different from those mentioned, that they need a discourse by themselves, and about the Paschals we shall speak anon.) There are only two things more concerning their sacrifices to be inquired after, and they are these, First, how these sacrifices of sin and trespass offerings, and burnt offerings became paid, (as we have seen how they became due.) For it may be the Offender had no mind to be at such charges, though he knew he did owea sacrifice upon such a sin and trespass: but he would spare the cost of a Lamb, or Goat, and would think it better saved than spent, if he could come fairly off, and keep his money. The provision in this case was twofold, Conscience and Penalty, and if the first prevailed not, the second took place, if the offence were known. Those that had any Conscience, or regard of Religion, or of themselves, needed no other instigation to bring their offering, when they knew they were under an offence that called for it, but their Conscience and that regard: And they had a double motive to urge them to it; first, the obedience to God's Commandment which called for it; and secondly, the expiation of their sin, which they believed was obtained by the offering: But if the party were not swayed by Conscience or Religion, but had rather, and was readier to save his money, than either regard God's Command or his own expiation, if there were witness found that came forth and said, that he had committed such a sin or trespass, it was best for him then to think of setting apart an offering, or else he was in danger of a Penalty, as he lay under guilt: Had he committed sin ignorantly against any of those negative precepts, the transgressing against which wilfully, had brought him under the danger of Cutting off; and now, when he comes to know that he had done amiss, he refuseth to bring that sacrifice, that was due for such an offence, this contempt and refusal heightened the offence, so that now it appeared a wilful sin, when he refuseth to seek his peace for it as for one of ignorance, and if he were called to an account for it, and witness produced of what he had done, and he convented, he must either clear himself of the action, or 
k R. Sol. in Levit. 1.  be challenged his offering; compare Mat. 8. 4. But as far as this matter rested upon their devotion, (and where there was true devotion, it needed no further promoter,) the Nation was so zealous of their Rites, and the sins that deserved cutting off, were brought into so little compass, and so plain, and not very obvious to be stumbled against through ignorance, that the failing to the render of these sacrifices when they became due, was indifferently well prevented, by one or other of these things, either this zeal, or their plainness, especially this concurring that the People held, that ex opere operato these made their peace: The letter of the Law was, that he should offer of his own voluntary will, Leu. 1. 4. And yet saith Rabbi Solomon upon the place. It teacheth that they urged him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be whether he would or no. But the text saith, he must do it of his own freewill. How then? They urged him till he said, I am willing.  
A second scruple about these sacrifices is, concerning the time of their presenting and offering. A man that lived at a great distance from Jerusalem, was fallen under such an offence as that a sacrifice was due from him: what must he do? Must he away presently thither to offer his offering? Must he neglect his implovements at home, and travel up to Jerusalem, at a charge double and triple, and more to the charge of the sacrifice that he was to offer, and lay all things aside till that be done? The Provision in this case was, That he that became liable to any offering might stay the paying of it till the next solemn Festival of the three came, when all must appear before the Lord at Jerusalem. And so his pains and cost of going up thither did accrue upon that general and comprehensive Command for their appearance, and not from his own private and particular occasion: They make this one of the Two Hundred Eight and Forty affirmative precepts, that they pick up in the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Maym. in Pr●f. ad▪ jad.  That a man should bring all his offerings that are either due from him, or voluntarily dedicated, at the solemn festival that cometh next: And so, as the Lord by appointing those three solemn times, in the Spring and Summer, did provide for the ease and accommodation of the people in that general service; so by this Law was provision made for every man's particular exigent, and devotion. And this command and practise they ground upon those words, Deut. 12. 5, 6. Unto the place which the Lord your God shall choose out of all your Tribes, to put his name there, even to his habitation shall ye seek, and thither shalt thou come. And thither shall ye bring your burnt offerings, and your sacrifices, etc. Eight things (saith 
m Baal Hat. in Deut. 12.  Baal Hatturim) are named here according to the eight times using the words Before the Lord, in the Law concerning the three festivals. And so would he construe that Text, to the sense that we are discoursing of by a Massoretick Arithmetical collection, as it is his common way and use to do; but those that go more seriously to work, conclude, their bringing of their particular and occasional devotions, at those general appearances from that Text, by expounding, the seeking and going to the habitation of the Lord, of the most eminent, and singularly commanded going thither: According to this construction and practice, the Chaldee Paraphrast understands what is said concerning Elkanah, that he went up out of his City to Shiloh to worship and to sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 1. 3. for he hath rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the time of one solemn Festival to another: what exceptions there might be in this matter, and whether, and upon what occasions, the bringing of those their sacrifices, might be deferred beyond the next coming Festival to another, and how those that were nearer to Jerusalem, and were so minded, might come with their gifts at other times, it is not much requisite to insist upon.    

CHAP. IX. The manner and managing of the daily Service.  
ON the North-side of the Court of the Temple, well towards the Northwest corner of it, as we have observed in its due place, there was a great piece of building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Talm. in Tamburlaine ●●r 3. & in Mi●…oth. per. 1. Maym. in Beth habbech. per. 5.  Beth Mokadh, the fire room, or the House of burning: and the reason of the name was, because in that room there was constantly a fire kept in all cold weather, both by day and by night. By day for the Priests to warm themselves by, when they came from the service, and by night for them to keep their guard by, for this was the chiefest Court of guard of the Priests, of all the three. Here the Elders of the House of their Fathers warded, and had the keys of the Court gates hanging by them, being committed to them by Amarcalin: If they had a mind to sleep at any time, there were benches round about the room, on which they laid them down and slept: And the younger Priests that were with them (for such also were there) when they would sleep, they laid themselves down on the ground, and the holy garments in which they were to serve, they wrapped up and laid under their heads, as it were a pillow, and slept in their ordinary wearing garments.  
Now betimes in the morning, against the Precedent of the service should come, they had bathed themselves in water, and put on the garments of the service, and made themselves ready against he came: They had this Maxim concerning their bathing in water for the service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Talm. ●● joma. per. 3.  That a man, yea though he were clean, yet might he not go into the Court to serve, till he had bathed himself in water. And for this purpose they had their bathing places in several rooms, some for the Highpriest, and some for the other Priests, which places we have particulary observed in our survey. Having bathed themselves in the morning, they needed not to do that again of all the day, unless upon doing their easments of nature by siege, but they washed their hands and their feet, upon their making of water; and as oft as ever they came within the Court about the service, did they go out and in never so oft. And to this custom our Saviour seemeth to allude, Joh. 13. 10. He that is washed needeth not save to wash his feet, but is clean every whit. At last the Precedent cometh, and knocketh at the door, and they open to him: what Precedent it was, whether of the Lots, or the Sagan, we will not dispute [
c Maym. in Tam. per. 6.  Maymony saith, it was the precedent of lots] but the Talmudick dispute about the time of his coming, may be worth our marking: 
d Tam. per. ●  At what hour (saith the Treatise Tamid) did the Precedent come? And it answers thus, Not at all times alike: sometimes he comes at Cocks crowing, sometimes near unto it, sometimes before it, and sometimes after: which nominated uncertainty of the time, and yet their readiness for him whensoever he came, is so parallel to those words of our Saviour, Mark 13. 35. that if those were not spoken in some allusion to this custom, yet may they be well illustratedby it.  

e Ibid.  Out of the room Beth mokadh, they go through a wicket into the Court, carrying candles in their hands: and there as soon as they were all come in, they divide themselves, and half of them go (in the Cloister walk) about the Temple, on the West and South sides of the Court, and the other half along the North and East sides, and both Companies met at the Pastry man's Chamber, which was on the left hand of the gate of Nicanor: and being met there they asked one another, Is all safe and well? Yes, all is well: And then they called the Pastry man up to go about his business, to make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cakes for the High-priests meat offering.  

SECT. I. The manner of their casting lots, for every man's several employment.  
THAN did the Precedent call upon them to go and cast lots, to decide and appoint what work every one must go about. The place where they were to do this, was in the building Gazith, namely in that room of it that stood within the Court: for some part of it stood within the Court, and that part upon some occasions was as the Chapel of the Temple, and some part of it stood out into the chel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that there sat the great Sanhedrin.  

* Maym. in Tamid. per. 4.  Being come together into the place, they all stand round, and conclude upon a number that they will count, as threescore, fourscore, or a hundred, or what they thought good. Then the Precedent of the lottery takes off some one of their caps, and puts it on again, and Here (saith he) will I begin to count: Now put up your fingers: They put up their fingers, one, or two, or three, as they pleased: and he gins at him whose cap he had taken off, and tells the fingers that were held up round: He at whose fingers the tale or sum agreed upon is up, he is the man on whom the lot is fallen, and to him doth that particular service accrue, for which the lot was cast.  

‖ joma. per. 2.  The first lotting was to determine who should first cleanse the burnt offering Altar of its ashes. They had used to run and scramble for this service, and first come to the Altar, first do it: But (besides the roughness and irreverence this manner of doing carried with it) a special occurrence and inconvenience that befell at one time, (which was, that one of the Priests thus shuffling for this business, was thrust down by his fellow from off the rise off the Altar, and broke his leg) did cause the Sanhedrin to take order that the work should be done with more reverence and calmness, and therefore they decreed that the lottery should appoint who should do it, and this was the first employment that they lotted for, and he at whom the number agreed upon is up, must have it.   

SECT. II. The cleansing and dressing of the burnt offering Altar.  
HE 
* Maym. in Tam. per. 1.  to whom it was allotted to cleanse the burnt offering Altar (which was the first lot cast, and the first work to be done) leaves his fellows in the room Gazith, and having first washed his hands and his feet at the laver, he goes about the work.  

‖ Maym. in Tamid. per. 2.  There were three fires continually made upon the Altar: the first was the great fire which was made for the burning of the sacrifices. A second less than it was made upon the side of it, from which they took coals to carry into the holy place to burn the incense. And a third was made for no other use, but to keep the fire in, that it might burn continually, and not go out: And they give their reason for this number of fires, which I shall not insist upon: Now he that was to dress the Altar of its ashes first, he takes a silver chafing dish which usually stood on the West side of the Altar, and going to the Altar top, he scrapes the coals this way, and that way, and takes up his dish full of burnt coals, and comes down with them to the pavement, and when he comes there, he turns his face towards the North, and goes so along, till he comes to the Eastside of the Altar rise, and there he lays down the coals on a heap, hard by the rise, in a place where they also laid the garbage of the Birds, and the ashes that were cleansed off the golden Altar.  
When his fellow Priests perceived that he was come down from the Altar, they hasted and washed their hands and feet; and taking the shovels and hooks that were for that service, they turned the pieces of the last night's sacrifice, if any were yet left unburnt, to the sides of the Altar, and if the sides would not hold them, they laid them upon the Altar rise. Then do they scrape together the ashes from all the sides to the middle of the Altar, upon a great heap, and take from thence as much as filled a great vessel of half an Homer (this vessel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesachtar) and this they bring down with them, yet leaving a reasonable big heap of ashes still, which they call Tapuahh. When they had brought this great vessel of ashes down, others of the Priests in lesser vessels carried them away, even out of the City: and laid them in a calm place, that the wind might scatter them as little as possible: and these ashes might not be put to any use.  
This cleansing of the Altar every morning, they began most commonly about the dawning: but on the three solemn Festivals they began much sooner, and on the day of Expiation, they began from midnight. When therefore they had thus brought off the ashes, they go about to make the fire: And first they begin with the great fire for the burnt sacrifices, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great pile, and this they made something towards the East side of the Altar. The second fire which was for the coals for the Incense, was made of the wood of figtree only, and that was made toward the South-west corner, as that place being nearest to the Priests standing upon the Altar rise, and the coals there being the readiest to be taken away. As for the third fire, which was for the keeping of the fire continually burning, it was made indifferently in any part of the Altar: Now besides all the other wood which was laid on the great fire, they added two singular billets, (for which they produce singular Tradition) to it, when the sacrifice came on; which at the morning sacrifice was carried and laid on by one Priest, but at the Evening sacrifice by two. Having thus made the fire, they lay the pieces of the last night's sacrifice that were not burnt, upon it again; and so they come down, and return into the room Gazith again; and there the Precedent calls them to a lottery again.  
There were thirteen particular services more to be assigned to particular men; as killing the Sacrifice, sprinkling the Blood, cleansing the golden Altar, dressing the Lamps, bringing the parts of the Sacrifice to the rise of the Altar, etc. The first of which was appointed by lot in the same manner as before, and the rest fell in order to the persons, as they stood in order beyond him: they therefore conclude again upon another sum or number, hold up their fingers, and he counts again. The man at whose fingers the count is up, 1. He is appointed to kill the Sacrifice. 2. He that stands next beyond him must take and sprinkle the Blood. 3. The next beyond him must cleanse the incense Altar. 4. The next beyond must dress the Candlestick and Lamps. 5. The next must bring the Head and Legs of the Sacrifice to the rise of the Altar. 6. The next must bring his two Shoulders. 7. The next the Rump and the Feet. 8. The next the Breast, Weasand and Plucks. 9 The next the two Loins. 10. The next the Inwards. 11. The next the meat Offering. 12. The next the High-priests meat Offering. 13. And the next the drink Offering. And thus these thirteen several employments were distributed severally to thirteen men, the first by the lottery, and all the rest by the men's standing, and this was the second lot.  
There were two lots for two services more used, namely for the burning of the incense, and for the bringing of the pieces of the sacrifice from the rise of the Altar, to the Altar top, and laying them on, but those two lots were not cast till a little further in the day, than the time that we are now upon. Now the reason why they counted Fingers or Hands in their lotting, and not the persons themselves, was, because they held it not convenient to number Israelites by their persons, but by some other thing: the reason of which conceit they give, but it is out of the road of our present pursuit, to follow the inquiry after it.  
Those who were miss, and were not either by the lot, or by their standing appointed to any of these employments, that are mentioned, they put off their Priests garments, all but their linen breeches, and went about the more servile works; as to fetch out the vessels, that were to be used, to carry away the ashes, that were fetched off the Altars, and the like.   

SECT. III. The kill of the morning sacrifice, dressing the lamps and incense Altar.  
THAN 
* Talm. in Tamid. per. 3. & in joma. per. 3.  doth the Precedent say to them, Go and see whether it be time to kill the daily sacrifice: One or another went to the top of some of the buildings about the Temple, and when he sees it fair day, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fair day. I, but (saith the Precedent) is the Heaven bright all up to Hebron? He answers, Yes. Then saith he, Go and fetch the Lamb out of the Lamb room; and so they do, and though he were searched before, whether he were right and faultless, yet do they now search him again by candlelight, but they may not kill him but by daylight: yet once (as the Talmud relateth) they were deceived by the moonlight, and thought it had been day, and so slew the morning sacrifice by night.  
He that was allotted to kill the Lamb, and had fetched him out of the Lamb room, brought him to the place of the rings, where the sacrifice was usually slain; and the rest that were to sprinkle the blood, and to carry the parts to the Altar, go with him thither, and wait for their employment till it come: others go into the room where the vessels of the service lay, and from thence they bring ninety three silver and gold vessels, which were all to be used that day; in one of them they give the Lamb water to drink, for that, they thought made him to flay the better.  
The Seniors that carried the keys of the gates of the Court, when they saw their time they caused the gates to be opened, and at the opening of the last gates of the two Courts, the trumpets sounded, and gave warning to the Levites and Stationary men, for their attendance: At last the gate of the Temple itself was opened, for those two to go in at, that were to dress the golden Altar and the Lamps, who took with them for that purpose, two golden vessels, the one they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teni, and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coz.  
As soon as the noise of the opening of the Temple door was heard, he that was to slay the Sacrifice slew him: and as near as might be, he that cleansed the incense Altar, cleansed it while the Sacrifice was in slaying. And when they sprinkled the blood, he that was to dress the Lamps, dressed some of them at the time of sprinkling.  
The manner of cleansing the incense Altar was thus. He took the golden dish Teni, and set it before the Altar, and took his handful of coals and ashes of the Altar, put them into it, and brushed the rest into it; left it standing there, and so came out.  
The dressing of the Lamps was in this manner. There was a great stone that lay before the Candlestick, in which there were hewed three steps; whereby, he that was to dress the Lamps, stepped up. What Lamps were out, he took out the yarn and oil, and put in new, and lighted them at some of the Lamps that were not out. Only that which they called the Western Lamp, if that were out, it must not be lighted but by some fire fetched from the Sacrifice Altar.  
The Western Lamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not that which stood most Westward of all the seven, but the middlemost of all, and it was so called, because it was set bending Westward, towards the most holy place, and all the rest of the Lamps stood bending towards this.  
As for those Lamps that he found burning, he snuffed them, dressed them, and supplied them with new oil. And thus he did only by five Lampt at this time, for he dressed not all the seven at once: and having thus done, he sets down his golden dish Coz, on the second step on which he had gone up, and so he came out.  
In the mean while they without were sprinkling the blood, flaying the sacrifice, and dividing it into its pieces: which so divided, the several men, appointed to carry the pieces to the rise of the Altar, brought them thither, salted them, and left them there, and now again go into the room Gazith, which was as their Chapel, to their prayers.   

SECT. iv Their Public Prayers, their Phylacteries.  
THAN 
* Tamid. 4. per.  the Precedent calls upon them to go to prayers; which they began thus, 
‖ Maym. in Tamid. per. 6. Seder Tephil. loath.  Thou hast loved us O Lord our God with an everlasting love, with great and abundant compassion hast thou campassionated us, O our Father our King: for our father's sakes who trusted in thee, and thou taughtest them statutes of life. So be gracious to us also, O our Father, O most merciful Father, O thou compassionate one, pity us. And put into our hearts, to know, understand, obey, learn, teach, observe, do and perform all the words of the Doctrine of thy Law in love, and enlighten our Eyes by thy Law, and cause our hearts to cleave to thy commandments, and unite our hearts to love and to fear thy Name, etc.  
After this Prayer they rehearsed the Ten Commandments, and after the Ten Commandments they said over their Phylacteries.  
There is mention of their Phylacteries in the Scripture, Matth. 23. 5. and they were four Sections or Paragraphs of the Law, written in two Parchments, which Parchments they wore about them continually, as Memorandums of their observance of the Law, and evidences of their devotion: and therefore they were called in the Greek Tongue Phylacteria, or Observatories, and in the Hebrew Tephillin, or Orisons.  
The portions of the Law that were written in these Parchments were these:  

I. Exod. chap. 13. vers. 3, 4, 5, 6, 7, 8, 9, 10.  
II. Exod. chap. 13. vers. 11, 12, 13, 14, 15, 16.  
III. Deut. chap. 6. vers. 4, 5, 6, 7, 8, 9  
iv Deut. chap. 11. vers. 13, 14, 15, 16, 17, 18, 19, 20, 21.   
The manner and curiosity of writing these sentences 
* Vid. Maim▪ in Tephillin. per. 1. & 2. & Buxtorf. Lex. Tal. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their several columns, and in what Parchment, and with what ink, is largely discoursed by the Author cited in the margin, with which I shall not trouble the Reader at this time: only I may not omit the reason why these were used, rather than any other sentences of the Law, which was this, because in every one of the Sections there is mention, either of Those words being Totaphoth, or frontlets between their eyes, or a memorial between their eyes, or that they should bind them upon their hands. And accordingly the place where they wore these two parchments was, the one upon their foreheads downwards, towards between their eyebrows, and the other upon their left arm: whereupon 
* Tanchuma. fol. 6. col. 3.  Tanchuma hath taken occasion to expound Gods swearing by his strong arm, of his swearing by the Phylacteries.  
I doubt whether all the Nation used these Phylacteries indifferently, or only those who were called, The Scholars of the wise, who pretended more knowledge, devotion, and study of the Law than the common people: 
a juchasin.  It is recorded by the Jewish writers, that the Sadduces though they could not away with the Pharisees traditions, yet that they used Phylacteries as well as they, but only that they differed from them in opinion, about the place where they should wear them: but whether Husbandmen, Tradesmen, and the rest of the common people wore them, as well as Scholars, and the learned of the Nation; this one passage of Maymony amongst other arguments, may give some occasion to suspect: He speaking of those things, for which a man might be allowed, to pass by a Synagogue whilst they were at prayers there and not come in; among other things he saith thus, 
b Maym. ubi sup.  Were his Phylacteries seen upon him, then that was a sign that he neglected not the Law, and so though he had occasion to pass the Synagogue at that time, yet his Phylacteries appearing, spoke for him, that it was not for want of devotion, that he passed the Synagogue, but was called away by some business or occasion.  
Howsoever the common people did not wear these Phylactery parchments, as the learned did, yet both learned and unlearned were bound alike to the rehearsing or saying over the Phylactery sentences contained in them morning and evening every day. 
c Talm. in Beracoth. per. 2.  Yea workmen that were on the top of a tree, or on the top of a piece of timber, (rearing or repairing a house) they were bound to this rehearsal there, when the time of the day for it was come.  
This rehearsal is commonly called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keriath Shema, the saying over of Shema, because one of the Sections began with Shema Israel, Hear O Israel, etc. Deut. 6. 4. which though it were not the first of the four, as they stand written in the book of the Law, nor the first written in their parchments which they wore, yet was it ever the first in their rehearsal; and the reason is given, because it containeth the first and the foundation of all other duties, and that is, to love the Lord.  
The time of their Keriath Shema, or rehearsal of their Phylactery sentences in the morning, is thus determined in their Traditions. 
d Ibid. per. 2  At what time of day do they say over their Phylacteries in the morning? Namely, from such time as a man can see to distinguish between blue and white: Rabbi Eliezer saith, between blue and green, even until sun rising, Rab. Joshua saith, until the third hour. And at what time do they say them over at Evening? Namely, from the time that the Priests go in to eat their offerings until the end of the first watch, etc.  
Now besides this daily rehearsal of these sentences morning and evening, to which they were all bound by their traditions, they also held it a great piece of piety to say them over at the hour of death: so it is related of one of the ten Martyrs of the Kingdom, (for so let me Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that as he was saying over his Phylacteries, he was slain and cast unto the dogs. And to speak from more later times, Joseph the Priest 
e Lib. 1. ad ann. 1096.  in his various History of the Turks, Jews, and Christians (a book very rare to be had) describing a massacre raised by the red Cross Soldiers that went under Godfrey of Bulloine, and the rest to the holy war, against the Jews in Germany: he recordeth it several times over, that when such and such murdered Jews were ready to expire, yea even children in their mother's arms, they said their Keriath Shema, or their Phylactery sentences over, and with those in their mouths they gave up the Ghost.   

SECT. V The burning of Incense, and the rest of their Prayers.  
COncerning the time of the burning of Incense, they have this Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* joma per. 3.  That the Incense of the morning was offered between the sprinkling of the blood, and the laying of the pieces upon the Altar: and of the Evening, between the laying on of the pieces on the Altar, and the drink offering. Now for this employment of offering the Incense, they go to lotting again, to be resolved who should do it; and so there was another lot likewise cast, to determine who should bring the pieces from the rise of the Altar and lay them on.  
He that was allotted to burn the Incense, took a silver dish in which there was a Censer full of Frankincense; another took another dish and went to the top of the Altar, and thence took some burning coals and came down. These two must go into the Temple; now as they go, there was a great vessel or instrument, or what shall I call it? (they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migrephah) which being rung or struck upon, made an exceeding great sound; and so great, that they set it out by this hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One man could not hear another in Jerusalem, when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migrephah sounded: It was as a Bell that they rung to give notice of what was now in hand. And the ringing of it, as saith the Treatise Tamid, served for these three purposes. 
* Tam. per. 5.  1. Any Priest that heard the sound of it, knew that his brethren were now ready to go in and worship, and he made haste and came. 2. Any Levite that heard it, knew that his brethren the Levites were going in to sing, and he made haste and came. And 3. the head or chief of the Station hearing the sound of it, brought up those that had been unclean and had not yet their atonement made, into the gate of Nicanor to have them there atoned for.  
The two men then, that are going into the Temple to burn Incense, ring upon this Migrephah as they go by it, (for it lay between the Altar and the porch) to give notice to all who were to attend, that now the service was in beginning, and to chime them in. As they go up the steps, they two that had been in before, to cleanse the Incense Altar, and to dress the Lamps, go up before them: He that had cleansed the Altar goeth in, and taketh up his dish Teni, and worshippeth, and cometh out. He that had dressed the five Lamps before, dresseth now the other two, and taketh up his dish Coz, and worshippeth, and cometh out. He that went in with the Censer of coals after a little office done towards the disposing of the Incense, leaves the other there, and he also comes out.  
Now he that is left there alone for the burning of the Incense, he offers not to kindle it, till the precedent from without with a loud voice give him notice when he shall begin: yea though it were the High▪ priest himself that offereth the Incense, yet he gins not to do it, till the Precedent have called to him, Sir offer: and assoon as he hath given the signal to the Incense offerer that he shall begin and offer, all the company in the Court withdraws downward from the Temple, and fall to other of their Prayers.   

SECT. VI The rest of their Prayers.  
BEsides the Prayers and Rehearsal of the Decalogue and of their Phylacteries mentioned before, they had three or four Prayers more which they used at the morning Service, and they were these; 
* Tam. ubi supr.  The first they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emeth and Jatsib, because it began with those two words, and it referred to their Phylacteries, and it was of this form. Truth and stability, and firm and sure, and upright and faithful, and beloved and lovely and delightful, and fair and terrible and glorious, and ordered and acceptable and good and beautiful is this word for us for ever and ever. The truth of the everlasting God our King, the Rock of Jacob, the shield of our salvation for ever and ever. He is sure and his Name sure, and his Throne settled, and his Kingdom and Truth established for evermore, etc.  

‖ Ib. & Maym. ubi supr.  The second is called by the Talmud Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avodah, but by Maymony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retseh, yet they both agree in one as to the prayer itself, only the one names it after the first word in it, and the other after one of the chiefest words in it. The tenor of it was thus, Be pleased O Lord our God with thy people Israel, and with their prayer, and restore the service to the Oracle of thy house, and accept the burnt offering of Israel and their prayer in love, with well pleasedness; and let the service of Israel thy people, be continually well pleasing to thee. And they conclude thus, We praise thee who art the Lord our God, and the God of our Fathers, the God of all flesh, our Creator, and the maker of all the Creation, blessing and praise be to thy great and holy Name, because thou hast preserved and kept us; so preserve and keep us, and bring back our captivity to the Courts of thy holiness, etc.  
A third prayer ran thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appoint peace, goodness, and blessing, grace, mercy, and compassion for us, and for all Israel thy people: bless us O our Father, even all of us as one man, with the light of thy countenance, for in the light of thy countenance thou O Lord our God hast given us the Law of life, and loving mercy and righteousness and blessing and compassion and life and peace, let it please thee to bless thy people Israel at all times. In the book of life, with blessing and peace, and sustentation let us be remembered and written before thee, we and all thy people the house of Israel, etc.  
And a fourth prayer was used on the Sabbath as a blessing, by the Course that went out, for a farewell, upon the Course that came in, in these words, He that caused his name to dwell in this house, cause to dwell among you love, and brotherhood, and peace, and friendship. Compare 2 Cor. 13. 11.  
Now whereas there is some seeming doubtfulness among the Talmudical writers, about the time of these prayers, they leaving it somewhat uncertain whether they were uttered immediately before the offering of the Incense, or in the very time of its offering, the Evangelist Luke hath determined the question, and resolved us, that the multitude was praying at the very time of the Incense, Luke 1. 10. and even the Gloss upon the Talmud itself, doth tell us, that these prayers were the people's prayers, the last only excepted.  
When those prayers were done, he whose lot it was to bring up and lay the pieces of the Sacrifice upon the Altar, did that business in that manner as hath been mentioned before, namely, first flinging them into the fire, and then taking them up again, and laying them in order.  
After which things performed, the Priests, especially those that had been in the holy place, (with the holy vessels in their hands that they had used) standing upon the stairs that went up into the porch, lifted up their hands and blessed the people. Compare Luke 1. 22.  
Not to insist upon the large disputes and discourses 
* Taanith per. 4 Maym. in Tephil. & Bircoth. cohanim per. 14. & 15.  that are among the Jews about their lifting up their hands, the blessing they pronounced was that in Numb. 6. 24, 25, 26. The Lord bless thee and keep thee, the Lord make his face shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace. And the manner was thus, they lift up their hands above their heads, with their fingers spread, and one of them saith over this blessing word by word, and they say after him, and they make it all one blessing (but in the Synagogues they made it three) and when they have ended it, the people answered, Blessed be the Lord God, the God of Israel, from everlasting to everlasting.  
After this blessing the meat offering was offered, and after that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat offering of the Highpriest, and last of all the drink offering; and then began the song and music, of which we have spoken before; and upon every stop of the song, the trumpets sounded and the people worshipped; and having done so at the last close they departed.  
Thus was the ordinary and common service of the Temple Morning and Evening, save that at the Evening service there was some small difference from this Rubric, which was not very material: as that then they cast not lots for their several employments, but those that the lot had assigned them in the Morning, they retained in the Afternoon: only about the matter of burning the Incense they cast lots anew amongst those of the house of the Father that served that day, that had never burnt Incense in their lives: but if all of them had at one time or other been upon that employment, than he that had had it by lot at the Morning Service, did also perform it at the Evening: likewise at the Evening Sacrifice the burning of Incense was a little later than at the Morning, as was touched before; for it was between the laying on of the pieces of the beast upon the Altar, and the offering of the drink offering: so that then the burning of Incense and the public Prayers fell in just with the time of the Minchah or meat offering. The Priests also lifted not up their hands in blessing the people at the Evening Service on some days, as they did in the Morning, and the reason why they did not, is given, and the matter discussed in the beginning of the fourth chapter of the Treatise Taanith, but it may seem more tedious to the Reader than either useful or delightsom to insist upon it.    

CHAP. X. The manner of their worshipping at the Temple.  
THE holiness of the place, and the equity of that Law, Ye shall reverence my Sanctuary, did justly challenge all solemn and holy behaviour of them that came to worship there: for which, as the Law had prohibited all uncleanness from that place, so did the great Masters of Traditions prohibit other things which the Law had not named, in which provision they did, as they did generally in all other things, they strained at a Gnat and swallowed a Camel: not sticking to make and permit the house of Prayer to be a house of Merchandise, and a den of Thiefs, and yet strict in prohibiting what was of far less faultiness and scandal. According to which their punctual preciseness in lesser matters.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Beracoth. per. 9 Zavim. per. 1. Gemara▪ Maym. in Beth Habbech. per. 7.  No man might go into the mountain of the house with his staff. It being reputed as a thing unfit, to bring in weapons of striking into that place of peace, or to use that place as a journey, which was to be a rest, or to lean upon any staff there, but only on God. From this custom it was that our Saviour drove not out the buyers and sellers out of the Temple with a staff, but with a whip of cords, no staff being permitted to be brought in thither. And here it was a strange contradiction in Religion, that they might bring cattle to market into the Mountain of the house, but they might not drive them in thither with a staff. Yet did the man of the Mountain of the house walk up and down the Mountain with his staff, and use it to strike too, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Maymonides tells us, he cudgeled or punched with his staff, those Levites that lay sleeping upon the guards.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Ibid.  Nor might any man enter in thither with his shoes on his feet. This prohibition they took from those words of God to Moses and Joshua, Put off thy shoes from thy feet, etc. Exod. 3. Josh. 5. Under which prohibition and practice was couched that doctrine, which the Targum uttereth on these words in Eccles. 5. Take heed to thy feet when thou interest into the house of God. 
‖ Ta●●. in Eccles. 5. 1.  Thou son of man take heed to thy feet when thou interest into the sanctuary of the Lord to pray, that thou go not in thither full of thy sins unrepented of, etc. And be not as fools, which offer sacrifices for their sins, and yet turn not from their evil works.  
They might go into the Mountain of the house in their sandals though they might not in their shoes, 
* Erach. per. 2. in Gemar.  but the Levites might not go into their desks to sing, nor their Priests into the Court to serve, no not so much as in their sandals, but bore footed.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor might any man enter into the mountain of the house with his scrip or bag purse about him. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by some to signify a little upper garment that they wore, which in Greek (from which language they conceive this word is taken) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 21. 7. but I have ventured to render it a scrip or bag purse, for the clearer sense of the prohibition that we are about, upon some grounds and reasons which I shall give, when I have named one or two of their prohibitions more.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor might he come in with the dust upon his feet, but he must wash or wipe them, and look to his feet when he entered into the house of God. How under this might be couched the doctrine of shaking off all worldly thoughts and affections when they were to go about the service of God, is ready for every one to observe, and needeth no intimation.  
V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor with money tied to him in his purse. The words of our Saviour to his Disciples when he was sending them to preach, are so parallel to these prohibitions, that it is more than probability that he speaketh in allusion to these things. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither shoes nor staves, Matth. 10. 9, 10. And therefore I have the rather translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scrip, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purse, because those two words in our Saviour's speech do not only fitly translate these two, but that they seem to do so purposely. And for the rendering of the former word so, there is this double warrant: 1. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack hath used to render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by in the place cited, is sometimes used by the Talmud in conjunction with the same words that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with here; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Shabbath. per. 2. fol. 31.  with his staff and his scrip, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b I●hamoth. fol. 122.  bis staff, his shoes, and his scrip: and 2. from the signification that Rabbi Nathan giveth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words, 
c Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It was a kind of vesture which was a little upper garment in which were many places sewed, in which they put any thing they met with, that they had occasion to use: So that this was a kind of an apron with divers purses, or pockets made in it, in which they put their necessaries, as we do in our pockets; which apron they could readily put on or off, wear or lay aside as they saw occasion. And as in such an apron they had their pockets, so in the scarf or girdle wherewithal they girded their under coats, they had their purses, Matth. 10. 9 Their girdles ordinarily were of linen, which the word before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth, (and it was extraordinary in Elias and John the Baptist to go in leathern girdles) and in these their girdles they had a way to keep the money that they carried about with them when they traveled or went upon their occasions, but into the Mountain of the house they might bring no money in it. And thus might they not come thither, with any thing of worldly notion or encumbrance about them, but must lay aside for their time of being there, (as a lecture of devotion retired from worldly thoughts or employments) their money, their worldly implements and utensils, and whatsoever in their common employments and occasions they used, and used to carry with them: Sure then (it will be thought, that) the poor Cripple that lay at the Beautiful gate begging, Act. 3. had but a very poor and comfortless trade of it, to beg there where no money was, or might be stirring: and when Peter and John say to him, silver and gold have I none; it may seem that that was the tune of all that came by him: But money was brought into the Temple in abundance, though they brought it not in their purses, for they gave money to the Priests, who helped them to offerings for their money, and they gave money to the Treasury for the poor, but they brought their money in their hands. And it may be that phrase so ordinary in the Hebrew did allude to this custom, He shall bring an offering as his hand shall find.  
VI Being come into the Mountain of the House, he must be careful of these four things. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Maym. ubi ante.  He may in no wise spit there: but if he be necessitated to spit, he must do it in some corner of his garment: Yet did they not stick to spit in the face of him that was greater than the Temple, Mat. 26. 67. 
i S●ek. per. 8▪  There was a street in Jerusalem which was called the Upper Street, and in this Street spittle was unclean, and so it was in no street of Jerusalem besides.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may not use any irreverent gesture, especially not before the Gate of Nicanor, for that was just before the face of the Temple: and this irreverence forbidden was, that they might not laugh, scoff, nor talk idly, much less do any thing of a higher irreverence.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may not make the Mountain of the House a thoroughfare: 
k Maym. in Tephillah. per. 1.  no more might they do one of their Synagogues: As if he had occasion to go from one side of the City to another about his occasions, he might not go through the Mountain of the Temple, though that were the nearer way, but he must go about: for thither he might not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only upon occasion of Religion.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that went into the Court must go leisurely and gravely into the place where he was to stand, and there he must demean himself as in the presence of the Lord God, in all reverence and fear.  
VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Id. ib. per. 5.  Being now come in, to pray and to attend the service in the Court, 1. He must stand, and neither sit, nor lean, nor lie: for besides that caution which we shall observe by and by, that none might sit in the Court, it was not only their custom, but they held it their duty to pray standing wheresoever they prayed: Our Saviour saith, they loved to pray standing in the Synagogues, and in the corners of the streets, Mat. 6. Their own traditions do bear witness to these words, both as to the posture, and to the place. There are eight things (saith Maymony in the place cited above in the Margin) that he that prayeth must take notice of to do them: namely, to stand, to set his face toward the Temple, to compose his body, to compose his clothes, to fit his place, to order his voice, to bow and to worship: He is not to pray but standing (unless sick or weak) and if he be in a ship or a cart, if he can let him stand. And in the eleventh Chapter of the same Book, he speaks of praying in the streets at their Fasts, and some other days when the Synagogues would not hold them. 2. As for the composure of their bodies in prayer, the rule that their tradition gives, is this, He is to stand, with his feet one even by another, and must cast his eyes downward, and his heart upward, and he must lay his hands upon his breast, the right hand upon the left, and he must stand as a Servant before his Master, with all reverence and fear. Their looking down in prayer, they took from those places in Scripture that speak of being ashamed to look up towards Heaven, and of being unable to look up because of sin, and to this posture of looking down, and laying his hands upon his heart, that demeanour of the Publican in the Parable seemeth parallel. He would not so much as lift up his eyes towards Heaven, but smote upon his breast, Luke 18. 13. And even the Priests when they pronounced the blessing upon the People, neither looked up towards Heaven, nor levelly upon the People, but down upon the ground, and the People might not look upon them.  
VIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were they never so weary with standing, or had they stood never so long, yet might they not sit down in the Court, either People or Priests: For this is a most known and received Maxim amongst the most Jewish Writers, That no man whosoever might sit in the Court, but only the Kings of the House of David. 
m Kimch. in 1 Sam. 1. & Leu. Gersom. ib.  Though Kimchi allege some, that excepted the Kings from this privilege, and allowed it only to the Highpriest. 
n Midr. Till. in Ps. 1. ab initio  Midras' Tillin doth wittily apply this sitting of the King alone, and all the rest standing, to the posture of the Congregation in Heaven, where the great King sits, and all the company there, standeth attending on him: But some other of the Jews do as unwittily apply it, when they make this to be one of Jeroboams greatest fears for the People's withdrawing from him, and personate him speaking thus. 
o R. Sol. & D. Kimch. in 1 King. 12.  It is certain that there is no sitting in the Court, but only for the Kings of the House of David: therefore as soon as they shall see Rehoboam sitting, and me standing, they will conclude, that if I were a King, I should sit down, &c, 
p Maym. in Beth habbech. per. 5.  From this received tradition, of not sitting in the Court, the great Sanhedrin, who sat in the room Gazith, which was in the South Wall of the Court, would not presume to sit in that side of the building that stood in the Court, but they sat in the other side that stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel. In its due place we have at large described the situation of that building, and their sitting there.  
IX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Id. in Tephillah ubi sup.  They might not pray with their heads uncovered: And the wisemen and their scholars (saith my Author) never prayed but being vailed. So 
r Avo●h. R. Nathan. per. 6.  Rabbi Nathan relating a story of Nicodemus, how he prayed, and begged for rain in a great exigent, and mentioning his twice going in to pray upon that occasion, he doth particularly express this circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he put on his vail, and went in, and prayed. And the Jews compare the appearing of the Lord upon Mount Sinai in a cloud, to the Angelus Ecclesiae, or Minister of the Congregation, having on his Veil. 
s Maym. in jesodei torah. per. 1▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Priests wore their Caps or Bonnets constantly all the time they were about the service, and yet it seems they did not account that covering of their heads sufficient when they went to pray, but they put on some other covering also. This Custom and Practice of theirs the Apostle taketh to task, 1 Cor. 11. 4.  
X. Their bodily gesture in bowing before the Lord, was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bending of the knees, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowing of the head: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling prostrate upon the ground. Now this last is most spoken of, and yet according to its strict propriety it was least in use: they used indeed sometime to fall down upon the floor in prostration, but ordinarily this was changed among them from a flat falling upon the ground, to a very low bending of the body towards it: for they had this position, 
t Id ubi ant●.  That prostration was not fit for every man, but only for such as knew themselves righteous men, like Joshua.  
XI. 
v Id in Beth. habbech. per. 7.  Having performed the service, and being to go away, they might not turn their backs upon the Altar, therefore they went backward till they were out of the Court: and when they came into the mountain of the House, 
w Talm. in ●liddoth. per. 2.  they might not go out at the same Gate, at which they came in, about which matter we have discoursed elsewhere.   

CHAP. XI. Of the appearance of the People at the three Festivals.  
THE great Sanhedrin was as an Almanac to all the Nation to give them notice of the New Moons, by which they might fix their monthly Feasts, and know when 
(a) Maymon. in kidd. bhodesh. per. 1.  to celebrate their Solemnities. Now although the Sanhedrin had the skill to know the night when the New Moon should appear (for from its appearing they began the Month) yet they did not determine of the thing, till they had the testimony of two men, which gave in evidence that they had seen the New Moon: And hereupon it was, that very many couples repaired to Jerusalem for this purpose, who having seen the first New Moon, set away thither to give testimony of it, and there were entertained in a place of the City called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Rosh. hash. per. 2.  Beth Jaazek, 
c Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Court walled in with stone, and examined about the business and feasted, that men might be encouraged to come to witness upon so needful an occasion: it is besides our present purpose to inquire curiously after the quality of the persons whose testimony was to be accepted, or how, or how far they came, or why they should come, when the Persons of the great Council might see the Moon themselves, and how they of the Sanhedrin that saw the Moon, did witness among themselves about it, and therefore we will let these disquisitions alone, and content ourselves with observing this, that 
d Gloss. in Maym. in loc. ●●tat.  as the Court held itself bound to fix and give notice of the New Moons, so they held themselves bound to determine upon this matter by the mouth of two Witnesses, as they did also in other Judicial matters.  
The two first witnesses that came, if their testimony were current did serve the turn, and they looked no further (yet had they something to say to all the couples that come, because they would encourage the work:) or if those two did not serve the turn, when any other two did, than they took course that all the Country might know of the day with what speed might be.  
For that purpose their course at the first was this: At night (after they had concluded by day, by such witness, that the New Moon was seen the Night before) they caused one to go to Mount Olivet, with a bundle of most combustible wood, and other stuff, and there he set it on fire, and waved it up and down, and this way, and that way, and never left, till he saw another do so upon another hill, and so another on a third: and those that took at him, they waved their blazes up and down, till they were answered with the like from another Hill, and so the intelligence was quickly dispersed through the whole land: Nay, saith the Talmud, 
e Rosh. hash. ibid.  it went from Mount Olivet to Sartaba, from Sartaba to Gryphena, from Gryphena to Hhevaron, from Hhevaron to Beth Baltin: and he that stood there never left waving his blaze, till he saw all the place of the Captivity full of the like.  
The Country thus seeing these flames and blazes, knew that the New Moon had appeared the night before, and that the Sanhedrin had concluded the day past, for the first day of the Month, and so they knew how to count forward: But it seems experience taught them in time; that by such kind of intelligence, they might be, and sometimes were deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Santaritans or profane persons, or some of their enemies, that made such flamings for the very nonce, that they might deceive them: 
f Ibid. per. 1.  Therefore they fell to a second way of dispersing their intelligence, and that was by sending Messengers up and down the Country for this purpose: What a toil would a good Almanac have saved, nay an indifferent one would have given as much, or more certainty about this matter, than this way did, or could do, because of the slipperiness of it in several particulars.  
These Messengers were sent abroad upon this errand only seven months in the Year: As,  

1. In the Month Nisan, that the People might know the right day of the Passeover.  
2. In the month Ijar, because of the second Passeover, or the Passeover in the second month.  
3. In the month Ab, because of the Fast, on the ninth day.  
4. In the month Elul, because of the beginning of the year, the next month after: for Elul was most ordinarily mensis vacuus, or a month of nine and twenty days only, and so they knowing the first day of Elul, they might observe the thirtieth day, for the first of Tisri, or the beginning of the year: And if on the thirtieth day they found not either by the sight of the Moon, or by some intelligence from the Sanhedrin, that that proved the first day of the month; they kept the next after also for it, that they might make sure.  
5. In Tisri, because of the day of Expiation, and feast of Tabernacles.  
6. In Cisleu, because of the Feast of Dedication.  
7. In Adar, because of the Feast of Purim.   
The knowledge of the certain day of the three Festivals, Passeover, Pentecost and Tabernacles, being thus imparted to all the Country, they were by the Law to resort to Jerusalem, at the times appointed, and to keep the Feast, and to rejoice there. Their appearance there was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raaiah, and their festivating and rejoicing, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagigah. Their appearance was made in the Court of the Temple, the first holiday in the festival Week, and they were to bring their sacrifice for their appearance, and peace offerings for the Hagigah, or for the solemnity of the Festivity, and their peace offerings for their rejoicing, and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace offerings of joy.  

g H●giga●. per. 1.  There were some that were acquitted and excused from this appearance; as Man-servants that were not made free, the deaf, dumb, silly, lame, unclean, uncircumcised, those that were very old, the sick, tender and unable to travel afoot, and infants till they were able to walk up to the Mountain of the House, holding their Fathers by the hand.  
And as miraculous providence did preserve their Families in the Country, when they were gone up to these solemnities (and had left at home none but Women, Children, and some Man-servants, which were not free,) so it was little less than a Miracle, that all these vast multitudes of People, should find provision and accommodation for them, when they came to Jerusalem. And this the Talmudicks do justly take notice of as a special wonder, and remarkable work of God, of which they have this observation.  

h Aboth. R. Nathan. per. 34.  Ten wonders, say they, were showed to our Fathers at the Sanctuary. No Woman ever proved abortive by the smell of the flesh of the Sacrifices. And no man ever stumbled in Jerusalem: Neither did any man ever fall in Jerusalem. Nor was there ever abortion in Jerusalem: Nor did any man ever say to his fellow, I have not found a fire where to roast my Paschal in Jerusalem: Nor did any man ever say to his fellow, I have not found a Bed in Jerusalem to lie in: Nor did ever any man say to his fellow, My lodging is too straight in Jerusalem, etc.   

CHAP. XII. Of the manner of the celebration of their Passeover.  
THE great and mysterious Sacrament of the Passeover, is so copiously related, and the History of it given, in Exod. 12. that it is needless to speak any thing of it, as to its story: But the celebration of the Passeover in after times, especially in the times of our Saviour, when traditions were come to their height, did so far differ in various circumstances from that, that was ordained in Egypt, and had so various Rites put upon it by their Traditions above that, that the discovery of the manner of it in those times, deserveth some copious discourse and scrutiny from their own Traditions and Antiquities, that put those circumstances upon it. It will therefore not be amiss to trace these particulars step by step, out of such Writing and Writers, as speak purposely and largely of this matter; and that the rather, because the New Testament in several places and passages doth refer to some of the circumstances which we call additional.  
First therefore we will begin with the difference which the Jewish Doctors hold out, between the Passeover in Egypt, and the Passeover in succeeding ages, which 
a Tosaphta in Pessach. per. 8.  Tosaphta on the Treatise Pessachin holdeth out thus.  
The Passeover in Egypt, the taking of it up, was on the tenth day, and the kill of it was on the fourteenth, and they were not guilty for it of cutting off. The Passeover in succeeding generations they are liable concerning it to cutting off.  
Of the Passeover in Egypt it is said, Let him and his neighbour next to him take a Lamb, but it is not so said of the Passeover in succeeding generations: But I say, saith R. Simeon, it is so said of the Passeover in future times: And that because a man should not leave his neighbour whose house is near unto him, to keep his Passeover with his companion; for it is said, Better is a neighbour that is near, than a Brother that is far off.  
The Passeover in Egypt was not charged with sprinkling the blood and fat upon the Altar; but it is otherwise with the Passeover in after times.  
Of the Passeover in Egypt it is said, Ye shall put of the blood upon the two posts, and the upper door post: but it is not so with the Passovers afterward.  
At the Passeover in Egypt it is said, None of you shall go out of the door of his house till morning: but it was not so in after generations.  
The Passeover in Egypt was slain by every one in his own house, but the Passovers afterward, all Israel slew them in one place.  
Where they eat the Passeover in Egypt, there also they were to lodge: but in after times, they might eat it in one place, and lodge in another.  
Yet was the Passeover in Egypt, and succeeding Passovers all one: whosoever had servants that were not circumcised, and maidens that were not baptised, they restrained them from eating the Passeover. But I say, saith Rabbi Eliezer the son of Jacob, the Scripture speaks only of the Passeover in Egypt.  
In these things the Passeover in Egypt, and in succeeding times was alike.  
The Passeover in Egypt was in three Houses, so also was it with future Passovers.  
The Passeover in Egypt was of the flock, a male without blemish, of the first year: After Passovers were so likewise.  
Of the Passeover in Egypt it is said, ye shall not leave aught thereof till morning: the like was it also with after Passovers.  
Rabbi Josi the Galilean saith, I say that leaven in Egypt was forbidden but for one day.  
The Passeover in Egypt required a song: so did the Passovers in after times require a song.  
Thus is the Jewish differencing and parallelling the first Passeover, and those succeeding: in which passage before we leave it, these things are observable:  

1. That whereas it is said, that as to the Passeover in Egypt, there was no liableness to cutting off, it is spoken in comparing the relation of the institution of the first Passeover in Egypt, Exod. 12. with the renewing of the command of the Passeover in the Wilderness, Numb. 9 For when God first ordains the Passeover, there is cutting off mentioned indeed in some reference to it; for it is said that whosoever eateth leavened bread from the first day to the seventh day, shall be cut off, Exod. 12. 15. but it is not expressly said, he that keeps not the Passeover shall be cut off, but when God comes to renew the Command and to give the Law for it, for after times, he than saith expressly, that the man that is clean and is not in a journey, and forbeareth to keep the Passeover, that soul shall be cut off, etc. Numb. 9 13.  
2. Whereas it is said that the Passeover in Egypt was in three houses, and so also the Passeover in after times; it is not to be understood as if the Paschal Lamb might be so divided as that part of him might be eaten in one house, and part of him in another, for that was expressly against the Command, Ye shall bring nothing of him forth out of the house, Exod. 12. 46. but it meaneth that several families might join together in one society to the eating of one Lamb; and so it was in Egypt, and so also was it in after times.   
The first command toward this solemnity was, the taking up of the Lamb on the tenth day, and so keeping him up till the fourteenth, Exod. 12. 3, 6. Which whether it were a perpetual command, or only for that Passeover in Egypt is disputed: Aben Ezra saith it is a matter 
(b) Ezra in Exod. 12.  of doubtfulness; but Rabbi Solomon plainly determines that it was a command of practice 
(c) R. Sol. ib.  only confined to that one time in Egypt; which though it may be true in some circumstances, yet may it be questioned whether it held universally true or no. It is not to be doubted but every one in after times took up their own Lambs, as they did in Egypt, but it is somewhat doubtful whether they did it in the same manner. It is exceeding probable, that as the Priests took up the Lambs for the daily sacrifice four days before they were to be offered, as we have observed elsewhere; so also that they provided Lambs for the People at the Passeover, taking them up in the Market four days before, and picking and culling out those that were fit, and agreeable to the command. For whereas the Law was so punctual that they should be without blemish, and their Traditions had summed up so large a sum of blemishes, as that they reckon 
d Maym. in Issur● Mizbea●. per. 2.  seventy three, it could not be, but the Law and their Traditions which they prized above the Law, should be endlessly broken, if every one took up his Lamb in the Market at Jerusalem at adventure. The Priests had brought a Market of Sheep and Oxen against such times as these into the Temple, (for had it not been their doing, they must not have come there) where they having beforehand picked out in the Market, such Lambs and Bullocks as were fit for Sacrifice or Passeover, they sold them in the Temple at a dearer rate, and so served the People's turn and their own profit, for which amongst other of their Hucksteries our Saviour saith, they had made the house of prayer a den of thiefs. 
e Id. in Cor●. P●ssah.  Thus he that would, might bring up his Lamb with him, and he that did not might buy a Lamb at Jerusalem when he came there; and whether of these our Saviour did at his last Passeover, the Gospel is silent; it is most probable he did the latter; See Luke 22. 8. John 13. 29.  
It is the opinion of some of the Jewish Nation, 
f Vid. Abarbi●el in Exod. 12.  that those that took up the Lamb on the tenth day, and kept him till the fourteenth, did tie him all that while at one of their beds feet, that he might be in their eye to view him oft whether he were right and lawful, and to mind them of what they were to go about; but howsoever it was in this, or the other particulars that have been mentioned, it must not be omitted to observe how the Lamb of God, the true Paschal, by whose blood is everlasting deliverance, did answer this figure of the Lambs being taken up on the tenth day, when on that very day he road upon an Ass into Jerusalem, and offered himself to be taken up for that Sacrifice, which within six days after, he was made for sin and offered up. See John 12. 1. 12.  

SECT. I. Their searching out for Leaven.  
THE next care they were to have in reference to the Passeover, was to refrain from the eating and use of Leaven at Passeover time, and that at the time when the Passeover was slain it should not be found within their houses. The Law in this point was exceeding strict. In the first month on the fourteenth day of the month at Even, ye shall eat unleavened bread, until the one and twentieth day of the Month at Even. Seven days there shall be no leaven found in your houses, for whosoever eateth that which is leavened, even that soul shall be cut off from the Congregation of Israel, whether he be a stranger or born in the land, Exod. 12. 18, 19 & 13. 7. and so in Leu. 23. 6. Numb. 28. 17.  
Now what analogy there was between this Law and their redeeming out of Egypt, and what relation the one could have to the other, Abarbinel disputing, concludeth thus, 
a Abarbinel in Exod. 12. fol. 151.  that it lay in this, because it signified unto them the hastiness of their coming out of Egypt, insomuch that they had not time to leaven their bread, as Exod. 12. 39 and he addeth withal, that in those hot Countries, bread will not keep above a day, unless it be leavened: so that the command of unleavened bread might read unto them in that respect a Lecture of dependence upon Providence, when they were enjoined to forsake the common and known way of preserving their bread, and to betake themselves to a way extraordinary and unsafe, but only that they had the Command of God, and his Injunction for that way, and they must learn to live by the word of God.  
The Jews to meet with this Command that was so exceeding strict, and to make sure to provide for its observance soon enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Talm. in Pesachin. per. 1.  Did on the fourteenth day while yet there was some light; make search for leaven by the light of a Candle. Thus is the Tradition, in which by the light of the fourteenth day their Glossaries tell us that we must understand 
c R. Sol. & Gloss. R. Alphes. in Pesach. per. 1. Maym. in H●amets ●matsah. per. 2.  the thirteenth day at even, when it began to be duskish and candle-lighting. The rubric of the Passeover in the Hebrew and Spanish tongues renders it in Hebrew Letters, but in the Spanish Language thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 En entrada di quatorze del mez de Nisan, 
d Seder. Haggadah Shel. Pesach. fol. 1.  At the entrance of the fourteenth day of the Month Nisan, they searched for leaven in all the places where they were wont to use leaven, (in Barns, Stables, and such out houses they needed not to search) even in holes and crannies, and that not by light of Sun and Moon, or Torch, but by the light of a wax candle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con candela di cera. And the reason why they used a Candle rather than any other light, was 
e R. Alphes ubi supr.  because it is the fittest for searching holes and corners, 
f Tosapht. in Pesach. per. 1.  and because the Scripture speaketh of searching Jerusalem with Candles.  

g Seder Haggadah ubi supr.  After the evening of the fourteenth day was come in, (which was after Sun setting) they might not go about any work (no not to the study of the Law) till they had gone about this search; therefore 
h Maym. ubi supr.  there was not so much as Divinity Lectures that evening▪ lest they should hinder that work.  

i Id. ibid. cap. 3. & Seder Haggad. ●●is●p.  Before he began to search he said this short ejaculation, Blessed be thou O Lord our God, the King everlasting, who hath sanctified us by his commandments, and hath enjoined us the putting away of leaven. And he might not speak a word betwixt this praying and searching, but must fall to work, and what leaven he found he must put it in some box, or hang it up in such a place as that no Mouse might come at it. And he was to give it up for nul in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the leaven that is within my Possession, which I have seen, or which I have not seen, be it null, be it as the dust of the earth.   

SECT. II. The passages of the forenoon of the Passeover day.  
WHen the Passeover day itself was now come (which the New Testament commonly called the first day of unleavened bread, from their custom newly mentioned, but the Jewish Writers do ordinarily call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover eve) some part of the People made it a Holiday by ceasing from bodily labour all the day long, and others made it but half holiday, by leaving work at noon; 
a Talm. in Pesach. per. 4. etc.  the Talmud relates that in Galilee they left work all the day long from morning till night, but in Judea that they wrought till noon, and then gave over: which may seem somewhat strange that those further off were so observant of the Passeover, and those nearer hand were so much less; but the reason is this, because in Galilee those that were at home on that day, had nothing else to do towards the Passeover, but only to meditate upon it, and rest from labour in honour of it; but those in Judea, it may be they traveled all forenoon to get up to Jerusalem, or had some work to do towards the forwarding of the Passeover, or to dispatch, that they might follow their Passeover work the better.  
It is in dispute in the place cited immediately before, concerning resting from labour on this day that we have in hand, and it proves a controversy between the schools of Shammai and Hillel, whether they should not also rest from labour the night before: but at last the determination comes so low, as that it gives liberty to works that were begun on the thirteenth day to be finished on the fourteenth; nay yet lower, that where the custom was to leave off work for all day, there they should leave work; and where it was the Custom to work till Noon, there they should do according to the Custom.  
But whatsoever they did in this case, cease from their labour in the forenoon, or cease not, one work they must not fail to do, and that was to cast out and put away leaven out of their houses, this day (as they had searched for it the night before) and that it might not be seen nor found amongst them. The Law indeed concerning this work, doth pitch upon the fifteenth day for the doing of it, as if it were soon enough to do it on the fourteenth day at Even, Exod. 12. 18, 19 but the Jews do not impertinently observe that the expelling of leaven was by the Law to be before the time wherein the eating of it was forbidden: 
b Maym. in Hbamets' umats. per. 2.  For whereas it is said, on the first day you shall put leaven out of your houses, their tradition taught them, that by the first is meant the fourteenth day: And a proof for this there is from what is written in the Law. Thou shalt not kill the blood of my sacrifice with leaven, that is, Thou shalt not kill the Passeover, whilst leaven is yet remaining; non the kill of the Passeover was on the fourteenth day in the afternoon.  
On this fourteenth day therefore, for a good part of the forenoon, they might eat leaven or leavened bread, and 
c Pesach per. 2. in Mishu.  might give it to any Bird or Beast, or might sell it to a stranger, but the fixing of the certain time is not without some debate. 
d Ibid. per. 1. in Gemara.  Rabbi Mei● saith, they may eat it all the fifth hour, and were to burn it at the beginning of the sixth. Rabbi Judah saith, they may eat it all the fourth hour, and they were to suspend all the fifth, and at the sixth hour they were to burn it. Which dispute Maymonides fifth into this resolution, 
e Maym. ubi supr. per. 1.  It was lawful to eat leaven on the fourteenth day till the end of the fourth hour, but they might not eat it the fifth hour, yet they might use it; but he that eateth it the sixth hour, was beaten with the Rebels beating, and he that eat it from the beginning of the seventh, was to be whipped.  
Twelve a clock or thereabouts, therefore being come, it had been a strange sight to have seen every one of them either firing, or drowning, or scattering their leaven into the wind (for any of these ways served for the expelling of it, and this command and practice reached over all the Country) and you might have seen them do it with this Valediction. 
f Seder Hag●●dab ubi sup.  All the leaven that is within my possession, which I have seen, or which I have not seen, which I have cast out, or which I have not cast out, be it null, be it as the dust of the earth.   

SECT. III. The time of killing the Passeover.  
ABout the day of celebrating the Passover, there needeth no discourse to fix it, it is so plainly pointed out to be the fourteenth day of the first Month that nothing can be plainer, therefore when we speak of the time of killing the Passover we speak not of the day of the month, which is so well known, but of the time of the day which is not so clearly pointed out.  
The Tosaphta indeed upon the Treatise Pesachin, relateth that 
a Tosaphta in Pesach. per. 1. ad med.  the Cuthaeans sometimes kept their Passover a day before the Israelites did, and sometimes a day after, (where the word Cuthaeans might breed some dispute, for in the Talmudicks language, it means sometimes Samaritans and sometimes Christians, but we shall not insist upon it.) And there have been some Christians that have held, that Christ and his Disciples kept their last Passover one day before the Jews kept theirs, conceiting this from that which is spoken in John. 18. 28. where it is related that when Christ was brought into Pilat's Judgement Hall (which was when he had eaten the Passover, as all the other Evangelists declare abundantly) the Jews durst not go into pilate's Hall, lest they should be defiled, but that they might eat the Passover. To which mistake I shall only give some words of Maymony at this present for answer, for the ground of the mistake we shall have occasion to look after in the ensuing discourse. 
b Maym. in Corban. Pesach. per. 1.  It is an affirmative command (saith he) to kill the Passover on the fourteenth day of the Month Nisan in the afternoon, and they kill it not but only of Lambs or Kids, a male of the first year, and both men and women are alike liable to this command; and he that breaks this command presumptuously, and passeth the fourteenth day and offereth not, if he be not unclean or in a long journey, he is guilty of being cut off; but if he transgress the command ignorantly, he is quit. They kill not the Passover but in the Court even as the rest of the holy offerings, yea even in those times, when high places were permitted, they offered not the Passover in a private high place, but in the public, (that is, the Temple) and he that offered it in a private high place was to be whipped. From which words, it being observed what penalty lay upon him that passed the fourteenth day, and what the there was to slay the Paschal Lamb in the Court, it will appear extreme absurd to imagine that any Israelite should keep his Passover before the fixed day. What the Cuthaeans or Samaritans might do at their Mount Gerizim, it is no matter, but for any Jews to celebrate the Passover at Jerusalem, (for no where else it might be done) before the proper and fixed time, could not have been without evident danger to them that did it; it being so diametrically contrary both to the Law and to their Traditions, and yet we find not Christ was ever touched with the least accusation about his Passover as if he kept it on the wrong day.  
But to let this pass, which indeed is too plain to be disputed (for the Evangelist most plainly tells us that on the day of unleavened bread when the Passover must be killed, Jesus sent Peter and John to prepare his Passover, Luke 22. 7, 8.) and now to come to look after the time of the day when the Passover was killed, we must take these two maxims with us. 
c Id. ibid.  1. That the Passover was not lawful if it were killed before noon; and the reason of this is easy to give, namely because the Law doth expressly appoint, that they should kill it between the two evenings, Exod. 12. 6. And 2. that the daily evening Sacrifice was to be killed before they began to kill the Passover; and the reason of this is also readily to be given, namely, because an extraordinary service must not prevent one ordinary and constant. 
d Id. ibid.  After they had burnt the incense of the evening sacrifice, and after they had dressed the Lamps, than they began to kill the Passover, and so continued till the end of the day. The times they divided thus, 
e Talm. in Pesach. per. 5.  they slew the daily Sacrifice at the eighth hour and an half, and they offered it up at the ninth hour and an half: but on the Eve of the Passover, they slew it at the seventh hour and an half, and offered it up at the eighth hour and an half, whether the day were a common day or the Sabbath: and if the Eve of the Passover fell on the Eve of the Sabbath, the daily Sacrifice was killed at the sixth hour and half an hour past, and offered it up at the seventh hour and half an hour past, and the Passover after it.  
It was the command both for the Passover and for the daily Evening Sacrifice, that they should be slain and offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two Evenings, Exod. 12. 6. & 29. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Ab. Ezra in Exod. 12.  A very hard expression (saith Aben Ezra) and he gives as very hard an interpretation of it; for he judgeth the two Evenings to be these, the one when the Sun sets and goes out of sight, and the other when the day closes in and all the light is clean gone, which he saith is ordinarily about an hour and three quarters after Sun setting; and so he will have the daily Sacrifice to be offered up at this time, and though all the Passovers could not be killed in this space, yet he conceiveth that it is commanded they should be killed between the two Evenings, because most of them were slain in this space, though all could not. I shall not insist to show the improbability of this Tenet, he himself that holds it, is in a manner glad at last to betake himself to the general and common received Opinion, which was, that the two Evenings were these, the first from that time of the day that the Sun began to decline from his vertical or noon-tide point toward the West, and the other from his going down and out of sight. And according to this construction did they go in killing and offering up their Evening Sacrifice, taking up an hour for that business just in the middle of the afternoon (counting at Aequinox time) namely, from half an hour past two, to half an hour past three, and so there were two hours and an half from the Sun's beginning to decline, to the time they killed, and two hours and an half from the time they offered it up, till the Sun went down.  
Now occasional Sacrifices did sometimes cause an alteration of the time of the daily, for that being to be ever offered the first, as being the fixed and appointed service of the day, that the others might have room to be offered up in due time, that removed out of its place, to somewhat earlier in the day, sometimes an hour, and sometimes two, as in the Traditions alleged, and especially this was for the sake of the Passover, when Lambs were exceeding many: The common time therefore to begin to kill the Passover was, from about half an hour past two a clock, and little more, and so continued all afternoon: and if the Passover lighted on the Eve of the Sabbath, (that is, on the day preceding the Sabbath) they began an hour sooner, that they might the better dispatch their business by the time that the Sabbath began.   

SECT. iv The Paschal Societies.  
BEfore the Paschal Lamb was slain, they first agreed and concluded upon the Company that should eat him: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a Maym. in Corban. Pesach. per. 2.  They might not slay the Passover but for persons numbered before, or a number agreed on before for his eating. And this caution was not unwarrantably taken up, from that command in Exod. 12. 4. Every man according to his eating: ye shall make your count for the Lamb: So that while the Lamb was yet alive, it was to be crtainly concluded, who, and how many would join together for his eating, and he might not be slain but for societies so agreed and numbered. 
b R. Sol. in Exod. 12.  If any of the society, after the number was agreed on, saw occasion to withdraw from that company, and to go to another, he must do it before the Lamb was slain, for after he might not. These societies were called every one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the number of the persons in them was not certain, but sometime more, sometime less, according to their proportionableness of eating, because of the command, Every one according to his eating: were there among the company those that were sickly and aged, and little eaters, than they might take the more into the company, but if they were healthy and lively, and like to eat more freely, than was the number less: He that was to eat the least, was to eat as much of him, as came to the quantity of an olive, and if he could not eat so much, they counted not him in the number: And they might number so many in a society, as if there were the quantity of an olive for every one to eat, it was enough.  
1. Although Women were not directly bound to appear three times ● year before the Lord, as the males were, yet were they bound to some particular services that attended the three appearances, and so that brought them in: but especially to the Passover, for to the observation of that they were obliged by those express words of the Commandment, The whole assembly of the Congregation of Israel shall kill it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Maym. ubi sup.  And men and women were bound to this command alike: Now in forming up these societies that were severally to eat the Lambs, they suffered not any companies to consist of servants and women only, nor of servants and children only, lest there should be some lightness among them, and not that gravity that became so great a solemnity: nor to consist of old or sickly persons only, lest they should leave any of them, and so transgress the command, Ye shall leave nothing of him till the morning: Nor to consist of Proselytes only, or of children only, because they were unlikely to speak of those memorable things that were to be spoken of at the Passover. But a society might be only of women, or only of servants, but ordinarily they were of whole families, one or more united, Husbands, Wives, Children, Servants, all together. Our Saviour's society was himself and the twelve, Mat. 26. 20. Luk. 22. 14.   

SECT. V The kill of the Passover.  
THE Passovers were slain in three companies 
* Pesachin per. 5. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the ground of this practice and tradition they make to be those words of the institution, The whole assembly of the Congregation of Israel shall kill it: where 
‖ Vid. Gemar. ib. in Talm. utroque R. Sol. in Exod. 12.  because, there are three words, Assembly, Congregation, and Israel, applied to the kill of the Passover, they divided the kill of it into three companies according to that number.  

* Maym. in Corban. Pesach. per. 1.  There were not to be less than thirty men in every company: yet found they out a shift to make fifty men (if there were no more) to make thirty men three times over, for the three companies; and their way was this. Thirty of the fifty went into the 
Gemara Bab. in Pesach. sol. 64.  Court, (for there only might the Passover be killed) and when they had killed their Lambs, ten of them went out, and ten of those, that stood without, came in and killed theirs, and then ten others went out, and the other ten that stood without came in and killed theirs, and so there were thirty in the Court continually, while the Lambs were killing.  
But this was only a provision for a pinch; namely, if such an exigent should occur, as that there should be but fifty Lambs presented, or at least but fifty persons present, (for ordinarily every one of the numbered Paschal societies that have been spoken of, sent their Lamb by one of their company only, and under fifty there was no Passover killing) but commonly every one of these three companies we are speaking of, were as many as ever the Court could hold.  
The first company came in, till the Court was filled, and then the doors were locked, and they fell to killing the Lambs, and while they were about this work, the Levites sang, and the trumpets sounded: It is a tradition, 
* Talm. jer. in Pesach. per. 5.  saith the Jerusalem Talmud, The daily sacrifice which hath a drink offering, they blew the trumpets at the time of the drink offering: but at the Passover which hath no drink offering, they blew the trumpets at the kill of it. Which the Gloss upon the Babylon Talmud doth utter more punctually, 
‖ Gloss. in Succah. sol. 54.  At the kill of the Passover there were seven and twenty soundings with the trumpets: for the Passover was killed in three companies one after another, etc.  
Now the song that was sung at this time while they were killing the Passovers, was called the Hallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith the same Gloss in the same place. Every company said over the Hallel three times: for their Paschals were many, and they were bound to the saying over of the Hallel at the slaying of them. And Maymony more largely. 
* Maym. ubi sup.  All the time that they were killing and offering the Levites said over the Hallel: if they had finished the Hallel, and the company had not yet done, they said it over again: And if they had finished saying it over again, and the company had not yet done neither, they set to it a third time. And both these speak this, from the Mishneh in the treatise Pesachin where it is said, 
‖ Pesa per. 5.  They said over the Hallel, and when they had finished they said it over a second time, and when they had done that, they said it over a third time.  
The Jews do make exceeding frequent mention in their writings of the Hallel or the Hymn; (for so we may translate it from Matth. 26. 30.) And they distinguish it into the common or lesser Hallel, and the greater: The lesser Hallel they also call the Egyptian Hallel, because it was sung more especially in remembrance of their delivery out of Egypt: and it was the 113, & 114, & 115, & 116, & 117, & 118, Psalms. Concerning the choice and use of which it may not be amiss to take up two or three of their traditions.  
1. The Jerusalem Talmud in the Treatise Pesachin hath this relation. 
* Talm. jerus. in Pesach. per. 5.  R. Jacob Bar Aha in the name of Rabbi Jasa saith, Strength was given to Moses his voice, and his voice went through all Egypt forty days journey: And what said he? One company from such a place to such a place, and another company from such a place, to such a place. And wonder not at it: for if of dust whose nature is not to go, it be said, it shall become dust through all the land of Egypt, (Exod. 9 9) much more might a voice go abroad, whose nature is to go. Rabbi Levi said, As strength was given to Moses his voice, so strength was given to Pharaohs voice; and his voice went throughout all Egypt forty days journey. And what said he? Arise, get ye out from among my people: For, as for the time past ye have been the servants of Pharaoh, but from henceforth ye must be the servants of the Lord. From that hour they said, Praise ye the Lord, praise him ye servants of the Lord, Psalm 113. and now no more the servants of Pharaoh.  
2. Maymony in his Treatise of Megillah, and Chanuchah, or of the Feast of Purim and of Dedication, saith 
* Maym. in Migillah. etc. per. 3. & Gloss. in Succ. sol. 38.  The custom of saying over the Hallel in the days of the former wisemen, was thus, The chief among them that was to read the Hallel after he had said a prayer, began thus, Hallelujah; and all the people answered Hallelujah. He goes on and says, Praise ye the servants of the Lord; and all the people answered Hallelujah. He proceeds and says, Praise the Name of the Lord; and all the people answered Hallelujah. He says further, Blessed be the Name of the Lord from this time forth, even for evermore; and all the people answered Hallelujah. And so at every passage, till they answered Hallelujah, an hundred and three and twenty times over, and of that number were the years of Aaron.  
Now when he that read it, came to the beginning of any Psalm, as when he read, When Israel came out of Egypt, the people repeated and said, When Israel came out of Egypt; but when he said, And the House of Jacob from a strange people, than the people answered Hallelujah: and so forward, till he came to, I love the Lord because he hath heard my voice, and there the people repeated, I love the Lord because he hath heard my voice, And so when he said, Praise the Lord all ye Nations, they repeated, Praise the Lord all ye Nations: And when he came to, Save now Lord I beseech thee, the people repeated, Save now Lord I beseech thee; though it were not the beginning of a Psalm: And when he said, I beseech thee now send prosperity, they rehearsed and said, I beseech thee now send prosperity. And when he said, Blessed is he that cometh in the Name of the Lord, all the people answered, Blessed is he that cometh in the Name of the Lord.  
3. This saying over of the Hallel, 
* Maym. ubi sup.  is acknowledged by the Jews to be an Institution of the Scribes; and the reason of the picking out of these Psalms for that purpose, was 
‖ Vid. Kimc. in 1 Chron. 16.  because of their beginning or ending with Hallelujah; and partly because they contain, not only so high and eminent memorial of God's goodness and deliverance unto Israel; as is intimated by that passage alleged in the Jerusalemy; From that time they said, Praise ye the Lord, ye servants of the Lord, and no more of Pharaoh; but also several other things of high and important matter and consideration; for the 
* Tal. in Pes. fol. 118.  Hallel, say they, recordeth five things: the coming out of Egypt, the dividing of the Sea, the giving of the Law, the Resurrection of the dead, and the lot of Messiah.  
4. 
‖ Maym. ubi sup. & Talm. utrumque in Succah. per. 5.  This Hallel was said over eighteen days in the year and one night; namely, at the kill of the Passover, at the Feast of Pentecost, on the eight days of the Feast of Tabernacles, and on the eight days of the Feast of Dedication, and on the Passover night. With the manner of its saying over, the people still answering Hallelujah: compare the redoubled Hallelujahs, in Rev. 19 1, 3, 4. 6.  
Besides this Hallel, which they called the Egyptian Hallel, there is frequent mention of the great Hallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Treatise Taanith telleth a story 
* Taan. per. 3.  that they appointed a Fast at Led (or Lyddo, Act. 9 35. and this Fast was for rain, which they wanted exceedingly) And rain came down for them before midday. Rabbi Tarphon saith to them, Go eat, and drink, and keep holiday: They went and eat, and drank, and kept holiday, and came at Even, and said over the great Hallel: and we shall observe anon, that at the eating of the Passover, as they used constantly to say over the Hallel commonly so called, so did they sometimes add the great Hallel to it; and when we come to speak of the time when this was rehearsed, we will then observe what this great Hallel was.  
So that (now to return where we were again) the first company being come into the Court, and having filled it, and the doors locked upon them, and they falling to kill the Passovers, this Hallel or these Psalms were begun to be sung, the people answering as hath been related. And when they had sung them over once, and the work not yet done, they set to them again, and a third time, and by that time they had gone over the third time, the work was commonly done, and they began not again. And therefore those words which are very usual with those Jews which treat upon this subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be construed, that when they had sung it over a second time, they began a third, although they went not through a third time in all their days: for before they had gone through, the work was done, and then they had done also.  

* Pesach. per. 5. Sect. 9  The first company being thus dispatched, went out of the Court with their slain and flayed Passovers (how they flayed them, was observed erewhile) and they stood in the mountain of the House: And now there comes in the second company, as many as the Court would hold, and while they are killing, sprinkling the blood, and burning the fat, the Hallel is begun again, and sung even as it was before, and when that company had done they went out, and the third came in, and they did as the others before, till all was finished.  
They did not only slay the Passovers whilst they stood thus in the Court, but the blood was also sprinkled by the Priests, they standing in rows from the slaughter place to the Altar, conveying the blood from hand to hand, and so they crowded not, nor troubled not one another, which they would have done had they run singly from every slain Lamb to bring the blood to the Altar. The blood brought thither in such handing rows was poured at the foundation of the Altar. The owners flayed their Lambs, the most of them hanging him upon a staff on their shoulders, and he hanging between them, and they helping one another: They took out his entrails, cleansed away his ordure, separated his inwards, put them in a dish, salted them, and laid them on the fire on the Altar: and when the three companies were so dispatched, the Priests (as there was no small need) did wash the Court.  
If the Passover killing did fall upon the Sabbath, yet did they not abate of any of this work, no not of washing the Court; for they had a traditional warrant which bore them out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was, that there was no prohibition concerning resting in the Sanctuary: and that which was prohibited elsewhere, and obliged others, about resting from work upon the Sabbath, did not oblige the Priests at the Temple: and to this our Saviour speaketh, Matth. 12. 5. On the Sabbath days the Priests in the Temple profane the Sabbath and are blameless. Now although they killed, and flayed, and opened the Passovers on the Sabbath, yet did they not carry them home to their lodgings at Jerusalem till the Sabbath was out: But when the first company had dispatched in the Court, they went and stood in the mountain of the House, and the second being dispatched, went and stood in the chel, and the third continued in the Court till the Sabbath ended: and when it was done, they went away with their Lambs to their several companies. And the reason of this was, because the kill and offering of the Passover was by the express commandment of the Law, bound to its time, which they might not transgress, but must do it, though it were on the Sabbath, but the taking of the Lamb home, was not so bound but that it might very well be delayed till the Sabbath was ended.    

CHAP. XIII. Their manner of eating the Passover.  
IT is indeed beyond our line and compass to follow the people with their slain Paschals from the Temple to their own homes, to see what they do with them there, for the virge of the Temple confineth our discourse: yet because the eating of these Lambs was so high and holy a rite, and since the story of our Saviour's last Passover hath turned the eyes of all men to look at the custom and demeanour used in this solemnity, the Reader I doubt not will be facile to excuse such a digression, as shall relate the particulars of this great business, which were many, and which we will take up one by one.  
1. To omit their curiosities in roasting the Paschal Lamb, 
* Talm. in Pesach. per. 7.  (which they commonly did upon a spit or staff of Pomegranate tree, running him in with it at the mouth and out behind) the first observable circumstance towards the eating of him, we may take up in this tradition.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Ib. per. 10.  On the evening oft he Passover a man may not eat, from near the Minchah, till it be dark. In which they inform us of two things, first, that they went not about the Passover meal till it was night; and the reason of this custom is apparently grounded in the Law, because that commanded, they shall eat the flesh in that night, Exod. 12. And accordingly are these words of the Evangelists in the relation of our Saviour's Passover to be understood, when the Even was come, he sat down with the twelve. Secondly, That they fasted some space before. Near the time of the Minchah (
* R. Alphes. & R. Sol. & R. Sam. in loc.  say the Glossaries upon that Tradition) meaneth, a little before the Evening sacrifice; and from that time they might eat nothing, that they might eat the unleavened bread which was commanded, with appetite, for the honour of the command.  
II. They eat not the Passover but sitting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Talm. ubi sup.  No not the poorest in Israel might eat it till he was set down. 
‖ Gemar. jer. in Pesac. in loc.  R. Simeon (in the Jerusalem Gemara) in the name of R. Joshua the son of Levi saith, that olive-quantity that sufficeth to discharge a man that he hath eaten the Passover, he must eat it sitting down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is said Jesus sat down with the twelve. Now this sitting at their Passover eating, was not after the manner of our sitting at the Table, nor after the manner of their ordinary sitting at other times, but a special posture by itself. And so they themselves used to observe and to speak of it as they sat. 
* Maym. in Noscahh Hagg.  How different (said they) is this night from all other nights, for all other nights we eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either sitting or leaning, but this night we all sit leaning: where the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signify sitting at meat, are used with so much diversity, as that they are opposed one to another. And they are set in the like opposition in the Treatise Beracoth in this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
‖ Beracoth. per. 6  Did they sit down to meat? Every one gave thanks for himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did they sit leaning? Than one gave thanks for them all. Rabbi Nathan conceives that the difference between the two words consisteth in one of these two things; 
* Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth that they sat close round about their meat, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth as if every one of them had sitten single. Or this other interpretation, saith he, may be given that they sat down for some other business, (and not purposely to eat) and meat was set before them, than every one gave thanks for himself. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means that they sat down purposely to eat and not for other business, and then one gave thanks for them all. But it appeareth by Maymony, and by other Talmudists, that the difference lay in the manner of sitting, and not in the occasion of sitting down. His words are these, 
* Maym. in H●amets umats. per. 7.  The kind of sitting called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosebbah, is not required of a woman; but if she be a woman of fashion than it is required of her. And this kind of sitting is required of a Son (at the Passover) before his Father, and of a Servant before his Master; but a Scholar before his Teacher must not thus sit down unless his Teacher give him leave: And leaning upon the right side is not this posture, nor leaning on the neck, nor on the face. But it was leaning on the left side, as he intimateth in another place, when he saith he must drink off his cups of wine leaning upon his left side. And the Talmudick Gloss defines that kind of leaning, briefly thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was upon the bed and upon the Table.  
Their sitting at meat was commonly upon beds or couches made for that purpose, with the Table before them: Now at other meals they either sat as we do with their bodies erect, or when they would enlarge themselves to more freedom of feasting and refreshing, they sat upon the beds and leaned upon the Table on their left elbow, and this or the other posture they used indifferently at other times as they were disposed. But on the Passover height they thought they were obliged to use this leaning posture, and you may take their reason for it in some of their own words. 
* R. Sol. in Pesach. per. 10.  They used this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaning posture as free men do, in memorial of their freedom. And 
‖ Talm. jerus. ibid. in Gemer.  R. Levi said, because it is the manner of servants to eat standing, therefore now they eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitting and leaning to show that they were got out of servitude into freedom. And again, 
* Mishueh. ibid. & Maym. ubi supr.  In every generation a man is bound to behave himself at the Passover, as if he himself had been delivered out of the bondage of Egypt, etc. Therefore at meat that night a man is bound to eat, and to drink, and to sit in a posture of freedom.  
Upon this principle and conceit of freedom, they used this manner of discumbency at their meat frequently at other times, but indispensably this night, so far different from the posture enjoined and practised at the first Passover in Egypt, when they eat it with their loins girded, their shoes on their feet, their staves in their hands, and in haste, Exod: 12. 11. And as the thought of their freedom disposed them to this leaning, reposed, secure composure of their elbow upon the Table, and their head leaning on the hand, so to emblem out the matter the more highly, they laid their legs under them, sitting upon them, and their feet lying out behind, as Luke 7. 38. removing and acquitting their legs and feet as far as possible from the least show of standing to attend, or readiness to go upon any one's employment, which might carry the least colour of servitude, or contrariety to their freedom with it. Now according to this manner of sitting and leaning, are we to construe that passage of the Evangelist, about the beloved Disciple's leaning in the bosom of Jesus, Joh. 13. 23. and on the breast of Jesus, Joh. 13. 28. & 21. 20. for so the words are clearly differenced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which some translations not having observed, or at least not expressed, they have intricated the reader in such gross conceptions about this matter [
* Vid. Bez. in Joh. 21.  quasi in ipsius sinu contra omne decorum sterteret, ut ab imperitis pingi accubitus ille consuevit] as that some have thought and some have pictured John reposing himself, or lolling on the breast of Jesus, contrary to all reason and decency. Whereas the manner of their sitting together was only thus; Jesus leaning upon the Table on his left elbow, and so turning his face and breast away from the Table on one side; John sat in the same posture next before him, with his back towards Jesus breast or bosom; not so near as that John's back and Jesus breast did join together and touch one another; but at such a distance as that there was space for Jesus to use his right hand upon the Table to reach his meat at his pleasure, and so for all the rest as they sat in the like manner. For it is but a strange fancy that some have satisfied themselves withal about this matter, conceiving either that they lay along upon the beds before the Table one tumbling upon the breast or before the breast of another; or if they sat leaning on the Table, that they sat so close, as that ones back joined to another's bosom, which did utterly deprive them of the use of their hands to feed themselves. But their sitting was so, as that indeed they sat the back of one to the breast of another, but with such distance between, that the right hand of every one of them had liberty to come and go betwixt himself and his fellow to reach his meat as he had occasion. In such a manner and distance did the beloved Disciple lean before our Saviour, and yet is said very properly to lean in his bosom, because he leaned before his breast, so as that whensoever Christ put up his arm he was in a manner within his embrace. But when Peter beckoned to him to inquire who it was that should be the Traitor, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he leaned back so far, as that his back or shoulders rested upon Jesus breast, and he lay in a sitting posture to whisper with him.  
III. They being thus set, the first thing towards this Passover supper that they went about, was, that every one drank off a cup of Wine. So do their own Directories and Rituals about this matter inform us. The order of the performing of the things commanded for the fifteenth night (
* Maym. ubi supr. per. 8.  saith Maymony) was thus, they first mingled a cup for every one of them, and one gave thanks and they drank it off. And herein he doth follow the Talmud Text, which in the Treatise of the Passover in the place cited in the Margin before, relateth the very same thing in the very same order.  
Among the several viands, or victuals, or concomitants, or what you will call them, which accompanied the Paschal Lamb at its eating, of which we shall speak in their course, there were two which they held to be most eminent, and most honourable; and those were Bread and Wine: And amongst other expressions of respect and honour that they shown to these, this was not a small one, that howsoever they disposed of their posture of sitting all the rest of the meal, they might not fail to betake themselves to the leaning composure (already described, the emblem of their liberty) when they eat their unleavened Bread and drank their Wine. And so my Author last cited holdeth out in this Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Id. ibid. per. 7.  When is it necessary that they use the leaning posture? Even at that time that they are eating an Olive-quantity of unleavened Bread and drinking their four cups of Wine; and as for the time of eating or drinking of any thing else all the meal, if they sat leaning it was the more commendable, but if they did not it was not so very material. Which matter the Gemarists and Glossaries do clear and distinguish upon, thus; 
‖ Gloss. ibid.  The unleavened bread requires the leaning posture, but the bitter herbs require it not: Of the wine it is said that it doth require the leaning posture, and it is said that it doth not require it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they say of it, that the two former cups require this leaning composure, but the two latter require it not.  
The eating of unleavened bread at this time, they were enjoined by a special and express command, Exod. 12. 18. but as for the use of Wine, they took it upon this general ground, 
* 〈…〉  because a man must cheer up his wife and children to make them rejoice at the Festival. And what do they cheer them up withal? With Wine. And they were so punctual and exact in this matter that 
‖ 〈…〉  the poorest man in Israel was bound to drink off four cups of Wine this night, yea though he lived of the alms basket. 
† R. Sam. ●●.  And if he had no other way to compass so much Wine, or if the Almoners gave him not enough for four cups, he must sell or pawn his coat, or hire out himself for four cups of Wine. The Gemarists do debate the matter, why four cups of Wine rather than any other number, and the result is held out by the Jerusalem Talmud to this purpose; 
* Talm. jer. ubi ante.  Whence is the ground for four cups? Rabbi Jochanan in the name of Rabbi Benajah saith, in parallel to the four words that are used about Israel's redemption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing out, delivering, redeeming, and taking. R. Joshua the son of Levi saith, in parallel to the four cups of Pharaoh, in these Texts, Pharaohs cup was in my hand, and I squeezed them into Pharaohs cup. And I gave the cup into Pharaohs hand, and thou shalt give Pharaohs cup into his hand. R. Levi saith, in parallel to the four Monarchies, Dan. 7. And our Rabbins say, in parallel to the four cups of vengeance that the holy blessed God will make the Nations of the World drink off, (for which there are these four Texts) Thus saith the Lord God of Israel to me, take the Wine cup of this fury at mine hand, Jer. 25. 15. Babel is a golden cup in the hand of the Lord, Jer. 51. 7. For in the hand of the Lord there is a cup, Psal. 75. 8. And this is the portion of their cup, Psal. 11. 6. And answerably the Lord will make Israel drink four cups of consolation (in these four Texts) The Lord is the portion of my cup, Psal. 16. 5. My cup runeth over, Psal. 23. 5. I will take the cup of salvation, Psal. 116. 13. which was two.  
In these four cups of Wine that they were to drink, they were curious about the measure and about the mixture, 
* Maym. in H●amets umats. per. 7. & Gloss. ibid.  the proportion of Wine in every cup might not be less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth part of a quarter of an hin, besides what water was mingled with it, for if they did not drink it so mingled, they held they miss of the right performance of that service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These four cups, saith the Author cited in the margin, must needs be mingled. And the Talmudick Rubric for this night service, whensoever it speaketh of any of these cups of Wine brought to him that officiated in the Haggadah, it useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
‖ Pesachin. ubi supr.  They mingled it for him. And it is received among them as a current Maxim, what was delivered by Rabh in the Gemara, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That whosoever drank these four cups of pure Wine, he indeed had done his duty about drinking Wine, but he had not done his duty about setting forth their freedom: for this mingling of their Wine, was not so much in reference to sobriety, as it was to make the Wine the more delightsom. And that is the reason that Maymony giveth when he saith the Wine must needs be mingled, namely, that the drinking of it may be the more delightsom, and all according to the quality of the Wine, and the mind of the drinker. Therefore they accounted it somewhat towards the expression of their freedom which they so much affected to express at this time, to drink their Wine mingled, which heightened the drinking of it to the more delight.  
The first cup of these four being brought to them as they were now set, one of the Company, (the Master of the family, if there were but one family in the society: or if there were more, some sit man chosen out for that purpose, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rehearser of the office of the Passover) gave thanks over the Wine, and then they drank it off. The thanksgiving was in reference to the Wine, and in reference to the Day. The Schools of Hillel and Shammai differ about the precedency of these two, or whether of them should first take place; but whether soever went first, (for it is not worth labour to trace the dispute) the tenor of his thanksgiving was to this purpose; over the Wine he said 
* Talm. in Beracoth. per. 6.  Blessed be thou O Lord who hast created the fruit of the Vine: and as concerning the day he used such words as these, 
‖ Maym. in Birk. Mazon.  Blessed be thou for this good day, and for this holy convocation, which thou hast given us for joy and rejoicing: Blessed be thou O Lord, who hast sanctified Israel and the times.  
iv 
* Id. in H●amets &c. ubi ante.  Then did they every one of them wash their hands: over which action, the Officiator (for so let us call him) uttered this ejaculation, Blessed be thou O Lord our God who hath sanctified us with his commandments, and hath commanded us concerning the washing of our hands. They used on this night to wash their hands twice, whereas at other Suppers they washed but once, and this different and extraordinary so doing, it was their course to take notice of, and to speak of as they were at supper, using this passage amongst others that they uttered at that time, How different is this night from all other nights! for all other nights we wash but once, but this night we wash twice. They use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express the washing of their hands by, which betokeneth dipping, for in that way they washed them at this time. The Treatise 
‖ Talm. in jadajim per. 2. Tosapht. ibid.  Jadajim and the Tosaphta there do intimate unto us that they had a twofold way of washing their hands; Netilah and Tebhilah, either by pouring water upon them, or by putting them into the water; and they difference these two washings by these circumstances (besides the different application of the water) that he that put his hands into the water needed not to dry them, but he that poured water on them needed: He that had water poured on them, must lift up his hands, yet so as the water might not run above his wrist, nor return upon his hands for making them unclean (but there drop off; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7. 3.) But he that puts his hands into water needed not to lift them up, etc. He that puts his hands into the water is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dip his hands, and he that had water poured upon them was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash his hands, and yet both of these kinds of washing were indifferently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netilath Jadajim, washing of the hands.  
V They having washed, the table was then furnished with what provision they held requisite for that supper, and that was of several sorts: For besides the Passover Lamb, and unleavened Bread, and bitter Herbs, for the use of which they had an express command, they had at the least two dishes besides, and sometimes three, which they had taken up the use of, upon tradition. Let us view all their dishes particularly.  
1. There were two or three cakes of unleavened bread 
* Vid. Gloss. ad Maym. ubi ante.  (for the number is under some dispute,) and the eating of this bread, they held so undispensable a command that infants and sick persons were to be brought to it: and if they were not able to eat it dry, they had it sopped and macerated in some liquid thing, that so they might eat of it at least to the quantity of an Olive. And as for persons of health and strength, they were to eat very little meat of all day, that they might eat unleavened bread with hungering and appetite at night: and many of them would fast all day for that purpose. Especially they might not eat unleavened bread of all day, because there should be a distinct appetitive eating of it at the Passover, and he that eat any unleavened Bread that day before that time he was beaten with the Rebels stripes.  
2. The herbs they used were five kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lettuce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horehound, or some such herbs as these, some of them salad herbs, and some bitter, and these either green or dried, but neither boiled nor pickled. And the general and the proper reason that is given for the use of this rite of eating bitter herbs is, 
* R. Sol. in Exod. 12.  that they might hereby remember the bitter affliction that they underwent in Egypt. But the fancy of a Spanish Jew cited by Aben Ezra, is somewhat singular in this point, which let me produce in his words.  

* Ab. Ezr. in Exod. 12.  One of the wise men of Spain (saith he) saith, it is well known that moisture is predominant in the land of Egypt, because of the waters of the river, and because they have no rains there, therefore the air is continually moist. Hereupon it was their custom at all their Tables to eat divers kinds of bitter herbs and mustard. And though an Egyptian had but one bit of meat, yet had he ever bitter herbs at his Table to dip his meat in, which was a help for their air. But we will adhere to the judgement of our ancients of blessed memory, which have expounded to us that the bitter herbs were a memorial of that passage, They made their lives bitter, Exod. 1.  
3. The body of the Paschal Lamb was also set upon the Table, roasted whole and so brought up, 
* P●sach. ubi supr.  the Legs and Inwards, as Heart, Liver, etc. held by some to have been put and roasted within him, but by others to have been fastened by some means upon his body, and so roasted on the outside of him: Now besides these three dishes, of Bread, Flesh, and Salad, so positively appointed by the Law.  
4. They used to eat some other meat before they began to eat of the Paschal. And the reason of this was, because they would eat of that to satiety. 
* Maym. in Corban. Pesack. per. 8.  For it was held a choice command that a man should eat the flesh of the Passover with an eating to satiety; therefore if he had offered his fourteenth days peace offerings, than he eat of them first, and afterward he eat of the flesh of the Passover that he might satiate himself with it. Yet if he eat no more than what amounted to the quantity of an Olive, he discharged the obligation of his duty. These fourteenth days peace offerings were so called, to distinguish them from the peace offerings of his Hagigah and rejoicing at the feast: for those were offerings to which he was obliged of duty, and were to be offered after the eating of the Passover most ordinarily; but these were some thanks offerings, or vows, or free will offerings, which being reserved to be offered at their coming up to the Festival, they commonly did so offer them as that when the Altar and Priests had had their parts, they had the other ready for this occasion, to begin the meal on the Passover night. And so here was one dish more than we find appointed for this time by the Law. Now the Talmudicks speak of two more, which if they were used in the time when the Temple stood, may well be supposed to have been to supply the want of peace offerings in such companies as had not offered any, nor had any ready for this occasion. And they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two boiled meats. The Mishuch in that Chapter of Pesachin that hath been cited so oft, delivering the Rubric of the Passover, saith, they set before him unleavened Bread, and bitter Herbs, and charoseth, and the two boiled meats, making no difference of time between these and the other particulars named with them, which undoubtedly were in those times of which we speak. The Gemara thereupon hath these words. It is a command to set before him unleavened Bread, and the bitter Herbs, and the two boiled meats. And those two boiled meats, what are they? Rab. Hona saith, Broth and Rice. Ezekiah saith, Fish and Eggs. Rab. Joseph saith, two sorts of flesh were required, one in the memorial of the Passover, and the other in memorial of the Hagigah. And with this last doth Maymony concur, for he useth the very same words, but he useth also the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this time they set upon the Table two sorts of flesh, etc. as making it questionable whether this custom were in use when the Temple stood, or taken up afterward. I shall not be solicitous to dispute the case; it seemeth for aught I yet see in the Talmuds, or their Schoolmen, that it was in the Temple times, and that the Author cited doth not (by the Phrase he hath used) so much intimate that the custom was taken up after the Temple was fallen, as he doth, that after the Temple was fallen they were glad to take up with these two dishes only. For whilst that stood, peace offerings were in use, and served for that occasion on the Passover night, and these two boiled meats were only in request where no peace offerings were to be had, which was but rare; but after the Temple fell there were no peace offerings to be had at all, and so they were constrained to take up only with these two dishes. Let the Reader scan his meaning from his own words. 
* Id. in Hhamets', &c. per. 8  They set before him (the Officiator) bitter Herbs and unleavened Bread, and Charoseth, and the body of the Lamb, and the flesh of the fourteenth days Hagigah. But at this time they set upon the Table two sorts of flesh, one in memorial of the Passover and the other in memorial of the Hagigah. And whether way soever he turneth the scales it is not much material.  
5. They had also a dish of thick sauce which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charoseth, 
‖ Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made of sweet and bitter things grown and pounded and mingled together, 
† Maym. Corban. Pesach. per. 8.  as Dates, Figs, Raisins, Vinegar, etc. 
* Haggadah. Sh●l. Pesach.  And this was a memorial to them of the clay in which their Fathers laboured in the Land of Egypt. They used Charoseth (saith the Talmud) although it were not commanded. Rabbi Eliezer from Rabbi Zadok saith, it is a command. A command! for what? Rabbi Johanan saith, it is a memorial of the clay, therefore they make it of all kinds of sweet and bitter things, with vinegar, like clay in which there is a mixture of every thing. The dish in which our Saviour dipped the sop which he gave to Judas is held by exceeding many to have been this dish of the thick sauce Charoseth; which might be very well believed, if it might be believed that that supper was the Passover supper, which hath been much asserted, but never yet proved.  
VI The Table thus furnished, 
* Maym. in Hhamets' ubi supr.  the Officiator takes some of the salad of the Herbs and after he hath blessed God for the creating the fruit of the ground, he dips it in something (but whether in the thick sauce Charoseth, or in Wine, or in Vinegar, is disputed, and so we will leave it in dispute) and he eateth the quantity of an Olive at the least of them, and so do all the rest of the company the like. 
‖ Gloss. ib.  Now this dipping and eating of Herbs was not under the notion of eating bitter Herbs, which the Law enjoined, but is was some other of the Herbs, as Lettuce, Endive, or the like, and it was for this and merely, that the children might begin to wonder at this strange beginning of a meal, and might be incited to inquire about the matter. And to put them on to this the more, the company had no sooner eaten of this bit of the salad, but presently the dishes were all removed from before the Officiator, and a second Cup of Wine was filled and brought unto him. 
14 Pesanh. ubi supr.  And here the Children began to inquire about the matter; and if he had no Children, the Wife enquired; and if there was no Wife, the company enquired one of another. And if none enquired, yet he unasked began thus, How different is this night from all other nights! For on all other nights we eat leavened or unleavened bread indifferently, but on this night unleavened bread only. On all other nights we eat any herbs whatsoever, but this night bitter herbs: On all other nights we eat flesh either roasted, or stewed, or boiled, but on this night we eat flesh only roasted. On all other nights we wash but once, but on this night we wash twice. On all other nights we eat either sitting or leaning indifferently, on this night we all sit leaning. And according to the capacity of the Child, he would address his speech to him; if he were very young and slender of understanding, he would tell him, Child, we were all servants, like this maid-servant, or this manservant that waiteth; and as on this night the Lord redeemed us, and brought us into liberty. But to the Children of capacity, and to the rest of the company, he would tell particularly of the Wonders done in Egypt, and of the manner of their deliverance, and of God's various goodness towards them: and as the Talmud briefly relates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began with their disgrace, and ended with their glory; and expounded from that Text, A Syrian ready to perish was my Father, even through out to the end of the Section: which as the Glossaries give the sense, meaneth thus; that he began his discourse with the Idolatry of Terah, and their fathers beyond the flood, and he led on the story to their bondage in Egypt, and the wonders done for their deliverance, and the Lords giving them his Law, and making them his People; and particularly he took up that Text in Deut. 26. 5, 6, etc. and enlarged himself upon it, and the more the more commendably.  
Then are the Dishes that were taken away from before him, set before him again, and then he saith 
15 Ibid.  This is the Passover which we eat, because that the Lord passed over the houses of our Fathers in Egypt. And holding up the bitter herbs in his hand, he saith, These are the bitter herbs that we eat in remembrance that the Egyptians made the lives of our father's bitter in Egypt. And holding up the unleavened bread likewise in his hand, he saith, This is the unleavened bread, which we eat, because the dough of our fathers had not time to be leavened, before the Lord revealed himself, and redeemed them out of hand. Therefore are we bound to give thanks, to praise, to laud, to glorify, to extol, to honour, to praise, to magnify him that hath done for our fathers, and for us, all these wonders, who hath brought us from bondage to freedom, from sorrow to rejoicing, from mourning to a good day, from darkness to a great light, from affliction to redemption; therefore must we say before him Hallelujah, praise ye the Lord, praise ye servants of the Lord, praise the name of the Lord, etc. And so he said over the hundred and thirteenth, and the hundred and fourteenth Psalms, and concludeth with this prayer, Blessed be thou O Lord our God, King everlasting, who hath redeemed us, and redeemed our Fathers out of Egypt, and brought us to this night to eat unleavened bread and bitter herbs. And then he and all the company with him drank off the second cup of Wine.  
VII. 
16 Maym. ubi supr.  And now he washeth his hands again, using the same ejaculation or short prayer that he had done at washing before: And then taking the two cakes of unleavened bread, he breaketh one of them in two, and layeth the broken upon the whole, and giveth thanks to God, who bringeth bread out of the earth. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first giving thanks, and then breaking (as was the order of our Saviour, Mat. 26. 26. Mark 14. 22. Luke 22. 19 1 Cor. 11. 24. for that action of Christ was farther in the supper than we are yet come) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he first broke and then gave thanks; and the Jews do make a business of the method. For he might not give thanks by their Tradition, either over both or either of the Cakes whilst they were whole, but over it when it was broken: And they give this reason, because it was the bread of poverty and affliction, and the poor have not whole Cakes to give thanks over, but are glad to do it over bits and pieces. Hence the phrase and practice of breaking of bread seemeth to have its original.  
I shall 〈…〉 follow the Dispute that is taken up by the Hebrew Writers, about the number of these Cakes, whether they were two or three, for some assert the one number, and some the other; and I believe both the Opinions are true applied to different and several times; for before the fall of the Temple, or in those times to which our discourse pointeth, 
17 Vi. Maym. ubi supr.  there were but two used, as may be collected by the best records of those times, but in after times they used three, 
18 Vid. Buxt. Lex. Talm. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either in reference to the threefold division of the Nation into Priests, Levites and People; 
19 G●oss. in Maym. in loc. citat.  or parallel to the three cakes that a delivered captive was to offer for his deliverance, for Israel was delivered out of slavery at a Passover. It is more of import to look a little after that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphicomen; about which one would think they had two positions, one contrary to another. The Mishueh of the Talmud hath this Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
20 Pesach. per. 10. halac. 8.  they dismiss not the company after the Passoever with an Aphicomen. And yet this is a current saying amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
21 Gloss. in Maym. ubi supr.  He breaketh one of the cakes in two pieces, and leaveth one half for the Aphicomen. Now the seeming difference of these two positions is reconciled by referring them to several times as the number of the cakes was before. The word Aphicomen in their sense, doth mean the last dishes they used at meals, namely of Nuts, Apples, or Sweetmeats, wherewithal they closed up their meals when they saw good; but such a closure they might not make at the Passover supper, and the reason was, because they would eat some of the Paschal Lamb last, and close up the meal with that as the chiefest dish. Last of all (saith Maymony) he eateth of the flesh of the Paschal at the least the quantity of an Olive, and he is to taste no other meat after it at all. But now he eateth to the quantity of an Olive of unleavened bread, and tasteth nothing at all after that; that is, while the Temple stood, and they had a Paschal Lamb to eat, that was ever the last meat they eaten, but in after times when they used no Lamb, they closed the meal with unleavened bread in stead of it, and after that might eat nothing. And so the same Author relateth again, when he saith, It is from the words of the Scribes that they eaten nothing after the unleavened-bread, nor cracknels, nor nuts, or the like, but if he eat unleavened bread, and eat other meats after, or fruits, he must return and eat unleavened bread last, to the quantity of an Olive, and so he concludes.  
Now when they eaten unleavened bread for a closure of all, in this manner the cake that was broken in two that we are speaking of, was half of it after the breaking of it given to some one in the company to reserve for the Aphicomen, or for the last bit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he laid it under his Napkin: but the other half, and (if that were not enough) the other cake also, and if they reserved not an Aphicomen, the two parts of the broken cake they used thus: 
22 Maym. ubi ante. 〈…〉  The Officiator took a bit, and wrapped it together with the bitter herbs, and dipped them into the thick sauce, and gave thanks and said, Blessed be thou O Lord our God, King everlasting, who hath sanctified us by his commandments, and commanded us concerning the eating of unleavened bread, and so he eats, and the rest do likewise. There is some question moved amongst their Traditionaries, whether the bread and the herbs were to be eaten apart or wrapped together, and they speak of a difference betwixt Hillel and his fellows about this matter, but the determination is so indifferent, that if he eat them apart, he gave thanks for them apart, and if together, the thanksgiving specified was sufficient.  
VIII. 
23 Id. ibid.  Then fell they to the eating of the flesh that was before them, having hitherto eaten nothing but bread and herbs: and first he gave thanks, Blessed be thou O Lord our God, King everlasting, who hath sanctified us by his command, and commanded us concerning the eating of the Sacrifice; and so they fell to, and ate of the fourteenth days Hagigah, or those peace offerings that they had offered on that day; and of these they made the most of the meal. And then giving thanks again, Blessed be thou O Lord our God; King everlasting, who hath sanctified us by his command, and commanded us concerning the eating of the Passover, they eat of the flesh of the Lamb, every one at the least the quantity of an Olive; which when they had done, he washeth his hands again (now after meat) and saith Grace after meat (for so let me express it) over the third cup and so they drink it off. And here comes in the mention of the first action of Christ at his last Passover: Matthew and Mark indeed record his words as they were eating, One of you shall betray me, etc. Even one of the twelve that dippeth with me in the dish, etc. Mat. 26. 21, 22, 23, 24, 25. and Mark 14. 18, 19, 20, 21. (This was most probably at the time when they dipped the unleavened bread and bitter herbs in the thick sauce charoseth) and Luke relateth also those words, With desire I have desired to eat this Passover with you, etc. Luke 22. 15, 16. But the first special action that is specified is, that he took the cup and gave thanks, and said, Take this, and divide it amongst yourselves, Luke 22. 17. This was the the third cup at the supper, for there is but one more mentioned after it in that story.  
The Traditions of the Jews express the passage at this time of the meal thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
24 Id. ibid.  And after (he hath eaten the flesh of the Paschal Lamb) he washeth his hands and blesseth the blessing of the meat (or saith grace after meat) over the third cup and drinks it off: or briefly thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mingle him the third cup, and he giveth thanks over it.  
Now this cup was called by them the cup of blessing, as appeareth by these and such like expressions that we meet withal in their Traditionaries: 
25 Gloss. in Maym. ubi ante.  Many of our Schoolmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think, that every one of these four cups required blessing or thanksgiving over it; but some again of the Schoolmen think that they were not bound to thanksgiving, but only over the first cup, and over the cup of blessing: thus the Marginal Gloss upon Maymony in the Tract we have so much occasion to use in this Paschal Ritual, on chap. 8. in the beginning; and towards the latter end of the same chapter he produceth some words of one of their Schools, which helps to tell which of the four cups this cup of blessing was: The Words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
26 Ibid.  It is forbidden to eat any thing after the unleavened bread, (viz. when no Lamb was eaten) but not to drink any thing beside the Cup of blessing, and cup of Hallel: which words he clears somewhat more by these words a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He drinketh two cups after the unleavened bread, the cup of blessing after meat, and the cup of the Hallel, and a third cup if he will, of the great Hallel. And so Rabbi Alphesi speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
27 R. Alph. in Pesach. in fol.  divers singular excellencies in the cup of blessing: And 
28 R. Mord. in Pesach. per. 10.  Rabbi Mordecai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the cup of blessing having its measure.  
Now the reason why the third cup beareth this name of the cup of blessing above all the rest, is partly because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessing, or grace after meat was said over it, as terminating the Meal; and chief to distinguish it from the first cup, for over that and this especially was blessing or thanksgiving uttered. It is a great Dispute among the Talmudical Schoolmen, whether there was thanksgiving used over all the four cups alike, and the debate ends most to this vote, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
29 Pisk. Pesachin. fol. 137.  He gave thanks most especially over the first cup, and over the cup of blessing (which otherwise is sometime expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) over the first cup, and over the third. The Gemara 
(30) Ibid. fol. 138.  in the Chapter oft cited hath this Parable. What is written; and the Child grew and was weaned: the holy blessed God will make a feast for the righteous in the day that his mercy shall be showed to the seed of Isaac. After they had eaten and drunk, they gave Abraham our father the cup of blessing to bless; he said, I cannot bless it, because Ishmael came from me: He gave it Isaac to bless, he said, I cannot, because Esau came from me: He said to Jacob, take it and bless it, he said, I cannot, because I married two sisters, which the Law forbids: He said to Moses, take it, and bless it, he said, I cannot, because I was not counted worthy to go into the Land of Israel, neither alive nor dead. He said to Joshua, take it and bless it, he said, I cannot, because I have no son: He saith to David, take it and bless it, he said to them, I will bless it, and it is fit for me to bless it; as it is said, I will take the cup of Salvation, I will call upon the Lord.  
The Apostle useth this term the cup of blessing, concerning the Sacramental Cup in the Lord's Supper, 1 Cor. 10. 16. in which he doth not only allude to their custom and expression that we have now in speech, but by this, and by what he speaketh in the next Chapter following, it seemeth that the Judaizing Christians in the Church of Corinth did very much imitate this Paschal Custom at the receiving of the Sacrament, as that they had a supper before, and so much Wine stirring before, as that some were drunk, 1 Cor. 11. 21, 22. And that for conclusion of the Meal, they had the Bread and Wine of the Lords Supper, as they at the Passover had the unleavened bread, and the Cup of Blessing.  
And as the Apostle in this Phrase alludeth to their expression and custom, so doth our Saviour also speak suitably to their practice when he taking this third cup, or the cup of blessing, bids them divide it among themselves. For the four cups that were used at the Passover supper, were enjoined to Men, Women and Children, all alike. 
31 Pesach. ubi ante in Gemara.  Our Rabbins deliver it for a Tradition, say the Gemarists, that these four cups ought to have in them a fourth part of a hin, all alike for Men, Women and Children. And because we are fallen upon mention of their being drunk at their Supper, before the Sacrament in the Church of Corinth, let us take notice of a Talmudick passage or two, that may give some light about such a matter, though it seems in pretence to be of a contrary tune. They have a Tradition that runneth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any will drink between these cups he may, so that he drink not between the third cup and the fourth. The Jerusalem Gemara debating the case why between the first and second cup, or between the second and third, but not between the third and fourth; it resolves it thus, that this was to prevent their being drunk; but they raise hereupon again, a very just objection, what prevention could be in this? And they give this poor answer to it, 
32 jer. ibid. in Gemara.  Because Wine at Meat maketh not a man drunk, but Wine after Meat doth. If Religion did not prevail with them to withhold them from trial of the truth of this Aphorism, more than the virtue of the Aphorism would prevail to keep them from drunkenness; I doubt not but there were drunken heads to be found at their Paschal Cups, as well as at the Sacramental Suppers in the Church of Corinth. And the Caution which the Tradition giveth a little after those words alleged but now, doth make the matter somewhat suspicious, when they provide thus: Doth any one sleep at the Passover meal and wake again? he may not eat again after he is awaked. Do more of the company sleep? they may eat again when they awake; do they all sleep? they may not eat. Rabbi Jose saith, if they nod or slumber only, they may eat upon their waking, but if they have been sound asleep, they may not.  
IX. And now we are come to the fourth cup, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of the Hallel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
33 Pesach. ubi ante in Mishueh.  for he finished the Hallel at it, and at it he said the blessing of the Song. He had begun the Hallel over the second cup, for he concluded the Haggadah or showing forth of their deliverance, (as 1 Cor. 11. 26.) with the rehearsal of the hundred and thirteenth, and hundred and fourteenth Psalms. And now he gins with the hundred and fifteenth and rehearseth that, and the hundred and sixteenth, and hundred and seventeenth, and hundred and eighteenth, for these six Psalms were the Hallel, as was observed even now.  
Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing of the Song was a Prayer or Blessing that they uttered after the Hallel or the Hymn was finished 
34 Ibid. in Gemara.  about which there is some dispute between R. Judah and R. Johanan in the Gemara what it should be: the one naming one Prayer, and the other another: but the Scholiasts thereupon do conclude that the difference between them, is not so much about the Prayers themselves, as about the order of them, or which was uttered first, and they determine these two, to be they, and that they were uttered in this order:  
O Lord our God, let all thy works praise thee, and thy Saints and the righteous ones that do thy will, and thy People the house of Israel, all of them with shouting. Let them praise, and bless, and magnify, and glorify, and sing cut the name of thy glory with honour and renown, for remembrance of thy Kingdom; for it is good to praise thee, and it is lovely to sing unto thy name. For ever and ever thou art God. Blessed be thou O Lord the King, who art to be lauded with praises, Amen.  
And he concludeth thus: Let the soul of all living bless thy name, O Lord our God, and the spirit of all flesh glorify and exalt thy memorial for ever, O our King. For, for ever thou art God, and besides thee we have no King, Redeemer, or Saviour, etc.  
And here ordinarily the meal was quite ended, and they eaten nor drank no more that night. (compare Mat. 26. 29.) Yet they have a Tradition 
35 Ibid.  that if they were minded, they might drink off a fifth Cup of Wine, upon this condition, that they should say over the great Hallel over it. But what was the great Hallel? Rabbi Judah saith from O give thanks, to By the Rivers of Babylon, that is, the hundred fix and thirtieth Psalm.  
Rabbi Johanan saith, from A Song of degrees, to By the Rivers of Babylon; that is, from Psal. 120. to Psal. 137. Rabbi Ahabar Jacob saith, from For the Lord hath chosen Jacob to himself, Psal. 135. ver. 4. to By the Rivers of Babylon, Psal. 137. 1. Thus they debate it in the Gemara, in the Treatise Pesachin; and in the Treatise Erachin they seem yet to go further, and to add the hundred and fifth Psalm to this Hallel; and so they make it of a doubtful measure (as is observed well by the learned Buxtorsius) sometimes larger, sometimes less, according as they saw good.  
And now to take up the whole Rubric of this Sacramental Supper in a short sum, they sat them down in a leaning posture, began with a Cup of Wine, over which they hallowed the day; washed their hands; the table is furnished, they first eat some Salad, have a second Cup of Wine filled, over which is the rehearsal of the Haggadah, and of Psal. 113, 114. and then the Wine drunk off. They wash their hands again, unleavened bread is broken and blessed, and some of it eaten with bitter herbs dipped in the thick sauce; then eat they the flesh of the peace offerings, and then the flesh of the Lamb; after which they wash; have a third cup of Wine filled, or the cup of blessing, over which they first say grace after meat, and then give thanks for the Wine, and so drink it off. And lastly, they have a fourth Cup of Wine filled, over which they say the Hallel out, and a prayer or two after it, and so they have done.  
Thus was the Rubric and Ritual of this great solemn Supper, with which the Reader comparing the action of our Saviour at his last Passover, he will easily perceive, that the mention of the first thing he did, is coincident with the third cup, or the cup of blessing, which he biddeth them to divide among themselves; And then he taketh some of the unleavened bread again, and blesseth, and breaketh, and giveth to be eaten for his body, from henceforth, in that sense that the flesh of the Paschal Lamb which they had newly eaten had been his body hitherto: And that which was commonly called the cup of the Hallel, he taketh and ordaineth for the Cup of the New Testament in his Blood, and after it they sung the Hymn or the Hallel out, and so he went out into the Mount of Olives.   

CHAP. XIV.  

SECT. I. Of the Solemnity and Rites of the first day in the Passover Week of the Hagigah, and Peace Offering of rejoicing.  
THE next day after the Passover was eaten was holy, and no servile work to be done in it, but it was accounted and kept as a Sabbath, and so it is called, Leu. 23. 6, 7, 15. 
a Talm. in Hagigah per. 1. Maym. in Hagig per. 1.  On this day all the Males were to appear in the Court of the Temple, and to bring with them a burnt offering for their appearance, and a double peace offering, one for the solemnity, and another for the joy of the times The offering for their appearance was called Corban Raajah, and they conclude it due from these words, None of you shall appear before me empty, Exod. 23. 15. Yet if any one failed of bringing such a gift, his shame and his conscience go with it, but there was no penalty upon him, because though he had broken a Negative Precept, yet there was no work nor action done by him in it.  
The peace offerings for the solemnity of the time were called the Hagigah, and they were to be of some Beast, Bullock or Sheep. Hereupon in 2 Chron. 30. 24. & 35. 7. 8. there is mention of Bullocks and Oxen for the Passover; and in Deut. 16. 2. there is speech of sacrificing the Passover of the herd; which cannot be understood of the Passover that was to be eaten on the fourteenth day at Even, for that was punctually, and determinately appointed to be of Lambs or Kids, Exod. 12. 5. but it is to be construed of these peace offerings which were for the solemnity of the time. And this is that which the Evangelist John calleth the Passover, when he saith, The Jews went not into pilate's judgement Hall, lest they should be defiled, but that they might eat the Passover, Joh. 18. 28. For they had eaten the Paschal Lamb the night before.  
They held themselves obliged by the Law, as to appear at the three solemn festivals, and to pay their offerings and their services then due, so to make merry and to rejoice, and cheer up one another, because it is said, Thou shalt rejoice before the Lord, Deut. 16. 11, 14, etc. And hereupon they took up the use of Wine at the Passover Supper, as was observed before; and hereupon they took up other peace offerings besides the Hagigah at the Passover solemnity, and called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace offerings of rejoicing And by the offering of these two sorts of peace offerings, it is like they thought themselves the better discharged though they brought not the offering of their appearance; for if they brought these, they might the better think they appeared not empty. And so Levi Gershom construeth that passage concerning Elkanah, that he went up yearly from his City to Shiloh, to sacrifice to the Lord, in application to these sorts of peace offerings, rather than any other offering, for it meaneth (saith he) that 
b R. Leu. Gersom. in 1 Sam. 1.  he sacrificed his peace offerings of rejoicing, and his peace offerings for the Hagigah.  
The time for the offering of these they accounted the first day of the Festival to be most proper, and they strove to dispatch upon it that they might return home the sooner, but if these Sacrifices were offered in any day of the Festival, it served the turn.  
On this first day of the Feast, when these great matters were to be in hand, namely their appearing in the Court and offering these their Sacrifices of solemnity and rejoicing at the last Passover of our Saviour, they shown themselves otherwise employed, for on this day they crucified the Lord of Life.  
In reference to whose judging, condemning, and executing, though it be somewhat beside the bent of the present discourse, let the Reader scan two or three of their Traditions.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Maym. in Sanhedr. per. 6.  They might begin no judgements in the night, nor received they any witness in the night, but the judgements were to be in the day only: yet were they in the examination and judgement of our Saviour all night long.  
2. 
d Talm. in Sanhedr. per. 1.  The judging of a false Prophet was only to be by the great Sanhedrin of seventy and one: Under this notion they blasphemously accused and arraigned our Saviour, Joh. 18. 19 Luke 23. 2. and unto this, those words of his refer, Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem.  
3. 
e Ib. per. 1.  They put not an Elder that transgresseth against the determination of the great Sanhedrin to death, neither at the Sanhedrin that was in his own City, nor at the Sanhedrin that was at Jabneh, but they bring him up to the great Sanhedrin at Jerusalem, and keep him till a solemn festival, and execute him at the Feast; according to what is said, That all the People may hear and fear, etc.    

SECT. II. The second day in the Passover Week. The gathering and offering of the first fruits Omer.  
THE first and last days of the solemn festival Weeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy days, or good days; and the observation of them differed little in strictness from the observation of the Sabbath. See Leu. 23. 7, 8, etc. Now the days between them were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moed Katon, or the lesser solemnity; 
a Talm. in Moed Katon. per. 1, etc.  in which, although there were not the like strictness of observance that there was of the Holy days, yet was there a distinction made betwixt them and other ordinary times: and divers things were prohibited, especially by their Traditions, to be done in them, which were permitted to be done on other days. And as for the service and employment in the Temple, there was commonly more work and sacrificing on these days than on other ordinary days, because the peace offerings due or reserved to that time, could not all be dispatched on the other days, but did take up much of these days, and did find the Priests more than ordinary attendance and employment about the Altar.  
On this day that we have in hand, namely, the second day of the Passover week, whatsoever else of extraordinary offering was on it, there never failed to be the offering and waving of the first fruit sheaf before the Lord: The Law for this is given in Leu. 23. 10, 11. When ye be come into the Land which I give unto you, you shall reap the Harvest thereof, than ye shall bring a sheaf of the first fruits of your Harvest unto the Priest; and he shall wave the sheaf before the Lord, to be accepted for you: the morrow after the Sabbath the Priest shall wave it: Where by the word Sabbath is to be understood, not the Sabbath day in the proper sense, but the first day in the Passover Week, of which we have spoken, which was so solemn an holy day: And so the Chaldee Paraphrast, and several other Jews do well interpret it.  
The Rites about gathering and offering this first fruits sheaf are largely described by Tosaphta ad Menachoth to be after this manner 
a Tosaphta ad Menachoth▪ per. 10. : Rabbi Ishmael saith, The Omer or first fruits sheaf, if it came on the Sabbath day, (properly so called, as it did that very day that our Saviour rested in the grave) it came in three Seahs, but if on another day it came in five: but the wisemen say, whether Sabbath or other day all was one, it came in three Seahs: Abba Saul said, On the Sabbath it was reaped by one man, and with one sickle, and in one Basket: but on another day it was reaped by three men, and in three baskets, and with three sickles: But the wise men said, Sabbath or other day it was all one, it was by three men, and in three baskets, and with three sickles: The first fruits sheaf came out of the vale of the ashes by the brook Kidron, etc. The day of waving it lighting on the Sabbath, the Sabbath was dispensed with for the reaping of it: And how was it done? Those that the Sanhedrin sent about it, went out, at the Evening of the holy day, (the first day of the Passover Week) they took baskets and sickles, etc. They went out on the holy day when it began to be dark, and a great company went out with them: when it was now dark one said to them, On this Sabbath, on this Sabbath, on this Sabbath; In this Basket, in this Basket, in this Basket; R. Eliezer the son of Zadock saith, With this Sickle, with this Sickle, with this Sickle, every particular three times over. And they answer him, well, well, well, I will reap, and he bids them reap. And why do they thus? Because of the Baithusaeans (the Sadduces) who said that the reaping of the first fruit sheaf is not on the end of the holy day. They reap it and put it into the basket, and bring it into the Court: and pass it through the fire; that they might answer the command about parched corn. The words of Rabbi Meir, But the wise men say, That is not to be meant so, but there was a hollow vessel full of holes, so that the fire might go quite through it in the Court, and the wind blew on it, (in which they put the Corn suddenly to dry it that it might grind) and they put it on a Mill to get out a tenth deal, etc. One takes the tenth deal and puts its oil and frankincense on it, and mingles them, and waves it, and takes out a handful and puts it on the Altar, and the rest is for the Priest to eat. As soon as the Omer is offered, they go out and find Jerusalem streets full of Meal and parched Corn: which was not according to the mind of the wise men. The words of R. Meir: But the wise men say; that it was according to the mind of the wise men, for as soon as the Omer was offered, new Corn was permitted.   

SECT. iv The Feast of Pentecost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FRom this day and occasion, namely from the offering of the first fruits Omer they began to count the Weeks to Pentecost, even seven Weeks forward. This day was the first of the number, and the next day after the expiring of seven Weeks, being the fiftiethday from hence, was Pentecost day, as is imported in the very word. It was dated from the offering of the first Corn, because that Solemnity and this Festival had some relation one to another: The presenting of the first sheaf, was an introduction to Harvest, and the Feast of Pentecost was a return or offering of their Harvest; by that they had liberty to begin to put the sickle into the Corn and to reap, and at this they offered an offering of their Corn now reaped and inned. Therefore this Solemnity is sometimes called in Scripture the Feast of Harvest, Exod. 23. 16. and sometimes the Feast of weeks, Deut. 16. 10. because of the reckoning of the seven Weeks from that day to it, and sometimes Pentecost, Act. 2. 1. because it was the fiftieth day from that: and so the Jews themselves call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Maym. in Talmud per. 8. R. Sol. in Leu. 23.  the fiftieth day, or Pentecost.  
But the Jews in their Writings do most commonly call this Feast by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atsereth, and so do the Chaldee Paraephrasts use it in Numb. 28. 26. although 
b Abarb. in Liv. 3.  Abarbonel doth observe that this Feast alone, of all the three, is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atsereth in the Scripture. The word doth properly signify a resraining or a shutting up, and from that signification it is taken to signify a solemn holy day, or assembling, as being interdicted and restrained from work, 2 King 10. 20. Joel 1. 4. Amos 5. 21, etc. But whether this Feast were so called by them in so singular a manner, because that was the time of the restraining of rains, it being the very middle of Harvest, or because the offering of their first fruits was restrained till this time, or because the festival joy of Harvest was yet restrained, and not as yet full, or for what cause else, I shall not be much solicitous to determine; but certainly some of the Rabbins give such intimation as might seem to give some strength to the supposal upon one of the two latter. For Maymony relateth 
c Maym. in Biccurim. per. 2.  that they brought not any first fruits before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pentecost, because it is said, the Feast of Harvest, the first fruits of thy labours: And if they brought any, they received them not from them, but laid them by till Pentecost. And Baal Hatturim hath this saying, 
d Baal. Turim in Deut. 16.  There is no rejoicing spoken of at the Passover, because the fruits were yet in the field: But at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pentecost, when Corn is now reaped, and Wine is now in the Grapes, there is one rejoicing spoken of, Deut. 16. 11. But at the Feast of Tabernacles, when all is inned, then rejoicing is twice mentioned, Deut. 16. 14, 15.  
The solemnity of this day and feast was: 1. 
e Exod. 23. 16.  That all the Males were to appear at it, as at the Passover and Feast of Tabernacles. 2. 
f jer. 23. 16, 17.  They were to offer two cakes baked with leaven, of the Corn of the Harvest now reaped, or of new Corn: and if it be questioned why with leaven now, seeing there was so express commands against leaven at the Passover, some of the Jews do give this pertinent reason: 
g Abarb. ubi supr.  because these loaves or cakes were an offering in behalf of the bread which they were ordinarily to eat, (for these were first fruits of their Wheat) but their bread at the Passover was commemorative of their hasty departing out of Egypt, when they could not stay to have their bread leavened: Their Passover bread was for a memorial, their Pentecost cakes were not. At Passover they could only say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is unleavened bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But at Pentecost, Here is unleavened bread (for the meat offering) and leavened too (for the two cakes) 
h Talm. jervus. in Succah. per. 5.  as the Gentarists descant upon this matter. These cakes were made square, each cake seven hand-breadth long, four broad, and four high.  
3. With these cakes were also offered seven Lambs, and one Bullock, and two Rams for a burnt offering, a Kid for a sin offering, and two Lambs for a peace offering. And these two Lambs were the only peace offerings that the Congregation offered: and these peace offerings only were reckoned in the rank of the most holy offerings.  
Now these Lambs being Peace offerings, were to be waved up and down with the two cakes, for so is the command express, Leu. 23. 20. and the manner of that action was thus: 
i Maym. ubi supr.  The Priest first waved the Lambs up and down whilst they were yet alive, and then slew them: and having flayed them, he took out the breast and shoulder of either of them, and laid them close besides the two cakes, and putting his hand under them he waved them all together, upwards and downwards, and this way and that way, and all towards the East; and afterwards burnt their inwards, and the Priest eaten the rest of the flesh. And as for the Cakes the Highpriest took the one, and the other was divided among all the Courses who were then present.  
It was not so much the solemnity or multitude of the Sacrifices of this day that challenged the appearance of all the People in the whole Land, though the offerings were many and solemn, but it was the Memorial which the Feast carried with it, namely of the Law, being given to Israel, at that time of the year from Mount Sinai.  
On this day was the Hallel sung, as was intimated before, and on this day was the great gift of tongues visibly bestowed upon the Disciples.    

CHAP. XV. Of the Service on the day of Expiation.  
THE institution of this solemn day, of which there is a large mention, Leu. 16. was first occasioned from this, that Moses on that very day, after three several forty days Fasts came down from the Mount, having obtained Israel's full peace with God and reconciliation, and brought now with him the renwed Tables, and a full commission to build the Tabernacle, and to set up the solemn Worship in the midst of them.  

a joma per. ●.  Seven days before the day of Expiation, they put the Highpriest apart from his own House into the Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parhedrin: 
b Maym. in jom. ●accippurin. per. 1.  lest his Wife proving to be in her separation should bring upon him an uncleanness of seven days, and so prevent him of being fit for that days service.  
They also appointed another Priest as his substitute, to perform the service of that day, if it should fall out, that any uncleanness did befall him that he could not officiate, that so the service should not fall to the ground.  
Every day of these seven they caused him to sprinkle the blood of the daily Sacrifice, to burn the parts of it, to offer the Incense, and dress the Lambs, that he might be the better enured to those services on that day when it came.  
On the third day, and on the seventh, they besprinkled him with the ashes of the red Cow, for fear he might have been defiled by the dead, and not ware of it.  
They delivered to him some of the Elders of the Sanhedrin, who read before him the rubric and order of that days service, and they said unto him, Sir Highpriest, read thou thyself, it may be thou hast forgotten, or it may be thou hast not learned.  
On the Eve of the day of Expiation, that is, on the day before in the morning they brought him to the East-gate of the Courts, and there they made Bullocks, and Rams, and Lambs to pass before him, that still he be the better acquainted with every thing that he had to do.  
Afterward the Elders of the Sanhedrin delivered him over to the Elders of the Priesthood; who brought him into the Chamber of Abhtenes, that there he might learn to hand the incense: And there they gave him this Oath: Sir Highpriest we are the Messengers of the Sanhedrin, and thou art our Messenger and the Sanhedrins, we adjure thee by him that hath caused his name to dwell in this House, that thou altar not any thing of what we have spoken to thee: and so they part weeping.  
Now the reason of this solemn adjuration was because of the Sadduces, who had vented a Doctrine, and some of them had ventured a practice contrary to the Tradition of the Elders, namely, to kindle the Incense, and to make it smoke without the Veil, and to bring it smoking within: They swore him, saith 
c Talm. jerus. in joma per. 1. juchasin. fol. 15.  the Jerusalem Talmud, because of the Baithusaeaus, who said, Let him kindle the Incense without, and then bring it in: And there was one that did so, and when he came out, one said to his Father: Ye have been searching all your days, yet did ye never the thing to purpose till ●his man came and did it, he answered him: although we have been searching all our days, yet have we done according to the will of the Wise Men. And I shall much wonder if this man that hath done so live long after. And they say he died shortly: namely within three days.  
The Even being come, they suffered him to eat but sparingly, because fullness would make him drowsy: for sleep he might not, for fear of Nocturnal Pollution, but all the night, he, if he were learned, read and expounded the Scripture to them that were with him, if he were not learned, some other did, especially out of 
d Vid. Gloss. in joma in Talm. Babyl. per. 1.  Job, Ezra, Daniel and Chronicles, places that might most affect and prepare him for the service.  
The day being come, (which was so strict a Fasting day, 
e Kerithuth. per. 1.  as that to eat any thing, or to do any work on it, fell under the penalty of being cut off) the Highpriest is now to prepare himself for the business. And first he puts off his ordinary wearing clothes, baths himself in water 
f Mid. per. 5.  his bathing this day was on the roof of the room of Happarbah, a fine Sheet hanging betwixt him and the sight of the People) wipes himself dry with a Towel, and puts on the rich Garments of the High-Priesthood, washeth his Hands and Feet, killeth the daily Sacrifice, burns the pieces, offers the Incense, dresseth the Lamps, and doth all the service belonging to the ordinary daily service: And so he doth by the Bullock, and seven Lambs of the extraordinary Sacrifice: And when he had done with these, he washed his hands and his feet again.  

g Maym. ubi supra per. 4.  Then put he off his rich Robes again, and bathed himself, and put on the white Linen Garments, appointed Levit. 16. 4. and performed the peculiar services of that day, as first he goeth to his own Bullock, Levit. 16. 6. (which stood between the Temple and the Altar) laid his two hands upon his head, and made this confession: Ah Lord, I have sinned, done perversely and transgressed before thee, I and mine house, I beseech thee O Lord, expiate the sins, perversities and transgressions, whereby I have sinned, done perversely and transgressed, I and mine house, as it is written in the Law of Moses thy servant, saying, for on this day he will expiate for you to purge you from all your sins before the Lord that ye may be clean.  

h Id. ibid. per. 3.  Then went he to cast the Lots upon the two Goats, on the North-East part of the Court below the Altar: The two lots were ordinarily of Gold, pieces just of one and the same bigness, on the one of them was written, for the Lord, and on the other for Azazel: these were put into a Box into which the Priest could put both his hands: this Box was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two Goats were set before him; one before the right hand and the other at the left; and on his right hand stood the Sagan, and on his left hand stood chief of his Father's house: He put his hand in the box and took out the lots: and opening his hands, if the lot for the Scape-goat came in his right hand the Sagan said to him, Sir, lift up your right hand, and so the right hand Goat was the Scape-goat: And if that lot came in his left hand, the chief of his Father's house said to him, Sir, lift up your hand, and then that was the Scape-Goat that was on the left hand: And he tied a Scarlet list upon that Goat's head, and set him there from whence he was to be sent away, and the other Goat he sent where he must be killed.  
This Scarlet list is called commonly by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingula coccinea, the Scarlet tongue, because it was broad and fashioned like a tongue. And they expected that when it was tied upon the Scape-Goats head, 
i joma per. 4. in Gemara.  it should turn white. And so they say it did, 
k juchasin. fol. 15. col. 1.  in the time of Simeon the just, and that the lot for the Scape-Goat came still up in his right hand: and this they ground upon Esay 1. 18.  
Having thus set the two Goats ready against their time comes, he returned again to his own Bullock where he left him standing, and lays his hand upon his head a second time, and makes a second confession, in the very same words that he had done the former, save that when he had said, wherein I have sinned, done perversely, and transgressed before thee, I and my father's house, he added, and the sons of Aaron thy holy people, as it is written in the Law of Moses, etc.  
Then killed he the Bullock, took the blood and gave it one to stir that it should not congeal: He himself took a Censer full of Coals from the Altar, and set them down upon a Bench in the Court: and from a Vessel brought him, he took his hands full of Incense and put it into a Dish: The Censer of Coals he took in his right hand (because it was hot and heavy, otherwise he should have carried it in his left) and the Dish of Incense in his left hand, and so he went into the Holy of Holies, and came up to the Ark, and there he sets his Coals down, empties the Incense into his hands again, and so lay it on the coals, and stays till all the room be full of smoke, and then comes backward out from within the vail, having his face still toward the Ark: Being come out he made this short Prayer, O Lord God let it be thy good pleasure, that this year may have seasonable rains, (if it have been droughty:) And let not thy Sceptre departed from Judah, and let not thy people Israel want sustenance, and let not the prayer of wicked transgressors come before thee: and so he came out.  
Then took he the blood of the Bullock which had been stirred about all this while, for congealing; and brought it within the most holy place, and sprinkled of it eight times, once upward and seven times downward between the bars of the Ark, and having so done he came out thence, set the rest of the blood in the basin in the Holy place and came forth.  
Then slew he the Goat, took the blood of it into the most holy place, and sprinkled it there eight times, as the other; came forth and set it down in the holy place, took up the Bullocks blood and sprinkled it eight times before the vail, and so he did by the Goat's blood; then mingled he them together and sprinkled therewith the golden Altar going round about it: He began first with the North-east corner, so to the Northwest, and to the South-west and ended at the Southeast; then sprinkled he the body of the Altar itself seven times, and so came out; and poured the remainder of the blood at the foot of the burnt offering Altar on the Westside.  
And now he goes about to send the Scape-goat away; he first laid his hands upon his head and made this confession, Ah Lord, thy people the house of Israel have sinned and done perversely, and transgressed before thee, I beseech thee now O Lord expiate the sins, perversities, and transgressions, which the house of Israel thy people have sinned, done perversely, and transgressed before thee; as it is written in the Law of Moses thy servant, For this day he will expiate for you, to purge you from all your sins that you may be clean before Jehovah. As soon as the Priests and people that were in the Court heard him utter the name Jehovah, they bowed, worshipped, and said, Blessed be the Name of his glorious Kingdom for ever and ever. And then they sent the Goat a going.  

* joma per. 6. in in Mishu.  There was from Jerusalem about some twelve easy miles off, a very steep and high promont, which they express by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsock, 
‖ Ramb. ibi.  (some take this to be the proper name of that Hill, 
† Bartenor. ib. & Aruch. in voce.  some for the common name of any high rock whatsoever.) Between Jerusalem and this hill there were ten Booths set up at an equal distance one from another, namely, about a mile asunder, and the nearest about a mile from Jerusalem. Having delivered the Goat to him that was to bring him into the Wilderness, they accompanied him to the first Booth, and from thence there were some ready there to accompany him to the next, and some at that to go with him to the third, and thus through all: and at every Booth they asked the man that led him whether he would eat or drink.  
From the last Booth they went not quite through with him to the high Rock, but stood at distance to see what he did. When he came there, he took the crimson list from between the Goat's horns and pulled it in two pieces; the one half of it he tied upon the rock, and the other half upon his horns again. Then took he the Goat and pushed him backward from off the rock, and by the time he came to the bottom he was dashed all in pieces. And so the man returns to the next Booth, and there stays till it be dark.  
In the mean time the Highpriest after the sending away of the Goat, had returned to the service again, and cut in pieces the Bullock and Goat that he had slain, and whose blood he had brought within the vail, and laid their inwards upon the Altar to be burnt, but their pieces he delivered to some, to be carried forth without Jerusalem, there to be burnt, Levit. 16. 27.  
At last they say to the Highpriest, Sir, by this time the Goat is gotten into the Wilderness. And then he went into the Court of the women, and there in a Pulpit read a Section or two in the Law, as namely, all Levit. 16. and Chap. 23. vers. 27, 28, 29, 30, 31, 32.  
Now if it be questioned how they could guests the very time when the Goat arrived in the Wilderness, there are three several ways of this conjecture held out by them, and they are these, 1. The Mishueh of the Talmud saith, there were several high piles or pillars of stone set up in the way thither, and men stood upon them with linen clothes in their hands, and when the Goat was got into the Wilderness, he that stood on the pillar there, waved his Napkin up and down, and the next took at him and did the like, and the next at him, and so they conveyed the intelligence into the City in a trice. 2. Rab. Ishmael saith, a crimson list was tied on the Temple door, and assoon as ever the Goat arrived in the Wilderness, it grew white.  
And that passage in the Gemara of the Babylon Talmud is remarkable (whether it speak of this list, or of that betwixt the Goat's horns it is not much material, they were both of the same nature, and reference) when it saith 
* Rosh. Hashavah. fol. 31.  That all the forty years before the destruction of Jerusalem the red list did never turn white: for whereas this change of it was a sign of the remission of their sins, as they themselves construe it from Esay 1. 18. they had now so died themselves with the blood of Christ, slain just forty years before the destruction of the City, that we may well take their own evidence and testimony for their guilt, and unpardonableness for that fact. R. Judah saith, it was three miles to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Haduda, which was the edge of the Wilderness that way that the Goat went, and for the measuring out of the space of time that the man might be going thither with the Goat, some men walked out a miles space from the City, and walked back that mile again without any stay, and when they were come back, they stayed so much time as one might walk another mile, and then concluded that by that time the man with the Goat was come into the Wilderness.  
The Highpriest having read his Lessons in the Law, and prayed eight several Prayers after, he washes his Hands and Feet, puts off his linen clothes, baths himself, puts on his rich garments, washes his Hands and Feet again; offereth a Ram for himself and another for the people, and seven Lambs for the additional offering of the day. And then he offered the daily Evening Sacrifice.  
This done he washed his Hands and Feet again, put off his rich garments, bathed himself, and put on the linen garments, washed his Hands and Feet, went into the most Holy place and fetched out the Censer and Dish that he had left there.  
After this he washed his Hands and Feet, put off those linen clothes, bathed himself in water, put on his rich garments again, washed his Hands and Feet, went into the Holy place, offered the Evening Incense, mended the Lamps, and so came out.  
Then washed he his Hands and Feet again, put off his rich garments and put on his own ordinary wearing clothes, and went to his house, all the people accompanying him: and he held it a joyful day because he was come out of the most Holy place in safety.   

CHAP. XVI. The manner of their celebrating the Feast of Tabernacles.  
THE day of expiation was not so solemn, and serious, and painful, especially to the Highpriest, but the Feast of Tabernacles was as jocund, pleasant and mirthful to all the people. It was but five days after that, beginning on the fifteenth day of the same month Tisri, and lasting eight days together, Levit. 23. 34, 35, 36. Numb. 29. 12, 35. 2 Chron. 7. vers. 8, 9, 10. Nehem. 8. 17, 18. In which feast there was more rejoicing than in any of the other, and more parcels and varieties of solemnity.  
The first particular of its solemnity and celebration was their dwelling in booths, (from which custom the Feast took its name) which they began to do on the first day of the Feast, and so continued all the time, and out of those booths they might neither eat, nor drink, nor sleep, so long as the Feast lasted. Their booths were of boughs of Trees, in the making of which, for height, and breadth, and place, and fashion, it were endless to trace their Curiosity and Traditions, and it is somewhat eccentric to our discourse which is confined to the virge of the Temple. Within which confinement we are to take up four remarkable ingredients to the solemnity of this Feast, and they are these.  

1. The variety of their Sacrifices.  
2. Their Palm and Willow branches.  
3. Their Pomecitrons.  
4. Their pouring out of Water and rejoicing.   

SECT. I. The several Sacrifices at the Feast of Tabernacles.  
THE Jerusalem Talmud doth give this brief summary of the progress of their proceed in the service of the Temple every day of this Feast. 
* Talm. jer. in Succ. per. 5.  They went first to offer the daily Sacrifice in the morning; then the additional Sacrifices; after that the vows and free offerings; from thence to eat and drink (or to dinner) from thence to the study of the Law; and after that, to offer the Evening Sacrifice, and from thence they went to the joy of the pouring out of the water.  
Now the constant or daily Sacrifices of these days of the Feast were unalteredly the same that they were on all other days, a Lamb in the Morning, and a Lamb at Even: but the additional Sacrifices for the time, were not only remarkable for their number (they and the daily Sacrifices of this time amounting to two hundred and fifteen the the number of the years of Israel's being in Egypt) but they were most remarkable for this alteration, because a Bullock less was offered every day than had been offered on the day before; and yet the very same number of Rams, Lambs, and Goats, retained every day alike: For on the first day of the Feast were thirteen Bullocks offered, on the second day twelve, on the third day eleven and so downward, as may be seen in Numb. 29. and yet on every day two Rams, fourteen Lambs, and one Goat, without any alteration, as is apparent in the same place.  
The reason of which decrescency of the Bullocks, may be better guessed at, then surely given, and variety of conjecture sooner produced of others, than any certainty determined by ourselves. Whether it were to reduce the whole number of the Bullocks to Seventy, 
* R. Sol. in Numb. 29.  in parallel to the Seventy Nations which should be abating and decaying, while Israel like the number of the Rams, Lambs, and Goats, remained fixed: 
‖ Abarb. ibid.  or according to the seventy years of man's age, which is daily decaying; or whether it were to show the decay of Sacrifice in time to come; or to match seven Bullocks with the seventh day; or to reduce the number of Beasts on that day to an equality with the number of the four and twenty courses; or whether this abatement were because the people abated daily, and withdrew to their own homes; or what else was the cause of it, we shall not be solicitous to inquire further after, only we cannot but observe the manner of offering of these Sacrifices which were so numerous and so various, and the service with them.  
The daily Sacrifice was offered according to the Ritual that hath been already observed by the Course appointed for that week, and according as every one obtained his employment by the lottery. And at the offering of it the Levites sung the Hallel, of which mention and description hath been made before.  
But as for additional Sacrifices, they found a way that every Course of the four and twenty, who were now all present, should have a share in offering of one beast or other, and they proportionated the business after this manner.  

* Succah. per. 5. & Maym. in Tam. per. 10.  On the first day there were thirteen Bullocks, two Rams, and one Goat, sixteen beasts in all, and these were offered by sixteen of the Courses; there remained then fourteen Lambs for eight Courses, six whereof offered two Lambs apiece, and the other two Courses one Lamb apiece.  
On the second day there were twelve Bullocks, two Rams, and one Goat, fifteen beasts offered by fifteen of the Courses; and then their remained fourteen Lambs for nine Courses to offer; five whereof offered two Lambs apiece, and four one apiece.  
On the third day eleven Bullocks, two Rams, and one Goat, fourteen beasts offered by fourteen of the Courses: and then fourteen Lambs remained for ten Courses, of which four Courses offered two Lambs apiece, and six Courses one apiece.  
On the fourth day ten Bullocks, two Rams, and one Goat, thirteen beasts offered by thirteen Courses: the fourteen Lambs remained for eleven Courses, three Courses offered two apiece, and eight Courses one apiece.  
On the fifth day nine Bullocks, two Rams, and one Goat, offered by twelve Courses: the fourteen Lambs remained for the other twelve Courses to offer, two Courses offered two a piece, and ten Courses one a piece.  
On the sixth day eight Bullocks, two Rams, and one Goat, offered by eleven Courses: the fourteen Lambs remained for thirteen Courses to offer, one Course offered two Lambs, and twelve Courses offered one Lamb a piece.  
On the seventh day seven Bullocks, two Rams, one Goat, and fourteen Lambs, four and twenty in all were offered by the four and twenty Courses, every Course offering one beast.   

SECT. II. Their Palm and Willow branches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
IT was enjoined by the Law, Ye shall take you on the first day (of the Feast of Tabernacles) fruit of goodly Trees, branches of Palm trees, boughs of thick Trees, and Willows of the brook, and ye shall rejoice before the Lord your God seven days, Leu. 23. 40. Upon which Text there was 
* Ab. Ez. Leu. 23.  a dispute between the Pharisees and the Sadduces, for what end these boughs and branches should be appointed: The Sadduces held that they were for the making of their Booths, but the Pharisees determined (and they carried it) that these were branches, and fruit of Trees, which at this Feast were to be carried in their hands.  
* On the first day of the Feast therefore they prepared them branches of Palm, Willow, 
(b) Maym. In Succah velul. per. 7.  and Myrtle, and tied them together with gold or silver twist, or with other strings or twigs, and these they carried continually in their hand all the first day of the Feast throughout. In the morning did a man go out of his house, he had his Lulabb in his hand, for so they called this bundle of branches. If he went to the Synagogue, if he prayed, if he went to visit the sick, he kept it still in his hand, and he might not leave it out of his hand all that day long. And all the rest of the days of the Feast they went not to the Temple without these branches, and every day they went to the Temple purposely with them.  

* Talm. in Succah per. 4.  There was a place a little below Jerusalem, which was called Motsa, thither they went and got Willow branches, (it seems upon the banks of Kidron) and every one got two, namely 
‖ Tosapht. in Sucah per. 3.  one for his Lulabb, or to tie up with his Palm and Myrtle branches to carry in his hand, and one for the Altar. And once every day of the Feast, they went with these in their hands about the Altar, and stuck one of them there. At first it was their custom upon the first day of the Feast, to bring their branches into the Temple, and there to leave them till the next morning, sticking about the Cloister that encompassed the mountain of the house, and the next morning to come and take them in their hands again. But this bred scuffling and scrambling and difference among them about which was which, so that the Sanhedrin saw cause to decree that every one should take his branch with him home, and bring it from home the next day.  
Having therefore provided a Lulabb, or bundle to hold in their hands, and another Willow branch for the Altar, they came once every day into the Court, and went about the Altar, and set their boughs bending toward the Altar, and cried Hosanna, or save now I beseech O Lord; O Lord I beseech thee send now prosperity, Psal. 118. 25. the Trumpets in the mean while sounding; and on the seventh day they walked about the Altar seven times, and this was called the great Hosanna: and every day when they went away they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beauty be to thee O Altar, Beauty be to thee O Altar.  
The consideration of this custom giveth light to that passage, John 12. 12, 13. Matth. 21. 8, 9, 15. and to that in Rev. 7. 9, 10.   

SECT. III. Their Pomecitron apples. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THere seemeth not to be either mention or footing of this matter that we have now in hand in all the Scriptures, yet have the Traditionaries drawn it into being and practice from that expression in the Text alleged even now, Ye shall take unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of goodly trees, (as our English renders it, and the Seventy differ but little from it) which the Talmudists descant upon in this variety. 
* Talm. jer. in Succah fol. 53. col. 2. & Talm. Rab. in Succah ●. 35. & Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sol. & Baal. turim. in Leu. 23.  It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a tree whose fruit is goodly, and whose wood is goodly. And what is that, but a Pomecitron? And if thou say a Pomegranate; his fruit is goodly, but his wood is not goodly. If thou say a Charob; his wood is goodly, but his fruit is not goodly. R. Simeon ben Jochai saith, A Tree whose fruit is goodly, and its wood goodly; the taste of its fruit like the taste of its wood, its wood like its fruit, and its fruit like its woods, and what is this? A Pomecitron. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rabbi Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it stayeth upon the tree from one year to another. Rabbi Tauchuma saith Aquila rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is a tree that groweth by the waters. R. Abhu saith, read it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so in the Greek Tongue they call water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Now what Tree is that that groweth besides all waters? It is a Pomecitron. And according to this received construction doth the Chaldee Paraphrast roundly render that clause in the Text alleged, Ye shall take unto you the fruit of the Pomecitron tree, which construction is generally received of all the Jews.  
And so generally received, that as they carried a branch or bundle of branches in the one hand at the Feast of Tabernacles, and held that an undispensable command, so did they also carry a Pomecitron in the other hand, and held that as strict a command and duty as the other. About which Ceremonial Pomecitron (for so I may well call it) it would be tedious to produce the curiosities that are discussed, about the growth, quantity, quality, and complexion of it; I shall only relate one story about it, which is somewhat remarkable; and that is, of a 
* Succah ib. Tosapht ib. per. 3.  Baithusaean, or Sadduce, who failing of the performance of a piece of service at the Altar, at the Feast of Tabernacles (of which service we shall speak anon) and not doing it as he should, all the company fell upon him, and pelted him (the Talmudick expression is they stoned him) with their Pomecitrons. 
‖ juchas. fol. 15  Whereupon King Jannai being himself a Sadduce, called for a sword and slew divers of the wise men. Whether this were that King Jannai 
† Talm. Bab. i● Sanhedr. per. 2. in Gemar. Hal●cah. 2.  of whom there is the remarkable story in the Treatise Sanhedrin, in the place alleged in the margin, (a story that it may be hath some reference to this fact) it is not time and place to examine here.   

SECT. iv Their pouring out of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rubric of every days Service.  
THE Ceremonies and Customs used at this Feast, which have been mentioned already, were somewhat strange, but the strangest rite is yet behind, and that is their drawing and pouring out of water, and their great rejoicing for it, which pouring out of water was used every day of the Feast, and their rejoicing upon it, was so great, that in all this Feast, nay in all their Feasts throughout all the year, they had not the like. For the fuller view of which and of the whole Festivity of this solemn time, having now shown you the men in their Festival garb, with their Branches in the one hand, and their Pomecitrons in the other, we will now take up in order, the several and particular services and passages of every day as they did occur.  
First, They came with their Branches and Pomecitrons in their hands to the morning daily Sacrifice, and stood so attending while that was offered. 
* Tosaphta in Succah. per. 3.  And when the parts of this Sacrifice were laid on the Altar, than was there this pouring out of water upon the Altar, but mingled with Wine, and the manner thus: 
‖ Talm. ibid. per. 4.  One of the Priests with a golden Tankard went to the Fountain or Pool of Siloam, and filled it there with water: He retnrned back again into the Court through that which was called the Water gate, (which we have taken the survey of it in its place:) and when he came there, the Trumpets sounded: He goeth up the rise of the Altar where stood two Basins, one with Wine in it, and into the other he put the water: and he pours either the Wine into the water or the water into the Wine, and then pours them out by way of libation: which action whilst he was going about the people cried to him, Hold up thy hand: And the reason of this admonition was, because of that Baitheusaean or Sadduce that we have newly mentioned, who when he was about this libation, and should have poured the Wine clear from him, he poured it upon his own feet, and this caused the multitude to pelt him with their Pomecitrons.  
At the time of this Libation did the music and the song begin, and 
* Talm. jerus. in Succah. per. 5.  that song which they sung all the days of the Feast, at the daily Sacrifice was the Hallel (which we have described before) that being renewed daily, (saith the Jerusalem Talmud,) as their Lulabh or branches were renewed daily: 
† Succah. in Mishuth per. 3.  Now when they came, in the Hallel, to the beginning of the hundred and eighteenth Psalm, O give thanks unto the Lord, all the company shook their branches: and so did they when they came to these words, Hosanna, or save now Lord I beseech thee: and again at the saying of that clause, O Lord I beseech thee send now prosperity: and so likewise at the saying of the last verse of that Psalm, which was the last verse of the Hallel, O give thanks unto the Lord, etc.  
After the service of the daily Sacrifice was done, than fell they to the offering of the additional Sacrifices which have been mentioned of so many Bullocks, Rams, Lambs, and a Goat: at which service the Songs-men sung again some peculiar and appointed part of a Psalm:  

As on the first day, Psal. 105.  

* Maym. in Tamid. in per. 10.  On the second day, Psal. 29.  
On the third day, Psal. 50. at vers. 16.  
On the fourth day, Psal. 94. at vers. 16.  
On the fifth day, Psal. 94. at vers. 8.  
On the sixth day, Psal. 81. at vers. 6.  
On the seventh day, Psal. 82. at vers. 5.   
When these additional Sacrifices were also finished, the people departed home to dinner (having first sung their Hosanna about the Altar, as hath been related, with their palms in their hands) unless there were any that had vows or freewill offerings to offer, who stayed for that occasion. After dinner they went severally to the Divinity Schools or to the Study of the Law for a while; and when the time came, to the Evening Sacrifice, where the service was much answerable to what was in the mornig.  
Towards night they began the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoicing for the pouring out, or drawing of the water, which mirth they continued far in the night every night of the Feast, and this their rejoicing was of so high a jollity, that they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Succah. per. 5▪  That he that never saw the rejoicing of the drawing of water, never saw rejoicing in all his life. At the time when the water was drawn or fetched from the pool of Siloam, and poured out upon the Altar, they had not the liberty of their jollity, because of the seriousness and solemnity of the service that was then in hand; but when all the service of the day was over and night was now come, they fall to their rejoicing for that matter, which rejoicing is equally strange both for the manner and the cause of it: The manner was thus,  

* Ih. & Maym. in Succah Velulabh. per. 8.  They went into the Court of the women, and there the women placed themselves upon balcones round about the Court, and the men stood upon the ground. There were four Candlesticks (or Beacons rather I might call them) of an exceeding great bigness, and mounted of an exceeding great height, overtopping and overlooking the walls of the Court, and of the mountain of the house at a great elevation: By every Candlestick (which stood on every side of the Court one) there was a ladder, by which four young men of the Priests, did severally go up to the Candlesticks with plenty of Oil and Yarn, which was ravelled of the Priests old coats and girdles, and they set them a burning.  
The Pipe of the Temple began to play, and many Levites with their instruments in great abundance, standing upon the fifteen steps that went down out of the Court of Israel into the Court of the Women, and whosoever of them and of the Priests was musical either with Instrument or with Voice, joined his Music: In the mean while the greatest Grandees of the people, as the members of the Sanhedrin, Rulers of the Synagogues, Doctors of the Schools, and those that were of the highest rank and repute for Place and Religion, fell a Dancing, Leaping, Singing and Capering, with torches in their Hands, with all their skill and might, whilst the Women and the common people looked on: and thus they spent the most part of the night. And the more they abased themselves (like David before the Ark) in this activity, the more they thought they did commendably, and deserved praise.  
At last, far in the night two Priests, standing in the Gate of Nicanor, do sound their Trumpets; and then they come down to the tenth step and they sound there again; they come down into the Court of the Women, and there sound a third time, and so they go sounding all along the Court till they come to the East-gate of it, and there they turn themselves and look back up toward the Temple, and they say thus, Our Fathers which were in this place, turned their backs upon the Temple of the Lord, and their faces towards the East, towards the Sun, but as for us, we are towards him, and our eyes towards him.  

* Talm. jerus. in Succah. ●. 55 & Talm. Bab. ibi. fol. 5.  As the Crandees danced, some of them would say thus, Blessed be thou O my youth which hast not shamed my old old age, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These were called men of performances) And others would say, Blessed be thou O my old age which hast gainsaid my youth. (These were Chasidin and men of repentance.) And both of them would say, Blessed is he that hath not sinned, and he that hath sinned and his sin is pardoned.  
At length weariness, sleepiness, and satiety with their mirth, concludes the jollity till another night, and so they part, some to their own homes, and others stay the night out in their places still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nodding and sleeping sometimes as they stood or sat, upon one another's shoulders, even while the sport was in hand.  
And now to come to search after the reason of this strange and extraordinary jucundity at this time, it were no great difficulty to show some cause why they might be more merry at the Feast of Tabernacles than at other Festivals, namely because they had now inned and gathered all their fruits, and therefore this Feast is called The Feast of ingathering in the end of the year, Exod. 23. 15, 16. But why they should take up so great joviality, upon the pouring out or drawing of the water mentioned, is somewhat strange to observe, and not easy to resolve.  

* Tosaphta ubi ante.  Rabbi Akibah giveth this reason of the pouring out the water: The Law saith, (he saith) Bring an Omer of Barley at the Passover, for that is the season of Barley, that the Corn may be blessed. Bring wheat and the first fruits at Pentecost, which was the season of trees, that the fruit of trees may be blessed to thee. Bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the libation of water at the Feast of Tabernacles, that the showers may be blessed to thee. And accordingly it is said that whosoever will not come up to the Feast of Tabernacles shall have no rain. For now was the time of the latter rains, Joel 2. 23.  

* Maym. ubi ante.  Maymony giveth this as the cause of the rejoicing, Because it was the rejoicing for the keeping of the Law, to which no joy can be comparable: And therefore saith he, The common people, and every one that would, were not actors in this rejoicing, for they neither sang nor danced, but were only spectators, but the actors were the great men of Wisdom and Religion.  
But remarkable is that passage in the Jerusalem Talmud, upon this question, 
* Talm. jerus. ubi supr.  Rabbi Levi saith, Why is the name of it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The drawing of water? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the drawing or pouring out of the Holy Ghost: according to what is said, With joy shall ye draw water out of the wells of Salvation, Esay 12. 3.  
Whatsoever was the reason, this was the manner of their carriage at this Feast, and upon this occasion: the observation of which helpeth to illustrate that passage in Joh. 7. 37, 38. which seemeth plainly to allude to this custom. For our Saviour in the last and great day of this Feast, (as vers. 2.) when they had all the seven days kept this great mirthfulness in reference to the drawing and libation of water, out of the Pool Siloam, (which by some of their own confession referred to the pouring out of the Holy Ghost) he stood and cried, saying, If any man thirst let him come to me and drink: He that believeth on me, out of his belly shall slow rivers of living water: speaking this of the spirit, etc. As if he had said to this purpose to them in more large expressions. Is it so much rejoicing to you to draw water out of Siloam, and pour it out, which doth but typify the pouring out of the Holy Ghost? I tell you I am he that can give you living water, and on him that believeth in me, shall the Holy Ghost be so abundantly poured out, as if streams of living water were always flowing out of his belly. And to confirm this his saying by a miracle, he doth presently after give sight to a man born blind, by sending him but to wash in the pool of Siloam, Joh. 9 7.  
Thus was the celebration of the Feast of Tabernacles day after day. Every day they came with their branches to the Temple, had the Hallel sung, drew water out of Siloam, and poured it and Wine upon the Altar, encompassed the Altar, and sung their Hosanna, and at night had the rejoicing for the drawing of the water. Only there was this difference among the days; that on the night before the Sabbath that fell within the Feast, and on the night before the eighth day, which was a holy day, they used not their dancing, singing and rejoicing, but on the seventh day they went about the Altar seven times, miss their dancing that night, and on the eighth day had the same solemnities with the days before, ate their Pomecitrons which they might not do before: and at night had the great rejoicing in the Court of the Women, and so concluded the Feast: And therefore this by the Evangelist is called not only the last day, but also the great day of the Feast, both because it was a holy day, and because it was the conclusion.   

SECT. V Of the Feast of Trumpets, and Feast of Dedication.  
OF the Feast of Trumpets and Dedication we have not much to speak, because they had not much peculiar at the Temple more than they had all over the land: save that there was with the sounding of Trumpets at the Temple, some additional Sacrifices the first of Tisri, which was the first day of the year: for which there is the injunction and the story, Num. 29. 1, 2, 3. Only this Tradition crept into that practice, 
a Maym. in succah. per. 1.  That whereas in other places the beginning of the year was sounded with a Trumpet of Rams or Sheep's horn: at the Temple there was that and two silver Trumpets also used, 
b Talm. in Rosh. bashanab▪ fol. 31.  and the Levites on that day sung the 81 Psalm.  
The Feast of Dedication of which there is mention, Joh. 10. 22. had its original, from the regaining and restoring of the Temple Altar and Service from the hands of the Syrogrecian Tyrants, who had defiled, spoiled and ruined them. The institution of the Feast was by victorious Judas Machabeus and his brethren and the whole Congregation appointing it 
c 1 Mcacab. 4. 52. 59  from the five and twentieth day of the month Cisleu, eight days forward: which fell about the former part of our December. The greatest owning of this Feast at the Temple in the service there was by singing over the Hallel every day of the eight, as hath been mentioned heretofore. (d) And the greatest Ceremony of this Feast in all other 
(4) Maym. in Chanuchab per. 3.  places was, the lighting of Candles every evening, and setting them up at the doors of their houses to burn in the night: And to such supererogation in this point, did some grow in time, that they used to light up a Candle for every one that was in their Family. Nay some yet would go so high, as to double that number every night: as if there were ten in his house, he lighted up ten Candles the first night of the Feast, and twenty the second, and thirty the third, and so still increasing that on the eighth night the lighted up eighty Candles.  
The reason of the Celebration of this Feast in this manner, is given by the Author cited next above in the Margin, in these words: 
i Id. ibid.▪  When Israel prevailed against their enemy, and destroyed them, it was the five and twentieth day of the month Cisleu, and they went into the Temple, and found not there any pure oil, but only one Bottle: And there was no more oil in it, than to keep the Lamps burning for one day only: yet, did they light them with it:  

* Gloss. ibid.  And a miracle was showed there withal (saith his Glossary there) for it maintained the Lamps burning eight nights: whereupon the wise men of that generation, did on the next year appoint these eight days for days of rejoicing and praise and for lighting up of candles at the doors of their houses.    

CHAP. XVII. Certain peculiar parcels of Service.  

SECT. I. The King reading the Law.  
MOSES had commanded, saying 
* Deut. 13. 10, 11.  At the end of every seven years, in the solemnity of the year of release in the Feast of Tabernacles when all Israel is come to appear before the Lord thy God, in the place which he shall choose, thou shalt read this Law, before all Israel in their hearing: The circumstances of time, place, and person, for this reading, the Jews do determine thus. 
‖ Talm. in Sotab. per. 7. R. Sol. in Deut. 31. Maym. in Hagigah. per. 1.  The reader was to be the King, the place, in the Court of the women, and the time, towards the end of the first holy day in the Feast of Tabernacles weeks. There was then a pulpit of wood set up in the midst of the Court of the women, for thither might women and children come to hear, as they were enjoined, per. 12. which they might not do into the upper Court: And the King goes up into the Pulpit and sits him down. The Minister of the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes the Book of the Law and gives it to the chief of the Congregation or Head of the Congregation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The chief of the Congregation or Head of the Synagogue (for now they were in a Synagogue model) gives it to the Sagan, the Sagan gives it to the Highpriest, and the Highpriest to the King. The King stands up to receive it, and standing uttereth a Prayer, as every one did that was to read the Law in public before he read: and then if he thought good he might sit down and read, but if he read standing, it was thought the more honourable, and so it is recorded that King Agrippa did when he was upon this employment.  
He began to read at the beginning of Deuteronomy, and read to vers. 10. of the 6. Chap. Thence he skipped to the thirteenth verse of the eleventh Chapter, and read to the two and twentieth verse of the same Chapter. There he skipped again to the two and twentieth verse of the fourteenth Chapter, and read to the second verse of the nine and twentieth Chapter. For they thought it was enough if he read those portions only, that were most pregnant and pertinent for the stirring of them up, to the observing of the Commandments, and for the strengthening of their hands in the Law of truth. And the Talmud relates of King Agrippa, that when he was upon this Service, and came to read that passage in Deut. 17. 15. One from among thy brethren thou shall set King over thee: thou mayest not set a stranger over thee which is not thy brother, his eyes trickled down with tears, in remembrance that he was not of the seed of the Jews, so that the people were glad to cheer him up, and cried out three times to him, Fear not Agrippa, thou art our brother.  
The reading is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lection of the King, and it is reckoned by the Jews to be one of those eight things that must undispensably be uttered in the Hebrew Tongue: Those eight things are these,  

1. The words of him that presented his first fruits, Deut. 26. 5.  
2. The words of the woman that pulled off the shoe, Deut. 25. 7, 8, 9  
3. The blessings and the curses, Deut. 27. & 28.  
4. The blessing of the Priests, Numb. 6. 24, 25, 26.  
5. The blessing of the Highpriest on the day of Expiation.  
6. This lection of the King.  
7. The words of the Priests encouraging to battle, Deut. 20. 3.  
8. The words of the Elders over the beheaded Heifer, Deut. 21. 7, 8.    

SECT. II. The Priests burning of the red Cow.  
THE Law about burning a red Cow to ashes, and the use of those ashes for the purifying of those that were unclean by the dead, is given and described at large in Num. 19 and the significancy of that rite and other sprinklings is touched upon Heb. 9 13. The manner of their going about and performing this great business) for so it was not unjustly held, because it was for the cleansing from the greatest uncleanness) was exceeding curious, and their circumspection about the matter was so nice and great, that in none of the Ceremonious performances, they shown more Ceremony than in this.  
Not to trace their great curiosities in choosing out a Cow that was exactly fit for this business, and how many exceptions and cautions, and scrutinies they had about her, which are nicely discussed in the two first Chapters of the Treatise Parah: Nor to dispute whether 
a Vid. juchas. fol. 13. R. Sol● in Numb. 19  this work of burning her, belonged only to the Highpriest, or whether another might do it as well as he: the managing of that business when it came to it, was after this manner.  

b Talm. in Parah per. 3. in Mishueh. & joma per. in Gemarah.  Seven days before a Cow was to be burnt, the Priest that was to burn her, was put apart into a Chamber of the Temple, which stood in the North-east Angle of the Court of Israel, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of stone, meaning The house of stone vessels, as we have cleared it, in the survey and description of it: And the reason of this his separation was, that he might be sure to be free for all that time from any Pollution by a Grave or Corpse: For since the ashes of this burnt Cow was the great and only purger from that defilement, it was their choice, care and heedfulness, that they should be clear from that defilement, that went about the burning of her, or sprinkling her ashes.  
When the day of her burning came, the Priest that was to do it, and they that were to accompany him in that work, 
c Middoth▪ per. 1.  marched out at the East-gate of the Mountain of the Temple, which Gate was also called Shushan, and went over the Valley of Cidron to Mount Olivet, to a pitch of the Hill just over against the Gate where they had come out, and in the face of the Temple: 
d Maym. in Parah. per. 3. Sheka in. per. 4. & Talm. in Parah. ubi supr.  all the way over the Valley was a Causey made upon double Arches, that is, one Arch still standing upon two Arches, and so levelied on the surface as made a plain and even way all along: And the reason of this great cost and curiosity was, that all the way might be secure against unseen or unknown graves (by which these passengers might have been defiled) the stone Arches not permitting to inter a Corpse. The like Arches for the like prevention, we have observed in its due place, were all under the Courts of the Temple, and the like Archedness was there on Mount Olivet, under the very place where the Cow was to be burnt, for the same security.  
The Elders of the People marched before the Priest and his company all along this Causey, to the place of the burning, and there when the Priest came up, they laid their hands upon him, and called upon him to bathe himself, for there was a place for that purpose, and so he did. Then was the Pile made of Wood in and on which she was to be burnt; and tying her legs with Cords, they lay her on, her head lying toward the South, and her face turning to the West. The Priest standing on the East side of her, and his face toward the West, kills her with his right hand, and takes the blood with the left.  
Now it was commanded by the Law, that the sprinkling of her blood should be directly before the Tabernacle of the Congregation seven times, Numb. 19 4. For the answering of which command, the Priest having slain her, and taken her blood, did sprinkle it so many times towards the Temple, looking directly over the Gate Shushan upon the Porch of the Temple: the Battlements of which Gate were for this very purpose made lower than the Battlements of any other of the Gates about the Sanctuary; that over it he might see the face of the Poroh which through it he could not reach to do.  
Having sprinkled her blood, he sets his Pile of Wood afire, and sets her a burning, and as she was burning he takes Cedar Wood and Hyssop, and Scarlet Wool, and shows them and saith to the standers by, This is Cedar wood, this is Cedar wood, this is Cedar wood, three times over, and they answer him three times over, well, well, well: so likewise he saith, This is Hyssop, this is Hyssop, this is Hyssop; This is Scarlet wool, this is Scarlet wool, this is Scarlet wool, and they answer him as before, three times to either of them, and then he casts those things into the fire, and they burn all together.  
When all was burnt, they took up the ashes, and pounded and sifted them, and one part of them they laid up in some place of Mount Olivet for the sprinkling of the People: Another part was delivered to the four and twenty Courses for the sprinkling of the Priests, and a third part was laid up in the Chel, or enclosure of the Court, to be kept for a Memorial. Nine of this Kine were burnt between the first giving of the Law about this Rite, and the fatal fall and destruction of the Temple. One in the time of Moses, one burnt by Ezra, two by Simeon the just, two by Jochanan 
juchasin fol. 16.  the father of Mathias, one by Elioenai the son of Hakkoph, one by Hanameel Hammizri, and one by Ishmael the son of Fabi; and the Jews look for a tenth in the days of the Messiah; where, by the way, we cannot but observe how their traditions had increased their defilements: for two of these Kine served till Ezra's time, which was near upon a thousand years, and the time after, which was not half the space, took up seven.  
Now whereas the Law enjoined that for the cleansing of the unclean, these ashes were to be sprinkled by a clean person, Num. 19 18. their Tradition strained it to a person that had never been defiled by a dead Corpse in all his life; therefore that such persons might be had, there were Arches wrought in a Rock in Jerusalem after the manner forementioned, and houses built over those Arches. And thither as to a place secure from Graves, certain Women with Child were brought when they were near the time of their Delivery, and there they were brought to bed. And their Children were there brought up continually for this very employment, that they might be ready, as they were capable, and and as there was occasion, to sprinkle these ashes. Which when any of them went to do, he road on a seat on Oxens backs, first to the Pool of Siloam, where he lighted in the water (for there he might presume there was no Grave to defile him) filled his Pitcher, and got up again, road to Mount Olivet, besprinkled the party that was to be cleansed, and road in like manner to his Cell again.   

SECT. III. The trial of the suspected Wife.  
THE Law concerning jealousy, and about the trial of a Wife suspected, given in Num. 5. was understood and practised by the Jews according to these Constructions and Traditions.  

a Talm. in Sot. per. 1.  A man before two witnesses had charged his Wife, saying, See thou speak not to such a man; though she did, yet she was still free to her Husband: but if she went with that man into private, and there stayed with him such a space, than she was forbidden her Husband's company, and he was to bring her to the Sanhedrin that was next to him; and they sent with him and her two scholars of the wise to the great Sanhedrin at Jerusalem, lest he should lie with her by the way. Being there they terrified her with terrible and dreadful words, to bring her to confess her fault. If she confessed that she was defiled, she tore her Matrimonial Writing in pieces and departed, and so was divorced. But if she stood to justify her innocency, they brought her through the East Gates (saith the Talmud) which are before the door of the Gate of Nicanor. Which Rambam upon the place expoundeth to mean, that they tugged and toiled her up and down the stairs of those East Gates, to bring her by weariness and faintness to confession. If she yet confessed not, but still pleaded innocent, than she was set in the Gate of Nicanor, which was the East Gate of the Court. And the Priest that was to put her to her trial, laid hold upon her bosom and rend her clothes open, till he had laid her breasts bare as low as her heart: if she were arrayed in white, black was put upon her, her hair was dishevelled to hang about her shoulders, and if she had Rings or Jewels on, they were taken from her, and he tied a Cord about her, over her Paps. And whosoever would might come and behold her, unless it were her servants. And here the Talmudick Observation is not impertinent; 
b Ibid. & Rab Abbubabh. in menorah. Ner. 1.  With what measure one meeteth (say they) they measure to him again. She decked herself to transgress, but God defiles her deckage; She uncovered herself for sin, God discovers her shame; She stood in the gate to show herself, she is now set in the Gate to show her reproach; She spread a vail on her head, the Priest lays it under her feet; She plaited her hair, the Priest dishevels it; She girded herself in a fair girdle, the Priest girds her with the girdle of affliction; She decked her face, her face is spit on; She decked her eyes, her eyes stare forth; She made signs with her fingers, her nails are pared; Her thigh first began to transgress and then her belly, therefore her thigh is first punished, and then her belly, and her whole body escapeth not.  
Her offering which was in a Wecker Basket the Priest put into her hand according to the injunction of the Law, Num. 5. 15, 18. Then took he an earthen Pot and put a little water into it out of the Laver, and going within the Temple door, he took up some dust from under a stone that was left lose for that purpose, (where it lay we have observed in its proper place) and this dust he strewed upon the water. Then denounced he the curse and wrote it in a Book, even those words, Num. 5. 19, 20, 21, 22. If no man hath lain with thee, and if thou hast not gone aside to uncleanness, etc. But if thou hast gone aside, etc. the Lord make thee a curse, etc. And this water which causeth the curse, shall go into thy bowels, and make thy belly to swell, and thy thigh to rot. And the Woman answered Amen, Amen. Then blotted he the curses out of the book with the bitter water, and gave her the water to drink. If upon the donuncing of the curses she were so terrified that she durst not drink the water, but confessed she was defiled, the Priest fling down the water, and scattered her offering among the ashes; but if she confessed not, and yet would not drink, they forced her to drink; and if she were ready to cast it up again, they got her away that she might not defile the place. The operation of these waters (say the Rabbins) followed after, though sometimes it appeared not of two or three years, for she bore no children, she was sickly, languished, and died of that death.   

SECT. iv The atoning for a cleansed Leper.  
IN 
a Talm. in Middoth. per. 2.  the Northwest corner of the Court of the Women, there was a piece of Building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chamber, or room of the Lepers, whither the Leper resorted after his cleansing in the Country, or at his own house. And now I am sensible of a mistake and inadvertency which fell from me in another place, and which I here retract, and crave the Readers patience, and that was in that I asserted (in the Notes on John 2. 15.) that the Lepers were tried in this room by the Priests, and had access to the Mountain of the House, and to the Public Service of the Temple. It is true indeed 
b Maym. in Tephil.  that the Lepers had access to the Public Service in those Synagogues that were not in walled Towns, being placed there apart by themselves, so that they came not near others, but their offering to come into the Temple did fall under a very sharp penalty, as was showed before, nay they were excluded even out of Walled Cities. Their trial therefore was in the Country, and there they were cleansed by the Priest, 
c Id. in Tumi tsor. 11.  with variety of Ceremony in the business: and on the seventh day of their cleansing he shaved himself again, for he had done so before, and washed himself in water, and then he might come within Jerusalem. On the eighth day he came up into the Mountain of the House, and brought three Lambs with him, for a burnt offering, sin offering, and trespass offering, 
d Talm. in Neg. per. 11.  and bathed himself in that room in the corner of the Court of the Women, that was from hence called the Room of the Lepers,  

e Tam. per. 5▪  When the Migrephah or the Bell, (for so let it be called) was rung by those that went into the Temple to burn the incense, the Precedent or chief man of the station then serving went and fetched him, and whosoever else had been unclean and came now for their purifying, 
f Ib. & Sot. per. 1.  and set them in the gate of Nicanor. 
g Maym. in Mechos. cap. per. 4. & Glos. in Sotah.  But here two contrary exigents were to be provided for; for neither might the Leper tread on the ground of the Court, because he yet wanted his atonement, nor might the blood of the trespass offering which was to be his atonement, be brought out of the Court, and yet it was to be put upon his thumb, great toe, and tip of his ear, Leu. 14. 14. A temper therefore for these two repugnacies was this, that he went into the Gate as far as possibly he might, so that he trod not within the Court. Thither did the Priest bring the trespass offering to him, and he stretched out his hands into the Court, and laid them upon him. And when he was slain, the Priest brought the blood, himself standing within the Court, and the Leper stretched out his neck, and thrust his head within the Verge of the Court, and he put some of the blood upon the tip of his right ear; and likewise he stretched out his hand and his foot within the Verge of the Court, and he put the blood upon his thumb, and his great toe, and so he was cleansed. The cleansing of other unclean persons, as those that had issues, and Women after Childbirth, was in the same place, and much after the same manner, save that the blouding of the ear, thumb and toe was not used, so that they need not a particular discourse by themselves.   

SECT. V The manner of bringing and presenting their first fruits.  
NOT to insist upon the several sorts of things out of which the first fruits were to be paid, nor upon the manner of setting them apart for first fruits at their own homes, of which the Talmud doth debate at large; this being somewhat out of the Verge of our discourse, because so far out of the Verge of the Temple; their custom and Ceremony in bringing of them up thither and presenting them there, cometh nearer within our compass, and that was thus, 
a Talm. in Biccur. per. 3. & Maym. ib. per. 4.  All the Cities that belonged to such or such a station, met together at the chief City of the station, and there lodged all night in the streets; and the reason of this their gathering thus together, was because they would go together by multitudes, according to what is said, the multitude of People is the King's honour; and the reason of their lodging in the streets was, lest going into houses they should be defiled. In the morning the Precedent or chief among them, called them up betime with this note, Arise and let us go up to Zion to the Lord our God, and they set away: Before them there went an Ox with his horns gilded, and a Garland or Crown of Olive branches upon his head: and a Pipe playing before them, till they came near to Jerusalem, and they often rehearsed that saying, I was glad when they said, Let us go up to the house of the Lord, compare Esay 30. 29. They traveled not all day when they traveled, but only two parts of it, because they would not spoil their solemnity with toiling: when they were come near Jerusalem, they sent in a Messenger to give notice of their coming, and they flowered and decked their baskets, and exposed some of the freshest fruits to sight: upon notice of their coming, the chief men of the Priesthood went out to meet them; and when they were come within the City, they rehearsed these words, Our feet shall stand within thy gates O Jerusalem: and all the Tradesmen in their shops stood up as they came by, and saluted them, O our brethren of such a place you are welcome. The Pipe went playing before them, till they came to the Mountain of the House, and when they came there, every one (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yea, though it were King Agrippa himself, (saith the Tradition) was to take his Basket upon his shoulder, and so to walk up till he came to the Court; and all the way as they went, they said over the hundred and fiftieth Psalm, Praise ye the Lord, praise God in his Sanctuary, etc.  
Being come into the Court, the Priests began and sung the Thirtieth Psalm, I will extol thee O Lord, for thou hast lifted me up, and hast not made my foes to rejoice over me.  
With his Basket on his shoulder, the man gins and says, I profess this day unto the Lord thy God, that I am come into the Country which the Lord swore unto our fathers for to give us, Deut. 26. 3. and then beginning to say, A Syrian ready to perish was my father, etc. he takes down the Basket from his shoulder, and holds it by the edges, and the Priest putting his hands under it, waves it up and down, and he goes on and says, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, etc. even to the middle of the tenth verse; and so he sets down his Basket by the side of the Altar, and boweth and goeth forth. They used by their Baskets as they brought them, to hang Turtles or Pigeons, which were to be for an offering, and the fruits themselves went to the Priests of the Course that then served; and the party that brought them must lodge in Jerusalem all night after he had presented them, and the next morning he might return home. They might not offer their first fruits before the Feast of Pentecost (compare Act. 2. and Rom. 8. 23.) nor after the Feast of Dedication.   

SECT. VI Their bringing up wood for the Altar.  
IT was a singular and a strict command, that the fire of the Altar should never go out, Leu. 6. 13. And as the Jews observe, that Divine Providence did comply with the keeping of it in, for they say, 
a Talm. in Avoth. per. 5.  that Rains from Heaven never put the fire out, so did the Nation provide for the continual burning of it, by a 
b Maym. in Ta●…s▪ per. 2.  penalty of whipping decreed, agreed against him that should extinguish it, and by a constant supply of wood brought up to the Temple for the maintaining of it. Josephus speaketh of their Xylophoria, or certain set and solemn times, on which the People brought up Wood for this purpose: his words are these, 
c joseph. de Bell. lib. 2. cap. 31.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was a feast of the wood carrying, at which it was the custom for all to bring up wood for the Altar, that it might not want fuel for the fire, which might never go out. The Talmudick Treatise Taanith, reckoneth nine special days in the year used for this solemn employment, and allotteth the work to nine special Families of those that are mentioned to have returned out of captivity. 
d Talm in Taamith per. 4▪  The wood-carrying times (saith it) for the Priests and the People were nine. On the first of Nisan, the sons of Arah a son of Judah. On the twentieth of Tammuz, the sons of David a son of Judah. On the fifth of Ab, the sons of Parosh a son of Judah. On the seventh of the same, the sons of Jonadab the son of Recab. On the tenth of the same, the sons of Senaah a son of Benjamin. On the fifteenth of the same month, the sons of Zattu a son of Judah, and with them the Priests and Levites, and whosoever knew not their own Tribe, etc. On the twentieth of the same month, the sons of Pahath Moab a son of Judah. On the twentieth of Elul, the sons of Addin a son of Judah. And on the first of Tebeth, the sons of Parosh came a second time. And on the first of Tebeth there was no station (made by the stationary men) because on that day the Hallel was sung, and there was an additional offering, and an oblation, or bringing up of wood.  
The wood thus brought up to the Temple, it was first laid up in that building in the North-east corner of the Court of the Women, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Talm. in Middoth. per. 2.  The wood room, where it was searched by those of the Priest's lineage that had blemishes, and so were uncapable of serving at the Altar, whether it had worms or no in it, for any wood that had any worms in it was unclean and unfit for the Altar fire: that that was found free from worms, and so reputed fit for the Altar, was brought up into another room, called 
f Ib. per. 5.  also the wood room, and the room Parhedrin, on the South side of the Court of Israel, and there it lay near and ready when there was occasion for its use. That wood that had worms in it, and so might not touch the Altar, was used either for boiling, baking, or frying of the offerings that were boiled, or baked, or fried, or for keeping fires for the Priests and Levites in their attendance and guards in cold weather.    
FINIS.  

ERUBHIN OR MISCELLANIES CHRISTIAN AND JUDAICAL, And Others. Penned for RECREATION AT VACANT HOURS. By JOHN LIGHTFOOT D. D.  
LONDON, Printed by W. R. for Robert Scott, Thomas Basset, John Wright, and Richard Chiswell, MDCLXXXII.   

TO THE Right Worshipful, RIGHT LEARNED, AND RIGHT VIRTUOUS KNIGHT, Sir Rowland Cotton. I. L. Wisheth all present and future felicity.  
Ever Honoured,  
MY creeping and weak Studies neither able to go, nor speak for themselves, do (like Pyrrhus in Plutarch) in silence crave your Tuition. For they desire, when they now come to light, to refuge to you, who next to God first gave them life. Your encouragement and incitation did first set me forward to the Culture of holy Tongues, and here I offer you the first Fruits of my barren Harvest. Your tried Learning and tried Love, assure me that you both can judge sound, and yet withal will not judge too heavily of my weak endeavours; and such a Patron my Book desireth. This hath caused to you, this present trouble, and in me this present boldness. I know it had been more secure to have been obscure, and not to have come thus to public Hazzard; for as the Roman said well, It is hard when the World shall show me mine infirmities under mine own hand: yet have I had some reason, to manifest myself thus openly to the view of all. Some there be that have hardly censured of me for idleness and sloth (as they make it) because (it seems) I intrude not every moment into the supply of other men's Ministries, since it hath not yet pleased God, to prefer and promote me to a Charge of mine own. I know well the saying of the Apostle Rom. 1. 14. belongs to all Ministers, To Greeks and Barbarians, 
The Syrian to that verse adds a word which may well serve for a Comment mehha●obh leakrez, I am a debtor, or I ought to Preach  to the wise and foolish they are all debtors, and (as the Syrian adds) leakrez, they are debtors to Preach: And whoso is necessarily called, and refuseth, is as bad as the false Prophets were, that would run before they were sent, nay, he may seem rather worse, that when he is sent will not go. From this censure how far I am free, my Conscience tells me; though I must confess that I am not so hasty as many be, to intrude myself, where is no necessity: This hath among some purchased me the scar of slothfulness: to vindicate which I have here ventured as Children do, to shoot another arrow to find one that is lost: so have I hazarded my Credit one way to save it another. I know mine own weakness, and that this my pains, to Scholars, may seem but idle: yet had I rather undergo any censure, than the blot of the other Idleness, the begetter of all Evil, and of Unthankfulness, the hinderer of all Good. This is the cause that brings me to a Book, and my Book to you. That by the one I may testify to the World that I love not to be Idle, and by the other witness to you, that I love not to be Unthankful. Accept I beseech you of so small a Present, and so troublesome a Thankfulness, and what I want in Tongue and Effect, I will answer in Desire and Affection: suing always to the Throne of Grace, for the present prosperity of yourself and your Noble Lady, and the future Felicity of you both hereafter.  
From my Study at Hornsey, near LONDON, March 5. 1629. Yours devoted in all Service JOHN LIGHTFOOT.   

TO THE READER.  
Courteous Reader (for such a one I wish or none)  
I May well say of writing Books as the wise Greek did of marriage, For a young man it is too soon, and with an old man his time is out. Yet have I ventured in youth to become public, as if I were afraid that men would not take notice of my weakness and unlearnedness soon enough. If I fall far short of a Scholar (as I know I do) my youth might have some plea, but that mine attempt can have no excuse but thy Charity. To that I rather submit myself than to thy Censure. I have here brought home with me some glean of my more serious studies, which I offer to thee, not so much for thy Instruction, as for thy harmless Recreation. I bear in mind with me the saying of Rabbi Josihar Jehudah in Pirke Abhoth. He that learns of young Men, is like a man that eats unripe Grapes, or that drinks Wine out of the Wine-press: but he that learneth of the Ancient, is like a Man that eateth ripe Grapes, and drinketh Wine that is old. For fear thy Teeth should be set on edge, I have brought some Variety: I have not kept any Method, for than I should not answer my Title of Miscellanies. I have upon some things been more Copious, than other, and (as Rab. Solomon observes of Ruth) I have sometime but stood to Glean, and sometime sitten down. I hope thou wilt not censure me for Judaizing, though I cite them, for it is but (as the Musician in Plutarch did) setting a Discord first, that you may better judge of the Consort: and seeing Error, you may the more embrace the Truth. If this my Youthful attempt shall provoke any one that is Young to Emulation in the Holy Tongues, I shall think I have gained. Adjourn thy severe Censure till either future Silence, or some second Attempt either lose all, or make some Satisfaction. For the present, Quisquis haec legit, ubi pariter certus est, pergat mecum, ubi pariter haesitat, quaerat mecum, ubi errorem suum cognoscit, redeat ad me, ubi meum revocet me. Aug. de Trinit. Lib. 1. Cap. 3.  
Thine ready and willing, but unable I. Lightfoot.   
OF KNOWLEDGE OF GOD.  

CHAP. I.  
OMNE tempus te puta perdidisse, etc. saith one; All time is lost that is not spent in thinking of God. To be full of thoughts of him is a lawful and holy prodigality: And to spend time in such meditations a gainful lavishing. For this end were the Scriptures given to lead us to meditate of God, by meditating in them day and night, Psal. 1. 2. Herein those fail that never think of God at all, and those also that think not of him aright. The Prophet makes this the mark of wicked men, that God is not in all their thoughts. That like the Jews they murder (Zechariah) the remembrance of God even between the Temple and the Altar.  
Commendable in some sort was the devotion of the Philosopher, that in so many years spoke more with the Gods than with Men. Had his Religion been towards the true God, what could have been asked of him more? I would Christians hearts were so retired towards their Creator, that so he that made the heart might have it.  
The Heathens thought there was a God, but knew not what to think of him. They prayed and sacrificed, and kept a stir to something, but they might well have marked their Churches, Altars and Prayer, with the Athenian Altar Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God, Act. 17.  
Plato attained to the thought of one only God, the Persians thought he could not be comprehended in a Temple, and Numas thought he could not be represented by an 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Strom. 1. p. 131.  image: and for this (saith Clem. Alex.) he was helped by Moses: yet came all these far short of the knowledge of God. Nature when she had brought them thus far was come to a non ultra, and could go no further. Happy then are we if we could but right prise our happiness, to whom the day spring from an high hath risen, and the Son of Righteousness with healing in his wings, upon whom the noon-tide of the Gospel shineth, and the knowledge of God in its strength. Even so O Lord let it be still told in Gath, and published in the streets of Ascalon, to the rancour and sorrow of the uncircumcised, that God is known in Britain, and his Name is great in England.   

CHAP. II. Of the Names of GOD, used by Jews and Gentiles.  
NO Nation so barbarous saith Tully, that hath not some tincture of knowledge that there is a Deity. And yet many, nay most People of the World fall short of the right apprehension of God, through three reason. First, when they cannot carry their minds 
Aug. de Trin. lib. 1. cap. 1.  further than their senses; and so think God hath a Body as they have, that is coloured, etc. Secondly, when they measure God by themselves, and so make him passionate like man. For men not able to conceive what God is, what his Nature, what his Power, etc. fall into such opinions, that they frame Gods of themselves: and as is their own humane nature, so they attribute to God the like, for his will, actions and intentions, saith Arnobius. 
Arnob. con. lib.  Thirdly, when they mount above Nature and Sense, and yet not right, feigning that God begat himself, etc. Hence came the multitude and diversity of Deities among the Heathen, minting thousands of Gods to find the right, and yet they could not. Hence their many names, and many fames made by them, that it seems, thought it as lawful to make Gods, as it was for God to make them.  
At first they worshipped these their Deities without any representation, only by their Names: Caelites, Inferi, Heroes, Sumani, Sangui, and thousands others, the naming of which is more like conjuring than otherwise. Nature itself taught men there was something they must acknowledge for supreme superintendent of all things. This light of Nature, led them to worship something, but it could not bring them to worship aright. Hence some adored bruit Beasts, some Trees, some Stars, some Men, some Devils. Some by Images, some without, some in Temples, some without. Thus was gideon's fleece, the Heathen piece of the World all dry: set in the darkness of the shadow of death: But in Jury was God known, and his Name great in Israel: By his name Jehovah he expressed himself when he brought them from Egypt, and his glory he pitched among them. They knew him by his Names and Titles of Elohim, Adonai, El, Shaddai, Elion, and his great Name Jehovah, as the Jews do call it. There the Scriptures of the Law and Prophets did teach them, yet they thus nearly acquainted with the true God, forsook him, so that wrath came upon Israel.  
The Rabbinical Jews beside Scripture words have divers Phrases to express God by in their Writings. As frequently they call him Hakkadhosh baruch hu, the holy blessed he, in short with four letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometime they use El jithbarech, the Lord who is, or be blessed. Sometimes Shamaiim, Heaven, by a Metonymy, because there he dwelleth. The like Phrase is in the Gospel, Father I have sinned against Heaven, Luke 15. 18. The like Phrase is frequent in England, The Heavens keep you. Shekinah they use for a Title of God, but more especially for the Holy Ghost. So saith Elias levita in Tishbi. Our Rabbins of happy memory call the Holy Ghost Shekinah gnal shem shehu shaken gnal hannebhiim, because he dwells upon the Prophets. Accordingly saith our Nicene Creed, I believe in the Holy Ghost who spoke by the Prophets. Shem, a name or the name they use for a name of God, and Makom a place they place for the same, because he comprehendeth all things, and nothing comprehendeth him. Gebhurah Strength is in the same use. They are nice in the utterance of the name Jehovah: but use divers Periphrases for it, Shem shell arbang, the name of four letters. Shem hammejuhhad the proper name, and others. One in Eusebius hath eloquently expressed it thus:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Seven sounding Letters ring the praise of me  
Th' Immortal God, th' Almighty Deity:  
The Father of all, that cannot weary be.  
I am th' Eternal Viol of all things  
Whereby the melody so sweetly rings  
Of Heaven's Music which so sweetly sings.   
What these seven Letters are, that do thus express God, is easy to guests that they be the Letters of the name Jehovah, which indeed consisteth but of four Letters, but the Vowels must make up the number. Of the exposition of this name Jehovah thus saith Rabbi Solomon upon these words, I appeared to them by the name of God Omnipotent, but by my name Jehovah I am not known to them, Exod. 6. 3. He saith unto him (saith the Rabbin) I am Jehovah, faithful in rendering a good reward, to those that walk before me: and I have not sent thee for nothing, but for the establishing of my words which I spoke to their fathers: And in this sense we find the word [Jehovah] expounded in sundry places, I am Jehovah faithful in avenging, (when he speaks of punishing) as, and if thou profane the name of thy God, I am Jehovah. And so when he speaketh of the performing of the Commandments, as, And you shall keep my Commandments and do them, I am Jehovah faithful to give to you a good reward: thus far the Rabbin.  
The▪ Alchymistical Cabalists, or Cabalistical Alchemists have extracted the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or number whether you will, out of the word Jehovah after a strange manner. This is their way to do it:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Which great Mystery is in English thus. Ten times ten is an hundred, five times five is twenty five, behold 125. Six times six is thirty six, behold 161; and five times five is twenty five, behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 186. Thus runneth their senseless multiplication, multiplying numberless follies in their foolish numbers, making conjectures like Sibyl's leaves, that when they come to blast of trial, prove but wind. Irenaeus hath such a mystical stir about the name Jesus: which I must needs confess I can make nothing at all of, yet will I set down his words, that the Reader may skan what I cannot. Nomen Jesus (saith he) secundum propriam Hebraeorum linguam, etc. The name Jesus according to the proper speech of the Hebrews, consisteth of two letters and an half, as the skilful amongst them say: Signifying the Lord which containeth Heaven and Earth: For Jesus according to the old Hebrew signifieth Heaven, and the Earth is called Sura usser. Thus that Father in his second Book against Heretics, Cap. 41. on which words I can critic only wit hdeep silence. Only for his two letters and half, I take his meaning to be according to the Jews writing of the name Jesus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who deny him the last letter of his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they deny him for a Saviour. So the Dutch Jew Elias Levita saith in express words. The Christians say that their Messiah was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the commandment of the Angel Gabriel, because he should save all the world from Gehinnom, but because the Jews do not confess that he is a Saviour, therefore they will not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeshuang, but they leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last letter out, and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus. After this kind of writing, as Irenaeus saith, the word consisteth of two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and half a letter, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be so called, because it is so little.  
The Chaldee writes the name of God with two Jods above, and a Vowel under thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From hence some have picked an expression of the Trinity: In the two letters, the Father and the Son, and in the vowel the Holy Ghost proceeding from both: And from the aequidistance of the Letters and Vowel, they gather the distinction of the Persons, and by the nearests of all, the unity of Essence. Such another conceit hath Bonfinius in his Hungarian History. When the Heresy of Arrius (saith he) had got head almost over all the world, and was dilated as well by persecution as by disputation: a Town in Gaul was besieged, because it held the Orthodox Faith of the Sons coequality with the Father: God to confirm this their faith shown this Miracle. As the Priest was at high Mass at the Altar, behold three drops of blood fell from Heaven upon the Altar; lying a while in an equal distance one from another, to show the distinction of the three Persons, at last, in sight of all the People, they met together, to show the Unity of Essence, so the story. But we have a more sure word of Prophecy: That there are three that bear record in Heaven, the Father, the Word, and the holy Spirit, and these three are one.  
The Chaldee sometimes useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehhila and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dahhalah, fear or terror for God; because of the fear that is due to him. So Jacob coming from Syria, and being to swear to a Syrian, swears according to the Syrian or Chaldee Phrase, By the fear of his father Isaac, Gen. 31. 53. or by the God that Isaac feared: as Onkelos and Jonathan render it.   

CHAP. III. Of the Phrase The Sons of God, Gen. 6. and job 1.  
ALL take this Phrase in Job, to mean the Angels, and truly: in which sense while they have taken it in the sixth of Genesis, they spoil all: For hence they think, that Angels lay with Women and begat Children. So can Jarchi almost find in his heart to think, and so Tertullian, Lactantius and others. Some tell what evil Arts. these Angels taught Women, and how they begat mighty Children of them. How far this conceit is from true Philosophy, let Aristotle censure. Merlin in Geoffrey Monmouth is recorded to be such another hatch, believe it who list. His vein of Prophesying can make Alanus de Insulis think it is so, but I must needs confess, it comes not into my Creed. As some conceit that the fallen Angels or Devils here begat Children of Women; so the Jews most wickedly fable, that Adam begat Children of Devils. Those hundred and thirty years say they, that Adam was separated from Eve, Devils came to him, and he engendered with them, and begat Devils, and Spirits and Friends. And again; Four women are the mothers of Shedhim or Devils, Lilith, Naamah, Ogereth and Mahlath. I believe both these alike, for I believe that neither is likely. Both the Chaldees Onkelos and Jonathan render the sons of Elohim the sons of the Potentates or Judges, taking the word Elohim in the same sense that it is taken, in the middlemost verse of the book of Exodus, cap. 22. 28. Thou shalt not curse Elohim, or the Judges. This opinion is far better than the former, but Christians have a better than this. That the House and Progeny of holy Seth, are the Sons of God, or the Church: and the brood of cain's females were the Daughters of Men. Cypriano di valera, in his Spanish Translation of Gen. 4. and the last verse▪ translates it thus, Entonces commenciaron llamarse. Then begun men to be called by the name of God, or by the name of the Lord: And in the Margin he explains himself thus, that then the Men of Seths' House began to be a Public Church, and to be distinguished from cain's Family, and to be called the sons of God, Gen. 6. 2.   

CHAP. IU. Of the Phrase Sons of Man.  
THis Phrase is frequent in Scripture and Rabbin Hebrew, but most frequent in Chaldee and Syrian. Bene Anasha, & Bar nosho: In the latter of which the Syrian usually writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but leaveth out the first letter: as that tongue doth frequently in other words use the like ecclipsis, writing not as they read, as it is said of the French: Ezekiel in his Prophecy in Scripture Hebrew is frequently called son of man. Why so often he and no other Prophet should be so styled, reasons are given by divers: To me (though far inferior to all them) the ground work seemeth to be, because his Prophecy was written in Chaldean Captivity, he useth the Chaldean Phrase, Son of man, that is, O man. The same Phrase Daniel useth in Chaldea, Dan. 10. 16.   

CHAP. V Of Japhets' Plantation by his son Javan.  
JAvan is generally held to be Greece. And the Greek Tongue is by all Hebrews called the speech of Javan. The Arabians do so style the same language. The Syrian in Romans the first Chapter, verse 16. calls the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon what reason I cannot imagine. Javan the son of Japhet is held to have planted or peopled this Country, in memory of whose name the Jones are famous Monuments: Moses saith he had four sons, Elisha, Tarshish, Cittim and Dodonim: which it is likely planted all the Country of Greece as far as into Italy. Elisha and Dodonim dwelled at first near together, and so did Tarshish and Cittim, but their Posterity scattered far and near. The Jerusalem and Babylon Targums do almost resolve us of these four men's Plantations: For Jonathan reads the fourth verse of the tenth of Genesis thus. And the sons of Javan, Elisha, Elis, Tarsus, Acacia and Dardania. Jeruselamy thus: And the sons of Javan, Elisha, and the names of their Provinces, Alastarasom and Dodonia. Which last word Alastarasom I take to be mistaken, by joining two words together, and missing the last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech, which is easily done they be so like. The word Alastarasom should without doubt be Alas or Elis Tarsus. Elis frequent in all Authors: Eilision in Homer in Baeot. Elensine in Plutarch in Theseo, are places in Greece bearing the name of their old Planter Elisha. Dodonim is registered in the name of old Dodona. Tarshish left a memorial of himself in Cilicia in the City of Tarsus. Which was as Pliny saith urbs libera a free City, nat. hist. lib. 5. and Saint Paul is free of that City, Act. 22.  
Tarshish in Gen. 10. is the name of a man, in Jonah 1. 3. in Chald. Paraphrase it is used for the Sea. In Exod. 28. for a 
* The Pearl Tarshish in Ex. 28. 20. is rendered in English a Beryl: in the Chalde Translations it is k●rmum iamma, a Pearl of the S●a: Pliny▪ speaks of k●ramides a Pearl near that name Terus: Targum thinks Tarshish was Ashers stone: but Jonathan that it was Zebulons: And more likely for a Pearl of the Sea is not unfit for Zebulon a dweller by the Sea, Gen. 49. 13.  Pearl; in Act. 22. the name of a Town. I think I may safely suppose that the Town took the name from the Man, the Sea from the Town, and the Pearl from the Sea.  
Cittim got into the Isle Cyprus near his brother Tarshish: from him that Island in old time was called Cethin as Ant. di Guenara nameth it in Relox de los princip. And the Men of Cyprus acknowledged Cythnon quendam, one Cythnus (or Cittim) for their Predecessor as saith Herodotus lib. 7, That Island set out Colonies further to replenish the Western World: who bore the memory and name of their Father Cittim with them all along as they went. Macedon or Macetia is called Cittim, 1 Mac. 1. 1. At last they arrived in Italy which is called Cittim, Num. 24. 24. and so rendered by the Chaldees. Thus Javans posterity grew great in Greece and Italy, and at last sent us men over into these Isles of the Gentiles.   

CHAP. VI Of jewish Learning.  
THE Jews chief Studies are about the Scriptures or about the Hebrew Tongue but some have dealt in other matters. Their Tongue is their chief Learning which is indeed the ground of all sacred knowledge. In it some are most ignorant, and some again as accurate. They value it so highly, that the mistaking of a Letter in it say they, destroys the world. He that in this verse En kadosh caihovah, readeth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Beth for Caph, makes it, there is no holiness in Jehovah, and destroyeth the world. He that will may see most copious work of this nicety in Tauch, on Gen. 1. How nimble Textualists and Grammarians for the Tongue the Rabbins are, their Comments can witness. But as in Chaucer the greatest Clarks are not the wisest men, so among them, these that are so great Textualists, are not best at the Text. In humane Arts some of them have practised. Kimchi and Levita for Grammar, Rabbi Simeon for Logic, and others in other things, as Buxdorsius in his collection of Jewish Authors will fully satisfy.   

CHAP. VII. Of the Talmud.  
WHO so nameth the Talmud, nameth all Judaisme, and who so nameth Mishneh, and Gemara, he nameth all the Talmud: And so saith Levita Hattalmudh nehhlak, etc. The Talmud is divided into two parts, the one part is called Mishneh, and the other part is called Gemara, and these two together, are called the Talmud. This is the Jews Council of Trent, the foundation and ground work of their Religion. For they believe the Scripture as the Talmud believes, for they hold them of equal authority: Rabbi Tanchum the son of Hamlai saith, let a man always part his life into three parts. A third part for the Scriptures, a third part for Mishneh, and a third part for Gemara. Two for one, two parts for the Talmud for one for the Scriptures. So highly do they, Papist-like, prise the vain Traditions of Men. This great Library of the Jews is much alike, such another Work upon the Old Testament, as Thomas Aquinas his Catena aurea is upon the New. For this is the sum of all their Doctor's conceits and descants upon the Law, as his is a Collection of all the Father's Explications and Comments upon the Gospel. For matter it is much like origen's Books of old, ubi bene nemo melius, etc. and where they writ well, none better, and where ill, none worse.  
The word Talmud is the same in Hebrew, that 
* Elias L●u. in Tisbi.  Doctrine is in Latin, and Doctrinal in our usual speech. It is (say the Jews) a Commentary upon the written Law of God. And both the Law and this (say they) God gave to Moses, the Law by day, and by writing, and this by night and by word of mouth. The Law was kept by writing still, this still by Tradition. Hence comes the distinction so frequent in Rabbins, of Torah she baccathubh, and Torah she begnal peh, the Law in writing and the Law that comes by word of mouth, 
* Pirk. Abhoth Per. 1.  Moses (say they) received the Law from Sinai, (this Traditional Law I think they mean) and delivered it to Joshuah, Joshuah to the Elders, the Elders to the Prophet, and the Prophets to the men of the great Synagogue. And thus like fame in Virgil, crevit eundo, like a snowball it grew bigger with going. Thus do they father their fooleries upon Moses, and Elders, and Prophets, who (good men) never thought of such fancies, as the Romanists for their Traditions, can find Books of Clemens, Dionysius, and others who never dreamt of such matters. Against this their Traditional, our Saviour makes part of his Sermon in the mount, Matth. 5. But he touched the Jews freehold, when he touched their Talmud, for greater Treasure in their conceits they had none: like Cleopatra in Plutarch, making much of the Viper that destroyed them.   

CHAP. VIII. Talmudisme.  
TO omit the time when it was written, and the distinction of Jerusalem and Babylon Talmud: the chief end of them both (as they think) is to explain the Old Testament. The Titles of the Books show their intents. Pesachin about the Passover, Sanhedrin about the high Courts: Beracoth about thanksgiving. Sometime they Comment, sometime they Allude, sometime Controvert, sometime Fable. For this Book contains their Common Law and Civil, and commonly some things above all Law and Civility. To instance in one or two, that by Hercules' foot ye may guests his body.  
Judges 9 13. It is said by the Vine, shall I leave my Wine which cheereth God and Man? How doth Wine cheer God? Rabbi Akibhah saith, because men give God thanks for it.  
There also they question or controvert, whether a man should give thanks, or say grace for his meat and drink before he taste it?  
And otherwhere, whether a man may bless God for the sweet smell of Incense which he smells offered to Idols?  
Whether a man may light a candle at another candle that burns in a candlestick that hath Images on it.  
Whether a man at his Devotions, if a Serpent come and by't him by the heel, may turn and stoop to shake her off, or no? Which question Rabbi Tanchum answers very profoundly, that they must not so much as shake the foot to get a Serpent off, and gives a huge strong reason: For (saith he) such a one was praying, and a Serpent comes and catcheth him by the heel: He holds on his Devotion, and stirs not, and presently the Snake falls away stark dead, and the man not hurt: Legenda aurea hath not the Art of this coining beyond them.  
For their allusions, take a piece out of the book Mincha, which I have transcribed and translated into our own Tongue full of true Talmudisme.  
Our Rabbins teach, Israel is beloved, because God hath favoured them with the Commandment of Philacteries, upon their heads and upon their arms, fringes upon their garments, and marks upon their doors. And concerning them, David saith, Seven times a day do I praise thee, because of thy righteous Judgements: At the time that David went into the bath, and saw himself stand naked, he said, woe is me that I stand naked without the 
* Heb. Mitsuah ●r without my Philacteries.  Commandment, but when he remembered the Circumcision in his flesh, his mind was at quiet. Afterward when he went out, he made a song of it, as it is said: To him that excelleth upon Sheminith (or an eight) a Psalm of David: because of the Circumcision that was given on the eighth day. Rabbi Eliezer the son of Jacob saith, whosoever hath Philacteries upon his head, and Philacteries upon his arm, and fringes upon his garments, and a mark on his door, all this will keep 
* From this conceit it appears they were called Philacteries, that is keepers.  him from sinning, as it is written, A threefold cord is not easily broken. And he saith, the Angel of the Lord pitcheth round about those that fear him to deliver them, etc. Qui Bavium non odit, amet, etc.   

CHAP. IX. Of the Cabalists.  
THESE should be men of great account, for their Trading is chief in numbers: but the effect of their Studies prove but fetches nullius numeri, of no reckoning. Their strange tricks and sleights of invention, how to pick out a matter of nothing, out of a thing of no matter, is so intricate, that I do not much care if into these secrets my soul do not come. Their Atbash is a strange crotchet beyond the moon: it is described by the great Buxdorfius in his Abbreviaturae.  
Their Rash & Sophe tebhoth, their Notericon, and Geometria, whether to call them Cabalistical, Masoretical, or Fantastical I know not: they have paid the margin of the Bible with such conceits. I could give examples by hundreds, but it were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present worse than none at all.   

CHAP. X. gideon's Army. josh. 7.  
gideon's Army represents the Church visible and invisible: for as in his Army all the company marched alike, and used the same Military Discipline, and yet two and twenty thousand were cowards, and returned from him for fear, at the well Harodh, which it may be was called Harodh, or fear, from their fearfulness; so in the Church visible, men use the same Word, the same Sacraments, and the same outward Profession, yet are many of them but cowards in Christ's warfare when it comes to the trial. gideon's trial of his Soldiers by lapping water, and kneeling to drink was a good piece of Military Discipline: for those that lapped in their hands, shown their nimbleness in march, who could drink and not stay, but those that kneeled down, made a stop in their marching.  
gideon's fight is much like Jerichoes' siege, that with Trumpets, this with Trumpets and Lamps, his conquest like abraham's, with three hundred men he overthrows an Army as Abraham did with three hundred and eighteen. Saint Austen keeps a deplorable stir about allegorising this number three hundred by the Greek letter T tau, to make it resemble the sign of the cross: And so he runs both besides the language and the matter: charity to the good man makes me ambiguous and doubtful whether that fancy be his or not.   

CHAP. XI. A jerusalem Tenet, ex Kimchio in Praefat. to the small Prophets.  
OUR Rabbins of happy memory say, (saith he) that every Prophet whose name and his father's name is set down in his Prophecy, it is certain that he was a Prophet, and the son of a Prophet. He whose name, and not his father's name, it is certain that he was a Prophet, and not the son of a Prophet. He whose name and the name of his City is set down, it is certain that he was of that City. He whose name and not the name of his City, it is certain that he was a Prophet of Jerusalem. And they say, that he whose father and father's father's name is set down in his Prophecy, was a greater man of Parentage, than he whose father is only named. As in Zephaniah, Chap. 1. vers. 1.   

CHAP. XII. Nun inversum. Numb. 10. & 11.  
IN the tenth of Numbers and the thirty fifth verse, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Ark went forward, the letter Nun is written wrong way, or turned back thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show (say the Hebrews) the loving turning of God to the people: And in the eleventh Chapter and first verse, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the People became as murmurers, etc. The letter Nun is again written wrong or turned back thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To show (say they) the perverse turning of the People from God: and thus are these two Places written in every true Bible in the World. If the Jews do not here give any one satisfaction, yet do they (as Erasmus speaks of Origen) set Students on work to look for that which else they would scarce have sought for. Such strange passages as these in writing some words in the Bible out of ordinary way (as some letters above the word, some letters less, and some bigger than other) observed constantly by all Copies and Books, cannot sure be for nothing: If they show nothing else, yet this they show us, that the Text is punctually kept, and not decayed, when these things (that to a hasty ignorant beholder might seem errors) are thus precisely observed in all Bibles.   

CHAP. XIII. Of the Massorites.  
THESE men are held to be the Authors of the Vowels and Accents: which opinion received by some (and those no ordinary men neither) I must needs confess, I am not so fully satisfied for, as to believe it. I do indeed admire the Massorites pains in observation of them in the Bible, but I cannot guests by that, that they have done more than observed: when a word, either in Letter or Vowel, goes from ordinary rules of Grammar, they have marked, that it does so, which a mean Hebrician may do, but why it does so, there is either a right Jewish reason, or none at all given. To exemplify 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in one, Gen. 14. 5. the word kederlaomer, is so strangely pricked, that one cannot pass it: I myself observed it before ever I saw the Massoreth: and when I came thither to them for a reason, they have done no more but observed it, viz. Tebhah hhatha, etc. that Camets' is written with two schevaes: and so of others they seldom say more. Admirable is their pains, to prove the Text uncorrupt against a gainsaying Papist. For they have summed up all the letters in the Bible to show, that one hair of that Sacred Head is not perished. Eight hundred eight and forty marginal notes are observed and preserved for the more facility of the Text. The middle verse of every Book noted, the number of the verses in every Book reckoned: and (as I said before) not a Vowel that misseth ordinary Grammar which is not marked. So that if we had no other surety for the Truth of the Old Testament Text, these men's pains (me thinks) should be enough to stop the mouth of a daring Papist.   

CHAP. XIV. Of the marginal Readins.  
THAT the margin should so often help the Text (as I may so say) as in 848 places, may seem to tax the Text of so many errors. But the Learned can find a reason why it is so. I hope I may satisfy myself without any hurt, with this reason, till my Learning will afford me a better: Namely, that when they took in hand to review the Bible, after the Captivity (as all hold Ezra did) that they did it by more copies than one: which when they thus varied, they would not forsake, either because they were loath to add or diminish: therefore they took even their varying, one in the Text, and the other in the Margin. Yet do I not think it was done only thus, without some more special matter in some places: for the writing of Nagnarah so often Nagnar, does make me think (if I had nothing else to persuade me) that these Marginals are not only humane corrections.   

CHAP. XV. Ex Kimchio in jonah 1.  
KImchi questioning why the Book of Jonah should be Canonical, etc. gives one most comfortable reason, which upon reading I could not but muse on. His words are observable, and they are these. It is questionable why this Prophecy is written among the Holy Scriptures, since it is all against Niniveh, which was Heathenish: and in it there is no remembrance (or mention) of Israel, and among all the Prophets besides this, there is not the like. But we may expound it, that it is written to be a 
* Heb. Musar. Instruction.  check to Israel, for lo a strange People which were not of Israel, was ready to repent, and even the first time that a Prophet reproved them, they turned wholly from their evil: But Israel whom the Prophets reproved early and late, yet they returned not from their evil. Again (this Book was written) to show the great miracle, that the blessed God did with the Prophets, who was three days and three nights in the belly of the fish, and yet lived, and the fish cast him up again. Again to teach us, that the blessed God showeth mercy to the repentant of what Nation soever, and pardons them though they be many. Haec Kimchi. Upon whose last words I cannot but enter into these thoughts. Can we look for a Truth from a Jew, or Comfort from a Spaniard? And yet here the Spanish Jew affords us both: comfortable Truth, and true Comfort. God will pardon the Repentant, there is a comfortable Truth, and he will pardon them of what Nation soever if they repent, there is most true Comfort. When a Jew thus Preaches repentance, I cannot but hearken, and help him a little out with his Sermon. That as God is ready to forgive the Repentant of what Nation soever, so for what Sins soever, if they be truly Repent. Here, I except the impardonable Sin, the sin against the Holy Ghost: which what it is, the Scripture conceals in close words, partly because we should not despair, if we fall ourselves, and partly because we should not censure damnably of our Brethren, if they fall into a sin that is nigh this, so that not into it. To maintain the Jews words and mine own, for pardon of Nations and of sins, I have as large a field as all the Countries and all the Sins of the World to look over. I will only for Countries confine myself to Niniveh, and for Sins to Mary Magdalen. Niniveh a Heathen Town, built by a Wicked Brood, inhabited by a Wicked Crew, yet Repenting Niniveh is Pardoned. Marry Magdalen a manifold Sinner, a customary Sinner, a most deadly Sinner, yet Repenting Mary Magdalen is Forgiven. The Jew brings me into two Christian Meditations about Niniveh, or into two wholesome Passions: Fear and Hope. God sees the Sins of Niniveh, than I know mine are not hid, this breeds in me Fear of punishment: But God forgives the sins of Niniveh, than I Hope mine are not unpardonable: this breeds hope of forgiveness Col debhaurau she amar ●ehareang libhne Adam (saith the Rabbin) bithnai in lo j●shubhu. All the evils that God threatens to men, are threatened with this condition, if they do not Repent. As before the Jew spoke Comfort and Truth, so here he links Comfort and Terror. God threatens Evil, there is Terror, but it is with Condition, there is Comfort. Niniveh finds both in the story, Forty days and Niniveh shall be destroyed, there is a threatened Terror: But the Lord repent of the Evil that he spoke to do unto them, and did it not, there is a Comforting Condition. So that as David does, so will I hopefully and yet fearfully sing of Mercy and Judgement: First Mercy, than Judgement: Mercy upon my Repentance, lest I be cast down: and Judgement upon my Sins, lest I be lifted up. Mercy in Judgement, and Judgement in Mercy. Is there any one that desperately rejects Ninivehs exhibited Mercy? Let him fear Ninivehs threatened Judgement, or is there any that trembles at Ninivehs threatened Judgement? Let him comfort himself by Ninivehs obtaining Mercy. But in the mouth of two witnesses, let the Mercy be confirmed. Let me take Mary Magdalen with Niniveh, and as I see in it the forgiveness of a multitude of Sinners, so I may see in her, of a multitude of Sins. Those many Sinners pardoned as one Man, those many Sins made as none at all. Saint Bernard speaking of her washing of Christ's fear, says, she came thither a Sinner, but she went thence a Saint: She came thither an Aethiope and a Leopard, but she went thence with changed Skin, and canceled Spots. But how was this done? She fell at the feet of Christ, and with sighs from her heart, she vomited the Sins from her soul. Prosternere & tu anima mea, as saith the same Bernard. And cast thou thyself down, oh my soul, before the feet of Christ, wipe them with thine hairs, wash them with thy tears, which tears washing his feet may also purge thy soul. Wash his feet, and wash thyself with Mary Magdalen, till he say to thee as he did to Mary Magdalen, thy sins are forgiven.   

CHAP. XVI. Of Sacrifice.  
SAcrifice is within a little as old as sin, and sin not much younger than the world. Adam on the day of his creation (as is most probable) sinneth and sacrificeth: and on the next day after meditates on that whereunto his sacrifice aimeth, even Christ. Cain and Abel imitate the matter of their father's piety, Sacrifice; but Cain comes far short in the manner. Abel hath fire from Heaven to answer him, and Cain is as hot as fire because he hath not. Noah takes an odd clean beast of every kind into his Ark for this purpose, to sacrifice him, after his Delivery. And so he does: but for the Chaldee Paraphrasts fancy, that he sacrificed on the very same Altar, whereon Adam and Cain and Abel had sacrificed so long before. I refer it to the belief of a Jew, who by the Poet seems to be of a large faith, Credat Judaeus apella. Decency and order was observed of the Fathers before the Law, for this holy piece of worship. God makes Moses in his Leviticus to bring it into writing. While the Jews Temple stood, or while they might stand in the Temple, they had their daily sacrifice, till the great Sacrificer offering himself, caused sacrifice and oblation to cease. Now are the Jews content, and as it appears in their Common Prayer book, they beseech God to be so too, with prayers without sacrifice, because they have not now access to their sacrificing place. Their distress (as they think it) for this very thing, might teach them that Messiah Nagidh or Christ the Prince hath done what Daniel to them, and an Angel to Daniel had prophesied of him.  
Whether the Heathens borrowed their custom of sacrificing from the Jews or from nature, it is not material. Sure I am, that the Jews borrowed some of their abominable sacrifices from the Heathen: Sacrificing of men is Heathenish, in Moses his language: yet was this too frequent among the Jews, used also in old time by the Athenians and Carthaginians, as witness Plutarch, Lactantius and others: and in these times by the Indians, as in Cortes, etc. Of this bad use (that the Heathen had got) I cannot tell what should be the reason, unless they thought that cruelty was the best offering, or that their gods were more cruel than merciful. Or this reason may be given. They had learned either from the Jews, or from their Oracles, or from the Devil himself (who cares not to give men some light, thereby to lead them to the more darkness) that a man should once be offered, who should appease the wrath of God (as Christ was) and therefore they in remembrance of this man, did sacrifice men, either to see whether they could light on this man, or else in remembrance of him till he should come.  
Some condemn Jeptha of this cruelty of sacrificing his own daughter; who yet in Heb. 11. is commended for his faith: Austen doubts whether it is to be counted God's Commandment, that he slew his own child. But I think no such doubt is necessary, since there is no such strictness of the words in the Text. A Heathen man in Plutarch when he was told that he must either sacrifice his own child to such a Goddess, or else his affairs and enterprises would not prosper, could answer, that he would offer with all his heart such sacrifice as the Goddess would accept, but that she would desire or would be pleased with the blood and murder of his child, he could not be persuaded. I am sure Jephta had reason to be far better instructed in such things as these, than any Heathen in the world.  
Varro holds that it was not fit that any sacrifice at all should be offered. His reason in Arnobius is: Quia Dii veri neque desiderant ea, neque deposcunt; ex aere autem facti, testa, gypso, vel marmore multo minus haec curant. For saith he, The true Gods desire not, nor exact any such matter, and those false gods that are made of brass, mortar, marble, etc. care less for them. The Heathen man in his own sense saith only, for his meaning doubtless is, that the Gods that are true Gods are not delighted with this cruelty of slaying beasts, nor do they for their own sustentation or provision desire men to be at this charge. And so the true God which is truth itself, though he commanded sacrifice, yet was it not merely in respect of himself, that he did it, any further than this, that men should by this manner of worship, acknowledge their submission and humility and obedience to him. For what cares he for beast or bullock, since the World is his and all that is in it, Psal. 50. 12. And Lyranus does set down the special ends wherefore God doth command Israel so many sacrifices.  
As first to wean them from Idolatry: for their service of the true God required so much, that they could have hardly any time to think of Idols. And the very beasts they sacrificed, might teach them the vanity of the Idols of Egypt which they once served: Slaying of a bullock, a ram, a goat, might tell them that the Egyptians Apis and Hammon which they worshipped in these forms, were but vanity.  
Secondly, By their sacrifices they acknowledged that they had nothing but what they had received from God, and therefore of their beasts, corn, wine, etc. they offered him in thankfulness some of his own.  
Thirdly, These sacrifices were to bear Christ in their minds till he should come and make a full atonement for them. And so says Lyra, The very beasts sacrificed, represent Christ, an Ox for Patience, a Sheep for Innocence, and an ill smelling Goat, for his likeness to sinful Flesh.  
A fourth reason might be given, That the people standing and seeing these beasts ●●●in and flred, might remember their own deservings, and call to mind their sins for which this beast was thus used. Their putting of their hands (the right hand saith the Chaldee) upon the head of the beast, seems to import some such a matter as their acknowledgement, of their deserving of that which the beast was ready to suffer, death and sire. Whosoever desires to be taken up with Allegories about this piece of God's service, Flaviacensis will furnish him: and if he will not do, the Fathers are copious enough, and it may be too much this way.  
The Heathen Mariners in ship with Jonah, are said to sacrifice and vow vows; which the Chaldee helps out (as thinking the ship and a tempest unfit time and place for sacrifice) thus, they promised they would sacrifice, viz. when they should come ashore, and vowed vows to become Proselytes, saith Jarchi, or to give Alms to the poor, saith Kimchi. Endless it were to trace the Heathens, and to see how near or how far they be to or from the sacrifices of the Jews.   

CHAP. XVII. A just judgement.  
CRantzius the Denmark Historian as he hath many delightsom passages of story, so this especially, I could not but copy out at my reading of it, wherein I see God just, and murder heavy. One was hired for a sum of money to murder an innocent Dane. He does the bloody fact, and presently receives in a purse his wages of iniquity. A heavy purse of gold for a while, makes a light heart, but where the guiltiness groans heavy too, the gold is worth nothing. At last the murderer's conscience accuseth and condemns him like both witness and Judge for his bloody fact. His heart and eyes are both cast down, the one as far as Hell, whither the fact had sunk, and the other to the Earth, whither the blood. He is now weary of his own life, as erewhile he was of another's. He ties his purse of gold (which had hired him to kill the other) about his neck, and offers it to every one he meets as his reward if he would kill him. At last he is paid in his own coin, and hires his own murderer with that price wherewith he himself was hired. And so perish all such whose feet are swift to shed-blood, and he that strikes with an unlawful sword, be strucken with a lawful again. This man's case makes me to think of Cain the old grandsire of all murderers. Of his heavy doom and misery, and burden and banishment. David once groaned under the burden of blood guiltiness, but God at his repenting eased him: Psal. 51. Judas takes a worse course than even Cain did to be released of the sting of bloodshed, Matth. 27. God grant I never know what it is to be guilty of shedding of blood, but only by reading.   

CHAP. XVIII. Of the name of the Red Sea.  
IN Hebrew it is called Suph: the Sea of weeds: Because (saith Kimchi) there grew abundance of weeds upon the sides of it. In Greek, Latin and English, and other Western Tongues, it is commonly called the Red Sea: Divers reasons are given by divers persons why it is so called, the best seems to me to be, from the redness of the ground about it. And so Herodotus speaks of a place thereabout called Erythrobolus or the red soil. It is thought our Country took the name of Albion, from the like occasion, but not like colour. As from the white rocks or cliffs upon the Sea side. The Jews hold that Whale that swallowed Jonah, brought him into the Red Sea: and there shown him the way that Israel passed through it, for his eyes were as two windows to Jonah, that he looked out and saw all the Sea as he went. A whetstone, yet they will needs have some reason for this loud lie, and this is it, because Jonah in Chap. 2. 5. saith Suph hhabhush loroshi, which is, the weeds were wrapped about my head: which they construe, the Read Sea was wrapped about my head. And to help the Whale thither, Rabbi Japhet saith, that the Red Sea meets with the Sea of Japho, or the Mediterranean: unless the Rabbin means that they meet under ground, guess what a Geographer he was: and if he find a way under ground, guess what a deep Scholar. A long journey it was for the Whale to go up to Hercules pillars into the Ocean, and from thence to the Red Sea in three days and nights: but the fabling Jews must find some sleight to maintain their own inventions.   

CHAP. XIX. Of the word Raca. Matth. 5. 22.  
WHosoever shall say unto his brother Raca, shall be worthy to be punished by the Council. The word is a Jewish nickname, and so used in the Talmud for a despiteful title to a despised man, as Our Rabbins show a thing done with a religious man that was praying in the high way, by comes a great man, and gives him the time of the day: but he saluted him not again: He stayed for him till he had finished his prayer; after he had done his prayer, he said to him Reka, is it not written in your law, that you shall take heed to yourselves? Had I struck off thy head with my sword, who should have required thy blood, etc. And so goes the angry man on. Irenaeus hath a Phrase nigh to the signification of this word, qui expuit cerebrum, a man that hath no brains, and so Raka signifies a man empty, whether of understanding or goodness: so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken.   

CHAP. XX. Wit stolen by jews out of the Gospel.  
Gospel. Jews. OUR Saviour saith to his Disciples, the harvest truly is great, but the labourers are few, Matth. 9 38. RAbbi Simeon saith: to day is the harvest, and the work is much and the labourers are idle, and the reward great, and the Master of the house urgent, Pirk Abhoth Per. 2. Whosoever heareth these say, and doth them, I will liken him to a man that built his house upon a rock: And the rain descended, and floods came, etc. He that learneth the Law, and doth many good works, is like a man that built his house, the foundation of stone and the rest of brick, and the waters beat, and the stone stood, etc. And every one that heareth these say, and doth them not, shall be likened to a foolish man that built his house upon the sand. Matth. 7. 24, 25. etc. But he that learneth the Law, and doth not many good works, is like a man that built his house, the foundation of brick and the rest of stone, etc. and the brick wasted, etc. Abhoth Rabbi Nathan. Of every idle word that men speak, they shall give account thereof at the day of Judgement. Matth. 12. 36. The very same words almost in Orehhoth hhajim. With what measure you meet, it shall be measured to you again. Matth. 7. 2. Rabbi Mair saith, With the measure that a man measureth, they measure to him again, Sanhedrin.  
The whole Lords Prayer might almost be picked out of their works, for they deny not the words though they contradict the force of it. The first words of it they use frequently, as Our Father which art in Heaven: in their Common Prayer book, fol. 5. and Humble your hearts before your Father which is in Heaven in Rosh hashava. But they have as much devotion toward the Father while they deny the Son, as the Heathens had which could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
* Frequent in Homer.  Our Father Jupiter, and worshipped an unknown god, Act. 17. They pray almost in every other Prayer, Thy Kingdom come, and that Bimherah bejamenu quickly, even in our days, but it is for an earthly Kingdom they thus look and pray. They pray, Led me not into Temptation, fol. 4. Liturg. while they tempt him that lead them in the Wilderness, as did their Fathers, Psal. 95. By this Gospel which they thus filch, they must be judged.   

CHAP. XXI. Saint Cyprians nicety about the last Petition in the Lord's Prayer.  
SAint Cyprian it seemeth is so fearful of making God the Author of evil, that he will not think that God leadeth any man into temptation. The Petition he readeth thus: Ne nos patiaris induci in tentationem, Suffer us not to be lead into temptation, but deliver us from evil, leaving the ordinary current and truth of the Prayer, because he will not be accessary to imagine that God should lead man into temptation: whereas all men as well as he do think, that God doth not lead man into evil temptations as Satan doth, and yet that God doth tempt men. So he is said in plain words to have tempted Abraham: And Rabbi Tanchum wittily observes that Abraham's two great temptations begin both with one strain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee gone. The first, Get thee gone out of thy Country from thy kindred and father's house, Gen. 12. The second, Get thee gone to the land of Moriah, and offer thy son Isaac upon one of the mountains, Gen. 22.  
May we not safely say here that God lead Abraham into temptation? But as it follows, liberavit a malo, God delivered him from the evil of the temptation, which is being overcome. And Saint James saith sweetly, (though at first he may seem to cross this Petition) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Brethren account it all joy when ye fall into divers temptations, Jac. 1. 2. to be in temptation is joy, for God chastiseth every son that he receiveth, and yet pray lead us not into temptation, but deliver us from evil: let the latter comment upon the first, lead us not into the evil of temptation, which in the Apostles Phrase is, suffer us not to be tempted above our strength.   

CHAP. XXII. Septuaginta Interpreters.  
I Will not with Clemens, Josephus, Austen, Epiphanius, and others, spend time in locking them up severally in their closerts, to make their Translation the more admirable: I will only mind that, They did the work of this Translation against their will, and therefore we must expect but slippery doing: And that appears by them. Their additions, variations, and (without doubt) oversights, may well argue with what a will they went about this business. It were easy to instance in thousands of places. How they add men and years, Gen. 5. & 10. & 11. & 46. How they add matter of their own heads: as how they help Jobs wife to scold, Job 2. adding there a whole verse of female passion. I must now (saith she) go wander up and down, and have no place to rest in: and so forth: And so Job 1. 21. Naked came I out of my mother's womb, and naked shall I return thither: the Lord hath given and the Lord hath taken away, even as pleaseth the Lord, so come things to pass, blessed be the Name of the Lord, which clause (even as pleaseth the Lord so come things to pass) is not in the Hebrew but it is added by them, and so is it taken from them into our Common Prayer Book, in that part of the manner of burial. To trace them in their mistakes is pretty, to see how their unpricked Bible deceived them. As to instance in one or two for a taste.  
Hebrew. Septuag. Gen. 15. 11. It is said, that the birds light upon the carcases, and Abraham drove them away: in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashhebh. They read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajashhebh he drove them away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajeshhebh, he sat by them: and of this Saint Austen makes goodly Allegories. Judges 5. 8. The Hebrew saith, they choose new gods, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhem shegnarim, was war in the gates. They say, they chose new gods, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehhem segnorim, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  barley bread. Judges 7. 11. The Hebrew saith, and he and Phurah his servant, went down to the quarter (or side) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamushim the armed men. They say, he and his servant Pharah went down to the quarter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamishim, fifty men.  
Thus do they vary in a world of places, which the expert may easily see and smile at. I omit how they vary names of men and places. I will trouble you with no more but one, which they comment as it were to help a difficulty.  
1 King. 12. 2. It is said of Jeroboam that he dwelled in Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijeshhebh bemitzraijm. 2 Chron. 10. 2. It is said that he returned from Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashobh mimmitzraijm.  
The Septuagint heals this thus, Translating 2 Chron. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he (had) dwelled in Egypt, and he returned out of Egypt.  
Such is the manner of that work of the Greek: Now to examine the Authority of this we shall find it wonderful: That some of the Jewish Synagogues read the Old Testament in Greek and not in Hebrew, Tertullian seemeth to witness. But those were Jews out of Canaan: for they were not so skilful in the Greek Tongue in Canaan, for aught I can find, as to understand it so familiarly: if they had been, I should have thought the Septuagint to be the Book that was given to Christ in the Synagogue, Luke 2. 17. Because his Text that he reads, does nearer touch the Greek than the Hebrew: But I know their Tongue was the Mesladoed Chaldee.  
The greatest authority of this Translation appeareth, in that the holy Greek of the New Testament doth so much follow it. For as God used this Translation for a Harbinger to the fetching in of the Gentiles, so when it was grown into Authority by the time of Christ's coming, it seemed good to his infinite Wisdom to add to its Authority himself, the better to forward the building of the Church. And admirable it is to see with what Sweetness and Harmony the New Testament doth follow this Translation, sometime even besides the letter of the Old, to show that he that gave the Old, may and can best expound it in the New.   

CHAP. XXIII. The Septuagint over-authorized by some.  
SOME there were in the Primitive Church, like the Romanists now, that preferred this Translation of the Greek (as they do the Vulgar Latin) before the Hebrew fountain: Of these Saint Austen speaks, of their opinion herein, and withal gives his own in his fifteenth book de Civitate Dei, Cap. 11. 13, 14. where treating of Methushelahs' living fourteen years after the Flood, according to the Greek Translation: Hence came (saith he) that famous question, where to lodge Methuselah all the time of the Flood: Some hold (saith he) that he was with his father (Enoch) who was translated, and that he lived with him there, till the stood was past. They hold thus, as being loath to derogate from the authority of those books, quos in autoritatem celebriorem suscepit Ecclesia, which the Church hath entertained into more renowned Authority: And thinking that the books of the Jews rather than these, do mistake and err. For, they say that it is not credible that the seventy Interpreters, which translated at one time, and in one sense, could err, or would lie or err, where it concerned them not: But that the Jews, for envy they bear to us, seeing the Law and Prophets are come to us by their interpretation, have changed some things in their books, that the Authority of ours might be lessened. This is their opinion. Now his own he gives Chap. 13. in these words, Let that Tongue be rather believed, out of which a translation is made into another by Interpreters. And in Chap. 14. The truth of things must be fetched out of that Tongue, out of which, that that we have, is interpreted.  
It is apparent by most of the Fathers both Greek and Latin, how they followed the Greek, though I think, not so much for affectation as for mere necessity, few of them being able to read the Bible in Hebrew.  
I will conclude with Clemens Alex. his reason, why God would have the Bible turned into Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. 1. Pag. 124. That is, For this were the Scriptures interpreted, in the Grecians Tongue, that they might have no excuse for their ignorance, being able to understand our (Scriptures) if they would.   

CHAP. XXIV. Phrases taken from jews in the New Testament.  
THESE Phrases are by the great Broughton called Talmudick Greek, when Jewish and Talmudical Phrases are used in Holy Writ: Such is Gehenna frequent in all Rabbins. Maranatha 1 Cor. 16. 22. the bitter excommunication. The world to come, so often used in the Gospel, and nothing more often among the Jews and Chaldees. Raka Matth. 5. 22. of which see Chap. 19 Jannes and Jambres, 2 Tim. 3. 8. whose names I find in the Chaldee Paraphrast with very little difference, and a goodly legend of them. As in Exod. 1. 15. Pharaoh slept and saw in his dream, and behold all the land of Egypt was put in one scale and a 
* Chal. Ta●la bar imera.  young lamb in the other scale, and the lamb weighed down the scales of himself, 
* Chal. Mliadh▪ out of hand a Phrase most usual in jews Authors, and the very same in Eng. o●t of hand.  out of hand he sends and calls all the Sorcerers of Egypt, and tells them his dream: Out of hand Janis and Jimbres chief of the Sorcerers opened their mouths and said unto Pharaoh: there is a child to be born of some of the Congregation of Israel, by whose hands all the land of Egypt shall be wasted, therefore the King consulted with the Jewish midwives, etc. And in Exod. 7. 11. He calls them Janis and Jambres. And that you might the better understand who these two were, the Hebrew comment upon the Chaldee Text saith, They were Scholars for their art of enchanting to the noble wizard Balaam: and so he fetches Zophar for authority to maintain them: And to prove Janis and Jambres either very constant enemies and opposers to Moses, or else very good dutiful Scholars to Balaam; the Chaldee saith, that these two were the two servants that went with Balaam, Numb. 22. 22. when he went to curse Israel.  
Beelzebub, or as the New Testament Greek calls it Beelzebul, is a wicked phrase used by the Jews of Christ, Mark 3. 22. and elsewhere. Now whether this change of the last letter were among the Jews accidental or of set purpose, I cannot determine. Such ordinary variation of letters, without any other reason, even use of every Country affords. So Reuben is in the Syrian called Rubil, Apoc. 7. 5. So the Greek and Latin Paulus, is in the Syrian Phaulus, in Arabian Baulus. But some give a witty reason of l in Beelzebul, that the Jews in derision of the Ekronites god Baalzebub (which was a name bad enough, the god of a fly) gave him a worse, Baalzebul, the god of a Sir-Reverence, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Chaldean.  
To omit any more Jewish Phrases honoured by the New Testament using them, this very thing does show, the care is to be had for the right reading of the Greek, since so many idioms and so many kinds of stile are used by it.   

CHAP. XXV. Ninivehs conversion: Jonah 3.  
THE book of Jonah is wholly composed of wonders. Some hold Jonah to be wonderful in his birth. As that he should be the son of the Sarepta widow, whom Eliah raised to life: And because the mother of the child said, Now I know that the word of God in thy mouth is true, therefore he is called Ben Amittai, the son of my truth: whether the story may be called Ben Amittai, or a true story, let the Reader censure, by the two Towns of Sarepta and Gath-hepher. Howsoever Jonah was wondrous in his birth, I am sure he was wondrous in his life. A Prophet, and a runagate, before his shipwreck, a man drowned, and yet alive, in his shipwreck, and a Preacher of Repentance, and yet a Repiner at Repentance, after. The least wonder in the book is not the conversion of Niniveh. It was a great wonder (as D. Kimchi says) that Jonah was in the belly of the fish three days and three nights and yet lived. And it was another wonder that he was not stupid but continued in his senses and intellectuals and prayed: And do but well consider it, and it will appear almost as great a wonder, that Niniveh so great a Town, so long wicked, in so short time should be converted. To say as Rabbi Joshuah doth, That the men of the Ship were got to Niniveh, and had told all the occurrence about Jonah, how they had thrown him over hatches, and yet he it was that was among them, and therefore they believed the sooner, as it is without Authority, so doth it lessen the wonder of the Towns conversion.  
Jonah an unknown man, of a foreign people, to come into so great a City with a Forty days and Niniveh shall be destroyed, was strange. But for the King upon so short a time, to send a crier to proclaim Repentance, is as strange if not stranger. Jonah proclaims the Town shall be destroyed, the King (in a manner) proclaims, the Town shall not be destroyed, by proclaiming the means how to save it, Repentance. To say as 
* Aben Ezra gives 2. Reasons of poor force to prout, that Ninlveh feared God in old time. 1. Because otherwise he would not have sent his Prophet to them, and so he lessens the wonder of God's mercy. 2. Because we read not that they broke their images, therefore they had not any. How far the Rab. is besides the cushion both for construction and reason one of small skill may ●edge.  Aben Ezra does, That because the City is called Gnir gedholah leelohim, a great City of God, that therefore they feared God in old time, but now in Jonahs' time began to do evil, is still to lessen the wonder, about their conversion: a stranger repentance than which the world never saw. The old world had a time of warning, of years, for Ninivehs hours, and yet eat and drunk till the flood came, and then in the floods of many waters, Repentance and Prayers would not come near God, Psal. 32. Fair warning had Sodom by the preaching of Lot, whose righteous soul they vexed, and would not repent, till their Hell (as it were) began from Heaven, and fire and brimstone brought them to the lake of fire and brimstone: and when the wicked seed of him that derided his father's nakedness, perished for their naked beastliness, and their flames of lust brought them to flames on Earth and in Hell. The men of Niniveh shall rise up in Judgement against the generation of the Jews, and condemn them, because these at the Preaching of Jonah Repent, and they not for the Preaching of a greater than Jonah, that was among them. When the Master of the Vineyard sent his Servants, nay his own Son, they put him to Death. In the Conversion and Delivery of Niniveh I cannot but admire a double mercy of God, who (to use a Father's words) Sic dedit poenitentibus veniam, qui sic dedit peccantibus poenitentiam: Who was so ready upon their Repentance to grant them Pardon, who was so ready upon his Threatening to give them Repentance.  
Other kind of entertainment (than Jonah had) had he, that came from Gregory Bishop of Rome, to Preach to our Realm of England. The passage of which story our Countryman Bede hath fully related. That when Austen had Preached the Gospel to the King, and Dehorted him from his Irreligious Religion; your words (saith the King) are good, but I have been trained up so in the Religion ● now follow, that I cannot forsake it to change for a new. This Argument too many superstitious Souls ground upon in these days, choosing rather to Err with Plato, than to follow the Truth with another. Desiring rather to be, and being as they desire, of a false Religion, than to forsake the Profession of their Parents and Predecessors. Not refusing (like good fellows) to go to Hell for company, rather than to Heaven alone. Such a boon companion was Rochardus King of the Phrisons: of whom it is Recorded▪ that whereas a Bishop had persuaded him so far towards Christianity, as that he had got him into the water to Baptise him: the King there questions, which way his forefathers went, which died Unbaptised, whether to Heaven or Hell? The Bishop answers, That most certainly they were gone to Hell. Then will I go the same way with them (saith the wicked King) and pulls back his Foot out of the water, and would not be Baptised at all. Hoc animus meminisse horret luctuque refugit.   

CHAP. XXVI. Of the jews Sacraments, Circumcision, and Passover.  
BOTH these Sacraments of the Jews were with Blood: both in Figure: the one to carry the Memory of Christ till he came, and the other the Passion of him being come. Abraham received the sign of Circumcision, the seal of the Righteousness of Faith which he had when he was Uncircumcised, Rom. 4. The Israelites received the Institution of the Passover in Egypt, Exod. 12. I will not stand to Allegorise these matters, of the time and manner of receiving these two, but only of the things themselves.  
Circumcision given in such a place is not for nothing: but in the place of Generation, it is given Abraham, as a Seal of his Faith, that he should be the Father of all those that believe, Rom. 4. And especially a Seal to him of Christ's coming from those Loins near to which his Circumcision was. And appertaining to this I take to be the Oath that Abraham gives his Servant, and that Jacob gives Joseph, with their Hands put under their Thighs 
* As the jews think.  not to swear by their Circumcision, but by Christ that should come from those Thighs. Circumcision was also used for distinction of an Israelite, at the first: and hence were they distinguished; but in time, Ishmael had taught his race so much, and Egyptians, Phaenicians, Arabians, and the Countries about them grew Circumcised. So was Pythagoras Circumcised, that he might have access to the recluse Mysteries of the Egyptians Religion.  
Circumcision was also used with the Jews as Baptism with us, for admission into the Church of Israel. And it was Gods express command that the Child on the eighth day should be Circumcised. And on that day more than any other (saith Saint Austen) to signify Christ's resurrection, who rested the week's end in the grave, and rose on the eighth day: And if Aristotle say true, one may give a reason, why not before the eighth day: because a Child for the seven days is most dangerous for weakness. A stranger was so admitted to their Congregation, Exod. 2. 48. And of this does Rabbi Eliezer fantastically expound that verse in Jonah 1. 16. Then the men feared the Lord exceedingly, and offered sacrifice: whereupon the wand'ring Jew saith thus. As soon as the Mariners saw (when they drew near to Niniveh) all the wonders that the blessed God did to Jonah, they stood and cast every one his gods into the Sea. They returned to Joppa, and went up to Jerusalem, and Circumcised the flesh of their foreskin, as it is said. And the men feared the Lord exceedingly, and sacrificed Sacrifices: what Sacrifice? But this Blood of the Circumcision which is as the Blood of a Sacrifice: And they vowed to bring every one his Wife and Children, and all that he had, to fear the Lord God of Jonah: and they vowed and performed.  
This was indeed the way to admit Proselytes, by Circumcision, but in salomon's time, when they became Proselytes by thousands, they admitted them by Baptism or Washing as some Jews do witness.  
Whether the neglect of Circumcision (as I may so term it) in the Wilderness, were merely Politic, because of their more fitness, for any moment's removal, and march, or whether some Mystery were in it I will not decide. Nor need I relate how the Jews use to Circumcise their Children, for the great Buxtorfius hath punctually done it: Nor can I relate how highly the Jews prize their Circumcision; for one might gather volumes out of them upon this subject. For they consider not, that he is not a Jew, which is one outward: neither is that Circumcision which is outward in the flesh. But he is a Jew which is one within, and the Circumcision is of the Heart in the Spirit, not in the Letter, whose Praise is not of Men but of God.   

CHAP. XXVII. Of the Passover.  
THE Passover was a full representation of Christ's passion: though to the Jews the Passover was more than a mere shadow. To run through the parts of it might be more than copious: A word and away.  
At the Passover the beginning of the Year is changed. So. At Christ's Passover the beginning of the Week is changed.  
The Passover was either of a Lamb, to signify Christ's innocency, or of a Kid, to signify his likeness to sinful Flesh: as Lyranus.  
The Lamb, or Kid was taken up and kept four days, to see whether he were spotless: and (it may be) to scour and cleanse himself from his Grass.  
The Passover slain at Even. So CHRIST slain at Even.  
His Blood to be sprinkled with a bunch of Hyssop. So CHRIST'S Blood sprinkled: And of this I think David may be understood, Psal. 51. Cleanse me with Hyssop. That is, besprinkle me with the Blood of the true Paschal Lamb Jesus Christ.  
He was to be roasted with Fire. So So Christ tried with Fire of Affliction.  

These parts were to be roasted.  
His Head  
His Legs  
His Inward parts.   

So was CHRIST Tortured  
His Head with Thorns.  
His Hands and Feet with Nails.  
His Inwards, with a Spear.   
Their Eating of him, as it concerned the Israelites in their estate, so may it instruct Christians for the eating of the true Passover, the Lords Supper.  

The Passover Eaten  
Without Leaven  
With bitter Herbs  
With Loins girt  
With Feet shod  
With Staff in Hand  
In Haste.   

So the Sacrament of the Supper to be Eaten  
Without Leaven of Malice.  
With bitter Repentance.  
With resolution of Amendment.  
With preparation to walk Better.  
Leaning on the Staff of true Faith.  
Hasting to leave this worldly Egypt.   
Thus was the Passover first Eaten in Egypt: after which all Egypt is struck, with death of the First Born, and the Egyptians are now punished with death of their Children for murdering Israel's Children. This night was ill to them, but the night in the Read Sea was worse.  

At the Death of a Lamb  
Egypt is Destroyed  
Israel Delivered.   

So by the Death of a Lamb  
Hell is Destroyed.  
Mankind Delivered.   
When Israel comes out of Egypt, they bring up with them joseph's bones, and so as he brought them down thither, so they bring him up thence.  
So when Christ comes up out of his Grave, he brings dead bones with him, by raising some out of their Graves: I cannot think it idle, that the Passover was at night, and that S. Paul saith, The Israelites were Baptised in the Sea, which was also by night, and in the cloud: but to show that these Sacraments of Israel looked for a dawning when the true light, which they foresignified should appear.  
The Jews do find thirteen precepts Negative and Affirmative about the keeping of the Passover.  
1. The slaying of it. Exod. 12. 6. 2. The eating of it. 8. 3. Not to eat it raw or boiled. 9 4. Not to leave aught of it. 10. 5. The putting away of leaven. 15. 6. The eating of unleavened bread. 18. 7. That leaven be not found with them. 19 8. Not to eat aught mixed with leaven. 20. 9 An Apostate Jew not to eat it. 43. 10. A stranger not to eat it. 45. 11. Not to bring forth the flesh of it. 46. 12. Not to break a bone of it. 46. 13. No uncircumcised to eat of it. 48.  
How variously they Comment upon these as they do upon all things, and how overcurious they be in observing these as they do all things, their writings do witness. Their folding of their bitter herbs, their three unleavened cakes, their water, and salt, their searching for leaven, their casting forth of leaven, and their cursing of leaven, their Graces over their tables, their Prayers over their hands as they wash them, their Words over their unleavened bread, their remembering how they lived in Egypt, and came out, their words over their bitter herbs, their Passover Psalms the 113. & 114. all these and their other Ceremonies are set down accurately in their Common Prayer Book, which I would not have denied to the Reader in English, both for his recreation, satisfaction, and some instruction, but that I know not whether I should actum agere: do that which some one hath done before. And besides I writ these things not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not set studies, but stolen hours, employing my idle hours to the writing of these studies, that I may witness to some, that my whole time is not idle. But it may be I may seem more idle in thus writing, than if I had been idle indeed: to them that think thus, I can only answer; It is youth: Age may do better.   

CHAP. XXVIII. Of the Confusion of Tongues.  
THAT the World from Babel was scattered into divers Tongues, we need not other proof, then as Diogenes proved that there is motion, by walking: so we may see the confusion of Languages by our confused speaking. Once all the Earth was of one Tongue, one Speech, and one Consent, for they all spoke in the Holy Tongue wherein the World was created in the beginning (to use the very words of the Chaldee Paraphrast and Targ. Jerusal. upon Gen. 11. 1. But pro peccato dissentionis humanae (as saith St. Austen) for the sin of men disagreeing, not only different dispositions, but also different Languages came into the World. They came to Babel with a disagreeing agreement, and they come away punished with a speechless speech. They disagree among themselves, cum quisque principatum ad se rapit, while every one strives for dominion (as the same Austen) They agree against God in their Nagnavad lan Siguda, etc. We will make ourselves a Rendezvouz for Idolatry (as the same Jeruselamy.) But they come away speaking each to other, but not understood of each other, and so speak to no more purpose, than if they spoke not at all. This punishment of theirs at Babel, is like Adam's corruption, hereditary to us, for we never come under the rod at Grammar School, but we smart for our Ancestors rebellion at Babel.  
Into how many Countries and 
* One in Epiphanius saith, this is easy to find, but he doth little towards it. Epiph. co●●. Haeret. Tom. 2. lib. 6.  Tongues those Shinaar rebels were scattered is no less confused work to find out, than was theirs at the Tower. So divers is the speech of men, about the diversity of Speech, that it makes the confusion more confused. 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Strom. 1.  Euphorus and many other Historians say, that the Nations and Tongues are seventy five, listening to the voice of Moses, which saith, all the souls that came into Egypt out of Jacob were seventy five. But in truth the natural Dialects (of Speech) appears to be seventy two as our Scriptures have delivered. Thus saith Clemens Alexandrinus: of whose conceit herein I must for my part say, as Saint Ambrose saith of Aaron, about the golden calf. Tantum Sacerdotem, etc. So great a Scholar as Clemens I dare not censure, though I dare not believe him. The Jews with one consent maintain, that there are just seventy Nations, and so many Tongues. So confident they are of this, that they dare say, that the seventy souls that went with Jacob into Egypt were as much as all the seventy Nations of the World. Jerusalem's Schools rang with this Doctrine, and the Children learned to high-prize themselves from their Fathers. A stately claim was this to Israel, but the keeping of it dangerous. Men of the seventy Nations would not be so undervalved by one people. Therefore when Israel wanted strength to keep this challenge, they do it by sleight. And so it is the thrice-learned Master Broughtons' opinion, that the Septuagint when they were to Translate the Bible, and were to speak of the seventy souls of jacob's house, they durst not put down the just number of seventy, lest tales should have been told out of their Schools (concerning their scornful Doctrine) and when the rumour and the number should both come to the King of Egypt, the meet number might maintain the truth of the rumour, 
So in Gen. 10. the Septuag put in two Cainans: and so spoil the roundness of that seventy.  and by both they might incur danger, therefore they added five more, to spoil the roundness of the sum, and Saint Steven follows their Translation: Then Joseph sent and called his father Jacob to him, and all his kindred, even seventy five souls, Act. 7. 14.  
As the Jews seek to retain this their assumed dignity over the seventy Nations by this sleight, so do they maintain their Tenet of just seventy Nations by a double reason. First, They count polls in the plain of Shinaar, as Moses did in the Wilderness, and they find in the tenth of Genesis just seventy men, and therefore by necessary consequence, just seventy Nations. The Chaldee upon these words of God, Gen. 11. 5. Come let us go down: 
* Julian the Heretic both denies the Trinity to be meant in this place, and saith God alone was unable for this work. Cyril. Tom. 3. l. 4.  loses the sweet mystery of the Trinity, but finds I know not how many strange fancies: for thus he descants. The Lord said unto the seventy Angels that are before him, come now let us go down, and confound there their Tongue, that a man shall not understand his fellow. And a little after he saith, And with him, (that is, with God) were seventy Angels according to the seventy Nations. I doubt not but the tenth Chapter was his ground for so many men, but I know not where he should find so many Angels. Seventy men are indeed named in the tenth Chapter, but were all those at Babel? And if they were, must those seventy needs speak seventy Tongues? A whole dozen of them, Canaan and his eleven sons sit down close together, in, or (at least) not far out of the small compass of Canaan: where they all differed not, (if any at all did) in Language, being seated so nigh together. That Edomites, Moabites, Amalekites, and Ammonites spoke not Hebrew, is 
* Quaest 60. on Gen.  Theodoret's opinion, but that all these, and Canaan differed in maternal Tongues, before Israel planted it, I cannot conceive. Nay, that Canaan spoke Hebrew before Joshua came there, I could be persuaded to believe for three reasons.  
First, The old names of Canaan Towns are significant in Hebrew: Jebus, trodden down, by Heathens then, as it is now by the Turks, Kirjath arbang, the City of Arbang, Josh. 14. 15. Jericho, he shall smell it, the City of Palm-trees. The sinful City Zeboim hath in the Text a fair Hebrew name, Zebhiim, that is, the Roes, a name too good for so bad a Town, therefore the margin gives it another name, Zebhojim. Infinite it is to trace all Hebrew Canaanitish names, who will may try at pleasure and leisure.  
Secondly, Sure I am, that one chief Town in Canaan (if not then also as afterward the chiefest) that is Jerusalem, was Hebrew when it was governed by Melchizedek or Sem: who were all one, as the 
* See the Targums on Gen. 10.  Chaldees, 
‖ Vid. Mr. broughton's Melchiz.  Jews, and most Christians do hold. Then did Sem make Canaan a servant [Gen. 9 26.] under his rule, and I doubt not but under his Tongue also.  
Thirdly, I see that a woman Rahab, understands the Hebrews at the first sight, and speaks to them (for aught we find) without interpreter.  
I find the Amorites and Sidonians differing in the name of Hermon, one calling it Sirion, and the other Shenir, Deut. 3. 9 But I see not, but both the Hebrews, and some Canaanites agree in the name Hermon. This groundwork then of seventy men's being named in the tenth of Genesis to import necessarily seventy Tongues in the eleventh Chapter, I cannot entertain: yet refer myself to better judgement.  
The second reason for seventy Tongues they fetch out of Moses, Deut. 32. 8. from these words, When the most High divided to the Nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel. What all Jews thought and gathered from that place, let two speak for the rest: Those be Jonathan ben Uzziel, and Rasi. Jonathan reads the verse in Chaldee thus, When the Highest gave possession of the World to the people that descended of the sons of Noah: when he divided Letters and Tongues to the sons of men, in the age of the division, etc. at that time he sets the bounds of the Nations, according to the number of the souls of Israel that went down into Egypt. Thus the Chaldee. Rasi Comments to the same purpose in these words, When the holy-blessed-He gave to those that provoked him, the portion of their inheritance, he overwhelmed and drowned them. When he scattered the generation of the division, it was in his power to have passed them out of the World, yet did he not so, but sets borders of the people. He reserves them, and does not destroy them. (According to the number) for the number of the children of Israel, which were to come of the sons of Sem, and according to the number of the seventy souls of the sons of Israel that went down into Egypt: (He set bounds of the people) Seventy Tongues. Thus far the Rabbin: Who is so confident of this number of Seventy Languages, that he saith, there were men of the Seventy Nations in the Ship with Jonah, Jonah 1. Thus are the Jews current for Seventy, the 
* Clem. Alex. Epiphanius. Comestor. etc.  Greeks for seventy two, upon what ground I know not, unless the two Cainans in Gen. 10. in the Greek Bible, make up this number to them. Some Linguists have summed up the usual Tongues and Dialects, but seventy or seventy two maternals I never saw. Modern Tongues are like the old ship Argo, patched up with so many pieces, that it is hard to tell which is a piece of old Argo.   

CHAP. XXIX. Of Letters.  
THAT the Hebrew Tongue was from the foundation of the World, none deny, but whether the Letters be so ancient, some question. Some hold that those Letters that God wrote with his own Hand in the two Tables, were the first Letters that ever were written. The studious Pliny thinks, that among the Assyrians, letters have been always, but Gellius thinks they were invented in Egypt by Mercury, and others think among the Syrians. If we examine Pliny well, we shall find him true in the first and last, however in the middle. If the Assyrian Tongue were the Chaldee Tongue (as most like it was) then were those Letters from the beginning of the World: the Hebrew and Chaldee Letter, being all one, unless the Assyrian differed from both. If you take Syrian in the sense that Theodoret does for Hebrew, than Pliny speaks true, that Letters were first among the Syrians. For Theodoret calls the Hebrew Tongue Syrian, as the Gospel calls the Syrian Tongue Hebrew, Joh. 19 20. But Pliny concludes that Cadmus' first brought Letters into Greece out of Phoenicia. Justin Martyr saith, that Greece thinks so herself. Athanasius holdeth the Phaenicians for the first inventors of Letters. That the Phaenicians and Syrians first found out Letters, is a received opinion in Clemens Alexandrinus. Eupolemus thinks that the Phaenicians received Grammar from the Jews, and the Greeks from the Phaenicians. And Euphorus thinks that Cadmus was he that conveyed them. Chaerilus in Eusebius makes Phaenicians and Jews all one. For he nameth Jews in Xerxes' army, and names their Tongue the Phaenician, his words be these:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
In English thus.  

A wondrous people marched behind along:  
Their Dialect was the Phaenician Tongue.  
On hill of Solymae they dwelled: thereby  
A spacious lake not far remote doth lie.   
These Phaenicians (if you will call them so) or Jews, were the first that had Letters. But the Jews were not Phaenicians indeed nor their Tongue the same, yet for bordering of their Countries, the Poet makes them all one. The Phaenician is not now to be had, unless the 
* The Syrian translating of the word Phoenicia in the New Testament, seems to confirm this for true.  Punic or Carthaginian, and Phaenick or Phaenician, were all one (which most like they were.) And then some few lines of the Tongue are to be found in Plautus his Paenulus; which as Paraeus saith, can little or nothing be made of. Eusebius speaks of Sancuniathou, that wrote the Phaenician History in the same Tongue, but more of the Language he saith not: But to the matter. That Letters were so long in use before the giving of the Law, I am induced to believe upon these reasons.  
First, Josephus is of this mind, that Letters were before the Flood. And the Scripture citys enoch's Prophesy, which whether it were written by him or not, is uncertain: yet if there were any such thing, those many places which we find of it in Tertullian, Clemens, and others, do argue, that so much could not punctually be kept by word of mouth.  
A second reason to move me to think of Letters before the giving of the Law is, to think of joseph's accounts in Egypt, which seem almost impossible without writing.  
Thirdly, But omitting that, I cannot see how all Arts and Sciences in the World should then flourish, as (considering their infancy) they did without the groundwork of all Learning, Letters.  
Fourthly, Again for the Jews, upon the writing of the Law to be put to spelling (as they that had never seen letters before) and not to be able to read it, had been a Law upon the Law, adding to the hardness of it.  
Fifthly, Nor can I think, that when Moses saith, blot me out of thy book, that he taketh the Metaphor from his own books (which it is probable he had not yet written) but from other books which were then abounding in the world.  
Sixthly, The Egyptian Chronicles of so many thousand years in Diodorus and Laertius, I know are ridiculous; yet their carefulness of keeping Records I have ever believed. The Greeks were boys to them, as it is in Plato, and Moses was Scholar to them or their learning, Act. 7.  
Now I cannot think that this their exceeding Humane Learning was kept only in their brains, and none in writing. Nor do I think that if it were written, that it was deciphered only in their obscure Hieroglyphics, but that some of it came to ordinary writing of familiar letters.   

CHAP. XXX. Of the Hebrew Tongue.  
WHO so will go about to commend the Hebrew Tongue, may justly receive the censure, that he of Rome did, who had made a long book in the praise of Hercules: This labour is in vain, for never any one dispraised Hercules. Other commendations this Tongue needeth none, than what it hath of itself, namely, for Sanctity it was the Tongue of God, and for Antiquity it was the Tongue of Adam: God the first founder, and Adam the first speaker of it. In this Tongue were laid up the Mysteries of the Old Testament. It begun with the World and the Church, and continued and increased in glory, till the Captivity in Babel, which was a Babel to this Tongue, and brought to confusion this Language, which at the first confusion, had escaped without ruin. At their return, it was in some kind repaired, but far from former perfection. The Holy Scriptures viewed by Ezra, a Scribe fit for the Kingdom of Heaven, in whose treasure were things New and Old. In the Maccabean times all went to ruin, Language and Laws and all lost: and since that time to this day, the pure Hebrew hath lost her familiarity, being only known by Scholars or at least not without teaching. Our Saviour's times spoke the Syrian, Kepha, Golgotha, Talitha, and other words do witness; In aftertimes the unwearied Masorites arose, helpers to preserve the Bible Hebrew entire, and Grammarians, helpers to preserve the Idiom alive; but for restoring it to the old familiarity, neither of them could prevail. For, the Jews have at this day no abiding City, no Commonwealth, no proper Tongue, but speak as the Countries wherein they live. This whereof they were once most nice is gone, and this groat they have lost. As the man in Seneca, that through sickness lost his memory, and forgot his own Name; so they for their sins have lost their Language, and forgot their own Tongue. Their Cain like wand'ring, after the murder of their brother, according to the flesh, Christ Jesus, hath lost them this precious mark of God's favour, and branded them with a worse mark: Cauterio conspirationis antiquae, as saith Saint Bernard in another case. Before the confusion of Tongues all the world spoke their Tongue and no other, but since the confusion of the Jews, they speak the Language of all the World, and not their own. And that it is not with them so, only of late, but hath been long; Theodoret beareth witness in these words, Other Nations (saith he) have their children speaking quickly in their own mother Tongue. Howbeit, there are no children of the Hebrews who naturally spoke the Hebrew Tongue, but the Language of the Country where they are born. Afterward when they grow up they are taught the letters, and learn to read the Holy Scripture in the Hebrew Tongue. Thus Theod. in quaest. on Gen. 59 60.  
About this their training up of their Children, and growth of Men, in their own Tongue and Learning: a Rabbin hath this saying in Pirke Auoth. Perek. 1. Ben He (he saith) At five years old for the Scripture, at ten for Mishneh, at thirteen 
* Or Philacterits, etc.  for the Commandment, at fifteen for the Talmud. At eighteen for Marriage, at twenty for Service, at thirty for Strength, at forty for Understanding, at fifty for Counsel, at sixty for Old age, at seventy for Grey Hairs, at eighty 
‖ Or fortitude (of mind) or God.  for Profoundness, at ninety for Meditation, at one hundred he is as Dead and past and gone out of the World. The Jews look for a pompous Kingdom, when Messiah the Son of David shall come, whom they watch for every moment till he come, as it is in the twelfth Article of their Creed, in their Common Prayer Book. He shall restore them (as they hope) a temporal Kingdom (and of that mind, till they were better taught, were the Apostles, Acts 1. 6.) and then their Tongue shall revive again, as they surmise. But the divine Apocaliptick writing after Jerusalem was ruined, might teach them what the second Jerusalem must be, not on Earth but from Heaven, Apoc. 21. 2. But to return to their Tongue.  
The Characters, we now have the Hebrew Tongue in, Scaliger thinks are but of a latter hatch, and not the same that the Jews used from Moses, till the destruction of the Temple. For, that they used the Phaenician or Cananaean Character, which now is called the Samaritan. How truly I refer to the Readers judgement.  
The Character we now have is either a set or a running letter: the first, the Bible is ordinarily Printed in, in the latter the most of the Rabbins.  
The whole Tongue is contained in the Bible, and no one book else in the World, contains in it a whole Language. And this shows that the Scripture speaks to all sorts of people, since it speaks of all sorts of things. This Language is (as God said the Jews should be, if they would keep his Law.) A lender to all, and a borrower of none. All Tongues are in debt to this, and this to none. The Eastern most especially must acknowledge this. Some men in the East (saith Origen) reserve their old speech, (meaning by likelihood the Hebrew) and have not altered it, but have continued in the Eastern Tongue, because they have continued in the Eastern Countries. No Eastern Tongue that I have heard of, is Hebrew now, so that what to say to Origen I cannot tell, unless he mean that those that have continued in the East, have kept nearest this holy Tongue, because nearest the holy Land: this to be true is known to the meanest Learned. In their speech it is apparent, and by their writing confirmed. All of them have learned from the Hebrew, to write from the right hand to the left (or as we usually call it in England, to write, and read backward: The China and Japan writing excepted, which is indeed from the right hand to the left, but not with the lines crossing the leaf as other Tongues do, but the lines down the leaf. A strange way by itself.  
Again, most of the Eastern Tongues do use the Hebrew Character for quick writing, or some other end. The Chaldee letter is the very same. The Syrian though it have two or three kinds of its own, yet is content sometime to take upon it the Hebrew Character. The Arabian doth the like, especially the Jews in Turkey use in hatred of Mahumetans, to write down their matters of Religion; in the Hebrew Character, though in the Arabian Tongue. So do the Christian Arabians for the same cause in their holy things, use the Arabian Tongue, but Syrian Letter. And I take a place in Epiphanius to be meant to this purpose, also about the Persian Tongue. His words out of another are these, The Persians besides their own Letters do also use the Letters of the Syrians: as in our times many Nations use the Greek, though almost every Nation hath a proper Character. I refer to the Reader to judge whether he mean not that the Persians (as other Countries about them did,) did use the Hebrew Character for their quick writing: which is called Syrian by Theodoret.  
To speak of the grace, and sweetness, and fullness of the Hebrew Tongue, is to no purpose to relate, for even those that cannot read this Tongue have read thus much of it.   

CHAP. XXXI. Of Vowels.  
EAstern Tongues, especially the Hebrew and her three Dialects, Chaldee, Syrian, and Arabian, are written sometimes with vowels, sometimes without: with, for certainty, without, for the speedier writing: we have Hebrew Bibles of both kinds. The Septuagint it seems translated by the unpricked Bible, as St. Jerome in his Commentary upon the Prophets seemeth to import, and as to any one that examineth it is easy to find. Instead of all other places in Gen. 4. 7. it is apparent: where the seventy Translators reserving the Letters have strangely altered the Vowels.  
The Hebrew hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo imtetibh Seeth, weim lo tetibh, lappethahh hhatath robhets, which is in English thus, If thou do well shalt thou not be accepted? And if thou do not well, sin lieth at the door: they Translate it as pointed thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo in tetibh seethe, weim lo tetibh lephatteahh hhatatha rebhats. Which is, If thou do well in offering and do not well in dividing thou hast sinned, be quiet. This, follow with one consent, the Greek and many of the Latin Fathers: They could not thus translate, because they knew not the Text, or because they wanted pointed Bibles, but on set purpose to hid Pearls from Swine (as the best Learned think.) But that they did always miss on set purpose (where they miss) their many lapses seem to deny: but sometime they mistook the unpricked Text, and so misconstrued. A vowelled Bible they might have had but would not.  
Some there be that think the vowels of the Hebrew, were not invented for many years after Christ. Which to me seemeth to be all one, as to deny sinews to a body: or to keep an Infant unswadled, and to suffer him to turn and bend any way till he grow out of fashion. For mine own satisfaction I am fully resolved, that the Letters and Vowels of the Hebrew were as the Soul and Body in a Child, knit together at their conception and beginning: and that they had both one Author.  

1. For, first a Tongue cannot be learned without Vowels, though at last, skill and practice may make it to be read without. Grammar and not Nature makes men to do this, and this also helped out with the sense of the place we read.  
2. That Masorites should amend that which the Septuagint could not see, and that they should read righter, than the other (who were of far greater Authority) I cannot believe.  
3. Our Saviour in his words of one Jota and one small kerai not perishing from the Law, seems to allude to the least of the Letters, Jod, and the least Vowel and Accent.  
4. Lastly, It is above the skill of a mere man to point the Bible; nay, scarcely a verse as it is. The Ten Commandments may puzzle all the World for that skill.    

CHAP. XXXII. Of the Language of two Testaments.  
THE two Testaments are like the Apostles at Jerusalem (when the confusion of Tongues at Babel was recompensed with multiplicity of Tongues at Zion) speaking in different Languages, but speaking both to one purpose. They differ from each other only in Language and time: but for matter the New is veiled in the Old, and Old reveiled in the New. Isaiah in his vision, heard the Seraphins cry Zeh elzeh, one to 
Isa. 6. 2.  another, Holy, Holy, Holy Lord God of tsebhaoth. So the two Testaments like these two Seraphins, cry Zeh elzeh, one to another, the Old cries to the New, and the New echoes to the Old. The Old cries, Holy is the Lord that hath promised, the New answers, Holy is the Lord that hath performed. The Old says, Holy is the Father that gave the Law, the New saith, Holy is the Son that preached the Gospel, and both say, Holy is the Holy Ghost that penned both Law and Gospel to make men holy. The two Cherubins in salomon's 
2 Chron. 3.  Temple stood so that with their outmost wings they touched the sides of the house, and their other wings touched each other. So the two Testaments, one way touch the two sides of the house, and the other way touch each other. In their extent they read from the beginning of the World to the end, from in the beginning, to come Lord Jesus. In their consent they touch each other, with He shall turn the Heart of the Fathers to the children, Mal. 4. 6, and He shall turn the heart of the Fathers to the children, Luke 1. 17. Here the two wings join in the middle. Tertullian calls the Prophet Malachi, the bound or skirt of Judaisme and Christianity, a stake that tells that there promising ends, and performing gins, that Prophesying concludes, and Fulfilling takes place: there is not a span between these two plots of holy ground, the Old and New Testament, for they touch each other. What do the Papists then when they put and chop in the Apocryphas for Canonical Scripture, between Malachi and Matthew, Law and Gospel? What do they, but make a wall between the Seraphins that they cannot hear each others cry? What do they but make a stop between the Cherubins that they cannot touch each others wing? What do they but make a ditch betwixt these grounds that they cannot reach each others coasts? What do they but remove the Land mark of the Scriptures, and so are guilty, of, Cursed be he that removes his neighbour's mark, Deut. 27. 17. And what do they but divorce the marriage of the Testaments, and so are guilty of the breach of, that which God hath joined together let no man put asunder. These two Testaments are the two paps of the Church from which we suck the sincere milk of the Word. One pap is not more like to another, than are these two for substance, but for Language they vary in colour. The Old (as all can tell) is written in Hebrew, but some foreign Languages are also admitted into Scripture, besides the Hebrew, as foreign Nations were to be admitted also to the Church besides the Hebrews. A great piece of Ezra is Chaldee, because taken from Chaldee Chronicles. Those parts of daniel's visions that concern all the World, are written in the Chaldee, the Tongue then best known in the World, because the Chaldeans were then Lords of the World. The eleventh verse of the tenth of Jeremy is in the same Tongue, that the Jews might learn so much of their Language, as to refuse their Idolatry in their own Language. Other words of this Idiom are frequent in the Scripture: as I take two names given to Christ (as Bar the son in Psal. 2. 10. and Hhoter the rod of Jesses stem, Isa. 11.) to be natively Chaldee 
Hhutra used by all the Targums for a rod in divers places.  words, and for that they do show the greater mystery, viz. that this Son and this Rod should belong to Chaldeans and Gentiles, as well as to Jew or Hebrews: Infinite it is to trace all of this nature and Language. The Arabian is also admitted into Scripture, especially in the Book of Job a man of that Country: whether Philistin Phrases, and other adjacent Nations Dialects, be not to be found there also, I refer to the Reader to search, and (I think) he may easily find: of the eloquence of some pieces above others, and the difficulty of some books above others, those that can even read the English Bible can tell. I would there were more that could read it in its own Language, and as it were talk with God there in his own Tongue: that as by God's mercy Japhet dwells now in the tents of Sem, or the Gentiles have gained the pre-eminence of the Jews for Religion, so they would water this graffing of theirs into this stock, with the juice of that Tongue, thereby to provoke them the more to Jealousy.   

CHAP. XXXIII. Of the New Testament Language, or the Greek.  
THE Greek Tongue is the key which God used to unlock the Tents of Sem to the sons of Japhet. This glorious Tongue (as Tully calls it) is made most glorious by the writing of the New Testament in this Language. God hath honoured all the 
Thucyd. lib. 1▪  letters by naming himself after the first and the last: as Homer shows the receipt of all the Grecian ships, by showing how many the greatest, and how few the least contained. Javan is held both by Jews and Christians to have planted the Country. The Tongue is likely to be maternal from Babel: The Jews upon Genesis the forty ninth, think that Jacob curseth his sons Simeon and Levies fact, in one word of Greek Macerothehem, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their swords: but all the Chaldees and other Translations render it better, their habitations, Gen. 49. 5. The ancientest Heathen Greek alive is Homer, though the Tongue was long before, and Homer's subject of Ilias treated of in Greek verse by Evanders' Wife of Arcadia, as some have related. Homer watered the Tongue, and in succeeding ages it flourished till it grew ripe in the New Testament. The Dialects of it familiarly known to be five. The Attic, the Jonick, etc. The Macedonian was something strange, as appears in Clemens Alexandrinus, Strom. 5. Especially their devout Macedonian, or about their orisons. How God scattered and divulged this Tongue of the Greeks over the World, against the coming of Christ, and writing of the New Testament, is remarkable. Alexander the great with his Macedonians, made the Eastern parts Grecian. The Old Testament at Ptolomaeus his request, translated into Greek, was as an Usher to bring in the New Testament, when Japhet should come to dwell in the Tents of Sem. The Jews used to keep a mournful fast for that Translation, but as Jews mourn, so have Gentiles cause to rejoice. In like sort, for the preparation for the Gospel of late (which as far as Antichrist his power could reach, lay depressed, but not overwhelmed;) the Greek Tongue at the sacking of Constantinople by the Turks, was sent into these Western climates; that we might hear Christ speak in his own Language, without an Egyptian to interpret to us, as Joseph had to his brethren: What need we now to rely upon a Latin foundation, when we have the Greek purity? Never did the Turk any good to Christianity, but this, and this against his will, but God worketh all things for his own glory: And we may say of the poor inhabitants of Grecia, as of the Jews, by their impoverishing we are enriched.  
As Athens in old time was called the Grecia of Grecia, so the New Testament for Language may be styled the Greek of Greek. In it (as upon the cross of our Saviour, in the title) are three Tongues, Hebrew, Greek, and Latin. Greek the foundation, of the other two some few additions. In the Greek Master Broughton hath given learned rules and examples of the kinds of it, viz. Septuagint, Talmudick, Attic and Apostolic. The Hebrew or Syrian (for so that word Hebrew in the title of the cross must be understood) is easily found out even in Translations. Latin there is some in the Gospels, but not much. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Census for tribute. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ward or watch, Matth. 28. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiculator, Mark 6. 27. which word is used by Targum Jeruselamy in Gen. 37. of Potiphar, that he was Rabh Sapulachtaria: Princeps spiculatorum. And some other words of the Latin Tongue, which Language in our Saviour's time the conquest of the Romans had scattered in Jerusalem: and in the parts adjoining, and so may one find some Latin in the Syrian Testament: and abundance of Greek.   

CHAP. XXXIII. Of the Chaldee and Syrian Tongues.  
THE Chaldee and Syrian Tongue was once all one, as appeareth in Gen. 31. 47. Ezra 4. 7. Dan. 2. 4. In Character indeed they differed, they of Babylon using one kind of letter, they of Syria another: This was that that nonplussed the Babylonian wizards about the writing of the wall, so that they could not read it, though it were in their own Language, because it was not in their own letter. In aftertimes the very Languages themselves began to vary: as the Chaldee in Daniel, and Onkelos and Jeruselamy and Jonathan, and the Syrian in the Testament do witness. The Paraphrasts do much differ between themselves for purity of speech, and all far short of the Bible Chaldee. They are very full of Greek words, and so the Syrian: a relic of Alexander's conquests: some think they find some Greek in Daniel. Montanus himself renders Osphaiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along. Four kind of Characters is the Chaldee to be had in, or if you will the Chaldee in two, and the Syrian in two. Our Bible and Paraphrasts and Rabbins Chaldee is in the Hebrew letter, and the other kind of letter is the Samaritan. The Syrian hath either a set letter, such as we have the New Testament imprinted in, or their running hand, such as the Maronites use in their writing for speed: there is no great difference betwixt them, as you may see by their Alphabet.   

CHAP. XXXV. Of the Arabian Language.  
THIS is the most copious of the Hebrew Dialects, and a Tongue that may brag with the most of Tongues from fluency, and continuance of familiarity. This Tongue is frequent in Scripture, especially in Job, a man of that Country: How other parts of the Bible use it, I think may be judged by the nearness of Judea and Arabia, and of the two Languages. In this one thing it differs from its fellow-Dialects and its Mother Tongue, that it varieth terminations in declining of Nouns, as the Greek and Latin do, and that it receiveth dual numbers, in forming Verbs, as doth the Greek. Of the largeness of the Alphabet, and difference from other Alphabets, and quiddits of the Tongue, or indeed any thing of the Tongue, I cannot say, which I have not received of the most Industrious and thrice Learned (both in this and other the noble Tongues) Master William Bedwell, whom I cannot name without a great deal of thankfulness and honour: To whom I will rather be a Scholar, than take on me to teach others. This Tongue was Mahomads Alcoran written in, and is still read in the same Idiom under pain of death, not to mistake a letter, which is as easily done in this Tongue as in any.   

CHAP. XXXVI. Of the Latin Tongue.  
THIS is the first Idiom of our Grammar Schools: A Tongue next the sacred Tongues, most necessary for Scholars of the best profession. Whether Latin were a Babel Language I will not controvert pro & contra. Sure I dare say, that what Latin we read now, was not at Babel: if we may believe Polybius, who saith that the Latin Tongue that was used in Junius Brutus time was not understood in the time of the first Punic War, but only by great Scholars. So much in few years it had degenerated. The old Poets compared with smooth Ovid and Tully show much alteration. This spacious Tongue once almost as big as any, and as large as a great part of the World, is now bounded in Schools and Studies. The Deluge of the North (the treasury of Men) overwhelmed the Roman Empire, scattered the Men, and spoiled the Latin. Goths, Vandals, Lombard's, and the rest of the brood of those frozen Climates, have beaten the Latin Tongue out of its own fashion, into the French, Spanish, and Italian. But some sparks of their hammering are flown into other Languages of the West: So that most Countries hereabout may own Rome for a second Babel for their speech confused.   

CHAP. XXXVII. The Language of Britain near a thousand years ago. Ex Beda lib. 1. de Hist. Angl. Cap. 1.  
BRitania in praesenti juxta numerum librorum, etc. Britain in my time (saith Bede) doth search and confess one and the same knowledge of the High Truth, and true sublimity in five Tongues, according to the five Books wherein the Law of God was written: namely, in the English, Britain, Scotish, Pict and Latin Tongues: And in the nineteenth Chapter of the same Book, he saith, that when Austen the Monk came from Gregory the great to Preach the Gospel in England, he brought with him Interpreters out of France to speak to the English: That Language it seems was then usual in England, but whether the French that France speaks now, is a question. William the Conqueror took great care and pains to have brought in his Tongue with his Conquest, but could not prevail.   

CHAP. XXXVIII. jonathan the Chaldee Paraphrast his conceit of Levies choosing to the Priesthood: translated out of his Paraph. on Gen. 32. 24.  
AND jacob was left alone beyond the ford, and an Angel in the likeness of a man strove with him and said, Didst thou not promise to give Tithe of all that thou hadst, and behold thou hast 
* He had but eleven sons as yet: but the Hebrew Comment upon the Chaldee Text helps out at this dead list, and saith, that Rahel was great with child of Benjamin, and so he is counted before he is born.  twelve sons, and one daughter, and thou hast not tithed them: Out of hand he sets apart the four first born to their four mothers (for saith the margin, they were holy because of their primogeniture) and then were eight left: He gins again to count from Simeon, and ended in Levi, for the tenth or tithe. Michael answereth and saith, Lord of the World this is thy lot, etc. thus the Chaldee. On whose words, if they were worth Commenting on I could say more.   

CHAP. XXXIX. Of the jews abbreviature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THIS short writing is common in all their Authors. When they cite any of the Doctors of their Schools, they commonly use these words, Amern rabbothenu Zicceronam libhracah, in four letters thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory. But when they speak of holy men in the Old Testament, they usually take this Phrase Gnalau hashalom, on him is peace, in brief thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus when they mention Moses, Solomon, David, or others, this is the memorial they give them. The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo: on whom is peace. The words in Hebrew want a verb, and so may be construed two ways: On him is peace, or on him be peace. The learned Master Broughton hath rendered it the former way, and his judgement herein shall be my Law. To take it the latter way, seems to relish of Popish superstition, of praying for the dead: which though the Jews did not directly do, yet in manner they appear to do no less, in one part of their Common Prayer Book, called Mazkir neshamoth, the remembrancer of Souls: which being not very long, I thought not amiss to Translate out of their Tongue, into our own, that the Reader may see their Jewish Popery, or Popish Judaisme, and may bless the Creator, who hath not shut us up in the same darkness.   

CHAP. XL. Mazkir neshamoth: or the Remembrancer of souls: in the jews Liturgy: Printed at Venice.  
THE Lord remember the soul (or spirit of Abba Mr. N. the son of N. who is gone into his world: wherefore I vow (to give) Alms for him, that for this, his soul may be bound up in the bundle of life, with the soul of Abraham, Isaac and Jacob, Sarah, and Rebecca, Rachel and Leah, and with the rest of the righteous men and righteous women, which be in the garden of Eden. Amen.  
The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World. Therefore I vow, etc. as in the other before. Amen.  
The Lord remember the soul of my father and my mother, of my grandfathers and grandmothers, of my uncles and aunts, brethren and sisters, of my cousins and consenesses, whether of my father's side, or mother's side, who are gone into their world. Wherefore I vow, etc. Amen.  
The Lord remember the soul of N. the son of N. and the souls of all my cousins and cosenesses, whether on my fathers or mother's side, who were put to death, or slain, or stabbed, or burnt, or drowned, or hanged for the sanctifying of the Name of God. Therefore I will give Alms for the memory of their souls, and for this let their souls be bound up in the bundle of life, with the soul of Abraham, Isaac and Jacob, Sarah and Rebecca, Rachel and Leah, and with the rest of the righteous men and righteous women which are in the garden of Eden. Amen.  
Then the Priest pronounceth a blessing upon the man that is thus charitable, as it followeth there in these words.  
He that blessed our father Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned: for the honour of God, and for the honour of the Law, and for the honour of the day: for this the Lord keep him, and deliver him from all affliction and trouble, and from every plague and sickness: and writ him and seal him for a happy life, in the day of Judgement: and send a blessing and prosper him in every work of his hands, and all Israel his brethren, and let us say Amen.  
Thus (courteous Reader) hast thou seen a Popish Jew interceding for the dead: have but the like patience a while, and thou shalt see how they are Popish almost entirely, in claiming the merits of the dead to intercede for them: for thus tendeth a prayer which they use in the book, called Sepher Min hagim shell col Hammedinoth, etc. which I have also here turned into English.  
Do for thy praises sake. Do for their sakes that loved thee, that (now) dwell in dust. For Abraham, Isaac, and jacob's sake. Do for Moses and Aaron's sake. Do for David and salomon's sake. Do for Jerusalem thy holy City's sake. Do for Zion the habitation of thy glories sake. Do for the desolation of thy Temple's sake. Do for the treading down of thine Altars sake. Do for their sakes who were slain for thy holy Name. Do for their sakes who have been massacred for thy sake. Do for their sakes who have gone to fire or water for the hallowing of thy Name. Do for sucking children's sakes who have not sinned. Do for weaned children's sakes who have not offended. Do for infant's sakes who are of the house of our Doctors. Do for thine own sake if not for ours. Do for thine own sake and save us.  
Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. whether doth the Jew Romanize, or the Roman Judaize in his devotions. This interceding by others, is a shrewd sign they have both rejected the right Mediator between God and Man, Christ Jesus. The profane Heathen might have read both Jew and Papist a lecture in his, Contemno minutos istos Deos, modo Jovem propitium habeam, which I think a Christian may well English: let go all Diminutive Divinities, so that I may have the great Jesus Christ to propitiate for me.   

CHAP. XLI. Of the Latin Translation of Matth. 6. 1.  
ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness, which word the Syrian Translator useth, Matth. 6. 1. Act. 10. 2. and in other places. From this custom of speech, the Roman vulgar Translateth, Attendite ne justitiam vestram faciatis: One English old manuscript Testament, is in Lichfield Library, which hath it thus after the Latin: taketh heed that you do not your rightwiseness before men to be sayen of him, ellis ye shullen have no meed at your father that is in hevenes. Other English Translation, I never saw any to this sense; nor any Greek copy. It seems the Papist will rather Judaize for his own advantage, than follow the true Greek. The Septuagint in some places of the Old Testament, have turned Tsedhakah Righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds, or little or to no sense. As the Papists have in this place of the New Testament, turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness, to as little purpose. In the Hebrew indeed, one word is used for both: Tsedhakah for Almsdeeds, which properly signifies Righteousness; upon what ground I know not, unless it be, to show that 
S●▪ Chrysostom hath such ● touch.  Alms must be given of rightly gotten good, or else they are no righteousness: or they are called Zadkatha in Syrian, Hu her zadek le mehwo, they are called righteousness, because it is right they should be given, and given rightly. The Fathers of the Council of Trent speak much of the merit of Alms; whom one may answer in the very words of their vulgar, Attendite ne justitiam vestram faciatis. Take heed you do not make them your Justification.   

CHAP. XLII. An Emblem.  
A Wall in Rome had this picture. A man painted naked with a whip in one hand, and four leaves of a book in the other, and in every leaf a word written. In the first, Plango, I mourn; Is the second, Dico, I tell; In the third, volo, I will; and in the fourth facio, I do. Such a one in the true repentant. He is naked, because he would have his most secret sins laid open to God: He is whipped, because his sins do sting himself: His book is his repentance: His four words are his actions: In the first he mourns, in the second he confesses, in the third he resolves, and in the fourth, he performs his resolution. Plango, I mourn, there is sight of sin and sorrow; Dico, I tell, there is contrition for sin and confession; Volo, I will, there is amending resolution: Facio, I do, there is performing satisfaction.   

CHAP. XLIII. Mahhanaiim. Gen. 32. 2.  
AND Jacob went on his way, and the Angels of God met him: And Jacob said when he saw them, This is the Host of the Lord, and he called the name of the place Mahanaim.  
The word is dual, and tells of two Armies and no more, what these two Armies were, the Jews according to their usual vein, do find strange expositions. To omit them all, this seems to me to be the truth, and reason of the name. There was one company with Jacob, which afterwards he calls his army; and there was another company of Angels, which he calls the Army of God. These are the two Armies that gave name to Mahanaim; two Armies, one heavenly, and the other earthly: and from this I take it, Solomon compares the Church, * to the company of Mahanaim: for so the Church consisteth 
Cant. 6. 12.  of two Armies, one heavenly like these Angels, which is the Church triumphant, and the other travailing on earth like jacob's Army, which is the Church militant.   

CHAP. XLIV. The book of Psalms.  
THE Psalms are divided into five books, according to the five Books of Moses: and if they be so divided, there be seventy books in the Bible; the unskilful may find where any one of these five books end, by looking where a Psalm ends with Amen, there also ends the book. As at Psal. 41. 72. 89. 106. and from thence to the end.  
These may even in their very beginnings be harmonized to the books of the Law.  
Gensis. The first book of Moses telleth how happiness was lost, even by Adam's walking in wicked counsel of the Serpent and the Woman. Psal. 1. The first book of Psalms tells how happiness may be regained, if a man do not walk in wicked counsel, as of the Serpent and Woman, the Devil and the Flesh. 
This allusion of the first book Arnobius makes.  Exodus. The second book of Moses tells of groaning affliction in Egypt. Psal. 42. The second book of Psalms gins in groaning affliction, Psal. 42. 43. Leviticus. The third book of Moses is of giving the Law. Psal. 73. The third book of Psalms tells in the beginning, how good God is for giving this Law. This allusion. Rab. Tanch. makes very near. Numbers. The fourth book of Moses is about numbering. Psal. 90. The fourth book gins with numbering of the best Arithmetic: numbering God's mercy, Psal. 90. 1. and our own days, vers. 12. Deuteronomy. The last book of Moses is a rehearsal of all. Psal. 107. So is the last book of the Psalms from Psal. 107. to the end.  
In the Jews division of the Scripture, this piece of the Psalms, and the books of the like nature, are set last: not because they be of the least dignity, but because they be of least dependence with other books, as some of them being no story at all, and some, stories and books of lesser bulk, and so set in a form by themselves. The Old Testament books, the Jews acrostically do write thus in three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every letter standing for a word, and every word for a part of the Bible. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Aorajetha, or Torah, the Law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Nebhiim the Prophets: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Cethubhim, or books of Holy Writ: this division is so old, that our Saviour himself useth it in the last of Luke, and vers. 44. All things written in the Law of Moses, and in the Prophets and the Psalms. By the Psalms meaning, that part of Cethubhim, in which the Psalms are set first.   

CHAP. XLV. Of the Creation.  
TWO ways we come to the knowledge of God; by his Works and by his Word. By his Works we come to know there is a God; and by his Word we come to know what God is. His Works teach us to spell; his Word teacheth us to read. The first are as it were his back parts, by which we behold him a far off: The latter shows him to us face to face. The World is as a book consisting of three leaves, and every leaf Printed with many Letters, and every Letter a Lecture. The leaves Heaven, the Air, and Earth with the Water. The Letters in Heaven, every Angel, Star, and Planet. In the Air, every Meteor and Soul. In the Earth and Waters, every Man, Beast, Plant, Fish, and Mineral: all these set together, spell to us that there is a God, and the Apostle saith no less though in less space, Rom. 1. 20. For the 
* In the Syrian translation it is the hid things of God.  invisible things of him, that is, his eternal Power and Godhead are seen by the creation of the World, being considered in his Works. And so David, Psal. 19 1. It is not for nothing that God hath set the Cabinet of the Universe open, but it is because he hath given us Eyes to behold his Treasure. Neither is it for nothing that he hath given us Eyes to behold his Treasure, but because he hath given us Hearts to admire upon our beholding. If we mark not the Works of God, we are like Stones that have no Eyes, wherewith to behold. If we wonder not at the Works of God, when we mark them, we are like Beasts that have no Hearts wherewith to admire. And if we praise not God for his Works, when we admire them, we are like Devils that have no Tongues wherewith to give thanks. Remarkable is the story of the poor old man, whom a Bishop found, most bitterly weeping, over an ugly Toad: being asked the reason of his Tears, his answer was, I weep, because, that whereas God might have made me as ugly and filthy a creature as this Toad, and hath not, I have yet never in all my life been thankful to him for it. If the works of the Creation would but lead us to this one Lecture, our labour of observing them were well bestowed. How much more when they lead us far further.   

CHAP. XLVI. The time and manner of the Creation.  
MOSES in the first verse of the Bible refutes three Heathen opinions: namely, theirs that thought the World was Eternal, for he saith, in the beginning, etc. Secondly, theirs that thought there was no God, for he saith, Elohim created. Thirdly, theirs that thought there were many gods, for he saith, 
* Even those that have not Hebrew, can tell there is a mystery of the Trinity in Elohim, bara, but few mark how sweetly this is answered with the same Phrase in manner, in the Haphtara which is read by the Jews to this portion of Moses, vi●. Esa. 42. 5. Jehovah bore ●a shama●lm, venotehem: Jehovah being singular, and ●otehem plural. which might be rendered, Deus creans coelos, & Deus extendentes eos.  Elohim he created Heaven and Earth. The fird word in the beginning may draw our minds and thoughts to the last thing, the latter end, and this thought must draw our affections from too much love of the World, for it must have an end as it had a beginning. I will not stand to comment upon the word Berishith in the beginning, for than I know not when to come to an end. To treat how the divers expositors labour about the beginning of the world, is a world of labour. How the Jerus. Targ. translates it, In wisdom, and is followed by Rabbi Tanchum, and many Jews: How Targ. Jonath. useth an Arabian word, Min Awwala, a primo; Onkelos, in primis or in principio: Jarchi in principio creationis creavit. How Basil the great, Saint Ambrose, and hundreds others do interpret this, is a work endless to examine. Satisfied am I with this, that the world and all things had their beginning from God, that in the beginning created Heaven and Earth. Some of the Jews do invert the word Bereshith, and make it Betisri that is in the month Tisri was the world created. This month is about our September, and that the world was created in this month (to let other reasons alone) this satisfies me, that the Feast of Tabernacles which was in this month, is called the end of the year, Exod. 23. 16. And this I take to be the reason, why the Jews began to read the Bible in their Synagogues, at the Feast of Tabernacles, viz. that they might begin the lecture of the Creation, in Gen. 1. at that time of the year that the world was created.  
The manner of the Creation shows the workman powerful and wise. The making of the Angels concealed by Moses, lest men should (like those heretics in Epiph.) think they helped God in the Creation. For if their day of their Creation (
* Bab. Solom. holds they were made the second day.  which was in most likelihood the first) had been named, wicked men would have been ready to have taken them for actors in this work, which were only spectators. Therefore as God hides 
Many Divines hold for the fourth.  Moses after his death, so Moses hides the Creation of them, lest they should be deified, and the honour due to the Creator given to the creature. God in framing the world, gins above and works downward; and in three days he lays the parts of the world, and in the three other days, he adorns those parts.  
The first day he makes all the Heavens, the matter of the Earth, and comes down so low as the Light.  
The second lower, and makes the Firmament or Air.  
The third lowest of all, and makes distinction of Earth and Water.  
Thus in three days the parts, or body of the World is laid, in three days more, and in the same order they are furnished. For on  
The fourth day the Heavens, which were made the first day, are decked with Stars.  
The fifth day the Firmament, which was made the second day, is filled with Birds.  
The sixth day the Earth, which was laid fit the third day, is replenished with Beasts, and lastly 
* The Seventy Interpreters on Gen. 2. 2. instead of God had finished on the seventh day, read he finished on the sixth day.  Man.  
Thus God in the six days finished all his work of Creation. 
‖ Chaldee Paraph. on Numb. 22. and jarch. on Deut. 34. and Pirke Abhoth.  For the ten things that the Chaldee Paraphrast saith, God created on the evening of the Sabbath, after the World was finished: I refer them to their Authors to believe them.  
R. Jarchi on Gen. 2. observes, that God created one day superior things, and another day inferior: his words are to this purpose.  
On the first day he created Heaven above and Earth beneath. On the second day, the Firmament above. On the third, let the dry Land appear beneath. On the fourth day, Lights above. On the fifth day, let the Waters bring forth beneath. On the sixth, he must create both Superior and Inferior, as he had done on the first, lest there should be confusion in his Work, therefore he made Man of both, his Soul from above, and his Body from beneath.  
R. Tanchumah shows how the making of the Tabernacle harmonizeth with the making of the World: The Light of the first day answered, by the Candlestick, for Light the first work; and the spreading of the Firmament, like a curtain, answered by the Curtains the second work, and so of the rest.  
Every one knows the old conceit of the world's lasting six thousand years, because it was made in six days: and of Elias Prophecy among the Jews, of the world ending, at the end of six thousand: which Prophecy of his is flat against the words of Christ: Many believe these opinions, yet few prepare for the end which they think is so near.  
God hath taught us by the course of the Creation of the old world, what our proceed must be, that we may become a new Creation, or new Heavens, and a new Earth, renewed both in Soul and Body.  

1. On the first day he made the Light, so the first thing in the new Man must be Light of Knowledge, so saith Saint Paul, Heb. 11. He that cometh to God must know that he is.  
2. On the second day he made the Firmament, so called, because of its 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hes●od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  surness, so the second step in Man's new Creation must be Firmamentum Fidei, the sure foundation of Faith.  
3. On the third day, the Seas and Trees bearing fruit: So the third step in the new 
Hom. Odies. 3  Man is that he become Waters of repentant Tears, and that he bring forth Fruit worthy of these Tears. Bring forth Fruit worthy of Repentance, saith the Baptist, Matth. 3.  
4. On the fourth day, God created the Sun: that whereas on the first day there was light but without heat; now on the fourth day, there is light and heat joined together. So the fourth step in the new Creation of a new Man is, that he join the heat of Zeal with the light of his Knowledge: as in the Sacrifices fire and salt were ever joined.  
5. The fifth days work, was of fishes to play in the Seas, and the souls to fly toward Heaven: So the fifth step in a new creature is, to live and rejoice in a Sea of troubles, and to fly by prayer and contemplation to Heaven.  
6. On the sixth day, God makes man: and all these things performed, man is a new creature. To reckon them altogether then, as S. Peter does his golden chain of virtues, 2 Pet. 1. Add to your light of Knowledge, the firmament of Faith, to your Faith, Seas of repentant Tears, to your Tears, the fruitful Trees of good Works, to your good Works, the hot Sunshine of Zeal, to your Zeal, the winged souls of Prayer and Contemplation; Et ecce omnia facta sunt nova. Behold you are become a new Creature.   
As the Bible gins, so it ends with a new Creation, of a new Heaven and a new Earth, and a new Paradise, and a new Tree of Life, Apoc. 21. unto all which, O thou whom my soul loveth, say come.   

CHAP. XLVII. Of the fall of Adam.  
THE fall of Adam was the death of himself, the death of us, and the death of 
Cypriano di valter.  Christ. At his fall were three offenders, three offences, and persons offended. Three offenders, Satan, Adam, Eve: three offences, Ignorance, weakness, and malice: three persons offended, Father, Son, and Holy Ghost. Eve sinned of Ignorance, and so sinned against the Son, the God of knowledge, and she was forgiven; and so S. Paul sinned, and was forgiven, 1 Tim. 1. 13. Adam sinned of weakness, and so sinned against the Father, the God of power, and he was pardoned; and so S. Peter sinned, and he was pardoned, Matth. 26. But Satan sinned of set malice, and so sinned against the Holy Ghost, the God of love, and he was not forgiven: For he that speaketh against the Holy Ghost, shall never be forgiven, Mark 3. 29. And in Gods censuring of these three, Gen. 3. He questioneth Adam and Evah before he sentenceth, because he had mercy for them, nay more, he promiseth Christ before he inflict punishment: but for the Serpent, he never questioned, because he would show him no mercy. God left Adam to his own freewill, and suffered him to fall, quia sciebat se, etc. because he knew how to turn that fall of his, to his salvation. When Lazarus died, Christ was not there, that the raising of Lazarus by Christ might be the more glorious; So when Adam fell (as I may say so) God would not be there (for he left Adam to his own freewill) that the repairing of Adam through Christ might be the more glorious. Hereupon one sings, O foelix lapsus. Unhappy was the fall of Adam, since by his fall we all fell, but yet happy was that unhappy fall, since it must be recured by Christ. Joseph suffered his brother Simeon to go into prison for a while, that at last he might bring him out with greater comfort. So God suffered Adam to go into Satan's Newgate for a while, that at last he might bring him out with greater comfort. The day thou eatest hereof thou shalt die, there is the prison; And the man took and eat, there Adam goes into prison: The seed of the woman shall break the head of the Serpent, there Joseph delivers Simeon out of prison, God brings man out of Hell through Christ. Whereupon a Doctor in admiration, questions, utrum mirabilius, homines justos creare, an injustos justificare: whether is more admirable, that God created man righteous, or that he justified man, when he had made himself unrighteous? Whether was more miraculous, for God to make man of nothing, or to repair him from worse than nothing? Wonderful he was in both, in his first and his second creation, for Justificatio est secunda hominis creatio, man's Justification is his new creation.   

CHAP. XLVIII. Ophitae Evia.  
SOme Heretics in Epiphanius think themselves beholden to the Devil, for his pains that he took to overthrow Adam: for they used to worship a Serpent, because (say they) he brought knowledge into the world. Clemens Alexandrinus doth partly think, this conceit was got among the Heathens: who at their Feasts of Bacchus used to carry a Serpent, as it were in procession, and to cry Evia Evia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And Evia (saith Clemens) if it be asperated Hevia, it signifies in the Hebrew Tongue, a female Serpent. Where the good man calls the Chaldec Tongue, the Hebrew: For in the Hebrew I do not find such a word for a Serpent: But all the Chaldee translations of the Bible in the third of Genesis and divers other places, do use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hivia for a Serpent: which I take to be the word he means.   

CHAP. XLIX. Of the Greek Translation of the fifth of Genesis.  
HOW the Septuagint does add hundreds of years to men's ages before and after the Flood, few Scholars but they know. This bred the difference of computation of the times, while some followed the Hebrew, some the Greek, Hence came two notorious doubts. About Methuselah living after the Flood, who died a month or two before. And of Sem his death before Abraham's birth, who lived as long after Abraham came to Canaan, as Abraham was old when he came thither, viz. seventy five years. And so might well be Melchizedek. The Greeks had a great deal of stir where to put Methushelah all the Flood-time for fear of drowning: At last some laid him on the top of Noah's Ark, and there he was all that watery year. The Jews lay Og the Giant there also (as the Chaldee Paraphrast upon the fourteenth of Genesis ridiculously observeth:) Whose words (for your fuller sport) I will not spare to set down. The thirteenth verse be renders thus in Chaldee. And Og came who was left of those that died in the Flood: for he road upon the Ark, and was as a covering upon it, and was nourished with Noah's victuals, but he was not preserved for his own sake or merit, but that the inhabitants of the world might see the power of the Lord, and say: Did not the Giants in old time, rebel against the Lord of the world, and he destroyed them from the earth, yet assoon as these Kings make war, behold Og is with them, Og saith with himself, I will go and show Abraham, Lot's case, that he is taken prisoner, that so he may come to rescue him, and may himself fall into their hands: He goes and comes to him about the Passover day, and finds him making unleavened cakes, than he told Abraham the Hebrew, etc. Thus far the Chaldee: of whose conceits here, and in one thousand of places more, and so of his Nation the Jews; I know not whether to say, Risum or fletum teneatis amici? But to return to my purpose. The Greek 
The Chaldee Paraphrase of Jonathan, does also mistake in the age of Mathuselah, but I think it only false Printing.  Bible makes Methushelah live fourteen years after the Flood, their reason of this their addition of years, many render, which I omit. But S. Austen saith, some fall short of this man's age. In three Greek books, saith he, and one Latin, and one Syrian book, all agreeing one with another, Methusalem is found to die six years before the flood. So Austen in Civ. Dei, lib. 15. cap. 13. Such differences may incite men to apply themselves to the Hebrew Text, where is no falsifying nor error.   

CHAP. L. Upon the words: The seed of the woman shall break the Serpent's head.  
THE New Testament affords a rich Commentary upon these words, in the Gospel of Saint Luke, who in his third Chapter, shows how through seventy five generations. Christ is this seed of the woman, and in the fourth Chapter, how through 
Jerus: and Babylon: targums do both apply these words to the Messiah.  three temptations this seed began to bruise the head of the Serpent: where the Reader may observe, how the Devil tempts Christ, in the very same manner that he had tempted Eve, though not with the same success. All the sins of the world are brought by Saint John to these three heads, Lust of the flesh, lust of the eyes, and the pride of life, 1 John 2. 15. By these three Eve falls in the garden: She sees the tree is good for meat, and the lust of the flesh enticeth her; she sees it fair to look on, and the lust of the eye provokes her; and she perceives it will make her wife, and the pride of life persuades her to take it. By these three the Devil tempts Christ; when he is hungry, he would have him turn stones into bread, and so tries him by the lusts of the flesh: He shows, and promiseth him all the pomp of the World, and so tries him by the lust of the eyes, and he will have him to fly in the air, and so tempts him to pride of life. But as, by these three, the Serpent had broken the head of the woman, so against these three the seed of the woman breaks the head of the Serpent. David Prophesied of this conquest, Psal. 91. 13. The Dragon thou shalt tread under thy feet: The very next verse before this, the Devil useth to tempt Christ withal, but to this he dare not come, for it is to his sorrow.   

CHAP. LI. jewish hypocritical prayers, reproved by our Saviour, Matth. 6. 5. Because they love to stand praying in the Synagogues and corners of the streets.  
THIS Sermon upon the Mount, is much in reproof of the Jews Talmudical traditions, by which they made the Word of God of none effect. This verse reproveth one of their tenets, for their highway Orisons: for which they have this tradition in their 
* In Sepher Beracoth.  Talmud. Rabbi Josi, saith, On a time I was walking by the way, and I went into one of the deserts of Jerusalem to pray, then came Eliah, 
‖ Heb. Zac●r. l●ttobh Remembered for good. Heb. Mor● which in the Chaldee and Syrian signifieth a Lord or Master: hence is Maran atha, our Lord cometh, the great excommunication,  of blessed memory, and watched me at the gate, and stayed for me, till I had ended my prayer: after that I had ended my prayer, he saith unto me, Peace be unto thee Rabbi; I said unto him, peace be upon thee Rabbi, and Master. Then said he to me, my son, wherefore goest thou into this desert; I said unto him, To pray; He said to me, Thou mightest have prayed in the way. Then said I, I was afraid, lest passengers would interrupt me: He said unto me, Thou shouldest have prayed a short prayer. At that time I learned of him three things; I learned that we should not go into the desert; and I learned that we should pray by the way, and learned, that he that prayed by the way must pray a short prayer. Thus far their Talmud maketh them these Letters Patents for Hypocrisy; fathering this bastard upon blessed Elias, who was not a highway prayer, 
1 Cor. 16. 12.  or one that practised his own devotions in public: for he was John Baptists type for retiredness.   

CHAP. LII. Israel's affliction in Egypt.  
OF Israel's being in Egypt, many Heathen Authors do touch, though every one a several way, and all of them the wrong. Josephus against Appion is angry at their fables about it. Of the famine that brought them thither (if we take the want of Nilus flowing to be the natural cause, as most like it was) there 
Nilus' the wonder of Africa the river of Egypt flows every year once over his banks: and if it flow not at all, or not to his right height, it causeth famine, for Egypt hath no rain. From this river, under God comes their plenty or famine: and it is remarkable that the fat and lean kine in Pharaoh his dream (which betokened the plenty or scarcity of the Country) came out of the River. Of the reason of the flowing of this River, Pigaffetra especially is large. And I wonder that Jordan was not as much wondered at, for it did so also, Josh. 1.  seems then to be some remembrance of those seven years in Seneca, in his natural questions; where he saith, Per novem annos Nilum non ascendisse superioribus saeculis, Callimachus est Author: that is, Callimachus writes, that in old time Nilus flowed not of nine years together: where he outstrips but two of the number. But of Israel's affliction in Egypt, I find the Heathens silent. God had told Abraham of this their hardship long before, and shown him a token of it, by the fowls lighting upon his carcases, Gen. 15. A type of Israel's being in Egypt, and of Pharoahs' being plagued for their sakes, was, when Pharaoh suffered, for taking Sarah from her husband, and keeping her in his house: as it is, Gen. 12. How long they were in that land, few there be but know: but how long their affliction lasted, is uncertain. Probable it is, that it was about an hundred and twenty years, the time of the old World's repentance, and Moses his age: This is to be searched by Levi his age, which within a little one may find certain. All the generation of joseph's time die, before they are afflicted: as all the generation of Joshuahs' time die, before they fall to Idolatry, Judges 2. 10. The reasons why God should thus suffer them to suffer: whether it were to fit them for the receiving of him and his Law, or whether it were to whip them for their Idolatry: or for some other cause, I dare not enter too near to search: this I see, that when the foundation (as it were) of the visible Church is laid thus in affliction, the Church cannot but look for affliction, whilst it lives in the Egypt of this World. But as Israel increased under persecution: so does the Church, for even when sparsum est semen sanguinis Martyrum, surrexit seges Ecclesiae: Nec frustra oravit Ecclesia pro inimicis suis crediderunt, & qui persequebantur: Aust. Ser. de Temp. 109. To omit the Jews fancy, that the Israelitish women bare six at a birth, and to omit questioning whether faetifer Nilus, the drinking of the water of Nilus, which (as some say is good for generation) did conduce to the increasing of Israel, I can only look at God, and his work, which did thus multiply and sustain them in the furnace of affliction. Si Deus nobiscum quis contra nos? God had promised this increase to Jacob, as he fled to Haran, Gen. 28. in a dream from the top of jacob's ladder. And here he proves faithful who had promised.   

CHAP. LIII. Israel's Camp: according to the Chaldee Paraphrast his description, Numb. 2.  
THE Chaldee is precise about pitching Israel's Camp: I have not thought much to translate a whole Chapter out of him, that the Reader may see (at the least) his Will, if not his Truth.  
Numb. 11. 1. And the Lord spoke to Moses and to Aaron saying,  
2. Every one of the children of Israel shall pitch by his Standard, by the Ensigns whereto they are appointed, by the Standards of their fathers shall they pitch over against the Tabernacle of the Congregation 
* Chald. Round▪ Round.  round about.  
3. The Camp of Israel was twelve miles long, and twelve miles broad, and they that pitched Eastward toward the Sunrising, the Standard of the Camp of Judah four miles square, and his Ensign was of three party colours, like the three Pearls that were in the breastplate (or rational) the Rubies, Topaz, and Carbuncle, and in it was deciphered and expressed the names of three Tribes, Judah, Issachar, Zebulon, and in the middle was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Arise O Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. And in it was drawn the picture of a Lion's whelp, for the Prince of the children of Judah, Nahshon the son of Aminadab.  
4. And his host and the number of them, seventy four thousand and six hundred.  
5. And they that pitched next him, the Tribe of Issachar, and the Prince that was over the Army of the Tribe of the sons of Issachar, Nethaneel the son of Tsuar.  
6. And his Army and the number of (his) Tribes, fifty four thousand and four hundred.  
7. The Tribe of Zebulon, and the Prince that was set over the Army of the Tribe of the sons of Zebulon▪ Eliah the son of Hhelon.  
8. And the Army and their number of his Tribe, fifty seven thousand and four hundred.  
9 All the number of the host of Judah were 
* The Cha●●▪ numbers 〈…〉 wise, but it 〈…〉 misprinting: therefore I take the Hebrew.  one hundred eighty six thousand and four hundred, by their Armies they went first.  
10. The Standard of the host of Reuben shall pitch Southward, by their Armies four miles square, and his Ensign was of three party colours, like the three stones in the breastplate, the Emeraud, Saphire and Diamond, and in it was deciphered and expressed the names of three Tribes, Reuben, Simeon, Gad, and in the middle was written thus:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hear O Israel the Lord our God is one Lord. And in it was drawn the picture of a young Hart: but there should have been drawn in it a Bullock, but Moses the Prophet changed it, because he would not put them in mind of their sin about the Calf: And the Prince that was set over the host of the Tribe of Reuben, was Elitzur the son of Shedeur.  
12. And his host and the number of his Tribe, fifty nine thousand and three hundred. 
The Chaldee misseth the 11. & 12. verses.   
13. And the Tribe of Gad and the Prince that was set over the host of the Tribe of Gad, Eliasaph the son of Devel.  
15. And his host and the number of his Tribe 
* The Chaldee cometh so short of the right number.  forty five thousand and six hundred.  
16. All the number of the host of Reuben, one hundred fifty one thousand four hundred and fifty, by their Armies: they went second.  
17. Then went the Tabernacle of the Congregation, and the host of the Levites in the Camps, and their Camp was four mile square, they went in the middle, as they pitched, so they went, every one in his rank, according to his Standard.  
18. The Standard of the Camp of Ephraim by their hosts, pitched Westward, and their Camp was four mile square, and his Ensign was of three party colours, like the three stones in the breastplate, a Turkey, an Achat, and an Hamatite, and in it was deciphered and expressed the names of three Tribes, Ephraim, Manasseh, and Benjamin, and in the middle was written:  etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
And the cloud of the Lord was upon them by day, when they went out of the Camp, and in it was drawn the picture of a Child. And the Prince that was set over the Army of the Children of Ephraim, was Elishama the son of Ammihud.  
19 And his host and the number of his Tribe, forty thousand and five hundred.  
20. And next him the Tribe of Manasses, and the Prince which was set over the host of the Tribe of the Children of Manasses, Gamliel the son of Pedah tzur.  
21. And his host and their number of his Tribe, thirty two thousand and two hundred.  
22. And the Tribe of Benjamin and the Prince that was set over the host of the Tribe of the Children of Benjamin, Abidan, the son of Gideoni.  
23. And his host and their number of his Tribe, thirty five thousand and four hundred.  
24. All the number of the Camp of Ephraim, one hundred eighty thousand and one hundred, by their Armies, and they went in the third place.  
25. The Standard of the Camp of Dan Northward, and their Camp four miles square; and his Ensign was of three party colours according to the three stones in the breastplate, a Chrysolite, Onyx, and Jasper, and in it were deciphered and expressed the names of three Tribes, Dan, Naphtali, Asher, and in the midst was written and expressed  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
And when it rested, he said, return O Lord to the ten thousand of Israel, and in it was drawn the figure of a Serpent, or Arrow-snake, and the Prince that was set over the host of the Children of Dan, Ahiezer the son of Ammishaddai. From thence to the end of the Chapter, he goes on just with the Hebrew Text, so that I will spare further labour about Translating: only I must tell the Reader thus much, that the Pearls he speaks of, I have not punctually followed the Chaldee in rendering their names, but have followed the Geneva Bible, which was at that instant the only English Bible about me. As also for perfect and future tense, I find the Chaldee confused, and for this I have been the less curious.   

CHAP. LIV. Of job.  
ABOUT Israel's being in Egypt, Job lives in Arabia: a heathen man and yet so good: and so St. Gregory saith, his Country is purposely named, that the goodness of the man may be the more illustrated. His times may be picked by the genealogy of himself, and his friends that come to see him. And God in the first and second Chapter saith, that there was not a man on earth like him for goodness: which is a sign that Abraham, Isaac, and Jacob, and Joseph, were not alive, nor Moses: but in the times 'twixt Joseph and Moses, Israel corrupt themselves with Egyptian Idols, and in Israel (the likeliest place to find a good man in) is not one to be found like Job. Thus when Israel idolizes, and the Church gins to fail in Jacob, God hath one in Arabia that hath a little Church in his house. It is not amiss for every one for his more watchfulness to mark, that Satan knows Job as soon as ever God speaks of him.  
When the Angels appear before God, Satan the Devil is among them. So When the Disciples are with Christ, Judas a Devil is among them.  
Pharaoh in Egypt is afflicted by God. His afflictions harden him against God. Job in Arabia is afflicted by the Devil. His afflictions harden him against the Devil.  
Jobs Children feasting overwhelmed by an house. The Philistines sporting, overwhelmed by an house, Judg. 16.  
Job is afflicted as the soldiers, 2 King. 1. by fire.  
As the Ziklagites, 1 Sam. 30. by Captivity.  
As the Egyptians with loss of Children, Exod. 12.  
And as the Egyptians with boils, Exod. 9  
And which was not his least cross, like Adam, with an ill counselling wife.  
Job hath three with him when he is changed by affliction. So Christ hath three with him when he is changed in transfiguration: which three as they were by Christ when Moses and Elias, Law and Prophecy told him in the mount of his departing which he should accomplish at Jerusalem, Luke 9 31. So these three were with him when he began to accomplish these things, Matth. 26. 37.   

CHAP. LV. Egyptians Deities, ex Athenae. Deipn. Lib. 7.  
ANaxandrides in his book of Cities, turning his speech to the Egyptians, saith thus:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Thus does one Heathen Idolater deride another, because he worships (as the other thinks) the more ridiculous Deities. The very Heathen could deride and scoff at their vain gods. Dionysius was most notorious this way: and knavish in this kind was the Painter, who when he should have drawn the picture of such a goddess for a Grecian City to worship, he drew the portraiture of his own sweetheart, and so made her to be adored: And indeed what man could have held laughing, to have seen (as my Poet saith here) an Egyptian on his marrowbones adoring a Dog, or praying to an Ox, or especially to see him mourning and howling over a sick Cat: fearing lest his scratching God should die?   

CHAP. LVI. Of the Law broken▪ by Adam.  
THE Law was Adam's lease when God made him tenant of Eden: The conditions of which bond when he kept not, he forfeited himself and all us. God read a lecture of the Law to him before he fell, to be 
* The Jews in their writings, use this phrase frequently for the Law, as in Pirke Ahhoth.  a hedge to him to keep him in Paradise, but when Adam would not keep within compass, this Law is now become as the flaming sword at Eden gate to keep him and his posterity out: Adam heard as much in the garden, as Israel did at Sinai, but only in fewer words and without thunder. The Law came more gently to him before his fall, but after his fall, comes the thunder with it.  
Adam at one clap breaks both the Tables and all the Commandments.  

1. He chose him another god when he followed the Devil.  
2. He idolised and deified his own belly, as the Apostles phrase is, his belly he made his god.  
3. He took the name of God in vain, when he believed him not.  
4. He kept not the rest and estate wherein God had set him.  
5. He dishonoured his Father which was in Heaven, therefore his days were not long in that land which the Lord his god had given him.  
6. He massacred himself and all his posterity.  
7. From Eve he was Virgin, but in eyes and mind he committed spiritual fornication.  
8. He stole that (like Achan) which God had set aside not to be meddled with, and this his stealth is that which troubles all Israel, the whole world.  
9 He bare witness against God, when he believed the witness of the Devil above him.  
10. He coveted an ill covetousness (like Amnon) which cost him his life and all his progeny.   
What a nest of evils here were committed at one blow? The pride of heart and desire of more knowledge (like Hamans' ambition) overthrew us. This sin was hatched in Heaven by the wicked Angels, but thrown out with them, and never will come in there again. Hence is this sin so lofty because it affects its first nest. It is not for nothing that Blessed are the poor in spirit, are the first words in Christ's Sermon, Matth. 5. 3. but because the proud in spirit were the first sinners.   

CHAP. LVII. Of the Law given at Sinai.  
WHEN Israel is got from the hard service of Egypt, God binds them apprentice to a new Master, himself. Their Indentures he draws upon Mount Sinai: a place where Moses before had kept a flock of sheep, now he keeps a troop of men. In the Delivery of the Law there, if you will stand with Israel in your place you may consider many passages.   

CHAP. LVIII. Why the Law was published then and not before.  
AT Sinai was delivered no new thing, the Law in some kind was known before. Sacrifice was used by Adam in the garden, when the body of the beasts went for an offering for his soul, and the skins for a covering for his body: Cain and Abel learn this part of worship from their father. The division of clean and unclean beasts is known to Noah, when they come to him for their lives as they had done to Adam for their names. Abraham when God made a 
* So says the Geneva Bible in marg▪ but Rab. Solomon long before saith thus, It is the custom of those that make covenants, to divide beasts into two parts, and pass between the parts: as Jer. 24. 18. And God passes between these in this smoking furnace and fire brand, for making covenants in like kinds Homer speaks near this.  covenant with him, Genesis 15. Divides and divides not his beasts and fowls, just as God commands, Leu. 1. 6. 17. and so of the rest. Father's could teach their Children these things as they themselves had learned them of their Fathers. But when men began to multiply, and multitude to be more wicked, than would they not be so easily bridled by a Law, whose author they knew no more of, but their Fathers: And when men lived but a short time in comparison of the first men, and so could not see the full settling of the Law in their houses: And when God had fetched him a people out of Egypt, and laid the foundation of a glorious Church, with signs and wonders, than he thought it fit for their restriction, as also 
‖ Vid. Jarchi on Ruth, cap. 1.  for their distinction from the Heathen, to give the Law from his own mouth, the more to procure reverence to him: For Heaven and Earth must needs hearken when the Lord speaketh, Isa. 1. 2. And thus did 
† Numa, Minos, etc.  the Heathen fain they received their Laws from a Deity that was never seen, and yet their Laws were the better observed for that reason.   

CHAP. LIX. Of the place where it was given, and manner.  
GOD gave the Law in Arabia: so wicked Mahomet gave his Law in Arabia; A worse and a better thing no one Country every afforded. God gave his Law in Sinai, a bushy place as it seems by 
* Seneh signifies a bush, Exodus 3.  the name, agreeable to the giving of so perplexing a matter. Carry along with thee (gentle Reader) as thou readest the Scripture, thus much care (at my request) as to mark that the Law of Moses was given in two places, Sinai, and the Tabernacle, as also to consider that some part of this Law did only concern the Jews, and some part did also concern all the World. The Ceremonial Law that concerned only the Jews, it was given to Moses in private in 
* Levit. 1.  the Tabernacle, and fell with the Tabernacle when the veil rend in twain. The Moral Law concerns the whole World, and it was given in sight of the whole World on the top of a mountain, and must endure as long as any mountain standeth. The Judicial Law (which is more indifferent, and may stand or fall, as seems best for the good of a Commonwealth) was given neither so public as the one, nor so private as the other, but in a mean between both.  
The Law on Sinai was with fire and trumpets, so shall Christ come with fire and trumpet at the latter day, to take an account how men have kept this fiery Law, as it is called, Deut. 33. 2. Fiery, because given out of the fire, as the Jerusalem and Babylonian Targums hold: though I think there is more meant by the words than so: for it is Eshdath, which may be rendered the fire of a Law.   

CHAP. LX. Of the effects of the Law.  
THE letter of the Law is death: but the Spirit giveth life. The Jews stand upon the letter, and think to gain life by the works of it, but them the Apostle frequently 
Vid. Hillar. & Hieron. in loc.  confuteth. And I take the aim of Christ's Parable, Matth. 20. about the penny to extend to no less. Some came into the Vineyard at the Dawning of the Day or the Age before the Flood, and some at the third hour, or in the time before the Law, and some at the sixth and ninth hour, or under the heat and burden of the Jewish Law, and some at the last, under the Gospel: Those under the Law plead for merit, we have born the heat and burden of the day: that is, costly Sacrifices, sore Ceremonies, etc. To whom the Master answers that his penny is his own, and if he give it, it is not for their merit, but his good will. St. Paul calls the Law a Schoolmaster, and so it is indeed: and such a Schoolmaster as that that Livy and Florus speak of in Italy, who brought forth his children that were trusted with him, to Hannibal, who if he had not been more merciful than otherwise, they had all perished. So they that rely upon the works of the Law, are in fine constrained by the Law to come to Christ, who more merciful than the Law, does deliver them. And if you well weigh it, you shall find that as the whole Law, so every part from one to another, brings us to Christ. The Moral Law shows us what we should do, and with the same sight we find that we cannot do it: This makes us to seek to the Ceremonial for some Sacrifice or Ceremony to answer for our not doing it: There we see that burning a dead beast is but poor satisfaction for the sins of men living, and that outward purifyings of men's selves can avail but little to the cleansing of a soiled soul: this than delivers us to the Judicial Law, and by it we see what we deserve, and thus in fine we are constrained to seek to Christ 
* It was Jesus or Josuah, and not Moses or the Law that brought Israel into the Land of Canaan.  Jesus, for there is no other name whereby we must be saved. The Parable that our Saviour propounds in the tenth of Luke, I think tends somethink to this purpose. A man (saith he) went from Jerusalem to Jericho and fell among thiefs, and they rob him of his raiment, and wounded him, and departed leaving him half dead. A certain Priest came that way, and when he saw him he turned aside. A Levite came that way, and when he saw him, he passed by on the other side. But a good Samaritan came, (as the Text imports) and pitied him, and salved him, and lodged him, and paid for him. Such a one is man fallen among Satan, Sin and Death, and by them stopped, stripped and striped. Satan dismounts him off his Innocency that should sustain him: Sin strips him of all Righteousness that should array him: Death strikes him with guiltiness and wounds him. Here is a man in a woeful case, and none to aid him. By comes a Priest, that is, first come the Sacrifices of the legal Priesthood, and they may pass by him, but they do not, nor they cannot help him. By comes a Levite, that is, the Ceremonies of the Levitical Law, and they may pass by him, but they do not, they cannot help him. Or by comes a Priest, that is, the Angels may see him thus, but they let him lie, for they cannot help him. By comes a Levite, that is, Men and the World may see him thus, but they let him alone for ever, for they cannot secure him. But by comes a good Samaritan, that is, our Saviour himself, who is called a Samaritan, and is said to have a Devil, and he pities him, salves him, lodges him, and pays for him. He pities him in very bowels, therefore he says, as I live I would not the death of a sinner. He salves him with his own blood, therefore 'tis said, By his stripes we are healed. He lodges him in his own Church, therefore the Church saith, He brought me in the winecellar, and love was his banner over me. And he pays for him what he deserved, therefore he saith, I have troad the Winepress alone.  
It is said in the Book of Kings that when the Shunamites dead child was to be raised, Elisha first sent his staff to be laid upon him, but that did no good: but when Elisha came himself, and lay upon him, with his mouth to the Child's mouth, his eyes to his eyes, and his hands to his hands, than the Child recovered. So when man was dead in trespasses, and sin, as it is, Eph. 2. God lays his 
* Psal. 23.  staff or rod of the Law upon him, but what good did this toward his recovery? Even make him to long the more for Elisha or Christ, who when he came, and laid his mouth to man's mouth, and kissed humanity in his Incarnation, and laid his eyes to his eyes, and his hands to his hands, and suffered for man's actions at his passion, then is man recured. God in the book of isaiah when he is to send a Prophet to Israel, says thus, There eshlah: whom shall I send, or who will go for us? Isa. 6. 8. Upon which words the Jew Kimchi paraphrases thus: Shalahti eth Micah, wehem maccim otho, Shalahti eth Amos, wehem korin otho 
* Amos in Heb. signifies one that is heavy tongued which Kimchi calls Peseleusa from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blaesus.  Pesilusa, I have sent Micah, and him they smote, I have sent Amos, and him they called a stammerer. Whom shall I send or who will go for us? Then says Esay, Behold I am here, send me. Imagine that (upon the fall of man) you saw God about to send the great Prophet not to Israel alone, but to all the World, nor only to teach, but also to redeem. Suppose you heard him thus questioning, whom shall I send to restore fallen man? And who will go for us? Should I send Angels? They are creatures and consequently finite, and so cannot answer mine infinite Justice. Should I send man himself? Alas, though he once had power not to have fallen, yet now hath he no power to raise himself again. Should I send beasts to sacrifice themselves for him? Alas can the burning of dead beasts satisfy for the sins of all men alive? Whom shall I send, or who will go for us? Our Saviour is ready to answer with isaiah, Behold I am here, send me. Here am I that am able to do it; send me, for I am willing. I am able, for I am God; I am willing, for I will become a man. I am God, and so can fulfil the Law which man hath broke. I will become man, that so I may suffer death which man hath deserved. Behold I am here, send me. Then as one of our Country Martyrs at his death, so may we sing all our lives; None but Christ, none but Christ: None but Christ to cure the wounded travailor, None but Christ to raise the dead Shunamite, None but Christ to restore decayed mankind, None but Christ that would, None but Christ that could. No Angel, no Man, no Creature, no Sacrifice, no Ceremony, that would and could do this for us, which we could not do for ourselves, and say for us I have trod the Winepress alone.  
When the Ceremonial and Judicial Law have thus brought us to Christ, we may shake hands with them and farewel, but for the Moral, as it helps to bring us thither, so must it help to keep us there. For Christ came not to disannul this Law, but to fulfil it. He does not acquit us from this, but furthers us to the keeping of it. What else is the Gospel, but this in milder terms of Faith and Repentance: which is, since we cannot keep this Law, yet to strive to keep it as we can, and to repent us for that we have not kept it, and to rely upon his merits that hath kept it for us. Thus as love to God and to our neighbours was the sum of the Old, so true faith and unfeigned repentance is the total of the New. This was the tenor of Christ's first words after his Baptism, Mark 1. 15. and of his last words before his Ascension, Mark 16. 16.   

CHAP. LXI. Of the Ten Commandments.  
THE Ten Commandments may be called the Word of the Word of God: for though all Scripture be his Word, yet these in more special be his Scripture, to which he made himself his own Scribe or Penman: upon these Commandments hang all the Law and the Prophets, and these Commandments upon two duties, to love God and to love our neighbour. A shorter and yet a fuller Comment needs not to be given of them, than what our Saviour hath given, Luke 10. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself. The four Commandments of the first Table he expounds in four words.  
The Lord thy God, there is the Preface, I am the Lord, etc.  
Thou shalt love the Lord, etc. with all thy  
Heart for the First Commandment.  
Soul for the Second Commandment.  
Strength for the Third Commandment.  
Mind for the Fourth Commandment.  
If we need any further Exposition upon this Exposition of our Saviour's, it is easy to find: as, thou shalt love the Lord thy God with all thine▪  
Heart for it he hath Created.  
Soul for it he hath Redeemed.  
Strength for it he hath Preserved.  
Mind for it he hath Enlightened.  
And therefore thou shalt love him with all thine  
Heart without Only talking and no more.  
Soul without Dissembling,  
Strength without Revolting.  
Mind without Erring.  
This is the first and the great Commandment, and the other is like unto this, thou shalt love thy neighbour as thyself. This adds great light to the second Table, for half of the Commandments of that Table want an object whereupon to fasten the duty. The first hath one, Honour thy Father, etc. the last but one, hath one, thou shalt not witness falsely against thy neighbour: And so the last hath, Thou shalt not covet aught of thy Neighbours. But Thou shalt not kill, steal, and commit adultery, these have no object, viz. none named whom, from whom, and with whom we must not kill, steal, nor adulterate: because we must make ourselves also the object here: and reflect the Commandments upon ourselves, as thus: Thou shalt not kill, first not thyself, and secondly, not thy neighbour, and so of the rest. The Jews have been too bold in adding too strict an object, as you may see in their explaining these three precepts. And some Heretics have been too nice in giving some of them too 
* For Martion held it unlawful to kill a beast, because the command▪ non occides, hath no set object, Aug. de Clu. Dei. l. 1. cap. 20.  large a one.  
The fifth Commandment in the Ten, is with a Promise, and the fifth Petition in the Lord's Prayer, is with a Condition.  
I omit the exquisiteness of the pricking of this piece of Scripture of the Commandments extraordinarily: Some special thing is in it.  
The Jews do gather six hundred and thirteen Precepts Negative and Affirmative to be in the whole Law, according to the six hundred and thirteen letters in the two Tables, and so many veins and members in a man's body. The order of these Precepts they have set down in the margin of the Pentateuch with the threefold Targum printed at Hannow, and in Sepher Hahhinnuch. I had translated some hundreds of them into English, which I thought to have finished, and presented to the view of the Reader, but I find, that without the Jews Comments upon these their Divisions, they can hardly be understood: which to bring withal, is a pains of no small time and labour. These my Observations and Collections in my Reading, accept gentle Reader, and the slips pass over with a gentle Eye, as slips of Youth: which more mature years may recure, if God prosper and second. To whom I commit myself, and commend thee, and to whom be all honour and glory for evermore.  
Amen.   
FINIS.  

THE TEMPLE ESPECIALLY As it stood in the days OF OUR SAVIOUR. DESCRIBED BY JOHN LIGHTFOOT, D. D. and Master of Katharine-Hall or College in the University of CAMBRIDGE.  
LONDON, Printed by W. R. for Robert Scot in Little-Britain, Thomas Basset in Fleetstreet, Richard Chiswell in St. Paul's Churchyard, and John Wright on Ludgate-Hill. MDCLXXXIV.   

TO THE READER.  
ICould with as little pains and travail have journied to Jerusalem to have taken a view of the Temple, had it now stood, as this hath cost me to survey it by the Eyes of others in their Writings, as I have done: And for all my labour, how I shall speed in the acceptance of the Reader, I must leave it to the common doubtful fate of Books, being neither willing to beg it, nor to despair of it. If I have come short either of the worth of the matter treated of, or failed the expectation of the Reader, the difficulty of the Subject may plead my Apology, and my desire to benefit, may lighten my censure.  
There is hardly a harder Task in Study than to describe Structures and places not seen, and at distance; and the Scripture hath hardly a more obscure description of any thing than of this Fabric. In that I have added so much of jewish intelligence about it, it is because I find not where better information (after the Scriptures) is to be had. I know they hear as ill as any Men for their Writings, and that very oft not without very good cause; yet give them leave to tell the story of their own Customs and Antiquities assoon as another Man: and if you will not believe them what they say, to produce others that speak more credibly in the matter in hand I believe will be next impossible.  
I shall not plead for them in all they Writ, lest I should be like unto them; in things of Historical nature, I cannot but give some credence to them, as being likely to be the best Recorders of their own Antiquities.  
It is well known to the Studious how much light hath been held out by some Learned Men towards the explication of abundance of difficulties in Scripture, by the discovery of the jewish Customs and Antiquities, to which the New Testament speaketh and alludeth exceeding copiously and frequently: I need not go far for examples of Learned Men that have been choicely happy in such illustrations: A matchless pair in our own Nation, second to none in any Nation whatsoever, Mr. Hugh Broughton in the last Generation, and Mr. Selden in this, may be instances sufficient? Now though it is far enough from my thoughts and hopes to dream of achieving to the least degree and measure of their skill in these Studies, and their happiness in such explanations: yet can I not but from such encouragements of experience in others, go on with the more delight in the perusal of such Monuments myself, not without hope that I may reap some profit by them to myself, and hold out something from them which may not be altogether useless to others.  
What may redound of this kind out of this present Volume, I must leave to the Readers censure, and not be my own judge: This I hope I may say of it without arrogance or falsehood, that this Subject hath scarcely been so largely handled in our English Tongue heretofore, and that what is here produced out of jewish Records, doth for the most part carry so fair possibility and probability with it, and is so little dissonant either to Scripture or reason, and so consonant to Josephus, whose credit is commonly reputed above Talmudical, that if on the one hand there is not undeniable ground to believe it, neither is there on the other hand, undeniable ground to gainsay it.  
I had undertaken a Task of a far larger Time, Toil, and Volume, and the same way of Workmanship that I have done this; namely, from Scripture, and from Talmudical and jewish Writers, to have given a Description of the Land of Canaan; so far am I satisfied of the benefit of these Authors, if dexterously managed. And certainly if my judgement do not much fail me, exceeding singular use might be made of them in such a Work, and hundreds, or rather thousands of Learned Rarities as to that Subject produced out of them, not to be found in any Authors but themselves, which tend not a little to the illustration of the Chorography and Story of that Land: But when I had spent a good large time and progress in that Work, I found that I was happily prevented in that Subject by a more Learned and Acute Pen 
* Mr. Tho. Fuller, B. D. ; which though it went not the same way in that Work that I had done, yet was it so far before me both in progress and in accuracy, that I knew it would be lost labour for me to proceed further. Hereupon I left off that Task, lest I should actum agere, and diverted my thoughts to this survey, because of a promise which had a tie upon me for something of this nature.  
With the working up of this piece, I also drew up a large Map of the Temple structures, according to the verbal Description of them in this Volume, the sight and comparing of which would have made the things here described a great deal more easy and pleasant to be understood, could it have been published; but I have not yet met with the faculty and fortune of bringing it to that issue: and I thought to have suppressed this Tract till that also might have come forth with it; but I have been overcome to let it out, partly by the importunity of others, and partly by this Reason of mine own, that it might not be amiss to try what acceptance this Treatise will find, before I add more pains and charge for the engraving of the Map. If any of my Learned Friends upon perusal of this Tract, shall think the publication of that may be material, I shall be ready to embrace such animation, and use my best endeavour to effect the thing, if it will be effected.  
Much-Mundon in Herfordsh. April 3. 1650.   


The Ground plot THE TEMPLE As it stood in our SAVIOUR'S time: delineated by the hand of JOHN LIGHTFOOT. D. D.    
A PROSPECT OF THE TEMPLE, ESPECIALLY As it stood in the days of our SAVIOUR.  

CHAP. I. Of the Situation of Mount MORIAH: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
MORIAH 
* 2 Chron. 3. ●. ●s. 2. 2.  the Mountain of the Lords House, from whencesoever it had its denomination (about which there are various conjectures) it is certain, it had its designation for that use and honour to which it was employed, 
‖ 1 Chron. 21. 26. & 22. 1.  by fire from Heaven, and of old time, 
* Gen. 22. 2, etc.  by Abraham's offering up his So● Isaac there in a figure. 
a R. Sol. in Gen. 22.  Some are of opinion that it was called Moriah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruction, because from thence there went forth a Law and Doctrine for all Israel: 
b Onkel, Ibid.  others conceive the name to have been derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor, which betokeneth Myrrh, and spicery, because it was to be the only place of offering▪ Incense; 
c ●●ll●r ●●●s●●●. ●●●. 2. cap. 1●.  others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morech jah, The Lord will be visible, because the Son of God was to appear there in humane flesh. And so they all repute, that it carried a notation predictive, 〈◊〉 referring to something that was to occur there in time to come. But if we will apply the Etymology of it to that time present, when it and the Country about it, and first take that name of the Land of Moriah, we may construe it, The Land of a teacher of God, (as John III. 2.) or the Land of the Lord my teacher, as being the Territory of Sem, or Melchisedeck, the great Teacher of the ways of the Lord, (while the Canaanites round about did walk in blindness, and were led by Teachers only of delusion) and the Land which the Lord his teacher had designed to him in the prediction of his Father Noah.  

d Joseph. Anti●●, l. 15. c. 14.  This Mount was so seated in the midst of Jerusalem, that the City lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in form of a Theatre round about it. 
e ●●d. Ezek. 40. 2. & Kimch. ibid. & Tosaph. ad Kelim.  On the South lay Jerusalem itself built upon Mount Acra, and Acra naturally higher than Moriah, 
f ●●s. de Bell! lib. 5. cap. 13.  but much leveled by the Asmonean Family in the time of their reign, and the valley betwixt, well raised and filled up with Earth, that both the Temple might over-top the buildings on Acra, and that the coming up from the City to the Temple, might be the more plain and easy, compare Luke III. 5. 
g Psal. 4●. 2. Aben Ezra, ●b.  On the North side lay Mount Zion, furnished with the gallant buildings of the Palace, Court, and City of David. These two Mountains Acra and Zion, and the Cities built upon them (the London and Westminster, City, and Court of the Land of Canaan) did so decline and descend upon their Southeast and North-East points, that on the East and West of the Temple they met and saluted each other in a valley, having also a deep valley betwixt them and the Temple on every side, but only on the South, where it was the less deep, because of the levelling, mentioned immediately before.  
Although this Mount Moriah were not so high of itself as the two Hills on either side it, yet was it of a great pitch and steepness, 
h Id. de Bell. lib. 5. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strong heap, ●●●ep, and deep ●● every side. And it was a discerning note of a young male ch●●d, 
i Hagigah per. 1.  That he was bound to appear before the Lord, at the three Festivals, if he were once come to be able, to go up the Mountain of the Temple holding his Father by the hand.  
This Mount fell so in the division of the Land, that part of it was in the lot of one Tribe, and part of it in another; 
k Avoth R. Nathan. per. 34. Zevachin, per. 5. in Gemara.  For most part of the Courts was in the portion of Judah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altar, Porch, Temple, ●●d most holy place were in the portion of Benjamin. And that part that lay in the portion of Judah was made hollow under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ith arches built upon arches underneath, (saith Maimony) 
l Beth abbekirah, per. 5.  because of the Tent of defilement.  
Now this that he calleth the Tent of defilement, might very well be supposed to be a Sink, or common Shore, made under ground, and arched over for the conveyance of all the filth and wash of the Courts away, (and that there was such a thing we shall see hereafter) but he explaineth himself in another place, and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Maym. Parah, per. 2.  All the Mountain of the house (that is the outmost space) and all the other Courts were hollow under, because of an abyss or deep grave. Now the Talmudicks do use to call a Sunk, unseen or unsuspected grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Talm. Bab. Parah, per. 3. Gloss. ibid.  an abyss grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel language, Luke IX. 44. And so they call an unseen or unknown uncleaness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Nazir. per. 1. & Maym. in Biath Mikdash per. 4.  An abyss of uncleannesses, and they oppose to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncleanne known of. Wherefore that they might be sure that there should be no graves secretly made in any of the Courts of the Temple, by which they might be defiled, they arched all the Courts under ground, so as that there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arches upon arches (as my Author expresseth it, which he explaineth in another 
p Id. in Parah per. 3.  place, in another story of the like nature) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One arch set upon two arches, so that the feet of an arch stood upon two arches that were under it. And so it was either impossible to bury above the Arch for want of soil, or if it were possible to bury below the arches, it was deep and far enough from defiling.   

CHAP. II. The measure of the floor of the Mountain of the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THE compass of the ●●oor of Moriah 
a Jos. de Bell. lib. 5. cap. 14.  did increase by time and industry (somewhat, though not much) above what it was when Solomon first began the Temple there: For 
b 1 Chron. 21. 18. & 22. 1.  whereas David by divine direction had built an Altar, and God by divine Fire upon it, had fixed that very place for the place of the Altar of the Temple; the Mountain possibly in some part of it, might want here and there somewhat upon the edge of it, by bend and wind in, so that the square for all the Courts which was intended, and which was to be measured from the Altar as from the standing mark, could not run even, but did meet with some small hiatus through the want and pinching in of the hill in certain places: whereupon Solomon and the succeeding generations, were still increasing the spaciousness and capaciousness of it, by filling up the valley or precipice where the want was, insomuch that the compass and space of it at the last, under the second Temple was 
c Mid. per. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five hundred cubits upon five hundred cubits: that is, a perfect square of five hundred cubits upon every side, two thousand cubits in the whole compass about: 
d Maym. in Beth. habbechir. per. 5.  And this square piece of ground was enclosed with a Wall. Not but that there was some more space upon the floor of the Mount than barely this measure, for 
e Pisk. Tesaph. ad Midd.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mount was far larger than five hundred cubits square, but only so much was taken in for the holy ground.  
This number of five hundred cubits upon every side of the square, is so agreeable to the number of 
f Ezek. 42. 20. & 45. 2.  Ezekiel, that that helpeth to confirm and justify this proportion and account: and although his large measure, do differ far from this of ours, yet doth his cubit measure and state the cubit that we have in hand, so well, that it would be very hard, if not impossible otherwise among the various sizes of cubits that we meet withal, to determine any thing of it. For we find mention of the 
g Kimch. in Ezek. 45. & 43. 13. & R. Sol. ibid.  common cubit of five hand breadth, 
h Kelim. per. 17.  of the middle of six, of the cubit half a finger's breadth larger than the cubit of Moses, and the cubit half a finger's breadth larger than that: but Ezekiel hath stinted his 
i Ezek 4. 5.  cubit to be a cubit and a hand breadth (that is the common cubit of five hand bredths, and one hand breadth over;) And so the Jews conclude upon the same measure in this received Maxim: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Kelim. ubi supr. Kimch. in 2 Chron. 3. 3.  The cubit by which the Temple buildings were measured was six hand bredths, but the cubit by which the Vessels were measured was but five.  
The hand breadth therefore being 
l Kimch. In Michol. in vo●▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the four finger's breadth as they be laid close together, which make but three inches, the cubit of six hand bredths, (which is the cubit we embrace here) ariseth to eighteen inches or just half a yard, and so by this computation, the five hundred cubits upon every side of the square was two hundred and fifty yards, and the whole compass of the Wall was a thousand yards about.  
Josephus 
m Antiq. lib. 15. cap. 14.  hath allotted a just furlong to every side of the square: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so hath made the whole compass to be exactly half a mile about, reckoning according to the common cubit, and according to the measure best known among the Greeks and Romans, for whom he wrote.  
And now if any one will take up the full circuit of the wall that encompassed the holy ground, according to our English measure, it will amount to half a mile, and about one hundred sixty six yards. And whosoever likewise will measure the square of Ezekiel, Chap. XLII. 20. he will find it six times as large as this, Chap. XL. 5. the whole amounting to three miles and an half, and about one hundred and forty yards, a compass incomparably larger than Mount Moriah divers times over; and by this very thing is showed that that is spiritually and mystically to be understood.  
The description of the Temple and City, that he hath given in the end of his Book, as it was a prediction of some good to come, so was that prediction true, thus far according to the very letter, namely that there should be a Temple and a City newly built: and so it was a promise and a comfort to the people then in captivity, of their restoring again to their own Land, and there enjoying Jerusalem and the Temple again, as they had done in former time, before their removing and captivating out of their own Country: But as for a literal respondency of that City and Temple, to all the particulars of his description, it is so far from it, that his Temple is delineated larger than all the earthly Jerusalem, and his Jerusalem larger than all the Land of Canaan. And thereby the scope of the Holy Ghost in that Ichnography is clearly held out to be, to signify the great enlarging of the spiritual Jerusalem and Temple, the Church under the Gospel, and the spiritual beauty and glory of it, as well as to certify captived Israel, of hopes of an earthly City and Temple to be rebuilt, which came to pass upon their return under Cyrus.  
Yet had this his space of the holy ground its bounds, though they were exceeding large; but when John in his Revelation is upon the measure of his Temple, this outer Court or space is left boundless, and not measured nor enclosed at all, and the reason is given, because that Court was given to the Gentiles, and they should tread the holy City (as men trod Gods Courts when they came to worship) two and forty months, Rev. XI. 1, 2, 3, etc. still clearing the reason of the Prophetical enlarging of the holy ground, which was to denote the abundant and numerous worshippers of God which should be under the Gospel.  
The Wall that encompssed and went about the square of the holy ground, was of very fair stone, 
o Jos. de Bell. lib. 5. cap. 14.  and it was five and twenty cubits, or twelve yards and an ●●lf high, that is, as one stood within the compass of it, in the holy ground; for without it stood over a very deep and sharp precipice, and so there was an exceeding great height from the bottom of the trench beneath, to the top of the wall, but within it was no higher than five and twenty cubits, and that height is carried about whole the square.  
Now whereas it is a very common Tenet amongst the Talmudists that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Midr. per. 2. & Kimch. ubi supr.  The Eastern wall was six cubits high and no more, it is not to be understood of the whole East side Wall, for that was five and twenty cubits high as well as the rest, but it is to be understood only of the Wall or Battlement that was just over the East Gate: and so it is explained by some of them thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Midr. per. 1. Sect. 1.  For whereas the Priest that was sprinkling the blood of the red Cow upon Mount Olivet, was to look directly by this East Gate, upon the Gate of the Temple, and whereas 
r Maym. in Beth habbechir. per. 6.  the floor of the Porch of the Temple was two and twenty cubits higher ground than the floor of this East Gate, and so the Priest looking from Olivet through this Gate 
s R. Sh●●l. in Mid.  could not see above the eighth step before the Porch, 
t Pisk. Tesaph. Ibid.  Therefore it was needful that the Wall that was just over the East Gate should be low, that what he could not see through the Gate he might see over it.   

CHAP. III. The East-Gate of the Mountain of the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shushan Gate. The Prospect of Mount Olivet, and part of the City before it.  
IN the surveying of the Gates and Buildings that were in this outmost Wall, and virge of the holy ground, we will begin at the East quarter which faced Mount Olivet, and in which side of the square there was only one Gate: this and all other the Gates, both in this Wall and in the other that encompassed the Courts 
a Mid. pet. 2.  were twenty Cubits high and ten cubits broad, as the Hebrew Writers do constantly reckon.  
In which account they and their Countryman Josephus, who wrote in another language, do not differ (although that 
b Jos. de Bell. lib. 5. cap. 14.  his constant measure that he gives of all the Gates, be thirty cubits high and fifteen cubits broad) but they do in this diversity explain the thing the better. The height of the whole Gatehouse of every Gate, or of the pile where the Gate was set, was thirty cubits, and so it risen five cubits above the Wall, but the very entrance of the Gate, or the door of it, was but twenty cubits high. And so the very breadth of the entrance of the doors of every Gate was but ten cubits, but the cheeks of the Gate on either side was two cubits and an half, and so the breadth of the whole pile, was fifteen cubits in all: The height of this East-Gate only came short of the rest, four cubits, for 
c Main. in beth habbakirah, per. 6. Gloss. in Mid.  it risen but six cubits above the entry or light that was passed through, whereas the rest did rise ten, and so it risen but one cubit above the height of all the Wall, whereas the rest did five; and the reason was given immediately before, because the Priest that burned the red Cow on Mount Olivet might look over it upon the Temple; for so they conceive that command bound him when he sprinkled by'r blood. He shall sprinkle of her blood directly before the Tabernacle of the Congregation seven times, Numb. XIX. 4. Observe Christ and his Disciples, having gone out of this Gate from the Temple, now sitting upon Mount Olivet before this Gate, and looking back on the sumptuous building of the Temple, and Christ discoursing concerning their ruin, Matth. XXIV. 1, 2, 3, etc.  
This Gate stood not just in the very midst of this Eastern Wall, as if it had two hundred forty five cubits of the wall on either side it, but it stood more toward the North, because it was to stand directly in the front, or over against the Porch of the Temple. Now the Altar being pitched and fixed so by a divine appointment, that the Mountain did not allow an equal space of ground on either side it, they were forced to build the Temple so, as to stand in its proper parallel with the Altar, and to cast the Courts so, as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Mid. ubls supr.  The greatest space of the Mount was on the South, the second on the East, the third on the North, and the least Westward.  

e Id. per. 1.  Upon this East Gate was portrayed and pictured the resemblance of the City Shushan, the royal Seat of the Persian Monarchy, and the Gate itself, at least some part of it was called by this name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmud saith, 
f Kelim. per. 17.  There were two sorts of cubits in Shushan, the Palace, one which exceeded the cubit of Moses half a finger, and this was upon the North-East corner, and the other which exceeded that, half a finger more, and that was on the Southeast corner. Now the Gloss explains it thus, That Shushan the Palace was a room in the East Gate where Shushan was portrayed. And the reason of that Picture is given by some to be, 
g Aruch. in Shushan  That Israel might see it and remember their captivity in Shushan: By others, 
h 〈◊〉 in Mid. per. 1. Gloss. in M●h●●●●th in 8. ib.  Because when they came out of captivity, the King of Persia commanded to picture Shushan upon the Gates of the House, that the fear of that Kingdom might be upon them. But here Abraham Zaccuth doth move a just quere. The Kingdom of Persia 
i Juchasin, fol. 65 col. 2.  (saith he) and Shushan lasted but a little while after the second Temple was built, namely, about some thirty four years, and then how came it to pass that that picture continued there all the time of the second Temple? But there are some that resolve it thus▪ That the Children of the Captivity made this portraiture, that they might remember the wonder of Purim, which was done in Shushan, Esth. IX. 26. and this is a good resolution: So he.  
This Gate is called the King's Gate, 1 Chron. IX. 18. not for any special or ordinary entrance of the King through it (for his common coming in, was at the clean opposite quarter, namely on the Westside) but it is so called, because King Solomon built it and the rest of the Wall that way, at an extraordinary pains and charge, fetching up the foundation with huge stones, from the bottom of the deep valley that lay under: of which anon.  
But before we part from this Gate, let us stand a little in it and take the prospect that is there before us Eastward, for the better understanding of some places of Scripture, that speak of the places thereabout.  
Mount Olivet faced Jerusalem, and the Temple, and Zion upon the East, winding likewise Northward, so as that it faced Zion also something upon the North. Betwixt Jerusalem and it, was the valley of Hinnom or Tophet, where was the horrid and hideous practice of their irreligious Religion, of butchering their Children, in causing them to pass through the fire, or burning them to Molech. For Solomon had built an high place for Chemosh the abomination of Moab in this hill that was before Jerusalem, and for Molech the abomination of the Children of Ammon, 1 King. XI. 7. namely on the right hand of the Hill, as you looked upon it from Jerusalem, 2 King. XXIII. 13. In this Text of the Kings it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor Hammashchith, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Har Hammishchah, The Mount of Corruption, instead of The Mount of Unction, or of Olives, the Holy Ghost branding the fact, and the place for the fact, with so visible and notable a mark of distaste and displeasure at it. To so great a contrariety to what he once was, when he was himself, had Solomon's Idolatrous Wives bewitched him, that as he had built a sumptuous Temple on Mount Moriah to the true God, so they persuade him to build an Idolatrous Temple to their abominations on Mount Olivet, in the face of the Temple, and affronting it. The valley beneath this accursed Idoleum, was called The valley of Tophet, and the valley of the Son or the Sons of Hinnom, Jer. VII. 31, 32. and XIX. 6, etc. The valley of Tophet, that is, 
k Vid. Buxt. Heb. Lex. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The valley of Drums, or Tabers: from the noise that was made with such kind of instruments to drown the cries and shrieking of the burning Children: And the valley of the Sons of Hinnom, that is, the valley of Children of shrieking and roaring; from the woeful cries of those poor Children frying in the fire. This was probably that which is called the valley of the carcases, or the dead bodies, Jer. XXXI. 40. of which name the Chaldee Paraphrast in that place hath given this reason, Because the dead bodies of the Camp of the Assyrians fell there: and to which Josephus also giveth testimony when he relateth that a place was called 
l Jos. de Bell. lib. 6. cap. 26. & 31.  The Assyrian Camp. And here may we give a check a little to the peremptoriness of Rabbi Solomon upon the Text of Jeremy, lest he grow too proud, who glosseth the fortieth verse thus, 
m R. Sol. in jer. 31. 40.  The valley of dead bodies is the valley where the carcases of the Camp of Senacherib fell: and the valley of the Ashes, is the pla●● whither they carried the ashes forth, which was without Jerusalem: These places they shall bring within the City even within the walls: And this Prophecy is to be accomplished in the last redemption in despite of the Heretics, for it was not accomplished under the second Temple. By Heretics he virulently meaneth Christians, who deny any other Messiah yet to come, and that there shall be any more an earthly Jerusalem. For he would construe those words of the Prophet strictly according to the letter, as if there should be a time when these valleys should be walled within Jerusalem, really and indeed; whereas the Prophet in mentioning of those most defiled and polluted places to be taken into the City, meaneth only the bringing in of the Heathens, who had been polluted with all manner of defilement of Idolatry and other abominations, into the spiritual Jerusalem which is above, or the Church. And yet if we would follow him even in his literal construction, we might show, out of his own Authors the Talmudists, how Bethphage, the Town that stood even in these places mentioned by the Prophet, though it stood out of the Walls of Jerusalem, yet by their own confession it is reckoned as a member or part of Jerusalem: and so was that prophecy literally fulfilled by their own Chorography at the coming of our Messiah; But here is not a place for such disputes.  
This was the prospect that you had before you on the right hand as you stood in the East-Gate of the Mountain of the Temple; namely a part of Mount Olivet divided from the City Jerusalem by the valley of Tophet, and by the valley of Ashes; on the side of the valley, near Jerusalem stood the Town Bethphage, and on the Hill on the further side of the valley over against it, stood Bethany, renowned for the raising of Lazarus from the dead there; and for our Saviour's frequent resort thither, and ascension thence.  
Directly before you, was the place upon Mount Olivet where they used to burn the Red Cow into purifying ashes, when they had occasion to do such a work: and 
n Maym. in Parah per. 3. & in Shekalim per. 4.  thither went a double arched Causeway, of the same manner of arching that we have mentioned under the Temple Courts: and for the same caution, namely for security against graves, by which the Priest that went about that employment might have been defiled, and so the work marred.  
Upon your left hand as you stood, ran Mount Olivet still, and the valley betwixt you and it and all along on the East point and on the North side of Zion, was called the valley of Kidrens, of famous memory and mention in Scripture, 2 Sam. XV. 23. 2 King. XXIII. 6. John XVIII. 1, etc. At the foot of the hill, beyond this valley you might see Gethsemany or the place of the Oil Presses, whither they brought the Olives they had gathered upon Mount Olivet to be pressed, and the Oil got out. And there it was whither our Saviour went after his last Supper, and where he was apprehended, having supped that night, as it is most likely, in Zion or the City of David.   

CHAP. IU. Of the two South-Gates: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Huldah.  
AS the East quarter of the enclosing Wall, did face Mount Olivet, so did the South quarter face Jerusalem the City itself; For take we the whole City, either built upon seven Hills 
a Jelammed. fol. 52.  as Tanchuma asserts it, or upon three, Acra, Moriah, and Zion, as it is commonly described, or add Bezetha and Ophla if you will, the situation of it will be found thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b josaph. ad Kelim.  That the Mountain of the Temple will be found lying Northward of Jerusalem, and Zion Northward of the Mountain of the Temple. And thus do the Jews in their Antiquities generally seat it, and that not without sufficient warrant of the Scripture. For how can those words of the Psalmist, Beautiful for situation, the joy of the whole Earth is Mount Zion on the sides of the North, Psal. XLVIII. 2. be more properly and plainly interpreted than as Aben Ezra doth interpret them; 
c Aben Ezr. in Psal. 46.  Zion on the North side of Jerusalem? And those words of Ezekiel, He set me upon a Mountain, by which was the frame of a City towards the South, Ezek. XL. 2. who can give them a sense more genuine and proper than Kimchi hath done, when he saith 
d Kimch. in Ezek. 4. 2.  The Mountain is the Mountain of the Temple, and this City is Jerusalem on the South?  
On this side therefore that faced Jerusalem, or that looked South, there were two Gates that were called 
e Talm. in Mid. per. 1.  The Gates of Huldah, and they were so placed, as that they were in an equal distance from the two Angles of the Wall, East and West, and of the same distance one from another. And so is Josephus to be understood when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
f Joseph. Antiqu. l. 15. c. 14.  The fourth part of the Wall was towards the South, and had Gates in the middle; that is, the Gates were so set, as that there was an equal space betwixt Gate and Gate, and betwixt either Gate and the corners of the Wall.  
From whence these Gates did take their name to be called The Gates of Huldah, is hard to determine, whether from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huldah, which signifieth a Weasel, of which creature 
g Vid. Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Hebrews writ many Stories; or 
h Const. Lemper. in Mid. pag. 1. 2.  from the Syrian word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which translateth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To creep into, 2 Tim. III. 6. or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This, or hither is common ground, or 
i Vid. R. Sol. in 2 King. 22.  from the Prophetess Huldah, who was of so great esteem in her time among the Jews, as that they say 
k Avoth. R. Nathan per. 34.  there was never any buried within Jerusalem, either Man or Woman (unless of the House of David) but only she: or from whence else they were denominated, it will not countervail the labour to search, nor is it very hopeful to find.  
We shall not need to spend time in describing the form, fabric and dimensions of these Gates, since these and the rest of the Gates were all suitable to that in the East quarter which we have described before, saving that their Gatehouse was higher, and that they were not charactered with the picture of Shushan as that Gate was. Let us therefore only take the prospect as we stand in either of these Gates before us, towards the South upon which they opened, as we did in the other toward the East.  
What Streets, Houses, Turrets, Gardens, and beauteous buildings were to be seen in Jerusalem as it lay before you, may better be supposed in so goodly a City, than described: only if you will observe the situation of it, or how it lay, you may view it situate thus. It lay upon the Hill Acra, which rising in the middle, descended with an easy declining towards the East and West, and with a descent also toward the North or toward the Temple. Upon the very highest pitch of the Hill, and from whence it had a fall either way there sprang the sweet and gentle Fountain Siloam, without the City, and ran to either end of the City, both East and West in a contrary channel; as it made toward the East, it left the Fuller's field upon the right hand, and saluted the Sheep-Gate on the left, and so turned, Eastward and fell into the Pool called Solomon's Pool, which may well be supposed to be Bethesda. As it ran Westward, it coasted along the broad Wall, the Tower of the Furnaces, the Valley-Gate, and Dung-Gate, and after a while fell into the Pool of Siloam.   

CHAP. V Of the West-Gates Shallecheth or Coponius, Parbar, Asuppim.  
IN the Talmuds Survey of the Temple, there is but one Gate mentioned or spoken of upon the West quarter, but Josephus doth mention four, and that agreeably to the Scripture. Not but that the Talmudists did very well know there were so many Gates upon this quarter, but they reckon only those by name, 
a Mid. per. 1. & Talmid. per. 1  that had Guards kept at them, whereas Josephus reckons all that were in being: His words are these; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
b josph. Antiq. lib. 15. cap. 14.  On the West quarter of this outmost bound, there were four Gates: The first leading to the King's Palace, the valley between being filled up for the passage: Two others went into the Suburbs, and the other into the other City, having many steps down into the valley, and many up again to the pitch or coming up. We will survey these Gates particularly, and take them in the order that he had laid down, beginning first with that Gate that led to the King's Palace.  

SECT. I. The Gate of Shallecheth, or Coponius.  
THE Gate that led towards the King's Palace, was that that stood most North in this West quarter, of all the four, being set directly and diametrically opposite to the Gate Shushan in the East. In the time of the first Temple, this Gate was called Shallecheth, 1 Chron. XXVI. 16. but in the time of Herod's Temple, it was called 
a Midd. per. 1▪ Maym. in Beth habbechir. per. 5.  The Gate of Coponius: The Jews writ it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiponus; about the derivation of which word there are various conjectures. Some deduce it from 
b Aruch in voc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hole, or entrance; Some from 
c L. Lemper. in Mid. pag. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A back door. Some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thorough-passage; but I should rather derive it from Coponius, the Roman Cammander. Josephus recordeth that when Cyrenius was sent by Augustus to be Governor of Syria, Coponius also General of the Horse, was sent with him for Ruler in Judea, 
d joseph. Antiq. lib. 18. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now this was so near about the time of Herod's finishing the building of the Temple, that it giveth fair occasion to think that he named this Gate in honour of that great Commander Coponius, as he did a building hard by it, Antonia, in memory and honour of his great Friend Antony.  
The word Shallecheth, by which name this Gate was first called, in the time of Solomon, doth signify a casting up, and so saith 
e Michol l● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kimchi, it is rendered by the Chaldee Paraphast in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now this Gate is said in 1 Chron. XXVI. 16. to have been by the Causeway going up; which going up is that renowned ascent that Solomon made for his own passage up to the Temple 1 King. X. 5. 2 Chron. IX. 4. And the Causeway is that that Josephus meaneth, when he saith, A Gate led to the King's House from the Temple, the valley betwixt being filled up for the passage, which was a very great work, for the valley was large and deep: Therefore it may very well be concluded that it was called Shallecheth, or the casting up, from the Causeway that was cast up to lead to it from the King's Palace, this being his ordinary way to the Temple.  
This Causeway is held by some 
f Vid. R. Sol. in isaiah. VI  to have been set on either side with Oaks and Teyle Trees, which grew up there, and served for a double benefit, the one to keep up the Causeway on either side, that it should not fall down; and the other was to make the King a pleasant walk, and shade, with Trees on either side, as he came, and went. And so they render that Verse in isaiah. 6. 13. where the word is only used besides in all the Bible: In it shall be a tenth, and it shall return and be eaten, as a Teyle-Tree, or a● an Oak by Shallecheth: that is, as the rows of Trees on the sides of this Causeway.   

SECT. II. Parbar Gate, 1 Chron. XXVI. 18.  
FROM the Gate Shallecheth or Coponius, that lay most North on this Western quarter, let us walk toward the South, and the next Gate we come to, was called Parbar; of this there is mention in the Book of Chronicles in the place alleged; where the Holy Ghost relating the disposal of the Porters at the several Gates of the Mountain of the House, saith, At Parbar Westward, two at the Causeway, and two at Parbar. By which it is apparent sufficiently, that this Gate was in the West quarter, and reasonably well apparent that it was the next Gate to the Causeway, or Shallecheth, because it is so named with it, but by that time we have fully surveyed the situation of it, it will appear to have been so plain enough. The word Parbar, admitteth of a double construction, for it either signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An outer place, 
a Gloss. in Tamid. per. 1. Kimch. in 1 Chron. XXVI. Aruch. in voce, etc.  as many of the Jews do construe it, or it concurs with the signification of the word Parvar, (which differs but one letter from it, and that very near, and of an easy change) which betokeneth Suburbs, both in the Hebrew Text, 2 Kings XXIII. 11. and in the Chaldee Tongue, as 
b Kimch. in 2 King. XXIII.  David Kimchi averreth there.  
And here Josephus his words which we produced a little before, may be taken up again, and out of all together we may observe the situation of the Gate in mention. He saith, That of the four Gates upon this Western quarter, one led towards the King's Palace, (that is Shallecheth that we have viewed already) and the two next, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Suburbs. These Suburbs that he meaneth, were indeed that part of the City which in Scripture is called Millo, which was the valley at the West end of Mount Moriah, in which Jerusalem and Zion met and saluted each other, replenished with buildings by David and Solomon in their times, 2 Sam. V 9 and 1 Kings 11. 27. and taken in as part and Suburbs of Zion, and so owned always in after times.  
And to this purpose is the expression of Josephus in his words that we have in hand, observable, when he saith, that two of these Western Gates were into the Suburbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other into the other City, that is, into Jerusalem, which he maketh as another City from the Suburbs of which he spoke. Take the word Parbar therefore in either of the significations that have been mentioned, either for an outer place, or for the Suburbs; this Gate that we have in survey might very properly be called by that name, because it was a passage from the Temple into Millo, which was an outer place, and the Suburbs of Zion distinguished and parted from Zion by a Wall, yet a member of it, and belonging to it.  
Now whereas the other Gate that stood next to this that we are about, toward the South, did lead also into the Suburbs as well as this, as is apparent from Josephus, yet, is it not called by the same name Parbar: the reason of this may be given, because it bore a name peculiar and proper, suitable to that singular use to which it was designed, or to that place where it was set, rather than suitable to that place whither it gave passage.  
And here because we are in mention of the Suburbs, it may not be amiss to look a little upon that Text, that speaketh of the Suburbs, and out of which we have taken that signification of the word Parbar, namely, 2 Kings XXIII. 11. It is said there, that Josiah took away the Horses that the Kings of Judah had given to the Sun, at the entering in of the House of the Lord, by the Chamber of Nathan Melech the Chamberlain which was in the Suburbs. Whether these Horses were given to the Sun, to be sacrificed to it, or to ride on to meet and salute the Sunrising, as the Jews suppose, we shall not trouble ourselves to inquire into, it is the place that we have to look after at this time, rather than the thing.  
These Stables of such Horses, (and it is like the King's common Stables were in the same place) are said to be in the Suburbs, and at the entering in of the House of the Lord, and we cannot better allot the place, than that whereupon we are, namely that they stood here in Millo, before this Gate Parbar, or thereabout, and from thence there was a way to bring the Horses up to the King's House, when the King would use, either those Horses that they had dedicated to the Sun for their irreligious use, or their other Horses for their common use. As they went out of Millo to rise up into Zion, they passed through a Gate which was in the Wall that parted between Millo and Zion, which Wall and Gate was but a little below the Causeway that went up to the Gate Shallecheth: and this helpeth to understand that passage about Athaliah's death, 2 Kings XI. 11. They laid hands on her, and she went by the way by which the Horses came into the King's House, and there she was s●ain. That is, they got her out of the Mountain of the Temple, brought her down by the Gate Shallecheth and the Causeway, and when she came near the Horse Gate, through which the horses went up out of the Stables in Millo, to the King's house, there they slew her. There was a Horse gate indeed in the main wall of the City, on the East part of it, Neh. III. 28. Jer. XXXI. 39 but that was distinct from this, which was peculiar for the King's Horses, and therefore a distinctive Character is set upon this, namely, that it was the Horse gate towards the King's House, 2 Chron. XXIII. 15. It should be rendered towards the King's House rather than by the King's House, for neither of these gates, either that on the East which was a gate of the City, nor this on the West which was a gate into Millo, were near the King's House, but a good distance off; See the Seventy there.   

SECT. III. The two Gates and House of Asuppim.  
IN the story of the designing of the Porters to their several places and charges, in Chron. XXVI. 15, 17. it is said thus, To Obed Edom South ward, and to his Sons the House of Asuppim. Eastward were six Levites, Northward four a day, Southward four a day, and toward Asuppim two and two.  
Now there are two things that have justly moved divers learned men to conceive, that Asuppim doth betoken the Treasuries of the Temple, or the places where the offered and dedicated things were reserved and laid up. The one is the signification of the word itself, for it betokeneth gatherings or collections; and the other is, because Obed Edom, whose Sons are said here to be at Asuppim as at their charge, is said in 2 Chron. XXV. 24. to have had the keeping of the Treasury. For there it is recorded that Joash the King of Israel took all the gold and silver and Vessels that were found in the House of God with Obed Edom.  
Now if this be granted, that Asuppim did betoken and mean the Treasuries, yet are we still to seek where Asuppim was, and indeed there is not a more difficult matter, in all the survey of the Temple, and of the buildings and affairs belonging to it, than to determine aright and clearly concerning the Porters, Treasuries and Treasures and all their charges; there is so much variety of expressions about these in Scripture, and so little explanation and resolution of this matter in other Writers, we shall do the best we can for their discovery as we come to the view of the several places that refer to any such thing.  
The word Asuppim is used again, in speech concerning the Porters, Neh. XII. 25. where six men there named are said to be Porters keeping the ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Asuppim of the gates. Aben Ezra and Kimchi say it is but the same with Sippim the thresholds, and so is rendered in our English Text. But if it be taken in that sense in the is place of the Chronicles that we have in hand, there can be no difference between the Sons of Obed Edom and the rest of the Porters in this respect, for all of them may be said to be Porters at Asuppim as well as they, since they were all alike Porters at the thresholds.  
In the naming of the Porters, and placing them in their stations, there are the East West, North, and South quarter's mentioned, and Asuppim comes in as if it were out at all: At the East gate were six of Shelemiahs' younger Sons; And his Eldest Son Zechariah and his Sons at the North. At the West were six Sons of Hosa and Shuppim, four at Shallecheth, and two at Parbar. And four of Obed Edom's eight Sons at the South, and the other four at the House of Asuppim, which seems out of square, and who can tell where?  
For the searching out of this place, which lies so very covert, and obscure in the Text, it may not be impertinent to consider these four particulars:  

1. That there were four Gates on the West side, as hath been observed, namely the gate Coponius, two gates into the Suburbs, and one into the City.  
2. That the Holy Ghost reckoning the Porters as they were disposed after the return out of Captivity, placeth them only upon the four quarters of this outmost wall, 1 Chron. IX. 23, 24. (for the wall that encompassed the Courts had no gate on the West at all, and therefore those verses cannot be understood of that, but of this outmost boundary wall) And why should we hold that he goeth in a different style here?  
3. Those Porters lodged round about the house of God, and opened the doors every morning. 1 Chron. IX. 27. Now neither Priests nor Levites had any lodgings in the gates of the Court, nor did the Levites open those doors, but the Priests. And  
4. That though there were four and twenty guards, three of Priests, and one and twenty of Levites every night about the Temple, yet was there not any such by day at the Court gates, or at those places by the Court wall where they were by night: But here the Text doth expressly tell that these Porter's attendance was by day.   
These things therefore considered, 1. We cannot place the House of Asuppim in any other part, than in some place in this outmost wall that encompassed the Mountain of the House, even as the rest of the gates and the Porters stood. 2. The expression used in the Text doth argue that these Sons of Obed Edom that stood Porters at Asuppim, attended in two places or at two gates, for he saith that at Asuppim there were two and two. 3. Since the Porters at two of the gates only of the four that were on the West quarter are named, namely, Shallecheth and Parbar, it cannot be otherwise conceived in reason, but that the other two gates on that quarter go here under the name of Asuppim, and had their Porters two and two. For 1. Since there were four gates there, why should two of them go without Porters, when all the rest were so exactly manned? And 2. why should we go place these four Sons of Obed Edom as Porters we know not where, and where we never read of any Porters at all, and let these two gates stand void and none to attend them?  
I make no scruple therefore to conclude, that Asuppim were the two gates in this Western wall, which stood most South or nearest to Jerusalem, and the House of Asuppim, was a large piece of building, that ran between them, which was a Treasury, or divers rooms for treasuring and laying up something for the use of the Temple. The treasuries of the Temple were divers and in divers places, and committed to divers persons; but the general distinction of them is, into the Treasuries of the House of God, and the Treasuries of the dedicate things, 1 Chron. XXVI. 20.  
By the Treasures of the House of God, is meant those things that were in ordinary use and employment, as the Vessels, Vestments, Tithes, Wine, Oil, and other things which were commonly used, and with these we may join whatsoever was offered to the Treasury, either as due, as was the half shekel, or voluntary, as money or vessels for the repair of the House and advancement of the Service. But by the Treasures of dedicated things, is understood whatsoever the Kings, Captains or great men had consecrated and dedicated, which lay as the stock of the Temple, and as the Monuments of their devotion. The former Treasures were some of them under the care and charge of the Porters, 1 Chron. IX. 26, 27, etc. and the rest and the later, under the hand of other Levites, 1 Chron. XXVI. 20, 22, 26, etc. The Porters had their Treasuries at every one of their gates: and so should I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasuries of the Gates in Neh. XII. 25. whereas some of them kept vestments, some instruments, some one thing, and some another, and the Sons of Obed Edom kept the silver and gold vessels, which were the richest Utensils of the Temple, and therefore their gates and the buildings between are called Asuppim or Treasuries, by an Emphatical dignity above the rest.  
Before we part with this West quarter, let us take our prospect outward, as we have done from the two sides we have been upon before. As you stood on the middle of this wall, Millo lay before you, and there might you see, besides the King's stables and other buildings, the Pool of Siloam, and the King's Gardens: On the left hand was the descent of Acra and the buildings of Jerusalem upon it: on the right hand, the rising of Zion, and the stairs that went up into the City, and by which the King came down to Shallecheth, and so into the Temple. And as you risen higher, was the place of the Sepulchers of David's family, and another Pool, Neh. III. 15, 16.    

CHAP. VI The North-Gate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Tadde.  
ON the North-side, to which we are now come, there was but one gate (as there was but one on the East quarter) which was situate just in the middle of the wall between the East and West end of it, but how to give it its right-name there is some dispute. 
a Misnajoth in Octavo in Midd.  Some writ it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teri with r, which signifieth moistness or purulency, because that they of the Priests, whose seed went from them by night, went through this gate to bathe themselves from that uncleanness. But the reading of old, hath been 
C. ●emper. ibid. pag. 13.  so resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with d Tedi, 
b Talm. Bab. & Aruch.  or as some vowel it 
c B●x●. Talm. ●●x.  Tadde, that Pisk, Tosaphoth ad Middoth goeth about to give its Etymology. He mentions a double notation: namely, that either it betokens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurity and shamefacedness, because of its rare use and passage, and because the Priests that had suffered Gonorrhaea by night, went out through it to the Bath with some shame and dejectedness: Or that the word refers to Actors or Poets, and he produceth a sentence in which by its conjunction with another word, it seems so to signify, for other sense I know not to put upon it. The sentence is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tragedians and Poets used it before the chief of the Captivity. But what sense he would make of this Etymology, I do not understand. But be the notation of the word what it will, the Talmud setteth two distinguishing marks upon the Gate itself, for which it was singular from all the rest of the gates that we have mentioned. 
d Talm. in Mid. per. 2.  The first is, that it had not so fair a rising Gatehouse and chambers above it as the rest had, but only stones laid flat over it, and the battlement of the wall running upon it and no more. And the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Ibid. pet. 1.  That it was not a common and ordinary passage in and out, as the other Gates were, but only a passage upon occasion; the uselessness whereof we shall have occasion to look at again ere it be long.  
The Mount Moriah did afford some space of ground upon this side, without the Wall and compass of the Holy ground, which it did upon none of the sides beside; for here was built the large and goodly Tower of Antonia, which we shall survey by and by, whereas on every one of the other sides the encompassing Wall that closed in the Holy ground, did stand near upon the very pitch and precipice of the hill. So that looking about you as you stood out at this Gate, this Tower Antonia stood on your left hand and spoilt your prosect on that side, and you could see nothing that way but it. Before you was Mount Zion, and the goodly buildings of the King's Palace and other houses; upon the bending toward the East angle, was the place called Ophel or Ophla, the habitation of the Nethenims, Neh. III. 26. and when Ophla was turned East, than was there the horse-gate and water-gate before the Temple.  
Thus lay the Mountain of the Lords House, encompassed with the City round about, and enclosed with a fair and high Wall which separated it from the common ground: On the one side of it lay Zion the seat of the King, on the other side Jerusalem, the habitation of the people, and the Temple and its service in the middle between, even as the Ministry is in mediation betwixt God and his people. That Wall that encompassed it, had eight gates of goodly structure and beauteous fabric, all of one fashion, save only that the North and East gates were not topped, the one in height, and the other in fashion, as the other were. At all these gates were Porters by day, and at five of them were guards by night, as we shall observe hereafter: the access to them on the East and West was by a great ascent, but facilitated by steps or causeys for the people's ease, and for the coming up of the Beasts that were to be sacrificed, of which there were some that came up daily. On the South side the ascent was not so very great, yet it had its rising in the like manner of access as had the other. On the North what coming up there was, it was more for the accommodation of the residents in the Tower Antonia, than for the entrance into the Temple, the North gate Tedi being of so little use, as hath been spoken.  
At any of the Gates as you passed through, the entrance if self, through which you went, was ten cubits wide, twenty cubits high, and twelve cubits over, six of which cubits were without the Holy ground, and six within: and as you entered in at the East gate, had you seen the ground before any buildings were set in it, or any thing done to it, but only the building of this Wall, you might have seen the hill rising from the East to the West, in such an ascent, that the Western part of it was very many cubit's higher than where you stood, as we shall have occasion to observe as we pass along.  
This bank was once well stored with bushes and brambles, Gen. XXII. 13. and afterward with worse briers and thorns, the Jebusites, who had it in possession till David purchased it for divine use and structure, that we are looking after: Here was then a poor threshing floor of Ornan the Jebusite, but afterward the habitation of the God of Jacob: A place and fabric as sumptuous and eminent, as it was possible for man, and art, and cost to make it; the glory of the Nation where it was, and the wonder of all the Nations round about it; but in fine, as great a wonder and monument of desolation and ruin, as ever it had been of beauty and gloriousness. Before we step further toward the survey of it as it stood in glory, we must keep yet a while along this Wall about which we have been so long, and observe some buildings and beauties that joined and belonged to i●, besides the Gates that we have surveyed in it already.   

CHAP. VII. The Tower ANTONIA. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
UPON the North side 
a joseph Ant●qu. lib. 15. cap. 14. & de Bell. lib. 5. c. 25.  and joining up to the Western angle (but on the outside of the wall that we have surveyed) stood the Tower of Antonia, once the place where the High-Priests used to lay up their Holy garments, but in aftertimes a Garrison of Roman Soldiers for the awing of the Temple. When it served for the former use, it was called Baris, (it may be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad extra, because it was an outer building) but when for the later, it bore the name of Antonia: Herod the Great having sumptuously repaired it, as he did the Temple, and called it after the name of the Roman Prince Antony. It stood upon the Northwest point of Moriah, and was a very strong and a very large Pile: so spacious a building with all its appurtenances, that it took up two furlongs compass. The rock it stood upon, was fifty cubits high, and steep, and the building itself was forty cubits above it; it was four square, encompassed with a wall of three cubits high, which enclosed his Courts, and had a Turret at every corner, like the white Tower at London, but that it was more spacious, and that the Turrets were not all of an height, for those at the North-East and North-West corners were fifty cubits high, but those on the Southeast and South-West were seventy cubits high, that they might fully overlook the Temple. It had cloisters or walks about it, and Baths and lodgings and large rooms in it, so that it was at once like a Castle and like a Palace. There was a passage out of it into the North and West Cloisters of the Mountain of the House (of which we shall speak next) and by that the Roman Garrison Soldiers went down at every festival of the Jews, to take care against tumuls and seditions in those great concourses of the people: And the Governor of this Tower is called the Captain of the Temple, Acts IV. 1. Luke XXII. 52.  

b Id. Ant. lib. 18. c. 6.  Hyrcanus' the High Priest the first of that name, took up this place for his Mansion, and for the laying up of his holy garments, and so did his successors after him: and Herod when he repaired it and called it Antonia, he suffered the High-Priests to lay up, and to have the keeping of the Robes here still, and so did Archelaus his Son after him. But when the Romans put Archelaus from his Kingdom, they took the custody of these garments into their own power, but yet they let them lie in the same place, till Vitellius the Proconsul of Syria (in the time of Tiberius) coming to Jerusalem, and well pleased with his entertainment there, upon the Jews Petition restored the keeping of those robes to them again. Howbeit they enjoyed not that privilege very long, but in the time of succeeding Emperors and Governors the custody of them was taken from them again.  
And now that we have seen Antonia on the outside of the North wall, let us come in again at the North gate Tedi, and look a little more upon that, as we come through it. We observed before, the name of this gate to signify Hiding or obscurity, and as for the nature of it, we saw that it was in a manner altogether unfrequented: Now two things may be conjectured toward the reason and cause of both these; as 1. The insolency of the Roman Garrison might make the people have but little mind to come that way, and it might be to them, Porta Taedii, a gate of grievance; for let us cast out a Latin Etymology, so near a Latin Garrison. And 2. a reason why it carrieth hiddenness in its name, Josephus seemeth to give in this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Id. de Bell. lib. 5. cap. 15.  because the hill Bezetha did shadow the Temple on that North side, and spoil its prospect, whereas no other side of the square had any such cloudings.   

CHAP. VIII. Cloisters along this outmost Wall within. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THUS hath the outmost virge and bounds of the Mountain of the House been laid before us; Now there is a thing that deserves our pains and observation again in another survey, and that is, the Walks or Cloisters that were along the Wall within between gate and gate round about.  

a Sh●●●ath s. 6.  The Talmud in one place expresseth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porticus duplicata, and so 
b jos. de Bell. lib. 5. c. 14.  Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which both the Talmud 
c Soa●. s. 13. A●●ym. in Beth ha●vi●●i. ye●. 5.  in another place and also Maymony do utter more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was all stoored or roofed over, and one p●rch was before another.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so plainly the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I make no scruple to render it by that word in Greek and by Porticus in Latin, but how to translate any of them into our English Tongue, is of some doubtfulness, because our word Porch by which they are constantly rendered, doth not reach to their sense in our English use, but is commonly taken in another. For what 
d Kimch. in 1 Kings VI 4.  Kimchi saith concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it meaneth the same thing that by the Language of the Talmud is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the gate, is also most true concerning the proper signification of the English word Porch, for that most ordinarily and commonly is taken among us for the building over or before the house door. But these words that we are about, do signify Cloisterwalks or rows, where men used to walk or sit free from rains and weather, the one side open, supported with Pillars, and all floored, or covered over head.  
So was this large compass along the Wall, it was double Cloistered round about (for give me leave to use that word, till I find a better) having a roof or floor over head, which lay almost as high as the top of the Wall, save what was left for the Walls battlements: and it was supported with a triple row of Marble Pillars (the inmost row joining to the Wall) and it was distinguished by the middle row of Pillars into a double walk. We need not go far for a copy, the stately new building (Piazza, walk, cloister, call it what you will) at the West end of Paul's, may very well be our pattern. For it was much about that height, twelve yards and an half; it joined on one side to the Wall, as that to the Church, and was born up with gallant white Marble Pillars: It was thirty cubits, or fifteen yards broad; either walk, half that breadth Pillars and all, and had battlements above the leads, both at the wall, and on the other side, as that at Paul's is crested on the outside. Where buildings stood out into the Mountain of the House (as we have observed they did) there these Cloisters were carried accordingly: being either cut off at the building, if it stood thirty cubits out, or the one half or more of the Cloister cut off if the building were narrower, and the rest of the Cloister carried on before it.  
Only upon the South side of the Square there was some difference of the Walks or Cloister from what was in the other parts.  
For here was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cloister Royal as 
e Ant. lib. 15. cap. 4.  Josephus calls it, and of which he makes a very large and eminent description to this purpose:  
1. That it was triple walked or rowed all along from East to West, whereas the Cloisters of any of the other sides were but double.  
2. That this whole frame was born up by four rows of Pillars that stood even one against another, the inmost row joining to the wall as it was on the other sides.  
3. The inmost and the outmost Walk of these three (that is, that that was next to the Wall, and that that was outmost towards the open space of the Mountain of the House) were equal in height and breadth with the Walks or Cloisters on any of the other sides, namely fifteen cubits high and fifteen cubits broad apiece: but the middlemost walk was two and forty cubits and an half broad and fifty cubits high, and so the two rows of Pillars that stood on either side of this middle walk were fifty cubits high, so that the roof of this walk was as high again as the roof of the walks on either side, and these altogether were as the upper and lower Leads of a Church, and every one of them had a crest or battlement round about: Finally the whole Fabric was so gallant and sumptuous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is incredible, saith my Author, to those that never saw it, and an amazement to those that did.  
4. Had one stood at the top of the highest Leads at either end and looked down, there was so steep a trench or valley under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that to look down it would make one giddy, and he could hardly see to the bottom; and Josephus proclaimeth this fabric to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the goodliest works under the Sun.  
Now through this gallant Southside Cloister, did, and that very deservedly, bear the name of The Cloister Royal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet is not this the same with that, which in the Scripture is called Solomon's Porch, of which there is mention, John X. 23. Act. III. 11. for that (as the same Josephus giveth us intimation) was upon the East side of this square (that we have in hand) and not upon the South, his words are these 
f Id. ib. lib. 20. cap. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The people persuaded the King Agrippa (the second) to repair the East Porch or Cloister: Now this Cloister was in the outmost space of the Temple: standing over an exceeding deep valley: raised upon a Wall of 400 cubits which was made of square white stones of 20 cubits long, and 6 cubits high apiece, the work of King Solomon who first built the Temple.  
His meaning about the foundation of this East wall and cloister he tells elsewhere to this purpose, 
g De Bell. lib. 5. cap. 14.  that Solomon to find room enough this way, was put to fill and bring up a part of the deep trench with such great stones, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and upon this strong foundation, so brought up from the bottom of the valley, he built this Porch, or Cloister that we have in mention.  
Now when the Temple was destroyed by the Babylonian, and all the buildings ruined, yet this great and wonderful foundation that Solomon had brought up so high as to equal the floor of the Mount, was not ruined or pulled down, but continued still; and in aftertimes, the Porch or Cloister of that Eastern quarter, was built upon the same foundation of solomon's: and from that it took and bore the name still of Solomon's Porch; and the East gate here, upon the same occasion was called the King's Gate, as was said before.  
And now to take a Prospect of this place, and wall, and buildings, and Cloisters that we have spoken of at one view: By many steps, or at the least by a great rising, you were to come up to any of the gates that have been mentioned, let the East gate (or the gate of Shushan) be conceived for our entrance. 
h Ezek. XL. 6.  The Gatehouse or threshold was twelve cubits over, six without the doors and six within; being got within you saw the great square within, most stately double cloistered round about on every side, but only on the South, where the cloister was triple: on the West side were four gates, on the South two, on the North one, and one on the East where you came in: and at all these gates more or less buildings. 
i Mid. per. 1. 1.  In five of these gates (namely in the East gate Sushan, the two South gates Huldah, the North gate Tedi, and the West Shallecheth) was a guard kept of the Levites by night for the safety and honour of the Temple, and so there was in every corner of this great square within.  
These gallant and sumptuous Walks thus round about the whole compass, were for the people to stand, walk or sit under, in heat or rain, or according as they had a mind or occasion: And so it is said that our Saviour walked here, Joh. X. 23. the Apostles James and John stood here and the people about them, Acts. III. 11. And there were benches set by the walls round about for people to sit down when they thought good: And therefore D. Kimchi 
k Kimch. in 2 King. XI. 14.  Interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bench on which men sit: And R. Nathan 
l Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  makes it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he saith, is benches on which men set down their wares, and on which they sit themselves.   

CHAP. IX. Tabernae Shops: The great Sanhedrin sitting thereabout.  
THERE is very frequent mention in the Talmuds and Talmudical Writers, of a place in the Mountain of the house which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhanoth or Hhanijoth, which the learned in these Antiquities, do commonly render by the Latin word Tabernae: which though in that Language it be a proper expression of the Hebrew word, yet cannot we so properly in English render it Taverns: because, that, in our usual acceptation, that word is taken for houses where Wine only is sold; whereas these were shops where Wine, Oil, Salt, Meal and such like things were sold, which were in constant use for Sacrifices and Offerings in the Temple. And Rabbi Nathan relateth that 
a Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there were Clerks of that Market appointed to look to the weights and measures of these Shops, and to see the Shopkeepers did not sell too dear.  
But the most famous thing concerning these Tabernae that the Jews speak of, is, that the great Sanhedrin sat here, having removed hither from the room Gazith the place of their common sitting. The story hereof is dispersedly mentioned in the Talmud in several places, particularly it is thus at large in the Gemara of the Treatise Rosh hashana per. 4.  

b Tal. in Rosh. bashan. fol. 31.  Rabbi Johanan saith, The divine glory had ten flittings: 1. From the Mercy seat to one of the Cherubs. 2. From that Cherub to the other. 3. From the Cherub to the threshold. 4. From the threshold to the Court. 5. From the Court to the Altar side. 6. From thence to the Altar top. 7. From thence to the outmost wall. 8. From that wall to the City. 9 From the City to Mount Olivet, 10. From Mount Olivet to the Wilderness, and from the Widerness it went up. So also the great Sanhedrin had ten flittings: From the Chamber Gazith to Hhanoth (the Tabernae or place of the Shops) From Hhanoth to Jerusalem. From Jerusalem to Jabneh. From Jabneh to Osha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Osha to Shepharaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Shepharaam to Beth Shaaraim. From Beth Shaaraim to Tsipperis in Galilee. From Tsipperis to Tiberias.  
Now whereas there are but eight removes here mentioned, yet they speak of ten, it to is be understood, as the Gloss gives us notice, that from two of these places they removed forward and backward and forward again, as from Jabneh to Osha, from Osha back to Jabneh, and from Jabneh to Osha, a second time.  

c Gloss. ibid. Rab. Simeon.  Their first coming to Jabueh was in the days of Rabban Johanan ben Zaccai; from Jabueh to Osha, in the days of Rabban Gamaliel the last; and to Jabueh back again in the days of Rabban Simeon. To Shaaraim and to Tsipperis in the days of Rabbi Judah: And to Tiberias in the days of Antonius.  
These their flittings, by their own confession, began forty years before the destruction of the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d ●habbath fol▪ 51.  Forty years, say they, before the destruction of the Temple, the Sanhedrin flitted and betook itself to sit in Hanoth, or the Tabernae. And the reason is given 
e ●b. & Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Because there were then many Thieus and Murderers, and they judged not of capital matters: which meaneth to this purpose: they held that while they sat in the room Gazith, they were bound to judge and determine of all matters that came before them, and that all their determinations were obliging, but now, when beside the curb of the Roman power that was upon them, by which their power was abridged, villainy and insolency was also grown too strong for them, they thought as the Gemara in Avodah Zarah, speaks their mind, 
f Avodah Zarah, fol. 8.  It is good for us to rise and flit from this place, of which it is written, And thou shalt do according as the men of that place shall show thee.  
Now in what part of the Mountain of the House Hhanoth or the Tabernae were placed, may be best conceived, by observing the place of the great Sanhedrins sitting, before they came to sit in the room Gazith; and for this purpose a Text of Jeremy doth give us light, which is in Chap. XXXV. 4. where it is said thus, I brought the Rechabites into the House of the Lord, into the Chamber of the Sons of Hanan the Son of Igdaliah a man of God, which was by the Chamber of the Princes, which was above the Chamber of Maaseiah the Son of Shallum the keeper of the door. Now by the Princes we cannot understand the Princes of the blood, for what had Jehojakims Sons to do here? Their residence was in the Palaces of Zion, and their way into the Temple, was at the gate on the West quarter, which was called Shallecheth and Coponius, whereas this gate whereof the Son of Shallum was keeper or Porter, was the East gate, as is apparent from 1 Chron. IX. 17, 18.  
By the Princes therefore are to be understood, the great men of the Sanhedrin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts IV. 8. who sat in Council and Judicature in a Chamber near the East gate or the gate Sushan, namely, over the Porter's lodge. Here they sat in the time of the first Temple, but under the second Temple, namely, from the times of Simeon Ben Shetah, they removed further inward and sat even by the side of the Court of Israel, in the room called Gazith, which we shall survey in its due place.  
Now when they were put to remove and flit out of Gazith, and to sit there no more, whither should they betake themselves, but to some room near to the East gate again, where the place of the Sanhedrins sitting had been of old? It is observable in Jeremy, that in his time, they sat in two East gates of the Temple, sometimes in the one and sometimes in the other, namely, in this East gate of the Mountain of the House, as appeareth by the Text produced: and in the East gate of the Court, which was also called The New Gate, Jer. XXXVI. 10. of which hereafter.  
Now in after times when they sat in the room Gazith, there was a Sanhedrin of three and twenty Judges sat in either of these gates, as is copiously testified by the Jewish records and antiquities. By the East gate therefore of the Mountain of the house may we best conclude, the Hhanoth or Tabernae, to have been seated, namely, that they were as Shops in the lower rooms of the buildings that stood on either side of the gate Sushan, and the rooms over head were employed for some other use, and among the rest, one for the sitting of the great Sanhedrin, when they were removed from Gazith; and when they sat in Gazith, for a Sanhedrin of twenty three.  
And whereas Maimony speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Maym. in Sanhedr. peer. 3.  A Divinity School in the Mountain of the House, where the Sanhedrin sat upon Holy days, we know not where better to place it than hereabout, where their sitting was in the first and last times of the Temple. All the gates that we have viewed, were beautified with gallant buildings on either side them, but the East most eminent, because the greatest and commonest entrance into the Temple. And whereas there is mention in Scripture of women lodging in the Temple, as 2 Chron. XXII. 11, 12. Jehoshebeath and Joash and his Nurse lodged many years there: and Luke II. 37. Hanah is said not to have departed from the Temple for many years more: their lodgings were in the buildings near some of the gates of this outmost wall (but which undeterminable) for that all within this enclosing was called The Temple in the Scripture, and the common Language, is so apparent, that it needeth no demonstration.   

CHAP. X. The dimensions and form of Solomon's Temple, and of that built by the returned out of Captivity.  
HAving thus gone through and observed the compass of the Mountain of the Temple, and the wall that did enclose it in so large a square, with the Cloisters, gates and buildings that were in that wall and affixed to it: before we can come to cast out the Courts, Partitions and buildings that were within, and speak of their places and uses particularly; it will be necessary in the first place, to take a survey of the measure and situation of the Temple itself, that from it, and from this outer wall as from standing marks, we may measure all the proportions, fsbricks and distances, that we are to go through.  
The floor of the Mountain of the House was not even, but rising from East to West, so much in the whole, 
a Maym. in Beth babbechir. per. 6  that the floor of the Porch of the Temple was two and twenty cubits higher than the floor of the Gate Shushan, or the East-gate in the outmost wall: which in equality was cast into several levels one above another; and the outmost wall accordingly did sometime run level, and sometime rise from level to levelly, even as the evenness or rise of the floor itself did call for it.  
The measures of the Temple built by Solomon, are said to have been, by the first measure, 2 Chron. III. 3. that is, by the same cubit, that measured the first Tabernacle, which is the same that we fix upon; and by this measure to have been seventy cubits long, 1 Kings VI 2. 2 Chron. III. 3. in these several spaces. The most holy place twenty cubits, the holy place forty cubits, and the Porch ten. And the breadth of all these was twenty cubits.  
About the height there is some obscurity, for the Book of Kings saith it was thirty cubits, but the Book of Chronicles nameth no sum at all; only it saith that the Porch was one hundred and twenty cubits high. Now 
b Kimch. in loc. allegat.  David Kimchi doth dispute it, whether this was the height of the Porch only, or of the whole house throughout: and he shows how it may be construed of the whole house; namely, that the height of it to the first floor was thirty cubits (according to the reckoning of the Book of Kings) and then the chambers over in several stories did rise to ninety cubits more. Yet both he and 
c Ralbag. in 1 Kings VI Aben. Ezr. in Ezr. VI.  R. Levi Gershom could well be persuaded to think that the Temple itself was but thirty cubits high, but are somewhat swayed by the opinion of some of their Rabbins which runneth another away. For from their words it appeareth (say they) that there were chambers over the Temple and over the Porch: and this they hold from 1 Chron. 28. 11.  
The words of that Text are these, David gave to Solomon his son the Pattern of the Porch and the houses thereof, and the Treasuries thereof, and the upper chambers thereof, and the Parlours thereof, and the place of the mercy seat: where all these particulars are so couched together (except the last) as if they were all within the Porch: But the Holy Ghost speaketh of the Porch, as the first part in sight, as you came up, it being the front of all, and the rest of the parcels mentioned, are to be conceived of, not as all crowded in it, but as distributed and disposed in other parts of the fabric, as the Holy Ghost relateth and layeth down elsewhere. And as for the upper chambers here spoken of, we need not to confine them so, as to set them all either over the Porch (though there were some,) nor over the body of the Temple, but to place them also as the Text doth elsewhere, round about the house without▪ in several stories.  
The careful considering the measures of the Temple built by the Children of the Captivity, will reasonably help to put us out of doubt about the matter that we have in dispute. The measures they brought along with them out of Persia, in Cyrus his Commission, 
d Ezr. VI 3, 4.  The foundations to be strongly laid, the height sixty cubits, and the breadth sixty cubits, with three rows of great stones, and a row of new timber, and the expenses to be given out of the King's house.  
Where we may observe, 
e Aben Ezr. in loc.  1. That the length is not mentioned, because that was to be of the former measure. 2. That the breadth, doubled the breadth of Solomon's building, the side chambers and all taken in. And 3. That the height was double to the height of solomon's, as it is expressed in the Book of Kings, and as indeed the height of the Temple was, though the Porch were higher. For it seemeth utterly against reason, that Cyrus should offer to build the house as broad again as it was before, and yet not so high as it was before by half. It is no doubt but Cyrus had consultation with some of the Jews about the building, and that either they counselling him, should advise the abatement of so much of the height, or he enlarging the breadth and the house one way, should cut it short of the height and lessen it the other way, is exceeding improbable; the length could not be doubled, because that would have lessened the measure of the Courts before it, which might not be endured, but the two other ways of dimension which could be allowed, he allowed double to what they were before.  
Therefore the two Texts in Kings and Chronicles, are to be taken properly as they there lie before us, namely, that the Porch was one hundred and twenty cubits high, and that the rest of the Temple was but thirty; and the form of the whole House was thus. It stood East and West, the most Holy place Westward, and the Porch or Entry Eastward, and the length of all from East to West was seventy cubits, the breadth twenty cubits, besides the breadth of the side Chambers: The height of the Holy and most Holy place thirty cubits, and the Porch stood at the East end like one of our high Steeples one hundred and twenty cubits high: And indeed Solomon's Temple did very truly resemble one of our Churches, but only that it differed in this, that the Steeple of it (which was the Porch) stood at the East end.  
Now round about the sides thereof, North and South, and the West end, Solomon built Chambers of three stories high and five cubits was the height of every story, the whole being fifteen cubits high in all, and they joined to the wall of the House without. The highest story was a cubit wider than the middle, and the middle a cubit wider than the lowest, and yet the outmost wall of them was even and strait, and jutted not over at one story or other, any whit at all. But the reason of this different breadth of the Stories was this, the wall of the Temple for five cubits from the ground upward, was thicker by a cubit than it was from thence above. At the height therefore of those five cubits there was a bench of the wall of a cubit breadth left outerly round about the House, on which they laid one end of the beams and timber, which was the roof of the lowest rooms, or the floor of the second Story. And then again for five cubits above that, the wall was thicker by a cubit, than it was above; and at the height of those five cubits there was such another bench left again, and on that they laid the beams for the roof of the second story, which was the floor of the third. And so likewise for five cubits above that, the wall was yet thicker by a cubit, than it was above, and there the like bench was left again, and there were laid the beams of the roof of the third Story and of the whole building.  
And this is the meaning of that verse, 1 King. VI 6. The neathermost Chamber was five cubits broad, the middlemost six cubit's broad, and the third was seven cubits broad, for he made abating to the House on the outside round about: that the beams should not have hold of the very walls of the House.  
And thus did these Chambers take up half the height of the House, being as the lower Leads of our Churches to the higher: the use of the Chambers we shall observe hereafter.  
Now above these Chambers in the wall of the Temple, and in the outer wall of these Chambers themselves there were Windows to let in light, which the Text saith were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open and shut, or broad and narrow, which 
f Chald. par. in 1 Kings VI 4.  the Chaldee Paraphrast and 
g Vid. Nobil. in LXX in loc.  Theodoret have well interpreted, wide within and narrow without: namely, narrow without to receive the light, and wide within to disperse and dilate it. Though there 
h Vid. R. Sol. & Kimch. in loc.  be some Jews, that construe it the clean contrary way, viz. broad without and narrow within, different from all other Windows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God, say they, had no need of such light.  
The people that returned out of Captivity, were 
i Joh. II. 20.  forty and six years in building their Temple before they could complete it, and bring it to perfection, and yet when all was done, it proved so far inferior in beauty and stateliness to that of solomon's, as that to those that had seen both, 
k Hag. II. 3.  it was as nothing: the dimensions made not the difference, for it was two ways, as large again as his, (even as his was every way as large again as Moses Tabernacle) but this wanted that sumptuousness and bravery of building that his had. And it wanted those five things which were the glory and excellency of the former, namely, 
l R. Sol. in Hag. I. 18.  The Ark, Urim and Thummim, Fire from Heaven, The Cloud of glory upon the Mercy seat, and The Spirit of Prophecy: The 
m Ezr. III. 10.  weeping therefore of those persons that had seen the former House, at the laying of the foundation of this, was not as if they saw any lessening of the House in comparison of the former, in compass and measure, (for the foundations promised a larger) but it was upon remembering the glory of the former, both in its magnificence, and in these five excellencies, and to think of the burning of that, and it was also in comparing their present servile and poor condition, with the liberty, state and gallantry of the Nation when the other stood.  
Their measures were prescribed by Cyrus, not because he would curb the building, but enlarge it, for whereas Solomon's Temple was but thirty cubits broad, Chambers and all, he gave liberty of sixty cubit's breadth; and whereas solomon's was but thirty cubts high all the body of the House, he doubled the measure to sixty.  
And therefore those words of Josephus are cautelously to be understood, when he saith, That 
n joseph. Antiq. lib. 8. c. 2.  they brought up the roof of Solomon's Fabric, of white stone, the height sixty cubits, the length as much, and the breadth twenty. In which account of the height of it, he differs both from Scripture and from all other of his own Nation, and by what measures or counters he reckons it is hard to understand: And so it is also to construe that which follows: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which I English thus, And by this there was another piece raised of equal measures: so that the whole height of the Temple was an hundred and twenty cubits: By which piece I conceive he means the Porch, and his own words clear it; but how to apprehend that it was of equal measure with what he had spoken of before, I acknowledge I do not understand. And whereas, he saith, That the whole height of the Temple was an hundred and twenty cubits, his own context shows that he cannot mean, that it was so high throughout, but it is to be construed of the Porch of which he is speaking, namely, that the Temple in some part of it risen to an hundred and twenty cubits high.  
And so are those words of Herod to be understood in the Oration that he made to the people, when he tells them of his resolution to build the Temple. 
o Id. ib. lib. 15 cap. 14.  Our Fathers (saith he) built the Temple to the great God, after their coming up again from Babylon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But it wanted as to the greatness of it, sixty cubits in height: for so much did the former Temple which Solomon had built exceed it. Which is not to be understood of the whole house, but of the Porch only: for the Children of the Captivity either built no Porch at all, (and then their Temple was a perfect Cube, length and height and breadth exactly equal) or if they did, yet did not the height of it exceed the rest of the house, as solomon's did, but only equal it, the whole being sixty cubits high, all alike, according to the dimensions that Cyrus had prescribed.  
Now in his Patent for the building of the Temple, there are these words, which are of no small difficulty to be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezr. VI 4. Josephus renders this passage thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p joseph. Antiq. lib. 11. c. 1. & 4.  Three houses of hewn stone, and one house of wood within: By the three houses, seeming to mean the three parts of the Temple, Porch, Holy, and most Holy place; and by the one wooden House, the seiling of the House within. And in this sense Rabbi Solomon seemeth also to understand it, who renders the words to this sense, 
q R. Sol. in Ezr. VI.  The Walls were of Marble, and there was a Wall of Wood within, like the building of the House which Solomon built. The Septuagint have Translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Houses, and Josephus followed them in so rendering it: But the Chaldee Paraphrast doth use the word, to signify Ranks or Rows of Stone or Timber, as Hag. II. 15. Before a Stone was laid upon a Stone; he utters it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. XLVI 23. etc. And in this sense doth Aben Ezra understand the word, and so hath our English Translated it, Three rows of great Stones, and a row of new Timber.  
But we are yet to seek for the meaning of the clause, though we be satisfied with this sense of the word: Three rows of Stone, and one of Timber. Is this to be understood of three rows of Stone Pillars and one of Wood, all standing up, or of three rows of Stones laid in the Walls, and one row of Timber lying upon them? And is this meant in the Body of the Temple itself, or in some other Walls that were about it? If we look into 1 Kings VI 36. I suppose some resolution of these doubts may arise thence, for there it is said parallel to what is spoken, Ezr. VI 4. That Solomon built the inner Court with three rows of hewn Stone, and one row of Cedar-beams: And it is almost past peradventure, that Cyrus gave his Commission after that pattern, having learned it from some Jews that were about him. Having therefore prescribed the dimensions of the Temple itself, in vers. 3. he giveth also warrant and platform for Walling in the Court, even after the fashion that Solomon had used, namely, three rows of great Stones to bring up the Wall, and a row of Cedar-beams, either to crest it, or to lie between as the Wall rose. And so do Levi Gershom, and D. Kimchi, expound these words, in 1 King. VI The Walls were three rows of hewn Stones, and one of Timber of Cedar upon them.  
The Jews upon their return out of Captivity, did first build the Altar, before they set upon the building of the House, Ezr. III. 3. for their necessity and occasions did call upon them to sacrifice, and the very place did warrant their Sacrificing, though the Temple were not yet built. In the second year after their return, in the second month of the year, which was the second year of Cyrus, they lay the foundation of the House, but in the next verse the Work is hindered, and so continues forlorn till the second year of Darius, Ezr. IU. 24. On the twenty fourth day of the sixth month of that year they begin to prepare for the Building again, and on the twenty fourth day of the ninth month they set to Work. Compare Hag. I. 15. & II. 18.  
The fashion and pattern which they followed in the particular Structures and Fabrics about the House, was 
r Midr. per. 2▪ & 3. Kimch. id Ezek. 40.  as the Authors of their own Nation assert, the Temple which Ezekiel hath described, Chap. 40. & 41. etc. The children of the Captivity (say they) made the building according to the form that they saw in the building of Ezekiel in divers things; which although they could not imitate to the full, especially in the spaciousness of his measures, and sumptuousness of his Fabric, (that pattern of his being as well a figure of a Temple not earthly, and not built with hands, as it was an earnest and promise of an earthly Temple, to be built by them upon their return) yet did they lay that copy before them, and did in very many things imitate that fashion and form, and platform their buildings, and Courts thereafter: And so did Herod by the counsel of the wise Men that were in his favour (as Hillel, Shammai, and Menahem, etc.) when he repaired, or rather rebuilt the Temple, though he did in divers things exceed the dimensions of the children's of the Captivity, yet did he observe their platform and fashion as they had done Ezekiels. And so (as to the form and composure of the things and places themselves) there is so little difference betwixt the buildings of the returned Captives, and the buildings of Herod, that the Talmudicks do still account both but one Temple, and account that that stood to the destruction of Jerusalem, to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Temple, to Solomon's first; and so indifferently shall we take it up.   

CHAP. XI. The measures and platform of the Temple, as it stood in the time of Our SAVIOUR.  
HEROD (surnamed the Great) 
a Jos. ant. lib. 14. cap. 17.  when he was a young Gallant, before he came to be King, had slain one Ezekias, and some others with him, for which he was called before the Sanhedrin to be judged for killing a man: where some of the Council fearing him, and some favouring him, and not executing justice as he had deserved; Shammai the Vicepresident of the Council, did boldly and plainly tell them, before his face, That whereas they were so favourable and partial to him now, the time would come when he would not show them such favour, but should kill them. And so Herod did, when he was King afterward, destroying the whole Sanhedrin, unless it were two men, Hillel the Precedent, and Shammai the Vicepresident, who had been so plain with him. And afterwards, as it were in way of expiation of this horrid fact, 
b Juchasin fol▪ 19  he was persuaded by Baba ben Bota to repair the Temple, which he did so thoroughly, that 
c Jos. ant. lib. 15. cap. 14.  he made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Larger in compass, and most glorious in height, taking down the old foundation, and laying new. This work he began in the eighteenth year of his Reign, and in eight years he finished it (some nine years before our Saviour's birth:) in all which time, if you will believe the Jews, they will tell you, 
d Juchasin, ubi sup.  That it never reigned in the day time, lest the work should be hindered. The sumptuousness of this building the same Authors in the Treatise 
e Succah per. 3 in Gemara.  Succah in the Gemara do magnify in these expressions. He that never saw Jerusalem in her glory, never saw lovely City. And he that never saw the Sanctuary with its buildings, never saw goodly buildings. Rab. Hasda saith, It was Herod's building, And of what did he build it? Rabath saith, Of goodly stone and marble. And some say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of marble painted or full of curious veins and divers colours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one border or edge went in and another out; which the Gloss express thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed like the wavings of the Sea, one row of stones did so curiously go in, and another come out.  
The measures of this Temple, as it stood in our Saviour's time, and till the destruction of Jerusalem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Mid. per. 4  an hundred cubits long, an hundred cubits broad, and an hundred cubits high: And yet not an exact cube, but very far from it, as we shall show ere long, for it narrowed so behind, saith 
g Mid. ibid. Maym. in Beth habbech. per. 4 & 5.  the Talmud and Maymony, that it did carry the proportion of a Lion.  
The form and fashion of this pile on the outside (for of that only we will take a survey as yet) was thus. It was built of white marble (as 
h Jos. ubi sup.  Josephus saith) in which were such veins and colours as are spoken of before; the stones of a size and bigness unto admiration, and the Walls risen to that great height of an hundred cubits by these distinctive measures.  

1. 
i Mid. ibid.▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation six cubits high: not in the ground (though there was also a foundation laid deep enough) but from the ground six cubits upwards. As it is commonly seen in stonebuildings of a great pile, that near the ground, the Fabric is made thicker than the wall above, to support the whole weight the better, even so was it here for, six cubit's height.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The height of the wall forty cubits. That is, from this foundation the Wall risen forty cubits plain, without any juttings, borderings or stand out as there was elsewhere. And then was,  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A carved and curiously wrought border, of a cubit broad. I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curious wrought border, upon the warrant of R. Nathan, 
k Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who partly out of the Talmud, and partly out of the 
l C●al. par. in 2 Sam. VII. 2.  Chaldee Paraphrast render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Picturing or Pourtraying (with which there is the concurrency of 
m R. Obad. de Bartin. in Mid. in lo●.  Bartenora, who saith, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was gilded with gold and graven with curious ingravery: It may be along the length of the building the stones were so laid in and out as to resemble the waving of the Sea, as the Talmud speaks, but there was no crossing border (as it may be called) till the wall came to this height: Above this embroidered border was,  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A ledge or gutter to take off the, rain, and to carry it clear from dropping upon the wall below 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Maym. ubi sup.  The height of two cubits was prepared for the droppings to come in there, for so doth sense and necessity cause the word to be interpreted, though Baal Aruch tell us, that there be some that gave it another construction; when we have observed the two next particulars above this, we shall understand what this was the better.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The timber or place for the laying on of the roof, a cubit.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The roof itself a cubit. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of some difficult construction: It seemeth to be derived, 
o Aruch in voc●  as R. Nathan giveth intimation, from that word, Neh. III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath rendered, They fortified 
p R. Sol. & Ab. E●r. in Ne●. III. 8.  and R. Solomon, They raised with Earth. And there Aben Ezra speaks of this very word that we have in hand, and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and the word we have before us, are both of the same sense: and so the same, word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used again, Neh. IU. 2. And he telleth us withal that there are some that do render that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXIII. 5. according to this construction: If thou see the Ass of him that hateth thee lying under his burden, Thou shalt surely raise him with him.   
But as for our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be found in Scripture, but used by the Talmudick Writers, we must have recourse to the Talmud for the meaning of it: And there as Aruch pointeth us to the places we find it spoken of and handled in the Treatise Baba Mezia, and Baba Bathra. In the former Tract are these words, 
q Baba Mezia per. 10.  Is a house and a chamber over it in two men's possession? And the chamber over goes to decay: if the Owner of the house (below) will not help to repair it: let him that owes the chamber, go and dwell below till he do repair: R. Jose saith, The Owner of the lower room is to lay on the roof-timber, and the Owner of the upper-room the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the other Tract are these words 
r Baba bathra per. 2.  A man shall not set up a furnace (or oven) within a house unless there be the space of four cubits over it (namely, for fear the flame should catch in the roof or floor above) And if he do set up a furnace in an upper-room, it is necessary that there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of three fingers thick under it. And the reason is also given for fear of danger of fire.  
Now the Gemara upon the former place in explanation of the word, and Aruch in explanation of the Gemara say, that it was a crustedness made of divers materials, as reeds, chalk, stones and such like plastering; which it seemeth by the former place cited was laid on the top of the house in stead of leads to keep out wet; and by the later, to be made under their furnaces in upper-rooms to prevent fire, burning downward. And the determination of R. Jose (that the dweller below should lay on the roof, and the dweller above the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) seems to result to nothing else but this, that the one should lay on the timber of the roof, and the other a cover of plaster to be laid on the roof upon reeds, of such materials tempered together as should keep out the rain from dropping through: And so do I understand the word in our work that we are viewing; that this was a thick well wrought plaster of materials to compact, that being once grown hard was as a stone, and this was as leads on the roof to keep out wet; the use of sheets of lead being either unknown to them, or lead being scarce and not to be had: And thus are we come up to the lower leads; for so let me call them, as being an expression best known among us.  
And here let us take in a passage of Josephus. He speaking of the measures of the Temple, and of the stones of which it was built, saith, That they were twenty five cubits long, eight cubits high, and twelve broad, 
s An. lib. 15. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It was made afer the fashion of the royal cloister, lower on either side, and highest in the middle, so that it was to be seen many furlongs off, etc. Now the Cloister royal was so built (as was observed before) that three walks running along together, roofed over and born upon pillars, the roof of the middle was raised far higher than the two of either side it.  
And so we are by Josephus to understand accordingly of the Temple. It was indeed of an hundred cubits high, but not so as rising in an equal square, from the bottom to the top, but rising square fity one cubits, as hath been proportioned out: The main foundation six cubits high: the Wall plain about it, forty cubits, a carved border above that, one cubit; the place for casting off the rains, two cubits; above that the floor laying on one cubit thick, and the plaster cover one cubit thick; but then the rise of the building grew narrower; for from thence it was carried up so towards the middle, as that there were left leads, as one may call them, on the North and South sides all along, from the East unto the West: A familiar example of this for the better understanding of it we have in the building of exceeding many of our Churches: the pile riseth of alike breadth to the lower Leads, and then it riseth only in the middle, to the height or roof of the Church: And so was it with the Temple: Go either to East or West end, and stand in the middle and look up, and it was one hundred cubits; but go any whit like toward the right or left hand, and it was but half so high, for there were the lower Leads. Leads I cannot but call them, for that language is best understood amongst us, though they were not covered with Lead (a covering not so well known in those times as now) but with a plaster or parget of a cubit thick, and so strongly wrought, and tempered, as that it differed not from the hardness of stone.  
We must not forget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we passed over even now, but must look back upon it a little, before we leave these Leads, or this first rising that we are now upon. For the passing away of the rains that dropped off this roof, that they should not run down along the wall, and so both moulder and deface the stones, there was immediately above the embroidered border that was spoken of, a row of stones that jutted out of the building more than their fellows, which were neatly and artificially guttered or riggeted, and as artificially jointed together in the guttering (that no rain should drop through) the rigget laid just under the edge of the Leads, (or spouts from the leads) that cast off the rains, that the droppings falling therein were conveyed away to either end of that side on which they were, and so sent to the ground either in pipes, or in a great fall from these gutters.  
And now to follow the building up still to its perfect height; conceive it to be narrowed now to half the breadth, and so to rise in the middle of the pile, as that th● Leads on either side, were twenty five cubits broad.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The height of the room above, or the rising above the Leads in a strait wall was forty cubits: this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an upper room, because it was directly over the holy and most holy places.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another carved or engraven border; such an one as was mentioned before, the breadth of one cubit.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gutter two cubits as before, for putting off reins; not that this gutter was two cubits deep, but that it was two cubits from these gutters to the laying on of the roof.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The floor or roof, a cubit.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The plaster cover, a cubit.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The battlements three cubits; This word is used, Deut. XXII. 8. and 
t Aben Ezr. in Deut. XXII.  not elsewhere in Scripture, and yet saith Aben Ezra, is the sense of it plain enough from the Text. And so indeed it is, for the Lord there enjoineth, that when a man buildeth a new house he should make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 battlements, lest any one should fall off, and so bring blood upon his house; The roofs of their houses were flat in those Countries, Jos. II. 6. 2 Sam. XVI. 22. Act. X. 19, etc. and there they used to walk, 1 Sam. IX. 25. and therefore lest any should fall off, they were to make battlements round about, 
u D. Kim●▪ in Mid.  ten hand-breadths, or two common cubits high at the least, lest any one should fall off, and be slain or maimed: so howsoever it may be well supposed, that they walked not upon the Temple roof so ordinarily as they did upon their own houses (nor was the Temple roof altogether so flat as their roofs) yet were battlements also made to it, partly, because it should not come short of the beauty of other buildings, and partly because there was occasion sometimes to go upon the roof of it.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scarecrow one cubit; what this was, let us first take R. nathan's 
w Aruc. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  information for it. Because, saith he, of the holiness of the first Temple, and the divine glory dwelling there, birds flew not on it at all: But as for the second Temple, they feared, that the holiness of it should not be as the holiness of the first; and lest birds should fly over it, and leave some defilement upon it, therefore they set up a picture, to cause birds to keep off the roof of the Temple, and they called it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scarecrow, as meaning, that it keeps the Ravens from flying upon the Temple roof, and this Image or Picture was such an one as they use to set upon corn: But by other of the Jews it is defined to be 
x Mai●. i● Be●h ●a●●●c●i●▪ per. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pike of iron like a rapier of a cubit high, upon the top of the battlements round about, made that birds might not light upon it. And by some again concluded, that there were no such thing as either the one or other, 
y R. judah in Mid. perk. 4.  but only that the battlement was four cubits high: But however it may be a fancy not to be fancied, that there was or could be any such course taken as to keep Birds off the Roof of the Temple, (see Psal. 84. 34.) yet upon the so concurrent testimony of the Hebrew Writers, as is to be found, joined with the thought of what an ornament it would add to the building itself, it may very well be concluded, that there were pinnacles upon the battlements round about: as King's College Chappel in Cambridge is decked in the like manner to its great beauty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed according to this sense by divers Expositors, Matth. IU. 5. The roof was not a perfect flat, as was the roof of other houses, but rising in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z Semajah in Mid.  till the very crest of the middle came up as high as the height of the battlement; as King's College Chappel may be herein a parallel also; And the like battlements and pinnacles are likewise to be allotted to the lower Leads.    

CHAP. XII. The Breadth, Chambers, and Stairs of the Temple.  
THUS were the rise of the Temple to its height, in the parcels named: it is now equally requisite to take notice also of the length and breadth of it, and to observe into what lesser measures those dimensions were divided.  

a Mid. per. 4.  The length of it was from East to West, and it was an hundred cubits, and so was the breadth from North to South, in some part of it, but not in all. That part of it that bore this breadth, was only the Porch, for the building behind it was only seventy cubits broad. And the Porch stood before it as a cross building, reaching fifteen cubits South, and fifteen cubit's North further out than the breadth of the Temple; which spaces on either-side were thus taken up, 
b Maym. in Beth babbechir. per. 4.  The thickness of the wall of the Porch at either end was five cubits, and from that wall to the wall of the Temple on either side were ten cubits.  
So fair a Front there was at the entering; an hundred cubits broad, and an hundred and twenty cubits high; for so is Josephus to be understood, when speaking of the Temple built by Herod, he saith, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
c joseph. Ant. lib. 15. cap. 4.  An hundred long, and twenty cubits above an hundred high; Not all the house throughout so high, for that the Talmud denies, giving so particular and exact account of an hundred only, as we have observed, but the Porch of this height rising twenty cubits above the height of the rest of the house.  
Just in the middle of this fair Front 
d Mid. per 3.  was the Gate of the Porch, forty cubits high, and twenty cubits broad: 
e Maym. ubi sup.  It had no doors to it at all, but 
f joseph. de Bell. lib. 5. cap. 14.  it was an open Gate, into which whosoever stood in the Court might look and see the space of the Porch within. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. All this front was gilded with gold, and through it all the first house (that is, the Porch within) might be seen, and that glittered with gold also: Now by all this Front, Josephus, (for they are his words) meaneth not the whole face of the Porch, or all the hundred cubits long, and hundred and twenty high, but the very front of the Gate, or entrance only, which he showeth to have been seventy cubits high, and twenty five broad: And herein the Talmud and he do not clash, though the Talmud say, that the height was only forty cubits, and the breadth but twenty, for it speaks only of the very hollow entrance, but he speaks also of the Posts and head or front of the whole Gatehouse, as we observed about the other Gates before.  

g Mid. ubi sup.  The Talmud likewise speaks of five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beams of some choice wood (the Learned Buxtorfius translates it quercinae) that were laid over this Gate, curiously wrought with knots and flowers, and a row of stone still laid between beam and beam: The lowest beam that lay on the head of the Gate was a cubit on either side longer than the Gate was broad: then was laid on that a row of stone: After that another carved beam a cubit on either end longer than the other; and then a row of stone. Then another beam, and so of the rest, every beam being a cubit at either end longer than that that lay below it. These were thus laid over the Gate to bear the weight that was above; they risen to a great height, were curiously engraven, and gilt, and from the highest there was a neat descending border gathered at either end of the beams, still inward and inward, as the beams shortened, and at last it ran down by the cheeks of the entry two cubits and an half broad, on either side the Gate: And this was the front that Josephus meaneth.  
And now turn behind this Porch, at whether end you will, and look Westward: There ran the body of the Temple itself, pointing exactly upon the middle of the Porch, or just upon this entrance that we have been speaking of, the breadth of it between wall and wall, just equal with the breadth of this entrance; but the walls and chambers built on either side, of such a breadth, as that the whole came to seventy cubits broad: and thus doth Ariel or the Lion of God, as the Jews interpret it, represent the proportion of a Lion, broad before in the large front the Porch, which was of an hundred cubit's breadth, and narrow behind, in the buildings of the house reduced in breadth to seventy cubits; which breadth to take up in its several parcels, we will begin at the North side, and thus we find these particular measures.  


h Ibid. per. 4.  1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the Gallery five cubits thick, this was the outmost wall of all, and it risen to the battlements or first Leads mentioned before; where the foundation for six cubits high, was said to be six cubits thick: but that odd cubit is not here reckoned, because they count it not from the very foundation, but from the wall above, as any one would count in such a building.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gallery three cubits broad.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the chambers five cubits thick.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chambers themselves six cubits broad.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the Temple six cubits thick.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breadth of the Temple within from wall to wall twenty cubits.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other wall of it six cubits thick.  
8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breadth of the chambers six cubits.  
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the chambers five cubits thick.  
10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of the coming down of the water, three cubits broad.  
11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The outmost wall five cubits. Seventy in all.   

i Ibid. Sect. ●.  Now the Chambers were in number eight and thirty, fifteen upon the Northside, fifteen upon the South, and eight at the West end. They were in three stories, five in the lowest stories, and five over them, and five over those; thus on the North and South sides: but at the West end there were three on the ground, and three over them, and two over those. Every Chamber was six cubits broad, and twice as long (only the two highest Chambers at the West end were of a greater length). 
k See Ezek. XL. 21.  And there was a space between the Chambers on the same floor, in manner of an entry of some seven cubits and an half broad, that you might pass in it betwixt Chamber and Chamber, to every Chamber door which was upon the side.  
Before these Chambers there ran a Gallery from the East end of the building to the West (but at the West end there was none such) of three cubits broad, by which you were carried along to any of these Entries between the Chambers, and so to any Chamber door: In the outmost wall of the Fabric, toward the North and the South, there were four doors on either side, into four entries (for so many there were between five Chambers) but as soon as you were come within the doors, there ran a Gallery along on your right hand and left, over which you stepped into the entry that was before you: or if you went not in at the door that was just opposite to the Entry that you would go to, you might go in at any door you thought good, and this Gallery would lead you to that Entry.  
Thus was it with the lowest Chambers, and the like Gallery and Entries were also in the middle story, and in the highest: Now the way to go up into them, was by a large pair of turning stairs, in a Turret at the North-East corner of the North side; by which stairs you went up to the first floor, and there if you would, you might land in the Gallery, and go there to what Entry or Chamber you would; or if you would go higher, you might do so likewise into the Gallery in the third story; and if you had a mind, you might yet go higher up these stairs, up to the Leads, to walk over the Chambers, on the roof, round about their whole pile.  
But besides this Staircase-turret, which thus conveyed to the roof of the buildings, there was such another, at the furthest end of every one of the Entries that have been spoken of, which carried up to the first and second floor, or to the upper Chambers, but went not so high, as to convey to the roof: And so had you gone in at any of the four doors to the ground Chambers, either on the North side of the House, or on the South, stepping over the Gallery, you came into the Entry between two Chambers, one on your right hand, and another on your left, and their doors opening into the Entry, and facing one another; but before you, towards the Temple wall, there was a round large Turret-like stair case, into which you might go out of either Chamber, and so go up stairs into the Chambers over head: and from thence up stairs again, into the Chambers over them. And thus are we to understand that Talmudick passage, of no small difficulty at the first sight. 
l Mid. ub● s●●.  There were three doors to every one of the Chambers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One to the Chamber on the right hand, and another to the Chamber on the left (that is, one door to the Entry on the one side, and another to the Entry on the other,) and one to the Chamber over head, that is, into this Staircase that carried up to the Chambers above. And thus 
m Ezek. XLI. 7  one went up from the lowest story to the highest by the middle: for 
n 1 King. VI 8.  they went up with winding stairs into the middle story, and out of the middle into the third.  
The West-end Chambers had no Gallery at all before them, but you stepped immediately through the doors that were in the outmost wall into the Entries, and at the end of the Entries there was such a Staircase as this, which conveyed and carried you up from story to story. On the South there were such Galleries in the three heights, as there were on the North, and such Staircases at the end of the Entries, joining to the Temple-wall, but that space where the Galleries were, was called by another name. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesibbah, as it was called on the North-side, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the coming down of the water: Not as if here were the gutters to carry off the reins from the whole House, but because in this space were laid the pipes that brought water down from the Fountain Etam, to the Cistern or Well, in the Well-room that was made to receive them: They were so laid, as that they hindered not the access or passage in the Galleries, to any of the Chambers, and it may be they were not to be seen at all, but lay under ground in the ground gallery; but they were glad thus to distinguish between the North and South-sides, by these different names, as that they might the easier and quicker be understood, when they spoke of a Chamber in the Mesibbah, or of a Chamber in the conveyance of the water.  
These Chambers, which were of this number, measure, posture and composure that hath been spoken, and whose floor and roof-beams rested upon benches in the Temple-wall, as was observed before, were for the laying up some choice Treasures and Utensils, as also for Corn, Wine, and Oil, and whatsoever was brought in of Tithes, and first Fruits, for the sustenance and subsistence of the Priests that attended upon the Altar, and they were as Treasuries or Storehouses for that purpose, Neh. XII. 44. Mal. III. 10.  
And now let us go up the stairs of the great Turret, in the North-East corner on the North-side (for there was none such on the South) that will carry us to the roof of this building, or on the Leads. At the top of the stairs he went out at a wicket, and his face was then towards the West. 
o Mid. ubi sup.  He walked upon the Leads along upon the North-side till he came to the West corner: when he came thither he turned his face toward the South corner: when he came to the South, he turned his face Eastward, and went all along on the Southside, till he came up a good way, and there was a door through the Temple-wall into the rooms over the Holy and most Holy places. In this room over them (which was fifty cubits from the ground, and so were the Leads) there were these three things worth taking notice of.  

1. That as soon as a man was stepped within the door, there were two Cedar beams or Trees laid close together, sloping still upward, and lying along the wall, by which (they were laid so handsomely slope, and steps were either cut in them, or nailed upon them) one might go to the very top of the Temple, and this was the way to the higher Leads.  
2. Just over the parting between the Holy and most Holy place, there were some little Pilasters set, which shown the partition.  
3. In the floor over the most holy place, there were divers holes like Trapdoors, through which, when occasion required, they let down Workmen by cords, to mend the walls of the most holy place as there was need. And they let them down in Chests or close Trunks, or some such things, where they could see nothing but their work before them, and the reason of this is given by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might not feed their Eyes with looking upon the most holy place. 
p Mam. in Beth habbech. per. 4.  Once a year between Passover and Passover, they whited the Temple walls within: and for this and other necessary work about the House within, it was desired and endeavoured that Priests or Levites should do the work; but if such were not found to do it, than other Israelites were admitted, and they were admitted to go through the doors into the most holy place, if Chests or Trunks, were not to be found in which to let them down.    

CHAP. XIII. The Porch.  

SECT. I. The steps up to it.  
IN taking particular account of the length of the building from East to West, (which was an hundred cubits) we will first begin at the Porch (which was the beautiful Front Eastward) and view severally every special place and parcel till we come to the West end.  

a See Chap▪  The spreading of the Porch in length was an hundred cubits, and in height an hundred and twenty cubits higher than the height of the Temple: And this Porch which was a cross building to the Temple itself, and so high above it, may not improperly be conceived to be that place whither Satan brought our Saviour in his temptation, when he is said to have brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly to the wing of the Temple.  
There were several things at this Front, before we stir from it, that were very remarkable, and cannot be passed without observation: And the first that we will look upon, shall be the steps that risen up out of the Court into this entrance, which were 
c Mid. per. 3.  twelve in number, every step half a cubit rising, six cubits in the whole rise, and so much was the floor of the Porch higher than the floor of the Court. And here we meet with a passage in the Treatise Middoth, in the place cited in the Margin, which is exceeding hard to be understood, and the very same also in Maymonides, in whom it is harder. The words are these: Having spoken of the steps that went up to the Porch, that they were twelve, and that the rise of every step was half a cubit, and the breadth of it to stand upon a cubit, it comes on and saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which applied to the steps, and their rising, I should translate to this sense, At every cubits rise there was a half pace of three cubits broad, and at the highest cubits rise there was a half pace of four cubits broad. The meaning is this, That as you had gone up two steps (which being half a cubit high apiece, made but a cubit rise) at the third step the space you tread upon was enlarged, and was three cubits broad, whereas the steps themselves that you had come up, were but one cubit breadth: And so from this enlarged breadth, or half space, step two steps further and there was another, and after two steps more another, and after two steps yet more there was the highest, which was an half space, or inlargment of four cubit's breadth: And so every third step of the twelve was an half pace, or such an enlargement, which made the Ascent exceeding beautiful and stately. And this helpeth to understand a passage in the Treatise Joma, which at the first reading is not easy to be understood. Where relating how when the High Priest on the day of Expiation had slain his own Bullock, he gave the blood to one to stir it, to keep it from congealing, it saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d joma, per 4.  That he stirred it about, upon the fourth half pace of the Temple; which Maymony expresseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Maym. in joma habbech. per. 5.  He stirred it about that it should not congeal, upon the fourth half pace of the Temple without; that is, upon the very top of these twelve steps that went up into the Porch. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Baal Aruch (after the production of many examples of it) renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stand, or Pillars, or Benches; I find not a fit word for it here to express it by than Half-pace.  
Now 
g Per. 4. versus finem.  Maymony in Beth habbechirah, or in his Treatise of the Temple, having to deal with these words of the Talmud that we have been speaking of, doth utter them thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Round about the Walls of the Porch from below upward they were thus: One cubit plain, and then an half pace of three cubits, one cubit plain (or an ordinary rising of steps) and then another half pace of three cubits, and so up; so that the half paces did go about the Walls of the Porch; His meaning is the same with what was said before, but he addeth somewhat more, and that is, that these twelve steps thus beautifully spreading, every third step into an half pace, did not only go up to the entrance into the Porch, but also there was such steps all along the front of the Porch Eastward; and also such steps at either end of it, North and South; and the reason of this was because the floor of the Porch was higher so much than, the floor of the Court, and there then were Doors in the Buildings besides the great Door that gave passage into the Temple, and into these Doors you could not get without such steps.   

SECT. II. The two Pillars Jachin and Boaz.  
OF the Gate or entrance into the Porch, and so into the Temple, and of its dimensions and beauty hath been spoken before, and therefore as to that particular we need say no more here, but may be silent: but one main part of the Ornament and beauty of it was there omitted, and reserved to this place, and that is the two famous Pillars that in Solomon's Temple stood at the cheeks of the entrance or passage in, Jachin and Boaz. I find not indeed mention among the Jews Antiquities of any such Pillars set at the entrance of the Temple, that we are surveying (which was the Temple built by Herod, the Temple that was in the days of our Saviour) though Ezekiel speak of such Pillars at the door of his Temple, Chap. XL. 49. yet because we desire to give account chief of what we find recorded in Scripture concerning the Temple in general, we cannot pass over two such memorable Monuments as these two Pillars, of whom the Story and relation is held out by the Scripture so largely and exactly.  

1. These two Pillars (which were of brass) consisted either of them of two parts, the Pillar itself, and the Boll and Chapter that was set on the head of it. The Pillar itself was hollow, the circle encompassing the hollow four fingers thick, and the compass of that circling twelve cubits about, Jer. LII. 21. 1 King. VII. 15. 
a R. Sol. in 1 King. VII. R. Leu. Gers. ibid.  the whole thickness or diameter of either Pillar four cubits, or three cubits, and four fifth parts of a cubit, as is the reckoning of Levi Gersom. The Chapter or Boll likewise of either Pillar was hollow, and was a huge piece of Brass Boll or oval fashion, which had a very large hole in it, into which the top of the Pillar was let, and so this Chapter sat upon it.  
2. The length or height of either Pillar was eighteen cubits, besides the Chapter, for the Text doth clearly reckon the height of Pillar and Chapter distinctly. Now the Book of Chronicles summeth the length of both Pillars together, and saith they were five and thirty cubits high, 2 Chron. III. 15. in which it cometh short a cubit of that account and sum that is given in the Book of Kings and Jeremiah, which say, That either Pillar was eighteen cubits, and so the whole of both was six and thirty: But half a cubit of either Pillar was taken up, and hid in the hole of the Chapter that sat upon it: and so that Text in the Book of Chronicles, measures them as they stood with the Chapiters' upon them; two and twenty cubits and an half high, Pillar and Chapter and all.  
3. The Chapter or oval on the head of either Pillar is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Rabbi Solomon renders in the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pumels, Kimchi, A Crown, with which the Chaldee agrees, who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corona; but Levi Gershom more exactly, saith, it was like two Crowns joined together. It was a huge great oval of five cubits high, and did not only sit upon the head of the Pillars, but also flowered or spread them, being larger about a great deal than the Pillars themselves.  
4. Whereas it is said both in 1 King. VII. 16. & Jer. LII. 22. that the height of either Chapter was five cubits, and yet in 2 King. XXV. 17. it is said, that the height of the Chapter was three cubits; it is generally and well answered by the Jews, that the lowest two cubit's of the Chapter were plain, and without any graving or imbroidering, but the three upper cubits were of such embroidery. To which may be added, and some of them do add it, that the two lower cubits were but the rising into the spreading or belly of the Chapter, and that they there are not reckoned in that place, but only from the belly upward the account is taken.  
5. The ingravery or embroidery, or both of these Chapiters' is thus described by the Holy Ghost in various particulars; As.   
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. VII. 17. which our English renders, Nets of Checker-work: And so the Seventy useth the word Nets also: The original word doth properly signify the inwrapping and infolding of the branches of Trees one within another, as Neh. I. 10. Gen. XXII. 13. Jer. IU. 7. isaiah. X. 34. As Vines or Thickets, (saith 
b Michol. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kimchi explaining the word) that are caught and enfolded one within another: And so some others express this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the embroidery was like the branches of Palm Trees: or like the handful of branches they used to carry in their hands at the Feast of Tabernacles: This I conceive to be the proper meaning of the words, that the Chapiters' were curiously wrought with branch-work, seven goodly branches standing up with their feet from the belly of the oval, and their boughs and leaves curiously and lovelily intermingled and inwoven one with another. And the words might not improperly be translated thus, for the clearer understanding of their meaning, and of the manner of the work itself. With thickets of branch-work, and wreaths of chain-work.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wreaths of Chain-work. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. XXII. 12. signifies the fringes that they wore upon their Garments for memorials of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee Paraphrast: And according to such a sense is it to be taken here, that about the belly of the Chapter was a curious Fring or border of wreathen and intwined work, upon which border stood the feet or root of the branch-work spoken of before; and those branches from thence went upward spreading upon the swelling of the Chapter, and bowing toward the top of the oval as the oval bowed, and they there growing into their contracted tops.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two rows of Pomegranates, were wrought artificially below the boughs of these branches, as if they had been the Apples that those branches bare, but only that they were not scattered dispersedly among the branches, as Apples use to be in their Trees, but were ranked into two several rows or borders severally below them.  
But here we had need to look upon the Text with much seriousness, for in two things about this very thing it speaks obscurely and with much difficulty: For first in speaking of these rows it saith, That the Chapiters' were above or upon the Pomegranates, 1 King. VII. 18. Now it is so harsh to hear of the Chapiters' being upon the Pomegranates, whereas it is most undoubted that the Pomegranates were upon the Chapiters', that some Copies, as David Kimchi tells us, have been so bold as to change the word, and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the head of the Pomegranates, to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the head of the Pillars; but as he well observes, the Masoreth by putting a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, or a note that it is not read so any where else, doth conclude that it is and must be read so here, upon the head of the Pomegranates: Now the construction of this may be fetched from 2 Chron. III. 16. where it is said, That he put the Pomegranates upon the chains; that is, the two rows of the Pomegranates were close above the Fring or border of chain-work, which was as it were the bottom and basis of the embroidery; and so the bulk and body of the Chapter where the embroidery was, was above these rows of the Pomegranates; and though the stalks of the branches rested upon the Fringe or Chain-work, yet did they not spread into their leaves and branches till their stalks had carried them above the Pomegranates: therefore the construction and sense of that Verse, viz. 1 King. VII. 18. is to be taken thus, Thus he made the Pillars: And there were two rows round about by the branch-work which branch-work was for to cover the Chapter, even that of the Chapter that was above the Pomegranates. Secondly, There is no small scruple about the number of the Pomegranates, because the Text doth sum them up in several counting, for in 2 Chron. III. 16. there is mention only of an hundred. In 1 King. VII. 20. of two hundred. And in 1 King. VII. 42. of four hundred: In all which diversity the main difficulty rests in the count of Jeremy; for there was an hundred Pomegranates in every row, according to the reckoning of the Book of Chronicles; and so there were two hundred upon either Chapter, as is the account of the Book of Kings in the former place cited, that is four, hundred upon both Chapiters', according to the sum of the later quotation; but what to make of Jeremiah's ninety six is somewhat intricate at the first sight: His words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore the last word is hard to translate, and breeds all the scruple. The Chaldee and Seventy render it, The Pomegranates were ninety six on a side, and so doth the Italian and our English; but this is of a very hard construction, since the rows of Pomgrenates were in circles, the Chapter being round; and whereas there were but an hundred in a row, how could ninety six of them be upon one side? The word is more easy to pharaphrase, than verbatim to translate. The meaning of the clause is this, That whereas there was an hundred Pomegranates in every row; when the Pillars were set to the Wall, four of every row could not be seen, but ninety six might, the other four being hid behind the Pillar as it stood close up to the Wall: And so the Pomegranates were ninety six only in sight. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be translated in the clause thus, And the Pomegranates were ninety six on the open sides, or toward the open air: for in this sense I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand here.  
4. It is said moreover, in the Text in the Book of Kings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings VII. 19 And the Chapiters' which were on the top of the Pillars had Lilly-work in the Porch four cubits; for so should I rather translate it, than were of Lilly-work; and that upon these grounds: 1. Because the work of the Chapiters' is so exactly described before to be of Branch-work and Pomegranates, and that but for three cubits or thereabout, that I cannot possibly imagine how they should be said besides, to be of Lilly-work four cubits. 2. The Text expressly telleth afterward, That the Lilly-work was on the top of the Pillars, vers. 22. and not on the top or sides of the Chapiters'. 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Porch, or by the Porch, hath its special emphasis and intention; for it is not said at all, that either the Chapiters' or the Pomgranate-work were in the Porch, but the thing is referred only to the Lilly-work.  
The meaning therefore of the Verse appeareth to be this, That at the head of the Pillar, even at the setting on of the Chapter, there was a curious and a large border or circle of Lilly-work, which stood out four cubits under the Chapter, and then turned down, every Lily or long tongue of Brass, with a heat bending, and so seemed as a flowered Crown to the head of the Pillar, and as a curious Garland whereon the Chapter had its seat: And that particular expression, that it was in or by the Porch, intendeth to show that these long tongues of Brass which were made like Lilies, did not suddenly decline, and lie down upon the sides of the Pillars, nor suddenly ascend and stick upon the sides of the Chapter, but stood out into and along the Porch a four cubit circle, after the manner of a spread Lily, and then the tongue bended downward, as the Lily doth.  
And this construction of that Verse, helpeth to clear and explain the next Verse that follows after it, which otherwise would cost some pains to translate it out of the original, or to make facile sense of it being translated: In consonancy and contexture to the Verse before, so understood as hath been held out, this Verse may be intrepreted and paraphrased thus: And the Chapiters' upon the two pillars were also above this Lily work, for they sat upon the growing out of it, even from over against the belly, which was by the Branch-work▪ for the Lilly-work wrought out, as far as the belly of the Chapiters' wrought out, with an accurate bowing or swelling upwards towards the belly, where the stalks of the branch-work, and the rows of the Pomegranates were; even as a Lily gently swelleth up, before the tongue or utmost point of it turneth down again.  
5. The place where these Pillars stood is somewhat uncertain; the Text indeed saith, they stood before the House, 2 Chron, III. 15. and before the Temple, vers. 17. but yet it is to seek, whether within the Porch at the entering in, or without the Porch, or within the Porch at the Temple door, which last is the opinion of Rabbi Sol. upon the Text cited. Upon these four reasons I am induced to conceive that they stood within the Porch, even at the very entering into it, joining or standing up to the very cheeks of the Gate or entrance. 1. Because Ezekiel hath so placed his two Pillars in the Porch of his Temple, namely, at the top of the steps, by the posts or cheeks of the entrance itself; Ezek. XL. 49. 2. Because, as we observed before, it is said, that the Lilly-work under the Chapiters' was four cubits in the Porch. 3. Because the Book of Kings saith That Solomon set up the Pillars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Porch, as the word properly signifies, though David Kimchi, and our English translate it In: The expression seemeth to intimate these two things, First, That the Pillars were set up for the Porch door, and not for the Temple door, as was the opinion of Solomon Jarchi cited before: And, Secondly, That they stood for the Porch, or very entrance into the building, as door-cheeks or posts at that entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At the door cheeks of the 
jos. Antiqu. lib. 8. cap. 2.  Porch, as saith Josephus. 4. That obscure passage of Ezekiel, Chap. XL. 48. The breadth of the Gate was three cubits on this side, and three cubits on that side, cannot be so understood, as if the entry or passage into the Porch were but six cubits broad (and why also should he speak of this side, and that side, if he meant but one entire breadth?) but it is well understood by Kimchi to mean, that on either side of the entry there was something standing out into the breadth of the entry, three cubits, which made the passage itself but fourteen cubits broad: which measure of three cubits, though it fell short one cubit of the thickness of these Pillars cast by Solomon, yet suiting with the measure of Ezekiel's Pillars, it may do this for us, as to show us how these Pillars that we have in hand were placed, by the disposing and placing of those of his, namely, on your right hand, and on your left, as soon as ever you were stepped within the Porch.  
The names of the two Pillars (to omit the fancies of some Jews about them) were Jachin and Boaz, 1 King. VII. 21. which words denote Establishment and Strength, Jachin signifieth he will establish: from God's promise to establish the Throne of David, and his people Israel: And Boaz denoteth Herein is strength; namely, alluding either to God's promise, in which was all their strength and settlement: or to the Ark which was within, which is called, The strength of the Lord, Psal. LXXX. 2. and CV. 4.   

SECT. III. The Closets for the Butchering Instruments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
YET before we enter into the Porch, and so into the Temple, there is one thing more calls for our observation, and that is, certain Closets or places that were in this pile of the Porch, in which were laid up the Knives and instruments that were used by the Priests, about the kill, and slaying, and cutting up the Beasts to be Sacrificed. The Treatise Middoth giveth intelligence and account of these places in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Mid. per. 4▪ Sect. 7.  The Porch was broader than the Temple, fifteen cubits on the North, and fifteen cubits on the South and that that exceeded was called Beth hachillapoth, where they laid up the knives.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify the butchering Knives of the Temple, Ezr. I. 9 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 
b Vil. Ab. ●●. in Ezr. I.  Aben Ezra, as it betokeneth cutting off, which it doth, isaiah. II. 18. Prov. XXXI. 8. And 
c Kimch. Ibid:  so saith Kimchi on the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Knives: And of this sense is Beth hachillapoth, for because they laid up the Knives there; therefore the place was called, The Chamber of the laying up of the Knives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
There was therefore on either end of the extent of the Porch for that space that it stood out further than the buildings of the Temple, a Chamber, one at the end towards the North, and another at the end towards the South, in which two large Chambers were four and twenty little Closets; wherein the Knives were laid up severally for the four and twenty courses of the Priests: And these and such like little Closets the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fenestrae, or Windows; because they were Closets or Boxes joining to the Wall. And besides these that we are speaking of where the Butchery Instruments were laid up, Maymony reckons fourscore and sixteen more, for the laying up of other things, four for every one of the four and twenty Courses. 
d Maym. in Keel Mig● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There were (saith he) ninety six Closets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Temple, wherein to lay up the Vestments, four Closets for every Course. And the name of every Course was written upon their Closets, and they were all shut: And when the men of any Course came into the service upon the Sabbath, they opened their Closets, and took out the Utensils: and when they went out of the service they restored their Vestments to their Closets again, and shut them up. And why made they four Closets for every Course? Namely, that the Utensils might not be jumbled together, but all the Breeches were in one Closet, and upon it was written, Breeches; Girdles in another Closet, and upon it written, Girdles; All the Bonnets in another Closet, and all the Coats in another.  
Now he neither telleth where these Closets were; nor speaketh he among them all, of these for the Knives, that are before us: and the reason of this later, is easily given, because in the place where he hath the words that are produced, he is only speaking of the installing and arraying of the Priests: But where to find these ninety six Closets he hath left us at uncertainty. Were they in the rest of the building of this Porch? It is not like they were, because the Priests usually came ready with their Vestments on, into the Court, and especially so high as the Porch, and came not thither for their Vestments to put them on: there was room enough in the other buildings about the Courts to lodge all these Closets in; but where to point them out we must suspend.  
But what became of the other Rooms of the Porch, besides the entrance; and these two at either end of the building; for there were five and twenty cubits between the entrance and these Chambers on either side upon the ground, and there were divers Chambers and several Stories over head, the building being so very long, and so very high? There is not express intimation to be had, either in Scripture, or in the Jews Antiquities, as far as I can find, how these several parts were disposed of, and therefore we can assert nothing, but leave it to censure.  
A renowned monument the Jews speak of, 
e Mid. per. ●. Sect. 8. Kimch. & Jarch. in Zech. VI.  namely, Crowns that were laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Closets, for a memorial: as it is said in the Prophet Zachary (for they take that literally) Zach. VI 14. And the Crowns shall be to Helem, and to Tobiah, and to Jedaiah, and to Hen the Son of Zephaniah, for a memorial in the Temple of the Lord. And they say, that the young Men or Candidates of the Priesthood did use to climb up Golden Chains which were fixed to the roof of the entry of the Porch, that they might look up into the Closets to see these Crowns.   

SECT. iv A Golden Vine in the Porch, and a Golden Candlestick: and a Marble and a Golden Table.  
AND now let us go in at the entrance of the Porch. And there Josephus his prospective doth represent it to us in these colours, 
a jos. de Bell. lib. 5. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That it had no doors, because it did represent the open Heaven, and all the front of the Gate was gilded with Gold; and through the Gate you might see all the Porch within, which was large (for it was twenty cubits long, and eleven over) and all about the inner door shining with gold.  
Over this inner door (which meaneth the door of the Temple) there was a great golden Vine, of so vast a bigness that (as 
b Id. ibid.  the same Josephus relateth) it had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bunches of Grapes as big as the proportion of a Man. And like a true natural Vine, it grew greater and greater, till it came up to so great a bigness by time and degrees, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men would be offering, some Gold to make a leaf, some a Grape, some a bunch, and these were hung up upon it, and so it was increasing continually.  
Over the Temple door also there was a golden Candlestick, which was given thither by Helena the Queen of Adiabeni, a Woman of famous renown, and of great benefactorship, towards the Jews; of whom, and of whose Sons Izates and Monobazes, Josephus hath a large Story, Antiq. lib. 20. cap. 2. whither I refer the Reader. Of this Candlestick of her bestowing, there is mention in the Talmudick Treatise Joma, in this passage. 
c joma, per. 3.  Ben Kattin made the twelve Cocks for the Laver, whereas before it had but two; he also made the Engine for the Laver, (of which hereafter) that the water of it might not be unclean, by staying in it all night. Munbaz (Monobazes) the King made all the handles of the Vessels which were for the service of the day of Expiation, of Gold. Helena his Mother made the Golden Candlestick over the Temple door: she also made the Golden Table whereon was written the Section about the suspected Wife, etc.  

d Maym. in Beth habbech. per. 3.  In the Porch on either side of the Temple door there was a Table. On the right side, a Table of Marble, and on it they set down the Shewbread as they carried it new into the Temple: And on the left side was a Table of Gold on which they set the old Bread down for a while, when they fetched it out: And the reason why they began on the Marble Table, and ended on the Golden was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they risen higher and higher with holy things, and went not lower and lower.    

CHAP. XIV. The Holy Place.  

SECT. I. The Temple door.  
THE entrance out of the Porch into the Temple was through two Gates, and either Gate had two doors or folding leaves: for the better understanding of which, let us first look upon the dimensions of this passage as we have done upon the others.  
The Talmud and Josephus do seem at the first sight exceedingly to differ, about the measure of this Gate: the 
a Mid. per. 4: Sect. 1.  Talmud reckoning it but twenty cubits high, and ten broad; and 
b joseph. de Bell. l. 5. c. 14.  he five and fifty cubits high and sixteen broad. In which diversity, if we take the proper meaning of either party, the difference between them will not be so vast, as at the first scanning it doth seem to be. It is the manner of the Talmud in measuring of the Gates to speak only of the open space through which the passage was, but Josephus, as hath been observed before, measures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole front of the Gate both above the open space and the spreading of the posts on either side it: and after this their usual manner they both of them measure this Gate through which we are going: The very open space that gave the passage was but twenty cubits high and ten broad; and of this measure were the two doors: but the front of the Gate was three cubits (curiously wrought and richly gilded) on either side, and thirty five cubits above the Gate to the roof or first floor of the entry of the Porch: and this is the meaning of Josephus, as it appeareth plainly enough by these his two passages. For as to the first he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That the Gate of the House (meaning this that we are about) was gilded all over, and so was the Wall all about it: And as to the second, he hath this saying, somewhat difficult, but well understood resolving the matter according as hath been spoken. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Temple having two floors, or being double roofed, that within was lower than that without, and had gilded doors of fifty five cubits high, and sixteen broad.  
Now by what he saith that the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or double floored or roofed, his meaning is, that as you stood in the Temple there was a first floor over your head, and a room above that, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have spoken before, and above that there was the roof; Had all the House been open to the very roof, as our Churches are, there could have been no difference between the height of the Holy and most Holy place to the roof, but both had been alike.  
But both places being floored over, and having an upper Chamber above them, there was a difference made in the height of this first floor: for in the Holy place it was five and fifty cubits from the ground, but in the Most Holy place it was but twenty, as shall be showed. Now the Porch had its floor lay at the least as high if not higher than the floor of the Holy place: and so the space above the Gate to the first floor was a goodly space, and made a fair front: It seemeth by our Author that the first floor of the Porch was ninety cubits high, yet doth he reckon the height of the Gate but five and fifty, because he reckons only to the height of the floor of the Holy place, and the height of the front of the Gate of the Oracle, for he speaketh of them both alike.  
Thus much being observed concerning the height and breadth of this Gate; it is also to be remembered that the Wall of the Temple was six cubits thick, as was observed when we measured the breadth of the building. 
c Mid. ubi supr. Ezek. IU. 14. ●  The two Leaves of the Gate therefore which were five cubits broad apiece, were hung up a little within the thickness of the Wall from the Porch, so that when they were opened they covered the whole thickness of the Wall on the right hand and the left, that as you passed through you could not see it.  
Now at the very farthest of the thickness of the Wall towards the Holy place, there was a two-leaved Door likewise paralleled to this that we have surveyed, which when the Leaves opened, they fell back to the Wall which was at the lower end of the House, and covered a place which was ungilded: for all the Walls were gilded but only the places where the Leaves of the Doors fell back.  
And thus had you two several Doors of two folding Leaves apiece to go through between the Porch and the Temple, the one standing within a cubit of the Porch, and the other at the very edge of the Wall within, and so when they were both shut there was a five-cubit space between them, which was so much space in the thickness of the Temple Wall.  
The outer Door is called commonly by the Jews, the great Door of the Temple, not but that the inner Door was as big, but because of the great front that this Gate had, which the other had not: And of this outer Door there are these memorial or remarkable things recorded among them. First, That the Morning Sacrifice was never killed till this Door was opened: And so it is recorded in the Treatise Tamid, or concerning the daily Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Tamid. per. 3. Maym. in Tamid. per. 6▪  That he that was to slay the Sacrifice, killed him not till he heard the noise of the great Gate opening.  
And there they relate the noise of this Gate might be heard to Jericho, and so the noise of divers other things there mentioned, in which they do Hyperbolise for the glorifying of the matters of the Temple. And a second thing for which this door is renowned among them, is, For that it had two Wickets in it, in either leaf one, one in the North leaf, and another in the South: And that through that in the South no Man passed, but that that was it of which Ezekiel saith, 
e Ezek. XLIV. 2.  This Gate shall be shut, it shall not be opened, and no Man shall enter in by it, etc.  
Now for the opening of these Doors every morning, the way was thus: One took a Key and opened the Wicket in the North leaf of the Door, and went in, into the five cubit space between the two Doors: and there he went in at a Door into the very Wall where there was a hollow passage into the Holy place, coming forth in the place where one of the Leaves of the inner Door fell to the Wall.  
Being come in, he opened that inner Door, and then he came and opened the outer Door, at the noise of the opening of which the killer of the Morning Sacrifice went about that work: 
f Sotah per. 2.  In this five cubit's space between the two Doors even behind the leaf of the Door on the right hand, there was a Marble Flag of a cubit square lay lose in the floor with a ring fastened in it to pull it up, and when the Priests tried and suspected Wife, they came hither and pulled up this stone, and took dust from under it, to put into the water to make her drink, as was enjoined, Numb. V 17, etc.   

SECT. TWO The Veil.  
BEtween these two Doors also in this five cubit space, there hung a Veil answerable to the Veil at the Door of the Tabernacle, Exod. XXVI. 36. And so it is testified by Josephus, 
a joseph. de Bell. l. 5. c. 14.  who speaks of two Veils, one at the entering into the Holy place, and another to distinguish betwixt the Holy and Most Holy. And he describes the Veil to have been of the measures that he had newly spoken of before, namely five and fifty cubits deep and sixteen cubits broad (yet the Gate where it hung was but ten) and that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. VII. 21.) Babylonian Tapistry-work, of blue, purple, scarlet, and fine twined Linen, which he resembles to the four Elements.  
Other Jews likewise give us intimation of such a Veil hanging at the entrance into the Holy place. For the Talmudick Treatise 
b Tamid. per. 7.  Tamid, mentioned but a little before, speaking of the High Priest going into the Holy place to worship, saith, there were three that held him, one by his right hand and another by his left hand, and a third by the precious Stones in the Breastplate. And when the precedent heareth the sound of the High Priests feet coming out, he lifteth up the Veil for him: and then himself goeth in and worshippeth, and after him his Brethren the Priests go in and worship.  

c Maym. in Kele Mikdash per. 7.  There were thirteen Veils in all about the Temple: namely, seven for the seven Gates of the Court: one at the Gate of the Porch, one at the Gate of the Temple, and two betwixt the Holy and the Most Holy place, and two just over them in the room above: 
d Shekalim per. 5.  And there was an Overseer of the Veils, that took care for the supply and the right ordering of them: and if they were defiled by any common uncleanness, they were taken down and washed and hung up in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel to dry: And when new Veils were made, they were hung up on the Gallery in the Court of the Women, that they might be viewed by all the people to see that they were right.   

SECT. III. The Holy place itself.  
THIS place was forty cubits long and twenty broad: and in Solomon's Temple it 
a 1 King. VI 2▪ 17.  was thirty cubits high, having no floor at all on this side the roof, 
b joseph. ubi supr.  but in Herod's Temple it was sixty: For the the Children of the captivity building their Temple sixty cubits high, they floored it not over, but left it open to the roof in the Holy place as Solomon's Temple had been, and according to the same height was the floor laid, when it was floored over in the time of Herod.  
And here two things are to be remembered; 1. That whereas the lower leads of the building which were over the side Chambers, were but fifty cubit's high, as hath been described, and there was a passage off those leads into the upper Chamber over the Holy place, and it was by steps of ten cubits high, partly without the Wall, and partly within the thickness of the Wall itself. 2. That there was an inequality of the height of the floors in the three parts of the House, the Porch, the Holy place and the Most Holy. The first floor of the Porch was ninety cubits high, the Holy place sixty, and the most Holy but twenty. And therefore whereas there was a floor over the most Holy place, even with the floor over the Holy place, viz. at sixty cubit's height, that was not the first floor over it, but there was another floor forty cubits beneath that.  
The beauty and richness of this place was exceeding great: The floor of it upon which they trod was planked with Fir boards, and they gilded with gold; and the Walls were also cieled or wainscoted with Cedar, and that gilt likewise: This gilding was from the ground floor, even to the floor over head, all the sixty cubits high up the Walls; and this is meant when the Text saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He built the Walls of the House within with boards of Cedar from the floor of the House to the Walls of the covering: that is, up to the very Walls of the floor over head, as it is well expounded by the Rabbins upon that place.  
For fifty cubit's height of the Walls was the embroidery of Branches and open Flowers, etc. and for the ten cubits above, it was the place of the Windows: for the side Chambers without the House, in three stories, did take up the height of fifty cubits high, so that for so high no Windows could be made into the House, but the space of ten cubits above, was the place for the Windows which were made narrow without and broad within.  
The deckage or carving of the Wainscot of the Walls is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The carving of knops and open flowers, as our English renders it: but the Hebrew Doctors are somewhat nice about the construction of these words. The Chaldee expounds it, the engraving of the likeness of Eggs (Ovals) and wreaths of Lilies: as if he meant that he wrought the Walls with the work of Lily garlands▪ and an Oval in the midst of a garland: 
c Levi Gers. in 1 King. VI  Levi Gershom understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovals, as the Chaldee doth, but he takes them to be such Ovals as are the buds of Flowers, and that out of them came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flowers spreading and opening as in their maturity. 
d Kimch. ib.  David Kimchi takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wild Gourds, and so our English hath it also in the Margin; and this I take to be the proper construction of the words, and this the embroidery of the Walls: That there was the carving of Cherubims and Palm-trees, and the carving of Gourds and open Flowers interchanged thus: first a border of Gourds or Pompions or such like Apple-fashioned sculpture intermixed with Marigolds, Gillyflowers, and such opening flowers, and this border or wreath went round about the House: upon this wreath as upon a base, were set the feet of Cherubims, and the rooting of Palm-trees both which stood up from this wreath 
e 1 King. VI 2● Ezek. XLI. 18, 19  a Cherub and a Palmtree, a Cherub and a Palmtree round about: above the Heads of the Cherubims and Palm-trees was such another wreath, and Cherubims and Palm-trees set upon that again, and so interchangeably to the top. By all which was signified the attendance of Ministers, Heb. I. 14. and flourishing condition, Psal. XCII. 12, 13. of those that serve the Lord and wait upon him. Every one of the Cherubims was pictured with two faces, one of a man that looked toward the Palmtree on one hand, and the other of a Lion that looked toward the Palmtree on the other.  
Whereas it is said that twenty cubits were built on the sides of the House with boards of Cedar from the floor to the Walls, 1 Kings VII. 16. the Jews do expound these twenty cubits by way of breadth and not of height, as thinking that they mean, that besides the sides of the House on either Hand, which were forty cubits long, he also made the like work upon either end of the room, which was twenty cubits broad: But the Text doth speak it more peculiarly of the most Holy place, and sheweth what was the height of that, which was different from the outer room or Holy place, as we shall see hereafter.   

SECT. iv The Candlestick.  
THERE were three remarkable and renowned things in the room of the Holy place, which next come to our observing, and those were the Candlestick, the Table of Shewbread, and the Altar of Incense: The first of Gold, and the other two gilded, so that here in this room could nothing be seen but Gold. 
a joseph. ubi sup.  Josephus sets out these three things with this Encomium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were three most wondrous workmanships, and to be renowned amongst all men: And that the seven Lamps in the Candlestick resembled the seven Planets: And the twelve Loaves upon the Shewbread Table, the twelve Signs in the Zodiac or the Year: And the Incense Altar, whereon Incense was offered, which came partly out of the Sea, and partly from Land, denoted that all things are of God and to him.  

b Maym. in neth habbech. per. 3.  The Candlestick was eighteen hand breadth high, which according to the cubit of six hand breadth, was a yard and an half: It had three feet, which almost lay flat upon the ground: As three hand breadth height, there was a flowering of a Coronet work curiously spreading out, then went the shaft up, two hand breadth high; and there was a dish, a boss, and a flowering above the boss, and all in a hand breadth compass: thence the shaft went up again, plain for two hand breadths, and then was there a boss of a hand breadth, and there went out two branches, which were carried out, bowed on either side, till they were to be brought up strait to an equal height to the top of this middle shaft out of which they proceeded. Then was there an hand breadth of the shaft plain, and a boss of an hand breadth, and then came out two branches more on either side: And again, one hand breadth of the shaft plain, and a boss again of an hand breadth, and then came out two branches more: Above them was two hand breadth of the shaft plain: And for the three hand breadths above, there were three cups, and three bosses, and three flowerings in that space, and so the Lamp stood in a flowering.  
In every branch that came out of this middle shaft, there were three Cups at a handsome distance one from another, and above the highest a boss, and above that a flowering, and in that flowering the Lamp stood: And before the Candlestick there was a Stone with three steps cut in it, on which he that mended the Lamps stood, and on which he set down his dishes whilst he was about that work.  
This Candlestick of seven branches (to which allusion is made, Apoc. I. Zechar. IV. 2. Apoc. XI. 4.) was set on the Southside of the House, but so as that the arms or branches of it spread North and South: All the Lamps or Lights that were set in the six branches that came out of the shaft, were turned bending, and looking towards the Lamp which was in the middle in the shaft itself, and the Lamp in that, was turned bending towards the most Holy place, and therefore it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Western Lamps: These seven Lamps (which denoted the seven Spirits of God, Rev. IV. 5. & V 6. which the Jews call, the Seven Spirits of Messiah from Esay▪ XI. 1, 2, 3.) did burn continually or if any of them were gone out, every Morning and Evening they were lighted again, and their perpetual Light resembled the Word and Doctrine of Salvation, the Light of the Lord, in which we see Light.  
These Lamps were called the Candle of the Lord, 1 Sam. III. 3. where it is said, before the Candle of the Lord went out, the Lord called to Samuel, etc. upon which words, David Kimchi giveth this Gloss, 
Kimch. in 1 Sam. III. Vid. Leu. Gers. ibid.  If this be spoken concerning the Lamps in the Candlestick, this was somewhat before day: for the Lamps burnt from Even till Morning; yet did they sometimes some of them go out in the Night. They put Oil into them by such a measure as should keep them burning from Even till Morning, and many times they did burn till Morning; and they always found the Western Lamp burning. Now it is said, that this Prophecy came to Samuel, before the Lamps went out▪ while it was yet Night, about the time of Cocks crowing▪ for it is said afterward, that Samuel lay till Morning: Or allegorically it speaks of the Candle of Prophecy; as they say the Sun ariseth, and the Sun sets: Before the holy blessed God cause▪ the Sun of one righteous Man to set, he causeth the Sun of another righteous Man to rise. Before Moses his Sun set, Joshua's Sun arose; before Elie's Sun set, Samuel's Sun arose: And this is that which is said, Before the Candle of God went out.  
The Lord needed no light of Candles (no more than he needed Bread which was set upon the Shewbread Table) nor the Priests needed no Candles in this room neither, for the Windows though they were high, yet did they give light into the Room abundantly, but God by these Candles did as it were enlighten the People to teach them Spiritual things by these Corporal, and to acquaint them with the necessity of the light of his Word, and the Bread of Salvation which came down from Heaven. And therefore when Solomon did make 
d 2 Chron. IU.  ten Candlesticks, and ten Tables, and set them intermixedly by five and five on either side the House, he added nothing to God, but he added only more splendour to the service, and more lustre to the Doctrine of the necessity of the light of the Word, and of the Bread of Life, 
e Baal Hatturim in Leu. XXIV.  Our wise Men say (saith Baal Hatturim) that the Western Lamp (which never went out) was a testimony that the Divine glory dwelled amongst Israel.   

SECT. V The Shewbread Table.  
ON the North-side of the House which was on the right Hand, stood the Shewbread Table of two cubits long, and a cubit and a half broad, 
a Exod XXV. 23.  in the Tabernacle of Moses, 
b Maym. ubi sup.  but wanting that half cubit in breadth in the second Temple (the reason of the falling short not given by them that give the relation.) It stood length ways in its place, that is East and West, and had a Crown of Gold round about it, toward the upmost edge of it, which 
c Vid. Baal hatturim in Exod. XXV.  the Jews resemble to the Crown of the Kingdom.  
Upon this Table there stood continually twelve Loaves, which because they stood before the Lord, they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Mark XII. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The bread of setting before, for which our English hath found a very sit word, calling it the Shewbread: The manner of making and placing of which Loaves was thus.  

e Maym. in Tamid●n. per. 5.  Out of four and twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sata (three of which went to an Ephah) that is, out of eight bushel of Wheat being ground, they sifted out 
f Leu. XXIV. 5.  four and twenty tenth Deals 
g Exod. XVI. 36  or Omers of the purest Flower; and that they made into twelve Cakes, two Omers in a Cake; or the fifth part of an Ephah of Corn in every Cake: They made the Cakes square, namely ten Hand breadth long, and five broad, and seven Fingers thick: They were made and baked in a room that was in the great building Beth mokadh, on the North-side of the Court, as we shall show anon, and they were baked on the day before the Sabbath.  
On the Sabbath they set them on the Table in this manner: Four Priests went first in, to fetch away the Loaves that had stood all the week, and other four went in after them to bring in new ones in their stead; Two of the four last, carried the two rows of the Cakes, namely six a piece: and the other two carried either of them a golden dish, in which the Frankincense was to be put to be set upon the Loaves, and so those four that went to fetch out the old Bread, two of them were to carry the cakes, and the other two the dishes: these four that came to fetch the old Bread out, stood before the Table with their Faces towards the North, and the other four that brought in the new stood betwixt the Table and the Wall, with their Faces toward the South; those drew off the old cakes, and these as the other went off slipped on the new, so that the Table was never without Bread upon it, because it is said, that they should stand before the Lord continually.  
They set the cakes in two rows, six and six, one upon another, and they set them, the length of the cakes cross over the breadth of the Table (by which it appears that the Crown of Gold about the Table, risen not above the surface of it, but was a border below edging even with the plain of it, 
b R. Sol. in Exod. XXV.  (as is well held by Rabbi Solomon) and so the cakes lay two hand breadths over the Table on either side; for the Table was but six hand breadth broad, and the cakes were ten hand breadth long: Now as for the preventing that, that which so lay over should not break off, if they had no other way to prevent it (which yet they had, but I confess that the description of it in their Authors I do not understand, yet their manner of laying the cakes one upon another, was such, as that the weight rested upon the Table, and not upon the points that hung over.  
The lowest cake of either row they laid upon the plain Table: and upon that cake they laid three golden Canes at distance one from another, and upon those they laid the next cake; and then three golden Canes again, and upon them another cake, and so of the rest; save only that they laid but two such Canes upon the fifth cake, because there was but one cake more to be laid upon. Now these which I call golden Canes (and the Hebrews call them so also) were not like Reeds or Canes, perfectly round and hollow thorough, but they were like Canes or Kexes slit up the middle, and the reason of laying them thus betwixt cake and cake, was, that by their hollowness Air might come to every cake, and all might thereby be kept the better from moldiness and corrupting; and thus did the cake lie hollow, and one not touching another, and all the golden Canes being laid so, as that they lay within the compass of the breadth of the Table, the ends of the cakes that lay over the Table on either side, bore no burden but their own weight.  
On the top of either row was set a golden dish with a handful of Frankincense, which when the Bread was taken away, was burnt as Incense to the Lord, Leu. XXIV. 7. and the bread went to Aaron and his sons, or to the Priests as their portions to be eaten.  
What these Loaves did represent and signify, is variously guessed: the number of twelve in two rows seem to refer to the Twelve Tribes, whose names were so divided into six, and six in the two Stones on the High Priests shoulders: And as Bread is the chief subsistence and staff of our mortal life, so the offering of these might denote an acknowledgement of the people, of their receiving of all their subsistence from the Lord, to whom they presented these as their Tribute: and these aswell as the Lamps standing before the Lord, might show, that their Spiritual and Temporal support were both before him. But our pursuit is to look after the things themselves, leaving the allegorising of them unto others: for in such things men are most commonly more ready to give satisfaction to themselves, than to take it from others, for as much as the things themselves may be bended and swayed to various application.   

SECT. VI The Altar of Incense.  
THE Candlestick stood on the one side of the House, and the Table on the other, and this Altar in the middle: not just betwixt them, but somewhat higher in the House toward the most Holy place than they were: These three Ornaments and furnitures of the Holy place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a were set in 
a Maym. in Beth habhec. per. 3.  third part of the House; that is, whereas the House (meaning the Holy place) was forty cubits long, when you had gone up six and twenty cubits, and two third parts of a cubit into the room, there stood the Table and Candlestick, and somewhat further higher towards the Veil stood this Altar.  

b Exod. XXX. 1, 2. Maym. ubi sup.  It was a cubit square, and two cubits high, had four Horns at the four corners of it, and a Crown about the brim or edge of it, which the Jews say denoted the Crown of the Priesthood: It stood not so nigh the Veil of the most Holy place, but that one might go about it; and so how the Priest did on the day of Expiation, and besprinkled the Horns of it with Blood, we observe elsewhere.  
On this Altar (commonly called the golden Altar) Incense was offered Morning and Evening every day: a Figure, if you apply the action to Christ, of his Mediation; and if to man, a resemblance of the duty of Prayer. The twelve cakes which resembled the sustenance and sustentation of the Twelve Tribes, which was ever before the Lord, were renewed only once every week, but the Lamps dressed, and the Incense offered twice every day, for we have more need of the light of God's Word, and of Prayer, than of our daily food. And if we will apply all the three to Christ, The Kingly Office of Christ provided Bread for his People, his Prophetic Office provided the light of his Word, and his Priestly Office the Incense of Mediation.    

CHAP. XV. The most Holy place.  

SECT. I. The Partition space. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THE Holy and the most Holy place were divided asunder by a threefold partition, namely by a cubit space, and by two Veils, on either side of that space: The partition space which 
a Mid. per. 4.  was a cubit broad, and no more, by the Jews is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 
b Aruch. ●in voce.  Rabbi Nathan confesseth to be a Greek word, and he saith it signifieth within or without, as meaning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was doubtful to them, whether it were within or without; and thus it is interpreted 
c Talm. jerus. per. 5.  in the Jerusalem Talmud: 
d Beth habbec. per. 4.  Maymony helps us to their meaning thus, In the Temple there was a Wall which parted between the Holy and most Holy place, a cubit thick. But when they builded the second Temple, they doubted whether the thickness of that Wall belonged to the measure of the Holy place, or to the measure of the most Holy place: Therefore they made the most Holy place twenty cubits long complete: and they made the Holy place forty cubits long complete. And they left a space betwixt the Holy and most Holy place of a cubit breadth; and in the second Temple they built not a Wall there, but they made two veils, one at the end of the most Holy place (Eastward), and the other at the end of the Holy place (Westward) and between them there was a cubits breadth, according to the thickness of the Wall that had been in the first Temple: But in the first Temple there was but one Veil.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is well conceived by the Learned 
e Const. Lemper. in Mid. p. 164.  Lempereur to be the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a disease in the Eye, distempering the sight, and hindering it, and so were the Eyes of the understanding of the bvilders of the second Temple at a stand about this place, whether it should belong to the Holy or most Holy place, and thereupon they called the place itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Wall that Solomon built for the parting of the Holy and most Holy place, being a cubit thick (in stead of which this space was left) had these things regardable and considerable in it, and not easy to be understood.  
First, For the entering of the Oracle, he made doors of Olive-Tree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. VI 31. These later words are very difficult of construction, and if we go to Glossaries for the explication of them, they will give us variety of senses, but little facility of understanding. The Chaldee renders it only, Their posts with its lintel were orderly set, taking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ranked in order, and giving but very little light unto the obscure place. David Kimchi, and Rabbi Solomon seem to understand it, that the posts of the doors were not four square but five square, if we may use such a word, or wrought into five ribs, as their own words are. But Levi Gershom hath a far fetch for it, for he thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth the fifth Gate that was in the Temple as you went forward; the Temple door the fourth, the Porch door the third, the door of the inner Court the second, and of the outer Court the first.  
To me the words seem to bear this construction; The post which was the door cheeks was at the fifth cubit; meaning from either Wall of the House, come inward five cubits, and there was the door cheek, and so the House being twenty cubits broad, the door hereby is concluded to be ten. And this may the rather be so interpreted, because the Text had been taking notice of the breadth of the House immediately before; as when it was speaking of the Cherubims Wings, it saith, the Wing of the one touched the one Wall, and the Wing of the other touched the other Wall; and speaking of the adorning of the House, it saith, all the Walls of the House were Carved, and the Floor Gilt, and then he comes on to speak of the partition betwixt the one House and the other, and saith, That the Oracle had a two leaved door of Olive-tree, and the fifth cubit from either Wall was the post which served for the cheeks of the door: And so it is said in vers. 33. He made for the door of the Temple posts of Olive-tree, from the fourth cubit; that is, four cubits from either side Wall he set up an Olive beam for a post on either side the door, of a cubit thickness, and so the door came to be ten cubits broad.  
A second thing of difficulty to be understood about this partition Wall in Solomon's Temple, is that which is spoken in vers. 22. of the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he made bars in chains of gold before the Oracle, and he overlaid it with gold. All the difficulty lies in the first word, for it is generally agreed by the best skilled in the Language, the Chaldee and the Rabbins that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth chains, but, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Question. The word properly signifieth, He caused to pass over, but in this place, R. Solomon, and D. Kimchi take it in a Chaldee propriety, as signifying to make bars, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bars, in the Hebrew is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee. The sixteenth verse of 2 Chr. III. giveth some light to this obscurity, for there it is said, He made chains as in the Oracle, and put them on the heads of the pillars; by which he means the flower wreaths that we spoke of before that went about the Chapter, and the like is to be understood here. That upon this Wall which was before the Oracle, and divided betwixt the Holy and most Holy place, be made borders or chained wreaths, with a swelling in the border like a bar in it, carried from the one side of the House to the other upon this Wall.   

SECT. II. The Veil.  
THE Veils were two, as was observed before, and the reason given why; 
a Maym. in Kelt Mik. per. 7.  and these two Veils were renewed every year, the old ones taken away, and new ones put in their room: It was woven of four colours, blue, purple, scarlet, and fine white linen yarn, every one of these threads twisted six double, and woven upon hair for the warp, of seventy two hairs twisted into every thread. These two Veils rend at our Saviour's death from the top to the bottom, Matth. XXVII. 51. and gave demonstration of the laying open and common of those Ceremonious things which had thitherto been reserved in such recluseness and singularity. The Evangelist indeed calleth it by the name of One Veil, and so also doth Josephus, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b De bell. lib. ●. cap. 14.  It was parted by a Veil. For, 1. Though they were two, yet hung they up to be but as one partition. 2. Had they known where the proper place of one Veil had been, there had been but one in this second Temple and no more.  
Imagine what an amazement it would prove to the two Priests that were that Evening that our Saviour suffered, to mend the Lamps, and to burn the Incense, to see, and for the rest of the people to hear that the Veils rend of their own accord from the top to the bottom, and no Hand upon them. Had not a Veil been upon the Eyes of that Nation, they might have seen more in this matter than they did, and made a better use of it than they made. Whether that story that is both in Josephus and in the Talmudicks, about the Gate of the Temple opening of its own accord, which we shall relate ere long, refer not to this story in the Gospel, be it referred to the Reader to judge. The Apostle himself gives us the typical application of this piece of the Sanctuary, Heb. X. 19, 20. Having boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the Veil, that is to say, his flesh.   

SECT. III. The most Holy place itself.  
THE most Holy place in Moses his Tabernacle was a perfect cube of ten cubits long, and ten cubits broad, and ten cubits high: And the like was it in the Temple that was built by Solomon of twenty cubits every way, 2 Chron. III. 8. For though the Temple itself were thirty cubits high, yet did he floor over the most Holy place at twenty cubit's height: And to this sense is that verse to be understood, in 1 King. VI 16. He built twenty cubits on the sides of the House, both the floor and the Walls with boards of Cedar; he even built them for it within, even for the Oracle, even for the most Holy place.  
The beauty of the Walls of this place, was agreeable to the other; decked with Cherubims and Palm-trees, and some precious Stones intermixed, Floor and Walls, and Roof and all gilded with Gold. It is said in 2 Chron. III. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he overlaid the upper chambers with gold, which may move a just Query, for over the Holy place there was no upper chamber at all, (that is, in the Temple built by Solomon, for of that we are speaking) but it was all open to the Roof, being but thirty cubits high: and over the most Holy place there was indeed an upper room of ten cubits high; but why this should be called Chambers in the plural number, and why it should be gilded at all, since there was no coming into it, nor no way to come there, is not easy to apprehend: And as for the side Chambers, that were set on the outside of the House, is there warrant or reason to suppose them overlaid with Gold, where they were to lay up Corn and Wine, and such other things of Tithes and first Fruits? Therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be understood, not the upper Chambers in the common sense in which the word is used, for there was none over the Holy place but the upper Floor, or the Roof of the Holy and most Holy place, and so the Text showeth that the Rooms were all overlaid with Gold every where, both the Floor on which they trod, and the Walls and the Floor or Roof over head.  
But another Text in the Book of Chronicles helpeth to resolve this doubt, and that is, 1 Chron. XXIX. 3. Moreover because I have set mine affection on the House of my God, I have of mine own proper good; of Gold and Silver which I have given to the House of my God, over and above all that I have prepared for the holy House: Even three thousand talents of Gold, of the Gold of Ophir, and seventy thousand talents of refined Silver, to overly the Walls of the Houses withal; where these two things are remarkable. First, That he saith this preparation was above what he had prepared for the holy House, and yet, he saith, he had prepared it for the House of God. And secondly, That here is mention of Silver to overly the Walls withal, whereas it is plain, that within the Temple itself all the overlaying was of Gold. Therefore it is thus to be understood, that beside the store of Gold that David had provided for the gildings of the House within, in the Holy and most Holy place, he had also laid by a stock of Gold and Silver both, to gild and overly the Chambers over the Porch (for there were upper Chambers divers in it, the height of it being one hundred and twenty cubits) and to beautify the side Chambers, and the other Chambers that were about the Courts.  
Now in the Temple after the Captivity, we do not find that they were so curious to reduce the compass of the most Holy place to a cubick form, but that the height of it did exceed the breadth, it being twenty cubits long, and twenty cubits broad, like that of solomon's, but the height far more for aught I find determined to the contrary.   

SECT. iv The Cherubims and Ark.  
AS there were two Cherubims upon the Ark itself, so also did Solomon cause two Cherubims besides, to be made to stand over the Ark, it standing between them: they are so plainly and facilely described, in 1 Kings VI 23. that I shall refer the Reader thither for the story of them, and say no more concerning them but only this, that as the two Cherubims upon the Mercy seat, may very well be resembled to Christ's two natures, so these two that stood by, to the two Testaments; which in their beginning and end reach the two sides of the World, The Creation, and the last Judgement, and in the middle do sweetly join one to another.  
The Ark (the strength and presence of the Lord, Psal. CV. 4. and the glory of Israel, 1 Sam. IV. 22. the most pregnant and proper resemblance of our Saviour, in whom God dwelleth among men) described, Exod. XXV. 10, etc. and XXXVII. 1. etc. 
a Maym. in beth babbech. per. 4.  was set upon a stone, up toward the West-end of the most Holy place, even under the middle wings of the two tall Cherubims that stood besides it: For the Cherubims spread forth their two wings over the place of the Ark, and the Cherubims covered the Ark, and the staves thereof above. And they drew out the staves, that the ends of the staves were seen out in the Holy place before the Oracle; and they were not seen without, 1 King. VIII. 7, 8. 2 Chron. V. 8, 9 For before the Temple was built, while the Ark was in a moving posture, the staves whereby the Ark was born, were of an equal length on either side it, ready for the Priests shoulders when there was occasion for the Ark to flit; but now when they had brought it into Solomon's Temple, where it was to fix and remove no more, they drew out the staves towards that side that looked down the most Holy place. 
b R. Leu. Ger. in 1 King. VIII.  Levi Gershom is of opinion, that these staves were not the same that were made by Moses, but of a longer size, and that they reached down to the very Door; and that though there were Doors betwixt the Holy and most Holy place, yet those Doors could not shut because of these staves. 
c Kimch ib. & K. ●ol. ibid.  And Kimchi, and Jarchi come up very near to the same supposal, conceiving that the Ark stood not up near the Western Wall of the House, but more downward, towards the Door, and that the staves reached down to the Door; and on the day of Expiation, when the High Priest went into the Holy place, he went up to the Ark between these staves, and could not go off to one hand or other.  
But that that hath strained from them this conception is, 1. Because they have strictly taken the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text in the Book of Kings, for the Holy place without the Veil, whereas the Book of Chronicles doth expressly render it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ark; for whereas the one place saith, that the heads of the staves were seen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth not the whole room, either of the Holy or most Holy place, but that singularly Holy place that was under the wings of the Cherubims; for of that place had the Text spoken immediately before, when it said, The Priests brought the Ark into the most Holy place, under the wings of the Cherubims. For the Cherubims spread forth their wings over the place of the Ark, etc. and then he comes on and saith, And they drew out the staves, so that the ends of the staves appeared out of that holy place, meaning under the wings of the Cherubims. And 2. The Authors alleged have strictly taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean so, as one standing at the Door betwixt the Holy and most Holy place, had the most Holy place before him; whereas it signifieth in the same sense that it doth in that clause, in Gen. I. 20. Let the Fowl fly upon the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath well rendered, in the open Firmament of Heaven. And so is it to be taken here, and the verse in hand may be properly understood thus; And they drew out the staves at length, so that the ends of the staves were seen from that Holy place in the open face of the Oracle: but they were not seen without. The staves were the same that were made by Moses, and their length not great, but only so much as to fit a Man's shoulder on either side of the Ark; and now when they had set the Ark between the two standing Cherubims on the Floor, the Cherubims inner wings covered the Ark, and the staves that were above at the ends of the Ark, but the rest of the staves drawn out downward toward the Oracle Door, shot out from under the Cherubims wings, and appeared in the open Face of the most Holy place, and the High Priest when he came to offer Incense at the Ark on the day of Expiation, he stood before the Ark between the staves.  

d Maym. ubi sap.  It is fancied by the Jews, that Solomon when he built the Temple, foreseeing that the Temple should be destroyed, he caused very obscure and intricate Vaults under ground to be made, wherein to hid the Ark when any such danger came, that howsoever it went with the Temple, yet the Ark which was as the very life of the Temple might be safe. And they understand that passage in 2 Chron. XXXV. 3. Josiah said unto the Levites, Put the Holy Ark in the House which Solomon the son of David did build, etc. 
e Kimch. in 2 Chron. XXXV.  as if Joah having heard by the reading of Moses his Manuscript, and by Huldahs' Prophecy, of the danger that hung over Jerusalem, he commanded to convey the Ark into this Vault, that it might be secured, and with it, say they, they laid up Aaron's Rod, the pot of Manna, and the anointing Oil: For while the Ark stood in its place, upon the Stone mentioned, they hold that Aaron's Rod and the pot of Manna stood before it, but now were all conveyed into obscurity, and the Stone upon which the Ark stood, lay over the mouth of the Vault. But Rabbi Solomon, which useth not ordinarily to forsake such Traditions, hath given a more serious Gloss upon the place; namely, whereas that Manasseh and Amon had removed the Ark out of its Habitation, and set up Images and abominations there of their own, Josiah speaketh to the Priests to restore it to its place again: what became of the Ark at the burning of the Temple by Nabuchadnezzar we read not, it is most like it went to the fire also. How ever it sped, it was not in the second Temple, and is one of the five choice things that the Jews reckon wanting there. Yet had they an Ark there also of their own making, as they had a Breastplate of Judgement; which though they both wanted the glory of the former, which was giving of Oracles, yet did they stand current as to the other matters of their Worship, as the former Breastplate and Ark had done.  
And so having thus gone through the many parts and particulars of the Temple itself, let us but take account of the several parcel measures, that made up the length of it an hundred cubits, and so we will turn our Eye and survey upon the Courts.  


f Mid. per 4▪  1. The Wall of the Porch was five cubits thick.  
2. The Porch itself eleven cubits broad.  
3. The Wall of the Temple six cubits thick.  
4. The Holy place forty cubits long.  
5. The space between Holy and most Holy place one cubit.  
6. The length of the most Holy place twenty cubits.  
7. The Temple Wall six cubits thick.  
8. The breadth of the Chambers at the end six cubits.  
9 The Wall of the Chambers five cubits thick.     

CHAP. XVI. The Courts of the Temple.  
THE dimensions and platform of the Temple itself being thus laid out, we may now the better observe the form and situation of the Courts that were before it or about it: Where, in the first place it will be needful to remember that again which was spoken before, which was, that the Temple and all the Courts about it, were not pitched so just in the middle of the Mount of the House, as that they lay in an equal distance from the four sides of the encompassing Wall, 
a Mid. per. 2.  but they were situate more towards the North-side and West, in such manner, as that they left less space betwixt them and the West, than betwixt them and the North; and less betwixt them and the North, than between them and the East; and less betwixt them and the East, than betwixt them and the South.  
There were three which we may call Courts, belonging to the Temple, besides that space in the Mountain of the House without them, which was very large, and which is ordinarily called by Christian Writers, Atrium Gentium, or the Court of the Gentiles. And these three were, The Court of Israel and the Priests, the Court of the Women, and the Chel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but properly and ordinarily the two former are only called Courts: That word in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Text, 2 Chron. IV. 9 and in the Chaldee Paraphrast, Esa. I. 12. 1 Sam. III. 3. Ezek. XLIII. 8. and by the Rabbins most constantly when they speak of these places, David Kimchi gives the Etymology of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 
b Kimch. in 2 Chron. IV. & in Michol.  it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies help,) because that every one that came to pray there with a good Heart was helped by the Lord his God; And much to the same purpose Rabbi Nathan, when he saith, 
c Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they prayed there to the Lord to help them, etc. there being their last recourse for help in all exigents, as 1 King. VIII. 31, etc. the word is used in Ezek. XLIII. 14. in another sense, namely, for a border or half pace at the foot of the Altar, on which the Priests that sacrificed stood, 
d Kimch. in Ezek. XLIII.  as Kimchi expounds it upon that place, and which we shall meet with afterward.  
These two Courts are sometimes so spoken of in Scripture, as if they were three, for there is mention of the Court of the Priests, and the great Court, 2 Chron. IV. 9 and the Court of the Women, as we shall observe by and by, and yet they were indeed but two, for though the Court of the Priests, and the Court of Israel were distinguished, yet were they not divided, but the Court of the Women was divided from them both.  
The measure of the Court of Israel and the Priests (which is sometime called Emphatically, The Court, and sometime, The Court of Israel) 
e Mid. per. 5. Sect. 1.  was one hundred eighty and seven cubits long; that is, from East to West, and one hundred thirty and five broad from North to South. The Temple stood just in the middle of the breadth of it, so that the Front of the Temple or the Porch being one hundred cubits broad, this Court breadth lay seventeen cubits and an half on either side of it; and the Body of the Temple itself being but seventy cubits broad, this Court lay thirty three cubits and an half broad on either side it: Now behind the West-end of the Temple it extended but eleven cubits; so measure from the utmost Westside of it there, and you have eleven cubits behind the Temple, one hundred cubits the length of the Temple, and then it extended Eastward before the Temple seventy six cubits.  

f Ibid. per. 2. Sect. 5.  The Court of the Women lay just before this Court, joining to it, being of equal breadth with it, namely, one hundred thirty five cubits from North to South, but not so long as it from East to West, for it was only one hundred thirty and five cubits that way also, and so it was a perfect square.   

CHAP. XVII. The Enclosure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel.  
ABOUT both these Courts thus laid, there was another enclosed space encompassing them in, and this by the Jews is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel: The word is used by Jeremy, Lam. II. 8. in that sense (as 
a Maym. in beth habbech. per. 5.  some Jews do interpret,) that we are to understand and describe here. Both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel and the Wall mourn: by the Wall, being meant the Wall of the Court, and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel the space that encompassed it round about; and so translated by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the encompassing or enclosure. The Scripture frequently useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Wall, Trench, or Rampart, as 2 Sam. X. 15. 1 King. XXI. 23. Obad. ver. 20. Nah. III. 8. and it's rendered variously by the Hebrew Expositors there, but of the sense of the word and nature of that place at the Temple that we are looking after, they give us this unanimous account, 
b Mid. per. 2. §. 3. Maym. ubi sup.  that it was a place or space of ten cubits broad, encompassed with a Wall, between the mountain of the house and the Courts. I cannot find a better name for it, than the enclosure or outer verge of the Courts.  
The words of Rabbi Nathan in Aruch in two several places may move two several doubts about this place, for in one place he saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a place encompassed with a Wall between the mountain of the House and the Court of the Women. And in another place he saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Id. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Chel was a Wall higher than the Wall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soreg; Out of which words he seemeth to hold out these two opinions; the one, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel did not encompass all the Court, but only the Court of the Women; and the other, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was not a space of ground, but a Wall; but these two doubts we shall clear as we go along.  
And first to evidence that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a space of ground, and not a Wall, we have not only the testimony of the Talmud and divers other Jews that measure out the breadth of it to be ten cubits, but we have mention abundantly in them of people's coming into it, and standing and sitting in it, as R. Nathan himself giveth one instance, 
e Id. ubi ante.  when he speaketh of a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinity School in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel: And 
f juchas. f. 21.  Abraham Zaccuth, speaketh of R. Johanan ben Zaccai having a Sanhedrin there. 
g Pesa. per. 2.  And Rambam relates at large how those that brought their Passover Lambs into the Court when they were dispatched, went and stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel, and divers of the like examples might be added, which prove evidently enough what kind of thing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was, namely, not a Wall but a space of ground. And so R. Nathan meaneth, even when he saith, It was a Wall higher than the Wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large when it is taken for other places than this in the Temple, and is joined with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined by the Jews to mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h R. Sol. in Lam. II. 8.  A Wall and a Son of Wall, or an inner and outer Wall; that is, a lower Wall before a higher, as Rabbi Solomon construes it, not close joined together, but some space of ground between, and so our Author understands it, though he speak so short.  
The Wall that enclosed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soreg in the Talmud and Rabbins Language, which Nathan rendereth plainly a Wall, but 
i R. Semajah in Mid.  some other expound it for a Wall curiously latized, and made of Wood, but Josephus comes and speaks further, somewhat like to both their senses▪ and tells us that it was of stone, but curiously wrought: Let us a little examine what he saith upon this place: 
k joseph. de bell. lib. 5. c. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
As you went through this (that is, the Mountain of the House) into the second Temple, there was a stone wall that went about of three cubits high of very curious work: wherein stood Pillars at an even distance; some in Greek and some in Latin letters, giving notice of the holiness of the place; That no stranger must enter within the holy place: for the second Temple was called holy, and they went up 14 steps into it out of the first. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And above the fourteen steps it was ten cubits to the Wall (of the Court) and all even. Out of which relation we may observe these things remarkable.  

1. That the outmost space of all, that lay within the great encompassing Wall (that which the Jews distinctively call the Mountain of the House) was also commonly called the first Temple: And in this very sense doth the Gospel speak very oft, using the word Temple when it meaneth but this outmost space, as John II. 14. Jesus found in the Temple those that sold Oxen, etc. Joha VIII. 1, 3. Mat. XXI. 14, 15.  
2. That within this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel no strangers might come but Jews only, and for this purpose there were Pillars in which there was so much written in Greek and Latin sentences. 
l Talmud. in Kelim. per. 1.  And so the Jews say that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was more holy than the Mountain of the House, because no stranger might come into it, nor none polluted by the dead. And upon this very thing we may conclude if we had no other ground to conclude it by, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel did encircle or encompass all the Courts and not the Court of the Women only: for if the ground along that Court for ten Cubits next to it were so holy that a stranger might not come upon it, certainly we must hold the ground along by the upper Court as holy and as unaccessible for strangers every whit. And therefore whereas R. Nathan in what was alleged before, saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel did enclose the Court of the Women, and speaketh of enclosing no more, he doth not exclude the other, but speaks according as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel lay to one that came in at the East-Gate.  
3. That into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel there was the first rising, all being level from the East-Gate thither, and the rising into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was 14 steps or 7 cubits 
m Mid. per. 2.  or as the Talmud more truly reckons, but 12 steps or 6 cubits (for every step was half a cubit rise) and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel being ten cubits broad it was level to the Wall of the women's Court.   
The Wall that encompassed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was not high as were the other Walls about the Temple, but it was only as it were bars before the higher Wall of the Court, but of three cubits high; the fashion or work of it being very curious, wrought into paves or latices, or such open work, that one might look through it as well as over it.  
The passages into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel through this Wall were many, namely, one before every Gate that went into either of the Courts, and there on either side the passage, was a Pillar set up with the inscription mentioned, advising strangers to beware of the coming upon the holy ground.  
Now in the Syrogecian Kings times when the Jews and Jerusalem lay in subjection to those King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Wall that was the bar against strangers 
n Id. Ibid.  going any further, was broken by those Kings in thirteen places they scornfully and disdainfully, and impiously breaking upon the holy ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Jews made up the breaches again, and ordained thirteen adorations and orisons to be made against the Heathen Kingdoms upon any one's coming to any of the places where breach had been.   

CHAP. XVIII. The Court of the Women.  
THE Courts of the Temple (to the surveying of which we are now come) were properly two, The Court of Israel and The Court of the Women: For though there was indeed a distinction between the Court of Israel, and the Court of the Priests, as that the one was not the other, and they that came into the one, might not come into the other, yet was the one so within the other, and the partition between the one and the other so small, and but one boundary that enclosed them both, that they were indeed not so very properly two Courts, as two several places for the Priests and for the Israelites to stand in, in one Court. But the Court of Israel, and the Court of the Women were so truly and apparently two different Courts, that they lay one before another: and they were parted and divided one from another, with a very high Wall.  
The Court of the Women is not mentioned in Scripture by that express name and title in any place, but yet it is spoken of there under two or three other Epithets, or denominations. 1. It is called the New Court, 2 Chron. XX. 5. where it is said, that Jehoshaphat stood in the Congregation of Judah and Jerusalem in the house of the Lord before the new Court: that is, he and all the Congregation stood in the Mountain of the House Eastward before the Court of the Women. Now David Kimchi upon the place, though he speak not out so much, yet he concludeth indeed that that new Court meaneth the Court of the Women, and he giveth two reasons why it is called New: 
a Kimchi in 2 Chron. XX.  either because it had gone to decay, and they had newly repaired it, or because they had made some new Laws concerning it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had appointed that none that were defiled, so as they needed to wash themselves the same day, should come within the Camp of Levi, which is a peculiar prohibition in the 
b Kelim. per. 1. c▪ c. Lemper. in Midd. fol. 62.  the Talmud as concerning this Court of the Women: c But rather it was called new, because it was not made when the other Court was by Solomon, but added in aftertime.  
There is mention indeed of the Inner Court built by Solomon, 1 King. 36. 6. which inferreth an outer, but that outer meaneth the whole mountain of the House which lay without the Court of Israel, as is well observed by some of the Hebrew Doctors, and that is it which is also called the great Court, in contradistinction to the Court of the Priests, 2 Chron. IV. 9 And in that there is mention only of Solomon's building the inner Court, it is an argument that he built but that Court, and that this that we are speaking of, was not extant in his time, but taken in and built afterward, either by Asa or by Jehosaphat, before that time and occasion that the text mentioned in the book of Chronicles speaketh of: and so there came to be two Courts in the House of the Lord, 2 King. XXI. 5.  
2. It is called The outer Court, Ezek. XLVI. 21. 
d Mid. per. 2. & Kimch. in loc.  as that Text is generally and truly understood by the Jewish Writers, which we shall have occasion to examine anon: and the reason of the name doth easily appear, namely because it lay on the outside of the Court of Israel, and further off from the Temple.  
3. It is also called The Treasury, John VIII. 20. the reason of which name we shall observe before we have done with the survey of this Court.  
But by the Jewish Writers it is generally and ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Court of the Women; and the reason of that name was, because the Women might go no higher or further, than into this Court. 
e joseph. de Bell. l. 5. c. 14. & Antiq. l. 15. c. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This being the proper place for them to worship in, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, further than this towards the Temple was unaccessible to them: only when a Woman brought a Sacrifice, she might go into the Court of Israel, as we have observed in another place.  
This Court lay at the East end of the Court of Israel, and was parted from it by a high Wall, so that whosoever came to worship here, could see nothing of the service in the other Court, and indeed hear but little unless they went up the steps of the Gate and looked in: for till you came to the middle of the entry of the Gate that went up into the upper Court, it was but of the same holiness with the Court of the Women, but beyond the middle, it was holier.  
The floor of this Court was even and levelly throughout, 
f Mid. ubi ant.  and it was a perfect square of 135 cubits long, and 135 cubits broad; and it was curiously flagged with marble, as indeed was all the space, both Courts, Chel, and the other space that was within the Wall that encompassed the holy ground: And they have this Tradition about the pavement of the Court, where the Altar stood, 
g Maim in beth habbech. per. 1.  That all the Court was flagged with fair stones, and if any flag were loosed, although it lay still in its place, yet was it not lawful to stand upon it to do any part of the service till it were fastened again.  
The entering into the Court of the Women was by three Gates, one on the East, one on the North, and one on the South, and there was a fourth on the West, which went up out of this Court into the upper Court or that of Israel. All these Gates, as also all the other that went into the upper Court (of which hereafter) were 
h joseph. de Bell. ubi. supr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gilded all over both posts and lintels, one only excepted, of which instantly.  
We will go up at the East Gate out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel, out of which there were five steps that risen up to the Gate to land you in it. The Gate itself was exceeding sumptuous and exceeding beautiful: and this was that which was called the beautiful Gate of the Temple, Acts III. 2. at which the Cripple lay begging of alms, both of men and women that went into the Temple; At this Gate began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The inner Temple, as Josephus doth often call it, distinguishing between that space that was enclosed within the boundary Wall that encompassed the whole holy ground, and that space that was enclosed within the Wall that encompassed the Courts: the former of them was called the outer Temple, and the later was called the inner, and both of them bore the name of the Temple: and so in the Scripture, whosoever went but within the compass of the holy ground, is said to have gone into the Temple.  
Now this Gate being the very front and entrance into the Inner Temple, or into that space, within which the choicest Sanctity and Bravery of the Temple was, it was built and decked with such sumptuousness and singular gallantry, as was fitting for the Frontispiece of so brave a place: And hence it came to bear the name of beautiful, and that the rather also, in comparison of the Gate Shushan, or the outmost East Gate that entered into the mountain of the House, for that was but a low and homely Gatehouse, for a reason that hath been observed heretofore: but this was goodly and lofty, and stood bravely mounted upon the far higher ground.  
This Gate Josephus 
i joseph. ubi supr.  calleth the Corinthian Gate, because it was of Corinthian brass, whereas the rest of the Gares were gilded with gold. And here occurreth a difference betwixt him and the Talmudical Writers; for they do unanimously hold the brazen Gate to be the Gate of Nicanor (which we shall survey anon) which was the Gate that went out of the Court of the Women into the Court of Israel: but he doth as confidently affirm on the other hand, that it was that that went out of the Chel into the Court of the Women. His words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was one gate without the Temple of Corinthian brass, which exceeded in glory those of gold or silver: Now where this Gate stood, namely, in that place that we are upon, appeareth by this passage of his a little after. The Gate above the Corinthian Gate which opened East, over against the Gate of the Temple, etc.  
It is not much material to determine whether of these Eastern Gates were of brass, it is only needful to be resolved which of them was that that was called the Gate of Nicanor, (because upon the knowledge of that there are divers things depending, and in the next Chapter but one, shall be showed that it was that Gate that went out of the Court of the Women into the Court of Israel.) But if I were to moderate between the differing parties, I should say their difference in this matter is not real, but only apparent: Josephus calls the Gate that came into the Court of the Women, the brazen Gate, because it was all so, posts and lintel and all overlaid with brass, which shone above gold: but the Talmudists say, the doors of the Gate of Nicanor were only of brass, but the whole front of the Gate beside, all of gold: and so that was not the brazen Gate, but only brazen doors, but the other was properly the brazen Gate.  
When Peter and John had healed the Cripple at this Gate, the Text saith, that he went with them into the Temple, that is, into the Court of the Women, which was the common and ordinary place of worship for those that brought not a Sacrifice, and from thence he went back again with them through this Gate into Solomon's Porch or the Eastern cloister of the Mountain of the House, and there they preach and convert five thousand. And now let us go up through this Gate into the Court, and survey it itself.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Mid. ubi supr.  In the four corners of the Court of the women there were four rooms of forty cubits, and they were not floored over, and thus they shall be in time to come, say the Talmudicks from Ezek. XLVI. 21, 22. Now these four rooms were every one forty cubits long from East to West, and thirty cubits broad from North to South, for so may we best interpret it according to the place alleged in the Prophecy of Ezekiel, his words are these, Then he brought me forth to the utter Court, and caused me to pass by the four corners of the Court, and behold in every corner of the Court there was a Court. In the four corners of the Court were Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of forty cubits long, and thirty broad. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of doubtful signification, and diversely interpreted: The Seventy read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little, for so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Court, and it is easy to see how they mistook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some understand it according to the Chaldee transmutation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and think it meaneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined, and so our English hath it, and so 
k Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rabbi Nathan produceth some instances of the word in this sense, but concludeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth nothing but that these buildings were not floored over, and in the very same opinion doth the 
l Mid. ubi supr.  Talmud, 
m R. Sol. & Kimch. in Ezek. XLVI.  Rabbi Solomon and David Kimchi join with him, and in the very same words; But how to understand this is somewhat difficult: If we should conceive that they were clearly open on the top without any covering at all, the constant works that were done in them, and the things that were laid up in them will deny that; and if we shall say they were roofed over, how shall we answer to the general testimony of the Hebrew Doctors which holdeth otherwise. We will therefore look first to what use these several rooms were constantly put, and then we shall be the better enabled to judge of this matter.  

n Mid. ubi supr.  1. That in the South East corner was a room for Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there they boiled their peace-offerings, polled their hair and put it under the pot, according to the Law, Numb. VI 18. 
o Nazir. per. 1.  Nazarism was most ordinarily for thirty days: though sometime it was for years and sometime for term of life. He whose vow was expired, was to bring three beasts, one for a burnt-offering, another for a sin-offering, and a third for a peace-offering: 
p Ibid. per. 6.  If he polled his head in the Country, as Paul did at Cenchrea, he was to bring his hair and burn it under the Cauldron where his peace-offering was boiling, which was in this place that we are speaking of: And if he polled it here, it was the readier.  
The Jews in the Treatise alleged in the Margin above, speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samson Nazarite and an everlasting Nazarite, not but that Samson was a Nazarite always: but they use this distinction in reference to the manner of the Vow making. He that took on him to be a Nazarite like Samson, as saying, Behold I will be a Nazarite like Samson, or like the Son of Manoah, or like the husband of Delilah, or like him that carried away the gates of Azzah, or like him whose eyes the Philistines put out: such an one might never cut his hair, but it must ever grow upon him: and such a Nazarite did Absalon take upon him to be, but he was forced to cut his hair once every year, it was so heavy: But he that was a Nazarite everlasting (that is, that took upon him Nazarism upon other terms, as he that said I will be a Nazarite according to the number of the hairs of my head, or the dust of the Earth, or sand of the Sea shore) he might poll his head once in thirty days: but his hair was not to be thus burnt, because his vow was not out. But he whose vow was expired, wheresoever he polled his head was to come to this place, and here to boil his Peace-offeting and to burn his hair, and the Priest took the shoulder as it boiled, and a Cake and a Wafer of unleavened bread, and put all upon the hands of the Nazarite, and waved them, and then was the Nazarite at liberty to drink wine, and to be defiled by the dead. But R. Simeon saith, that as soon as any of the blood of any of the Lambs was sprinkled on him, he was at this liberty: The same Tract also speaketh of women Nazarites as 
o Ibid. per. 3.  Queen Helena who was a Nazarite first by her own engagement seven years, and by coming into the Land of Israel seven years more, and by a defilement, seven years more, one and twenty in all: 
p Ibid. per. 6.  And Mary of Tarmud, who whilst the blood of her offerings was sprinkling on her, word was brought her that her daughter was in danger of death, and she went away, the sprinkling half done, and half undone, and found her daughter dead: and came again and was sprinkled out: Now to inquire whether these women cut their hair at the expiring of their vow, is not much to this place and purpose, and therefore we shall not trouble ourselves at present to hearken after it. But me thinks that 
q juchasin, fol. 15. trac. 1.  passage of Simeon the Just, was to purpose, who in all his life time would take a Sin-offering but of one Nazarite only, and his reason was, because he thought they made their vows in some passion, and repent of it when they had done.  
2. 
r Mid. ubi supr.  The North-East rooms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the place of the wood, where the Priests that had blemishes did search the wood for worms; for any wood that had worms in it was unclean for to burn upon the Altar. 
s Maym. in biath hami●dash per. 6. Mid. per. 5  The great Sanhedrin sat in the building Gazith, and a main work of theirs continually, was that they judged of the Priesthood, and tried the Priests as concerning their genealogy (whether they were truly of the Priestly line or no,) and concerning blemishes (whether they were fit to serve or no) every one that was found failing of the right pedigree, was clothed with black, and vailed with black, and got him out of the Court. But whosoever was found right and perfect was clothed with white (compare Rev. III. 4. & VII. 9) and went in and served with the Priests his brethren: Whosoever was found of the right blood of the Priests, but some blemish was found in him, he went and sat him down in the Wood-room, and wormed the wood for the Altar, and had his portion in the holy things, with the men of the house of his father, and eat with them. And when a Priest was found without blemish, they made holy day and great rejoicing, and blessed God for it, with a Solemn prayer.  

t Mid. ubi sup.  3. The North-West room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the room of the Lepers: After the many rites for the cleansing of the Leper abroad in the Country, at his own house, 
u Maym. in T●m●ach tsoreah, per. 11.  as killing a Sparrow and besprinkling him with the blood mingled with water, sending another sparrow flying in the open air, shaving himself with a razor every hair off, etc. On the seventh day he was to shave himself again, and to wash himself in water, and then he was clean from defiling and might come within Jerusalem. On the eighth day he brought three Lambs, for a Sin-offering, Trespass-offering, and Burnt-offering 
w Talm. in Negain, per. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bathed himself in the Lepers room, and went and stood in the gate of Nicanor, and there the Priests besprinkled him, etc. The manner of which we have observed elsewhere.  

x Mid. ubi sup▪  4. The South-West room was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the oil. 
y Ibid. & Maym. in Beth. ●abb●●h, per. 5.  For there they laid up the wine and the oil, whereof there was so frequent and constant use by the appointment of the Law in their meat and drink offerings, see Numb. XV.  
And now that we have seen the use and employment to which these rooms were put, it is the more seasonable to consider of that which we mentioned before, namely whether these four rooms in the four corners of the Court of the women, were quite open to the skies, or roofed over, and in what sense to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Two things do here meet us which are considerable. 1. That these places in Ezekiel are called Courts. 2. That he saith in every one of them there were boiling ranges, to boil the Sacrifices of the people, Ezek. XLVI. 21, 22. And yet doth the Talmud allot them to these particular uses. All which, and what is said moreover, that they were not roofed over, may very well consist together. For grant every one of these spaces to be built within with chambers round about: there might be very fair chambers and yet a good handsome open Court in the middle: At either end chambers of ten cubits broad, and yet an open space of twenty cubits between: And on either side chambers of seven or eight cubits broad: and yet an open space of fourteen or sixteen cubits between: Thus therefore doth the building in these places seem to be; that there were fair chambers round about which were roofed over as other buildings, and in the middle was an open Court, round about which were boiling ranges, whose chimneys went up in the inner walls of the chambers or the walls to the open place: And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be rendered Caminata, as it is by some, and as by our English Bible's margin made with Chimneys. And thus were these places roofed, but not as the rest of the buildings about the Temple, with a continued roof, for here was a void place or even quadrangle in the middle, and thus did the inner Court serve for boiling places, and the rooms round about for other uses.  
Such was the Platform of the Court of the Women, it was a perfect square: in the midst of every one of the Walls of it was a Gate: in every corner of it, was one of these buildings: and now what was between these buildings along the Wall till it came to the Gate? was it cloistered all along, as were the other Walls about the Temple? The Talmud answers that at first it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z Plsk● Tosaph. ad Mid.  The Court of the Women was not cloistered about: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Mid. ubi sup.  It was all plain at first, and nothing but pavement and bare Walls, but upon some experience of inconveniences that they found they made Cloisters, and Balcones or Galleries within the Cloisters upon three sides of it, East, North and South, all about: The inconvenience R. Nathan tells us was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. in Succah. per. 5  That Men and Women being promiscuously mingled together, it was occasion of lightness and irreverence. Therefore they made a Balcone (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nathan & Maymony, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmud) round about the Court, which came out from the Wall and was roofed over head. And so the Women stood in those Galleries, and Men stood in the Court below: And it is a Tradition, that at the first when they looked on the festivity of pouring out of water, the Men were within, and the Women without, which caused some irreverence: whereupon they made three Galleries in the Court, upon three sides of it, that they might behold from above.  
So that at first there were neither Cloisters nor Balcones in this Court, till this inconvenience put them upon making of such: and then they were but Galleries or Balcones, without any cloistering with the support of Pillars, as there was in the other Court: But in the sumptuous buildings that Herod made of and about the Temple, this Court was cloistered with as much state and bravery as was the other, or as was the mountain of the House which we have surveyed, only whereas that was a double Cloister all about, but on the South, where it was triple, the Cloisters of both the Courts were only single: Take the Testimony of Josephus about this matter. 
jos. de Bell. lib. 5. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He had been speaking immediately before concerning the Gates and passages into both the Courts, and it may not be amiss for the better understanding of the passage before us, to take up his words a little at large. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From thence (out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel) five steps brought you up unto the Gates, which on the North and South were eight in number, namely four on either side: and two necessarily on the East, for the Court appropriated to the Women to worship in being walled on that quarter, there must needs be a second Gate, which opened just opposite to this first. And as for the other sides (of the Court of the Women) there was one Gate on the South and another on the North by which they entered into the women's Court: For through the other Gates (of the Court of Israel) Women might not enter, nor go beyond the enclosure of their own Court. And that place was permitted for the Jews that dwelled in the Land, and that dwelled in foreign countries' to worship in: Now the West quarter had no Gate at all, but the Wall there was built continued (without any opening of a Gate in it) And then he comes on with this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Now the Cloisters which ran between the Gates along by the Wall, turning inward before the Treasuries, were born up with exceeding fair and great pillars: But they were single and they wanted nothing in their exceeding greatness of those that were below.  
Now in that he saith these Cloisters were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 along by the Wall turning inward, his meaning is, that they were joining to the Wall, and stood within the Courts and not without, and so they ran along the Courts within from Gate to Gate: And they wanted nothing of the greatness of the Pillars and Cloisters that were below along the Wall of the mountain of the House, but only that those were double and these single; And as for the Cloister in the Court of the Women, it had this difference, both from those in the mountain of the House, and those in the Court of Israel, that this had a Gallery made in it for Women to stand in and to look down into the Court, whereas the others had not interposition, but were uninterrupted to the roof.  
This Court of the Women was the place, where both Men and Women did ordinarily worship, that either came to pray at other times than the hours of prayer, or that at the hours of prayer came and brought no Sacrifice with them. In this Court it was, where Paul was laid hold upon, as a violater of the Sanctity of the place in the people's repute, who thought he had brought Gentiles in hither, Act. XXI. 26, 27, etc. who might not go so much as into the Chel. In this Court did the Highpriest once a year, namely at the Feast of Expiation read a portion of the Law, and the King once in seven years, namely at the Feast of Tabernacles in the year of Release: and here every year at the Feast of Tabernacles was the great dancing, singing and rejoicing, for the drawing and pouring out of water, of which and of the other particulars named, I have given the full account, in the treatise of the Temple Service.   

CHAP. XIX. Of the Gazophylacia or Treasuries.  
BEfore we part out this Court of the Women, those words of Josephus, which were cited even now, which say the Cloisters of the Court, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned inward before the Treasuries, may justly challenge us to stay here a little and look about us, whether we can find any Treasuries hereabout, or what may be said to the Gazophylacium of the Temple, the name and mention of which is very well known and ordinary both in Scripture and other Writers, but the situation thereof about the Temple something difficult to find out: Now in these two words of Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two main things are observable, and to be looked after towards that search that we are now about; the one is, the number, importing more Treasuries than one, and the other is, the situation of these Treasuries in reference to the Cloisters mentioned, The Cloisters were before them.  
The Treasuries of the Temple were of a twofold nature and capacity, namely Treasure-Chests and Treasure-Chambers, the former were called Shopheroth, the later Lesacoth, and both bare the general name or Corban.  

a Talm. in Shekalim per. 6.  There were thirteen Treasure-Chests at the Temple, which by the Jews are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shopheroth which signifieth properly Trumpets 
b Maym. in Shekal. per. 2.  because trumpetlike they were wide in the bottom and narrow in the top: that money that was put in might not easily be got out.  

c Id. ibid.  Two of these Chests, were for the half shekel that every Israelite was to pay for the redemption of his soul or life (for which the Law is given, Exod. XXX. 13.) the one Chest for the payment of the last year (if he had miss to pay at the due time) and the other for the half shekel for the year present. 
d Talm. ubi anper. 1.  On the first day of Adar which answereth in part to our February, there was general notice given throughout the Country, that they should provide to pay their half shekel: and on the fifteenth day of that month the Collectors sat in every City to gather it: and they had two Chests before them, (as were at the Temple) and they demanded the payment calmly and used no roughness or compulsion. On the five and twentieth day of the month, the Collectors began to sit in the Temple, and then they forced men to pay, and if any one had not wherewith to pay, they took his pawn, and sometime would take his very raiment perforce: They had a Table before them to count and change the money upon (from whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trapizitae or Mensarii, and two Chests before them to put into.  
A man that brought a shekel to change, and must have half a shekel again, the Mensaarius or Collector was to have some profit upon the change: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Maym. ubi. sup: per. 3. & Aruch▪ in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And that addition or profit is called Kolbon (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and how much profit did he require for change? The twelfth part of a Denarius, and never less: Nay if two came together and paid a shekel for them both, so that there needed no change, yet the receiver was to have some profit from them both: The Talmud and the Authors cited in the margin do discourse exceedingly large about this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kolbon, and who was to pay it, and who to be quit from it, and how much to be paid, and to the like purpose, but the general conclusion is still for some profit, which exaction was that that caused our Saviour to overthrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tables of these Colbonists, Joh. II. 15. at the first Passover he came up to Jerusalem after his Baptism; and Math. XXI. 12. at his last: for these Receivers began to sit in the Temple for that purpose, but eighteen or twenty days before the Passover, and continued for that time when the concourse of the people was greatest, and after it was over they had done.  
And so the market that was in the Temple of Sheep and Oxen, it is like it was not constantly there, but for such times of concourse, when the multitude of people and Sacrifices was so exceeding great, though indeed there were merchandizing of other things there, all the year long in the Tabernae or Shops that we have spoken of before: The place where the marketing of the Sheep and Oxen was, was the great space of the mountain of the House, that lay upon the South side of the Courts, for on the West and North sides the room was too straight for such a matter, and on the East side was the most common entrance of the people, and so these Cattle would have stopped up the way: but on the South there was a place exceeding roomy and spacious, and it they had taken up for a market at such times, making the house of God an house of Merchandise.  
Amongst those Authors that spoke of these two half shekel Chests, I find not any that doth inform us, where they stood, or where these Collectors of the poll-mony did sit in the Temple to receive it: nor indeed is it of any great import to iquire after it, since their sitting there was but for a short space, as a month or such a matter, and so they had done: It is most probable they sat about the East gate Sushan as being the chiefest and commonest entrance.  
Besides these two treasure-chests that were in use but for a certain time every year, there were eleven more that were of constant and continual use, and that stood in their places all the year long, and upon every one of them was written what use and employment they were put unto.  

1. 
f Maym. ibid.  One was for them that were to offer two Turtle Doves or two young Pigeons, the one for a burnt-offering, and the other for a sin-offering: they cast in their price hither.  
2. A second was for them that were to offer a burnt-offering of Birds only.  
3. A third, for whosoever offered money to buy wood for the Altar, he put his money into that Chest  
4. A fourth, for whosoever would offer money to buy Frankincense.  
5. A fifth, for whosoever would offer Gold for the Mercy Seat.  
6. A sixth, for the residue of a Sin-offering, that is, if a man had set apart a sum of money for a Sin-offering, and it bought a Sin-offering and there was to spare, that which was to spare was put into this Chest  
7. A seventh, for the residue of a Trespas-offering.  
8. An eighth, for the residue or surplus of an offering of Birds, of men and women that had Issues, and of women after childbirth.  
9 A ninth, for the surplus of a Nazarites offering.  
10. A tenth, for a surplus of a Lepers Trespas-offering.  
11. The eleventh for whosoever would willingly offer a sacrifice of the Herd, the money wherewith to buy it, he cast into this Chest   
These many Chests stood continually in the Temple, with every one its title written upon it, that told its use, that whosoever would offer any one of these things mentioned, he could readily go by those directions, where to put the money of his offering: And these are those Gazophylacia or Treasuries that Josephus saith, the Cloisters were before; that is, whereas the Courts were cloistered round about, and those Cloisters were, on the side toward the Court, supported with Pillars, these Chests were set in the Court before those Pillars: as if such Chests should be set in the quadrangle before the Pillars that bear up the Cloisterwalks in the Royal Exchange, London.  
But in whether of the Courts were these Chests disposed of, in the Court of Israel, or the Court of the Women, or in both, some in the one and some in the other?  
Ans. These considerations do evince, that they were placed in the Court of the Women: 1. Because thither was the access freer than it was into the Court of Israel; and it is no doubt, these Chests would be set in a place most commodious for every one to come unto them: Women might not come into the other Court at all, nor Men neither, so ordinarily as they might into this, and these Treasuries in all reason were to be set, where Men and Women did both resort. 2. In the upper Court, if these Chests stood before or on the outside of the Cloister, they stood in the Court of the Priests, and thither might not an Israelite that was come into the upper Court, enter, unless it were upon three singular occasions when he had a sacrifice, which we have mentioned elsewhere, and putting money into the Treasuries was none of them. 3. It is said in Mark. XII. 41. That Jesus sat over against the Treasury and saw the people cast in money, and he saw a widow throw in two mites: Now into the Court of Israel, this widow might not come, and in that Court Christ might not sit, for they had a Tradition, that none might sit in that Court, but only the Kings of the house of David: But the meaning of the place is, that Jesus sitting in the Cloister of the Court of the Women, saw the people cast money into these Chests, according as they were minded to offer for this or that occasion: and there came a poor widow and threw in two mites which make a farthing. It is the ordinary expression that the Hebrew Authors use to signify the people's giving to the Treasury by, to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cast in their money: which phrase the Evangelists also follow in this story: And since we are upon this poor widows offering, let it be without offence, to digress so much, as to give in this ratable of the Jews, for the understanding of the value of her two mites, and how they made a furthing, and it may be it will be useful on other occasions: 
g I●▪ ibid. per. 1.  The shekel, or piece of silver mentioned in the Law, the weight of it was 320 barely corns: but the Wisemen added to its weight, and made it of the same weight with the coin called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selaa: and what is the weight of the Selaa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Three hundred eighty and four middling barley corns: The Selaa is four Denarii. The Denarius is six 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meahs', now the Meah is that which in Moses his time was called a Gerah: The Meah was two Pondions: The Pondion was two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issarin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mite, was the eighth part of an Issar (so two mites make a fourth part) and the weight of a Meah which was the Gerah, was sixteen barley corns: and the weight of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issar (Assarius) was four barley corns: the weight of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mite was half a barley corn, etc.  
The place then of these Treasure Chests was in the Court of the Women, before the Cloisters, some here and some there on the several sides of the Court, (and therefore this place is also called the Treasury, Joh. VIII. 20. where it is said, These things spoke Jesus in Treasury as ●e taught in the Temple, etc.) and so the people both men and women had access to them, and offered as their hearts or their occasions moved them, and the inscriptions of the Chests did give them direction.  
As there were these Treasure-chests, so also were there Treasure-chambers, besides those that have been mentioned before, at the Gates of the Mountain of the House, and besides those that joined to the body of the Temple: Besides the Chambers, where Tithes, First-fruits, Vessels, and Vestments were treasured up, as they were in the Chambers by the Gates, and by the sides of the Temple, there were three Chamber-treasuries of remarkable note, but the place where they stood is something difficult to discover.  
1. There was the Chamber, or Treasury, of the half-shekel poll money, into which the two Chests that have been spoken of, were emptied when they were full, and the Chamber locked and sealed up. Now at three set times of the year, they took the money out of this Chamber again: The Talmud and Maymony in the Treatise Shekalim do give the story and the manner of that action thus: 
h Shekalim per▪ 3.  At three times of the year they emptied this Chamber: namely, fifteen days before the Passover, fifteen days before Pentecost, and fifteen days before the Feast of Tabernacles: or as Rabath Akiba the Son of Azai saith on the nine and twentieth of Adar, the first of Sivan, and the nine and twentieth of Ab: He that went in to fetch out the money, must not go in in any garment, in which it was possible to hid money, nor in his shoes or sandals, no nor with his Phylacteries on, because it was possible to hid money under them: when he went in, a watch stood at the door without, and all the while he was within they talked to him, and he again to them, that so he might be prevented for putting any money into his mouth: He began not to empty out any money till he gave them without, notice by saying, I empty, and they answered him, Empty, Empty, Empty, three times over: The money that was in the Chamber was put up when it was first brought in, into three great chests, containing nine Seahs, or three bushels apiece: and if there were more brought in than would go into these three chests, it was laid by somewhere in the Chamber: He that went in took three chests of three Seahs a piece, or every one containing a bushel, and he filled them out of the great Chests within. His three that he brought in, had these three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written severally on them, for distinction sake: for one be filled in the name of the Jews of the Land of Israel, and another in the name of those that were in Towns and Countries nearer hand, and the third, in the name of those in Babel and Media, and further off. And thus having filled these three at one time, they were brought out, and the money bestowed to buy the daily Sacrifices, and additional Sacrifices, and Shewbread, and salt for the Sacrifices, and wood for the Altar, and other things that were necessary for the service: and thus they laid out the money as long as those three bushels would run, and at the next appointed time, he went into the Chamber again, and did the like.  
2. There were two other Treasure-chambers, in one of which was laid up what was offered towards the repair and service of the Temple, and another in which was laid up what was offered for charitable uses. The Talmudicks speak of them thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Ibid. per. 5 & Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There were two Treasure Chambers in the Temple, one the chamber of the Silent, and the other the chamber of the Vessels: The chamber of the Silent, was where religious men did silently or secretly put in their Offerings, and poor children of honest parents, were brought up by them secretly. The chamber of the Vessels was where any that willingly offered any vessel, cast it in there: and once in thirty days the Treasurers opened the Chamber, and fetched out what they found fit for the supply of the Temple, and what was not of itself fit, they sold and turned into some thing that was fit, etc.  
Now whereabout these Chambers stood, it is something difficult to discover: we shall guests at their place when we come to survey the upper Court: the mention of the Gazophylacia which we have found in this Court of the Women that we are about, hath led us thus far aside as to speak of these chambers also, though they were not in this Court but in the upper: we shall have so much the less to say of them, when we come to their own place.  
And now let us look over this Court that we have been so long about, at one view: As you were entered into it at the East-Gate, you saw in every corner of it, a piece of building that had a quadrangle in the midst of it: on the North and the South-sides there was a Gate just in the middle between these buildings: and from the buildings on either side, there ran a Cloister supported with goodly marble Pillars unto the Gates: and the like Cloister there was at the East quarter, at which you entered: These Cloisters had Benches within them for the people to sit down when they thought good, as there were in the Cloisters that ran along the outmost Wall that encompassed the Mountain of the House: Before these Cloisters on the East, North, and South sides, stood the Treasure chests, and then you were come into the open Court. Before you as you went up toward the Court of Israel, was a goodly rising of steps up to the Gate of that Court, called the Gate of Nicanor which we are now to survey the next: and upon this quarter there was no Cloister at all.   

CHAP. XX. Of the Gate of Nicanor, or the East-Gate of the Court.  
THE Court of the Women, which was of the platform that hath been described, was parted from the Court of Israel by a high Wall: namely of thirty two cubits and an half high from the floor of the Court of the Women, yet but only twenty five cubits high from the floor of the Court of Israel itself; for so much higher was the ground in that Court, than in the other.  
Just in the middle of this Wall, was the Gate that conveyed out of the one Court into the other: 
a Mid. per. ●2. josephus de Bel. lib. 8. cap. 14.  to which Gate there was a rising of fifteen steps, every step half a cubit high, the whole rising seven cubits and an half in all; so high was the Court of Israel above the Court of the Women.  

b Succah per. 5.  These fifteen steps, (saith the Treatise Succah) were answerable to the fifteen Psalms of degrees in the book of Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because upon these the Levites stood and sang: Not in the daily service, or in the ordinary course of the Temple music, for their place of standing in that, was in the Court (as shall be showed) but only on that solemn festivity at the feast of Tabernacles, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rejoicing at the drawing and pouring out of water: of which we give account in its due place.  

c Mid. ubi supr.  These steps that risen up to the Gate, were not laid in a square, or straight, as steps are ordinarily laid, but they were laid in a semicircle: And one reason of that may be for the gaining of room on either side them: 
d Ibid.  For on either side of the Gate and of the Steps, there were underground Chambers in the Wall, whose roof was even with the floor of the Court of Israel, the Doors opening into the Court of the Women; in which rooms the Levites used to lay up their musical instruments when they had done singing in the daily service in the Court of Israel: They came down the fifteen steps out of the Court; and at the bottom, stepping off either on the right hand or the left, there were Doors in the Wall into chambers where they laid their instruments up.  
This Gate that we are now entering, or the Gate between the Court of the Women, and the Court of Israel 
e Vid. Kimchi in Jer. XIX. 2. & in 2 King. XI. & R. Sol. in 2 Chron. XXIII.  is held by some of the Jews to have been called by seven several names (besides the Gate of Nicanor, which in Herod's Temple was the most common and known name of it) of some of which the matter indeed is clear, but of other there is doubting.  
1. It was called The upper Gate of the Lords House, 2 King. XV. 35. 2 Chron. XXVII. 3. and so the Treatise Succah in the place cited before, doth expressly call it. 
f Succah ubi supr.  The upper Gate that goeth down out of the Court of Israel, into the Court of the Women: and the East Gate that went out of the Court of the Women into the C●el, was called 
g Maim. in kel. Mikdash per. 7.  the lower. Now whereas it is said that Jothan built the upper Gate, it inferreth not, that there was no Gate before, but it meaneth that he repaired it, or that he added some buildings to it.  
2. It is called the new Gate, Jer. XXVI. 10. & XXXVI. 10. in both which places the Chaldee Paraphrast expressly calleth it the East Gate of the Sanctuary of the Lord: It is apparent by that later place in Jeremy, that it was the Gate that went into the upper Court, or the Court of Israel, and so it both appears that it was the Gate that we are about, and also the reason of the title of the new Gate, may be collected from what was spoken a little before, namely because it had been repaired by Jotham. 
h Kimch. in loc.  Some give this reason of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely, That it was called new, because the Scribes did there deliver new traditions; for there sat the Sanhedrin: but this derivation is far fetched.  
3. The Gate Harsith, Jer. XIX. 2. is understood by some to mean this East-Gate of the Court of Israel that we are upon, though both the very Text of Jeremy himself, and also the Chaldee Paraphrast and other Jews with him, do not clearly allow of such a construction, but place the Gate Harsith in another place.  
1. The Text of Jeremy doth place Tophet at the entry of that Gate Harsith, which how improper it is to apply to the East Gate of the Court of Israel is, easy enough for any one to judge, that doth but know that there were two Gates betwixt this Court Gate, and the valley that lay before the Temple, if that valley had been Tophet. But 2. Tophet or the valley of the Sons of Hinnom, lay a good way upon the right hand as you stood in the East Gate of the Temple, as was observed before, and faced the City Jerusalem, and not the Temple; and so the Gate Harsith must be one of the Gates that went out of Jerusalem into that valley, and not out of the Temple. 3. The Chaldee Paraphrast doth call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which David Kimchi expoundeth, the Dungport, and believeth it to be the same Dung-gate that is mentioned in Neh. II. 13. though I believe Nehemia●s Dungport was in another quarter. The word Harsith is of a twofold construction: namely, either as derived from Heres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Sun, and so our English in the margin hath rendered it the Sun Gate, having translated it the East Gate, in the Text: or from Heres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a potsherd; for there (saith Rabbi Solomon) they cast out their broken Potsherds. We shall not need to be inquisitive from whence this Gate did bear its name (whether from the Sun rising upon it, or from some Idolatry committed to the Sun near to it, or from the Potter's house hereabout, or from casting out of broken pitchers at it) since it is not that Gate that we are about in the Temple, but a Gate of the City Jerusalem, which we have not now to do withal.  
4. Some of the 
i Kimch. in Jer. XIX. R. Sol. in Ezek. XL.  Hebrew Writers do understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of entrance spoken of Ezek. XL. 15. to mean the Gate that we are about, namely the East Gate of the Court of Israel: for which reason it may be the Chaldee Paraphrast hath translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The middle Gate, as being between the Gate that cometh into the Court of the Women, and the Gate of the Porch of the Temple itself.  
5. Among the seven names that are given by the Rabbins to this Gate, that name of the middle Gate was one, as appeareth by the Authors in the places alleged, and this was the reason of the name, and we need to seek no further for it.  
6. They also conceive that it was called the Gate Sur, 2 King. XI. 6. 
k Id. in 2 Chr. XXIII. ex Jeruselami.  or the Gate of departure, because there those those that had been unclean, were separated and put aside, and might go no further, till their atonement was made.  
7. And likewise the Gate of the Foundation, 2 Chron. XXIII. 5. but of these two we shall have occasion to speak afterward, and shall there examine whether this Gate have those names or no.  
8. But the name by which it was most famously known in the last days of the Temple (and which it carried to its grave, or till the Temple and it were buried in ruin) was the Gate of Nicanor. 
l Maim. in kell Mikdash per. 7.  The upper Gate (saith Maymony) is the Gate of Nicanor: And why is it called the upper Gate? Because it is above the Court of the Women: And to the same purpose, and in as plain terms speaketh the Gloss upon the treatise Sotah, 
m Sotah per. 1. gloss. Ibid.  The Gate of Nicanor was the upper Gate, which was between the Court of Israel, and the Court of the Women. 
n Mid. per. 1. & per. 6.  And so the treatise Middoth, whensoever it reckoneth the Gates of the Court of Israel, it still maketh the Gate of Nicanor to be the East Gate: And that Maxim in the Jerusalem Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Talm. jerus. in Sotah per. 1.  Every place where it is said, Before the Lord, it meaneth the Gate of Nicanor, confirmeth the same things, as appeareth by the cleansing of the Leper, and the trial of the suspected Wife, both which were set in this Gate, and are said to be set before the Lord, Leu. XIV. 11. Numb. V 18.  
And to take up, what is copiously said by the Talmudists concerning this Gate, and concerning the reason why it was so called, from the mouth of one man, to save more labour let us hear the Author of Juchasin concerning this matter, speaking thus at large.  

p juchasin ●. 65 vid. etiam Talm. jerus. in joma per. 3. Tosaptha ibid. per. 2. & Mid. per. 2. Aruch in voce Nicanor.  Nicanor was in the time of the second Temple: and I wonder at Rabh, that he did not mention him in the Catalogue of those men that are upon record for Religiousness: As he mentioneth Hananiah the Son of Ezekiah, the Son of Garon, in the beginning of the Treatise Shabbath, into whose chamber the Scholars of Shammai and Hillel came: And so Aba Saul ben Batuith, in the end of the Treatise Shabbath. Now this Nicanor that is often mentioned in the Mishneh was one of the Chasidim (or religious) but the common people are not so. He is mentioned in the first and second Chapters of Middoth, as that there is a Gate in the Court on the East, which is the Gate of Nicanor, and that it had two Wickets, one on the right hand, and another on the left. And so it is said in the sixth Chapter of Shekalim, and that is set over against the most holy place which was Westward where the Divine Glory dwelled: And therefore in the end of the Treatise Beracoth, it saith, Let not a man use irreverence before this Gate of Nicanor, or the East Gate: And so in the first Chapter of Sotah. In the Gate of Nicanor, they make the suspected wife drink the bitter water, and they purify women after Childbirth, and Lepers. And in the end of the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or the seventh Chapter of the Treatise Pesachin) It is said, that the Gate of Nicanor was not holy (as the Court) because Lepers stood there, and put in their thumbs and great toes into the Court: And so in the third Chapter of Joma, and the second Chapter of Tosaphta, there it is said, there were wonders wrought with the doors of Nicanor, and they mention it renownedly: And if so, then had it been fit to have recorded him. The story is thus. This Nicanor was one of the Chasiddim, and he went to Alexandria in Egypt, and made there two brazen doors with much curiosity: intending to set them up in the Court of the Temple, and he brought them away by sea: Now a great storm happening, the mariners cast one of the doors over board to lighten the ship: and intended also to throw over the other also. Which when Nicanor perceived, he bond himself to the door with cords, and told them, that if they threw that in, they should throw him in too: And so the Sea ceased from her rage: And when he was landed at Ptolemais, and bemoaned the loss of his other door, and prayed to God about it, the Sea cast up the door, in that place where the holy man had landed. But some say a great fish cast it up: And this was the miracle that was done about his doors, and they set them up on the East side of the Court, before the Temple. But in the books of Joseph ben Gorion, he saith, That the Gate of Nicanor was so called, because a wonder was done there, for there they slew Nicanor a Prince of the Grecians in the time of the Asmoneans, and so it seemeth in the later end of the second Chapter of the Treatise Taanith. Thus Jucasin.  
I shall not insist upon it, to dispute it out, whether of these things alleged were the cause of the name of this Gate, or whether something else: Some other conjectures might be added, as whether Nicanor that sent the doors from Alexandria were not he that was the King's Chief Master of the Ceremonies there, of whom Josephus maketh mention 
q jos. Antiq. lib. 12. cap. 2.  and relateth how he provided Chambers and Diet for the Septuagint Translators: or whether this Gate were not so called in honour of Seleucus Nicanor the first King of Syria, who was a great favourer of the Jewish Nation 
r Ibid. cap. 3.  as the same Josephus also relateth: But I shall leave the searching after the Etymology and original of the name to those that have mind and leisure thereunto: it sufficeth to know the Gate by its name which was so renowned and famous in all Jewish Writers: only as to the story about Nicanor a Grecian Prince being slain here, compare 1 Maccab. VII. 33, 34. etc. Joseph. Antiq. lib. 12. cap. 17.  
Before we part from this Gate, we must remember to say something about the Gate Sur, and the Gate of the Foundation of which there is mention, 2 King. XI. 6. & 2 Chron. XXIII. 5. because that these are held by some, as was showed before, to have been but names of this East-Gate of the Court that we are about.  
The Texts where these names are mentioned do speak to this purpose in our English Translation.  
2 King. XI. 2 Chron. XXIII. Vers. 5. A third part of you that enter in on the Sabbath, shall even be keepers of the watch of the King's house. Vers. 4. A third part of you entering in on the Sabbath, of the Priests and of the Levites shall be porters of the doors. 6. And a third part shall be at the Gate Sur: and a third part at the Gate behind the guard, etc. 5. And a third part shall be at the King's house, and a third part at the Gate of the foundation, etc. 7. And two parts of you that go forth on the Sabbath, even they shall keep the watch of the house of the Lord, about the King, etc.   
The two Courses of the Priests and Levites now present, namely that course that came in on the Sabbath, and the other that had served their week and were now going out, Johoiada divides either of them into three parts, into six in all. They that came in on the Sabbath were to be: 1. A third part of them for the Altar and service, the Priests for the Sacrifices, and the Levites for Singers and Porters as in the constant duty and attendance. For it was now the Sabbath day, and had it been any other day, it is not to be imagined, that Jehoiada would neglect the affairs of God though he went about the affairs of the King: But he provides for both, so that the Temple Service may have its due attendance, as well as the King's coronation. And therefore vers. 5. of 2 King. XI. is necessarily to be rendered thus, A third part of you shall be those that come in on the Sabbath: that, is a third part of you shall be as those that come in on the Sabbath to attend the Service as at other times. And is so 2 Chron. XXIII. 4. to be translated, A third part of you shall be those that come in on the Sabbath, for Priests, and Levites, and Porters: that is, to attend the Altar, Song and Gates as in the constant service.  
2. Another third part, for Keepers of the Watch at the King's House.  
3. And another third part at the Gate Sur, which is also called the Gate of the Foundation.  
Thus the Text in the two Books laid together do plainly distribute the course that was to come in on the Sabbath, as he will see that will carefully compare them together in the original.  
The course that was going out on the Sabbath was disposed, 1. One third part of them to the Gate behind the Guard. 2. Two third parts to keep the watch of the House of the Lord for the safety of the King.  
Now the very disposal of these Guards will help us to judge concerning the Gates that we have in mention, and will resolve us that they were not any Gates of the Temple at all, but that they stood in some place else. For the Gates of the Temple were guarded by the Porters of the course that came in as in the ordinary manner: and there was an extraordinary Guard added besides throughout all the Mountain of the House, and in the Court, of that course that was going out, 2 King. XI. 7, 8. 11. Therefore the Gate Sur or the Gate of the Foundation, which was guarded by a third part of those that come in on the Sabbath, cannot be supposed for any Gate of the Temple, since the Temple was guarded by two parts of those that went out. So that were I to describe the City as I am now about describing the Temple, I should place the Gate Sur somewhere in Zion, and there also should I place the Gate behind the Guard: and it would not be very hard to gather up fair probability of their situation there. Now though so strong Guards were set both in the Temple and in Zion, yet Athaliah for whom all this ado is made, comes up into the Temple, so far as to see the young King at his Pillar in the Court before the East-Gate, and no man interrupts her, partly because she was Queen, partly because she came alone, and chief because they knew not Jehoiadas mind concerning her. But when he bids have her out of the ranges, they laid hold upon her, and spared her till she was down the Causey Shallecheth, and then they slew her.  
If by the ranges, the ranks of men that stood round about the Mountain of the House, be not to be understood, I should then think they mean either the ranks of Trees that grew on either side that Causey, or the Rails that were set on either side it for the stay and safety of those that passed upon it. And to this sense Levi Gershom doth not unproperly expound those words in 1 King. X. 12. Of the Almug Trees the King made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the house of the Lord and for the King's house. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify a Prop or Support: yet is expressed in 2 Chron. IX. 11. The King made of the Almug Trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high ways to the house of the Lord: And 
q Ralbag i● 1 King. X▪  I think (saith the Rabbin) that in the ascent that he made to go up to the house of the Lord from the King's house, he made as it were battlements (that is Rails on either side) of the Almug Trees, that a man might stay himself by them, as he went along the highway of that ascent. And so in other ascents of the house of the Lord or of the King's house, where there were not steps, as the rise of the Altar, etc.  

SECT. I. A credible wonder of the brazen Gate.  
WE will leave the belief of that wonder that hath been mentioned about the brazen Door of Nicanor in its shipwreck, to those that record it: but we may not pass over another wondrous occurrence related by Josephus, of the brazen Gate (whether this of Nicanor, or the other which he calleth the brazen Gate, as by its proper name, we will not be curious to examine) which is a great deal more worthy of belief, and very well deserving consideration: He treating of the Prodigies and wonders that presaged the destruction of Jerusalem, amongst others he relateth this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The East-Gate of the inner Temple, being of brass and 
a jos. de bell. lib. 6. cap. 31.  extreme heavy, and which could hardly be shut by twenty men; being barred and bolted exceeding strong and sure, yet was it seen by night to open of its own accord: which the simpler and more foolish people did interpret as a very good Omen, as if it denoted to them, that God would open to them the Gate of all good things: But those of a deeper reach and sounder judgement, did suspect that it presaged the decay and ruin of the strength of the Temple.  
And with this relation of his do other writers of his own nation concur, who report, 
b juchasin. s. 10▪  That forty years before the destruction of the City, the doors of the Temple opened of their own accord: Whereupon Rabban Jochanan ben Zaccai (after chief of the Sanhedrin) cried out, Open thy doors O Lebanon that the fire may devour, And from that time the great Sanhedrin flitted from the room Gazith, and so removed from place to place. The like saith Rabbi Solomon on Zech. XI. 1. Open thy doors O Lebanon: 
c R Sol. in Zech. XI.  He prophesieth (saith he) of the destruction of the second Temple: and forty years before the destruction, the Temple doors opened of their own accord: Rabban Jochanan ben Zaccai rebuked them: and said, O Temple, Temple, how long wilt thou trouble thyself? I know thy best is to be destroyed, for Zechariah the Son of Iddo prophesied thus of thee, Open thy doors O Lebanon that the fire may devour thy Cedars, etc.  
There are three remarkable things which the Jews do date from forty years before the destruction of the Temple: namely this of the Temple doors opening of themselves, and the Sanhedrins flitting from the room Gazith, and the Scarlet List on the Scape-goates head not turning white, that are as Testimonies against themselves about the death of Christ, which occurred exactly forty years before the Temple was destroyed: Then the Lord shown them by the Temple doors opening, the shaking of their Ecclesiastical glory, and by the flitting of the Sanhedrin, the shaking of their civil, and by the not whitening of their Scarlet list which had denoted pardon of sin, their deep die of sin and guilt for the death of Christ. Compare this self-opening of the Temple doors with the renting of the Veil of the Temple of its own accord, and they may help the one to illustrate the other. And methinks the words of Rabban Jocanan upon the opening of the doors, O Temple how long wilt thou disquiet thyself? do seem to argue that before that opening there had been some other such strange trouble in the Temple at that was, which might be the renting of the Veil.   

SECT. II. A Sanhedrin sitting in this Gate.  
THIS Gate of Nicanor or the East-Gate of the Court, was the place where the suspected Wife was tried by drinking of the bitter waters, and where the Leper cleansed stood to have his atonement made, and to have his cleansing wholly perfected, the rites of both which things we have described in their places. In this Gate also did Women after childbirth appear for their purification; here it was that the Virgin Mary presented her Child Jesus to the Lord, Luke II. 22.  

a Talm. in Sanhedr. per. 11.  In this Gate of Nicanor (not in the very passage through it, but in some room above or by it) there sat a Sanhedrin of three and twenty Judges: Now there were three ranks of Judicatories among the Jews. A Judicatory or Consistory of three: A Judicatory of three and twenty: and the great Sanhedrin of seventy one. In smaller Towns there was a Triumvirate or a Consistory set up consisting only of three Judges: 
b Ibid. per. 1.  these judged and determined about money matters, about borrowing, filching, damages, restitutions, the forcing or enticing of a maid, pulling off the shoe, and divers other things that were not capital, nor concerned life and death, but were of an inferior concernment and condition. In greater Cites there were Sanhedrins of three and twenty, which judged in matters of life and death in some cases; but reached not to all: And there was the great Sanhedrin at Jerusalem which was to judge of the greatest matters. Now a Sanhedrin of three and twenty was not set up in any great City, but only in such a one as in which were 120 men fit to bear office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many are to be in a City that it may be fit to have a Sanhedrin set up in it? It is a question of the Talmuds own proposing, and it giveth this answer, That there are to be 120. compare Act. I. 15. And into what offices or places these are to be distributed, might be alleged out of the Gemarists and Maymony, if it were pertinent to this place: Only these many let us name of them. 
c Maym. in Sanhedr. per. 1.  Every Sanhedrin of three and twenty, had three forms of Probationers of three and twenty in every form: and when there was need of a man in the Sanhedrin, the hihgest in the first form was fetched in, and made Judge: and the highest in the second form came in and sat lowest in the first form: and the highest in the third form came up and sat lowest in the second: and some other man was found out from abroad, to sit lowest in the third form: and so the Sanhedrins and the forms were still kept full.  
Now as the great Sanhedrin sat in the Temple, so also did two lesser Sanhedrins of three and twenty a piece, the one in the Gate Shushan, or the Gate of the Mountain of the House, and the other in this Gate of Nicanor, or the Gate of the Court: And their rising to be Judges in the highest Court of Seventy one, was first by degrees through these two. 
d Id. ibid. per. 2.  Whosoever was found a man of fit and competent qualifications, he was first made a Judge in his own City: and thence he was promoted into the Judicatory in the Gate of the Mountain of the House, and from thence into the Judicatory in the Gate of the Court, and so at last into the great Sanhedrin. In some of these Judicatories in the Temple our Saviour shown his wisdom at twelve years old, Luke II. 46. And some of these Judges were they that tempted him with the question about the Woman taken in Adultery, which was brought to be judged before them, John VIII. 4, 5.  
In the times before the captivity into Babylon the great Sanhedrin itself sat in these two Gates, sometimes in the one, and sometimes in the other, as they thought good, Jer. XXXIV. 4. & XXVI. 10. & XXXVI. 10. but in after times when the room Gazith was built, and the great Sanhedrin of Seventy one betook itself thither, these two Gates were furnished, either of them with a lesser Sanhedrin of three and twenty: The place of their sitting was in some room over the Gate: for as it was not possible for them to sit in the very passage through which people went and came, so was it not lawful for them to sit in the Gate of Nicanor, in that part of the Gate that was within the Court; for within the Court might no man sit but the King only. Yet might they sit in the upper rooms though they were within the compass of the Courts, for they held them not of so great a holiness as was the space below.  
This is the Gate of which Ezekiel speaketh, Chap. XLVI. 1, 2. The Gate of the inner Court that looked toward the East, shall be shut for the six working days: but on the Sabbath it shall be opened, and in the day of the New Moon it shall be opened: And the Prince shall come by the way of the porch of that Gate without, and shall stand by the post of the Gate, etc. Before this Gate within had Solomon pitched his brazen Scaffold, on which he kneeled and prayed at the Consecration of the House, 2 Chron. VI 13. compared with 1 King. VIII. 22. and in after times the Kings entering in at this Gate had their station within it, as he had given them example, and there stood the King's Pillar as it is called, 2 Chron. XXIII. 13. that is, his seat was set within this Gate in the Court by one of the Pillars that bore up the Cloister: For as this East quarter of the Court was the most proper place for the people to worship in, so most especially in that place of it which did most directly face the door of the Temple and the Altar before it, and that was in the very entrance up from this Gate itself, and here was the King seated by one of the Pillars. Something according to this disposal of the King in his place in the Court doth Ezekiel speak, though in his description there is some kind of difference for mystery sake. You may observe in him, that the East-Gate of the outer Sanctuary was continually shut, and the East-Gate of the inner was shut all the six days of the week, which were not indeed so in the common use of the Temple as it stood, for both the Gates were daily opened, but he hath so charactered them for the higher magnifying of that glory which he saith was now entered into the Temple: And whereas indeed the King in his worshipping did go within the Court, or within the Gate and there worship, and there sit down in the time of Divine Service, he hath brought in the Prince but to the posts of the Gate, and there standing whilst his Sacrifice was offering: By his description every one that came up to this Gate, must either enter at the North-Gate or South-Gate of the Court of the Women, because the East-Gate was shut, Chap. XLIV. 1. and hereupon is that Injunction, that when the people of the land come before the Lord in the Solemn Feasts, he that entereth in by the way of the North-Gate to worship, must go out by the way of the South-Gate, and he that entereth by the way of the South-Gate, must go forth by the way of the North-Gate: he must not return by the way of the Gate whereby he came in. Chap. XLVI. 9 Whereas in the common access to the Temple, as it stood either before or after the captivity, the East-Gate of the Court of the Women was constantly open, and their most ordinary coming in was at that Gate, and so they went up through the Court of the Women to the Gate of Nicanor, yea and oftentimes within it into the Court: Yet did they imitate and follow this prescript of the Prophet, under the second Temple, in not returning and going out at the same Gate at which they had come in; The Talmudists have this Tradition about this matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Mid. per. 2▪  All that come to the Temple according to the custom of the place, come in at the right hand, and fetch a compass and go out at the left, which meaneth not (as the Glossaries do explain it) that a man was always to go out at the Gate opposite to that Gate at which he came in, but that he may not go out at the same Gate at which he came in, but at some other: as came he in at the East-Gate, he must not go out at the East-Gate again, but at the North or South: Only they give exception in two sorts of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom particular occurrences had befallen, for they went about still to the left hand. What is the matter with thee that thou goest that way? Because I am a mourner. Now he that dwelleth in this house comfort thee. Or because I am an excommunicate: Now he that dwelleth in this house put into thy heart that thou mayest hearken to the words of thy fellows, and they may receive thee.  
So that the common and ordinary way of coming into the Temple to worship, was to come in at the East▪ Gate of the Court of the Women, and up to the Gate of Nicanor, and there to worship and so back again, and out at the North or South door of that Court: The Pharisee in the Parable went up to this Gate as far as he could go, because he would put his seeming devotion to the farthest, but the poor Publican stood a far off. Luke XVIII. 13. Even the King himself, though he came in on the Westquarter of the Mountain of the House, yet came he down hither to go into the Court of the Women, and so up through the East▪ Gate of the Court, to his seat which was before that Gate. The stationary men, of whom we have spoken in due place, they went within the Gate into the Court of Israel, and so did other Israelites at the Solemn Festivals when there were abundance of Sacrifices, especially at the Passover, and he that brought a single Sacrifice, went into the Court at one of the North-Gates of it, of which we shall speak when its course comes: but ordinarily a man that came into the Temple to pray or to worship, and brought not a Sacrifice, he worshipped before the Gate of Nicanor which faced the Gate of the Temple, and so returned.    

CHAP. XXI. Of the Gates and Buildings in the Court-wall on the East and South sides.  
AND now are we come within the Court, where having very many things to survey and take notice of, let us first begin with viewing the Gates and Buildings that were in the Wall which did enclose it; and first of all let us observe the East quarter of the Wall, in which the Gate of Nieanor was, which we have newly surveyed and at which we entered: There was never a Gate but this in all this East Quarter, nor were there any Buildings in the Wall in this Quarter, but only two, which stood on either side of the Gate one, and near to the Gate, on your right hand and on your left as you entered in.  

a Mid. per. 1.  That on your right hand was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of Phineas the Wardrobe man: of whom there is mention in the Treatise Shekalim, among the chief Officers in the Temple, These are the chief Officers in the Sanctuary, (
b Talm. in Shekali. per. 5.  saith the Talmud there) Jochanan the Son of Phinehas over the Seals: Ahijah over the Drink-Offerings: Mathias the Son of Samuel over the Lots: Pethahiah over the Birds (for Sacrifice) this Pethahiah was Mordecai, etc. Phinehas over the Wardrobe, etc. Now the Gloss upon that place saith that these men named, were the eminentest and worthiest men that ever were in these several Offices, and that they were not all in one, but in several generations: Bartenora conceiveth that the Office of this Phinehas was, 
c Bart●●in. Mid.  to array the Priests, when they were to go into serve, and to disarray them again when they had done, and to keep their clothes. Which we are not to understand of his helping them on and off with their Vestments every day, when they went to and came from the service, for they put them on and off themselves, but he provided Vestments for them at their first entering into the service, and when they were old he took them into his custody again and provided new. 
d Maym. in Keel Mikd. per. 7.  Now this provision was at the public charge, he only took care for it, and the garments being overworn, they were returned again, for the public use, for we have observed elsewhere, that they were ravelled into wick-yarn for the Lamps and for the great Lights at the Feast of Tabernacles, at the Rejoicing for the pouring out of water.  
On the left hand of the Gate was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chamber of the Pastry man, for so let us call him, a man that took care for the providing and preparing of the High-Priests daily Meat-offering which in the Talmud Language is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Minacoth. fol. 96.  The two cakes of the Highpriest, of which we have spoken in due place, and this his daily Offering was one thing, 
f Maym. in Biath Mikd. per. 4.  whereby he was differenced from an dinary Priest.  
There is much diversity of opinion among the Jews, yea even in the Talmud itself about the number of the Gates into this Court: In some places it reckons 
g Mid. per. 1. & joma fol. 19  seven, which indeed was the right number, but in some other places there is mention of 
h Mid. per. 2. & Shekalim per. 6.  thirteen: Nay (
i Gloss. in Tamid. per. 1.  saith the Gloss upon one place) some there are that reckon seven, some five, some three, some thirteen, but the generalty hold for seven. Now the reason of this difference is in regard that some of them reckon only the Gates of most constant and frequent passage, which were, especially three, namely the Gate of Nicanor on the East, and one on the North, and one on the South, of which we shall speak ere it be long: others reckon only the Gates which were guarded, which were only five: some it seems count what Doors went out of the Court, into buildings by it, as well as Gates to pass through, and so they raise the number thirteen: But the number that we fix upon is seven, as most generally and most properly entertained, both by the Talmmdicks and by Josephus, in the second Temple: And how many were in the first Temple, we shall say something to before we have done with the Court. 
k Mid. per. 5. & Maym. in beth. habbech. per. 5.  On the South sides were these three Gates. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Water-Gate, which was most East of all the three, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of the Firstlings, called also sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of Offering, this was in the middle. And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of kindling which was most West.  
Now besides these three Gates on the Southside, there were also three other Buildings in the Wall, which bore these names. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Room-Gazith. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Room of the Draw well. And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Room of the Wood And so we have the materials or subject of our Survey on this South side before us: let us now fall to work, and observe the situation and use of these several places.  
And first 
o Antiq lib. 15. cap. 15.  Josephus as he giveth testimony to this number that we fix upon, when he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this inward bound had three Gates, North, and South, so doth he also give us good light for the situation of them when he saith, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equidistant one from another. He had said much the like concerning the Gates that were in the outmost Wall or bound, (namely that that enclosed the Mountain of the House) that the Gates in it on the South side were 
p Id. ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, so set, as that there was an equal space betwixt Gate and Gate, and betwixt either Gate and the corners of the Wall: And so doth Symmetry and the rules of the best proportion engage us to understand his expression about these Gates in the like sense; namely, that they both stood at an equal distance one from another, and that the two outmost stood at the same distance from those corners towards which they stood.  
Now the length of the Court (and so of this Wall) being an hundred eighty seven cubits, the situation of the Gates according to the Symmetry will fall into these proportions: From the East corner of the Wall, forty six cubits and three quarters upwards towards the West, was the very middle of the Water-Gate: As much forward still, was the middle of the Gate of the firstlings: the same measure still forward, was the middle of the Gate of kindling; and as much yet forward, taught to the West-Angle of the Wall: And so may we best and most uniformly conceive of the situation of the Gates. And therefore whereas the Hebrew Writers do most ordinarily when they speak of these Gates, say that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Vid. Maym. ubi supr. & ibid. Mid.  Near the West, it is not to be so taken as if they were all crowded toward the West corner, but it is spoken in comprehension of both Courts together, the women's and this.  
As for the three several buildings that were also on this side intermixed with the Gates, these things may be observed towards their posture and situation. 1. That the Water-Gate and the Draw-Well Room do seem by their very names to refer one to another, as that it is not proper to part them, and howsoever there was something else in the reason of the name of the Water-Gate, besides its standing so near the Draw-Well, yet shall we observe hereafter that this might be also one reason of the name of it, and that those two did indeed stand joining together. 2. The Talmud saith the roofs of these three pieces of building were even (Mid. per. 5.) by which it seemeth that they stood not at distance one from another but conjoining, but only that a Gate interposed between them. 3. We shall see anon out of the Jerusalem Talmud, that the Water-Gate and the Wood-room stood joining together. 4. The Talmud, Maymony, and other of the Jewish Writers speaking of, and naming these three rooms, do ever set Gazith first or last, and thereby they show that it stood on the outside one way or other, East or West, and stood not in the middle. 5. If we set it further West, it will then stand in the Lot of Benjamin, whereas the great Sanhedrin which sat in it, 
r Talm. in Zevachin. fol. 54.  are held by the Jews, and that upon good ground, to have sitten in that part of the Court that was in the Tribe of Judah, Gen. XLIX. 10. Therefore in most propriety (these things considered) must it be concluded that Gazith did stand below the Draw-Well, the Draw-Well below the Water-Gate, or more toward the East corner of the Court; the Water-Gate below the Room of the Wood, and all these joining together, as their situation will be confirmed in our further progress: we will first begin at the East corner where was the room or building Gazith.   

CHAP. XXII. The Chamber or Room Gazith, the seat of the Great Sanhedrin.  
THE building Gazith (
a Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so called because it was made of stone neatly wrought, as the word is used 1 King. V 16.) appeareth 
b juchan. f. 161  by the Author of Juchasin to have been built by Simeon ben Shetah 
c Avoth. per. 1. Sect. 8.  who was the Vicepresident of the Sanhedrin, when Judah ben Tabbai was Nasi in the sixth Generation from Ezra, 
d jucha. ubi supra.  even in the time of Hyrcanus Jannaeus the Asmonaean. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e jom 1 per. 2. in Gemara fol. 25.  half of it holy, and half of it common; that is, half of it stood within the Court, and half of it within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel, and it had a Door into either place. 
f Maym. in beth▪ habbech. per. 5.  And in that half of it that stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel, did the Great Council or Sanhedrin sit, of seventy one Judges: Now a special reason why they sat on that side of the House, which was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was, because it was not lawful for any Man whosoever to sit within the verge of the Court unless it were the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Vid. R. Sol. & Kimch. in 1 King. XII. & Midr. Tillin. in Psal. ●. ab initir.  there is no Man may sit in the Court unless it be one of the Kings of the House of David. In the other part of this building which stood within the Court, the Priests used to ●ast lots daily for the distribution of the Service amongst them; of which we have spoken largely elsewhere.  
We cannot come so near the Great Sanhedrin, as to survey the Room in which they sat, but that we must take some notice of them before we go, and look a little into their constitution, sitting, power and story: They will not take it well if we pass by them and take no notice of them at all.  
The 
h Talm. in Sanhedr. per. 1.  number of the Judges in this High Court was seventy and one, answering to Moses and the Seventy Elders chosen by him, when God in the Wilderness did first ordain this great Judicatory, Numb. XI. They were to be indifferently chosen of Priests, Levites, and Israelites, (the New Testament often expresseth the distinction, by Chief Priests, Scribes and Elders) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if Priests and Levites fitly qualified were not to be found, 
i Maym. in Sanhedr. per. 1.  if all the Council were Men of other Tribes, it was good and lawful.  
Their 
k Id. ibid. per. 2.  qualifications must be, that they must be Religious and Learned both in Arts and Languages: must have some skill in Physic, Arithmetic, Astronomy, Astrology, yea to know what belonged to Magic, Sorcery, and Idolatry, that so they might know to judge of them: They were to be without maim or blemish of body, Men of years, but not extreme old, because commonly such are of too much severity, and they must be Fathers of Children, that they might be acquainted with tenderness and compassion.  
Their manner of sitting was thus; The eminentest among them for worth and wisdom, they appointed to be the chief in the Council, and him they called the Nasi or President, and him they took to represent Moses. Then the next eminent, they chose to be his second, and him they called Abh beth Din, The Father of the Council, or Vicepresident. He sat upon the right hand of the Nasi, (compare the Phrase of sitting on the right hand of power, Matth. XXVI. 64.) and then the whole Sanhedrin sat on the one hand and on the other in a semicircle. On the right hand before them, and on the left there were two Clarks of the Council, one Registered the acquitting Votes and Testimonies, and the other the casting: compare, Matth. XXV. 33.  
The 
l Id. ibid. per. 3.  proper and constant time of their sitting, was from the end of the Morning Service, to the beginning of the Evening Service, and so their sitting and the Divine Service did not clash one with another: yet sometime did occasions that came before them, prolong their Session even until night, and then they might determine the matter that they had been debating on by day: but they might not begin a new business by night: They violated their own custom and tradition in judging of Christ by night.  
It was in their power and cognisance to judge all persons, and all matters (yet inferior matters they meddled not withal, but referred them to inferior Courts) insomuch that they judged a whole Tribe, a Prophet, the Highpriest: nay the King himself if there were occasion: 
m Id. in.  If the Highpriest did any thing that deserved whipping they whipped him (saith Maymony) and restored him to his dignity again: 
n Id. in Sanhedr. per. 2.  And although they admitted not the King of the House of David to be a member of the Sanhedrin (saith the same Author) yet did the Kings judge the people, and the Sanhedrin judged them if there were occasion: They had th●se two Traditions clean contrary one to another, and yet both of force and took place in their several seasons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King judgeth and they judge him: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King judgeth not and they judge not him: 
o Sanhedr. per. 2. in G●mar.  The former was in vigour, till King Jannai was convented before them, and then because partiality could not be prevented they enacted the latter.  
Of 
p Ibid. per. 7.  capital penalties, in which kind of matters they especially judged, they had four sorts: stoning, burning, slaying with the sword, and strangling. In reference to which the Targum on Ruth hath this Gloss in the first Chapter, Vers. 16. 
q Targ. in Ruth. ●. 16.  Naomi said unto her, we are commanded to keep Sabbaths and Holy days, so that we may not walk above two thousand cubits: Ruth saith, whithersoever thou goest, I will go: Naomi saith, we are commanded not to lodge together with the heathen; Ruth saith, where thou lodgest I will lodge: Naomi saith, we are commanded to keep the six hundred and thirteen Commandments; Ruth saith, what thy people observe I will observe as if they were my people: Naomi saith, w● are commanded not to worship strange Gods; Ruth saith, thy God shall be my God: Naomi saith, we have four judicial deaths for offenders, stoning with stones, burning with fire, killing with the sword, and hanging on the tree; Ruth saith, as thou diest I will die.  
1. Those 
r Sanhedr. ubi supr.  whom they burned they used thus: They set them up to the knees in a Dunghill, and two with a Towel about his neck pulled and strained him till he opened his mouth wide, and then they poured in scalding Lead which ran down into his bowels.  
2. Those that were strangled, they also set up to the knees in a Dunghill, and two with a Towel stifled and strangled him, the one pulling at the one end, and the other at the other, till he died.  
3. Those whom they slew with the Sword, they did it by beheading them.  
4. Whom 
s Ibid. per. 6.  they stoned they stoned naked: first one of the witnesses threw him or pushed him that he might dash his loins against a stone, if that killed him, there was no more ado, if it did not, the other witness took a great stone and dashed it on his breast as he lay on his back, if that killed him there was an end, if not, all the people flung stones at him: This helps us to understand what is meant by the Witnesses laying down their Garments at Saul's feet, at the stoning of Stephen, Act. VII. 58. namely because they were to be employed first in his stoning, and they laid by their upper Garments that they might not trouble them. And this illustrates that passage of our Saviour, which indeed alludes to this manner of stoning. Whosoever shall fall upon this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder, Matth. XXI. 44. for he that was stoned, was first fling upon a stone, and then a stone was dashed upon him. These that were stoned were also hanged: there is some dispute among the Talmudists whether all were hanged that were stoned: but howsoever, they conclude that Blasphemers and Idolaters were: and this helps us still to understand the usage of Stephen whom they condemned and stoned for blasphemy, for so they made it: He was first dashed upon a stone by one of the Witnesses, and then a huge stone dashed upon him by the other, yet died he not by either of these, but recovered his knees again, and died kneeling and praying, all the people flinging stones at him; and afterward he was hanged upon a Gibbet, and that night taken down and buried: for so was the Law that he should not hang upon the Tree all night: Now his burial was different from the common burial of those that were Executed: as Christ's was also, being begged by Joseph of Arimathea: for whereas the Sanhedrin had two burying places for Executed Malefactors, one for those that were stoned and that were burnt, and the other for those that were slain with the sword and that were strangled, it appeareth that some devout Christians took down the body of Stephen and made a solemn burial for him in some other place.  
Although the Sanhedrin did sit in the Temple, yet were the Executions without the City: as Levit. XXIV. 14. Deut. XVII. 5. Heb. XIII. 12. Act. VII. 58. whipping and stocking was executed often in the Temple, as Deut. XXV. 2. Jer. XX. 2. and for this purpose they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sergeants' for Officers ready attending them continually for the execution of such a penalty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Maym. ubi supr. per. 1.  The Shoterim (saith Maymony) were such as carried Rods and Whips: and they stood before the Judges: they went about the streets and Inns to look to measures and weights, and to beat every offender: and all their do were by the appointment of the Judges: and whomsoever they saw offending, they brought him to the Judges, and they judged him according to his offence.  
This 
u Id. in Mamrim. per. 1.  great Sanhedrin in Gazith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the foundation of the traditional Law and pillar of instruction (compare the phrase 1 Tim. III. 15.) and from them decrees and judgements went out for all Israel. And whosoever believed Moses and his Law, was bound to rest upon them for matters of the Law. Thus Maymony in the place cited in the Margin. Therefore in all doubts, about Judicial matters, the ultimate recourse was hither as to a determiner not to be doubted of or varied from. The manner was thus: 
w Talm. in Sanhedr. per. 11.  Had a Man occasion to inquire about any such matter, he went first to the Judicatory that was in his own City: if they could resolve it, well and good: if they could not, one of them went to the next Sanhedrin: if that could not resolve it, he went to the Sanhedrin of the three and twenty in the Gate of the Mountain of the House: if that could not, he went to the other Sanhedrin of three and twenty in the Gate of Nicanor: and if that could not, he went to this in the Room Gazith, and there he received a positive determination: which for him being a Judge to transgress against, it brought him under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A rebellious Elder, and in danger of trying for his life.  

SECT. I. The Precedents of the Sanhedrin from the Captivity to its dissolution.  
HAving digressed thus far in viewing the Judicatory that sat in the Room Gazith, let it be excusable yet a little further to interrupt our further survey so far as to take a Catalogue and notice also particularly of all the heads or Precedents of this Court, in the generations, from the return out of the Babylonian Captivity, till City, Temple and Sanhedrin came to nothing: as their names and order are recorded in the Jewish Writers: as in the Talmudick Treatise Avoth: in Avoth Rabbi Nathan: in the Preface of Maymony to Jadh: in the Author of Juchasin: and in dispersed passages in the Talmuds.  
1. The first was Ezra, of whom there is so renowned mention in the Scripture. The Sanhedrin of his time, is ordinarily called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Synagogue, and those eminent persons are reckoned of it, which are named, Ezr. II. 2. Zerubbabel, Joshua, Nehemiah, Seraiah, Reelaiah, Mordecai, etc. He is said to have come up to Jerusalem in the seventh year of Darius, Ezr. VII. 8. which was four and twenty years after the people's return out of Babylon, and how the Sanhedrin was disposed of before that time, is hard to determine. His Sanhedrin or great Synagogue is ordinarily reckoned of an hundred and twenty Men (compare Act. I. 15.) but whether all at once or successively, it is not much important to dispute here. He lived by the computation of some Chroniclers of his own Nation, till that very year that Alexander the Great came to Jerusalem, and then died on the tenth day of the month Tebeth: and so by their account he wore out both the Babylonian and Persian Monarchies; they hold also that Haggai, and Zachary, and Malachi died the same year with him, and then Prophecy departed. Compare Act. XIX. 2.  
2. Simeon the just: Some Hebrew Writers that doubt not that he was head of the Sanhedrin, do yet question whether he were High Priest, or an ordinary Priest, but Josephus who wrote in Greek, asserteth him for High Priest: And some again that hold him to have been High Priest can find in their hearts to think that he was the very same with Jaddua, but Josephus doth clearly distinguish them, placing Simeon after Jaddua and Oni●s between. The times of his Government may be discovered by observing that Eleazar his Brother who succeeded him in the High Priesthood was he, to whom Ptolemy Philadelphus sent for the Septuagint, to translate the Bible. There are exceeding high things spoken of this Simeon by his Countrymen, some of which, we have mentioned elsewhere; to which I shall only add this record of him, That in his time the scarlet list on the Scape-Gotes head turned white: that the lot for the Scape-Goat ever came up in his right hand: that the western Lamp never went out, and the fire on the Altar ever burnt pleasantly, but when he died its force abated. This Adagy is ascribed to him: The world standeth upon three things, upon the Law, upon Religion, and upon showing Mercy; He was surnamed, the Just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Both because of his piety towards God, and his good will towards his Nation, Josph. Ant. lib. 12. eap. 2.  
3. Antigonus of Soco: He was the Master of Sadoc and Baithus, who mistaking and misconstruing his good Doctrine, vented the Heresy against the Resurrection: his Doctrine was this, Be not as Servants that serve their Master because of receiving a reward, but be as Servants that serve their Master, not because of receiving a reward, but let the fear of Heaven be upon you: which his crooked Disciples construed into this impious sense, that there was no reward at all to be had for the service of God, and so they denied the world to come. But his Scholars, Joseph ben Joezer and Joseph been Jochanan held orthodox.  
4. Josi, or Joseph, ben Joezer of Zeredah (Jeroboams Town, 1 King. XI. 26.) he had Josi or Joseph been Jochanan of Jerusalem for his Vicepresident. Here the Talmudick Records begin to reckon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by couples, That is, the Precedent and Vicepresident both: not but that there were Vice-Presidents before, but they be not named, and so were there after the times of Hillel also, though they be not named then neither.  
This Joseph ben Joezer had Children so untoward, that he would not leave them his Land but bequeathed it to pious uses.  
5. Joshua the Son of Perehiah Precedent: Nittai the Arbelite Vicepresident. This Joshua is Recorded to have lived in the time of King Jannai, called also Alexander, the Son of Hyrcanus: This Hyrcanus was likewise called Jannai; he affected the Kingdom, and thereupon the wise men or great ones of that time would have put him from the High Priesthood: but he maintained his station by the sword, for he slew divers of the wise men, which caused Joshua the Son of Perahiah to flee to Alexandria, but he was recalled, upon the mediation of Simeon ben Shetah.  
6. Judah the Son of Tabbai Precedent: Simeon ben Shetah Vicepresident. A gallant pair for integrity and justice: Were their lives to be written, most eminent actions of theirs might be related which are recorded of them: as that they hanged fourscore Witches in one day: Judged King Jannai: the one of them wept daily for an error of Judgement that he had committed, and the other preferred the execution of justice, before the safety of his own Son. This Simeon ben Shetah is he whom we suppose the builder of this Room Gazith that we are surveying.  
7. Shemaiah Precedent, and Abtalion Vicepresident: These were Kinsmen, and of the posterity of Sennacharib, but their Mother was an Israelite.  
8. Hillel Precedent, and Shammai Vicepresident: At first it was Hillel and Menahem, but Menahem departed to the service of Herod: Hillel was one of the eminentest that ever was among the Jewish Doctors both for birth, learning, rule and children: He was of the seed of David by his Mother's side, being of the posterity of Shephatiah the Son of Abital, David's Wife. He was brought up in Babel, from whence he came up to Jerusalem at forty years old, and there studied the Law forty years more, under Shemaiah and Abtalion, and after them he was Precedent of the Sanhedrin forty years more: The beginning of his Presidency is generally concluded upon to have been just an hundred years before the Temple was destroyed: by which account, he began eight and twenty years before our Saviour was born, and died when he was about twelve years old. He is renowned for his fourscore Scholars, one among which was Jonathan been Uzziel, the Chaldee paraphrast, etc.  
9 Rabban Simeon, Hillel's Son: This man was first dignified with the title Rabban, he is supposed to be the Simeon mentioned Luk. II. that took Christ in his Arms, and for that, it is conceived that he is not of so frequent and honourable mention among the Jewish Writers as others of the same rank with him are, they not well relishing his confession of Christ, whom they deny: He began his Presidentship about the thirtenth year of our Saviour's age, if the date and account of Hillel's rule mentioned before be current, and how long he sat Precedent, no one mentions, but some assert that his rule was not long. The Author of Juchasin relateth that he is never mentioned in the Mishneh, or in the Code of the Jews Traditions; it may be his embracing Christianity made him cool towards their Traditions, so that there is none to Father on him, as there are on the other Doctors. It is like he was a secret professor of Christ, as Nicodemus was, and kept both his place and profession.  
10. Rabban Gamaliel, Simeons' Son: This was he under whom Paul was brought up, Act. XXII. 3. and see Act. V. 34. He was Precedent of the Council when Christ was arraigned: and lived two and twenty years after: Onkelos the Targumist of the Law, did solemnly celebrate his Funerals: He is commonly styled Rabban Gamaliel the old, either because he was the first of that name, or because he was of a long life: Of him they have this saying in the last Chapter of the Treatise Sotah: From the time that Rabban Gamaliel the old died, the honour of the Law failed, and purity and Pharisaism died.  
11. Rabban Simeon, Gamaliel's Son: He was slain at the destruction of the Temple: and so should his Son also have been, had not Rabban Jochanan ben Zaccai, being in favour with Caesar, begged his life: And thus have we followed the succession of the Precedents of the Sanhedrin till the Temple and City fell: but the Sanhedrin fell not as yet, but continued in a flitting and languishing condition for a good space still, and had its Precedents till it fell also, which were these:  
12. Rabban Jochanan ben Zaccai: He was not of the blood of Hillel, but he was his Scholar: He came to be Precedent upon the death of Rabban Simeon last mentioned; his Sanhedrin sat at Jabneh.  
13. Rabban Gamaliel of Jabneh: This was Rabban Simeon's Son whom Rabban Jochanan ben Zaccai begged from death, of the hands of Caesar, at the slaughter of his Father, his minority made him unfit for the Presidency when his Father was slain, therefore Rabban Jochanan ben Zaccai, bore that place, and after his death this Rabban Gamaliel succeeded.  
14. Rabban Simeon, the Son of Gamaliel of Jabneh.  
15. Rabbi Judah, the Son of this Rabban Simeon: He is eminently called Rabbi and Rabenu haccadosh: He collected and compiled the Mishnaioth.  
16. Rabban Gamaliel, the Son of Rabbi Judah: Here the title Rabban expired: and the Sanhedrin was gone.    

CHAP. XXIII. The Draw-Well Room. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
AT the West end of this famous Room Gazith, there was the House which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House or Room of the Draw-Well: and the reason of the name was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Mid. per. ●.  Because there was a Well sunk there, with a wheel over it, and from thence they fetched up water to serve all the Court.  
It was not a little water that was used and spent at the Temple for the filling of the Lavers, boiling the Offerings, washing the Sacrifices, nay for washing of the Court, and filling Cisterns for the Priests to bathe in: It was not a small quantity of water that did serve these turns, and yet the Temple never wanted, but had it always in great abundance: The place itself was dry, rocky, and without water, 
b Maym. in B●●●h. Mikda●h. per. 5.  but they conveyed their water in pipes thither from a place at some distance where there was a spring head that lay convenient for such a purpose, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fountain Etam: Of this the Babylon Talmud discourseth in the place alleged in the Margin and to this purpose, 
c Z●vachin, per. 5. fol. 54. fac. 2.  The House of the Sanctuary was higher than the Land of Israel, and the Land of Israel was higher than other Lands: They knew not the like: as they produce in the Book of Joshua; It is written throughout. The border went down, and the border went up, and the border reached, etc. But of the Tribe of Benjamin it is written the border went up, but it is not written the border went down. Learn from hence, that this was a place thought ●it to build the Sanctuary in, by the Fountain Etam, because it was high: But they said, let us bring it a little l●wer, because it is written, And he shall dwell between his shoulders, Deut. XXXIII. 12. Their meaning is this; that whereas the Sanctuary was to be higher than the rest of the Land, and whereas the tenor and scope of the Scripture holdeth out the Tribe of Benjamin to be highest, because all ascending and not going down is mentioned in the Chorography of his Tribe, therefore they thought of building the Temple by the Fountain Etam which was the highest ground of Benjamin: but when they considered upon Moses his prophecy that God should dwell between the shoulders of Benjamin and not upon his head; they thereupon chose Moriah a lower ground, and brought their water from Etam thither: 
d Talm. jerus. in Io●a per. 3. fol. 41.  An Aquaeduct came from Etam, saith the Jerusalem Talmud in the place quoted in the Margin: It is scarce within the bounds of the subject that we have in hand, to go about to search where this Etam was. There is a place in the Tribe of Simeon that is called by this name, 1 Chron. IV. 32. now though it is true that Simeon and Judah lay intermixed in their habitations, yet I believe this intermixture was not so near Jerusalem as our Etam was. There is mention of the Rock Etam, Judg. XV. 8. and of the City Etam, 1 Chron. XI. 6. let the Reader be his own chooser whether of these he will take for the place that we are upon, or whether he will refuse both: I only mention them; It belongeth rather to a survey of the Land, than of the Temple, to debate the matter to a determination. The Gloss upon the place of the Talmud cited above, saith 
e Gloss. in Z●vachin ubi supr.  It seemeth that the Fountain Etam was the Well of the waters of Nephtoah, of which there is mention, Jos. XVIII. 15. And to the like purpose speaketh Kimchi in this Comment upon that place of Joshua, 
f Kimch. ●n Josh. XVIII.  They say (saith he) that the Well of the waters of Nephtoah was the Well Etam which is mentioned by our Rabbins: This place appeareth to have lain Westward of the Temple, and the Pipes from it to have come down upon that quarter, and to have passed along on the Southside of the House itself, in the place called the coming down of the waters, of which we have spoken before, and so to have been disposed of into the several Offices about the Court: and that in such abundance, as that it ran continually, and yielded water and to spare, upon all occasions: we shall have occasion to look after it again when we come to speak of the Molten Sea.  
Of this conveyance of water, Aristeas, an eye-witness and spectator of it, giveth testimony, in these words, 
g Aristeas Hist. ●xx. Interp. in Biblioth. patr. Tom. 2. Gr●colat. pag. 866.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There was a continual supply of water: as if there had sprung an abundant Fountain underneath. And there were wonderful and unexpressible receptacles under ground, as appeared five furlongs space about the Temple: each one of which had divers Pipes, by which waters came in on every side, all these were of Lead, underground, and much earth laid upon them: And there were many vents on the Pavement, not to be seen at all, but to those that served; so that in a tri●e and easily, all the blood of the Sacrifices could be washed away, though it were never so much. And I will tell you how I came to know of these underground receptacles: they brought me out more than four furlongs space out of the City, and one bade me stoop down at a certain place and listen what a noise the meeting of the waters made.  
Now whereas it seemeth by this testimony, that water came to the Temple from several other places about Jerusalem, as well as from Etam, we shall not be much scrupulous about it, though among the Talmudicks I meet with no such intimation, but since they name Etam as the most eminent, and from whence the chiefest Vessels in the Temple were continually supplied, it may suffice to look after that only, and this may be enough to have spoken of it.  
The Draw-Well, which and whose room we are now surveying 
h Gloss. in ●i●●n●ioth in o●●●v. in ●id. p●r 5.  is said to have been sunk or digged by the Children of the captivity upon their return and building of the Temple. But whether to a Spring that was in that place, or whether as a Cistern to receive the water from Etam, if it shall be questioned, there might be several reasons given ●o prove that it was for the later purpose: As, 1. Because it is not easy to conceive a Spring in that rocky place as Mount Moriah was, especially there having been none there looked after under the first Temple. 2. Because both the Talmudists and Aristeas cited before, do bring all the supply of water from other places. 3. Because the Laver is said in the testimony alleged out of the Jerusalem Talmud, to be supplied from the Well Etam, which that it was supplied from this Draw-Well we shall see hereafter. And, 4. Because there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of the coming down of the water on the South side of the Temple, which hath been showed in its due place, not capable of any construction so proper as this, that the Pipes from Etam came down along there.  
The waters then from that Fountain Etam being gathered into this Well or great Cistern, were from hence dispersed into the several Offices and places where water was necessary (as the new River from the Water house into London) a Wheel being used to raise it and force it up into the Pipes or conveyances that were to carry it into the several receptacles and uses: For in some places there were Baths on the very top of the Gates, and buildings, as we shall observe as we go along, and to keep them full and in a continual supply of water, was required, some enforcing of the water up, which was done by the use and activity of this Wheel.  
Now over this Well there was a fair building, suitable to the rest of the buildings about the Court, and it had a Door into the Court, that the Priests might readily and without going about, step out of the Court into it, when they had occasion to fetch up water for any use. And so are we to understand of that passage in the Treatise Tamid, where speaking of him to whose lot it had fallen to cleanse the Burnt-offering Altar in a morning, it saith thus: 
i Tal●. in Tamid. per. 1.  He that had it allotted to him to cleanse the Altar must cleanse it: And they say to him, Take heed that thou touch not the Vessel, until thou hast washed thy hands and thy feet: (now the dish into which he was first to take up the ashes, was set between the rise of the Altar and the Altar in a corner on the Westside of the rise:) No Man went into the Court with him (for all the rest of the Priests stayed still in the Lottery room) nor had he any Candle in his hand, but he went by the light of the fire on the Altar: and they saw him not, neither heard they his voice, until they heard the noise of the Engine that Ben Kattim made, namely the Engine of the Laver: and then they said he is about washing his hands and feet at the Laver. Now whatsoever this Engine of Ben Kattim's making was, which we shall inquire into afterward, it is undoubted that the water in which he washed at the Laver, was drawn out of the Draw-Well and conveyed into it after what manner we shall see anon, for the water might not stand in the Laver all night: And so it is apparent that this Priest that thus washed his hands and feet, was got into the Well-room out of the Court, when the Gates of the Court were not yet opened, but went into it through a Door that went into that Room out of the Court.  
This helpeth to understand that passage of Ezekiel of the living waters, Ezek. XLVII. which are said there to come down on the right side of the House on the South side of the Altar, vers. 1. alluding to the coming of the water into the Temple from Etam a Spring shut up and a Fountain sealed for that purpose: for the Pipes that brought the water from it, came down on the South side of the Temple, in the place that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The coming down of the water, of which we have spoken already, and so into this Cistern in the Well-room, just over against the Altar, on the South side of it, and so was carried into the several Offices of the Temple, etc.   

CHAP. XXIV. The Water-Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Room of Abbtines. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
AT the West end of the Draw-Well Room, was a Gate that opened directly upon the Altar, which was called 
a Mid. per. 5. & May●. in ●et● habb●●●ir. per. 5. & Shekalim per. 5.  the Water-Gate. The Reader will readily conceive the reason of the name to have been, because it joined so close to the Water-House, and this Etymology might be very current and allowable, but the Talmudists give other reasons of the name besides. The M●shneh in the Treatise Shekalim, hath this speech upon it. 
b Shekal. ibid.▪  Why is the name of it called the Water-Gate? Because through it the brought the Tankard of water, which was for the pouring out of water at the Feast of Tabernacles. Rabbi Eliezer the Son of Jacob saith, because the waters ran out thereby, which came from under the threshold, Ezek. XLVII. Of these two reasons the former is more generally entertained for current, and it is indeed the more reasonable in itself. I have showed in the Treatise of the Temple Service, Chap. XVI. Sect. 4. how high and how strange a solemnity the Jews had at the Feast of Tabernacles, of pouring out of water upon the Altar, and rejoicing after it: For whereas all the year besides their libation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pouring out the Drink-offering was of Wine alone, they now added and mingled water with it, and took such joy and rejoicing upon that action, as the like was not used at any other occasion: the manner and reason of which is fully discoursed in that place: 
c Succah per. ●.  Now how was this libation of water? (saith the Talmud in Succah) There was a golden Tankard that contained three logs: One ●illed it at Siloam, and brought it in at the Water-Gate: and the Trumpets sounded, etc. Siloam Fountain lay South of Jerusalem (although the Pool of Siloam lay on the West) and from thence the next way possibly to the Altar was through this Gate, it facing the Altar and the rise to it, and it was no marvel, if, seeing the pouring out of water in libation was reputed so high a matter, the Gate through which it was brought did take its name from the bringing of that water through it. And it is not to be passed without observation, that they fetched their water for this solemn libation from Siloam a great way off, when the Draw-Well was so near at hand to have supplied it.  
There is mention of a Water-Gate in Nehem. VIII. 3. where it is said that Ezra read in the Book of the Law before the street that was before the Water-Grte: but this was a Gate of the City, and not of the Temple, as is apparent in the same Book of Nehem. Chap. III. vers. 26. and whether it took that name from the waters issuing out of Solomon's Pool and running that way, or from the waters running that way from the Temple, as Ezek. XLVII. 2. it is not a place here to discuss.  
Over 
d Talmid. jerus. in joma, per. 1.  this Gate of the Temple that we are about, which was called the Water-Gate; there was a Room or Chamber which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of the Family of Abhtines. This Abhtines was one of the chief Men that gave denomination to the Office of which they were, to succeeding generations (as we observed e'er while also about Phineas the Man of the Wardrobe, or Vestry) and he is mentioned in the Treatise Shekalim, where all those chief Officers are reckoned up, which Record let us here take out at large, 
e Shekalim. per. 1.  These were chief Officers which were in the Temple: Jochanan the Son of Phinehas over the Seals: (what these Seals were, I have showed in the Temple Service, pag. 16.) Ahijah over the Drink-offerings. Mathias the Son of Samuel over the Lots: (see there pag. 102, 103.) Pethahiah over the Birds: (ibid. 87, 88) This Pethahiah is Mordecai: And why is his name called Pethahiah? because he opened and expounded matters, and he understood the Seventy Languages. Ben Ahijah over the Diseased in their bowels. Nechonia the digger of Cisterns: (ibid. pag. 17.) Gevini Keroz the Son of Gebber over the shutting of the Gates. Ben Bechi over the Correction (to cudgel the Priests or Levites that were found asleep upon the Guards, ibid. pag. 50, 51.) Ben Arza over the Cymbal: (ibid. pag. 58.) Hagros ben Levi over the Song: Beth Garmu over the making of the Shewbread: Beth Abhtines over the making of the Incense: Eliezer over the Vails: And Phinehas over the Wardrobe.  
So that this Abhtines was one that had the oversight of the making of the Incense: and all that succeeded in this Office were called Beth Abhtines or the Family of Abhtines, and this Room or Chamber over the Water-Gate, was the place where they did their work in this employment.  
Their traditionary Receipt for the compounding and making of the Incense was this: 
f Maym. in k●l● Mikd. per. 2.  They had eleven Aromatic simples of which they took these quantities: Of Stacte Onycha, Galbanum and Frankincense, of every one seventy pound weight: of Myrrh, Cassia, Calamus, Crocus, Ana sixteen pounds. Of Costus twelve pound, of Cinnamon nine pound, of Cloves three, in all three hundred sixty eight pound. All these they pounded very small in a Mortar (which was called 
g Erach. per. 2. Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Mortar of the Sanctuary, and which Mortar was carried 
h Av●th. R. Nathan add ●in.  to Rome at the sacking of Jerusalem) and they added to it some Sodo●t Salt, Amber of Jordan (rarities not rarely spoken of in Jewish Writers) and an Herb of an odoriferous smoke, which very few were acquainted with: Every year they made this quantity of Incense, and every day in the year there was a pound of it offered, and so of the three hundred sixty eight pound there was three hundred sixty five pound gone: Of the three pounds that remain, the Highpriest took his handful on the day of Expiation: and the rest was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The residue of the Incense: Not that the yearly stock was spent at the day of Expiation, for it was not spent till the beginning of the month Nisan, but that this was the account of the expense of it: On the first day of the month Nisan, or on their New-years-day, they began upon a new stock: 
i Maym. in Shekalim per.  And the two pounds and odd that remained of the old, was given to workmen that repaired the Temple towards their pay: and then was bought of them again, and used as of a new stock. Every single spicery was pounded by itself, and all the while that he that pounded it, was about it, he still said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be pounded well, to be pounded well, etc. and then they mingled all altogether.  
It was a caution that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Id. ●bi ante.  All the making and compounding of the Incense should be in the Sanctuary in the midst of the Court: By which whether the very open place of the Court be meant, or that part of this Room of Abhtines that stood in the Court, it is not much important to dispute; this was the Room in which the Incense when it was made was reserved, and likely it is that this also was the place where it was made: And here it was pounded again twice a year, and aired and looked to that it might take no hurt.  
Into 
l Ta●m. in joma, per. 1.  this Room the Highpriest was brought for a certain time against the day of Expiation, that he might learn to take his handfuls of Incense against that day, as was required, Levit. XVI. 12. 
m Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For this was the place (saith Aruch●) where the Incense was prepared: And they brought him hither that they might teach him to take his handfuls of it.  
In this Room also the Priests kept a Guard every night, as it is related in the Talmud in the Treatise Tamid and Middoth in these words 
n Tamid. per. 1. & Mid. per. 1.  In three places, the Priests kept Guards in the Sanctuary, namely in Beth Abhtines, and in Beth Nitsots, and in Beth Mohadh: Beth Abhtines and Beth Nitsots were upper Rooms, and there the younger Priests kept, etc. which nightly guarding was intentionally as much for the honour of the Sanctuary as for in security, and these two Guard-Chambers Abhtines and Nitsots, were both over against the Al●ar, the one on the one side of the Court and the other on the other: and here the younger sort of Priests watched, but the grandees in Beth Mokadh, in the furthest end of the Court Westward, as we shall see when we come thither.  
On the roof of this Water-gate, and of the room Abhtines, there was a Bath, in which the Highpriest did wash himself the first time of his washing on the day of expiation: for although the Bathing place, on the top of the room of Happarvah (which we shall survey in its place) was the place where he washed oftest on that day, yet here he washed first: for here had he spent some time in the Chamber of Abhtines before the day came, and here was the fittest and readiest place for him to bathe when the day was come: Here he had been all the night before, and when the morning was come, and he is to go about the service, he first goeth to the top of this Gate and there batheth himself in Water. And this the Treatise Joma intendeth when he saith thus, 
o joma per. 3.  Five bathe of his Body and ten washings of his Hands and Feet did the High Priest use on that day, and all in the holy ground, on the top of the room of Happarbah, but only the first, etc. This was a place most convenient for a Bath, it being so near the Draw-well room, as joining to it, and this it may be helped forward the naming of it the Water-gate.   

CHAP. XXV. The Wood-room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the room Parhedrin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THE Pile of building that we are now about, joined to the Water-gate on the Westside of it, and it carried a double name: for it was called either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber or room of the wood, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The room of Parhedrin. It was called the room of the wood, because that after the blemished Priests had wormed the wood, in a room of the same name in a corner of the Court of the Women, as we have observed, they brought that that they found fit for the Altar, into this room that it might be near, and ready to be carried to the Altar when there was occasion.  
As for the other name that this building carried, it is written two ways, 
a joma per. 1.  The Babylon Talmud, 
b Beth habbechir per. 5.  Maymony and some others read it with r and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of Parhedrin. But the Jerusalem Talmud, 
c In joma ubi sup.  Mishnaioth in Octavo, etc. read it with l and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of Palhedrin: about which difference we shall not controvert: Now though the two Talmuds do thus vary one letter in this matter, of the name, yet they both agree upon another matter, and say, that in old time, it had been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Talm. uterque in Gema.  The Chamber of the Counsellors. I observe also from Maymony, that it was called the High-Priests Chamber, by a singular propriety: for speaking of putting of the Highpriest apart for seven days before the day of expiation into this room (for so the Talmuds in the place cited in the M●rgin inform us) he expresseth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Maym. in jom. baccipp. per. 1.  They put him apart from his own house into this Chamber in the Sanctuary. And so the Jerusalem Talmud doth also call it, though it do not express it by the proper name, when it saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 
f Tal. jerus. ubi sup.  the Highpriest was put for a certain time into the Chamber of Abhtines which was over the Water-gate, and which joined to his own Chamber: And here by the way you may observe, that this Wood-room, and room of Parhedrin did join to the Water-gate as we have seated it: the one room being over the other, the Wood-room below and Parhedrin above.  
Now it was called the High-Priests Chamber, not so much for that he was put apart hither for a few days in the year, as for that it was ordinarily employed by the Highpriest to call his Brethren of the Priesthood together in it, to consult about the affairs of the Temple and the Service: so that it was as the Vestry, or as I may so express it, the Dean and Chapter-room, where they met together in consultation about such matters: We have observed 
* Temple-Service, chap. ●.  elsewhere, that besides the Highpriest, there was the Sagan, two Katholikin, seven Immar●alin, and three Gizbarin, which were principal Officers in the Temple for the receiving, disbursing, and taking care of the stock of it, and providing for the repairs of the buildings and the due administration of the Service: These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsellors of the Temple, that advised and took care for the welfare of it, and this was the room where they sat constantly in Counsel for that purpose: and hereupon it was called the Chamber of the Counsellors. The reason of the change of its name into the Chamber of Palhedrin, or Parhedrin (read it whether way you will) the Gemara of the Talmud in the place cited above giveth in these words. It was called the Chamber of the Counsellors till the High-Priesthood began to be bought and sold for money, and came to be charged often: these Counsellors were then also changed often, and then it was called the Chamber of Parhedrin. The meaning seemeth to be this, that whilst the High-Priesthood stood and remained in its beauty and integrity, the High Priest and his Brethren, kept a solemn and grave council Table here for the benefit and advancement of the Temple, but when money and prowling did make and change High Priests, money and silver did also make members of this Council, and they sought themselves rather than the public; the people therefore could not find in their hearts to call them Counsellors, but called them Parhedrin or Sitters only. Yet were they also called Counsellors even while they were called Parhedrin, to distinguish them from the great Council: Joseph of Arimathea was one of these, Mark XV. 43.  
The word Parhedrin is as like the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Sanhedrin is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it may very well be conjectured, that since the great Sanhedrin and Society, were both Counsellors, that this company was called Parhedrin, to distinguish it from the Sanhedrin: especially considering how near they sat together, there being but the Water-gate and the Well-room, between this room and Gazith: There sat the great Council of the Nation, and it was called Sanhedrin, and here sat the Council of the Temple, and it was called Parhedrin: that is, Assessores, or the Council that sat near the Sanhedrin: And thus were there four Councils in the Temple: three of them not only Councils but Judicatories, namely the great Sanhedrin of seventy one, and the two lesser Sanhedrins of twenty three. And this of Priests which was not so properly a Judicatory as merely a Council.  
The Jerusalem Talmud expoundeth the word Palhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so it readeth it) by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word of as much obscurity as the other: It is like it is some Greek or Latin word of Priority, but not easily pitched upon particularly: Baal Aruch renders Palhedrin by a word as hard as itself too, namely by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agardemin: but he facllitates it by this interpretation, namely that it signifies 
g Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The overseers of the weights, and measures, that were to look to the Ephah and the Hin, that they were right, and sealed them, and they smote those that kept shop in the mountain of the house, if they sold too dear, and they bade them sell cheaper.   

CHAP. XXVI. The Gate of the Firstlings.  
THIS Gate which was next beyond the buildings last mentioned, Westward, was called by two names. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Vid. C ●emp. pag. 17. in Mid.  The gate of offering: so some read it: but most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Mid. per. 1. & 2. & Shekalim per▪ 6.  The Gate of the Firstlings: both which names redound but to one and the same sense, for the Gate took its denomination, 
c Bar●●●. i● Mid.  from the bringing of the Firstlings through it to be offered up.  
The Law concerning consecrating to the Lord whatsoever first opened the Womb and Matrix, Exod. XIII. was intricated by the Jewish tradition with a World of difficulties, but for an ultimate resolution, of what Firstlings were fit to be offered and what not, there was one appointed whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mumcheh, who did determine it: of this title the Glossaries give this interpretation and account. 
d Gloss. in Becoroth. per. 4.  Mumcheh is derived from the word Machah as it signifieth in that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it reacheth to the Sea of Cinnereth, Numb. 34. 11. which betokeneth going strait: And this word Mumcheh means that he was skilful: and he received authority from the Precedent of the Sanhedrin, or from a Sanhedrin in the Land of Israel, of men ordained. 
e Maym. in Beco●. per. 3.  The head of the Sanhedrin gave him power for this office, saying to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lose Firstlings concerning blemishes: that is, take thou power to bind and to lose as concerning blemishes of Firstlings, to determine what blemishes do hinder them from being offered and what not: The Talmudists do use the phrases of binding and losing in reference to things prohibited or permitted: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Tanch. fol. 1 Cor. III.  Upon necessity they loosed salutation on the Sabbath, that is, they permitted it. 
g Talm. in Ie●a●hin. per. 4.  The School of Shammai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound working on the Eve of the Passover, that is, prohibited it; but the School of Hillel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosed it: that is, permitted it, or held and taught that it was lawful. 
h Maym. in H●m●s etc. per. 1.  The Scribes have bound leaven: And 
i Tanch. fol. 74. Col. 3.  The wise men have loosed all fat things, etc. It were not a very hard task to produce hundreds of examples out of Jewish Writers to this purpose, wherein their use of this expression of binding and losing doth most ordinarily refer to things, and to things lawful or unlawful, as they were so held out by the Law and by their Doctors: And particularly the binding and losing of Firstlings, and the binding and losing of vows, were of singular note and notice among them, 
k I●cha●●●●. 50.  And the losing of First-lings (saith Abraham Za●●uth) was a matter of more difficulty than losing of vows: where, by losing of vows, he meaneth not that any one had power to absolve and acquit from lawful vows once made, but that there were some appointed to judge of vows, and to determine concerning them whether they were lawful or not lawful, and whether they bond or bond not.  
No Firstling must be killed or offered till it had been first viewed by the Mumcheh: 
l Talm. in Becoroth per. 4.  And he that was not a Mumcheh (appointed by the Sanhedrin) and yet would take on him to view a Firstling, and so it was killed upon his approval, he was to make it good: and he that received a reward or was hired to view a Firstling, it was not current, unless he were authorised by the Sanhedrin so to do, as Ailah a wise man of Jabneh, to whom the wise men permitted to take four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assarii for viewing a lean Firstling, and six for viewing a fat, etc.  
A Firstling Lamb or Calf, approved by the Mumcheh as fit for sacrifice, and brought to the Temple for that purpose, was slain on the South side of the Altar, or at least on the South side of the Court. The Talmudick tract Zevachin in the fifth Chapter doth purposely discuss what Sacrifices were to be slain on the North side of the Altar, and what otherwhere: And having nominated particularly what on the North side; it saith, 
m Id. in Zevachin. per. 5.  That a Sacrifice of Thanksgiving, the Nazarites Ram, the ordinary Peace-offerings, the Firstlings, Tithe, and Passover were slain in any part of the Court: where by any part of the Court, it meaneth the South side, in opposition to the North, of which it had spoken before, and it meaneth the South side in such a latitude, as not only just over against the Altar, but in a larger extent, as we shall show more fully when we come to survey the sides of the Court itself.  
The Firstlings then being to be slain on this South side of the Court, on which we are surveying the Gates and Buildings, they were brought in at this Gate which we are upon, and from thence it took the name of the Gate of the Firstlings: The Water-gate indeed was nearer the Altar, and a more direct way to it, but to have killed the Beasts thereabout would have hindered the passage to the Altar, from the Draw-well, Water-gate and Wood-room, unto which places there was very frequent recourse from the Altar, and therefore the Firstlings and other Sacrifices that were to be slain on the South side of the Court, were brought in at the Gate above, as more out of the way, and slain thereabout as in a place of less interruption. Now whereas the Tradition mentioned, doth allot the South side of the Court for the proper place of slaying those particular Sacrifices that it nameth, yet doth it speak it in this latitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their killing might be in any part of the Court: because that though ordinarily and regularly they were to be slain on the South side of the Court, yet if they were numerous and could not conveniently be slaughtered in that place, they might be slain on the other side, as the Passover were killed on both the sides, because of their number: whereas the Sacrifices that were to be slain on the North side must be slain there, and there was no dispensation to remove them thence.  
The presenting of the Firstlings at the Gate that we are about, may put us in remembrance of presenting the first born; All the males of Israel were to appear before the Lord thrice every year, Exod. XXIII. 17. now this command did not take in Children (as their tradition did interpret it) 
n Id. in Nagiga per. 1.  till they were able to walk up out of Jerusalem to the Temple in their Father's hand: and the presenting of the first born to the Lord, was not enforced by that command, but by that, Exod. XIII. 12. & XXII. 29. where both the Targums of Jonathan and Onkelos, do expound the setting apart of the first born to be before the Lord, or at the Temple: and so doth the Text of Scripture itself in Numb. XVIII. 15. Luke II. 23. The place where they were presented, was in the Gate of Nicanor▪ for that was both the most peculiar place of appearing before the Lord, and there Women that had born Children did stand to have their atonement made for them: And there it was where the Virgin Mary presented our Saviour, Luke II. and there she paid five shekels for his redemption, Numb. XVIII. And Hannah did the like at Shiloh: 1 Sam. I. 34. only she had kept her Son longer than ordinary, because when she did present him at the Sanctuary, she meant to leave him there for ever, and for that reason, she redeemed him not neither, but gave him to the Lord.   

CHAP. XXVII. The Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadlak, or of Kindling, or of the burning sire.  
IT is easy to justify and assert the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by kindling, but is not so easy to give a reason why this Gate which stood most West on the South side did bear this name. The common opinion of Glossaries upon it is plausible enough, but only for one objection that may be made against it. 
a Bartener. C. Lemp. in Mid. & Gloss. in Shekalim per. 6.  They hold that it was called the Gate of kindling or Burning, because through it wood was brought to the Altar to keep the fire continually burning according to the Law, Leu. VI 12. But why this way? Since they might have gone a nearer way to the Altar by far, either through the Water-gate or the Gate of the Firstlings, seeing the Wood-room was between them two, as hath been showed: and it is probable enough that the Wood out of the Wood-room was not brought through any of the Court Gates at all to the Altar, but out at a Door which went out of the room itself into the Court.  
To find out therefore a reason of the name, I cannot but look over to the other side of the Court, from this Gate that we are about, to that Gate there, that was over against it, and there I observe the Gate to be called Beth Mokadh, or the Gate of the burning fire, as well as this is called the Gate of kindling. And the reason of that name was, because a fire was kept there continually for the signior Priests, as shall be showed anon, and so it may be well conjectured, a fire was kept here for the Levites: And though I find not mention either in the Talmud or Josephus of any building that joined to this Gate, yet since there is mention in the Treatise Middoth of the Levites keeping a guard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Mid. per. 1.  In the Chamber of the vail, I find not where to allot that place better than to this Gate we are about: For when it speaketh of the Chamber of the vail, it meaneth not either any Chamber joining to the body of the Temple itself, nor any Chamber in the Court (for the Levites kept not their Guards within the Court but without) but some Chamber without the Court, which was over against the place of the vail, which divided betwixt the Holy and most Holy place. And as there was a long building that ran along from that opposite North Gate up toward the West to the very corner of the Wall of the Court that way: so from this Gate Westward there ran a long building to the corner of the Court on this side, in which large piece of building having partitions within, there were two Guards of Levites almost joining together: So there were three of those Guards very near together: one joining to the Gate on the East side, 
c Ibid.  (for at sieve of the Gates of the Court the Levites Guarded, and this was one of the five) another joining to the Gate on the West side, which was called the Guard over against the vail, and the third at the corner of the Court: Now as there was a common fire kept for the Priests on the other side of the Court, in a large building opposite to this, from whence the Gate joining to it took the name: so is it very likely, there was a common fire kept for the Levites which gave this Gate the denomination of the Gate of kindling.  
Thus have we surveyed the Gates and Buildings on the South side of the Court, their order thus, coming up from the East towards the West: First, The room Gazith at the South-West corner: then the room of the Draw-well: joining to that the Water-gate, and over that the room Abhtines: joining to that Gate on the other side, the Wood-room, and over that the Council-Chamber: then the Gate of the Firstlings, with a Levites ward joining to it on one side: then the Gate of kindling, and a Levites ward on either side it, and that building on the Westside of it running up to the West corner of the Court. Now Aba Jose, a Spokesman in the Talmud, nameth yet one Gate more, and more West than these that we have named, on this same side which he calleth the upper Gate, and over against it on the North-side he nameth a Gate more than the common account and calleth it the Gate of Jechoniah: But he goeth alone in his opinion as to the number of the Gates of the Court: yet thus far do other of his Nation go with him, that they say there were three Gates on the North-side of the Court, and that there was besides them, a passage through Beth Mokadh large building out of the Chel into the Court, which I suppose is that which he calleth the Gate of Jechoniah: and the reason of the name is given, because Jechoniah went out at that Gate into his captivity: And so it may be that in this large building on this side which ran between the Gate of kindling and the West corner, there was a passage through, which he styles with the title of the upper Gate.  
But howsoever it was in his account in the second Temple, the very title of the upper Gate may not undeservedly call upon us, to look after that which is called the upper Gate of Benjamin in the house of the Lord; In the times of the first Temple, Jer. XX. 2. it is said there that Pashur fmote Jeremy and put him in the stocks that were in the high Gate or upper Gate of Benjamin, which was in the House of the Lord. Our English hath made it shy to render it in the House of the Lord, it may be because they thought it improper to have a pair of stocks in the Temple: and therefore they have Translated it which was by the House of the Lord, as reputing it not a Gate of the Temple but some other: but the words in the Original are so plain, and the consent of Translators so unanimous, that it meaneth in the House of the Lord, that to swarve from it were but to strain a plain and a facile Text, and to obscure a place which is not obscure of itself. The mountain of the Temple lay in the lot of the Tribes of Judah and Benjamin, as hath been observed before, and the line that divided between the lots came along at the Southeast corner of the Altar, as we shall observe anon, so that the Temple and Altar were in the Tribe of Benjamin, according to Moses Prophecy, that God should dwell between Benjamins' shoulders, and so was the South-wall of the Court till you came down over against that point of the Altar, and then came in the lot of Judah. It appeareth therefore that there were but two Gates on this side of the Court in the times of the first Temple, and they were called the upper and the lower Gate of Benjamin, because they stood in his lot: And there were two Gates on the North-side of the Court, and they were called, The Gate of the Altar, which was Northward, and the Gate of the Lord's House which was Northward, as we shall show by and by.  
And for this place or engine of correction (were it a Dungeon as the LXX seems to hold it, or a Pillory as David Kimchies Father, or a pair of Stocks as our English) it is no Soloecism to hold that it was in the House of the Lord (namely in that part of this Gate that stood out of the Court in the Chel) since there was judging, scourging, mawling, and stoning, even in the Temple itself, as hath been touched before.  
And now to be going over from the Southside to the North, along the Wall of the Court at the West-end, there was no Gate upon that quarter at all, but the Wall was plain without any Gates or openings in it. And so Josephus makes it clear when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
d jos. de bell. lib. 5. cap. 14.  That part that was on the West had no Gate at all, but the Wall that way was an entire continued building: which relation is also agreeable to the general consent of the Hebrew Authors, Aba Jose only excepted, whom we mentioned even now, who speaketh of two Gates here, but neither nameth them, nor telleth for what use they served: and indeed what needed any Gate here at all, so far from the service, and behind the Temple? There was indeed at the back of the Court-wall in the middle betwixt the North and South corners of it, a building standing in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel, where the Levites kept a Guard, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Guard behind the mercy seat: but there is no evidence that there was any door out of it into the Court, and if there had been it was but a door and not a Gate. Of the Guards of the Priests and Levites about the Temple, the Record is thus, 
e Mid. per. 1.  In three places the Priests kept Guards in the Temple, in the Chamber of Abhtines, in Beth Nitsots and in Beth Mokadh. And the Levites in one and twenty places: five at five Gates of the mountain of the House: Four at the four corners of it within: Five at five Gates of the Court, and four at the four corners of it without: One in the Chamber of Corban: One in the Chamber over against the Veil, and one behind the place of the Mercy seat.   

CHAP. XXVIII. The Gates and building in the Court-wall on the North-side.  
WE are now come to the North-side of the Court, where before we fall to surveying of the Gates and Buildings, that were there, in the times of the second Temple, it will not be amiss to look what we find there in the times of the first, in that passage of Ezekiel, Chap. 8. vers. 3, 5, 14. He brought me in the visions of God to Jerusalem, to the Door of the inner Courtgate that looketh toward the North, where was the seat of the Image of jealousy which provoketh to jealousy. And he said unto me, Son of Man lift up now thine Eyes the way towards the North: so I lift up mine Eyes the way towards the North, and behold Northward of the Gate of the Altar this Image of Jealousy in the entry. And he brought me to the Door of the Gate of the Lords House which was towards the North, and behold, there sat Women weeping for Tammuz: Here are two Gates specified on the North-side of the Court, and they are called the Gate of the Altar, and the Gate of the Lords House towards the North: because the one was over against the Altar, and the other over against the Body of the Temple: To that over against the Altar is the Prophet first brought in his vision, and there he seethe the Image of Jealousy: not in this Gate of the Altar, but in the mountain of the House Northward of this Gate, and of the Prophet as he stood in it. For the Prophet is not brought within the Court at this Gate, but is set without it, and there he is bidden to look Northward, and there he seethe that Image. This was not any Picture or Image to represent Jealousy by, but it is called the Image of Jealousy, because it provoked the jealous God to jealousy, it being set even in his Sanctuary and before his Altar: what Idol this was is but lost labour to go about to determine: I should as soon conjecture Molech as any other, because that was the highest Idolatry and most provoking, namely their burning of their Children in the fire, and because they were exceeding taxable and taxed for this Idolatry. Whether there were this Idol in the Temple at this very instant when Ezekiel had the vision, which was in the sixth year of Zedekiah, or whether the vision represent to him the Idolatry that had been in the Temple at any time, is not much easier to determine neither; but be the Idol what it would, and mean he the time when he will, it was no small abomination when an Idolatrous Chapel or Mansion is erected in the mountain of the Lords House, even facing the very Gate that opened upon the Altar. This Gate was the lower North-gate which in the times of the second Temple was called the Gate Nitsots or of the Song.  
Before the Prophet is brought to the upper North-gate, the Text saith he was brought to the door of the Court, vers. 7. that is, to the East-gate which was the commonest way of entrance, and in that Gate the Sanhedrin used to sit in those times, and there he seethe their Council-chamber painted all about with imagery, and the Seventy members of the Sanhedrin themselves offering Idolatrous incense: Then is he brought to the upper North-gate, which opened upon the Body of the Temple, and there he seethe Women weeping for Tammuz: what Tammuz was, or what their weeping meant, it is not to our subject to insist upon here: I will only leave the Gloss of David Kimchi upon this matter with the Reader, and trouble him with no more discourse about it. Some interpret it (saith he) that they kept a feast to the Idol in the beginning of the month Tammuz: others interpret the the word Tammuz to signify burnt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. III. 19 meaning that they wept for him that was burnt, because they burned their Sons and Daughters in fire. Others, that they had a trick to convey water into the Idols Eyes, which was called Tammuz, so that he seemed to weep and to beseech them that they would serve him. But our great wise Man Rabbi Moses bar Maiemon writes, that it is found in the Books of the ancient, that there was a Man of the Idolatrous Prophets whose name was Tammuz, and he called to a certain King and commanded him to worship the seven Planets and the twelve Signs, and the King slew him: And on the night of his death, all the Idols from all parts of the Earth were gathered into the Temple at Babel, to the golden Image which was the Image of the Sun, which Image hung between Heaven and Earth, and it fell into the midst of the Temple and all the Images about it: It told them what hath happened to Tammuz the Prophet, and all the Idols wept and lamented all that night, and when it was morning they flew to their own homes: So this became a custom to them on the first day of the month Tammuz every year, to bewail and lament Tammuz. But some interpret Tammuz to be the name of a Beast which they worshipped.  
Thus may we suppose upon this Text of Ezekiel, that in the Temple before the captivity there were but two Gates on the North-side of the Court, or at least there is not mention of any more: but in the second Temple there were three: The names of them going from West to East, were these. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Mid. per. 2.  The Gate of Corban. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of the Women. And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of the Song. Now every one of these Gates is owned by a double name: for the Gate of Corban is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Mokadh: The Gate of the Women is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate Corban: And the Gate of the Song is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate Nitsots: And thus are those Talmudick passages to be understood which carry difficulty with them, because they seem to carry contradiction: whilst one reckons the North-gates thus, 
c Ibid. & Shekalim per. 1.  On the North was the Gate of Corban, the Gate of the Women and the Gate of the Song: And another thus, 
d Mid. per. 1.  On the North was the Gate Nitsots, the Gate Corban and Beth Mekadh: The former, reckoning their order from West to East, and the later from East to West: the reason of these doubled and differing names we shall look after as we go along.  
There were also other buildings on this side the Court besides the Gates, as well as there were on the Southside which we have surveyed already. And those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Ib. per 6.  The room for Salt, the room for Parvah, and the washing room, besides other rooms, which we shall find out in our progress.   

CHAP. XXIX. Beth Mokadh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
OUR Survey is to begin at the Northwest corner of the Court-wall, and there we meet with the building called Beth Mokadh, a place of remarkableness for several particulars.  
1. It was a building so large that 
a Tamid per. 8.  it reached from the Northwest Angle of the Wall to the Gate below, of the same name, and so it took up a fourth part of the length of that side of the Court: 
b Mid. per. 1. Maym. in beth ha●bechir. per. 5.  and it contained four several rooms in the four corners of it; that room which was properly called the room Mokadh being in the midst of them as the Centre: And this the Treatise Middoth uttereth in these expressions, 
c Mid. per. 1.  There were four rooms in Beth Mokadh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Like bed Chambers opening into a dining-room: Two of which Chambers stood within the Court and two without, and marks were set within to show where the two grounds parted.  
2. The four rooms in the four corners of it, were these.  

d Mid. ibid.  The South-west room was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lamb room, 
e R. Sol. in 1 Chron. XXIII. 25.  because there they lodged the Lambs that were appointed for the daily Sacrifice. 
f Maym. in Tamid. per. 1.  And the room was never without six Lambs in it a day together. For no Lamb was offered but which had been taken up four days before: and so this necessitated, that if two of the six were taken out to day for the Morning and Evening Sacrifice, other two must be brought in before night: And by this means it was never without six in it a whole day together.  
2. 
g Mid. ubi supra, & Tamid. ubi sup.  The South-west room was the room of those that prepared the Shewbread, which God had appointed to be set before him on the golden Table every Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Garmu was for this work. These two rooms mentioned stood either wholly 
h Shekalim per. 6.  or some part of them within the Court.  
3. 
i Mid. ubi sup.  The Northwest room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the place where the Maccabean family laid up the stones of the Altar, which the Grecian Kings had defiled. 
k jos. Ant. lib. 12. cap. 7. 1 Mac. 1. etc.  For when Antiochus Epiphanus had made such miserable havoc at Jerusalem, as that he had laid Religion, Laws, Liberties, Altar, Sacrifice, and all waist, and had defiled the Altar with abominable Sacrifices, Judas Maccabeus and his Brethren getting a little ground of their enemies and of their miseries, began to purify and restore the Temple: and consulting what to do with the Altar stones which were profaned, and which Mattathias their Father had therefore pulled down, 1 Mac. II. 25. they laid them up in this room till a Prophet should come that might resolve what to do with them, 1 Mac. IV. 44. etc.  
4. 
l Mid. ubi sup.  The Northwest room was a room through which they went to a bathing place, out of the middle room which was properly called Beth Mokadh, whosoever had received any nocturnal pollution in their sleep. Now where this bathing place was it is controverted, whether under ground, or whether on the outside of the outmost wall; The Treatise Tamid gives account of it in these words: 
m Tamid. per. 1.  Doth a nocturnal pollution by Gonorrhoea happen to any of them? He gets out and goes along in the Gallery that goeth under the Temple, and candles burn on either side, till he came to the bathing place: there was a closet and a stool: and if he found the door locked he knew there was some one there, but if open he knew there was no body there: so he goes down and baths himself, wipes himself, warms himself in the closet, and comes again and sits among his Brethren.  
3. The room Mokadh which was in the midst of these four, they being as it were Parlours in the four corners of it, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Maym. in bee● habbecb. per. 5.  built archwise: not that the surface or upmost part of it was like an arch of stone without any other roof, but that being raised and roofed like the other buildings about the Court, it was only in this lower room made archwise, because there was a passage through it out of the Chel into the Court. And there were two Gates to this room of passage, one towards the Chel, and the other towards the Court, and that into the Court had a Wicket in it, through which they commonly went in and out, the great Gate standing shut: and so it is like had that also into the Chel. And this passage I suppose is that which Aba Jose calleth the Gate of Jechoniah, of which we made mention before.  
4. This room was called Beth Mokadh, or the place of the burning fire, because a fire was kept here continually, all the cold time of the year for the Priests, both by day and by night: By day to warm themselves at when they came from the service, for upon that they attended barefooted and very thin clad, and in the night to keep them warm as they kept their Guard: for in this room was a Guard of the Priests as was observed before, and this was the chiefest Guard of all: 
o Tamid. ubi supra.  Beth Mokadh (saith the Talmud) was a great arched room, and it was set about with stone benches: on which the Elders of the House of their Fathers slept, and the keys of the Court were in their keeping: But the young Men of the Priesthood slept in their garments on the ground: they slept not in the holy garments, but put those off, folded them up and laid them under their Heads, and lay in their own wearing clothes: So that this room was both a thorough pass, and a great Hall, where was kept a common and a constant fire: and the Gates on either side of the arch being shut, it was as a close room, and as if it had not been a thorough passage at all.  
5. In this room there was a box or cabinet as we may call it, in which were laid up the keys of the Court, and taken out and in, as the Doors were locked or to be unlocked. The Talmud describes it thus, 
p Mid. ubi sup.  There was a flag of Marble and a ring was fastened in it, and a chain, at which the keys of the Court were hung: when the time of locking the Gates came, he took up the flag by the ring, and took the keys off the ring, and locked the Gates within, and when he had done he put the keys on the chain, and the flag in its place again: Now this marble flag, which in Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A table, on the upper or outside of it had a ring by which to take it up, and on the innerside, a chain so wrought as that the keys might fitly and readily be hanged on or taken off as there was occasion: And this box appeareth to have been in the ground, partly because we have mention of such another flag with a ring in it, and that lay upon the ground, and dust was taken from under it for the trial of the suspected Wife, and partly because the Tradition saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That after the Priest had laid up the keys and laid down the flag, he laid his pillow upon it and there slept.  
6. If any in their sleep suffered Gonorrhoea, they were to bathe, as was said before, and the way to the bathing place is expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He goeth down a turning stair case that went under the Temple. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth generally signify all the body and buildings of the Temple, as the whole stood like a sumptuous and goodly Palace (for so the word doth properly signify) and so it is used, 1 Chron. XXIX. 1, 19 Therefore it is hard to tell which way this passage to the bathing place lay, since the word will enlarge it to any part of the Temple. It appeareth that it was some vault under ground through which they passed; into which vault they went down by a turning pair of stairs, out of the Northwest room of Beth Mokadh. And from thence whither they went, whether under the Chel, as Rabbi Eliezer conceiveth, or under some part of the Court, or Mountain of the House, it is but in vain to search: It seemeth the Bath was under ground, and a room by it with a fire in it to warm themselves at when they had done bathing.   

CHAP. XXX. Of the Gate Beth Mokadh called the Gate of Corban: And of the other Gate of Corban, called also the Gate of the Women.  
WE need not inquire why the upper of these two Gates was called Beth Mokadh; the considering that it joined to the East end of that piece of building that was so called, which we have newly surveyed, will resolve that question: but why the lower was called The Gate of the Women, and why both of them the Gates of Corban, will cost more labour to find it out.  
I shall tender about the former these two conjectures: 1. Because at this Gate the Women in the former Temple, did weep for Tammuz; as was observed out of Ezekiel even now: And 2. Because at this Gate the Women that brought Sacrifices went into the Court to see them offered. For although it was not lawful for Women to go ordinarily into the Court as it was for Men, but they were confined to their own Court, yet as I have observed elsewhere out of Tosaphia, Women when they brought Sacrifices might and did go into the Court of Israel as well as Men. It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women after childbirth appeared in the Gate of Nicanor for the making of their atonement, and came but up into the Gate, and not into the Court at all, because they came thither for their full Purification: but those Women that were clean, and came not upon any occasion of Purification, but brought Burnt-offerings, or Sin, or Trespass-offerings, they presented them and themselves with them at this Gate. There was a Gate was nearer to the Altar than this, namely the Gate Nitsots, which we are to survey by and by, but the place of the rings or slaughter place being between it and the Altar, it was not a place of that clear and uninterrupted access that this was of, and therefore the Sacrifices both of Men and Women were presented here. Yet did the Gate bear the name of the Women rather than of the Men, as from the rarer matter of the women's going into the Court, which was more commonly done by Men.  
And this helps us to one reason why this Gate was called the Gate of Corban, or of the offering, namely because the Sacrifices to be offered up were brought up in this way. And this very reason Bartenora giveth, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Bart. in Mid.  Here they brought in the most holy Sacrifices, which were to be slain on the North-side of the Altar. Over against this Gate on the other side of the Court there was a Gate that bore two names as well as this. It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of offering, because the Sacrifices that were to be slain on the Southside of the Altar were brought in at that Gate, and it was also called the Gate of Firstlings, because those were the chiefest of those offerings. So also this Gate where we are, it was called the Gate of Corban or of offering, because the Sacrifices to be slain on the North-side of the Altar were brought in by it: and it was called also the Gate of the Women, because their passage through it with their Sacrifices was more rare and remarkable than men's. 
b Zevachin per. 5.  Now these were the Sacrifices that were slain on this North-side of the Altar: The most holy Sacrifices, the Bullock and Goat of the day of Expiation, the Bullocks and Goats that were burnt, all Sin-offerings, whole Burnt-offerings and Trespass-offerings.  
Only the Lambs of the daily Sacrifice, though they were slain on the North-side of the Altar, yet is it like they were not brought into the Court at this Gate, but at that that joined to Beth Mokadh, for in that piece of building the Lamb-room was, where they were kept, as hath been showed. And so we have one reason why these two Gates bore the name of Corban. The upper was so called because the daily Sacrifice or Corban was brought through it, and the lower, because other Sacrifices were brought through that.  
But there was something more in the name besides: As there were several Treasure chests in the Temple, which have been named, and several Treasuries in the Gatehouses of the Mountain of the Temple, and in the Chambers that joined to the Temple itself: of Vessels, Vestments, Tithes, First-fruits, etc. So on this side of the Court was the Treasury of the Poll-mony, and for the Poor, and for the repair of the Temple; which more especially was called Corban: The word as at the first and most properly it signified an offering (and so is it frequently used in Leviticus, and that is the sense that we have newly parted with) so in the Jews common Language it came also to signify the Treasury of the Temple, as Matth. XXVII. 6. The Priests took the money and said it is not lawful to cast it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Corban. And so Josephus saith, that Pilate occasioned a tumult among the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
c jos. de bell. lib. 2. cap. 14.  By consuming the sacred Treasury which was called Corban upon making an Aquaeduct. And so the Treatise Middoth reckoning the Guards that were in the Temple, nameth 
d Mid. per. 1.  one at the Chamber of Corban: one at the Chamber of the Veil, and one behind the Mercy seat: From which last passage, laid to this consideration that we are about, namely, that there were two Gates on the North-side of the Court which were called Corban, there is some ground and probability to place the Corban or chiefest Treasury of cash or money there where we do. It appeareth by the distribution of the Guards in the Tradition cited, that the Guard at the Chamber over against the Veil, and at the Chamber of Corban were on the several sides of the Court, or else there were no proportion or conformity in their stations. All the seven Gates of the Court were Guarded, two with Priests, and five with Levites: all the four Corners of the Court were also Guarded, and there was besides (saith the Tradition) a Guard at the Chamber of the Veil, and another at the Chamber of Corban, and another behind the Mercy seat, that is, one on the one side of the Court over against the Body of the Temple, and another on the other side, and another just behind, which was called the Guard behind the Mercy seat. Now where can we so properly look for the Chamber Corban, as between those two Gates that both bare that name? And the matter here seemeth somewhat nearly parallel to the case that we observed about the Gates and House of Asuppim upon the Westquarter of the Mountain of the House; for as there was a piece of building that ran between two Gates, which itself was called the House of Asuppim, and gave occasion to the Gates on either end of it, to be called the Gates of Asuppim; so here was a piece of building that ran between two Gates, which itself was called Corban, and gave occasion to the Gates on either end it, to be called the Gates of Corban likewise.  
To come down therefore from the Gate of Beth Mokadh, towards the East, there was first a piece of building joined to that Gate, which was a Treasury and was called Corban, and then was there a room where the Levites kept their Guard, and joining to that there was another Treasury or Corban, and joining to the East end of that, a Gate called by the same name Corban, but called also the Gate of the Women.  
Now to distinguish these Treasuries, whether the one of them was the Treasury for the half Shekel poll-mony, and the other for money and vessels offered for the use and repair of the House, or whether one of them was the Treasury for the Temple and the other for the Poor, which distinction we observed before, it is but in vain to inquire after, since it is not possible to resolve when we have done all we can: only this I suppose may not unpertinently be observed, that the Treasuries wherein they put money, (whether Chambers or Chests) were those that most properly were called Corban, rather than the Treasuries where they laid up other things: And according to the several places where these Chambers and these Chests stood, the place was called the Treasury, and the House of the Treasury.  
And here let us look after a place of Scripture, which speaketh something in relation to the Treasury, and may not unproperly be taken into consideration before we part with this subject.  
The place is in 2 King. XII. 9 & 2 Chron. XXIV. 8. about the Treasure or Collection chest that was made by Jehoiada, for the gathering of money for the repair of the Temple, which had been decayed and defaced in the days of Athaliah. And because there appeareth a visible contrariety between the two Texts that handle that matter, it may not be amiss to lay them together, and then to see how they may be reconciled.  
2 King. XII. 9 jehoiada the Priest took a Chest and bored a hole in the lid of it, and set it besides the Altar, on the right side as one cometh into the House of the Lord. 2 Chron. XXIV. 8. And at the King's commandment they made a Chest and set it without, at the Gate of the House of the Lord. Vers. 13. Howbeit there were not made for the House of the Lord, Bowls of Silver, Snuffers, Basins, Trumpets, any Vessels of Gold or Vessels of Silver of the money that was brought into the House of the Lord. Vers. 14. And when they had finished, they brought the rest of the money before the King and jehoiada, whereof were made Vessels for the House of the Lord, even Vessels to minister with, and to offer withal, even Vessels of Gold and Silver, etc.  
To heal the contrariety that seemeth to be in these Texts, the one saying the Chest was set beside the Altar, and the other, that it was set without the Gate: the one that there were no Vessels made of the money that was offered, and the other that there were Vessels made: it is to be observed that though the Chest might be the same, yet the stories concerning it and concerning the money coming to it are to be understood not of the same time. The zeal of Joash the King and the dulness of the Priests towards the repair of the House of the Lord are here compared and laid together (though good Jehoiada did always the utmost in him towards it) Joash had urged the repair of the Temple, and that the Priests should get up all the money accrueing to it for the use of it and bestow it to that purpose: namely the half Shekel poll-money of every one that passeth the account: the money that any one was set at to redeem him from any singular vow, Leu. XXVII. and all the money that any offered of his own freewill: every one of the Priests to take it of his acquaintance: yet in the three and twentieth of the King's reign, there was nothing done towards repairing: Thereupon the King seeing either the slackness, or falsehood, or both, of the Priests, requires them to meddle no more with receiving money, nor with repairing, since the business under their Hands went on no better: which they irreligiously and surlily are content to do, not caring whether the Temple be repaired or no. But good Jehoiada slacketh not, but sets a Chest with a hole in it besides the Altar, that what money might be had, might be put in there for the use appointed: But when that did not avail to do the work, nor to buy any Vessels for the House and Service of the Lord, for the money went still through the Priest's fingers, the Chest being in their Court, Joash the King either removes that Chest, or makes another and sets it without the Court at the coming in, whither every one might have access to it; and proclaims through all the Country that they should bring in the money appointed by Moses; the Princes and People come readily and joyfully and bring it in, so that there was enough to perfect repairs, and withal to make those vessels for the Temple that were wanting.   

CHAP. XXXI. The room of Salt: of Parvah, and of the washing.  
AS there were three rooms between the middle Gate Corban, which was also called the Gate of the Women, and the more Westward Gate Corban, which was also called the Gate Beth Mokadh, namely two Treasuries and a Levites ward between the two: So were there three rooms also between the same middle Gate Corban, and the Gate more Eastward which was called the Gate Nitsots, and those were 
a Mid. per. 5.  The room of the Salt: the room of Parvah, and the room of the Washers: The room of the Salt was the most Westward of the three, and joined to the Gate of the Women, and it was so called, because they there laid up the Salt for the use of the Temple. For howsoever Salt and Wine and Oil and such things were sold in the Tabernae, for the use of particular persons offerings, yet for the public offerings and service, these things were stocked up at the public charge in several rooms appointed for them.  
The use of Salt at the Temple was exceeding much, 
b Maym. in is sure mizbeah per. 5.  for nothing was laid on the Altar unsalted, but only the Wood, the Blood and the Wine of the drink-offering: and how much Salt might be spent upon all their Sacrifices, let any one imagine, for this was the Law, with all thine offerings thou shalt offer Salt, Leu. II. 13. And they had not this way only for the spending of Salt, but they also salted the skins of all the Sacrifices when they had flayed them off. For the skins belonged to the Priests as their Fee: the course therefore of the Priests that was in serving, did still Salt the skins of what Sacrifices they offered, that they might not be offensive, and kept them till the end of the week of their Service: and on the Eve of the Sabbath, towards night they divided them to every one his share.  
The place where they salted and laid up the skins till that time, was in the room of Parvah, which joined to this room of the Salt, on the East; and which is the next piece of building that we are to survey: The reason of the name is somewhat doubtful: the Gemarites in the Treatise Joma debating it, conclude in this Tradition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c joma per. 3. halacah. 6.  what is meant by Parvah? Rab Joseph saith, Parvah was a Magician; 
d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Rabbi Nathan) is to this purpose: Parvah is the name of a man who was a Magician: And there are some of the wise Men that say that he digged a vault under ground, till he could come to see what the High Priest did on the day of Expiation. And the wise Men were ware of this vault that he had made, and they found him in it, and they called this Chamber by his name. The short Gloss upon the Mishnaioth in octavo goes yet further. A Conjurer (saith he) whose name was Parvah built this room by Magic: And some say that he digged through the Wall to see the service of the High Priest, and there he was slain. Magic was a matter more in use at the Temple among some of the Grandees there, than one could have possibly thought that it could have been: for the 
e Talm. jerus. in joma per. 3.  Jerusalem Talmud relates that some of the High Priests used to destroy one another with it. 
f R. Shemaiah in Mid.  But others deduce the reason of the name Parvah from Parim which signifieth Bullocks, because of the many Hides or Skins of Bullocks that were laid up there: About which matter we shall not be curious to sway the balance one way or other: but shall leave the reason of the name to be disputed by them that have a mind to such a business, it is enough to our survey to take notice of the place, and name and use of it without more circumstances.  
At the East end of this building of Parvah, there was another piece of building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The room of the Washers: And the reason of the name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Mid. ubi sup.  Because in this room they washed the inwards of the Sacrifices according to the Law, Leu. 1. 9 It hath been a very general conceit, of washing the beasts that were to be offered in the pool of Bethesda, of which there is mention, Joh. V If that opinion mean, the washing of the Beast whilst he was alive, I know not where the least footstep of any such custom is to be found, either in Scripture or in Jewish monuments of antiquity. And if it mean the washing of the Inwards after the Beast was slain, the room that we are about was the place where that was done, and they went no further: and when they had first washed them here, they did it again upon the Marble Tables, of which we shall speak ere it be long.  

h Ibid.  Out of this room of washing, there was a pair of winding Stairs, to the top of the room Parvah, 
i joma per. ●▪  and on the top of that room there was a Bath, where the High Priest did bathe himself on the day of expiation, the several bathe that he was to bathe on that day, but only the first which was in the Bath on the top of the room Abhtines, as hath been observed before. It appeareth that here was a great issue or running cock of Water, in this washing room, which served for the washing of so many Entrails as there was occasion to wash continually: and that there was a conveyance of Water to the roof of the adjoining room, where also a Cock ran to supply the Bath.   

CHAP. XXXII. The Gate, and House Nitsots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of Stone Vessels.  
WE are now come to the Gate that was most East of all the three on this North-side, and it bore the double name of 
a Mid. per. 1.  the Gate Nitsots and 
b Ibid. per. 2.  the Gate of the Song. The word Nitsots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth properly sparkling, as Esa. I. 31. Ezek. I. 7, etc. and so it signifies the beams of the Sun, which as it were sparkle at his rising or going forth. But sometimes it is used by the Rabbins to signify Drops, which are as it were the sparks of Water: and sometime as Baal Aruch observes, Froth or Foam: Now to what sense of all these to apply the name of this Gate, and to give the reason of its denomination in that sense, will prove more labour than profit, though the pains be put to the best improvement. I shall leave it upon these two conjectures in the sense of Sparkling: That it was called the sparkling Gate, either because the fire or flaming of the Altar shone upon it, it standing in most opposition to the Altar of all the Gates on this North side: or because the South Sun did give a great dazzling light upon the gild of this Gate, which it did by neither of the other on this North-side, the height of the Temple interposing betwixt the Sun and them: But this Gate lay clearly open to the South Sun, and so the leaves of the Gate being gilded, they gave a sparkling and dazzling reflection into the Court.  
But why it is called the Gate of the Song, for aught I can find, is left also only to conjecture: And I shall only offer this; Because they that came in at this Gate came in the very face of the Levites as they stood in their desks singing, or playing on their Instruments and making the Temple music.  
Joining to the East-side of this Gate there was a building was called from the Gate, 
c Mid. per. 1.  The House Nitsots, in which the Priests kept a Guard in the upper room▪ and the Levites in the lower: and between this building and the Gate there was as it were a Cloister passage▪ by which passage there was a way out of the very Gate into the room below where the Levites kept, and there was also a passage out of the Cloister into the Chel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so is that clause in the Talmuds survey of the Temple to be understood when it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Ibid.  That this Gate was like a Cloister, and a Chamber was built over it, where the Priests kept Ward above, and the Levites below, and it had a Door into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel. The meaning of which passage may be conceived to be this: That as you went through this Gate Nitsots out of the Court into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel upon your right hand there was not a plain Wall for the side of the Gate, as the other Gates had, but that side was open with Pillars (as the Cloister sides were of which we have spoken) and within those Pillars there was a little Cloister or Walk which was almost as long as the passage through the Gate was broad: So that when you were in the hollow of the Gate you might step in between the Pillars into this Cloister, and so into the room where the Levites kept their Guard, and over this Cloister and that room, and over the Gate, was there a place where the Priests kept their ward, and this was one of the three places where they warded: Out of the Levites room there was a door into the Chel.  
These buildings ran thus from this Gate of Nitsots Eastward a pretty way, and then there joined to them another building which reached to the very corner of the Court Wall. And it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of Stone: Not as if it were built of Stone and the other buildings of Wood, for the rest were of Stone also; nor as if this differed in manner of building from the rest; but because all the Vessels that were used in it were of Earth or Stone: And so the Gemara upon the Treatise Joma explaineth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Io●a per. 1▪ in Ge●a●a.  Before the Temple, at the North-east corner was the Chamber of the House of Stone, and thither they put the Priest apart, that was to burn the red Cow seven days before. And it is called the House of Stone, because the work of it was in Vessels of Dung, Earth, or Stone. In which passage they do not only give the reason of the name, but they also give an evidence of the situation of this place, when they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Temple at the North-East corner. And as for the putting of the Priest apart into this room that we are about, who was to burn the red Cow, there is the like Record in the Treatise Parah, in these words, 
f 〈…〉 〈…〉▪ 3. 〈…〉.  Seven days before the burning of the Cow, they put apart the Priest that was to burn her out of his House, into the Chamber which was before the Temple in the North-east, which was called the House of Stone, and they be sprinkled him all the Seven days, etc.   

CHAP. XXXIII. The Court of Israel, and of the Priests: And the Levites Desks where they Sung.  
THUS having passed round about the Wall that enclosed the Court, and observed every particular Gate and Building in it, we are now to enter into the Court itself, and to survey that, and there we shall find much variety.  

a Mid▪ per. 1.  The whole length of the Court from East to West was one hundred eighty and seven cubits, and the breadth from North to South one hundred thirty and five. 
b Ibid. per. 8.  The parcels of the total sum of the length were these, from East to West.  

The breadth of the Court of Israel eleven cubits.  
The breadth of the Court of the Priests eleven cubits.  
The breadth of the Altar two and thirty cubits.  
Between the Altar and the Temple, two and twenty cubits.  
The length of the Temple itself, an hundred cubits.  
Behind the West end of the Temple to the Court-wall, eleven cubits.  
The parcels of the breadth were these, going from North to South.  
From the Wall of the Court to the Pillars, eight cubits.  
From the Pillars to the Marble Tables, four cubits.  
From the Tables to the place of the Rings, four cubits.  
The space of the Rings itself, four and twenty cubits.  
From the Rings to the Altar, eight cubits.  
The Altar and the rise to it, sixty two cubits.  
From the foot of the rise to the South-wall of the Court, five and twenty cubits.   
Of all these particulars we shall give account as we go along: And first it will be needful to clear the terms, of the Court of Israel, and the Court of the Priests: Now these are to be understood in a stricter acceptation or in a larger: In the strictest sense they were taken for the first ground you passed over as you went up from the East Wall of the Court, or where the Gate of Nicanor was, unto the Altar, and they are said to be eleven cubits broad apiece. But in the larger acceptation, the Court of Israel, was a space of ground upon which the Laymen of Israel, for so let me call them, might stand, along within the Wall that enclosed the Court, on the North, South, and West quarters of the Court as well as on the East.  
The Court was Cloistered along the enclosing Wall of it within, even as we have observed of the Mountain of the House, and the Court of the Women already: And so not only reason itself doth evince unto us, which will tell that if the inferior places, and of less veneration, were so beautified, much more was this which was of the chiefest honour and highest Worship, but both Josephus and the Talmudists, do also give testimony to such a purpose: For Josephus in those words that we had occasion to cite a good while ago, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
c joseph. de bell● lib. 5. cap. 14.  Cloisters ran along the Wall within from Gate to Gate, born up with fair and great Pillars, etc. doth intimate no less: for though he doth particularly in that sentence speak of the Cloisters before the Gazophylacia, or Treasure-chests, which we placed in the Court of the Women, yet doth the scope of this▪ Discourse in that place, refer to both the Courts. The Talmudick Treatise Tamid likewise speaking of the Priests first coming every Morning into the Court, it saith, 
d Tamid. per. ●▪  They came out through a Wicket out of Beth Mokadh, and being come into the Court they parted into two companies, and one went one way and another another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per exedram, along the Cloister, round about the Court to see whether all was well and safe there. And you had mention even now of Pillars eight cubits distant from the North Wall of the Court, which though indeed in their very name they speak that they were low Pillars and not such as bore up the Roof of the Cloisters, as we shall observe when we come to speak of them, yet were there higher Pillars by them that were such Supporters.  
On the North and South side therefore, and at the West end of the Court, there was a Cloister like unto those that we have spoken of already, born up with Pillars and roofed over head, that people might stand under unannoied of Rain and Wether, and this was the Court of Israel, that went round about the Court: for in this might Laymen stand, and so they did, when there were great multitudes at the Temple, as there was at the three Festivals, when they were enjoined to appear before the Lord. In the Rubric of the Passover which is given by the Talmud in the Treatise Pesachin: It is said, 
e Pesachin per. 5▪  The Passover was killed in three companies: And the first company went in, and the Court was filled, etc. Now by the filling of the Court with people is not meant all the parts of the Court within the Wall that did enclose it, but this Court of Israel or Cloister where the laity might stand, round about: And all inward, or what was enclosed by this Cloister, was in the large acceptation the Court of the Priests: This Cloister did not retain the same space of liberty of standing or walking, in every part of it, for here and there were buildings that stood out something into it, as part of Beth Mokadh did at the Northwest corner, and part of the building Gazith at the Southeast, etc. yet was there such passage by them made more or less, that the buildings did not thrust him that would pass, into the Court of the Priests, but that there was a space to pass, sometimes larger, and sometimes narrower even all the Court round about.  
Now at the East part or quarter of it as you came up out of the Gate of Nicanor, you entered upon that which was called in the strictest sense, the Court of Israel, which was eleven cubits over as you went up towards the Altar, and then was that which also in the stricter sense was called the Court of the Priests, and that was eleven cubits over likewise: These two spaces were double Cloistered, being roofed over, and the roof supported with a double row of Pillars: the one row standing out to the opening of the open Court, and the other row standing where the two spaces parted the one from the other. These were more peculiarly called the Court of Israel, and the Court of the Priests, upon these two or three reasons.  
1. Because hither was the most ordinary access of Israelites and Priests in their most solemn Worship, it being just in the face both of Temple and Altar.  
2. Because in that which was called the Court of Israel, the Stationary-men did constantly stand, in their attendance on the service in representation of all the people, as we have showed them such representatives, 
* Temple▪ Service, Chap. 7. Sect. 3.  in another place: And in that which was called the Court of Priests, did those Priests stand that had not employment in the present service (as all of them had not always) and waited upon the Worship and Service, which their Brethren now in employment were about.  
3. That part of the room Gazith which stood within the Court, opened into both these Courts; and as that was the room, where the Priests cast lots for the dividing of the Service amongst them, so it was the Chapel (as it were) where they said a good part of their daily Liturgy, and so the People and Priests in these Courts were ready to hear it. The one Court was distinguished from the other by some grates or bars or such like things which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stood between Pillar and Pillar in that middle row of Pillars that bore up the roof of the Cloister. Into the Court of the Priests, whether largely or strictly taken, the Israelites or lay People might not come but upon special occasion, and that occasion was threefold; namely, either to lay his Hand upon the Beast that he offered, or to kill him, or to wave some part of him, and then his coming into the Court either of Israel, or of the Priests, or both, was ordinarily at the North or Southside of the Court, according as his offering was to be slain on the North or Southside of the Altar, as we have observed before.  

‖ Maim. in Beth habbechirah per▪ 6.  The Court of the People was level with the floor of the East-gate or the Gate Nicanor, but the floor of the Court of the Priests was two cubits and an half higher, and the rising thus. Imagine you came up from the Gate of Nicanor: or rather imagine the Levites coming up from it with their Musical Instruments in their Hands (which we observed before they laid up in rooms just under the Court of Israel, but the Doors of those rooms opening into the Court of the Women) when they were risen the many steps into the Gate of Nicanor and were come through it, they had on either Hand a fair passage into the Cloister or Court of the People, (such another as he hath that cometh upon the Royal Exchange either out of Cornhill or Bartlemew-lane, he may step into the Cloister walk on whether Hand he will) they walked upon even ground till they came over the breadth of the Court of the People, or to the Pillars which were on the further side of that Court which bore up the Cloister, and distinguished the Court of the People and the Court of the Priests one from another: Then was there a rising of two cubits and an half, but stepped up thus. 
f Id. ibid. & Mid. per. 2. § ●.  First there was a step of a cubit high, and then three steps of half a cubit high a piece, thus it was as you went directly up from the Gate of Nicanor forwards. But if you would turn on either Hand, there were the Desks or stand of the Levites, where they stood to Sing and to make their Music, made with steps, as even as that middle rising just now mentioned: first a rising of a cubit height, and that ran along at that height all along before the Rails and Pillars that parted twixt the Court of the Priests and Court of People: and then were there three steps up of half a cubit high a piece, and on the highest step stood the Levites with their Instruments and their Song: their Feet even with the Floor of the Court of the Priests, and a Desk before them.  
Elias Levita it seems observed not this rising both into the Court and in the Levites station, when he saith, 
g Elias in Tishbi. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan (which was the name of their Desks, and which the Learned render, Suggestus or Pulpitum) was nothing else but a bench or form whereon they stood: for their Feet stood even with the floor of the Court, and were not raised above it at all. His words are these, I wonder at this Targum (on Psalm CXXXIV.) Lift up your Hands, O ye Priests, upon the holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bench on which the Levites stood when they Sung, and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan in the Arabic: but in the Dutch and Vulgar, Bauca: In this construction of it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bench, and owning it for an Arabic word he followeth, 
h Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aruch, verbatim, but I confess I do not very well understand the cause of his wonder, especially considering what he saith before the words cited, namely this: We call the place where the Priests lifted up their Hands when they blessed the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan, and so is the Targum, Lift up your Hands, O ye Priests, on the holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at this I wonder. Now if he wonder, that the Targum hath brought in the Priest blessing the People from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desk or Pulpit, in that Psalm: he might have found the like in other places. For the Chaldee of Jonathan upon the Law doth thus render the 23 verse of the sixth of Numbers, 
i Targ. Jonathi in legem. in Numb. VI  Speak to Aaron and his Sons, saying, Thus shall ye bless the Children of Israel, spreading their hands upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukana, and they shall speak to them in this manner: where the Hebrew Gloss in the Margin interprets it, 
k Glossa marg. ibid.  by spreading their Hands in the place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukana; and a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The benched place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan. And so the large Chaldee Paraphrase upon the Canticles, Glosseth the seventh verse of the third Chapter, (Behold his bed which is solomon's: threescore Valiant Men are about it) thus 
l Targ. in Cant. III.  when Solomon the King of Israel built the House of the Sanctuary of the Lord in Jerusalem, the Lord said by his Word, How beautiful is this House of the Sanctuary which is built to me by King Solomon the Son of David, and how beautiful are the Priests when they spread forth their Hands, and stand upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan and bless the People, the House of Israel, by the threescore wonders that were delivered to Moses their Master!  
But it seems his wonder is at this, that the Jews so generally, and the Chaldee Paraphrase particularly should hold that the Priests when they blessed the People stood upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan, whereas the Dukan or these Desks were for the Levites and not for the Priests: And if I did conceive that they meant these very Desks of the Levites, when they say, the Priests stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan and blessed the People, I should wonder with him also, but I suppose they meant some other Desks appropriate to the Priests for this purpose, or the place of the Priests standing when they blessed the People, and as by a name best known they call it Dukan.  
The words of the Talmud in description of these Desks where the Levites stood to Sing and to make their Music are these. 
m Mid. per. 2▪  Rabbi Eliezer the Son of Jacob saith, There was a rising (viz. out of the Court of the People into the Court of the Priests) and it was a cubit high, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan was set above it, and in that there were three steps of half a cubit high a piece: So that the Court of the Priests is found to be higher than the Court of Israel by two cubits and an half. So that it appears indeed that the Levites stood upon raised steps in their Desks, but it is plain withal, that the highest step was no higher than the floor of the Court before them, and that that step whereon they stood, was not called the Dukan, but the whole place of the three steps rising.  
And thus were the eleven cubits of the Court of the Priests at this East quarter of the Court taken up and divided: Namely two cubits and an half taken up by the Desks of the Singers (for as was the height of the steps, so was their breadth) and eight cubits and an half for the Priests standing. The Court of Israel parted from the Levites Desks, by Pillars and Rails: The Levites standing parted from the Priests by a Wainscot Desk or some such thing. The Court of the Priests open to the Altar, but only that the Pillars that supported the Cloister, stood in a row before it.  
And so we have the dimensions and platform of the Court, and of the Buildings and the Cloisters that stood about it: But before we proceed to observe the particulars that were within it, I cannot but think of a piece of structure, that in its story looks something like to some of the Cloisters that we have described either in the Mountain of the House, or in one of the Courts, though I believe it was none of them, and that is The Covert of the Sabbath, of which there is speech and mention, 2 King. XVI. 18. where it is said of Ahaz. The Covert of the Sabbath, that they had built in the House, and the King's entry without, etc. How to frame the Verb to this sentence is somewhat doubtful: whether to say he turned it from the House of the Lord, and so doth our English, or he turned it to the House of the Lord, and so doth the Chaldee Paraphrast and some others with him: for the word in the Original doth not determine it. Were that the question before us, I should adhere to the sense of our English (for the King's entry without was turned to the House of the Lord from its first making) but our question is, what this Covert of the Sabbath was. The Seventy have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of the chair or seat, upon what mistake in their unprickt Bible, a mean Hebrician will easily discover, namely that they read Musadh for Musach (Daleph and Caph ●inal being like) and for Shabbath they read Shebeth. 
Vid. Kimc. & Leu. Gerson in lo●. & Nobil. in LXX. Ibid.  The most received opinion about this matter is, that this was some special piece of building, that was purposely made for the course of Priests that went out every Sabbath to repose themselves in, till the Sabbath was out, or till they might go home. And the reason of this conception is because of the word Sabbath, which they suppose to refer rather to the change of the Priests courses, who came in and went out on the Sabbath, than to the Service, or the People's attending, whose concourse was greater at the Festivals than on the Sabbath; I should rather take it to mean some Court of Guard that was made on the top of the Causey Shallecheth up towards the Gate Coponius, where the Kings Guard stood on the Sabbaths, having attended the King into the Temple, till he came out again, there to receive him again and to Guard him home: and I should understand and construe the word The Kings in conjunction with both particulars named, namely that it meaneth the King's covert of the Sabbath as well as the King's Entry without: and my reason for this opinion I should fetch partly from the mention of these Gates that we had in speech before, namely, The Gate of the Foundation, and the Gate behind the Guard, 2 King. XI. 6. And partly from the passage in Jerem. XXXVIII. 14. where it is said, that King Zedekiah sent and took Jeremy the Prophet unto him into the third entry that was in the House of the Lord, where Solomon Jarchi doth ingenuously confess that he knows not what this third Entry in the House of the Lord was: but perhaps, saith he, it meaneth the Court of Israel; the Court of the Women and the Chel being the two other. Kimchi doth well conceive that this Entry was as they came from the King's House into the Temple, but more of it he hath not determined. I should say it meaneth the Gate Coponius: and conceive the King coming to the Temple, through these entrances or passages. First, At the bottom of the Stairs or descent of Z●on, much about his turning to come upon the Causey, there was the Gate of the Foundation; then being come up the Causey towards the Temple, he passed through the Gate behind the Guard, and walked through the Court of Guard, which I suppose was called the King's covert for the Sabbath, and so through the Gate Coponius, which was his third entrance or Gate he passed through. These Gates, we said before, were Gates of Zion, meaning that they were in the way from the Temple thither, and not Gates of the Temple itself.  
According therefore to this supposal, I apprehend that Ahaz becoming a Renegado to Religion, did deface and defile the Temple within, and did clean cut off the way of the King's access thither without, as if he and his should never have more to do there: And according to this supposal also I apprehend, that Zedekiah having garisoned himself in the Temple, while the Chaldeans were now lying in Siege about the City, he sends for Jeremy from his prison in Zion, and he comes up to the Gate Coponius or Shallecheth, and there the King and he confer together. And now let us turn our Eyes and Observation upon what is to be found in the Court from which we have thus far digressed: and first we will begin with the Altar, which is not only the most remarkable thing to be observed there, but which must also serve us as a standing mark, from whence to measure the place and sight of other things.   

CHAP. XXXIV. Of the Altar of Burnt-offering.  
THE Altar that Moses made▪ in the Wilderness, because it was to be carried up and down, was of light materials and of small dimensions: for 
a Ex. XXVII. 1.  it was of Shittim wood, and but five cubit's square, and three cubits high, with a Grate of Brass hanging within it for the Fire and Sacrifice to lie upon. And therefore when it is called the brazen Altar, 2 Chon. I. 5. it is because it was plated over with brass, Exod. XXXVIII. 1. But when Solomon came to build the Temple, and there was to be no more removing of the Tabernacle of the Congregation as there had been before, 
b 2 Chron. IV. 1.  he made the Altar far larger and weightier than that of Moses: namely of Brass and of twenty cubits square and ten cubits high.  
I shall not be curious to inquire whether Solomon's Altar were of brass indeed or no; or whether it is said to be of brass, though it were of stone, because it succeeded instead of Moses his brazen one, as 
c Vid. Kimch. in 1 King. VIII. 64.  some Jews conceive, 
d Vid. Leu. Gers. ibid.  or as others, because though it were of stone, yet it was over-laid with brass: I see no reason why it should not be properly and literally understood that it was of massy brass indeed: for why may we not well conclude by the plating of Moses his Altar over with brass, that it was made of wood only for lightness, and had it not been for that, it had been all of brass as well as the outside: And that that outside plating, might be a warrant to Solomon to make his Altar of massy brass. It is true indeed that there is a command of making an Altar of Earth or Stone, Exod. XX. but it may very well be questioned, whether these Altars meant not such as were made upon special and emergent occasions, namely upon the Lords singular appearing to particular persons, as to Gideon, Mano●b and others, who upon such appearances built Altars and sacrificed, Judg. VI 26. & XIII. 19 1 King. XVIII. 30, 31.  
There is but little to be discovered about the exact fashion and Fabric of Solomon's Altar, because the Scripture speaketh very concisely of it: For it saith only thus, He made an Altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof, 2 Chron. IV. I. So that it was four times as big in its square, as was the Altar made by Moses, and three times as high, and a cubit over: but whether it were exactly of the fashion of that of Moses, as whether the middle space within its square were hollow like his, or made up with stone, and whether it had a grated Hearth like his or a solid, and what was the manner of the ascending and going up to it, may be rather apprehended by supposal, than certainly known by any scriptural description or demonstration.  
The Sacrifices that are recorded to have been offered sometimes at once, both upon the Altar of Moses and that of Solomon, are exceeding wonderful, and may cause a Man to marvel, how so vast numbers should be laid and burnt in so little a space, as even the larger of them was of, though a very large time should be allowed for it: as Solomon's thousand Sacrifices upon Moses his Altar, 1 King. III. 4. and the people's seven hundred Oxen and seven thousand Sheep upon Solomon's, 2 Chron. XV. 11, etc. Moses his Altar was but five cubit's square, and how long a time might be required for a thousand Beasts whole Burnt-offerings, for so they are called, to be burnt in so small a compass? David Kimchi upon that place and story Glosseth thus, He offered not all these Sacrifices in one day, but before he returned again from Gibeon to Jerusalem: yet it seemeth by our Rabbins that they took it to be done at one time. The greatest solemnities that ever were at Jerusalem lasted ordinarily but seven days; or at the utmost but fourteen, when they would double their Festivity, as at the Dedication of the Temple, 1 King. VIII. 65. now grant Solomon fourteen, nay twice fourteen days stay at Gibeon, yet will it seem difficult that he should dispatch so many Sacrifices even in that time. And at his own Altar at Jerusalem how vast is the number of Sacrifices, that is mentioned, 1 King. VIII. 63. And Solomon offered a Sacrifice of Peace-offerings, which he offered to the Lord, two and twenty thousand Oxen, and an hundred and twenty thousand Sheep: so the King and all the Children of Israel dedicated the House of the Lord, The same day did the King hollow the middle of the Court, etc.  
Allow the whole fourteen days that are spoken of in vers. 65. unto this business, and yet the Text seems to limit it to a shorter time; and for all that, a Man may rather stand amazed at such a thing as this doing, than find out any satisfactory apprehension how it should be done. Sure the divine fire upon the Altar, was of a more singular quickness of dispatch than ordinary fires: or else I know not what can be said to these things. The Jews do reckon several wonders that were continually acted at the Temple, as that no Flies infested that place, though there were so much slaughtering of Beasts there, and that the smoke of the Altar always went strait up and was never blown aside by the wind, etc. which though it may be they are the less believed for the relaters sakes, yet certainly well weighed in themselves they carry very good sense and reason in them. For who would have been able in the Summer to have stood in the Court near the Altar where there was so much blood shed, and flesh stirring, if the slaughter place there had been troubled with stink, Flies and Wasps, as our common Slaughter-houses are? And how reekey and smokey a place would the Temple and all the places about it have been, and how would those that attended the service, have been choked and stifled, and no Man able to have endured in the Court, if the smoke from off the Altar had been blown up and down with every puff of wind, as we ordinarily see smoke to be? So that for the prevention of such unconveniences as these which would have made the service intolerable and unaccessible, we cannot but acknowledge a continual miraculous providence and dispensation. And so in this particular that we have in hand: that multitudes of Sacrifices, such as were especially at the three Festivals, should be dispatched by the fire within the time allotted for the offering of such Sacrifices, is rather to be ascribed to miracle than to any thing else. The Altar is called Ariel, the Lords Lion, as we shall observe by and by, and it was a Lion of a very quick devouring.  
Now whereas it is said, That Solomon did hollow the middle of the Court that was before the House of the Lord, for there he offered Burnt-offerings and Meat-offerings and the fat of the Peace-offerings because the brazen Altar that was before the Lord was too little to receive them: lay this also in too, and yet it will be difficult enough to apprehend the dispatch of so many thousand Sacrifices in so short a time, if this consideration be not also laid in therewithal. But the question that is most ordinarily raised out of these words is, in what sense to understand this hallowing of the middle of the Court: whether he burned the Sacrifices upon the very Pavement, as is the opinion of Rabbi Judah, or whether he set up Moses' Altar by his own Altar and offered on it, or whether he built an Altar of stone by his brazen one: for these opinions are also held; but methinks the greater question is about the place, and what is meant by the middle of the Court? Upon which quaere, these two things, may first be taken into observation. 1. That fire from Heaven in the time of David, had appointed out the exact place of offering Sacrifice or of the Altar, 1 Chron. XXI. 1. and to go about that piece of service in any other place of the Court, required either a prophetical warrant, or a dispensation through mere necessity, both which dispensers concurred here. 2. That this place which Solomon hallowed in the Court, was hallowed by the very service performed upon it; The Altar of Moses was hallowed at its first setting up, by being anointed, and so do the Jews, not without good ground, assert that Solomon's Altar was hallowed likewise: but this necessitated place, for so let me call it, which Solomon was constrained to set apart for that service, was not so served, but his very sacrificing there did hollow the place: namely for such a present employment, but not for future. And so the current of the Text may be interpreted, he hallowed the middle of the Court, for there he offered Burnt-offerings: so that whereas the other Altar being anointed, sanctified the gift, this extraordinary Altar did not so much sanctify the offering at the first, as was sanctified by it: And so the Temple after the return out of the Babylonian Captivity and all the Utensils belonging to it, were sanctified by the very service, for there was neither divine fire, nor any cloud of glory, nor any anointing Oil to sanctify them.  
The middle of the Court which Solomon hallowed, I suppose is to be expounded in the largest acceptation of either of the words, both the middle, and the Court: for the word the middle of a thing in the Scripture language, is not always taken for the very Centre of the thing mentioned, but for any part within that thing, be it in whatsoever it will, as in the middle of the Land, and in the middle of the Congregation, meaneth but within the Land, and in the Congregation: So is the phrase to be understood here, that Solomon hallowed the Court in any part of it for the burning of the Sacrifices, though the precise compass of the Altar, was fixedly pointed out as the only place for such a purpose, by fire from Heaven: And as for the word the Court, the present occasion doth seem to extend the sense of it to the whole compass of the holy ground: for it we look upon the vast and infinite number of Sacrifices that were to be slain and offered, we can do no less, and all little enough too, than allow the whole compass of the holy ground for it: And the word the Court, standeth not in opposition to the Mountain of the House, but both the Mountain of the House, and the Court itself, are both called by that general name the Court in contradiction to the very body of the Temple.  
Ezekiel's Altar is said to be twelve cubits long, and twelve cubits broad, square in the four squares thereof, Ezek. XLIII. 16. which 
g Lev●chin p●r. 5. R. Sol. in Ezek X●III. & Mid per. 3.  the Talmudicks do reckon up to four and twenty cubits upon every side of the square: for they suppose that the account is not as measuring from corner to corner on every side, but measuring from the very midst or centre of the Altar to any of the sides, and thither was twelve cubits: And the reason of this their construction is, because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Towards the four squares of it. It might seem (say they) that the whole Altar was but twelve cubits square in all: but when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Towards the four squares thereof, it showeth, that he measureth from the middle, twelve cubits every way: And of this square, namely of four and twenty cubits on every side, they hold the Altar to have been after the Captivity, and so they describe it. R. Jose saith, At the first the Altar was but twenty eight cubits on every side: And according to this measure it narrowed in its rising till the fire place was but twenty cubit's square: But when the Children of the Captivity came up, they added thereunto four cubits on the North, and four cubits on the West, like the fashion of the letter γ Gamma.  
As Solomon's Altar was ten cubits high, 2 Chr. IV. 1. so also was the Altar at the second Temple, and so the Jerusalem Talmud doth witness, saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Talm. jerus. in Erubin per. 7.  The height of the Altar was ten cubits: And of that height is Ezekiel's Altar, whose copy the Children of the Captivity did very much follow: Now as it was impossible for the Priests when the Altar was so high, to stand on the ground and to serve upon it, so had they an express prohibition against going up to the Altar by steps, lest their nakedness under their lose Coats should be discovered, Exod. XX. 26. Therefore as a temper between these two exigents, there was a gentle rising made from the ground to the top of the Altar, whereon the Priests might go up to the Altar to serve upon it; and this rising was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kebesh which may well be Englished The rise of the Altar.  
The Gloss upon the Mishneh in the Treatise Zabim, and R. Nathan from thence hath taught us to understand the manner of this rising, by that instance and description that they give of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Zabi. per. 3. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That it is a great Plank that Mariners have, that when they will come down out of the Ship, they descend, or come down upon it, to save their feet from touching of the water: and this Plank is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kebesh: And so in the Treatise of the Sabbath they have a case, about a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kebesh, or such a Plank: 
k Shabbath. per. 16. Sect. 8.  Doth an Idolater make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descent for himself, to go down by? an Israelite may go down after him. But doth he make it for the Israelite? it is not lawful for him to go upon it: There is an example of Rabban Gamaliel and the Elders, they were to come out of a Ship, and an Idolater had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a descent for himself, Rabban Gamaliel and the Elders came down upon it. So that by this parallel we may observe the manner and nature of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kebesh or rise to the Altar, that it was a sloping gentle rising, but made of stone, whereby the Priests might go up to the Altar, without danger of discovering their nakedness: we might call it a rising Causeway to the top of the Altar; for so doth 
l Maym. in Shekalim. per.  Maymony call the Arched Causeway over the Valley of Kidron to Mount Olivet by which the Red Cow was brought to her burning by this very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kebesh.  
Now as for the manner and form of the Altar and of this rising up to it, and for the right understanding of all, which is not very facile, divers things are to be observed. As,  
1. There are reckoned these several parts of the Altar. First, The Foundation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also in Ezekiel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bosom or bottom upon the ground, Ezek. XLIII. 13, 14. This was one cubit high from the ground, and one cubit broad: and the length of this Foundation upon every side of the square was two and thirty cubits. And therefore whereas it was said before, that the breadth of the Altar and its rise was sixty two cubits from North to South, it is to be taken, as that the rise is to be accounted a thing different from the Altar itself, and lying a great space further out than the compass of the Altar did, as we shall see anon: Now this Foundation which is said to be two and thirty cubits square every way, did not hold the complete measure of a cubit broad in every part of it, but in the Southeast corner of it, it wanted somewhat to make the corner a perfect Angle answerable to the other corners. And this is that which the Talmud meaneth when it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Mid. ubi su●●  The Foundation was a perfect walk, all along on the North side, and all along on the South: but on the South it wanted one cubit, and on the East one cubit. That is, were a Man upon the Foundation, he might walk upon all the length of the North side, and might turn at the North-West corner, and so walk on the West quarter: but would he do so, to go off from the South quarter to the East, he could not, for when he was to turn at the Southeast Angle, there was no such Angle there, as there was at the other corners, for it was broken off, and wanted a cubit on the Southside, and a cubit on the East, which two cubits should have met to have brought the corner into a sharp point like the others. Now the reason of the defect is given by them else where, to be because, that very corner only of all the Altar was not in the Tribe of Benjamin, but in the Tribe of Judah. For they held it necessary that all the Altars should be in the lot of Benjamin, because of those words of Jacob, 
a Gen. XL●●. 2●.  Benjamin shall raven as a Wolf, in the morning he shall devour the prey, and in the evening he shall divide the spoil: which how they understood of the Sanctuary and Altar being built within Benjamin's lot, appears by the Gloss that the Jerusalem Targum and Jonathan put upon it. Benjamin, say they, is likened to a devouring Wolf, because he was a strong Tribe: In his Country the divine Majesty of the Lord of all the world was to dwell, and in his possession was the House of the Sanctuary to be built; In the morning the Priests shall offer the daily Lamb, till it be the fourth hour of the day, and between the Evenings they shall offer the other Lamb, and at Even they shall divide what remaineth of the rest of the Sacrifices, and every one shall eat his portion. But more copiously in the Treatise Zevachin or concerning Sacrifices, where this very point about the want of this corner of the Altar is copiously discussed. The fifth Chapter of that Book, setteth itself purposely to describe the several places where the several Sacrifices were slain beside the Altar: and after other things it falls upon the question that is before us about this desicient Angle of the Altar, and it handles and determines it thus, 
o Talm. Bak. in Zevachin. per. 5. in Gemara.  The Southeast corner had no foundation: what was the reason? Rabbi Eliezer saith, because it was not in the portion of the Ravener: As Rab. Samuel the Son of Rabbi Isaac saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar took up one cubit in the portion of Judah: Rab. Levi bar Chama saith, R. Chama bar Chaninah saith there went a line out of the portion of Judah, and entered upon the portion of Benjamin. And Righteous Benjamin was troubled at it, as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (The Glossers render it, He was careful for it every day) Yet Righteous Benjamin obtained to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Host to the holy blessed God as it is said; And he shall dwell between his shoulders: The meaning of which passage is to this purpose: that the line that parted the lots or portions of the two Tribes Judah and Benjamin, came just over at this point of the Altar, that if this Angle of the Foundation had been made like the other, a cubit of the Altar would have been in the lot of Judah, which they had no Scripture warrant for, for the Altar was to be in the lot of the Ravenor, that is of Benjamin that should raven as a Wolf, therefore they chose rather to make no Angle at all at this point of the Foundation, than to make it, since it would fall in the portion of Judah.  
As this Southeast point of the Foundation was remarkable for this, that it had no corner, so was the South-West corner of it remarkable for another thing, and that was, for two holes that were in it near to the Angel's point, one upon the West Foundation, and the other upon the South, into which the blood that was poured upon the Foundation did run, and so into a sink or common-shore under ground, which emptied itself into the Valley of Kidron.  
2. The base or foundation having thus risen one cubit from the ground and carried a cubit breadth round about, but only in the Angle that hath been mentioned, the square of the body of the Altar, was grown then, a cubit narrower on every side, and so it was but thirty cubits upon every side of the square: and thus it held for five cubit's high, and then it narrowed one cubit more, and this narrowing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circuit of the Altar: And there the square was but eight and twenty cubits on every side: But here the Talmuds measure differeth from the measure of Ezekiel, which though Rabbi Solomon observeth, yet he concludeth that the measure in the Talmud was the true measure in the second Temple. Ezekiel saith, That from the bottom upon the ground, to the lower settle were two cubits, whereas the Talmud saith but one, and from the lower settle to the higher, Ezekiel reckoneth four cubits, but the Talmud five: In which difference in the particulars yet there is agreement in the main sum, and both of them do raise the Circuit of the Altar six cubits high, and therefore we shall not spend time to reconcile them here, but leave them to be taken up by and by; only we cannot pass over the word that Ezekiel useth, for both the Foundation and the Circuit, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azarah which is the common word that is used for the Court: Because that as the people did tread in the Court at the time of the service, so did the Priests upon these ledges or sides of the Altar: especially upon the higher, which was called the Circuit of the Altar, when they went about it to besprinkle the horns of it with the blood of the Sacrifices: The manner of which action the Talmudick Chapter lately cited, giveth us the relation of, in the Mishueh, in these words, 
p Lebachin, ubi s●pr. Sect. 3.  The Sin-offering of the Congregation, or of a private person, and the Goats, offered at the beginnings of the months, or at the solemn times, their slaughter was on the North side, of the Altar, and the taking of their blood in some of the Vessels of the service was on the North side, and it required a fourfold putting on the four horns. How was this done? He went up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rise of the Altar, and turned off to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circuit of it: He went to the Southeast horn, and then to the North-East, so to the North-West, and lastly to the South-West, and the blood that was left he poured upon the Foundation on the South side: Either of these ledges the Rabbins sometimes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Vid. R. Sol. in Eztk. XLIII.  Malben, either because they were as sloors whereon the Priests trod, for so the word is sometimes taken, or because they 
r Vid. Aruch. in voce.  were often rubbed to keep them white, since there was so much blood sprinkled on them: 
s Mid. per. 3.  For the whole Altar was whited over twice a year, namely at the Passover and at the Feast of Tabernacles. Rabbi saith, that it was rubbed with a Map on the eve of every Sabbath.  
3. A cubit height above this upper ledge, which was called the Circuit, there was a narrowing again, a cubit breadth, and there began the horns of the Altar, and now the square was but six and twenty cubits upon every side. The horns were at every corner a cubit square being hollow, and rising a cubit upward: for it is a usual saying among the Jews that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Maym. in Beth habbechir. per. 2.  The height of every horn was five hands breadth, or a common cubit, which is to be taken so as that the horns risen but one cubit strait up from their Foundation or first beginning, abating by degrees from a cubit square in the bottom, into a Pyramidical sharp, but so as that for one cubit height it risen strait, and then pointed outward like the tip of a horn: The lowest part of these horns, was seven cubits from the ground, and therefore these words, bind the Sacrifice with cords to the horns of the Altar, Psal. CXVIII. can hardly be taken in propriety, as if the Sacrifice stood tied to the Altar till it was offered; but as the Chaldee paraphraseth it, it meaneth, Tie the Lamb that is to be offered, with cords till ye come to offer him, and sprinkle his blood upon the horns of the Altar. Joah in fear of his life is said to have fled to the Altar, and to lay hold upon the horns of it. 1 King. II. 29. in which passage the Hebrew Doctors say he was doubly deceived, First, in that he thought to have refuge and escaping, for wilful murder; and Secondly, in that he looked for safety by taking hold of it, whereas the refuge of the Altar, was on the top of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Kimch. in 1 King. II.  Our Rabbins say, saith David Kimchi, the Altar was no refuge but for Manslaughter committed unawares and but on the top of it. But whether Joab or they were the likelier to be deceived in this thing, I leave to them to discuss between them: But this certainly cannot go unobserved, that God in giving of the pattern of the Altar, was so punctual for the making of horns to it in the corners of it, as that that is a special charge, both about the Altar of Burnt-Offering, Exod. XXVII. 2. Thou shalt make the horns of it upon the four corners thereof: And also about the Altar of Incense, Exod. XXX. 2. The horns thereof shall be of the same. Now what the Lord intended to signify by this so exact a prescription, it is not good to be too bold to go about to determine, yet we may not unprofitably look upon them as a lesson for instruction: reading to us that as the Altar signifieth Christ, who offered himself upon himself, the manhood upon the Altar of the Godhead, and as the double Altar, of Sacrifice and Incense typified the offering up of Christ at his death, and the continual Inscense of his mediation, so the horns of both Altars may well be conceived to signify, the dignity vigour and merit of his death and mediation: upon which whosoever layeth hold by assured Faith shall escape condemnation: and unto which (as the Priests to these horns atevery Sacrifice mentioned) a sinner in every service is to make his address and application.  
It is not an improper conception of Rabbi Solomon, about the Law concerning the Cities of refuge, Exod. XXI. 13. 
w R. Sol. in Exod. XXI.  that as God enjoined them when they should come into the Land of Canaan to appoint a place for the manslayer that had killed a Man at unawares to flee unto, so that while they were in the Wilderness God appointed them a place for refuge, upon such occasion, and that was the Camp of the Levites. Now the addition that follows in the next Verse, that they should take a wilful murderer from his Altar, to put to death, doth not only confirm that his supposal, but it doth give some intimation, that even in the Land of Canaan, and when their refuge Cities were set out, yet the Altar was then a Sanctuary for those that fled to it in such or such cases: A very eminent figure of deliverance from condemnation by laying hold upon Christ's merits.  
The 
x Vid. Kimchi▪ ibid.  Jews dispute why Joab, whom they hold to have been Precedent of the Sanhedrin, and knew the Law well enough, that a wilful murderer should not escape by the Altar, why he should flee thither: And they Answer, That it was either to save his Estate, which had he been slain elsewhere, had been forfeit: or to obtain his burial, which had he been Judged and Condemned judicially, he had lost and been cast away unburied: But it seemeth rather that the occurrence which is mentioned immediately before, and which occurred immediately before, namely about Abiathar, did give him occasion to do what he did: For though Abiathar were in the same fault with Joab, in the matter of Adonijah, yet had he escaped death (being only put from his Office) upon these two reasons, because he had born the Ark and was Highpriest, and because he had been afflicted and partner with David in his afflictions. under this later predicament Joab fell as well as he, and might hope for favour in that respect equally with him: And as for the former, Joab indeed was not, nor could not be a Priest, yet, thought he, I will do as much towards that as I can, that is, lay hold on the horns of the Altar, and there devote myself to God and his service by that solemn Ceremony, and it may be for these two considerations, Solomon will spare me, as he did Abiathar. (For that ●he laying hold of the Altar in this kind had a Vow in it for the future, as well as a present safety, might be argued from the nature of the Altar, which made holy what touched it, and from the very circumstance of laying hold upon it.) But Joab to the wilful murder of Abner and Amasa, had added contempt and opposal of the King upon David's Throne, which figured him that was to Reign over the House of Israel for ever, and therefore unfit to escape, and uncapable to be any such votary.  
4. A cubit above the first rising of the horns of the Altar, the square narrowed a cubit 
y Mid. ubi supr. Ataym ubi supr.  again and so was now but four and twenty cubits every way, and so held on to that flat of it on the top where the fire lay: The cubits-ledge, that the abatement made to be as a bench round about, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place whereupon the Priests went, and stood about the Altar to lay on the pieces of the Sacrifice, or to stir them as they lay in the fire: And this helpeth us to judge concerning the manner and fashion of the horns spoken of last; namely, that they did not rise directly upright higher than the Altar itself, for than it had been impossible for the Priest to go about the Altar upon this ledge, for the horns would have hindered if they had risen a full cubit square up hither: but their form is to be conceived as was said before, namely, that they risen indeed up even with this ledge, but they so sharpened and bended outward when they came level with it, that the Priests had passed between them and the Altar.  
From the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuit of the Altar upward, which was four cubits, was that part which more peculiarly was called Harel, and Ariel, Ezek. XLIII. 15. And Harel was four cubits, and from Ariel upwards were the four horns. He had described the gradual rise of the Altar hitherto in the Verses before, in these characters and descriptions.  
Vers. 13. The bottom shall be a cubit, and the breadth a cubit. This was the Foundation of which we have spoken, a cubit high and a cubit broad.  
And the border thereof by the edge thereof round about a span: The edge of this Foundation was not sharp as are the edges of stone steps, but it was wrought as are the stone borders of our Chimney-hearths, with a border of a span over: and so the blood that was poured upon this Foundation could not run off to the Pavement, but was kept up that it might run down at the holes forementioned, into the Common-shore.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus was the top of the Altar: The top of the Altar was also finished with such another bordering.  
Vers. 14. And from the bottom upon the ground even to the lower settle, two cubits: Not that the Foundation called here the lower settle, was two cubits thick in the flatness of it, as it lay upon the ground, for the Verse before saith, that the bottom was but a cubit, but that from this Foundation, there arose a slope rising a cubit height, which was somewhat thicker than the body of the Altar presently above it, and so from the ground to the top of this rising, where the square narrowed were two cubits: and from the top of this sloping where the square narrowed, to the Circuit, was properly but four cubits, but from the Foundation five. And so though the Talmud speaketh differently from the Prophet (when it saith the Foundation or lower settle was but one cubit high, and he, two: and when it saith the height from the lower to the higher settle, or from the Foundation to the circuit was five cubits, and the Prophet saith but four) yet do they both mean but one and the same thing, but understood as hath been spoken: namely, the one taketh the Foundation or lower settle, barely as it lay flat upon the ground, and the other takes it with this cubital slope rising from it, made leaning a cubit height to the body of the Altar: and this interpretation helpeth to understand that which David Kimchi professeth he cannot tell what to make of; and that is, why the upper settle which was narrower by two cubits in the square, is called the greater, and the lower, which was larger in the square, is called the lesser: The reason whereof is this, because the upper, though it were less in compass, yet was larger in breadth, because this leaning slope rising that we speak of, took up a good part of the breadth of the lower, and so the walk upon it was not so clear and large as it was upon the other.  
And then the Prophet tells us, that when the body of the Altar was thus risen six cubits high to the upper settle, which the Talmudicks call the circuit, That thence Harel was to be four cubits, and from Ariel and upward, the four horns.  
There 
a Kimch. in loc. ●●●●t Lemp. in Mid. p. 97.  are some that conceive that Harel and Ariel are indeed but one and the same word, though so diversely written, from whom I cannot much differ, as to point of Grammar, because the Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do admit of such alternancy in the language, yet me thinks the difference of the words should hold out some difference of the sense: and Harel to signify the Lords Mountain, and Ariel the Lord's Lion upon the Mountain; the lower part at the horns more properly Harel, and the upper more properly Ariel. But since the Text gives the 
b Vid. R. Sol. ibid.  name Ariel to all that part that was from the Root of the horns upward, we shall not much stick upon it. The word Harel, if you will construe it the Mountain of the Lord, David Kimchi tells you that it is as much as to say, The House of the Lord, and because they served other Gods in every place upon high Hills, this which was the Hill of the Lord was but four cubit's high: And if you will take the word Ariel, our Rabbins of happy memory, saith he, say the Altar was called Ariel (or the Lord's Lion) because the holy fire that came down from Heaven couched on it like a Lion.  
The word Ariel doth also signify one exceeding strong, 2 Sam. XXIII. 20. and so doth Arel, isaiah. XXXIII. 7. But take it whether way you will here, either for a strong thing or for the Lords Lion, the Altar was very properly so called, either because of the devouring of many Sacrifices, Lion like, or because of the great strength and prevalency the people had by Sacrifice, the Lord owning them wonderfully in that service, whilst gone about according to his Will: or because of the strong Lion Christ, whom the Altar and Sacrifices did represent. Jerusalem, and especially Zion the City where David Dwells, is also called Ariel, the strong one, or the Lion of the Lord, because of its prevalency against all enemies whatsoever, whilst it continued to be the Lords, through the strength of those promises that were made unto it: but when it forsook the Lord, and became profane, it is threatened that it shall become as the other Ariel, or the Altar, where was continually abundance of shedding of blood and slaughter, isaiah. XXIX. 1, 2.  
The very top of the Altar was four and twenty cubits square, and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maaracah, or the Hearth, where, as we observe elsewhere, there were fires continually burning, but especially one very great one for the Sacrifices. And thus was the bulk and platform of the Altar; It was a large pile of ten cubits high rising by degrees, so as that at the foot it was two and thirty cubits on every side of the square, but at the top came to be but four and twenty.  
The rising thus: 1. The base one cubit rising, and then the square lessened a cubit. 2. The body of the Altar rising plain five cubits, and then lessening one cubit in the square. 3. A cubit rising again, and the square lessening a cubit, and at the bench where it narrowed there stood the four horns out at the four corners. 4. A rising again one cubit, and a narrowing one cubit, and there was the bench where the Priests stood to serve. 5. And then a rising two cubits, and there was the Hearth.  
Thus stood the Altar, and thus stood the Priests upon the highest bench to serve, but how came they up thither? If they could have gone up the steps that we have mentioned, namely, where the square still descended, yet was it unlawful, because of that command, Exod. XX. 26. But they could not go up that way neither, for we have seen that between the first bench and the second there was five cubits rising, which is a measure far beyond any Man's stepping up: the way therefore for them to go both to the top of the Altar, to their bench two cubits below the top, and to the other benches, as there was occasion, was thus provided.  
There 
c Mid. per. 3▪  was a gentle rising Causeway (for so let us call it, they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebbesh) on the South side of the Altar sixteen cubits broad, that began two and thirty cubits from the Altar foot and risen easily to the head of it in a gentle descent, made of the same materials that the Altar was, of which hereafter, so that this Causeway lay out from the Altar two and thirty cubits on the South side, leaving on either side it four cubit's breadth, which it wanted of the breadth of the Altar.  
On 
d Gloss. in Tamid. per. ult. Maym. in beth babbech. per. 2.  the West side of it there stood two Tables, one of Silver, on which they set and laid the Vessels of the Service: the other of Marble which was called the Table of the Fat, on which they laid the pieces of the Sacrifice when they were to be brought up to the Altar. And there was also on 
e Middoth ubi supra.  the same side of it, and (as 
f C. Lemp. in Mid. pag. 112.  it is probably conjectured) made in the very side of the Causeway or rise itself, a place into which those birds that being present to be offered, did prove unfit, were cast, till some convenient time to convey them away, this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebubah, for so we may conclude upon 
g Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  R. Nathan's credit who so readeth, though others differ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Maim in beth habbech. per. 2.  And there (saith the general consent) they laid up the Birds unmeet for Offering. 
i Tamid. per. 1.  On the East side of it, was the place where they laid the guts and garbage of the Birds that were offered, and where he that cleansed the Incense Altar poured down the ashes he brought forth, and he that brought the first ashes from off the Burnt-offering Altar, did the like: But these things continued long there after they were laid down, but were speedily by some or other conveyed away: 
k Tamid. per. 7.  By the Marble Table, which called the Table of the Fat, the Priests stood when they sounded their Trumpets at the time of Divine Service.  
The 
l Talm. in Zevach. per. 6.  ordinary way of going up this Causeway, or Bridge, or call it what you will, was on the right side of it, that is, on the East, and to come down on the West, (only upon three occasions mentioned in the place cited in the Margin, he came down the same way he went up, but backward) and this helps us somewhat to understand a story (which we shall have occasion to look after elsewhere) related in Joma 
m joma, per. ●.  of two Priests going a strife who should first get up to cleanse the Altar of its ashes, (which was the first work done in the Morning) the one of them thrust the other off the bridge and broke his leg, because they went so near the sides, though they had room enough to have gone up in the middle without danger, but the manner was not to go up that way.  
As 
n Maym. ubi supr.  a Man went up, first there was a little Causeway on the East side, that brought him from the first beginning of this great Causeway to the Foundation of the Altar if he had occasion to go thither: And as he went up higher, when he was come as high as the Circuit, there was another to carry him off thither, if he had occasion to sprinkle blood upon the horns of the Altar: But above that I read not of any such come off; not that the Priests had not constant occasion to step off to the uppermost ledge or bench, (for there they used to stand continually when they were turning the pieces in the fire, or the like) but because by the time that the rise was come up thither, the step off was so easy, that a less matter than what deserved the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bridge would serve the turn.  
Thus was the form of the Altar and the ascent to it: but I must mention here before I have done with the form of it, somewhat that was visible upon it, that had some reference also to the form of it, and that was, 
o Middoth. p. 3.  A red line that went round about it in the just middle between the bottom and the top, to be a direction to the Priests that they might sprinkle the blood above or beneath (for sometime they did the one and sometime the other, as we shall show when we treat concerning Sacrifice) as the occasion called upon them to do, and not mistake. For whereas some blood was to be poured or sprinkled at the bottom of the Altar, and some upon the horns of it, some below, some above, to make sure that either of these should keep its right place and not transgress, they set this line to be a bound between them.  
The materials and manner of working up this renowned pile, let the Reader take in the Talmuds and in Maymonides his own words and expressions 
p Maym. ubi supr. Talm in Zevach. sol. 54.  When they built the Altar (say they) they built it solid like a Pillar, and they made no hollow in it: but one brought whole great stones and little (for an iron tool might not be used upon them) and he brought Mortar and Pitch and Lead, and mixed all and poured all into the great base that he had laid according to his measure, and so he built on upwards: and he put in the midst of the buliding a piece of Wood or of Stone at the Southeast horn according to the measure of the Foundation, and so he put in the midst of every one of the horns till he had finished the building; then he took away those pieces that were in the midst of the building, and so the Southeast horn was left without a Foundation and the rest of the horns were left hollow.  
These 
q Midd. per. 3.  stones that made the Altar and the rise to it are recorded to have been gotten in the Valley of Bethbaccerem, a place mentioned in Neh. III. 14. and Jer. VI 1. and the same Record tells us, That twice a year the Altar was whited, namely at the Passover and at the Feast of Tabernacles: and the Temple whited once a year, namely, at the Passover: Rabbi saith, on the Eve of every Sabbath they rubbed the Altar with a Map because of the blood; they might not Plaster it with an iron Trowel, lest that touching should defile it; for iron was made to shorten Man's days, and the Altar was made for the prolonging Man's life, and it is not fit that that which would shorten should be lifted up upon that that would lengthen.  
Thus was the fashion and proportion of the Altar the Lords Table, Mal. I. 7. the holiness of it was such that it sanctified the gift, Matth. XXIII. 19 that is, whatsoever came upon it, being fit to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar sanctified whatsoever was fit for it. It is a Talmudick Maxim in the Treatise Zevachin, the very beginning of the ninth Chapter: And at the seventh Halacah of the same Chapter, they say, That as the Altar sanctified what was fit for it, so also did the rise of the Altar: and there they discourse at large with what things, if they were once brought to the top of the Altar, might come down, and what might not, which we shall not insist upon.  
Before we part from the Altar, we have yet one thing more to take into observation about it, and that is the base and wretched affront that ungodly Ahaz put upon it, in not only setting up another Altar by it, but also in removing the Lords Altar out of its place, and out of its honourable employment to give place to his. The story is 2 King. XVI. He sends the pattern of an Idolatrous Altar from Damascus, and Uriah the Priest maketh one according to that pattern: and when the King came home and saw the Altar, he offered upon it his Burnt-offering, Meat-offering, Drink-offering, etc. And he brought also the brazen Altar which was before the Lord from the forefront of the House, from between the Altar and the House of the Lord, and put it on the North side of the Altar, vers. 14. Rabbi Solomon expounding this place, conceiveth that by the Altar of the Lord is not meant the Altar properly and indeed, but some appurtenances that related and belonged to the Service of the Altar, and this conclusion he produceth from two or three traditional Premises: his words are these, This Altar that he removed cannot be the brazen Altar that Moses made, for that was laid up; and it cannot be the Altar of stone which Solomon made, which indeed is called the brazen Altar in the Book of Chronicles, for that could not be removed from place to place, but by pulling down: and behold we have a Tradition, that the fire that came down from Heaven in the days of Solomon, went not off the Altar till Manasseh came and caused it to go off, for he pulled the Altar down: So that I cannot interpret the Altar here but of the Lavers and Bases of brass which served for the Altar, and stood beside it, them Ahaz removed, etc.  
You need not marvel if he go alone in his opinion when you look upon it, and how it is strained, and especially from this pinch, because though the Altar of Solomon is called brazen, yet he holds it to have been of Stone, and overlaid: were it of Brass or were it of Stone, Ahaz his modesty was not so much but that he would pull it down to serve his turn as well as remove it. It appeareth by the Text alleged, that Uriahs' modesty was a little more than Ahaz had; for he had set his Altar behind the Altar of the Lord, betwixt it and the East-gate, so that the Lords Altar was betwixt that newfound one and the Temple (it seemeth the space at the entering in from the East-gate, was more open in the times of the first Temple than it was in the second.) But when Ahaz comes, he removes Solomon's Altar towards the North, and brings up his own and sets it in the place of it, and so does as it were supplant the Lord of his possession and usurp upon it, putting the Lords Altar out of use as well as out of its place, and giving his own the greatness because it was the greater, in the employment for all the Sacrifices that were to be offered, both ordinary and extraordinary, both of the King and People: while the Altar of the Lord must stand by as a cipher, only with this dignity, which was less than none at all, The brazen Altar shall be for me to seek to when I think good. As for the departure of the Divine fire from off the Altar, which had come down in the days of Solomon, of which our Rabbin speaketh, it is not unworthy some of the Readers thoughts: For the Temple was so oft profaned, yea and sometimes shut up, before the Captivity into Babel, as 2 Chron. XXIV. 7. & XXVIII. 24. etc. that it is hardly to be imagined, but that the fire which had been continued from the descent of that Divine fire, was at some of these times or other extinguished. And then Quaere how Hezekiah and Josiah in their Reformation did for fire again upon the Altar.   

CHAP. XXXV. The Contents of the Court betwixt the Altar and the North-side of it; and betwixt the Altar and the Southside.  
THE most ordinary and universal slaughter of the Sacrifices was on the North-side of the Altar, and so is it declared at large in the Treatise 
a Talm. in Zevach. per. 5.  Zevachin through the fifth Chapter, of which we have had occasion to speak before; The most Holy offerings (say they) are slain on the North-side, the Bullock and the Goat of the day of Expiation, their slaughter was on the North, and the taking of their Blood in a Vessel of the Service, was on the North: The Bullocks that were to be burnt, and the Goats that were to be burnt, were slain on the North, and their Blood to be taken on the North: The Goats of the beginning of the months and of the solemn Feasts were slain on the North, and their Blood taken on the North: The whole-burnt-offering most Holy was slain on the North, the Peace-offerings of the Congregation and Trespass-offerings, were slain on the North, etc. and generally the greatest number of Sacrifices were slain on that side the Altar: On that side of the Altar therefore were necessaries and accommodations for that purpose and convenience, and those were especially these three, the place of the Rings, the Tables, and the Hooks in the Pillars.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Mid. per. 5.  Eight cubits from the Altar Northward was the place of the Rings, and that place was four and twenty cubits over towards the North still. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Ibid. per. 3.  Now the Rings were in six rows, four in a row: but some say they were four rows, and six in a row, and there they slew the Sacrifices. These Rings or Staples rather, were fixed down in the Stones of the Pavement, and either a bending Hook was fastened to these Staples, that they might bring the Neck of the Beast under and hold him fast, or they drew down the Necks of the Beasts to be slain with cords to these Staples and there fastened them, and so they had them at command to slay them with facility. It is not much to be controverted whether there were six rows of these Rings, four in a row, or four rows with six Rings in a row; this doth not much break the square, since the same number of Rings and the same compass of ground remaineth still.  
Here was the place where they tied the Sacrifices till they were killed, and where they killed them: and this place is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of the slaughter: and to these Rings they tied the Sacrifice with cords, till they were to offer him, and to sprinkle his Blood on the Horns of the Altar, as the Chaldee Paraphrast renders the 27. vers. of the hundred and eighteenth Psalm.  
Now although the command was strict and express that such and such Sacrifices should be slain on the North-side of the Altar, Leu. I. 10, 11, etc. that is in propriety, just between the Altar and North-wall of the Court: yet where there were many such Sacrifices to be slain at once, so that this place of the Rings was not able to contain them, than they killed them higher up in the Court, namely in that space that was between the Altar and the Porch, but on the North-side of it, as near as might be in the place parallel to this place of the Rings. This matter is handled and decided in Tosaphta on the Treatise Corbanoth in these words, 
d Tosaphta in Corbanoth per. 6.  Which is the North-side of the Altar, where it was fit to kill the most Holy Sacrifices? It was from the North-side of the Altar, to the North-side of the Court even just over against the Altar which was thirty cubit's breadth. The words of Rabbi Meir, Rabbi Eliezer from Rabbi Simeon addeth the space from the Altar to the Porch, even to over against the closerts of the Butchering knives, which was twenty two cubits. But Rabbi addeth the place where the Feet of the Israelites trod, which was eleven cubits broad, and one hundred eighty and seven cubits long: and the place where the Feet of the Priests trod, which was eleven cubits broad, and one hundred eighty and seven cubits long: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the side of the North-wall, to the East-wall of the Court: That is, along the North-wall, from the West-end of the Court to the East, for so both the measure of one hundred eighty and seven cubits, which was the just length of the Court confirmeth, and the same Author in the next following Chapter doth also illustrate in these words, 
e Ibid. per. 7.  Rabbi Josi saith, All the Altar may be understood for Northward: As it is said, And he shall kill it on the side of the Altar, Northward before the Lord. Rabbi Josi from Rabbi Judah saith, From the midst of the Altar Northward was as the North, and from the midst of the Altar the other way was as the South: And so Rabbi Josi from Rabbi Judah saith also, There were two Wickets in the House of the Butchering knives, opening toward the West, and eight cubits from the ground, so that the Court might be fit for eating of the most Holy things, and for the kill of the lesser Holy Sacrifices, even behind the Oracle. From both which allegations taken up together, we may observe, 1. That the Israelites had a standing on the North-side of the Court as well as on the East, which though it was not, nor indeed could be exactly eleven cubits broad, as was their station at the East-end, yet was it a station for them as well as that: And our Author when he speaketh of the place where the Feet of the Israelites trod, of eleven cubits broad, and of the place where the Feet of the Priests trod of eleven cubits broad: he meaneth not that there was such a space for the Israelites and the Priests to stand in all along the North-side of the Court as there was in the East, but his meaning is this, that when the Sacrifices to be slain on the North-side of the Altar were exceeding many indeed, that rather than want room to kill them, they should not only slay them in the place of the Rings, but even in the standing of the Priests and Israelites at the East-end, namely so far on that ground, as lay even with that space that was on the North-side of the Altar: and so might they use the like space all along the North-side of the Court for the same purpose, even to beyond the West-end of the Temple. 2. That the House of the Butchering knives, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in that end of the Porch that pointed Northward, and that the Doors thereof were behind the Porch Westward, even where the wing of the Porch stood out more Northerly than the breadth of the Temple and extended: and there the going up to these Doors was by steps even eight cubits high: and the reason why the Doors were there, rather than in the front or the end of the Porch, was because the passage to them there, took up the least room, and was the least hindrance in the Court.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Midd. per. 5.  Four cubits from the North-side of this place of the Rings there stood Marble Tables upon which they washed the Inwards of the Sacrifice, and cut it up into pieces: and four cubits further North, there were the Pillars on which they hung up the Sacrifice upon hooks, that so they might flay it. These Pillars the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 
g Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aruch Interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillars low or shorty (it may seem the word is taken from the Latin Nanus, and so the Treatise Parah, speaketh of a red Cow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 low and small, Nana & minuta:) Now these Pillars were 
h Parah. per. 2.  not those that supported the Cloister on this North-side of the Court, but low Pillars set by these or joining to them, 
i Mid. per 3. Tamid. per. 3. Pesachin per. 5.  eight in number, over the Heads of which were laid transom beams of Cedar, and hooks of Iron fastened both in these beams and in the Pillars, on which hooks they hanged up the Beast slain for Sacrifice, that they might the better come at him to flay him. The Pillars had every one of them three hooks in them, one above another, that they might be fit for Beasts of several bignesses and cizes. And before these Pillars, or rather, before the space that was between the Pillars (so that one might easily pass between) stood the Marble Tables, on which, after that they had given the Entrails of the Beasts their first washing, in the washing room mentioned before, they washed and dressed them a second time, and made them sit and fair for the Altar, and on which after they had flayed the beast as he hanged upon the hooks, they cut him in pieces according as he was to be cut and divided for his laying on the Altar to be offered up.  
From these low Pillars to the North-wall of the Court were eight cubits, and this was the place and space for Israel's standing on this side the Court: for though these Pillars spoken of did not bear up the Cloister under which the People stood, yet did they stand so even or close to those Pillars that did, that from these Pillars we may, and the Jews do count and measure the space of the Israelites station on this side, and it was three cubits narrower than their standing at the East-end. Thus was the space taken up that was between the Altar and the North-side of the Court, now let us come to view the space on the other side of the Altar toward the South: Where first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causey or Rise that went up to the Altar took up two and thirty cubits: even just as much space on this side, as there was betwixt the Altar and the further-side of the place of the Rings on the other. But here a question may not improperly be moved out of the Arithmetic of the Talmudicks about the measure of the Altar, and the rise of it, which they hold out: for they say expressly that 
k Mid. per. 3.  the Altar was two and thirty cubits square, and that 
l Ibid.  the rise on the Southside was two and thirty cubits long, and yet summing up both together, they say that 
m Ibid. per. ●.  the Altar and the rise were but sixty two cubits: whereas according to the two particulars named, they should be sixty four: But the reason of the account is from this, either because they reckon the length of the Causey or rise, not from the outside of the foundation of the Altar, but from the narrowing of the Altar above the Circuit; for thither did the Causey bring them and land them there, as the ordinary place of their Service, when they went to besprinkle the Horns of the Altar with the Blood of the Sacrifices: or else because they reckon not the two first cubits of the rise or the very entrance upon it, it being so flat and near to the ground, as that there was so much of the rise gone, before there was any stepping off to the Bridge that went to the foundation of the Altar▪ And yet though they do sometime account thus of the Altar and the rise, that they took up but sixty two cubits, yet in distributing the one hundred thirty and seven cubits of the Courts breadth into particular spaces, they then allow, as they cannot do otherwise, thirty cubits to the Altar, and as many to the rise: for the particulars are thus: (that we may sum them again.)  
From the North-wall to the Pillars, 8 cubits. The place of the Marble Tables, 4 cubits. From these Tables to the space of the Rings, 4 cubits. The space of the Rings itself, 24 cubits. From the Rings to the Altar, 8 cubits. The Altar itself, 31 cubits. The rise or Causey, 32 cubits. From the rise to the South-wall, 25 cubits.  In all 137 cubits.  
Now these five and twenty cubits which were between the Foot of the rise and the South-wall, is given account of by the Treatise Middoth in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the residue of space which was between the rise and the Wall, was also a place of low Pillars.  
These were some Sacrifices slain on the Southside of the Altar as well as these that have been mentioned were on the North: There were Sacrifices which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy of Holies, or the most Holy Sacrifices, and those were the Burnt-offering, Sin-offering and Trespass-offering and others reckoned before, and these were undispensably tied to be slain on the North-side of the Altar, or at least on the North-side of the Court, as hath been spoken: And there were Offerings which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lesser Holy things, and these might be slain in any part of the Court, and were not bound to that side: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Zevachin. per. 5.  Thanksgiving-offerings and the Nazarites Ram which were lesser holy Offerings, were slain in any place of the Court: Peace-offerings which were of the lesser holy things, were also slain in any part of the Court, and so were the Firstlings, the Tenths, and the Passover, which were also reckoned as lesser holy things. Now although they speak of any part of the Court, as permitted to slay the Sacrifices in, yet most especially have they reference to the Southside of the Altar in opposition to the North, and the Southside understood in that Latitude, as the North-side was when extremity and multitude of Sacrifices put them to it: For when the Sacrifices were no more than what could be killed within the very compass between the North-side of the Altar and the North-wall of the Court, they were slain there, but when numerousness of Sacrifices urged 
o Ibid. per. ●.  all the North-side of the Court from East to West ends, and as far South as to the middle of the Altar, was used to slay the Beasts in, and all that, was accounted as the North: So on the Southside of the Altar, there were Marble Tables and low Pillars for the very same use that there were on the other side of the Altar, namely for the flaying and cutting up and washing the entrails of the Sacrifices, but when greater store came than that very space just between the Altar and the South-wall would contain, than all the Southside of the Court was permitted for that use, even as far as the middle of the Altar betwixt North and South.  
The five and twenty cubit's space therefore that we are to give account of between the South-wall of the Court, and the foot of the rise of the Altar, were thus parceled. 1. There were eight cubits from the Court-wall to the Pillars, as there were on the North-side, and this was the breadth of the Cloister, and the standing of Israel on that side the Court. 2. The disposal of the Tables, as on the other side before the Pillars, took up four cubits. 3. And then the thirteen cubits between these and the foot of the Altar rise, was partly (as is probable) taken up with some rings as on the North-side, though not so many (for they needed not) and partly with some plain pavement next to the rise, that the Priests might have access to it the better.   

CHAP. XXXVI. The space between the Altar and the Porch.  
THE Altar stood before the Gate or entrance of the Porch, that gave access into the Temple, and the space between the foundation of the Altar and the foundation of the Porch 
a Mid per. 3.  was two and twenty cubits: But there was not so much clear ground or plain pavement and passage between them, for the stairs of the Porch being in number twelve, and every step a cubit broad, besides the half pace or enlarging at every third step, caused that these steps lay down a great way in the Court towards the Altar: and took up a good space of these two and twenty cubits. Every one of these steps was half a cubit high, and thereupon the whole rise ariseth to be six cubits from the ground to the landing in the Porch, so that he that stood in the Porch-gate, his Feet stood even and level, with his Feet that stood upon the Circuit of the Altar: 
b Tamed. per. 7.  Upon these steps of the Porch the Priests stood when they came out from burning Incense and blessed the People.  
As concerning the space betwixt the Porch and Altar, these things are remarkable about it.  
1. 
c Kelim. per. 1.  That no man might come upon this space that had any blemish upon him, nor any man might come here bare headed: the reason of the former restraint is easy to be apprehended, because of the holiness of the place, being so near both to the Alar and the Temple: and the reason of the later is, because in their greatest devotions they used to cover their Head, and therefore none might come bareheaded into so devout a place.  
2. That no man might stand upon this space or stay within it, while the Priest was burning Incense in the Holy place. 
d Maym. in Tamid. in per. 3.  For whilst they burned Incense in the Temple every day, all the People departed from the Temple, so that between the Temple and the Altar there was not a man till he that burned Incense came forth. And so at the time that the High Priest went in with the Blood of the Sin-offering, which was to be sprinkled within, all the People withdrew from between the Altar and the Temple, till he came forth again: And because they might know the time when to withdraw from this space at the daily Incense, the Sagan or Precedent of the Service called to the Priest that was within the Holy place with a loud voice, and gave him notice when he should begin with the Incense, saying to him, Offer the Incense, and as he spoke thus, the People withdrew: The reason of this custom I shall not be curious to look after, but whether the Ceremony did not fitly resemble, how far distant all men are from having any share with Christ in his Intercession, which the offering of the Incense resembled, be it left to the Reader to consider.  
3. In this space between the Temple and the Altar, was the murder committed upon Zacharias the son of Barachias, as our Saviour mentioneth, Matth. XXIII. 35.  
Now there are various conjectures who this Zachary should be: some think of Zachary the Prophet, whose Book of Prophecy we have in the Old Testament. Some suppose it might be John Baptists Father, and some conceive that Christ speaketh there predictively, foretelling that they should slay Zachary the son of Baruch in the Temple, the story of which Josephus giveth in lib. 4. the bell. cap. 19 But the Talmudists do help us to understand it of Zachary the son of Jehoiada, who was stoned by the people in this place in the days of King Joash, 2 Chron. XXIV. Why he is called the son of Barachias and not the son of Jehoiada is not a place here to dispute: the Jerusalem Talmud hath this story concerning his slaughter, which may give us cause to think, that our Saviour spoke according to the common received Opinion: and was understood to mean Zachary the son of Jehoiada, though for special reason he calleth him the son of Barachias, 
e Talm. jerus. in Taanith. f. 6●  Rab. Jochanan saith, Eighty thousand young Priests were slain for Zacharias blood. R. Jordan asked R. Aha, where slew they Zacharias? In the Court of the Women, or in the Court of Israel? He saith to him, Not in the Court of Israel, nor in the Court of the Women, but in the Court of the Priests, etc. And seven Transgressions did Israel transgress that day: They slew a Priest, a Prophet, a Judge, shed innocent Blood and defiled the Court, and the Sabbath, which was also the day of expiation. And when Nebuzaradan came thither he saw the Blood bubbling. He saith to them, What meaneth this? They said to him, It is the Blood of Bullocks and Rams and Lambs which we have offered upon the Altar. Presently he brought Bullocks and Rams and Lambs and killed them, and as yet the Blood bubled or reeked above theirs. And when they confessed not, he hanged them up. They said, The Lord is pleased to require his Blood at our hands. They say to him, It is the Blood of a Priest and Prophet and Judge, who Prophesied to us concerning all that thou hast done to us, and we stood up against him and slew him. Presently he brought Eighty thousand young Priests and slew them: And still the Blood bubled: Then he was angry at it, and said to it, What wouldst thou have? That all the People should perish for thee? Presently the holy blessed God was filled with compassion and said: What? Is this Man that is but Flesh and Blood, filled with pity towards my Children, and shall not I be much more? Of whom it is written, For the Lord thy God is a merciful God, he will not forsake thee nor destroy thee, nor forget the covenant of thy Fathers: Presently he gave a sign to the Blood and it was swallowed up in the place. R. Jochanan saith, The Eighty thousand young Priests fled to the midst of the Chambers of the Sanctuary, and they were all burnt, and of all them, none was left but Joshua the son of Jozedeck: as it is written, Is not this a brand plucked out of the fire? Zech. III. 2.  
In this space between the Altar and the Porch, there stood the Laver, but not directly before the Altar, but removed towards the South, so that it stood betwixt the rise of the Altar and the Porch, as we shall observe in the viewing of it by and by. But the Talmud speaketh of a Vessel, which by its relation appeareth to have lain directly betwixt Porch and Altar, which it calleth Migrephah, but what to English it, is not very ready.  
The Treatise Tamid speaketh thus of it, 
f Tamid. per. 5  They (that were to go into the Temple to burn Incense, and to dress the Lamps) came between the Porch and the Altar, one of them taketh the Migrephah and Rings it between the Porch and the Altar; one man could not hear another speak in Jerusalem, because of the sound of the Migrephah. It served for three things: The Priest that heard the sound of it knew that his Brethren the Priests were gone in to Worship, and he ran and came. A Levite that heard the sound of it, knew that his Brethren the Levites were gone in to sing, and he ran and came. And the chief of the stationary men brought them that had been unclean and set them in the Gate of Nicanor. Now what kind of thing this Migrephah was, I find but little light towards an exact resolution. 
g Gloss. in Mishnaioth ib.  Some say it was a great Vessel which they rung to make a sound, but of what fashion, and whether for any other use also, they leave uncertain.  
The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. XXXVIII. 3, etc. which seemeth to be the same word with this that we are about, and so he understands it to mean some of the fire-shovels that belonged to the Altar, which being either rung upon, or shoved upon the pavement, would make a loud noise being of brass, and very big.  
The Jews upon the sound of this and divers other things at the Temple do hyperbolise thus, 
h Tamid. per. 3.  Even from Jericho they heard the noise of the great Gate of the Temple when it opened. From Jericho they heard the ringing of the Migrephah. From Jericho they heard the noise of the Engine that Ben Kattin made for the Laver. From Jericho they heard the voice of the Crier that called them to their Services. From Jericho they heard the sound of the Pipe. From Jericho they heard the sound of the Cymbal. From Jericho they heard the sound of the Song. From Jericho they heard the sound of the Trumpets. And some say also, The voice of the High Priest when he uttered the Name Jehovah on the day of Expiation, etc. The truth of which things is not to be pleaded, seeing it is apparent that they are uttered by way of Hyperbole, only it may not be improper to observe how common the phrase was, From Jerusalem to Jericho▪ which is also used in Luke X. 30.   

CHAP. XXXVII. Concerning the Vessels and Utensils of the Temple.  

SECT. I. The Laver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THE first command of making the Laver, and the end of it being made, is related in Exod. XXX. 18, 19, 20. etc. in these words, Thou shalt make a Laver of brass and his Foot of brass, to wash withal, and thou shalt put it between the Tabernacle of the Congregation and the Altar, and thou shalt put water therein, For Aaron and his sons shall wash their Hands and their Feet thereat, when they go into the Tabernacle of the Congregation, they shall wash with water that they die not, or when they come near the Altar to minister, etc.  
And the making of it is related in Exod. XXXIV. 8. He made the Laver of brass, and the Foot of it of brass of the looking glasses of the Women assembling, which assembled at the Door of the Tabernacle of the Congregation. The measures and the receipt of it is not at all described: The Holy Ghost hath left it undetermined what was the form or the cize of it, but hath given notice only of the materials of it and the end: It was made of the brazen Looking-glasses of the Women that assembled at the Door of the Tabernacle: The Septuagint expresseth it, of the fasting Women which fasted at the Door of the Tabernacle, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Jerusalem Targum, with which also Jonathans' agrees, reads it, of the Looking-glasses of the modest Women, which were modest at the Door of the Tabernacle: which Aben Ezra's Gloss upon the place helps us to understand thus, It is the custom of all Women (saith he) to look their faces in Looking-glasses every morning, either of Brass or Glass, that they may see to dress their heads; but behold there were Women in Israel that served the Lord, that departed from this worldly delight, and gave away their Glasses as afree-will-offering, for they had no more use of them, but they came every day to the door of the Tabernacle of the Congregation, to pray and hear the words of the Commandment: The end of it was to wash the Hands and Feet of the Priests, but the most ultimate end was to signify the washing and purifying by the Spirit of Grace, which is so oft called water in the Scripture; and so the sprinkling of the Blood of the Sacrifice, and the washing in the Water of the Laver, did read the two great Divinity Lectures, of washing by the Blood of Christ from guilt, and by the Grace of God from filthiness and pollution.  
The cize and measure of the Laver, at the second Temple, is not described neither, only we have these things recorded of it in the Antiquities of the Hebrew Writers.  
1. That it stood between the Altar and the Porch, as the Primitive appointment was, Exod. XXX. 18. but not just and directly between them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 
a Mid. per. 3. Sect. 6.  little aside toward the South. And the reason given for the placing of it there, is this; 
b R. Sol. in Exod. XXX ex Zevachin.  Because it is said, And the Altar of Burnt-offering at the Door of the Tabernacle of the Congregation: meaning that the Altar was to be before the Tabernacle of the Congregation, and the Laver not to be before the Tabernacle of the Congregation, but it was set a little aside toward the South.  
2. That at the first it had but two Spouts or Cocks out of which the Water ran, at which they washed, but that in aftertimes 
c joma per. 3.  Ben Kattin made twelve Spouts or Cocks to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mishneh recordeth in the Treatise Joma: It calleth the Cocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paps, 
d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because (saith Aruch) they were as the Paps of a Woman, and Water ran out of them, at which they washed their Hands: and so Rabbi Solomon charactering the Laver, saith, 
e R. Sol. ubi s●pra.  It was like a great Cauldron, and it had Paps (or Cocks) that voided Water out of their Mouths: Now the Gemara of the Babylon Talmud upon the Mishneh cited, disputing the case why Ben Kattin should make twelve Spouts to it, they resolve it thus, That the Tradition was, that he made so many that the twelve Priests his Brethren which had to do with the daily Sacrifice might wash themselves at it altogether: we observe in its due place, that there were so many Priests employed about the offering up of the daily Sacrifice, some for one part of the Service, and some for another: Therefore this Ben Kattin being a Priest himself, did so provide that these many Priests that were to be employed together, might also stand and wash together: and by this that so many might wash together at the several Cocks of it, it appeareth to be a Vessel of great reception and capacity.  
3. There is frequent mention among the Talmudicks of an appurtenance to the Laver, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before we can English, will cost some inquiry. The Mishneh even now cited, recordeth that as Ben Kattin made the Cocks for the Laver, so also that he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mukene to the Laver, that the Water of it might not be unclean by standing all night. And so in the Treatise Tamid, 
f Tamid. per. 1▪ Sect. 4.  where it is discoursing of the Priest that should cleanse the Altar, going to wash his Hands and Feet at the Laver, it saith, That his fellows heard the sound of the wood which Ben Kattin made, the Mukene for the Laver: The Gemara upon the former place disputes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g joma fol. 37.  what is the Mukene? Rabath saith, It is a wheel: And so saith Aruch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The meaning of Mukene is a wheel: Now in what place and to what use this wheel was, is now all the question: 
i Gloss. in Mishnaioth in Tamid. vid. Maim▪ in Biath Mikd. per. 5.  some say, it was to let down the Laver into the Well, to fill it with Water, or to let it lie in the Well all night: and so there is speech in the Treatise Zevachin of 
k Zevach. per. ●. fol. 18.  drawing and fetching up the Laver out of the Molten Sea which Solomon made, for it was let down into that all Night, lest the Water of it should be polluted by standing all night in it.  
But when we observe the greatness of this Laver that we are speaking of under the second Temple, at which, as hath been related, twelve men might stand round and wash together; and when we consider that there was not Well near to the place where the Laver stood, by divers paces, it will appear a thing unimaginable, that one Priest should let down the Laver into the Well and fetch it up again full of Water, for the Treatise Tamid makes, the dealing with the Mukene of the Laver (be it what it will) to be but one Priests work. I do not remember that I have read of what matter the Laver of the second Temple was made, whether of Brass, or stone Conduit-like: for to hold it of Wood is very unsuitable to the exceeding great stateliness of the Temple in other things: yet were it of Wood, it would have been a very hard task for any one man to manage it in that manner as they do a bucket in a Well, be the Engine of Ben Kattins making never so active, and cunningly contrived; 
l Maym. ubi sup.  and therefore Maimonides leaves it as a thing of doubtfulness, about letting it down into the Well, for, saith he, They let it down into a gathering of Waters, or into the Well, and on the morrow drew it up, or they filled it every day in the morning.  
Therefore by the Mukene of the Laver, I see not what else can be understood, than some contrival either found out, or at least the cost of it discharged by Ben Kattin the Priest, whereby Water was drawn up and forced by the Wheel in the Well-room in some singular conveyance to fill the Laver when there was occasion: Not that the Laver was stirred out of its place or needed any such removal, but (as it is known by common experience,) Water by the working of a Wheel was carried in Pipes into it at pleasure. So that whereas the standing of the Water in it all Night, did make that Water useless and unlawful for that end that the Water of the Laver was to serve unto, it either was evacuated over Night, when the work of the Day was done, or if it stood all Night it was let out in the Morning by the Priest that was to do the first work of the day, (namely who was to cleanse the Burnt-offering Altar of its ashes,) and he had no more to do to fill the Laver again, but only to go into the Well-room, and there to draw at the Wheel a while, and that brought up Water by conveyances into it: So that now to give an English translation to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mukene, we may very well call it the Engine of the Laver, and so doth 
m Aruch ubi sup.  Rabbi Nathan give us some encouragement to do, when he tells us that it is a Greek word, and I suppose he means the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machina, an Engine.  
4. There was never to be so little Water in the Laver, but that it might be sufficient to wash four Priests a row: and the reason of this Tradition Baal Turim would derive from this, 
n Baal hatturim in Exod. XXX.  because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for this washing, Exod. XXX. 18. is observed by the Masoreth to be used in all four times: But a reason something more rational is given by others, and that is this, 
o Maym. ubi sup.  Because it is said, And Aaron and his sons shall wash thereat, now these were four, Aaron, Eleazar, Ithamar, and Phinehas.  
5. Their manner of washing at the Laver, was thus, 
p Id. ibid. R. Sol. in Exod. XXX.  He laid his right Hand upon his right Foot, and his left Hand upon his left Foot, and the Cock or Spout running upon them, he thus stood stooping and washed Hands and Feet together: And he that went about the Service with unwashen Hands and Feet in the morning, was liable to death by the Hand of Heaven: And none might enter into the Court to do the Service there till he hath bathed, yea though he were clean: And in the Service he must stand upon the bare pavement, so that here was exceeding hard and bitter Service all the Winter when he must bathe his Body in cold Water before he enter, and wash Hands and Feet in cold Water being entered, and stand in thin linen and on the cold Stones all the while he was there.   

SECT. II. solomon's ten Lavers, 1 King. VII.  
IT is not much important to question and search whether the Laver made by Moses in the Wilderness escaped the fate of time and survived to be set up in Solomon's Temple, 
a Vid. D. Kimch. in a Chron. IU.  as some Jews assert; but it is pertinent to observe, that were it, or were it not, Solomon made exceeding great provision in that case; and to that end, for which the Laver was ordained, and as in all other particulars of the Temple he shown and provided for magnificence as well as he did for necessary use and for conveniencies: so in this provision for Water for the occasions of the Temple, he did not only take care for abundance, but he did it with that cost and sumptuousness, that only himself in the other things he did can show a parallel. I believe neither any story, nor any Founder's Art, did or will ever show such Masterpieces of Workmanship in that skill and in that mettle, as were his Lavers and his molten Sea: and the Holy Ghost hath been as copious and precise in the description of these two, but especially of the former, as in any piece of Art or Workmanship, especially of that bigness, in all the Scripture.  
The great addition that Solomon made to the first pattern, in the number of Candlesticks, Shewbread Tables, and Lavers, was not only in state neither, but something in Figure seemeth to have gone along with it; namely, that there might be signified the abundance of Light, Bread of Life, and Purifying, that was to be exhibited in and by him whom the Temple did represent: And as Moses his single parcels did hold out a signification of these things themselves; so his decuplated number did hold out the happy abundance of them to be found in him that is all Light, Life, and Holiness.  
The Lavers, ten in number, and all of one mould, cize, and fashion, were for the washing of the parts of the Sacrifices that were to be washed, as the Sea was for the bathing of the Priests. Their situation was five on either side the Court, over against the Altar and place of slaughtering, as evenly and conveniently as they could be set: For howsoever 
b Id. ibid.  some of the Hebrew Doctors have been of a mind, that all the ten Tables of Shewbread that Solomon made, stood on one side of the House, and the Table that Moses made just in the midst of them, and the like by the ten Candlesticks and the ten Lavers; yet is the Text so plain about the Lavers, that they were placed five on the one side of the House and five on the other, 1 King. VII. 39 that it doth not only put the matter out of all doubt for them, but it doth confirm the like for the two other sufficiently, if there were no other confirmation.  
The fashion of every one of the Lavers (for by any one of them you may view all the rest) is described by the Holy Ghost to this purpose.  
First, There was a flat piece of brass, of a very great cize for length, breadth, and thickness, born upon four Wheels: such pieces are not to be seen in these our days, and it is great odds that no days have showed such but only these; for every piece is said to be four cubits long, and four cubits broad, and three cubits high: and since in the World we cannot find a piece of Brass to parallel them withal, we must compare them to something of another material, and so let us liken them for proportion to a Stone or Marble Table of these dimensions. The Septuagint (by what misprision, it is hard to tell) have made the length of every one of them five cubits and the height six, and so 
c jos. Antiq. l. 8. cap. 2.  Josephus who constantly followeth them, hath followed their error, upon which mistake we shall not spend time: that that 
d R. Sol. in 1 Kings VII.  Rabbi Solomon giveth occasion to scruple at, is better worth looking after, and that is, whether when the Text saith, that the height of every piece was three cubits, it mean that it was so thick, or that the upperside of it was so far from the ground as it lay upon the Wheels. Of these two things the later seemeth to be the more probable upon these two considerations.  
1. Because it is not said, the thickness, but the height of it was three cubits, as showing that it meaneth not the massy thickness of the piece, but that as it stood supporting the Laver, the surface of it was so high from the ground.  
2. There was no need of so vast a thickness, either for the weight that it was to carry, or for the sumptuousness that it was to bear, but half such a thickness would more than abundantly discharge both the one and the other. And therefore the conception of our Rabbin is very probable, and not unfit to be entertained, and that is, that whereas the Wheels are said to be a cubit and an half high, vers. 32. it is not to be understood of the full height of the Ring of the Wheel, but of the height from the ground to the Axletree, or laying on of this massy piece of Brass, and that this piece was a cubit and a half thick itself, and so the surface of it lay three cubits high from the ground.  
These huge pieces of Brass are called by the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word the Seventy and Josephus reserve in the Greek, and write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which our English hath well rendered A Base, and so hath the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the very Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as when Moses was commanded to make the Laver, he was also commanded to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Base, Exod. XXX. 8. (which our English hath translated his Foot: not to be conceived a long Leg or Shank whereon the Laver stood, but some flat massy piece of Brass whereupon it was to sit) so for the setting and settling of these Lavers, this base of this cize and description was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 
e R. Levi Gerson & D. Kimch. in 1 King. VII.  the Rabbins style it a Seat or settle for the Laver to rest upon.  
Now whereas it is said, that every base had four brazen Wheels, vers. 30. it is not to be so taken as to apprehend that they stood two and two on a side, as our Coach Wheels or Wagon Wheels do, but as the base was square, so there was a Wheel on every side the square. And this appeareth at vers. 32. where it is related, that the Wheels were under the borders, and we shall observe by and by, that the borders were on every side. The Wheels that Ezekiel saw in his Vision, Chap. I. were placed in the like posture, namely, standing square and not one edging before another.  
Thus lay the base upon his Wheels: And now for the working of it unto its compleatness; we are first to observe two rows of brazen staves or bars (but not very long) melted of the same piece with the base, standing up, one row upon the very edge of it round about, and the other standing a little more inward, (and that but a very little) upon it. These are those that the Text calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and which word almost all the learned in the language both Jews and Christians, do say doth signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staves or bars set in rows like the staves of a Ladder, and which, if I may make so homely a comparison, I may resemble to the staves of a Cart standing on either side it, save that this had staves all about, and these too in a double row, whereas a Cart hath but single.  
Between this double row of staves, there was a border or board of brass, if I may so term it, put between, and stood up between them all about upon every side of the square, upon which border were engraven the representation of Oxen, Lions, and Palm-trees. This border in the Original is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in the plural number; not because the row of the bordering was doubled as the row of staves, but because the one border went about upon every side of the square; and under the border on every side stood a Wheel.  
At the foot of the staves and border, namely, upon the very edge of the base outward, there were large shelves of brass laid round about, not level as our shelves that we set any thing upon, stand against a Wall, but sloping and descending much after the manner as weather-boards are laid over windows to put off the reins. The Hebrew Text calleth these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appendices made in a descending manner, rendered by the Italian, our English and some of the Rabbins, additions made of thin work: The use of these shelves or additions, was, That upon them the Priests might wash what they had to wash, and the filth by reason of the slopeness of the shelves or benches might still run off: For the washing of the parts of the Sacrifice, was not in the Laver itself, but in water running out of the Laver in Cocks and spouts, which ran upon these benches or shelves, and they cast the water, both from off the edges of the base, and from off the Wheels which stood under them as under a covert.  
At the head of the rows of the staves, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Base above, vers. 29. that is, some rest or settle edging inward, upon which the sides of the Laver did rest as it sat down into its base. David Kimchi conceiveth that it may mean a bench, or rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon to set a Tankard, or some lesser Vessel by which they took water out of the Laver: but if it be considered how high it was to the top of the Laver, this will be found a very improbable way for getting of water out of it, and necessity itself will enforce us to conclude that the water they had out of it, they had at Cocks: This upper rest or base was gathered into a circle or coronet, which is called a Chapter in our English and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, of a cubit and a half over, and about this circular edge as near as it would bear a square, a square bordering was set, engraven as those below, and so the Laver bottom being set in this Coronet, it stood raised two degrees or ascents of borderings above the base. This bordering above the Coronet was a cubit high, and the Laver bottom for height was but of the breadth of a cubit and an half over, but than it flowered over and dilated itself so, as that it lay over the upper bordering, and that it sat upon and over the lower bordering and the staves, and came out even with the edges of the base, and this spreading of it out is called its mouth, vers. 31. and so we may observe that the Laver was round in the bottom and square in the top; (we shall observe the just contrary in the molten Sea) and at the four corners of the base, with which the four corners of the Laver pointed and flowered even, there were square brazen Pillars, melted with the base itself, and of one piece with it, the feet of which stood upon the ground and their heads stood under the points of the Laver to bear it up, and to keep it steady: These Pillars are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulders in the Text, and they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the side of every one of the sloping shelves, because at their joining to the base these shelves joined to it also, and at every corner of it these shelves were jointed to these Pillars and their ends rested upon them: Now the Feet of these Pillars stood not upon the very ground, but there was a square of brazen planks cast also with the rest, which lay on the ground upon which these Pillars and the Wheels stood, and these the Hebrew calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Chaldee and the Rabbins do explain by another word of the very same letters, but transposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Board's, or Planks.  
And now let us take up the Text that containeth this story about the Lavers, in a Paraphrase verse by verse along with it, and as near the words of it as we can for the better understanding of the description, which is as copious as the description of any so little a piece in all the Bible, and as abstruse as the description of any piece whatsoever, great or little.  
1 Kings chap. VII. vers. 27. And he made ten bases of Brass, four cubits was the length of every base, and four cubits the breadth, and three cubits the height of the surface of it from the ground.  
Verse 28. And this in the work of every base: they had borders, and the borders were within rows of staves.  
Verse 29. And upon the borders that were within the rows of staves, there were Lions, and Oxen, and Cherubins: and upon the Head of the rows of staves there was another base or settle: and at the Foot of the staves, or below the Lions and Oxen, there were additional boards set in a slope and descending fashion.  
Verse 30. And every base had four Wheels of Brass, and planks of Brass; and the four corners of it had shouldering Pillars; the Pillars were cast to be under the Laver, at the side of every one of the additional boards.  
Verse 31. And the mouth of the Laver, that is, the spreading and dilating of itself into its full square, was from within the circular Coronet that the upper base made, even from a cubit above it: and the mouth of that Coronet was round like a base, a cubit and an half over: and also about the mouth of it engravings and borderings stood up a cubit high, but set about it in a square, and not in a circle.  
Verse 32. And the four Wheels were on the four sides under the borders: and the axletrees of the Wheels were joined to the base, and the height of a Wheel to the base, was a cubit and an half.  
Verse 33. And the work of the Wheels was like the work of a Charet-wheel: their Axletrees and their Naves and their Felloes and their Spokes all molten.  
Verse 34. And there were four shouldering Pillars at the four corners of every base, these shouldering Pillars were of the base itself.  
Verse 35. And on the top of the base, even at half a cubit height above the surface of it (so high were the rows of staves) there was the round compass of the Coronet of the upper settle: and on the top of the base, the staves and the borders that were there, were of one piece with itself.  
Verse 36. And he graved upon the plates of the Staves and upon the borders thereof Cherubins, Oxen, and Palm-trees according to the proportion of every one: and there were so on the sloping shelves round about.  
Verse 37. And he made ten Lavers of Brass: one Laver contained forty baths, and every Laver was four cubits square: and upon every of the ten bases was one Laver.   

SECT. III. The Molten Sea.  
IT was an equal wonder of Art, that so great and vast a vessel as the Molten Sea should be cast, and that when it was cast it should be got up from the plain of Jordan where it was cast, to the Temple: Being brought thither, it was set upon twelve brazen Oxen, at the East end of the Court of the Priests towards the North-east corner.  
The dimensions and contents of it are thus accounted by the Book of Kings, It was ten cubits from the one brim to the other, it was round all about, and his height was five cubits, and a line of thirty cubits did compass it round about: And it contained two thousand baths, 1 King. VII. 23, 26. with which account the Book of Chronicles doth agree exactly in every point but only in the last, and there it differeth exceedingly, for it saith, it contained three thousand baths, 2 Chron. IV. 5. Now that difference breedeth no small difficulty how to reconcile it, and that is not all the difficulty in this story of the Molten Sea neither, for it is not easy to cast, how so small a compass (though it was indeed a huge compass for one vessel) should contain so great a quantity of Water. The Bath of the Hebrews which was the greatest liquid measure that they had in use, was within a very little (a pint or such a thing) even and equal with the receipt of our English bushel, or eight Gallons: now how a Vessel of but five cubit's deep and of ten cubits from side to side, should contain three thousand baths, or near upon twenty four thousand gallons of Water, is of some difficulty to imagine: The cubit in this Vessel is to be taken parallel to its measure in other Vessels and parts of the Temple, and so that particular will help nothing to a resolution. The Jews have deservedly taken this scruple into their consideration and dispute; and the conclusion that they have made upon the doubt and debate is this, 
a Talm. in Erubbin per in Gemar. & R. Sol. & Kimch. in 1 King. VII.  that this Sea was square in the bottom for three cubits high, and every side of the square was ten cubits broad, and so the whole was forty cubits about: and this squareness they go about to prove from the Oxens standing in a square facing under it (in which opinion they are far different from their Countryman Josephus, for he saith, that the Sea was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b joseph. Ant. lib. 8. cap. 2.  fashioned in form of an Haemisphere, or half a Globe, which if I understand aright, doth augment the scruple that we are upon. And they say withal, that the upper part of it, namely for the height of the two upper cubits it was round, and they contracting into the round and circular form did so much take in the compass which lay out in the four corners of the Quadrangle below, that now it was but thirty cubits about, according as the Text saith, that a line of thirty cubits did compass it round about. In which assertion although they speak that which is uncouth, and not ordinarily apprehended upon this matter, yet is their dispute so rational if it should particularly be given at length, that if it be not found on the sudden worth the believing, yet certainly is the matter very well worth the considering, and so be it left to consideration.  
Now as for the difference which is between the Book of Kings and the Book of Chronicles, about the contents of this Vessel, (which is a doubt more obvious and conspicuous to the Eye) whilst one saith, it contained two thousand Baths, and the other, three thousand, the answer that is given generally by the Hebrew Writers, may be some satisfaction (which is, that of liquid it contained but two thousand Baths, but of dry things that would lie heaped above the brim, it would hold three) though I believe there is more in it. The Molten Sea was for the Priests washing themselves in it against they went about the Service, 2 Chron. IV. 6. Now their washing being twofold, either of their Hands and Feet, or of their whole Bodies, this Vessel served for both, but in divers manner: Their Hands and Feet they washed in the Water that ran out by some Cocks and Spouts out of it; but for the washing or bathing of their Bodies they went down into the Vessel itself: Now had it been always full of Water to the brim, it had been too deep for them to stand in, and would hazard their drowning; therefore there was such a gage set by Cocks or Pipes running out continually, that the Water was kept at such a height, as should serve for their purpose abundantly, and yet should not at all endanger their persons: And so may we very well reconcile the difference in question by supposing, that the Text that saith, that it contained two thousand Baths meaneth, the common and constant quantity of Water that was in it, that was fit and served for their washing, and the other that saith, it contained three thousand Baths meaneth that it would hold so much being filled up to the brim.  
About the Body of this huge Vessel, there were two borders of Engraving., the Work of which the Book of Kings calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and the Jews interpret Ovals, but the Book of Chronicles calleth them Oxen: not in their full proportion but the Heads only, and the rest in an Oval, in stead of the Body; and it is conceived by some that out of these Heads, or out of some of them the Water issued forth, they being made as Cocks or conveyances for that purpose.  
The supply of Water to these huge Vessels (and that so abundantly that they were not only always full, but continually ran out and yet were full still) was from the Well Etam, of which we have spoken before: And the Jerusalem Talmud in the Treatise Joma, speaking particularly of this Molten Sea, and how it was for the Priests to bathe their Bodies in against they came to the Service, it proposeth this question, 
d Talm. jerus. in joma. per. 3. Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maym. in Beth Mikd. per. 5.  But is it not a Vessel? Yes, but Rabbi Jehoshua the son of Levi saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pipe of Water cometh into it out of the well Etam: The meaning of the dispute is this; It was not lawful to bathe for Purification in a Vessel, but in a gathering of Waters upon the ground, and how then might the Priest's bath in the Molten Sea which was a Vessel? To this Rabbi Joshua giveth this satisfaction, That the Sea was as it were a spring of Water, for Water ran into it continually out of the Well Etam, and accordingly Water run continually out of it.   

SECT. IV. Basins, Chargers, Dishes, etc. King Ptolemies and Queen Helen's tables.  
IT is not to be imagined that either the numbers, or the names, or the several fashions, or the several uses of all the Vessels in the Sanctuary should be given: it is odds there were but a very few Priests though they waited there, that were able to give a precise distinct account about these things: therefore our going about to speak of them, it is rather because we would not say nothing, than from any hope or possibility we have, to give an estimate or description of them any whit near unto the full.  
Their number was so great, that they were reckoned to five thousand and four hundred in Ezr. I. 11. and ninety and three are averred by the 
a Tamid. per. 3.  Talmud to be used every day about the daily Sacrifice: and in the Treatise Joma it appeareth that 
b joma per. 3.  there were special Vessels for the Service of the day of expiation, and that King Monobazes made golden handles to them; and so other peculiar Services had their peculiar Vessels, in so much that partly because of the multitude of employments of Vessels at some certain times, and partly because of the change of Vessels at special times, the number could not but be very great, nor is it to be supposed certain: the piety of one or other still offering one Vessel or other in devotion.  
The several fashions and cizes of them are rather to be guessed at, than determined; and the uses to which they were put, must help us better towards such a conjecture, than either their names do, or any description we can find of them.  
1. There were Basins in which the Blood was taken when the Beast for the Sacrifice was slain, as Exod. XXIV. 6. and these the Jerusalem Talmud thinketh to be those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agartalin, Ezr. I. 9 
c Talm. jerus. in joma per. 3.  Thirty Agartalin of Gold. R. Samuel bar Nachman saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In it they gathered the Blood of Lambs. A thousand Agartalin of Silver: R. Simeon ben Lachish saith, It was that wherein they took the Blood of Bullocks.  
2. There were dishes out of which the Blood was sprinkled on the Altar; and these are held to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kephorim, in the place alleged out of Ezra: and to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizrakim, of which word there is frequent mention in the Scripture: 
d R. Sol. in Ezr. I.  Kephorim (saith Solomon Jarchi) are Mizrakim, and they are called Kephorim, which betokeneth cleansing, because he that took the Blood in this Vessel wiped off the drops and Blood that stuck on his Hand, on the side of the dish: which action we have taken notice of in handling the manner of sprinkling the Blood on the Horns of the Altar: So that, in these Jews construction, Ezra reckoneth by name but the two sorts of Vessels that were first and most certainly used in the Service, namely the great Chargers or Basins in which they took the Blood, and the lesser dishes out of which they sprinkled it: And it may be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one of the twelve Princes offered at the dedication of the Tabernacle, Numb. VII. were these two sorts of Vessels: The Mizrakim are said to be before the Altar, Zech. XIV. 21.  
3. There were great Voiders or Trays, as I may call them, of Gold or Silver, in which the inwards of the Beasts were taken and brought to washing, and brought when they were washed to the Altar: And dishes in which Salt was brought for the salting of all the Sacrifices. And dishes in which the Meat-offering was mingled, and other dishes in which it was offered. And it may be these that brought the Inwards or the Meat-offering, were those that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth, if that word meaneth any Vessel at all, as it is thought it doth, in 2 Chron. XXIV. 14. Some think it meaneth Pestles (saith Kimchi) wherewith they pounded the spices for the Incense: But in mine opinion it was a little Vessel, wherewithal they took Wine out of the Hin for the Drink-offerings: And so it is used in the words of the Rabbins, The Maids of the House of Rabbi as he was teaching them in the Language of Wisdom, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go into the Tankard? That is, the little Vessel wherewithal they drew Wine out of the Tankard, etc. I shall not trouble myself nor the Reader about this Word nor about his Opinion; the Translation that our English hath made of it is not only very facile, but also very warrantable.  
4. There were Vessels out of which they poured the Drink-offering, it may be those are they that Josephus calls Phialas, Vials, 
e jof. Aut. lib. 11. cap. 1.  as he reckoneth the holy Vessels upon the place of Ezra before alleged, but nameth more kinds than he doth: let the Reader draw among all the names he useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be the title of these Drink-offering Vessels that we are about; I should choose between the two last, and take Phialae the rather of the two: and the pouring out of the Vials in the Revelation may chance receive some illustration, by the Readers reflecting upon the pouring out of the the Vial of the Drink-offering.  
5. There were Chafing-dishes to take Coals from the Altar for the burning of the Incense, and Dishes wherein to take Ashes from the Altar, and from the Altar of Incense, and Dishes for Frankincense, and the Dishes Teni and Cozimo, which they used about the Candles and Incense Altar: and Censer or Perfuming pans for the Incense, Dishes about the Shewbread, and such variety of Dishes, Basins, Vials, Cruses, Tankards and such like Vessels, that it were an endless labour to speak of them or seek after them particularly. To which may be added, the Axes, Knives, Fleshhooks, Forks, Fire-pans, Tongues, Snuffers, Pots, Cauldrons, the Vessel Pesachtar (a word used by the Chaldee Paraphrast, Exod. XXVII. 3, etc.) and the Instruments of Music, of which we have spoken elsewhere, the Mortars for making the Incense; and when we have reckoned all we can, we are sure we cannot reckon all, and therefore must leave them to supposal and conjecture. And to the Discourse of them which I must leave thus imperfect, let me add two Utensils more, which indeed were not of the like nature with these that have been spoken of, yet may well come in mention with them, because they were all Furniture of the same House, and those were two Golden Tables, but of several natures and uses, bestowed by Ptolemy Philadelphus' King of Egypt, and Helena, Mother to Monobazes.  

f Arist. in Hist. LXX. jos. Ant. l. 12. cap. 2.  Aristeas and Josephus after him, relating the story of Ptolemies sending for the Septuagint to come to him to translate the Bible, they tell what sumptuous bounty and gifts he bestowed upon the Temple and presented thither; and among other things that they spoke of (as a great sum of money, certain Golden and Silver Goblets, and certain Golden Vials, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they mention and describe a Golden Table, of that richness, cost and curious Workmanship, as the like hardly to fellow it in any story, as the Reader may peruse them in the places cited in the Margin, for I shall not spend time upon their description.  
There is relation also in the Talmudick Treatise Joma, of a Golden Table of Queen Helen's bestowing and devoting, but it was not of the fashion and nature of any Tables that we have mentioned hitherto, but it was of a form and quality far differing from them. It was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensa, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabula, and the Tradition concerning it is thus: 
g joma per. 3.  Queen Helena, Mother to King Monobazes, made the Golden Candlestick that was over the Temple door; And she also made the Golden Table on which was written the Section of the Law concerning the suspected Wife; Numb. V So that this was a written Table hanged upon a Wall, and not a Table with Feet standing upon the ground, as those were of which we have spoken. The Gemara of the Jerusalem Talmud informs us about it in these words: 
h Talm. jerus. ibid. fol. 41.  She made the Table of Gold on which was written the Section of the suspected Wife, and when the Sun risen, the beams sparkled on it, and so they knew that the Sun was risen. And what was written on it? R. Simeon ben Lachish in the name of R. Januai saith, Aleph Beth was written on it. But behold the Tradition is: As was the writing on the one side, so was the writing on the other: It was not thick nor thin, but a mean between both. As was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was on the one side so was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was on the other. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one side, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other. R. Hosaiah saith, All the Section of the suspected Wife was written on it, and out of it he read and interpreted the whole Section. It seems this Table hung upon the Wall of the Gate of Nicanor, for in that the trial of the suspected Wife was made, the manner of which we have observed elsewhere.  
As there were Tables and Candlesticks of Gold, 2 Chron. IV. 7, 8. in the holy place, so there were Tables and Candlesticks of Silver which were used in other places, 1 Chron. XXVIII. 15. as in the Courts and in the Priest's Chambers.   

SECT. V The Priest's Garments.  
IT will not be much necessary to spend large Discourse upon this subject about the Garments of the ordinary Priests which they wore in the Service, since we have described the Vestments of the High Priest at large in another place, who wore all the same Garments that the other Priests did, but he wore other also, we shall therefore but briefly touch these particulars concerning them.  
1. That the Garments wherewithal the Priests were arrayed when they were about Divine Service, were peculiar for that place and occasion, and differing from the Garments that they used in their ordinary wearing. Some Jews think there were such Priestly Garments before the Law, and they speak of such, bequeathed from Father to Son in the holy Line even from Adam to Isaac, and they think the Vesture in which Jacob obtained the Blessing was of this nature: but about this we shall not be inquisitive.  
2. The Priests when they were come up in their courses to the Service, put off their ordinary wearing Clothes, washed themselves in Water, and put on the holy Garments: See Leu. VIII. 6. 
a Tamid. per. 1.  Yea whilst they were at the Temple and attending there on the Service, any of them that would sleep by Night, he slept not in the holy Garments, but in his own wearing Clothes, and in the Morning when he was to go to his Service, he put off his own Clothes, bathed himself in Water, and put on the Garments of the Priesthood. These expressions in Scripture, Put off the old man, and be renewed and put on the new, Ephes. IU. 22, 23, 24. Put on the Lord Jesus Christ, Rom. XIII. 14. Baptised into Christ, and putting on Christ, Gal. III. 27. Washed from our sins, and made Priests, Rev. I. 5, 6. Not unclothed but clothed upon, 2 Cor. V 4. seem to allude to this custom.  
2. The holy Garments of the Priests were of white Linen, and they consisted of 
b Rab. Sol. in Exod XXVIII.  four parcels, whereas the High Priests Garments were of eight parcels, and they were of other Colours as well as white: And, as hath been observed elsewhere, every Priest was first tried by the Sanhedrin, whether he were right and fit, and being so found he had his white Garments put upon him, all which Garments were found at the public charge. The Man clothed with linen, with a writer's Inkhorn by his side, Ezek. IX. 3. Walking with Christ in white, Rev. III. 4. Araying in white Robes, Rev. VII. 9, etc. do seem to refer to this holy Garb and Colour of the Priests.  
3. Upon their Feet they wore nothing at all whilst they served, but stood in the Court barefooted, were it never so cold; nay though they were barefooted, yet might they not stand upon any thing to keep their Feet from the cold pavement, but must stand barely upon that, were the Service never so long and the season never so sharp: The reason of their barefootedness was because of the holiness of the ground, as Exod. III. 5. Josh. V. 15. and the reason of their standing only on the bare stones, was to show their fervour and zeal to the Service.  
4. Upon their Thighs and Loins they wore linen breeches to prevent the discovery of their nakedness, Exod. XXVIII. 42. either when they stood upright aloft upon the Altar, or when they stooped down to any work of the Service, either there or in any other place. And here I cannot but think of that ridiculous passage in 
c Martial. lib. 3 Epig. 24.  Martial. in lib. 3. Epig. 24. which such a provision as this might have prevented: And of that passage in the Treatise Tamid 
d Tamid. per. 5.  where some of the Priests are said to be delivered to the Chazanim or Overseers, and they stripped them of their Garments, and left nothing upon them but their breeches.  
5. Upon their Bodies they wore a linen Coat or Surplice which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXVIII. 4. by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which Nobilius maketh this comment: 
e Nobil. in LXX in Ex. XXVIII.  Graecam dictionem retinet S. Hieronymus ad Marcellam. S. August. q. 114. habet cum cornibus, etc. Jerome retaineth the Greek word (Cosymbotam) Austin in quest. 114. Translates it with horns, and addeth that the Latin Interpreters thought it better, to call it the Coat with horns, than if they had said, with tufts. But others Interpret it straight and girt: which Interpretation seemeth not impertinent, seeing that afterward in this same Chapter Cosymbi and Cosymboti do signify knots. But others Translate it out of the Hebrew, Ocellatam, or chequered. And so it might be showed from the Original of the Hebrew word used, that it so signifieth, and this linen was wrought, Diaper-like, with chequer or diced work, or some such kind of Workmanship, which set it out with neatness as well as it was white.  
6. This Coat was girt to them with a long scarf, which went divers times about them like a swaddle, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and which both helped to keep them warm in their thin clothing, and to strengthen their Backs in their hard Service, which sometime they met withal, tugging with the Beasts that they were to slay, and lifting at them when they were killed.  
7. Upon their Heads they had a Bonnet or a Mitre, which was a linen scarf often wrapped and wrapped about their Heads, after the manner of the Turkish Tullibants, as is more fully described in the Temple Service, Chap. 4.  
In these four parcels of Vesture, the High Priests and the other Priests were alike, for the High Priest wore these as well as they, but he had four other parcels over and above which they might not wear, and by which he was singularly distinguished from them; and these were 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coat of the Ephod: this the Seventy call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephod itself, which he put upon that Coat, and clasped it together over his Paps with a curious girdle. This helpeth to understand that in Rev. I 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Breastplate: in which were put the Urim and Thummim, Exod. XXVIII. 30. which in the Apostles application seem to signify Faith and Love, 1 Thes. V 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Golden Plate upon his Forehead in which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy One of the Lord (compare Luke IU. 34.) which have been particularly spoken to in the Tract and Place cited a little above.  
As the Priest's Garments were provided at the Public charge, so when they were overworn they returned to the Public again; for their Coats and Breeches, etc. were ravelled to make yarn for the Lamps, and for the lights at the solemn nightly Festivity in the Feast of Tabernacles, and it is like, for the Priests Candles in their Chambers.   

SECT. VI The anointing Oil.  
THE appointment and composition of anointing Oil is laid down, in Exod. XXX. 23, etc. where the Lord commanded thus, Thou shalt take unto thee principal Spices, of pure Myrrh five hundred shekels, and of sweet Cinnamon half so much, even two hundred and fity shekels: and of sweet Calamus two hundred and fifty shekels: and of Cassia five hundred shekels after the shekel of the Sanctuary, and of Oil Olive an hin: And thou shalt make it a holy anointing Oil, etc. The Simples need not to be disputed of, only I cannot but observe and wonder at the conception of Rambam about one of them, who holdeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor which our English hath very properly Translated Myrrh to be 
a Maim in Kelt Mikdash. per. 1.  the congealed Blood of an Indian Beast: whereupon one of his Glossaries takes him up thus, 
b Gloss. ibid.  It cannot enter into my Head, that they would put the Blood of a Beast into any holy composition, much less of a Beast unclean. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor is that that is spoken of in the Canticles, I am come into my Garden, my Sister, my Spouse, I have gathered my Myrrh.  
For the making up of these Simples into the compound of the anointing Oil, the way and manner is recorded to have been thus; 
c Ibid.  They were bruised every one apart, and by themselves, and then were they mingled and boiled in clean Water, till all their strength was come out into that Decoction: which Decoction strained, and having Oil put to it, was again boiled to the height of an Ointment and so reserved.  
This anointing Oil was only in use in the times of the Tabernacle and first Temple, and with it were their Vessels sanctified, according as was appointed in the place of Exodus even now cited, and described Levit. VIII. but there was no such Ointment under the second Temple, for there the Vessels were sanctified by their very use and serving in them: and so indeed was the Temple itself: For there was neither cloud of Glory to sanctify the House, nor divine Fire to sanctify the Altar, nor holy Oil to sanctify the Vessels, nor Urim and Thummim to honour the Priests, and yet was the Place and Service then as holy as it was before. God by this abatement of those external advantages and excellencies, and yet by the continuance of the honour of his Worship and Service, making way to the dignifying of the Spiritual Worship under the Gospel, when such external and visible appearances of his Presence were not to be looked for, and when all Ceremoniousness in holy things should be abolished and laid aside.  
With the holy Oil whilst it was in use and employment, was the High Priest anointed, as well as other things, and when the use of the Oil ceased, then was he consecrated by the arraying of him in the Garments appointed for the High Priests wearing, and he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated by the vestments, as we have observed in another place. The manner of his anointing whiles that was used, is described by the Talmudists to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Ibid.  after the form of a Greek Chi: They anointed the Kings (say they) after the form of a Crown, but the Priests after the form of a Chi. What means, after the form of a Chi? 
e Talm. in Kerithuth per. 1.  R. Menasses the son of Gada saith, After the form of a Greek Chi. But what means this? 
f R. Sol. in Leu. VIII.  R. Solomon saith, It was first poured on his Head, and then put between his Kickshaws, and drawn this way and that way with the Finger of him that put it there: which others express thus, 
g Aruth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  One poured the Oil upon his Head, and it ran down this way and that way, like two pearling droppings upon his Beard, as Psal. CXXXIII. 2.  
The Oil and anointing wherewith the Priests and the Vessels of the Lords House were sanctified, did denote the Word and the Spirit of God, whereby he sanctifieth the Vessels of his Election, even persons of his Choice, to his Service, and Acceptance: Oil and anointing do signify the Word as well as the Spirit. And in that sense should I interpret the anointing, in 1 John II. 20. 27. Ye have an unction, that is the word, from the holy One, and ye know all things by it. And the anointing, that is, the Word, which ye have received of him abideth in you: and ye are not to seek for Teaching from any Man, for the same Word hath taught you abundantly of all things, etc.    

CHAP. XXXVIII. The Emblem of the Divine Glory at the Temple. Ezek. I. Esay VI Rev. IV. etc. Explained.  
THE Prophet Ezekiel saw the visionary Glory that he hath described, Chap. I. and Chap. X. four times over. 1. At the River Chebar among the Captives of his own Captivity, Chap. I. 1▪ that is, that Captivity which was carried away with Jechoniah, for than was he himself Captived. 2. In a plain among the Captives of the other Captivity, that is, Jehoiakims, Dan. I. who dwelled indeed upon the Coasts of the same River, but at some distance from the other, Chap. III. 15, 20, 23. 3. In the Temple, Chap. VIII. 4. And 4. at the renewed Temple again, Chap, XLIII. 2, 3.  
The vision and Glory that he saw, was thus;  
Ezek. I. vers. 4. Behold a whirlwind out of the North, etc.) Out of the North appeared a stormy cloud, with fire wrapped in it, which flamed into a brightness all about, and in the middle of all was as a glowing fire. For out of the North, namely, from Babel, was a storm to rise and fire to come, that was to destroy both City and Temple, and that should cause the Glory of the Lord which dwelled there, to come out thence as out of burning, as this Glory that he saw which represented that, came out of this fire.  
Vers. 9 Four living creatures, and this was their appearance, they had the likeness of a Man.) That is, in stature and proportion of Body, Thighs, and Legs, they had the likeness and erect shape of a Man; only their Head and Feet and some particulars else were different, of which he giveth account in the following verses.  
Vers. 6. But every one had four Faces, etc.) I render the conjunction ● But; because (the Particle bearing it) it being so translated, giveth the clearer and the readier sense. They had the likeness of a Man, But every one had four Faces.  
And in vers. 7. The same particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Translated exegetically, For, doth also clear the sense, Their Feet were strait Feet, for the sole of their Feet was as the sole of a Calves Feet.  
And they sparkled, etc.) that is, their Feet sparkled like burnished Brass; for the brightness of their Bodies is described at vers. 13.  
Vers. 8. And the hands of a Man were under their Wings on their four sides; so had they four their Faces and their Wings.) That is, they had their Faces and their Wings on their four sides: namely, a Wing on their Breast and a Face that way, a Wing on the Back and a Face that way, and a Wing on either Shoulder and Faces likewise, and under their Wings every way was a Man's Hand and Arm.  
Vers. 9 Their Wings were joining one to another.) This is explained at vers. 11.  
They turned not about when they went, they went every one strait before his Face.) Which way soever they were to go, they needed not to turn their Bodies, to set their Face that way as Men and other Creatures do; who when they are to go this way or that way, they turn their Bodies till their Faces stand the way they are to go: but these did not, nor needed they to do so; for go which way they would, they had a Face that led them that way.  
Vers. 10. As for the likeness of their Faces, etc.) Every one had the Face of a Man before, and the Face of an Eagle behind, the Face of a Lion towards the right Hand, and the Face of a Bullock towards the left.  
It is not much important to dispute, whether they had four Heads as well as Faces, or only one Head faced on every side; I should rather hold for the former, and could give some reasons that sway me to that opinion, but I shall not insist upon them here.  
Some there have been that have conceived that the quarters of their Faces are named in reference to their standing towards Ezekiel, as that the Face towards Ezekiel was a Man's, the Face which was upon Ezekiels right Hand (which was the left Hand of the Cherub) was a Lions; the Face on ezekiel's left Hand (which was the Cherubs right) the Face of a Bullock; and the Face of an Eagle behind: but they that have been of that opinion have not observed, that the four living Creatures stood not in a strait line all facing Ezekiel, but in a square posture, as shall be showed by and by.  
These living Creatures are called Cherubins by this Prophet very often, Chap. 10. and by that name, laid to this description, he teacheth us how to conceive of the form of the Cherubins that we read of so oft in Scripture, as the Cherubins upon the Mercy seat, and the Cherubins that overshadowed the Ark in Solomon's Temple, and the Cherubins wrought in the Tabernacle Curtains, and carved upon the Temple-walls, etc. namely, of this fourfold feature or having so many Faces; saving that in the Embroidery of the Curtains and Sculpture upon the Walls, only two of the four Faces could be made to appear. And so it is evident, in Ezek. XLI. 19 where he saith, there were Cherubins and Palm-trees carved upon the Walls, so that a Palmtree was between a Cherub and a Cherub, and every Cherub had two Faces: so that the Face of a Man was towards the Palmtree on the one side, and the Face of a young Lion was towards the Palmtree on the other side. Their other two Faces were to be conceived obscured in the Wall, as if they were looking into it. But it may not pass unobserved that these two Faces of a Man and a Lion, were not the Cherubs opposite Faces, that is, that before and that behind, but they were his Face before and his Face on the right side: and hence I have one reason to conjecture that they had four Heads as well as four Faces, because it will otherwise be very harsh to imagine how his Fore-face and right Side-face should be set to look before and behind. Now these two Faces of a Man and a Lion were the Faces that the Cherub that stood upon the right Hand of the Ark as it stood facing the People, looked upon the Ark and the People withal, his humane Face toward the Ark, his Lions towards the People: And we shall observe afterward how those whom the Cherubins represented, had in Office to look mutually towards God and his People, and were Mediators between them.  
The Prophet, in Chap. X. vers. 14. reckoning the four Faces of these Cherubins again, gins with the Face of a Bullock first, which was a left Hand Face, and instead of the Face of a Bullock, he calls it the Face of a Cherub: was not the Face of a Lion or Eagle the Face of a Cherub, as well as the Face of a Bullock? It seemeth strange therefore that he should call the Bullocks Face, the Face of a Cherub rather than any other: But the reason seemeth to be taken from this consideration: The High Priest when he went into the most Holy place up to the Ark, the Cherub that stood by the Ark upon his right Hand, whither he was more ready to look than on his left, stood facing him with the Face of a Bullock. Now the Prophet in this place is speaking of God's Glory flitting from the Temple, where it dwelled especially on the Ark between the Cherubins, and as if he looked at that right Hand Cherub, which was now flitting from his station and removing, so he nameth that Face that looked upon him: and he calleth the Face of a Bullock, the Face of a Cherub, because that was the Face of the Cherub that was most looked on and observed by him that went into the most Holy place.  
Vers. 11. Thus were their Faces: and their Wings were parted upward,) Though their Wings joined one to another at the setting on, yet they opened and parted upward, as also do the Wings of other flying Fowls: who though they grow near together at the roots, yet they spread and part wider and wider towards the points: And the like in some parity may be conceived concerning the parting of their Faces, that they grew upon one root as it were, but parted upward, into so many Heads: and so the construction of the verse seemeth to carry it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse is not ordinary, and requireth observation: It may very well be rendered, Both their Faces and their Wings were parted upward.  
Two Wings of every one were joined one to another, and two covered their Bodies, etc.) The description of the living Creatures, in Esay VI and the parallel to them, and these in Rev. IU. must help us to Interpret this eleventh verse, about their Wings. The Apocalyptick calls them living Creatures, and numbereth them four, and nameth their four Faces punctually as this Prophet doth, but reckoneth their Wings to be six a piece, Rev. IV. 8. Esay nameth indeed the living Creatures that he saw by another name, than either John or Ezekiel do, yet he meaneth the very same, both for number and form, for he saw the very same Glory of God that these describe, that is, God's Glory at the Temple, as the very first verse of that Chapter doth explain it: And in this sense is the word His Glory to be understood, John XII. 41. He saw four living Creatures, with four Faces, and in all things like to these described here, as to their form and proportion, and he saith, every one of them had six Wings, Esay VI 2.  
The Prophet Ezekiel saith no less as to that matter, although he speak it not so very plainly out: for laying vers. 11. and vers. 23. together, we shall find the account of their Wings to be to this purpose, and the same number. They had Wings that were parted above: these were the two wherewithal they flew: And they had other two which joined one to another, over their Heads, these are parallel to those wherewithal Esay saith they covered their faces: and they had two wherewithal they covered their Bodies: those are they, that he saith, covered their Feet: Thus is the eleventh verse to be understood: which the twenty fourth speaketh parallel to, and something explaineth. It is said there, that under the Firmament (which was over their Heads) their Wings were strait one towards another: and they had two Wings which covered on this side, and two Wings which covered on that side: and the meaning thereof is this, that they always carried two of their Wings strait upright, joining together over their Heads, and when they stood still they covered their Bodies with four Wings, two on Back and Belly, and two on either side: Whereas it is said in vers. 24. that when they stood they let down their Wings, it is to be understood only of those two Wings wherewithal they flew, for they had every one of them two Wings that they never let down, and they were those wherewithal they covered their Faces; and they had two other which they never lift up, and they were those wherewithal they covered their Back and Belly, or secret parts before and behind. For that expression of Esay, They covered their Feet, meaneth, they covered their secret parts: for in that sense is Feet sometime taken in Scripture, as The hair of the Feet, Esay VII. 20. etc.  
And thus are we to reconcile those two verses in this first Chapter of Ezekiel, which seem to be dissonant, the one whereof, namely, vers. 11. saith, That with two of their Wings they covered their Bodies; and the other, which is vers. 23. speaks of four that covered their Bodies; which mean distinctly thus, that two of their Wings continually covered their secret parts before and behind, and they never lifted them up; and when they stood still, they let down their Wings wherewith they flew, and with them covered their sides. And so it appeareth that their two Wings grew out at their Shoulders, and the Wings wherewith they covered their Faces, grew out at their Breast and Back, and those grew out below them that covered their secret parts.  
Vers. 12. And they went every one before his Face whither soever their mind was to go, etc.) Went they backward, forward, sideway, any way, they had every one a face to go that way, and needed no turning about to set their Faces that way they would go.  
Vers. 13. Their appearance was like burning coals of fire, etc.) Hence Esay calleth them Seraphim, or burning one's; and that the rather, because fire is there threatened to the Temple.  
It went between the living Creatures, etc.) It, that is, fire: Every one of the living Creatures was of a glowing and flaming brightness, glowing like coals of burning fire, and flaming like Lamps; and yet besides this fieriness that they carried every one with them, there was fire also in the midst of them, of a great brightness and flashing as lightning: So in Rev. IV. 5. Out of the Throne went lightnings, and thunders, and voices.  
Thus was the appearance of these Cherubins, one thing more being added out of Ezek. X. 12. That their whole Body, and their Backs, and their Hands, and their Wings were full of Eyes: The like is said, Rev. IV. 6. Now their posture or manner of standing was such, that standing still or moving, they were in a square form, as if four men should stand so, as to make a square space or a Quadrangle in the midst between them: Their quadrangular standing, was (as I may so express it) Lozenge-wise, or after the Diamond square; one looking toward the South with his humane Face, and another with his humane Face towards the North, a third with the same Face toward the East, and the fourth with the same towards the West. Thus they stood when they stood, and in this quadrature they moved when they moved: and to this sense is that passage to be understood in Chap. X. 6, 7. where it is said that fire was between the Cherubins, and one of them reached fire from between them, that is, out of the square space that was in the midst of them as they stood. And so is Ezek. I. 15. which is the next verse that comes to be explained, to be understood.  
Vers. 15. And behold a Wheel on the Earth by the living Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his four Faces,) That is, on the four sides or Faces of the square Body as it stood; namely, a Wheel before every one of the living Creatures on the outside of the square: A Wheel before him that stood with his humane Face looking East, and a Wheel before him that stood with his humane Face looking West, and so before them that stood looking North and South. Or if you will apprehend this whole Body as it stood in its square, in the form of any of the living Creatures as he was single, do but conceive that one stood looking East with his Face of a Man, and another West with his Face of an Eagle, another looking South with his Face of a Lion, and the fourth looking North with his Face of a Bullock; and so you have the four several Faces on the outside of the square, and the four several Faces on the inside of it, and the four Wheels standing before the outside staves.  
Vers. 16. As it were a Wheel within a Wheel,) The fashion of every Wheel was so, as it were one Wheel put cross within another, so that they could run upon either of these crossing Rings as there was occasion: were they to go Eastward, they ran upon the one Ring, but were they suddenly to turn South, than they ran upon the cross Ring: And so as the living Creatures had Faces to lead them any way, so had these Wheels Rings or Rims to go on any way: And this is meant in vers. 17. when it said, they went upon their four sides, and turned not when they went: Not but that they turned about as Wheels do when they go, but when they were to change their way, as to go from East to South or North, or from West to either of these quarters, they needed not to fetch a compass and wind about to set themselves to go that way, but they readily turned upon the crossing Ring and needed no more ado.  
And thus did the living Creatures stand in one square, and the Wheels in another square about them: And let us take a pattern of their motion, supposing the living Creatures to stand with their humane Faces looking severally to the four quarters of Heaven. Were they to move East, he that stood East his humane Face led him, and his Wheel ran before him; He that stood West, his eagle's Face led him, and his Wheel followed him; He that stood South, his Face of a Bullock led him; and he that stood North, his Lion's Face led him, and their Wheels ran beside them: Were they to turn suddenly South; He that stood South, his humane Face led him, he that stood North, his Eagles, he on the East his Lions, and he on the North his Bullocks, and now the Wheels ran upon the other Ring.  
Verse 18. Thus were their Rings,) That is, one across within another: And they were high, and they were reverend,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were an easy sense, if the clause were Translated, And they were dreadful, that is, Wheels had their dreadfulness as well as the living Creatures: But since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most properly and most generally signify, the inward affection of fear or reverence, it seemeth in this place to mean the reverential and attendent posture in which the Wheels stood, ready to move or stand according to the motion or standing of the living Creatures, and both they and the living Creatures observant of that Presence and Glory, upon which they waited: Had it been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might very well have carried it into that construction, but being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may the better countenance this that is produced, and R. Solomon speaketh of some that did so interpret it.  
Such was the fashion of this divine Chariot, of living Creatures and Wheels, the Creatures drawing as it were and acting the Wheels, whithersoever they moved, and the Wheels moving or standing together with them in all voluntariness and compliance: Now the Lords riding upon this glorious Carriage, is described in the verses following; An Azure Sky just over their Heads, born up as it were with the points of their Wings which they held upright over their Heads, covering their Faces with them: Above that Sky a Throne, on which sat the resemblance of a Man all fiery; from his Loins upward like fire glowing, and from his Loins downward like fire flaming: and a brightness in the form of a Rainbow round about him. Compare Rev. IV. 2, 3.  
And now to take up the moral or signification of this Emblem, we will first begin with the consideration of the general Intention of it, and then descend to the Application of particulars.  
That it intends in general to signify and character out unto us, the Lords Glory and Presence dwelling at his Temple, and among his People, these Observations will make it past doubting or peradventure.  
1. The Temple is very commonly in Scripture styled by the Name of God's Throne, as Jer. XVII. 12. A glorious high Throne from the beginning is the place of our Sanctuary, Ezek. XLIII. 7. The place of my Throne, and the place of the soles of my Feet, where I will dwell in the midst of the Children of Israel, etc. Which the Lord proclaimeth when his Glory was returned to the renewed Temple, as is apparent in the verses immediately preceding. And so the Prophet Esay saith, I saw the Lord sitting upon a Throne high, and lifted up, and his Train filled the Temple, etc. And the House was filled with smoke, etc. Esay VI 1, 4. Where he charactereth the Lords sitting parallel to his dwelling in the Cloud of Glory upon the Ark, and from thence filling the whole House with the train of his Glory. And so in the Book of the Revelation, where the Lord is enthroned, with such living Creatures attending him as are described here, there are so plain intimations, that it meaneth his Glory at his Temple, that nothing can be plainer: for when there is mention of a Sea of Glass before the Throne, and of seven Lamps, Rev. iv vers. 5, 6. and of a golden Altar of Incense, Chap. VIII. 3. and of a voice from that Altar, Chap. IX. 13. etc. the allusion is so clear to the Molten Sea, seven Lamps of the golden Candlestick, the Altar of Incense, and the Oracle given from beyond it, which all were before the Ark where the Lords Glory dwelled in the Cloud, that the matter needeth no more proof than only to observe this: And that the Throne and Glory of God throughout all that description meaneth in this sense, there is evidence enough in that one clause in Chap. XVI. vers. 17. a voice came out of the Temple of Heaven from the Throne.  
2. Ezekiel himself showeth that this glory referred to the Temple, because he hath showed it pitched there, flitting thence and returning thither again. 1. He saith, That the Glory of the God of Israel was at the Temple, namely, that that he had se●n and described in the first Chapter, Chap. VIII. 4. though he be there in numbering up the abominations that were committed in the Temple, which were great and many, yet doth he relate that this Glory was there still, because the Lord had not yet withdrawn his Presence thence. But, 2. At the last the provocations in that place do cause it to departed; and that departure he describeth in Chap. X. and there he setteth forth the very same Glory, and almost in the very same terms that he doth in Chap. I. He telleth that this Glory of the Lord departed from off the Cherub, that is, from off the Mercy seat, where it had always dwelled between the Cherubins, and went out, first to the threshold, vers. 4. then to the East-gate, vers. 19 then to the City and to the Mount Olivet, and so departs, Chap. IX. 23. But, 3. When he speaketh of and describeth a new Temple, than he showeth his Glory returned thither again, Chap. XLIII. 2, 3, 4. And upon these three particulars of its pitching at the Temple, flitting thence and returning thither again, we may take up these observations for the further clearing of this signification.  
1. That the Prophet maketh some distinction betwixt the Glory of the Lord dwelling upon the Cherub, that is, on the Mercy Seat, over the Ark, and the Glory of the Lord upon these Cherubins: for he saith, The Glory of the Lord went up from the Cherub, and stood over the threshold of the House, these Cherubins then standing on the right side of the House, Chap. X. 3, 4. and then that the Glory of the Lord departed from off the threshold of the House, and stood over the Cherubins, vers. 18. The Glory of the Lord in the representation that the Prophet describeth in the first Chapter was upon the Cherubins already, for he saith, The Glory of the God of Israel was there according to the vision that I saw in the plain, Chap. VIII. 4. and yet he mentioneth another Glory now added to it: namely, the Cloud of Glory that dwelled upon the Mercy seat, for he saith, that upon the flitting of that Glory from off the Cherub to the threshold, the House was filled with the Cloud; the meaning of this we shall look at afterward.  
2. As to the flitting of this Glory from the Temple, the Prophet saith, He saw it when he came to destroy the City, Chap. XLIII. 3. that is, when he came to foretell that the City should be destroyed. And he dated the time of his first seeing of this Glory, in the fifth year of the Captivity of Jehoiakim, Chap. I. 2. which was the fifth year of the reign of Zedekiah, 2 Kings XXIV. 8, 17, 18. in which very year Zedekiah did rebel against the King of Babel, which action was the very beginning of Jerusalem's ruin.  
3. As to the returning of this flitted Glory again to the new built Temple, Chap. XLIII. it is observable that the Cloud of Glory which had descended and filled the Tabernacle, and had done the like at Solomon's Temple, did never so at the second Temple, or that built after the Captivity, as the Jews themselves confess, and that not without good reason: Yet doth the Prophet as clearly bring that Glory into his new Temple, as ever it had come into them: but only that this was in a vision, and so it shown visionarily, the Lords dwelling in his Ordinances and presence among his People under the second Temple, unto which the People returned out of Babel, and in the Spiritual Temple or Church under the Gospel (for Ezekiels new Temple promised a bodily Temple to the returned, and promised and typified a Spiritual Temple under the Gospel) even as he had done visibly in his Cloud of Glory, in the Tabernacle and first Temple. And secondly he addeth further, that when that Glory was entered, the East-gate at which it came in, was shut and never opened after, Chap. XLIV: 2. to denote the Everlasting dwelling of the Lord in the Church of the Gospel among his People, and never departing as he had done from Jerusalem Temple.  
This then being the signification of this appearance and Glory, in general, we are next to look upon the particulars of it, which will more fully also confirm and clear this matter, and first we will begin with the living Creatures, or Cherubins.  
For the better discovery of them what they were, and what they meant, these things do deservedly challenge special considering and observation.  
1. That they are plainly distinguished from Angels: For in Rev. V. 11. there is mention of many Angels round about the Throne, and about the living Creatures, and the number of them was ten thousand times ten thousand, and thousands of thousands: And in Rev. VII. 11. All the Angels stood round about the Throne, and about the Elders, and the four living Creatures: So that here is apparent difference between Angels and living Creatures both in their names and in their placing: For the living Creatures were about the Throne, the twenty four Elders about the living Creatures, and the innumerable multitude of Angels about all.  
2. That they were such as Christ redeemed from the Earth; For observe in Rev. V. 8, 9 The four living Creatures as well as the four and twenty Elders fall down before the Lamb, etc. saying, Thou wast slain and hast redeemed us to God by thy blood, out of every Kindred and Tongue, and People and Nation, and hast made us unto our God Kings and Priests, etc. So that the living Creatures were redeemed, and were of People and Nations, and were made Kings and Priests as well as the twenty four Elders, which cannot be applied to Angels.  
3. That these living Creatures or Cherubins are never mentioned but in vision or Hieroglyphic; In vision, as in these places that have been cited of Esay, Ezekiel, and the Revelation, and in Hieroglyphic, as the Cherubins covering the Ark, and wrought in the Tabernacle Curtains, and on the Temple Walls. It is true indeed that it is said, in Gen. III. God placed Cherubins at the Gate of Eden, which is only for the fuller and more feeling apprehension of the thing, the Cherubins being such forms as with which the People were best acquainted seeing them in the Tabernacle Curtains.  
4. They therefore being thus constantly held out in a Doctrinal and significative tenor, as Visions and Hieroglyphics are, they are to be expounded to such a Doctrinal and Figurative sense, and so is the whole body of Glory, as I may so call it, the whole visionary Theatre or spectacle that is before us, to be taken.  
And first to begin with the quadrature or foursquare posture of the whole appearance, which was touched before, and now a little more to be considered on. There is intimation enough in Ezekiel, that the four living Creatures stood square, with a fire in the midst of them, and the Wheels in a square on the outside of the square of the living Creatures: but in the Revelation it is yet more plain, for there it is said, the four living Creatures stood round about the Throne, which could not be but in a quadrature, one before, another behind, and one of either side; for how else could four stand round about it? The Throne then meaning the Temple, as was showed before, this double quadrature about it, doth call us to remember the double Camp that pitched about the Tabernacle upon the four sides of it, East, West, North, and South: When the Lord did first platform and order the encamping of Israel in the Wilderness.  

1. He pitched his own Tabernacle in the middle, as that being the very Centre, Heart, and Life of the Congregation, and they being all to attend upon it, and God thereby declaring himself to be in the midst of them, Leu. XXVI. 11, 12.  
2. He pitched the Tribe of Levi in four Squadrons on the four sides of the Tabernacle next unto it: for they being the Ministers that attended upon the Public Service, and that drew near unto the Lord, and were Mediators 'twixt God and his People, the Lord caused them to Incamp next unto his Sanctuary, and betwixt the Camp of the People and Himself.  
3. The outmost of all, in four main Bodies on the four sides of the Tabernacle, and of the Levites. Camp, did the whole Congregation pitch, and so there were two quadratures, the Levites about the Sanctuary, and the Congregation about the Levites. See Numb. II.   
Answerable is the platform here, and the quadrangular posture is in reference and allusion to that, and from thence must we explain it. In the midst was a Quadrangle of fire: and upon every side of that Quadrangle a Cherub, and on the outside of the Cherubins even before every one of them was a Wheel. And in the Revelation, A Throne in the middle, four living Creatures next about it, and the twenty four Elders about them.  
So that by this parallel to Israel's Camp from whence the platform both in the Prophet and the Apocalyptick is taken, the four living Creatures did signify the Priests and Ministers of the Lord, and the Wheels in the one, and the twenty four Elders in the other did represent the People or the Congregation: And this will arise clearer and clearer still to our observation, as we go along to consider their Place, Actions and Descriptions.  
1. I know it is conceived by some that the twenty four Elders in the Revelation were nearer the Throne than the Cherubins (and that Opinion must needs conclude the like in Ezekiel) but the contrary is apparent by these Observations.  
First, That (besides what hath been said upon vers. 15.) in Ezek. X. 6. a man clothed in linen, being bidden to take fire from between the Wheels, from between the Cherubins, he first goeth in within the compass of the Wheels, and then a Cherub taketh fire from the midst of the Cherubins and reacheth it to him.  
Secondly, It is said there again at vers. 9 that the four Wheels were by the Cherubins, whereas if the Wheels had been inmost, it had been proper to have said, the Cherubins were by the Wheels.  
Thirdly, And at vers. 18. It is said the Glory of the Lord stood over the Cherubins, and Chap. I. 22, 26. etc. it is said the Throne of God was just over their Heads, and there is no mention of being over the Wheels, which shows it very unlikely that the Wheels were in the middle of the Cherubins.  
Fourthly, In Rev. V. 6. the platform is named thus, In the midst of the Throne, and of the four living Creatures, and in the midst of the Elders; the Throne in the midst, the living Creatures next, and the Elders outmost: and so again in vers. 11. etc.  
Fifthly, In Chap. IU. 4. It is said, that about the Throne were four and twenty seats, and on them four and twenty Elders sitting; and at vers. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which is a hard piece of Greek to construe, because there is an Ellipsis of a particle, which not observed, hath produced but harsh Interpretations of the place. The Syriack hath rendered it, In the midst of the Throne, and about it, and before it; the most Translations, In the midst of the Throne, and about the Throne, which how to make a smooth Exposition of, is hard to find. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be understood, which expressed, the sentence would run thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, between the Throne and the encompassing that was about it (of twenty four seats and Elders on them) there were four living Creatures.  
Thus then was the place of the living Creatures, next the Throne; and that being the place of the Levites next the Sanctuary, it showeth that these Cherubins or Creatures, did represent the Ministers and the Wheels, and twenty four Elders did represent the Congregation.  
And this will yet appear the clearer by observing that the living Creatures were the first agents and movers continually in any expedition or employment, as the Ministers were in the Public Service. In Ezek. I. and X. the Wheels moved or stood, according as the living Creatures did first. And in the Apocalypse the living Creatures first praise and worship, and then the Elders, Chap. V 14. The four living Creatures said Amen, and the twenty four Elders fell down and worshipped, etc. Chap. IU. 9, 10. When the living Creatures give Glory and Honour, etc. the twenty four Elders fell down, etc.  
2. And now to come to the consideration of their figure and resemblance, and first to begin with their four Faces; the Jews acknowledge that these four Faces were severally pictured in the four Standards of the squadrons of Israel's Camp, as they pitched in the quadrangular form that hath already been spoken of. There were figures (saith 
* Aben Ezra in Numb. XXII.  Aben Ezra) in every Standard and Standard: And our Ancients do say that in the Standard of Reuben, there was the picture of a Man, and in the Standard of Judah the picture of a Lion, in the Standard of Ephraim the picture of a Bullock, and in the Standard of Dan the picture of an Eagle, so that they were like the Cherubins which Ezekiel saw: With which assertion Ramban also agreeth, and Targum Jonathan doth not much dissent, and this opinion was entertained as an ancient Tradition of the Nation: upon what ground, and upon what references of these Pictures to the Tribe and Standard to which they belonged, it is not much material to insist upon, to debate here.  
Upon the observation that these representations were severally in the Standards of Israel's Camp, some have concluded, that therefore the four living Creatures which bore these representations did signify the Congregation or People, and not the Levites or Ministers: which is unproper to conceive, because such a construction allotteth all the four figures to every Standard, whereas all the four Standards did but make up and carry these four figures amongst them all. But it is not improper to allot all these four figures to every one of the squadrons of the Levites, for every one of them, nay every particular one of the Priests and Levites had interest in and relation to the whole Congregation, as being Ministers in their behalf: And as Aaron carried all the Tribes upon his Shoulders and Breast, so are the Ministers in these Emblems of the living Creatures, deciphered as carrying the Faces of all the Standards of the whole Congregation: because of their reference to the whole Congregation, they serving at the Temple for it. What allegorical Interpretations are made of these four Faces, I shall not trouble the Reader to produce, every one may find one such application of them or other as his conception upon them shall lead him to it.  
As for the rest of the Proportion of these living Creatures, they are especially remarkable for their Wings and Feet, for the rest of their Bodies was like the Body of a Man: Two of their Wings were always erect over their Heads covering their Faces, from under which they spied, as it were, at their way they were to go, and at the Glory they attended on: which pertinently denoteth the reverential respect that the Ministers of the Lord have to his Glory and to the Mysteries of his Counsel; compare 1 Pet. I. 12. With two other Wings they covered their secrets, in sign of humble sensibleness of their own deformity; and with two they flew, in signification of ready activity and attendance for and upon the Lord's Service; their Feet were in fashion like to the Feet of a Bullock, and in colour like to burnished Brass: according to which later character the Feet of our Saviour are described, Rev. I. 15. His Feet like unto fine Brass as if they burned in a furnace. Every one will be ready to frame an allegorical application of these circumstances, according to his own conception: It may be some (if they take those living Creatures to represent the Ministers, as I suppose they do) will when they read of their Feet like to the Feet of Bullocks, apprehend that it is, because they trod out the Corn of the Word for the People; and as that was also done with a Wheel, so there are Wheels here in the like manner: It may be they will think they are described thus footed for the fit setting them forth as the drawers of this Divine Chariot: It may be they will suppose the beauty and shining brightness of their Feet, may signify the holiness of their ways, shining in sanctity and burning in zeal: It may be they may think of the Priests Feet red for cold as they stood upon the bare Stones in their Service, and they seeming unsensible of it, as are the Feet of Bullocks, and such variety of apprehensions will be ready to be taken up upon these things, that a Man may speak his own thoughts and opinion in this matter, but not readily bring another to be of his mind.  
The likeness of these living Creatures all over their Bodies, was as burning coals of fire, and like the appearance of Lamps, Ezek. I. vers. 13. for the faithful Ministers of the Lord are as a flame of fire, as Psal. CIV. 4. shining in Life and Doctrine like Lamps and Lights, John V. 35. Matth. V 14, 15, 16. and by the Word of the Lord even devouring the disobedient, as Jer. V. 14. I will make my words in thy Mouth fire, and this People wood, and it shall devour them.  
The fire that was in the midst of these Creatures, which went up and down among them, and out of which proceeded Thundrings and Lightnings, Ezek. I. 14. Rev. IV. 5. may draw our thoughts to the Altar and fire there, and to observe the Priests standing on the four sides of it in their attendance on it (and so Esay saith, one of the Seraphins took a fiery coal from the Altar and touched his Lips with it, Esa. VI 6, 7.) as these living Creatures stood on the four sides of a Quadrangle of fire which was in the midst of them, or rather it so plainly denoteth the Word of God among his Ministers, and the Thundrings and Lightnings and Voices do so clearly relate to the giving of the Word at Sinai, that so to Allegorise it, is without any straining at all, especially considering how commonly the Word of God is compared to fire in the Scripture, as Deut. XXXIII. 2. Jer. V 14. & XXIII. 29. & XX. 9 1 Co●. III. 13.  
Thus were these living Creatures which did resemble and emblem the Lords Ministers: the emblem of the People or the Congregation was twofold; in Ezekiel, Wheels; in the Revelation, four and twenty Elders; and these later help to understand the meaning of the former. As the Ark and Cherubins upon it, and by it, are called the Chariot of the Cherubins, 1 Chron. XXVIII. 18. the Lord there riding as it were in his Glory and Presence, in the Cloud that dwelled upon it, even such another composture doth Ezekiel describe here, the Divine Chariot of the Lord, of his Glorious and Triumphant riding and sitting among his People in his Word and Ordinances, and his Presence in them: And it is remarkable what is spoken by Ezekiel, in Chap. X. 4, 18. of which mention was made before, when he saith, That the Glory of the Lord went up from the Cherub and stood over the Cherubins: which meaneth but this, that that Glory which had dwelled upon the Ark in the most Holy place, did now departed and came to dwell upon this other Chariot which he had described, of living Creatures and Wheels denoting this, that though the visible Presence of the Lord which had appeared in the Cloud of Glory upon the Ark were now departed, yet was his Presence still among his People, in that manner which he emblemed in that Scheme, namely his Ministers and People attending him in his Word and Ordinances, and acting and moving according thereunto. And in the description of this Divine Chariot, you may observe, that the living Creatures or Ministers, are charactered out, as both the Body of the Chariot and they also that acted the Wheels: for the Lord rideth upon their Ministry (as it were) and his Name is thereby carried where he pleaseth: and they are those whom he useth by that Ministry to draw and move the People to Obedience, and Conforming to his Word: and there the Lord doth ride triumphantly among a People, as Psal. XLV. 4. where Ministers and People in joint and sweet harmony and consent, do agree and concur to carry up the Word, Name, and Glory of the Lord, and both do act in the Power of the Word and Ordinances: the Minister's ministering, and the People moving or standing according to the direction and influence of that Word.  
What the Apocalyptick meaneth by the four and twenty Elders, he himself giveth some explanation of, in Chap. XXI. 12, 14. where he speaketh of the Gates and Foundations of the New Jerusalem, parallel to the Twelve Tribes of Israel, and the Twelve Apostles of the Lamb. And as these Twelve and Twelve, were the beginnings as we may call them, the one number of the Church under the Law, and the other number of the Church under the Gospel; so under the sum and number of both these united together, or under the notion of these four and twenty Elders he intendeth the whole Church or Congregation both of Jews and Gentiles. Both Wheels and living Creatures are described full of Eyes, in Ezek. I. 18. Rev. IV. 8. because of the great measure of Knowledge the Lord vouchsafed to his People, and to denote the heedfulness of the Saints in their walking before him. The Lord himself is described dwelling upon them and among them, in Bright, Glorious, and Majestic representations, but withal, encircled with the likeness of the Bow that is in the Cloud in the day of Rain, Ezek. I. 28. Rev. IV. 3. which was the Emblem of the Lords Covenant with his People, as Gen. IX. 13, 14, 15.   

CHAP. XXXIX. The motions and stations of the Ark and Tabernacle.  
THE Tabernacle (which in its time was as a moving Temple) being brought into the Land of Canaan by Joshua, 
a Maym. in Beth babbech. per. 1. & Ral. ●ag. in Josh. IU.  was first pitched and set up at Gilgal, the famous place of their first Encamping, Josh. IV. 19 but the Ark and it were parted asunder, immediately after the pitching of it: For that was carried into the field and marched with them in the Wars of Canaan, Josh. VI 12. & VIII. 33, etc. while the Tabernacle stood without it at Gilgal, and there the Sanhedrin sat near unto it, with a strong Camp as a Guard for defence of both, Josh. IX. 6, 15. & XX. 43.  
The time of the Tabernacles standing there, was till the Land was conquered, and Judah and the Sons of Joseph were seated, Josh. XVIII. 1. which was seven years: though 
b Maym. ubi sup. & Seder Olam.  some of the Jews do allot it fourteen: in which time, as they also assert, high places were lawful, and it was permitted to offer Sacrifices elsewhere than at the Tabernacle: because in that time they were abroad in the W●…, and their condition was unsettled. Before the Tabernacle was first set up, 
c Talm. in Zevachin. per. 14.  (say they) high places were permitted, and the Service was done by the first born: But after the Tabernacle was erected, high places were prohibited, and the Service was performed by the Priesthood. The most Holy things were eaten within the curtains, and the less holy in any part of the Camp of Israel. When they came to Gilgal, high places were permitted again: and the most Holy things were eaten within the curtains, and the less holy in any place.  
The memorable monuments that had been at Gilgal, did leave it as a place of honour and renown, and did prove occasion in after times of exceeding much superstition, will-worship and Idolatry there: for there they sacrificed Bullocks, Host XII. 11. and all their wickedness was there, and there the Lord hated them, Host IX. 15. 
d Kimch. in Host IX.  either because they renewed the Kingdom in Gilgal, 1 Sam. XI. 12. and refused the Lord to reign over them, or because the Tabernacle had been first set up at Gilgal, and that was a choice place, thereupon the Prophets of Baal persuaded them there to worship Baal.  
When the Land was conquered and now at peace, they removed the Tabernacle from Gilgal to a Town of Ephraim, for his birthright sake, and set it up there, and called the place Shiloh or Peaceable, because the Lord had given them rest from their Wars and from their Enemies round about. Here was built a House of Stone for the Tabernacle, 
e Talm, & Maym. ubi supr.  as the Jews suppose, but only it was not roofed over with any thing, save with the curtains with which it had been covered from its first making: and this they ground from 1 Sam. I. 9 because it is called a Temple, and 1 Sam. III. 15. because it is said to have doors.  
The time of the abode of the Tabernacle at Shiloh (Ephrata or in the Tribe of Ephraim, Psal. CXXXII. 6.) was from the seventh year of the rule of Joshua to the death of Eli three hundred forty and nine years, in which time occurred all the Story of the Book of Judges, and the translation of the High Priesthood from the line of Eleazar to the line of Ithamar, which is not there mentioned, and the cause of which alteration is not recorded.  

f Zevachin ubi supr.  In this time high places were prohibited: and at Shiloh, there was no roof but a House of Stone below and curtains above: and it was a place of rest: the most Holy things were eaten within the curtains, and the less Holy and second Tithe without, etc. In these times there is mention of a Sanctuary at Shechem, Josh. XXIV. 1, 25, 26. which meaneth only the House where the Ark was lodged for that present time: for all the Tribes meeting at Shechem, and being to make a Covenant with the Lord, they fetch the Ark of the Covenant thither, that the presence and dread of the Lord might be more visible among them, and the place where the Ark was set for that time was called the Sanctuary: as Moses Tent was called the Tabernacle of the Congregation, because the Glory of the Lord rested upon it before the Tabernacle of the Congregation itself was built, Exod. XXXIII. 7.  
From Shiloh, upon that fatal blow that Israel received by the Philistines, 1 Sam. IV. the Ark was captived, into the Land of these uncircumcised, and the Tabernacle removed into another Tribe, and they so parted that they never met again, till they met together at Solomon's Temple.  
The Tabernacle was removed to Nob, a City of Priests, 1 Sam. XXII. 19 in the Tribe of Benjamin, Nehem. XI. 31, 32. and by the Jews Chorography, within the sight or prospect of Jerusalem. The Chaldee Paraphrast Glosseth, Esay X. 32. where there is mention of this Town; thus, 
g Chald. par. in Esa. X.  He came and stood in Nob a City of Priests before the Wall of Jerusalem: He answered and said unto his Army, Is not this the City of Jerusalem for which I have mustered all my Army, and for which have I levied all my Province! Behold it is less and weaker than any of the Cities that I have subdued. He stood and nodded his Head and waved his Hand against the Mountain of the House of the Sanctuary. For (saith Kimchi) from Nob he might see Jerusalem, and when he saw it from thence, he shook his Hand at it as one despising it.  
I shall not be curious to inquire whether Nob were any of the four Cities that were allotted at the first division, to the Priests out of the Tribe of Benjamin, Josh. XXI. 17, 18. or whether it were of a later possession (as Ramah was to the Levites of the Stock of Samuel, 1 Sam. I. 1.) or if Nob were one of those four Cities (and the same with Almon, for the other three are clearly distinguished from it, Esa. X. 29, 30. 2 Chron. I. 30.) whether it were Bahurim, which the Chaldee Paraphrast constantly rendereth Alemeth, the same with Almon, 1 Chron. VI 60. I shall only observe this, that when the Tabernacle had left the Tribe of Joseph one of the Sons of Rachel, it betakes it to Benjamin another Son of the same Mother.  
The warrant of its conveyance hither I doubt not was Divine, by some prophetical direction, though it be not expressed: I dare aver that the removal of it from hence to Gibeon was so, though that be not expressed neither, and I judge of the one by the other: and my reason is this; because when David brings up the Ark to his own City and there settles the Priests and Levites in their attendance upon it, he also settles Priests and Levites in their attendance on the Tabernacle at Gibeon, 2 Chron. XVI. 39, 40, 41, etc. Now what reason can be given why David should not rather have fetched up the Tabernacle to his own City as he did the Ark, than thus divide the Service of the Priests and Levites, but because he knew the Tabernacle was placed in Gibeon by Divine warrant and direction, and he would not alter it?  
If the Tabernacle removed to Nob presently upon the captiving of the Ark from Shiloh, it resided there about thirty seven years, all which time Samuel is alive, and seethe both the fall of Shiloh and the fall of Nob, and it may very well be, he was the director of the Tabernacle from Shiloh to Nob, and from Nob to Gibeon: In the time of its residence in both these places high places were permitted (as the Talmud conceiveth in the place cited even now) and the most holy things were eaten within the curtains, and the less Holy things in any City of Israel.  
At Gibeon another place of the Tribe of Benjamin, did the Tabernacle stay from its first pitching there, till Solomon brought it up to the Temple when it was built: and whilst it stood here, a memorable piece of Divine Justice against Saul cannot but be observed (to omit all other particulars) for as he had slain the Priests of the Lord, and had ruined the Tabernacle at Nob, so his Sons are hanged up before the Tabernacle in Gibeon▪ 2 Sam. XXI. 9 And now let us trace the Ark as we have done the Tabernacle till we bring them together.  
The Ark being captived by the Philistines in the battle at Aphek, was detained in their Land seven months, rather because they knew not what to do with it, than for any comfort or happiness they found in it, for it was a Plague to their Gods, People and Country: At last it was restored: and first to Bethshemesh, a City of Priests, Josh. XXI. 16. but there it proved also the destruction of the People: The Hebrew Commentators do scruple both at the cause of the slaughter, and at the number slain: The cause is not so very abstruse, for the Text saith, it was because they looked into the Ark (though their various construction of the words hath bred their doubting) but it is something strange that Bethshemesh a Town of no great note should lose fifty thousand and seventy inhabitants at one time (beside what escaped) a number of People answerable to the greatest Cities. The Commentators spoken of, having observed this improbability, will heal the matter with as improbable a Gloss: Seventy men (say they) which were valuable, every one to fifty thousand; and others retaining the scruple still, do raise it higher by their Interpretation; for the fifty thousand men (say they) were every one of them valuable to the seventy men in the Sanhedrin. The Text doth plainly distinguish of the persons, for it saith, That he smote of the men of Bethshemesh, because they looked into the Ark, and he smote of the People: For the return of the Ark had occasioned no doubt the concourse of the People all about, besides the Inhabitants of Bethshemesh (it was now upon the time of the Feast of Tabernacles when the Ark came up to them, and it may be that might cause the more conflux to the Ark when it was come) and the Lord for the boldness of Priests and People that would be looking into the Ark, breaketh out upon them with the Plague, and destroyeth so many thousands of them.  
The Priests of Bethshemesh that had escaped, sent to the Men of Kiriathjearim to fetch up the Ark to them, and so they do. It is equally questionable, why they that were Priests should send about such a matter as this to the Men of Kiriathjearim, which were not, and that the Men of Kiriathjearim should venture to fetch up the Ark, when they had seen the speeding of Bethshemesh by it: But the Lord had now forsaken the Tribe of Ephraim, in which Tribe Shiloh stood, and had made choice of the Tribe of Judah, Psal. LXXVIII. 67, 68 of which Kiriathjearim was a chief City: and whether he used the counsel of Samuel to the People for a means to accomplish his determination, or what other way, is not determinable, but it is brought to pass, and the Ark now seated in the Tribe of Judah, out of which it never unsettled again whilst it was in being.  
A long time whilst it stayed in Kiriathjearim it was under the curb of a Philistine Garrison, which was in that City, 1 Sam. X. 5. which might much damp the People's seeking and resorting to it, especially in this looseness and lukewarmness, or rather utter coldness of Religion that was amongst them. However, at the end of twenty years a general Reformation doth begin amongst them, and they begin to hearken after God, the Ark and Religion, and put away the strange gods that were among them, and God at that very instant doth grant them a miraculous Victory against the Philistines, 1 Sam. VII.  
We read once of the Arks being within the compass of the Tribe of Benjamin before David fetched it up to Jerusalem, and that was with Saul at Gibeah, 1 Sam. XIV. 18. but it was restored from thence to Kiriathjearim at the place appointed for it as yet, by Divine direction, for otherwise it might as easily have been set up in Nob where the Tabernacle was now standing.  
David about the second year of his Reign in Jerusalem, fetcheth it up from Kiriath-jearim thither, and there pitched an habitation for it in Zion, where it resided till it was translated into Solomon's Temple, save only that once it was taken out to have flitted with David in his flight from his son Absalon, but soon restored to its place again, 2 Sam. XV. At this Tabernacle in which the Ark was lodged in Zion, David sets up an Altar, 1 Chron. XVI. 2. for the offerings at that present time of the Arks bringing up thither, but not for continual sacrificing: And there he appointed a constant Music to attend, of the Levites, but the Priests waited at Gibeon, where the Tabernacle was and the daily Sacrifice.   

CHAP. XL. The state and fate of the first Temple.  
AT Naioth in Ramah where Samuel and David spent some time together, they platformed the buildings of the Temple and the manner of the Service: It was an unlikely time for David to think and contrive for such a thing at that time, when he knew not where to hid his own Head from the fury of Saul, yet so sure was the Promise to him, and so assured was his Faith in it, that even from that time he laid the Foundation of his thoughts towards the building of a Temple, settling of a Service, and even all his time after was preparing towards it. In all his Wars and Victories he still remembered to dedicate something of his spoils for that purpose, 2 Sam. VIII. 10, 11. 1 Chron. XVIII. 8, etc. so that at his death he left the greatest sums of Silver and Gold, and stock of Brass and Iron and such materials that is Recorded in any Story: And as he had his first instructions from Samuel, so did he ripen then by the Prophetic directions of Gad and Nathan the Prophets, 2 Chron. XXIX. 25. and so settled the Priests and Levites in their courses, and Carpenters and Masons to work, and had described the platform of all things so exactly, that he left to Solomon in a manner but the care to see the Work done, for he had prepared all things before.  
About eleven or twelve years' space was the Work of the Temple in Hand, before it was finished, namely, four years in hewing Stone and framing Timber, and seven years and an half in bringing up the building: For David in the last year of his Reign had gathered all the Proselytes in the Land to the number of one hundred fifty and three thousand, and had set them to work, and so they continued framing and preparing materials till the fourth year of the Reign of Solomon, in the second month of which year the Foundation of the House was laid, and in the eighth month of the eleventh year the Work was finished, 1 King. VI 38. and so it was seven years and an half in building, which the Text for roundness of number doth count but seven.  
It was a year within a month after that it was finished before the Dedication of it, in which time it is likely, they were getting away the rubbish, and preparing for its consecration, it lying useless all the while, for the Providence of the Lord disposed that it should be Dedicated at such a time, as that the time should carry a Mystery and Type with it, as well as the Temple itself. In the eleventh year of Solomon's Reign in the month Bull which is the eighth month it was finished, 1 Kings VI 38. and in his twelfth year in the month Ethanim which is the seventh month it was consecrated: even at the time of the Feast of Tabernacles, 1 King. VIII 20. 2 Chron. V. 3. or the fifteenth day of that month: Concerning the title Ethanim, by which this month was named, the Jews have these Glosses: The Chaldee renders that verse in the Book of Kings thus, And all the Men of Israel were gathered to the King in the old month, which they called the first month, but now the seventh. 
h Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Some of the Rabbins say, it was called Ethanim (which signifieth strength, or strong ones) because the Fathers were born in it which were the mighty ones of the World: And others, 
i Levi Gersh. in 1 King. VIII.  because in it were the greatest Feasts: or 
k Kimch. i●i.  as others, because in it the Fruits were gathered, which are the strength of Man's life, etc. But whatsoever was the notation of the Name, certainly the remarkableness of that month was singular, in regard of many eminent occurrences that befell in it, of which we have spoken elsewhere; the most renowned of all which was, that our Saviour in that month was born into the World (and what if on that very day that the Temple was Consecrated, namely the fifteenth day of the month) of whose Incarnation and Birth how lively a Type, the Temple and its Dedication were, I need not to illustrate: Thus was the Temple dedicate and the Service of it began, Anno Mundi three thousand and one.  
At the Dedication of it, both the Books of Kings and Chronicles inform us, that the Tabernacle of the Congregation, and all the Holy Vessels that had been in the Tabernacle, were brought up thither, 1 Kings VIII. 4. 2 Chron. V. 5. But the question is, What became of them there, were they used or were they laid up? There are that assert either way: and the later seemeth the more probable, namely, that these things of Moses, upon the rising of a greater and more eminent Glory, did decay and were laid aside, as all his Ceremonies were to do upon the rising of the Gospel.  
The Temple though it were of a Heavenly resemblance, use and concernment, as figuring Christ's Body, John II. 19 enjoying Gods presence, 2 Chron. VII. 16. and Israel's worship, Psal. CXXII. 4, etc. yet being but an earthly building, it was subject to the universal condition of earthly things, casualty and changing: Nay, there is hardly any State or Place in any Story, of which may be found more vicissitudes and alterations of condition than of this: and there is hardly any King's time of all those that reigned in the time of the Temple, in which it received not some remarkable alteration of estate or other. In the time of Solomon that built it, it received that vile affront of an Idol Temple built by him in the face of it, and what became of the Service of the Temple in these times may be shrewdly suspected: In his son Rehoboams time, it was first forsaken by the Ten Tribes, and afterward by Judah itself, who fell to Idolatry, and then it was plundered by Shishak. How oft the Treasuries of it were plundered, sometimes by Forainers, sometimes by their own Kings; how oft itself profaned, as by Athaliah, Ahaz, Manasseh; how the Service of it either totally slighted, or slightly performed; how Idols set up in it, and Altars to strange gods; how the Blood of the High Priest shed, and the manners of the Priests corrupt, and the House of Prayer made a Den of Thiefs; as also how sometimes again it was repaired, the Service restored, the Priests reform, and matters amended with it, is so plainly and copiously described in the Books of Scripture, that it were but transcription of the Text to recite them in particular. At last it had run out its date, and itself fired and all its precious Vessels were Captived by the Babylonian: what became of the Ark the Scripture doth not mention, the Jews conceive that it was hid in some Vault, that they say Solomon had purposely made against such a time, where it escaped the Conqueror's fury: but this we leave to their own credit.  
The time of the standing of this first Temple from its finishing in the eleventh year of Solomon, to its firing by Nebuzaradan, was four hundred and twenty years.  

SECT. 1. The state of the second Temple under the Persian Monarchy.  
ALthough between the return out of the Babylonian Captivity, and the final desolation of Jerusalem, there might seem to be strictly and literally two Temples, that of Zorababel, and that of Herod, (for Herod began his Temple from the very Foundation) yet do the Scriptures, and all Jewish Writers so unanimously and generally own them but for one Temple, calling it the Second Temple all the time there was a Temple after its first building under Cyrus, that it would be but needless labour and unwarrantable curiosity to take up any other notion or distinction of it. For though the Temple built by Zorobabel were pulled down to the very ground by Herod, when he built that Fabric that stood to the last fate of Jerusalem, yet since that demolition was not by destruction and ruin, but for reparation and for its bettering, there is no reason to reckon these as two several Temples, but as one Temple first built and then repaired to a more excellent and glorious condition.  
From the first year of Cyrus (in which he Proclaimed Redemption to the Captives, and gave Commandment to restore and build Jerusalem) to the death of Christ, were four hundred and ninety years, as they be summed by an Angel, Dan. IX. and from the death of Christ to the fatal and final destruction of Jerusalem were forty years more, five hundred and thirty years in all. In all which time it were endless to show every particular occurrence, and change of condition that befell the Temple, and it would require a large Story and Volume: I shall therefore only touch upon the chiefest, distributing the times into those several and remarkable periods that they fell into, and applying the Stories to the times accordingly.  
The first parcel of this time was taken up by the Persian Monarchy, which how long it continued, and for how many King's Succession, is a thing of as disputable and controverted a nature, as any one thing in Chronology: I will keep to the number and names of the Kings of that Throne that we find in Scripture.  
In Dan. XI. 2. there are these words, Behold there shall stand up yet three Kings in Persia, and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the Realm of Grecia. And a mighty King shall stand up, etc. And when he shall stand up his Kingdom shall be broken, and shall be divided toward the four Winds of Heaven, and not to his posterity, etc. It is observable concerning this Prophecy and account about the Persian Monarchy.  

1. That this was told Daniel in the third year of Cyrus, Chap. X. 1. and so when he saith, There shall stand up yet three Kings, and the fourth, etc. he meaneth four besides Cyrus, the first beginner of the Kingdom; and therefore some of the Jews do make but a cross reckoning upon this place, who will have Cyrus which was the first, to be meant by this that is called the fourth.  
2. The Prophecy speaketh of the length of the Persian Monarchy, till it brings it up to Alexander the Great, the destroyer of that Monarchy, of whom it speaketh plainly, vers. 3, 4. and of his Successors afterwards, vers. 5, etc.  
3. There were therefore, by the account of the Angel here, but five Kings of Persia, namely, Cyrus, and four more.  
4. These four are thus named in the Scripture, 1. Ahashuerosh, Ezra IU. 6. 2. Darius, Ezra IU. 24. & VI 1. etc. 3. Artaxerxes, Ezra VI 14. 4. Darius, Neh. XII. 22. To which may be added for the confirmation of this account,  
5. That Nehemiah lived quite through the whole length of the Persian Monarchy, being at Man's estate the first year of it, Ezra II. 2. and seeing Darius its last King, and probably his last times, Nehem. XII. 12. Nay Ezra who was born either before or in the first year of the Babylonion Monarchy, yet liveth near the expiration of the Persian: by which it is easy to conclude how far the Heathen Histories are out, who reckon fourteen Kings successively in the Persian Throne, and two hundred years of their rule, before its fall.   
In the first year of Cyrus, the returned Captives out of Babel only built an Altar, and sacrificed thereon for seven months together, having yet no Temple: but in this second year, the second month of that year they lay the foundation of the House, Ezra 3▪ 8, etc. the progress of which work is soon opposed, and endeavoured to be made frustrate by the Samaritans all the time of Cyrus, Ezra IU. 5. but in his time they prevailed not.  
In his third year Artaxerxes cometh to the Kingdom, who is also called Ahashuerosh, Ezra IU. 6, 7. he is persuaded by evil Counsellors to interdict and prohibit the Temple building, and so it lay intermitted all his time, Dan. X. 1, 2, 3. Ezra IU. 23, 24.  
Darius succeeded him, called also Artaxerxes, Ezra VI 1. & VII. 1. etc. In his second year the building goes on again, and is finished in his sixth, Hag. I. Ezra VI 14. And thus had the Temple lain waste and desolate just seventy years, from the nineteenth of Nabuchadnezzar, in which year it was fired, to the second of Darius, when it began to be wrought upon so as that it came to perfection, Zech. I. 12. & IV. 3, 5.  
In the seventh year of this Darius, which was the year after the Temple was finished, Ezra cometh up, Ezra VII. 8. and thirteen years after, namely, in the twentieth year of this Darius (called also Artaxerxes) Nehemiah cometh up to Jerusalem, Neh. I. 1. and both help to repair, settle and rectify, Temple, City, and People, as their Story is at large in their own Books.  
In the two and thirtieth year of this Darius, Nehemiah having finished what he had to do, about the building, beautifying, and settling of City, Temple and People, he returneth again unto the King, Neh. XIII. 6. and here ends daniel's first parcel of his seventy weeks, namely, seven weeks, in which Street and Wall should be built, and that in troublous times, Dan. IX. 25. By seven weeks he meaneth seven times seven years, which amounts to nine and forty: and so there were hitherto; namely, three of Cyrus, fourteen of Ahashuerosh, and thirty two of Darius.  
After Darius there reigned Artaxerxes, commonly known in Heathen Stories by the name of Xerxes, the invader of Greece with his huge Army, etc. He was a favourer of the Jews at the least for a while, as it appeareth by that passage, in Ezra VI 14. They builded and finished according to the Commandment of the Lord, and according to the Commandment of Cyrus, and Darius, and Artaxerxes: where this Artaxerxes is set in parallel equipage with Cyrus and Darius for favouring the Temple: It is true indeed the work was finished in the time of Darius, as to the very building of the House, yet were the buildings about it still coming on and increasing, and this Xerxes did favour the work as well as those Princes had done before him.  
Yet did there an unhappy occurrence befall in this King's time in the Temple itself, which if it did not alienate and change his affection from well-willing to it, yet did it prejudice the Temple in the affection of him that was chief Commander under this King in those parts, whose name was Bagoses: The occasion was this, 
a joseph. Ant. lib. 11. cap. 7,  Jochanan who was then High Priest, upon some displeasure against his own Brother Jesus, did fall upon him and slay him in the very Temple: Bagoses favoured this Jesus, and intended to have made him High Priest, and it is like that Jochanan smelled the design, and out of jealousy of such a thing, thought to prevent it by his Brother's dispatch: whatsoever was the cause of this his murder, the fruit of it was this: that Bagoses violently presseth into the Temple, which he might not have done, and layeth a mulct upon the People, namely, forty Drachmas upon every Lamb that was to be Sacrificed: Ezra and Nehemiah were both now alive, and do but imagine how their piety would digest a thing so impious.  
The next in the Throne after this Artaxerxes mentioned in Scripture, was Darius, Nehem. XII. 22. the Man with whom the Empire fell under the victorious Sword of Alexander the Great. In his time another occasion from another Brother of an High Priest occurreth, which accrued not a little to the prejudice of the Temple and Nation; and that was this, 
b Ibid. cap. 8. Neh. XIII. 28.  Manasseh one of the sons of Joiada the son of Eliashib the High Priest, had married Nicasso the Daughter of Sanballat, for which being driven from the Altar and Priesthood, he betaketh himself to his Father-in-law to Samaria; and they betwixt them obtain a Commission from Danius, and get it confirmed also by Alexander the Great, to build a Temple upon Mount Gerizim, John IU. 20. which being built in affront to the Temple of Jerusalem, it proved no small disadvantage to it, and the Service there: for it not only caused a faction and defection in the Nation, but also it became the common refuge and shelter of all lawless and irregular despisers of discipline and Government.  
In this Darius was the end of the Persian State and Kingdom, having continued for the succession of these Kings, but whether any more, and how many precise years is not easily determinable; what times went over the Temple in their Reigns besides what is mentioned here, may be observed in the Books of Nehemiah, Ezra, Haggai, Zechary, and Malachi.   

SECT. II. The occurrences of the Temple under Alexander.  

a jos. Ant. sup.  ALEXANDER the Great, the Conqueror of Darius and overthrower of the Persian Kingdom, did in his own Person visit Jerusalem and the Temple, coming towards it like a Lion, but he came into it like a Lamb. He had taken indignation at Jaddua the High Priest, Nehem. XII. 22. because he denied him assistance at the Siege of Tyrus (for Jaddua had sworn fealty to Darius.) Hereupon he cometh up towards Jerusalem breathing fire and fury against it, till he came within the sight of the City: There he was met by Jaddua in the High Priests garments, and by all the Priests in their vestments, and the People in white: whom when he came near, in stead of offering them violence, he shown reverence to the High Priest and courteously saluted all the People.  
When his Commanders wondered at such a change, he told them that in a dream in Macedon, he saw one in the very same Attire that the High Priest was in, who encouraged him to invade the Persian Empire, and promised to lead his Army and to make him victorious. So he goeth with them into the City, offereth at the Temple, is showed daniel's Prophesy concerning himself, granteth favourable privileges to the Jews about their Religion, and so departeth.  

b Vid. juch. sol. 15.  It is held by some of the Jews, that in the very year that Alexander came to Jerusalem, Ezra, Haggai, Zechary and Malachi died, and the Spirit of Prophecy departed from Israel; which if we follow the computation of Heathen Stories is a thing of utter improbability, they prolong the Persian Monarchy to so large a time; but if we follow the account of Scripture, it makes the improbability a great deal less, as might be showed if we were following the pursuit of Chronology: And if it be questioned how it should be possible, that all Heathen Stories that handle the succession of the Persian Kings, should be so far wide as to double, nay, almost to triple the number of the Kings more than they were, these three things may be produced as those that either severally, or rather jointly might be the reasons of such a mistake.  

1. Because every one of the Persian Kings had a double, nay, some a triple name, and this multiplicity of Names might deceive the heedless Historian into an assertion of numerousness of Persons.  
2. The Persian Kingdom was a double Kingdom, Media and Persia, the two Arms and Shoulders in Dan. II. now the King of Persia and the Viceroy of Media might be likewise misconceived in aftertimes for two differing Persian Monarches.  
3. It was the manner of the Persian Kings when they went into the Wars, to create a King to rule at home while they were absent, and this might cause the accounting of so many Kings and of so long a time. And so Herodotus beareth witness, that 
c Herod. Polymn. vel lib. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when the King went to War, it was the Law of the Persians that he should appoint a King and so go his way on his expedition. And this custom was that that made Cyrus his third year to be accounted for Artaxerxes his first, though Cyrus was yet alive, because he left him King at home whilst he himself went to Wars abroad.   
Alexander dying in the flower of his Age and Victories, his large Dominions obtained so suddenly by the Sword, were divided as suddenly again, in a manner by the Sword, amongst four of his chief Commanders, according as was Prophesied, Dan. VIII. 8. & XI. 4. Two of them were Seleucus Nicanor, who obtained Syria, and Ptolemy Lagus, who obtained Egypt, whose families (the House of the North and the House of the South, Dan. XI.) being ill Neighbour's one to another, did both of them prove ill Neighbours to Judea, and through and under them the People and Temple did undergo divers varieties of fortune, but most commonly the worst.  

The Kings of these Countries are reckoned these.   
d Vid. Euseb. in Chron. Strab. Geog. l. 17.  Kings of Syria. 
d Vid. Euseb. in Chron. Strab. Geog. l. 17.  Kings of Egypt.  1 Seleucus Nicanor 32 years 1 Ptolemy Lagus 40 years 2 Antiochus Soter 19 2 Ptol. Philadelphus 18 3 Antiochus Theos 15 3 Ptol. Euergetes 26 4 Seleucus Gallinicus 20 4 Ptol. Philopator 17 5 Seleucus Ceraunos' 3 5 Ptol. Epiphanes 24 6 Antiochus Magnus 31 6 Ptol. Philometor 36 7 Seleucus Philopator 12 7 Ptol. Euergetes 29 8 Antiochus Epiphanes 11 8 Ptol. Physcon 17 9 Antiochus Eupator 2 9 Ptol. Alexander 10 10 Demetrius Soter 22 10 Ptol. Lathurus 8 11 Alexander 11 11 Ptol. Dionysius 30 12 Demetrius 3 12 Cleopatra 22 13 Antiochus Sedetes 9   14 Demetrius iterum 4   15 Antiochus Grippus 12   16 Antiochus Cyzicenus 18   17 Philippus 2     

SECT. III. A Brief of the state of the Temple in the times of these Kings.  
IF we were to write a Story of the City and People, as we are of the Temple, here were a very large field before us, for exceeding much of the Story of Jerusalem and Judea hath to do with the Story of these Kings: but since our confinement is to the Temple only, we shall make a shorter cut, because the peculiar relations that we find about that, are but few in comparison of the general Story of the City and Nation.  

a jos. Ant. lib. 12. cap. 3.  Seleucus Nicanor, (or Nicator as some do call him) the first of these Kings of Syria, was a great favourer of the Jewish Nation, for he enfranchised them in his Syrian Cities, yea even in Antioch the Metropolis itself: and 
b Id. in lib. Maccab. cap. 3. 2 Mac. III. 3.  he bestowed benevolences upon the Temple, to an exceeding liberal and magnificent value.  
But Ptolemy Lagus King of Egypt his contemporary, was as bitter to the Nation as he was favourable: He having his Army in the Country, took advantage one Sabbath day of the Jews strict resting on that da, and pretending to come into the City to Sacrifice, he surprised the City, and it is like the Temple sped but indifferently with him, and he carried exceeding many thousands away Captive.  

c Arist●as & jos. ubi ante.  His son and successor Ptolemy Philadelphus was again as favourable to the Nation, as he had been mischievous: He sent for the Seventy Elders to Translate the Bible, and sent exceeding great munificence to the Temple, which we have had some cause to speak of before.  
In the time of Ptolemy Euergetes the successor of Philadelphus, the covetise of Onias the High Priest, had provoked the displeasure of that King, and was like to have brought mischief upon the place and people, but that it was wisely appeased by Joseph Onias his sister's son.  
From the time that Ptolemy Lagus had so basely surprised Jerusalem, it was under homage to the Crown of Egypt, till Antiochus the Great released it, or changed it rather into subjection to Syria; whether it were of his goodness and devotion, or whether rather out of his policy to make sure the Jews to him 
d Appian. in Sy●inc.  in the great Wars that he had, especially with the Romans, he bestowed many favours upon the People, and liberal Donations and Privileges upon the Temple: And particularly this Edict in its behalf, That no stranger should come into the virge of the Temple prohibited; which it may be first occasioned those Inscriptions upon the Pillars at the entrance into the Chel that we have spoken of, that no stranger should come there upon pain of death.  
After him succeeded Antiochus Epiphanes (save only that Seleucus Philopater reigned twelve years between) a Man or a Monster shall I call him? Of whom and of whose cursed actings are those Prophecies, in Dan. VII. 21, 25. & VIII. 10, 11, 12, 24, 25. & 11. 28, etc. & 12. 1, etc. and Ezek. XXXVIII. & XXXIX. and who performed according to those predictions to the utmost of wickedness.  
He began his Reign by the account of the Book of the Maccabees in the one hundred thirty and seventh year of the Reign of the Seleucian family, 1 Mac. I. 10. And in the one hundred forty and third year, as both that Book and 
e Jos. Ant. l. 12 c. 6. 1 Mac. I. 21. etc.  Josephus reckon, he came up to Jerusalem, being invited thither by a wreathed faction of Onias, who was also called Menelaus the High Priest, and he taketh the City by their means, and slew many of the contrary party, and took away many of the Holy things and much spoil, and so returned to Antioch. This was the beginning of those two thousand and three hundred days mentioned in Dan. VIII. 13, 14. or the days of desolation, when the Host and the Sanctuary were both trodden under Foot. Two years and some months after, namely, in the year one hundred and forty five he cometh up again, and under colour of peaceableness obtaining entrance, he sacketh Jerusalem, plundreth the Temple, fireth the fairest buildings of the City, pulls down the Walls, slayeth even some of those that had invited him, taketh many thousands prisoners, and setteth a Syrian Garrison for a curb to the City and Temple. Here was the beginning of those one thousand two hundred and ninety days mentioned, Dan. XII. 11. The time that the daily Sacrifice was taken away, and the abomination of desolation was set up; which space is called a time, times and half a time: which was three years and an half, and some twelve or thirteen days.  
The mischief that this Tyrant and Persecutor wrought to the Temple, Nation and Religion is not expressible: how he forbade Circumcision, abolished Religion, burned the Books of the Law, persecuted the Truth, murdered those that professed it, and defiled the Sanctuary with all manner of abomination, insomuch that the Holy Ghost hath set this character upon those sad times, that that was a time of trouble, such as was not since they were a Nation even to that same time, Dan. XII. 1. And here began the Story and Glory of Mattatbias the Father of the Maccabean family, who withstood this outrage and villainy, 
f 1 Mac. II. 70.  but died in the next year, namely one hundred and forty sixth of the Seleucian Kingdom.  
Judas Maccabeus succeeds him in his zeal and command, and prevaileth so gallantly against the Commanders appointed by the Tyrant, Apollonius Seron Gorgias and Lys●as, that in the year one hundred forty eight he and his people return and purify the Temple, erect a new Altar, restore the Service, and keep the Feast of Dedication for eight days, and ordain it for an annual solemnity, And from thence even till now (saith Josephus) we keep that Feast and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Candlemas, if I may so English it) naming the Feast as I think from this, because such a restauration shone upon us unexpected. There is mention of this Feast, and it was honoured with Christ's presence, Joh. X. 22. and what was the manner of its solemnity, especially by lighting abundance of Candles at it, I have showed in another place.  
Both Josephus and the Book of Maccabeus make it but exactly three years between the time of Antiochus his defiling of the Altar, with abomination, and Maccabeus his restoring and purifying it again: 
g 1 Mac. I. 54. Jos. ubi sup.  Only the one of them saith, its defiling began on the 15 day of the month Cisleu in the one hundred forty and fifth year of the Seleucian Kingdom; and the other saith, it began on the five and twentieth day of the same month in the same year; but both agree that it was purified on the five and twentieth day of the same month, in the year one hundred forty and eight, which teacheth us how to distinguish upon that passage of Daniel forementioned, in Chap. XII. 11. namely, that the time the daily Sacrifice was taken away, was one thousand two hundred and ninety days, or three years and an half and some few days over; but the time that the abomination that maketh desolate was set up, that is, Idols in the Temple, and an Idol Altar upon the Lord's Altar, was but three years.  
Antiochus died in Persia, within forty five days after the restoring of the Temple, as Dan. XII. 12. seemeth to intimate, when it pronounceth him blessed that cometh to one thousand three hundred thirty and five days, for than he should see the Tyrant's death. 
h Id. ibid. cap. 15.  His son Antiochus Eupator who succeeded him, was invited into Judea by some Apostate Jews to come to curb Judas Maccabeus, who was besieging the Syrian Garrison that was in Jerusalem: He cometh with a mighty power, forceth Judas into the Temple, and there besiegeth him: But being straitened for provisions, and hearing of stir in his own Kingdom, he offereth the besieged honourable conditions, upon which they surrender. But he entering and seeing the strength of the place, and suspecting it might be troublesome to him again, he breaketh his Articles and his Oath, and putteth down the Wall that encompassed the holy ground down to the ground. And thus poor Judas and the Temple are in a worse condition than before, for the Antiochian Garrison in Jerusalem that was ready upon all occasions to annoy it, is not only not removed, but now is the Temple laid naked to their will and fury.  

i ibid.  This Antiochus put Menelaus the High Priest to death (and he rewarded him but justly for calling the Tyrant this Man's Father in) and he made Alcimus High Priest in his stead, one that was not of the High Priests line at all: which made Onias who was next to the High Priesthood indeed, to flee into Egypt, and thereby the favour Ptolemy Philometor, he built a Temple parallel to that at Jerusalem: And thus hath Jerusalem Temple two corrivals, a Temple on Mount Gerizim in Samaria on the North, and a Temple in Egypt on the South. Of this Temple built by Onias in Egypt the Talmudical Writers do make frequent and renowned mention. They speak in the Treatise 
k Succah. per. 5.  Succah, of a great Synagogue or Sanhedrin here in the time of Alexander the Great, in which they say there were seventy golden Chairs, and a Congregation belonging to it of double the number of Israelites that came out of Egypt: And that Alexander destroyed them, to bring upon them the curse denounced by Jeremy against their going down into Egypt, Jer. XLIV. and the curse due to them for the violation of the command, Ye shall return thither (to Egypt) no more.  

l jos. Ant. lib 13 cap. 6. juchas. sol. 14.  Yet would Onias venture to build a Temple here again, and that the rather, building upon that Prophecy, Esay XIX. 19 There shall be an Altar to the Lord in the Land of Egypt, etc. Upon which passage take the Gloss of R. Solomon: 
m R. Sol. in ●s●y XIX.  We learn in Sedar Olam, that after the fall of Sennacherib, Ezekiah stood up, and let go all the multitudes, that he had brought with him from Egypt and Cush, and they took upon them the Kingdom of Heaven, and they returned to their own place, as it is said, In that day there shall be five Cities in the Land of Egypt, etc. They went and built an Altar to the Lord in the Land of Egypt, and offered upon it an offering to God to fulfil what was spoken, In that day there shall be an Altar to the Lord in the Land of Egypt, etc. But some of our Doctors in the Treatise Menacoth, do understand it of the Altar of the Temple of Onias the Son of Simeon the Just, who fled to Egypt and built there an Altar.  
In the last Chapter of the Treatise Menacoth, the tract which our Rabbin citeth, the Talmudists have speech concerning this Temple of Oni●s, and particularly these passages, 
n Menachoth per. 13.  A man saith, Behold I undertake to offer a burnt-offering, he must offer it at the Sanctuary, and if he offer it at the Temple of Onias he is not discharged. If he say, I undertake for an offering in the Temple of Onias, he is to offer it at the Sanctuary, but if he offer it at the Temple of Onias he is discharged. If he say, I undertake to be a Nazarite, he is to poll his Head at the Sanctuary, and if he poll it at the Temple of Onias he is not discharged: But if he say, I will poll at the Temple of Onias, let him poll at the Sanctuary, yet if he do poll at the Temple of Onias he is quit: The Priests that serve at the Temple of Onias, shall not serve at the Sanctuary at Jerusalem: So that it appeareth that there were Sacrifices offered and other Temple-rites used in this Temple in Egypt as were in the Temple at Jerusalem, 
o juchas. ubi supra.  and it so stood in great glory two hundred years according to the opinion of Rambam: But it seems (they are the words of Juchasin) that it stood all the time of the Sanctuary: for Joshuah the son of Perahiah fled thither, and so in the time of Hillel: and they were obedient to the wise Men of Jerusalem and brought offerings, and so they brought their Wife's espousal writings to Hillel (for they said they were bastards) and he allowed them: And there was there a great Congregation double to the number that came out of Egypt, till after the destruction of the second Temple, when Adrian the Emperor came up against them and slew them all at the time of the destruction of Bitter: Think of this great plantation of Jews in Egypt when ye read Matth. II. 13, 14.  
But let us return from this Temple in Egypt to the Temple at Jerusalem where our business lies. Alcimus the High Priest (whose illegal induction to that Office, had occasioned this Act of Onias) as he was the Creature of the Antiochian family, so was he serviceable to it to his utmost, even to the mischief of that Religion and People, in and among which he took on him the High Priesthood: He assists Demetrius (though he had slain Antiochus who had so favoured him) in the invasion of Judea, and attempteth to 
p 1 Mac. IX. Jos. Ant. lib. 12 cap. 17.  pull down the Wall of the inner Court of the Sanctuary: but is suddenly struck with a Divine stroke from Heaven, and so dieth.  
Nicanor a Commander of this Demetrius forced Judas Maccabeus to betake himself to a Garrison in Jerusalem: and he himself going up into the Temple, and there entertained fawningly by the Priests, who clawed him by showing him the Sacrifices which they said they offered for his Lord the King, he taunted them; and threatened mischief to the place if Judas were not delivered to him: but ere long the proud boaster and threatener was overthrown and slain.  
Jonathan the Brother, and Successor of Judas Maccabeus in his command, proved to be so in favour with Alexander the Successor of Demetrius, and Demetrius again the Successor of Alexander, and Antiochus that succeeded him, that though there were now and then some stir among them, yet the Temple, which is our scene that we are upon, did suffer little alteration or prejudice all his time; no more did it in the times of Simon his Brother and Successor: nay, he in his first year, obtains the people's liberties, dismantles the Antiochian Garrison in Jerusalem, purifies the place, and appoints that day for a yearly rejoicing, and restores the Land to entire peace and prosperity.  
Hyrcanus' the Son and Successor of Simon being straight besieged in Jerusalem by Antiochus; at the Feast of Tabernacles, desires a cessation for the time and solemnity of the Feast: which he not only obtaineth, but many and costly Sacrifices also from Antiochus: which nobleness causeth Hyrcanus to seek for an agreement, and so the Siege is raised: He is reported to have heard a voice in the Temple whilst he was offering Incense there, which told of the victory of his Sons who were then in battle with Antiochus Cyzicenus, and when he came out he told so much to the people. Josephus sticks not to style him a King, Priest and Prophet: or at least he speaketh but little short of so much, when he saith, 
q Id. ib. lib. 13 cap. 18.  that God vouchsafed him the three greatest honours, the rule of the Nation, the honour of the High Priesthood, and Prophesy. He cast off the Syrian yoke and homage.  
Alexander his Son proves an unhappy scourge to his own Nation, so much scorned and despised by them, that at the Feast of Tabernacles they pelted him with their Pomecitrons, whereupon he slays six thousand of them, and troubles the Land with a six years civil War. He railed in the Court of the Priests, that none but the Priests might come in there for fear of the people's disturbance.  
Aristobulus and Hyrcanus the Sons of this Alexander quarrel about the rule, and call in foreign aid, as first Aretas King of Arabia, who besiegeth Aristobulus in the Temple: and then Pompey who cometh in, taketh the City, and Temple, bringeth the Nation under the Roman yoke, from under which it never delivered its neck, till City and Temple by that power was raked up in ashes.   

SECT. iv The state of the Temple under the Romans.  
SO sad were the beginnings of the Temple under the Roman Power, that an Omen might have been taken from them, what would become of it, ere this Nation had done with it. Pompey coming up to Jerusalem had the Gates shut against him, so that he presently begird it with a Siege: 
a Dion. Cass. lib. 36.  But the taking of the City cost him not much labour (saith Dion Cassius) for he was let in by the party of Hyrcanus: But the Temple which Aristobulus party had possessed, cost him some work. It was seated on a high pitch, and fenced with a Wall of its own. And if the defendants had guarded it all days alike, it had not been taken: but they intermitting to stand upon their defence on Saturdays (being their Sabbath) on which days they do no work, the Romans had opportunity on that day to batter the Wall. And when they had discovered this custom of the besieged, they did no great matter all the week long, till Saturday came again, and then they set upon them again; and so at the last the Jews not resisting were suprized and subdued. Great slaughter was made upon the Romans entrance, to the number of twelve thousand Jews, as 
b jos. Ant. l. 14 c. 8.  Josephus reckoneth; and yet even whilst the Conqueror was killing as fast as he could, the Priests at the Altar went on in the Service as insensibly and fearlessly, by the same Author's relation, as if there had been no such danger and destruction at all, till the sword came to their own sides: Pompey being thus victor, he and divers other with him, went into the Temple, even into the most Holy place, and saw all its glory and riches, and yet was sparing of offering any violence to it, but caused the place to be purged and the Service to be set a foot again.  
But what Pompey had spared, Crassus ere long seized upon, plundering the Temple of exceeding much wealth, as he went on his expedition into Parthia. 
c Id. ibid. c. 12  That Parthian War was undertaken by him, as Dion tells us, more upon his covetousness than upon any other warrantable or honourable ground, and he sped accordingly, coming to a miserable end answerable to such principles and beginnings.  
In the beginning of the reign of Herod (which was not very long after) the City and Temple was again besieged and taken by him and Sosius, and the Temple in danger again to be rifled, but prevented by Herod as much as he could: and now Antigonus the son of Aristobulus the last of Asmonean Rulers is cut off by Antony.  
Herod in the eighteenth year of his Reign, beginneth to repair the Temple, taking it down to the very foundations, and raising it again in larger dimensions than it had been of before, and in that form and structure that hath been observed and surveyed in the foregoing discourse.  
About some nine or ten years after the finishing of it, the Lord came to his own Temple, even the Messenger of the Covenant whom they desired, Mal. III. 1. being presented there by his Mother at forty days old, and owned by Simeon and Anna, Luke II. Twelve years after that, he is at the Temple again, set among the Doctors of one of the Sanhedrins, either in one of their Consistories or in their Midrash, and showeth his Divine Wisdom to admiration: It is needless to speak of the occurrences that befell in the Temple, about Christ and his Apostles, as his being on a Pinnacle of it in his temptations, his whipping out buyers and sellers at his first and last Passover, his constant frequenting the place whensoever he was at Jerusalem, and his foretelling the destruction of it as he sat upon Mount Olivet in the face of it, a little before his death: The Apostles resorting thither to the Public Service, and to take opportunity of Preaching in the concourse there, their healing a Cripple there, and converting thousands: Paul's apprehension there upon misprision of his defiling it by bringing in of Gentiles, and other particulars which are at large related by the Evangelists, that it is but unnecessary labour to insist upon them, since any Reader may fetch them thence.  
As for the passages there, that are not mentioned in the Scripture, but by Josephus and others, as pilate's imbezelling the holy Treasures of the Temple upon an aquaduct, Petronius his going about to bring in Caligula's Image thither, a Tumult caused there by the base irreverence of a Roman Soldier, Arrippa's Sacrifices there, and Anathemata, Vitellius his favour to it and the people, a base affront and abuse put upon the place by the Samaritans, the horrid confusions there in the time of the seditious, the slaughter of one Zacharias in it, and at the last the firing of it by the Romans, and the utter ruin of it and the City, they would require a larger Discourse, than one Chapter or Paragraph will afford: It may be they will come to be prosecuted to the full in another Treatise, and therefore I shall but only name them here.    
FINIS.  

THE CONTENTS OF THE TEMPLE.  

CHAP. I. OF the Situation of Mount Moriah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 1049  
CHAP. II. The measure of the Floor of the Mountain of the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1050  
CHAP. III. The East Gate of the Mountain of the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shushan Gate. The Prospect of Mount Olivet, and part of the City before it. 1052  
CHAP. IV. Of the two South Gates: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Huldah. 1054  
CHAP. V Of the West Gates Shallecheth, or Coponius, Parbar, Asuppim. 1055 

Sect. 1. The Gate of Shallecheth, or Coponius. ibid.  
Sect. 2. Parbar Gate. 1 Chron. 26. 18. 1056  
Sect. 3. The two Gates and House of Asuppim. 1057    
CHAP. VI The North Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Tadde. 1058  
CHAP. VII. The Tower Antonia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1060  
CHAP. VIII. Cloisters along the outmost Wall within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid.  
CHAP. IX. Tabernae, Shops: The great Sanhedrin sitting thereabout. 1062  
CHAP. X. The dimensions and form of Solomon's Temple: And of that built by the returned out of Captivity. 1064  
CHAP. XI. The measures and platform of the Temple as it stood in the time of our Saviour. Page 1067  
CHAP. XII. The breadth, chambers, and stairs of the Temple. 1070  
CHAP. XIII. The Porch. 

Sect. 1. The steps up to it. 1073  
Sect. 2. The two pillars jachin and Boaz. 1074  
Sect. 3. Closets for the butchering instruments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1077  
Sect. 4. A golden Vine in the Porch, and a golden Candlestick, and a golden and Marble Table. 1078    
CHAP. XIV. The holy place. 

Sect. 1. The Temple Door. ibid.  
Sect. 2. The Veil. 1080  
Sect. 3. The holy place itself. ibid.  
Sect. 4. The Candlestick. 1081  
Sect. 5. The Shewbread Table. 1082  
Sect. 6. The Altar of Incense. 1083    
CHAP. XV. The most holy place. 

Sect. 1. The partition space, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1084  
Sect. 2. The Veil. 1085  
Sect. 3. The most holy place itself. ibid.  
Sect. 4. The Cherubims and Ark. 1086    
CHAP. XVI. The Courts of the Temple. 1088  
CHAP. XVII. The Enclosure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel. 1089  
CHAP. XVIII. The Court of the Women. 1090  
CHAP. XIX. Of the Gazophylacia or Treasuries. Page 1095  
CHAP. XX. The Gate of Nicanor, or the East Gate of the Court. 1098 

Sect. 1. A credible wonder of the brazen Gate. 1111  
Sect. 2. A Sanhedrin sitting in this Gate. 1102    
CHAP. XXI. Of the Gates and Buildings in the Court Wall on the East and South-sides. 1104  
CHAP. XXII. The Chamber or room Gazith, the seat of the great Sanhedrin. 2005 

Sect. 1. The Precedents of the Sanhedrin from the Captivity till its dissolution. 2007    
CHAP. XXIII. The Draw-well-room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2009  
CHAP. XXIV. The Water-gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the room of Abhtines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2011  
CHAP. XXV. The Wood-room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the room Parhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2013  
CHAP. XXVI. The Gate of the firstlings. 2014  
CHAP. XXVII. The Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadlak or of kindling or of the burning fire. 2016  
CHAP. XXVIII. The Gates and buildings in the Court-wall on the North-side. 2017  
CHAP. XXIX. Beth Mokadh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2019  
CHAP. XXX. Of the Gate Beth Mokadh called the Gate of Corban. And of the other Gate of Corban called also the Gate of the Women. Page 2020  
CHAP. XXXI. The room of Salt, of Parvah, and of the washing. 2023  
CHAP. XXXII. The Gate and House Nitsots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of stone Vessels. 2024  
CHAP. XXXIII. The Court of Israel and of the Priests: and the Levites Desks where they sung. 2025  
CHAP. XXXIV. Of the Altar of Burnt-offering. 2029  
CHAP. XXXV. The Contents of the Court betwixt the Altar and the North-side of it: and betwixt the Altar and the Southside. 2037  
CHAP. XXXVI. The space between the Altar and the Porch. 2040  
CHAP. XXXVII. Concerning the vessels and utensils of the Temple. 

Sect. 1. The laver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2042  
Sect. 2. Solomon's ten Lavers. 2044  
Sect. 3. The molten Sea. 2046  
Sect. 4. Basins, Chargers, Dishes, etc. King Ptolemies and Queen Helen's Tables. 2048  
Sect. 5. The Priest's garments. 2049  
Sect. 6. The anointing oil. 2051    
CHAP. XXXVIII. The Emblem of the Divine Glory at the Temple, Ezek. 1. Esay 6. Rev. 4. etc. Explained. 2052  
CHAP. XXXIX. The motions and stations of the Ark and Tabernacle. 2060  
CHAP. XL. 

Sect. 1. The state and fate of the first Temple. 2062  
Sect. 2. The state of the second Temple under the Persian Monarchy. 2063  
Sect. 3. The occurrences of the Temple under Alexander. 2065  
Sect. 4. A brief of the state of the Temple in the times of these Kings. 2067  
Sect. 5. The state of the Temple under the Romans. 2070      

THE INDICES or Alphabetical TABLES belonging to the FIRST VOLUME.  

To the READER.  
READER,  
THE use and advantage of Indices (or Alphabetical Tables) to large and Elaborate Volumes, is great, even in the Judgement of the most Learned and Industrious; among which number, One that speaks the meanest, says, That an Index is the Bag and Baggage of a Book, of more use than honour, even to such as seemingly slight it, secretly using it, if not for need, yet for speed of what they desire to find.— The following Indices, besides the common advantage and use of other Indices,  

1. Show, where to find such Texts of Scripture, Hebrew and Greek words, as also such principal Matters or Things, as are not to be found by the Author's Titles, Chapters, Verses, etc. For as to Scriptures explained, It may be there is neither Chapter nor Verse, or but one of them, or not the words so explained, all which are supplied and made perfect in the Scriptural Index.  
2. They put together such Scriptures, Words, and principal Matters or Things, as are explained or discoursed on in differing and far distant Places, so that at once all that's said to any one Place, Word, or Subject may be seen. This also every where presents the Reader with a Scheme or Body of Matter, Notions, or Explications, upon the same Topick put together; as in Antichrist, Apostles, Baptism, Christ, History, Kingdom of Heaven, Passover, Pentecost, Priest, Sabbath, Sanhedrim, Synagogue, Temple, etc.  
3. These are much sooner read than the two Great Volumes; where the Reader may meet (as is in part intimated) with all the JEWISH Customs, Rites, Affairs, or History, etc. also with all the Chief Matters, concerning Christ, the Gospel, the Apostles, and the first Gospel Age and Church; And how great a help is this to them that have but little time, and cannot read the whole, much less put things of the same kind, which lie remote, altogether? Which was peremtorily necessary in order to knowledge, there being no Works or Writings in the World of the same kind beyond these for illustrating the Scriptures by Jewish Learning. Thus much for the Indices.   
Reader, I must further tell thee, That though this Learned Author seems several times to have the same Things over again, yet I think it is almost always with some improvement by adding new Matter.  
I must also desire thee to correct the Errors of the Press, especially those that refer to the right Numbering of the Pages, which will be of high advantage and use referring both to the Book and the Indices: Remembering that wherever a Star or Asterisk follows any Quotation, or Head in these Indices, it shows it is to be sought for in the Postscript of the Temple, at the later end of the First Volume.   

ERRATA.  
IN the Harmony Chronicle and Order of the New Testament; at the second B. in the first Alphabet for Page 1. read 201. and so on to 205. at the first C. in the first Alphabet for p. 7. r. 207. and so on to 231. between p. 260. and 262. r. 261. at the second O. in the second Alphabet for p. 296. r. 297. and so on to 302. for five pages. At the second S. in the second Alphabet for p. 339. r. 329. and so on for the three following pages. In the Harmony of the Four Evangelists; at the first P. in the third Alphabet for p. 455. r. 487. at the second P. in the third Alphabet for p. 490. r. 489. at the second I. in the fifth Alphabet for p. 809. r. 811. In the Temple Service, at the second F. in the sixth Alphabet for p. 961. r. 971. and so 972, 973, 974. for three following pages.  
Page Line Read. 21 48 horses. 22 17 fifteen. 23 5 vers. 21. 41 11 Lord. 43 43 upon. 44 26 swarmed.  38 Daughter. 49  running Title. Judges. 63 7 Psal. 66. 6. 97 34 Isa. 7. 8. 103 18 Pileser. 117 40 Prolegom. 128 21 1 Kings.  2● 1 Kings. 222 2 Luke Cap. VI 229 6 Tenet. 234 30 Mark for Mary. 253 ●8 hungering. 258 51 thought. 262 17 There. 289 44 Trajan. 293 64 James. 319 3 conflux. 386 46 1 Kings 15. 28. 387 24 1 Kings 22. 51. 393 31 2 Sam. 7. 21.  54 Pymandro. 397 30 two. 400 40 of. 418 45 received.  49 in Jehoiakim. 419 12 at liberty. 452 56 Urbes. 455 38 performance. 462 44 violence.  49 Prophets. 474 22 translated. 475 25 purpose. 477 29 before. 479 50 seizure. 488 26 continuance. 496 49 Jephthah. 499 42 should. 521 3 foregoing. 541 7 Sidonians. 572 36 deal under. 592 52 Text. Judea. 640 30 word. 795 42 was. 796 15 disposal.  22 profit. 819 4 Tiberias. 850 7 horseback. 877 12 Chap. XI. 904 50 succession. 999 24 sure. 1014 19 the. 1017 17 Tribe. 1056 59 2 Kings 11. 16. * 1057 30 Jer. 31. 40. *  34, 35 sense in this place. * 1059 ult. already. * 1062 5● it is to be. *   

The First TABLE, of Scriptures Illustrated, Explained, or Reconciled; in whole or in part: with an Appendix of such as are Differently Read from the ordinary Translation, in the First Volume.  

GENESIS.  Ch. vers.  Page 1. 1, etc. SOME passages of the Creation. 1, etc. 3. 15. The Seed of the Woman shall bruise, etc. 1023 5. 5, 8, 11, 14, 17, 19, 27. And he died. 7 6. 2. The Sons of God, etc. 5, 995 8. 22. Day and night shall no more cease. 6 11. 26. — begat Abram, Nahor and Haran. 11 22. 6, 9 This was a type of what Christ did. 267 32. 2. Mahanaim. 1019 35. 2. Be clean; put for baptism. 465 37. 10. I and thy Mother; whereas the Mother was dead. 444 46. 27. Seventy Souls; Acts 7. 14. Seventy five Souls: reconciled. 489, 781 49. 22. A fruitful bough by a Well. 598  27. Benjamin shall ravin as a Wolf; understood of the Altar. 2031. * 
EXODUS.  Ch. Vers.  Page 1. 21. GOD, he made them Houses, 23 3. 6. As quoted in Luke 20. 37. cleared. 701 8. 9 Glory over me, what? 705 12. 6. Kill it between the two Evenings. 955  35, 36. Borrowing Egyptian Jewels, though not be restored, no sin. 709 15. 25. The Decree at Marah, what? 710 23. 17. Three times in the year all thy Males shall appear before the Lord. At what age this was to be. 2015. * 30. 13. Half a Shekel for redemption. 240 
NUMBERS.  Ch. vers.  Page 5. 17. DUst that is in the Floor of the Tabernacle, that was to be put into the waters of Jealousy; whence taken. 1080. * 10. 35. Nun the Hebrew Letter, writ the wrong way; what? 34 14. 33, 34. Wander forty years. 43 24. 8. He shall eat up the Nations, etc. 214  24. Chittim put for Italy or Rome. 348   shall afflict Ashur— Heber. 424   Accomplished. 204 33. 31, 32. They departed from Moseroth, etc. and Deut. 10. 6, 7, 8. compared and reconciled. 38, 39 
DEUTERONOMY.  Ch. vers.  Page 1. 26, 27, 34, 35, etc. THE guilt of foregoing Men laid upon these. 38 8. 3. By every thing that cometh out of the Mouth. 496   Man shall not live by bread alone. 505 10. 6, 7, 8. Took their Journey from Beeroth, etc. and Numb. 33. 31, 32, etc. compared and reconciled. 38, 39 17. 15. Thou mayst not set a stranger over thee. 255 18. 15. About the Prophet that was to come. 525  18. A Prophet, for a succession of Prophets. 239 22. 8. When thou buildest a new House, thou shalt make a Battlement for thy Roof, etc. 1069. * 
JUDGES.  Ch. vers.  Page 10. 6, 7, 8. EIghteen years; when the eighteen years began. 50 
1 SAMUEL.  Ch. vers.  Page 3. 3. ERE the Lamp of God went out in the Temple of the Lord. 1082. * 7. 2. Twenty years; when it was above forty years. 758 
2 SAMUEL.  Ch. vers.  Page 14. 8, 9, 10. THE iniquity be on me, etc. 65 24. 1. And the Lord moved David, and 1 Chron. 21. 1. compared. 68  9 And there were in Israel eight hundred thousand, and 1 Chron. 21. 5. reconciled. 68  13. Shall seven years' famine, and 1 Chron. 24. 12. reconciled. 68 
1 KINGS.  Ch. vers.  Page 1 1. DAvid was decrepit, and on his bed at Solomon's first Crowning, but in the midst of his Commanders, 1 Chron. 23. 1. at his second Crowning; reconciled. 69 7. 15. Two Pillars of Brass of eighteen cubits high a piece. And Jer. 52. 21. reconciled with 2 Chron. 3. 15. 128, 1074. *  16. The height of one Chapter was five cubits, etc. and 2 Kings 25. 17. reconciled. 128, 1074. *  18. The Chapiters' were above the Pomegranates, explained. 1075. *  19 And the Chapiters' that were upon the top of the Pillars were of Lilly-work in the Porch, four cubits. 1075. *  20. The Pomegranates were two hundred in rows round about; and Jer. 52. 23. which says, that there were ninety and six Pomegranates on a side; reconciled. 1075. *  23, 26. The brazen Sea contained two thousand Baths; but in 2 Chron. 4. 5. its said, that contained three thousand; reconciled. 2046. * 8. 64. The same day did Solomon hollow the middle of the Court that was before the House of the Lord. 2030. * 14. 20. Reconciled. 387 15. 25.    28, 33. 2 Chron. 16. 1. reconciled. 386 16. 23, Reconciled. 387  29.   17. 1. These years, and Luke 4. 25. compared, reconciled. 620 18. 1.   22. 5. Ahazia began to Reign in the seventeenth year of Jehoshaphat, and 2 King. 1. 17. he died in the second year of Jehoram the son of Jehoshaphat; reconciled with 2 King. 8. 16. 2 Chron. 21. 1.  
2 KINGS.  Ch. vers.  Page 1. 17. And Chap. 22. vers. 51. reconciled with Chap. 8. vers. 16. and 2 Chron. 21. 1. 387 3. 1.   8. 16. And 2 Chron. 21. 1. reconciled with Chap. 1. vers. 7. and 3. 1. and 22. 51. 387  17. And 2 Chron. 22. 1, 2. reconciled. 387  26. Reconciled. 387 9 29.   11. 6. The Gate Sur; where situate. 1100. *  8. Ranges; what? 1100, 1101. *  16. She went by the way by which the Horses came into the Kings-house; distinguished from Nehem. 3. 28. and Jer. 31. 40. 1056, 1057. * 12. 9 Took a chest, and set it besides the Altar, 2 Chron. 24. 8. They made a chest and set it without; reconciled. 2022. *  13. How be it there were not made vessels of Gold or vessels of Silver of the money, 2 Chron. 24. 14. They brought the rest of the money, whereof were made vessels of Gold and Silver; reconciled. 2022. * 15. 30, 33. Reconciled. 388  35. The higher Gate of the House of the Lord; what? 1098. *  27, 33. In the two and fiftieth year of Ahaziah; reconciled. 388 16. 14. And he brought the brazen Altar, which was before the Lord,— and put it on the North-side of the Altar. 2036. * 24. 8, 9 Jehoiachim reigned three months, and 2 Chron. 36. 9 compared and reconciled. 122 25. 17. And the height of one Pillar was eighteen Cubits, and 1 Kings 7. 15. and Jer. 52. 21. reconciled. p. 1074. * Of the height of the Chapiters', &c. reconciled with 1 King. 7. 16. and Jer. 52. 22. 128, 1074. * 
1 CHRON.  Ch. vers.  Page 7. 21. BOrn in the Land, i. e. in Egypt. 22 21. 1. Compared with 2 Sam. 24. 1. 68  1, 5, 12. Satan.— 1100000 men— three years' famine— compared and reconciled with 2 Sam. 24. 1, 9, 13. 68 23. 1. When David was old he made Solomon King; reconciled with 1 Kings 1. tot. 69 
2 CHRON.  Ch. vers.  Page 3. 9 HE overlaid the upper Chambers with Gold. 1085. *  15. Two Pillars, thirty five cubits high; reconciled with 2 Kings 7. 15. & 25. 17. Jer. 52. 21. 128, 1074. * 4. 5. The brazen Sea contained two thousand Baths; but in 1 Kings 7. 23, 26. it is three thousand; reconciled. 2046. * 16. 1. In the six and thirtieth year, and 1 King. 13. 28, 33. reconciled. 386 21. 1. Reconciled with 2 Kings 1. 7. & 3. 1. and 1 Kings 22. 51.— 2 Kings 8. 16. 387  20. Ahaziah two years older than his Father; reconciled. 387 22. 1.    8, 9 About the death of Ahaziah; compared and reconciled with 2 Kings 9 27. 88 23 5. Gate of the Foundation; what. 1100, 1101. *  15. Horse-Gate; distinct from that mentioned, Nehem. 3. 28. Jer. 31. 29. 1057. * 24. 8, 14. Made a chest and set it at the Gate of the House of the Lord; reconciled with 2 Kings 12. 9 2022. * 27. 3. He built the high Gate of the Lords house. 1098. * 35. 3. Put the holy Ark in the house which Solomon the Son of David did build. 1087. * 36. 9 Jehoiachin reigned three months ten days; compared and reconciled with 2 Kings 24. 8, 9 122 
EZRA.  Ch. vers.  Page 2.  And Nehem. 7. differ much. 145  64. Reconciled with what goes before. 216 6. 4. With three rows of great Stones. 1066. * 
NEHEMIAH.  Ch. vers.  Page 3. 28. THE Horse Gate, distinct from that mentioned, 2 Kings 11. 11. 2 Chron. 23. 15. 1057. * 7.  And Ezra 2. differ much. 145 
JOB.  Ch. vers.  Page 1. Beginning, several things.  23  6. And Gen. 6. 2. Sons of God, what? 995 
PSALMS.  Ps. vers.  Page 2. 6, 7, etc. DAVID and CHRIST designed. 62 4.  The occasion and scope. 67 6.  When composed. 63 9  Penned upon the Victory over Goliath. 55 34.  A most accurate Acrostic. 57 42.  Made on the Banks of Jordan, when David fled from Absolom. 66 43.  56.  The occasion. 56 58.  Penned upon david's not destroying Nabal. 58 60. 6. Measuring the Valley of Succoth; what? 63 68  Made upon the removal of the Ark. 62 88  The oldest Writings the world hath Penned under Israel's afflictions in Egypt. 23 89.  105. 28. They rebelled not against his Word. 707 108.  Made upon Abishais Victory of 18000. 63 118. 22. The Stone which the Builders refused. 761 118. 27. Bind the Sacrifices with cords to the Horns of the Altar. 2033. * 120. etc. Psalms of Degrees, why so called. 111 136.  the whole. Durableness of God's mercy; mentioned twenty six times, and why? 37 
ISAIAH.  Ch. vers.  Page 7. 8. WITHIN sixty five years, etc. this was fulfilled when Samaria was planted with Foreiners. 97, 112 9 1. Fully explained, compared, and harmonized with Matth. 4. 15. 622, to 624 10. 9, 11. & 14. 28. Compared and reconciled. 104  33, 34. The more ancient Jews understood it of the destruction of their State near the coming of Christ. 460 11. 4. Man of sin, taken from this place. 297 21. 7, 9 Differing Chariots against Babel. 134 28. 11, 12, 13. The accomplishment in Acts 3. 19 757 53. 4, 5. The ancient Jews say it speaks of Christ. Reconciled to the Gospel quotations. 642, 643 54. 13. All thy children shall be taught of God. 224, 272 61. 1. — bound— to captives— Luck 4. 18.— blind— bruised; compared and reconciled. 617, to 619 
JEREMIAH.  Ch. vers.  Page 10. 11. THE place is Chaldean Language; and why? 304 20. 2. Then Pashur smote Jeremiah the Prophet, and put him in the stocks— in the House of the Lord. 2017. * 25. 10. Sound of millstone, and light of candle, put for the Feast of Circumcision. 421 26. 10. The new Gate; what? 1098. *  11, 12. Compared with Zach. 1. 12. Seventy years will be showed to differ. 141 29. 10.   31. 40. The Horse Gate; distinct from that mentioned, 2 Kings 11. 16. 2 Chron. 35. 15. 1057. * 35. 4. Which was by the Chamber of the Princes; what's meant by Princes. 1063. * 36. 10. The new Gate; what? 1098. * 45. 1. In the fourth year of Jehoiakim. 131 51. 36, 42. Sea for multitude of people. 343 52. 21. The height of one Pillar was eighteen cubits; reconciled with 2 Chron. 3▪ 15. 128, 1074. *  22. The Chapter was five cubits; but 2 Kings 25. 17. its said to be three cubits; reconciled. 128  23. There were ninety and six Pomegranates on a side; and 1 Kings 7. 20. that says there were two hundred; reconciled. 1075. *  28, 29. About the years of Nebuchadnezzers captivating the Jews; a difficulty explained. 129, 130 
EZEKIEL.  Ch. vers.  Page 8. 3, 5. IMAGE of Jealousy; what? 2017. *  14. Weeping for Tammuz. 2018. * 42. 20. The Square here is Spiritual and Mystical. 1051. * 44. 2. This Gate shall be shut,— and no man shall enter in by it; what Gate? 1079. * 46. 21, 22. In the four corners of the Court, there were Courts joined. 1092. *  23. The new building was made with boiling places. 1092, 1093. * 47. 1, etc. Living waters; what the Phrase alludes to. 2011. * 
DANIEL.  Ch. vers.  Page 7. 18, 27. KIngdom to the Saints of the most High; what? 301 12. 2. A Testimony for Christ's raising the dead at the general Judgement. 679 
HOSEA.  Ch. vers.  Page 1. 2. Three Hoseas. 93 5. 1. Ye have been a snare— and a net— 456 
AMOS.  Ch. vers.  Page 5. 26. MOloch— Chiun— Remphan— and Acts 7. 43. collated and harmonized. 783, 784 
OBADIAH.   vers.  Page  3. Dwellest in the clefts of the Rocks. 456 
ZECHARIAH.  Ch. vers.  Page 1. 12. And Jer. 25. 11, 12. & 29. 10. Seventy years shown to differ. 141 11. 7. Beauty and Bands. 246 12. 11. Hadad Rimmon, i. e. The sad shout of Rimmon, and why? 46 14. 4. Mount of Olives cleave in the middle. 254  16. Somewhat explained. 253 
MALACHI.  Ch. vers.  Page 1. 2, 3. WAS not Esau jacob's Brother? 15 3. 1, 2, 3. Fulfilled by Christ. 213, 551 
MATTHEW.  Ch. vers.  Page 2. 6. BEthlem in the Land of Juda, Bethlem Ephrata, Mic. 5. 2. reconciled. 440, etc.   Art not the least— Though thou be little; reconciled. 441, etc. 3. 11. I indeed baptise you, etc. and Mark 1. 8. Luke 3. 16. harmonized. 463, 464 4. 15. The Land of Zabulon, etc. compared and harmonized, with Isa. 9 1. 622, to 624 5. 22. Raca; what? 1003 6. 1. What the Latin Translation of it. 1018  5. Jewish hypocritical Prayer, reproved. 1024 8. 18, to 22. And Luke 9 57, to 62. Matthew speaks of two, Luke of three that would follow Christ; whether the same story. 230  28. Two possessed with Devils; and Luke 8. 27. reconciled. 230, 231 10. 5. Into any City of the Samaritans do not enter. 280  9, 10. Nor money in your purses. 551, 948 11. 23. O Capernaum which art exalted unto Heaven, etc. 232 12. 5. Priests in the Temple profane the Sabbath, and are blameless. 959  40. Three days and three nights, whereas it was but two nights, one whole day, and two small parts of two more; reconciled. 269 18. 12. Ninety nine and one, a Jewish speech. 241  18. Binding and losing; what? 238 20. 1, etc. Labourers in the Vineyard. 249  30. Two blind Men, etc. and Mark 10. 46. reconciled. 230, 231 21. 12. Overthrew the money changers. 213  14. Came to him in the Temple. 1089. *  15. Children crying in the Temple. 1089. *  21. — remove Mountains; what? 254 23. 2. Scribes and Pharisees sit in Moses chair. 654  2, 4, 7, 9, 16, 23, 27, 29. Illustrated from the Jewish Writers. 255, 256  35. Zacharias son of Barachias. 2040, 2041. * 24. 7. With what goes before and follows after. 361  7, 8, 9 Nation shall rise against Nation, etc. reconciled with Luke 21. 12. 335  14. Then shall the end come. 332, 333  15. Abomination of desolation. 337  16. Flee into the Mountains. 337  29, 30, 31. The terrible things mentioned here, and in the whole Chapter denotes the destruction of Jerusalem, rejection and misery of the Jewish Nation; demonstrated. 243, 257 25. 33. He shall set the sheep on his right hand, etc. 2006. * 26. 64. Son of Man sitting on the right hand of Power. 2006. * 27. 6. It is not lawful to put it into the Treasury. 2021. *  7. They bought with them the Potter's field, and Acts 1. 18. reconciled. 744  9 Quotes Jeremy for Zechery, whence some question the purity of the Text, easily resolved. 264, 265  45. And Luke 23. 47. reconciled. 504 27. 51. The Veil of the Temple was rend in twain. 1085. *  53. An observation. 269 28 1. In the end of the Sabbath. 746 
MARK.  Ch. vers.  Page 1. 8. I Have baptised, and Matth. 3. 11. Luke 3. 16. harmonized. 463, 466 8. 33. Get thee behind me Satan. 510, 511 9 23. All things are possible to him that believeth. 254 10. 46. One blind Man begging, and Matth. 20. 30. reconciled. 230, 231 11. 13. Jesus looked for Figs, and cursed the Tree for having none, and the time of Figs was not yet come. 253 15. 25. It was the third hour, and John 19 14, 16. reconciled. 266, 267  43. Joseph of Arimathea, an honourable Counsellor. 2014. * 16. 15. To every Creature. 272 
LUKE.  Ch. vers.  Page 3. 16. I Baptise you with Water, and Matth. 3. 11. and Mark 1. 8. harmonized. 463, 466  16. And John 1. 25, 26, 27. shown to be differing. 463  36. Cainan, who never was in being; harmonized. 13 4. 1. Full of the Holy Ghost. 499, to 501  18. He hath anointed me to Preach the Gospel to the poor, to heal the broken hearted, etc. compared and reconciled with Isa. 61. 1. 617, to 619  25. Heavens shut up three years and six months; and 1 Kings 17. 2. & 18. 1. reconciled. 620 5. 1, to 12. About the calling of the Apostles; reconciled with Matthew and Mark. 216, 217 6. 1. Second Sabbath after the first. 222 8. 2. Marry Magdalen, was Mary the Sister of Lazarus. 227  27. A certain Man possessed, etc. and Matth. 8. 28▪ reconciled. 230, 231  55. Charged them that they should tell no man; why? 225 9 1. He gave them power over Devils. 239  57, to 62. Here are three that would follow Christ, Matthew (Chap. 8. vers. 18, to 22.) speaks but of two. 230 10. 18. Satan's falling from Heaven; what? 244  29, 30. A neighbour; who? 244 11. 41. Give alms— and all things are clean. 843 13. 33. A Prophet cannot perish out of Jerusalem. 247 14. 8. Sat not down in the highest room, etc. 247 16. 20. The rich Man and Lazarus. 247 18. 13. Standing and looking downward. 247 21. 12. But before all these shall they lay their hands on you, and Matth. 24. 7, 8, 9 reconciled. 335 22. 52. Captain of the Temple; what? 1060. * 23. 39, etc. One of them railed on him; reconciled with Matth. 27. 44. 230, 231  47. A righteous Man; Matth. 27. 45. The Son of God; reconciled. 504 
JOHN.  Ch. vers.  Page 1. 1. THE Word, why Christ was so called. 393  25, 26, 27. I baptise, etc. and Luke 3. 16. showed to be differing. 463  27. Unloosing the shoo-latchet. 212  33. How John could be said both to know and not to know Jesus. 472, 473 2. 15. Drove them all out of the Temple. 1089. * 3. 22. Jesus baptised. reconciled. 217 4. 2. He baptised not. reconciled. 217 6. 20. These things spoke Jesus in the Treasury. 1096. * 7. 25. Out of Galilee ariseth no Prophet. 411 8. 3, etc. Woman taken in adultery. 243, 244  56. Abraham to see my day, etc. 13 9 27. Will ye be his Disciples. 246 11. 39 He had been four days dead. 251  48. If we let him alone, all men will believe, etc. 469 13. 2. The Supper there mentioned was not the Passover. 709  18, 26, 27. This concerning Judas was before Christ eaten the Passover Supper. 258  23, 28. Leaning in the bosom of Jesus. 960 14. 30. The Prince of this World cometh, and hath nothing in me. 511 18. 28. Misunderstood about the time of Christ's eating the Passover. 260, 955 19 14, 16. About the sixth hour; and Mark 15. 25. reconciled. 266, 267 20. 22, 23. He breathed on them, and said, whose sins ye remit, etc. 278, 301 
The ACTS.  Ch. vers.  Page 1. 18. JUDAS purchased the field; and Matth. 27. 7. reconciled. 744  25. Went to his place. 37 3. 2. The Gate of the Temple, which is called Beautiful. 1091. * 4. 1. Captain of the Temple; what? 1060. * 7. 7. Two quotations in one. 451  14. Seventy five Souls, Gen. 46. 27. Seventy Souls; reconciled. 489, 781  43. Moloch, Remphan, etc. and Amos 5. 26. collated and harmonized. 783, 784 7. 58. The witnesses laid down their clothes, etc. 2007. * 13. 20. Four hundred and fifty years; reconciled with Judges 3▪ 8, 11. 43 16. 15, 33. Children baptised with their Parents. 277 18. 7. Whose House joined hard to the Synagogue. 315 19 3, 5. About rebaptising. 298, 299  8, 10. Two years three months; reconciled with Chap. 20. vers. 31. 300  33, 34. Alexander, whom they drew out etc. 306 20. 31. Three years; reconciled with Chap. 19 vers. 8, 10. 300 21. 21. Teaching all the Jews to forsake Moses, etc. 319  26, 27, 28. Concerning Paul's bringing Greeks into the Temple; what part of the Temple it was? 1094. *  27, 28, 30, 31. The fury of the Jews against Paul. 319 23. 5. I witted not that he was the High Priest. 320 26. 24. Thou art besides they self. 311 
ROMANS.  Ch. vers.  Page 9 14, 15. I Will have mercy on whom I will, etc. harmonized with Mal. 1. 2, 3. 15 
1 CORINTHIANS.  Ch. vers.  Page 1. 17. CHRIST sent me not to baptise. 217 6. 2. Saints shall judge the World. 301 7. 14. How Children were computed holy. 203 10. 4. They drank of the rock that followed them. 711 11. 10. The Woman to have power on her Head, because of the Angels. 302, 303  25, 28. With the context, about the calling of the Jews. 376, 377 12. 3, 4. No man speaking by the Spirit of God can call Jesus accursed, etc. 303 14. 4. He that speaketh a Tongue edifieth himself. 285 15. 29. Baptism, for Death and Martyrdom. 250, 841  32. Fought with Beasts, etc. 299 16. 9 Great and effectual door opened. 300  22. Anathama Maranatha. 304 
2 CORINTHIANS.  Ch. vers.  Page 8. 18. WHO the two Brethren were. 310, 311 10. 10. For his Letters are weighty, etc. 311 11. 24. Forty stripes save one. 901  25. A day and a night in the deep. 321 12. 2. Whether in the body, I cannot tell. 877▪ 878 
GALATIAN.  Ch. vers.  Page 4. 26. JERUSALEM from above. 455 5. 2. If ye be circumcised, Christ shall profit you nothing. 319 
EPHESIANS.  Ch. vers.  Page 2. 2. PRINCE of the power of the air. 509 5. 26, 27. Without spot or wrinkle. 325  29. Men ought to love their Wives as their own body. 325 
PHILIPPIANS.  Ch. vers.  Page 3. 2. Dogs, concision. 326  19 Whose God is their belly. 222 4. 3. Women labouring in the Gospel. 294 
COLOSSIANS.  Ch. vers.  Page 1. 23. PREACHED to every Creature. 272 4. 16. Epistle from Laodicea; what? 326 
2 THESSALONIANS.  Ch. vers.  Page 2. 6, 7. WHAT withholdeth— and that letteth will let. 298 
1 TIMOTHY.  Ch. vers.  Page 1. 4. ENDLESS Genealogies; what? 308 3. 12. Let the Deacons be, etc. 308  15. Ground and Pillar of Truth. 309 5. 17. Let the Elders be counted worthy of double honour, etc. 308 
2 TIMOTHY.  Ch. vers.  Page 1. 15. ALL in Asia are turned from me. 341 3. 8. Jannes, and Jambres. 1005, 1006 4. 10. Crescens to Galatia. 322, 323  13. Cloak. 316 
TITUS.  Ch. vers.  Page 3. 9 ENDLESS Genealogies. 308 
HEBREWS.  Ch. vers.  Page 7. 3. SEM, without Father, etc. 11 10. 29. Blood of the Covenant wherewith he (i. e. Jesus Christ) was sanctified. 331, 332 11. 21. Blessed both the sons of Joseph. 22 12. 16. For his Polygamy Esau is called a fornicator. 15 13. 12. The place of Execution without the City applied to Christ's sufferings. 267 
JAMES.  Ch. Vers.  Page 5. 8, 9 COMING of the Lord draweth nigh; Behold the Judge standeth at the door. 332, 333  14. Anointing the sick with Oil. 333 
1 PETER.  Ch. vers.  Page 3. 19 SPIRITS in prison; what? 336  21. Baptism doth now save us. 336 4. 7. The end of all things is at hand, for the desolation of the Jewish Nation. 335 
2 PETER.  Ch. ves.  Page 1. 14. I Must shortly put off this Tabernacle. 338 2. 1. Damnable Heresies. 338 
1 JOHN.  Ch. vers.  Page 2. 16. LUST of the Flesh, of the Eye, and pride of Life. 211, 692 5. 6, 8. Spirit, Water, and Blood. 517 
JUDAS.   Vers.  Page  8. FIlthy dreamers. 371  9 Michael the Arch Angel contending, etc. A story currant among the Jews. 338 
REVELATIONS.  Ch. vers.  Page 2. 10. WHO that Jezabel might be. 787 7. 6. Manasseh, for Moses. 45 10. 6, 7. He swaer by himself that liveth, etc. 345 11. 1, 2. The holy Ground, not bounded or measured, and why? 1051. *   

An Appendix of some Places of Scripture differently Read from the ordinary Translation.  

GENESIS.  Ch. vers.  Page 44. 15. CAN make a very strict inquiry. 20 
EXODUS.  Ch. vers.  Page 18. 6. I Jethro thy Father in Law come to thee, not am come to thee. 711 
DEUTERONOMY.  Ch. Vers.  Page 8. 3. BY every thing that cometh out of the mouth. 496 33. 6. Not die the second death. 39 Text Marg. 
JUDGES.  Ch. vers.  Page 1. 8. AND the Children of Judah warred against Jerusalem, and took it, and smote it. 44 
1 SAMUEL.  Ch. vers.  Page 7. 2. Then, not and. 54. Text. Marg. 
2 KINGS.  Ch. vers.  Page 5. 18. WHEN my Master hath gone, and hath bowed. 86 6. 23. Came no more as yet into the Land. 86 
1 CHRON.  Ch. vers.  Page 7. 21. FOR the men of Gath, who were born in the Land, slew them, for they came, etc. 22 19 7, 18. Thirty two thousand men with Chariots. Seven thousand men with Chariots. 63 
2 CHRON.  Ch. vers.  Page 22. 2. A Haziah was the son of the two and forty years. 387 
EZRA.  Ch. vers.  Page 6. 3. THREE Houses of hewn stone, what? 1066. * 10. 15. Stood against this matter. 144 
JOB.  Ch. vers.  Page 1. 5. AS the days of their Feasting went about. 23 
PSALMS.  Ps. vers.  Page 52.  Title, David came. 57 Text. Marg. 58. 9 As he lively, so the wrath. 58 
ISAIAH.  Ch. vers.  Page 11. 4. Wicked one, for the Romans. 424 
JEREMIAH.  Ch. vers.  Page 89. 3. Rab-Mag, or the Great Mag. 437 
DANIEL.  Ch. vers.  Page 9 27. WITH many in one week and half that week. 136 
LUKE.  Ch. vers.  Page 1. 17. In the wisdom of the righteous. 409 1. 57 Had magnified Mary. 420. Text. Marg. 
JOHN.  Ch. vers.  Page 5. 39 Ye search, Indicatively. 664, 684 12. 3. Ma●y which had anointed. 249  7. She hath kept it. 251 
The ACTS.  Ch. vers.  Page 1. 2. How to be pointed, and read. 734  4. Variously rendered. 737 14. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 292 21. 27. As the seven days were to have been accomplished. 319 
1 THESSALONIANS.  Ch. vers.  Page 5.  Postscript, from Athens, but it was writ from Corinth, not from Athens, demonstrated. 296 
2 THESSALONIANS.  Ch. vers.  Page 3.  Postscript, not from Athens but Corinth. 296, 297   

A Second Table of AUTHORS, or their WORKS, Quoted in the First Volume.  

A.  
ABarbinel.  
Aben Ezra.  
Abraham Zaccuth.  
Ado.  
Alphesi.  
Ammonius.  
Appianus.  
Aquila.  
Aquinas.  
Aristeas.  
Aruch, and the Author of the Aruch.  
Athanasius.  
Augustinus, or S. Augustine.   

B.  
BAal Hatturim.  
Baal Turim.  
Baronius.  
Beda.  
Bellarmine.  
Berosus.  
Beza.  
Brucioli.  
Buxtorfius.   

C.  
CAjetan.  
Calvin.  
Camerarius.  
Cassiodorus.  
Chaldee Paraphrast.  
Chemnitius.  
Chrysostom.  
Clemens Alexandrinus.  
Crantzius.  
Cyprian.  
Cyrill.   

D.  
DAmascen.  
David Kimchi.  
De Dieu.  
Diodorus Siculus.  
Dion.  
Dion Cassius.   

E.  
EGesippus.  
Elias Levita.  
Epiphanius.  
Erasmus.  
Eusebius.   

F.  
FUller.  
Funccius.   

G.  
GAlatine.  
Galatius.  
Gellius.  
Gemara Gemarists of jerusalem, Babylon.  
Grotius.   

H.  
HErodian.  
Herodotus.  
Hierom.  
Hilariy.  
Hottinger.   

I.  
JAnsenius.  
Ignatius Martyr.  
jonathan ben Uzziel.  
jonathan the Chaldee Paraphrast.  
josephus.  
Irenoeus.  
jucasin or juchasin.  
justin.  
justin Martyr.   

K.  
KImchi, David.   

L.  
a LApide.  
L'empereur Constantine.  
Levi Gershom.  
Lorinus.  
L●●lolphus.  
Lyra.   

M.  
MAccabees, Maccabeus.  
Maimony, or Maimonides.  
Maldonat.  
Marlorat.  
Martial.  
Massoeus.  
Massoreth.  
Mela.  
Midras' Tillin.  
Mishnah.  
Montanus.   

N.  
NIcephorus.  
Nobilius.  
Nonnus.   

O.  
ONkelos.  
Onuphrius.  
Origen.  
Orosius.   

P.  
Persius'.  
Petitus, Sam.  
Plautus.  
Pliny.  
Polybius.   

R.  
RAbbi Abuhabh.  
R. Alphes.  
R. Ahiba.  
R. Esaiah.  
R. Hounes.  
R. jochanan.  
R. jonah.  
R. jose.  
R. Iose, the son of R. Ben.  
R. joseph.  
R. joshua, Ben Levi.  
R. Ishmael.  
R. judah.  
R. Levi; & Levi Gershom.  
R. Manahem.  
R. Nathan.  
R. Nissen.  
R. Oshua.  
R. Saadias'.  
R. Samuel.  
R. Samuel, Bar Nachaman.  
R. Samuel Lanjado.  
R. Solomon.  
Rabbins.  
Rabennhaccadosh.  
Rambam.  
Rabanus Maurus.  
Rasi.   

S.  
SAlmeron.  
Sanctius.  
Seder Olam.  
Simeon the Metaphrast.  
Siphri.  
Sozomen.  
Strabo.  
Suetonius.  
Suidas.  
Surius.   

T.  
TAcitus.  
Talmud, of Babylon. jerusalem.  
Tanchum. Tanchuma.  
Targum of jerusalem.  
Tatianus.  
Tertullian.  
Theodotion.  
Theophilact.  
Tollet.  
Translation 

Arabic.  
Beza's.  
English.  
Erasmus'.  
French.  
Geneva.  
Old English.  
Spanish.  
Septuagint.  
Syriack.  
Tigurine.  
Vulgar.  
Vatablus his.     

V  
VAlla.  
Version 

Arabic.  
Beza's.  
English.  
French.  
Geneva.  
Old English.  
Spanish.  
Septuagint.  
Syriack.  
Tigurine.  
Vulgar.  
Vatablus, his.    
Victor Antiochenus.  
Virgil.   

X.  
XEnophon.  
Xiphilinus.   

Z.  
ZAcchuth.  
Zohar.    

A Third Table of Hebrew Words, etc. and one of Greek Words annexed; in both which the words are less or more Explained, or Illustrated.  

א  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes wanting in words, and sometimes not, and why. 417  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why writ less than the rest of the Letters. Page 29  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how to be read. 44  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fools, for the Mighty. 123  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God speed. 339  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting in it, say the Jewish Writers doth denote Five things wanting in the Second Temple, which were in the First. 408  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Man of the Mountain of the House; what kind of Officer? 551  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thousand, Princes. 442  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Physician, in the Chaldee Tongue. 82   

ב.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hebrew very frequently put casually. Page 495  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly for a Daughter, and why? 78   

ד.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dukan, what and of what use? Page 1074. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sleeping, the Jews ordinarily used for dying, when a fair and comfortable death. 280   

ה.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Jewish Writers, denotes Five things wanting in the Second Temple, which were in the First. Page 408  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated kindling, etc. 2016. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most strange word. 35, 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a scornful word. 36   

ו.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it writ less than the rest of the Letters, and why. 29   

ח.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Jews by this word used to express great Professors of Religion. Page 326  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for a Sin offering. 3. and Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gate, of a twofold construction, and derivation. 1099. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chel, what? 1089, 1099. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly. 406   

ט.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 1084. *   

כ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what? Page 2031. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Chapter, how rendered! 1074. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the original of the Name Chaldeans. 13  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nun, is writ the wrong way. 34   

ל.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pointed after an extraordinary manner. Page 39  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not revoke it. 95  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what? 144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind and lose, a Jewish Phrase. 238   

מ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Moses, Rev. 7. 6. Page 45  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood of the Kingdom of Asa, etc. 80  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained out of the Taimud. 1068. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libertini. 279  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used infinitely among the Hebrew Writers to signify Christ. 530   

נ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written the wrong way in some words, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Page 34, 999  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Houses, Ranks, or Rows of Stones or Timber. 1066. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nitsots, sparkling. 2024. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Virgin, etc. 419   

ס.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 porticus, Cloister Walks or Rows, rather than Porch. Page 1060, 1061. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the Chalde● and Rabbins explain it. 2046. *   

ע.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meek, humble. Page 617   

פ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies both to open and unloose. Page 420  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposed to be one not two words, and the more Emphatical for that. 617, etc.   

צ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be of the Neuter Gender. Page 441   

ק.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doubtful signification, and diversely interpreted. 1092. *   

ר.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Woman's Veil, also power and dominion. Page 302, 303  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the open sides, or towards the open air. 1075. *   

ש.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shibta, the Jews say it was an evil Spirit; it may be it was nothing but Convulsions, the disease. Page 239  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what kind of Friend. 585, 586  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wine, or any thing that will cause drunkenness. 398. Marg.    

The TABLE of Greek Words in the First Volume.  

Α.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered as noting an Action past. Page 249  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify a Man's setting himself to do evil. 580  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, when he had unfolded the Book. 606, 607  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Branch. 422  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how used by the Seventy. 399. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes denote the end and intention of a thing. 519  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above. p. 392. Variously rendered. 561, 562  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes does not stand so much in the force of Re, again, but it stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privativa. 758  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a restitution to a former estate, also a fulfilling or accomplishing. 758  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted with reference to restraint. 328  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divorce, etc. 419. Text and Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Governor of the Feast, three words in one. 539. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 4. 8. The great Men of the Sanhedrin. 1063. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies reciprocally himself. 482   

Β.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a Royalist) what the Name, p. 605. who the Man. Page 606   

Γ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, History, Family, etc. Page 415. Marg.   

Δ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what the coin, when the time it was collected. Page 240  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Justifications, but Ordinances. 406  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mighty One, etc. 399   

Ε.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken either as Adverb or Verb, what it denotes. Page 640  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the same with ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 239  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely, on the second and fifth days of the week following. 291  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often carry the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the New Testament doth constantly refer to place, and not to time. 518  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put casually. 495  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence derived. Page 662  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is beside himself, he is faint, he is in a rapture, etc. 229  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privilege, dignity, or Licence, p. 396. Marg. 

Further opened. 509    
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what it constantly signifies. 258  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports a look of pity and compassion. 414  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used for lawful undertaking. 391 Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, variously used. 755  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of the Minister in the Synagogue. 611, 612  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 5. 29. ye search, not imparatively. 664, 684  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of an high activity and motion. 399. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence derived, and for what intent. 423  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1. 26. must be rendered in its Preterperfect signification. 481  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it expresseth Pharaoh and his Servants trouble upon their dreams. 398. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401 Marg.   

Θ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight with wild Beasts in the Theatre. Page 299   

Ι.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, private Men, of inferior Rank, and unskilful. Page 761   

Κ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in order, referring to foregoing writers, or to following matter. Page 391. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in two differing senses. 424. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed, because they used to eat sitting on Beds. 539. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, money-changers, what they were. 550, 551  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what? 213  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refers to Men of Rank or Degree. 392. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deaf, and Dumb. 410   

Λ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus will open the use of the word in the Gospel. Page 268  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a price paid. 422   

Μ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is always in Scripture taken in the worst sense, for such as use Magical and unlawful Arts. Page 205, 431. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify both Bearing of Witness, and being Martyred for the Truth. 517  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of Measure, at large. 544, to 547   

Ν.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver Temples, what? Page 305   

Ο.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Does not always point out a particular Thing or Person. Page 525  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversing together with one accord, why so often used in one place. 750   

Π.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 733  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions of the highest Form, yet nothing worth in comparison of Scripture. 391. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is said to be ever used in an ill sense. 418  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for to all men. 272  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Scripture style the certainty of things done, and of the belief that they were so. 391. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond and not besides. 527, 528  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost, wind. 562, 563. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked one, for the Romans. 424  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 4. 5. what? p. 1070. * Wing of the Temple. 1073. *   

Σ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what? Page 222  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in both Numbers, whence derived. 606. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in both Numbers, whence derived. 606. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wine or any thing that makes one drunk. 398. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Porch, cloister walks, etc. p. 661. Rather a Cloister than a Porch. 1060, 1061. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at first a creditable term, but afterward a term of disgrace. 449. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation, or deliverance. 420. Marg.   

Τ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The state of a low and poor condition. Page 414  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what? 1084. *  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting a part to holy use Baptism and Martyrdom. 399. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dining Room, and why so called. 539. Marg.   

Φ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoshebin, any singular Friend whatsoever, but peculiarly the special Friend and Attendant of a Bridegroom. Page 585, 586  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be musseled, spoke of Satan. 636. Marg.   

Χ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace, how used. Page 519  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly rendered. 291  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the upper Garment. 449. Marg.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for no more delay. 245   

Ω.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As, properly requireth a so to follow it. Page 314    

THE Fourth TABLE, or Alphabetical Index, is of Things or Principal Matters, contained in the First Volume.  

A.  
AARON, his Birth and Character. Page 24  
His fault, for which he was debarred the Entrance into Canaan. Page 36  
Abbreviatures, used by the Jews and others, some Examples. p. 1017  
Abel and Cain were Twins, born at the same time. p. 693  
Abilene, Whence its Name, and what Country. p. 451  
Abimelech, the common Title of the Kings of the Philistines, as Pharaoh of the Egyptians. p. 423  
Abraham, his Birth, Travels and Conquests. p. 11, 12. The Three Persons in the Trinity, in the shape of Men, dine with him. p. 13. And eaten the first flesh that is mentioned to have been eaten in Scripture. p. 695. How he saw Christ's day. p. 13. He had a double Title to Canaan, by Promise and by Victory. p. 694  
Abstinence, of the Baptist and Christ, was for the honour and advancement of the Gospel, which they were to preach. 502, 503  
Acceptable year of the Lord, put for the Gospel Day or Age, beginning with the Ministry and Baptism of John. 450  
Accusation, wicked and foolish. 797  
Acra, the Mount, was within Jerusalem. 1049. *  
Adam's fall, its Nature, Comparison, Consequence and Reparation. 1022  
Adultress, was to be put to death, but yet her Husband had a power to connive at her, if he took her not in the fact. 419  
Adultery, how punished. 243, 244, 248  
Aeneas, a Name found in the Jewish Writers. 284  
Aenon, what place, and where situate. 583  
Aethiopia, one in Arabia, another in Africa. 789  
Affirmative and Negative, Word or Phrase, are used together commonly in Scripture for Elegancy. 513  
Agapae, Feasts of Charity, what? 315  
Age of Man, shortened at the flood, building of Babel, and in the Wilderness. 11, 34  
Ages of the World. 4, 11  
Ages, it's very common in Scripture, in reckoning the ages of Men and other things, to count the year which they are now passing, for a year of their age, be it never so lately begun. 487  
Agrippa, his Original, Succession to his Uncle-Brother zeal to the Jewish Law, p. 321. His miseries. p. 818, to 820. His case hopeful. p. 825. He is fully enlarged and Crowned; and not long after slew James, and imprisoned Peter, to please the Jews, for he was much their friend. p. 828, 858, 879, 889. His Death miserable. 889  
Ahasuerosh, the same with Artaxerxes, a greater Prince than Darius, etc. 140  
Alabarcha, not the name of a Man, but an Office. 819  
Allegory, The Jews did usually turn the Scriptures into Allegory, which did not only taint their own Posterity, but also the Church of Christ. 373  
Allegations, Citations or Quotations, when taken out of the Old Testament by the New, are sometimes two places couched together, as if they were one; yet maketh it sure that the first is that very place which it taketh on it to cite, though the second be another. 451  
Alexander the Conqueror, had the Prophecy of Daniel shown to him. p. 2065. * The Occurrences of the Temple under Alexander. 2065, 2066. *  
Almanach, or Calendar, Jewish; with the Festivals, Attendance of the Priests, and the Lessons out of the Law and Prophets. 401 to 406  
Alms not unclean, though given by an Heathen. 843  
Alpha and Omega, so Christ is called; an usual phrase in the Jewish Writers. 341  
Alpheus, and Cleopas, the same Man. p. 242, 270. He had four Sons Apostles. 660  
Altar, of Incense; what? p. 721, 1083. * Of Burnt Offerings what? p. 722, 2029. * The manner and way of burning up Wood for it. p. 984, etc. How so much burnt Offerings could be offered on it in so small a time. p. 2029, 2030. * When the Altar was whited. p. 2036. * Brazen Altar put on the North side the Altar, what? p. 2036. * Of what nature and use the Horns of the Altar were. 2033. *  
Amen, The Jews used it as a solemn Affirmation upon (or in) a sort of swearing. p. 515. In the Old Testament it's used in a way of wishing or praying; Christ useth it by way of assertion or affirming, with the reasons▪ p. 535, 536. Why our Saviour useth it so often. ibid.  
Amen, Amen; Christ often useth it double, John always; and why? 535, 536  
Anathama Maranatha; what? 304, 305  
Ananias and Saphira; their History. p. 762, etc. They were destroyed for despising the Spirit of the Messiah; p. 278. For affronting the Holy Ghost. ibid.  
And, often not a Conjuctive Particle, but only illustrating or explicatory. p. 518. This Conjunctive Particle And, is very oft cut off by Ellipsis in Scripture. 782  
Andrew, the Apostle, called one of the first, yet ever put after the rest in the mentioning of them p. 635. Had a suspension for a time in his attendance on Christ. 633, 635  
Angels, created with the Heavens in probability, fell out of envy to Man. p. 2. Angels, for Devils, or Ministers; 303. Angels, was one of the Titles of the Ministers of the Jewish Synagogue; as also, of the Gospel Ministry afterward. p. 323, 341, 616, 617. Angels are called The heavenly Host. p. 428. When the Scripture speaketh of the coming or going of Angels or Spirits, it generally meaneth after a visible, and an apparent manner. p. 512. The Ministration of Angels, what? p. 668, 669. Angel, Tutelar, or Guardian. 886  
Annas, supposed to have been the Nasi, or Head of the Sanhedrim, when Christ was had before him. p. 454. But he was indeed the Sagan, or Vicegerent to the High Priest at that time. 912  
Anointing, much in use among the Jews; our Saviour was three times anointed by Mary Magdalen, twice his feet, once at her Conversion, and again six days before the Passover; a third time his Head and Body, two days before the Passover. p. 251, 252. Anointing the sick with Oil, was used by the Jews for a Charm; by the Christians as Physic, in order to a cure; the Elders of the Church being present, to pray for a blessing, and to instruct the sick. p. 333. Christ's anointing, was his setting a part for Mediator and Minister of the Gospel, etc. also his apparent Instalment into that Office by the Holy Ghost. p. 616, 617. Anointing Oil, how compounded. 2051. *  
Antichrist, Paul looks upon the Jewish Nation (so obstinate and unreasonable) as the Antichrist. p. 296. (See Man of Sin) St. John tells of many Antichrists, these were such as were Apostates from the Gospel. p. 339. Antichrist, of the second Edition was much enlarged in Rome Heathen, and especially Papal. p. 344. At first Antichrist was the perverse Jews in their differing Sects, partly unbelieving, and partly apostatising. p. 373. until the Papal Antichrist arose, which took up the like quantity of Traditions, Legends, false Miracles, Ceremonies, etc. and then the two Parts make one entire Antichrist. p. 373. The first Generation of the Jews in the Apostles time was Antichrist; and the same Spirit being still in that Nation (or People) for any thing I know, they may be destroyed with the Romish Antichrist, notwithstanding a Remnant may be saved. p. 376. Antichrist and his Dominion was offered to Christ. 508.  
Antigonus, of Soto, Precedent of the Sanhedrim, part of his History. 2080. *  
Antioch, a Seat of the Roman Government; one of the first places planted with Christianity. 286  
Antiochus Epiphanes, part of his History. 2087, 2088. *  
Antonia, the Tower, described. 1060. *  
Antoninus' Philosophus, (Marcus Aurelius the Emperor) supposed to have many discourses with the Jewish Rabbins, yea, to become a Proselyte to them. 369  
Apion, his original, his writing against the Jews, his end. 860  
Apollinaris, supposed Christ to have no humane soul, confuted. 396. Marg.  
Apocrypha, ill placed by the Papists between the two Testaments. 1014  
Apostasy, or, a falling away, upon the first planting of the Gospel. 297, 298  
Apostles, were ordained by Christ in a Mount near Capernaum, to found, and carry on the Gospel Church. p. 223. Their number; three Ends of their appointment. ibid. After they were ordained, they remained about a year with Christ as Probationers, to see his Works, and learn his Doctrine. p. 223, 233. Apostles, one of the Titles of the Gospel Ministers. ibid. They had the Spirit given them to heal Diseases and cast out Devils, some considerable time before they had it given them with commission to preach the Gospel. p. 234. Why they were sent out unfurnished as to money, etc. ibid. Upon Christ's appearing to them at Supper after his Resurrection, they receive the Holy Ghost, to give them a power of Life and Death, distinct from what they had yet received, or were to receive on the day of Pentecost. p. 271. Then they receive a Commission to go to all Nations, whereas before they were confined to the Jews. p. 272. They were again filled with the Holy Ghost, so that now they had a power to bestow the same upon others. p. 277, 278. This power belonged only to the Apostles, which they gave only to such as were to be Ministers and Preachers of the Gospel, p. 281. Some of the Apostles were Ministers of the Circumcision, and others of the Uncircumcision; having Agents under them to carry on that work, and to show their agreement and harmony therein. p. 329, To three of them (viz. Peter, James and John) Christ did show himself in his greatest Power, Glory and Combat above any of the others; the reasons why. p. 635. The Apostles could not ordain Apostles, as they did other Men, by laying on of Hands, but by Lot, which was an immediate Hand of Christ. p. 745. Apostles were an Order for ever unimitable in the Church, and so not Predecessors to, or Patterns of Bishops, as the Popish Writers plead. 787, 789  
Apparitions of Christ after his Resurrection, were eight times; particularised. 734, 735  
Architriclinus, what he was. 547  
Areopagus, a great Court at Athens, where Paul converted Dionysius, one of the Bench. 295  
Ariel and Harel, what they signify, and how they differ. 2034, 2035. *  
Ark, of Noah, its Dimensions, being vastly large; together with the Partitions of it; the creatures in it were without enmity, etc. p. 5, 693. Ark, of the Covenant, what, and how placed in the Temple. p. 1086, 1087. * The Motions and Stations of the Ark. 2060 to 2062 *  
Artaxerxes, the same with Ahasuerosh; a greater Prince than Darius, etc. 140  
Arts, Chaldean and curious, what? 820  
Asaph, a chief Singer in the Temple, and his Sons under him. 70  
Ashes, the way and manner of sprinkling them. 981, 982  
Asmonean Family, where it began. 909  
Asses, white Asses were for Men of State and Princes to ride upon among the Israelites. 48, 50  
Assyrian Monarchy, its rise, growth, and end. 113, 114  
ginger, Wizzard, or great Mathematician; one that used the Chaldean and curious Arts; were much the same; 436, 820. One of which was Thrasyllus, the Intimate of Tiberius; a strange Prediction of his. 820  
Astyages, the same with Darius. 135  
Asuppim, the Gates, and House of it, where, and what. 1057, 1058 *  
Ave Maria, being used as a Prayer, shows how senseless Popery is. 412  
Augustus, A Title for one that worthily administered in the Commonwealth. 424  
Axe, as, the Axe is laid to the root of the Tree, etc. after divers meanings, is to be understood of the Judgements of God. 459, 460   

B.  
BALAAM, curseth Israel's first and last enemy; he went to his place, signifies he went to Hell. Page 37  
Baptism; It was used in the days of Jacob. p. 18. It was the way to admit Heathens into the Religion of the Jews; and by it John admitted the Jews into another Religion than their own, viz. the Gospel Religion. p. 208, 210, 408. Many Generations before the times of Christ or the Baptist, this was used for the admission of Proselytes into the Church, both Men, Women and Children. p. 209, 210, 450, 525, 526. 527. proved out of Jewish Writers. This shows why there is so little reason given in the New Testament for the Baptism of Infants, because it was so ordinary in the Jewish Church before Christ's time. p. 210, 525, 526, 527. proved out of Jewish Writers. When the Sanhedrim send some Pharisees to question John about the authority by which he baptised, they say not a word of Baptism itself, that being no strange thing, but of long use amongst them. p. 212. Whether it may be administered by private men? p. 217. Whether inconsistent with Preaching? Paul saying, I came not to baptise, but to preach. p. 217. There was three forms of Baptism,— Of John who baptised in the Name of the Messiah then ready to come, he not knowing for most of his course that Jesus of Nazareth was he. p. 276.— Of the Disciples who baptised into the Name of Jesus, such as believed Jesus of Nazareth to be the Messiah. p. 277.— Of the Disciples again, among the Heathen, who baptised them in the Name of the Father, the Son, and the Holy Ghost, because there was no controversy about Jesus of Nazareth being the Messiah among them. p. 277. Believing gave admission to whole Households unto baptism. p. 294. Baptism not to be administered twice; none were rebaptised. p. 298, 299. Baptism was made a Badge or Mark of safety from that approaching vengeance that was a coming on the Jews and Jerusalem, both by the Baptist and Peter. p. 339. The difference of Baptism under the Law and under the Gospel. p. 455. Confession of sins was after, not before Baptism. p. 457. It was vastly differing from Circumcision, yet succeeded it, with the reasons of both. p. 465▪ etc. It was practised among the Jews, even from the first use of Circumcision; proved from Scripture and Jewish Writers, p. 465. 466. 526, 527. The Baptism of John, and that since used in the Christian Church, were not differing at all, except in the form of words. p. 467. Baptising with the Holy Ghost, what? p. 467, 468. Why Christ, who needed no cleansing, being purity itself, would be baptised; eight reasons. p. 472. Why John refused to admit Christ to baptism. p. 472. Whether Women were baptised by John; answered affirmatively. p. 476. So Jacob admitted Females into the Church by Baptism. p. 465, 466. The time when Christ was baptised. p. 476, 477, 478 the place where, and manner how. 478 As soon as any were baptised, they used to come out of the water and pray. p. 479. The Baptism of John tended to the manifesting of Christ, two ways especially. p. 530. Baptism is expressed by being born of water. p. p. 571, 572. Why Christ did not baptise. p. 581. The Apostles were baptised by John the Baptist, not by Jesus; so that his Baptism and theirs were the same. p. 581. What the manner of the baptising of the Jews was before John Baptist came. p. 583, 584. How far the Baptist did imitate the Jews in their manner of baptising. p. 584. Dipping in Baptism, not always practised in the beginning of the Gospel. p. 584, 585. The term Baptism is used to denote sharp sufferings, yea Death itself. 250  
Barchochebas, and Cochebas, the same with Ben Coziba; he called himself the Messiah, coined money with his own stamp; tortured the Christians to make them deny Christ; was at the Head of a most desperate Rebellion; and reigned two years and an half. 366, 367  
Barjesus, commonly called Elymas, (the same in sense with Magus) a Magical Jew, who did with tricks and wonders go up and down confronting the Gospel. 289  
Barrenness, or want of Children, ascribed to the women throughout the Scripture. 397. Marg. & 408  
Bathe, When used, and after what manner. 941  
Bath Kol, a Voice pretended to be from Heaven to magnify some of the Jewish Doctors, or some of their Say or Determinations; but really was either a lie, or some of their Magical Tricks. p. 253, 372. They affirm it supplied the place of Urim and Thummim. 485, 486  
Bathuseans, differed from other Heretics among the Jews, yet harmonized with them to oppose the Gospel, and Christianity. 373  
Basilides, an Heretic, sprung from among the Jews. 372, 373  
Basins, What they were, and of what use in the Temple. 2048 *  
Bath, what sort of measure. 545, 546  
Battlements were to be made on the tops of the Jewish Houses, and why. 1069 *  
Beasts at Ephesus, what. 299  
Beating, was one sort of Jewish penalty, inflicted upon Malefactors. 901, 902  
Beds, Men used to lie on them to feast and dine, etc. 539 Marg.  
Beelzebub (or Belzebub, or Belzebul) a term taken from the Jewish Writers; and what the thing. 228, 229, 105, 106  
Believers, this Title sometimes includes children. p. 277, 294.— A title given to the first Professors of the Gospel. 871  
Believing, gave admission for a whole Household unto Baptism, the Head thereof being converted. p. 294. Believing in Christ, is excellently illustrated by being healed, and by looking on the brazen Serpent. 579  
Believing the Gospel, how it was above what John the baptist did propose. p. 630. Why believing or faith is set after Repentance. 630  
Ben Cozba▪ Ben Coziba, A Pseudo Messiah, owned by almost all the Jews, but destroyed by Titus, with all his followers, as also the Temple and City of Jerusalem. 362, 366, 367  
Ben Saida, a blasphemous Name given to our Saviour by the Jewish Writers. 228, 229  
Berenice, Niece and Wife to Herod; and, after his death, more familiar with her Brother Agrippa, and Titus Vespasian's Son, than was for her credit. 321  
Bethabara, supposed to be the place of Israel's passage over Jordan, but it was rather over against Galilee than Jericho. 528, 529  
Beth Din, or, The consistory of Priests, transacting business in the Temple, being the Counsellors thereof. 914  
Bethany, put for the Coast of Bethany; it's not usually understood. 252  
Bethesday, what? p. 661, 667. Pool of Bethesday, whence it received its waters? whence it had its excellent virtues. 667, 668  
Beth Midrash, or the Jewish Divinity School; where their Doctors disputed of the more high and difficult matters of the Law. 299  
Bethsaida, made a City, whence it had its name. 533  
Binding and losing, a phrase most familiar among the Jewish Writers, by which they understand their Doctors (or Learned men's) teaching what was lawful and permitted, or unlawful and prohibited. p. 238. In this sense Christ useth it, viz. doctrinally, to show what was lawful and unlawful. p. 238. And so Peter practised, showing it belonged to Things and not to Persons. 847, 848  
Birthright, had many precious things wrapped up in it. 15  
Bishops, one of the Titles of the Gospel Ministers. p. 223. Not successors to the Apostles, as the Popish Writers hold. 787, 789  
Blasphemy, dreadful, in Simon Magus. 787  
Blemishes of the Priests did not exclude them from the Services of the Temple, for there were several things they might do there. 1093 *  
Blood, the not eating it, expounded by the Jews. 293  
Bloody Issue, what? 232  
Bones of all the Patriarches, as well as Joseph's brought out of Egypt, and buried at Sichem. 781, 782  
Book of the wars of the Lord, what? 36, 392  
Books of Jasirs, of Gad, of Iddo, of the wars of the Lord, are cited by the Old Testament as not disapproved, nor approved above humane. 392  
Born again, what? 561, 567, 570, 571  
Bowing low at the going out of the Temple, what? 950  
Boiling places within the Temple, what and where placed. 1092, 1093 *  
Breaking of Bread, denotes both ordinary meals, and receiving the Sacrament. 755  
Breastplate of the Highpriest, what? 724, 905  
Breeches of the High Priest, what? 905  
Brethren was a Title given to the first Professors of the Gospel. 871  
Bridegrooms friend, what? 585, 586  
Britain, or England; Some remarkable things referring to its ancient state. p. 328. The Language of it near a thousand years ago, what? 1017 *  
Brother offending, how to be dealt with 241  
Buildings, in the Court Wall on the East and South side of the Temple, what? 1104 *  
Burning, one sort of capital punishment among the Jews, how performed. 2006 *  
Burnt Offering, or Sacrifice; the matter and manner thereof in all its actions; as, Bringing into the Court, Laying on of Hands upon the Head, killing of it, Flaying it, Sprinkling of the Blood, Lamb to be slain, The salting the Parts of the Sacrifice before it was offered, How it was laid on the fire. 926, to 929  
Burnt Offering, The Altar of it, what? p. 1029. * The description of it in Scripture, is very concise. p. 2029. * How so many Burnt Offerings could be offered on this one Altar in so small a time. p. 2029, 2030. *  
Burying Place of Golgotha, what? 267   

C.  
CABBALAH of the Jews, was their unwritten Traditions, etc. Page 457, 458, 652  
Cabalists, what? 998  
Cain and Abel were Twins, born at the sametime. 693  
Calf, Golden Calf, Israel's punishment for it. 715  
Calling of the Gentiles, was a thing highly disgusted by the Jews. 621  
Candlestick, Golden Candlestick over the Temple door described, with its use. p. 1078. * There was also a Golden Candlestick in the room of the holy Place, its Magnitude, shape and signification. 1081, 1082. *  
Called, to be called a thing in Scripture, is to be the thing so called. 399. Marg.  
Calling of the Jews, how? p. 375. Not so Universal as some suppose. 375, 376, 377  
Calling of the Gentiles. p. 314. It was a matter the Jews could never hear of with patience. 621  
Cana, two of the Name, where? 541  
Candlestick of Gold. 720, 721  
Capernaum, what? Here Christ inhabited. p. 530. whence derived, and how otherwise called? 439. Marg.  
Captain of the Temple (that is, of the Garrison which was there) what he was. 759, 1060. *  
Castor and Pollux. 322  
Caesar, the common Name of the Roman Emperor, as Abimelech of the Philistine Kings, and Pharaoh of the Egyptians. 423. Marg.  
Cephas, Peter's Name, given him by Christ, which was after of common use, whether the same with Cepha; what it signifies. p. 531. The reason of Christ's giving him this Name. 532  
Caesarea, a famous place, was also famous for Learned Men. p. 285. There was the Seat of the Roman Court. p. 285, 286. It was a City of the Jews and Greeks, and an University of the Jews. 321  
Ceremonial Law, what, and how Christ fulfilled it. p. 475, 476. How it differs very much from the Grace and Truth of the Gospel. p. 500 How far it obliged the Jews as particular Men, and as Members of the Congregation of Israel. p. 548, 549  
Chains of Peter, in which he lay in Prison, are supposed by the Papists to have the virtue to work Miracles, to diffuse Grace, to provoke to Holiness, to heal Diseases, to affright the Devil, and to defend Christians. 886  
Chasing-dishes, what they were, and of what use in the Temple. 2049 *  
Chaldeans took their denomination from the last Letter of Arphaxad's Name. 13  
Chaldean and curious Arts, what? 820  
Chambers, The Chambers in Solomon's Temple; their height, breadth, and evenness of them without, notwithstanding they were not of the same dimensions within. p. 1065. * overlaid with Gold, 2 Chron. 3. 9 over the Holy Place; what, or whether any such thing. p. 1085, 1086. * The Treasury Chambers, what? 1097. *  
Changers of Money, or Money Changers, what? 213, 550  
Chapiters', belonging to the Pillars, what. 1074. *  
Chargers, what, and of what use in the Temple. 2048. *  
Charming, was much used among the Jews. 371  
Chazan, that is, Episcopus, or Overseer. 375  
Chel, what, and how put for the Temple. 1089  
Cherubin's, what number, of what resemblance, and where placed. 1086 *  
Chests, in the Treasury, where placed, and for what use. p. 1095, 1096. * The Chest set in the Gate of the House of the Lord, what? 2022 *  
Chief Priests put for the Sanhedrim, many of them being Priests. p. 282. They were the Heads of the Families of the Priests, or the chief of the 24 Courses, etc. p. 438, 439  
Children, How an Holy Seed? p. 203. The Infants of Believers were brought to Christ to be received as Disciples, which he did, declaring them to be such, and blessed them. 248  
Children came under the Title of Believers when all things were in common, or else they must have farnished. p. 277. When a Master of a Family was baptised, his Children, though never so young, were baptised with him, as had been the Custom among the Jews, and was in the times of the Apostles unaltered. p. 277. What Children are to be taught by their Fathers. p. 295. They were sometimes named by the Mother, as soon as born; sometimes by the Standers-by; but the Fathers at the Circumcision had the casting voice. Whether the Name should be so or no. 421  
Children, for Scholars or Disciples. 759  
Children begot by, or on Angels, or Devils; a nonsensical story. 995  
Chochebas, and Barchochebas, the same with Ben Coziba; coined Money with his own Stump, tortured the Christians to make them deny Christ, was at the head of a most desperate Rebellion. p. 366, 367. He reigned two years and an half. 366, 367  
Christ, how Abraham saw his day. p. 13. How Isaac typified him. p. 13, 14. He gave the Ten Commandments. p. 28. He appeared weaponed, and was Lord General in the Wars of Canaan. p. 40. When he ceased to be Israel's Captain and Conductor. p. 45. Glorious things are spoken of him. p. 102. His Divinity shown, and his fitness to be Incarnate. p. 201 202. He was born in Tizri, about the Feast of the Tabernacles, that is, about the close of September, at which time 30 years after he was baptised. p. 204, 210, etc. We have no History of him for nine or ten years. p. 206. When he was twelve years of Age, and all the time of his Ministry, he disputed with, and proved his Doctrine against the most learned Sanhedrim. p. 207. He came in a double seasonableness— When Learning was at the highest.— And Traditions had made the Word of God of none effect. p. 207, 440. His Life from Twelve to Twenty nine is passed over by all the Evangelists in silence, they having a special eye at his Ministry only; so has the Angel Gabriel, Dan. 9▪ 24, 25, etc. p. 208. Those years in which we hear nothing of him he spent at Nazareth in his Father's Trade of Carpentry, which made the Jews stumble at him, looking for a pompous Messiah. p. 208. He appeared not till fully looked for; what were the things did intimate his coming? p. 209. The time when he was born, and when he died were both eminent. p. 210, 211. He was circumcised into the Jewish Church, and baptised into the Church of the Gospel. p. 211. He was unknown to John the Baptist, and those whom John had baptised into faith in Christ; until Christ himself came to be baptised of John. p. 212. He was admitted at Nazareth (as a Member of the Synagogue) to be a Maphteir, or Public Reader of the second Lesson in the Prophets for that day. p. 215. His reading and interpreting the Original Hebrew shown him to have a Prophetical Spirit, he not being educated in that Language. 215. At his second Passover he declares his Authority and Power before the Sanhedrim, that being a time of Wonders. p. 221. He was a great Priest and a great Prophet, when and how. p. 239. He did not so fully and openly reveal himself to be the Messiah, till he sent forth the Seventy Disciples. p. 242. He could not be apprehended without his own leave. p. 263. The Jews transgressed two of their own Canons, in arraigning and judging Christ on an Holiday, and by Night. p. 263. He was had before the Sanhedrim in Caiphas his house. p. 263. The Wine offered him at his Crucifixion, was to intoxicate him. p. 268. How bewailed when he went to Execution. p. 268. The manner even of his friends burying him, shown the small expectation they had of his Resurrection. p. 269. His Disciples and Mary Magdalen (notwithstanding their saving faith in him) neither of them believed his Death, nor his Resurrection. p. 270. His coming in Clouds, in his Kingdom, and in power, and great glory, all signify his Plaguing the Nation that crucified him. p. 342, 343. His birth was called The fullness of time. p. 383. He was born in the year of the World 3928. about the close of September. p. 390. He was not born at the later end of December, but September: a Month famous indeed. p. 427. Why he would be baptised, that needed no cleansing, being purity itself, eight Reasons. p. 472. Why John refused to admit him to baptism. p. 472. His Ministry was just Three years and an half. p. 476. Why he was tempted. p. 499. What were his Temptations; and where, and how tempted. p. 503, to 511. In his Temptations his being hurried about by the Devil, does afford some material and profitable Considerations. p. 506. He is showed to be the Son of God. p. 504. That he was the Messiah, he easily convinced the Mind by telling of secret things. p. 535. He was the seed of the Woman, illustrated from Luke's Genealogy, and Christ's calling himself the Son of Man. p. 471, 491, 537. His Union of two Natures in one Person is plainly shown, with what refers thereunto. p. 577, 578. How he could be said to be in Heaven, whilst speaking with Nichodemus on earth. p. 578. The several Properties of the two Natures in Christ are sometimes indifferently applied to the whole Person. p. 578. Believing in Christ for salvation, excellently illustrated by being healed, by looking on the Brazen Serpent. p. 579. He is said to do what his Servants do. p. 581. His anointing was his setting apart for Mediator and Minister of the Gospel, etc. also his apparent instalments into that Office by the Spirit. p. 616, 617. His Ministry had six parts in it. p. 617, to 619. Why it was so long as four thousand years before Christ came to save Sinners. p. 627. Why did Christ appear at that time of the World rather than any other? p. 628. The Jews had dreadful Opinions about his coming. p. 640, 641. He healed all Diseases by his Touch, but cast out Devils by his Word. p. 642. The Diseases he cured were of three kinds. p. 645. His Doctrines were comprised under Two Heads. p. 645. He cured the Leprosy when the Priests could not; yet Christ was tender of their reputation. p. 648. He, as God, could do all things; but as Messiah, nothing, but as delegated, and assisted by the Father. As Son of God he hath all power in himself, as Messiah he hath all power put into his Hands by the Father. p. 672, etc. He was set up by his Father as King and Lord over all things; affirmed in many places in Scripture; He, as God-man, is Head of all Principality and Power? five Reasons given for it. p. 674. Further evidence of his being the Messiah, and how opposed therein by the Jews. p. 680, 681, 682. His Life, Doctrine and Miracles shown him to be the Messiah; so did the Testimony of his Father, John the Baptist, and the Scriptures, etc. p. 682, 683, 684. His Resurrection, and the History of it; as also his eight several Apparitions after it. p. 734, 735. The year of his Ascension. p. 738. The Age of the World at his Resurrection, Death and Ascention. p. 739. He was nailed to the Cross at the same time of the day that our first Parents fell, viz. at twelve a Clock. p. 748. At three a Clock he yielded up the Ghost, than Adam received the promise. p. 748. There was a general expectation of his appearance even when he did appear; with the multitudes that then came to Jerusalem upon that account both Jews, and Heathens (then expecting him) as is seen by their own Writers. p. 751, 752. Some things out of the Jewish Writers, concerning the Judging, Condemning, and Executing of him. p. 968. He paid his Church Duties. p. 240. He was so poor as to be put to work a Miracle to get money. p. 240. The Signs of his coming, predicting his near approach, what? p. 462, 463. Christ, about the time of his death the scarlet List on the Escape Goats head turned not white as usually, what against the Jews. p. 1101. *  
Christians, called by Suetonius, Men of a new, and evil Superstition, or Religion; so Tacitus calls their way a dangerous Superstition, showing how Nero persecuted them after Rome was fired, as if they had been guilty, to deliver himself from the just accusation of it. p. 327▪ There was yet Christians in Nero's household. p. 328. They were under Nero very bloodily, and barbarously persecuted, so as to move the pity of their Enemies, saith Tacitus, the Jews heightening that persecution against them. p. 333, 334. They were destroyed by Nero for a plot laid by himself against them; the Heathens for real plotting against him, now grown endlessly cruel. p. 334. The Disciples were first called Christians at Antioch. Page 871  
Chronology, was very exact from the Creation to Christ's death, but less cared for after the New Testament History was finished; and why. p. 777. The Heathen Chronology, mistaken in numbering the Persian Kings. 2066. *  
Church, Church Duties were paid by Christ. p. 240. The Church, a Title given the first Professors of the Gospel. 871  
Circumcision, when, and where instituted. p. 13. It was renewed at Israel's entering into Canaan, as a Seal of the lease of the Land. p. 40. It was not to be used under Christianity, because the Jews looked upon it as an admission into the Covenant of Works. p. 319. It enervated Justification by faith. p. 319. It obliged to the observance of the whole Law. p. 319. The reason of its Institution; why it was not in the old World, nor for some considerable time after the Flood; that is, why the Church enjoyed it not of so long a time. p. 464, 465. When it was to cease. 465. It was instituted in Hebron, about the time of Easter. p. 695. Circumcision, and Meats, made the difference between Jew and Gentile; these being removed let the Gentiles into the Church. p. 842. The Ends of its use; and how used among others besides the Israelites. p. 1007, 1008  
Citation, or Quotation of Scripture, one place of Scripture citing another doth sometimes change the words to fit the occasion. 498  
Cittim, The name— of a Man; and— of Italy; and— of part of Greece. 996  
City, The City and Temple of Jerusalem were destroyed Anno Mundi exactly 4000 p. 487. Holy City, the common and ordinary name for Jerusalem, when even full of abomination, and corruption; Separatists may think of this. p. 497. City, what? 647  
Clean, and Unclean, Legal; the Doctrine of them. p. 30. The Priests could only pronounce, not make Lepers clean. 219, etc.  
Cleopas, was the same person with Alpheus. p. 27. He had four Sons, all Apostles. 660  
Clerks of the Sanhedrim, what their Number, and what their business. 2006. *  
Cloak, Paul's Cloak, denoted his Jewish habit. 3●6  
Cloister walks, called Porches. p. 661, 668. Cloister Royal, what? 1061. *  
Closets, for the Butchering Instruments and for the Priests Vestments; described. 1077. *  
Cloud, the Cloud of Glory was taken away at Moses his death. p. 40. And appeared again at the Sealing of the Great Prophet Christ. 710  
Coat of the first Born, what? p. 905. And Coat of the High Priest and of the Ephod, what? 905  
Coming of the Lord, and the end coming, denote the near approach of Vengeance on Jerusalem. 332, 333, 335, 338, 342, 343  
Common, or unclean; what, before the Flood, and since. 845  
Community of Goods, was not to levelly Estates, but to provide for the Poor. p. 278. How practised, and of what extent. 762  
Communicating with others; was sometimes in Sacred Things: in Civil Things it was twofold. 305  
Communion with others; was sometimes in Sacred Things: in Civil Things it was twofold. 305  
Companying with others; was sometimes in Sacred Things: in Civil Things it was twofold. 305  
Confession of sins at John's Baptism, was after, not before Baptism. Page 456, 457  
Confirmation, Imposition of Hands by the Apostles (in all likelihood) was never used for Confirmation. 788  
Confusion of Tongues, into what number of Languages it was divided. 1009, to 1011  
Consistory of Priests, was called Beth-Din, which transacted business in the Temple. 914  
Consolation of Israel, Christ's coming is often signified by that term. 430  
Conversion, (Repentance or Reformation) was once general and wonderful. 54, 758, etc.  
Conversion of Niniveh, a very wonderful thing. 1007  
Cor, what sort of Measure. 545  
Corus, what sort of Measure. 545  
Corban, what? p. 237. The Gate Corban where, and why so called. 2020, 2021. *  
Corinth, something described. 295  
Cornelius, a Roman Captain, one that arrived at an admirable height of Piety, though not so much as a Proselyte. p. 285, 286. Some things remarkable about his calling into the Gospel. 832, etc.  
Covenant made with Israel, to which they were sworn, was Ceremonial and Judicial, containing fifty seven Precepts; they were not sworn to the Ten Commandments. 714, 715  
Covenant of Grace, This was made with Adam (did belong to Jew and Gentile) both before the Law, and also after it. 376  
Covetousness, the strange consequences of it in a Prince. 850, 851  
Council, of the Chief Priests, were of the seed of Aaron; of the Scribes, were of the Tribe of Levi; and of the Elders, were of the People, who were mear Laymen. 439, 440  
Courage of the Jews, and their Resolution, admirable. 773  
Court of the people, what? 721, 722  
Courts, there were two Courts of Judges consisting of twenty three in the Temple besides the Sanhedrim. p. 447 Courts of the Temple, described, with their use. p 549, to 551. 1088. * Court of Women, described, not called by that name in Scripture. p. 1090. * Court of the Priests. 2025, to 2029. *  
Cow, red Cow, how the Priest was to prepare himself in order to the burning her. 2024. *  
Coins Jewish, the value of several of them. 1096. *  
Creation, three usual Observations from it. p. 691. Creation of Man was performed about nine a Clock in the Morning. p. 692. This shows a God; The time and manner of the Creation, with the divine improvement of the Doctrine of it. 1020, 1021  
Creation, new; the divers steps of it. 1021, 1022  
Creatures, such creatures came in homage to the Second Adam, as did not come to the First. 634  
Creed, of the believing Jews, contained in ten Articles, drawn out of the Law of Moses, with a Comment. 712, to 714. The Apostles Creed, was not made by the Apostles. 884.  
Cruelty of the Jews, most barbarous and unparallelled, they murdered at one time of Greeks, and Romans, four hundred and sixty thousand men, eat their flesh, devoured their entrails, daubed themselves with their blood. p. 289, 366. And after this multitudes of thousands of Jews were destroyed, viz. above four hundred thousand. Adrian walled a Vineyard sixteen miles about with dead bodies, a Man's height. The Brains of three hundred Children were found upon one stone. p. 368. Cruelty great. 796, to 799, 802  
Cruelty moves pity. 333, 334  
Cubit, there was one of five, and another of six hands breadth. 1051. *  
Cup of Blessing, what? 964, 965  
Curious, and Chaldean Arts; what? 820  
Custom in a way of Religion often carries it against Truth. Page 1007  
Cutting off, (meaning by the Divine Hand) there was thirty six sorts of it, how distinguished from Death by the Hand of Heaven. p. 900, 902. For what it was to be done, a great penalty. 929, 930, 933, 972  
Cyrus was joined with Darius in Conquest and Government. p. 134, 135. He was a greater Prince than Darius. 137   

D.  
DAniel, his Seventy weeks, what? p. 136. His Prophecy was read to Alexander the Great. Page 2065. *  
Darius' and Cyrus were joined in Conquest, and Government. p. 134, 135. Darius, his History as referring to the Scripture. p. 2064, 2065. * Darius' and Astyages, the same. 135  
Darkness at high noon when Christ was crucified, what? 268  
David, a glorious Type of Christ. 71  
Day, of the week, First, Second, Third, etc. is a Phrase purely Judaical. p. 270. The Day, begun from Sunsetting among the Jews, yet they made Midnight a distinctive Period; so as that which was done before Midnight was looked upon as done the Day before. p. 643, 644. The first Natural Day was thirty six hours long, to that part of the world where Eden stood. 691  
Days, last Days, often put for the days foregoing the destruction of Jerusalem, and the Jewish State, not the World. 276  
Deacons (such as had charge of the poor) were of common use in all the Jews Synagogues; and thence translated into the Christian Church. p. 279. How the seven Deacons came to be chosen. p. 279. Their several Qualifications. p. 308. This Office was to provide for, and take care of the poor, etc. 778  
Dead, Minstrels used to play in a mournful tone over the dead. p. 232. The Jews used to wash the Bodies of their dead. 841  
Death, of the Patriarches, etc. usually mentioned in Scripture by Anticipation. p. 15. Death, sometimes called Baptism. 250  
Death second, a phrase used by the Jewish Writers. p. 354. Death miserable. 797  
Deaths Judicial, the manner of them amongst the Jews. 2006, 2007. *  
Dedication, The Feast thereof. 98, 979  
Deities of the Egyptians, what? 1027  
Demas, his embracing the present World, may denote his returning to his worldly Employment, etc. for we find him the next year with Paul again. 322, 323, 326  
Denial of Christ by Peter, was foretold by Christ at two distinct times. 249  
Desks, the Desks of the Levites, described. p. 2025, to 2029. *  
Devils, whence their original. p. 2. The Devil hath several ways of undoing Men; the Church by persecution, the World by delusion of Oracles, Idolatry, False Miracles, etc. p. 353. Three of his Names. p. 496. The Devil hurrying Christ about in the time of his Temptations affords some material and profitable Considerations. 506  
Devout Man, a Title for the first Professors of the Gospel. 871  
Diana's Temple, what? 305, 306  
Dionysius, the Areopagite, one of the Bench at Athens, converted by Paul. 295  
Dipping, in Baptism not always practised in the beginning of the Gospel. 584, 585  
Disciples, why they could not cast out one evil Spirit. 339, 340. The Seventy Disciples sent forth by Christ to go and Preach to those places where he himself was to come, because he intended now fully to reveal himself to be the Messiah. p. 242. Christ received young Infants as Disciples, declaring them to be such, and blessed them. p. 248. Disciples, called Children. p. 759. When, or where, first called Christians. p. 871. A Title given to the first Professors of the Gospel. Page 871  
Discipling, was not of Persons already taught, but such as entered themselves that they might be taught. 272  
Dissembler, his Character in Tiberius. p. 768. In Cain. 828, 829  
Divinity of the Jews when Christ came into the World, was only to instruct in Carnal Rites, and heighten their Spirits to Carnal performances, etc. but they knew nothing of Regeneration or the work of Grace. 574, 575  
Division, the Jews were generally divided among themselves, yet all oppose Christianity to the utmost, even when they themselves were in their greatest Afflictions. p. 371. Division, Faction, and Schism, produced sad effects in the Church of Corinth, some of them mentioned. 301, to 304  
Doctors, one of the Titles the Jews gave their Learned Men and Scribes; also any that were ordained were so called, etc. 566, 638, 653, 654  
Doing by another, is the same as if one do it by himself, for it is ordinary in Scripture to ascribe that as done by a Man himself, that is done by another at his appointment. 581  
Door, through which none was to pass; what? p. 1079. * The Great Door was ever opened before the morning Sacrifice was killed. 1079. *  
Doors of the Holy Place described. 1078, etc. *  
Doves, how offered. 935  
Dreams, intimating various events. 20  
Dreamers, and Interpreters of Dreams, were common among the Jews; even the most Learned of them taught their Scholars this sort of delusion. 371  
Drink Offering, what? 938, 939  
Drought, mingled with fire from Heaven. 92  
Drought, or want of Rain, great. 116  
Dust, shaking dust off the feet, what? p. 291. Dust that was to be put into the Water of Jealousy; whence to be taken. 1080. *   

E.  
EARTH burning up, only denoted the destruction of Jerusalem, and that cursed Nation. p. 338. Earth, new Earth, and new Heaven, denote the new State of the Church under the Gospel. 338  
Earthly, and Heavenly Things what, as used by Christ. 576  
Easter, how old its celebration. 548  
Edom, by this term the Hebrew Writers commonly express the Romans. 349  
Egyptian Deities, what? 1027  
Elders, one of the Titles of the Gospel Ministers. p. 223. They were Ordained by Imposition of Hands. p. 289. They were of two sorts in every Synagogue, one that ruled in Civil Affairs; another that laboured daily in the Word and Doctrine. p. 302. This should be imitated in the Christian Churches, Christ and the Apostles keeping close to the Platform of the Synagogue. p. 302. Their several Qualifications. p. 308. Both Peter, and John style themselves Elders, intimating that the Apostick Function must ce●se, but the Ministerial abide. p. 340. Every Synagogue had two Elders, one that ruled that was a Student in Divinity, another that was the Minister of the Congregation, called the Angel of the Church, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Overseer. 611, 612  
Elders for Seniors, and Senators of some of the Tribes. 760  
Eldest son, a younger reckoned for eldest. 384  
Elements melting, and Earth burning up, only denoted the destruction of Jerusalem and that cursed Nation. Page 338  
Elias, his History. p. 82. What opinions the Rabbins had of his first and second coming, with his Estate after his first departure; and his frequent invisible coming, as at every Circumcision, etc. p. 522, 523. What he shall do at his second visible coming. p. 523, 524. Also multitudes of Ancient and Modern Christian Writers have asserted, that before Christ's second coming Enoch and Elias should come again visibly to destroy Antichrist, to Convert the Jews, etc. confuted. 524  
Elisha his History. 86, 87  
Elohim, denotes distinction of Persons in the Trinity. 394  
Elymas (which is the same in sense with Magus) was a Magical Jew, who with tricks and wonders went up and down confronting the Gospel. 289  
Emblem of the Divine Glory at the Temple, mentioned in several Scriptures, explained. p. 2052, to 2060. * The Moral of it. 2055, to 2060*  
Emmanuel, Nomen Naturae. 419  
End coming, Matth. 24. 14. And the coming of the Lord drawing nigh, and the Judge standing at the door, expressions only showing destruction and vengeance upon Jerusalem drawing near. 332, 333, 335  
End of things, the Heavens passing away, the Elements melting, and the Earth burning up, only denoted the destruction of Jerusalem and that cursed Nation. 338  
England, some remarkable Things referring to its ancient State. p. 328. It was invaded by the Roman General, and afterwards by his Master Claudius the Emperor. An. Dom. 44. p. 888. England, (and these parts of the World) was planted by Javans posterity. 996  
enoch's Prophecy, was some common Tradition among the Jews. p. 339. Enoch, many Christian Writers hold that he and Elias should visibly come again to destroy Antichrist, and to convert the Jews, before the second coming of Christ. 524  
Ephah, what sort of Measure. 545, 546  
Ephod of the High Priest, what? 727, 905  
Epicurus, was a term used among the Jews, for such as despised the Doctors. 297  
Epiphany, or the Wisemen's coming to Christ on the thirteenth day after his birth, or within forty days, shown to be improbable, and that they came not till about two years after his Birth. 432, to 434  
Episcopus, an Overseer, is a Synagogue Term, so are most of his Qualifications fetched thence. p. 308. So the Angel or Minister in the Synagogue, stood over those that read to see that they read right, hence called Chasan, that is Episcopus, Overseer, etc. 375, 611, to 618  
Epistle from Laodicea, is an Epistle from that Church to Paul. 326  
Ere, and Hezekiah, were born when their Fathers were very young. 105  
Esau, all hairy when born, like a kid. 14  
Eser, but an additional Title for the Assyrian Monarches. 104  
Esseans, though they differed from other Heretics, yet they harmonized with the rest to oppose the Gospel and Christianity. p. 373. Their Original, Name, Quality, and Principles. 457, 458, 459  
Evangelists, one of the Titles of the Gospel Ministers. 223  
Eunuch, his Conversion, and who he was. 281  
Eutyches, and Valentius, averred Christ to have only a Body in appearance, confuted. 397  
Execution of Malefactors among the Jews, was attended by their bewailing. p. 268. Where and how performed. 2006, 2007. *  
Ezra, the Sacred Writer, considered as Precedent of the Sanhedrin, with the time of his Death. 2007, 2008. *  
Exorcists, Vagabond Jews that went up and down to oppose the Gospel with Magical Tricks. p. 289. See Barjesus▪  
Expiation day, what service belonged to it, the High Priest was engaged in all the Service of it. p. 971. The Escape Goat was the principal business, besides other Offerings. p. 971, etc. It was a strict Fasting day. Page 972   

F.  
FAction (Division, and Schism) producing sad Effects in the Church of Corinth; some of them mentioned. Page 301, to 304  
Faith, it makes improbable things to be accepted of God. p. 49. Jewish, and Evangelical, what? p. 247. Faith, why set after Repentance. 630  
Fall of Man. p. 2. Of Adam. 1022  
Fan of Christ, is the Gospel, with the Preaching and Publishing thereof. 468  
Fasting, and Praying, used in the Synagogues. p. 925. Of Christ, wonderful, considering the Time, Place, his present Posture▪ he fasted nights as well as days. 502, 503  
Fasting Day, the Day of Expiation was a strict Fasting Day. 792  
Fasts, of the Captived Jews were kept in several Months. p. 143. Public Fasts, what? p. 288. They were upon important Occasions used by the Jews. 289  
Fathers, what to teach their Children. 295  
Festivals, Three principal ones, The Passover, Pentecost, and the Feast of Tabernacles; all the Men that were Free were to appear at them. 950, 951  
Feast, Governor of the Feast, who he was; called Architriclinus; He was not the same with the Symposiarchus the Governor, or Moderator of the Heathen Feasts. p. 547. Feast of Tabernacles, the Actions attending it. p. 243. The Nature, Occasion, and Reasons of its Institution. p. 477. Feast of Charity, or Agapae, what? 315  
Feasting among the Jews was performed upon Beds. 539. Marg.  
Feasts, Women were not bound to appear at the three solemn Feasts of the Jews, yet they usually did. 956  
Feet anointed, of ordinary use among the Jews. 252  
Felix shown to be an ill Man. 320  
Figs, ripened at differing seasons. 253  
First Fruits, and first Fruit Sheaf, the way of gathering, and offering them. 969  
Firstlings, which were sit, which were unfit to be offered p. 2014. * Who had the approving of them. p. 2014. * Where they were to be killed. 2015. *  
Flaying the Burnt Offerings; the Ceremonies of it. 926  
Flesh when first eaten, and why not the Blood. 9, 695  
Flies, not infecting the Temple; what? 2030. *  
Flitting of the divine Glory; Rabbi Johanan's ten flittings of the divine Glory; what? p. 1062. * Also his ten flittings of the Sanhedrin; what? p. 1062. * With the Reason thereof. 1063. *  
Flood of Noah, its nature, time of beginning, and duration. 6, to 9  
Floor of Christ, by it is meant the Church of Israel, or the Nation of the Jews alone. 469  
Flying in the Air; Christ tempted to it; practised by Simon Magus, etc. 510  
Fornication, put for Polygamy. 15  
Friend of the Bridegroom, what among the Jewish Writers. 585, 586  
Fruits, First Fruits, the manner of bringing and presenting them. 984  
Fullness of time, why so called, it denotes Christ's Birth, which was Anno Mundi. 3928, etc. 383   

G.  
GAdarens, and Gergasens, the same People. Page 230  
Gaius, in Greek; Caius in Latin, there was two of the Name. p. 313. What kind of Host. 315, 339  
Galilee, although undervalved by the Jews, had been re-renowned for many Achievements. Page 627  
Gallio, was Brother to Seneca the famous Court Philosopher; several things concerning him. 296  
Gamaliel, Paul's Master, was a Man of great Original, and Excellency. p. 765. He was long Precedent of the Sanhedrim; and, for all his fairness, authorised a Prayer against Heretics, that is, the Christians, and their Doctrine; commanding its constant use in the Synagogues. 278  
Gamaliel, (Rabban) there were three of the Name, Precedents of the Sanhedrim; part of their History. 2009. *  
Garments, of the High Priest, described. p. 723, 905, 1077. * The rending of them, when used. 263. The nature, and number, of the Garments of the Priests. p. 2049, 2050. * The Jews think they were the same before the Law. p. 2049. * What Garments the High Priest had, that other Priests had not. p. 2050. * He was consecrated under the Second Temple by putting on the holy Garments. 2050. *  
Gate, East Gate, what? Upon it was pictured the resemblance of the City Shushan, and why? Upon which account it (or part of it) was called by that Name: it was also called the King's Gate. p. 1052. * The Gate of Shallecheth, or Coponius; what the names, and where situate. p. 1055. * The Gate Parbar, what the word, where the place. p. 1056. * The Horse Gate, two of the Name where p. 1057. * The North Gate, Tedi, or Tadde, why so called. p. 1059, 1060. * The Beautiful Gate of the Temple; what? p. 1091. * The Upper Gate of the Lords House, where situate. p. 1098. * The New Gate, where? p. 1098. * The Gate of Nicanor; which and why so called. p. 1098, 1099. * The Brazen Gate, what? It's opening of its own accord a sign of the Destruction of Jerusalem. p. 1101. * The Gate Sur, what, and where situate. p. 1100, 1101. * The upper Gate of the Lords House, how otherwise called. 1098. *  
Gates, of the City of Jerusalem; what? p. 666, etc. Gates of Huldah, whence so called. p. 1054. * Gates of Assuppim, where, and what? p. 1057, 1058. * At which of the Gates Guards were kept by night. p. 1062. * The Gates in the Court Wall on the East and South sides, what? p. 1104. * The Gates Corban, where, and why so called. 2020, 2021*  
Gaza, what, and where. 281  
Gazith, was the Chamber, or Room, where the Sanhedrin sat, being part common and part holy. 2020, 2021. *  
Gedeon, called Jerubaal, and why? 49  
Gehenna, a form taken from the Jewish Writers. 1005, 1006  
Gemara, was one part of the Talmud. 997  
Gemarists, they explain the Mishnah, showing the opinion of the Ancients upon it. 369  
General, Christ was Lord General in the wars of Canaan. p. 40. When he ceased to be so. p. 45. General of an Army, once was a Priest. 71  
Gentiles brought into the Gospel Religion by the Gift of Tongues. p. 276. They receive the Holy Ghost, contrary to the Jewish opinion. p. 285. How called. p. 314. Their Calling, was a matter the Jews could never hear of with patience. p. 621. The difference between them and the Jews went away when Christ and the Gospel came. 845, to 847  
Gergasens, and Gaderens, the same people. 230  
Giddeons Army. 998  
Gift, of Tongues, what? 281  
Gifts, Prophetic Gifts, what? p. 499, 500 They differed very far from the Grace of Sanctification. p. 500 These Gifts had their Limitations, and restrictions in all Men, excepting Christ, so that they could not always act a like. Page 501  
Gihen, is sometimes called Siloam. 667, 668  
Girdle, of the High Priest, what? 905  
Gizbarin, Receivers of Tribute, the Councillors of the Temple. 914  
Glory of God, the cause of its removal from Jerusalem. 125  
Glory, ten flittings of the divine Glory, what? p. 1062. * The Emblem of the divine Glory, what? p. 2052, to 2060. * The Moral or signification of this Emblem, what? 2055, to 2060  
Goat, Escape Goat, his choice, his sending away into the Wilderness, with the manner of it. 972, 973, 974  
God, it is necessary to think of him, and converse with him; the Heathens thought there was a God, and Plato that he was only one. p. 993. The Names of God used among the Jews and Gentiles, what? p. 993, to 995. God, False; Caius, the Emperor creating himself a God; with the Reasons. p. 834. He was little better than a Devil. p. 836. He made his Whore a Goddess. p. 836, 837. God speed, an usual Salutation. p. 339, 340  
Gog and Magog, the Title of the Syrogrecian Monarchy. 353, 355  
Golden Calf, Israel's punishment for it. 715  
Golgotha, what? 267  
Goods, the community of Goods, or the having them in common by the Primitive Christians; how practised, and of what extent. 762  
Gospel, the Gospel began with the Ministry of John the Baptist. p. 209. It was spread abroad by Persecution. p. 280. At its first settling in the World it was much confronted by Magicians. p. 289. The Jews had three ways of opposing the Gospel— by a Prayer against Heretics. p. 289.— by Emissaries, whose business was to cry it down, and preach every where against it.— by the use of Magic, in doing strange Things; exceeding many of them being skilled therein. p. 290. Women laboured to advance the Gospel, though they did not Preach. p. 294. See how they dit it. p. 315. Gospel of Matthew was chief to the Jews; of Luke to the Gentiles. p. 471. Extremely hindered, and corrupted in its first planting by the Jews. p. 372. Gospel Day, or Age, began with the entrance of the Preaching and Ministry of John the Baptist, sometimes styled the Last day, sometimes the Acceptable year of the Lord, sometimes the Kingdom of God, and sometimes a new Heaven, and a new Earth. p. 450. Gospel, what in four things; Christ the Author of it. p. 450. What in the publications of John and of Christ. p. 630. The Jewish Writers stole some things out of it. 1003  
Governor, of the Feast, what? 547  
Governors, both Civil and Sacred, were in every Synagogue. 302  
Grace for Grace, largely explained. 519  
Grecians, put for Hellenists. 777, etc. 815, 856  
Greek Tongue, was the common Language of the Jews in Christ's time; and the Septuagint their Bible. p. 220, 230, 231. All the World used the Old Testament in Christ's time in the Greek Tongue; unless such as had the Hebrew Tongue. 419  
Greek Translation of the fifth of Genesis, etc. full of false Chronologies. 1028  
Groaves, why consecrated. 13, 695  
Ground▪ holy Ground, the circuit of the Wall encompassing it according to our English measure, what? p. 1051. * Ezekiels holy Ground, is bounded and measured, Saint john's in the Revelation, is not, and why? p. 1051. * The length and breadth of the Gates encompassing the holy Ground. p. 1052. * All within the Wall which encompassed the holy Ground was called the Temple. 1063. *  
Guards were kept by night within Jerusalem. 1062. *  
Gild (for sin) is not to be concluded from sufferings. 24   

H.  
H, Not used in the Middle and End of Greek words; hence it is that we see it wanting in Hebrew words, when changed into Greek. Page 415. Marg.  
Habdala, Kiddush, are words of blessing the Sabbath. 218  
Hades, denotes the State of Souls departed. 754  
Hallelujah, is used among the Jewish Writers, and in Scripture. 35●  
Hallel; the Lesser, or the Egyptian Hallel▪ was an Hymn gathered out of the Psalms, sung eighteen days and one night in the year, to commemorate the deliverance of Israel out of Egypt, etc. p. 957, etc. The Greater Hallel sung at the Passover, etc. what? 958  
Hand of the Lord, for his Assistance, or Gift of Prophecy. 422  
Hand breadth, was compounded of four fingers laid close. 1051  
Hands, the imposition of them; the use and ends thereof. 281, 285, 289, 788  
Harel, and Ariel, what they signify, and how they differ. 2034, 2035. *  
Head, the Head was not to be uncovered (even in the Temple) among the Jews at their Prayers. 949  
Heathenism, began at Babel. p. 9 It is again advanced by the Papacy. 355  
Heathens were cast off at the Confusion of Babel. 842  
Heaven being put for God, was of common use among the Jews. 568  
Heavens new, and Earth new, denotes a new state of the Church under the Gospel, as Isa. 65. 17. p. 338. Heaven's opening after Christ's Baptism, what? p. 479, 480. And how far seen, or not seen, by those that stood by p. 481. Heaven opened, put for themighty things said and done in Christ's Ministry. 336, 337  
Heavenly, and Earthly things, what? were used by Christ. 576  
Hebrew Tongue, was not the common Language of the Jews in Christ's time, being then lost, and to be Learned, or not known. p. 215, 220. Canaan spoke this Language before Joshua came there. p. 1009, to 1011. It was the Tongue of Adam, and the Tongue of God; it began with the World, and the Church. The Letters of it. The whole Tongue is contained in the Bible. Most of the Eastern Tongues use the Hebrew Characters, or Letters: It's a lofty graceful Language. p. 1012, 1013. Of the Vowels. p. 1013. The Vowels are as ancient as the Letters. 1014  
Hebrews, were Jews inhabiting Judea. p. 279. Paul the Author of the Epistle to the Hebrews. p. 329. What part of the Jewish Nation it was directed to. p. 330. It was writ in Greek as was Matthew, not in Hebrew as some suppose, because Hebrew at this time was only understood by Learned Men, the Greek now was their Vulgar Tongue. 330, 331  
Hebron, a famous place. 60, 204  
Helenists, were Jews inhabiting other Countries, dispersed among the Greeks. p. 279. They were the greatest enemies to Paul, because he had been one of them. p. 283. Hellenists, Acts 11. 19 means not Jews, as it did, Acts 6. 1. but Heathens, their Language being a mixture of Syrian and Greek. p. 286. Called Greatians in our Translation▪ whether they were Greeks that lived among Jews, or Jews that lived among Greeks; Greeks converted to the Jewish Religion, or Jews that used the Greek Tongue? The last seems to be the proper meaning. 777  
Helena, or as some will have it Selene of Tyrus, a Sorceress, was Simon Magus his Whore, supposed to be Jez●bel, mentioned, Rev. 2. 20. p. 787. Helena, the Queen of Adrabeni, was famous, and a great Benefactor to the Jews 1078, 2049. *  
Heman, the Psalmist, and Heman the chief Singer, were two differing Men. 70  
Heresies, the most desperate in the first Ages of the Christian Church sprung from the Jewish Talmudical Writers. Page 372  
Heretics, what? p. 371. Simon, Cerinthius, Menander, Ebion, Basilides, etc. Sprung from amongst the Jews. 372, 373  
Herod, signifies fear, trembling, etc. p. 397. Marg. His Pedigree, Advancement, Character, and End. p. 434, 435. His manner of Death, and Cruelty before it. 444  
Herod, the Great, his Pedigree, or Family; His numerous, and strange marriages, and wickednesses. p. 588, to 592. He, and Herodias lost all, and were banished into Lions in France. 852  
Herodians, what they were? 606  
Herodias was married to Herod while her former Husband was alive. 591  
Hezekiah, and Er, both born when their Fathers were very young, p. 105. His sickness, when? 110  
High Places, were Synagogues. p. 608. They were lawful till the Tabernacle was set up in Shilo. 2060. *  
High Priest, disowned by Paul, because Christ was the High Priest; though he afterwards seems to own him, and why? p. 320. The High Priest represented Aaron. p. 454. His Government, what? p. 723. His Office descended to the first born; he was Installed by the Sanhedrim; his Garments, Coat, Breeches, Girdle, Ephod, Breastplate. p. 905. His Mitre and the Golden Plate that was fastened on it; he was exceeding Pompous, and his Dignity high; an eminent Type of Christ; his Office was for life. p. 906. The Succession of the High Priest till the building of the Temple. p. 907. From the Building of the Temple to the Captivity. p. 907, 908. Under the second Temple. p. 908, to 911. High Priest, what Garments he had, which the other Priests had not. p. 2050. * He was consecrated under the Second Temple by putting on the Holy Vestments. 2051. *  
Hillel's, and Shammai's Scholars were in constant quarrel. p. 514. Hillel Precedent of the Sanhedrim, one of the most eminent, both for Learning, Rule, and Children; part of his History. 2008. *  
Hin, what sort of measure. 546  
History, is put by itself, so is Prophesy in the Scriptures, in Chapters, as well as Books, notwithstanding they were not so delivered. p. 121, 134. History distant in time and place laid together. As the mentioning of the Institution of the Sabbath. p. 3, 220, 608. The Death of Noah. p. 9 Esau's going to Ishmael before Jacob's Vision at Bethel. p. 16. Jethros History is Anticipated. p. 27. Moses brings in his own Exclusion out of Canaan thirty eight years before it was. p. 38. Aaron is said to die forty years before he did. p. 38. Taking of Laish is mentioned by Anticipation before it was. p. 41. Thus Historical Accounts of time differ in Scripture, and yet upon good reasons. p. 43. Luke lays down John's Imprisonment before Christ's Baptism by Anticipation, that John's story might come altogether. p. 214. Luke misseth a year in Christ's ministerial History. p. 215. Differing Histories, said to be at that time or in those days, do not always centre in the same point, but sometimes have a Transition betwixt of such things as were at a good distance of time asunder. p. 222. Several Writers of Scriptures differ in telling the same Story, as Matthew speaks of two possessed, Luke of one; Matthew speaks of two blind Men begging, Mark but of one; Matthew speaks of both the Thiefs mocking Christ, Luke speaks but of one doing so; harmonized. p. 230, 231. John saith that Mary Magdalene came to the Sepulchre while it was yet dark, Mark saith it was Sunrising: Matthew, and Mark mention but one Angel, Luke speaks of two at the Sepulchre. p. 269, 270. Thomas was not present when Christ appeared (at the Supper of the Apostles) after his Resurrection, yet Mark saith he appeared to the Eleven; so Luke 24. 3. Peter, and Cleopas found the Eleven; and 1 Corinth. 15. 5. He was seen of the twelve; the Title of the whole Chorus being used, though all was not present. p. 271. The Holy Ghost useth to speak short in known Stories. p. 781. He seldom useth to speak out Stories to the full. Page 790  
Holy Ghost, he only was to be given by the Apostles. p. 281. Where they gave only to such as were to be Preachers and Ministers; of which there was but two ends. p. 281. Holy Ghost, called The seven Spirits. p. 341. The being Baptised with the Holy Ghost what? p. 467, 468. It is received by the Gentiles, contrary to the Jewish opinion. p. 285. Why called Holy? p. 482. He had left the Jews for some time, but returned again at Christ's Baptism, wherefore he did then return. p. 483, 484. Why he appeared in the shape of a Dove. p. 485. Holy Ghost is put for Prophetic Gifts, those extraordinary Gifts of the Spirit, which were bestowed upon Prophets, and Prophetic Men and Women. p. 499, 500 There was a difference of the fullness of the Holy Ghost in Christ, and the fullness which was in other men. p. 501. Holy Ghost was to be received after Christ's departure at Jerusalem, the reasons of it. p. 737. The Holy Ghost was received, and the Gift of Tongues in likelihood by all the rest of the hundred and twenty as well as the Apostles on the day of Pentecost. p. 750. What it is to belly the Holy Ghost, as Ananias did; with its aggravating circumstances. 767  
Holy Ground. See Ground.  
Holy Place, the most holy Place, how it was to be mended. p. 1072. * The Doors of the Holy Place, described. p. 1078. * The Holy Place itself, described. p. 1080, to 1088. * With what was contained in it, and what it signified. 1081. *  
Holiness, the Jews had a conceit that a Person of extraordinary Holiness might do miracles. p. 277. Holiness of Places among the Jews, by their own reckoning had several Degrees 897, 898  
Holy seed, how Children are so called. 203  
Homer, what sort of measure. 545  
Honour great; what, in Jairs thirty Sons. p. 50. And Abdons fifty Sons, etc. 52  
Horeb, and Sinai, the same. 711  
Horns of the Altar, of what nature and use; Joab was doubly deceived in his laying hold of the Horns of the Altar; and why he did this, though he knew it would not save him. 2033. *  
Hoseah's Prophesy when delivered. 106  
Host, one that entertained Travellers and Strangers near the Synagogue at the cost of the Church. 215  
Host of Heaven, put for Angels. 428  
Houses of the Jews were all flat roofed; they had on the top large Grates to let in Light and Air, with covers for them when they would keep out cold and foul weather. 658, etc.  
House of Assuppim, what? 1057, 1058. *  
Houses among the Jews were made with flat Roofs and Battlements, and why? 1069. *  
How, in Scripture is sometimes a strong Asseveration or Negation, and sometimes a Question of Ignorance, desiring Information. 399. Marg.  
Hunger, gave an occasion to the Devil to tempt Eve, and Christ. 503  
Husband, and Wife, if the one was an Heathen, and the other a Christian, yet they were to cohabit, and why? p. 304. The Husband among the Jews had a power to connive at his Wife guilty of Adultery, if he took her not in the fact. 419  
Hymns, what Hymns the Jews used and when? p. 957, 958. Hymns used at the Passover, what? 267, 957  
Hyperbole, often used in Scripture. 254, 752   

I.  
JAcob, born. p. 14. He shows himself stronger than three Men. p. 16. He blesseth his Sons. Page 697, 698  
James, two of the Name Apostles. p. 634, 635. One was Bishop of Jerusalem. p. 774. James, and Peter equal; the first not Bishop of Jerusalem, nor the second the Prince of the Apostles. 815  
Jason, seems in another place to be called Secundus. 315  
Jasper (the first Stone in the Foundation of the Wall of Jerusalem from above) the Stone of Benjamin for Paul's sake, see how. 356  
Javan is generally held to be Greece, the plantation of Japhets' posterity. 996  
Idolatry, when it began. p. 3. It began in Israel by a Woman. 45  
Idols, things offered to Idols, forbidden to be used for a time, what they were. 293  
Jealousy, the Law concerning it. 982  
Jehovah, what? p. 26, & 37. Contracted into Jeho or Jahu, was joined by the Jews into their own Names as delightful. p. 415. Marg. A Name not given to any Creature, It signifieth three things. p. 704. It's severally given to every Person in the Trinity: How it was unknown to the Fathers. 704  
Jephtah did Sacrifice his Daughter. p. 51. His Sacrifice whether real, or supposed; 1001, 1002  
Jeremoth, put for Absolom. 78  
Jeremy, was very young when he began to Prophesy, he Prophesied forty years, etc. 115  
Jerubbaal a Name of Gedion, and why? 49  
Jerubbosheth was so, and why? 49  
Jerusalem from above; the Phrase Scriptural and Rabbinical. p. 355. Jerusalem was so destroyed that Travellers by could not see any sign that it had ever been inhabited. p. 362, 363. It was called the Holy City, the common and ordinary Name for it, even when full of abomination, and corruption; Separatists may think at this. 497. Signs presaging the destruction of Jerusalem 1101. *  
Jesseans, a name given to Christians by Epiphanius, but not to be found elsewhere. 871, 872  
Jesus, 995.  
Jethros History right placed, p. 33. His story misplaced and why? 710, 711.  
Jewish, Dialects, Language, Learning, Allusions, and References to their Opinions, Traditions and Customs; every where used by Paul but especially in the Epistle to the Hebrews. p. 331. As also by John in the Revelations. p. 340. The Jewish Nation was divided into the Learned, and Unlearned, the Men of breeding, and those that had none: This Dichotomy is showed out of the Jewish Writers. p. 651, to 658. Jewish Affairs. p. 773, 825. Their troubles in Alexandria. p. 832, 834, 835, 852, 853, 859. In their own Land. p. 856, 857. They are again in favour. p. 879. Phrases taken from the Jewish Writers are used in the New Testament, as Gehenna, the World to come, Maranatha, Raka, Jannes and Jambres, Beelzebub. 1005, 1006  
Jews, a great number were all along in Egypt. p. 205. Their Language and Style is much followed in the New Testament. p. 213, 214. They had three ways of opposing the Gospel,— by a Prayer against Heretics,— by Emissaries whose business were to cry it down, and preach every where against it,— by the use of Magic in doing strange things; exceeding many of them being skilled therein. p. 290. They generally every where opposed the Gospel. p. 294, 295, 296, 297. Both within and without Judea they were generally Judged by their own Magistracy. p. 302. They used to pray only for themselves, and their own Nation. p. 309. In Babylon, in the days of Saint Peter, they were grown to so great and distinct a Nation (since the time of the Captivity) that they had a Prince of their own, and three Universities. 335. About Christ's appearance, and especially some little after, they were the most unquiet and tumultuous Nation under Heaven. p. 337. Besides their common wickedness, they had four Additions monstrous and unparallelled. p. 337. The cruelty of the Jews was most unparallelled, they murdered at one time of Greeks and Romans 460000 Men, eating their flesh, devouring their entrails, daubing themselves with their Blood, and wearing their Skins, etc. p. 289, 366. After this multitude of thousands of Jews were destroyed, 400000. Adrian walled a Vineyard sixteen miles about with dead Bodies a Man's height; The Brains of three hundred of their Children were found upon one stone. p. 368. He destroyed fifty of their strongest Garrisons, and nine hundred eighty five of their fairest Towns; this was sometime after the destruction of Jerusalem 366, 367. They had five hundred Schools, and in every one five hundred Scholars; Rab. Akibah had 24000 Disciples. p. 368. They were more mad of their Traditions, and Carnal Rites, after the fall of Jerusalem than before. p. 370, 371. They were generally divided among themselves, yet all of them opposed Christianity to the utmost, when they themselves were in their greatest afflictions. p. 371. They deeply engage themselves to stand by the Mishnah and Talmud. p. 372. The Talmud of Babylon is their Standard for Rule and Religion to this day. 372. Their miserable Estate to this day, doting on Traditions; Their own Works for salvation; Their being the Children of God; that their Messiah is to come, hating him that is already come up. p. 375. They make a part of the remaing Antichrist, and are to be destroyed with him, etc. p. 376. There may be a calling of the Jews, but not so universal as some suppose. p. 375, 376, 377. In Galilee and Judea they differed in many things. p. 605. Jews put for Sanbedrim or Rulers, very common in the Evangelists. p. 662, 670. Their Admirable Resolution, and Courage. 773. How their-own Historians differ. 774. Their Commotions. p. 773, 803, 818, 874, 875. Vitellius becomes their friend. p. 809. The difference between the Jews and the Gentiles went away when Christ came. p. 845, to 847. Several Heretics sprang from among them, as Simon, Cerinthius, Menander, Ebion, Basilides, etc. p. 372, 373. Jannes and Jambres, a form taken from the Jewish Writers. 1005, 1006  
Jezabel mentioned, Apoe. 2. 20. might possibly be one that was a Whore to Simon Magus. 787  
If is sometimes a Note of Assurance and not of Doubting. 503  
Image of Jealousy, what? 2017. *  
Immarcalin, were seven in number, they carried the Keys of the Gates of the Court, and one could not open them without the rest, etc. 913, 914  
Imposition of Hands. p. 281. This way the Holy Ghost was sometimes given. p. 285. This way the Apostles, in likelihood, never used but to ordain unto some Office in the Church, and not for Confirmation. 788  
Incarnation is a mystery high and deep. 504  
Incense burning, what? 945, 946  
Incense, The Altar of Incense, what? p. 1083. * The way of pounding and compounding it. 2012. *  
Inspiration, two Degrees of it, viz. to Prophecy, and to be Pen Men of Divine Writ; John had both these. 341, 342  
Inversion of Words, or Names, very common in Scripture. 84, 88, 122  
Joab, his self-deceit in laying hold of the Horns of the Altar; with the Reason of it. 2033. *  
Jocanan ben Zaccai, (Rabban) part of his History. 2009. *  
Job, was contemporary with Israel in Egypt. p. 23. He was an Heathen Man, yet so good. 1026  
John the Baptist, when he began to Preach, and Baptise. p. 208, 209. How exceedingly People flocked to his Ministry, and Baptism. p. 209. His Ministry lasted three years, the half of which almost he lay in Prison. p. 234. He was born at the same time and place when and where Circumcision was instituted. p. 13. Josepbus his Testimony of him. p. 592. His excellent Character; with what opinion the Jews (even the Sanhedrim) had of him at first. p. 681, 682. How he received his Commission for the Ministry, and the Institution of the Sacrament of Baptism. p. 454. How he performed these. 455  
John the Evangelist; his departure from Paul and Barnabas at Perga, the occasion guest at. p. 290. He is called The Beloved Disciple (etc.) with the Reason. 634, 635  
John, the same with Jochanan; frequent in the Old Testament. 398. Marg.  
Jona, applied to Peter with emphasis, when Prophet Jonah and he are compared together. 531  
Jonah the Prophet was a Man of Wonders, as his History refers to Niniveh. 1006, 1007  
Jordan, Israel's passage through Jordan was very many miles, taking up about all the length of the River that was in Judeah. 478, 528  
Joseph had the Birthright, as Rachel's first Born by Jacob's Choice in his life, and Gift at his death. p. 17, 19, 21. His Birthright in the division of Canaan, is served next after Judah's Royalty. 41  
Joshua did great things. 42  
Joshua, the son of Perehiah; part of his History. 2008. *  
Josi, or Joseph, ben Joezer; part of his History. 2008. *  
Jota, or one Title of the Law did not perish. 374  
Journey, taking a Journey in Scripture, be it whither it will, is commonly called going up, and going down. p. 423. A Sabbath days Journey, what? 252, 739, to 742  
Isaac his birth; how he was a Type of Christ. 13, 14  
Isaiah is called the Evangelist. 98  
Israelite indeed, what? 534  
Israel's afflictions in Egypt, with the Reason of their suffering. p. 1024. Israel's Camp, according to the Chaldee Paraphrast, what? 1025, 1026  
Iturea, Ituria, what Country, and whence it had its Name. 453  
Jubilee Year, what; resemblance of Christ's Redemption. p. 619. It was the Jubilee year at Christ's birth. 243  
Judah the son of Tabbai, part of his History. p. 2008. * Rabbi Judah, part of his History. 2009. *  
Judaisme is the Body of the Jews Religion, differing in itself, yet all contrary to Christianity. 372, 373  
Judas twice told of betraying Christ at two distinct Suppers with Jesus, one two days before the Passover; the other at the Passover. p. 260. The Traitor was with Christ at the Sacrament. p. 260, 261. He was strangled by the Devil in the air, and cast down Headlong. 744  
Judas the Galilean, a Sectary, led people away, under a pretence of Liberty of Conscience, and of Persons against the Romans. 766  
Judas Maccabeus, part of his History. 2067, to 2069. *  
Judges were not Monarches, but chief Commanders and Instructors in the way of God, and Undertakers for them in danger, for the Sanhedrim bore the sway. p. 47. There were two Courts of Judges, consisting of Twenty three in the Temple, beside the Sanhedrim. 447  
Judgements are against sin. p. 921. Just. 1002.  
Judicial Deaths, the manner of them among the Jews. 2006, 2007. *  
Justification, as by faith in Christ. 314, 315   

K.  
KAB what sort of measure. Page 546  
Kadesh Barnea, why so called. 35  
Calendar or Almanac, Jewish, with their Feastivals, the Attendance of the Priests, and the Lessons of the Law and Prophets. 401, to 406  
Katholikin, there was two of them Head Treasurers to the Temple. Page 912  
Keys of the Kingdom of Heaven, what? 237, 238  
Kiddush, Habdala, words of blessing the Sabbath. 218  
King how he was to read the Law. 980  
Kingdom of Christ, misunderstood. 250  
Kingdom of God, for the Gospel day or age. p. 450. Kingdom of God, or Heaven, what in the Gospel acceptation. 569, 570  
Kingdom of Heaven, and its coming, when the Messiah came, what? p. 213. The Kingdom of Heaven, signifies the Preaching the Gospel, also the Preaching of it to the Gentiles, with their Conversion. p. 456. The Kingdom of Heaven, and the New Jerusalem, began Anno Mund. 4000 just when the City and Temple were destroyed. p. 487. The Kingdom of Heaven, and the Kingdom of God, one and the same in sense. p. 567, 568. The Kingdom of Heaven among the Jewish Writers was taken for the height, zeal, and strictness of their Devotion, joined with Punctual ceremoniousness, and Phylactery Rites. p. 568. The Kingdom of Heaven in the Language of the Jews in the Gospel, and some of their own Writers, did signify the day of the Messiah, and the Glorious times that would then be. p. 568, 569, 570. Our Saviour and the Disciples did use the same Phrase, but did understand it of Spiritual Things, not Worldly; the difference between them is showed. p. 569. The Kingdom of Heaven, far differently understood and used by the Jews, and by Christ; and what its being at Hand. p. 628, 632. The Kingdom of Heaven, is put for the receiving the Gentiles into Favour and into the Gospel. 845  
Kingdom to be restored to Israel i. e. a worldly Kingdom, a great mistake. p. 737. Articles against this opinion of the Jews, and Milinaries that concur with them in many things. 738  
Kingdom of the World, which Satan offered Christ, what? 507, to 510  
Kings were called by several Names in several Countries. 423. Marg.  
Know, we know, signifies that the thing is well known. 566, 567   

L.  
LAKE of Genesareth, Galilee, Tiberias and Cinnereth Sea, all one. Page 632, 633  
Lamb Pascal,— how prepared. p. 260. Where the Lambs were kept for Sacrifice. 2019. *  
Lamb of God, what, and why Christ was so called. 529  
Lameches sin, he complains of, was Polygamy; and his staying, was by setting an ill example. 693  
Lamentations of Jeremy, an elegant Writing. 129  
Lamp, ere the Lamp of God went out, what? 1082. *  
Lamps used in the Temple, what? 1082. *  
Language of the Jews, much followed in the stile of the New Testament. 313, 314  
Languages of the two Testaments, are the Old in Hebrew and Chaldee; the New in Greek, etc. 1014, 1015  
Languages are not so many as there were Nations at Rabel, 694  
Laodicea, the Epistle from Laodicea, is an Epistle from that Church to Paul. 326  
Last day, called also sometimes the Kingdom of God, and sometimes a New Heaven, and a New Earth.  
Last days, in exceeding many places, both in the Old and New Testament, denotes the Last days of Jerusalem, and the Jewish State, not of the World. 276  
Latin Translation renders ill Righteousness for Alms. 1018  
Laver for water, what? 722  
Laver, where it stood, and its cize. p. 2042. * The manner of washing in it. p. 2043. * Solomon's ten Lavers; the Holy Ghost is very copious in their description. p. 2044. * Their fashion and use. Page 2044, 2045. *  
Law, and going to Law among unbelievers, what, and how vile. 301, 302  
Law broken by Adam, was both the Tables of the Law. 1027  
Law Moral, and Ceremonial, what they were, and how Christ is said to fulfil them. p. 475, 476. They differ much from the Gospel, both as to Grace and Truth. 500  
Law Ceremonial, obliged as single Men, or as Members of the Congregation, and People of Israel; the Passover and other Festivals were of the later Form, which made Christ observe them against Separatists. 548, 549  
Law unwritten among the Jews was their Cabbalah, or Traditions. 652, 653  
Law and the Prophets put for all the Old Testament, and how, 533, 534  
Law supposed by the Jews to be new at Christ's coming; how far it was so. p. 631. The Jews Tenet concerning the Law, by which they reduce six hundred and thirteen Precepts into One, which was living by faith, and so witnesseth against themselves, because they were altogether for Works. 314  
Law given at Sinai, what? p. 1028. Why the Law was published then and not before; of the place where it was given, and the manner. p. 1028. Of the Effects of the Law. p. 1029, 1030. Of the Ten Commandments. 1030, 1031  
Laying on of hands upon the Head of the Burnt-Offering, or Sacrifice, before offered, what? 926, 929  
Learned Men, might of necessity teach the People among the Jews, because the Scriptures were in an unknown Tongue to the common People. p. 357. Learned Men at Christ's coming had filled the Nation, by the Tutorage of the two great Doctors Shammai and Hillel. p. 440. The Distinction and Division of the Learned Men of the Jewish Nation, what? 651, to 659  
Learning among the Jews at Christ's coming, was advanced to a mighty height, by the labours of the Precedents and Vice Precedents of the Sanhedrin. p. 207. Learning Jewish, what? 996, etc.  
Leven, the way of the Jews searching for it, with the Prayer before they set upon that search. 953  
Leven of Herod was Sadduceism. 235  
Lepers, the Priests could only pronounce, not make them clean, nor give them leave to come into Cities, etc. p. 219, etc. The Atonement for their cleansing, what? p. 983. Their Room for cleansings where. 1093. *  
Leprosy, cured by Christ, when the Priests could not, yet Christ was tender of their reputation. 648  
Letters, who first had the use of them, etc. 1011, 1013  
Lethech, what sort of measure. 545  
Levi, one of the names of Matthew, the Apostle. 660  
Levites and Priests; how distinguished. p. 89. They were divided into Porters and Singers; what their business. 918, 919  
Levites, their Desks where they sung, what? and whether Pulpits or no. 2027, to 2029. *  
Libertines, were much spoken of in the Jewish Writings. 279  
Libertines put for Freeborn Jews i e. the Sons of such as had obtained the Roman freedom. 780  
Liberty of Conscience and Persons was pretended to by Judas the Galilean. 766  
Lights, new Lights, was pretended to by Theudas. 765, 766  
Life, what? p. 395. Text. Marg. Life and Death, under the cruel Emperor Tiberius, were both miserable. 797  
Lifting up of hands, the way of blessing the People; the manner of it, how performed. 947  
Light, put Personally for Christ, and Virtually for what flowed from him. 395  
Linen, much thereof was used in the several Garments of the Priests. 2050. *  
Lords-Prayer, was twice given forth by Christ. 245. It may be picked out of the Writings of the Jews. p. 1003. Saint Cyprian's nicety about the last Petition in the Lord's Prayer. Page 1004  
Lot, the Priest obtained by it to burn Incense to the Temple. 406  
Log, what sort of measure. 546  
Loaves placed on the Show Bread Table, the way of making them, their number, the manner of placing them, and what they signified. 1082, 1083. *  
Lucan, the Poet, was Senecas Nephew; He basely betrayed, or rather falsely accused his own Mother to death; Nero cut his veins also, and let him bleed to death. 334, 335  
Lucius of Siren, supposed to be Luke by a Latin Name. 288, 315  
Lysanias, who he was. 453   

M.  
MAGIS, or Wisemen, several Authors give them a good Character, but the Scripture ever a bad one. p. 436. Who they were. Page 437  
Magic, common among the Jews; and that cheat ended not with Jerusalem, but multitudes of Deceivers risen up, and by Magic drew away the People. 371  
Magicians, the same with Wisemen, Wizards, etc. 436, 437  
Malefactors, their Execution, where and how performed among the Jews. 2006, 2007. *  
Males, at what age they were to appear before the Lord. 2015 *  
Man was created by the Trinity about nine a Clock in the Morning. 692  
Man of sin, or Antichrist, the Jewish Nation in the first, the Roman in the second place, and both together conjoined. p. 297. The Characters of the Man of sin, do agree to the Jewish Nation. 297, 298.  
Manaen, who conjectured. 288  
Maphtir, one sort of public Reader in the Synagogue, of which number Christ was one. 215  
Maranatha, a form taken from the Jewish Writers. 1005, 1006  
Marginal reading, the original and end thereof. 999, 1000  
Marriage in the Judaic Law was always binding, i. e. every one before such an age were to be married. p. 304, 312. But not so in the Christian Law. 304  
Marriages of the Jews fixed to a certain day of the week. p. 213. They had Feasts commanded. 213  
Mark, was John Mark, Nephew to Barnabas, he writ the Gospel, there was but one of the Name. 336  
Market, what place in the Temple the Jews had turned into a Market for Sheep, Oxen, etc. 1095. *  
Marry the Sister of Lazarus, and Mary Magdalene was the same Person. 227  
Mary the Mother of Jesus, not without sin. p. 229, 411. She was a Widow when Christ died. p. 268. She was very poor in her Husband's days; near a kin to the Wife of Cleopas. p. 541. She was reprehended by Jesus. p. 542. She was taken away by Martyrdom. 743  
Massorites, their business were to secure the Texts of the Old Testament from corruption, which they have done quite beyond the quarrels of a daring Papist. 999  
Master of a Family, being baptised his Children were baptised with him. 277  
Matthew, the Apostle, called Levi, was the Son of Alpheus, or Cleopas, he had three Brethren that were Apostles as well as he. p. 660. Matthew writ not his Gospel in Hebrew as some suppose, because Hebrew at that time was only understood by Learned Men. The Greek then being the Vulgar Tongue. p. 330, 331, 419. He writ it chief for the Jews, as Luke writ his for the Gentiles. 471  
Meah what sort of coin. 1096. *  
Measures, Jewish, an Homer,— or Cor,— or Corus,— or Lethech,— Bath, and Ephah,— Seah,— Hin,— Log,— Omer,— Kab. p. 545, 546. The quantities or contents of all these Measures. p. 546, 547. Roman measures two of them. Page 545, 546  
Metreta, what kind of measure. 545, to 547  
Meat offerings were of twelve sorts. p. 938. For the making and managing of these, six general Rules. 939, etc.  
Meats and Circumcision, made the difference between Jew and Gentile; these, being removed, let the Gentiles into the Church. 842  
Messiah, proved to be God, and Jesus to be the Messiah. p. 331. The Messiah was to be blessed with six blessings. p. 399, Marg. The word Messiah ever signifies Christ, and is so used abundantly among the Hebrew Authors. p. 530. That Christ was the Messiah he easily convinced the mind, by telling of secret Things. p. 535 He could do nothing but as delegated, and assisted by the Father; as the Son of God he hath all power in himself; as Messiah he hath all power put into his hand by the Father. p. 672. Christ shows that he was the Messiah, and what Work and Authority belonged to him. 679, 680  
Methusalah, the reason of his Name and Age. 6  
Micah, who, and how he Prophesied. 100  
michael's contending with the Devil, what? 338  
Midnight, was a period of time so distinct among the Jews, that what was done then was looked upon as done the day before. 643, 644  
Midwives, the Words of the Hebrew Midwives, were not a lie, but a glorious Confession of their Faith. 700  
Millinaries, they concur with the Jews; Articles against their Opinion. 738  
Ministers, all the hundred and twenty Ministers are dispersed, preaching, etc. only the twelve tarry at Jerusalem, to comfort and cherish the Church there. p. 280. Those Ministers, whom the Apostles first ordained, were only fitted for their Office by the Holy Ghost with Tongues and Prophesying. p. 357. But after them (the Writings of the Gospel being finished) Ministers were by study to be fitted for their Ministry. p. 357. So were the Priests and Levites accomplished, they be the standing Ministers of the Jews; Prophets and inspired Men being only occasional Teachers, but those the constant; for Prophecy was sometimes long wanting, as under the second Temple. 357  
Ministry, in a Mount near Capernaum Christ ordaineth a Ministry for the Church of the Gospel. p. 223. The number that entered into it, and three ends of their appointment. p. 223. Ministry of Christ, had in it six parts. 617, to 619  
Minstrels used to play in a mournful tone over the Dead. 232  
Miracles, four or five continued Miracles, attended Israel in the Wilderness, and yet they repined. p. 35. The Jews supposed that a Man of extraordinary holiness might do Miracles. p. 277. Miracles of Christ, why he permitted them not to be discovered at Capernaum. p. 232. Why not in Bethsaida. p. 237. How Miracles were wrought in the Name of Jesus, by one that was not a Disciple. p. 241. To change the Form of a Creature is the greatest Miracle. p. 504. The first Miracle Christ worketh was at a Marriage, with the reasons of it. p. 540. They first began when Moses was in the Wilderness, before he went into Egypt. p. 701, 702. Miracles were wrought by the shadow of Peter, as it seemeth. 764  
Mishnah is all the Jews Cabbala, or Traditional Law, in one Volume compiled by Rab. Judah, Precedent of the Sanhedrim about Anno Dom. 190, or 200; and one hundred and fifty years after Jerusalem was destroyed. p. 369. The Jews deeply engage themselves to stand by this and the Talmuds. p. 372. It's one part of the Talmud. 997  
Mitre, and the golden Plate that was fastened on it, what? 906  
Moloch, what sort of Idol, whence the Name, where, and how worshipped in his Seven Chapels, p. 783, 784. Molech, Milcham, Malcham, the same with Moloch, which was also called Baal. Page 783, 784  
Monarchies, the five Monarchies were the Babylonian, the Mede-Persian, the Grecian, the Syrogrecian, and the Roman, which begun in the Monarchy of the Caesar's. 348  
Month in the year, which the most famous. 427  
Money changers, what? 213, 550, 551  
Moon and Sun being darkened, signifies the eclipsing the Glory and Prosperity of a Kingdom or People. p. 344. New Moon, the strange laborious way the Jews had notice of its appearance. 950, 951  
Moral Law, what? p. 475, 476. The Moral and Ceremonial Law differ much from the Gospel. 500  
Moriah within Jerusalem, what? p. 1049. Where situate, whence the derivation of it. 1049, 1050  
Morning Sacrifice, the kill of it. 943, 944  
Moses, how born; how a Type of Christ. p. 24. How low before his ascending the Government. p. 25. He sojourned where Mahomet risen. p. 25. Moses, and Aaron, what their fault that they were debarred the entering into Canaan. p. 36. His birth was supernatural. p. 700. He was highly guilty of distrust, or unbelief, concerning Israel's coming out of Egypt. p. 25, 702, 703. He fasted three Fasts of forty days apiece. 715, 716  
Mountain, put for Imperial Power. 343  
Mountain of the Temple, how large. p. 1050. * It's prospect. 1053. *  
Mountains, what's meant by removing them. 254  
Mout, Acra, Moriah, Zion, were within Jerusalem. p. 1049. * Mount Olivet faced Jerusalem, and was divided from it by the Valley of Tophet, etc. 1052, 1053. *  
Mount Olivet, why used by Christ to preach in. 257  
Murder, strangely punished. 1002  
Music, divine, among the Jews what? 923, 924  
Music used in the Temple, what? 919, to 924   

N.  
NAMES, in Scripture are frequently changed or inverted by the Holy Ghost, and by the People, etc. and why? p. 78, 79, 84, 88, 122. Names given to Children, how when, and by whom? p. 421. Names changed in Scripture is frequent and most commonly for the better. p. 531. How and why they are changed. p. 531, 532. Several Names, given to Men in Scripture, did arise from some singular Quality, or Action referring to them. p. 534. Names, or Titles among the Egyptians had two distinguishing things to be observed in them. p. 704, 705. Names in Scripture Phrase denote Men rather than Women. 743  
Name of God, is put for God himself. 396  
Naming of Children, sometimes was by the Mother as soon as born; sometimes by the Standards by; but the Father at the Circumcision had the casting voice whether the Name should remain so or no. 421  
Nazarites, where they offered, how durable or short their Vow, if they cut their Hair in the Country, they were to bring it to the Temple at Jerusalem to burn. 1092. *  
Negation, sometimes is only of Trial, when it seems to be of Denial, as Gen. XIX. 2. Matth. XV. 26. 544  
Negative and Affirmative words are commonly used together in Scripture for Elegancy. 513  
Neighbour, who is such an one. 244, 245  
Nero the Emperor in his first five years did exceed the most in goodness. p. 300. But afterwards he destroyed the Christians for a Plot laid by himself against them. The Heathens for real Plotting against him. p. 334, 335. In the close he grew endless cruel. Page 334, 335  
Nestorius, made two Persons of the two Natures; confuted. 397  
New Heaven what? 450  
New Earth what? 450  
New Jerusalem, and the Kingdom of Heaven begun Anno Mundi 4000 just when the City and Temple were destroyed. 487  
Nicholaitans, what? 779  
Nicodemus, one of the great Sanhedrim. p. 213. Supposed to be mentioned in some great Story in the Talmud. 565  
Night, for the Study of the Law was highly valued by the Jews. 566  
Niniveehs Conversion, was a very wonderful thing. 1006, 1007  
Ninth hour, used for three a Clock in the afternoon. 843  
Noah's Flood, its Nature, time of beginning and duration. p. 6, to 9 His Drunkenness was some number of years after the Flood. 9  
Number, twenty six is something rare. p. 37. Singular put for the Pleural, why? p. 420. Marg. Number, difference in it in Scripture is no strange thing. 496   

O.  
OBADIAH, who he was, and when he prophesied. Page 96  
Offences, there ought to be three causes of their punishing. 415  
Offending Brother, how to be dealt with. 241  
Offering, any Woman might come into the Court, through the Gate of the Women, when she brought an offering. 1020. *  
Offerings were of several sorts, etc. 926, 940  
See, Burnt Offering. Drink Offering, Meat Offering, Peace Offering, Sin Offering, Trespass Offering.  
Officers in the Sanctuary, their Names and Offices. p. 1104. * In the Temple, and their Offices. 2012. *  
Officiousness, unthanked. 801, etc.  
Old Testament, how divided by the Jews. 264, 265  
Omer, what sort of measure. 546  
Ophitae Evia, what? 1022. *  
Ordination, was first performed by Christ near Capernaum. p. 223. Ordination, till Hillels time a public Teacher having been ordained himself had authority, and used to Ordain his Scholars as he saw them fit, but for honour to Hallel Ordination was in time centred in the Sanhedrim. 612  
Overseers, (or Precedents) over the Times of Service, the Doors, the Guards, the Singers, the Symbal Music, the Lots, the Birds, the Seals, (or Tickets) the Drink-offerings, the Sick, the Waters, the Making of Shewbread, Incense, the Veil and Garments for the Priests, what? 903, 904  
Oil to anoint the sick; used by the Primitive Christians as Physic, (not as a charm as the Jews used it) and the Elders to be present to pray and instruct. p. 333. The Anointing Oil, how compounded. p. 2051. * This Oil was not used in the second Temple, and therefore the High Priest was consecrated by putting on the Holy Vestments. 2051. *   

P.  
PAPACY even at its first beginning helped to set up Heathenism again. Page 355  
Parbar, the Gate, where situate. 1056. *  
Parables, why Christ spoke so much in them. Page 229  
Pardon, is to be obtained by repentance. 1000  
Paschal Lamb, how prepared. 260  
Pashur, there were two of the Name. 118  
Passage of Israel through Jordan took up twelve miles, which was about all the length of the River that was in Judea. 478, 528  
Passover, when Instituted. p. 27. Several particulars concerning it. p. 708, 709. The manner of the celebration of it. p. 951. The Difference and Parallel between the Passover in Egypt, and the Passover in succeeding Ages. p. 952. The manner of the choosing the Lamb. p. 952, 953. The passages of the afternoon of the Passover Day, what? p. 954. The Time of killing the Passover. p. 955, etc. The Paschal Societies. p. 956. Women were not bound to appear at the Passover, but yet they usually did, with the Reasons. p. 956. The killing the Passover, with the Hymn that was Sung in the mean while. p. 262▪ 957. The Manner or Method of eating it at evening, Sitting, they began with Thanksgiving, then with a Cup of Wine, (and they were to drink four of them) their Bread was unleavened; they also used five kinds of Herbs, Lettuce, Endive, Succory, Beets, Horehound. p. 959, to 965. They washed their Hands several times. p. 959, 964, 965. The Lamb roasted was set whole on the Table; they began with other Meat, they used a thick Sauce. p. 962, 963. They gave thanks when they began on every differing part. p. 959, to 965. Then the cup of blessing. p. 964, 965. The fourth cup of Wine, than they finish with Prayers and Praises. p. 967. It was a full Representation of Christ's Passion, it gives good instructions for the Lords Supper. p. 1008. The Jews find thirteen Precepts about keeping the Passover. 1009  
Passover week, the Ri●es and Solemnity of the first Day. p. 968. The second Day. 969  
Pastors, one of the Titles of the Gospel Ministers. 228  
Patriarches, all their Bones were brought out of Egypt, and buried at Sichem. 781, 782  
Paul's Conversion, etc. wonderful. 281, 283  
Paul's greatest enemies were the Hellenists, because he had been one of them. p. 283. He had a Trade, and wrought with his Hands, after he was an Apostle. p. 295. He is inferior to none in wickedness, except that it was not final; and inferior to none in Holiness; his rare History and Life, with all his Travels and Affairs. 789, to 794, 813, to 816  
Peace was universal when Christ first approved in the World. 425  
Peace offering of rejoicing, what? 968  
Penalties inflicted upon unclean Persons found in the Temple, what? p. 901, 902. Penalties, Capital, the Jews had four sorts of them, Stoning, Burning, Slaying with the Sword, and Strangling. 2006. *  
Penitents, comfort for them drawn out of the Scripture Genealogy. 26  
Pentecost Feast, was a Return or Offering of the Harvest of the Jews, called the Feast of Harvest, Exod. 23. The Solemnity thereof how performed. p. 970. It lasted eight days. p. 277. The time and nature of the Feast▪ it was called a Sabbath, be it what day of the week it would. p. 746, 747. That day of Pentecost on which the Holy Ghost was given was the Lord's Day. 747  
Persecution spreads the Gospel. 280, 785  
Persecution against the Christians, under Nero, was very bloody and barbarous; so as to move the pity of their enemies, saith Tacitus; the Jews heightening that Persecution against them. 333, 334  
Persian Kings, and the Time of their Government, considered. 138, 139  
Persian Monarchy, the state and fate of the Temple under it. 2063, to 2066. *  
Persons, the distinction of Persons in the Trinity, what? 39●  
Persons, change of Persons in Grammatical Construction is usual in the Hebrew Rhetoric, and Eloquence. Page pag. 451  
Peter's denial of Christ, was foretold by Christ at two distinct times. p. 259. His improbability of being at Rome. p. 316. He was Minister of the circumcision, and Paul Minister of the incircumcision; they had their Interchanged Agents, to show their agreement and harmony to those with whom they had to do. p. 329. Peter why called Cephas. p. 531, 532. He had a suspension for a time in his Attendance on Christ. p. 633. He was ever first named in the Catalogue of the Apostles and why? p. 634, 635. He was ever a chief Speaker as concerning the Church in Judea, being for the Circumcision. p. 743. His shadow wrought Miracles as it seemeth. p. 764. He and James were equal; the first not Prince of the Apostles, nor the second Bishop of Jerusalem. p. 815. Whether it is probable he was Bishop of Rome at all? Answered Negatively. p. 878, 879, 880. How he was guarded in Prison, and delivered by an Angel. 886  
Pharaoh a common Name or Title of the Egyptians Kings, as Abimilech of the Philistines. 423. Marg.  
Pharisees, their Doctrine and Practices, what? p. 255, 256, Though they differed from other Heretics, yet they harmonized with them to oppose the Gospel and Christianity. p. 373. Their Original, Names, Qualities, and Principles. p. 457, 458, 459. They were most ceremoniously devoted to unwritten Traditions; They were the Separatists of the Nation, though they did not separate from public Assemblies, but in Matters referring to higher Acts of Holiness, pretending to higher Degrees of Holiness than all the rest. p. 656, 657. The Talmud doth characterise them. 656, 657, 658  
Phoenix, one seen in Egypt. An. Dom. 35. 804  
Philo, the Jew, what he was in Life and Writings. 860, 861, 862  
Philosophy, was an eminent part of Solomon's wisdom. p. 73. He writ Books of Philosophy, which are lost. p. 75▪ Not only Moses was great in Humane Learning, and Philosophy, but also Heman, Ethan, Chalcol, and Dardan. 73  
Phrases, two Phrases of the same Nature use to heighten the sense. 420. Marg.  
Phylacteries, what? p. 256. How necessary. p. 568. What they were, who used them, when they were rehearsed. 944, 945  
Pictures of Christ, what? against the Papists. 232  
Pillars, the two Pillars in Solomon's Temple described. p. 1074. * Their height. p. 1074. * The place where they stood, and the signification of their Names. 1076. *  
Pity is moved by cruelty. 333, 334  
Place, the most holy Place, what? p. 719. The most holy Place, the description of it with what was contained therein. 1072, 1078, 1080, to 1088. *  
Plagues of Egypt. 26  
Polygamy, its original. p. 3. It's called Fornication, or Whoredom. p. 15. Polygamy was the sin of Lamech. 693  
Pomegranates, there were ninety six on a side, others say, there were two hundred in all. 1075. *  
Pondion, what sort of coin. 1096. *  
Pontius was a common Prenomen among the Romans. 448, Marg.  
Pontius Pilate, his character. p. 452. His malicious and stirring Spirit; always smart and furious upon the Jews. p. 773, 803, 818. He falling into disgrace and misery ends his days with his own hands. 818  
Pool of Bethesda, whence it received its waters, whence it had its excellent Virtues. 667, 668  
Poor, put for meek, humble, the Saints of God. 617  
Porch of the Temple described. p. 1073. * The steps to it. It was supposed to be the place whither Satan brought Christ in his Temptation, p. 1073. * The things in the Porch, as a Vine, Candlestick, and two Tables, described, with their use. pag. 1078. *  
Porches, were Cloyster-walks. p. 661, 668. Bethesda's Pool had five of them, according to the quinque-lateral form. 668.  
Porters, Their distribution and office; their attendance were on doors, gates, guards, etc. 918, 919.  
Possessed of the devil, so often mentioned in the Gospel, what they were. p. 639. Christ only did dispossess them, they were of two sorts, p. 639, 640. To be Bodily possessed, was the saddest earthly misery could befall a man. 640.  
Prayers are to be made for all; and not as the Jews, only for themselves and their own Nation. p. 309. Prayers were made after the Phylacteries in the Morning. p. 946, etc. Hypocritical Prayers reproved by Christ. 1024.  
Praying, was immediately performed after Baptism, they who were Baptised coming out of the Water, presently addressed themselves to Prayer. 479.  
Preachers in the Synagogue, were Priests and Levites, or any other Learned men as well as they; some of which had been Proselytes and Mechanics, but these were first usually, though not always ordained. 612.  
Preaching, whether inconsistent with Baptising, Paul saying, that he came not to baptise, but to preach the Gospel. 217.  
Preaching in a Mount, why used by Christ. p. 257. Preaching among the Jews was performed sitting. 619.  
Predictions, strange, 820.  
Precedents, or Overseers over the times of Service, the Doors, the Guards, the Singers, the Symbal Music, the Lots, the Birds, the Seals, (or Tickets) the Drink-offerings, the Sick, the Waters, the making of the Shewbread, Incense, Veil, and the Garments for the Priests, what. 903, 904.  
Precedents of the Sanhedrim, their Names, and something of their History, from the time of the Captivity. 2007.  
Priest. Christ was a Great Priest, when, and how. p. 239. The Priest that was to burn the Red Cow, was to be put apart seven days, and where the place 2024. *  
Priesthood, why changed from one House to another. p. 51. It was valued by the Jews above all other things, even above the Commandments of God. 574.  
Priests and Levites, how distinguished. p. 89. There was a Consistory of them in the Temple, to take care of the Affairs thereof, and no further to act. p. 281. They which were so busy in the Acts of the Apostles against Christianity, were of the Sanhedrim. p. 282. Their Courses in which they were to attend on the Temple Service. p. 401, to 406. They were exceeding many. p. 406. Some of them were a Guard to a King. p. 406. They entered their Office at the age of thirty years. p. 486. They could not cure the Leprosy, but Christ did, yet he was tender of their reputation. p. 648. Their several Ranks, p. 903. These were the Consistory of Priests. p. 903. There were 24 Courses of them; at what age they entered. The manner of their Instalment. p. 915. How cast into 24 Courses. p. 916. According to their Division, so were their Degree; how they served. p. 917. They were put for Heads of the Families of the Priests, or chief of the 24 Courses, etc. 438, 439  
Priests, Those that had blemishes eaten of the Holy Things, and served in the Wood-room, by searching if any of the Wood for Sacrifices was Wormeaten. p. 1093. * Their Court and Desks prescribed. p. 2025, to 2029. * what their Garments before, and after the Law. 2049. *  
Prince's put for the Great Men of the Sanhedrim. 1063. *  
Priority amongst the Disciples, contested for at a most unseasonable hour. p. 271. compared with p. 250  
Prodigality, what. 849, 850  
Prodigies, Very many before a great destruction in England, and before the destruction of Rome, and of Jerusalem, and Persecution of the Primitive Christians. 329, 334, 359  
Professors of the Gospel, were called Disciples, Believers, the Church devout Men, Brethren; and among the unbelieving Jews, in scorn the Seat of the Nazarites, at last Christians. p. 871. Esseans were no Christians, notwithstanding some affirm it. 871, 872  
Profaneness, what. 862, 863.  
Prophecy and Tongues, were the Gifts of the Holy Ghost. p. 281. why they were given. p. 281. Prophecy and Inspiration ceased, when the Scriptures were finished. p. 357, 358. It had long ceased before John the Baptists time, but began to revive with him. p. 423. Text. Marg. It is put by itself in the Scriptures, in Chapters as well as Books, notwithstanding they were not so delivered. p. 121. It had been in the Church ever since the fall of Adam: Miracles but since Moses was in the Wilderness. p. 701, 702. Both ceased after the days of Zachary and Malachy p. 701, 702. Prophesy from the death of Moses to the rising of Samuel, was very rare. 758  
Prophet, Christ was a Great Prophet, when and how. 239 Prophets, one of the Titles of the Gospel Ministers. p. 223. Prophets and Teachers, were distinct Functions, yet sometimes went together. p. 288. The Scrutiny or judging of a Prophet belonged only to the Sanhedrim. p. 321. The Law and the Prophets, put for all the Old Testament, and how. p. 533, 534. Any one that came in the Spirit of a Prophet, had permission to Preach, but all such were tried whether true or false: Hence it was that our Saviour, and Paul, etc. had liberty to Preach in every Synagogue, p. 613. How to know their Original. 999  
Prophets. The four last Prophets. viz. Ezra, Haggai, Zacchariah and Malachi, are all said to die in one year. 2066, 2068. *  
Proselytes were admitted into the Jewish Church by Baptism. 209, 210.  
Proverbs of Solomon, mentioned in Prov. 25. 1. were found in the Temple in an old Manuscript. 106  
Providence of God, much seen in bringing good out of evil. 48  
Psalms of Degrees, why so called. p. 111. The Jews have a Rule, that every Psalm that bears not the name of the Author of it in the Title, is to be reputed of his making who was last named in the Title before, but the Holy Ghost seems to intimate that David was the Author of all those that have no Author mentioned in the Title. p. 761. The Book of Psalms Harmonized with the five Books of Moses. 1019  
Publicans, what they were. p. 230, 231. Their Office at first was creditable, but afterwards disgraceful. p. 461, 462. there were two sorts of them. 660  
Public Prayers, what. 944  
Pulpit of Wood in the middle of the Temple where the Minister of the Congregation stood. p. 205. There was one also in the Court of the Women. 973.  
Pulpits, what. 2027 *.  
Punishing offences, aught to have three causes. 415. Marg.  
Purifyings were of four sorts in the days of Christ 585.   

Q.  
QUuadrans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what sort of measure. p. 546  
Quotations (Allegations or Citations) when taken out of the Old Testament by the New, are sometimes two Places couched together, as if they were one, yet maketh it sure, that the first is always that very Place which it taketh upon it to quote, though the second be another. p. 451. One place of Scripture quoting (or citing) another doth sometimes change the Words to fit the occasion. 498.   

R.  
RAb, Rabban, Rabbi, Titles given the Learned Jews, came but in use a little before the Birth of Christ▪ what they denote. p. 514. Rabban was the highest Title the Jews gave to their Doctors. p. 429, Rabbi, Rabbi, what. p. 256. Rabbi was the distinctive Title of a Man ordained, with which he was styled when he became a Doctor, or a Judge. p. 566. What it intends as applied to the Baptist, and to Christ. p. 566. Raca a Jewish nickname, etc. p. 1003  
Rain, the want of it often threatened as a Judgement. 116  
Rainbow, a double sign Natural and Sacramental. 9  
Raka, a Phrase of the Jewish Writers out of the New Testament. 1005, 1006  
Ranges near the Temple, what 1101 *.  
Readers, Reading of the Law and Prophets, how ordained in the Jews Synagogues; what Portion was read, and what number of Readers. p. 614. He that read began always with Prayer; the Angel, or Minister of the Church, always looked over him that read, whence he was called Episcopus, or Overseer; an Interpreter stood by him that read, to tell the people the meaning. p. 614. Any one, a Boy or Servant, might be called upon by the Minister of the Congregation to read. p. 615. He that read might skip from passage to passage, i. e. from one Text to another, for Illustration of the Matter he read upon. 615, 616, 618  
Reaping, put for cutting off with destruction. 349  
Rebels beating, what. 901▪ 902  
Records, the Scripture often leaves men's names out of certain Records, because of some evil in them. 417  
Red Cow, the manner of the Priests burning her. p. 981. how the Priest was to prepare himself for the burning her. 2024. *  
Redemption universal, not rightly grounded upon John 1. 29. p. 514 Marg. Redemption of Christ, was represented by the Jubilee year. 619  
Red Sea, whence the name, with a strange story about Ionas his Whale. 1002, etc.  
Reformation, how performed. p. 80. Why it did not remove God's wrath in Josiah's time. p. 115. Reformation (or Conversion) was once general and wonderful. 758  
Regeneration, or the work of Grace, a thing not known by the Jews. 574, 575  
Registers, Public Registers, were reserved in Captivity. 416  
Religion is the heart of a State. p. 32. The State, or National Religion in the time of Christ, was Traditions, rather than Scriptures. 652, 653  
Remphan, and the Star thereof, what. 784  
Renting of the Garments, when used. 263  
Repentance and Conversion, once came generally upon all the people of Israel. p. 54. It was first preached upon the commencing of the Gospel, and why; and what it was, p. 628. to 631. It is the way to pardon. 1000  
Repining, frequent in Israel under Miracles of Mercy. 35  
Rsolution, admirable. 773  
Resolution and courage of the Jews. 773  
Resurrection, This was denied by the Sadducees. 655, 658  
Resurrection, It was the Opinion of the Jews that there should be a Resurrection in the days of the Messiah. p. 676, 677. Resurrection is Spiritual and Corporal, both which Christ performed. p. 676, 677. Whether there shall be an audible voice of Christ at the general Resurrection? 680  
Resurrection of Christ, the History of it: as also of his several Apparitions after it. p. 734, 735. Resurrection held by the Jews. 759  
Revelation, seven manner of ways did God use to reveal himself. 844  
Revelations pretended to by Theudas. 765, 766  
Revenge, (and Vainglory) strange. Page 797  
Righteousness by Faith in Christ. p. 314, 323. What that Righteousness was, which Christ saith to the Baptist, It becometh us to fulfil. 474, 475  
Roman Eagle used in the Wars, was not flying Colours like ours, but a Golden Eagle Medal-wise, etc. 306  
Roman State, and Dominion in the time of Christ was very pompous. p. 507. Roman Story, several parts of it. p. 710, etc. 716, etc. 795, etc. 823, etc. 831, 848, 849, 851, 862, 865, to 871, 887.  
Romans (in Philippi a Roman City) Paul's Preaching to them, is ushered in with some Remarks. 294  
Rome Characterised and Deciphered, and shown to be the Head of that Dominion Satan boasts of as his own in his offer to Christ. 507, 508. Eight Conclusions drawn hence. p. 508. It's state from its first Original to the death of Christ, its differing manner of Government. 767, to 773  
Room. An Upper Room was an usual place to determine matters of Learning and Religion, in p. 275. The Wood Room, what the Priests did there. p. 1093. * The description of it. p. 2013. * The Draw-well Room described. 2011. *.  
Root of the Trees, variously accepted. 460  
Rulers. There were both Civil and Sacred Rulers in every Synagogue. 302  
Rulers, what. 760   

S.  
SAbbath, its Institution and Celebration by Adam. p. 3. It was neglected in Egypt. p. 27. Differing Reasons for its Ordination; Additions to it. p. 38. How the Jews observed it, and what were the words of blessing it. p. 218, 222. The Jewish Writers show plainly that their Sabbath was from Sunsetting to Sunsetting. p. 218. 642. Why Christ enjoined the man he healed on the Sabbath, to carry his bed on that day, being against the express letter of the Law, answered. p. 669, 670. This was the first apparent Sign towards the shaking, and alteration of the Sabbath; Christ shows thereby that he was greater than the Sabbath, and had a power over it. p. 670, 671. The Seventh day is not bounded with the same limits that the other six are, because under the Gospel it was to have a new beginning and end. p. 692. Sabbath, Ceremonial and Moral, what. p. 715. It was not always the Seventh day, for Pentecost was so called, whatsoever day of the Week it was on. p. 746. There was on the Sabbath an additional Sacrifice of the day. p. 923. what Songs and Music were then used. 923  
Sabbath, second after the first, what. 222  
Sabbath days journey, what space it was. 252, 442.  
Sacrament of the Supper of our Lord, is not to be received in the height of Heats and Contestations. 303  
Sacrament of Baptism, carries an obligation with it, and a Child is capable of being so obliged. 319  
Sacraments of the Passover, and the Supper, were very much alike, but Circumcision and Baptism were vastly differing, the reasons why. 464, 465  
Sacraments; both Baptism, or entering into the Church, and breaking Bread and giving Wine after the Passover, were in use long before Christ's time, but he Instituted them Sacraments, laying aside Circumcision, and the Passover. 526, 527  
Sacraments of the Jews, viz. Circumcision and the Passover, they were both with blood, etc. 1007  
Sacrifice, its practice among Jews and Heathens, as old as Adam, p. 1001, 1002. Jephta's Sacrifice, whether real or supposed: the special end of Sacrifice. 1001, 1002  
Sacrifices (and Offerings) how they became paid, and when was their time to be presented and offered. 940  
Sacrifices, what were used on the Sabbath-day. p. 923. And on other days of the Week. p. 924. Some were to be slain on the North, others on the South side of the Altar, some also elsewhere. Page 2015. *  
Sacrificing was once done by one that was not Priest. 54  
Sadduces, though they differed from other Heretics, yet they harmonized with the rest to oppose Christianity and the Gospel. p. 373. Their Original, Names, Qualities, and Principles. p. 457, 458, 459. They were fierce against the Pharisees, They denied the Resurrection. p. 655, 656. Whence this denial sprung. p. 2008. * They denied all Traditions, which (as they pretended) they could not prove from the Law of Moses. 655  
Safety from danger, Baptism was the badge of it in the days of the Baptist and St. Peter. 339  
Sagan, was Vice-High Priest. 363. He was Vicegerent to the High Priest. p. 911. What he was, and under what notion he came into this Office. 912  
Salim, what, and where. 583  
Salt, the place for it in the Temple, and what great quantities were used in the worship there. 2023  
Samaria had a Temple and Service resembling those at Jerusalem. p. 280. In the days of Christ it was a Country not a City, for then there was no City of that name; but Sychem was the City. p. 592, 593. Marg. 597. It is a Country not a City; and when the City Samaria is mentioned, it means the chief City of the Country, which was Sychem. 786  
Samaritanism, generally was a mongrel Judaisme. 280  
Samaritans, though they differed from other Heretics, yet they harmonized with the rest, to oppose Christianity, and the Gospel. p. 373. The reason of the great feud between the Samaritans, and the Jews. 598, 599, 600  
Samosatenus denied the Godhead of Christ, confuted. 663  
Sanctuary, the Sanctuary being pitched just in the middle of the Camp of Israel, shows that Religion is the Heart of a State. p. 32. What Officers were there employed, and what their business. 1104. *  
Sanhedrim, when first chosen was endued with the Spirit of God. p. 34. This was the great Council, and bore the Rule in its Place in the times of the Judges. p. 43. It's fate at Misphah. p. 55. It had one in it that was Chief. p. 73, 125. The Sanhedrim was slain by Herod the Great. p. 202. It revived again; (viz. the seventy Judges) and beside this at the same time there were two more of twenty three Judges. p. 206. The right Sanhedrim continued many years after the destruction of the City. p. 206. Hillel was Precedent in the Sanhedrim forty years; Man●hen and after him Shammai, were Vice-Presidents; These Men were famous for Learning and Breeding of Learned Men; they advanced Learning to a mighty height. p. 207. Nicodemus who came to Christ, was one of the Judges of the Great Sanhedrim. p. 213. Christ at his second Passover declares his Authority, and Power before the Sanhedrim, that being a time of wonders. p. 221. The Sanhedrim was in Caiaphas his House when Christ was brought before him. p. 263. The Sanhedrim▪ again question Jesus in their own Council Chamber, then condemn him, and deliver him to the Secular Power. p. 264. Gamaliel Paul's Master, was long Precedent in the Sanhedrim. p. 278. Many of the Sanhedrim were Priests. p. 282. Annas, Caiaphas, John, Alexander, Gamaliel, Nicodemus, Joseph of Arimathea, etc. were all members of the Sanhedrim. p. 281, 282. It had power over the Jews even in foreign Lands; but rather declarative and persuasive than imperious. p. 282, 283. Also it sat sometimes at Lydda on the other side Joppa; where was most famous Schools. p. 284. The Sanhedrim called the chief Priests, and why? p. 287. The less Sanhedrim was of twenty three Judges, invested with Civil Power. p. 302. That Sanhedrim which was first in the Wilderness was inspired with Divine Gifts, the Members of all the following Sanhedrims were only qualified by Education, Study, and acquired parts. p. 357. It continued in lus●●● al●er Jerusalem was destroyed. p. 364. It sat long at Jabneh, at first by the grant of Cesar, upon the petition of the Vicepresident of it, who was all a long Caesar's Friend; Its Members named. p. 284, 365. Afterwards it was at several other places till its end; See on from 365, to 370. The Sanhedrim, or Great Council, was made up of Chief Priests, of the Seed of Aaron, of Scribes of the Tribe of Levi; and of Elders of the People, being mere Laymen. p. 439, 440. It sat in the Temple, and had two Heads, the first called the Prince, the second the Father of the Court, all the rest of the Seventy two sat so as these two might see them. p. 447. The scrutiny and judging of a Prophet only belonged to the Sanhedrim. p. 521. The Sanhedrim is commonly called Jews in the Evangelists. p. 662, 670. The Doctors of the Sanhedrim were most acute, diligent, and curious searchers of the Scriptures; yet proud of it, thinking that the very external study thereof would accomplish their Salvation. p. 684. The ten flittings of it, what? p. 1062. * Also the Reasons thereof. p. 1063. * How many Sanhedrims, how many Members in each, how chosen, and where they sat. p. 1102, etc. * Their Constitution, Sitting, Power, and Qualifications. p. 2005. * The Room where they sat, with the quality of it. p. 2005. * What Clerks belonged unto the Sanhedrim, and what their Office. p. 2006. * The Sanhedrim might judge the King. p. 2006, 2008. * The Names, and part of the History, of the Precedents thereof from the time of the Captivity. Page 2007, etc. *  
Saron, a firtil Valley, famous in Scripture. 841  
Satum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what sort of measure. 546  
Saying, is often used for what is contained in writing. 421  
Escape Goat, his choice, his sending away into the Wilderness, with the manner of it. p. 972, 973, 974. About the time of the death of Christ the Scarlet List on the Head of the Escape Goat did not turn white as usually. 1101, 1102. *  
Scarecrow, on the top of the Temple, what, wherefore set there, and whether any such thing or no. 1069. *  
Scholars (or Disciples) were called Children. 749  
School, every Town where there was not a School the Men thereof stood Excommunicate. 574  
Schools, the Jews had five hundred Schools, and in every one five hundred Scholars, R. Akibah had twenty four thousand Disciples that frequented his Schools p. 368. There were many Schools in several places; besides any where, where the Sanhedrim had fat, was a School after their departing. p. 369. But after the writing the Talmud of Jerusalem, we hear little more mention of Jewish Schools any where but at Babylon in Egypt, that bearing all the renown. 370  
Schools of Divinity; the Sanhedrim was the School of the Nation in its Sessions as well as Judicatory. 574  
Schisms produced sad effects in the Church of Corinth, some of them mentioned. 301, to 304  
Scribes, their Doctrine and Practices. 255, 256  
Scribes of the People, their work was to transcribe the Text of the Hebrew Bible, and preserve it pure. p. 349. They were great Pulpit Men, or Preachers, etc. p. 439. They were Learned Men that expounded the Law, one of them is called a Lawyer, others Doctors. p. 638. Scribe is used for Prophet; the distinction of Scribes into several Ranks; they were Teachers, but their Doctrine was vastly remote from that of Christ. 638  
Scribes and Doctors, what they were. 653, 654  
Scribes, Rulers, and Elders, what? 760  
Scripture, or Scriptures, not corrupted by the Jews, neither was it possible for them to do it to the prejudice of Christianity, for several Reasons. p. 373, 374. Scripture affecteth to speak short in relating of Stories that were well known before. p. 417. It was very much advanced by the very first word Christ spoke when he entered on his Ministry. p. 505. In the Scripture things are sometimes said to be done in Act, which were only Visions; as Jer. 13. Ezek. 4. p. 505. It doth sometimes title things not as they were really in themselves, but as they were in men's apprehensions, or to men's purposes. p. 513. God speaks so in the Scripture as may best suit the Capacity of the Hearers. p. 576. The Primitive Jews did turn all the Scriptures into Allegory, which did sadly taint the Church of Christ. p. 373. So that the writings of the Jews thereupon fly all in an higher-Region than the Writings of the Christians. p. 860, to 862. The Scriptures seem one to misquote, yea even to cross or deny another; which shows their Majesty. Page 451, 496, 498  
Sea, put for a multitude of People. 343  
Sea of Galilce, Tiberias, Cinnereth, and Lake of Gennesareth, were all one. p. 632, 633. The molten or brazen Sea▪ described. p. 2046. * It contained two or three thousand Baths. 2046. *  
Seah, what sort of measure. 545, 546  
Sectaries, such were Th●udas and Judas the Galilean. p. 765, 766. Such also were the Therapeutae. 872, 873  
Selaa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what sort of coin. 1096. *  
Sects warping from the State Religion of the Jews, were Pharisees, Sadducees, and Esseans; these were Sectaries and Schismatics. 654, etc.  
Seed of the Woman, Christ was the seed of the Woman, illustrated from Saint Luke's Genealogy, and Christ's calling himself the Son of Man. 471, 491, 537  
Seed of Abraham, was a thing the carnal Jews much boasted of. 571  
Seeing a thing in Scripture doth frequently signify to be in it, or partake of it. 562  
Sem, taken to be Melchisedeck. 11, 12  
Seneca, its possible, saw Paul. 322  
Separatist, Christ constantly went to the public, he was no Separatist. p. 613. Separatists are to observe the practice of Christ. p. 548, 549, 613, 995. The Pharisees were Separatists. 656, to 658  
September was a very famous Month. 204, 210, 211, 427  
Septuagint Bible, was commonly in the Hands of the Jews in Christ's time, the Hebrew not being understood. 220  
Septuagint Interpreters, are guilty of thousands of miscarriages, constantly varying, and putting in Men and Places at their own pleasure. p. 1004, etc. Their Translation is too highly esteemed by some, and why? 1005  
Sepulchers were decked by the Jews. 256  
Serpent lift up in the Wilderness, what the Jews writ referring to it. p. 579. Believing in Christ for Salvation, excellently illustrated by being healed by looking on the brazen Serpent. 579  
Servant, denoted by unloosing the shoo-latchet. 212  
Servants of Christ, what is done by them is said to be done by Christ himself. 581  
Service in the Temple performed at the ninth hour, what? p. 277. Service in the Temple morning and evening, the manner and management of it. p. 941. It used to begin with bathe. p. 941. The Officers employed therein cast Lots for every Man's task. p. 942, 943. They cleanse and dress the Burnt-offering Altar. p. 942, 943. Thirteen particular Services belonging to particular Men. p. 943. The Killing the morning Sacrifices, the Dressing the Lamps and Altars. p. 943. Parcels of the Temple Service; as, the Kings reading the Law. p. 980. The Priests Burning of the Red Cow. p. 981. The Trial of the suspected Wife. p. 982. The Atoning for a cleansed Leper. p. 983. The manner of bringing and presenting their First Fruits, and Wood for the Altar. 984  
Seventh-Day, why not bounded with the same limits that the rest are. 692  
Sextarius, what sort of Roman measure. 546, etc.  
Seventy, or the Greek Translation; all the World used the Old Testament in Christ's time in the Greek Tongue, unless such as had Learned the Hebrew Tongue. p. 419. The Seventy Translation, when, where, and how begun; it hath many Errors in it, wilfully done by the Translators; with the Reasons why, and how; therefore the cause is showed why it is made use of in the New Testament even in some of those untrue Translations, and the Reason is good. Page 488, to 491  
Seventy weeks of Daniel, what? 136  
Shadow of Peter wrought Miracles, as it seemeth. 764  
Shaking dust off the feet, what? 291  
Shammai's and Hillel's Scholars were in constant quarrel. 514  
Shekel, what? p. 1096. * When and where the half Shekel (mentioned Exod. 30. 13.) was to be paid. p. 1095. * The Receivers of it began to sit yearly twenty days before the Passover. 1095. *  
Shewbread Table, what? p. 720, 1083. * With the manner of placing the Loaves thereon, and what it signified. p. 1083. * Where it was prepared. Page 2019. *  
Shibta, what? 245, 246  
Shoo-latchet, the unloosing it denoted a Servant. 212  
Sichem, and Sychar, the same. p. 593, 597. The reason why it was called Sychar. 597  
Signs of Christ's coming, predicting his near approach, what? p. 462, 463. Signs presaging Jerusalem's destruction. 1101. *  
Silas, it may be, was called Tertius. 315  
Siloam, the same with Gibon, it was a famous Fountain, whose waters were said to have extraordinary Virtues. p. 667, 668. Siloam a sweet Fountain without Jerusalem, and ran to each end of it. 1054. *  
Silver, thirty pieces of Silver for which Christ was sold, was the price of a Servant, weighing three hundred and eighty four Barley Corns. 259  
Simeon, and Simon, the same name, much used. 531  
Simeon, Rabbi Simeon supposed to be the Simeon mentioned Luke 2. p. 2009. * Rabban Simeon, three of the name, Precedents of the Sanhedrim, part of their History. 2009. *  
Simon Magus; part of his History. p. 280, 281. He was baptised, and a great Heretic; he had a Whore-Scoreress; His strange Blasphemies. 787  
Simon who was called Niger, who conjectured. 288  
Sin, Judgements against it. 92  
Sin-offering, for sins ignorantly committed, what? p. 929. The distinction of their Sin-offering. p. 930. The Sin-offerings of particular Persons, what? p. 931. Several particulars for the further knowledge of the Sin-offering. 932  
Sinai, and Horeb the same. 711  
Singers, and Temple Music, what? p. 919. Singers were divided into Courses, their Music Vocal and Instrumental. 919  
Singular number put for the Plural. 420. Marg.  
Sink of uncleanness, what? 1050. *  
Sinners, such as were Great are often mentioned in Scripture Genealogies of the Church, for comfort to those that are penitent. 26  
Zion, Mount Zion without Jerusalem. 1049. *  
Sat, or walk, when used in a borrowed sense in Scripture, do indifferently signify to be or to continue. 624  
Sitting at the Sacrament, and Meat, how used among the Jews p. 959, 960. Sitting was the posture of the Teachers of the people among the Jews, the people standing round about them. 243, 619  
Sixth hour, was twelve a Clock, or high-noon; the Jews used to pray evening, morning and at noon; so did the Apostles after Converts to the Gospel. 844  
Slaughter, at one time five hundred thousand, the greatest ever recorded in History. 78  
So, how used. 593, Marg.  
Sodomites, besides the Men of Sodom. 80  
Solomon was but twelve years old when he made choice of Wisdom above all. p. 73, 125. He exceeded all Kings upon Earth in Wisdom, Power, Peace, and Magnificence. 47  
Songs and Music, what was used on the Sabbath, and at other times. 923, 924  
Son, variously used. Page 659  
Son of God, in Scripture only applicable to Christ; In the plural number it belongs to Saints. p. 504. Christ called the Son of God. 535  
Sons of God, in Gen. 6. and Job 1. what? 995  
Son of Man, Christ so called often; but only by himself to show his humanity, and his being the second Adam. p. 471, 491, 537. Others called by that Name, why? p. 537. A Title given to Christ, what? p. 678. As opposed to the Son of David; what? p. 679. Son of Man is a Chaldean Phrase. 996  
Sosipater, in all probability was Sopater of Berea. 315  
Soldiers, their Duties. 462  
Space, the utmost space within the great Wall was commonly called the first Temple. 1089. *  
Spirit of God, is often used in the Scriptures for the Holy Ghost, but ever in the Hebrew the Spirit of Elohim plural, to show his descent from the Father and the Son, against the Greek Church. 482  
Spirit, being born of it, what? p. 571, 573. In Scripture it is compared to Fire, and Water, the reasons. 600  
Spirits, seven Spirits, put for the Holy Ghost, a common speech among the Jews. 341  
Standing was the posture of the Jewish people when they heard their Teachers. 241  
Star, what it was the Wisemen saw, where it was they saw it, and how upon the sight of it they could conclude that it related to a King of the Jews. 437, 438  
Stationary Men, were Israelites that did attend the Temple Offerings, and Service; these stood to be a representative Congregation, etc. 924, 925  
Stephen, his accusation before the Sanhedrim; The Heads of his Vindication. 279, 280  
Style of the Jews, much followed in the New Testament. 213, 214  
Stocks in the House of the Lord, what, and of what use. 2017. *  
Stoned, what Criminals were to be stoned, with the manner of it. 282  
Stoning, a Capital punishment, how used among the Jews. 2007. *  
Strangers, which was that part of the Temple into which strangers might not come. 1089. *  
Strangled things, about not eating them, what? 293  
Strangling, a Capital punishment among the Jews, how performed. 2006. *  
Stripes, whipping or Scourging, upon the censure of the Judges; and the receiving forty or thirty nine stripes; what? 901  
Study, Ministers were to be fitted for their Ministry by Study, so were the Priests and Levites accomplished; Prophets, and inspired Men were only occasional Teachers, but those the constant; for Prophecy was but sometimes, and now and then long wanting, as under the second Temple, and the People could only be taught by Learned Men, because then the Scriptures were in an unknown Tongue to the common people. 357  
Sufferings, sometimes called Baptism. 250  
Sun and Moon being darkened; signifies the Eclipsing the Glory and Prosperity of a Kingdom, or a People. 344  
Sunsetting begins and ended the day among the Jews. 642, 643  
Suppers of Christ, several. p. 258. The Supper in which Satan entered into Judas, was two days before the Passover day came. 258, 260  
Shushan the Palace portrayed on the East Gate, and why? 1052. *  
Swearing by the Temple, the custom of the Jews. 256  
Swine hated by the Jews, loved by the Romans. 231  
Sychar, and Sichem, the same. p. 593, 597. Sychar, the reason of the name. 597  
Sycophants, were at the first good Officers, but afterwards the Term became a reproach. 449. Marg.  
Synagogue, in every great Town the Jews had a Synagogue, and a Divinity School. p. 299. In the Synagogue were had Prayers, Reading, and plain Sermons; in the Divinity School were the high Dogmatical and Controversal Points about their Law. p. 299. Every Synagogue had Civil as well as Sacred Governors and Rulers who Judged and Sentenced in Worldly Matters, and that both within and without Judea. p. 302. So that the Jews were generally judged by their own Magistrates. p. 302. Episcopus (an Overseer) is a Synagogue Officers Term, so are most of his Qualifications fetched thence, mentioned in the 1 Tim. p. 308. There were four hundred and sixty Synagogues, others say more, in Jerusalem. p. 363. The Land was full of Synagogues, which were frequented every Sabbath day, and the second and fifth Days of the Week. p. 370. The Antiquity and Divine Institution of Synagogues. p. 608, to 613. High Places were Synagogues. p. 608. It's the Idolatry rather than the Places rebuked in Scripture. p. 609. There were very many Synagogues. Page 610  
Synagogue Days, or Times of meeting there, were three every week, viz. the second and the fifth Days of the week, as well as the Sabbath besides Holy Days. 291, 610, 611  
Synagogue Officers, how they sat in their Synagogues. 611  
Syria, exceeding numerously inhabited by the Jews, and in divers things privileged with Canaan; some question whether after David's conquest of it, it was not a part of Canaan. p. 219. From thence had Israel their greatest afflictions. p. 425. It comprehended all the Country of the Jews, both within and without Jordan; by which we see the Heathens as well as the Jews came to Christ. 645, 646  
Syrian Language, was the common speech of the Jews. 419   

T.  
TAbernacle, its Form, Idea, Representation, Dimensions, Silver, Foundation, Walls, and Juncture. p. 716, 717. The Curtains of it. p. 718, 719. Of the most Holy place. p. 719. The Table of Shewbread, etc. p. 720. The Motions and Stations of the Ark and Tabernacle. p. 2060. 2062. * High places were lawful till the Tabernacle was set up in Shilo. p. 2060. * How long it abode there. p. 2060. * The removal of it from Shilo to Nob, thence to Gibeon was by divine Warrant. Page 2061. *  
Tabernacles, The Feast thereof. p. 243. Feast of Tabernacles, the Nature, Occasion, and Reason of its Institution. p. 477. The manner of the Celebration thereof. p. 974, to 979. There was more rejoicing in this Feast than any other. p. 974, etc. The variety of Sacrifices then used. 974, 975. The Palm and Willow Branches. p. 975, 976. The Pome●iteron Apples. p. 976. The pouring out of Water, with their Rejoicing; and Rubric of every days Service. 977, to 979  
Tables, the two Tables the Golden and the Marble in the Porch described. p. 1078. * The Shewbread Table with the manner of placing the Loaves upon it. 1082. *  
Talmud of Jerusalem, was compiled by R. Jochanan, Precedent of the Sanhedrim about A. C. 230. p. 369. The Talmud (hath two parts the Mishneh and Gemera) it is the Jews Council of Trent, it's the sum of their Doctor's conceits, and descants upon the Law▪ much of it is mere humane Traditions, yet ubi bene, nemo melius. p. 997. There is the Talmud of Jerusalem, and Babylon, the chief end of both (as they say) is to explain the Old Testament; how they do it, an Instance or two. 997, 998. The Jews deeply engage themselves to stand by the Talmud and the Mishnah. p. 372. The Talmud of Babylon is their standard for Rule and Religion to this day. p. 372. This was signed and published about A. C. 500 The Talmuds are most upon disputes. Page 373  
Talmudists, from these men's allegorising of the Scripture sprung the most desperate Heresies in the first Age of the Christian Church. 37●  
Tammuz what it was. 2018. *  
Tarshish, was the name of a Man, of a Pearl, and of a Town. 996. Text. Marg.  
Taxing under the Romans, was a being Enrolled, owning their Dominion, and paying some Tribute. p. 423. Marg. and p. 425, 426  
Teachers, was one of the Titles of the Gospel Ministers. p. 223. Teachers among the Jews used to sit when they taught the people. p. 243. Teachers and Prophets, distinct Functions, yet sometimes went together. 288  
Teachers of the Law, were of four sorts, such as taught Children in Private Schools to read the Law; Preachers in the Synagogues; Teachers in the Divinity Schools; and the Sanhedrin, which was the School of the Nation, in its Sessions, as well as Judicatory. 574  
Tedi or Tadde, the North-Gate Tedi or Tadde why so called. 1059, 1060. *  
Temple, there was a Temple in Egypt at Alexandria, where there were a vast number of Jews. p. 205. At Jerusalem, which was utterly destroyed, when, and how. p. 362, 363. The second Temple, wanted five things which were in the first. p. 408. The Jews were obliged, how far off soever, always to pray with their faces towards the Temple. p. 552. The manner of the Jews worshipping there. p. 947. None went into it with a Staff, Shoe on, Scrip, or Purse, nor Money tied in the Purse. p. 948. Nor Spit there, nor used any irreverent Gesture, nor made it a thoroughfare, but every one goes to his place with all gravity, and so demeans himself. p. 949. None might at any time sit there but always stand at their Prayers, they might there pray with their Heads uncovered. p. 949. At their departure bowing low before the Lord, even falling on the ground; then out they went backward, because they might not turn their backs on the Altar. p. 950. Temple of Diana. p. 305, 306. Temple, (and City) of Jerusalem destroyed A. M. exactly, 4000 p. 487. In some places the Temple was exceeding high. p. 507. Its Courts described, as the Courts of the Women, Israel, and the Gentiles, etc. p. 549. Into the outer Court came not only proselited Heathens, but Mourners, Lepers, and Excommunicate Persons. p. 549. In this Court it was that Christ found a Market to sell cattle for Sacrifice and Offerings for those that came from a far. p. 550. Here also were the Money Changers. p. 550, 551. The Jews used to swear by it. p. 256. The description of the Temple and City in Ezekiel was a prediction, and was so far literally true as that they should be, but not that they should be so large, The Holy Ghost thereby also signifying the enlarging of the Spiritual Jerusalem. p. 1051. * All within the Wall, that encompassed the holy Ground, was called the Temple. p. 1063. * The dimensions of Solomon's Temple, and of that built after the Captivity p. 1064, to 1067. * How the outmost Wall came to be even and jutted not over, when each Story of the Chambers were a Cubit wider than that under it. p. 1065. * Five things wanting in the Second Temple that were in the first and what. p. 1065. * The Children of the Captivity took ezekiel's Temple for a pattern as to form, not as to dimension. p. 1067. * The measure and platform of the Temple as it stood in our Saviour's days. p. 1067. * etc. The Breadth, Chambers and Stairs of the Temple. p. 1070. * The Scarecrow on the top of the Temple what, and wherefore set there. p. 1069. * The Porch of the Temple described with the Steps up to it; It's supposed to be the place whither Satan borough Christ in his temptation. p. 1073. * The two Pillars in Solomon's Temple described. p. 1074. * The place where they stood, and the signification of their Names. p. 1076. * How many vails used about the Temple and where. p. 1080. * The Courts of the Temple described. p. 1088. * The outmost space within the great Wall was commonly called the First Temple. p. 1089. * Which was that part of the Temple into which Strangers might not come. p. 1089. * The Treasuries of the Temple were twofold, viz. Treasure Chest and Treasure Chamber, yet both called Corban. p. 1095. * What place in the Temple the Jews had turned into a Market for Sheep, Oxen, etc. p. 1095. * The Officers of the Temple and their Offices. p. 2012. * Flies did not infest the Temple. p. 2030. * The Temple and Altar when whited. p. 2036. * The State and Fate of the first Temple. p. 2062. * How long it stood. p. 2063. * The Temple builded by Zerobbabel and that by Herod usually reckoned but one. * p. 2064. The occurrencies of the Temple under the Persian Monarchy. p. 2063, to 2066. * The State of it under Alexander. p. 2065. * The occurrencies of it between Alexander's time and the Romans. p. 2067, to 2070. * The State of the Temple under the Romans. p. 2070. * Put for the Inner Court or Chel. p. 1089. * Put for the Court of the Women 1094. *  
Tempting, or Temptations of Christ, what, where and how. p. 503, to 511. Why he was tempted. 499  
Ten Commandments given by Christ. p. 28. How they are the Word of God, etc. 1030  
Tertius, it may be, was Silas. 315  
Testament, Old Testament how divided by the Jews. 264, 265  
Tetrarch or Tetrarchy, what? 452, 453  
Text of Scripture, not corrupted by the Jews; neither possible for them to do it to the prejudice of Christianity; for several Reasons. 373, 374  
Theophilus, who, and what it signifies. 392  
Theudas, a Sectary, led people away upon pretence of new Lights and Revelations, pretended to do rare Miracles. 765, 766  
Therapeutae, not Christians, but Jewish Sectaries. 872, 873  
Thessalonians, Paul wrote first to them, both the Epistles, from Corinth, not Athens. 296, 297  
Thirty pieces of Silver, for which Christ was sold, was the price of a Servant, weighing 384 Barley Corns in Silver. 259  
Thousand years, the Jews counted the days of the Messiah a thousand years; which they call the brave World to succeed. 354  
Thrasyllus (a great Mathematician, ginger, or Wizard) his strange Predictions. 820  
Three years and an half; a renowned number. 815  
Tiberius was incomparable evil, unworthy and cruel. p. 768, etc. And a Beastly bloody Man. 770, 771  
Time, as at that time, doth not always centre Stories in the same point of time. 222  
Timothy, part of his Character, and his fitness for the Gospel Ministry. 294  
Tisri, answering part of September, a famous Month. 204  
Tithes, the greatest part of them were paid to the Priests and Levites, and their forty eight Universities, while they were studying there, to fit them for the Ministry in the Synagogues; into which, being placed, they were all maintained by Tithes. 309  
Tithing, Mint, etc. what? 256  
Titles of the Gospel Ministers, what? 223  
Tongue or Tongues, the Gift of Tongues, a necessary means to bring the Gentiles into Religion again. p. 276 They were the gift of the Holy Ghost. p. 281. Why they were given. p. 281. Speaking with them was in order to understand the Original Text, and to Expound it to Men of differing Languages. p. 285. The confusion of Tongues, into what number they were divided. The Hebrew Tongue was the 〈…〉 of Adam, and the Tongue of God, it began with the World and the Church; The whole Tongue is contained in the Bible: most of the Eastern Tongues use the Characters, or Letters of its Language. p. 1012, 1013. The Chaldee, Syrian, the Arabian, and the Latin Tongues, how changed. p. 1016. The Britain Tongue near a Thousand years ago; what? 1017  
Tophet, the Valley of Tophet why so called. 1053. *  
Tower, the Tower Antonia described. Page 1060. *  
Trachonitis, what Country, and whence its Name. 453  
Trade, Paul was taught to make Tents of Skins for Soldiers before set to his Studies; which was common among the Jews. 295  
Traditions of the Jewish Elders, some of them set down. p. 236. The Jews were more mad of their Traditions and Carnal Rites after the Fall of Jerusalem than before. p. 270, 271. Traditions, unwritten, divine by Christ; Apostolical, by the Apostles; Ecclesiastical, old Customs that have obtained the force of Laws: This Popish Doctrine is showed to be nonsensical, and false. p. 885. Christ came when Traditions were at the highest. p. 207. The Jews said they were an unwritten Law called Cabbalah given to Moses at Sinai, and delivered to succeeding generations by word of Mouth, etc. p. 652, 653. The hands through which the Jews say they passed. 457, 458, 652  
Transfiguration of Christ. 239  
Translation of the Seventy, when, where, and how begun; hath many Errors in it wilfully done by the Translators, with the Reasons why and how. p. 488, 491. Therefore the cause is showed why it's made use of in the New Testament, even in some of those untrue Translations, and the Reason is good. 488, to 491  
Transubstantiation is against one of the Laws given to Noah. p. 9 It is condemned. 694  
Treading the Wine Press used to signify great slaughter. 349  
Treasuries of the Temple, how distinguished. 1058. *  
Treasuries of the Temple two fold, viz. Treasury Chest and Treasury Chamber, yet both called Corban. p. 1095. * Two Treasury Chests, and for what. p. 1095. * Eleven Treasury Chests and for what. p. 1096. * Treasury Chambers, where they were and when emptied. 1097. *  
Trespass Offering; doubted, and undoubted, suspensive and apparent. p. 933. This and the sin-offering were a kin in somethings. p. 933. For what sort of Offenders. p. 934. The disposing thereof. 934  
Tribute, paying to Cesar, cleared and illustrated. 255  
Trinity, the three Persons in the Trinity in the shape of three Men dine with Abraham in Hebron. p. 13. And eat the first Flesh that is mentioned to be eaten in Scripture. p. 695. The Second, and Third go to Sodom, The First tarries with Abraham, to whom Abraham petitions for Sodem. p. 13. Trinity of Persons in the Godhead, demonstrated at the first Creation, at the confusion of Tongues, at Christ's Baptism, at the Gift of Tongues; and many other Instances of a Trinity. p. 483, 484. Trinity how expressed from▪ 995  
Triphon, the Jew, Antagonist to Justin Martyr, might well be R. Tarphon, much mentioned in the Talmuds. 367  
Truth overcome by custom. 1007*  
Trumpets, how sounded. p. 920. The Feasts thereof. 979, 980  
Turks were the posterity of Ishmael, say some, or the Jews carried Captive into the Northern parts of the World. 16  
Twenty six, something a rare number. 37   

V.  
VAILS, how many used about the Temple and where. p. 1080. * The Vails that divided the holy and most holy place were two, yet accounted but one, and why? Page 1085. *  
Vailing in the Worship of God, how used and abused. 302 303  
Vainglory, and Revenge strange. 797  
Valentius, and Eutyches, avetred Christ to have a body only in appearance; confuted. 397  
Valley of Tophet, why so called? 1053. *  
Valuation of Persons in reference to redemption of vows, what? 31  
Velleius Paterculus, his high commendations, with a good deal of his Life, and Writings. 795, 796  
Vessels, the number and fashion of the Vessels of the Sanctuary. 2048, 2049. *  
Vestments, the Priest's Vestments described. p. 1077. * The High Priests under the Second Temple were consecrated by putting on the holy Vestments. p. 2051. * The Jews think the Priests Vestments before the Law were the same as under the Law. p. 2049. * What Vestments the High Priests had that the other Priests had not. 2050. *  
Village, what? 648  
Vine, the Golden Vine in the Porch described with its use. 1078. *  
Viper's, the worst of Serpents. 458, 459  
Virgin Mary was not so filled with grace as to be without sin. p. 411. She did not vow Virginity. 412  
Virginity, signified by three words in the Hebrew. 419  
Unclean and clean, the Doctrine of them. p. 30. Unclean, such as were so, how kept from the Temple. p. 899. Four sourts of Penalties were doomed upon unclean Persons found in the Temple. 899, 901, 902  
Uncleanness, Legal; did contain a great deal of the Doctrine of sin. 30  
Unity of Essence in the Godhead. 394  
Universities, such were the Cities of the Priests and Levites. p. 41. Tithes the greatest part of them were paid to Priests and Levites in their forty eight Universities, while they were studying there to fit them for the Ministry in the Synagogues. 309  
Unlearned and learned was an usual division of the Jewish Nation or People. 652, to 659  
Unwritten Law of the Jews, with their Cabbalah, or Tradions, etc. p. 652, 653. The hands through which this passed. 457, 458, 652  
Voice, is attributed to things without Life. 563  
Voice from Heaven, what, and how instead of the Vrim and Thummim. 485, 486  
Vow, Jephthah's vow, how to be understood. 51  
Vows, the valuation of persons in reference to redemption of vows. 31  
Vowels how used, and to what Language. p. 1013. Vowels to the Hebrew from the first Writing it. 1014  
Upper Room, was an usual place to determine matters of Learning and Religion in. 275  
Urim and Thummim, the Jews supposed the loss thereof to be supplied by their Bath Kol, or a voice from Heaven. 485, 486  
Urim and Thummim, what? 724  
Usury, what in old Rome, and how managed. 796   

W.  
WALK, or sit, when used in a borrowed sense in Scripture, do indifferently signify to be or to continue. Page 624  
Wall, the circuit of the Wall encompassing the Holy ground according to our English measure, what? p. 1051. * The height and breadth of the Gates in the Wall encompassing the holy ground. p. 1052. * The Wall over the East-gate lower than the rest, and why? p. 1051. * All within the Wall encompassing the holy ground was called the First Temple. Page 1963. *  
Washing, four forts in the days of Christ. 585  
Washing, put for Purification; exceeding curiously performed. 324  
Washing of hands, Tables, Cups and Platters; what, and how performed among the Jews. 544  
Washing of dead Bodies, a custom among the Jews. 841  
Watch in the Night, divided by four, of three hours a piece. 428  
Water, being born of it, what, at large. 571, 572, 57●  
Water-gate, described. 2011. *  
Waters, Living Waters, what the Phrase alludes to. 2011. *  
We know, signifies that the thing is well and openly known. 566, 567  
Well, the Draw-Well Room described. 2011. *  
Whale, Ionas his Whale. 1002, etc.  
Whipping, or Scourging, upon the Censure of the Judges, viz. the receiving of forty, or thirty nine stripes, what? 901, 902  
Whoredom put for Polygamy. p. 15. Whoredom, great and abominable. 887, 888, 889  
Widows, what sort of them provided for. 309  
Wife suspected, her Trial, and her Offering, how performed. 982, etc.  
Wine, that which was offered Christ at his Crucifixion was to intoxicate him. 267  
Wisdom, chosen above all things at twelve years of Age. p. 73. It is often taken in Scripture for Religion. 409  
Wisemen, their coming to Christ on the thirteenth day after his Birth, or within forty days, shown to be improbable, and that they came not till about two years after his Birth. p. 432, 433, 434. Wisemen or Magis several Authors give them a good Character, but the Scripture ever a bad. p. 436. Who they were. 437  
Without, those that are without; i. e. the Gentiles. 240  
Witnesses, what the meaning of the Prophecy concerning the two Witnesses. p. 524. Witnesses laying down their clothes, etc. what the meaning of the Phrase. 2007. *  
Wizard, the same with Magician, Wiseman, etc. 436, 820  
Women, they had some Office at the Tabemacle, and Sanctuary. p. 53. Text. Marg. They laboured to advance the Gospel though they did not preach. p. 294. See how. p. 315. The Court of the Women described. p. 1090. * It is not called by that name in Scripture. p. 1090. * They might come into the Court through the Gate of the Women when they brought Offerings. p. 2020. * A Woman began Idolatry in Israel. p. 45. They were not bound to appear at the three solemn Feasts of the Jews, yet they usually did. p. 956. To them is ascribed barrenness throughout the Scripture. 397. Marg. & 400  
Wood, the Wood room described. p. 2013. * Priests that had blemishes searched the Wood for Sacrifices to see if it were not worm eaten. 1093. *  
Word, what kind of Word Christ is. p. 392. Marg. Why he is so called from Scripture and Antiquity. 393, 394, 395  
Word of God, variously understood. 505  
Words inverted, frequent in Scripture. 84, 88, 122  
Working with the Hands, thus Paul did when out of Money and in a strange Place. 295  
World, the World, i. e. the Gentiles. 214  
World to come, Maranatha, Raka. Jannes and Jambres, Beelzebub, are Phrases taken from the Jews. 1005, Page 1006  
Worthies of David. 61  
Writings, the Oldest in the World is Psalms 88, and 89. penned before Moses was born. 699, 700  
Writings of the Jews upon Scriptures, fly all in an higher Region than the Writings of the Christians. p. 860. As see a Taste out of the Writings of Rhilo Judeus. 861, 862   

Y.  
YEAR, the Beginning of the Year from the Creation was in September. p. 707. But just before Israel came out of Egypt the beginning was changed into March, and why. Page 707, 708  
Year of Christ, Year of Our Lord the proper reckoning of every Year ought to be from September to September. Page 777  
Years, it's very common in Scripture in reckoning of the years either of Man or Beast, to account the year they are now passing for a year of their Age, be it never so newly or lately begun. 487  
You, put for some of you, or Posterity. 468   

Z.  
ZACHARIAS, the Priest, whether of the course of Abia. p. 202. He was not a High Priest. p. 407.  
Zacharias the Son of Barachias, who he was. Page 2040. *  
Zebedee, what became of him. 635    
FINIS.   

THE WORKS OF THE REVEREND & LEARNED John Lightfoot D. D. LATE Master of KATHERINE Hall in CAMBRIDGE. The Second Volume In two Parts. PART I. CONTAINING HORAE HEBRAICAE & TALMUDICAE, Hebrew and Talmudical Exercitations upon the four Gospels, the Acts of the Apostles, some Chapters of the Epistle of S. Paul to the Romans, and the first Epistle of the same Apostle to the Corinthians, translated into English.  
Published by the Care and Industry of john Stripe M. A.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, MDCLXXXIV.   

TO THE Right Reverend Father in God, HENRY Lord Bishop of LONDON.  
MY LORD,  
THIS second Volume of Dr. Lightfoots Works, the effect of great Learning and as great Industry, being brought to a conclusion, it seemed to want nothing to make it complete, and to recommend it to the World, but some Great Name to stand before it. And since the Choice of this laid in me, the poor Instrument employed in preparing these Labours for the Press, I could fix upon none so proper, so suitable, as your Lordship, upon two accounts. The one is mine own private Obligations unto your Lordship, being my very Reverend Diocesan, under whose Paternal care I live and discharge my ministerial function in peace, and from whom I have received Favour and Countenance; and lastly, to whom I ought to account for the spending of my time, as I find, in some ancient injunctions of our Church, the inferior Clergy were bound to do. The other is the Book itself, which contains some of the last and best Labours of a Man, of as great worth and abilities, as fame: in all the Pages of whose Writings appear lively strokes of Learning, Religion, and a Love of the Church's Peace and Prosperity. Of which most sacred things your Lordship is so known and eminent a Patron.  
Pardon me then, My most Honoured Lord, that I have presumed to grace this Piece with your Venerable Name: and vouchsafe to take these Pious and Learned Labours under your Honour's favour. And if there shall be any thing found herein, that will not bear the censure of your Lordships severer Eye, whether it be the Publishers, or the Author's error, I do earnestly recommend both to your Lordship's great Candour and Charity.  
I cannot take my leave without my Prayers for your Lordship, That God would prosper your pensive thoughts, and weighty cares for retrieving the distressed condition of our poor Church, occasioned in a great measure by contentious and unpeaceable Spirits: Spirits that even from the very first times of the Reformation have been undermining its welfare, and exercising the skill and patience of its earliest Bishops. In so much, that it was long since the judgement of one of your Lordship's 
* Grindal.  Predecessors in the See of London, and one that had been charged with too much favour and gentleness towards them, that severity was necessarily to be used. For thus he writes in a Letter (which I have seen) to a great Minister of State, Anno 1569. Mine opinion is, that all the Heads of this unhappy faction should be with all expedition severely punished to the example of others, as people fanatical and incurable And the same New Reformers (as they were then termed) created so much affliction to the Church, that it made 
* Sands.  another very Reverend Prelate of this See quite weary of his Bishopric, and drew this complaint from him in a Letter dated 1573. I may not, in conscience I cannot, flee from the afflicted Church: otherwise I would labour out of hand to deliver myself of this intolerable, and most grievous burden. I make no doubt, but your Lordship, being in the same place, and having to do with Men of the same temper, feel the same burden. God Almighty strengthen and encourage, succeed and bless You in all the wise methods You use in the Government of Your Church and Clergy.  
But I forbear any further to interrupt Your precious hours, only recommending my pains to Your Lordship's acceptance, and myself to Your Blessing, being  
My Lord, One of the meanest of Your Clergy, and Your Lordship's most humble and dutiful Son and Servant JOHN STRIPE. Low-Leighton, May 14. 1684.   

THE PREFACE.  
I AM not unsensible this Second Volume may lie under some prejudice, as Translations, and Posthumous pieces usually do; which have not the last polishing of the Authors own Hand, nor his consent to make them Public. Therefore to prevent any too hasty censures, and to give this Book the advantage of a fair light, and thereby to justify what hath been done in sending it abroad to bear its fellow company, is the chief design of this Preface. And here I am to account for two things, according to the two Parts that this Volume consists of. The former is the Translation of the Horae Hebraicae: and the second, the Publishing of the Sermons.  
I. For the former, it cannot be denied, that a Translation labours under the same disadvantage, that the Copy of a good Picture doth, which seldom reacheth to the Truth and Perfection of the Original. And it needs not be said, that among those fatal things, such as, Epitomies, wilful Interpolations, ignorant and careless Transcriptions, and the like; whereby the Books of the Ancients, especially Ecclesiastical Writers, have suffered no small damages; unskilful Translations have contributed their share: damages rather to be deplored, than ever to be redressed. But as to the present Translation I have this to apologise for, if not to justify, it: That seeing these Latin pieces were the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last result and perfection of our Authors long and elaborate Oriental Studies, the very marrow and compendium of all his Rabbinical Learning; and since that great knowledge he had attained in that way is in these Latin Exercitations maturely, and after many years pensive thoughts, digested, and reduced to be admirably subservient to the Evangelical Doctrine, and by a peculiarly divine skill he hath made the Rabbis, more bitter enemies than whom the Gospel never had, to be the best Interpreters of it; it was thought pity, that his Countrymen should be deprived of these his last and best labours; and seemed somewhat unjust, that Strangers, and the Learned only, should reap the benefit of them. Besides, it is to be considered, how much a right understanding of the four Evangelists, and the Acts of the Apostles, which contain the History of the great Founder of our Religion, and his holy Institution, would contribute to the burying of unhappy differences, which have arisen in a great measure from mistaken Interpretations of matters in those Books, and to the furthering peace and unity among us; and how highly all, that call themselves Christians, are concerned to attain to the true sense and meaning of the Holy Scriptures, on which our Faith and Hope is built; and lastly, that these our Author's labours administer such considerable help to us herein; it was resolved so small an impediment, as the Latin Tongue, should not obstruct so great a Good.  
I hope there will be no occasion to accuse the Translation for any defect of care or faithfulness, or skill; but rather that it may merit some approbation upon all those accounts. The work of a Translator chief consists in carrying along with him the sense of the Author, and, as much as another Language will allow, the very air of his expression; that he may be known, and discovered, though he wear the dress and habit of another Nation. I trust, those who undertook this employment, will be found to have duly attended to both. I will not be so confident, as to vouch it so absolutely free of all mistake, as if the Translators had been inspired by the Author himself: it being morally impossible in a Work of that critical nature, and considerable length, not to make a stumble or a slip. It will satisfy reasonable Men, I hope, if the errors are but few, and the Work be generally accompanied with a commendable diligence. The judicious Reader will not like our pains the less, that we have not much regarded curious and smooth Language. For none will look for a fine and florid style in a Translator, who is bound up to follow close his Author; and considering that he that presumes to vary too freely from his words, 'tis a great venture, but he varies often from his sense too. And indeed affectation of soft words and handsome periods would have been a Vice here; for it would have made the Author look unlike himself, whose style was generally rough and neglected, his mind being more taken up about sense, and inquiry after truth, than those things. And therefore, I hope, none will place this among the blemishes of the Translation. If the words be easy and intelligible and naturally expressive of the sense, the more plain and unaffected the better.  
I will advance a step further in behalf of this English Translation: there are some things in it that may give it the advantage even of the Latin Exercitations themselves. Namely, that they are all with a diligent and careful Eye revised and corrected in abundance of places, besides what the Errata directed to. The Addenda Printed at the end of the Horae upon S. Luke, and S. John, are here reduced to their proper places in the body of the Book, excepting one passage only, which was neglected I know not how, but now Printed at the end of this Preface. The Annotations upon the eleventh Chapter of the Epistle to the Romans, ignorantly and carelessly thrust in among the Exercitations upon the Acts of the Apostles, are placed where they ought to stand. The Quotations out of the Rabbins and other Authors are every where cast out of the Text into the Margin; (yet with references to direct to each allegation;) that so the Reading might be the more smooth, and continued without break or interruption. And whereas much Hebrew and Greek was frequently cited, and not seldom left in those more hidden Languages without any Interpretation, (the Author supposing his Readers learned Men, and able to understand those Languages) in this Edition, intended for the use of the more unlearned, those citations every where are Translated, as well as the Latin Text. Which was very necessary to be done, when the illustration of the matter, and oftentimes the strength and sense of the whole sentence or subject treated of, depended upon those very phrases and sentences so Translated. And for the better illustration of the Author's elaborate searches after the true situation of Jerusalem, and many other Towns and Places of the Holy Land, almost wholly lost long since in their rubbish, and for the benefit of the Studious, we have procured two Maps to be delineated exactly according to the Author's judgement and conjectures, the one of the City of Jerusalem, and the other of the Land of Canaan. To the later of which is adjoined a Table of the Names of the Towns and Places (which are not a few) wherein the Doctor differed from the Ordinary Chorographers. Also, whereas in the Chorographical Decad before S. Mark, there were two small Schemes, the one of the Asphaltites, and the other of the Sea of Genesaret, together with the Country's adjacent, very coarsely described; insomuch that our Author is fain to apologise for one, that he was extra limits, Out of his own bounds, when he did it; and for the other, that it was rudis Delineatio, A rough and homely draught: both these are in this Edition Printed off from Copper Plates, carefully and exactly cut, that they might be rendered the more graceful and acceptable to the beholders. And this shall be sufficient to have spoken of that, which makes up the First part of this Volume.  
II. We proceed to his Pulpit Discourses; never before now made Public any more than in the Auditories, where they were Preached. Of which that the Reader may have a full and true account, I shall, First, Give him the reason of Publishing them. Secondly, What things in them may probably be obnoxious to exception or censure, I shall endeavour either to Justify, or at least to make some fair Apology for. Thirdly, For the satisfaction of the Reader, and for the justification of myself, I will show, what course and method I have observed, and what care and diligence I have taken in them.  
First, These Sermons were thought fit to be sent abroad, partly, that as the World had been made acquainted with his abilities, as a learned Man, so it might not be ignorant of his Parts, as he was a Man in Holy Orders, and a Preacher of the Gospel; and partly, that the Lovers of Dr. Lightfoot might not be deprived of so considerable a part of his Labours. But chief, because generally his Sermons had somewhat peculiar, and extraordinary in them. For there appears a more than ordinary piercing and inward search into the subjects which are handled; notions and observations more curious, and unusual, and out of the common road; and abundance of difficult places of Scripture both of the Old and New Testament satisfactorily explained: and all these proceeding from the Author's long and unwearied Study of the Holy Scriptures, and his admirable dexterity and happiness in resolving knotty Texts. It would be endless to give Instances; and better it is to leave this to the Readers own Observation, as he goes along.  
Secondly, Of the objections, that will be made against these Discourses, the most obvious is, that things that were said before in some other parts of these Works are repeated here. But to this I answer, that scarcely one instance can be given, wherein the same matters are barely repeated again (unless it be en passant) without some considerable addition, or improvement, or correction, or variety. 'tis true, many Texts are here explained and treated of, that had been touched in the Exercitations, or some other of the Writings: but with the great advantage of much light and illustration. For such things as had been more briefly or obscurely handled before, the Author takes liberty to pursue more freely and at large in his Discourses. It was an iniquity of the Press, that our Author often complained of, that nothing would vend in those times, wherein he Published his Writings, but what was Pamphlet, or small pieces. Hereupon he was forced, in what ever he Published, to use great conciseness and brevity. Whereby, no question, he suppressed many notions, that otherwise might have been well worthy the Public. And those things he did Publish, contracted obscurity oftentimes by an affected, or rather forced, shortness. Against this evil these Sermons afford some remedy. For here he allows himself the liberty of expatiating and enlarging, as he seethe good. And if any man will take but the pains to compare any particular notions of his formerly Published with the same, as they are managed in these Sermons, he will find them not only illustrated, but improved also. To give an instance or two instead of more.  
In an Assize Sermon, Preached Anno 1664. his Discourse was upon some part of the History of the Woman taken in adultery, Joh. VIII. Upon which he hath some Learned and ingenious Glosses in his Talmudick Exercitations upon the place. But in that Sermon they receive much advantage by several things there added; which probably, through his Study of brevity in compliance with the Printer, he then omitted. As, 1. In that Sermon he furnisheth us with an Argument, to persuade that this Story is Canonical, from that very thing, for which some were apt to reject it, viz. from that seemingly odd act of our Saviour, in stooping down, and writing upon the pavement of the Temple: it being so agreeable to the practice prescribed, Numb. V for trial of the Wife suspected of adultery. Nor had the thing, saith he there, ever been disputed, if the story itself had been searched to the bottom, for than it would of its self have vindicated its own authority to be Evangelical and Divine. 2. Here also you have his conjecture (which you meet not with in the Exercitations) that this Woman probably was taken in the adulterous act in the very Temple itself; and his reason for that conjecture. And, 3. In his Exercitations at vers. 3. he saith, there are some reasons that do persuade, that these Scribes and Pharisees, that brought this Woman to Christ, were Elders of the Sanhedrim: but what these particular reasons were, he is silent in. But if we have recourse to that Sermon, he will tell you there what they are. Namely, 1. Because Matth. XXIII. 2. the Evangelist useth the expression of the Scribes and Pharisees for the Sanhedrim. And, 2. From those words of Christ to the Woman, Hath no man condemned thee? Which seem to imply, that those that brought her had power to judge and condemn her.  
To give one instance more. In the Handful of Glean upon Exod. Sect. XLIX. he treats of the manner of giving forth the Oracle of Urim and Thummim; and so he does also in his Sermon upon Judg. XX. 27, 28. but with this variety: there he relates it to be by an Audible Voice from the Lord, from off the Propitiatory: and this being heard by the Priest was told to the people. But here he corrects his former thoughts, telling us, it was by no heavenly Voice, but that God presently inspired the High Priest with the Spirit of Prophecy: and by that he resolved the doubt and question put to God by the people. Which we may conclude to be his last and ripest thoughts in that matter. I need not particularise any other passages in these Sermons, where notions, mentioned elsewhere in the Author's Books, are repeated with no small advantage. And where they are not so, they are either wholly left out, where it might be done, without making a chasm, and break in the thread of the discourse; or where it could not without that inconvenience, they are only mentioned briefly, & in transitu.  
Perhaps some few passages may be censured as seeming to reflect upon the Doctrine or practice of our Church. But to this I answer, That they only seem to do so. And if the Reader will but calmly and deliberately view those passages again, he will find, that they may admit of a very fair construction; and the most that they speak is against placing the sum of Religion in Ceremonies and outward Formalities, or the needless multiplying of them; not against a sober and intelligent use of the Rites of the Church, as they are appointed to be used for the preserving decency and order, and promoting edification. And he is very severe, that will not overlook some things, and pass a favourable construction upon others, considering the times wherein our Author lived, and what Doctrines then prevailed, and carried away many good, though unwary, Men, as with a strong, and scarcely to be resisted torrent. And allowance may the more reasonably be given to some few things, seemingly obnoxious to censure, for the sake of many others: which do greatly inculcate peace, and conformity, and the Authority of the Church, and decry separation from the National, established Church. I instance only in that excellent Sermon Preached in the late unhappy times in a public Audience, upon John X. 22. Where the argument of our Saviour's holding communion with the Jewish Church in the public exercise of Religion is so fully and incomparably managed; that it was within these few years almost resolved to be made public by itself for the use and information of our Dissenters: which if read and considered by them with a candid and unprejudiced mind, would certainly set them clear of their scruples, and bring them with abundance of satisfaction into the bosom and Communion of our Church. And beside that, in his Sermon upon Judas, vers. 12. he discourseth against Praying by the Spirit, and Enthusiastical pretences to revelation. In that upon Luke. XI. 2. He argues most excellenty for set Forms of Prayer, and particularly for the use of the Lords Prayer, that was at that time ready to be quite justled out of God's Worship. And it was observable at that time, that the Doctor ended both his Prayers, both before and after that Sermon, with the Lords Prayer. In that Sermon speaking about casting away Religious usages, because abused, he hath these remarkable words, Now I cannot but think how wild it is, to reject a good thing in its self, because another hath used it evilly. This is just as if a Man should cut down Vines to avoid drunkenness. How subject is he, that makes it all his Religion to run from superstition, to run he knows not whither? And again, in the same Sermon, I know not what reformers should more study, than to observe how near Christ complied with things used in the Jewish religious practice, and civil converse, that were lawful. Once more, in his Discourse upon 1 Cor. XIV. 26. towards the conclusion, he propounds two things to be considered by them, who scrupled at the Religious exercise of singing Psalms, because it is not where commanded to sing after that manner, and with those circumstances, that we do. 1. That there is no plain grounds, why to refrain, but most plain, why to sing. 2. Where a duty is commanded, and a scruple ariseth from some circumstance, it is safer to go with the command, than from it. The reason I have selected these passages is, to show how our Author stood affected to the Church. And indeed by these, and many other expressions, that are scattered in his Sermons, we may plainly see, that peaceableness, and keeping Communion with the Church was his great principle: and that his great aim in the late times was to keep up the honour of the public Ordinances, and the public Ministry in reputation; and to maintain the necessity of good Works against Antinomianism, and the divine Authority and sufficiency of the Scriptures, and the necessity of humane Learning in the Clergy against Enthusiasm, than the great prevailing Errors. And I make no doubt, that by such means and Doctrines as these, the blessing of God accompanying, our Author did very good service to Religion and Truth then, and did educate and train up young Students in the University, and other Christians, his Auditors, into a readier and more cheerful conformity to our present Church.  
In a word, All his Sermons breathe a true Spirit of piety and inward goodness, and an entire desire to be instrumental to the right understanding of the Holy Scriptures for the propagation of God's glory, and the building up of Christians in real substantial piety, and true saving knowledge. And they carry a plain, easy, unaffected strain of humble Oratory, condescending to the meanest capacity; and which hath something peculiar in it to raise attention, and to make a wonderful impression upon the affections; I mean, by offering frequently something new and surprising, and intermixing sudden Apostrophes, and affectionate and close Interrogations.  
And now in the last place, I must account for myself and for what I have done in the publishing these discourses. Mr. John Duckfield, Rector of Aspeden in Hertfordshire, the Author's Son in Law, and one of his Executors, (to whom the World is in the first place beholden for permitting them to be made public) kindly imparted to me the deceased learned Man's scattered Papers and MSS. and among the rest, his Sermon-notes. From the love and honour I had to his memory and his Learning, I diligently set myself to the perusal of them: and being not a little pleased with many of the Notes, I resolved to select a few out of a great many: with a design to let them see the light with the other Works of the Doctor, that were then reprinting: thinking it pity that the World should lose many excellent Notions (as they seemed to me) and Expositions of hard places of Scripture, that were dispersed up and down in those Notes: and that at least some of his pains in the Pulpit, as well as in his Study, might be preserved to posterity. I have transcribed them as I found them; neither contracting, but where the same matters that were in other Sermons, were repeated, or in the closes of them, where the practical Improvements were somewhat large and long: nor adding, unless in these cases; either where references were made to Texts of Scripture, which I have writ out at large, a thing necessary for the clearer understanding of the tenor and contexture of the discourse: or where any Hebrew, Greek or Latin occurred, which I have translated for the benefit of Vulgar Readers. Indeed in some few places I have left the Hebrew words without any interpretation, as I found them, not well knowing what to make of them, either through mine own ignorance, or the Authors mistake in his hasty writing. I was sometime in a hesitation, whether to leave them wholly out, or to insert them, as I found them writ in the MSS. The later of which I resolved to do, that they might lie open to the conjecture of the more Learned; and that nothing might be presented maimed, but as entire as might be. To give one instance, in the Sermon upon Luke XI. 2. not far from the end we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether or no it be a mistake of the Author's pen, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The curses against Heretics, which the Jews used to add to their Prayers. Lastly, in some discourses written in very short notes, and with some & cs, I have been forced to insert words now and then, to supply and make the sense complete. This I was sensible was a very nice and tender point: and therefore I used not only all faithfulness and the best skill I had, but diligently consulted other Notes, where the same notions were more fully set down, and have sometimes supplied myself from thence. But otherwise I have chosen rather to leave some places imperfect, than to fill up by mine own bare conjecture. The Sermons of this sort are those generally that bear the ancienter date: but towards the later end of his life, the Notes were more fully and fairly written; The Doctor probably not daring then to trust to his memory so much as he had done in his younger days. The Discourse upon Luke XI. 2. and that upon Matth. XXVIII. 19 are of this kind. Which however I have used my best care and caution to copy so at least, as to render the main lines of the discourses clear, yet I am afraid the Reader will want many things to make them speak out the full sense and meaning of the Author. Which indeed is great pity; because they are of those Sermons, that have some great strokes in them: and the fame of them is still fresh in the memory of many now alive, that heard them Preached at S. Mary's in Cambridge. The later of which, viz. that which treats of Baptism, confirmed a late Reverend and very Learned Divine of the Church of England in the Doctrine of Infant-baptism, who, as himself confessed, was not well reconciled to it. But upon the hearing those Sermons (for they were two, though they stand now digested into one continued Discourse) sent a letter expressive of great thanks to our Author for them, and acknowledged, that he had settled him more in the Orthodox Doctrine, than all his reading upon that subject ever before had, and earnestly desired the favour of a Copy of them, which was accordingly sent him from the Doctor.  
And here is a proper place to beg the Readers excuse, if he meet sometimes with gaps and breaks, and passages that are not so perfect and full as it were to be wished: and to beseech him to pardon many things in these Discourses; as that some break off abruptly; and that the style of others are so plain and homely, being transcribed out of his own rough papers, not polished and smoothed, reviewed and embellished for the sight of the public; but intended only as his own private remembrancers, when he Preached them.  
As to the ranking and disposing them, I have not been very curious; only placing the Occasional Sermons first; and to each I have added the place where they were delivered, and the time when. But to the other I have neither mentioned place nor date; neither of which seeming much material. But if any be desirous to know, they were preached either at Ely, where his dignity was, or at Munden, where his Parsonage: most of them between the year 1660, many between 1670, and the time of his death. And so his maturest and ripest thoughts and judgement.  
At the end of the Sermon upon Matth. XXVIII. 19 I have adjoined some few notes of another Preached at Aspeden, seemingly out of its due place. The reason I did so was, because it treated of the same subject, and might as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serve to make the former discourse complete; and that what was omitted in the one might be supplied from the other.  
The MS. Sermon upon 2 Sam. XIX. 29. hath neither mention of place where, nor date when preached. The reason, I suppose, was, becausehe either disinherited his own thoughts, or was loath to disclose them, when they ran counter to the general current of Expositors. And so it is exposed to the Readers view.  
In the Sermon upon the Prophet slain by a Lion, at the beginning the Author propounds several difficulties in and about this story, which he might be expected to have resolved: but he doth not in any of those notes, that have come to my hands, though probably they were assoiled by him in others; but they cannot be retrieved. And so we must be thankful for what we have, and be contented in the want of the rest.  
And that nothing might be wanting to render both Parts of this Book the more complete and useful, there are four distinct Tables subjoined, compiled with commendable pains and accuracy. And if the preparing these, and the Maps, and some other things, hath somewhat retarded the Publication hereof, the Reader will, I trust, the more readily pardon it, seeing it hath been only to render the whole Work the more complete and serviceable.  
And thus I have given some account of this Volume. It needs none to commend it: both the Author and the Design do sufficiently commend themselves: the Author being a Person of known Worth and Learning; and whose name is celebrated not only within the narrow limits of our own Country, but also among Forainers; who have his Works in so great value, that they are now Printing them all, as I hear, in the Latin and in the French Tongues: and the Design great and noble, viz. To explain the Holy Scriptures, the great Pandect of our Faith and Religion, and to promote Truth and Goodness.  
And now nothing remains, but to beseech God to grant a good success to the Labours of this Reverend and Learned Man: that men's minds being more freed from ignorance and prejudice, and instructed in a right understanding of the Word of God, the blessed effects thereof may be Piety and Peace. That Men may better know and practise their duty to God and their Neighbour, to the Church, in whose bosom they were born, and to their Prince, under whose happy and peaceable influence they dwell.  
Low Leighton, Jan. 3. 1683. JOHN STRIPE.   

The Reader is desired to add this at the end of the Hebrew Exercitations upon the Evangelist S. John, which by an oversight was omitted in its place.  
PAge 545. line 37. After, He burned it and said, etc. add, And let that he well considered in Siphra 
* Fol. 18. 1 , where a Dispute is had upon those words, Levit. VI 27. If the blood of the sacrifice for sin be sprinkled upon a garment, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the discourse is of a garment, I would understand it of nothing but a garment: Whence is to be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The skin, when it is pulled off. The Text saith, Upon whatsoever the blood shall be sprinkled, ye shall wash. Perhaps therefore one may add the skin, before it is pulled off. The Text saith, A garment: As a garment, that is capable of uncleanness, so whatsoever is capable of uncleanness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except the skin before it be pulled off. They are the words of R. Juda. Mark, the skin as yet cleaving to the beasts back, and not flayed off, is not capable of uncleanness.   

HORAE Hebraicae & Talmudicae, HEBREW AND TALMUDIC EXERCITATIONS I Upon the CHOROGRAPHY of the LAND of ISRAEL. II. Upon the GOSPEL of St. MATTHEW. By JOHN LIGHTFOOT, D. D. and Master of Katharine-Hall or College in the University of CAMBRIDGE.  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, MDCLXXXIV.   

THE PREFACE.  
AMONG all those, who have either published their own Chorographical Tables of the Land Canaan, or have corrected others, you can hardly find any, that have consulted with the Writers of the Talmud in this matter. Whereas certainly their Consent is by no means in this case to be despised, if indeed it be not rather especially to be regarded.  
For, besides that they, above all other men, do most curiously inquire of the affairs and of the places of that Land, all the Doctors of the Mishnah, and the Gemarists also of Jerusalem were inhabitants and dwellers there: and not a few also of those of Babylon well viewed it; Eye witnesses; and who, (any Reader being judge) could not but have beyond all others a most familiar knowledge of that Land, dwelling in it: and not only so, but being such as thought themselves bound by a religious necessity to inquire after the Situation and Nature of the places in that Land, and to trace them out with an exact search and curiosity.  
Let Reason therefore determine, whether they above all others are either justly or prudently cast aside in the business of Chorography? Whether among all the means used for the correcting and polishing this, the means that the Talmud affords should with any merit or equity be only refused? Why the Jewish Chorography of the Jewish Country should not be admitted? Certainly it is unjust, out of prejudice to reject, or out of ignorance not to entertain those things, which either might yield us the Profit of the Chorography of that Land, or stir up no unprofitable search into it. If a man would engrave Maps of Palestine, surely it is very fit, that he should together with others consult those Authors, as being the nearest witnesses, inhabiters of the Country; and such who most studiously and most religiously describe it. And though you esteem them not worthy of credit, because they are Jews, yet certainly they are worthy of examination, and may have leave to relate, as they are Chorographers.  
When in the reading of these Writers, I collected all those things, which I met with relating hitherto, and compared them with the Maps and Tracts already published, I plainly saw, if my eyes deceived me not, that very many things might be fetched and drawn out of these Authors, which might correct the Maps; very many things, which might discover places unknown; very many, which might fix those that were uncertain; very many, which might illustrate those that were certain; and infinite things, which might some way or other hold out a light to Chorography. And if any dextrous and happy Artist, versed in the Talmudic writings, and skilled in Chorography, would undertake a task and work of this nature, I should expect from such a hand a more polite and correct Map, and a more full, plain, and certain description of the Lands of Israel, than any the Christian World hath yet seen.  
We are far from daring to enter upon such a thing. Nor is our Hand sufficiently taught for so great a Work, or indeed teachable. That only, which we have attempted in the following Century, was this, that by some instance we might a little demonstrate those things, which we speak concerning the Writers of the Talmud: and that some specimen might be set before our eyes, whereby the Reader may judge of their study, style, use, benefit in the thing propounded. Nor did we think it the part of Modesty, to burden the Reader with too much of those things, which perhaps are of dubious acceptation with him; nor the part of prudence, to expose and commit together at once all that we have to one wind and fortune.  
From our Study May the XXII. MDCLVIII. We have quoted Josephus according to the distinction of Chapters in the Greek Edition of Frobenius, Anno MDXLIV.   
A Chorographical Century SEARCHING Out some more memorable places of the Land of Israel chief by the light of the Talmud.  

CHAP. I. The Division of the land.  
THE Jewish Writers divide the whole World into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land of Israel, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without the land: that is, the Countries of the Heathen. Both which phrases the Book of the Gospel owns: The land of Israel, Matth. II. 20. And it calls the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are without, 1 Cor. V 13. 1 Tim. III. 7. etc. And sometimes the unbelieving Jew's themselves, as Mark IV. II.  
They distinguish all the People of the World into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelites, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of the World. The Book of the Gospel owns that Phrase also. Mat. VI 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After all these things do the Gentiles or Nations seek. Which in Luke XII. 30. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Nations of the World. Hence the word World is most commonly used for the Gentiles, Joh. III. 16, 17. 1 Joh. II. 2, etc.  
Somewhere a distinction is made into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land (of Israel) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The region of the Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a R. Sol. in Gittin. Cap. 1.  And every foreign Region is called the Region of the Sea, except Babylon. They are the words of Rabbi Solomon. Which nevertheless fall under the censure of R. Nissin. 
b R. Nissin Ibid.  It is something hard, saith he, to reckon every country, which is out of the land, to be the Region of the Sea: for then under that name would be included all the neighbouring places, and which are as it were swallowed up by the land. They say therefore, that the more remote places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region of the Sea. But neither does this please me. For there is no need of so great a distance, to make any place to be called, The Region of the Sea, etc. But it is spoken in relation to the Western coast of the land of Israel. On which side there are not (Heathen) Cities near, and swallowed up by the Land. But the Sea sets the bounds; but it doth not set the bounds on other sides, etc. The sense therefore of R. Solomon, when he saith, that every Region, without the Land is the Region of the Sea, comes to this, that Every Region which is like to that Region, is so called.  
Heathen Cities were on that Western Coast; but seeing they lay within the ancient bounds of the Land, namely, the Lip of the Mediterranean Sea, they could not so properly be said to be Without the Land, as those which were altogether Without the limits. Those Cities and that Country therefore are called by a peculiar title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the Coast or Country by the Mediterranean Sea. Which title all other Cities of the like condition underwent also, wheresoever seated within the bounds of the land. Examples will not be wanting as we go along.  
They commonly define the Land of Israel under a double notion: to wit, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they possessed who went up out of Egypt; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they possessed, who went up out of Babylon. This was in very many places circumscribed within narrower limits than that, not only by reason Samaria was rejected and shut out, but also, because certain portions were cut off, (and they neither a few, nor small) which became the Possessions of those that went up out of Egypt: but under the second Temple had passed into the possessions of the Heathen.  
Now they were upon this account the more exact in observing their bounds, distinguishing this Land by known bounds both from all others, and in some places, as it were from itself; because they decreed that very many mysteries of their religion were to be handled no where but within these limits. 
c Vid. R. Sol. in Num. 34.  For besides the rites of that Dispensation, which the holy Scripture doth openly and evidently fix to that land, such as Sacrifices, Passovers, the Priesthood, and other appointments of that nature (which are commonly, and not improperly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes appendent to that Land) very many others also are circumscribed within the same borders by the Fathers of the Traditions.  

d Kelim, Cap. 1. hall. 6. Hieros'. Sh●kalim, fol. 47. 4.  The Land of Israel, say they, above all others lands, is sanctified by ten holinesses. And what is the holiness of it? Out of it they bring the Sheaf, and the first fruits, and the two Loaves. And they do not so out of any other Land.  

e Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 10.  The Law of beheading the Cow doth not take place any where, but in the Land of Israel, and beyond Jordan.  

f Idem in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 1. Vid. Hieros. Nedarim, fol. 40. 1.  They do not appoint or determine concerning the New Moons, nor do they intercalate the year any where but in the Land of Israel: as it is said, The Law shall go forth out of Zion.  

g Idem in Sanhedrin, Cap. 4.  They do not prefer to Eldership out of the Land of Israel: no, not although they that do prefer have themselves been preferred within the Land.  
And that I heap not together more, they do in a manner circumscribe the Holy Spirit himself within the limits of that Land. For 
h Vid. R. Sol. in Jonab. 1.  Shechina, say they, dwells not upon any out of the Land. Compare Act. X 45.  
The Land, which the Jews that came up out of Babylon possess, They divide after this manner.  

i Sheviith, cap. 9 hal. 2.  There are three Lands (or Country's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Judaea, the Land beyond Jordan, and Gallilee. And each of those have three Countries. Those we shall take notice of in their places. To this received division our Saviour hath respect, when sending his Disciples to preach to the lost Sheep of Israel, he excludes Samaria, Mat. X. 5. Which according to the Condition of the Nation, was not merely Heathen, nor was it truly Israel. It was not Heathen; For 
k Hieros'. Avod. Zara. fol. 44. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Land of Samaria is reckoned clean, and the gathering together of its Waters clean, and its dwellings clean, and its paths clean. Which the Jewish curiosity would by no means pronounce of a Heathen Land. But as to many other things, they made no difference between them and the Gentiles.  
The Jewish Doctors do indeed particularly apply that Division of the three Countries in the place alleged, to the tradition and Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet they do every where retain the same, wheresoever they treat of the Division of the Land of Israel. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means you may learn from the Authors of the Gloss upon the place. Briefly it was this. In the seventh year they might eat of the fruits laid up in their storehouses, so long as some fruit of that kind hung upon the tree in that Country. But when they could no more find them upon the trees, they were to cast out those which they had gathered, and laid up at home, and not to eat of them as they did before.   

CHAP. II. The Talmudic girdle of the Land under the second Temple taken out of the Jerusalem Sheviith. fol. 36. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Col. 4.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What all these things mean, I cannot so much as conjecture, yea, nor can I scarce conjecture what the meanings is of some of them. Neither is there any Oedipus at hand, nor Shinx herself to explain and unriddle them. The Talmudists are silent from making any Comments here, nor have we the advantage of any other Commentator. We must therefore act here according to the uncertain instruction of nods and winks; and that either by saying nothing, or by mere conjecture, since that the mind of the Authors is either altogether unknown, or it is wholly doubtful, whether it be known or no. Expect not, that I go from street to street to knock at all the gates of these places: it will be enough, if we can scrape out in what regions these places lie, and are able to guests at what points of the Heaven they are disposed. We will at present take in hand only the first and last clause of this place quoted; which may have some tendency towards our entrance into our present busivess. The rest (if there be any we can attain unto) we shall handle in their proper places.  
These, say they are the bounds of the Land of Israel, which they possessed that came up out of Babylon.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Division, or Part, of the Walls of the Tower Sid. Nor dare I confidently to assert that this is spoken of the Tower of Strato, or Caesarea: nor yet do I know to what it may more fitly be applied. We observe in its place that that Tower is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Sir: which by how very little a point it differs from this word, and how very apt it is by want of care in writing to be confounded with it, the eye of any reader is witness. It may happily confirm this conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name Aco, so soon follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only coming between. Concerning which we have nothing to say, if that which we meet with in the Writers of the Babylonian Talmud, may not have any place here. They say 
a Bab. Sanhedrin. sol 96. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which by the Glosser is rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Go in the lowest way, below the mountains, and they will protect you from showers and rain. Hence therefore it may be supposed, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth denote some way at the foot of some mountainous place, which was as it were the dividing line between the Land of Israel, and Without the Land. Perhaps at the foot of Mount Carmel. But we do not assert it. We had rather profess silence or ignorance, then by a light conjecture either to deceive others or be deceived ourselves.  
These places, concerning which the Talmudists here treat, are of a different Condition from those which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The region of the Sea. For those places were certain towns here and there on this sea coast and elsewhere; which were indeed inhabited by Heathens, and so could not properly be reckoned the land of Israel, yet they were such, as between which and the utmost bounds of the Land was again the Land of Israel. But these places, which we are now handling, are those which were the utmost bounds, and beyond which were no places at all, but what was reckoned the Land of the Heathen: the Phoenicians, Syrians, or other Gentiles possessing all that Coast thence forward unto the shore of the Mediterranean Sea.  
We cannot also pass by those things that are said by the Gemarists in the very same page, from whence the Scheme before mentioned is taken. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. You see Isles in the Sea, and if a line were drawn from the Mountains of Amana to the River of Egypt, whatsoever is within the line belongs to the Land of Israel, whatsoever is without the line is without the Land. After the same manner speaks the Targum of Jerusalem upon Numb. XXXIV. 4. And their Western bounds shall be the great Sea, and the Isles of it. Isles? What Isles? Let the Authors of the Maps well weigh these passages.   

CHAP. III. A great part of South Judaea cut off under the second Temple. jewish Idumea.  
THE Talmudic Girdle ends, as you see, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh, Barnea, & Askalon. Hence it cannot but be observed, that these two places are placed as it were in parallel, and whatsoever space lies between Ascalon and the River of Egypt is excluded, to wit LIV miles. And one might indeed almost see some footsteps of that exclusion under the first Temple, in that very common expression, From Dan even to Bearsheba.  
This Country that was excluded was something barren. The Talmudists speak thus of it; 
a Hieros'. in the place above.  That Tract, which lies in Gerariku [Gerar] is ill to dwell in. How far? To the River of Egypt. And 
b lib. 16.  Srabo thus, The Country, which follows Gaza, is barren, and sandy, etc.  
It was anciently inhabited by the Avites, namely, from Gaza to the River of Egypt. The Avims dwelled in Hazerim, Deut. II. 23. Hazar is a word of most frequent mention in that Southern Land, Hazar-Addar, Hazar-Gaddah, Hazar-Shua, Hazar-Susah, etc. And it seems to denote some champion plain, and levelly lying between the Mountains. Hence the habitation of the Avites is called Hazerim; who are numbered with the Philistines, but yet by themselves, Jos. XIII. 3. For see there, how the holy text promising to number five Nations only, numbers six.  
This excluded portion is passed into the name of Idumea. Hence Pliny: 
c Nat. Hist. lib. 5. Chap. 13.  Presently from the rising up of the Lake Sirbon gins Idumea and Palestine. Nor that alone, but another very great part of Judea. Hence the Sea of Sodom, is said by Diodorus Siculus to be 
d Diod. Sic. p. 734.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: about the middle of Idumea. And in Josephus, and the Book of the Macabees we find very many places mentioned under the name of Idumea, which were almost in the very middle of Judea. For example sake, 
e Jos. Antiq. lib. 12. 1 Macc. 4. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He came even to the Gadari, and the plains of Idumea, and Azotus, and Jamnia. And again, 
f Jos. Ibid. Chap. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And Judas and his brethren left not off fight with the Idumeans: but fell upon them every where: and taking the City Chebron, etc. and the City Marissa, etc. And having come unto Azotus, etc. And more to this purpose may be read here and there. So that distinction may be made, between Idumea the greater and the less. Simon of Gerasa, 
g Id. de bello, lib. 4. cap. 30.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: overran the Towns along the Mountainous Country, etc. And the overran Acrabatene, and the parts as far as Idumea the great. And there is mention of 
h Ibid. cap. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idumea called the Upper. With these passages compare Mark, Chap. III. ver. 8.  
Whilst the Jews were absent from their own Country, enduring the Seventy years' bondage in Babylon, it is easy to be believed, that their ancient enemies, the Edomites, and that were so from the very first original of them, had invaded their possessions, as much as they could, and had fixed their roots in that country especially, which was nearest their own: but at length by the powerful arms of the Maccabees, and the Asmoneans they were either rooted out, or constrained to embrace Judaisme. So Josephus speaks of Hyrcanus: 
i Antiq. lib. 13. cap. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hyrcanus takes Adorni and Marissa cities of Idumea: and having subdued all the Idumeans suffered them to remain in the Country, on condition they were willing to be circumcised, and to use they Jewish Laws. And they out of a desire of their own Country underwent circumcision, and conformed to the same course of life with the Jews. Hence there became a mingled generation in that Country between Jew and Edomite; and the name of the place was mingled also, and called both Judmea and Judea. 
l Olivar in Pompon. Milan, lib. cap. 11.  And Palestine was divided into five countries', Idumea, Judea, Samaria, Galilee, and the Country beyond Jordan.   

CHAP. IU. The Seven Seas according to the Talmudists, and the four Rivers compassing the Land.  
SEven 
a Hieros'. Kilaim, fol. 32. 1. Et Bab. Barnes. Bathr●, fol. 72. 2.  Seas, say they, and four Rivers compass the Land of Israel. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Sea, or the Mediterranean. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Tiberias. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Sodom. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lake of Samocho. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These four last are otherwise writ in the Jerusalem Talmud: to wit, thus, iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Babylonian Talmud, thus: iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
The three first named among the seven are sufficiently known, and there is no doubt of the fourth. Only the three Names of it are not to be passed by.  
iv 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sibbethaean. The word seems to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bush. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to sound the same thing; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorns among the Targumists are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because that Lake having no great depth, but very much dried in the Summer time, was grown over with thorns and bushes. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the common name Samochonitis, the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being changed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps the Sandy Sea. Which fits very well to the Lake of Sirbon, joining the Commentary of Didorus Siculus. For he relates, that that Lake for the most part is so covered with sand, that it hath often deceived and supplanted travellers, yea whole armies, thinking it to be firm Land.  
VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have nothing to say of this, besides this observation, that since it is also called by the same Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gutteral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be melted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is not unusual to the Dialect of the Nation, so to smooth and soften Gutteral letters. It is also called by the Babylonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which among the Talmudists does sometimes signify Rushy, or Sedgy. But what this Sea is, we know not. However we do not forget the Cendevian Lake: but whether that be to be numbered among our Catalogue, we doubt upon this reason, because on the same Coast lies the great Sea.  
VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia. The Jerusalem Writers in both places, when they speak of that Sea, add these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The Sea of Apamia is the same with the Sea of Chamatz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Dicletinus caused it to be made by Rivers gathered together. It was therefore of a latter date. Concerning it see the sixty eighth Chapter.  
After these Seas mentioned by the Talmudists, hear also no lean story of theirs concerning the fish. 
b Hierus. Taanith, fol. 69. 2.  R. Chaninah bar R. Abhu said, seven hundred kinds of clean fish, and eight hundred kind of clean locusts, and of birds an infinite number, travailed with Israel into Babylon, and returned when Israel returned, except the fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how did the fish travail? R. Honna bar Joseph saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They travailed by the way of the deep, and by the deep they came back. Surely it requires a Jewish invention, (which is able to frame any thing out of any thing) to trace a way either by any Sea, or by any River, through which fish might swim out of the Palestine into Babylon. By the same art they bring Jonah in the belly of the Whale out of the Phaenician Sea into the 
c R. Sol. in Jon. 2.  Red Sea.  
That indeed is somewhat hard, yet not to be doubted of what is said, 2 Chron. VIII. 18. concerning Hiram sending ships to Solomon into the Red Sea. What? Ships to come from Tyre into the Red Sea? Which way sailed they? It is answered, He sent such Tyrian Ships, which had much and long traded before in the Red Sea, to accompany solomon's Fleet. To this belongs that, that is said there likewise, (and in 1 Kings IX. 27.) that he sent Seamen, that had knowledge of the Sea; that is, knowledge of that Sea: and they probably not such who had never yet adventured themselves into the Red-Sea, but had experience of it before, and were not ignorant of the Ophir Voyage.  
The four Rivers for the compassing of the Land, they say, are I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jordan, that is sufficiently known. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarmoch. In Pliny, Hieramax. Gaddara, saith he, 
d Nat. Hist. lib. 5. cap. 18.  Hieramax flowing before it. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirmion. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pigah. Concerning which thus the Aruch. 
e A●uch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kirmion is a River in the way to Damascus, and is the same with Amnah. Pigah is Pharphar. And Jarmoch is also a River in the way to Damascus. And the Talmudists: 
f Parah. cap. ● hal. 10.  The Waters of Kirmon and Pigah are not fit (to sprinkle the unclean) because they are muddy waters. The waters also of Jordan, and the waters of Jarmoch are not fit, because they are mixed waters, (that is, as the Gloss speaks) mixed with the waters of other Rivers, which they receive with in themselves.  
To the seven Seas, concerning which we have spoken, those things which are said by Midras' Tillin do refer. 
g Midr. Tillin, fol. 4. 1.  I have created seven Seas, saith the Lord, but out of them all I have chosen none, but the Sea of Genesareth. And of the river of Amana, of which the Aruch speaks, mention is made in the Targum upon Cant. IU. 8. They that dwell upon the river Amana shall offer thee a gift, etc.   

CHAP. V The Sea of Sodom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THE bounds of Judea on both sides are the Sea; the Western bounds is the Mediterranean, the Eastern the dead Sea, or the Sea of Sodom. This the Jewish Writers every where call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you may not so properly interpret here. The Salt Sea, as the bituminous Sea. In which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word, Sodoms Salt, but properly, Sodoms bitumen, doth very frequently occur among them. The use of it was in the holy incense. They mingled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Maimon. In Kele Mikdash, cap. 2.  Bitumen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amber of Jordan, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an herb known to few, with the spices that made that Incense.  

b Jos. Antiq. lib. 15. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lake Asphaltitis is distant from Jerusalem three hundred furlongs. About eight and thirty miles.  

c Id. de Bell. lib. 4. cap. 27.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is extended in length five hundred, and eighty furlongs. Seventy two miles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In breadth an hundred and fifty furlongs. Eighteen miles.  
Pliny speaks thus of it: 
d Nat. Hist. lib. 5. cap. 16.  In length it is more than an hundred miles: in its greatest breadth it makes five and twenty, in its least six. What agreement is there between these two? I suppose Josephus does not comprehend within his measure the tongue of the Sea, of which mention is made, Jos. XV. 2. and defines the breadth as it was generally every where diffused. Concerning its distance from Jerusalem Selinus also speaks: 
e Solin. Polyhist. cap. 38.  In a long retreat from Jerusalem (saith he) a sad bay oppresseth itself, which that it was struck from Heaven, the ground black and dissolved into ashes, testifies. There were two Towns there, one named Sodom, the other Gomorrha. But that distance was not directly Southward, but by a very long declination Eastward.  
The Talmudists devote to the Sea of Sodom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that is destined to rejection and cursing, and that by no means is to be used.  

f Hieros'. Avoddah Zarah, fol. 39 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him devote the use of such a thing to the bituminous Sea. 
g Hieros'. Sotah. fol. 19 1.  Let the price of an oblation for sin, the owner whereof is dead depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the salt Sea. 
Nazir. cap. 4. hal. 4.   

h Hieros'. Demi. fol. 25. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proselyte Aquila divided the Inheritance with his brother a Gentile, and devoted the use and benefit of it to the Salt Sea. Of three Doctors one saith, that he devoted the moneys of Idolatry into the Salt Sea. Hence is that allusion, Revel. XX. 14. And death and hell were cast into the Lake of fire.  
It doth not please me, that Sodom in the Maps is placed in the Northern bounds of the Asphaltites, when it seems rather to be placed in the Southern extremity of it, For,  
I. The bounds of the Land are thus defined by Moses, Gen. X. 19 The borders of the Canaanites were from Sidon (on the North) unto Gaza, (on the South) as thou goest forward, or until thou comest to Sodom. Are not the bounds here bend from Gaza to the furthest term opposite to it on the East?  
II. Josephus in the description of the Asphaltites, which we quoted a little above hath these words, The length of it is five hundred and eighty furlongs, 
i jos. De Bell. lib. 4. cap. 27  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And it is stretched out as far as Zoar of Arabia. Note that the furthest coast of the extension of it southward, is to Zoar. But now Zrar was not far distant from Sodom, when Lot with his Company got thither before the rising of the Sun, 
l Hieros. Berach. fol. 2. 3.  Gen. XIX. 23. It is written, say the Gemarists, the Sun was risen upon the earth, when Lot entered into Sodom. Now Sodom was four miles from Zoar.  
The Maps show you Zoar and Lot's Cave in Judea at the Northern Coast almost of the Asphaltites. By what authority I do not apprehend. The Talmudists indeed do mention 
m jevamoth, cap. 16. hall. ●lt.  a certain Zoar, which they also call, The City of Palms. There is a story, say they, of some Levites, who travailed to Zoar, the City of Palms: and one of them fell sick, whom they brought to an Inn, and there he died. But I should sooner believe that there were two Zoars, than I should believe, that the Father of the Moabites were not conceived and born near Zoar of the Land of Moab. See isaiah XV. 5.  
Concerning the age of Sodom, when it perished, See the places in the 
n Bab. Shab. fol. 10. 2. & 11. 1. & jucas. fol. 8. 1.  Margin, and weigh them well.   

CHAP. VI The Coast of the Asphaltites. The Essenes'. Engedi.  

a Plin. lib. 5. cap. 17.  ON the Western shore (of the Asphaltites) dwell the Essenes'; whom persons guilty of any crimes fly from on every side. A Nation it is that lives alone, and of all other Nations in the whole World most to be admired, they are without any woman, all lust banished, etc. Below these was the Town Engadda, the next to Jerusalem for fruitfulness, and Groves of Palm-trees, now another burying place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites.  
Solinus, Pliny's shadow, speaks the like things. 
b Solin. cap. 3●.  The Essenes' possess the inner parts of Judea, which look to the West. The Town Engadda lay beneath the Essenes', but it is now destroyed. But its glory for the famous groves that are there doth still endure: and in regard of its most lofty woods of Palms it hath received no disparagement either by age or war. The Castle Massada is the bounds of Judea.  
We are looking for the places, not the Men. We might otherwise begin the history of the Essenes' from those words, Judg. I. 16. And the sons of the Kenite, Moses father in Law, went out of the City of Palms with the sons of Judah into the deserts of Judah. From these we suppose came the Rechabites, and from their stock, or Example the Essenes'. Which if it be true, we make this an argument of the ill placing of Engedi in the Maps, being set too much towards the North, when it ought to have been placed towards the utmost Southern coasts.  
If the Essenes' were the same with the Kenites in seat and place, and the Kenites dwelled beyond Arad Southward, or indeed even with Arad, which is asserted in the Text alleged; and if below these were Engedi, which is also asserted by the Authors cited; certainly then the Maps have laid it a long way distant from its own proper place, too much Northward. View them, and think of these things. To which we also add this.  
The Southern borders of the land, Ezek. XLVII. 19 (the very same which are mentioned Numb. XXXIV. and Jos. XV.) are thus declared, The Southern coast Southward from Tamar to the waters of Meriba in Cadesh, etc. But now Tamar and Engedi are the same, 2 Chron. XX. 2. Nor have we any reason, why we should seek another Tamar elsewhere. Certainly the Chaldee Paraphrast, and R. S. Jarchi, and Kim●hi following him, have rendered Tamar in Ezekiel Jericho. But upon what reason? For how, I beseech you, was it possible, that Jericho should be the bounds of the South-land, when it was the utmost bounds of Judea Northward. It was this without all doubt drove them to that version of the word, because Jericho is called the City of Palms, and Tamar signifies a Palm; since Engedi would not give place to Jericho one inch in regard of the glory of Palm-Groves.  
Whether Tadmor, 1 King. IX. 18. be the same with this our Tamar, and whether Tadmor in the Talmudists be the same with that Tadmor, we leave to the Reader to consider. We produce these few things concerning it, which are related by them, for the sake of such consideration.  

c Hier●s. Jevam. fol. 3. 2.  They receive Proselytes from those of Cardya, and Tadmor. Rab. Abhu in the name of R. Jochanan saith, The Tradition asserts that the Proselytes of Tadmor are fit to enter into the Congregation. It was said a little before; Haggai the Prophet taught these three lessons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Rival of a daughter (of a Priest) may be married by a Priest. The Moabites and Ammonites ought to tithe the poors tithe the seventh year. And the Proselytes of Tadmor are fit to enter into the Congregation.  
This story is recited in the Jerusalem Mishna. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
d Nazir. cap. ● hal. 13.  Mary of Tadmor having part of the blood sprinkled upon her (whereby she was to be purified) heard in that very juncture of time, that her daughter was dead, etc. But the Babylonian calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tarmod. From the place Tarmud, saith the Gloss. 
e Bab. Schab. fol. 21. 2. And Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (The Tarmudeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are said by those of the Babylonian Talmud to be certain poor people, who got themselves a livelihood by gathering up wood, and selling it.)  

f Hieros'. Taanith fol. 69. 2.  R. Jochanan said, Blessed is he, who shall see the destruction of Tadmor. For she communicated in the destruction of the first and second Temple. In the destruction of the first she brought eighty thousand archers: and so she did in the destruction of the second.   

CHAP. VII. Cadesh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that double. Enquiry is made, whether the doubling it in the Maps is well done.  
THE Readers of the Eastern Interpreters will observe, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh is rendered by all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rekam, or in a sound very near it. In the Chaldee it is Rekam: in the Syriak, Rekem: in the Arabic, Rakim. And Cadesh Barnea in Onkelos is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from which words compared we may observe how the guttural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is melted.) In the Targum of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
There are two places noted by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rekam in the very bounds of the land, to wit, the Southern, and Eastern: that is a double Cadesh.  
I. Of Cadesh, or Rekam in the South part there is no doubt.  
II. Of it in the Eastern part there is this mention. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
a See R. Nissin in Gittin, cap. 1  From Rekam to the East, and Rekam is as the East: that is, R. Nissim interpreting. Rekam itself is reckoned for the East of the World, (that is for the land of the Heathen) not for the land of Israel. Behold! a Rekam, or a Cadesh, also on the East. But the Maps have feigned to themselves another Cadesh, besides Barnea, and this Eastern Rekam; whither they think the people of Israel came in the fortieth year of their travail, Numb. XX. These, we suppose, were some of the reasons, whereby the Authors of them were drawn to it.  
I. Because Cadesh Barnea was in the desert of Paran, Numb. XII. 16. & XIV. 1. But the Cadesh, whither they came the fortieth year was in the desert of Zin, Numb. XX. 1. I answer, The searchers of the land departing from Cadesh Barnea, are said also to go out of the deserts of Zin, Numb. XIII. 21. Paran was the general name of that dreadful desert: Zin only one part of it.  
II. In Cadesh Barnea they encamped many days, Deut. I. 46. But in that Cadesh, concerning which mention is made, Numb. XX. there was not provision sufficient, whereby they might be sustained one day. For they complain, that it was a place altogether destitute of seed, Figs, Vines, and Pomegranates, Numb. XX. 5. which they did not at all complain of, while they remained in Cadesh Barnea. I answer, Omitting, that wheresoever they encamped, they were fed by Manna; the Complaint arose among them, not so much of the place itself, as of the ill boding and prejudice, as I may so say, of the place: because from the barrenness of this place they prejudged of the like barrenness of that land, into which they were to enter, and the Porch as it were of which was Cadesh Barnea. When they came hither first, now thirty eight years before, Ye came to the Mountain of the Amorites, saith Moses, which the Lord giveth you, Deut. I. 20, 21. Is it so? (think they with themselves) Does the first entrance of the land of promise promise no better? There is little hope of the land itself, if the beginnings of it are such. It is convenient therefore, that we send before us spies, who may bring us word, whether it is of so great account, that we should tire and hazard ourselves by going to that soil, whose first appearance is so horrid and desperate. And hence was that unhappy argument before their eyes, by the inducement of which the whole multitude by so unanimous a Vote concluded and resolved against the land. And since now after so much time passed, they are come back to the same place, they think, distrust, and complain of the same things.  
III. In Cadesh Barnea they had a supply of water; in Cadesh, whether they came the fortieth year, there was no water, Numb. XX. etc. I answer, They drunk, when they first came to Cadesh Barnea, of the Rock, which followed them, (1 Cor. X. 2.) which dried up when they were now ready to enter into the land. If you ask, why had those rivers that followed them dried up as soon as they came at Cadesh Barnea, which before had not dried up when they came thither: then I ask also, why had they dried up when they came to another Cadesh?  
iv Concerning the Cadesh, whither they came the last year of their travail, it is said, that the City was in the utmost bounds of the land of Edom: and therefore they desire leave of the King to pass through the land of Edom, Numb. XX. 16, 17. I answer, Nothing at all hinders, but these things may be spoke of Cadesh Barnea, which laying contiguous to the Mountain of the Amorites, that is, to Mountainous Judea, shown so great an Army an access, and promised it; only that access was winding and very difficult to be passed. They desire therefore a more level way of the King of Edom, but obtain it not.  
V Perhaps that which chief moved them was this, that supposing one Cadesh only, to wit Barnea, it will be scarce possible not to confound the Encamp of Israel in the wilderness, and their move from place to place. I answer, There will be the same easiness of ordering them, if you do but reduce the sixth and seventh verses of Deut. X. into a true sense, and into agreement with Numb. XXXIII. from vers. 31. to vers. 41. which is not hard to do. But let these things suffice for the present to have spoke besides our scope. That that Cadesh, to which they came in the fortieth year (which is called Meribah, Numb. XX. 13.) is the same with Cadesh Barnea is clear enough from hence, that Meribah in Cadesh is assigned for the Southern border of the land, Ezek. XLVII. 19 Which border of old was Cadesh Barnea, Numb. XXXIV. 4. Jos. XV. 3.   

CHAP. VIII. The River of Egypt, Rhinocorura. The lake of Sirbon.  
PLINY writes, 
a Nat. Hist. lib. 5. cap. 12.  From Pelusium are the Intrenchments of Chabrias: Mount Casius: The Temple of Jupiter Casius. The Tomb of Pompey the great. Ostracine. Arabia is bounded sixty five miles from Pelusium. Soon after gins Idumea and Palestine from the rising up of the Sirbon lake. Either my eyes deceive me, while I read these things, or Mount Casius lies nearer Pelusium, than the lake of Sirbon. The Maps have ill placed the Sirbon between Mount Casius and Pelusium.  
Sirbon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies Burning; the name of the lake being derived from its nature, which is fiery and bituminous. It is described by Diodorus Siculus, Strabo, and others, whom you may look upon. A lake like to that of Sodom, and perhaps was of the like fate and original; to wit, an Example of divine indignation. What if it be the monument of that dreadful Earthquake in the days of Uzziah, Amoz I 1. Zech. XIV. 5? When God contended also in fire, Amoz VII. 4. So that some Cities perished after the manner of Sodom and Gomorrha, Amos IU. 11. Esa. I. 9  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The furthest border of the land of Israel Southward is not Nile in Egypt, but Shihor in the way to Egypt, Jos. XIII. 3. Jer. II. 18. In the seventy Interpreters it is Rhinocorura; for they render that in Esa. XXVII. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the stream of Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto Rhinocorura. Of which place and name, derived from the cutting of nostrils, see Diodorus Siculus, lib. I.   

CHAP. IX. A sight of judea.  
IN 
a Hieros'. Sheviith, fol. 38. 4.  Judea is the Mountainous Country, the Plain, and the Vale. What is the mountainous Country of Judea? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the King's mountain. The Plain of it is the Plain of the South. The Vale is from Engedi to Jericho. The Plain of Lydda is as the Plain of the South: and its mountainous Country is as the King's mountainous Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. From Bethhoron to the Sea is one circumjacent region. Rabbi Jochanan saith, Yet it hath a mountainous part, a plain, and a vale. From Bethhoron to Emmaus is mountainous, from Emmaus to Lydda is plain, from Lydda to the Sea is valley.  
Judea is not divided amiss into four parts. Namely, Into the Country, which formerly was the Philistines, which takes up the Western part. To this joins on the East the mountainous Country of Judea, which is also called, The King's mount. To the mountainous Country on the East joins a plain, a Country more low and level than the mountains, which nevertheless here and there hath its hills. Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
b Idem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. Antiq. lib. 13. cap. 13.  A valley lying between mountains is reckoned with the mountains, and mountains in a valley are numbered with the valley. To the plain Eastwardly joins a valley, lower than the plain, namely the coast of the Sea of Sodom, and at length of Jordan.  
The land of Benjamin in like manner, which is numbered with Judea, in respect of its superficies was of the same nature; which although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Joseph. Antiq. lib. 5. cap. 1.  it was a portion of the narrowest limits by reason of the goodness of the soil, yet had its mountainous part, its plain, and vale: and that not only towards Lydda, and the great Sea, but towards Jericho and Jordan.  
Judea did excel all the other parts of the land of Israel in very many privileges. For besides that in it was seated Jerusalem, the Metropolis of the whole Nation, and in Jerusalem stood the Temple, and in the Temple sat the Sanhedrin; this was also peculiar to it out of the Canons, That 
d Hieros'. Nedarim, fol. 40. 1.  it was not lawful to intercalate the year out of Judea, while they might do it in Judea. Maimonides gives the reason of the thing, 
e Maimon. in Kiddush Hodesh. cap. 4  Because there dwelled the divine glory. 
f Bab. Sanhedr. fol. 11. 2.  Nor was the sheaf of the first fruits of the barley to be fetched elsewhere, than from Judea, and as near as might be to Jerusalem. 
g Idem Menachoth. fol. 64. 2. etc.  Once it was fetched a great way off, etc.   

CHAP. X. A Description of the Sea coast out of Pliny and Strabo.  
IDumea 
a Pliny lib. 5. cap. 13.  and Palestine begin from the rising up of the Sirbon lake. The Towns of Rhinocorura, and within Raphea. Gaza, and within Anthedon. Mount Angaris. The Country along the Coast, Samaria. The free Town Ascalon, Azotus. The two Jamnes, the one a village (otherwise Jamne within) Joppe of the Phoenicians. Thence Apollonia. The Tower of Strato, the same is Caesarea. The bounds of Palestine are CLXXXIX miles from the Confines of Arabia. Then gins Phenice.  
And Chap. XIX. We must go back to the Coast, and Phenice. There was the Town Crocodilon: it is now a river. Ruins of some Cities. Dorum. Sy●aminum. The Promontory Carmel: and in the mountain a Town of the same name, heretosore called Ecbatana. Near that Getta, Lebba, the River Pagida or Belus, mingling glassy sand with its small shore: it flows from the lake Cendevia at the root of Carmel. Next that is Ptolemais, a Colony of Claudius Cesar, which heretofore was called Ace. The Town Ecdippa. The White Promontory. Tyrus, heretofore an Island, etc. It is in compass nineteen miles, Pale-Tyre lying within being included. The Town itself contains two and twenty furlongs. Then the Towns, Enhydra, Sarepta, and Ornithon; and Sydon, the Artist of glass, and the mother of Thebes in Beotia.  
Strabo goes backward. 
b Strabo, lib. 16  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tyrus is not distant from Sidon above two hundred furlongs: five and twenty miles.  
The Masters of the Jews have observed this neighbourhood in that Canon, whereby provision is made, that no body betake himself to sail in the Mediterranean Sea within three days before the Sabbath. 
c Tanthum, fol. 77. 1.  But if any (say they) will sail from Tyre to Sidon, he may even on the Eve of the Sabbath: because it is well known, that that space may be sailed while it is yet day.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Between Tyre and Sidon there is the little City Orinthon, (The City of Birds.) At Tyre a river goes out.  
Thirty furlongs beyond Tyre is Pale-Tyrus: Three mile's ¾ when therefore Pliny saith, the compass of Tyre is nineteen miles, Pale-Tyre that lies within being included, he shows manifestly, that it is not to be understood of the compass of the City itself, since he saith, the Town itself held two and twenty furlongs; nor can it well be taken of the whole circumference of the Tyrian jurisdiction, but rather of the extent of the bounds of it that way, which he went.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Moreover from Tyre (Southward) is Ptolemais, formerly called Ace. And between Ace and Tyre is a shore heaped with sands fit to make glass.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Beyond Ace is the Tower of Strato. The mountain Carmel lies between: and the names of some small Cities, and nothing more. The Cities of Sycamines, of Herdsmen, of Crocodiles, and others. And going thence is a certain great Wood  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. After that Joppa, next which the shore of Egypt, which before had stretched out towards sun rising, does remarkably bend towards the North. There some talk that Andromeda was exposed to the Whale. A place sufficiently high, so high indeed, that from thence they report Jerusalem may be seen, the Metropolis of the Jews. The Jews also that go down to the Sea use this port. But these ports are receptacles for Robbers. And so was the Wood and Carmel.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And this place was so well peopled, that out of Jamnia a near Village, and the dwellings neighbouring about might be armed forty thousand men.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thence to mount Casius towards Pelusium the distance is a thousand furlongs, and a little more. And three hundred more to Pelusium.  
Here we must stop, and see how these two Authors do agree. For according to Straboes' account, MCCC furlongs, and a little more, run out from Pelusium to Joppa: that is CLXIII miles, or thereabouts: but according to Pliny's, at first sight more by far. For Arabia (saith he) is bounded LXV miles from Pelusium: and the end of Palestine is CLXXXIX miles from the confines of Arabia. And then gins Phenice. The sum is CCLIV miles. He had named Joppa before, Joppa of the Phoenicians. But now supposing he makes Joppa the border of Palestine, and the beginning of Phenice, there are from Pelusium to Joppa, himself reckoning, almost an hundred miles more than in Strabo. Nor is there any thing to answer from the difference of the measure of Straboes' furlongs, and Pliny's miles. For they go by the same measure, themselves being witness: for to Strabo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
d Strabo, lib. 7.  Eight furlongs make a mile: and to Pliny, 
e Plin. lib. 2. lib. 13. c. 23.  A furlong makes an hundred twenty five of our paces: which comes to the same thing.  
We must therefore say, that by the end of Palestine in Pliny, is properly signified the end of it, touching upon Phenicia properly so called; that is upon the borders of Tyre and Sidon. For when he calls Joppa, Joppa of the Phoenicians, he does not conclude Joppa within Phenicia, but because the Sea, washing upon that shore of Palestine, was divided in common speech into the Phenician, and the Egyptian Sea (so Strabo before, Afterwards Joppe, after that the shore of Egypt, etc.) and because the Phoenicians were famous for navigation, he ascribed their name to Joppa, a very eminent haven of that shore. But he stretched the borders of Palestine a great way further: namely, so far till they meet with the borders of Tyre and Sidon. So far therefore doth Pliny's measure extend itself, to wit, that from Idumea, and the rising of the Sirbon Lake to the borders of Tyre and Sidon there be CLXXXIX miles. The place that divided these meeting bounds to the Jews was Acon, or Ptolemais; which we shall note when we come thither. But whether it was so to Pliny, remains obscure. But it is a more probable opinion, that he computed according to the vulgar, and most known distinction.  

f G. Tyrius, De bello sacro, c. 3.  Gulielmus Tyrius, measuring the borders of the Tire of his time Southward, extends them to four or five miles: For it is extended Southward towards Ptolemais, as far as to that place, which at this day is called the District of Scandarion, which is four or five miles. If therefore it should be granted, that Pliny's measure extended so far, we might compute the length of the land from the Sirbon, where also is the River of Egypt, to Sidon, by this account.  

I. From the Sirbon to the borders of Phenice CLXXXIX miles. Pliny.  
II. From the first borders of Phenice to Tyre V miles. Gul. Tyrius.  
III. From Tyre to Sidon XXV miles. Strabo.   
Sum total is CCXIX   

CHAP. XI. The mountainous Country of judea.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
WHat 
a Hieros'. Sbeviith, fol. 38. 4.  is the mountainous Country of Judea? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is the King's mountain.  
However Judea here and there doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost Southern coast as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Hill-country of Judah, Jos. XXI. 11. Luk. I. 39  
Unless I am very much mistaken, the Maps of Adricomius, Tirinus, and others ought to be corrected, which have feigned to themselves a very long back of mountains beginning almost at the Red Sea, and reaching almost to the land of Canaan, and that with this Inscription, The Amorrhean Mountain. Those Authors are mistaken by an ill interpretation of the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendering it, in the way by (or near) the mountain of the Amorrhites, when it should be rendered in the way to the mountain of the Amorrhites. Let the Reader consult, Deut. I. 19, 20. We departed from Horeb, and went through all that great and terrible desert, which ye saw, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way leading to the mountain of the Amorrhite, as our Lord commanded us, and came to Cadesh Barnea. Then I said unto you, You are now come to the mountain of the Amorrhite, etc.  
The mountain of the Amorrhites took its beginning from Cadesh Barnea, the Southern border of the land of Israel, and by a hardened gibbosity thrust forward itself into Judea beyond Hebron, the name only changed into the Hil-country of Judea. Whence is that of Samson to be understood, that he carried not the gates of Gaza near to Hebron, or to the mountain, whence Hebron might be seen, but to the top of this mountainous Country, which runs out to Hebron: and so are the words to be rendered, Judg. XVI. 3. He carried them to the top of a mountainous place, which is before Hebron.  
This mountainous Country is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The mountainous desert, Psal. LXXV. 6. Because it is not from the East, nor from the West, nor from the desert of the mountains. Where the Targum thus, Nor from the South, the mountainous place.  
It remains doubtful, why it is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The King's mountain. Whether because it was King among all the other mountains of Judea? Or because the royal dignity of David's house sprang hence, to wit, from Hebron? There is much mention of it in the Jewish writers.  
The Chaldee Paraphrast upon Judg. IV. 5. Deborah had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white dust in the King's mountain. That is, as it seems, Potter's clay: For the Gemarists speaking somewhere concerning Potters, say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that 
b Hieros'. Bava Mezia, fol. 11. 4.  they work in black dust, or in white dust.  

c Idem, Demai, fol. 24. 4.  In the days of R. Hoshaia, some went about to get a freedom from some tithes for the mount of the King.  

d Idem, Avodah Zara, fol. 42. 2.  Rabbi Simeon had vinedressers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mount of the King. He was minded to let out his Vineyard to Heathens.  

e Ibid. fol. 44. 4▪  R. Chaijah, R. Issai, and R. Immai went up to the King's mountain. They saw a certain Heathen, who was suspicious concerning their wine.  

f Hieros'. Taanitb, fol. 69. 1.  A myriad of Cities stood in the mountain Royal, of which R. Eliezer ben Harsum possessed a thousand. This mountainous Country is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountainous Desert, because it was void of Cities and Towns, but because it was a more barren and rough Country.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
g Bab. Gittin, fol. 57 1.  The Royal mountain was laid waste by reason of a Cock and a Hen. It was the custom, when they brought forth the Bridegroom and the Bride, to lead before them a Cock and a Hen: as if they should say, Increase and multiply, as they. On a certain day a Regiment of Romans passed by, and wrested the Cock and the Hen from them: these therefore risen up against them, and beat them. Away therefore they go to Cesar, and told him, The Jews rebel against thee, etc. R. Asai saith, Three hundred thousand drew sword, and went up to the Royal mountain, and there slew for three days and three nights, etc.  
Rabh Asai saith, Janneus the King had sixty myriads of Cities in the Royal mountain: and in each the number was equal to them that went out of Egypt, excepting three Cities, in which that number was doubted. And these were, I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caphar Bish (that is, the ill Town) therefore called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. because it afforded not an house of hospitaltity. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Town, that had its name from a certain herb, because by that herb they were nourished. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Town of males, so called, saith R. Jocanan, because their wives first brought forth males, and then females, and so left off.  
This story is recited by the Hierusalems' Talmudist, who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Hieros'. Taanith. fol. 69. 1.  is so called, because unless the women departed thence somewhere else, they could not bring forth male children.  
But saith Ulla, I saw that place, and it is not able to contain even sixty myriads of nests. Therefore said a certain Sectary of R. Chaninah, Ye lie, Ye lie. To whom he replied, that land is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kid hath a skin that does not contain his flesh: so the land of Israel, while it is inhabited, is spacious, but when uninhabited, more contracted.   

CHAP. XII. The South Country. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. judea called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the South, in respect of Galilee.  
RAbban 
a Hieros'. Maasar Sheni, fol. 56. 3. And Sanhedr. fol. 8. 4. And Bab. Sanhedr. fol. 11. 2.  Gamaliel, and the Elders sitting together at the Ascent into the Gallery, in the mount of the Temple, had Jochanan, the Priest, and the Amanuensis, sitting with them. They said to him, Go to, Writ. To our brethren, the Inhabitants of upper Galilee, and of nether Galilee, Health. We certify you that the time is come of separating the Tithes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And to our Brethren, that inhabit the upper South Country, and that inhabit the nether South Country, Health. We certify you, etc.  
The upper South Country consisted of that part of the Country which was Hilly, the nether of a plain, and valley sinking on both sides. Which Country although it were 
b R. Tanch. & R. Salom. in Num. 13.  barren above all other parts of the Land, yet had its Inhabitants, and those many, as well as other Countries of the Land.  
He that turns over the Talmudical books will meet very frequently with the name of the South taken for whole Judea in opposition to Galilee. 
c Hieros'. Taanith. fol. 66. 3.  Those of Zippor enjoined a fast to obtain rain, but the rain came not down. Therefore said they of Zippor, R. Joshua Ben Levi obtained rain for the Southern people: but R. Chaninah hinders it from coming upon the people of Zippor. They were called therefore together to a second fast. [R. Chaninah] sent to fetch R. Joshua ben Levi. And both went out to the Fast, and yet rain fell not. He stood forth therefore, and said before them, Neither doth Joshua been Levi obtain rain for the Southern people, nor does R. Chaninah restrain it from the people of Zippor: but the Southern people have a soft heart, to hear the words of the Law and be humbled: but the people of Zippor have an hard heart. But now▪ R. Josua ben Levi, who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Idem, Chaltah, fol. 57 2.  the Southern, was of Lydda: and those Southern people, for whom he obtained rain, were of Lydda, and such as dwelled in that Country. 
e Idem, Trumoth fol. 46. 2.   

f Idem, Erubbin fol. 23. 3.  A devont Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, learned the intercalation of the year before his Master, three years and an half: He came, and intercalated for Galilee: but he could not intercalate for the South, that is, for Judea.  
Hence you may understand in what sense some Rabbins are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Southern: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
g Idem, Succah, fol. 53. 4.  R. Jacob of the South, who is called also R. Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
h Idem. Berac. fol. 2. 2.  Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, R. Samlai of the South, 
i Idem, Ibid, fol. 11. 4.  whom you have disputing with certain whom the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Heretics: whom I think rather to have been Christians. And it seems to be the disputation of a Christian purposed to assert a Trinity of Persons in the Deity, but nevertheless a Unity of the Deity. After you have heard the matter, perhaps you will be of my judgement. View the place.   

CHAP. XIII. Gaza.  
AFTER very many histories of this place in the Holy Bible, which there is no need to repeat here, 
a Joseph. Antiq. lib. 11. c. 18.  in this City did Alexander the Great at length besiege Babamesis the Persian by the space of two months. 
b Strabo, lib. 16  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that City, which before time was most famous, was laid waist by him, and rendered desert. Not that he had destroyed the building of the City, or consumed it with fire (for presently after his death, Antigonus and Ptolemy its Captains sighting, 
c Diod. Sicul. lib. 19  it had walls, gates and fortifications) but that he devested it of its ancient glory, so that it was at last melted into a new City of that name built nearer the Sea, where formerly had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Haven of the Gazaeans. That is called by Dioclorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, old Gaza, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gaza desert, by Strabo, and the New Testament, Act. VIII. 26. At last it was called New Maijuma, and after that Constantia. Concerning which see Eusebius of the life of Constantine, Book IU. Chap. XXVIII. and Sozomen his Ecclesiastical History, Book V Chap. III.  

d Bab. Avodah Zara, fol. 11. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned by the Talmudists, which, the Glosser interpreting, was a certain street without the City Gaza; where was a shambles, and where there also was an Idol Temple.  

e Hieros'. Avodah Zara, fol. 39 4.  There is mentioned also the Mart of Gaza, one of the three more famed Marts, to wit, that of Gaza, and of Aco, and of Botna, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

f Bab. Sanhedr. fol. 71. 1.  There was a place also without the City, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Waste (or desert) of the Lepers Cloister.   

CHAP. XIV. Ascalon. Gerar. The story of the eighty witches.  
A Scalon in the Samaritane Interpreter is the same with Gerar, Gen. XXI.  
The word Gerar among the Talmudists seems to have passed into Gerariku. 
a Hieros'. Sheviith, fol. 36. 3  Wherefore, say they, have they not determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Country, which is in Gerariku? Because it is ill to dwell in. How far? To the River of Egypt. But behold Gaza is pleasant to dwell in, etc.  
In the Author of Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gardiki. 
b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bereshith Rabbah (saith he) renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Gardiki. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Gerar, Gen. XX. 2. with the Jerusalem Targumist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Arad. Note the affinity of Arad, Gerar, and Ascalon; and thence, unless I am deceived, will grow some light, to illustrate those places in the Holy Bible, where we meet with these names.  

c Joseph. de Bell. lib. 3. cap. 1.  Ascalon was distant from Jerusalem five hundred and twenty furlongs: that is sixty five miles. Which is to be understood of the older Ascalon. For Benjamin Tudelensis makes mention of a double Ascalon, (this our) old, and the new. For thus he writes. 
d Benjam. in l●inerario, pag. mihi 80.  Thence (from Azotus) is new Ascalon distant two parsae or leagnes, (that is eight miles) which Ezra the Priest of blessed memory built at the Sea shore: and they called it first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now that is distant from old Ascalon, now destroyed, four leagues.  
So that from Azotus to Ascalon, of which we are speaking, and of which alone the Holy Scripture speaks, were by his computation four and twenty miles; and by the computation of Adrichomius two hundred furlongs, that is, five and twenty miles.  

e Georg. Sands ●is Travails, pag. 151.  Ten miles from Gaza (says our Countryman Sands, an eye witness) and near the Sea is placed Ascalon, now of no note, anciently a venerable place to the Heathen for the Temple of Dagon, and the festivals of Semiramis birthday.  

f Diod. Sicul. lib. 19  From Gaza to Azotus, Diodorus Siculus being witness, are two hundred and seventy furlongs: which amount to four and thirty miles. Namely from Gaza to Ascalon ten miles, and thence to Azotus four and twenty.  
That is a common saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
g R. Nissin in Gittin. cap. 1.  From Ascalon onward to the South is the heathen Country, and Ascalon itself is reputed for a heathen Country. And yet something of Ascalon was within the Land of Israel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Applegardens, or Orchards did bound the Land of Ascalon on that coast, which we have observed before. 
h Hieros'. Sheviith. fol. 36. 3.  And yet, When R. Ishmael ben R. Josi, and Ben Hakkaphar were set over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of Ascalon (that is, when it was entrusted to them to judge concerning the spaces or parts of Ascalon, namely what were within the land, and what without, etc.) they pronounced it clean from the authority of R. Phinchasi ben Jair, who said, We went down to the corn-market of Ascalon, and thence we received wheat, and going up into our City we washed, and eat our Thruma (i e. the portion of first fruits belonging to the Priests.) The greatest part of the City, if not the whole was esteemed under the second Temple, to be without the limits of the land: but some part, or at least the Appleyards, and the places next adjacent were within the land.  
Mention is made of a certain Temple in Ascalon among the 
i Bab. Avodah Zarah, fol. 11. 2  sieve more famous Temples, viz. The Temple of Bel in Babylon, the Temple of Nebo in Cursi, of Tiratha in Mapheg, of Zeriphas in Ascalon, and of Nishra in Arabia.  
And there is a story of a fast enjoined, because some sign appeared of a blast of the corn in Ascalon. 
k Taanith. cap. 3. Hal 6.  The Elders went down from Jerusalem into their Cities, and enjoined a fast, because so much of a blast was seen in Ascalon, as the space of the mouth of an oven may contain.  
But most famous of all is the story of the eighty women, that were witches, hanged by Simeon ben Shetach in one and the same day. We will not think much to relate the thing in the words of the Gemarists. 
l Hi ros. Sanhedr. fol. 23. 3. Bab. Sanhedr. fol. 44. 2. in Glossa.  When as two Disciples of the wise men in Ascalon were intent upon the study of the Law, one of them at length dying had no funerals performed for him, when yet a Publican dying at that time had. To the Student, that survived, are revealed the joys of his saved companion, and likewise the punishments of the damned Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the learned Reader turn this clause into English; unless my conjecture fail me, it savours of spite and poison. I should thus render it. He saw Mary the daughter of Eli in the shades hung up by the kernels of the breasts; and when he enquired, how long she was to suffer those things? It was answered, Until Simeon ben Shetach came to supply her place. But said he, For what crime? It is answered, Therefore because he sometime swore against his Soul, and said, If I shall ever become a Prince, I will destroy all Wizzards. But behold, he is become a Prince, and yet he hath not done this: for eighty women, that are witches, lie hid in a Cave at Ascalon, and kill the World. Go, and tell him, etc. He went to him therefore, and related these things, etc. On a certain rainy day therefore, having eighty young men in company with him, he goes to the Cave, knocks, professes himself one of the bewitching Society, and is let in. He sees them exercising their Art. For muttering certain words together one brings morsels of meat, another wine, another boiled flesh, etc. But what can you do, say they? Saith he, I will twice utter my voice, and I will bring in eighty Youths handsomely habited, themselves merry, and shall make you so. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They say to him, Such we would have. He utters his voice the first time, and the young men put on their clean clothes; (free from the rains, for they had carried them with them covered and safe in certain vessels for the same purpose) Crying out the second time, in they all come: and a sign being given, that each man should lift up from the Earth one woman (for so their Magical power would perish) he said to her which had brought the morsels, Bring hither now the morsels; but she brought them not. Therefore said he, Carry her away to the Gallows. Bring wine, but she brought it not, Carry her also away, saith he, to hanging. And so it was done with them all. Hence is the Tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Simeon ben Shetach hung eighty women in Ascalon. But they do not judge two persons in the same day. But this he did out of the necessity of the time. Where the Gloss thus, He was compelled to do this, because the women of Israel had very much broke out into witchcraft. Therefore he made an hedge to the time, and hanged them to expose the thing publicly. And this in one and the same day, that their kindred might no way conspire to deliver them.   

CHAP. XV. jabneh. jamnia▪  
THE word Jabneh is passed into Jamnia by the same change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth, as the lake Samochonitis in the Jerusalem Writers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Babylonian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Pliny doth dispose the Towns here in this order; Azotus, the two Jamnes, Joppe. R. Benjamin in the order backward thus, Joppah, Jabneh, Azotus. That is Jabneh with this Author, that is Jamnia with the other.  
A remembrance of this place is in 2 Chron. XXVI. 6. But the chief fame of it is for the Sanhedrin that was placed there, both before the destruction of Jerusalem and after.  

a Juchas, fol. 21. 2.  Rabban Gamaliel, S. Paul's Master first presided there. 
b Hieros'. Taanith, fol. 65. 3.  Under whom came forth that cursed form of Prayer, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prayer against Heretics, composed by Samuel the little, who died before the destruction of the City. Gamaliel died eighteen years before the Temple was destroyed; and his son Rabban Simeon succeeded him, 
c Juchas, fol. 57 1.  who perished with the City.  
Jerusalem being destroyed, 
d Avoth R. Nathan, cap. 4.  Rabban Jochanan ben Zaccai obtained of Titus the Conqueror, that he might still receive and retain the Sanhedrin of Jabneh: which being granted by him, Jochanan himself was first Precedent there, and after him Rabban Gamaliel the second, and after him R. Akibah. And this place was famous above all the other Universities, except only the latest of all, viz. Tiberius: so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vinyard of Jabneh became a proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Jevamoth, cap. 8. & R. Sal. ib●.  For there there they sat in order as a Vinyard. And it is reported, 
f Hieros'. Taanith, fol. 67. 4.  that there were there three hundred classes of Scholars, or at least eighty. How long time Rabban Jochanan sat here, is doubted.  

g See Juchasin, fol. 20. & 21.  There are some, who attribute to him two years only; and 
h Tsemach David.  others five: with whom we consent. This Rabban Jochanan I very much suspect to be the same with that John mentioned, Act. IU. 6. Omitting those things, which were done by him, while he remained at Jafneh; let me produce his dying words, as they are recited by his friends. 
i Bab. Beracoth, fol. 28. 2.  When Rabban Jochanan ben Zaccai now laid languishing, his Scholars came to visit him. Whom he seeing began to weep. To whom they said, O thou light of Israel, thou right hand pillar, thou strong hammer, whence are those tears? To whom he replied, If men were about to carry me before a King of flesh and blood, who to day is here and to morrow is in his Grave; if he were angry with me, his anger is not everlasting; if he should cast me into bonds, his bonds are not eternal; if he should kill me, his kill would not be eternal: and I might perhaps pacify him with words, or soften him with a gift. But they are ready to lead me before the King of Kings, the Lord, holy and blessed, who lives and lasts for ever, and for ever and ever; who if he be angry with me, his anger is eternal; if he bind me, his bond is eternal; if he kill me, his kill is eternal; and whom I cannot either appease with words, or soften with a gift. And moreover there are two ways before me, one to Paradise, another to Hell; and I know not which way they will lead me. Should I not therefore weep? Ah! the miserable and fainting confidence of a Pharisee in death!  
Rabban Gamaliel of Jabneh, a busy and severe man, succeeded Jochanan. 
k Juchas. f. 53. 2  Being to be slain with his father, Rabban Simeon, by the intercession of Rabban Jochanan he was delivered. 
l Bab. Taanith, fol. 29. 1.  Being also sought for to be slain, when▪ Turnus' Rufus (in 
m Josep. de Bell. lib. 7. cap. 7.  Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Terentius Rufus) ploughed up the floor of the Temple, he was delivered by a way scarcely credible. 
n Rosh Hashanah, c. 1. Hal. 7.  Sitting in Jafneh he removed R. Akibah, Head at that time of the School of Lydda, from his Headship: 
o Hieros'. Taanith, fol. 67. 4.  and he at last was removed from his, and over him was placed R. Eleazar ben Azarias. R. Akibah succeeded him, and sat forty years, and died a fool, being deceived by ben Cozba, and slain with him: and the University was removed from Jabneh to Usha.  
Jafne stands two Parsae (that is eight miles) from Azotus: and was at last called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ivelyn. They are the words of Benjamin in his Itinerary.   

CHAP. XVI. Lydda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a Joseph. Antiq. lib. 20. cap. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lydda was a village, not yielding to a City in greatness.  
Concerning its situation, and distance from Jerusalem, the Mishnah hath these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Maasar Sheni, cap. 5. Hal. 2.  The Vinyard of four years (that is, the fruit of a Vinyard now of four years' growth: for for the first three years they were trees as it were not circumcised) was brought to Jerusalem, in the space of a days journey on every side. Now these were the bounds of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elath on the South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acrabatta on the North, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lydda on the West: and Jordan on the East. The Gloss, The wise men appointed that the second Tenth of the fruits, growing within the space of a days journey from Jerusalem, should be carried thither to be eaten, and should not be redeemed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. That the streets of Jerusalem might be crowned with fruits.  
When you consider this distance, you may well wonder what that means, which is almost become a Proverb, 
c Gemar. Hieros'. in Maasar Sheni in the place above.  The Women of Lydda knead their dough, go up to the Temple, pray, and come back, before it be leavened. Not that the distance of the places are made less, but that hence may be shown, that no disadvantage accrued to these women, who paid their vows and performed their Religion.  
I very much wonder, that the Authors of the Maps have held Lod, and Lydda for two Towns; Lod not far from Jordan and Jericho; Lydda not far from the Mediterranean Sea. A Jew, or one versed in Jewish affairs will laugh at these things; when Lod and Lydda have no difference at all between them, unless that that is Hebrew, this Greek.  
When the Sanhedrin sat in Jabneh, there flourished eminent Schools in Lydda. Yea, Lydda had her Schools and her Learned Men, when the University was gone away into Galilee, and Jabneh lamented her loss of Scholars.  
There R. Akibah bore the Headship of the School, removed, as I said before, from his government by Rabban Gamaliel; 
d Rosh Hashanah, cap. 1. Hal. 7.  Because he detained at Lydda more than forty pair of men travailing (towards Jafneh) to give their testimony to the Sanhedrin concerning the new Moon; and suffered them not to go forwards.  
Gamaliel being dead, or rather removed, when R. Akibah was Head in Jabneh, R. Tarphon was Rector of the School of Lydda, whom you have sometimes disputing with R. Akibah, but at last yielding to him with this commendation, He that separates himself from you, is as if he separated himself from his own life.  

e Hieros'. Jom. Tobh, fol. 62 ●.  We read of five Elders teaching and erring before Tarphon at Lydda. 
f Taanith. cap. 3 hal. 14.  We read also of a Fast enjoined at Lydda for the obtaining of rain, and Tarphon the Moderator of the Solemnity. The stories of this place are infinite, we will gather a few.  

g Hieros'. Succah. fol. 51. 4.  Helena the Queen celebrated the feast of Tabernacles at Lydda.  

h Id. Nedarim, fol. 40. 4.  R. Eliezar, and R. Joshua were sometime present in the same place at the feast of Dedication. But being not enough satisfied concerning the Fast at the time enjoined one went to the Bath, the other to the Barber's shop.  

i Id. Sanhedr. fol. 52. 4.  Here it was, that Ben Satdah was surprised and taken, and brought before the Sanhedrin, and stoned.  
There is also very frequent mention of Papus and Lulienus brethren, slain at Lydda by the Roman Kingdom. 
l Hieros'. Taanith, fol. 66. 1. & Megil. f. 70. 3  The day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the day, wherein Lulienus and Papus were slain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Jerusalem writers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Babylonian. Who relate that these brethren were slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
m Bab. Taanith, fol. 18. 2.  in Laodicea, as one would guests. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Gloss, is Lydda: for 
n See ●ab. in Bathra, f. 10. 2▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the slain of Lydda are every where mentioned. And these, (saith the Gloss) were put to death for the King's daughter, who was found slain, and there was a rumour, the Jews had killed her. When therefore a sharp Decree was decreed against the Jews, these two stood forth, and delivered Israel. For they said, We slew her; therefore the King put them only to death.  

o Maimon in Kiddush. Hodesh c. 2.  Since it was not lawful to intercalate the year any where but in Judea, 
p Hieros'. Sanhedr. fol. ●8. 3.  a great many went to Lydda out of the School of the Rabbi (Judah Haccodesh, viz. out of Galilee) that they might interealate: but a certain evil eye met them, and they all died together. After that they removed the Intercalation of the year out of Judea into Galilee. And a little after: R. Jeremiah asked before R. Zeira, Is not Lydda a part of Judea? Yes, saith he. Wherefore then do they not transact the intercalation of the year there? Because they are obstinate, and unskilful in the Law.  
Lydda is a part of Judea. Let some Maps mark this, which have placed a certain Lod, which never was any where, not far from Jericho, as was said before; because Lod in the land of Benjamin is brought in Nehem. XI. 35. But they set Lydda far beyond the bounds of Judea in the land of Ephraim.  

q Id Trumoth, fol. 46. 2.  Koshab bar Ulla sometime got away to Lydda to Rabbi Josua ben Levi dwelling there, when he fled from the Romans. The Romans pursued him, and besieged the City. Unless you deliver him to us, say they, we will destroy the City. R. Josua ben Levi persuaded him, and he was delivered to the Romans.  
I might produce numberless things celebrating the name of Lydda, such as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Id. Shekal. fol. 30. 2.  The Chamber of Beth-Arum in Lydda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Id. Sheviith. fol. 35. 1.  The Chamber of Beth-lebaza in Lydda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Bab. Sanhedr. fol. 74. 1.  The Chamber of Beth-Nethaza in Lydda. We suppose these were Schools.  
I might mention very many names of Rabbins residing at Lydda, besides those I have remembered before: such are 
u Hieros'. Shekalim, fol▪ 49. 2.  R. Chama bar Chanina, and R. Hoshaia with him. 
x Id. Succah, fol. 53. 1.  R. Illai, and R. Eliezer; and others, who are vulgarly called the Southern in the sense we produced before. Concerning R. Josua ben Levi, by name, the Author of Juchasin hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y, f. 92. 1  His habitation, or College, was in the South of the land of Israel. He means Lydda.  
R. Eliezar, dying at Caesarea, desired to be buried at Lydda, when R. Akibah bewailed as well with blood as tears. 
z Bab. Sanhedr. fol. 68 1.  For when he met his hearse betwixt Caesarea and Lydda, he beat himself in that manner, that blood flowed down upon the Earth. Lamenting, thus he spoke, O my Father, my Father, the chariot and horsemen of Israel. I have much money, but I want a Monyer, to change it. The Gloss is this, I have very many questions, but now there is no man, to whom I may propound them.  
There is a place between Jamnia and Lydda, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekiin of which there is this mention: 
* Hieros'. Chagigah, fol. 75. 4.  R. Jochanan ben Brucha, and R. Eliezer the Blind travailing from Jabneh to Lydda met R. Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Bekiin, etc.  
From Jamnia to Joppe (according to Benjamin in his Itinerary) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three leagues, or Parsae: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now Lydda was nigh to Joppa. Act. IX. 38.   

CHAP. XVII. Sharon. Caphar Lodim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Village of those of Lydda.  
BEtween Lydda and the Sea a spacious Valley runs out, here and there widely spreading itself, and sprinkled with Villages: The holy Page of the New Testament calls it Saron (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉): and that of the Old calls the whole perhaps, or some part of it, the Plain of Ono, Nehem. VI 2. & XI. 35. 1 Chron. VIII. 12.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a champion pasture Country, from (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send forth) sending forth cattle; one beyond Jordan, 1 Chron. V. 16. and this our Sharon.  
The wine of Sharon is of great fame, 
a Bab. Shab. fol. 77. 1.  with which they mixed two parts water: and remarkable is that they say concerning the houses of Sharon. 
b Sotah, cap. 8. hal. 7.  R. Lazar saith, He that builds a brick house in Sharon, let him not return back: which was allowed to others, Deut. XX. 5. namely that they should return back from the war, if they had built a new house, and it were not yet dedicated. 
c Hieros'. Ibid. fol. 23. 1.  But the men of Sharon withdrew not themselves back (they are the words of the Jerusalem Gemara) because they repaired their houses within seven years: and the chief Priest also prayed for them on the day of Expiation, that their houses might not become their graves. The Gloss upon the Babylonian Talmud thus▪ Sharon was the name of a place, whose ground was not fit for bricks, and therefore they often repaired their houses within seven years.  
Among the Villages scattered up and down in this pleasant Vale we meet with Caphar Lodim, between Lydda and the Sea. There is mention of it in the book Gittin in the very beginning. 
d Gittin, cap. 1. hal. 1.  He that brings a bill of Divorce from a Heathen Country, is bound to witness thus, This bill was written I being present, and was sealed I being present— R. Eleazar saith, Yea he that brings it from Caphar Lodim to Lydda, R. Nissim, explaining the place saith thus, Caphar Lodim was without the land of Israel, neighbour to Lydda, which was within (the Land) and partook of its name, because some people of Lydda were always present there.   

CHAP. XVIII. Caphar Tebi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
AND this Village neighboured upon Lydda, situate on the East of it. 
a Bab. Rosh hash, fol. 13. 2.  R. Eleazar had a Vinyard of four years' growth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the East of Lydda near Caphar Tebi. Of it there is this mention also.  

b Hieres. Berac. fol. 3. 1.  They sometime brought a chest full of bones from Caphar Tebi, and they placed it openly in the entrance to Lydda. Tudrus the Physician, and the rest of the Physicians go forth: (namely that they might judge, whether they were the bones of men or no, and thereby whether they were to be esteemed clean or unclean) Tudrus said, Here is neither the backbone, nor the skull of a man. They said therefore, since here are some, who reckon them clean, others that hold them unclean, let the matter be decided by Votes. R. Akibah began, and he pronounced them clean, etc.  
The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tebi given to this Village seems to be derived from the Kids skipping up and down in this fruitful vale. The word also gave name to men; and that, as it seems, with some delight, The woman Tabytha is of eternal memory, Act. IX. and in the pages of the Talmudists; 
c B●rac. cap. 2. hal. 7.  Tebi the servant of Rabban Gamaliel; and 
d Hieros'. Nidda. fol. 49. 4.  Tabytha his maidservant. Yea every maidservant of his was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mother Tabytha, and every man servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father Tebi.   

CHAP. XIX. The Northern coast of judea. Bethhoron.  
THIS Coast is marked out Jos. XVIII. 12. where at vers. 12. are very many Versions to be corrected, which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea; such are The Syriac, the Seventy, the Vulgar, the Italian, ours, etc. whence ariseth a sense of insuperable difficulty to a Chorographical eye. When it should indeed be rendered Of the West, as the Chaldee, Arabic, R. Solomon, etc. rightly do.  
We read of a double Bethhoron in the Old Testament, but one only under the second Temple. 
a Joseph. debell. lib. 2. cap. 20.  This in Josephus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and according to him stood 
b Idem, Antiq. lib. 20. cap. 4.  an hundred furlongs or thereabouts from Jerusalem, viz. Twelve miles and an half.  
At that place that great Canaanitish Army perished, Jos. X. not with hail, (the Jews being judges) which presently melted, but with stones, which hardened, and lasted unto all following ages. Hence is that, 
c Bab. Berac. fol. 54. 1.  Whosoever shall see the place, where the Israelites passed through the Sea, where they passed through Jordan, where they passed by the rivers of Arnon, or those great stones, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the going down of Bethhoron, is bound to bless.  
They believe, in the same place also the army of Sennacherib fell. For so the Gloss upon the words before spoken, 
d Gloss. ibid. fol. 2▪  The going down of Bethhoron was the place, where the army of Sennacherib fell.  
This was an high way. Josephus in the place above cited, relating a story of one Stephen, a servant of Cesar, who suffered hardly by robbers in this place, saith that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the public way of Bethhoron: namely in the King's high way, which goes from Jerusalem to Caesarea.  
Yet the passage and ascent here was very straight, which the Talmudists do thus describe, 
e Bab. Sanhedr. fol. 32. 2.  If two Camels go up together in the ascent of Bethhoron, both fall. The Gloss, The ascent of Bethhoron was a straight place, nor was there room to bend to the right hand or to the left.  
The story of Cestius the Roman Captain in Josephus is sad, but not unseasonable in this place. 
f Joseph. de Bello, lib. 2. cap. 40.  He entrenched against Jerusalem in a place called, The Scope (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on the North part of the City, (which we shall show hereafter) and being at length forced by the Jews to retreat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he came near to Gabaon to his former Camp. And being pressed further by them he betook himself to Bethhoron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He led his forces to Bethhoron.  
But the Jews, whilst he marched along places where there was room, did not much press him▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but they getting before the Romans, who were shut up within the straits of the descent (of Bethhoron) stopped them from going out: others thrust them that came in the rear down into the valley. And the whole multitude being spread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the opening of the way covered the army with their darts.  
Behold! the way leading from Jerusalem to Bethhoron.  
I. From the City to Scopo (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which we shall speak afterwards) is seven furlongs. For so Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
II. From Scopo to Gabao, or Geba, forty three furlongs. For Gabao was distant from Jerusalem, the same Josephus relating it, fifty furlongs, that is six miles and more.  
III. From Geba to Bethhoron fifty furlongs, or thereabouts. And about Bethhoron was avery great roughness of Hills, and a very narrow passage.   

CHAP. XX. Beth-el. Beth-aven.  
JOSEPHUS thus describes the Land of Benjamin, 
a Antiq. lib. 5. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Benjamites portion of land was from the River Jordan to the Sea, in length: in breadth it was bounded by Jerusalem and Bethel. Let these last words be marked, The breadth of the land of Benjamin was bounded by Jerusalem and Bethel. May we not justly conclude from these words, that Jerusalem and Bethel were opposite as it were in a right line? But if you look upon the Maps, there are some that separate these by a very large tract of land, and make them bend and slope from one another.  
Beth-el heretofore was Luz: of which the Rabbins upon Judg. I. 23. etc. do not a little trifle. Sometimes it is called Beth-aven: so the Talmudists. 
b Hieros'. Shab. fol. 11. 4. & Avod. Zar. fol. 43. 3.  That Town which sometimes was called Beth-el, afterwards was called Beth-aven. And the Chaldee upon Host IU. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-el, for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-aven. So also Chap. X. 5, 8. Not that there was not another Town, named Beth-aven (see Jos. XVIII. 12, 13.) but that Beth-el too deservedly boar the reproach of that name, in the same manner as Jerusalem bore the name of Sodom, Esa. I. 10.  
It is said of Deborah that she lived between Ramah and Beth-el in mount Ephraim, Judg. IU. 5. where the Targum thus, She had Gardens in Ramatha, Olive-trees making oil in the valley, an house of watering in Bethel. Not that Beth-el properly was in the Hill-country of Ephraim, since that Town stood upon the very Boundaries of Judea, but that the dwelling of Deborah was at the beginning of that Hill-country, a valley running between that Hill-country and those boundaries. Beth-el itself was situate in a Hilly-country, Jos. XVI. 1. which yet one would scarcely call the Hill-country of Ephraim, (since there was a time, when Beth-el and her Towns belonged to Judea, 2 Chron. XIII. 19 Hence the Idolatry of those of Judah are sometimes mixed with the Ephraimites, of which they hear often enough from the Prophets) but it was a certain hilly place running out between Judea and the land of Ephraim, see Jos. XVIII. 12.  
On the East of Beth-el heretofore was Hai, Gen. XII. 8. Jos. VIII. 9, etc. But upon the very first entrance almost of Israel into the land of promise, it became thenceforth of no name, being reduced into eternal ashes by Joshua. The Town Beth-aven was not far from it, Jos. VII. 2. which gave name to the wilderness adjacent, Jos. XVIII. 12. In which we suppose Ephraim stood, 2 Chron. XIII. 19 Which Ephraim in the New Testament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region near the wilderness, Joh. XI. 54. concerning which we shall speak afterwards.   

CHAP. XXI. jerusalem.  
THE first name of this City was Shalem, Gen. XIV. 18. Psal. LXXVI. 2. and it is still retained in the writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it is read Jerushalaim.  

a Berish. Rabath, Sect. 9 See Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The name of that place is Jehovah Jireh. Abraham called the place Jireh, Shem called it Shalem. Saith God, If I shall call it Jireh, it will displease Sem the just; if I shall call it Shalem, it will displease Abraham the just. I will therefore put that name upon it, which was put upon it by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jireh, Shalem, Jerusalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
b Gloss. In Bab. Taanith, fol. 16. 1.  We do not therefore put in Jod between the letters Lamed and Man in the word Jerusalem, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalem may be retained.  
By the computation of Aben Ezra, it is situate in the three and thirtieth degree of latitude. For so he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
c Ab. Ezra in Numb. 13.  The latitude of Egypt is less than thirty degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And the latitude of Jerusalem is three and thirty degrees.  
The City JERUSALEM According to Dr. Lightfoot.  

d Bab. Jom●, fol. 12. 1. ●● Megillah, ●●▪ 26. 1.  Jerusalem was not divided among the Tribes: For the Tradition is, that houses are not hired out at Jerusalem, because they were no man's own. R. Eleazar bar Zadok said, nor beds also. Therefore the Master of the family received the skins of the sacrifices from the Guests. Abai saith, You may learn this from hence, That it is a custom, that a man leave his earthen jug, and also the skin of his sacrifices to his Host. The Gloss, The inhabitants of Jerusalem did not let out their houses at a price to those that came to the feasts, but granted them to them gratis. Compare Matth. XXVI. 17.  
Nevertheless the City was divided between the Tribe of Judah and Benjamin, and the distinguishing line went through the very Court of the Temple. 
e Bab. in the place above.  What was in the lot of Judah? The Mountain of the Temple, the chambers of them that kept it, the Courts. And what in the lot of Benjamin? The Porch of the Temple, and the Temple, and the holy of holies, And a line went out of the lot of Judah, and passed on into the lot of Benjamin, and in it was the Altar built. The Gloss, The whole breadth of the outmost Court, on the East part, the whole Court of the Women, the whole Court of Israel, eleven cubits of the Court of the Priests: (These were within the lot of Judah.) From thence the Altar, and thence forward to the West is within the lot of Benjamin.  
In so exact distinction were these lots observed, 
f Ibid. fol. 15. ●. in Gloss.  that the South East corner of the Altar had no foundation; because that small part was in the portion of Judah, when the whole Altar ought to have been within the portion of Benjamin.  

g Maimon. in Bethhabbech, c. 7  Jerusalem was holy above other Cities, girt with walls, because in it they eaten the lighter holy things, and the second Tithe. These also are those things which are spoken of Jerusalem. They do not permit a dead body to remain a night in it: They do not carry the bones of a dead body through it: they do not let out houses in it: in it they do not let out a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Proselyte inhabitant: in it they do not allow a Sepulchre, except the Sepulchers of the house of David, and the Sepulchre of Huldah the Prophetess; which were there from the days of the former Prophets; nor in it do they suffer a dunghill by reason of creeping things; nor do they bring out of it into the streets scaffolds, set up against the walls by reason of defilement: nor in it do they make chimneys by reason of the smoke: nor do they nourish cocks in it for the sake of the holy things: nor do the Priests nourish cocks throughout the whole land of Israel for the sake of purity: nor is there in it a house for shutting out suspected of the Leprosy: nor is it polluted with Leprosy: nor is it become any way a City to be cursed for Idolatry, etc. 
h Avoth, cap. 5 hal. 5.  Never did Serpent or Scorpion harm any one within Jerusalem. Nor did ever any one say to his neighbour, the place wherein I am entertained at Jerusalem, is too straight for me.  

i Avoth, R. Nathan, fol. 9 1.  There is no Anathema at Jerusalem, nor hath any man stumbled. Nor hath a fire or a ruin happened there: nor hath any one said to his neighbour, I found not a hearth to roast my Passover, or I found not a bed to lie on. In it they do not plant trees, except gardens of roses, which were there from the days of the former Prophets: They do not nourish in it Peacocks, or Cocks, much less Hogs, etc.  
The Fathers of the Traditions give this reason, why they do not allow gardens in the City: 
k Bava Kama, cap. 7. hall. ult.  They make no Gardens or Paradices in Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the stink. The Gloss, Because of the stink from weeds, which are thrown out: and it is a custom to dung Gardens, and from thence comes a stink.  
The same Gloss in the same place gives this reason also why they might not keep Cocks: It is also forbidden the Israelites to keep Cocks in Jerusalem (the Priests may no where do it) because of the holy things. For there they have eaten the flesh of the Peace-offerings, and Thank-offerings. And it is customary for dunghill Cocks to scrape dunghills, and thence perhaps they might rake up the bones of creeping things; whence those holy things which are to be eaten might be polluted.  
Gardens without the City were very frequent, and they stretching out a good way from the very walls of the City. 
l De bello, lib. 5. cap. 7.  Hence that in Josephus concerning the hazard Titus run, whilst he road about the City to spy it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was impossible for him to go forward, for all things from the walls were fenced up with deep ditches for the gardening, and gardens lay cross, and many walls, that parted them.  
The Talmudists relate also these wonders of the Temple. 
m Avoth, in the place above.  Ten miracles were done for our Fathers in the Sanctuary. No woman ever miscarried by the smell of the holy flesh; nor did the holy flesh ever stink, or breed worms: nor was there ever seen fly in the house (or place) for slaughter; nor did ever the Gonorrhoea happen to the High Priest on the day of expiation: nor reins put out the fire of the Altar, nor the wind prevail over the pillar of smoke: nor was any profane thing found in the sheaf of first fruits, or the two loaves (of the High Priest) or in the show bread. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They stood (in the Court) crowded; (The Gloss explains it thus, They did so press one another by reason of the multitude, that their feet scarcely touched the ground.) But when they worshipped, they had room enough, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n Gloss. in Erubhin, f. 101. 1.  All Jerusalem was Carmelith, because it was like a common Court. What Carmelith is, the Lexicons will teach us, and the Gemarists in the Tract Schabbath, 
o Hieros'. Shab. fol. 2. 4.  There are four capacities of the Sabbath, (or respects of places as to walking on the Sabbath) public, private, Carmelith, and covered Lobbies. R. Chaiah saith, Carmelith is a place, neither public, nor private. R. Jissa in the name of R. Jochanan saith, Carmelith is as the shop of Bar Justini, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words opposed, as a Countryman and a Citizen. 
p Demai, cap. 6. hal. 2.  R. Ishmael saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Countryman, or a Villager, who takes a field from a man of Jerusalem, the second tenth belongs to the Jerusalem man. But the wise men say, The Countryman may go up to Jerusalem, and eat it there. The Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A Kartani is one of those, that dwell in Villages.   

CHAP. XXII. The parts of the City. Zion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper City. Which was on the North part.  
THERE is one who asserts Jerusalem to stand on seven hills; but whether upon a reason more light, or more obscure is not easy to say. 
a Tanch. fol. 52. 3.  The Whale shown Jonah, saith he, the Temple of the Lord, as it is said, I went down to the bottom of the mountains: whence we learn, that Jerusalem was seated upon seven mountains. One may sooner almost prove the thing itself, then approve of his argument. Let him enjoy his argument to himself; we must fetch the situation elsewhere.  

b Joseph. de bello, lib 3. c. 13  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The City itself, saith Josephus, was built upon two hills, divided with a valley between, whereby in an opposite aspect it viewed itself; in which valley the buildings meeting ended.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Of these hills that which contained the upper City was by far the higher, and more stretched out in length: and because it was very well fortified, it was called by King David THE CASTLE: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ but by us it is called The Upper Town.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But the other, which was called ACRA, bearing on it the lower Town was steep on both sides.  
Against this was a third Hill, (MORIAH) lower than Acra, and disjoined from it by a broad valley. But when the Asmoneans reigned, they filled up the valley, desiring that the Temple might touch the City, and they took the top of Acra lower, that the Temple might overlook it.  
Bezetha and Ophel were other little hills also: of which in their place when we shall first have taken a view of these two, Zion and Acra, and the situation of each.  
It is an old Dispute and lasts to this day, whether Zion or Jerusalem lay on the North part of the City. We place Zion on the North, convinced by these reasons.  
I. Psal. XLVIII. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy of the whole Earth is Mount Zion on the North side. Where Aben Ezra hath this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Zion is on the North side of Jerusalem: and Lyranus, Mount Zion is in the North part of Jerusalem. The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Mountains of Zion on the sides of the North. Apollinar.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zions fair Hills stand on cold Boreas' coast. 
II. When the Prophet Ezekiel takes a prospect of the new Jerusalem in a vision, he saith that he stood upon a very high mountain, near which was as it were the building of a City on the South, Ezek. XL. 2. On which place Kimchi thus, He placed me upon a very lofty mountain. That mountain was the Mount of the Temple: for the Temple was to be built in a mountain, as before. And the City Jerusalem is near it on the South. And Lyranus again, after the reciting the explication of some upon that verse, and his rejecting it; And therefore, saith he, the Hebrews say, and better, as it seems, that the Prophet saw two things, namely the City and the Temple, and that the Temple was in the North part, but the City in the South part.  
Behold! Reader, Zion on the North part in the Psalmist, and the City on the South part in the Prophet!  
The things which make for this in Josephus, are various, and plain enough; which nevertheless we cannot frame into arguments, before the buildings of better note in Zion, or in the upper City, be viewed. Of which the Reader must be mindful; namely, that the Name of Zion after the return out of Babylon was grown into disuse, but the more vulgar was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The upper Town.   

CHAP. XXIII. The buildings of more eminent note in Zion.  
WE shall first take knowledge of the buildings themselves, and then, as much as we may, of their situation.  
I. The King's Court claims the first place in our view. Concerning which are those words, 
a Joseph. de Bell. lib. 2. cap▪ ●9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cestius (having wasted the other places of the City) came at length into the upper City (Zion) and encamped against the King's Court.  
When the Romans had fired Acra, and leveled it with the ground, 
b Ibid. lib. 6. cap. 37.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Seditious rushing into the Court, into which by reason of the strength of the place they had conveyed their goods, call away the Romans thither. And afterwards, 
c Ibid. cap. 40.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But, when it was in vain to assault the upper City without Ramparts, as being every where of steep access, Cesar applies his army to the work, etc.  
II. The House of the Asmoneans, and the Xystus, or open Gallery. 
d Ibid. lib. 2. cap. 28.  King Agrippa calls the people of Jerusalem together into the Xystus, and sets his sister Berenice in their view, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Upon the house of the Asmoneans, which was about the Xystus, in the further part of the upper City.  
III. There was a Bridge, leading from the Xystus unto the Temple, and joining the Temple to Zion. 
e Idem, ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Bridge joined the Temple to the Xystus. 
f Idem, Antiq. lib. 14. cap. 8.  When Pompey assaulted the City, the Jews took the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and broke down the bridge that led thence into the City. But others received the army, and delivered the City and the King's Court to Pompey.  

g Idem, de Bello, lib. 6. cap 40.  And Titus, when he besieged the Seditious in the Court in the upper City, raises the engines of four Legions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. on the West side of the City, against the Kings Court. But the associated multitude, and the rest of the people were before the Xystus and the Bridge.  
You see these places were in the upper City: and you learn from Josephus that the upper City was the same with the Castle of David, or Zion. But now that these places were on the North side of the City learn of the same Author from these passages that follow.  
He saith plainly, that the Towers built by Herod, the Psephin Tower, the Hippic Tower, etc. were on the North. 
h Ibid. lib. 5. cap. 12.  Titus, saith he, entrenched two furlongs from the City on the angular part of the wall near the Psephin Tower, where the circuit of the wall bends from the North towards the West. And in the Chapter next after, The Psephin Tower lift up itself at the corner of the North, and so Westward. And in the same Chapter describing the compass of the outmost wall, 
i Ibid. cap. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It began on the North at the Hippic Tower, and went on the Xystus. And when he had described those Towers, he adds these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To those Towers situate on the North was joined on the inside the Court. What can be clearer? The Court was in the upper City, or Zion, but the Court was joined to the outmost Northern wall: Therefore Zion was on the North.  
Add to these those things that follow in the story of Pompey, produced before. When the Court was surrendered into Pompey's hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He encamped on the North part of the Temple. And of Cestius, 
l Ibid. lib. 2. cap. 39  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Being come to the upper City he pitched against the Kings Court. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He attempted the Temple on the North side.  
We shall not urge more at this time. There will occur here and there to us as we proceed such things as may defend this our opinion: against which what things are objected we know well enough, which we leave to the Reader to consider impartially. But these two we cannot pass over in silence, which seem with an open face to make against us.  
I. It may be objected, and that not without cause, that Zion was in the Tribe of Judah, but Jerusalem in the Tribe of Benjamin. But now when the land of Judah was on the South part of Jerusalem, and Mount Zion is to be reckoned within the lot of Judah, how could this be, when Jerusalem, which was of the lot of Benjamin, laid between Judea and Zion?  
I answer, 1. No necessity compels us to circumscribe Zion precisely within the portion of Judah, when David conquered it, not as he was sprung of Judah, but as he was the King of the whole Nation.  
2. But let it be allowed, that Zion is to be ascribed to Judah, that dividing line between the portion of Judah and Benjamin, concerning which we made mention before, went not from the East to the West; for so indeed it had separated all Jerusalem from all Zion: but it went from South to North, and so it cut Jerusalem in two, and Zion in two: so that both were in both Tribes, and so also was Mount Moriah.  
II. It is objected, that at this day a Hill and Ruins are shown to Travellers under the name of Zion, and the Tower of David on the South part of the City.  
I answer, But let us have leave not to esteem all things for Oracles, which they say, who now show those places, since it is plain enough, that they mistake in many other things: and let it be without all controversy, that they study not so much truth in that affair, as their own gain. I wish less credit had been given to them, and more search had been made out of Scripture, and other Writers concerning the situation of the places.   

CHAP. XXIV. Some buildings in Acra. Bezetha. Millo.  
MOunt Zion did not thrust itself so far Eastward, as Mount Acra, and hence it is, that Mount Moriah is said by Josephus to be situate over against Acra, rather than over against the upper City: for describing Acra thus, which we produced before, 
a Joseph. De bello, lib. 5. c. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There is another Hill called Acra, which bears the lower City upon it, steep on both sides: in the next words he subjoins this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Over against this was a third Hill, speaking of Moriah.  
The same Author thus describes the burning of the lower City: b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Ibid. lib. 6. cap. 35.  Then they fired the Archivum and Acra, and the Council-house, and Ophla: and the fire destroyed unto the Palaces of Helen, which were in the middle of Acra.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] the Archivum. Whether he means the Magistrates Court, or the Repository of the ancient Records, according to the different signification of the word, we do not determine. There were certainly sacred Records in the Temple, and civil Records no doubt in the City, where Writings and Memorials of Sales, Contracts, Donations, and public Acts, etc. were laid up. I should more readily understand this of their Repository, then of the Magistrates Court, because presently after the Council-house is distinctly named.  
II. Acra.] That is, either the buildings, which were upon the very head and top of the Mount, or some Garrison or Castle in the Mount. In which sense that word doth not seldom occur in the History of the Maccabees, and in Josephus.  
III. The Council-house.] He mentions elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Council, and that, as it seems, in the upper City. For he saith, that 
c Ibid. lib. 5. cap. 13.  the outmost wall on the North began at the Hyppic Tower, and went forward to the Xystus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thence touching upon the Council (or the Court) it went onward opposite against the West walk of the Temple. The Council in the upper City you may not improperly interpret the Court of the King: the Council-house in the lower City the Council of the Sanhedrin, whether it went, when it departed from the Tabernae.  
iv Ophla.] Ophel, Nehem. III. 26.  

d Ibid.  There was also a fourth Hill, saith the same Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was called Bezetha, situate over against Antonia, and divided from it with a deep ditch. Now Bezetha, if you would render it in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one might call it The New City. And yet there is a place, where he seems to distinguish between Bezetha, and the New City: for he saith concerning Cestius, 
e Ibid. lib. 2. cap. 39  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But Cestius passing over set fire upon Bezetha, so called, and the New City.  
Bezetha was seated on the North part of Antonia, and that and Caenopolis (or the New City) filled up that space, where Zion ended on the East, and was not stretched out so far, as Acra was. 
f Idem, In the place before.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (The City) abounding with people crept by little and little out of the walls, and on the North side of the Temple at the hill making a City went onward not a little, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and a fourth Hill is inhabited, which is called Bezetha, etc.  
Interpreters differ about Millo. 
g Kimchi in 2 Sam. 5.  There is one, who supposes it to be a large place, appointed for public meetings and assemblies. 
h R. Esaias, there.  Another interprets it of heaps of Earth, thrown up against the wall within, whence they might more easily get up upon the wall: and when David is said to build Millo, that he erected Towers upon these heaps, and banks. Some others there are, who understand it of the Valley or Street, that runs between Jerusalem and Zion, and so it is commonly marked out in the Maps. When in truth Millo was a part of Zion, or some hillock cast up against it on the West side.  
Let that be observed, 2 Chron. XXXII. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he restored, or fortified, Millo of the City of David: or as our English reads, in the City of David, The seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fortification of the City of David. When therefore David is said to build Millo, and more inwards, it is all one, as if he had said, he built on the uttermost part of Zion, which was called Millo, more inwardly to his own Castle. And Joab repaired the rest, 1 Chron. XI. 8.  

i Joseph. de Bell. lib. 5. c 13  The Street or Valley, running between Zion and Acra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if one should say, The Valley or Street of Cheesemongers. There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The market of Beams, which Josephus joins with Bezetha, and the New City. 
l Id. ibid. cap. 39  Cestius, saith he, wasted Bezetha and Caenopolis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that which is called the Bean market, with flames.   

CHAP. XXV. Gihen, the same with the fountain of Siloam.  
I. IN 1 Kings I. 33, 38. That which is in the Hebrew, Bring ye Solomon to Gihen: And they brought him to Gihen; is rendered by the Chaldee, Bring ye him to Siloam: And they brought him to Siloam. Where Kimchi thus, Gihen is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihen for a good omen, to wit, that as the waters of the fountain are everlasting, so might his Kingdom be. So also the Jerusalem Writers, 
a Hieros'. Sotah fol. 22. 3.  They do not anoint the King, but at a fountain, as it is said, Bring Solomon to Gihen.  
The bubblings up of Siloam yielded a type of the Kingdom of David, Esa. VIII. 6. Forasmuch as this people refuseth the waters of Shiloah, that go softly, etc. Where the Chaldee Paraphrast thus, Because this people are weary of the house of David, which deals gently with them, as the waters of Siloam slide away gently. And R. Solomon, Siloam is a fountain, whose name is Gihen and Siloam. See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
II. That fountain was situate on the West part of the City, but not far from the South-West corner.  
Josephus speaking of that deep Valley, which runs between Zion and Acra, saith, 
b Joseph. de Bell. lib. 5. cap. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is extended to Siloam; for so we call the sweet and large fountain. But now the Mounts Zion and Acra, and likewise the Valley that cut between them, did run out from East to West. And the same Author in the same place speaking of the compass of the outtermost wall, saith these things among other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And thence it bends to the South behind the fountain Siloam. After the tumult raised at Jerusalem by the Jews under Florus, the Neapolitan Tribune coming thither with King Agrippa is beseeched by the Jews 
c Idem, ibid. lib. 2. cap. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that taking only one servant he would go about through the City as far as Siloam: (that is from the East to the West through the whole City) and that thence from the peaceable and quiet behaviour of the people towards him he might perceive, that the people were not in a heart against all the Romans, but against Florus only.  
III. Siloam was on the back of Jerusalem, not of Zion. Let that of Josephus be noted; 
d Idem, ibid. lib 6. cap. 36.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Romans, when they had driven out the Seditious from the lower City, burned it all to Siloam. This we therefore observe, because we may see some Maps, which placing Siloam behind Zion, do deceive here, and are deceived: when in truth it ought to be placed behind Acra. The pool indeed of Siloam was behind some part of Zion, Westward: but the fountain of Siloam was behind Acra.  
iv It emptied itself by a double rivulet into a double pool, to wit, the upper and the lower, 2 Kings XVIII. 17. Esa. VII. 3. The Lower was on the West, and is called The Pool of Siloam, Joh. IX. 7. Nehem. III. 15. The Upper perhaps was that which is called by Josephus, The Pool of Solomon, in the place lately quoted. And thence, saith he, the outermost wall bends to the South behind the fountain of Siloam: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And thence again bends to the East at the Pool of Solomon. See 2 Chron. XXXII. 30. And Esa. XXII. 9, 11.  
V They drew waters out of the fountain of Siloam in that solemn festivity of the feast of Tabernacles, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pouring out of water: concerning which the Fathers of the Traditions thus; 
e Succah. cap. 4. ●al. 7.  The pouring out of water in what manner was it? There was a golden cup, containing three logs, which one filled out of Siloam, etc. The Gemarists inquire, 
f Bab. ibid. fol. 48. 2.  Whence was this custom? From thence, that it is said, And ye shall draw waters with joy out of the wells of salvation. 
g Hieros'. ibid. fol. ●5. 1.  R. Levi saith, Why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a draught? Because thence they draw out the holy Spirit.  

h Parah. cap. 3. hal. 2.  Thence also they drew the water, that was to be mingled with the ashes of the red Cow, when any unclean person was to be sprinkled.  

i Avoth. R. Nathan, fol. 9 1.  The Priests eating more liberally of the holy things drunk the waters of Siloam for digestion sake.  

l Hieros'. Chagigah, fol. 76. 1.  Let us also add these things; but let the Reader unriddle them. He that is unclean by a dead carcase entereth not into the mountain of the Temple. It is said, that they that should appear, should appear in the Court. Whence do you measure? From the wall, or from the houses? Samuel delivers it, from Siloam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And Siloam was in the middle of the City.   

CHAP. XXVI. The Girdle of the City. Nehem. Chap. III.  
THE beginning of the circumference was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheep gate. That we suppose was seated on the South part, yet but little removed from that corner, which looks South East. Within was the Pool of Bethesda famous for healings.  
Going forward on the South part was the Tower Meah: and beyond that the Tower of Hananeel: in the Chaldee Paraphrast it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Piccus, Zech. XIV. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piccus, Jer. XXXI. 38. I should suspect that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Hippic Tower, were not that placed on the North side, this on the South. The words of Jeremy are well to be weighed, The City shall be built to the Lord from the Tower of Hananeel to the gate of the corner. And a line shall go out thence measuring near it to the Hill of Gareb, and it shall go about to Goah. And all the valley of dead carcases, and of ashes, and all the fields to the brook Kidron, even to the corner of the Horse gate on the East, shall be holiness to the Lord, etc.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Gareb. Not that Gareb certainly, where the Idol of Micah was, concerning which the Talmudists thus, 
a Bab. Sanhedr. fol. 103. 2. See also Midr. Till. in Psal. 132. & Buxt. in Lexic. Talmud. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  R. Nathan saith, from Gareb to Shiloh were three miles, and the smoke of the Altar was mixed with the smoke of Michahs' Idol: but, as Lyranus not amiss, The Mount of Calvary.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goathah; The Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calf's Pool, following the Etymology of the word, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellowing. Lyranus, Golgotha.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Carcases and ashes. The Chaldee Paraphrast, and the Rabbins understand this of the place, where the army of the Assyrians perished: nor very subtly. For they seem to have perished, if so be they perished near Jerusalem, in the valley of Tophet, or Ben-Hinnom, Esa. XXX. 33. And Jeremiah speaks of that valley, namely the sink and burying place of the City, a place above all others that compassed the City the most foul and abominable: foretelling that that valley, which now was so detestable, should hereafter be clean, and taken into the compass of the City: but this mystically and in a more spiritual sense. Hence we argue, that the Tower of Hananeel was on the South side of the City: on which side also was the valley of Ben-Hinnom; yet bending also towards the East: as the valley of Kidron bend from the East also towards the North. It will be impossible, unless I am very much mistaken, if you take the beginning of that circumference in Nehemiah from the corner looking North East, which some do, to interpret these words of Jeremiah in any plain or probable sense; unless you imagine that which is most false, that the valley of Hinnom was situate Northwardly.  
Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The fish gate. That was also Southward. Of it mention is made Zeph. I. 10. Where the Seventy have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Something obscure. Many conjecture this gate was called the fish gate, because fish were carried into the City through it: I rather, because it was the fish market: as the sheep gate was the market for sheep. Zephaniah addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall howl from the second. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bird gate: perhaps the gate near unto which fowls were sold. Kimchi reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Ophel; more plain indeed, but I ask whether more true? This Bird-gate perhaps was that, which is called the Old-gate, Nehem. III. 6.  
Near the corner looking South West we suppose the fountain of Siloam was; and that, partly being persuaded by the words of Josephus before alleged, partly being induced to it by reason itself. For hence flowed that fountain by the South wall Eastwardly to the sheep-gate, as we suppose; thence the river somewhat sloping bends towards the North into the valley, and ends at length in the Pool of Siloam at the foot of Mount Zion.  
On the West was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gate of the valley, vers. 13. being now gotten to the foot of Mount Acra. And 2. A thousand Cubits thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Esquiline or dung gate, vers. 14. And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fountain gate, vers. 15. not that of Siloam, nor of Draco; but another.  
And now we are come to the Pool of Siloam, and to the foot of Zion, whether they went up by certain steps, vers. 15. The Pool of Siloam was first a fountain and a river on the West without the walls: but at last Manasseh the King enclosed all 2 Chron. XXXIII. 14. that the City might be more secured of water in case of a siege: taught it by the example of his grandfather Ezekiah, but more incommodious, 2 Chron. XXXII. 3.  
The wall went forward along burying places of David, another Pool, and the House of the strong, vers. 16. And not much after it bended Eastwardly: and now we are come to the North side. See vers. 19 & 20.  
At the turning of this corner Herod built the most famous Psephin Tower, of which Josephus thus, 
b Joseph. de Bell. lib. 5. cap. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. On the North West corner the admired Psephin Tower lifts up itself, near which Titus encamped, etc.  
There was no gate on this North side. The buildings which were inward, are mentioned, Nehem. III vers. 20, 21, 22, 23, 24. and the Hippic Tower is mentioned by Josephus.  
On the East were 1. A Tower advancing itself in the very bending of the North East corner. Within was the King's house, and the Court of the Prison, vers. 25. 2. The water gate, of which is mention, Nehem. XII. 37. 3. Ophel, and the horse gate, Nehem. III. 27, 28. of which mention is also made, Jer. XXXI. 40. Whence was the beginning of the valley of Ben-Hinnom: which running out below the City Southward, at last bend into the West. Therefore the water-gate led into the valley of Kidron: but the horse-gate into the valley of Hinnom, at that place touching on the valley of Kidron. 4. The gate Miphkad; The Vulgar calls it The gate of judgement. 5. Not far distant thence was the South East corner. And thence a little on the South side was the sheep-gate, whence we first set out.  
Let us add the words of Josephus describing how the outmost wall went. 
c Joseph. in the place above.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It began on the North at the Hippic (or Horse) Tower, and extended to the Xystus, (or Open Gallery;) then touching upon the Council-house, it ended at the East walk of the Temple. On the other side Westwardly beginning from the same Tower, it stretched along by a place called Bethso, to the Gate of the Essenes'; and thence it inclined to the South behind the fountain Siloam: and hence it bowed again Eastwardly unto Solomon's Pool, and passed on to a certain place, which they call Ophla, and joined to the East Walk of the Temple.  
In which words let us observe two things for the asserting the Procession that we have gone. 1. That this description proceeds from the North to the West, the South, and the East. 2. That Ophla or Ophel, lay between the South East corner, and the porch of the Temple, which cannot at all be conceived, if you begin Nehemiahs' delineation at any other place, then where we have. To these may be added the situation of Siloam, of which those things spoken in Josephus and the Scripture can in no manner be said, if you reckon it to be near Zion.  
Let us add also the procession of the Choir, Nehem. XII. 31. They went up upon the wall, and went forward on the right hand to the dung-gate, the fountain-gate, the City of David, etc. vers. 37. Let those words, They went forward on the right hand, vers. 31. be observed; which could not be, unless according to the procession, which we have laid down, if so be they went up on the wall on the inside of the wall, which it is rough and strange not to think.  
The other part of the Choir went on the left hand towards the South West, and to the gate of Ephraim, and the old gate and the fish gate, etc. vers. 29. Of the gate of Ephraim nothing was said in the delineation given Chap. III. Mention also is made of it, 2 Kings XIV. 13. where the corner gate is also spoke of; concerning which also here is nothing said.  
In Nehemiah seems to be understood that place where formerly was a gate of that name, but now under the second Temple was vanished.   

CHAP. XXVII. Mount Moriah.  
WHerefore 
a Bab. Taanith, fol. 16. 1.  is it called Mount Moriah? R. Levi bar Chama, and R. Chaninah differ about this matter. One saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thence instruction should go forth to Israel: The other saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thence should go forth fear to the Nations of the world.  

b Maimon in Beth habbechir, cap. 2. Juchas, fol. 9 1. Midr. Till. 41. 2.  It is a Tradition received by all, that the place where David built an Altar in the Threshing floor of Arauna, was the place where Abraham built his, upon which he bond Isaac; where Noah built his, when he went out of the Ark: that in the same place was the Altar, upon which Cain and Abel offered; that Adam offered there when he was created; and that he was created from thence. The Wise men say, He had the same place of Expiation, as he had of Creation.  
Mount Moriah was so seated, that 
c Joseph. Antiq. lib 5. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the City in the manner of a Theatre lay about the Temple: on this side Zion, than Acra, and a little on the back of Bezetha.  

d Middoth, cap. 2. hal. 1. & in the place before.  The Mount of the Temple (that is the place where the buildings of the Temple were) was a square of five hundred cubits (see Ezek. XLII. 16, 17.) compassed with a most noble wall, and that fortified (shall I say?) with double Galleries or Halls, or adorned with them, or both? It went out beyond this wall towards the North West corner to such a dimension, that there the Tower Antonia was built, of most renowned workmanship and story.  
The whole space of the Courts was hollow under ground: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
e Ibid.  And the whole Court stood upon arches and pillars, that so no Sepulchre might be made within this sacred space, whereby either the holy things or the people might gather pollution.   

CHAP. XXVIII. The Court of the Gentiles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountain of the house in the Rabbins.  
IN the Jewish Writers it is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountain of the house; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the common Court. Hence is it that a gate descending hither from the Court of the women, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gate, whence they go out from the Court of the women into the Common Court. Hence the Author of Tosaphtoth, 
a Tesapht. in Parah, cap. 2.  They go out by the gate leading from the Court of the women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Common Court. And some vessels of stone were fastened to the wall of the steps going up into the women's Court, and their covers are seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common Court.  
And that because hither the Heathen might come. 
b Hieros'. Avodah Zarah, fol. 40. 1.  Rabban Gamaliel walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Court of the Gentiles, saw a Heathen woman, and blessed concerning her.  
And those that were excommunicated and lamented. 
c Middoth, cap. 2. hal. 2.  All that entered into the Mount of the Temple, enter the right hand way, and go about: but they go out the left hand way: except him, to whom any accident happens, for he goes about to the left hand. To him that asks, what is the matter with you, that you go about to the left hand? He answers, Because I lament: and he replies to him, He that dwells in this Temple comfort thee. Or because I am excommunicated; And to him he replies, He that dwells in this house, put it into their heart to receive thee.  
And not seldom those that are unclean. Yea, he that carries away the escape goat might enter into the very Court, although he were then unclean. 
d Bab. Joma, fol. 66. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Is he polluted who is to take away the goat? He entereth unclean even into the Court, and takes him away.  

e Middoth, cap. 2. hal. 2.  The greatest space of the Court of the Gentiles was on the South; the next to it on the East, the third on the North, but the least space was on the West. Of that place, where the space was greater, the use was greater also.  

f Ibid. c. 1. hal. 3.  In the wall compassing this space were five gates: and within joining to the wall were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double Galleries or Halls, which yielded delightful walks, and defence also from rains.  

g Ibid.  There was only one gate Eastward, and that was called the Gate of Susan; because the figure of Susan, the Metropolis of Persia was engraven in it, 
h Glossa, ibid.  in token of subjecton. 
i Sauhed. cap. 11. hal. 2.  In this Gate sat a Council of three and twenty. At the Gate on both sides were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shops; and the whole Gallery-walk on this East side was called Solomon's Porch.  
On the South were two Gates, both called the Gate of Huldah: of the reason of the name we are not solicitous. These looked towards Jerusalem or Acra. The Hall or Gallery gracing this South side was called 
l Joseph. Antiq. lib. 15. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King's walk, which was trebled, and of stately building.  
On the West was the Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiponus (haply so named from 
m Idem, ibid. lib. 18. cap. 1.  Coponius, Governor of Judea. By this Gate they went down into Zion, the bridge and way bending thither.  
On the North was the Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Teri, of no use; for so is the Tradition, 
n Middoth, in the place above.  The Gate of Tedi on the North was of no use. On this side was the castle Antonia, where the Romans kept guard, and from hence perhaps might be the reason the Gate was deserted.   

CHAP. XXIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel. The Court of the Women.  
THE Court of the Gentiles compassed the Temple and the Courts on every side. The same also did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel, or the Antemurale. 
a Middoth, cap. 2. hal. 3.  That space was ten cubits broad, divided from the Court of the Gentiles, by a Fence ten hands breadth high; in which were thirteen breaches, which the Kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them.  

b Beth-habbechir, cap 5.  Maimonides writes: Inwards (from the Court of the Gentiles) was a Fence that encompassed on every side, ten hands breadth in height: and within the Fence Chel or the Antemurale: of which it is said in the Lamentations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he caused Chel and the Wall to lament, Lam. II. 8.  
Josephus writes, 
c Antiq. lib. 15 cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The second Circuit was gone up to by a few steps: which the partition of a stone wall surrounded: where was an inscription forbidding any of another Nation to enter upon pain of death. Hence happened that danger to Paul because of Trophimus the Ephesian, Act. 29.  

d Miemon, in the place before, cap. 7.  The Chel, or Antemurale (or second Enclosure about the Temple) was more sacred than the Court of the Gentiles: for hither no Heathen, nor any unclean by that which died of itself, nor who lay with a menftrous woman, might come.  

e Middoth, in the place above.  From hence they ascended into the Court of the Women by twelve steps.  
On the East it had only one Gate, called in the Holy Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beautiful, Act. III. 2. In Josephus, The Corinthian gate: 
f De bello, lib. 5 cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith he, Of the Gates nine of them were every where overlaied with Gold, and Silver, likewise the Posts, and the Lintels. But one without the Temple made of Corinthian brass, did much exceed in glory those that were overlaid with Silver and Gold. And two Gates of every Court were each thirty cubits high, and fifteen broad.  
On the South was only one Gate also, and one on the North; and Galleries, or Court-walks within joining to the Wall in the same manner, as in the outer Court, but not 
g Id. ibidem.  double. Before which were the Treasuries placed, or 
h Shekalim, cap. 6. hal. 1.  thirteen chests (called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schopharoth) in which was put the money offered for the various services of the Temple, and according to that variety the chests had various titles written on them: whence the Offerer might know into which to put his Offering, according to his quality.  

i Ibid. hal. 5.  Upon one was inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new Shekles: into which were cast the Shekels of that year. Upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Shekles, into which were gathered the shekels owing the last year. Upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pigeons and Turtles. Upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The burnt sacrifice. Upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wood Upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frankincense. Upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold for the propitiation. And six chests had written on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary sacrifice.  

l Middoth, in the place above, hall. 5. B●●h. Joma, fol. 16. 1.  The length of the women's Court was an hundred thirty five cubits, and the breadth an hundred thirty five cubits. And there were four chambers in the four corners of it, each forty cubits, but not roofed. See Ezek. XLVI. 21, 22.  
At the South East was the Court of the Nazarites: because there the Nazarites boiled their Thank-offerings, and cut their hair, and put it under the pot.  
At the North East was the chamber of Wood: where the Priests, defiled with any spot, searched the Wood, whether it was unclean by Worms. And all Wood, in which a Worm was found, was not fit for the Altar.  
At the North West was the Chamber of the Leprous.  
At the South West was the Chamber of Wine and Oil.  
On the highest sides (we follow the version of the famous Constantine l'Empereur) was the smooth and plain Court of the Women, but they bounded it round about with an inward Gallery, that the women might see from above, and the men from below, that they might not be mingled.  

m Succah, cap. 5 hal. 2. etc.  In this Court of the Women was celebrated the sacred and festival dance in the feast of Tabernacles, called the pouring out of water: the Ritual of which you have in the place cited in the margin.  

n Maimon. in Beth habbish. in the place above.  The Court of the Women was more sacred, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chel, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any who had contracted such an uncleanness, that was to be cleansed the same day, might not enter into it.   

CHAP. XXX. The gate of Nicanor or the East gate of the Court of Israel.  
FROM hence they went up from the Court of the Women fifteen steps. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
a Joseph de Bello, lib. 5. cap. 14.  There were fifteen steps, saith Josephus, ascending from the partition wall of the women to the greater gate. Concerning these steps the Talmudists relating the custom of the Dance just now mentioned, speak thus: 
b Succah, cap. 5 hal. 4.  The religious men, and the men of good works, holding torches in their hands danced and sung. The Levites with Harps, Lyres, Cymbals, Trumpets, and infinite other musical Instruments, stood upon the fifteen steps going down out of the Court of Israel into the women's Court, singing according to the number of the fifteen Psalms of Degrees, etc.  
The East Gate of the Court of Israel was called the Gate of Nicanor. 
c Middoth, cap. 2. hal. 3.  All the Gates were changed to be of Gold, except the Gate of Nicanor, because concerning that a miracle was shown: others say, because the brass of it did exceedingly shine.  

d Sotab. cap. 1. hal. 5.  In the Gate of Nicanor they made the suspected wife drink the bitter waters; they purified the woman after child birth, and the Leper.  
Of the miracle done about the folding doors of this Gate, see Constantine l'Empereur, Middoth, page 57 and Juchasin, fol. 65. 2. etc. Who also produceth another reason of the name in these words: In the book of Josephus ben Gorion it is said, that the Gate of Nicanor was so called, because a miracle was there shown, namely that there they slew Nicanor a Captain of the Grecians in the days of the Asmoneans: which may also be seen in the end of the second Chapter of the Tract Taanith.  
The History alleged is thus. 
e Bab. Taanith, fol. 18. 2. Vid. Joseph. Antiq. lib. 12. cap. 17.  Nicanor was one of the Captains of the Greeks, and every day he wagged his hand toward Judea and Jerusalem, and said, Oh! when will it be in my power, to lay them waist! But when the Asmonean family prevailed, they subdued them, and slew him, and hung up his Thumbs and great Toes upon the Gates of Jerusalem. Hence Nicanors day is in the Jewish Calendar.  

f Joseph. in the place above.  This Gate was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. fifty cubits in height; the doors contained forty cubits, and very richly adorned with Silver and Gold laid on to a great thickness.  

g Sanhedr. ●● 11. hall. ●.  In that Gate sat a Council of three and twenty, as there was another in the Gate of Susan.  

h Bab. Joma, fol. 11. 1.  None of the Gates had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (A small scroll of paper fixed to the Posts) but the Gate of Nicanor.   

CHAP. XXXI. Concerning the Gates and Chambers lying on the South side of the Court.  
HERE concerning the Chambers they differ. The Tract Middoth assigns these to the South side, 
a Midd. cap. ● hall ●▪  The Chamber of Wood, the Chamber of the spring of water, the chamber Gazith. The 
b I●…. ●.  Babylonian Gemara and 
c 〈…〉  Maimonides assign them to the North side. In Middoth, the Chamber of Salt, the Chamber of Happarva, the Chamber of them that wash, were on the North side: in those they are said to be on the South. The matter is hardly of so great moment, that we should weary ourselves in deciding this controversy. We enter not into disputes, but follow those things that are more probable, the Middoth being our guide.  
I. Therefore we suppose first, that the Chamber Gazith was on the South side of the Court near the East corner: and that upon this reason, that since according to all the Jews (howsoever differing on what side it was placed) this Chamber was not in the middle of the three Chambers before named, but on the outside either on the one hand or on the other, the Council could not sit in the lot of Judah, if Gazith were not seated about that place, which we assign.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Joma, fol. 25. 1.  The Chamber Gazith was in the form of a great Court-walk. And half of it was in the holy place, and the other half in that which was common: and it had two doors, whereof one opened towards the holy place, the other towards that which was common. That is, one into the Court, the other to the Chel. The great Sanhedrin sat in that part, which was in Chel; for none might sit in the Court, unless Kings only of the stock of David.  

e Ibid. fol. 19 1  In the Chamber Gazith sat the Council of Israel, and judged concerning the Priests. Whosoever was found touched with any spot, was clothed in black, and was vailed in black, and went away. Whoever was without spot, being clothed and vailed in white went into the Court, and ministered with his brethren.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Ibid. fol. 25. 1.  The Precedent sat in the West part of the Chamber; 
g Maimon. in Sanhedr. cap. 1.  and Ab beth Din on his right hand, and the Elders on both sides in a half Circle.  
How the Sanhedrin was driven from this Chamber, and when and why, we observe elsewhere.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Midd. cap. ●. hall. 3. & Joma, fol. 19 1.  The Chamber of the spring was next to this Westwardly: Where was a Well, and a Poultry: whence water was supplied to the whole Court.  
III. Contiguous to this was the Gate of Waters; so called, either because the water to be poured out upon the Altar on the feast of Tabernacles was brought in through this Gate, or because the Watercourse conveyed into the Temple from the fountain Etam, went along through this Gate into the Chamber of the Spring. 
i Bab. Joma, fol. 31.  Abai saith, That fountain was deeper than the pavement of the Court three and twenty cubits. And I think, saith the Author of the Gloss, that the fountain Etam was the same with the waters of Nephtoa, of which mention is made in the book of Joshua (Chap. XV. 9) for thence it descends and slopes into the East and West, and that place was the highest in the land of Israel.  
iv 
l See Midd. in the place above.  After this Gate was the Chamber of Wood, and above that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Magistrates; or as it was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of the Councillors: where there was a Sessions of the Priests consulting about the affairs of the Temple and Service. The Wood-chamber seems to be called so upon this account, because the Wood was conveyed hither after the search about it was made in the Chamber of Wood (which was in the corner of the women's Court) whether there were any Worms in it. That which was found fit for the Altar was laid up here, that it might be more in readiness.  
V Beyond that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of offering: and after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of kindling.   

CHAP. XXXII. The Gates and Doors on the North side.  
I. FIRST we meet with 
a Midd. cap. 1. hal. 5.  the Gate and Chamber Nitsots; where the Priests and Levites watched. This was also called, The Gate of a song.  
II. The Chamber of them that wash was next to that: and the Chamber of Happarva joining to that. In that they washed the inwards of the sacrifices; in this they salted the skins of the sacrifices. 
b Bab. Joma, fol. 35. 1.  Some believe one Parva a Magician built this Chamber; others that that Magician Parva made a secret hole in the wall of this Chamber, that through that he might see what was here done by the High Priest. 
c Midd. cap. 5. hal. 2.  For in a covered place of this Chamber there was a bath for the great Priest in the day of Expiation.  
III. Thence was the Gate of offering, or of Corban: This was also called The Gate of the Women. The reason rendered of the former name is, that by this Gate they brought in the most holy sacrifices, which were slain on the North. But the reason of the latter is more obscure: perhaps before that Gate the Women delivered their sacrifices into the hands of the Priests.  
iv After that Gate Westward was the Chamber of Salt: 
d Ibid.  where Salt was laid up for the offerings.  
V Following that was the Gate Beth-mokad, or the Gate of Burning: so called from a Chamber adjoining, where a fire continually burnt for the use of the Priests. This also was called the Gate Corban: for between this and the Gate last named, was the Chamber, where the public treasure of the Temple was laid up. In Beth-mokad were four Chambers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of Lambs: where they were kept for the use of the Altar. 2. The Chamber of the Shewbread. 3. The Chamber where the stones of the Altar were laid up by the Asmoneans, when the Kings of Greece had profaned the Altar. 4. The Chamber, whence they went down into the Bath.   

CHAP. XXXIII. The Court itself.  
THE 
a Maim. Bethhabbech. cap. 6.  floor of the whole sacred Earth was not level, but rising: When any went on from the East Gate of the Court of the Gentiles to the furthest part of the Chel, he went all in a level. From the Chel he went up into the Court of the Women twelve steps, whereof every step was half a cubit in height. Along the whole Court of the Women he went in a level; and thence went up into the Court of Israel fifteen steps, every step half a cubit in height.  

b Midd. cap. 2. hall 6.  The Court of Israel was an hundred thirty five cubits in length, eleven in breadth.  
Through all this Court one went in a level, and thence went up into the Court of the Priests by one step of a cubit high: on which was set a pulpit (where the Choi●e of the Levites that sung stood) and in it were three steps, each half a cubit. Therefore the Court of the Priests is found to be two cubits and an half higher than the Court of Israel.  
The Court of the Priests was an hundred thirty five cubits in length, eleven in breadth. And they divided the heads of the beams between the Court of Israel, and the Court of the Priests.  
They went through the Court of the Priests in a level, and the same they did along the space by the Altar, and along the space between the Altar and the Pronaon, or the Porch of the Temple. Thither they ascended by twelve steps, each half a cubit high. The floor of the Pronaon, and the Temple was all level: and was higher than the floor of the East Gate of the Court of the Gentiles two and twenty cubits.  
The length of the whole Court was an hundred eighty seven cubits, that is, from East to West. To wit,  
The breadth of the Court of Israel XI. The breadth of the Court of the Priests XI. The breadth of the Altar XXXII. The space between the Altar and the Pronaon XXII. The length of the Pronaon and the Temple C. Behind the Temple to the West wall XI.  CLXXXVII.   

CHAP. XXXIV. The Altar. The Rings. The Laver.  
THE 
a Middoth, cap. 3.  Altar was on every side two and thirty cubits: after the ascent of one cubit it was so straitened, that it was less by one cubit in the whole square, that is, on every side thirty cubits. It went up five cubits, and again was straitened a cubit; so that there it was eight and twenty cubits on every side. The place of the horns on every part was the space of one cubit: so that now it was six and twenty cubits every way. The place of the Priests walk hither and thither was one cubit: so that the place of burning extended four and twenty cubits round about.  
A scarlet thread begirt the middle of the Altar, to discern between the upper bloods, and the lower.  
The Basis of the Altar toward the Southeast had no corner, because that part was not within the portion of Judah.  
At the horn between the West and the South were two holes, like nostrils through which the sprinkled blood descended, and flowed into the brook Kedron.  
The ascent to the Altar was on the South two and thirty cubits, and the breadth sixteen cubits. 
b Bab. joma, 23. 1.  There was a time, when upon this ascent one Priest stabbed another Priest with his knife, while they strove, who should first get up to the Altar.  
On the North was six orders of rings, each of which contained four. There are some who assert there were four orders, and each contained six, at which they killed the sacrifices: there therefore was the place of slaughter. Nearby were low pillars set up, upon which were laid overthwart beams of Cedar: in these were fastened iron hooks, on which the sacrifices were hung; and they were flayed on marble Tables, which were between those pillars.  
There was a Laver or Cistern between the Porch and the Altar, and it lay a little to the South. 
c Ibid. fol. 37. 1  Ben Kattin made twelve Cocks for it, which before had but two. He also made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The machine of the Cistern: that is, as the Gloss explains it, Been Kattin, when he was the chief Priest made those Cocks for the Cistern, that the waters might flow out of them, he made also a pulley or a wheel, whereby water might be drawn for the use of the Cistern.  
Between the Altar and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or Porch) was the space of two and twenty cubits. They went up thither by twelve steps, each half a cubit in height.  

d Midd. cap. 4.  The Temple was straight on the hinder part, but broad on the fore part; and resembled the figure of a Lion, because it is said, Woe to Ariel, (the Lion of the Lord) to Ariel, the City where David encamped. As the Lion is narrower behind, and broader before, so also was the Temple. For the Porch was broader than the Temple fifteen cubits on the North, and fifteen cubits on the South; and that space jetting out on both sides was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of knives, namely, where the holy knives, used in killing of the sacrifices, were laid up.  
The length of the Temple contained an hundred cubits, the breadth seventy: including within this measure the Porch, the Chambers and the thickness of the outward wall; to trace all which would be too much. And these things which we have said, we have therefore run through with the more haste, both because the famous Constantine l'Empereur hath very learnedly and largely treated of them, and because we ourselves largely enough, though much more unlearnedly have heretofore done these things in a just volume in our English Tongue.   

CHAP. XXXV. Some other memorable places of the City.  

I. THERE was a Street leading from the Gate of Waters to the Mount of the Temple, which seems to be called the Street of the Temple, Ezra X. 9 This way they went from the Temple to Mount Olivet.  
II. The ascent to the Mount of the Temple was not so difficult, but Cattle and Oxen might be driven thither; nor so easy, but that it required some pains of those that went up. 
a Chagig. cap. 2. hal. 1.  A child was free from presenting himself in the Temple at the three feasts, until (according to the School of Hillel) he was able, his father taking him by the hand, to go up with him into the Mount of the Temple.  
III. 
b Joseph. de Bello, lib. 5. cap. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Vale of the Tyropaei (or the Cheesemongers) that divided between the hill of the upper City, and the lower, went down unto Siloam. The Entrance into this Vale probably was Eastward by the Horse-gate, and the Street (the most noted of the whole City) went onward to the West.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper street. 
c Shekalim, cap. 8. hal. 1.  Any spittle found in the City was clean, except that which was found in the upper street. The Gloss thus, The spittle of any unclean person is unclean, and defiles. But strangers of another Country are as unclean among us, as those that have a flux. Now the strangers dwelled in the upper street. Here I remember the story of Ishmael ben Camithi, the High Priest; 
d Avoth R. Nathan, fol. 9 1.  who when he went out on the day of Expiation to speak with a certain (Heathen) Captain, some spittle was sprinkled upon his clothes from the others mouth: whereby being defiled he could not perform the service of that day: his brother therefore officiated for him.  
V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of the Butchers.  

VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of those that dealt in Wool.  

e Erubbin, cap. 10. hal. 9  In the Butcher's street, which was at Jerusalem, they locked the door (on the Sabbath) and laid the key in the window, which was above the door. R. Jose saith, That this was in the street of those that dealt in Wool.   
Josephus hath these words, 
f De bello, lib. 5. cap. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the new City there was a Wool-market, and Braziers shops, and a market of garments.  
VII. 
g Rosh hashanah, cap. 2. hal. 5.  At Jerusalem was a great Court, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Jaazek, where the Cities were gathered together (namely that they might testify concerning the New Moon) and there the Sanhedrim took them into examination, and delicious feasts were made ready for them there, that they might the more willingly come thither, for the sake thereof.  
VIII. 
h Parah, cap. 3 hal. 2.  Some Courts also were built upon a rock, under which there was made a hollow, that by no means any sepulchre might be there. Hither they brought some teeming women, that they might be delivered there, and might there also bring up their children. And the reason of that curiosity was, that those children, there born and brought up, where they were so secure from being touched by a sepulchre, might be clean without doubt, and fit to sprinkle with purifying water such as were polluted with a dead carcase. The children were shut up in those Courts, until they became seven or eight years old. (So R. Solomon, who also citys Tosaptoth, where nevertheless it is, until they are eighteen years of age.) And when the sprinkling of any one is to be performed, they are brought with the like care and curiosity to the place where the thing is to be done, riding upon Oxen, because their bellies being so thick, might defend them the more securely from the defilement of any sepulchre in the way.  
IX. There were not a few Caves in the City hollowed out of the rock, which we observed concerning the hollowed floor of the Temple. 
i Joseph. de Bell. lib. 7. c. 7.  Into one of these Simon the Tyrant betook himself with his accomplices, when he dispaired of his affairs. Of whom you have a memorable story in the place quoted.  
X. Besides the Pool of Siloam, of Bethesda, of Solomon, (if that were not the same with Bethesda) 
k Idem, ibid. lib. 5. cap. 30.  there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sparrow-pool, before Antonia, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Almond-pool, on the Northside of the City.  
XI. We cannot also pass over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Taanith, cap. 3 hal. 8.  The stone of things lost: where publication was made concerning any thing lost or missing.  
XII. We conclude with the Trench brought round the City by Titus, wherein he shut it up in the siege. 
m Joseph. de Bello, lib. 5. cap. 13.  Beginning from the Tents of the Assyrians, where he encamped, he brought a Trench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the nether new City, (the upper was the hill Bezetha, the nether was a place somewhat lower on the East of Zion) and thence along Kidron to Mount Olivet. Thence bending to the South he shut up the Mountain round, to the rock called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dovecote, and the hill beyond, which lies over the valley of Siloam. From thence bending on the West he came even into the vale of the fountain. After which ascending along the Sepulchre of Anan the chief Priest, and enclosing the mountain, where Pompey pitched his tents, he bended to the North side, and going forward as far as the Village, which is called, The House, or place of Turpentine (perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and after that, taking in the Sepulchre of Herod, he came Eastwardly to his own Entrenchment.    

CHAP. XXXVI. Synagogues in the City; and Schools.  
R. 
a Hieros'. Chetub. fol. 35. 3.  Phinehas in the name of R. Hoshaia saith, There were four hundred and sixty Synagogues in Jerusalem: every one of which had a house of the book, and a house of doctrine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A house of the book for the Scripture, that is, where the Scripture might be read: and a house of doctrine for Traditions, that is, the Beth Midrash, where Traditions might be taught. These things are recited elsewhere, and there the number ariseth to four hundred and eighty. 
b Idem, Megillah, fol. 73. 4.  R. Phinehas in the name of R. Hoshaia saith, There were four hundred and eighty Synagogues in Jerusalem, etc. We do not make enquiry here concerning the numbers being varied: the latter is more received: and it is made out by Gematry, as they call it, out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full, Esa. I. 21. 
c R. Sol. In Esa. 2. 1.  We find in Pesikta: R. Menahem from R. Hoshaia saith, four hundred and eighty Synagogues were in Jerusalem, according to the Arithmetical value of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note, that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph is not computed.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Alexandrians is mentioned by the Talmudists: concerning which also the Holy Scripture speaks, Act. VI 9  

d Hieros'. in Megill. in the place above: and Juchas. fol. 26. 2.  Eleazar ben R. Zadok received (for a price) the Synagogue of the Alexandrians, and did his necessary works in it. The Alexandrians had built it at their own charge. This story is recited by the Babylonian Talmudists, and they for Alexandrians have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Braziers. For so they writ. 
e Bab. Megill. fol. 26. 1.  The Synagogue of the Braziers, which was at Jerusalem, they themselves sold to R. Eleazar, etc. The Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workmen in brass. The reason why the Alexandrians were so called you may fetch perhaps from this story. 
f Idem, Erachin, fol. 10. 2.  There was a brass Cymbal in the Temple, and there being a crack in it, the Wise men brought Artificers from Alexandria, to mend it, etc. There was also a brass Mortar in the Temple, in which they beat their spices, and there being a crack in it, the Wise men brought Artificers from Alexandria to mend it, etc.  
Consider well what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The language of Tursi, means in that legend. 
g Bab. Megill, fol. 13. 2.  Bigthan and Teresh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (perhaps) Were two Tarsians: or, if you will, Two Artificers: And they talked together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of Tursi. (Where the Gloss, Tursi is the name of a place) and they knew not that Mordecai was one of the Elders in the Chamber Gazith, and that he understood seventy languages, etc.  

h Bab. Joma, fol. 66.  In the place noted in the margin, these words are related concerning the sending away the Goat Azazel, or the Scape-goat: The chief Priests permitted not an Israelite to lead away the Scape-goat into the Wilderness: but once one Arsela, who was an Israelite, led him away: and they made him a footstool because of the Babylonians, who used to pull off his hair, and to say, Take it, and go. The Gemara thus, Rabath Bar bar Channah saith, They were not Babylonians, but Alexandrians; but because they hated the Babylonians, therefore they called them by their name. Take it, and go, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Why does this Goat tarry, when the sins of this generation are so many? Where the Gloss thus, They made him a footstool, or something to put under his feet, that he might be higher, and upon this he went out of the Court, and out of the City: and this, lest the Babylonians should touch the Goat: for they used to pull off his hair, and to say, Go, make haste, be gone, delay not, our sins are yet upon us. And after, The Inhabitants of the land of Israel hated the Babylonians; every one therefore carrying himself irreverently and undecently they called by their name.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Libertines, Act. VI 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of those that are made free: of whom the Talmudists speak infinitely.   

CHAP. XXXVII. Beth-phage. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THERE is very frequent mention of this place in the Talmudists: and certainly a more careful comparison of the Maps with those things, which are said by them of the situation of this place, is worthy to be made; when they place it in Mount Olivet these make it contiguous to the buildings of Jerusalem.  
I. 
a Bab. Sanhedr. fol. 14. 2.  In the place cited in the margin, the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a stubborn Judge, (or Elder) is handling. For when by the prescript of the Law difficult matters, and such things as concerning which the lower Counsels could not judge, were to be brought unto the chief Council, unto the place which God should choose, Deut. XVII. 8. and when that Judge of the lower Council, who after the determination and sentence pronounced in that cause, which he propounded, shall refuse to obey, and shall deny to behave himself according to their sentence, is guilty of death, vers. 12. inquiry is made, Whether, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. If he shall find the Sanhedrin sitting in Beth-phage, and shall rebel against the sentence pronounced by them there, that stubbornness be to be judged for rebellion, which according to the Law is to be punished with death: and it is answered, The Text saith, Thou shalt arise, and go up to the place, etc. Whence it is taught, that the place itself (the chamber Gazith only) adds force to the sentence. The Gloss writes thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Beth-phage was a place within the Walls of the City, and was reckoned as Jerusalem itself in respect of all things. Observe, Beth-phage was within the Walls of Jerusalem: so that if the sentence of the Sanhedrin pronounced at Jerusalem (out of the Chamber Gazith) obtained in the case propounded, it had obtained when pronounced in Beth-phage.  
II. 
b Idem, Pesachin, fol. 63. 2.  He that kills a sacrifice of thanksgiving within the Wall, and bread of it is without the Wall, the bread is not holy. What is without the Wall? R. Jochanan saith, Without the Wall of Beth-phage, but without the Wall of the Court, it is holy. The Gloss thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-phage is the outmost place in Jerusalem: and whosoever is without the Walls of Beth-phage, is without Jerusalem, where is no place to eat the holy things.  
III. 
c Ibid. fol. 91. 1  It is disputed, whether the Passover be to be slain in the name of a person in prison singly; and among other things thus it is determined: If he be within the Walls of Beth-phage, let them kill it for him singly. Why? Because it is possible, to come to him, and he may eat it. The Gloss, Beth-phage is the outmost place in Jerusalem: and thither they carry the Passover to the person imprisoned, that he may eat it, because he is there within Jerusalem. For it was by no means lawful to eat the Passover without Jerusalem.  
iv 
d Menacoth, cap. 11. hal. 2.  The two loaves (daily offered by the chief Priest) and the shewbread are baked aright either in the Court, or in Beth-phage.  
V That which we produced first concerning the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the stubborn Elder, is recited also elsewhere, and these words are added, 
c Bab. Sotah, fol. 45. 1.  He found the Council sitting in Beth-phage: for example sake. if he betook himself thither to measure for the beheading of the Cow, or to add to the space of the City, or the Courts.  
VI 
f Id. Bava Me●●●, ●ol. 90. 1.  He threshes within the Walls of Beth-phage. The Gloss, Beth-phage is the outmost circuit of Jerusalem. The Aruch, the Wall of Beth-phage is the Wall of Jerusalem.  
Now consult the Maps and the Commentaries of Christians, and you have Beth-phage seated far from the Walls of the City, not very far from the top of Mount Olivet: where also the footsteps of it (even at this day) are falsely shown to Travellers. So our Countryman Sands, an Eye witness, writes concerning it: We now ascend Mount Olivet (saith he) another way bending more Northwards: (For before, he had described the Ascent to Bethany) On the right-hand, nor far from the top was Beth-phage seated, whose very foundations are confounded, from whence Christ sitting upon the sole of an Ass, went in triumph to Jerusalem: The Father Guardian every Palm-Sunday now superstitiously imitating him.  
They took their resolutions concerning the situation of this place not elsewhere certainly than from the Gospel history, which seems openly to delineate Beth-phage at the Mount Olivet. True indeed, and yet nothing hinders, but we may believe the Jews, asserting it to be within the Walls of Jerusalem, since they illustrate the thing with so many examples; nor is there any reason, why they should either feign or dissemble any thing in this matter.  
To the determining therefore of the business, we must have recourse, first to the derivation of the word: Beth-phage is rendered by some a house or place of a fountain, from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sountain: but this is something hard: by the Glosser in Bava Mezia, in the place last cited, it is rendered, a paved Causeway; The outmost compass of Jerusalem, saith he, which they added to it, is called Beth-phage, and seems to me to denote a beaten way. To which that of the Targumists seem to agree, who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Valley of Shaveh, Gen. XIV. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what need is there of wand'ring abroad either into a strange, or more unusual dialect, when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phagi most vulgarly, and in all men's mouths denotes Green figs, which Mount Olivet was not a little famous for? For although it took its name from Olives, yet it produced both Fig trees and Palms; and according to the variety of these, growing in divers tracts of the Mounnt, so various names were imposed upon those Tracts, which we note elsewhere. That lowest part therefore of the mountain, which runs out next the City, is called from the green Figs, Beth-phage: by which name also that part of Jerusalem next adjacent is called, by reason of the vicinity of that place. And from these things well regarded one may more rightly and plainly understand the story of Christ coming this way.  
He had lodged in Bethany the Town of Lazarus, Joh. XII. 1. From thence in the morning going onward he is said to come to Beth-phage, and Bethany, Mark XI. 1. that is, to that place, where those Tracts of the Mountain known by those names did touch upon one another. And when he was about to ascend into Heaven, he is said to lead out his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as far as Bethany, Luke XXIV. 50. but not further than a Sabbath days journey, Act. 1. 12. whereas the Town where Lazarus dwelled was almost twice as far, Joh. XI. 18. He went therefore out of Jerusalem through Bethphage within the Walls, and Beth-phage without the Walls, and measuring a Sabbath-days journey, or thereabouts, arrived to that place and Tract of Olivet, where the name of Beth-phage ceased, and the name of Bethany began, and there he ascended. I doubt therefore, whether there was any Town in Olivet called Beth-phage, but rather a great Tract of the Mountain was so called, and the outermost Street of Jerusalem within the Walls was called by the same name by reason of its nearness to that Tract.   

CHAP. XXXVIII. Kedron.  
TO 
a Joseph. de Bell. lib. 5. cap. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A deep bottom, called Kedron, bounds the Mount of Olives, which lies against the City Eastward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Maimon. in Shekalim, cap. 4. 8.  They built a foot-causey, or a footbridge, upheld with arches, from the Mount of the Temple to the Mount of Olives, upon which they led away the red Cow to be burned. In like manner such a foot-causey they made, upon which they led away the Scape-goat: Both were built at the charges of the public treasure, which was in the Temple. The reason of that curiosity concerning the Bed Cow was this: when the ashes of that Cow were especially purifying above all other things, (for they cleansed from the uncleanness contracted by the touch of a dead person) they thought no caution enough to keep him safe from uncleanness, who was to burn the Cow. When therefore there might be perhaps some Sepulchers not seen, in the way he was to go, whereby he might be defiled, and so the whole action be rendered useless, they made him a path at no small cost all the way upon arches joining to one another, where it was not possible to touch a place of burial. The like care and curiosity was used in leading away the Scape-goat.  

c Mena●both, cap. 10. & Tosa●●t. ibld.  The Sheaf of first-fruits was reaped from the ashes-valley of the brook Kidron. The first day of the feast of the Passover certain persons departed from the Sanhedrin went forth into that valley, a great company attending them, and very many out of the neighbouring Towns flocked together, that the thing might be done a great multitude being present. And the reason of the pomp was fetched thence, because the Baithuseans or Sadduces, did not think well of doing that action on that day: therefore that they might cross that crossing opinion, they performed the business with as much show as could be. When it was now Even, he, on whom the office of reaping laid, saith, the Sun is set, and they answered, Well. The Sun is set, and they answered, Well. With this reaping hook; and they answered, Well. With this reaping hook; and they answered, Well. In this basket; and they answered, Well. In this basket; and they answered, Well. If it were the Sabbath, he said, On this Sabbath; and they answered, Well. On this Sabbath; and they answered, Well. I will reap; and they answered, Reap. I will reap; and they answered, Reap. This he said thrice, and they answered thrice, Well.  
In 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●ol. 57 4.  the place marked in the margin they are treating concerning removing a Sepulchre, seated in an inconvenient place, that it might not pollute any man. Examples are brought in of the Sepulchers of the house of David, which were moved out of their places, and of the Sepulchers of the sons of Huldah, which were within Jerusalem, and were not moved out of their places. Hence it appears, saith R. Akibah, that there was a certain Cave, whereby filth and uncleanness was carried down into the valley of Kidron.  
By such a pipe and evacuation under ground did the filth of the Court of the Temple run into the valley of Kidron. 
e Bab. Joma, fol. 58. 2.  The blood poured at the foot of the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowed into a pipe, and emptied itself into the valley of Kidron: and it was sold to the Gardiner's to dung their gardens.   

CHAP. XXXIX. The Valley of Hinnom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
A Great part of the Valley of Kidron was called also the Valley of Hinnom. Jeremiah going forth into the Valley of Hinnom, went out by the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hacharsith, the Sun gate; Jer. XIX. 2. that is, the 
a See Kimchi upon the place  Rabbins and others being interpreters, by the East gate. For thence was the beginning of the Valley of Hinnom, which after some space bending itself Westward ran out along the South side of the City.  
There is no need to repeat those very many things, which are related of this place in the Old Testament; they are historical. The mention of it in the New is only mystical and metaphorical, and is transferred to denote the place of the damned. Under the second Temple, when those things were vanished, which had set an eternal mark of infamy upon this place, to wit, Idolatry, and the howl of Infants roasted to Moloch, yet so much of the filthiness, and of the abominable name remained, that even now it did as much bear to the life the representation of Héll, as it had done before.  
It was the common sink of the whole City, whither all filth, and all kind of nastiness met. It was probably the common burying place of the City, (if so be they did now bury within so small a distance from the City.) They shall bury in Tophet, until there be no more any place, Jer. VII. 32. And there was there also a continual sire, whereby bones and other filthy things were consumed, lest they might offend or infect the City. There is a tradition according to the School of Rabban Jochanan ben Zaccai. 
b Bab. Erubhin, fol. 19 1.  There are two Paealm trees in the Valley of Ben-Hinnom, between which a smoke arises: and this is that we learn, The Palms of the Mountain are fit for Iron. And, this is the door of Gehenna.  
Some of the Rabbins apply that of Esaiah hither, Chap. LXVI. vers. the last. They shall go out, and see the dead carcases of the men that rebel against me, for their worm shall not die, and their fire shall not be quenched. Those Gentiles (saith Kimchi upon the place) who come to worship from month to month, and from Sabbath to Sabbath, shall go out without Jerusalem into the Valley of Jehosaphat, and shall see the carcases of Gog and Magog, etc. And a little after, The just shall go out without Jerusalem into the Valley of Hinnom, and shall see those that rebel, etc.  
What is to be resolved concerning the Valley of Jehosaphat, he himself doubts, and leaves undetermined: 
c Kimchi upon Joel. 3.  For either Jehosaphat, saith he, here erected some building, or did some work, or it is called the Valley of Jehosaphat because of judgement. So also Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehosaphat means all one with the Judgement of the Lord.   

CHAP. XL. Mount Olivet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mount of Olives, 2 Sam. XV. 30. Zech. XIV. 4. In the Rabbins commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mount of Oil.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Joseph. Antiq. lib. 20. cap. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mount called the Mount of Olives, lying over against the City, is distant five furlongs. But Luke saith, Act. 1. 12. Then they returned from the Mount, called Olivet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is near Jerusalem, a Sabbath days journey. But now a Sabbath days journey contained eight furlongs, or a whole mile. Neither yet for all this doth Luke fight against Josephus. For this last measures the space to the first foundation of Olivet; the other to that place of Olivet, where our Saviour ascended. The first foot of the Mount was distant five furlongs from the City: but Christ being about to ascend went up the Mountain three furlongs further.  
The Mount had its name from the Olive trees, however other trees grew in it; and that because the number of these perhaps was greater, and the fruit better. Among other trees two Cedars are mentioned, or rather two monsters of Cedars. 
b Hieros'. Taanith, fol. 69. 1.  Two Cedars, they say, were in the Mount of Olivet, under one of which were four shops, where all things needful for purisications were sold: out of the other they fetched every month forty Sea's (certain measures) of Pigeons, whence all the women to be purified were supplied.  
It is a dream like that story, that beneath this mountain all the dead are to be raised. 
c Targum upon Cant. 8. 1.  When the dead shall live again, say they, Mount Olivet is to be rend in two, and all the dead of Israel shall come out thence: yea, those righteous persons, who died in captivity, shall be rolled under the Earth, and shall come forth under the Mount of Olivet.  
There was a place in the Mount directly opposite against the East-gate of the Temple, 
d See Middoth, cap. 1. hal. 3.  to which the Priest, that was to burn the red Cow, went along a footbridge laid upon arches, as it was said before. And 
e Parah, cap. 3. hal. 9  when he sprinkled his blood there, he directly leveled his eyes at the Holy of Holies.  
Those signal flames also, accustomed to be waved up and down on the top of this Mount in token of the New Moon now stated, are worthy of mention. The custom and manner is thus described. 
f Rosh Hashannah, cap. 2. hal. 2. 3. etc.  Formerly they held up flames; but when the Cutheans spoilt this, it was decreed, that they should send Messengers: The Gloss is this, They held up the flames presently after the time of the New Moon was stated: and there was no need to send messengers to those that were a far off in captivity, to give them notice of the time; for those slames gave notice: and the Cutheans sometime held up flames in an undue time, and so deceived Israel.  
The Text goes forward: How did they hold up the flames? They took long staves of Cedar, and Canes, and Fat wood, and the course part of the Flax, and bound these together with a thread. And one going up to the Mount put fire to it, and shakes the flame up and down, this way and that way, until he sees another doing so in a second Mountain, and another so in a third Mountain. But whence did they lift up these flames first? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Mount of Olivet to Sartaba; From Sartaba to Gryphena; From Gryphena to Hauran; From Hauran to Beth Baltin. And he who held up the flame in Beth Baltin, departed not thence, but waved his flame up and down, this way and that way, until he saw the whole captivity abounding in flames. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gemarists inquire, What, From Beth Baltin means? This is Biram. What the Captivity means? Rabh Joseph saith, This is Pombeditha. What means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were a burning pit of fire? There is a tradition, that every one taking a torch in his hand, goes up upon his house, etc.  
The Jews believe the Messiah shall converse very much in this mountain: which is agreeable to truth and reason. For when they think his primary seat shall be at Jerusalem, they cannot but believe some such thing of that Mount. 
g M●dras ●●●●●●.  R. Janna saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty stood three years and an half in Mount Olivet, and preached, saying, Seek ye the Lord, while he may be found; call upon him while he is near.  
And now let us from this mountain look back upon the City. Imagine yourself sitting in that place, where the Priest stood, while he burned the red Cow, directly over against the East gate of the Temple. Between the Mount and the City you might see a Valley running between, compassing Zion on the right hand, and Jerusalem on the left: the gate of Waters against you, leading to the Temple, on the left hand Ophla and the Horse-gate. From thence, as we have said, was the beginning of the Valley of Hinnom, which at length bowed towards the South side of the City. In that place near the Wall was the Fuller's field: which whether it was so called from Wood framed together, where Fuller's dried their cloth, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a Fuller's monument, of which 
h De bello, lib. 5. cap. 13.  Josephus writes, we do not dispute.  
From the Horse-gate Westward runs out the Valley Kidron, (in which is a Brook, whence the Valley takes its name) embracing Zion also on the North, and spreading abroad itself in a more spacious breadth.  

i Succah, cap. 4 hall 5.  Below the City there was a place (we do not dare to mark it out) which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motza: hither they came down (in the feast of Tabernacles) and cropped off thence long boughs of Willow (it may be from the banks of the brook Kidron) and going away placed them near the sides of the Altar, bended after that manner, that their heads might bow over the top of the Altar, etc.  
It is no marvel, if there were a multitude of gardens without the City, when there were none within. Among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Maasaroth, cap. 2. hal. 5.  A Garden of Jerusalem is famed, wherein Figs grew, which were sold for three or four assarii each: and yet neither the Truma, nor the Tenth was ever taken of them.  
Josephus hath these words, 
l De bello, lib. cap. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The gardening was all compassed about from the Wall with trenches, and every thing was divided with crooked gardens, and many walls.   

CHAP. XLI. Bethany. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bethhene.  
BEthany seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists. Of which they writ thus. 
a Bab. Pesachin, fol. 53. 1.  They treat in the place noted in the margin concerning eating of fruits the seventh year, and concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beor, 
b Cap. 1.  of which we have spoke before. They inquire, how long one may eat of these or the other fruits. And they state the business thus: They eat Olives, say they, until the last ceases in Tekoa. R. Eleazar saith, Until the last ceases in Gush Chalab, (in the Tribe of Asher.) They eat dry figs, until green figs cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Bethhene. R. Judah saith, The green figs of Bethhene are not mentioned; unless in respect of the Tenths; as the Tradition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The figs of Bethhene, and the dates of Tubni are bound to be tithed. The Gloss is this, They are not mentined in the Schools among fruits, unless in respect of tithing. These words are recited in Erubhin: 
c Erubhin, fol. 28. 2.  where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethhene is writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth jone, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubni is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubina.  
Bethhene certainly seems to be the same altogether with our Bethany, and the Name to be drawn from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athene, which signifies the Dates of Palm trees, not come to ripeness: as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Green-figs, that is, such figs as are not yet ripe.  
And now take a Prospect a little of Mount Olivet. Here you may see Olive-trees, and in that place is Gethsemani, The place of oyl-presses. There you may see Palm-trees growing, and that place is called Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of Dates. And we may observe in the Gospel-history, how those that met Christ, as he was going forward from Bethany, had branches of Palm-trees ready at hand. There you may see Figtrees growing, and that place was called Beth-phage, The place of Green-figs.  
Therefore some part of Olivet was called Bethany from the Palm-trees; there was a Town also called of the same Name over against it. The Town was fifteen furlongs distant from Jerusalem. And the Coast of that name went on till it reached the distance of a Sabbath days journey only from the City.   

CHAP. XLII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scopo.  
IN that manner as Mount Olivet laid over against the City on the East, the Valley of Kidron running between: so on the North behind a Valley somewhat broader, stretched out from Zion Northward, the land swelled into a Hill, at the place which from thence was called Zophim, because thence there was a Prospect on all sides, but especially towards the City.  
Concerning it Josephus thus. 
a Joseph. de Bello, lib. 5. cap. 8.  Cesar when he had received a legion by night from Ammaus, the day after moving his Tents thence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He entered into Scopo so called. Where the City appeared, and the greatness of the Temple shining out: as that plain Tract of land touching upon the North coast of the City is truly called Scopus, The Viewer.  
Hence those Canons and Cautions. 
b Hieros'. Beracoth, fol. 13. 2.  He that pisseth, let him turn his face to the North, he that easeth nature, to the South. R. Josi ben R. Bon saith, The Tradition is, From Zophim and within. That is, if this be done by any one from Zophim inwards, when he is now within the prospect of the City; when he pisseth, let him turn his face to the North, that he do not expose his modest parts before the Temple: when he easeth nature, let him turn his face to the South, that he expose not his buttocks before it.  

c Bab. Beracoth, fol. 49. 2.  If any one being gone out of Jerusalem, shall remember, that holy flesh is in his hand, if he be now gone beyond Zophim, let him burn it in the place where he is. (For it is polluted by being carried out of the Walls of Jerusalem.) But if he be not beyond Zophim, let him go back, and burn it before the Temple. Where the Gloss thus, Zophim is a place, whence the Temple may be seen. But another Gloss doth not understand the thing here of that proper place, but of the whole compass about the City, wheresoever the City could first be seen. So R. Eliezar of Abraham, going from the South to Jerusalem, 
d Pirke R. Eliezar, cap. 31.  The third day they came to Zophim: but when he came to Zophim, he saw the glory of the divine Majesty sitting upon the Mount (Moriah.)   

CHAP. XLIII. Ramah. Ramathaim Zophim. Gibeah.  
THERE was a certain Ramah in the Tribe of Benjamin, Jos. XVIII. 25. and that within sight of Jerusalem, as it seems, Judg. XIX. 13. where it is named with Gibeah: and elsewhere, Host V 8. which Towns were not much distant. See 1 Sam. XXII. 6. Saul sat in Gibeah under a grove in Ramah. Here the Gemarists trifle. 
a Bab. Taanith. fol. 5. 2.  Whence is it, say they, that Ramah is placed near Gibeah? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and an half in Gibeah. They blindly look over Ramah in the Tribe of Benjamin, and look only at Ramah in Ephraim, where Samuel was born.  
His native Town is very often called Ramah, once Ramathaim Zophim, 1 Sam. I. 1. There was a certain man of Ramathaim: that is, one of the two Ramaths, which were surnamed also Zophim. A like form of speech is that 1 Sam. XVIII. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one of the two thou shalt be my son in Law. That Town of Samuel was Ramath Zophim, and this of Benjamin was Ramath Zophim also. But by a different Etymology, as it seems: that, it may be, from Zuph, saul's great great Grandfather, whence that Country was so called, 1 Sam. IX. 5. this from Zophim, of which place we have spoke in the foregoing Chapter.  
Gibeah was saul's Town. 
b Joseph. d● Bell. lib. 5. c. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Town called Gabath-Saul. This stynifieth Saulshill, which is distant from Jerusalem about thirty furlongs. Hence you may guests at the distance of Rama from Jerusalem. Josephus calls the neighbouring place of Gibeah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the long Valley of Thorns: perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Valley under the rock Seneh: of which mention is made, 1 Sam. XIV. 4   

CHAP. XLIV. Nob. Bahurim.  
THAT Nob was placed in the land of Benjamin, not far from Jerusalem, whence Jerusalem also might be seen, the words of the Chaldee Paraphrast upon Esa. X. 32. do argue. For so he speaks; Senacherib came and stood in Nob, a City of the Priests, before the walls of Jerusalem; and said to his army, Is not this the City of Jerusalem, against which I have raised my whole army, and have subdued all the Provinces of it? Is it not small and weak in comparison of all the fortifications of the Gentiles, which I have subdued by the valour of my hand? He stood nodding with his head against it, and wagging his hand up and down, etc. Where Kimchi thus, Jerusalem might be seen from Nob. Which when he saw from thence, he wagged his hand, as a man is wont to do, when he despiseth any thing, etc. And Jarchi thus, When he stood at Nob, he saw Jerusalem, etc.  
The 
a Bab. Sanbedr. fol. 94. 2. & 95 1.  Talmudists do concur also in the same sense with the Chaldee Paraphrast, and in his very words; adding this moreover, that all those places which are numbered up by Esaiah in the place alleged, were travailed through by the Enemy with his army in one day.  
The Tabernacle sometime resided at Nob; when that was destroyed, it was translated to Gibeon. 
b Maim. in Beth-Habbechirah, cap. 1.  And the days of Nob and Gibeon (they are the words of Maimonides) were seven and fifty years.  
We meet with mention of Bahurim, 2 Sam. XVI. 5. It was a Levitical City, the same with Almon, Jos. XXI. 18. which is also called Alemeth, 1 Chron. VI 60. Those words, And David came to Bahurim, in the place alleged in the book of Samuel, the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And David the King came to Almath. Where Kimchi thus, Bahurim was a City of the Benjamites, and is called in the books of the Chronicles, Alemeth; for Bahurim and Alemeth are the same. Both sound as much as, Young men.   

CHAP. XLV. Emmaus. Kiriath-Iearim.  
FROM 
a Hieros'. Sheviith, fol. 38. 4  Bethhoron to Emmaus it was hilly. 
b Luk. 24. 13.  It was sixty furlongs distant from Jerusalem. 
c Joseph. de Billo, lib. 7. cap. 27.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To eight hundred only dismissed the Army (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem.  
I inquire, whether this word hath the same Etymology with Emmaus near Tyberias which from the Warm baths was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath. The Jews certainly do write this otherwise; namely either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jerusalem Talmudists in the place above cited, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mishnah.  

d Eruchin, cap. 2. hall 4.  The family, say they, of Beth-Pegarim, and Beth Zipperia was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Emmaus. The Gloss is this, Emmaus was the name of a place, whose inhabitants were Israelite Gentlemen, and the Priests married their daughters.  
Josephus mentioning some Noblemen, slain by Simeon the Tyrant, numbers one Aristeus, who was 
e De Bello, lib. 5. cap. 33.  a Scribe of the Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by extraction from Ammaus. By the same Author is mentioned also 
f Ibid. lib. 6. cap. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ananus of Ammaus, one of the seditious of Jerusalem; who nevertheless at last fled over to Cesar.  
Kiriath-Jearim was before time called Baale, 2 Sam. VI 2. or Baalath, 1 Chron. XIII. 6. Concerning it the Jerusalem Writers speak thus; 
g Hieros'. Sanhedr. fol. 18. 3.  We find, that they intercalated the year in Baalath. But Baalath was sometimes assigned to Judah, and sometimes to Dan. Eltekah, and Gibbethon, and Baaleth; behold these are of Judah. (Here is a mistake of the Transcribers, for it should be written, Of Dan, Jos. XIX. 44. Baalah, and Jiim, and Azem, behold these are of Dan. (It should be written, Of Judah, Jos. XV. 29.) namely, the houses were of Judah, the fields of Dan.  
In Psal. CXXII. 6. We heard of it (the Ark) in Ephrata (that is, Shilo, a City of Ephraim) we found it in the fields of the wood (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, in Kiriath-Jearim, 1 Sam. VII. 1. etc.)   

CHAP. XLVI. The Country of jericho, and the situation of the City.  
HERE we will borrow Josephus his Pencil, 
a Joseph. de Bello, lib. ●. cap. 27.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Jericho is seated in a Plain, yet a certain barren Mountain hangs over it, narrow indeed but long; for it runs out Northward to the Country of Scythopolis, and Southward to the Country of Sodom, and the utmost coast of the Asphaltites.  
Of this Mountain mention is made, Jos. II. 22. where the two Spies sent by Josua, and received by Rahab are said to conceal themselves.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Opposite against this lies a Mountain on the other side Jordan, beginning from Julias on the North, and stretched Southward as far as Somorrha, which bounds the Rock of Arabia. In this is a Mountain, which is called the Iron Mountain, reaching out as far as the land of Moab. But the Country which lies between these two Mount anous places is called The Great Plain, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) extended from the Village Ginnaber to the lake Asphaltites in length a thousand two hundred furlongs, (an hundred and fifty miles,) in breadth an hundred and twenty furlongs: (fifteen miles,) and Jordan cuts it in the middle.  
Hence you may understand more plainly those things that are related of the Plains of Jericho, 2 Kings XXV. 5. and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Region about Jordan, means, Matth. III. 5.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Jericho is distant from Jerusalem an hundred and fifty furlongs, (eighteen miles, and three quarters) and from Jordan sixty furlongs, (seven miles and an half.) The space from thence to Jerusalem is desert and rocky; but to Jordan and the Asphaltites more plain indeed, but alike desert, and barren.  
This our Author asserts the same distance between Jericho and Jordan elsewhere in these words: 
b Antiq. lib. 5. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Israelites travailing forward fifty furlongs from Jordan, encamped the distance of ten furlongs from Jericho: that is, in Gilgal in the East coast of Jericho, Jos. IU. 19  
But concerning the distance between Jericho and Jerusalem he does not seem to agree with his Countrymen. For however they according to their Hyperbolical style feign very many things to be heard from Jerusalem as far as Jericho, to wit, 
c Tamid. cap. 3 hal. 8.  the sound of the gate of the Temple, when it was opened, the sound of Migrepha, or the little bell, etc. yet there are some of them, who make it to be the distance of Ten Parsae, 
d Bab. Joma, fol. 20. 2. & 39 2.  Rabbath bar Bar Channah saith, Rabbi Jochanan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Jericho were ten Parsae: and yet from thence thither the voice of the high Priest in the day of expiation pronouncing the name Jehovah was heard, etc. The hinges of the gates of the Temple are heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as the eighth bound of the Sabbath, that is, as far as a Sabbaths days journey eight times numbered. The Gloss hath these words, The hinges indeed not further, but the gates themselves are heard to Jericho. There is an Hyperbole in their measuring of the space, as well as in the rest.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And that Plain burns in the Summer, and by too much heat renders the air unhealthful: for it is all without water, except Jordan; the Palms that grow in whose banks are more flourishing, and more fruitful, than those that grow more remote.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Near Jericho is a very plentiful spring, and very rich for watering, and moistening the ground; it riseth near the old City, and Jesus the Son of Nave took it. Of which Spring there is a report, that in former times it did not only make the fruits of the Earth and of the Trees to decay, but also the offspring of women; and was universally unwholesome and harmful to all: but it was changed into a better condition by Elizeus, etc. (See 2 King. II. 21.) So that those waters, which before were the cause of barrenness and famine, did thenceforth produce fruitfulness and abundance▪ and they have so great a virtue in their watering, that whatsoever place they touch, they bring on to a very speedy ripeness.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they overflow the Plain seventy furlongs in length, and twenty in breadth: and there they nourish very fair and thick gardens of Palm-trees of divers kinds, etc. That place also feeds Bees, and produceth Opobalsamum, and Cyprinum, and Myrobalanum: so that one might not call it amiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A divine Country, etc.  
Strabo speaks like things, 
e Strabo. Geogr. lib. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Jericho is a plain cirrounded with Mountains, which in some places bends to it after the manner of a Theatre. A grove of Palmtrees is there, with which are mixed also other garden plants, a fruitful place, abounding with Palmtrees for the space of an hundred furlongs, all well watered, and full of habitations. The Royal Court and Paradise of Balsam is there, etc.  
And Pliny, 
f Plin. lib. 5. cap. 14.  Jericho planted with Groves of Palms, and well watered with springs, etc.  
Hence the City is called the City of Palmtrees, Deut. XXXIV. 3. and Judg. I. 16. where for that, which in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From the City of Palmtrees, the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the City Jericho: which nevertheless Kimchi approves not of, reckoning the City of Palmtrees to be near Hebron: whom see. See also the Targum upon Judg. III. 13. and Kimchi there; and the Targum upon Judg. IV. 5.  
When you take a view of that famous fountain, as it is described by Josephus, thence you understand what waters of Jericho the Holy Ghost points out in Jos. XVI. 1. And when you think of that most pleasant Country watered from thence, let that Rabbinical story come into your mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of Jericho of five hundred cubits square, granted to the sons of Hobab, Moses father in Law: of which see Baal Turim upon Numb. X. 29. and the Rabbins upon Judg. I   

CHAP. XLVII. jericho itself.  
WE read that this City was not only wasted by Josua with fire and sword, but cursed also. Cursed be he before the Lord, who shall rise up, and build that City Jericho, Jos. VI 26. 
a Hieros'. Sanhedr. fol 29. 4.  Nor was another City to be built, (say the Talmudists) which was to be called by the name of Jericho: nor was Jericho itself to be built, although to be called by another name. And yet I know not by what chance, this City crept out of dust and rubbish, lived again, and flourished, and became the second City to Jerusalem. The same persons which were just now cited, suppose, that the Restorer of it was Hiel, the son of Jehosaphat, to wit, the same with Jechiel, 2 Chron. XXI. 2. 
b Id. Ibidem.  Hiel, say they, was of Jehoshaphat, and Jericho of Benjamin. And that is a just scruple, which R. David objects, 
c Kimchi upon 1 King. 16.  How it came about, that the pious King Jehoshaphat should suffer such a horrid thing to be done within his Kingdom? Much more, how this should have been done by his son? Let them dispute the business, we hasten some where else.  
That which ought not to be done, being once done stands good. Hiel did a cursed thing in building Jericho: yet Jericho was not to be cursed being now built. A little after its restauration it was made noble by the Schools of the Prophets, 2 Kings II. 5. and it flourished with the rest of the Cities of Judea unto the destruction of the Nation by the Babylonians.  
It flourished more under the second Temple, so that it gave place to no City in Judea; yea, all gave place to it, besides Jerusalem. 
d Strabo, lib. 16  A royal Palace was in it, 
e Joseph. Antiq. lib. 17. cap. 10.  where Herod ended his days: 
f Ibid. cap. 8.  an Hippodromus, where the Jewish Nobility being imprisoned by him, were to be slain, when he expired: 
g Id. de Bello, lib. 1. cap. ult.  an Amphitheatre, where his Will was publicly opened, and read over: and sometime a Sessions of the Sanhedrin, and a noble troup of those that waited in their Courses at the Temple.  

h Hieros'. Avod. Zarah, fol. 42. 3  The Elders sometime assembled together in the Chamber Beth-gadia in Jericho: The Bath Kol went forth, and said to them, There are two among you, who are fit to receive the Holy Ghost, and Hillel is one of them: They cast their eyes upon Samuel the Little, as the Second. Another time the Elders assembled together in a Chamber in Jafne; the Bath Kol went forth, and said, There are two among you, who are sit to receive the Holy Ghost, and Samuel the Little is one of them, They cast their eyes upon R. Lazar. And they rejoiced, that their judgement agreed with the sentence of the Holy Ghost.  

i Id. Taanith, fol. 67. 4.  There is a Tradition, that there were at Jerusalem twenty four thousand men of the Station; and half a Station (that is twelve thousand men) at Jericho. Jericho also could have produced an whole Station, but because she would give place to Jerusalem, she produced only the half of a Station.  
Behold! five hundred men of every Course residing at Jericho! But what were they? They were ready at hand to supply any courses that wanted, if there were any such at Jerusalem; and they took care of supplying them with necessaries who officiated at Jerusalem. Hence it is the less to be wondered at, if you hear of a Priest and a Levite passing along in the Parable of him that travailed between Jerusalem and Jericho, Luke X. 31, 32.  
In so famous and populous a Town, there could not but be some Council of three and twenty, one at least of more remark, if not more, when so many of the Stations dwelling there were at hand, who were fit to be employed in Government; and so many to be governed.  

k Pesach. cap. 4 hall 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Jericho are famed for six things done by them: in three of which the chief Council consented to them, but in the other three they consented not. Those things, concerning which they opposed them not, were these.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They engrafted, or folded together Palmtrees every day. Here is need of a long Commentary, and they produce one but very obscure. The business of the men of Jericho was about Palmtrees; which they either joined together, and mingled males with females, or they engrafted, or (as they commonly say) inoculated the more tender sprouts of the branches into those that were older. So much indulgence was granted them by the Wisemen concerning the time, wherein these things are done, which elsewhere would scarcely have been suffered, unless, as it seems, the nature of the place, and of the Groves of Palms required it.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They folded up the recitations of their Phylacteries: that is, either not speaking them out distinctly, or omitting some doxologies, or Prayers, or pronouncing them with too shrill a voice. See the Gemara and the Gloss.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They reaped, and gathered in their Sheaves before the Sheaf (of first fruits) was offered: and this, partly because of the too early ripeness of their Corn in that place, and partly, because their Corn grew in a very low Valley, and therefore it was not accounted fit to be offered unto the Mincha, or daily sacrifice. See the Gloss.  
The three things, concerning which the Wisemen consented not to them, were these.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such fruits and branches, also certain fruits of the Sycomine-trees, which their fathers had devoted to sacred uses, they alienated into common.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat on the Sabbath day ander the tree such fruits as fell from the tree, although they were uncertain, whether they had fallen on the Sabbath day, or the Eve of the Sabbath: for such as fell on the Sabbath were forbidden.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They granted a corner of the Garden for herbs, in the same manner as a corner of the Field was granted for corn.  
Let the description of this City and place be concluded with those words of the Talmud in the place noted in the margin. 
l Bab. Berach. fol. 43. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do they use a certain form of prayer upon Balsam? Blessed be he, who hath created the ointment of our land. The Gloss is, The ointment of our land: for it grows at Jericho, and for its smell it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho: and it is that Pannag, of which mention is made in the book of Ezekiel, Judah and the land of Israel were thy Merchants in wheat of Minnith, and Pannag. This I have seen in the book of Josephus ben Gorion. Judge, Reader.   

CHAP. XLVIII. Some Miscellaneous matters belonging to the Country about jericho.  
LET us begin from the last encamp of Israel beyond Jordan.  
Numb. XXXIII. 29. They encamped near Jordan from Bethjeshimoth unto Abel Shittim. 
a Hieros'. Sheviith, fol. 36. 3. & Gittin, fol. 43. 3.  From Bethjeshimoth to Abel-Shittim were twelve miles. It is a most received opinion among the Jews, that the Tents of the Israelites in the Wilderness contained a square of twelve miles. So the Targum of Jonathan upon Numb. II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The encamping of Israel was twelve miles in length, and twelve miles in breadth. And the Gemarists say, 
b Hieros'. in the place above.  It is forbidden a Scholar to teach a Tradition before his Master, yea, not to do it, until he be twelve miles distant from him, according to the space of the encamping of Israel. But whence is that space proved? And they encamped near Jordan from Bethjeshimoth to Abel-Shittim. How far is that? Twelve miles.  

c Bab. Sotah, fol. 34. 1. in the Gloss.  They believe also, that the bulk of the Host took up the same space, while they passed Jordan; nor is it unfit so to believe: for it indeed seems at least to have taken up a very large space in its passage: this especially being observed, that while the Ark stood in the middle of Jordan, none might come within two thousand cubits near it, Jos. III. 4. When therefore it is said, that the people passed over against Jordan, it is to be understood of the middle of the Host, or of those that carried the Ark, and of those that went next after the Ark.  

d Jos. Antiq. lib. 5. cap. 1.  From Abel to Jordan were sixty furlongs (seven miles, and an half.) The breadth of Jordan from bank to bank was but of a moderate space. The Jerusalem Talmudists do write thus of it, in some part of it: 
e Bava Kama, fol. 3. 5.  A fire sometime passed over Jordan. (That is, a flame kindled on this bank flew over to that.) But how far is the flame carried? R. Eleazar saith, For the most part to sixteen cubits, but when the wind drives it, to thirty. R. Judah saith, To thirty cubits, and when the wind drives it, to fifty. R. Akibah saith, To fifty cubits, and when the wind blows, to an hundred.  

f Joseph. in the pace above.  From Jordan to Gilgal were fifty furlongs. (six miles and a quarter.) Therefore the whole journey of that day from Abel to Gilgal, was fourteen miles or thereabouts. The Talmudists being deceived by the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gilgal, extend it to 
g Bab. Sanhedr. fol 44. 1.  sixty miles, and more. Whom see afterwards quoted in the eighty eighth Chapter. It is thus said in Midras' Tillin, 
h Mi●r. Till. fol. 7. 4.  Saul went in one day three score miles.  
Of the stones set up by Joshua in Jordan and Gilgal, the Gemarists have these words. 
i Bav. Sotah, 34. 1. Tosapht. in Sotah, cap. 8.  R. Judah saith, Aba Chalaphta, and R. Eleazar ben Mathias, and Chaninah been Chakinai stood upon those stones, and reckoned them to weigh forty Sata each.   

CHAP. XLIX. Hebron.  
FROM Jericho we proceed to Hebron, far off in situation, but next to it in dignity: yea, there was a time, when it went before Jerusalem itself in name and honour; namely, while the first foundations of the Kingdom of David were laid; and at that time Jericho was buried in rubbish, and Jerusalem was trampled upon by the profane feet of the Jebusites.  
Hebron was placed, as in the Mountainous Country of Judea, so in a place very rocky, but yet in a very fruitful coast.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
a Bab. Sotah, in the place above.  There is no place in all the land of Israel more stony than Hebron: thence a burying place of the dead is there. The Gemarists sift what that means, Hebron was built seven years before Zoan in Egypt, Numb. XIII. 22. And they reduce it to this sense, which you may find cited also in R. Solomon upon that Text of Moses, There is no land more excellent than Egypt, as it is said; As the Garden of the Lord, as Egypt: nor is there in Egypt any place more excellent than Zoan: as it is said, Her Princes were in Zoan; and yet Hebron was seven times nobler, however it were rocky, than Zoan. For this Tradition obtained among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rams from Moab, Lambs from Hebron. And to this they apply that of Absalon, Let me go, I pray, to Hebron, that I may pay my vow. And why to Hebron? R. Bar bar Chanan saith, He went thither, that thence he might fetch Lambs for sacrifice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the turf was fine, yielding grass acceptable to sheep, etc.  
You may observe the situation of Hebron in respect of Jerusalem from those things, which are related of a daily custom and rite in the Temple. 
b Joma, cap. 3. hall. 2. Tamid. cap. 3. hal. 2.  The Precedent of the service in the Temple was wont to say every morning, Go, and see, whether it be time to kill the sacrifice. If it were time, he, that was sent to see, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is light. Mathias ben Samuel said, The whole face of the East is light unto Hebron: to whom another answers, Well, etc. Upon which words Rambam thus, 
c Rambam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Joma.  There was an high place in the Temple, whether he, who was sent to see, went up; and when he saw the face of the East shining, he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is light, etc. And they who were in the Court, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What? As the light is unto Hebron? That is, Is the light come so far, that thine eyes may see Hebron? And he answered, Yes. So also the Gloss upon Tamid, The morning, saith he, who is on the roof, is seen as far as Hebron; because they could see Hebron thence.  

d Juchasin, fol. 63. 1.  And therefore they made mention of Hebron, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. (although the East was on that Coast) that the memory of the merit of those that were buried in Hebron might occur at the daily sacrifice. They are the words of the Author of Juchasin, out of which those are especially to be marked, Though the East was on that Coast; or, Though the East were on that quarter of the Heaven. Consider which words, and consult the Gemarists upon the place quoted: for they understand those words, What? As the light is unto Hebron? Of the light reaching as far as Hebron; just as the Gloss understands them of his eyes reaching thither, that went to look. All which things compared come at last to this, (if credit may be given to these Authors) that Hebron, however it be placed South of Jerusalem, yet did decline somewhat towards the East, and might be seen from the high Towers in the Temple and in Jerusalem. Let the Reader judge.  
Of Macpelah, the burying place near Hebron very many things are said by very many men. The City was called Hebron, that is, A Consociation, perhaps from the Pairs there buried, Abraham, Isaac, and Jacob and their wives.  
Not a few believe Adam was buried there in like manner: some, that he was buried once, and buried again. 
e Idem, fol. 5. 1.  Adam said, say they, after my death, they will come perhaps, and taking my bones will worship them, but I will hid my Coffin very deep in the Earth, in a Cave within a Cave. It is therefore called, The Cave Macpelah, or the doubled Cave.   

CHAP. L. Of the Cities of Refuge.  
HEBRON, the most eminent among them, excites us to remember the rest. 
a Bab. Maccoth, fol. 9 2.  The Rabbins deliver this, Moses separated three Cities of refuge beyond Jordan; and against them Josua separated three Cities in the land of Canaan. And these were placed by one another just as two ranks of Vines are in a Vinyard. Hebron in Judea against Bezer in the Wilderness. Shechem in Mount Ephraim against Ramoth in Gilead. Cadesh in Mount Nephthali against Golan in Basan. And these three were so equally disposed, that there was so much space from the South coast of the land of Israel to Hebron, as there was from Hebron to Schechem; and as much from Hebron to Shechem, as from Shechem to Cadesh, and as much from Shechem to Cadesh, as from Cadesh to the North coast of the land.  

b Maimon, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 8.  It was the Sanhedrins' business, to make the ways to those Cities convenient, by enlarging them, and by removing every stop, against which one might either stumble or dash his foot. No hillock, or river was allowed to be in the way, over which there was not a bridge: and the way leading thither was at least two and thirty cubits broad. And every double way, or in the parting of the ways was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refuge, Refuge, lest he that fled thither might mistake the way.  

c Maccoth, fol. 11. 1.  The Mothers of the high Priest used to feed and clothe those that for murder were shut up in the Cities of Refuge, that they might not pray for the death of their sons, since the Fugitive was to be restored to his Country and Friends at the death of the high Priest: but if he died before in the City of Refuge, his bones were to be restored after the death of the high Priest.  

d Maimon. in the place above.  The Jews dream, that in the days of the Messiah three other Cities are to be added to those six, which are mentioned in the Holy Scripture, and they to be among the Kenites, the Kenezites, and the Kadmonites. Let them dream on.  

e Bab. Sanhedr. fol. 18. 2.  Let him that kills the high Priest by a sudden chance, fly to a City of Refuge, but let him never return thence. Compare these words with the State of the Jews killing Christ.   

CHAP. LI. Bedlam.  
THE Jews are very silent of this City: nor do I remember that I have read any thing in them concerning it, besides those things, which are produced out of the Old Testament; this only excepted, that the 
a Beracoth, fol. 5. 1.  Jerusalem Gemarists do confess, that the Messiah was born there before their times.  

b Just. Martyr, Apol. 2. pag. 75  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Bethlehem is a certain Town in the land of the Jews thirty five furlongs distant from Jerusalem: and that toward the South.  
The Father of the Ecclesiastical Annals, citing these words of Eusebius, 
c Euseb. Eccles. hist. lib. 4. cap. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. thus renders them in Latin, 
d Baron. Annal. ad annum Christ. 137.  Jam vero, cum decimo octavo anno imperii Hadriani bellum, juxta urbem Beth-lehem nuncupatam (quae erat rerum omnium praesidiis munitissima, neque adeo long a Civitate Hierosolymarum sita) vehementius accenderetur, etc. But now, when in the eighteenth year of the Empire of Adrian the war was more vehemently kindled near the Town called Bedlam, (which was very well fortified with all manner of defence, nor was seated far from the City of Jerusalem,) etc.  
The Interpreter of Eusebius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beth-thera: not illy, however it be not rendered according to the letter. Perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept into the word instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the carelessness of the Coppiers. But by what liberty the other should render it Bedlam, let himself see. Eusebius doth certainly treat of the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Betar, (it is vulgarly written Bitter) of the destruction of which the Jews relate very many things with lamentation: which certainly is scarcely to be reckoned the same with Bethlehem.  
The same Father of the Annals adds, that Bedlam from the times of Adrian to the times of Constantine, was profaned by the Temple of Adonis: for the asserting of which he citys these words of Paulinus: Hadrianus, supposing that he should destroy the Christian Faith by offering injury to the place, in the place of the Passion dedicated the Image of Jupiter, and profaned Bedlam with the Temple of Adonis: As also like words of Jerome: yet he confesses the contrary seems to be in Origen against Celsus: and that more true. For Hadrian had no quarrel with the Christians, and Christianity, but with the Jews, that cursedly rebelled against him.   

CHAP. LII. Betar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
OF this City there is a deep silence in the Holy Scriptures, but a most clamorous noise in the Talmudic Writings. It is vulgarly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Betar, and rendered by Christians Bitter, or Bither: but I find it written in the Jerusalem Talmud pretty often in the same page 
a Hieros'. Taanith, fol. 68 4. & 69. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be read, as it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bethtar; and casting away the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou, which is very usual in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Betar, (The House of the Inquirer.) Wherefore, say they, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethtar laid waste? Because it lighted candles after the destruction of the Temple. And why did it light candles? Because the Councillor's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Jerusalem dwelled in the midst of the City. And when they saw any going up to Jerusalem, they said to him, We hear of you, that you are ambitious to be made a Captain, or a Councillor: but he answered, There is no such thing in my mind. We hear of you, that you are about to sell your wealth. But he answered, Nor did this come into my mind. Then would one of the company say, Whatsoever you ask of this man, Writ it, and I will seal it. He therefore wrote, and his fellow sealed it: and they sent this feigned Instrument to their friends, saying, if N. endeavours to come again to the possession of his wealth, suffer him not to do it, for he hath sold it among us.  
The principal cause of the destruction of Beth-Tera was Bencozba, and his Rebellion against the Romans. The Babylonian Writers assign another cause.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Bab. Gittin, fol. 57 1.  For the foot of a chariot was Bethara laid waste. It was a custom, that when an Infant male was born, they planted a Cedar; when an Infant female, a pine. And when the children contracted marriage, out of those trees they made the Bedchamber. On a certain day the daughter of the Emperor passed by, and the foot of her chariot broke. They cut down such a Cedar, and brought it to her. (The Jews) risen up against them, and beat them. It was told the Emperor that the Jews rebelled. Being angry he marched against them, and destroyed the whole horn of Israel, etc.  

c Hieros'. in the place above.  Hadrian besieged Bether three years and an half. 
d Gittin, in the place above.  And when they took it, they slew the men, the women and the children, so that their blood flowed into the great Sea. You will say perhaps, that it was near the Sea; but it was a mile distant. The Tradition is, that R. Eliezar the Great saith, that there were two Rivers in the Valley of Jadaim, of which one flowed this way, the other that. And the Rabbins computed, that the third part of them was blood, and two parts water. It is delivered also, that the Heathen gathered the Vintages for the space of seven years without dunging the land, because the Vineyards were made fruitful enough by the blood of the Israelites.  
The Jerusalem Writers do hyperbolise enough concerning the distance of this City from the Sea. For if you say, say they, that it was near the Sea, was it not distant forty miles? They say, that three hundred skulls of young children were found upon one stone: and that there were three chests of torn Phylacteries, each chest containing nine bushels: but there are others that say, Nine chests, each containing three bushels.  
Josephus mentions 
e Jos. de Bell. lib. 4. cap. 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Betaris, and Kaphartobas two midland Towns of Idumea. Where by Idumea he means the Southern part of Judea, especially that that was mountainous: as appears by the Context. He calls Idumea properly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idumea the Great.   

CHAP. LIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephraim.  
WE mean not here the Land of Ephraim, but a certain Town in the Confines of that Land. Of which you read 2 Chron. XIII. 19 and of which the Talmudic Writers speak. 
a Menacoth, cap. 9 hal. 1.  What is the best flower, to be offered in the Temple?) Micmas, and Mezonechah obtain the first place for fine flower, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim in the Valley obtains the next place to them. These words are not read the same way by all.  
Those of the Mishnaioth in the eighth Chapter read, as we had writ it. The Tosaphtah also reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas: but the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Aruch also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Micmas: 
b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mezonechah, it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanoah. The same also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am: the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim: the Gloss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim is a City, of which it is thus written in the books of the Chronicles, And Abijah took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim.  
The Gemarists read it after the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim, this story being added; 
c Bab. Menacoth, fol. 55. 1. & Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jannes and Mambres said to Moses, Do you bring straw into Ephraim? Which the Aruch reciting adds these words, There was a City in the land of Israel, very fruitful in bread corn, called Ephraim: when Moses therefore came with his miracles, Jannes and Mambres, who were the chief of Pharaohs Magicians, said unto him, This is our business, and we can do thus with our enchantments; you therefore are like one bringing straw into Ephraim, which is the City of bread corn, and out of which is provision for many places: therefore how doth any carry in straw thither? etc.  
Josephus speaking of Vespasian hath these words; 
d Joseph. de Bell. lib. 4. c. 33  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After he went into the Hill Country he took two Toparchies, namely Gophnitica, and Acrabatena: and together with them Bethel, and Ephraim two small Cities. Into this Ephraim we suppose it was, that Christ retired in that story, Joh. XI. 54.  
Let us also add these things from the places alleged above. 
e Tosapht. in Menacoth, c. 9  R. Josi saith, They brought also of the wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Barchaim, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Caphar Achum; which were near Jerusalem.  

f Ibid. & Menach. in the place above, hal. 3.  For Oil, Tekoa deserves the first praise. Aba Saul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ragab beyond Jordan obtains the next to it. R. Eliezer ben Jacob saith, Gush Chalab in Gallilee obtains the third place.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
g Ibid.  Karhiim and Atolin (otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuthim and Hatolin: in the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Karuchaim.) produce the best Wine: Beth Rimmah, and Beth Laban in the hilly Country, and Caphar Sigana in the Valley next to them.  
Let us also add these words elsewhere. 
h Bab. Sanhedrin, fol. 70. 2.  He eateth all manner of Victuals, and eateth not flesh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The clusters of figs of Keila are brought in. He drinks all manner of drink, but he drinks not Wine: honey and milk are brought in. And elsewhere: 
i Idem. Joma, fol. 76. 1.  He eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Clusters of Keila, and drinks Honey and Milk, and enters into the Temple.   

CHAP. LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beth Chadudo.  
WHEN 
a Bab. Joma, fol. 66. 2.  they sent forth the Goat Azazel on the day of expiation, before that, they set up ten Tents, a mile distant one from another: where some betook themselves before that day, that they might be ready to accompany him, who brought forth the Goat. Those of the better rank went out of Jerusalem with him, and accompanied him to the first Tent. There others received him, and conducted him to the second; others to the third, and so to the tenth. From the tenth to the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok, whence the Goat was cast down, were two miles. They therefore, who received him there, went not further than a mile with him, that they might not exceed a Sabbath days journey: but standing there they observed what was done by him. He snapped the scarlet thread into two parts of which he bond one to the horns of the Goat, and the other to the rock: and thrust the Goat down, which hardly coming to the middle of the precipice was dashed and broke into pieces. The rock Tsok therefore was twelve miles distant from Jerusalem, according to later computation. But there are some, who assign nine tents only, and ten miles. See the Gemarists.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok among the Talmudists is any more craggy and lofty rock. Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b Bab. n●va Mezia, fol. 36. 2 & 93. 2.  she went up to the top of the rock and fell. Where the Gloss writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsokin are high and craggy mountains.  
The first entrance into the Desert was three miles from Jerusalem, and that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Chadudo. The Mishnah of Babylon writes thus of it: 
c Joma, fol. 68 2.  They say to the high Priest, The Goat is now come into the wilderness. But whence knew they that he was now come into the wilderness? They set up high stones, and standing on them they shook handkerchiefs, and hence they knew, that the Goat was now got into the wilderness. R. Judah saith, Was not this a great sign to them? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: From Jerusalem to Beth-Chadudo were three miles. They went forward the space of a mile, and went back the space of a mile, and they tarried the space of a mile; and so they knew that the Goat was now come to the wilderness.  
The Jerusalem Mishnah thus: R. Judah saith, Was not this a great sign to them? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: From Jerusalem to Bethhoron were three miles. They went forward the space of a mile, etc.  
From these things compared, it is no improbable conjecture, that the Goat was sent out towards Bethhoron, which both was twelve miles distant from Jerusalem, and had rough and very craggy rocks near it: and that the sense of the Gemarists was this, In the way to Bethhoron were three miles to the first verge of the Wilderness, and the name of the place was Beth-Chadudo.   

CHAP. LV. Divers matters.  
1. BETH-CEREM, Nehem. III. 14. 
a Middoth, cap. 3. hal. 4.  The stones as well of the Altar, as of the ascent to the Altar were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Valley of Beth-Cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not.  
The Fathers of the Traditions treating concerning the blood of women's terms, reckon up five colours of it; among which that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b Niddah, cap. 2. hall. ult.  which is like the water of the Earth out of the valley of Beth-Cerem. Where the Gloss writes thus, Beth-Cerem is the name of a place: whence a man fetches turf, and puts it into a pot, and the water swims upon it: that is, He putteth water to it, until the water swims above the turf.  
The Gemarists examining this clause have these words: 
c Bab. Niddah, fol. 20. 1.  R. Meir saith, He fetcheth the turf out of the valley of Beth-Cerem. R. Akibah saith, Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jotapata. R. Jose saith, Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sicni. R. Simeon saith, Also out of the valley of Genesara.  
II. 
d Hieros'. Taanith, fol. 69. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Let the Author of Aruch render it for me; The Mount of Simeon brought forth three hundred bags of broken bread for the poor every Sabbath evening. But instead of The Mount of Simeon brought forth (whence it might be taken for the lot of the land of Simeon) he renders it, Rabbi Simeon brought forth, etc.  
But why was it laid waste? Some say, For Fornication. Others say, because they played at bowls. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Town Simonias is mentioned by Josephus in his life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the confines of Gallilee.  
III. 
e Bab. Sanhedr. fol. 111. 2.  Two Tribes had nine hundred Cities. The Gloss is, There were nine hundred Cities in the Tribe of Judah, and in the Tribe of Simeon: therefore nine became the Priests and Levites. See Jos. XXI. 16. and weigh the proportion.  
iv 
f Challah, cap. 4. hal. 10.  Nittai the Tekoite brought a Cake out of Bitur, (In the Jerusalem Talmud it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but they received it not. The Alexandrians brought their Cakes from Alexandria: but they received them not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Inhabitants of Mount Zeboim brought their first fruits before Pentecost; but they received them not, etc. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bitar was without the land. Therefore this was not that Bitar, of whose destruction we have mentioned before.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mount Zeboim (wheresoever it was) was certainly within the land: for otherwise the first fruits were not to be received from thence: now they refused them, not because they were unlawful in themselves, but because they were brought in an unlawful time. For 
g Biccurim, cap. 1. hal. 3.  they offered not the first fruits before Pentecost, saith the Tradition; where also this same story is repeated.  
Mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Migdal. Zabaaia (a word of the same etymology) in that notable story. 
h Hieros'. Taanith, in the place before.  Three Cities were laid waste; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul for discord: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shichin for Magical arts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Migdal Zabaaia (or the Town of Dyers) for fornication.  
V Socoh, Jos. XV. 35. Thence was Antigonus, sometime Precedent of the Sanhedrin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
i Avoth, cap. 1. hall. 3. Juchas. fol. 15.  Antigonus of Soco received the Cabbala of Simeon the Just.  
VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be Teri, and Kubi. The Gemarists speaking of David's battle with Ishbi-benob, 2 Sam. XXI. make mention of these places. 
l Bab. Sanhedr. fol. 95. 1.  When they were come to Kubi, say they, they said, Let us arise up against him: when they were come to Be Teri, they said, Do they kill the Lion between the two She-Whelps? Where the Gloss writes thus, David pursued them flying, and he approached near to the land of the Philistines: and when he came to Kubi, which was between the land of Israel and the Philistines, they said, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Teri, is also the name of a place.  
VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gophna. Concerning the situation of this place it is doubted, whether it is to be assigned to Judah, or to the land of Samaria. These thins certainly seem plainly to lay it to Judea. Josephus saith these words concerning Titus marching with his army to Jerusalem. 
m Joseph. de Bell. lib. 5. cap. 6  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He passeth swiftly through the Country of Samaria unto Gophna: where tarrying one day, in the morning he marches forward, and after some days pitches his station along the valley of thorns unto a certain Town, called Gabath-Saul.  
The Jerusalem Talmudists writ thus: 
n Hieros'. Taanith, fol. 69. 1.  Fourscore pair of Brethren Priests married fourscore pair of Sisters Priestesses in Gophna, in one night. You will scarce find so many Priests in the Country of Samaria.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Id. Nazir. fol. 56. 1.  The Synagogue of the men of Gophna was in Zippor: whom you will scarcely believe to be Samaritans.  

p Joseph. de▪ Bell. lib. 3. cap. 4.  Of the eleven Toparchies, the second after Jerusalem was Toparchia Gophnitica, in Pliny 
q Plin. lib. 5. cap. 14.  Zophanitica, the Toparchy of Gophna.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gophna is derived from the Vineyards.  
VIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Valley of Rimmon. 
r Hieros'. Chagig. fol. 78. 4.  Seven Elders came together to intercalate the year in the Valley of Rimmon: namely, R. Meir, R. Juda, R. Jose, R. Simeon, R. Nehemiah, R. Lazar Ben Jacob, and R. Jochanan Sandelar. And a little after: There was a marble rock there: into which every one fastened a nail, therefore it is called to this day, The Rock of nails.  
IX. 
s Gloss. In Bab. Sanhedr. fol. 11. 2.  They do not bring the Sheaf (of first fruits) but from some place, near Jerusalem. But if some place near Jerusalem shall not produce those first fruits, than they fetch it further off. There was a time, when a Sheaf was brought out of the Gardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zeriphin, and the two loaves out of the Valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of En Socar.  
X. They sometime asked R. Josua, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What concerning the sons of the envious woman? (as I Sam. I. 6.) he answered, Ye put my head between two high mountains, namely, the School of Shammai, and of Hillel, that they may dash out my brains: but I testify concerning the family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Beth Anubai of Beth Zebuim; and of the family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. of Beth-Nekiphi of Beth-Koshesh, that they were the sons of the envious women; and yet their posterity stood great Priests, and offered at the Altar.   

CHAP. LVI. Samaria. Sychem.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Joseph. de Bell. lib. 3. cap. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Country of Samaria lies in the middle between Judea and Gallilee. For it gins at a Town called Ginea, lying in the great plain, and ends at the Toparchy of the Acrobateni: the nature of it nothing differing from Judea, etc.  
[* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b Maasar Sheni, cap. 5. hal. 2.  Acrabata was distant from Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the space of a days journey Northwards.]  
Samaria under the first Temple was the name of a City, under the second of a Country. It's Metropolis at that time was Sychem; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Tanchum, fol. 17. 2.  A place destined to revenges: and which the Jews, as it seems, reproached under the name of Sychar: Joh. IU. 5. from the words of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Woe to the drunken Ephramites, Esa, XXVIII. 1. The Mountains of Gerizim and Ebal touched on it.  
The City Samaria was at last called Sebaste: and Sychem, Neapolis. R. Benjamin thus writes of them. 
d Benjam. in I●iner. mihi p. 60.  Sebaste [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is Samaria; where still the Palace of Ahab King of Israel is known. Now that City was in a mountain, and well fortified, and in it were springs, and well watered land, and Gardens, and Paradises, and Vineyards, and Oliveyards. And two Parsae thence (eight miles) is Neapolis; which is also Sychem, in mount Ephraim. And it is seated in a valley between the mountains Garizim and Ebal: and in it are about an hundred Cutheans observing the Law of Moses only, and they are called Samaritans: and they have Priests of the seed of Aaron. And a little after, They sacrifice in the Temple in mount Gerizim, on the day of the Passover, and the feast days, upon the Altar, which they built upon mount Gerizim, of those stones, which the children of Israel set up, when they passed over Jordan, etc. And afterwards, In mount Gerizim are Fountains and Paradises: but mount Ebal is dry like the stones and rocks: and between them in the valley is the City Sichem.  
Josephus speaking of Vespasian; 
e Joseph. de Bell. lib. 4. cap. 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He turned away to Ammaus, thence through the Country of Samaria, and by Neapolis so called, but Mabartha by the Inhabitants, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Maabartha.  

f Hieros'. Avodah Zar. fol. 44 4.  R. Ishmael ben R. Josi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, went to Neapolis. The Cutheans came to him: to whom he said, I see that ye do not worship to that mountain, but to the Idols, which are under it: for it is written; And Jacob hide the Idols under the Grove, which was near Shechem.  
You may not improperly divide the times of Samaria under the second Temple, into Heathenism, namely before the building of the Temple at Garizim, and after that into Samaritanism, as it was distinguished from Judaisme, and as it was an Apostasy from it: although both Religions indeed, departed not an hairs breadth from deceitful superstition.  
The Author of Juchasin does not speak amiss here. 
g Juchas. fol. 14. 2.  Then (under Simeon the Just) Israel went into parties. Part followed Simeon the Just, and Antigonus his Scholar, and their School; as they had learned from Ezra and the Prophets: Part Sanaballat, and his son in law: and they offered sacrifices without the Temple of God, and instituted rites out of their own heart. In that Temple, Manasseh, the son in law of Sanaballat, the son of Jehoshua, the son of Jozedek the high Priest performed the Priest's office. And at that time Zadok and Baithus, the Scholars of Antigonus did flourish; and hence was the beginning of the Schism; namely, when in the days of Antigonus many went back to mount Gerizim.  

h Ibid▪  That Temple flourished about two hundred years, and 
i Joseph. Antiq. lib. 13. cap. ●7.  it perished by the sword and fire of Hyrcanus: but the Samaritane superstition perished not, but lasted for many ages; as odious to the Jews as Heathenism, Joh. IU. 9 Yet they confess that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Hieros'. Avod. Zarah, fol. 44. 4.  the land of the Samaritans was clean, and their fountains claen, and their dwellings clean, and their paths clean. But much dispute is made about their victuals, in the place noted in the margin. R. Jacob Bar Acha in the name of R. Lazar saith, The victuals of the Cutheans are lawful, which is to be understood of that food, with which their wine and vinegar is not mingled. It is a Tradition. They sometime said, Why is the wine of Ugdor, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] forbidden? Because of (its nearness to) Caphar Pagash. Why the wine of Burgatha? Because of Birath Sorika. Why the wine of En Cushith? Because of Caphar Salama. But they said afterwards. If it be open, it is every where forbidden; if it be covered, it is lawful. And a story concerning R. Simeon ben Lazar follows; who came into a certain City of the Samaritans, and a certain Samaritane Scribe came to him; from whom when he asked something to drink, and it was set before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he doubted about it, etc. And other things to that purpose are read not much after. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No wine was found in all Samaria on a certain Eve of the Sabbath, but in the end of the Sabbath there was abundance; for the Syrians had brought it, and the Samaritans received it of them, etc.  

m Shekalim, cap. 1. hal. 5.  They took not the half shekel of the Cutheans, nor the pigeons of women after child birth, etc. 
n Hieros'. there fol. 46. 2.  Rabbi said, A Samaritane is as a Heathen. R. Simeon ben Gamaliel saith, A Cuthean is as an Israelite in all things. R. Lazar, The tradition is concerning the Heathen, not concerning the Cutheans, etc. But the Tradition contradicts R. Lazar, etc.  
But that deserves to be observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Hieros'. Pesachim, fol. 27. 2.  The Cutheans, when they make their unlevened bread with the Israelites, are to be believed concerning the putting away of leven: but when they do not make their unlevened bread with the Israelites, are not to be believed concerning the putting away of leven. R. Josah saith, This is to be understood of them as to their houses; but as to their Courts, they may be suspected: for so they interpret, Leven shall not be found in your houses; not, In your Courts. It is a Tradition. Rabban Simeon ben Gamaliel saith, In whatsoever precept the Cutheans converse, they are more accurate in it, than the Israelites. This is to be understood, saith R. Simeon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the time past, namely when they were scattered about in their Towns; but now when they have neither precept, nor any remainders of a precept, they are suspected, and they are corrupted. The word- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that were scattered, from a word that signifies drowning, brings that of R. Abhu to mind, who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
p Id. Kiddushin. fol. 65. 3.  Thirteen Cities were drowned among the Cutheans, that is, mixed and confounded among them. It is something difficult, what that means, They were scattered in their Towns, whether it is spoken of the Cutheans residing within their own Towns, or of the Jews residing with them, or of them residing with the Jews. Whatsoever that is, it is clear certainly both hence and elsewhere, that the Samaritans sometime did dwell together with the Jews, being here and there sprinkled among them, and the Jews here and there among the Samaritans. Certainly that is worthy of observing, which Josephus relates of Herod, rebuilding Sebaste, heretofore called Samaria: 
q Joseph. de Bell. lib. 1. cap. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In the land of Samaria (saith he) he compassed a City with a very fair wall twenty furlongs, and brought six thousand inhabitants into it, (Do you think all these were Samaritans?) and on these he bestowed a very fertile land, and in the middle of this work he set up a very great Temple to Cesar, and made a Grove about it of three half furlongs, and called the City Sebaste.  
The Samaritans, 
r In Itinerar. mihi, p 6●.  saith R. Benjamin, have not the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is in the name of Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And they have not Honour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ch is in the name of Isaac, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And they have not Mercy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ain is in in the name of Jacob, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And they have not Gentleness. But for these letters they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph: and hence it is known that they are not of the seed of Israel. Compare these things with the Samaritane interpreter of the Pentateuch, and judge.   

CHAP. LVII. Caesarea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stratoes' Tower.  
THE Arabian Interpreter thinks the first name of this City was Hazor, Jos. XI. 1. The Jews, Ekron, Zeph. II. 4. 
a Bab. Megill. fol. 6. 1.  R. Abhu saith, (He was of Caesarea) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ekron shall be rooted out, this is Caesarea, the daughter of Edom, which is situated among things profane. She was a goad sticking in Israel in the days of the Grecians. But when the Kingdom of the Asmonean family prevailed, it overcame her, etc. R. Josi bar Chaninah saith, What is that that is written, And Ekron shall be as a Jebusite? (Zech. IX. 7. These are the Theatres and Judgement seats, which are in Edom, in which the chief men of Judah hereafter shall publicly teach the Law. R. Isaac said, Leshem is Panias, and Ekron is Caesarea, the daughter of Edom.  
The Jews are scarce in earnest, when they say Caesarea is the same with Ekron: but partly they play with the sound of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ekron, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shall be rooted out; partly they propound to themselves to reproach her, while they compare that City, for the most part Heathen with Ekron, the City of Beelzebub.  
When the Asmoneans had snatched away this City out of the hand of the Grecians, the name of it was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The taking of the Tower Shur, as the Gemarists tell us in the place alleged: or as the Author of Juchasin, 
b Juchas. fol. 74. 1.  The taking of the Tower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzur: or as the Jerusalem Talmudists, (unless my conjecture deceives me) 
c Hieros' Shevith, fol. 36. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Tower Cider. Whether out of these words you can make out the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Tower of Strato, it is your part to study; that certainly was the denomination of this place, before it was called Caesarea.  
It was distant six hundred furlongs, or thereabout from Jerusalem (that is seventy five mile) as Josephus relates in that story of an Essene Jew that prophesied. 
d Joseph. Antiq. lib. 13. cap. 19 ●● B●●. lib. 1. cap. ●3.  Who, when he saw Antigonus, the brother of Aristobulus, passing by in the Temple, having been now sent for by his brother, (indeed that he might be slain by treachery) O strange! saith he, now it is good for me to die, because that which I foretold proves a lie. For Antigonus lives, who ought this day to die: and Stratoes' Tower is the place appointed for his death: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is distant six hundred furlongs hence: and there remains yet four hours of day. But the very time makes my prediction false. Having said these things, the old man remained perplexed in his thoughts, but by and by news was brought that Antigonus was slain in a certain place under ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a certain dark passage, which also was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stratoes' Tower.  
Herod built the City to the honour and name of Cesar, and made a very noble haven at vast expenses. 
e Idem, ibid., cap. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He built all the City with white stone, and adorned it with most splendid Houses: in which especially he shown the natural greatness of his mind. For between Dori and Joppa, in the middle of which this City lay, it happened that all the Sea coast was destitute of Havens, etc. He made the greater Haven of Pireus, etc. And at the mouth of it stood three great statues, etc. There were houses joining to the Haven, and they also were of white stone, etc. Over against the Havens mouth, was the Temple of Cesar situate upon a rising ground, excellent both for the beauty and greatness of it: and in it a large statue of Cesar, etc. The rest of the works which he did there was an Amphitheatre, a Theatre and a market, all worthy to be mentioned, etc. See more in Josephus.  
Caesarea was inhabited mixedly by Jews, Heathens, and Samaritans. Hence some places in it were profane and unclean to the Jews.  

f Hieros'. Nazir, fol. 56. 1.  R. Nichomi bar R. Chaija bar Abba said, My father passed not under the Arch of Caesarea: but R. Immi passed. R. Ezekiah, R. Cohen, and R. Jacob bar Acha walked in the Palace of Caesarea: when they came to the Arch, R. Cohen departed from them; but when they came to a clean place, he again betook himself to them. This story is recited Beracoth, fol. 6. 1. and there it is said, that they walked in the palace of Zippor.  

g Id. Gittin, fol. 43 2.  One brought a bill of▪ divorce from the Haven of Caesarea. Concerning which when judgement was had before R. Abhu, he said, There is no need to say, It was written, I being present, and I being present, it was sealed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the Haven of Caesarea is not as Caesarea.  
Of the various strifes and uproars between the Cesarean Greeks and Jews, in which the Jews always went by the worst, Josephus hath very much. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
h De Bello, lib. 2. cap. 23.  Another disturbance, saith he, was raised at Caesarea, of the Jews mingled there, rising up against the Syrians that were in it. The Contest was about priority and chiefdom, and it was transacted before Nero, 
i Ibid. cap. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the Greeks of Caesarea overcame, etc. Where the Reader will observe, that the Syrians and Greeks are convertible terms.  

l Ibid.  In this City were the first seeds of a direful war by reason of Work-shops built by a certain Greek of Caesarea near a Synagogue of the Jews. 
m Ibid. cap. 3●  Twenty thousand men were slain there afterwards on one Sabbath day. You may read of more seditions, and bloodshed at that place before the destruction of the Nation, in the Author quoted.  
Long after the destruction of it, here the Schools and Doctors of the Jews flourished, so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Rabbins of Caesarea are celebrated every where in the Talmudical books.  
I. R. Hoshaia Rubba, or the Great. 
n Hieros'. Tr●mith. fol. 47. 1.  R. Jochanan said, We travailed to R. Hoshaia Rubba to Caesarea, to learn the law.  
II. 
o Juchas. in fol 7. 1.  R. Abhu. R. Abhu appointed divers sounds of the trumpet at Caesarea. 
p Id. ibid.  R. Abhu sent his son from Caesarea to Tyberias to the University, etc. The 
q Hieros'. Avod Zar. fol. 44. 4.  Cutheans of Caesarea asked R. Abhu, saying, Your Fathers were contented with our things, why are not ye also? He answered, Your father's corrupted not their works, but you have corrupted them.  
III. R. Achavah, and R. Zeira. 
r Id. Challah. fol. 57 1.  R. Mena said, I travailed to Caesarea, and I heard R. Achavah and R. Zeira.  
VI R. Zerikan. 
s Id. Pesachin. fol. 28. 1.  R. Mena said, I heard R. Zerikan at Caesarea.  
V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
t Idem, Trumoth. fol. 47. 4.  R Prigori of Caesarea.  
VI 
u Id. Pesachin. fol. 30. 1.  Ulla of Caesarea. And  
VII. 
x Id. Rosh Hashanah. fol. 59 3  R. Ada of Caesarea, and R. Tachalipha, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mention is made of 
y Id. Nazir. fol. 56. 1.  the Synagogue Mardatha, or Maradtha, of Caesarea: we do not inquire of the reason of the name, for it is written elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
z Id. Beracoth. fol. 6. 1.  The Synagogue Madadta. In both places with this story joined. R. Abhu sat teaching in the Synagogue Maradta of Caesarea. The time came of lifting up hands, and they asked him not of that matter. The time of eating came, and of that they asked him. To whom he replied, Ye ask me concerning the time of eating, but not of the lifting up of hands. Which when they heard, every one withdrew himself, and fled.   

CHAP. LVIII. Antipatris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caphar Salama.  
WE find this Town marked out heretofore by 
a Joseph. Antiq. lib. 12. cap. 17. 1 Macc. 7. 31.  double name, if we believe some. 1. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some, of which mention is made by a Josephus, and the book of the Maccabees. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Josephus himself: 
b Joseph. Antiq. lib. 13. cap. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But Alexander fearing his [Antiochus Dionysus] coming, digs a deep trench, beginning at Capharzaba, which is now called Antipatris, unto the Sea of Joppa, an hundred and fifty furlongs. Note by the way, From Joppa to Antipatris is an hundred and fifty furlongs, that is eighteen miles.  
We will not contend about the Name; of the situation of it, as it stands almost in all Maps, we doubt. We will give the reason of our scruple by those things that follow, in the mean time we will give some history of the place.  
I. Herod built it in memory of his Father Antipater. 
c Idem, D● bello, lib. 1. cap. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he raised, saith Josephus, a monument to his father, and a City, which he built in the best plain of his Kingdom, rich in springs and woods, and called it Antipatris.  
II. Hither was Paul brought, when he was carried to Caesarea, Act. XXIII. 31. Where, unless those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be rendered by no unusual interpretation, they brought him by night towards Antipatris, you must place that City much nearer Jerusalem, than almost all the Maps do.  
III. This measuring once and again occurs among the Gemarists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Gebath to Antipatris. 
d Hieros'. Taanith, sol. 69 ●. & Megill. fol. 70 1.  From Gebath to Antipatris, say they, were sixty myriads of Cities, the least of which was Beth-Shemesh. We do not assert the truth of the thing, we only take notice of the phrase.  
And again, 
e Bab. Sanbedr. fol. 94. 2.  Hezekiah the King, say they, fixed his sword to the door of Beth-Midras, and said, Whosoever studieth not the Law, shall be run through with that sword. They made enquiry from Dan even to Beersheba, and found not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one uninstructed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. from Gebath to Antipatris, and found not boy or girl, man or woman, who did not well know the Traditions of cleanness and uncleanness. Where the Gloss is, Gebath and Antipatris were places in the utmost borders. Think of the scene of the story, and how such an Encomium could reach as far as Antipatris, almost in the middle of Samaria, as it is placed in the Maps. And what authority had Ezekiah to make enquiry among the Samaritans?  
The Talmudists also say, that the meeting of Alexander the Great, and of Simeon the Just was at Antipatris. 
f Id. Jona, fol. 69. 1.  The Cutheans, say they, prayed Alexander the Great, that he would destroy the Temple (of Jerusalem:) Some came, and discovered the thing to Simeon the Just. Therefore what does he? He puts on the High Priests garments, and vails himself with the High Priests veil: and he and the chief Men of Israel went forth, holding torches in their hands. Some went this way, and others that all night, till the morning broke forth, when the morning grew light said (Alexander) to his men, who are those? The Jews, said they, who have rebelled against you. When they were come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Antipatris, the Sun arose, and they were met by these: when Alexander saw Simeon the Just, lighting down out of his Chariot he worshipped him, etc.  
Do you think, that the High Priest clothed in his priestly garments, and the Jews, went through all Samaria almost, in such solemn procession? Josephus, relating this story, only the name of Jaddua changed, saith this meeting was 
g Antiq. lib. 11. cap. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. at a certain place called Sapha. But this name being changed into the Greek language signifies A Watch Tower. For the buildings of Jerusalem and the Temple might from thence be seen. Of which place, He and We treat elsewhere under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scopus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tzophim.   

CHAP. LIX. Galilee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THERE 
a S●eviith, cap. 9 hal. 2.  is Galilee the upper, and Galilee the nether, and the Valley. From Caphar Hananiah, and upwards, whatsoever land produceth not Sycamines is Galilee the upper: but from Caphar Hananiah, and below, whatsoever produceth Sycamines is Galilee the nether. There is also the Coast of Tiberi●s, and the Valley.  

b Jos●ph. de Bell. lib. 3. cap 4  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Phoenicia and Syria compass both Galilees, both the upper, and the nether so called. Ptolemais, and Carmel bound the Country Westward.  
That which is said before of the Sycamines recals to mind the City Sycaminon, of which Pliny speaks. 
c Nat. Hist. lib. 5 cap. 19  We must go back, saith he, to the Coast, and to Phoenicia. There was the Town Crocodilon: it is a River. The Remembrance of Cities. Dorum, Sycaminum, The Promontory Carmel, etc.  
And Josephus: 
d Antiq. lib. 13 cap. 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He set sail, and being brought to the City called Sycaminum, there he landed his forces.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shikmonah the name of a place, among the Talmudists, seem to design that Town. 
e Demai, cap. 1 hall.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherethe Gloss saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shikmonah is the name of a place.  
Since, the whole land of Samaria laid between Judea and Galilee, 'tis no wonder, if there were some difference both of manners and Dialect between the Inhabitants of those Countries. Concerning which see the eighty sixth, and the eighty seventh Chapters.  

f Joseph. In his life, with me p. 642.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two hundred and four Cities and Towns in Galilee. Which is to be understood of those that are more eminent, and fortified.  

g Idem, De bell. lib. 2. cap. 42.  In nether Galilee, those among others were fortified by Josephus, Jotopata, Beersabee, Salamis, Pareccho, Japha, Sigo, Mount Itaburion, Tarichee, Tiberias.  
In upper Galilee, The rock Acharabon, Seph, Jamnith, Mero. More will occur to us as the go on.   

CHAP. LX. Scythopolis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bethshan the beginning of Galilee.  
THE bounds of Galilee were 
a Joseph. de bell. lib. 3. cap. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: on the South Samaris, and Scythopolis, unto the stood of Jordan.  
Scythopolis is the same with Bethshan, of which is no seldom mention in the Holy Scriptures, Jos. XVII. 11. Judg. I. 27. 1 Sam. XXXI. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
b Id. Antiq. lib. 12. cap. 12. See also lib. 13. cap. 10.  Bethsane, saith Josephus, called by the Greeks Scythopolis. It was distant but a little way from Jordan, seated in the entrance to a great Valley: for so the same Author writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Having passed Jordan they came to a great plain, where lies before you the City Bethsane, etc.  

c Nat. Hist. lib. 5. cap. 18.  Before time it was called Nysa (Pliny being our Author) by Father Bacchus, his nurse being there buried.  
It was a part of the land of Israel, when it was first subdued, but scarcely, when it was subdued the second time; as 
d R. Sol. in Demai, cap. 1.  R. Solomon speaks not amiss. Hence it passed into a Greek denomination, and was inhabited by Gentiles. Among whom nevertheless not a few Jews dwelled, who also had sometime their Schools there, and their Doctors. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
e Hieros'. Megill. fol. 73. 4.  The men of Bethshean asked R. Immi, What if a man take away stones from one Synagogue, and build another Synagogue with them? He answered, It is not lawful. And mention is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
f Avod. Zarah, cap. 4. hal. 2.  of something done in Bethshean by the Doctors about the wine of the Heathen.  

g Bab. Erubbin, fol. 19 1.  Resh Lachish saith, if Paradise be in the land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bethshean is the gate of it: if it be in Arabia, Beth-Geram is the gate of it: if among the Rivers, Damascus. The Gloss is, The fruits of Bethshean were the sweetest of all in the land of Israel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
h Hieros'. Kidcush. fol. 62. 3.  Fine linen garments were made in Bethshean.   

CHAP. LXI. Caphar Hananiah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The middle of Galilee.  
IT seems also to be called Caphar Hanan: hence 
a Hieros'. Avod. Z●r. fol. 43. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, R. Jacob of Caphar Hanan.  
Mention is made of this place once and again: 
b Bab. Berac. fol. 55. 1.  If any one have five sheep in Caphar Hananiah, and five more in Caphar Uthni, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] they are not joined together, (that is, they are not numbered to be tithed) until he hath one in Zippor. The Gloss is, From Caphar Uthni to Caphar Hananiah are two and thirty miles, and Zippor is in the middle.  

c Bab. Erubh. fol. 51. 1.  The men of the family of Mamal, and the men of the family of Gorion, in the years of death distributed to the poor figs and raisins, in Aruma. And the poor of Caphar Shichin, and the poor of Caphar Hananiah came: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it now grew dark, they contained themselves within the bounds (of the Sabbath,) and in the morning went forward. The Gloss is, Arumah is the name of a place. The poor of Caphar Shichin were neighbours to those of Arumah, being distant only four thousand (cubits.) Which distance exceeding a Sabbath days journey, the poor, before the coming in of the Sabbath, contained themselves within the bounds of Arumah; that the morning following they might betake themselves to the houses of these that distributed their charity, and not break the Sabbath. He that turns over the Talmudical Writers will meet with very frequent mention of this City.  
You observe before in Pliny that Sycaminum was seated between Dor, and Carmel, and in the Talmudic Writers, that the plenty of Sycamines began at Caphar Hananiah.   

CHAP. LXII. The Disposition of the Tribes in Galilee.  
THE Country of Samaria contained only two Tribes, and those of the brethren, Ephraim and Manasses: Galilee four, Isachar, Zebulon, Nephthalim, and Asher, and a part also of the Danites.  
The Maps agree indeed about the order, in which these Tribes were seated, but about the proper place of their situation, Oh! how great a disagreement is there among them! The Tribe of Isachar held the South Country of Galilee: some Maps place it on the South of the Sea of Genesaret, not illy: but 'tis ill done of them to stretch it unto the Sea itself. And others worst of all, who set it on the West of that Sea. Of this land Josephus writes thus, 
a Antiq. lib. 5. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And after these (the Manassites) Isachar maketh Mount Carmel and the River her bounds in length, and Mount Itaburion in breadth.  
The Country of Zabulon touched upon that of Isachar on the North. Some Maps spread it out unto the Sea of Genesaret, some place it a long way above that Sea Northwardly; the former not well, the latter exceedingly ill. Of it thus writes the same Josephus, 
b Idem, ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Zabulonites had for their portion the land unto Genesaret, extending unto Carmel and the Sea. Observing that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto Genesaret, we (persuaded also by the Talmudical Writers, and led by reason) do suppose the land of Zabulon to lie on the South shore and coast of the Sea of Genesaret, and that whole Sea to be comprised within the land of Nephthali. With what arguments we are led, we show afterwards, when we treat of that Sea. Which assertion we know is exposed and lies open to this objection.  
Object. Josephus saith in the place but now quoted, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the upper parts of Galilee unto Mount Libanus, and the springs of Jordan, belonged to the portion of Nephthali. But now if you stretch the portion of Nephthali from the springs of Jordan to the utmost Southern coast of the Sea of Genesaret (which our opinion does,) alas! how much doth this exceed the proportion of the other Tribes! For from Scythopolis, the utmost South border of Galilee to the South coast of the Sea of Genesaret, was not above fifteen miles: within which space the whole breadth of the two Tribes of Isachar and Zabulon is contained. But from the South coast of Genesaret to the springs of Jordan were about forty miles, which to assign to the land of Nephthali alone, is neither proportionable, nor congruous.  
Answ. This objection indeed would have some weight in it, if the land of Nephthali did extend itself Eastwardly as much as the land of Isachar and Zabulon. For these run out as far as the Mediterranean Sea; but that hath the land of Asher, and the jurisdiction of Tyre and Sydon lying between it and the Sea. So that, when the breadth of those Countries is measured from South to North, the breadth of this is measured from East to West. There is therefore no such great inequality between these, when this is contained in the like straits of breadth with them, and theyenjoy the like length with this.  
The confines of the land of Nephthali bounded the land of Asher on one side, and those of Tyre and Sydon on the other: and this land, in the same manner as the portion of Nephthali, extends itself in length from South to North; and (which somewhat agrees with our opinion, and answers the objection mentioned before) Josephus allows it a greater length, than we do the land of Nephthali, or at least equal to it. For, 
c Joseph in the place above.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Aserites possess all that hollow Valley so called, because it is such, that runs from Carmel to Sidon.   

CHAP. LXIII. The West coast of Galilee-Carmel.  
THE 
a Joseph. in the place above.  people of Isachar had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Carmel and the River for their bounds in length: the people of Zabulon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Carmel and the Sea.  
Carmel was not so much one mountain, as a mountainous Country, containing almost the whole breadth of the land of Isachar, and a great part of that of Zabulon. It was as it seems, a certain famous Peak, among many other mountain tops, known by the same name, lift up and advanced above the rest. 
b Plin. Nat Hist. lib. 5. cap. 19  The Promontory Carmel, in Pliny, and in the mountain a Town of the same name, heretofore called Ecbatane; [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] where probably Vespasian sometime consulted 
c Tacit. Hist. lib. 2. 19  the Oracle of the god Carmel.  
The Sea washes upon the foot of the mountain. 
d Hieros'. Berat. fol. 2. 1.  R. Samuel bar Chaiah bar Judah said in the name of R. Chaninah, Any one setting upon Mount Carmel, when the Orb of the setting Sun gins now to disappear, if he goes down and washes himself in the Great Sea, and goes up and eats his Truma, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to be presumed, that he washed in the day time.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Carmel and the River. What is that River? Kishon, say the Maps: for some describe it not far from Carmel, pouring out itself into the Sea: and that not without a reason, fetched from 1 King. XVIII. 40. But you must suppose Kishon to flow South of Carmel, not as some would have it, on the North.  
The lake Cendevia flows at the foot of Carmel; and out of it the River Pagida, or Bel, mingling glassy sands with its small shore. So Pliny, 
e Plin. in the place above.  who hath moreover these words, Near is the Colony of Claudius Cesar, Ptolemais, heretofore Ace, the Town Ecdippa, the white Promontory, Tyrus heretofore an Island, etc. Thence are the Towns Ide, [otherwise Enhydra] and Sarepta, and Ornithon; and Sydon skilful in making glass, etc.  
These places you may call not so much the bounds of Galilee, as of Phenicia: for in Ptolemais itself, or Acon, was the separation and parting of the land of Israel from Phenicia. Hence Josephus, 
f Joseph. de bell. lib. 3. cap. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Phenice and Syria do compass the two Galilees, the upper and the nether so called: and Ptolemais and Carmel set bounds to the Country on the West. What? Do Ptolemais and Carmel stint the whole length of Galilee on the West? He had said elsewhere, which we also have produced elsewhere, that the land of Nephthali was extended as far as mount Libanus (on the North:) alas! how far behind Ptolemais! And the land of Asher was extended so far also: But Ptolemais was the Sea borders of Palestine, (to use Pliny's words:) for from hence onward were the territories of Tyre and Sydon; and Galilee was not now bounded any longer by the Sea, but by those territories.  
We saw, in the Scheme, produced by us in the second Chapter of this little Work, wherein the compass of the land under the second Temple is briefly described, how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The walls of Aco are there set for a bound, and that in the sense which we speak of, which afterwards also will appear more. Those names therefore, which follow in the mentioned Scheme, to wit, I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some others, seem to denote the places, which were the boundaries between Galilee, and the borders of Tyre and Sydon.   

CHAP. LXIV. Acon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ptolemais.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Joseph. de ●ell. lib. 2. cap. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ptolemais (which is also called Acon) is a City of Galilee on the Sea coast, situate in a great champaign, but it is compassed with hills; on the East, sixty furlongs off, with the hill Country of Galilee; on the South, with Carmel distant an hundred and twenty furlongs; on the North, with a very high mountain, which is called Climax (or The Ladder,) belonging to the Tyrians, and is an hundred furlongs distant. Two miles off of that City, the River Beleus flows, a very small one, near which is the Sepulchre of Memnon; having about it the space of an hundred cubits, but well worthy admiration. For it is in the form of a round Valley, affording glassy sand, which when many ships coming thither have gathered, the place is again replenished.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b R. Nissin in Gittin, cap. 1.  From Acon onwards to the North (is Heathen land,) and Acon itself is reckoned for the North, (that is, for Heathen land.)  

c Hieros' Gittin, fol. 43. 3.  In Acon the land of Israel is, and is not. And therefore 
d Id. Sheviith, fol. 35. 3.  R. Josi ben Hananiah kissed the Arch of Acon, and said, Hitherto is the land of Israel.  

e Id. Challah, fol. 60. 2.  R. Simeon ben Gamaliel said, I saw Simeon ben Cahna drinking wine in Acon, etc. But was it within the bounds of the land, or no? See the Author of Juchasin disputing largely of this matter, in the place in the margin 
f Juchas. fol. 71. 1.   
There was the Bath of Venus in Acon: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
g Avod. Zarah, cap. 3. hall 4.  Where R. Gamaliel washing, was asked by a certain Heathen (whose name in the Jerusalem Mishnah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proculus the son of the Philosopher) What have you to do with the Bath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Venus, when it is written in your Law, There shall not cleave to thy hand any of the accursed thing? He answered, I must not answer you in the Bath, (Because you must not speak of the law when you stand naked.) When he came out therefore, he said, I went not into her bounds, but she came into mine. (The Gloss is, The Bath was, before she was.) And we say not, Let us make a fair Bath for Venus, but let us make a fair Venus for the Bath, etc.  
A story done at Acon before R. Judah is related, not unworthy to be mentioned. 
h Bab. Sanhedr. fol. 5. 2.  Rabbi came to a certain place, and saw the men of that place baking their dough in uncleanness. When he enquired of them, why they did so, they answered, a certain Scholar came hither, and taught us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not of those waters, (that bring pollution.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spoke of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, of eggs;) but they thought that he spoke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters of the Marshes. These things we have the more willingly produced, that the Reader may see, that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain was of no sound with these; examples like to which we bring elsewhere. Now hear the Glosser; Rabbi saw this, saith he, in Acon, in which is Israelitic land, Heathen land: now he saw them standing within the limits of Israelitic land; and baking their dough in uncleanness, and wondered, until they told him, A certain Scholar came hither, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Acon, is very frequently mentioned by the Talmudists.  

i Id. Taanith▪ fol. 21. 1.  A City which produceth fifteen hundred footmen, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Acon, if nine dead persons be carried out thence in three days successively, behold! it is the Plague: but if in one day, or in four days, than it is not the Plague. And a City, which produceth five hundred foot, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Amiku, etc.  
Hence are the names of some Acon Rabbins, as  

k Ibid. fol. 7. 2.  R. Tanchum, the son of R. Chaia of Caphar Acon.  

l Juchas f. 69. 1  R. Simeon ben Judah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man of Caphar Acon.  

m Id. fol. 71. 1  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Abba of Acon: and others.  
Weigh this story: 
n Hieros'. Gittie fol. 43. 3.  One brought a bill of divorce to R. Ishmael; who said to him, Whence are you? He answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Caphar Samai, which is in the confines of Acon. Then it is needful, saith he, that you say, it was written, I being present, and sealed, I being present. When he went out, R. Illai said unto him, Is not Caphar Samai of the land of Israel, being nearer to Zippor than Acon? And a little after: The Cities which are in the borders of Zippor, near to Acon, and which are in the borders of Acon near to Zippor, what will you do concerning them? As Acon is, so is Zippor.   

CHAP. LXV. Ecdippa. Achzib. jos. XIX. 29. judg. I. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Climax of the Tyrians.  
TRavailing 
a Hieros'. Sheviith, fol. 36. 2  from Acon to Achzib, on the right hand of the way, Eastwardly, it is clean from the notion of Heathen land, and is bound to tithes, and to the law of the seventh year, until you are certified that it is free. On the left hand of the way, Westward, it is unclean under the notion of Gentile land; and it is free from tithes, and from the law concerning the seventh year, till you are certified it is bound to those things, even until you come to Achzib. The Gemara hath these words. But the Text, on which is this Commentary, is this: 
b Sheviith, cap. 6. hal. 1.  The three Countries (namely Judea, Galilee, and Perea) are bound to the law of the seventh year: whatsoever they possessed, who came up out of Babylon, from the land of Israel unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chezib (the Jerusalem Mishnah reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghezib) is not fed, nor tilled: but whatsoever they possessed, who came up out of Egypt, from Chezib to the River, and to Amanah, is fed, but not tilled: from the River and from Amanah, inwards is fed and tilled.  
Of Amanah we shall speak by and by. The River (saith R. Solomon upon the place) is the River of Egypt. And Chezib (
c Rambam in Demai, fol. 12. 2  saith Rambam) is the name of a place, which divided between the land of Israel, which they possessed that came up out of Babylon, and that land, which they possessed that came up out of Egypt. Now that land, which they possessed that came up out of Egypt, as to the Demai (or doubt of tithing) is as it were without the land. Hence is that in the Text, on which he makes this Comment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Chezib, and beyond is free from the Demai.  
The word Chezib, and Achzib at last passed into Ecdippa, according to the manner of the Syrian dialect; to which it is common to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain of the Hebrews into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Climax (or the Ladder) of the Tyrians, in the Talmudists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Ladder of Tyre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Hieros'. Bava Kama, fol. 4. 2  Before they came to Climax of the Tyrians they forgot all. The discourse is, in the place cited, about some Romans, sent to Rabban Gamaliel, to inquire of the Jewish law.  
Of him also is this story, and of the same place. 
e Id. Avod. Zar. fol. 40. 1.  When he went sometime out of Chezib, one came to him, to ask him of a certain vow of his. He said to him, who went with him, Tell him, that we have drunk an Italian quart of wine. He saith to him, Well. He saith to him that asked, Go with us, until our Wine be allayed. When they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Ladder of the Tyrians, Rabban Gamaliel came down, and vails himself, and sitting resolved his vow. From this Example we learn these things, that a quart of wine makes one drunk, that the way allays wine, etc.  
Let this be marked by the way, that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quart of wine makes drunk: and let it be compared with what R. Chaia saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Id. Shabb. fol. 11. 1.  Four Pots (to be drunk by every one in their sacred Feasts) contain an Italian quart of wine: and judge how soberly they carried it in those feasts, if they mingled not much water with their wine.   

CHAP. LXVI. The Northern coast of Galilee. Amanah. The mountain of Snow.  
THIS Coast is described by Moses, Numb. XXXIV. 7. From the great Sea to mount Hor. From mount Hor to the entrance of Hamath, etc.  
Mount Hor in the Jewish Writers is Amanah; mention of which occurs, Cant. IU. 8. where R. Solomon thus, Amanah is a mount in the Northern Coast of the land of Israel, which in the Talmudical Language is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The mountainous place of Amanon. The same with mount Hor.  
In the Jerusalem Targum for mount Hor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mount Manus: but the Targum of Jonathan renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain Umanis.  

a Hieros'. Shevith, fol. 36 4. & Challah, fol. 60. 1.  What, say the Jerusalem Writers, is of the land of Israel, and what without the land? Whatsoever comes down from mount Amanah inwards, is of the land of Israel; whatsoever is without the mountainous place of Amanah, is without the land.  
And a little after; R. Justa Bar Shunem said, When the Israelites that return (from their Dispersion) shall have arrived at the mountainous places of Amana, they shall sing a song; which is proved from that, which is said (Cant. IU. 8.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He renders it, Thou shalt sing from the head of Amanah.  
There was also a River of the same name with the Mountain, of which the Targum in that place; 
b Targum in Cant. IU. 8.  They that live by the River Amanah, and they that live on the top of the mountain of Snow, that offer thee a Present. And the Aruch, which we have noted before, writes thus, 
c Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kirmion is a River in the way to Damascus, and is the same with Amana.  
The mountain of Snow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Paraphrasts and Talmudists is the same with Hermon. The Samaritane Interpreter upon Deut. IV. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the mountain of Snow, which is Hermon. And the Jerusalem Writers say, 
d Hieros'. Sanhedr. fol. 20. 4.  They built for the daughters of the Midianites little booths of hurdles from Beth-Jeshimon, unto the mountain of Snow, and placed women there selling cakes.  
The Jerusalem Targum upon Numb. XXXV. writes thus, The mountain of Snow at Caesarea (Phillippi.) See also Jonathan there.   

CHAP. LXVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pamias. Paneas, the spring of jordan.  
THE Maps assign a double spring of Jordan; but by what right it scarce appears: much▪ less does it appear, by what right they should call this Jor, and that Dan. There is indeed mention in Josephus of little Jordan and great Jordan. Hence, as it seems, was the first original of a double spring in the Maps, and of a double River at those first springs. For thus Josephus, 
a De bell. lib. 4. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are fountains (in Daphne) which send little Jordan, as it is called into the great. He treats, in the Text cited, of the lake Samochonitis, and saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That the fens of it are extended to the Country Daphne, which as it is otherwise pleasant, so it contains springs, from which issue little Jordan, etc.  
Riblah (that we may note this by the way) by the Targumists is rendered Daphne. They upon Numb. XXXIV. 11. for that which is in the Hebrew, and the Border shall go down to Riblah, render it, And the border shall go down to Daphne. See also Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daphne. But this certainly is not that Daphne, of which Josephus here speaks; which will sufficiently appear by those things that follow. But as to the thing before us.  
I. Both he, and the Talmudists, assign Panium or Paneas to be the spring of Jordan; nor do they name another.  

b Id. Antiq. lib. 15. cap. 13.  Near Panium, as they call it, saith he, is a most delightsom Cave in a Mountain, and under it the land hollowing itself into a huge Vale, full of standing waters. Over it a great Mountain hangs, and under the Cave rise the springs of the River Jordan.  
And again, 
c Id. the bell. lib. 1. cap. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By the springs of Jordan: now the place is called Panium.  
And elsewhere, 
d Ibid. lib. 3. cap. 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panium seems to be the fountain of Jordan: and more may be read there.  
The Talmudists writ thus, 
e Bab. Bava Bathra, fol. 74. 2  Rabh saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jordan riseth out of the Cave of Paneas: and so is the Tradition.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Id. Megill. fol. 6. 1.  R. Isaac saith, Leshem is Pamias. The Gloss is, Leshem is a City, which the Danites subdued. (Judg. XVIII. 29.) Pamias is a place, whence Jordan ariseth.  
And Pliny, 
g Plin. Nat. Hist. lib. 5. cap. 15.  The River of Jordan ariseth out of the Fountain Paneas.  
II. That fountain of Jordan was the so much famed fountain of little Jordan, as it is called. For so it is plainly collected from Josephus. Concerning the Danites invading Laish, or Leshem, which being subdued they called Dan, he speaks thus; 
h Joseph. Antiq. lib. 5. cap. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But they travailing a days journey through the great Plain of Sidon, not far from Mount Libanus, and the springs of lesser Jordan, observe the land to be good and fruitful, and show it unto their Tribe, who invading it with an army build the City Dan.  
In like manner speaking of Jeroboam, he saith these things; 
i Id. Ibid. lib. 8  He built two Temples for the Golden Calves, one in Bethel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The other in Dan, which is at the springs of little Jordan.  
You may certainly wonder, and be amazed, that the fountain of little Jordan should be so famed and known; and in the mean time the fountain of great Jordan to lie hid, not to be spoken of, and to be buried in eternal obscurity. What? Is the less worthy of so much fame; and the greater of none at all? Let us have liberty to speak freely what we think, with the leave of Chorographers.  
I. It does not appear, that any other River of Jordan flows into the lake Samochonitis, beside that, which ariseth from Paneas. In what Author will you find the least sign of such a River? But only that such a conjecture crept into the Maps, and into the minds of men, out of the before alleged words of Josephus, misconceived.  
II. We think therefore, that Jordan is called the Greater and the Less, not upon any account of two fountains, or two rivers different, and distant from one another; but upon account of the distinct greatness of the same River. Jordan rising out of Paneas was called little, until it flowed into the lake Samochonitis, but afterwards coming out of that lake, when it had obtained a great increase from that lake, it was thenceforth called Jordan the Greater. Samochonitis received little Jordan, and sent forth the Great. For since both that lake, and the Country adjacent was very fenny, as appears out of Josephus, the lake was not so much increased by Jordan flowing into it, as it increased Jordan flowing out of it. 
k Id. the bell●, lib. 3. cap. 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Moor and Fenny places possess the parts about the lake Samochonitis. The River therefore below Samochonitis seems to be called Jordan, above Samochonitis, little Jordan.  
Caesarea Philippi was built at Paneas, the fountain of Jordan: which let the Maps observe that they place it not too remote thence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Id. Antiq. lib. 18. cap 3. m Id. the bell. lib. 3. cap. 13▪  Philip built the City Caesarea in Paneas at the springs of Jordan. And also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. m Having finished Paneas he named it Caesarea.   

CHAP. LXVIII. What is to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia is reckoned the seventh among those Seas, that compass the land of Israel; which word hath a sound so near a kin to the word Pamias, by which name the Rabbins point out the fountains of Jordan, that the mention of that word cannot but excite the memory of this, yea almost persuade, that both design one and the same place: and that the Sea Apamia was nothing else, but some great collection of waters at the very springs of Jordan.  
This also might moreover be added, to strengthen that persuasion, that in both places, in the quotations cited in the Jerusalem Talmud, these words are added, The Sea of Apamia is the same with the Sea of Chamats, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diocletianus by the gathering together of the waters caused to be made. But now that Diocletianus, whosoever he was, (we prove elsewhere that he was the Emperor) lived sometime at Paneas; as is clear also from 
a Hieros'. Trumoth, fol. 46 2.  the same Talmud.  
But the thing is otherwise. Pamias and Apamia, were different places, and far distant from each other: one in the land of Israel, the other in the confines indeed of the land of Israel, but in Syria.  
Let this Tradition be marked. 
b Challah, cap. 4. hal. 11.  Ariston brought his first fruits from Apamia, and they were received: for they said, He that hath a possession in Syria, is as if he had it in the suburbs of Jerusalem. The Gloss is, Apamia is the name of a place in Syria.  
And these things do appear more clearly in the Targumists, to omit other Authors. The Samaritane Interpreter renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepham, Numb. XXXIV. 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apamia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain. (Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain. Note also in the word Bozor, 2 Pet. II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin.) Jonathan reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apamia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Shepham to Riblah, he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Apamia to Daphne.   

CHAP. LXIX. The Lake Samochonitis.  
IN the Holy Scriptures, it is the Water of Merom, Jos. XI. 5. In the Babylonian Talmudists, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sibbechean Sea. Hence is that, 
a Bab. Bava Bathra, fol. 74. 2  Jordan ariseth out of the Cave of Paneas, and flows into the Sibbechean Sea. In the Jerusalem Talmudists, sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Cobebo, as we have noted before, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Samaco; whence in other Languages it is Samochonitis.  

b Joseph. de bell. lib. 4. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lake Semechonitis is thirty furlongs in breadth, and sixty in length. The Fens of it are stretched out unto the Country Daphne; a Country, as it is otherwise pleasant, so containing fountains: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The scruple lies concerning the pointing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sentence and sense seems indeed to flow more smoothly, if you should render it thus, The springs which nourishing little Jordan, as it is called, send it out into the Great, under the Temple of the Golden Calf: but then a just doubt ariseth of the situation of that Temple. That clause therefore is rather to be referred to the foregoing, so that the sense may go thus, The springs, which nourishing little Jordan, as it is called, under the Temple of the Golden Calf, send it into the Great: and so you have the Temple of the Golden Calf at the springs of Jordan, and the place adjacent called Daphne, and the Marshes of Samochonitis reaching thither.  

c Hi● of. Shekalim, fol. 50. 1.  The Jerusalem Gemarists do thus explain those words of Ezekiel, Chap. XLVII. 8. These waters go forth into the East coast: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, into the Lake Samochonitis. And they shall go down into the Plain, that is, into the Sea of Tyberias. And they shall go out into the Sea, that is, into the dead Sea.  

d ●os. Antiq. lib. 5. cap. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City Hazor, saith Josephus, lies on the Lake Samachonitis. This City is the Metropolis of Canaan, that is, of that Northern Country, which is known by that name: which is called also Galilee of the Gentiles. Jabin the King of Hazor, and others fight with Joshua at the waters of Merom, that is, at the Lake Samochonitis, Jos. XI. 4. 
e Ibid. lib. 13. cap 9  And Jonathan in the same place, as it seems, with the Army of Demetrius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Plain of Asor, as the same Josephus writes. But in the book of the Maccabees it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The plain of Nasor, 1 Macc. XI. 67.   

CHAP. LXX. The lake of Gennesaret, or, the Sea of Galilee, and Tiberias.  
JORDAN 
a Joseph. de bell. lib. 3. cap. 35.  is measured at CXX furlongs from the lake of Samochonitis to that of Gennesaret. That lake in the Old Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Cinnereth, Numb. XXXIV. 11. etc. In the Targumists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Sea of Genesar, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Genesor, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ginosar: it is the same also in the Talmudists, but most frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Tiberiah. Both names are used by the Evangelists; The l●ke of Genesareth, Luk. V 1. The Sea of Tiberias, Joh. XXI. 1. And the Sea of Galilee, Joh. VI 1.  
The name Chinnereth passed into Genesar, in regard of the pleasantness of the Country, well filled with Gardens and Paradises: of which we shall speak afterwards.  
It is disputed by the Jerusalem Talmudists, why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinneroth occurs sometimes in the plural number, as Jos. XI. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The South of Cinneroth, and Jos. XII. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Cinneroth. 
b Jerus. Megill. fol. 70. 1.  Thence, say they, are there two Genesareths? Or there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but two Castles, as Beth-Jerach, and Sinnabris, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are Towers of the people of Chinnereth, but the sortification is destroyed, and fallen into the hands of the Gentiles: You see by the very sense of the place what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means. Perhaps it is the same with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aruch, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 
c Bab. Becoroth, fol. 55. 1.  Babylonian Writers. In whom the Glosser being interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Presidentships in the same Kingdom. The Gemara affords an Example in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Castles, between which is a bridge, under which notwithstanding is no water. And it yields an Example in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But we make no tarrying here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinnabri in the Talmudtsts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sennabris in Josephus, being distant from Tiberias thirty furlongs. For he tells us that Vespasian encamped thirty furlongs from Tiberias, 
d Joseph. de bell. lib. 3. cap. 31.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at a certain station, that might easily be seen by the Innovators, called Sennabris. H● speaks also of the Town 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ginnabri, not far distant certainly from this place. For describing the Country about Jordan, 
e Id. ibid. lib. 4 cap. 17.  he saith, that from both regions of it runs out a very long back of mountains (but distant some miles from the River:) on this side from the region of Scythopolis to the Dead Sea, on that side from Julius to Somorrha towards the Rock of Arabia: and that there lies a Plain between, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the great Plain, laying along from the Town Ginnabris to the lake Asphaltites.  
The same Josephus writes thus of the lake of Gennesaret. 
f Id. ibid. lib. 3 cap. 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lake Gennesar is so called from the adjacent Country, being forty furlongs in breadth, and moreover an hundred in length, it is both sweet, and excellent to drink.  
Pliny thus, 
g Plin. lib. 5. cap. 15.  Jordan upon the first fall of the Valleys pours itself into the Lake, which many call Genesar, sixteen miles long, and six miles broad.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Hieros'. Avod. Zar. fol. 42. 1.  The Sea of Tiberias is like the gliding waters. While the Masters produce these words, they discourse what is to be thought of those waters, where the unclean fish swim together with the clean, whether such waters are fit to boil food, or no: and it is answered, Flowing and gliding waters are fit, those that do not glide are not, and that the Lake of Gennesaret is to be numbered among gliding waters.  
The Jews believe, or feign, that this Lake is beloved by God above all the Lakes of the land of Canaan. 
i Midras' Tillin, fol. 4. 1.  Seven Seas, say they, have I created, saith God, and of them all, I have chosen none, but the Sea of Genesaret. Which words perhaps were invented for the praise of the University at Tiberias, that was contiguous to this Lake; but they are much more agreeable to truth, being applied to the very frequent resorts of our Saviour thither.   

CHAP. LXXI. Within what Tribe the Lake of Genesaret was.  
BY comparing the Maps with the Talmudie Writers, this question ariseth: for there is not one among them, as far as I know, which does not altogether define the Sea of Genesaret to be without the Tribe of Nephthali; but the Talmudists do most plainly place it within.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Bab. Bava Kama, fol. 81 2.  The Rabbins deliver. The Sea of Tiberias is the portion of Nephthali; yea, it takes a full line for the nets on the South side of it: as it is said, Possess the Sea and the South (Deut. XXXIII. 23.) The Gloss is, (Nephthali) had a full line in the dry land on the South coast, that he might draw out his nets. So also the Jerusalem writers; 
b Hieros'. Bathra, fol 15. 1.  They gave to Nephthali a full line on the South coast of the Sea, as it is said, Possess the Sea and the South. They are the words of Rabbi Josi of Galilee. So that Talmud, that was written at Tiberias: so R, Josi who was a Galilean.  
The words of Josephus which we cited before, are agreeable to these. 
c Jos. Antiq. lib. 5. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The Tribe of Zabulons portion was to the Sea of Genesaret stretched out also (in length) to Carmel and the Sea. On the South the land of Zabulon was bounded by that of Isachar, extending itself in breadth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Genesaret: touching only upon Genesaret, not comprehending Genesaret within it. So the same Josephus speaks in the place alleged, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the men of Nephthali took those parts that ran out Eastwardly unto the City of Damascus. It would be ridiculous if you should so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the City of Damascus, as to include Damascus within the land of Nephthali. The Maps are guilty of the like Soloecism, while they make Zabulon, which only came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the Lake of Gennesaret, to comprise all the Lake of Gennesaret within it. Look into Adrichomius, to say nothing of others, and compare these words of Josephus with him.  
Hither perhaps is that to be reduced, which hath not a little vexed Interpreters in Jos. cap. XIX. where Jordan is twice mentioned, in desining the limits of the Tribe of Nephthali; vers. 33. The outgoings of the border, hence, was to Jordan; and vers. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The going out from thence, that is, from the South border, was to Jordan in Judah towards the Sun rising.  
What hath the land of Nephthali to do with Jordan in Judah?  
I answer, Juda, that is, Judea, is here opposed to Galilee: Judah is not here spoken of as opposed to the other Tribes. Before ever the name of Samaria was risen, the name of Galilee was very well known, Jos. XX. 7. and so was the name of Judea: and at that time one might not improperly divide the whole land within Jordan, into Galilee and Judea: when as yet there was no such thing as the name of Samaria. The words alleged therefore come to this sense, as if it had been said, The North bounds of Naphthali went out Eastwardly to Jordan in Galilee: in like manner the South bounds went out Eastwardly to Jordan now running into Judea: that is, the Country without Galilee, which as yet was not called Samaria, but rather Judea.  
The bounds certainly of the land of Nephthali seem to touch Jordan on both sides, both on the North and the South; and so to contain the Sea of Genesaret within its bosom, according to that which is said by the Talmudists, before alleged, and those also men of Tiberias.  
While I am discoursing of Jordan, and this Lake, let me add this moreover concerning the boat of Jordan. 
d Hieros'. Shabb. fol. 7. 1.  R. Jacob bar Aidai saith, in the name of R. Jochanan, Let no man absent himself from Beth▪ Midrash, for this question was many a time propounded in Jabneh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The boat, or barge of Jordan, why is it unclean? Nor was there any, who could answer any thing to it; until R. Chaninah the son of Antigonus came, and expounded it in his City. The boat of Jordan is unclean, because they fill it with fruit, and sail with it down from the Sea unto the dry land, and from the dry land into the Sea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews themselves being interpreters, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A small vessel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little Ship. Josephus hath these words, 
e Jos. de bell. lib. 2. cap. 43.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Having gathered together all the boats in the Lake, they were found to be two hundred and thirty, and there were no more than four mariners in each.   

CHAP. LXXII. Tiberias.  
ALL the Jews declare almost with one consent, that this was a fortified City from ancient times, even from the days of Josua, and was the same with Rakkath, of which mention is made, Jos. XIX. 35.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Hieros'. Megill. fol. 70. 1.  Rakkath is Tiberias, say the Jerusalem Gemarists. And those of Babylon say the same, and that more largely. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Bab. Megill. fol. 5. 2. & 6. 1.  It is clear to us, that Rakkath is Tiberias. And when after a few lines, this of Rabbi Jochanan was objected, When I was a boy, I said a certain thing, concerning which I asked the Elders, and it was found as I said; namely, that Chammath is Tiberias, and Rakkath Zippor: it is thus at last concluded, Rabath said, Who is it, to whom it was said, that Rakkath is not Tiberias? For behold! when any dies here (in Babylon,) they lament him there (at Tiberias) after this manner: The Hearse of a famous man deceased in Sheshach (Babylon,) whose name also is of note in Rakkath, is borough hither: thus lament ye him. O ye lovers of Israel, O Citizens of Rakkath, come forth, and bewail the dead of Babylon. When the Soul of R. Zeira was at rest, thus one lamented him, The land of Babylon conceived and brought forth delights, the land of Israel nourished them. Rakkath said, Woe to itself because she lost the Vessels of her delights. Therefore saith Rabath, Chammath is the same with the warm baths of Gadar, and Rakkath is Tiberias.  
This City touched on the Sea, so that the Sea served on one side for a wall to it. Hence is that, in the place but now cited, Rabh Hezekiah read the book of Esther in Tiberias, on the fourteenth day (of the month Adar,) and also on the fifteenth day (see Esth. IX. 21. doubting whether it were compassed with walls from the days of Josua, or not. But who would doubt this of Tiberias? When it is written, And the sensed Cities, were Ziddim, Zer, Chammath, Rakkath, and Chinnereth. But it is clear to us, that Rakkath is Tiberias. The reason therefore, why he doubted, was this, because on one side it was enclosed by the Sea instead of a wall. But if it were so, why did he doubt? Because truly it was no wall. When the Tradition is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A City which hath a wall, but not fortified walls, the contiguous houses are for such walls. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Tiberias is excepted, which hath the Sea for a wall. So also R. Simeon Ben Jochai, in the Jerusalem Gemara just now alleged: Among the Cities fortified with walls Tiberias is excepted, as having the Sea for a wall.  
What fortune this City underwent under the name Rakkath, remains unknown. Herod the Tetrarch put the name of Tiberias upon it, and built the City for the sake and memory of Tiberius Cesar. The Etymology of which place while the Gemarists deduce elsewhere, namely either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tob reja, because it was fair to behold, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was Betiborah in the Navel or middle, etc. they seem rather to sport out of a luxuriant wit, than to be ignorant of the thing itself.   

CHAP. LXXIII. Of the situation of Tiberias.  
WHEN I read Pliny of the situation of this City, and compare some things, which are said by Josephus and the Talmudists, with him, I cannot but be at a stand, what to resolve upon here. Pliny thus of the situation of it: 
a Plin. Nat. Hist▪ lib. 5. cap. 15.  The lake (of Genesar) is compassed round with pleasant Towns: on the East Julias and Hippo, on the South Tarichea, by which name some call the lake also, on the West Tiberias, healthful for its warm waters.  
Consult the Maps, and you see Tiberias in them seated as it were in the middle shore of the Sea of Genesaret, equally distant almost from the utmost South and North coasts of that Sea. Which seems well indeed to agree with Pliny, but illy with Josephus and his Countrymen.  
I. Josephus asserts, that Hippo (in Perea, i. e. the Country on the other side Jordan) is distant from Tiberias only thirty furlongs. For speaking to one Justus a man of Tiberias, thus he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
b Joseph in his own life, p. 650  The native Country, O Justus, lying upon the Lake of Gennesaret, and distant from Hippo thirty furlongs, etc. The same Author asserts also (which we produced before) 
c Id. the bell. lib. 3. 35.  that the breadth of the Sea of Genesaret was forty furlongs. Therefore with what reason do the Maps place the whole Sea of Gennesaret between Tiberias and Hippo? Read those things in Josephus, look upon the Maps, and Judge.  
II. The same Josephus saith of the same Justus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
d Jos. in his own life, p. 628  Justus burned the Towns of those of Gadara and Hippo. And the Towns bordering upon Tiberias, and the land of the Scythopolitans, were laid waste. Note, how the Towns of those of Gadara and Hippo are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Towns bordering upon Tiberias; which certainly cannot consist together, if the whole Sea be between, which is so put by the Maps.  
III. Those things which we learn from the Talmudists concerning the situation of this place, cannot be produced, until we have first observed certain neighbouring places to Tiberias, from the situation of which, it will be more easy to judge of the situation of this.  
In the mean time, from these things, and what was said before, we assert thus much: that you must suppose Tiberias seated either at the very flowing in of Jordan into the lake of Gennesaret, namely on the North side of the lake, where the Maps place Capernaum (illy:) or at the flowing out of Jordan out of that lake, namely on the South side of the lake. But you cannot place it where Jordan flows in to it, because Josephus saith, Tiberias is not distant from Scythopolis above an CXX furlongs (that is fifteen miles;) but now the lake of Genesaret itself was an hundred furlongs in length, and Scythopolis was the utmost limits of Galilee Southward as we shown before.  
Therefore we are not afraid to conclude, that Tiberias was seated where Jordan flows out of the lake of Genesar, namely at the South shore of the lake; where Jordan receives itself again within its own channel. This will appear by those things that follow.  
We doubt therefore of the right pointing of Pliny. Certainly we are not satisfied about it; and others will be less satisfied about our alteration of it. But let me, with their good leave, propose this reading, Ab Oriente Juliade: & Hippo a Meridie. Tarichaea, quo nomine aliqui lacum appellant, ab Occidente. Tiberiade, aquis calidis salubri. On the East Julias, and Hippo on the South. Tarichea, by which name some call the lake, on the West. Tiberias, wholesome for its warm waters. Which reading is not different from Pliny's stile, and agrees well with the Jewish Writers: but we submit our judgement to the learned.   

CHAP. LXXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath. Ammaus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The warm Baths of Tiberias.  
CHammath and Rakkath are joined together, Jos. XIX. 35. For they were very neighbouring Cities: Rakkath is Tiberias, and Chammath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Town Ammaus, in Josephus.  
Of their neighbourhood the Jerusalem Talmudists writ thus. 
a Hieros'. Erubbin, fol. 23. 4.  The men of a great City may walk (on the Sabbath) through an whole small City (which was within a Sabbaths days journey:) but the Inhabitants of a small City walk not through an whole great City. And then follows. Formerly the men of Tiberias walked through all Chammath; but the men of Chammath passed not beyond the Arch: but now those of Chammath and those of Tiberias do make one City.  
And the Babylonian Talmudists. thus, 
b Bab. Megill. fol. 2. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Chammuth to Tiberias is a mile.  

c Ibid. fol 6. 1.  Chammath is Tiberias. And why is it called Chammath? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By reason of the Chammi, warm Baths of Tiberias.  
It is not seldom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Gadara, not only, because it was very near the Gadarene Country, for the channel of Jordan was only between, but because it was built, as it seems, on both the banks of Jordan, the two parts of the Town joining by a bridge.  

d Idem. ibid.  Rabbah said, Chammath is the same with the warm Baths of Gadara, and Rakkath is Tiberias.  

e Hieros'. Erubhin. fol. 23. 4.  It was lawful for the Gadarens, R. Judah Nasi permitting them, to go down into Chammath (on the Sabbath) and to return into Gadara: but the men of Chammath might not go up into Gadara.  
Behold! Tiberias so near to Chammath, that it was almost one City with it: and Chammath so near to the Country of Gadara, that thence it took the name of Chammath of Gadara.  

f Hieros'. Shabh. fol. 5. 4. & Trumoth, fol. 41. 1.  R. Samuel bar Nathan in the name of R. Chama bar Chaninah said, I and my Father went up to Chammath of Gadara, and they set before us small eggs.  

g Idem, Kiddush, fol. 64. 3.  R. Jonathan and R. Judah Nasi went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Chammath of Gadara.  

h Id. Avodab Zarah fol. 42. 1 & 45. 2.  R. Immai, and R. Judan Nasi (He was Grandson of R. Judah Nasi) went to Chammath of Gadara.  
Of the warm Baths of Tiberias the Talmudists speak much. Let these few things be collected out of them.  

i Id. Shabh. fol. 3. 1.  R. Josua ben Levi being sick, washed sometime in the warm Baths of Tiberias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaning on the shoulders of R. Chajia bar Ba.  

k Bab. Sanhedr. fol. 108. 1.  Three warm Baths remained from the waters of the Deluge. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whirl-pool of Gadara: that pool of Gadara, it may be, is that, which being drunk of, as 
l Strabo, lib. 16  Strabo relates, cattle lose their hair, horns and hoofs. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great fountain of Biram. Of Biram see Bab. Rosh hashanah, fol. 23. 2. the first line. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The warm Baths of Tiberias.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Hieros'. Shabh. fol. 6. 1.  They allowed them the waters of Meara and the warm Baths of Tiberias.  
So also Josephus. 
n Joseph. in his own life.  John (of Giscala) writ to me, praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I would permit him the use of the warm Baths, which are at Tiberias.  
And so Pliny before. Tiberiade aquis calidis Salubri. Tiberias healthful for its warm waters.   

CHAP. LXXV. Gadara. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THERE was a double Gadara. One at the shore of the Mediterranen Sea: that was first called Gezer, 1 King. IX. 15. In Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gazara. 
a Joseph. Antiq. lib. 13. cap. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simon destroyed the City Gazara, and Joppe, and Jamnia. And in the book of the Maccabees, 
b 1 Macc. 14. 34  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he fortified Joppe, which is on the Sea, and Gazara, which is on the borders of Azotus.  
At length, according to the idiom of the Syrian Dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain passed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth; and instead of Gazara, it was called Gadara. Hence Strabo after the mention of Jamnia, saith, 
c Strab. lib. 16 pag. mihi 878.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and there is Gadaris, than Azotus and Ascalon. And a little after, Philodemus the Epicurean was a Gadarene, and so was Meleager, and Menippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, surnamed the ridiculous student, and Theodorus the Rhetorician, etc.  
But the other Gadara, which we seek, was in Perea, and was the Metropolis of Perea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being come into the parts of Gadara, the strong Metropolis of Perea. They are the words of 
d Jos. de bell. lib. 4. cap. 26.  Josephus.  
It was sixty furlongs distant from Tiberias, 
e Id. in his own life, p. 650.  by the measure of the same Author.  

f Plin. lib. 5. cap. 18.  Gaddara, the River Hieramiace (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarmoc, of which before) flowing by it, and now called Hippodion. Some reckon it among the Cities of the Country of Decapolis.  
Another City, also Gergesa by name, was so near it, that that which in Mark is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Country of the Gadarens, Chap. V 1. in Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Country of the Gergesens, Chap. VIII. 28. Which, whether it took its name from the Girgashites, the posterity of Canaan, or from the clayish nature of the soil, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gargishta, signifying Clay 
* Clay. ,) we leave to the more learned to be decided. The Chaldee certainly renders that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thick dirt, which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the clay ground, 1 King VII. 46.  
The Jerusalem Writers say, that 
g Hieros'. Sheviith, fol. 36. 3.  the Girgashites, when Josua came, and proclaimed, He that will go out hence, let him go, betook themselves into Africa.   

CHAP. LXXVI. Magdala.  
NOT far from Tiberias and Chammath was Magdala. You may learn their neighbourhood hence.  

a Hieros'. Maasa●oth, fol. 50. 3  If a man have too floors, one in Magdala, and another in Tiberias, he may remove his fruits from that in Magdala, to be eaten in that of Tiberias.  

b Id. Sheviith, fol. 38. 4.  R. Simeon ben Jochai, by reason of certain Shambles in the streets of Tiberias, was forced to purify that place. And whosoever travailed by Magdala, might hear the voice of a Scribe, saying, Behold! Bar Jochai purifies Tiberias.  

c Id. Erubhin, fol: 23. 4.  A certain old shepherd came, and said before Rabbi, I remember the men of Magdala going up to Chammath, and walking through all Chammath (on the Sabbath,) and coming as far as the outmost street, as far as the bridge. Therefore Rabbi permitted the men of Magdala to go into Chammath, and to go through all Chammath, and to proceed as far as the furthermost street, as far as the bridge.  

d Joseph. in his own life.  Josephus hath these words of Magdala; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. King Agrippa sends forces and a Captain into Magdala ●● self to destroy the Garrison. We meet with frequent mention of the Rabbins, or Scholars of Magdala.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Hieros'. Beracoth, fol. 13. 1. & Taanith, fol. 6●. 1.  R. Judan of Magdala.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Bab. Joma, fol. 81 2.  R. Isaac of Magdala.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Hieros'. Megill. fol 73. 4.  R. Gorion saith, The men of Magdala asked R. Simeon ben Lachish, etc.  
It is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Rab. Taanith, fol. 20. 1.  Magdala of Gadara, because it was beyond Jordan.   

CHAP. LXXVII. Hippo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susitha.  
YOU may suppose upon good grounds, that Hippo is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susitha in the Talmudists, from the very signification of the word. Inquire. Of it there is this mention.  

a Hieros'. Sheviith, fol. 36. 3  R. Josua ben Levi saith, It is written, And Jephtah fled from the face of his brethren, and dwelled in the land of Tobh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Susitha. If you would render it in Greek, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hippene.  
This City was replenished with Gentiles, but not a few Jews mixed with them. Hence is that, 
b Id. Rosh Hashanah, fol. 54. 4  If two witnesses come out of a City, the major part whereof consists of Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Susitha, etc. And after a few lines, R. Immai circumcised from the testimony of women, who said the Sun was upon Susitha. For it was not lawful to circumcise, but in the day time.  

c Joseph. in his own life, pag. mihi 650.  Hippo was distant from Tiberias thirty furlongs only.   

CHAP. LXXVIII. Some other Towns near Tiberias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Meon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Chittaia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paltathah.  
AMong the Towns neighbouring upon Tiberias, Tarichee is especially commemorated in Josephus, 
a Joseph. in his own life, p. 637  a City thirty furlongs distant from Tiberias: you will find in him the history and mention of it very frequent.  
In the Talmudists we meet with other names also.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Meon. 
b Hieros'. Bava Mezia, fol. 11. 2  The men of Tiberias, who went up to Beth-Meon to be hired for workmen, were hired according to the custom of Beth-Meon: the men of Beth-Meon, who went down to Tiberias to be hired, were hired according to the custom of Tiberias.  
This place is also called, as it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Mein. 
c Id. Sotah, fol. 17. 1.  In the place noted in the margin, they are treating of the Town Timnath: of which it is said, that Samson went up to Timnath, and elsewhere, that the Father in Law of Samson went down to Timnath: so that there was both a going up, and a going down thither. R. Aibu bar Nigri at last concludes, and saith, It is like to Beth-Mein, by which you go down from Paltathah; but by which you go up from Tiberias.  
In Josephus, 
d In his own life, p. 629.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Bethmaus (Beth-Meon) is distant from Tiberias four furlongs. The Maps place it too remote from thence.  
II. There was also a place not far from Tiberias, or Magdala, whose name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Chittaia. Which we may guests at from this story. 
e Hieros'. Horaioth, fol. 47. 1.  R. Simeon ben Lachish said thus, They whip a Prince, that offends, in the Sessions of the three men. R. Judah Nasi hearing these words was angry, and sent to apprehend him. But he fled without Magdala: but some say, Without Caphar-Chittaia. 
f Id. Megill. fol. 70. 1.  Ziddim (Jos. XIX. 35.) is Caphar Chittaia. Zer is neighbour to it.   

CHAP. LXXIX. The Country of Gennesaret.  
JOsephus thus describes it: 
a Joseph. de bell. lib. 3. cap. 35.  By the lake Gennesar is a Country extended of the same name, of a wonderful nature, and pleasantness. For such is the fruitfulness of it, that it denies no plant, etc. The temper of the air suits itself with different fruits: so that here grow Nuts, a more winter fruit; there Palms, which are nourished with heat, and near them Figs and Olives, which require a more moderate air, etc.  
The Talmudists speak like things of the fertility and pleasure of this place.  

b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Rabbins say, Why is it called Genesar? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the Gardens of Princes. Those are the great Men, who have Gardens in that place. And it was of the lot of Nephthali (they are the words of the Author of Aruch) as it is said, And a thousand Princes were of Nephthali.  
The fruits of Gennesaret are mentioned, as being of great fame. 
c Bab. Pesach. fol. 8. 2.  Wherefore (say they) are there not of the fruits of Gennesaret at Jerusalem? The reason is, that they who came to the Feasts should not say, We had not come, but to eat the fruits of Gennesaret.  

d Id. Beracoth, fol. 44. 1.  And elsewhere, where it is disputed, what is the more noble part of food, something seasoned with salt, or a morsel, and it is concluded, that that which is seasoned is to be preferred, and that thanks is to be given upon it; the mention of the fruits of Gennesaret is brought in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are preferred also before a morsel.  
Hereupon there is mention of the Tent of Gennesaret, 
e Maasaroth, cap. 3. hal. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, as the Gloss speaks, When Genosar, which is also called Cinneveth, abounded with noble Gardens, they made certain shady bowers, or small Tents, for that time, wherein they gathered the fruits.  

f Joseph. in the place before.  The length of this most fruitful soil, lying along the Sea shore, was but thirty furlongs, and the breadth twenty.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Aruch. in the place before.  And Expositors say, (they are the words of the Aruch,) that there is a place near to Tiberias, in which are Gardens and Paradices. Let that be noted, There is a place near to Tiberias.   

CHAP. LXXX. Capernaum.  
FROM the things last spoken, we gather no trifling conjecture concerning the situation of the Town of Capernaum.  
Josephus relates, that the Country of Gennesar, which we have described, was watered 
a De bello, lib. 3 cap. 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ with a spring of excellent water▪ the people thereabouts call it Capernaum. From that either the City hath its name, or rather that hath its name from the City; and the City from the pleasantness of the place. The Evangelists compared together do make it clear, that this City was seated in the land of Genesaret. For when it is said by Matthew and Mark, that Christ sailing over from the desert of Bethsaida arrived at the Country of Genesareth, Matth. XIV. 34. Mark VI 53. it is manifest from John, that he arrived at Capernaum, Joh. VI 22, 24, 25. When therefore that most pleasant Country laid near Tiberias, and that Capernaum was in that Country, we must necessarily suppose, that it was not very remote from Tiberias.  
It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Upon the Sea coasts, in the borders of Zabulon and Nepthali, Matth. IU. 13. Not that it was the bounds of each, but because it was within the borders of Zabulon and Nephthali, they being put in opposition to the other parts of Galilee. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the borders of Tyre and Sidon, Mark VII. 24. denote not that very centre, where the territories of Tyre are parted from those of Sidon; but the bounds of Tyre and Sidon, as distinguished from the bounds of Galilee. Nevertheless neither was this City far distant from the very limits, where the bounds of Zabulon and Nephthali did touch upon one another, namely, near the South coast of the Sea of Gennesaret, which we observed before.  
We suppose Capernaum seated between Tiberias and Tarichee. Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cepharnome in 
b Jos. in his own life, p. 654  Josephus be the same with this we do inquire.   

CHAP. LXXXI. Some history of Tiberias: The jerusalem Talmud was written there. And when.  
TIBERIAS 
a Joseph. Antiq. lib. 18. cap. 3.  was built by Herod the Tetrarch in honour of Tiberius: and that in a common burying place, or in a place where many Sepulchers had been. Hence it was, that the Founder was fain to use all manner of persuasion, enticements and liberality, to invite inhabitants. The very delightful situation of the place seemed to put him on to wrestle with such a difficulty, and inconvenience, rather than not to enjoy so pleasant a soil and seat. For on this side the Sea washing upon it, on that side within a little way Jordan gliding by it, on the other side the hot Baths of Chammath, and on another the most fruitful Country Gennesaret adjacent, did every way begirt this City, when it was built, with pleasure and delight.  
It did every day increase in splendour, and became at last the chief City, not only of Galilee, but of the whole land of Israel. It obtained this honour, by reason of the University translated thither by Rabbi Judah, and there continued for many ages. It was ennobled by 
b Bab. Berac. fol. 30. 2.  thirteen Synagogues: among which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Hieros' Kilaim, fol. 32. 3.  The ancient Serongian Synagogue was one. It was famous also for the Sanhedrin sitting there, for the Talmudic Mishna, perhaps collected here by R. Judah, and for the Jerusalem Talmud, written there for certain. That very Volume does openly speak the place where it was published: in which the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hither, do most plainly design Tiberias, almost in infinite places. But there is a greater controversy about the time: it is agreed upon by very many learned Men, that this Talmud was written about the year of Christ CCXXX. which I do indeed wonder at, when the mention of the Emperor Diocletian, unless I am very much mistaken, does occur in it. Let us note the places.  

d Beracoth, fol. 6. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the King Docletinus came hither (to Tiberias,) they saw R. Chaija bar Abba climbing a Sepulchre to see him. This story is repeated in 
e Naz. fol. 56. 1  Nazir, and he is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doclinus, by an error, as it seems, of the Coppiers.  

f Kilaim, fol. 32. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicletinus gathered the Rivers together, and made the Sea of Apamia. And this story is recited in 
g Chetubh. fol. 35 2.  Chetubboth, and there he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Docletianus.  

h Joma, fol. 41. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Docletinus had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fine gold, even to the weight of a Gordian penny.  

i Shevuoth, fol. 34 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Docletianus came thither, he came with an hundred and twenty myriads.  

k Trumoth, fol. 46. 2, 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The boys of R. Judah the Prince bruised Diclot the keeper of hogs with blows. That King at length escaped, and coming to Paneas, sent for the Rabbins, etc. He said to them, Therefore, because your Creator worketh miracles for you, you contemn my Government. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom they said, we contemned Diclot the hogheard, we contemned not Diocletianus the King. Hence arose a suspicion among some learned Men, that this was not to be understood of Diocletian the Emperor, but of some little King. I know not whom, of a very beggarly original: of which opinion I also was sometime, until at last I met with something, that put the thing past all doubt.  
That you find in 
l Avod. Zar. fol. 39 4.  Avodah Zarah. There enquiry is made by one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What of the Mart of Tsur? There is this Inscription there▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Diocletianus the King built this Mart of Tsur (or Tyre) to the fortune of my Brother Herculius eighty days. The very sound persuades to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herculius, and the agreeableness of the Roman History, from which every one knows, how near a kin there was between Diocletian, and Maximian Herculius.  

m Of the life of Constant. lib. 1. cap. 13.  Eusebius mentions the travailing of Diocletian through Palestine; and all the Roman Historians speak of his sordid and mean birth; which agree very well with the things, that are related by the Talmudists.  
These are all the places, unless I am much mistaken, where this name occurs in this Talmud, one only excepted, which I have reserved for this place, that after we have discovered by these quotations, that this was Diocletian the Emperor, some years after him might be computed. That place is in Sheviith, 
n Shev. fol. 38. 4  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diocletianus afflicted the men of Paneas: they said therefore to him, We will departed hence: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain Sophist said to him, Either they will not departed, or, if they do, they will return again: but if you would have an Experiment of it, let two young Goats be brought hither, and let them be sent to some place afar off, and they will at last come back to their place. He did so: for the Goats were brought; whose horns he gilded, and sent them into Africa: and they after thirty years returned to their own place. Consider that thirty years passed from this action of Diocletian, which if you compute even from his first year, and suppose that this story was writ in the last year of those thirty, you come as far as the ninth or tenth year of Constantine.  
Mention also of King Sapor occurs, if I do not fail of the true reading. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Nedarim, fol. 37 4.  A Serpent under Sapor the King devoured Camels. Yea, I have I know not what suspicion, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulianus the King, of whom there is mention in that very same place, does denote Julianus the Emperor. When Lulianus the King, say they, came thither, an hundred and twenty myriads accompanied him. But enough of this.  
There are some, who believe the Holy Bible was pointed by the wise men of Tiberias. I do not wonder at the Impudence of the Jews, who invented the story; but I wonder at the credulity of Christians who applaud it. Recollect, I beseech you, the names of the Rabbins of Tiberias, from the first situation of the University there to the time that it expired: and what at length do you find, but a kind of men mad with Pharisaim, bewitching with Traditions and bewitched, blind, guileful, doting, they must pardon me, if I say, Magical and monstrous? Men, how unfit, how unable, how foolish, for the undertaking so divine a work! Read over the Jerusalem Talmud, and see there, how R. Judah, R. Chaninah, R. Judan, R. Hoshaia, R. Chaija Rubba, R. Chaija bar Basilius, R. Jochanan, R. Jonathan, and the rest of the grand Doctors among the Rabbins of Tiberias, behave themselves, how earnestly they do nothing, how childishly they handle serious matters, how much of sophistry, froth, poison, smoke, nothing at all, there is in their Disputes! And if you can believe the Bible was pointed in such a School, believe also all that the Talmudists write. The pointing of the Bible savours of the work of the Holy Spirit, not the work of lost, blinded, besotted men.  
R. Juda, who first removed the University to Tiberias, sat also in Zippor for many years, and there died: so that in both places were very famous Schools. He composed and digested the Mishnaioth into one volume. For when he saw the Captivity was prolonged (they are the words of Tsemach David, translated by Vorstius) and the Scholars to become faint hearted, and the strength of Wisdom and the Cabala to fail, and the Oral Law to be much diminished, he gathered, and scraped up together all the Decrees, Statutes, and say of the wise Men; of which he wrote every one apart, which the house of the Sanhedrin had taught, etc. And he disposed it into six classes; which are Zeraim, Moed, Nezikin, Nashim, Kedoshim, Tahoroth. And a little after, All the Israelites ratified the Body of the Mishnaioth, and obliged themselves to it: and in it, during the life of Rabbi, his two sons, Rabban Gamaliel, and R. Simeon, employed themselves, in the School of the land of Israel: and R. Chaija, R. Oshaia, R. Chanina, and R. John, and their companions. And in the School of Babylon, Rabh and Samuel exercised themselves in it, etc.  
Therefore it is worthy of examination, whence those differences should arise between the Jerusalem Mishna, and the Babylonian, differences in words without number, in things in great number, which he that compares them will meet with every where. You have a remarkable example in the very 
p Beracoth, cap. 1. hal. 4.  entrance of the Jerusalem Mishna, where the story of R. Tarphons' danger among thiefs is wanting, which is in that of Babylon.  
Whether R. Judah composed that System in Tyberias, or in Zippor, we are not solicitous to inquire: he sat in both, and enriched both with famed Schools, and Tiberias was the more eminent. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Glossa in Bab. Sanhedr. fol. 32  The University of Tiberias was greater than that of Zippor.   

CHAP. LXXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
a Joseph. de bell. lib. 3. cap 3.  Sippor is the greatest City of Galilee, and built in a very strong place.  

b Bab. M●gill. fol. 6. 1.  Kitron (Judg. 1. 29, 30.) is Sippor: and why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor? Because it is seated upon a mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sippor, a bird.  

c Hieros'. Biccurim, fol. 64. 2. Bab. Megill. in the place above.  Sixteen miles on all sides from Sippor was a land flowing with Milk and honey.  
This City is noted in Josephus for its warlike affairs, but most noted in the Talmudists for the University fixed there, and for the Learning, which Rabbi Judah the Holy brought hither, as we have said before. 
d Hieros'. Kilaim, fol. 32. 2.  He sat in this place seventeen years, and used most frequently to say this of himself, Jacob lived in Egypt seventeen years, and Judah lived in Zippor seventeen years.  

e Juchasin, fol. 2. 2.  He sat also in Bethshaarim, as also in Tiberias, but he ended his life in Zippor. There is this story of his death, 
f Hieros'. in the place before.  The men of Sippor said, Whosoever shall tell us, that Rabbi is dead, we will kill him. Bar Kaphra, having his head vailed, looked upon them and said, Holy Men, and Angels both took hold of the Tables of the Covenant, and the hand of the Angels prevailed, and they snatched away the Tables. They said to him, Is Rabbi dead? He said, Ye have said. They rend their garments after that manner, that the Voice of the renting came as far as Papath, that is the space of three miles. R. Nachman in the name of R. Mena said, Miracles were done on that day. When all Cities were gathered together to lament him, and that on the Eve of the Sabbath, the day did not waste, until every one was gone home, had filled a bottle with water, and had lighted up a Sabbath candle. The Bath Kol pronounced blessedness upon those that lamented him, excepting only one; who knowing himself excepted, threw himself headlong from the Roof, and died.  

g Gloss. in Bab. Sanhedr. fol 47 1.  R. Judah died in Zippor, but his burial was in Bethshaarim; dying he gave in command to his son, When ye carry me to my burial, do not lament me in the small Cities, through which ye shall pass, but in the great, etc. What say you to this, R. Benjamin? In you it is, 
h R. Benjam. ●n Itinerar.  His Sepulchre is in Zippor in the mountain, as also the Sepulchre of R. Chaija, and Jonah the Prophet, etc. Do you make up the controversy with your kinsmen now cited.  
There were many Synagogues in Zippor. In the story but now alleged concerning the death and burial of R. Judah, mention is made of eighteen Synagogues that bewailed him; but whether all these were Synagogues of Zippor, or of other places, it is questioned not without cause.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Hieros'. Berac. fol. 6. 1. & Nazir, fol. 56. 1.  The Synagogue of Gophna was certainly in Zippor. There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Id. Berac. fol. 9 1. & Shab. fol. 8. 1.  The Synagogue of Babylon in Zippor. There are also many names of famous Doctors there.  

l Id. Shekalim, fol 46 1.  R. Honna Rabath.  

m Id. Niddah, fol. 50. 2.  R. Abudina, of Zippor.  

n Bab. Sanhedr. fol. 91. 1.  R. Bar Kaphra in Zippor.  
R. Chaninah of Zippor. 
o Hieros'. Maasar Sheni, fol. 55. 4 Schab. fol. 9 2. Trumoth, fol. 45 3. etc.  The mention of whom is most frequent above others.  

p Bava Mizia, cap. 8. hal. 8.  A controversy risen at Zippor was determined before R. Simeon ben Gamaliel, and R. Jose.  
Among many stories acted on this stage, which might be produced, we shall offer these only.  

q Hieros'. Jevamoth, fol. 15. 3. & Sotah, fol. 23. 3.  An Inquisition was sometime made after the men of Zippor: they therefore, that they might not be known, clapped patches upon their noses, but at last they were discovered, etc.  

r Bab. Joma, fol. 11. 1.  One in the upper street of Zippor, taking care about the scripts of paper fixed to the door posts, was punished a thousand zuzees. These words argue some persecution stirred up in that City against the Jews.  

s Hieros'. Trumoth, fol. 45. 3.  A certain Butcher of Zippor sold the Jews flesh that was forbidden, namely dead carcases, and that which was torn. On one Sabbath Eve, after he had been drinking Wine, going up into the roof, he fell down thence and died. The Dogs came and licked his blood. R. Chaninah being asked, Whether they should drive away the Dogs? By no means, said he, for they eat of their own.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Id. Horasoth, fol. 48. 3.  Councillors and Pagans in Zippor are mentioned.  
And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Id. Nedarim, fol. 38. 4.  The sons of Ketzirah, or the Harvest, of Zippor.  
Zippor was distant from Tiberias, as R. Benjamin tells us in his Itinerary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Twenty miles.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zipporin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain is once writ in the Jerusalem Talmud, one would suspect it to be this City: 
x Hieros'. Avod. Zarah, fol. 41. 2  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When R. Akiba went to Zippor, they came to him, and asked, Are the Jugs of the Gentiles clean? A story worthy of consideration; if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zipporin, denote ours, was R. Akibah in Zippor? He died almost forty years, before the University was translated thither. But Schools haply were there before an University.  
In the Talmud, the story of 
y, f. 38. 4. Megill. f. 72. 1.  Ben Elam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zippor (once it is written 
z Horaioth, fol. 47. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zippor) is thrice repeated, who, when the High Priest, by reason of some uncleanness contracted on the day of Expiation, could not perform the Office of that day, he went in, and officiated.   

CHAP. LXXXIII. Some places bordering upon Zippor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeshanah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketsarah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shihin.  
I. IN 
a Kiddushin, cap. 4. hal. 5.  the place noted in the margin discourse is had of the legitimate Mothers of the Priests: among other things it is said, Let no further enquiry be made, If his Father be enroled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Catalogue of Jeshanah of Zippor. The Gloss is, There was a neighbour City to Zippor, whose name was Jeshanah; and it was customary to enrol them, who were fit to judge, etc. So that this Jeshanah seems to be so near to Zippor, that the Records of Zippor were laid up there.  
II. 
b Erachin, cap. 9 hal. 6.  Towns fortified from the days of Joshua. Old Ketsarah, which belongs to Zippor; and Chakrah, which belongs to Gush; Calab; and Jodaphath the old, (Jotopata,) and Gamala, etc. The Gloss is, Ketsarah is the name of a little City without Zippor. Perhaps that which we cited above relates to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sons of Ketzirah, (or the Harvest,) of Sippor.  
III. 
a Hieros'. Neda●im, fol. 38.  Sometimes a Fire happened in the Court of Josi ben Simai in Shihin, and the Inhabitants of Ketsarah, which belongs to Tsippor, came down, to quench it; but he permitted them not, saying, Let the Exactor exact his Debt. Presently a cloud gathered together above the fire, and reins fell, and put it out. The Sabbath being finished, he sent money to every one of them.  

d Joseph. in his own life, p. 653  Josephus mentions also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Garisimes, distant twenty furlongs from Zippor. In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Id. the bell. lib. 2. cap. 37.  Asamon, a mountain in the middle of Ga●ilee, which lies over against Sippor.   

CHAP. LXXXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Usha.  
THE 
a Bab. Rosh hashanab, f. 31. 2 & Juchas. fol. 21. 2.  Sanhedrin went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jabne to Usha, and from Usha to Shepharaam. The Gloss is, to Jabne, in the days of Rabban Jochanan (Ben Zaccai;) to Usha in the days of Rabban Gamaliel: but they went back from Usha to Jabne: but in the days of Rabban Simeon they returned.  
We do not apprehend the reason, why Rabban Gamaliel went thither; whatsoever it were, either some disturbance raised by the Romans, or indignation that R. Eleazar ben Azariah should be Precedent with him, or some other reason, certainly the abode there was but small, either Gamaliel himself returning to Jabne after some time, or R. Akiba, who succeeded in his chair.  
But after the War of Hadrian, and the death of R. Akibah in that War, when Judea was now in disturbance by the Romans, Rabban Simeon, the son of Gamaliel, succeeding in the Presidentship after Akibah, went with the Sanhedrin from Jafne to Usha, nor was there ever after any return to Jafne.  
The Talmudists remember us of very many things transacted at Usha. 
b Hieros'. Sheviith, fol. 39 2  When they intercalated the year in Usha, the first day, R. Ishmael, the son of R. Jochanan ben Brucha stood forth, and said according to the words of R. Jochanan ben Nuri. Rabban Simeon ben Gamaliel said, We were not wont to do so in Jafne. On the second day, Ananias, the son of Josi the Galilean, said according to the words of R. Akibah. R. Simeon ben Gamaliel said, so we were wont to do in Jafne. This story is repeated in 
c Rosh hash. fol. 58. 3. & 59 3.  Rosh hashanah, and 
d Nedar. fol. 40. 1.  Nedarim.  

e Hieros'. Ch●tubh. fol. 28. 4. See also Peah, fol. 15. 2.  In Usha it was decreed, that a man should nourish his little children; that if a man make over his goods to his children, he and his wife be maintained out of them, etc.  

f Bab. Shab●. fol. 15. 2.  It was determined also in Usha concerning the burning the Truma in some doubtful cases: of which see the place quoted.  
But that we be not more tedious, let this story be for a conclusion. 
g Id. Sanbedr. fol. 14. 1.  The wicked Kingdom (of Rome) did sometime decree a persecution against Israel: namely, that every one, preferring any to be an Elder, should be killed, and that every one, that was preferred, should be killed, and that the City, in which any is preferred to Eldership, should be laid waste, and that the borders, within which any such promotion is made, should be rooted out. What did Baba been Judah do? He went out, and sat between two great Mountains, and between two great Cities, and between two Sabbath bounds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between Usha and Shapharaam, and ordained five Elders, namely R. Meir, R. Judah, R. Simeon, R. Josi, and R. Eliezar ben Simeon. Rabh Oia added also R. Nehemiah. When this came to be known to their enemies, he said to his Scholars, fly, O my sons: they said to him, Rabbi, What will you do? He said to them, Behold, I am cast before them as a stone, which hath no movers. They say, That they departed not thence, until they had fastened three hundred iron darts into him, and had made him like a sieve.   

CHAP. LXXXV. Arbel. Shezor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola the upper.  
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Arbel 
a Joseph. Antiq. lib. 12. cap. 18.  City of Galilee. There is mention of it in Host X. 14. But there are Authors which do very differently interpret that place, viz. The Chaldee Paraphrast, R. Solomon, Chimchi; Consult them.  

b Juchas, fol. 65. 1.  It was between Zippor and Tiberias.  

c Avoth, cap. 1. hall 6.  Hence Nittai the Arbelite, who was Precedent with Josua ben Perahiah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Hieros'. Taanith, fol. 69. 2.  The valley of Arbel is mentioned by the Talmudists. So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Hieros'. Peah, fol. 20. 2  The Arbelite Bushel.  

f Juchas. f. 68 1  Near Zephath in upper Galilee was a Town, named Shezor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence was Simeon Shezori: there he was buried. There is the memory also of R. Ishmael Shezorei, who perhaps was his brother.  
In that Scheme, which we exhibited in the beginning of this work, out of the Jerusalem Gemarists, delineating the limits of the land under the second Temple, among other names of places you observe the mention of a place, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper Tarnegola, or, Cock, etc. I render it Geber, or Gabara the upper, which is above Caesarea. Why I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola by Geber, those that are versed in the Talmudic Writings will easily perceive; for in them A Cock is indifferently called in the Chaldee Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola, and by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geber. Nor is there an example wanting of this our rendering. For the Targum of Jonathan in Numb. XXXIII. 35, 36. renders Ezion Geber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cerac Tarnegola, The City of the Cock. And he mentions this very place, which we are now upon, Numb. XXXIV. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola at Caesarea. And the Targum of Jerusalem there, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tornegola of Cesarion. Now that Caesarea, which they mean, is Caesarea Philippi, which is at the Fountain of Jordan: and that Gabara is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gabara the upper, for distinction sake, from other Cities of the same name. Josephus calleth 
g In his own life, p. 634. & 640  Tiberias, Sipphor, and Gabara, the three greatest Cities of Galilee. He mentions also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
h Ibid. p 642  Gabaroth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
i Ibid. p. 628.  Gabaraganeus, which are reckoned with the Gadarens, and Tyrians by him.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Hieros'. D●mai, 22. 4.  From Gabara of Caesarea, and downwards, is as the land of Israel, in respect of the Demai, or, tithing.   

CHAP. LXXXVI. The difference of some customs of the Galileans from those of judea.  
IT is not impertinently questioned, with what Inhabitants Galilea and Perea were first planted after the return out of Babylon, when you scarce find any mention of them in the Books of Ezra, and Nehemiah, but of those only who inhabited. Judea, and the land of Benjamin. But whosoever they were, whether pure Israelites, or those that were more mixed, or some of the ten Tribes, it is certain, those that inhabited Galilee differed much from those that dwelled in Judea, in certain rites, and not a little in the Dialect of their speech.  
The Jewish Pandects observe a various difference between them: out of which we produce these few instances, instead of more.  

a Hieros'. C●etubh. fol. 29. 2.  In the place noted in the Margin, it is discoursed concerning the form and manner of writing the Donation of the marriage dowry. So and so, say they, the people of Jerusalem writ, and the Galileans writ as those of Jerusalem: but the Inhabitants of Judea something varied, etc. Where the Gemarists thus, The Galileans care was of reputation, not of money; the Inhabitants of Judea their care was of money, not of reputation, etc.  

b P●sachin, cap. 4. hal. 5.  The wise Men say, In Judea they did servile works on the Passover Eves, until noon; in Galilee not at all.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c N●darim, cap. 2. hal. 3.  The wise Men say, That the Trumah taken generally is ●ound in Judea, in Galilee is loosed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Galileans know not the Trumah of the Temple chamber. The sense of the Tradition is this, When any one pronounced a Vow in general terms, for example, saying thus, Let this be to me as the Trumah, not naming what kind of Trumah, a Galilean so speaking was loosed from his vow, because he by reason of the distance of the place (as the Gloss tells us) knew not the Trumah of the holy Treasury: but he that inhabited Judea, and spoke thus, was bound by his vow.  
And in the same Text is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any vows generally by curses, he is loosed in Judea; he is bound in Galilee, because the Galileans do not know the curses of the Priests. Where the Gloss is this, There were no Priests among the Galileans: therefore when they cursed, they cursed to none but to God. And the Gemara of Jerusalem thus, Because they were fastened to the curse of Achan, it is said, that they are bound: but in Judea, because they are not fastened to the curse of Achan, it is said, that they are loosed.  

d Tos●phta ad Chetubb. cap. 1.  Rabbi Judah saith, In Judea they made inquiry concerning the bridegroom, and bride three days before the wedding: but in Galilee they did not so. In Judea they allowed the bridegroom and bride private company one hour before the wedding; but they did not so in Galilee. It was a custom in Judea, that the married persons should have two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends, one of the family of the bridegroom, and the other of the family of the bride: but it was not so in Galilee. In Judea those friends slept in the same place, where the bridegroom and bride slept: but in Galilee it was not so, etc.   

CHAP. LXXXVII. The Dialect of the Galileans, differing from the jewish.  
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Surely thou also art one of them, for thy speech bewrayeth thee, Matth. XXVI. 73. Let these passages, which are delivered by the Masters, be instead of a Comment.  

a Bab. Er●bhin, fol 5. 5.  To the men of Judea, who were exact in their Language, their Law is established in their hands. To the men of Galilee, who were not exact in their Language, their Law is not established in their hands. The Gloss is, They (the men of Judea) were exact in their Language: so that their speech was pure, not corrupt.  
To the men of Judea, who are exact about their Language, and appoint to themselves certain signs, their Law is established in their hands: to the men of Galilee who are not exact about their Language, nor appoint to themselves signs, their Law is not established in their hands. The Gloss is, They were exact about their Language, namely, in rendering the same words, which they had heard from their Masters. And because they were taught orally, by hearing after hearing, they appointed to themselves from them sign after sign. And because they were exact about their Language, they knew how to appoint to themselves fit signs, that they might not forget.  
The men of Judea learn from one Master, and their Law is established in their hands: the Galileans learn not from one Master, and their Law is not established in their hands. The Gloss writes, The Galileans heard one Master in one Language, and another in another; and the diversity of the Language, or pronunciation, confounded them so, that they forgot. And a little after,  
R. Abba said, If any ask the men of Judea, who are exact about their Language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maabrin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maabrin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph? Whether they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acuzo with Ain, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acuzo with Aleph? They will answer, There are some, who pronounce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Aleph,) and there are others, who pronounce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Ain.) There are some, who say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there are others, who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And a little after,  
A certain Galilean said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They answered him, O foolish Galilean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense is, When the Galilean asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immar, (this Lamb?) He pronounced the first letter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Immar, so confusedly and uncertainly, that the hearers knew not, whether he meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamar, that is, an Ass, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamar, Wine, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amar, Wool, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immar, a Lamb.  
A Galilean woman, when she should have said to her neighbour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come, and I will feed you with milk (or some fat thing:) said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My neighbour, a Lion shall eat you. The Gloss is, She distinguished not, but confounded the letters: for when she should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelubti, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth, which signifies, a Neighbour, she said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelucti, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph, (a barbarous word.) For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tai Doclic Chalaba, Come, and I will feed you with milk, she said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Toclic Labe, words that imply a curse; as much as to say, Let a Lion devour thee.  
A certain woman said before the Judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which she intended to say, was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My Lord, I had a Picture, which they stole, and it was so great, that if you had been placed in it, your feet would not have touched the ground. But she so spoilt the business with her pronouncing, that, as the Glosser interprets it, her words had this sense, Sir, slave, I had a beam, and they stole thee away, and it was so great, that if they had hung thee on it, thy feet would not have touched the ground.  
Among other things you see, that in this Galilean Dialect, the pronunciation of the Gutturals are very much confounded, which however the Jews correct in the words alleged, yet it was not unusual among them; so that 
b Hieros'. Schabb. fol. 9 2.  the Mystical Doctors distinguished not between Cheth and Herald They are the words of the Jerusalem Talmudists: and these also are the words of those of Babylon, 
c Bab. Berat. fol. 32. 1.  The Schools of R. Eleazar ben Jacob pronounced Aleph Ain, and Ain Aleph.  
We observed 
d Chap. LXIII.  before one example of such confusion of letters, when one teaching thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The waters of the marshes are not to be reckoned among those waters, (that make unclean,) he meant to have it understood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The water of eggs: but he deceived his hearers by an uncertain pronunciation.  
You have another place noted in the margin: 
e Hieros'. Avod. Zar. fol. 39 3.  Rabh said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Ain,) Samuel said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Aleph,) Rabh said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Aleph,) Samuel said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Ain,) Rabh said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Aleph,) Samuel said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Ain.)  
If you read the samaritan Version of the Pentateuch, you will find so frequent a changing of the Gutturals, that you could not easily get a more ready key of that Language, than by observing that variation.   

CHAP. LXXXVIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gilgal in Deut. XI. 30. What that place was.  
THAT which is said by Moses, that Gerizim and Ebal were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against Gilgal, Deut. XI. 30. is so obscure, that it is rendered into contrary significations by Interpreters. Some take it in that sense, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Bab. Sotah, fol. 33. 2.  Near to Gilgal; some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b R. Sol. in Deut. XI.  Far off from Gilgal; The Targumists read, Before Gilgal: while, as I think, they do not touch the difficulty, which lays not so much in the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mul, as in the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gilgal. These do all seem to understand that Gilgal, which the people of Israel took the first night after their passage over Jordan, Jos. IU. 19 which, as Josephus relates, was distant only 
c Jos. Antiq. lib. 5. cap. 1.  fifty furlongs from Jordan: but which the Gemarists guess to be fifty miles and more. For 
d Ki●ch. in Jos. IU.  they say, the journey of that day was more than sixty miles, to wit, from Jordan to Gilgal. And this they say, that they may fix Gilgal near Gerizim and Ebal; where they think the people encamped the first night after their entrance into the land of Canaan, from those words of Moses, Deut. XXVII. 2. In the day, wherein thou shalt pass over Jordan, thou shalt set thee up great stones, and shalt plaster them with plaster, etc. Now those stones, say they, are set up in Gerizim and Ebal. Hence is that of the Gemarists, 
e Bab. Sanbedr. fol. 44. 1. in the Gloss.  The Lord said, I said, when ye shall pass Jordan, ye shall set up stones, but you have spread yourselves as far as sixty miles. And, 
f Id. Sotah, fol. 36. 1.  Gerizim and Ebal were sixty miles distant from Jordan.  
But certainly that Gilgal, of which Moses in those words speaks, Are not Gerizim and Ebal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against Gilgal? Is to be understood some other, than that, which Josua named by that name, Jos. V 9 For when Moses spoke those words, the name of that Gilgal near Jericho was not at all: nor can that, which is spoke in the book of Josua concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of Gilgal, Jox. XII. 23. be applied to that Gilgal, when it had obtained that name. Therefore in both places by Gilgal seems to be understood Galilee; and that as well from the nearness of the words, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gilgal, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galil, are of the same root and etymology; as from the very sense of the places. For when in Josua some Kings of certain particular Cities in Galilee, Kedesh, Jokneam, Dor, etc. are reckoned up, the King of the Nations of Gilgal or Galilee, is also added, who ruled over many Cities and Countries in Galilee.  
So also the words of Moses may very well be rendered in the like sense, Are not those mountains, Gerizim and Ebal, beyond Jordan, over against Gilgal or Galilee?  
These things following strengthen our conjecture. I. The Version of the LXX who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The nations of Gilgal, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land of Galilee. II. The comparing Josephus with the book of the Maccabees, in the story of Demetrius. He pitched his tent, saith Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ In Arbel a City of Galilee, but 1 Macc. IX. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They went forth the way, that leadeth to Galgala, and pitched their tents before Mesaloth, which is in Arbel. In one, Arbel is in Galgala, or Gilgal; in the other, it is in Galilee.   

CHAP. LXXXIX. Divers Towns called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyre.  
BEsides Tyre, the noble Mart of Phenicia, we meet with various places of the same name, both in the Talmudists, and in Josephus.  

a Hieros'. Demai, fol. 22. 4.  In the place noted in the Margin, they mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Tire in the very borders of the land, which was bound to pay Tithes, and another in like manner in the borders, which was not bound: we shall hereafter produce their words. And in these examples which follow, and in very many others, which might be produced, they leave it undecided, whether the discourse is of Tyre of Phenicia, or of some other place of that name.  

b Id. Kiddushin, fol. 64. 4.  Jacob Navoriensis travailed to Tyre (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and there taught some things, for which R. Chaggai would have him beaten.  

c Id. Avod. Zar. fol. 42. 1.  R. Mena went to Tyre (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) whom R. Chaija bar Basilius found there, and going forward he told R. Jochanan those things which he had taught.  

d Ibid. fol. 44. 2.  R. Issa went to Tyre, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and saw them drinking wine, etc.  
Josephus thus writes of Hircanns, the brother of Simon the High Priest. He built a strong place between Arabia and Judea beyond Jordan: 
e Jos. Antiq. lib. 12. cap. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and called it Tyre.  
The same Author, of John ben Levi thus: When he had endeavoured to retain the Giscalites, now attempting to shake off the Roman yoke, it was no purpose: 
f Jos. in his own life.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the bordering people, the Gadarens, the Gabaraganeans, and the Tyrians, having got together considerable forces, invade Giscala. You can scarcely suppose that these Tyrians came out of Tyre of Phenicia; but from some other place, of the same name.  
Upon that reason, that very many Towns in the land of Israel were called by the name of Rama, namely because they were seated in some high place: by the same reason very many are called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyre, because they were built in a rocky place.   

CHAP. XC. Cana.  
WE have little to certify as of the situation of this place: only we learn this of Josephus concerning Cana, that it was such a distance from Tiberias, as he could measure with his Army in one night. For when word was brought him by letters, that the enemy Justus had endeavoured to draw away the Tiberians from their fidelity towards him, a I was then, saith he, in a Town of Galilee, called Cana: taking therefore 
d Joseph. in his life, p. 631.  with me two hundred Soldiers, I travailed the whole night, having dispatched a messenger before, to tell the Tiberians of my coming: and in the morning, when I approached the City, the people came out to meet me, etc.  
He makes mention also of Cana in the same book Of his own life, in these words; 
b Ibid. p. 653.  Sylla, King Agrippa's General, encamping five furlongs from Julias, blocked up the ways with guards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both that which leads to Cana, and that which leads to the castle Gamala. But now when Julias and Gamala without all doubt were beyond Jordan, it may be enquired, whether that Cana were not also on that side. But those things that follow seem to deny this: for he blocked up the ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by this means he might shut out all supplies that might come from the Galileans. Mark that, that might come from the Galileans, that is, from Cana, and other places of Galilee about Cana.  
That Julias, which Sylla besieged, was Julias Betharamphtha (of which afterwards) which was seated on the further bank of Jordan, there where it is now ready to flow into the Sea of Genesaret. Therefore Cana seems on the contrary to lie on this side Jordan, how far removed from it, we say not, but, we guess, not far, and it was distant such a space from Tiberias, as the whole length of the Sea of Genesaret doth contain.   

CHAP. XCI. Perea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beyond jordan.  
THE 
a Joseph. de bell. lib. 3. cap. 4.  length of Perea was from Macherus to Pella; the breadth from Philadelphia to Jordan.  

b Hieros'. Sheviith, fol. 38. 4.  The Mountainous part of it was Mount Macvar, and Gedor, etc. The Piain of it was Heshbon, with all its Cities, which are in the Plain, Dibon, and Bamoth-Baal, and Beth-Baal-Meon, etc. The Valley of it is, Beth-Haran, and Bethnimrah, and Succoth, etc.  

c Tamid, cap. 3. hall. 8. & Bab. Joma, fol. 39 2.  The mention of the Mountains of Macvar occurs in that hyperbolical Tradition of R. Eleazar ben Diglai, saying, the Goats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mountains of Macvar sneezed at the smell of the Perfume of the Incense in the Temple. The word Macherus is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macvar.  
The whole Country indeed, which was beyond Jordan was called Perea: but it was so divided, that the Southern part of it was particularly called Perea; the other part was called Batanea, Auranitis, Trachonitis. So it is called by Josephus, because by the Donation of Augustus, 
d Jos. de ●ell. lib. 2. cap. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Perea and Galilee came into the possession of Herod Antipas: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Batanea, and Trachon, and Auranitis into that of Philip.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bashan, passed into Batanea, according to the Syriac Idiom, that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanin, in the Samaritane Interpreter: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma●anin, in the Targumists, by the alternate use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth, which is not unusual with them.  
Golan was the chief City of this Country, Jos. XX. 8. Whence is Gaulonitis, and that 
e See I●s. in the place above, cap. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upper and nether Gaulonitis.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Trachon. In the Jews we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Hieros'. Sheviith, fol. 36. 3.  Trachon which is bounded at Bozsra. Not Bozra of Edom, Esa. LXIII. 1. Nor Bezer of the Reubenites, Jos. XX. 8. but another, to wit, Bosorra, or Bosor, in the land of Gilead. Concerning which see 
g Joseph. Antiq. lib. 12. cap. 12.  Josephus, and the first book of Maccabes, Chap. V vers. 26.  
While we speak of the difference between Beser and Bosra, we cannot pass by a signal example of this thing propounded by the Babylonian Talmudists. 
h Bab. Maccoth, fol. 12. 1.  The Prince of Rome, [viz. Samael, the Angel of death, as the Gloss tells us] did formerly commit a threefold error, as it is written, Who comes from Edom, with died garments from Bozrah? In this matter he errs, because there is no refuge but in Bezor, and he betook himself to Bozra, etc.  

i Jos. Antiq. lib. 10. cap. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Batanea is bounded by Trachonitis.  

l Id. Ibid. lib. 15. cap. ●3.  Auranitis. Josephus sometimes calls it Abranitis. Cesar, saith he, gave to Herod (the Great) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Trachon, and Batanea, and Abranitis; and that, that he should restrain and subdue the Robbers, who most miserably vexed those Countries, etc.   

CHAP. XCII. Adam, and Zaretan, Jos. III.  
I Suspect a double error in some Maps, while they place these two Towns in Perea; much more, while they place them at so little a distance.  
We do not deny indeed that the City Adam was in Perea; but Zaretan was not so. Of Adam is mention, Jos. III. 16. where discourse is had of the cutting off, or cutting in two the waters of Jordan; that they might afford a passage to Israel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The waters risen up upon an heap afar off in Adam. For the textual reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Adam, the marginal hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Adam. You may very fitly apply both readings.  
Adam was the centre where the waters parted: here was the station of the Ark of the Covenant, now ready to enter Jordan. Hence the Psalmist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle, which he had fixed in Adam, Psal. LXXXVIII. 60. Therefore the textual reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Adam, holds well, because there was the centre of the cutting in two of the waters: but the marginal reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Adam, does moreover add light, because the gathering those waters together on an heap was far above it.  
a R. Jochanan saith, Adam is a City, and Zaretan is a City, and they are distant from one 
● Hieros. Sotah, fol. 21. 4.  another twelve miles. From Adam to Zaretan were the waters dried up; from Zaretan and upwards they stood on an heap. Adam was in Perea, over against Jericho; Zaretan was in the land of Manasseh on this side Jordan. It is called Zarthanah, 1 King. IV. 12. and is defined to be near Bethshean, which was the furthest bounds of the land of Manasseh Northward. The brazen Vessels of the Temple are said to be cast in the Plain of Jordan, in the clay ground between Zaretan (on this side Jordan) and Succoth (beyond it,) 1 King. VII. 46. Therefore the words cited in Josua, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far off from Adam which is beside Zaretan, are so to be understood, as not so much to denote the nearness of Adam and Zaretan, as to intimate, that the heaping up of the waters was by Zaretan. They are to be rendered in this sense, And the waters that came down from above stood together; they risen up into one heap, in a very long distance from the City Adam, namely, to that distance, which is by Zaretan.  
Adam and Zaretan on this and the other side were both something removed from Jordan: but they are named in that story, because there the discourse is of the time, when Jordan contained not itself within its own Channel, but had overflown its banks.   

CHAP. XCIII. julias-bethsaida.  
THERE were two Julias', both in Perea, one built by Herod, called before Betharamphtha: of which Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
a Joseph. Antiq. lib. 18. cap. 3.  At Betharamphtha, which before was the City's name, Herod compassed Julias with a wall, calling it by the name of the Empress. The other built by Philip, heretofore called Beth-saida, of which the same Author writes thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
b Ibid.  Philip having raised the Town Beth-saida on the lake of Gennesaret to the honour of a City, both in respect of the number of the inhabitants, and other strength, gave it the same name with Julia the Emperor's daughter.  
The Maps have one Julias only: not amiss, because they substitute the name of Bethsaida for the other. But they do not well agree about the situation of both. Julias-Betharamphtha was seated at the very influx of Jordan into the lake of Genesaret. For thus Josephus, 
c Id. the bell. lib. 3. cap. 35.  Jordan having measured an hundred furlongs more from the lake Samochonitis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ after the City Julias, cuts the lake of Gennesar in the middle. Do not these words argue, that Jordan being now ready to enter into the lake did first glide by Julias? To which those things, which are said elsewhere by the same Author, do agree. 
d Id. in his own life.  Sylla, saith he, encamped five furlongs from Julias, and stopped up the ways; namely, that which led to Cana, and that which led to the castle Gamala. But I, when I understood this, sent two thousand armed men, under Jeremias their Captain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they having encamped a furlong from Julias near the river Jordan, etc. Note that, when they were distant from Julias a furlong only, they are but a little way off of Jordan. The Maps place it more remote from the influx of Jordan into the lake of Genesaret, than these words will bear.  
Julias-Beth-Saida, was not seated in Galilee, as it is in the Maps, but beyond the Sea of Galilee, in Perea. This we say upon the credit of Josephus. 
e Joseph. de bell. lib. 2. cap. 13.  Philip, saith he, built Caesarea in Paneas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark that, and Julias (which before time was Bethsaida) in nether Gaulonitis. But now, there is no body but knows, that Gaulonitis was in Perea. This certainly is that Julias, which 
f Plin. Nat. Hist. lib. 5. cap. 15.  Pliny placeth Eastward of the lake of Genesaret, (for the other Julias was scarcely near the Sea at all:) and that Julias, of which Josephus speaks, when he saith, 
g De bello, lib. 4. cap. 27.  that a certain Mountainous Country beyond Jordan runs out from Julias to Somorrha.   

CHAP. XCIV. Gamala. Chorazin.  
THESE things determine the situation of Gamala. 1. It was 
a Jos. de bell. lib. 4. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in lower Gaulon, in which, as we have seen, Beth-saida was. 2. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪] upon the lake (of Gennesaret.) 3. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Over against Tarichee. Compare the Maps, whether in their placing of it they agree with these passages. 
b Id. Antiq. lib. 18. cap. 1.  Here was Judas born, commonly called Gaulonites, and as commonly also, the Galilean. So Peter, and Andrew, and Philip, were Gaulonites; of Bethsaida, Joh. I. 44. and yet they were called Galileans.  
While we are speaking of Beth-saida, Chorazin comes into our mind, which is joined with it, in the words of Christ, Matth. XI. 21. as partaking with it in his miracles, and being guilty of equal ingratitude. If you seek for the situation of this place, where will you find it? Some Maps place it on this side Jordan, and others beyond Jordan: but on what authority do both depend? It is mere conjecture, unless I am deceived. Let me also conjecture.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorashin, denotes Woody places, both in the Holy Bible, and in the Rabbinical writings. Hence we suppose the Chorazin that is now before us, is called, namely, because it was seated in some Woody place. For such places the land of Nephthali was famous above the other Tribes: to which the words of Jacob have regard, Nephthali is an Hind let lose, Gen. XLIX. that is, Nephthali shall abound with Venison; as Asher (of whom mention is made in the words going before) shall abound in bread, and royal dishes: those words also of the Talmudists refer to this, 
c Hieros'. Rava Bathra, fol. 15. 1  It is lawful for cattle to feed in common, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Woods, yea for the Tribe of Judah to feed in the Tribe of Nephthali. Hence Harosheth of the Gentiles hath its name, Judg. IU. 2. which was in that Tribe. Led by these reasons, I suppose our Chorazin to have been in Galilee, rather than in Perea, where most Maps place it.  
But when this place seems to have been so famous for the frequent presence and miracles of Christ, it is a wonder, that it hath no where else so much as a mention in the Gospel story, but in the bare remembrance of it in those words of Christ, Woe to thee, Chorazin, etc. Whereas Beth-saida and Capernaum, places that he mentioneth with it, are spoken of elsewhere. What if under this name, Cana be concluded, and some small Country adjacent, which from its situation in a Wood might be named Chorazin, that is, The Woody Country? Cana is famous for the frequent presence and miracles of Christ. But away with conjecture, when it grows too bold.   

CHAP. XCV. Some Towns upon the very limits of the land. Out of the jerusalem Talmud, Demai, fol. 22. 4.  
IN the place cited discourse is had about the tithing of some herbs and seeds, namely, of Rice, Nuts, Onions, Egyptian Beans, etc. and enquiry is made, what is to be resolved of tithing them, if they grow in places, which seem to be without the land, and these words are presently after brought in.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Cities are forbid in the borders, Tsur, Sezeth, and Bezeth, P● Mazobah, upper and lower Canothah, Beth Badia, Rosh Maja Amon, and Mazi, (R. Mena saith, so it was called anciently, but now Susitha.) Ainosh, En Teraa, Ras, Berin, Iron, Jadot, Caphar, Charob, Chaspia, and Caphar Tsemach. These Cities are permitted in the borders, Nebi, Tsur, Tsijar, Gasmi, Zivian, Jagdi, Chatam, Debab, Charbatha, and Cheraccah: (or Debab, and its Wilderness, and its Fortification.)  
You see the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tsur, here once and again, of which we have spoken before: Let us add these words elsewhere. 
a Hieros'. Kilaim fol. 22. 3.  I will walk before the Lord in the land of the living: and are there not other lands of the living besides Tsur, and her companions, and Caesarea, and her companions?  
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Tsemach, there is mention also in the place first cited, Col. 3. in these words: Rabbi looseth Bethshan. Rabbi looseth Caesarea. R. looseth Beth-Gubrim. Rabbi looseth Caphar Tsemach: (from the obligation, as it seemeth, of the Demai.) Rabbi permitted to take herbs, in the end of the seventh year: but all were against him. He said to them, Come, and let us judge of the matter. It is written (concerning Ezekiah) And he beat in pieces the brazen Serpent. What? Was not any one righteous from Moses unto his times, who did this? But God reserved that crown for him, that he might be crowned with it: And God hath reserved this crown for us, that we may be crowned with it. A famous Act, and ample spoils.   

CHAP. XCVI. The Consistories of more note: out of the Babylonian Talmud, Sanhedr. fol. 32. 2.  
THE Rabbins deliver, Fellow after righteousness, follow after righteousness. Go to (Beth-Din) the famous Consistory, to R. Eleazar to Lydda, to Rabban Jochanan ben Zaccai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : A Tradition. The sound of mills 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Burni. The son's week, the son's week. A Candle in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beror Chel. A Feast is there, a Feast is there.  
These things are something obscure, and do require light.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beror Chel, seems to design a place: but what place? Indeed the Sanhedrin of R. Jochanan was in Jafne, but his Consistory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his seat of Judgement, seems to be distinguished from the Sanhedrin. So Paul was brought up at the feet of Rabban Gamaliel; not in his Sanhedrin, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Consistory, or School. So you may conjecture, that Rabban Jochanan, besides that he sat Precedent of the chief Sanhedrin, had his peculiar Consistory in Jafne itself, or in some neighbour place.  
That which follows, A Tradition, The sound of mills, etc. is cleared by the Glossers. The sound of mills in Burni was a sign, that there was a Circumcision there; as if it had been publicly proclaimed, The Infant's week expires in this place. And the sound of a mill was a sign, that spices were ground to be applied to the wound of the Circumcision. It was a time of persecution, wherein it was forbidden to circumcise: they feared therefore by any public notice to make known, that there was to be a Circumcision: but they appointed this sign.  A candle in Beror Chel, The Gloss writes, The light of one candle in the day time, but many candles burning in the night, gave a sign, as if one had given notice by a public Proclamation, that a feast of Circumcision was there, etc. 
Another Gloss is thus, They were wont to light candles at a Circumcision. It was also a custom, to spread a Table cloth at the door: hence is that, A custom prevailed at Jerusalem, that as long as the Table cloth was spread at the door, travellers went in.  
The Aruch writes thus, 
a Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the time of persecution they could not celebrate public matrimony, nor public Circumcision: therefore they did them secretly: wheresoever therefore were lighted candles on the lintel of the door, they knew that there was a wedding feast there, and wheresoever was the sound of mills, there was a Circumcision.  
The Jerusalem Talmudists add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Ch●tub●. fol. 25. 3.  Although the Persecution ceased, yet that custom ceased not.  
The Babylonian Talmudists go on. Go to R. Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Pekiin. In the Jerusalem Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekiin, in this story, that follows.  

c Chagigah. fol. 75. 4.  R. Jochanan ben Bruchah, and R. Eliezer the blind, travailed from Jabne to Lydda, and received R. Josua in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekiin.  
Go to Rabban Gamaliel to Jabne.  
Go to Rabbi Akiba to Bene Barak.  
Go to R. Mathias to Roma.  
Go to R. Chananiah ben Teradion to Si●ni.  
To R. Jose to Zippor.  
To R. Judah ben Betirah to Nisibin.  
To R. Josua to the Captivity (viz. to Pombiditha.)  
To Rabbi to Bethshaaraim.  
To the wise Men in the chamber Gazith.   

CHAP. XCVII. The Cities of the Levites.  
COncerning them, see Numb. Chap. XXXV. and Jos. Chap. XXI. 
a Maimon. in Shemitt●h, Vejobel, cap. 13.  The suburbs of the Cities of the Levites were three thousand cubits on every side, viz. from the walls of the City, and outwards, as it is said, From the walls of the City and outwards a thousand Cubits: and thou shait measure from without the City two thousand Cubits (Numb. XXXV. 4, 5.) The former thousand were the Suburbs, and the latter two thousand were for Fields and Vineyards. They appointed the place of burial to every one of those Cities to be without these bounds; for within them it was not lawful to bury a dead corpse. Do you ask the reason? It was not so much for the avoiding Pollution, which might be contracted from a Sepulchre, as by reason of the Scribes curious interpretation of the Law, that saith, The Suburban lands of these Cities were given to the Levites, for their cattle and Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for all their living (creatures) Numb. XXXV. 3. therefore, say they, Not for the dead, or for burial.  

b Id. in Ro●zea●, cap 8.  All the Cities of the Levites were Cities of refuge; but with this distinction from those six, which were properly so called; that those six afforded refuge to every one that dwelled in them, whether he betook himself thither for that end, or no: but the other Levitical Cities were not so. And also, that the unwitting Manslayer, flying to those six Cities, dwelled there at free cost without paying any rent for his house; but in the other Levitical Cities he lived not at free cost.  
Those forty eight Cities of the Levites were so many Universities, where the Ministerial Tribe, distributed in companies, studied the Law, became learned, and thence scattered through the whole Nation, dispersed learning, and the knowledge of the Law in all the Synagogues.  
Two things are not without good reason to be observed here, which perhaps are not seriously enough observed by all.  
I. The settled Ministry of the Church of Israel was not Prophets, but Priests and Levites, Mal. II. 7. For it was not seldom, when there were no Prophets; and the Prophets send the people to the Priests for instruction, Hag. II. 11. and Mal. in the place mentioned already.  
II. That Tithes were granted to the Priests and Levites, not only when they ministered at the Altar, or in the Temple, but when they studied in the Universities, and preached in the Synagogues.  
Behold the method of Gods own Instituion! God chooseth Israel to be a peculiar people to himself: to this chosen people he gives a Law and a Clergy: on the Clergy he enjoins the study of the Law: to their studies he suits Academical Societies: on the Universities he bestows Lands and Tithes: on the Synagogues he bestows Tithes and University men.  
And the Schools of the Prophets were little Universities, and Colleges of Students. For their Governor they had some Venerable Prophet, inspired with the Holy Spirit, and that partook of Divine Revelations. The Scholars were not inspired indeed with the same Prophetical Spirit, but received Prophecies from the mouth of their Master. He revealed to them those things that were revealed to him, of the Will of God, and the state of the people, of the times and events of Israel, and above all, of the Mysteries of the Gospel; of the Messiah, of his coming, times, death, resurrection, and those things that were to be done by him.  
In these small Universities, the Prophets, who prophesied of the grace that should come (as the Apostle Peter speaks) enquired diligently of Salvation: searching what, or what manner of time that was, which was pointed out by the Spirit of Christ, that was in them, when he foretold the sufferings of Christ, and the Glory that should follow. These things not to be fetched out by the mere and bare study of the Law, were here taught, and so the studies of the Law and Gospel together rendered the Minister of the Divine Word complete.   

CHAP. XCVIII. Some Miscellaneous matters, respecting the face of the land.  
1. LET us begin with that Canon concerning reading the book of Esther in the feast of Purim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Megill. cap. ● hal. 1.  Towns that were begirt with walls from the days of Joshua, read it the fifteenth day (of the month Adar:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages, and great Cities read it the fourteenth day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unless that the Villages anticipate it, to the day of the Congregation.  
You see a threefold distinction of Cities and Towns.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortifications, or Towns girt with walls from the days of Joshua. But whence shall we know them? They are those, which are mentioned in the book of Joshua, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artic. 2  which however in after times they were not begirt with walls, are nevertheless reckoned under the Catalogue of them, as to the reading of that book.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Cities. That was called a great City, in which was a Synagogue. So it is defined by the Piske Tosaphoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Piske Tosaph. artic. 2.  That is a great City, in which are ten men at leisure, to pray and read the Law. See what we say concerning these things on Matth. Chap. IU. vers. 23. when we speak of Synagogues.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages. That is such, where there was not a Synagogue. Yea, saith the Piske Harosh, a fortified Town, wherein are not ten men of leisure (or such as ceased from the things of the World; and these made up a Synagogue) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reputed as a Village, etc.  
That which is added in the Text of the Mishna, Unless the Villages do anticipate it to the day of the Congregation, is thus explained by the Glossers. When Towns girt with walls read the book of Esther on the fifteenth day, and those that were not walled, on the fourteenth, (see Esth. IX. 21.) and yet it is said before (in the same Text of the Mishna) that that book is read the eleventh, twelfth, and thirteenth day; the wise Men granted liberty to the Villages, to preoccupate the reading, namely on that day, wherein they resorted to the Synagogue: that is, either the second day of the week that went before the fourteenth day of the month, or the fift day of the week: which were days of Assembly, in which the Villages resorted into the Cities to judgement. For the second and fift days of the week, the Judiciary Consistories sat in the Cities, by the appointment of Ezra. Now the Villagers were not skilful in reading, therefore it was needful, that they should have some reader in the City, etc.  
II. Let the Canons, and cautions of the spaces and places, next joining to the City or Town, be observed.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Bava bathra, cap. 2. hal. 5.  A Dovecoat was not built within fifty Cubits from the City: and that least the Pigeons might do injury to the Gardens that were sown.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They permitted not a tree within five and twenty Cubits from the City. And this (as the Gloss speaks) for the grace of the City.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They allowed not a barn-floor within fifty cubits from the City: that, when they fanned their corn, the chaff might not offend the Citizens.  
4. They permitted not dead carcases, or burying places, nor a Tanner's shop to be within fifty Cubits from the City (because of the stink.) Nor did they allow a Tanner's Workshop at all but on the Eastside of the City. R. Akiba saith, On any side, except the West, but at the distance of fifty cubits.  
III. From the Cities let us walk forth into their ploughed grounds and fields.  
Here you might see in some places 
e Hieros'. Sheviith, fol. 35. 4▪  certain tokens hung upon some figtrees, to show of what year the fruit that grew there, was. See what we say on Matth. XXI. 19 In other places you might see barren trees stigmatised with some mark of infamy. 
f Ibid. Col. 3▪  A tree, which shook off its fruits before they were ripe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mark with red, and load it with stones.  
You might see the ploughing and mowing of their fields, the dressing of their Vines, and their Vintage to be done by the rules of the Scribes, as well as by the art of the Husbandman, or the Vinedresser. For such was the care and diligence of the Fathers of the Traditions, concerning tithing Corn and Fruits, concerning leaving a corner for the poor, concerning the avoiding of sowing different seeds, and of not transgressing the Law concerning the seventh year; that they might not blow, nor sow, nor reap, but according to the Traditional rule. Hence are those infinite Disputes in the books Peah, Demai, Kilaim, Sheviith, 
g Peah. cap. 1.  of the corner of the field to be left, what and how much the portion of it was, and of what things such corners ought to consist? 
h Id. cap. 2.  Of those that divide the field so, that a double corner of it is due to the poor: 
i Id. cap. 3.  Whether a corner is due from beds of corn that grow among Olive-trees? Whether from a field, whose sowing and reaping is various? 
k Demai, cap. 1  What are the trees, whose fruits are Demai? 
l ●●. cap. 2.  Of what things is the tithing of the Demai? 
m ●ila●m, c 3.  How long the same plot of ground may be sown with different seeds, so as not to offend against the Law? Of sowing different seeds: 
n Ibid. c. 4. & 5  How many Vines make a Vineyard? Of their rows, of the beds of the Vineyard, of sowing within the Press, etc. and innumerable decisions of that nature, which did so keep the Countryman within bounds, that he could not blow nor mow his land according to his own will, but according to the rule of Tradition.  

o Hieros'. Peah. fol. 18. 2.  The Inhabitants of Beth-Namer measured out a corner for the poor with a line, and they gave a corner out of every row. Abba Saul saith, They make mention of them to their praise, and to their dispraise, because they gave one part out of an hundred; to their praise, because measuring with a line, they collected and gave a corner out of every row: that is, meeting with a measuring line they yielded the hundredth part of the field to the poor, and that out of every row of sheaves.   

CHAP. XCIX. Subterraneous places. Mines. Caves.  
THUS having taken some notice of the superficies of the land, let us a little search into its bowels. You may divide that subterraneous Country into three parts: The Metal mines, the Caves, and the places of Burial.  
This land was eminently noted for Metal mines, so that its stones in very many places, were iron, and out of its hills was digged brass, Deut. VIII. 9 From these, gain accrued to the Jews, but to the Christians not seldom slavery and misery; being frequently condemned hither by Tyrants: So Eusebius of Edesius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a Eus b. lib. 8. cap. 15.  He was condemned to the Metal mines in Palestine. And again concerning others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
b Ibid. cap. 17  Then passing to the other Confessors of Christ, he condemns them all to the brass mines, which were in Pheno of Palestine.  
On the North part of the land, in the Country of Aser, were mines of metal. Hence is that in Deut. XXXIII. 25. Thy shoes shall be iron and brass. On the South, in the desert of Sin, the utmost bounds of Judea, were mines also: hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall pass to Sin, as our translation reads, Numb. XXXIV. 4. in the Jerusalem Targumist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against the mountain of iron: and in Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Palmtrees of the mountain of iron: and in the Talmudists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Succah, cap. 3 hal. 1.  The Palmtrees of the mountain of iron are fit to make a small bundle to carry in the hand, in the feast of Tabernacles. On the East coast of Perea: was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An iron mountain, witness 
d De bello, lib 4 c●p. 27.  Josephus. And without doubt, there were other such like mines, scattered here and there in other parts of that land, though of them we have no mention.  
You will not at all wonder at these undermine of the Earth, seeing they brought so much profit and gain with them, and were so necessary to the life of man. But what shall we say of those Dens and Caves in Rocks and Mountains, whence no gain seemed to be digged, but rather danger arose to the neighbouring places oftentimes? For what were these, but lurking places for wild beasts and robbers? There is infinite mention of these Caves both in the Holy Scriptures, and in other Writings especially in Josephus, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subterraneous passages, and Dens are mentioned a thousand times. And many of these were of a vast largeness, scarcely to be credited; those especially in the Talmudists, which are called The Dens of Zedekiah, not a few miles in measure.  
But were those hollows the work of nature, or of the hands and industry of man? By one example taken out of Josephus, the thing may be determined. Relating the story of a castle built by Hyrcanus in Perea, among other things he speaks thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
e Joseph Antiq. lib. 12. cap. 5.  Out of the Rock against the Mountain having cut in two the prominent part of it, he made Dens of many furlongs long. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He made the mouths that opened into these Dens to be straight, that but one might go in at a time, and no more: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and this he did on purpose for security sake, and for avoiding danger in case he should be besieged by his brethren.  
These Dens therefore were cut out of Mountains and Rocks for the uses of War, that they might serve for refuge and strength. And it is probable, the Canaanites, a warlike and Gygantic Nation, had digged very many of these Caves, before the entrance of the Israelites into that land; and that the Israelites also increased the number of them. See concerning these Caves, Jos. X. 16. Judg. VI 2. 1 Sam. XXII. 1. & XXIV. 3. 1 King. XVIII. 13. Esa. II. 19 etc.   

CHAP. C. Of the places of burial.  
THERE were more common, and more noble Sepulchers. The common were in public burying places, as it is with us: but they were without the City. 
a Massech. Sema●●oth, c. 14.  And through that place was no current of waters to be made, through it was no public way to be, cattle were not to feed there nor was wood to be gathered from thence.  

b Bab. Berac. fol. 18. 1.  Nor was it lawful to walk among the Sepulchers with Phylacteries fastened to their heads, nor with the book of the Law hanging at their arm.  
Some Sepulchers were extraordinary, that is in reference to the place of their situation. As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Beb. Sanhedr. fol. 47. 2. & Hitros. Nedarim, fol. 57 4.  A Sepulchre found; that is, when a Sepulchre is in some body's field without his knowledge; but at last the sepulchre is discovered. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sepulchre that is publicly noxious; that is, digged near some place of common walk or travail: from the nearness of which the passengers contract pollution.  
The more noble Sepulchers were hewn out in some Rock, in their own ground, with no little charge and art. You have the form of them described in the place noted in the margin, in these words:  

d Bava Bathra, cap. 6 hall. ult.  He that selleth his neighbour a place of burial, and he that takes of his neighbour a place of burial, let him make the inner parts of the Cave four cubits, and six cubits: and let him open within it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight Sepulchers. They were not wont, say the Glosses, to bury men of the same family here and there, scatteringly, and by themselves, but altogether in one Cave: whence if any one sells his neighbour a place of burial, he sells him room for two Caves, or hollows on both sides, and a floor in the middle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very place, where the deads' Corpse is laid.  
The Tradition goes on. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three Sepulchers are on this side, and three on that, and two near them. And those Sepulchers are four cubits long, seven high, and six broad.  
To those that entered into the Sepulchral Cave, and carried the Bier, there was first a floor, where they stood, and set down the Bier, in order to their letting it down into the Sepulchre; on this and the other side, there was a Cave, or a hollowed place, deeper than the floor by four cubits, into which they let down the Corpse, divers Coffins being there prepared for divers Corpse. R. Simeon saith, The hollow of the Cave consists of six cubits, and eight cubits, and it opens thirteen Sepulchers within it, four on this side, and four on that, and three before them, and one on the right hand of the door, and another on the left. And the floor within the entrance into the Cave consists of a square, according to the dimensions of the Bier, and of them that bear it: and from it it opens two Caves, one on this side, and another on that. R. Simeon saith, Four at the four sides of it. Rabban Simeon ben Gamaliel saith, The whole is made according to the condition of the ground.  
These things are handled by the Gemarists, and Glossers very curiously and very largely, whom you may consult. From these things now spoken, you may more plainly understand many matters, which are related of the Sepulchre of our Saviour. Such as these.  
Mark XVI. 5. The women entering into the Sepulchre saw a young man sitting on the right hand: in the very floor immediately after the entrance into the Sepulchre.  
Luke XXIV. 3. Going in they found not his body, etc. vers. 5. While they bowed down their faces to the Earth, vers. 12. Peter ran to the Sepulchre, and when he had stooped down, he saw the linen clothes. That is, The Women, and Peter after them, standing in the floor (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) bow down their faces, and look downward into the place, where the Sepulchers themselves were, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cave of the graves) which, as we said before, was four cubits deeper than the floor.  
John XX. 5. The Disciple, whom Jesus loved, came first to the Sepulchre; and when he had stooped down (standing in the floor, that he might look into the burying place) saw the linen clothes lie; yet went he not in. But Peter went in, etc. that is, From the floor he went down into the Cave itself, where the rows (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the Graves were (in which nevertheless no corpses had been as yet laid, besides the body of Jesus:) thither also after Peter, John goes down. And vers. 11. But Mary weeping stood at the Sepulchre without: and while she wept she stooped down to the Sepulchre, and saw two Angels in white sitting, one at the head, and another at the feet, where the body of Christ had lain.  
She stood at the Sepulchre without: that is, Within the Cave, on the floor, but without that deeper Cave, where the very Graves were, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the places for the bodies: bowing herself, to look down thither, she saw two Angels at the head and foot of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coffin, wherein the body of Christ had been laid.   
FINIS.  

HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDICAL EXERCITATIONS upon the GOSPEL OF St. MATTHEW. By JOHN LIGHTFOOT D. D. and sometime Master of Katharine-Hall in the UNIVERSITY of CAMBRIDGE.  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard. MDCLXXXIII.   

To his dear Friends, the Students of Katharine-Hall, Health.  
THOSE very arguments, which first and chief moved me to turn over the Talmudical Writings, moved me also to this present work: so that from the same reasons, whence that reading first proceeded, from them, proceed also this fruit and benefit of it. For first, When all the books of the New Testament were written by Jews, and among Jews, and unto them; and when all the discourses made there, were made in like manner by Jews, and to Jews, and among them, I was always fully persuaded, as of a thing past all doubting, that that Testament could not but every where taste of, and retain the Jews style, idiom, form and rule of speaking.  
And hence in the second place, I concluded, as assuredly, that in the obscurer places of that Testament (which are very many) the best and most natural method of searching out the sense is, to inquire how and in what sense those phrases and manners of speech were understood according to the vulgar and common dialect and opinion of that Nation; and how they took them, by whom they were spoken, and by whom they were heard. For it is no matter, what we can beat out concerning those manners of speech on the anvil of our own conceit, but what they signified among them in their ordinary sense and speech. And since this could be found out no other way, then by consulting Talmudic Authors who both speak in the vulgar dialect of the Jews, and also handle and reveal all Jewish matters; being induced by these reasons, I applied myself chief to the reading these Books: I knew indeed well enough, that I must certainly wrestle with infinite difficulties, and such as were hardly to be overcome, yet I undervalved them all, and armed myself with a firm purpose, that if, it were possible, I might arrive to a fuller and more deep knowledge and understanding of the style and Dialect of the New Testament.  
The ill report of those Authors, whom all do so very much speak against, may at first discourage him that sets upon the reading of their Books. The Jews themselves stink in Marcellinus (Lib. XXII.) and their Writings stink as much almost among all; and they labour under this, I know not what, singular misfortune, that, being not read, they displease, and that they are sufficiently reproached by those that have read them, but undergo much more infamy by those that have not.  
The almost unconquerable difficulty of the Style, the frightful roughness of the Language, and the amazing emptiness and sophistry of the matters handled, do torture, vex and tire him that reads them. They do every where abound with trifles in that manner, as though they had no mind to be read; with obscurities and difficulties, as though they had no mind to be understood. So that the Reader hath need of patience all along, to enable him to bear both trifling in sense, and roughness in expression.  
I indeed propounded three things to myself, while I turned them over, that I might, as much as I could, either undervalue those vexations of reading, or soften them, or recreate myself with them, and that I might reap and enjoy fruit from them, if I could, and as much as I could.  
I. I resolved with myself to observe those things, which seemed to yield some light to the Holy Scriptures, but especially either to the Phrases, or Sentences, or history of the New Testament.  
II. To set down such things in my Note-books, which carried some mention of certain places in the land of Israel, or afforded some light into the Chorography of that land.  
III. To note those things, which referred to the history of the Jews, whether Ecclesiastical, or Scholastic, or Civil; or which referred to the Christian history, or the history of the rest of the world.  
And now, after having viewed and observed the nature, art, matter and marrow of these Authors, with as much intention as we could, I cannot paint out in little a true and lively character of them better, than in these paradoxes and riddles. There are no Authors do more affright and vex the Reader, and yet there are none, who do more entice and delight him. In no Writers is greater or equal trifling, and yet in none is greater, or so great benefit. The Doctrine of the Gospel hath no more bitter enemies than they, and yet the Text of the Gospel hath no more plain interpreters. To say all in a word, To the Jews their Countrymen they recommend nothing but toys, and destruction and poison; but Christians, by their skill and industry, may render them most usefully serviceable to their Studies, and most eminently tending to the Interpretation of the New Testament.  
We here offer some specimen of this our reading and our choice, for the Readers sake, if so it may find acceptance with the Reader. We know, how exposed to suspicion it is, to produce new things, how exposed to hatred the Talmudic Writings are, how exposed to both, and to sharp censure also, to produce them in holy things. Therefore this our more unusual manner of explaining Scripture cannot upon that very account, but look for a more unusual censure, and become subject to a severer examination. But when the lot is cast, it is too late at this time to desire to avoid the sequel of it, and too much in vain in this place, to attempt a defence. If the work and book itself does not carry something with it, which may plead its cause, and obtain the Readers pardon and favour, our oration, or beging Epistle will little avail to do it. The present work therefore is to be exposed, and delivered over to its fate and fortune, whatsoever it be: Some there are, we hope, who will give it a milder and more gentle reception; for this very thing dealing favourably and kindly with us, that we have been intent upon our Studies, that we have been intent upon the Gospel, and that we have endeavoured after Truth; they will show us favour, that we followed after it, and if we have not attained it, they will pity us. But as for the wrinkled forehead, and the slern brow, we are prepared to bear them with all patience, being armed and satisfied with this inward Patronage, That we have endeavoured to profit.  
But this Work whatever it be, and whatever fortune it is like to meet with, we would dedicate to You, My very dear Katherine-Hall men, both as a Debt, and as a Desire. For by this most close bond and tye, wherewith we are united, to You is due all that we study, all that we can do, if so be that All is any thing at all. And when we desire to profit all (if we could) which becomes both a Student and a Christian to do, by that bond and your own merits, You are the very centre and rest of those Desires and wishes. We are sufficiently conscious to ourselves how little or nothing we can do either for the public benefit, or for Yours, yet we would make a public Profession before all the World of our Desire and Study; and before You of our inward and cordial affection.  
Let this pledge therefore of our love and endearment be laid up by You, and while we endeavour to give others an account of our Hours, let this give You an assurance of our Affections. And may it last in Katherine-Hall, even to future Ages, as a Testimony of Service, a Monument of Love, and a Memorial both of Me and You.  
From my Study. The Calends of June 1658.   
HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. Matthew.  

CHAP. I.  

VERS. I.  Βίβλος Γενέσεως Ἰησοῦ Χριστοῦ. The Book of the Generation of jesus Chris.. ע 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
TEN a Stocks came up out of Babylon: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levites. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Talm. in Kiddush. cap. 4. Art. 1.  Israelites. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Persons, as to the Priesthood: such whose Fathers indeed were sprung from Priests, but their Mother's unfit to be admitted to the Priest's Marriage Bed. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liberti, or Servants set Free. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothi: for such as were born in Wedlock; but that which was unlawful. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nethinims. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bastards: such as came of a certain Mother, but of an uncertain Father. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as were gathered up out of the Streets, whose Fathers and Mothers were uncertain.  
A defiled Generation indeed! and therefore brought up out of Babylon in this common sink, according to the Opinion of the Hebrews, that the whole Jewish Seed, still remaining there, might not be polluted by it.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Ezra went not up out of Babylon, until he had rendered it pure as flower. They are words of the Babylonian Gemara, which the gloss explains thus: He left not any there that were illegitimate in any respect, but the Priests and Levites only, and Israelites of a pure and undefiled stock. Therefore he brought up with him these ten kinds of Pedigrees, that these might not be mingled with those when there remained now no more a Sanhedrin there, which might take care of that matter. Therefore he brought them to Jerusalem, where care might be taken by the Sanhedrin fixed there, that the legitimate might not marry with the illegitimate.  
Let us think of these things a little, while we are upon our entrance into the Gospel History.  

I. How great a cloud of obscurity could not but arise to the people concerning the original of Christ, even from the very return out of Babylon, when they either certainly saw, or certainly believed that they saw, a purer spring of Jewish blood there, than in the Land of Israel itself?  

II. How great a care ought there to be in the Families of pure blood, to preserve themselves untouched and clean from this impure sink; and to lay up among themselves Genealogical Scrols from generation to generation, as faithful witnesses and lasting monuments of their legitimate stock and free blood?  
Hear a complaint and a Story in this case, 
b Hi●●●●. Kidd●●. fol. 6●. ●. Bab. ibid., fol. 71.  R. Jochanan said, By the Temple, it is in our hand to discover who are not of pure blood in the Land of Israel: But what shall I do when the ●●●●● m●● of this generation lie hid? (that is, when they are not of pure blood, and yet we must not declare so much openly concerning them.) He was of the same Opinion with R. Isaac, who said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Family (of the polluted blood) that lies hid, let it lie hid. Abai also saith, We have learned this also by tradition, that there was a certain Family called the Family of Beth-Zeripha, beyond Jordan, and a son of Zion removed it away. (The gloss is, some eminent Man by a public Proclamation declared it impure.) But he caused another, which was such (that is, impure) to come near. And there was another which the Wisemen would not manifest.   

III. When it especially lay upon the Sanhedrin, sealed at Jerusalem, to preserve pure Families, as much as in them lay, pure still; and when they prescribed Canons of preserving the legitimation of the people (which you may see in those things that follow at the place alleged) there was some necessity to lay up public Records of Pedigrees with them: whence it might be known what Family was pure, and what defiled. Hence that of Simon Ben Azzai deserves our notice; 
c Bab. I●vamo●●, fol. 49. 2.  I saw, saith he, a Genealogical s●rol in Jerusalem, in which it was thus written, N. a Bastard of a strange Wife. Observe, that even a Bastard was written in their public Books of Genealogy, that he might be known to be a Bastard, and that the purer Families might take heed of the defilement of his seed. Let that also be noted, 
d Hieros'. Taani●●, fol. ●●. 1.  They found a Book of Genealogy at Jerusalem, in which it was thus written, Hillel was sprung from David. Ben Jatsaph from Asaph. Ben Tsitsith ha●ceseth from Abner. Ben Cobesin from Achab, etc. And the Records of the Genealogies smell of those things which are mentioned in the Text of the Mishnah concerning Wood-carrying. 
e Taanith, cap. 4 hal. 5.  The Priests and People's times of Wood-carrying were nine. On the first day of the month Nisan, for the Sons of Erach the Son of Judah: the twentieth day of tammuz, for the Sons of David, the Son of Judah: the fifth day of Ab, for the Sons of Parosh, the Son of Judah: the seventh of the same month, for the Sons of Jonadab; the Son of Rechab: the tenth of the same for the Sons of Senaah the Son of Benjamin, etc.  
It is therefore easy to guests whence Matthew took the last fourteen generations of this Genealogy, and Luke the first forty Names of his: namely, from the Genealogical Scrols, at that time well enough known, and laid up in the public 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Repositories, and in the private also. And it was necessary indeed, in so noble and sublime a subject, and a thing that would be so much inquired into by the Jewish people, as the Lineage of the Messiah would be, that the Evangelists should deliver a truth not only that could not be gainsaid; but also, that might be proved and established from certain and undoubted Rolls of Ancestors.    〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of jesus Christ. 
That the Name of Jesus is so often added to the Name of Christ in the New Testament, is not only, that thereby Christ might be pointed out for the Saviour; (which the Name Jesus signifies) but also that Jesus might be pointed out for true Christ: against the unbelief of the Jews; who though they acknowledged a certain Messiah, or Christ, yet they stiffly denied that Jesus of Nazareth was he. This observation takes place in numberless places of the New Testament, Act. two. 36. & viij. 35. 1 Cor. vi. 22. 1 John two. 22. & iv. 15, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Son of David. 
That is, the true Messiah. For by no more ordinary, and more proper Name did the Jewish Nation point out the Messiah, then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of David. See Mat. XII. 23. & XXI. 9 & XXII. 42. Luke XVIII. 38. and every where in the Talmudic Writings, but especially in 
f fol. 97. 1.  Bab. Sanhedrin: where it is also discussed, what kind of times those should be when the Son of David should come.  
The things which are devised by the Jews concerning Messiah Ben Joseph (which the Targum upon Cant. IU. 5. calls Messiah Ben Ephraim) are therefore devised, to comply with their giddiness, and loss of judgement in their opinion of the Messiah. For since they despised the true Messiah, who came in the time foreallotted by the Prophets, and Crucified him; they still expect I know not what Chimerical one, concerning whom they have no certain opinion: whether he shall be one, or two; whether he shall arise from among the living, or from the dead; whether he shall come in the clouds of Heaven, or sitting upon an Ass, etc. They expect a Son of David, but they know not whom, they know not when.   

VER. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JUDA. 
IN Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah. Which word not only the Greeks for want of the Letter 
h fol. 4. 4.  in the middle of a word, but the Jews themselves do contract into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judah: which occurs infinite times in the Jerusalem Talmud. 
g Demai, fol. 22. 3.  The same person who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jose By R. Jehudoh; in the next line is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jose By R. Judah. So also h Shabb. And this is done 
i jom. tobh, fol. 62. 3.  elsewhere in the very same line.   

VERS. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Booz of Rachab. 
SO far the Jewish Writers agree with Matthew, that they confess Rachab was Married to some Prince of Israel, but mistaking concerning the person; whether they do this out of ignorance, or wilfully, let themselves look to that. Concerning this matter, the Babylonian Gemara hath these words: 
k M●gill, fol. 14. 2.  Eight Prophets, and those Priests sprang from Rachab, and they are these; Neriah, Baruch, Seraiah, Maaseiah, Jeremiah, Hilkiah, Hanameel, and Shallum. R. Judah saith, Huldah also was of the Posterity of Rachab. And a little after, There is a tradition that she being made a proselytess, was Married to Josua. (Which Kimchi also produceth in Jos. Chap. VI.) Here the gloss casts in a scruple: It sounds some what harshly, saith it, that Josua Married one that was made a Proselyte; when it was not lawful to contract Marriage with the Canaanites, though they became Proselytes. Therefore we must say, that she was not of the Seven Nations of the Canaanites, but of some other Nation, and sojourned there. But others say, That that prohibition took not place before the entrance into the Promised Land, etc.   

VERS. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And joram begat Ozias. 
THE Names of Ahazias, Joash, and Amazias are struck out. See the History in the Books of the Kings, and 1 Chron. III. 11, 12.  

I. The Promise, That the Throne of David should not be empty, passed over after a manner for some time into the Family of Jehu, the overthrower of Jorams Family. For when he had razed the House of Ahab, and had slain Ahaziah, sprung on the Mother's side of the Family of Ahab; the Lord promiseth him, that his Sons should Reign unto the fourth generation, 2 King. X. 30. Therefore however, the mean time the Throne of David was not empty; and that Joash and Amazias sat during the space between: yet their Names are not unfitly omitted by our Evangelist, both because they were sometimes not very unlike Joram in their manners; and because their Kingdom was very much eclipsed by the Kingdom of Israel, when Ahazias was slain by Jehu; and his Cousin Amazias taken and basely subdued by his Cousin Joas, 2 Chron. XXV.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seed of the wicked shall be cut off, Psal. XXXVII. vers. 28. Let the studious Reader observe, That in the Original, in this very place, the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain, which is the last Letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked; and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seed, is cut off, and is not expressed; when by the rule of Acrostic Verse, (according to which this Psalm is composed) that Letter ought to begin the next following Verse.  

III. Thou shalt not make to thyself any graven Image, etc. For I the Lord thy God am a jealous God; visiting the iniquity of the Fathers upon the Children, unto the third and fourth generation, Exod. XX. 5.  
Joram walked in the idolatrous ways of the Kings of Israel, according to the manner of the Family of Ahab, 2 King. VIII. 18. Which horrid violation of the Second Command God visits upon his Posterity, according to the threatening of that Command; and therefore the Names of his Sons are dashed out unto the fourth Generation.   
iv The Old Testament also stigmatizeth that Idolatry of Joram in a way not unlike this of the New; and shows that Family unworthy to be numbered among David's progeny, 2 Chron. XXII. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahazias the Son of two and forty years: that is, not of his age, (for he was not above two and twenty, 2 King. VIII. 26.) but of the duration of the Family of Omri, (of which Stock Ahazias was, on the Mother's side) as will sufficiently appear to him that computes the years. A fatal thing surely! that the years of a King of Judah should be reckoned by the account of the House of Omri.  

V Let a Genealogical stile, not much different be observed, 1 Chron. IV. 1. where Shobal, born in the fifth or sixth Generation from Judah, is reckoned as if he were an immediate Son of Judah. Compare Chap. II. 50.  
In the like manner Ezr. VII. in the Genealogy of Ezra five or six Generations are erazed.     

VERS. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And josias begat jechonias. 
THE Sons of Josias were these: The first born Jochanan, the second Joachim, the third Zedechiah, the fourth Shallum, 1 Chron. III. 15. Who this Shallum was the Jerusalem Talmudists do dispute. 
a Sh●●al, fol. 49. 4.  R. Jochanan saith, Jochanan, and Jehoachaz were the same. And when it is written, Jochanan the first born, it means this, That he was the first born to the Kingdom: that is, He first Reigned. And R. Jochanan saith, Shallum and Zedekias are the same. And when it is written, Zedekias the third, Shallum the fourth; he was the third in birth, but he reigned fourth. The same things are produced in the Tract 
b fol. 22. 3.  Sotah. But R. Chimchi much righter: 
c In jer. xxiv. & 1 Chron. iii.  Shallum, saith he, is Jechonias, who had two names, and was reckoned for the Son of Josias, when he was his Grandchild, (or the Son of his Son.) For the Sons of Sons are reputed for Sons. Compare Jer. XXII. vers. 11. with 24. and the thing itself speaks it. And that which the Gemarists now quoted, say, Zedekiah was also called Shallum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because in his days Shalmah, an end, was put to the Kingdom of the Family of David: This also agrees very fitly to Jechonias, Jer. XXII. 28, 29, 30.   

VERS. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jechonias begat Salathiel. 
THAT is, a son of the Kingdom, or Successor in that dignity of the House of David whatsoever it was which was altogether withered in the rest of the Sons of Josiah, but did somewhat flourish again in him, 2 King. XXV. 27. And hence it is, that of all the posterity of Josiah, Jechonias only is named by St. Matthew.  
Jeohonias in truth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Children, Jer. XXII. 30. and Salathiel, properly speaking, was the Son of Neri, Luk. III. 27. but yet Jechonias is said to beget him; not that he was truly his Father, but that the other was his Successor; not indeed in his Kingly dignity, for that was now perished, but into that which now was the chief Dignity among the Jews. So 1 Chron. III. 16. Zedekias is called the Son, either of Joakim, whose Brother indeed he was; or of Jechonias, whose Uncle he was; because he succeeded him in the Kingly Dignity.  
The Lord had declared, and that not without an Oath, that Jechonias should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without Children. The Talmudists do so interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Hieros'. in Schabb. fol. 9 3.  R. Judan saith, All they, of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Children, they shall have no Children. And those of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall die without Children; they bury their Children.  
So Kimchi also upon the place. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he, means this, That his Sons shall die in his life, if he shall now have Sons: but if he shall not now have Sons he never shall. But our Rabbins of blessed memory, say, That he repent in prison. And they say moreover, Oh! how much doth Repentance avail, which evacuates a penal Edict? For it is said, Writ ye this Man Childless: but he repenting; this Edict turned to his good, etc. R. Jochanan saith, His carrying away expiated. For when it is said, Writ this Man Childless; after the carrying away, it is said, The Sons of Coniah, Assir his Son, Shealtiel his Son. These things are in 
fol. 27. 2.  Bab. Sanhedr. where these words are added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assir his son, because his mother conceived him in the house Haasurin, of bonds, or in Prison.  
But the words in the Original are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are thus to be rendered, Now the sons of Jechonias bound (or, imprisoned) were Shealtiel his son. Which Version both the accents, and the order of the words confirm. For Zakeph hung over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which Munach beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves, persuades that it is a conjunct construction, to wit, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jechoniah, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound should be joined together that is, a Substantive and an Adjective. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his son, placed after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shealtiel, not after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound, fixeth the genealogy in Salathiel, not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asirs at all.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And jacob begat joseph the husband of Mary. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f juchas, fol. 55. 2.  The mother's family is not to be called a family. Hence the reason may very easily be given, why Matthew brings down the generation to Joseph, Mary's husband; but Luke to Eli, Mary's Father. These two frame the Genealogy two ways, according to the double notion of the promise of Christ. For he is promised, as the Seed of the Woman, and as the Son of David: that as a man, this as a King. It was therefore needful in setting down his Genealogy, that satisfaction should be given concerning both. Therefore Luke declareth him the promised seed of the Woman, deducing his Mother's stock, from whence man was born, from Adam. Matthew exhibits his Royal Original, deriving his pedigree along through the Royal family of David to Joseph his (reputed) Father.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourteen Generations. 
ALthough all things do not square exactly in this three fold number of fourteen generations, yet there is no reason why this should be charged as a fault upon Matthew, when in the Jewish Schools themselves it obtained for a custom, yea almost for an Axiom, to reduce things and numbers to the very same, when they were near alike. The thing will be plain by an Example or two, when an hundred almost might be produced.  
Five Calamitous things are ascribed to the same day, that is, to the ninth day of the month Ab. 
g Taanith, cap. 4. artic 6.  For that day, say they, it was decreed, that the people should not go into the promised land: the same day the first Temple was laid waste, and the second also: the City Bitter was destroyed, and the City Jerusalem ploughed up. Not that they believed all these things fell out precisely the same day of the month, but as the Babylonian Gemara notes upon it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might reduce a fortunate thing to a holy day, and an unfortunate to an unlucky day.  
The Jerusalem Gemara, in the same tract, examines the reason, why the daily prayers consist of the number of eighteen, and among other things hath these words; 
h Taanith, fol. 65. 3.  The daily prayers are eighteen, according to the number of the eighteen Psalms, from the beginning of the book of Psalms to that Psalm, whose beginning is, The Lord hear thee in the day of trouble, (which Psalm indeed is the Twentieth Psalm.) But if any object that nineteen Psalms reach thither, you may answer, The Psalm, which gins, Why did the Heathen rage, is not of them. A distinct Psalm. Behold with what liberty they fit numbers to their own case.  
Inquiry is made, whence the number of the thirty nine more principal servile works to be avoided on the Sabbath day, may be proved. Among other we meet with these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Hieros'. Schabb. fol. 9 2.  R. Chaninah of Zipp●r saith in the name of R. Abhu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph denotes one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed thirty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He five, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debarim two. Hence are the forty works, save one, concerning which it is written in the Law. The Rabbins of Caesarea say, Not any thing is wanting out of his place: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed thirty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth eight: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our profound Doctors do not distinguish between He and Cheth: that they may fit numbers to their case, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These, they writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth at their pleasure.  

l Id. Ibid. fol. 15. 3.  R. Josua ben Levi saith, In all my whole life I have not looked into the (mystical) book of Agada, but once: and then I looked into it, and found it thus written, An hundred seventy five Sections of the Law; where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spoke, he said, he commanded, they are for the number of the years of our Father Abraham. And a little after, An hundred and forty and seven Psalms which are written in the book of the Psalms, (note this number) are for the number of the years of our father Jacob. Whence this is hinted, that all the praises, wherewith the Israelites praise God, are according to the years of Jacob. Those hundred and twenty and three times, wherein the Israelites answer Hallelujah, are according to the number of the years of Aaron, etc.  
They do so very much delight in such kind of concents, that they oftentimes screw up the strings beyond the due measure, and stretch them till they crack. So that, if a Jew carps at thee, O Divine Matthew, for the unevenness of thy fourteens, out of their own Schools and Writings thou hast that, not only whereby thou mayest defend thyself, but retort upon them.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When as his Mother was espoused. 
NO woman of Israel was married, unless she had been first espoused. 
m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1.  Before the giving of the Law (saith Maimonides) if the man and the woman had agreed about marriage, he brought her into his house, and privately married her, But after the giving of the Law, the Israelites were commanded, that if any were minded to take a woman for his wife, he should receive her first before witnesses; and thenceforth let her be to him a wife, as it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one take a wife. This taking is one of the Affirmative precepts of the Law, and is called Espousing. Of the manner and form of Espousing you may read till you are weary in that Tractate, and in the Talmudic Tract, Kiddushin.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before they came together. 
In many places the man espouseth the woman, but doth not bring her home to him, but after some space of time. So the 
n Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 3.  Gloss upon Maimonides.  
Distinction is made by the Jewish Canons, and that justly and openly between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private society or Discourse between the Espouser and the Espoused, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bringing of the Espoused into the husband's house. Of either of the two many those words be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before they came together, or rather of them both. He had not only not brought her home to him, but he had no manner of society with her alone, beyond the Canonical limits of discourse that were allowed to unmarried persons; and yet she was found with child.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was found with child. 
Namely after the space of three months from her conception, when she was now returned home from her Cousin Elizabeth. See Luke 1. 56. and compare Gen. XXXVIII. 24.  
The Masters of the Traditions assign this space to discover a thing of that nature. A Woman, 
o Maim. in Ge●●●hin, cap. 1. & ●a●●●. in Ie●a●●●n, cap. 4. & ●●etabboth, cap. 5. largely.  say they, who is either put away from her husband, or become a Widow, neither marrieth, nor is espoused, but after ninety days. Namely, that it may be known, whether she be big with child or no; and that distinction may be made between the offspring of the first husband, and of the second. In like manner a husband and wife, being made proselytes, are parted from one another for ninety days, that judgement may be made between children begotten in holiness, (that is, within the true Religion. See 1 Cor. VII. 14.) and children begotten out of holiness.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. But joseph being a just man, etc. 
THERE is no need to wrack the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just, to fetch out thence the sense of gentleness or mercy, which many do: for construing the clauses of the verse separately, the sense will appear clear and soft enough. Joseph, being a just man, could not, would not endure an adulteress: but yet not willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make her a public example, being a merciful man, and loving his wife, was minded to put her away privily.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To make her a public Example. 
This doth not imply death, but rather public disgrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make her public. For it may not without reason be enquired, whether she would have been brought to capital punishment, if it had been true, that she had conceived by adultery. For although there was a Law promulged of punishing adultery with death, Levit. XX. 10. Deut. XXII. 22. and in this case she that was espoused would be dealt withal after the same manner, as it was with her who was become a wife; yet so far was that Law mollified, that I say not weakened, by the Law of giving a bill of Divorce, Deut. XXIV. 1. etc. that the husband might not only pardon his adulterous wife, and not compel her to appear before the Sanhedrin, but scarcely could, if he would, put her to death. For why otherwise was the bill of Divorce indulged?  
Joseph therefore endeavours to do nothing here, but what he might with the full consent both of the Law and Nation. The Adulteress might be put away; she that was espoused could not be put away, without a bill of Divorce, concerning which thus the Jewish Laws: 
p Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap 1  A woman is espoused three ways, by money, or by a writing, or by being lain with. And being thus espoused, though she were not yet married, nor conducted into the man's house, yet she is his wife. And if any shall lie with her beside him; he is to be punished with death by the Sanhedrin. And if he himself will put her away he must have a bill of divorce.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Put her away privily. 
Let the Talmudic Tract Gittin be looked upon, where they are treating of the manner of delivering a bill of Divorce to a wife to be put away; among other things, it might be given privately, if the husband so pleased, either into the woman's hand, or bosom, two witnesses only present.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a Virgin shall be with child. 
THat the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet denotes an untouched Virgin, sufficiently appears from the sense of the place, Esa. VII. King Achaz there was afraid, lest the enemies, that were now upon him, might destroy Jerusalem, and utterly consume the House of David. The Lord meets with this fear by a signal and most remarkable promise, namely, that sooner should a pure Virgin bring forth a child, tha● the family of David perish. And the promise yields a double comfort: namely, of Christ hereafter to be born of a Virgin: and of their security from the imminent danger of the City and house of David. So that, although that Prophecy of a Virgins bringing forth a son should not be fulfilled till many hundreds of years after; yet at that present time, when the Prophecy was made, Ahaz had a certain and notable sign, that the house of David should be safe and secure from the danger that hung over it. As much as if the Prophet had said, Be not so troubled, O Ahaz, does it not seem an impossible thing to thee, and that never will happen, that a pure Virgin should become a Mother? But I tell thee, a pure Virgin shall bring forth a son, before the House of David perish.  
Hear this, O unbelieving Jew, and show us now some remainders of the House of David; or confess this Prophecy fulfilled in the Virgins bringing forth: or deny that a sign was given, when a sign is given.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is being interpreted. 

§ In what language Matthew wrote his Gospel.  
I. All confess, that the Syriac Language was the Mother Tongue to the Jewish Nation dwelling in Judea; and that the Hebrew was not all understood by the common people may especially appear from two things.  

1. That in the Synagogues, when the Law and the Prophets were read in the original Hebrew, an Interpreter was always present to the Reader, who rendered into the Mother Tongue that which was read, that it might be understood by the common people. 
q Bab. Megill. fol. 25 etc. Massech. Sopherim, cap. 11. 12 etc.  Hence those rules of the office of an Interpreter, and of some places, which were not to be rendered into the Mother Tongue.  
2. That Jonathan the son of Uzziel, a Scholar of Hillel, about the time of Christ's birth, rendered all the Prophets (that is, as the Jews number them, Joshua, Judges, Samuel, the Books of the Kings, Esaiah, Jeremiah, Ezekiel, and the twelve lesser Prophets) into the Chaldee Language, that is, into a Language much more known to the people than the Hebrew, and more acceptable than the Mother Tongue. For if it be asked, why he translated them at all, and why he translated not rather into the Mother Tongue, which was known to all: and if it be objected concerning S. Matthew, and S. Paul, that writing to the Jews, one his Gospel, the other his Epistle (to the Hebrews,) must have written in the Syriac Tongue, (if so be they wrote not in Hebrew,) that they might be understood by all. We answer,   
First, It was not without reason, that the Paraphrast Jonathan translated out of the Hebrew original into the Chaldee Tongue, because this Tongue was much more known and familiar to all the people, than the Hebrew. The holy Text had need of an Interpreter into a more known Tongue, because it was now in a Tongue not known at all to the Vulgar. For none knew the Hebrew, but such as learned it by Study. However therefore all the Jews, inhabiting the land of Canaan, did not so readily understand the Chaldee Language, as the Syriac, which was their Mother Language; yet they much readilier understood that, than the Hebrew, which to the unlearned was not known at all. Hence it was not without necessity, that the Prophets were turned into the Chaldee Language by Johnathan, and the Law not much after by Onkelos, that they might a little be understood by the common people, by whom the Hebrew original was not understood at all 
r Hierof. Schabb. fol. 15. col. 3.  We read also, that the Book of Job had its Targum in the time of Gamaliel the Elder, that is Paul's Master. the sense of the words, yet they reputed it not for a prophecy, because it was not uttered in the Language that was proper for prophetical predictions. But we tarry not here. That which we would have, is this, that Matthew wrote not in Hebrew, (which is proved sufficiently by what is spoken before) if so be we suppose him to have written in a Language vulgarly known and understood, which certainly we ought to suppose: Nor that he, nor the other Writers of the New Testament writ in the Syriac Language unless we suppose them to have written in the ungrateful Language of an ungrateful Nation, which certainly we ought not to suppose. For when the Jewish people were now to be cast off and to be doomed to eternal cursing, it was very improper certainly, to extol their Language, whether it were the Syriac Mother Tongue, or the Chaldee its cousin Language, unto that degree of honour, that it should be the original Language of the New Testament. Improper certainly it was, to write the Gospel in their Tongue, who above all the Inhabitants of the World most despised and opposed it.  
II. Since therefore the Gentiles were to be called to the Faith, and to embrace the Gospel by the preaching of it, the New Testament was writ very congruously in the Gentile Language, and in that, which among the Gentile Languages was the most noble, viz. The Greek. Let us see what the Jews say of this Language, envious enough against all Languages besides their own.  

z M●gillab, fol. 9 2.  Rabban Simeon ben Gamaliel saith, Even concerning the holy Books, the wise Men permitted not that they should be writ in any other Language, than Greek. R. Abhu saith, that R. Jochanan said, the Tradition is according to Rabban Simeon; that R. Jochanan said moreover, Whence is that of Rabban Simeon proved? From thence, that the Scripture saith, The Lord shall persuade Japhet, and he shall dwell in the tents of Sem? The words of Japhet shall be in the Tents of Sem: and a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall persuade Japhet, i. e. The grace of Japhet shall be in the Tents of Sem. Where the Gloss speaks thus; The Grace of Japhet is the Greek Language; the fairest of those Tongues, which belong to the sons of Japhet.  

a Hierof. Me●ill, fol 71. ●.  Rabban Simeon ben Gamaliel saith, Even concerning the sacred books, they permitted not, that they should be written in any other Language than Greek. They searched seriously, and found, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Law could not be translated according to what was needful for it, but in Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You have this latter clause cut off in Massecheth Sopherim, where this story also is added: 
b Cap. 1. artic. ●  The five Elders wrote the Law in Greek for Ptolemy the King: and that day was bitter to Israel, as the day wherein the golden Calf was made, because the Law could not be translated according to what was needful for it. This story of the five Interpreters of the Law, is worthy of consideration, which you find seldom mentioned, or scarce any where else. The Tradition next following after this, in the place cited, recites the story of the LXX. Look it.  
When therefore the common use of the Hebrew Language had perished, and when the Mother Syriac or Chaldee Tongue of a cursed Nation, could not be blessed, our very enemies being judges, no other Language could be found, which might be fit to write the (New) divine Law, besides the Greek Tongue. That this Language was scattered, and in use among all the Eastern Nations almost, and was in a manner the Mother Tongue; and that it was planted every where by the Conquests of Alexander, and the Empire of the Greeks, we need not many words to prove, since it is every where to be seen in the Historians. The Jews do well near acknowledge it for their Mother Tongue even in Judea.  

c Hieros'. Megill. in the place above, col. 2.  R. Jochanan of Beth Gubrin said, There are four noble Languages, which the world useth: The Mother Tongue for Singing, the Roman for War, the Syriac for Mourning, and the Hebrew for Elocution; and there are some who say, the Assyrian for Writing. What is that which he calls the Mother Tongue? It is very easily answered, The Greek, from those encomiums added to it, mentioned before: and that may more confidently be affirmed from the words of Midras' Tillin, respecting this saying of R. Jochanan, and mentioning the Greek Language by name. 
d Midr. Till. fol. 25. 4.  R. Jochanan said, There are three Languages, The Roman for War, the Greek for Speech, the Assyrian for Prayer. To this also belongs that, that occurs once and again in Bab. Megillah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Fol. 18. 1.  In the Greek mother Tongue, you have an Instance of the thing: 
f Hieros'. Sotah, fol. 21. 2.  R. Levi coming to Caesarea heard some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciting the Phylacteries in the Hellenistical Language. This is worthy to be marked. At Caesarea flourished the famous Schools of the Rabbins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins of Caesarea are mentioned in both Talmuds most frequently, and with great praise, but especially in that of Jerusalem. But yet among these, the Greek is used as the Mother Tongue, and that in reciting the Phylacteries, which you may well think, above all other things, in Judea were to be said in Hebrew.  
In that very Caesarea, Hierom mentions the Hebrew Gospel of S. Matthew to be laid up in the Library of Pamphilus, in these words: Matthew, who was also called Levi, from a Publican made an Apostle, first of all in Judea composed the Gospel of Christ in Hebrew letters and words, for their sakes, who were of the circumcision and believed. Which Gospel, who he was that afterwards translated it into Greek, it is not sufficiently known. Moreover that very Hebrew Gospel is reserved to this day in the Library at Caesarea, which Pamphilus the Marlyr with much care collected. I also had leave given me by the Nazareans, who use this Book in Berea, a City of Syria, to write it out.  
It is not at all to be doubted, that this Gospel was found in Hebrew, but that which deceived the good man, was not the very hand writing of Matthew, nor indeed did Matthew write the Gospel in that Language; but it was turned by some body out of the original Greek into Hebrew, that so, if possible, the Learned Jews might read it. For since they had little kindness for foreign books, that is, Heathen Books, or such as were written in a Language different from their own, which might be illustrated from various Canons concerning this matter; some person converted to the Gospel, excited with a good zeal, seems to have translated this Gospel of S. Matthew out of the Greek Original into the Hebrew Language, that learned Men among the Jews, who as yet believed not, might perhaps read it, being now published in their Language: which was rejected by them, while it remained in a foreign speech. Thus I suppose this Gospel was written in Greek by S. Matthew for the sake of those that believed in Judea, and turned into Hebrew by some body else for the sake of those that did not believe.  
The same is to be resolved concerning the original Language of the Epistle to the Hebrews. That Epistle was written to the Jews inhabiting Judea, to whom the Syriac was the Mother Tongue, but yet it was writ in Greek for the reasons above named. For the same reasons also the same Apostle writ in Greek to the Romans, although in that Church there were Romans, to whom it might seem more agreeable to have written in Latin; and there were Jews, to whom it might seem more proper to have written in Syriac.     

CHAP. II.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now when jesus was born. 
A calculation of the times, when Christ was born.  
WE thus lay down a Scheme of the times, when Christ was born. I. He was born in the year of the World, MMMDCCCCXXVIII. For from the Creation of the World to the Deluge are commonly reckoned MDCLVI. years.  
From the Deluge to Abraham's promise are CCCCXXVII years. This being supposed, that Abraham was born the CXXXth year of Tharah: which must be supposed.  
From the promise given to the going out of Egypt, CCCCXXX years, Exod. XII. 40. Gal. III. 17.  
From the going out of Egypt to the laying the foundations of the Temple are CCCCLXXX years, 1 King. VI 1.  
The Temple was building VII years, 1 King. VI 38. Casting up therefore all these together, viz.  
 MDCLVI  CCCCXXVII  CCCCXXX  CCCCLXXX  VII the sum of years' amounts to MMM.  
And it is clear the building of the Temple was finished and completed in the year of the world MMM.  
The Temple was finished in the eleventh year of Solomon, 1 King. VI 38. and thence to the revolting of the ten Tribes, in the first year of Rehoboam, were XXX years. Therefore that Revolt was in the year of the World MMMXXX.  
From the Revolt of the ten Tribes to the destruction of Jerusalem under Zedekiah were CCCXC years: which appears sufficiently from the Chronical computation of the parallel times of the Kings of Judah and Israel: and which is implied by Ezekiel, Chap. IU. vers. 5. Thou shalt sleep upon thy left side, and shalt put the iniquities of the house of Israel upon it, etc. according to the number of the days, three hundred and ninety days. And when thou shalt have accomplished them, thou shalt sleep upon thy right side the second time, and shalt take upon thee the iniquity of the house of Judah forty days. Concerning the computation of these years it is doubted, whether those forty years are to be numbered together within the three hundred and ninety years, or by themselves, as following after those three hundred and ninety years. We not without cause embrace the former opinion, and suppose those forty years to be included within the sum of the three hundred and ninety; but mentioned by themselves particularly, for a particular reason. For by the space of forty years before the destruction of the City by the Chaldeans, did Jeremiah prophesy daily, namely, from the third year of Josias to the sacking of the City: whom the people not harkening to, they are marked for that peculiar iniquity with this note.  
Therefore these three hundred and ninety years being added to the year of the World MMMXXX, when the ten Tribes fell off from the house of David, the age of the World, when Jerusalem perished, arose to the year MMMCCCCXX.  
At that time there remained fifty years of the Babylonian captivity to be completed. For those remarkable Seventy years took their beginning from the third year of Jehoiachim, Dan. I. 1. Whose fourth year gins the Babylonian Monarchy, Jer. XXV. 1. And in the nineteenth year of Nabuchadnezzar the Temple was destroyed, 2 King. XXV. 8. when now the twentieth year of the Captivity passed: and other fifty remained. Which fifty being added to the year of the World MMMCCCCXX, a year fatal to the Temple, the years of the World amount, in the first year of Cyrus, unto MMMCCCCLXX.  
From the first of Cyrus to the death of Christ are Seventy weeks of years, or CCCCXC years, Dan. IX. 24. Add these to the MMMCCCCLXX, and you observe Christ crucified in the year of the World MMMDCCCCLX. When therefore you have subtracted thirty two years and an half, wherein Christ lived upon the Earth, you will find him born in the year of the World MMMDCCCCXXVIII.  
II. He was born in the one and thirtieth year of Augustus Cesar, the computation of his Monarchy beginning from the Victory at Actium. Of which matter thus Dion Cassius writes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
a Dion Cass. lib. 51. in the beginning.  This their Sed-fight was on the second of September: And this I speak upon no other account, (for I am not wont to do it) but because than Cesar first obtained the whole Power: so that the computation of the years of his Monarchy must be precisely reckoned from that very day. We confirm this our computation, by drawing down a Chronological Table from this year of Augustus to the fifteenth year of Tiberius, when Christ, having now completed the nine and twentieth year of his age, and entering just upon his thirtieth, was baptised. Now this Table, adding the Consuls of every year, we thus frame.  
Year of the World City built Augustus Christ born Consuls. 3928 754 31 1 Cas. Aug. XIV. and L. Aemyl. Paulus. 3929 755 32 2 Publius Vinicius, and Pub. Alfenus Varus. 3930 756 33 3 L. Aelius Lamia, and M. Servilius. 3931 757 34 4 Sext. Aemilius Carus, and C. Sentius Saturninus. 3932 758 35 5 L. Valerius Messalla, and Cn. Corn. Cinna Magn. 3933 759 36 6 M. Aemil. Lepidus, and L. Aruntius. 3934 760 37 7 A. Licin. Nerv. Silanus, and Q. Cecil. Metel. Cret. 3935 761 38 8 Furius Camillus, and Sext. Nonius Quintilianus. 3936 762 39 9 Q. Sulpit. Camarin. and C. Poppaeus Sabinus. 3937 763 40 10 Pub. Corn. Dolabella, and C. junius Silanus. 3938 764 41 11 M. Aemil. Lepid. and T. Statilius Taurus. 3939 765 42 12 Germanicus Caes. and C. Fonteius Capito. 3940 766 43 13 L. Munatius Plancus, and C. Silius Caecina. 3941 767 44 14 Sext. Pomp. Sexti F. and Sext. Apuleius Sexti F.  
Augustus Cesar died the XIXth day of August: on which day he had formerly entered upon the first Consulship. 
b Dion Cass. lib. 56.  He lived LXXV years, X months, and XXVI days. He bore the Empire alone from the Victory at Actium XLIV years, wanting only XIII days.  

c Eutrop. lib. 7.  Tiberius' held the Empire in great slothfulness, with grievous cruelty, wicked covetousness, and filthy lust.  
Year of the World Of the City built Of Tiberius Of Christ Consuls. 3942 768 1 15 Drusus Caes. and C. Norbanus Flaccus. 3943 769 2 16 C. Statil. Sisenna Taurus, and Scribonius Libo. 3944 770 3 17 C. Caecil. Rufus, and L. Pomponianus Flaccus. 3945 771 4 18 Tiber. Caes. Aug. III. and Germanicus Caes. II. 3946 772 5 19 M. julius Silanus, and L. Norban. Flac. vel Balbus. 3947 773 6 20 M. Valerius Messala, and M. Aurel. Cotta. 3948 774 7 21 Tiber. Caes. Aug. IU. and Drusus Caes. II. 3949 775 8 22 D. Haterius Agrippa, and C. Sulpitius Galba. 3950 776 9 23 C. Asinius Pollio, and C. Antistius Veter. 3951 777 10 24 Sext. Cornel. Cethegus, and Visellius Varro. 3952 778 11 25 M. Asinius Agrippa, and Cossus Cornel. Lentulus. 3953 779 12 26 Cn. Lentulus Getulicus, and C. Calvisius Sabinus. 3954 780 13 27 M. Licinius Crassus, and P. L. Calphurnius Piso. 3955 781 14 28 Appius jul. Silanus, and P. Silvius Nerva. 3956 782 15 29 C. Rubellius Geminus, and C. Fusius Geminus.  
In the early spring of this year came John baptising. In the month Tisri Christ is baptised, when he had now accomplished the nine and twentieth year of his age, and had now newly entered upon his thirtieth. The thirtieth of Christ is to be reckoned with the sixteenth of Tiberius.  
Of Augustus now entering upon his one and thirtieth year (wherein Christ was born) Dion Cassius hath moreover these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having now completed thrice ten years, being compelled indeed to it he continued his Government, and entered upon a fourth ten of years: being now more easy and slothful by reason of age. In this very year was the Taxation under Cyrenius, of which Luke speaks Chap. II. So that if it be asked, when the fifth Monarchy (of the Romans) arose, after the dissolution of those four mentioned by Daniel? An easy answer may be fetched from S. Luke, who relates, that in that very year, wherein Christ was born, Augustus laid a Tax upon the whole World.  
III. Christ was born in the thirty fift year of the reign of Herod: which we gather from the observation of these things. 1. 
d joseph. Antiq. lib. 17. cap. 10.  Herod reigned, from that time he was first declared King by the Romans, seven and thirty years. 2. Between the death of Herod, and the death of Augustus, there was this space of time.  

1. 
e jos. Antiq. lib. 1●. cap 15.  The ten years' current of the reign of Archelaus.  
2. 
f Id. ibid. & lib.  Coponius succeeds him, banished into Vienna, in the Presidentship of Judea.  
3. Marcus Ambibuchus succeeds Coponius.  
4. 
g Id. iold. cap. 3  Annius Rufus succeeds Ambibuchus, during whose Presidentship Augustus dies. 
18. cap. 1.    
Since therefore only fourteen years passed from the nativity of Christ to the death of Augustus (out of which sum when you shall have reckoned the ten years' current of Archelaus, and the times of the three Precedents) we must reckon, that Christ was not born, but in the last years of Herod. Thus we conjecture:  
In his thirty fift Christ was born.  
In his thirty seventh now newly begun, the Wise men came: presently after this, was the slaying of the infants, and after a few months the death of Herod.  
iv Christ was born about the twenty seventh year of the Presidentship of Hillel in the Sanhedrin.  
The rise of the family of Hillel took its beginning at the decease of the Asmonean family: (Herod indeed succeeded in the Kingly government:) a family sprung from Babylon, and, as was believed, of the stock of David. For 
h Hieros'. Taanith, fol. 68 1.  a book of genealogy was found at Jerusalem, (which we mentioned before) in which it was written, that Hillel was sprung from the stock of David, by his wife, Abital. Now Hillel went up out of Babylon to Jerusalem, to inquire of the Wise men concerning some things, when now, after the death of Shemaia and Abtalion, the two sons of Betira held the chief seats. And when he, who had resorted thither to learn something, had taught them some things of the Passover rites, which they had forgot, they put him into the chair. You have the full story of it in the 
i Pisach●n, fol. 33. 1.  Jerusalem Talmud. We mention it Chap. XXVI. 1.  
Now Hillel went up to Jerusalem, and took the Chair an hundred years before the destruction of the City. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Bab. Schabb. fol 15. 1.  Hillel and his son Simeon, and his son Gamaliel, and his son Simeon bore the Government for an hundred years before the laying waste of the Temple. Of those hundred years if you take away two and thirty, and an half of the life of Christ, and forty years (as it is commonly computed) coming between the death of Christ, and the destruction of the City, there remain the twenty seven years of Hillel before the birth of our Saviour.  
Hillel held the government forty years. So that his death happened about the twelfth or thirteenth year of Christ: His son also held it after him, and his grandsons in a long succession, even to R. Judah the Holy. The splendour and pomp of this family of Hillel had so obscured the rest of the families of David's stock, that perhaps they believed or expected the less, that the Messiah should spring from any of them. Yea, one in the Babylonian Gemara was almost persuaded, that Rabbi Judah the Holy of the Hillelian family was the Messiah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Sanhedr. fol. 98. 2.  Rabh said, If Messiah be among the living, our Holy Rabbi is such: if among the dead, Daniel was he.  
V Christ was born in the month Tisri: somewhat answering to our September. This we conclude, omitting other things, by computing backwards from his death. For if he died in his two and thirtieth year and an half, at the feast of the Passover, in the month Nisan, you must necessarily lay the time of his birth in the month Tisri: But that he died at that age, not to make any delay by mentioning more things, appears hence, that he was baptised now beginning his thirtieth year, and that he lived after his baptism three years and an half; as the space of his public Ministry is determined by the Angel Gabriel, Dan. IX. in the half of a week, (that is, three years and an half,) he shall make the sacrifice to cease, etc. But of this hereafter.  
This month was ennobled in former times, 1. For the Creation of the World. Weigh well Exod. XXIII. 15. Joel II. 23. 2. For the nativity of the first Fathers; which the 
m Hieros' Rosh Hashanah, fol. 56. 4.  Jews assert not without reason. 3. For the repairing the Tables of the Law. For Moses after the third Fast of forty days, comes down from the mountain, a messenger of good things, the tenth day of this month, which was from hence appointed for the Feast of Expiation to following ages. 4. For the Dedication of the Temple, 1 King. VIII. 2. And 5. For three solemn Feasts, namely, that of the beginning of the year, that of Expiation, and that of Tabernacles. From this month also was the beginning of the Jubilee.  
VI It is probable Christ was born at the Feast of Tabernacles.  
1. So it ariseth exactly to three and thirty years and an half when he died at the Feast of the Passover.  
2. He fulfilled the Typical equity of the Passover and Pentecost; when at the Passover he offered himself for a Passover, at Pentecost he bestowed the Holy Ghost from Heaven, as at that time the Law had been given from Heaven. At that time the first fruits of the Spirit were given by him, (Rom. VIII. 23.) when the first fruits of corn had been wont to be given, Levit. XXIII. 17. It had been a wonder, if he had honoured the third solemnity, namely the Feast of Tabernacles, with no Antitype.  
3. The Instruction of the Feast of Tabernacles agrees excellently with the time of Christ's birth. For when Moses went down from the Mount on the tenth day of the month Tisri, declaring that God was appeased, that the people was pardoned, and that the building of the holy Tabernacle was forthwith to be gone in hand with, (hitherto hindered by, and because of the Golden Calf) seeing that God now would dwell among them, and forsake them no more: the Israelites immediately pitch their Tents, knowing they were not to departed from that place before the divine Tabernacle was finished, and they set upon this work withal their strength. Whence the tenth day of that month, wherein Moses came down, and brought this good news with him, was appointed for the Feast of expiation; and the fifteenth day, and seven days after, for the Feast of Tabernacles, in memory of their dwelling in Tents in the wilderness, when God dwelled in the midst of them: which things with how aptly Typical an aspect they respect the Incarnation, when God dwelled among men in humane flesh, is plain enough.  
3. Weigh Zechar. XIV. vers. 16, 17. And it shall come to pass that every one, that is left of all the Nations, which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles. And it shall be, that whoso will not come up of all the families of the Earth unto Jerusalem, to worship the King the Lord of Hosts, even upon them shall be no more rain.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Bethlehem. 
It will not be improper here to produce the Gemarists themselves openly confessing that the Messiah was born now a good while ago before their times. For so they writ: 
n Hieros'. Beracoth, fol. 5. 1.  After this the children of Israel shall be converted and shall inquire after the Lord their God, and David their King, Host III. 5. Our Rabbins say, That is King Messiah, if he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth mercy to David his Messiah (Psal. XVIII. 50.) R. Josua ben Levi saith, His name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Branch (Zech. III. 8.) R. Judan bar Aibu saith, His name is Menahem, (that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Comforter.) And that which happened to a certain Jew, as he was ploughing agreeth with this business. A certain Arabian travailing, and hearing the Ox bellow said to the Jew at Blow, O Jew, lose thy Oxen, and lose thy Plows, for behold! the Temple is laid waste. The Ox bellowed the second time; the Arabian saith to him, O Jew, Jew, yoke thy Oxen, and sit thy blows: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For behold! King Messiah is born. But saith the Jew, What is his name? Menahem, saith he. And what is the name of his father? Hezekiah, saith the Arabian. To whom the Jew, but whence is He? The other answered, From the palace of the King of Bethlehem Judah. Away he went, and sold his Oxen, and his Plows, and became a seller of Infant's swaddling clothes, going about from Town to Town. When he came to that City (Bethlehem,) all the women bought of him, but the Mother of Menahem bought nothing. He heard the voice of the women saying, O thou Mother of Menahem, thou Mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the Temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money to day, after some days I will come back and receive it. After some days he returns to that City, and saith to her, How does the little infant? And she said, From the time you saw me last, Spirits and Tempests came, and snatched him away out of my hands. R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, And Lebanon shall fall before the Powerful one? (Esa. X. 34.) And what follows after? A Branch shall come out of the root of Jesse; (Esa. XI. 1.)  
The Babylonian Doctors yield us a confession not very unlike the former: 
o Av●doh Zarah, fol. 9 2.  R. Chaninah saith, After four hundred years are passed from the destruction of the Temple, if any one shall say to you, Take to thyself for one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the World, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The Gloss is, For that is the time of Redemption, and you shall be brought back to the holy Mountain, to the inheritance of your Fathers, why therefore should you misspend your penny?  
You may fetch the reason of this calculation, if you are at leisure, out of the Tract Sanhedrin. 
p Fol. 97.  The Tradition of the School of Elias, the World is to last six thousand years, etc. And a little after, Elias said to Rabh Judah, The world shall last not less, than eighty five Jubilees: and in the last Jubilee shall the son of David come. He saith to him, Whether in the beginning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserts, that he answered thus, Until then expect him not, but from thence expect him. Hear your own Countrymen, O Jew, how money Centuries of years are passed by and gone from the eighty fift Jubilee of the World, that is, the year MMMMCCL, and yet the Messiah of your expectation is not yet come.  
daniel's weeks had so clearly defined the time of the true Messiah his coming, that the minds of the whole Nation were raised into the expectation of him. Hence it was doubted of the Baptist, whither he were not the Messiah, Luk. III. 15. Hence it was, that the Jews are gathered together from all Countries unto Jerusalem, Act. II. expecting, and coming to see, because at that time, the term of revealing the Messiah that had been prefixed by Daniel, was come. Hence it was, that there was so great a number of false Christ's, Matth. XXIV. 5, etc. taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, They thought the Kingdom of God should presently appear; Luk. XIX. 11.  
But when those times of expectation were passed, nor did such a Messiah appear, as they expected, (for when they saw the true Messiah, they would not see him) they first broke out into various, and those wild, conjectures of the time; and at length all those conjectures coming to nothing, all ended in this curse, (the just cause of their eternal blindness) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May their soul be confounded who compute the times.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wise men from the East. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magis, that is Wizzards, or such as practised ill arts: for in this sense alone this word occurs in holy Writ.  
From the East. This more generally denotes as much as, Out of the land of the Heathen, in the same sense as the Queen of the South is taken, Matth. XII. 42. that is, An Heathen Queen. Consider this passage in the Talmud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Rekam to the East, and Rekam is as the East: From Ascalon to the South, and Askalon is as the South: From Acon to the North, and Acon is as the North. These words 
q In Gittin, cap. 1. art. 1.  R. Nissim quotes from R. Judah, and illustrates it with this Gloss, From Rekam to the furthest bounds of the land Eastward, is Heathen land: and Rekam itself is reckoned for the East of the World, and not for the land of Israel. So also from Askalon onwards to the South is the Heathen Country, and Askalon itself is reckoned for the South: that is, for Heathen land.  
Those Countries, where the sons of Abraham by his wife Keturah were dispersed, are more particularly called the Eastern Countries, Gen. XXV. 6. Judg. VI 3. and elsewhere often. And hence came these first fruits of the Gentiles: whence it is not unlikely that Jethro also came, the first Proselyte to the Law: And that which is spoken by the Gemara concerning the Arabian, the first pointer out of the Messiah born, is perhaps some shadow of this story of the Magicians coming out of Arabia, and who first publicly declared him to be born.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For we have seen his Star in the East. 
WE, being in the East, have seen his Star. That heavenly light, which, in that very night wherein the Saviour was born, shone round about the Shepherds of Bethlehem, perhaps was seen by these Magicians, being then a great distance off, resembling a Star hanging over Judea; whence they might the more easily guests that the happy sign belonged to the Jews.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when he had gathered all the Chief Priests, and Scribes of the people together. 
THAT is, He assembled the Sanhedrin. Herod is said by very many Author to have slain the Sanhedrin, but this is neither to be understood of the whole Sanhedrin, nor, if it were to be understood of the whole, would it denote the total subversion of the Sanhedrin. The Babylonian Gemarists do thus relate the story. 
r 〈…〉  Herod was a servant of the Asmonean family. He cast his eyes upon a young maid (of that family,) on a certain day he heard the Bath Kol (a Voice from Heaven) saying, Whatsoever servant shall now rebel, shall prosper. He arose up against his Masters, and slew them all. And a little after, Herod said, Who is there, that interprets these words, Thou shalt set a King over thee out of the midst of thy brethren, (Deut. XVII. 15.) The Rabbins (interpreted the words.) H● risen up and slew all the Rabbins, leaving only Bava been Buta, with whom he consulted.  
Herod was to overcome two difficulties, that he might with the peace and favour of the Jews, become their King. For although he had been raised unto the Kingdom by the Romans, nevertheless that he might establish his Throne, the people remaining quiet, and accepting him, first it seemed necessary to him, that the Asmonean family should be removed out of the way, which, formerly governing the people, they had some affection and love for, and which still remaining, he suspected he could scarce be secure. Secondly, That Law of setting no King over them, but of their brethren debarred him, since he himself was of the stock of Edom. Therefore he took away all those Rabbins, who adhering stiffly to this Law, opposed, what they could, his coming to the Kingdom. But all the Rabbins indeed he slew not (saith the Gloss upon the place alleged) for the sons of Betira were left alive, who held the chair, when Hillel came out of Babylon.  
Therefore he slew not all the Elders of the Sanhedrin, but those only, who taking occasion from that Law, opposed his access to the Kingdom. Out of that slaughter the two sons of Betira escaped, who held the first places in the Sanhedrin after the death of Shemaiah and Abtalion. Shammai also escaped, who according as Josephus relates, foretold this slaughter. Hillel escaped likewise, if he were then present, and Menahem, who certainly was there, and who thenceforth sat second in the chair. Bava ben Buta escaped also, as the Gemara relates, who afterwards persuaded Herod, that he should repair the Temple, to expiate this bloody impiety. And others escaped.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Chief Priests. 
When the Sanhedrin consisted of Priests, Levites, and Israelites, (as 
s In Sanhedr. cap. 2.  Maimonides teacheth,) under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chief Priests, are comprehended the two former, namely, whosoever of the Clergy were members of the Sanhedrin; and under the Scribes of the people are comprehended all those of the Sanhedrin, who were not of the Clergy.  
Among the Priests were divers differences.  

I. Of the Priests some were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if you would say, The Plebeian Priests, namely such, who indeed were not of the common people, but wanted School education, and were not reckoned among the Learned, nor among such as were devoted to Religion. For seeing the whole seed of Aaron was Sacerdotal, and Priests were not so much made, as born, no wonder, if some ignorant and poor were found among them. Hence is that distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Hieros' Trumat●, fol. 44. 1 & 2.  The poor Israelites, and the poor Priests are gatherers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Votary Priest, and a Plebeian Priest. And caution is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Bab. Sanhedr. fol. 90. 2.  That the Oblation be not given to a Plebeian Priest. And the reason of it is added, because whosoever giveth an Oblation to a Plebeian Priest, doth all one, as if he should give it to a Lion, of which it may be doubted, whether he will tread it under his feet, and eat it, or not. So it may be doubted of a Plebeian Priest, whether he will eat it in cleanness or in uncleanness. However ignorant and illiterate these were, yet they had their courses at the Altar according to their lot, being instructed at that time by certain rules for the performing their office appointed them by lot. You would stand amazed to read 
x joma, cap. 1  those things which are supposed concerning the ignorance and rudeness even of the High Priest himself.  
II. There were others who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idiot, or private, Priests; who although they both were learned, and performed the public office at the Altar, yet were called Private, because they were Priests of a lower, and not of a worthier, order.  
III. The worthier degree of Priests was fourfold, besides the degree of the High Priest, and of the Sagan his substitute. For 1. There were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heads of the Ephemeries, or Courses: in number twenty four. 2. There were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heads of the Families in every Course. 
y Taanith, fol. 68 1.  Of both see the Jerusalem Talmud. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Precedents over the various Offices in the Temple. 
z Cap. 5.  Of them see Shekalim. 4. Any Priests, or Levites indeed, (although not of these orders) that were chosen into the chief Sanhedrin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief Priests, therefore here and elsewhere, where the discourse is of the Sanhedrin, were they, who being of the Priestly or Levitical stock, were chosen into that chief Senate.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Scribes of the people. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe, denotes more generally any man learned, and is opposed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rude, or clownish. 
a Bab. Berae. fol. 45. 2.  Two, who eat together, are bound to give thanks each by themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When both of them are Scribes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if one be a Scribe, and the other ignorant, or a Clown, let the Scribe give thanks, and thence satisfaction is made for the duty of the ignorant, or unlearned person. So we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Bab. Sotah, fol. 33. 2.  The Scribes of the Samaritans: that is, The learned among the Samaritans: for among them there were no Traditionarians.  
More particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes, denote such, who being learned, and of Scholastic education, addicted themselves especially in handling the Pen, and in Writing. Such were the Public Notaries in the Sanhedrins, Registers in the Synagogues, amanuensis, who employed themselves in transcribing the Law, Phylacteries, short sentences to be fixed upon the door posts, bills of contracts, or divorce, etc. And in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Talmudick Doctor, are sometimes opposed; although he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanna, A Talmudick Doctor, who were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophra, a Scribe in the sense above mentioned. 
c A●●da● Zarah, fol. 9 1. etc.  In the Babylonian Talmud, it is disputed (a passage not unworthy our reading) what disagreement in calculation may be born with between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Expounder out of the Chair, or the Pulpits, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Writer of Contracts, or bills of Divorce, or a Register, etc. in reckoning up the year of the Temple, of the Greek Empire, etc. Concerning which matter this among other things is concluded on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Scribe computes more briefly, a Doctor more largely. It will not repent one to read the place; nor that whole Tract, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tract of the Scribes; which dictates to the Scribes of that sort, of which we are now speaking, concerning writing out the Law, the Phylactaries, etc.  
But above all others the Fathers of the Traditions are called Scribes, (who were indeed the Elders of the Sanhedrin.) Which is clear enough in these, and such like expressions.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the Scribes are more lovely, than the words of the Law: that is, Traditions are better than the written Law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is of the Words of the Scribes; that is, This is from the Traditionary Decrees.  
These therefore, whom Matthew calls the Scribes of the people, were those Elders of the Sanhedrin, who were not sprung from the Sacerdotal or Levitical stock, but of other Tribes: The Elders of the Sanhedrin sprung of the blood of the Priests, were the Scribes of the Clergy, the rest were the Scribes of the People.  
We may therefore guests, and that no improbable conjecture, that in this assembly called together by Herod, these were present, among others: 1. Hillel, the Precedent. 2. Shammai, Vicepresident. 3. The sons of Betira, Judah and Josua. 4. Bava ben Buta. 5. Jonathan the son of Uzziel, the Chaldee Paraphrast. 6. Simeon the son of Hillel.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Art not the least. 
THESE words do not at all disagree with the words of the Prophet, whence they are taken, Mich. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which I thus render, But thou Bethlehem Ephrata it is a small thing that thou art (or, art reckoned) among the thousands of Israel: for thou art to be crowned with higher dignity, for from thee shall go forth a Ruler, etc. And in effect to this sense, unless I mistake, does the Chaldee Paraphrast plainly render it, whom I suspect to be present at this very Council,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art within a little, to become chief. See the same sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Targum upon Psal. LXXIII. 2. Host I. 4. etc.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Star, which they saw in the East went before them. 
IT is probable, the Star had shone in the very birth night: and thence forward to this very time it had disappeared. The Wise men had no need of the Star to be their guide, when they were going to Jerusalem, a City well known but going forward thence to Bethlehem, and that, as it seems, by night, it was their guide.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Departed into Egypt. 
EGYPT was now replenished with Jews above measure, and that partly by reason of them that travailed thither under Jochanan the son of Karcah, Jer. XLIII. partly with them that flocked thither, more latewardly, to the Temple of Onias, of which 
d Antiq. lib. 13 cap. 6.  Josephus writes, and 
e In Menacoth. ch. 13. & Succah, ch. 5. Hieros'. joma, fol. 43. 4.  both Talmuds. When Simeon the Just said, I shall die this year. They said to him, Whom therefore shall we put in thy place? He answered,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold! my son Onias is before you. They made Onias therefore High Priest. But his brother Simeon envied him. Onias' therefore fled, first into the Royal Mountain, and then into Egypt, and built there an Altar, repeating that of the Prophet, In that day there shall be an Altar to the Lord in the midst of Egypt.  

f Id. Succah, fol. 55. 1, 2.  He that hath not seen the Cathedral Church of Alexandria, hath never seen the Glory of Israel. It was after the manner of a Court Walk, double cloistered. There were sometimes there so many, as doubly exceeded the number of those that went out of Egypt. There were seventy golden Chairs set with gems, according to the number of the Seventy Elders. A Wooden Pulpit also placed in the middle, in which the Bishop of the Synagogue stood. And when the Law was read, after every benediction a sign being given by a private person, waving an handkerchief, they all answered, Amen. But they sat not confusedly, and mixedly together: but every artificer with the Professors of the same art: So that if a stranger came, he might mingle himself with the workmen of the same trade, etc. These did wicked Trajane destroy, etc.  

g Succah, fol. 51. 2.  The Babylonian Gemara repeats almost the same things, alleging these last matters after this manner: They sat not confusedly, but the Artificers, by themselves, the Silver smith's by themselves, the Braziers by themselves, the Weavers by themselves, etc. so that if a poor stranger came in, he might know his own fellow workmen, and betake himself to them, and thence receive sustinence for himself, and family.  
So provision was made for the poverty of Joseph and Mary, while they sojourned in Egypt (at Alexandria probably) partly by selling the Presents of the Wise men, for food and provision by the way, and partly by a supply of Victuals from their Country-folks in Egypt, when they had need.  
There are some footsteps in the Talmudists of this journey of our Saviour into Egypt, but so corrupted with venomous malice and blasphemy, (as all their Writings are) that they seem only to have confessed the truth, that they might have matter the more liberally to reproach him. For so they speak. 
h Bab. Sanhedr. fol. 107. 2.  When Jannai the King slew the Rabbins, R. Josua ben Perachiah, and Jesus went away unto Alexandria in Egypt. Simeon ben Shetah sent thither, speaking thus, From me Jerusalem the holy City, to thee, O Alexandria in Egypt, my Sister, Health. My husband dwells with thee, while I in the mean time sit alone. Therefore he risen up, and went. And a little after, He brought forth four hundred trumpets, and anathematised [Jesus.] And a little before that, Elizaeus turned away Gehazi with both his hands, and R. Josua ben Perachiah thrust away Jesus with both his hands.  

i Schabb. fol. 104. 2.  Did not been Satda bring enchantments out of Egypt in the cutting, which was in his flesh? Under the name of Ben Satda they wound our Jesus with their reproaches, although the Glosser upon the place from the authority of R. Tamburlaine, denies it. For thus he, R. Tamburlaine saith, This was not Jesus of Nazareth, because they say here, Ben Satda was in the days of Paphus the son of Judah, who was in the days of R. Akiba: but Jesus was in the days of R. Josua the son of Perachiah, etc.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From two years old, and under. 
IT was now two years ago, or thereabouts, since the Star had shone, and Christ was born. The reason of the tarrying of Joseph and Mary in Bethlehem, was this, that they believed that the Messiah, who according to the Prophet was born there, should have been brought up no where but there also; nor dared they to carry him elsewhere, before they had leave so to do by an Angel from Heaven.  
The Jewish Nation are very purblind, how and whence the Messiah shall arise; and whence is that Nemo novit, no man knows, whence the Son of man is, Joh. VII. 27. that is, from what original.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was doubted, b whether 
k Hieros. Berac. fol. 5. 1.  he should come from the living, or from the dead. Only it was confessed by all without controversy, that he should first make some show of himself from Bethlehem, which the Priests and Scribes of the people assert, vers. 4. Hence you have Christ now in his second year at Bethlehem, whether Joseph and Mary had again betaken themselves with him, when they had now presented him in the Temple, according to the Law, being forty days old, Luke II. 22. And had taken care for his education in this place, and not elsewhere, until he himself going forth from hence, might show himself openly the Messiah, if they had not been sent away some where else by permission from Heaven.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He shall be called a Nazarene. 
THOSE things which are brought from Esa. XI. 1. concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netzer, the Branch; and those things also produced concerning Samson the Nazarite, a most noble Type of Christ, have their weight by no means to be despised. We add, that Matthew may be understood concerning the outward humble and mean condition of our Saviour. And that, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nazarene, he hints his Separation, and estrangement from other men, as a despicable person, and unworthy of the society of men:  

I. Let it be observed, that the Evangelist does not cite some one of the Prophets, but All: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spoken by the Prophets. But now all the Prophets in a manner do preach the vile and abject condition of Christ; none, that his original should be out of Nazareth.  
II. David in his person speaks thus,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a stranger to my brethren, Psal. LXIX. 6.  
III. If you derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarene, which not a few do, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazir, a Nazirean, that word denotes not only a separation, dedicated to God, such as that of the Nazareans was; but it signifies also the separation of a man from others, as being unworthy of their society, Gen. XLIX. 26. They shall be on the head of Joseph, and on the crown of the head of him, that was separate from his brethren.   
Therefore let us digest the sense of the Evangelist by this Paraphrase. Joseph was to departed with Christ to Bethlehem the City of David, or to Jerusalem the royal City, had not the fear of Archelaus hindered him. Therefore by the signification of an Angel he is sent away into Galilee, a very contemptible Country, and into the City Nazareth, a place of no account: whence from this very place, and the name of it, you may observe that fulfilled to a tittle, which is so often declared by the Prophets, that the Messiah should be Nazor, a stranger or separate from men, as if he were a very vile person, and not worthy of their company.    

CHAP. III.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john the Baptist preaching in the wilderness of judea. 
THAT John was born in Hebron, one may not unfitly conjecture, by comparing Luke I. 39 with Jos. XXI. 11. and that he was born about the feast of the Passover, namely, half a year before the Nativity of our Saviour, Luke I. 36. So the conceptions and births of the Baptist and our Saviour, ennobled the four famous Tekupha's (Revolutions) of the year: One being conceived at the Summer Solstice, the other at the Winter; one born at the Vernal Equinox, the other at the Autumnal.  
John lived in the deserts, until he made himself known unto Israel, Luke I. 80. That is, if the Pope's School may be interpreter, he led the life of an Hermit. But  


I. Be ashamed, O Papist, to be so ignorant of the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wilderness, or Desert, which in the common dialect sounds all one, as if it had been said, He lived in the Country, not in the City; his education was more course, and plain in the Country, without the breeding of the University, or Court at Jerusalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Menachoth, cap. 7. ●al. 1.  An oblation for thanksgiving consists of five Jerusalem Seahs, which were in value six Seahs of the wilderness; that is, six Country Seahs.  

m Bab. Erubh. fol. 83. 1.  A Jerusalem Seah exceeds a Seah of the wilderness by a sixth part.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Rambam in Demai, cap. 1.  The trees of the wilderness are those, which are common, and not appropriate to one Master: that is Trees in common Groves and Meadows.  
So 2 Cor. XI. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in perils in the City, and in perils in the Country.   
II. The Wildernesses of the land of Canaan were not without Towns, and Cities; nor was he presently to be called an Eremite, who dwelled in the Wilderness. The Hill Country of Judea, John's native soil, is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The royal Mountain, or Hill; and by the Psalmist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The desert Hill Country, Psal. LXXV. 6. and yet 
o Hieros'. Taanith, fol. 69. 1.  in the Royal Mountain were a myriad of Cities.  

III. David passed much of his youth in the Wilderness, 1 Sam. XVII. 28. but yet who will call him an Eremite? In the like sense I conceive John living in the Deserts, not only spending his time in leisure and contemplation, but employing himself in some work, or studies. For when I read, that the Youth of our Saviour was taken up in the Carpenter's trade, I scarcely believe his forerunner employed his youth in no calling at all.  
Beginning now the thirtieth year of his age, when according to the custom of the Priests he ought to have come to the chief Sanhedrin, to undergo their examination, and to be entered into the Priesthood by them, the Word of God coming unto him, Luke III. 2. as it had done before to the Prophets, he is diverted to another Ministry.     

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Repent ye. 
A Doctrine most sit for the Gospel, and most suitable to the time, and the word, or the phrase as agreeable to the Doctrine.  

I. A Nation leavened with the error of the Pharisees, concerning Justification by the works of the Law, was necessarily to be called off to the contrary Doctrine of Repentance. No receiving of the Gospel was otherwise to be expected.  
II. However the Schools of the Pharisees had illy defined Repentance, which we observe presently, yet they asserted, that Repentance itself was necessary to the reception of the Messiah. 
p Sanhedr. fol. 98. etc.  Concerning this matter the Babylonian Gemarists do dispute: whom Kimchi also upon Esa. LIX. 19 citys, and determines the question. From the words of our Rabbins, saith he, it is plain, there arose a doubt among them concerning this matter, namely, whether Israel were to be redeemed with repentance, or without repentance. And it sprang from this occasion, that some texts of Scripture seemed to go against them: such as those, He saw, and there was no man, and he wondered, that there was none to interceded, therefore his own arm brought salvation. And also, Not for your sake O Israel, do I this. And again, I will remember for them my old Covenant, etc. And these places on the other hand make for repentance, Thou shalt return to the Lord thy God, and shalt hearken to his voice. And again, And thence thou shalt seek the Lord thy God, and shalt find him, if thou seekest him with all thy heart, etc. But these may be reconciled after this manner; namely, that many of Israel shall repent, when they shall see the signs of redemption. And hence is that which is said, And he saw that there was no man, because they will not repent, until they see the beginning of redemption. 

q Hieros'. Taanith. fol. 64. 1.  If Israel shall repent but one day, forthwith the Redeemer cometh.  
Therefore it is very fitly argued by the Baptist, and by our Saviour after him, Matth. IU. 17. from the approach of the Kingdom of Heaven to Repentance, since they themselves, to whom this is preached, do acknowledge, that thus the Kingdom of Heaven, or the manifestation of the Messiah is to be brought in. For however the Gemarists who dispute of this, were of a later age, yet for the most part they do but speak the sense of their fathers.   

III. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Repentance, as it does very well express the sense of true repentance, so among the Jews it was necessary, that it should be so expressed, among whom repentance, for the most part, was thought to consist in the confession of the mouth only.  

r Maimon. in Teshubah, cap. 1  Whosoever out of error or presumption shall transgress the precepts of the Law, whether they be those that command, or those that forbidden, when he reputes and returns from his sins, he is bound to make confession. Whosoever brings an offering for a sin, committed either out of ignorance or presumption, his sin is not expiated by the offering, until he makes an oral confession. Or whosoever is guilty of death or of scourging by the Sanhedrin, his sin is not taken away by his death, or by his scourging, if he do not repent and make confession. And because the escape Goat is the expiation for all Israel, therefore the High Priest makes confession over him for all Israel.  
It is worthy observing, that, when John urgeth those that came to his Baptism to repent; it is said, that they were baptised, Confessing their sins: which was a sign of repentance highly requisite among the Jews, and necessary for those that were then brought in to the profession of the Gospel; that hereby they might openly profess, that they renounced the Doctrine of Justification by the works of the Law.  
It is worthy of observing also, that John said not, repent, and believe the Gospel, which our Saviour did, Matth. IU. 17. (And yet John preached the Gospel, Mark I. 1, 2. Joh. I. 7.) for his office chief was to make Christ known, who, when he should come, was to be the great Preacher of the Gospel.  
Therefore the Baptist doth very properly urge repentance upon those that looked for the Messiah, and the Text of the Gospel used a very proper word to express true and lively repentance.    〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the Kingdom of Heaven is at hand. 
I. The Kingdom of Heaven in Matthew is the Kingdom of God for the most part in the other Evangelists. Compare these places:  
The Kingdom of Heaven is at hand, Matth. IU. 17. The Kingdom of God is at hand, Mark I. 15. The poor in Spirit, theirs is the Kingdom of Heaven, Matth. V 3. Blessed are the poor, for yours is the Kingdom of God, Luke VI 20. The least in the Kingdom of Heaven, Chap. XI. 11. The least in the Kingdom of God, Luke VII. 28. The mysteries of the Kingdom of Heaven, Chap. XIII. 11. The mysteries of the Kingdom of God, Luke VIII. 10. Little children, of such is the Kingdom of Heaven, Chap. XIX. 14. Little children, of such is the Kingdom of God, Mark X. 14.  
And so we have it elsewhere very often. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven is very usually in the Jewish dialect taken for God, Dan. IU. 25. Matth. XXI. 25. Luke XV. 21. Joh. III. 27. And in these and such like speeches scattered in the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of Heaven is profaned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Worship of Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the help of Heaven, etc. 
s E●ias Levit. in ●●●●●.  For they called God by the name of Heaven, because his habitation is in Heaven.  
The story of the Jews is related groaning out under their persecution these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Heavens! that is, as the Gloss renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ah! Jehovah.  
II. This manner of speech, the Kingdom of Heaven, is taken from Daniel, Chap. VII. 13, 14. Where after the description of the four earthly and Tyrannical Monarchies, that is, the Babylonian, Mede-Persian, Grecian, and Syrogrecian, and the destruction of them at last; the entrance, and nature of the reign of Christ is described, as it is universal over the whole World, and eternal throughout all ages. Under whom the Rule, and Dominion, and Authority of Kingdoms under the whole Heaven is given to the people of the Saints of the most High, vers. 27. that is, Whereas before the Rule had been in the hands of Heathen Kings, under the Reign of Christ, there should be Christian Kings. Unto which that of the Apostle hath respect, 1 Cor. VI 2. Know ye not, that the Saints shall judge the World?  
Truly I admire, that the fulfilling of that Vision and Prophecy in Daniel should be lengthened out still into, I know not what, long and late expectation, not to receive its completion before Rome and Antichrist shall fall: since the books of the Gospel afford us a Commentary clearer than the Sun, that that Kingdom of Heaven took its beginning immediately upon the preaching of the Gospel. When both the Baptist and Christ, published the approach of the Kingdom of Heaven from their very first preaching, certainly, for any to think, that the fulfilling of those things in Daniel did not then begin, for my part I think, it is to grope in the dark, either through wilfulness, or ignorance.  
III. The Kingdom of Heaven implies, 1. The Exhibition and manifestation of the Messiah, Matth. XII. 28. But if I by the finger of God cast out Devils, the Kingdom of God is come upon you: that is, Hence is the manifestation of the Messiah. See Joh. III. 3. & XII. Chap. 13, etc. 2. The Resurrection of Christ, Death, Hell, Satan being conquered: whence is a most evident manifestation, that he is that eternal King, etc. See Matth. XXVI. 29. & Rom. I. 4. 3. His vengeance upon the Jewish Nation, his most implacable enemies; this is another, and most eminent manifestation of him. See Matth. XVI. 28. & Chap. XIX. 28. 4. His Dominion by the Sceptre of the Gospel among the Gentiles, Matth. XXI. 43. In this place, which is before us, it points out the exhibition and revelation of the Messiah.  
iv The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of Heaven very frequently occurs in the Jewish Writers. We will produce some places, let the reader gather the sense of them.  

t Beracoth, cap. 2. hal. 2.  R. Joshua ben Kercha saith, In reciting the Phylacteries, why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear, O Israel, (Deut. VI. 4. etc.) recited, before that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall come to pass, if you shall hearken, (Deut. XI. 13.) &c. To wit, that a man first take upon himself the Kingdom of Heaven, and then the yoke of the Precept. So the Jerusalem Mishnah hath it: but the Babylonian thus, That a man first take upon himself the yoke of the Kingdom of Heaven, and then the yoke of the Precept.  

u Gem●ra Bab. ibid. fol. 13. 2.  Rabh said to Rabbi Chaijah,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We never saw Rabbi (Judah) taking upon himself the Kingdom of Heaven. Bar Pahti answered, At that time, when he put his hands to his face, he took upon himself the Kingdom of Heaven. Where the Gloss speaks thus, We saw not, that he took upon himself the Kingdom of Heaven; for until the time came of reciting the Phylacteries, he instructed his Scholars; and when that time was come, I saw him not interposing any space.  

x Ibid. fol. 15. 1  Doth any ease nature? Let him wash his hands, put on his Phylacteries, repeat them, and pray,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the Kingdom of Heaven fulfilled. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Ibid. col. 2. in the Gloss.  If thou shalt have explained Shaddai, and divided the letters of the Kingdom of Heaven, thou shalt make the shadow of death to be cool to thee; that is, if in the repeating of that passage of the Phylacteries, Deut. VI 4. Hear, O Israel, the Lord our God is one Lord, etc. you shall pronounce the letters distinctly, and deliberately, so that you shall have sounded out the names of God rightly, thou shalt make cool the shades of death. For the same Gloss had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The repeating of that passage, Hear, O Israel, etc. is the taking of the Kingdom of Heaven upon thee. But the repeating of that place, And it shall be, if thou shalt hearken, etc. (Deut. XI. 13.): 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking of the yoke of the Precept upon thee.  

z In eodem, cap. 2. tract. Berac. hal. 5.  Rabban Gamaliel recited his Phylacterical prayers on the very night of his nuptials. And when his Scholars said unto him, Hast thou not taught us, O our Master, that a bridegroom is freed from the reciting of his Phylacteries the first night? He answered, I will not hearken to you, nor will I lay aside the Kingdom of Heaven from me, no not for an hour.  

a Zohar. in Levit. fol. 53.  What is the yoke of the Kingdom of Heaven? In like manner as they lay the yoke upon an Ox, that he may be serviceable: and if he bear not the yoke, he becomes unprofitable: so it becomes a man first to take the yoke upon himself, and to serve in all things with it; but if he casts it off, he is unprofitable; as it is said, Serve the Lord in fear. What means, In fear? The same that is written, The fear of the Lord is the beginning of wisdom. And this is the Kingdom of Heaven.  

a Hieros'. Kid 〈◊〉, ●●● 59 4  The Scholars of Jonathan ben Zaccai asked, why a servant was to be bored through the ear, rather than through some other part of the body? He answered, When he heard with the ear those words from Mount Sinai, Thou shalt have no other Lord before my face, he broke the yoke of the Kingdom of Heaven from him, and took upon himself the yoke of flesh and blood.  
If by the Kingdom of Heaven in these and other such like places, which it would be too much to heap together, they mean the inward love and fear of God, which indeed they seem to do, so far they agree with our Gospel sense, which asserts the inward and spiritual Kingdom of Christ especially. And if the words of our Saviour, Behold the Kingdom of God is within you, Luke XVII. 21. be suited to this sense of the Nation, concerning the Kingdom of Heaven, there is nothing sounds hard or rough in them: for it is as much, as if he had said, Do you think the Kingdom of Heaven shall come with some remarkable observation, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with much show? Your very Schools teach, that the Kingdom of God is within a man.  
But however they most ordinarily applied this manner of speech hither, yet they used it also for the exhibition and revelation of the Messiah in the like manner, as the Evangelical History doth. Hence are these expressions, and the like to them, in Sacred Writers; The Pharisees asked Jesus, when the Kingdom of God should come, Luke XVII. 20. They thought that the Kingdom of God should presently be manifested, Luke XIX. 11. Joseph of Arimathea waited for the Kingdom of God, Luke XXIII. 52. etc.  
And these words in the Chaldee Paraphrast, Say ye to the Cities of Judah, the Kingdom of your God is revealed, Esa. XL. 9 They shall see the Kingdom of their Messiah, Esa. LIII. 11.  
The Baptist therefore by his preaching stirs up the minds of his hearers, to meet the coming of the Messiah now presently to be manifested, with that repentance and preparation, as is meet.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The food was locusts. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Hieros'. Nedarim, fol. 40. 2.  He that by vow tieth himself from flesh, is forbidden the flesh of fish, and of locusts. See the Babylonian Talmud 
c C●olin, fol. 65 1.  concerning Locusts sit for food.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The region round about jordan. 
THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the region round about, is used by the Jerusalem Gemara: 
d She●i●th, fol. 38. 4.  From Beth Horn to the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, round about, or, one circumjacent region. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps both in the Talmudists and in the Evangelist, is one and the same thing with a Coast, or a Country along a coast, in Pliny. 
e Lib. 5. cap. 13  The country, saith he, along the coast is Samari●: that is, the Sea coast, and the country further, lying along by that coast: which may be said also concerning the region round about Jordan. Strabo concerning the Plain bordering on Jordan hath these words, It is a place of an hundred furlongs all well watered, and full of dwellings.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And were baptised. 

§. A few things concerning Baptism.  
IT is no unfit or unprofitable question, whence it came to pass, that there was so great a conflux of men to the Baptist, and so ready a reception of his Baptism.  
I. The first reason is, Because the manifestation of the Messiah was then expected, the weeks of Daniel being now spent to the last four years. Let us consult a little his Text.  
Dan. IX. 24. Seventy years (of years) are decreed concerning thy people, etc. That is, four hundred and ninety years, from the first of Cyrus to the death of Christ. These years are divided into three parts, and they very unequal.  

1. Into seven weeks, or forty nine years, from the giving of Cyrus his Patent for the rebuilding Jerusalem, to the finishing the rebuilding of it by Nehemiah.  
2. Into sixty two weeks, or four hundred thirty four years, Namely, from the finishing the building of the City to the beginning of the last week of the seventy. In which space of time, the times of the Persian Empire (which remained after Nehemiah, if indeed there was any time now remaining) and the times of the Grecian Empire, and of Syrogrecian, were all run out, and those times also, wherein the Romans ruled over the Jews.  
3. The holy Text divides the last week, or the last seven years, into two equal parts, vers. 27. which I thus render, And he shall strengthen, or confirm, the Covenant with many in that one week: and the half of that week shall make the sacrifice and oblation to cease: or, in the half of that week he shall make to cease, etc. Not in the middle of that week, but in the latter half, that is, the latter three years and an half of the seven.   
First, Seven weeks having been reckoned up before, and then sixty two weeks, vers. 25. now there remained one only of the seventy; and in reference to that, in the middle of it the Messiah shall begin his Ministry, which being finished in three years, and an half (the latter halved part of that week) he shall make the sacrifice and oblation to cease, etc.  
The Nation could not but know, could not but take great notice of the Times so exactly set out by the Angel Gabriel: Since therefore the coming of the Messiah was the great wish and desire of all, and since the time of his appearing was so clearly decreed by the Angel, that nothing could be more, and when the latter half of the last seven years, chief to be observed, was now within a very little come; it is no wonder, if the people hearing from this venerable Preacher, that the Kingdom of Heaven was now come, should be stirred ●● beyond measure to meet him, and should flock to him. For as we observed before, They thought that the Kingdom of God would immediately be manifested, Luke XIX. 11.  
II. Another reason of it was this, The Institution of Baptism, for an Evangelical Sacrament, was first in the hand of the Baptist, who, the Word of the Lord coming to him, (Luke III. 11.) went forth backed with the same authority, as the chiefest Prophets had in times past. But yet the first use of Baptism was not exhibited at that time. For Baptism very many centuries of years backwards had been both known, and received in most frequent use among the Jews, and for the very same end, as it now obtains among Christians, namely, that by it Proselytes might be admitted into the Church; and hence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism for Proselytism: and was distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism, or washing from uncleanness. See the 
f Fol. 45. 2. in the Gloss.  Babylonian Talmud in Jevamoth.  
I. I ascribe the first use of it for this end to the Patriarch Jacob, when he chose into his family, and Church, the young women of Sichem, and other Heathens, who then lived with him. Jacob said to his family, and to all who were with him, Put away from you the strange Gods, and be ye clean, and change your garments, etc. Gen. XXXV. 2. What that word means, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be ye clean, Alben Ezra does very well interpret to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The washing of the body, or Baptism; which reason itself also persuades us to believe.  
II. All the Nation of Israel do assert as it were with one mouth, that all the Nation of Israel, were brought into the Covenant, among other things, by Baptism. 
g Issure Biah, cap. 13.  Israel (saith Maimonides, the great Interpreter of the Jewish Law) was admitted into the Covenant by three things, namely, by Circumcision, Baptism, and Sacrifice. Circumcision was in Egypt, as it is said, None uncircumcised shall eat of the Passover. Baptism was in the Wilderness before the giving of the Law, as it is said, Thou shalt sanctify them to day and tomorrow, and let them wash their garments.  
III. They assert that that infinite number of Proselytes in the days of David and Solomon were admitted by Baptism. 
h Maimonid. ibid.  The Sanhedrins received not Proselytes in the days of David and Solomon: Not in the days of David, lest they should betake themselves to Proselytism out of a fear of the Kingdom of Israel: Not in the days of Solomon, lest they might do the same by reason of the glory of the Kingdom. And yet abundance of Proselytes were made in the days of David and Solomon before private men; and the great Sanhedrin was full of care about this business: For they would not cast them out of the Church, because they were baptised, etc.  
IU. 
i Id. ibid.  Whensoever any Heathen will betake himself, and be joined to the Covenant of Israel, and place himself under the wings of the Divine Majesty, and take the yoke of the Law upon him, voluntary Circumcision, Baptism, and Oblation are required: but if it be a Woman, Baptism and Oblation.  
That was a common Axiom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man is a Proselyte, until he be circumcised and baptised. It is disputed by the Babylonian Gemara, 
k I●vamoth, fol. 46. 2.  A Proselyte, that is circumcised and not baptised, what of him? R. Eliezer saith, Behold he is a Proselyte: for so we find concerning our Fathers, that they were circumcised, but not baptised. One is baptised, but not circumcised, what of him? R. Joshua saith, Behold he is a Proselyte. For so we find concerning the maid-servants, who were baptised, but not circum●●sed. But the wise men say, is he baptised, and not circumcised? Or, Is he circumcised, and not baptised? He is not a Proselyte, until he be circumcised, and baptised.  
But Baptism was sufficient for women so far forth, as this held good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
●●●am. fol. 45 ●.  One baptizeth a Heathen woman in the name of a woman, we can assert that for a deed rightly done. Where the Gloss is thus, To be baptised in the name of a woman, was to be baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the washing of a woman polluted, and not with the baptism to Proselytism. But we may nevertheless assert her who is so baptised for a complete Proselytess; because that Baptism of washing for uncleanness serves for Proselytism to her, for a Heathen woman is not baptised, or washed, for uncleanness.  
V They baptised also young children (for the most part with their Parents.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m ●●●. Ch●●●bb. fol. 11. 1.  They baptise a little Proselyte according to the judgement of the Sanhedrin; that is, as the Gloss renders it, If he be deprived of his father, and his mother brings him to be made a Proselyte, they baptise him (because none becomes a Proselyte without Circumcision and Baptism) according to the judgement, or rite, of the Sanhedrin, that is, that three men be present at the Baptism, who are now instead of a father to him.  
And the Gemara a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If with a Proselyte his sons and his daughters are made Proselytes also, that which is done by their father redounds to their good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Joseph saith, When they grow into years, they may retract. Where the Gloss writes thus, This is to be understood of little children, who are made Proselytes together with their father.  

n jevam. fol. 78 1.  An Heathen woman, if she is made a Proselytess, when she is now big with child, the child needs not baptism: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Baptism of his mother serves him for baptism. Otherwise, he were to be baptised.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Maimon. in Avadim, cap. 8  If an Israelite take a Gentile child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or find a Gentile infant, and baptizeth him in the name of a Proselyte, behold he is a Proselyte.  
We cannot also pass over that which indeed is worthy to be remembered. 
p Hieros'. jevamoth, fol. 8. 4.  Any one's servant is to be circumcised, though he be unwilling, but any ones son is not to be circumcised, if he be unwilling. R. Johanan enquired, Behold a little son, do you circumcise him by force? Yea, although he be as the son of Ur●an. R. Hezekiah saith, Behold, a man finds an infant cast out, and he baptizeth him in the name of a servant: in the name of a freeman, do you also circumcise him in the name of a freeman.  
We have therefore alleged these things the more largely, not only that you may receive satisfaction concerning the thing propounded, namely, how it came to pass, that the people flocked in so universal a concourse, to John's Baptism (because Baptism was no strange thing to the Jews;) but that some other things may be observed hence, which afford some light to certain places of Scripture, and will help to clear some knotty questions about Baptism.  
First, You see baptism inseparably joined to the Circumcision of Proselytes. There was indeed some little distance of time; For 
q jevam. fol. 45. 2.  they were not baptised till the pain of circumcision was healed, because water might be injurious to the wound. But certainly baptism ever followed. We acknowledge indeed, that Circumcision was plainly of divine Institution, but by whom Baptism, that was inseparable from it, was instituted, is doubtful. And yet, it is worthy of observation, our Saviour rejected Circumcision, and retained the Appendix to it: and when all the Gentiles were now to be introduced into the true Religion, he preferred this proselytical Introductory (pardon the expression) unto the Sacrament of Entrance into the Gospel.  
One might observe the same almost in the Eucharist. The Lamb in the Passover was of divine Institution, and so indeed was the Bread. But whence was the Wine? But yet rejecting the Lamb, Christ instituted the Sacrament in the Bread and Wine.  
Secondly, Observing from these things which have been spoken, how very known and frequent the use of Baptism was among the Jews, the reason appears very easy, why the Sanhedrin by their messengers enquired not of John concerning the reason of Baptism, but concerning the authority of the Baptizer; not what Baptism meant, but whence he had a licence so to baptise, Joh. I. 25.  
Thirdly, Hence also the reason appears, why the New Testament doth not prescribe by some more accurate rule, who the persons are to be baptised. The Anabaptists object, It is not commanded, to baptise Infants, therefore they are not to be baptised. To whom I answer, It is not forbidden to baptise Infants, therefore they are to be baptised. And the reason is plain. For when Pedobaptism in the Jewish Church, was so known, usual, and frequent in the admission of Proselytes, that nothing almost was more known, usual and frequent.  

1. There was no need to strengthen it with any precept, when Baptism was now passed into an Evangelical Sacrament. For Christ took baptism into his hands, and into Evangelical use, as he found it, this only added, that he might promote it to a worthier end, and a larger use. The whole Nation knew well enough that little children used to be baptised: There was no need of a precept for that, which had ever by common use prevailed. If a Royal Proclamation should now issue forth in these words, Let every one resort on the Lord's day to the public assembly in the Church; certainly he would be mad, who in times to come should argue hence, that Prayers, Sermons, Singing of Psalms were not to be celebrated on the Lord's day in the public assemblies, because there is no mention of them in the Proclamation. For the Proclamation provided for the celebration of the Lords day in the public Assemblies in general, but there was no need to make mention of the particular kinds of the Divine Worship to be celebrated there, when they were always, and every where well known, and in daily use, before the publishing of the Proclamation, and when it was published. The case is the very same in Baptism. Christ instituted it for an Evangelical Sacrament, whereby all should be admitted into the profession of the Gospel, as heretofore it was used for admission into Proselytism to the Jewish religion. The particulars belonging to it, as the manner of baptising, the age, the sex to be baptised, etc. had no need of a rule and definition, because these were by the common use of them sufficiently known even to Mechanics, and the most ignorant men.  
2. On the other hand therefore, there was need of a plain and open prohibition, that infants and little children should not be baptised, if our Saviour would not have had them baptised. For, since it was most common in all ages foregoing, that little children should be baptised, if Christ had been minded to have that custom abolished, he would have openly forbidden it. Therefore his silence, and the silence of the Scripture in this matter, confirms Pedobaptism, and continueth it unto all ages.   
Fourthly, It is clear enough by what hath been already said, in what sense that is to be taken in the New Testament, which we sometimes meet with, namely, that the Master of the family was baptised with his whole family, Act. XVI. 15, 33. etc. Nor is it of any strength, which the Antipedobaptists contend for, that it cannot be proved there were infants in those families: for the inquiry is not so proper, whether there were infants in those families, as it is concluded truly and deservedly; If there were, they had all been to be baptised. Nor do I believe this People, that flocked to John's baptism, were so forgetful of the manner and custom of the Nation, that they brought not their little children also with them to be baptised.  
Some things are now to be spoken of the manner and form which John used.  
First, In some things he seems to have followed the manner, whereby Proselytes were baptised, in other things not to have followed them. Concerning it the Talmudic Canons have these say.  

I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r jevamoth, fol. 46. 2.  They do not baptise a Proselyte by night. Nor indeed 
s Megilla●, fol. 20. 1.  were the unclean to be washed, but in the day time. Maimonides adds, 
t Issure Biah, cap. 13.  They baptised not a Proselyte on the Sabbath, nor on a holy day, nor by night.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u jevam. in the place above.  A Proselyte hath need of three: that is, It is required that three men who are Scholars of the Wisemen, be present at the Baptism of a Proselyte; who may take care that the business be rightly performed, and may briefly instruct the Catechumen, (the person to be baptised) and may judge of the matter itself. For the admission of a Proselyte was reckoned no light matter: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x jevam. fol. 47. 2.  Proselytes are dangerous to Israel, like the itch, was an Axiom. For they, either tenacious of their former customs, or ignorant of the Law of Israel, have corrupted others with their Example, or being mingled with Israel were the cause, that the divine glory did rest the less upon them, it resteth not on any but upon families of a nobler pedigree. These reasons the Glossers give. When therefore the admission of Proselytes was of so great moment, they were not to be admitted but by the judicial consistory of Three.  

III.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Maimonid. Issur Biah, in the place above.  They baptise a Proselyte in such a confluence of waters, as was fit for the washing of a menstruous woman. Of such a confluence of waters the Lawyers have these words: 
z Maim. in Mikvaoth, c. 1. & 4 Talmud. in Mikvaoth, c. 2. & 3  A man that hath the Gonorrhoea is cleansed no where but in a fountain: but a menstruous woman, as also all other unclean persons, were washed in some confluence of waters; in which so much water ought to be, as may serve to wash the whole body at one dipping. Our wise men have esteemed this proportion to be to a cubit square, and three cubit's depth: and this measure contains forty Seahs of water.  
When it is said, that he that hath the Gonorrhoea is to wash in a spring, or a stream, but a menstruous woman, and all other unclean persons in some confluence of waters, it forbids not a menstruous woman, and other unclean persons to wash in streams, where they might: but it permits, where they might not, to wash in some confluence of waters; which was not lawful for a man that had the Gonorrhoea to do. The same is to be understood concerning the Baptism of a Proselyte, who was allowed to wash himself in streams, and was allowed also, where there were no streams, to wash in a confluence of waters.   

iv When a Proselyte was to be baptised, they first asked him concerning the sincerity of his Conversion to Judaisme: Whether he offered not himself to Proselytism for the obtaining riches, for fear, or for love to some Israelite woman, etc. And when they saw that he came out of love of the Law, they instructed him concerning the various articles of the Law, of one God, of the evil of Idolatry, of the reward of Obedience, of the World to come, of the privileges of Israel, etc. All which if he professed, that he embraced them, he is forthwith circumcised.  

a jevam. & Maimon. in the places above.  As soon as he grows whole of the wound of circumcision, they bring him to Baptism, and being placed in the water, they again instruct him in some weightier, and in some lighter commands of the Law.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which being heard, he plungeth himself, and comes up, and behold, he is as an Israelite in all things. The women place a woman in the waters up to the neck: and two Disciples of the Wisemen, standing without, instruct her about some lighter precepts of the Law, and some weightier, while she in the mean time stands in the waters.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then she plungeth herself; and they turning away their faces go out, while she comes up out of the water.  
In the baptising of a Proselyte this is not to be passed over, but let it be observed, namely, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others baptised him, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he baptised himself, or dipped, or plunged himself in the waters. Now what that plunging was, you may understand from those things which Maimonides speaks in Mikvaoth in the place before cited. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every person baptised (or dipped, whether he were washed from pollution, or baptised into Proselytism) must dip his whole body, now stripped, and made naked, at one dipping. And where esoever in the Law, washing of the body or garments is mentioned, it means nothing else, than the washing of the whole body. For if any wash himself all over, except the very top of his little finger, he is still in his uncleanness. And if any hath much hair, he must wash all the hair of his head, for that also was reckoned for the body. But if any should enter into the water with their clothes on, yet their washing holds good, because the water would pass through their clothes, and their garments would not hinder it.    
And now a little to compare the baptism of John with that Proselytical baptism, and ours with both, these things are to be considered.  

I. If you compare the washing of polluted persons prescribed by the Law with the baptism of Proselytes, both that and this implies uncleanness, however something different, that implies legal uncleanness, this Heathen, but both polluting. But a Proselyte was baptised not only into the washing off of that Gentile pollution, nor only thereby to be transplanted into the Religion of the Jews; but that, by the most accurate rite of translation that could possibly be, he might so pass into an Israelite, that being married to an Israelite woman, he might produce a free and legitimate seed, and an undefiled offspring. Hence servants that were taken into a family, were baptised, and servants also that were to be made free: Not so much because they were defiled with heathen uncleanness, as that by that rite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming Israelites in all respect, they might be more fit to match with Israelites, and their children be accounted as Israelites. And hence the sons of Proselytes, in following generations were circumcised indeed, but not baptised. They were circumcised that they might take upon themselves the obligation of the Law, but they needed not baptism, because they were already Israelites. From these things it is plain, that there was some difference, as to the end, between the Mosaical washings of unclean persons, and the baptism of Proselytes; and some between the Baptism of Proselytes, and John's baptism: Not as though they concurred not in some parallel end, but because other ends were added over and above to this, or that, or some ends were withdrawn.  
II. The Baptism of Proselytes was the bringing over of Gentiles into the Jewish Religion; The Baptism of John, was the bringing over of Jews into another Religion: And hence 'tis the more to be wondered at, that the people so readily flocked to him, when he introduced a Baptism so different from the known Proselytical baptism. The reason of which is to be fetched from hence, that at the coming of the Messiah, they thought, not without cause, that the state of things was plainly to be changed; and that, from the Oracles of the Prophets, who with one mouth described the times of the Messiah for a new World. Hence was that received opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God at that time would renew the World for a thousand years. See the Aruch, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after in Chap. 24. 3. And that also, that they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come, by a form of speech very common among them, for the times of the Messiah, which we observe more largely elsewhere.  

III. The baptism of Proselytes, was an obligation to perform the Law; that of John, was an obligation to repentance: for although Proselytical baptism admitted of some ends, and Circumcisiou of others, yet a Traditional and erroneous Doctrine at that time, had joined this to both, that the Proselyte covenanted in both, and obliged himself to perform the Law; to which that of the Apostle relates; Gal. V. 3. I testify again to every man that is circumcised, that he is a debtor to do the whole Law.  
But the baptism of John was a baptism of repentance; Mark I. 4. which being undertaken, they who were baptised, professed to renounce their own legal righteousness, and on the contrary acknowledged themselves to be obliged to repentance and faith in the Messiah to come. How much the Pharisaical doctrine of Justification differed from the Evangelical, so much the obligation undertaken in the baptism of Proselytes, differed from the obligation undertaken in the baptism of John: Which obligation also holds amongst Christians to the end of the World.   
iv That the baptism of John was by plunging the body, (after the same manner as the washing of unclean persons, and the baptism of Proselytes, was) seems to appear from those things which are related of him, namely that he baptised in Jordan, that he baptised in Enon, because there was much water there; and that Christ being baptised came up out of the water: to which, that seems to be parallel, Act. VIII. 38. Philip and the Eunuch went down into the water, etc. Some complain that this rite is not retained in the Christian Church, as though it something derogated from the truth of baptism; or as though it were to be called an innovation, when the sprinkling of water is used instead of plunging. This is no place to dispute of these things. Let us return these three things only, for a present answer.   

1. That the notion of washing in John's baptism differs from ours, in that he baptised none who were not brought over from one Religion, and that an irreligious one too, into another, and that a true one. But there is no place for this among us, who are born Christians: the condition therefore being varied, the rite is not only lawfully, but deservedly varied also. Our baptism argues defilement indeed, and uncleanness; and demonstrates this doctrinally, that we being polluted have need of washing; but this is to be understood of our natural and sinful stain, to be washed away by the blood of Christ and the grace of God: with which stain indeed they were defiled, who were baptised by John. But to denote this washing by a Sacramental sign, the sprinkling of water is as sufficient, as the dipping into water, when in truth this argues washing and purification, as well as that. But those who were baptised by John were blemished with another stain, and that an outward one, and after a manner visible; that is, a polluted religion, namely Judaisme, or Heathenism; from which, if according to the custom of the Nation they passed, by a deeper and severer washing, they neither underwent it without reason; nor with any reason may it be laid upon us, whose condition is different from theirs.  
2. Since Dipping was a rite used only in the Jewish Nation and proper to it, it were something hard, if all Nations should be subjected under it; but especially, when it is neither necessarily to be esteemed of the essence of baptism, and is moreover so harsh and dangerous, that in regard of these things, it scarcely gave place to Circumcision. We read, that some leavened with Judaisme to the highest degree, yet wished that Dipping in Purification might be taken away; because it was accompanied with so much severity. 
b Hieros'. Beracoth, fol. 6. 3.  In the days of R. Joshua ben Levi, some endeavoured to abolish this dipping, for the sake of the women of Galilee; because by reason of the cold, they became barren. R. Joshua ben Levi said unto them, do ye go about to take away that which hedges in Israel from transgression? Surely it is hard to lay this yoke upon the neck of all Nations, which seemed too rough to the Jews themselves, and not to be born by them, men too much given to such kind of severer rites. And if it be demanded of them, who went about to take away that dipping, Would you have no purification at all by water? It is probable, that they would have allowed of the sprinkling of water, which is less harsh, and not less agreeable to the thing itself.  
3. The following ages with good reason, and by Divine Prescript, administered a Baptism differing in a greater matter from the Baptism of John; and therefore it was less to differ in a less matter. The application of water was necessarily of the essence of Baptism; but the application of it in this or that manner speaks but a circumstance: The adding also of the word, was of the nature of a Sacrament; but the changing of the word into this or that form, would you not call this a circumstance also? And yet we read the form of Baptism so changed; that you may observe it to have been threefold in the history of the New Testament.   
Secondly, In reference to the form of John's Baptism, which thing we have propounded to consider in the second place; it is not at all to be doubted but he Baptised in the name of the Messiah now ready to come: and it may be gathered from his words, and from his story. As yet he knew not that Jesus of Nazareth was the Messiah; which he confesseth himself, John I. 31. yet he knew well enough that the Messiah was coming; therefore he Baptised those that came to him in his name, instructing them in the Doctrine of the Gospel, concerning faith in the Messiah and repentance; that they might be the readier to receive the Messiah, when he should manifest himself. Consider well, Mal●c. III. 1. Luke I. 17. John I. 7, 31. etc. The Apostles baptising the Jews, baptised them in the name of Jesus; (because Jesus of Nazareth had now been revealed for the Messiah) and that they did, when it had been before commanded them by Christ, baptise all Nations in the Name of the Father, and of the Son, and of the Holy Ghost. So you must understand that which is spoken Joh. III 23. & IV. 2. concerning the Disciples of Christ baptising; namely, that they baptised in the Name of Jesus, that thence it might be known that Jesus of Nazareth was the Messiah in the Name of whom, suddenly to come, John had baptised. That of St. Peter is plain, Act. II. 38. Be baptised every one of you in the Name of Jesus Christ: and that, Act. VIII. 16. They were baptised in the Name of Jesus.  
But the Apostles baptised the Gentiles according to the precept of our Lord, in the Name of the Father, and of the Son, and of the Holy Ghost, Matth. XXVIII. 19 For since it was very much controverted among the Jews about the true Messiah, and that unbelieving Nation denied stiffly and without ceasing that Jesus of Nazareth was He, (under which virulent Spirit they labour even to this day) it was not without cause, yea nor without necessity, that they baptised in the Name of Jesus; that by that seal might be confirmed this most principal truth in the Gospel, and that those that were baptised, might profess it; That Jesus of Nazareth was the true Messiah. But among the Gentiles, the controversy was not concerning the true Messiah, but, concerning the true God: among them therefore it was needful that baptism should be conferred in the Name of the true God, Father, Son, and Holy Spirit.  
We suppose therefore that men, women and children came to John's baptism, according to the manner of the Nation in the reception of Proselytes; Namely, that they standing in Jordan, were taught by John, that they were baptised into the Name of the Messiah that was now immediately to come; and into the profession of the Doctrine of the Gospel concerning Faith and Repentance; that they plunged themselves into the River, and so came out. And that which is said of them, that they were baptised by him, confessing their sins, is to be understood according to the tenor of the Baptists preaching; not that they did this man by man, or by some auricular confession made to John, or by openly declaring some particular sins; but when the Doctrine of John exhorted them to Repentance and to Faith in the Messiah, they renounced and disowned the Doctrine and Opinion of Justification by their works, wherewith they had been before time leavened, and acknowledged and confessed themselves sinners.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In jordan. 
John could not baptise in any part of Jordan, so it were within the bounds of Judea, (which the Evangelists assert) which had not been dried up, and had afforded a passage to the Israelites when they came out of Egypt, and were now entering into the promised land.    

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And seeing many of the Pharisees and Sadducees. 

§ Some few remarks concerning the Pharisees and Sadducees.  
TO attempt a history of the Pharisees and Sadducees after so many very Learned Men who have treated of their original, manners, and institutions, would be next to madness. We will briefly touch at a few things, and those perhaps less obvious.  
I. That the Pharisees do not derive their name (as some would have it) from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to expound, is sufficiently evinced by this, that there were Women Pharisees as well as Men. 
c S●ta●, chap 3. hall. 4.  R. Joshua saith, A religious man foolish, a wicked man crafty; A woman Pharisee, And the dashing of the Pharisees against the stones, destroy the World. Those things are worth observing which are spoke by the Babylonian Gemarists on that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman Pharisee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins teach. A praying Maid, A gadding Widow, And a Boy, whose months are not fulfilled, these corrupt the World. But R. Jochanan saith, We learn the shunning of sin from a Maid, and the receiving of a reward from a Widow. The shunning of sin from a Maid; for R. Jochanan heard a certain Maid prostrate on her face, thus praying, Eternal Lord, thou hast created Paradise, thou hast created Hell also, thou hast created the Righteous, and thou hast created the Wicked: Let it be thy good pleasure that I be not a Scandal to men. The receiving of a reward from a Widow; for there was a certain Widow who, when there were Synagogues nearer every where, she always sorted to the School of R. Jochanan to pray: to whom R. Jochanan said, O my daughter, are there not Synagogues at hand round about you? But she answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will there not be a reward for my steps; or, for my journey hither: for the (Tradition) saith, These destroy the World, as Joanna the daughter of Retib.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Gloss is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a Maid given to prayer, or, a Maid of many prayers. By another it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maid given to fasting: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Losing her Virginity by fasting.  
A gadding Widow, they call her who always goes about from place to place, to visit her neighbours; they are the words of the Gloss. And these corrupt the World, because they are no other but bands and sorceresses, and yet they pretend sanctity.  
Joanna the daughter of Retib, (the Gloss also being witness) was a certain sorceress Widow, who, when the time of any child birth drew near, shut up the womb of the child bearing woman with Magic arts, that she could not be delivered. And when the poor woman had endured long and great torments, she would say, I will go and pray for you; perhaps my prayers will be heard; when she was gone, she would dissolve the enchantments, and presently the infant would be born. On a certain day, as a hired man wrought in her house, she, being gone to a woman's labour, he heard the charms tinkling in a pan, and taking off the cover, the charms presently come out, and straight the infant is born; and hence it was known that she was a witch.  
I have therefore cited these passages, not only that it may be shown that there were women Pharisees, and so that the name is not taken from interpreting or expounding, but that it may be observed also what kind of women, for the most part, embrace Phariseism; namely Widows and Maids, under the vail of Sanctity and Devotion, hiding and practising all manner of wickedness. And so much we gain of the history of the Pharisees, while we are tracing the etymology of the word.  
II. That the Pharisees therefore were so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Separation, is more commonly asserted, and more truly; and the thing itself, as well as the word speaks it: so that by a word more known to us, you might rightly call the Pharisees, Separatists; but in what sense, has need of more narrow enquiry; The differences of the Jewish people are to be disposed here into divers ranks: and first we will begin with the Women.  
1. It were an infinite task to search particularly how their Canons, indulged (shall I say?) or prescribed the Woman a freedom from very many rites in which a great part of the Jewish religion was placed. How numberless are the times that that occurs in the Talmudic Pandect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Berac. cap. 3▪ hall 3.  Women, servants and children are not bound to these things. 
e Hieros'. Kiddush, fol. 61. 3.  Women, servants and children are not bound to recite their Phylacteries, nor to wear them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passovers of Women are at their own Will. And not to dwell upon things that are obvious, let this one serve instead of many. 
f Bab. Sotah, fol. 21. 2.  A certain Matron asked R. Eleazar, Why when Aaron sinned in making the Golden Calf, the people are punished with a threefold death? He answered, Let not a Woman be learned beyond her distaff. Hir●anus his son said unto him, Because no answer is given her in one word out of the Law, She will withdraw from us three hundred tenth Cori yearly. To whom he replied, Let them rather go and be burnt, than the words of the Law be delivered to Women.  
From hence it appears, that the Women that embraced Pharisaism, did it of their own free will and vow, not by command: which the Men Pharisees also did.  
2. Pass we from the Women to the Men; and first to the lowest degrees of Men in the distinction relating to Religion; namely to them, whom they ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth, or, the Plebeians. Of them thus the Gemara in Sotah newly cited. 
g Fol. 22. 1.  One reads the Scriptures, and recites the Mishna, and yet he waits not upon the Scholars of the Wisemen, what of him? R. Eleazar saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is one of the people of the earth. R. Samuel bar Nachmani saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold! this is an illiterate man. R. Jannai saith, behold! this is a Cuthean. R. Achabar Jacob saith, behold! This is a Magician. And a little after, Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth? R. Meir saith, He that recites not his Phylacteries morning and evening with his prayers. But the Wise men say, He whosoever he be, that lays not up his Phylacteries. Ben Azzai saith, He, who hath not a fringe on his garment, R. Jochanan ben Joseph saith, He, that instructs not his sons in the doctrine of the Law. Others say, He, who although he read the Scriptures, and repeats the Traditions, yet attends not on the Scholars of the Wise men, this is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth, or, the Plebeian. Does he read the Scriptures, and not repeat the Tradition? Behold, this man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate. The Gloss upon the place speaks thus, The people of the Earth are they, of whom there is suspicion of Tenths, and cleanness: that is, lest they tithe not rightly, nor take care aright concerning cleansings. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illiterate person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more vile, or inferior than the people of the Earth. Compare that John VII. 49. The people that knoweth not the Law is cursed.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians, or Associates, and Scholars of the Wise men, were opposed to these Vulgar persons. Under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholars of the Wise men, are comprehended all that were learned and studious: under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religious, as well learned, as unlearned. There were some of the learned, whom they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians of the Rabbins; who as yet were Candidates, and not preferred to the public office of teaching or judging. The thing may be illustrated by one Example.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Hieros'. Sanhedr. fol. 18. 3.  Do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Collegians enter in to appoint the New Moon? R. Hoshaia said; When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegian, R. Samuel ben R. Isaac led me in to the appointment of the New Moon, but I knew not, whether I were of the number or no. And a little after, Do the Collegians (or, Fellows) go in to intercalate the year? Let us learn this from the example of Rabban Gamaliel, who said, Let the seven Seniors meet me in the Chamber. But eight entered. Who came in hither, saith he, without leave? I, answered Samuel the little.  
In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colleague, differs nothing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar of a Wise man, in that both signify a Student, and a Learned man. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colleague hath a wider sense, denoting all such who have more professedly devoted themselves to Religion, and have professed a more devout Life and Rule, than the common people, whether they were learned, or unlearned, whether of the Sect of the Pharisees, or of the Sadduces, or some other. Hence you have mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Bab. Berac. fol. 44. 2.  a religious Samaritan, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k joma, fol. 8. 2.  a religious Baker. And the phrase seems to be drawn from Psal. CXIX. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a companion of all those that fear thee.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take upon them the habit of Religion. See the Babylonian Talmud in 
l Fol. 7. 1.  Avodah Zarah in the Gloss. That distinction also is worthy of consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Hieros'. Bava B●thra, fol. 17. 1  The greater and the less Religious.  
Yet the word seems sometimes to be appropriated to the Pharisees, as being men, who above all others put on a splendidly cloaked Religion, which appears enough from the history of the Gospel. So perhaps is that to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Niddah, fol. 6. 2.  The religious Galileans purify: that is, as the Gloss explains it, They cleanse their Wine and their Oil for a drink offering, if perhaps the Temple may be built in their days. Which nevertheless the Aruch citing, thus explains them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Religious eat their common food in cleanness. By which very thing the Gloss defines Pharisees: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o In Chagigah, fol. 18. ●.  To the Pharisees, that is, to them that eat their common food in cleanness. Behold, how the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religious, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharisees, are convertible terms, and how this was the proper notion, whereby a Pharisee was defined, That he eat his common food in cleanness: that is, that he washed his hands, when he eat.  
III. We must not think, that Pharisaism arose altogether and at once, but it was long a conceiving, and of no fixed form, when it was brought forth. The same may in a manner be said of this, which is of the Traditions: both these, and that were the issue of many years. 
p Hieros'. Megil. fol. 75. 1. Bab. Bava Kama, fol. 82. 1.  The Traditionarians do refer the first conception of the Traditions to the times of Ezra. But how many centuries of years passed, before the birth of this whole monster was full ripe? In like manner, the first seeds of Pharisaism were cast long before its birth; and being now brought forth, was a long time growing, before it came to maturity; if so be any can define, what its maturity was.  
We observe presently, that the foundations of Sadduceism were laid in the days of Ezra, before there were any Sadduces: in his days also, I suspect, the foundations of Pharisaism were laid, long before there were any Pharisees. For since the Pharisees were marked with that tittle, because they separated themselves from other men, as more profane; and since in the days of Ezra and Nehemiah, it was the great care, and that a holy care too, to separate the seed of Israel from the Heathen inhabitants of the Land, to wit, the Samaritans, the Ashdodites, the Moabites, etc. not much after some men arrogating too much to themselves, took occasion hence of separating themselves from the men of the Israelitic seed, as too profane, and very unfit (alas!) for their communion. Which very thing we experience in our present Separatists. For when the Scripture commands Christians, that they communicate not with Unbelievers, with those who are without, etc. that is, with Heathens, some do hence make a pretence, of withdrawing themselves from the assemblies of Christians: by what right, by what foundation, let themselves look to it.  
We shall not trace the time wherein the name of Pharisee first arose: This is done by Learneder Men: And therefore let it be enough to have observed that only. After once this pretence of Religion was received, that it was a pious matter, to separate a man's self from the common people, superstition increased every day, which served for a stay, and patronage to this Sect, and separation. For when they had espoused a Religion so supercilious, that they commonly said, Stand off, I am holier than thou, (which was also foretold by the Prophet with an execration, Esa. LXV. 5.) and that they placed the highest Sanctimony in this, to withdraw themselves from the common people, as profane, it was certainly necessary to circumscribe, and to put themselves under a more austere rule and discipline, that they might retain the name and fame of Religious persons in other things, besides that separation, that argued so much pride and arrogancy. Hence the troubles about Tithings, and Washings arose, and increased age after age: hence sprung the frequent Fast and Prayers, the cares of the Phylacteries, Fringes, and other matters without number: so that (a thing fatal to Separatists) this Sect at last was crumbled into Sects, and a Pharisee was in a manner the same to a Pharisee, that the people of the Earth was to a Pharisee.  

q Hieros'. in Berac. fol. 13. 2. & Sotah, fol. 20. 3. And Bab. Sotah, fol. 22. 2.  Both Talmuds reckon seven Sects of Pharisees, and so does the 
r In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aruch: which it will not be irksome to describe with their pencil, that the Reader may see, to what a degree of madness this Sect was come, as well as to what a degree of Hypocrisy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisees are seven.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Shechemite Pharisee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Bab.  This (Pharisee) does as Shechem. Where the Gloss is, Who is circumcised, but not for the honour of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Hieros'.  He carrieth his precepts upon his shoulders: that is, as the Aruch explains it, Wood to make a Booth, in the feast of Tabernacles, or something of that nature.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee struck, or dashing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Bab.  Who dasheth his feet. The Gloss is, He who walketh in humility, the heel of one foot touching the great toe of the other: nor did he lift up his feet from the Earth, so that his toes were dashed against the stones. The Aruch writes, Who withdrew himself a great way off, that he might not press upon men in the ways, and dashed his feet against the stones.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x Hieros'.  Strike me (or, cirround me) and yet I will perform the Command.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee, that lets out his blood. 
y Bab.  He strikes out his blood against the Walls. The Gloss is, He shows himself such a one, as if his eyes were hoodwinked, that he might not look upon a woman, and hereupon dashed his head against the Walls, and let out his blood. The Aruch writes, He so pressed up himself against the Walls, that he might not touch those that passed by, that by the dashing he fetched blood of himself. 
z Hieros'.  He performed one precept, and one duty; and struck out blood at each.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee of the Mortar. The Aruch thus describes him, He went in a lose coat, resembling a Mortar with the mouth turned downwards. So he, with his lose garment, was straighter above, and broader below. In the Jerusalem Talmud he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who saith, I withdraw whatsoever is mine, and fulfil the command.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisee which saith, let me know what my duty is, and I will do it. 
a Hieros'.  I have done my duty, that the Command may be performed according to it. The Aruch thus, As though he should say, There is no man can show me, wherein I have transgressed.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee of fear: such as job.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee of love: as Abraham. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Hieros'.  Among all these, none is worthy to be loved, but the Pharisee of love.   
Whether Pharisaism ran out into any of these Sects in the days of the Baptist, we dispute not. Let it be granted, that the best, and the most modest of that order came to his baptism: the best of the Pharisees certainly were the worst of men. And it is so much the more to be wondered at, that these men should receive his baptism after that manner as they did, when it was highly contrary to the rule of the Pharisees to converse among the common people, of whom there was so great a concourse to John: and highly contrary to the Doctrine of the Pharisees, so much as to dream of any righteousness, besides that, which was of the works of the Law, which the Doctrine of John diametrically contradicted.  
The original of the Sadducees, learned men as well Jews, as Christians, do for the most part refer to one Zadoc, a Scholar of Antigonus Socheus; which Antigonus took the chief seat in the Sanhedrin after the death of Simeon the Just. Of him thus speaks the Tract Avoth. 
c Chap. 1.  Antigonus of Socho received Traditions of Simeon the Just. He said, Be not as servants, who wait upon their Master for the sake of the reward; but be ye like servants, who wait upon their Master not for the sake of the reward: but let the fear of the Lord rule you.  
The Wise man (saith Rambam upon the place) had two Scholars, Zadoc and Baithus, who, when they heard this from their Master, said among themselves, when they were gone away, our Master in his Exposition teacheth us, that there is neither reward, nor punishment, nor any expectation at all (for the future:) For they understood not what he meant: Therefore they mutually strengthened one another, and departed from the rule, and forsook the Law: and some company adhered to both. The Wise men therefore called them saducees and Baithusees. And a little after: But in these Countries, namely in Egypt, they call them Karaites, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] but Sadducees' and Baithusees are their Names among the Wise men. 
d Chap. 5.  See also the Avoth of R. Nathan.  

e Bab. Berac. fol. 5●.  Yet that raiseth a scruple here. At the conclusion of all prayers in the Temple they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever. But when the Heretics broke in, and said, There was no age but one, it was appointed to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever, or, from age to age. Upon these words thus the Gloss; In the first Temple they said only, Blessed be the Lord God of Israel for ever. But when the Heretics broke in, and said, There was no age but this, Ezra and his consistory appointed, that it should be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever, or from age to age, to imply there is a double world (this, and one to come) to root out of the heart the opinion of those that deny the Resurrection of the dead.  
Take notice, Reader, that there were some, who denied the Resurrection of the dead in the days of Ezra, when as yet Zadoc the father of the Sadducees was not born. After Ezra, and his great Synagogue (which endured many a year after Ezra was dead) sat Simeon the Just, performing the office of the High Priest, for the space of forty years: and Antigonus Socheus the Master of Zadoc succeeded him in the chair of the Sanhedrin. So that although the saducees with good reason do bear an ill report for denying the Resurrection, and that was their principal Heresy; yet that Heresy was, when as yet there were no Heretics, called by the name of Sadducees. To which perhaps those words do agree (which sufficiently taste of such a Heresy,) Ye have said, it is in vain to serve God, etc. Mal. III. 14.  
It is not therefore to be denied, that the Sadducee Heretics were so named from Zadoc, but that the Heresy of the Sadducees concerning the Resurrection was older than that name, one may suppose not without reason; nor that that cursed Doctrine first arose from the words of Antigonus illy understood by Zadoc and Baithus, but was of an ancienter original, when as yet the Prophets Zacharias, Malachi, and Ezra himself were alive, if that Ezra were not the same with Malachi, as the Jews suppose. Therefore I do rather think, that Heresy sprang from the misunderstanding of the words of Ezekiel, Chap. XXXVII. which some understanding according to the letter, and together with it seeing no Resurrection, dreamt that there would be none afterwards. And this Doctrine increased, and exalted itself into a Sect, when at length Zadoc and Baithus asserted, that it was so determined out of the Chair by their Master Antigonus, the Precedent of the Sanhedrin.  
When I fetch the rise of the saducees not much after the death of Simeon the Just, that does not unseasonably come into my mind, which is mentioned by the Talmudists, that the state of things became worse after his death. 
f Hieros'. joma, fol. 43. 3.  All the days of Simeon the Just, the escape Goat had scarce come to the middle of the precipice of the Mountain (whence he was cast down) but he was broken into pieces: but, when Simeon the Just was dead, he fled away (alive) into the desert, and was eaten by Saracens. While Simeon the Just lived, the lot of God (in the day of Expiation) went forth always to the right hand: Simeon the Just being dead, it went forth sometimes to the right hand, and sometimes to the left. All the days of Simeon the Just, the little scarlet Tongue looked always white: but when Simeon the Just was dead, it sometimes looked white, and sometimes red. All the days of Simeon the Just, the West light always burnt; but when he was dead, it sometimes burnt, and sometimes went out. All the days of Simeon the Just, the fire upon the Altar burned clear and bright, and after two pieces of wood laid on in the morning, they laid on nothing else the whole day: but when he was dead, the force of the fire languished in that manner, that they were compelled to supply it all the day. All the days of Simeon the Just, a blessing was sent upon the two loaves, and the Shewbread so, that a portion came to every Priest, to the quantity of an Olive at least, and there were some who eat till they were satisfied, and there were others, to whom something remained, after they had eaten their fill: but when Simeon the Just was dead, that blessing was withdrawn, and so little remained to each, that those that were modest withdrew their hands, and those that were greedy still stretched them out.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Generation of Vipers. 

I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Serpents, Chap. XXIII. 33. Not so much the seed of Abraham, which ye boast of, as the seed of the Serpent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Antichrist, the Opposer, 2 Thes. II. 4. A Nation and offspring diametrically opposite, and an enemy to that seed of the woman, and which was to bruise his heel.  
II. Hence, not without ground, it is concluded, that that Nation was rejected, and given over to a reprobate sense, even before the coming of Christ. They were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a generation, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an offspring of Vipers, Serpents sprung from Serpents. Nor is it wonder, if they were rejected by God, when they had long since rejected God, and God's Word, by their Traditions. See that Matth. XIII. 13, 14, 15. & 1 Pet. II. 10. Ye were not a people.   
There was indeed a certain remnant among them, to be gathered by Christ: and when that was gathered, the rest of the Nation was delivered over to everlasting perdition. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that remnant of the Apo●●e, Rom. XI. 5. which then was in being, when he writ those things; and was then to be gathered, before the destruction of that Nation.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To fly from the wrath to come. 
These words respect the very last words of the Old Testament, lest I smite the Earth with a curse, Mal. IU. and denote the most miserable destruction of the Nation, and now almost ready to fall upon them.  
The receiving of John's baptism signed, and fenced those that received it from the ruin that was just coming. To this belongs that of S. Peter, Epist. 1 Chap. III. vers. 20, 21. in that manner as Noah and his sons were by water delivered from the flood, so also baptism now, the Antitype of that type, saveth us, from the deluge of divine indignation, which in a short time is to overflow the Jewish Nation. Think here, if those that came to Baptism brought not their little ones with them to baptism; when by the plain words of the Baptist, those that are baptised are said to fly from the wrath to come? That is, the wrath of God, that was not long hence to destroy the Nation by a most sad overthrow.    

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Think not to say. 
A Jerusalem phrase to be met with every where in the Talmud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To think a word, or, to be of that opinion.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The axe is laid to the root. 
THESE words seem to be taken from Esay, Chap. X. vers. 33, 34. The destruction of the Nation was to proceed from the Romans, who had now a great while held them under the yoke. That axe now laid to the root of the tree, shall certainly cut it down, if, from this last dressing by the Gospel, it bears not fruit. 
g Hieros'. Be●●coth, fol. 5. ●.  In the Talmud, those words of Esay are applied to the destruction of the City; and thence it is argued, that the Messiah should be born not much after the time of that destruction, because presently after the threatening of that ruin, follows, A branch shall arise out of the stock of Jesse, Esa. XI. 1.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whose shoes I am not worthy to bear. 
IN Luke it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unloose the latchet of his shoes: which comes to the same thing: both sound to the same import, as if he had said, Whose servant I am not worthy to be.  

h Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2.  A Canaanite servant is like a farm, in respect of buying: for he is bought with money, or with a writing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by some service done, as a pledge or pawn. And what is such a pawning in the buying of servants? Namely, that he looseth shoe of him (who buys,) or binds on his shoe, or carries to the bath such things as be necessary for him, etc. These things Maimonides produceth out of the Talmud, where these words are, 
i Bab. Kiddushin, fol. 22. 2.  How is a servant bought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by service? He looseneth the buyers shoe, he carrieth such things after him, as are necessary for the bath, he uncloths him, washes, anoints, rubs, dresses him, puts on his shoes, and lifts him up from the Earth, etc. 
l Ad Kiddush. cap. ●.  See also the Tosaphta.  
This by the way is to be noted, which the Gloss intimates, that all servants, of what Heathen Nation soever, bought by the Jews, were called Canaanite Servants, because it is said of Canaan, Canaan a servant of servants.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus it becomes us to fulfil all righteousness. 
THAT is, that we fulfil every thing that is just. Now in the baptism of Christ there were these two just things especially. I. That this great Priest, being initiated into his ministerial office, should answer the Type of the admission of the Levitical Priests: who were initiated by washing and anointing. So was He by Baptism, and the Holy Ghost. II. When by the institution of Christ those that entered into the Profession of the Gospel were to be introduced by Baptism, it was just, yea necessary, that Christ, being to enter into the same profession, and to preach it too, should be admitted by Baptism.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And jesus being baptised. 

I. THAT Christ conversed upon Earth two and thirty years and an half (as many years as David lived at Jerusalem: compare 2 Sam. V 5.) is proved hence. 1. That he was baptised, when he had now completed his twenty ninth year, and had newly begun his thirtieth. That the words of Luke imply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began to be about thirty years old. Which words although they are applied by some Christians to I know not what large latitude; yet in the Jewish Schools, and among that Nation, they would not admit certainly of another sense, than we produce. For there this axiom holds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Rosh Hashanab, fol. 2. 2.  The first day of the year is reckoned for that year. And questionless Luke speaks with the vulgar. For let it be supposed, that the Evangelist uttered these words in some Jewish School, N. was baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beginning to be about thirty years old: how could it be understood by them of the thirtieth complete? (much less of the thirty first, or thirty second, as some wrist it) When the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beginning to be about, do so harmoniously agree with the said axiom, as scarcely any thing can do more clearly. 2. That from his Baptism to his cross he lived three years and an half. This is intimated by the Angel Gabriel, Dan. IX. 27. In the half of a week (that is, In three years and an half) he shall make the sacrifice and oblation to cease: and it is confirmed from the computation in the Evangelists, but especially in John, who clearly mentioneth four Passovers (Chap. II. 13. & V 1. & VI 4. & XIII. 1.) after his forty days fast, and not a little time spent in Galilee.  
II. Therefore we suppose Christ was baptised about the feast of Tabernacles in the Month Tisri, at which time we suppose him born; and that John was born about the feast of the Passover, and at that time began to baptise. For when Christ lived two and thirty years and an half, and died at the Feast of the Passover, you must necessarily reduce his birth to the Month Tisri, and about the time of the feast of Tabernacles; and when John the Baptist was elder than he by half a year, you must necessarily suppose him born about the feast of the Passover. But of these things we have said something already.    

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And behold a voice from Heaven. 
CHRIST was honoured with a threefold testimony, pronounced by a voice from Heaven, according to his threefold office. See what we say at Chap. XVII. 2.  
You find not a voice sent from Heaven between the giving of the Law, and the baptism of Christ. What things the Jews relate of Bath Kol, they must pardon me, if I esteem them partly for Jewish fables, partly for Devilish witchrafts. They hold it for a Tradition, 
n Bab. Sanhedr. fol. 11. 1.  After the death of the last Prophets, Haggai, Zachariah, Malachi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Spirit departed from Israel (which was most true) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they used thenceforth the Bath Kol. The Bath Kol was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Piske Tosaph. in Sanhedr. cap. 1. art. 29.  When a voice (or Thunder) came out of Heaven, another voice came out from it.  
But why, I pray, was Prophecy withdrawn, if Heavenly oracles were to be continued? Why also was Urim and Thummim taken away? Or rather why was it not restored after the Babylonian captivity? For 
p Hieros'. Taanith, fol. 65. 1.  five things, say they, were wanting under the second Temple, which were under the first: namely, the fire from Heaven, The Ark, Urim and Thummim, the Oil of anointing, and the Holy Spirit. It would certainly be a wonder, if God taking away from his people his ordinary oracles, should bestow upon them a nobler oracle, or as noble: and that when the Nation had degenerated, and were sunk into all kind of impiety, superstition, heresy. When the last Prophets, Haggai and the rest, were dead, the Sadducean heresy concerning the Resurrection crept in, and the Pharisaical heresy also weakening all Scripture, and making it of none effect by vain Traditions. And shall I believe, that God should so indulge his people when they were guilty of so grievous Apostasy, as to vouchsafe to talk familiarly with them from Heaven and to afford them oracles so sublime, so frequent, as the Prophets themselves had not the like? If I may speak plainly what I think, I should reduce those numberless stories of the Bath Kol, which occur every where, under these two heads, namely that very many are mere fables, invented for this purpose, that hence the worth of this or that Rabbin or story may be illustrated; the rest are mere Magical and Diabolical delusions.  
When I read these and such like passages, That 
q Bab. Sanhedr. in the place above.  the Bath Kol in Jericho gave witness to Hillel, that he was worthy to have the Holy Ghost abide upon him: that the Bath Kol in Jabneh yielded the same testimony to Samuel the little. That 
r Hieros'. Berac. fol. 3. 2.  the Bath Kol again in Jabneh determined the controversies between the Schools of Shammai and Hillel, for those of Hillel; and innumerable other stories of that kind; I cannot but either suspect these to be tales, or that these voices were framed by art Magic for the honour of the Rabbins.  
It is remarkable, what is related in the Jerusalem Talmud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Scbab. fol. 8. 3.  R. Eliezer saith, They follow the hearing of Bath Kol. And a little after, R. Jochanan, and R. Simeon ben Lachish desired to see the face of Samuel, (the Babylonian Doctor) let us follow, say they, the hearing of Bath Kol. Travailing therefore near a School, they heard a boys voice reading [in 1 Sam. XXV. 1.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Samuel died. They observed this, and so it came to pass; for Samuel of Babylon was dead.  
R. Jonah, and R. Josah went to visit R. Acha lying sick: let us follow, say they, the hearing of Bath Kol. They heard the voice of a certain woman, speaking to her neighbour, The light is put out. To whom she said, let it not be put out, nor let the light of Israel be quenched.  
Behold! Reader, a people very well contented to be deceived, with a new kind of Bath Kol. Compare these things with Virgil's lots, of which the Roman Historians speak frequently. Not to be more tedious therefore in this matter, let two things only be observed, 1. That the Nation under the second Temple was given to Magical arts beyond measure. And 2. That it was given to an easiness of believing all manner of delusions beyond measure. And one may safely suspect, that those voices, which they thought to be from Heaven, and noted with the name of Bath Kol, were either form by the Devil in the air, to deceive the people, or by Magicians by Devilish art, to promote their own affairs. Hence the Apostle Peter saith with good reason, that the word of Prophecy was surer than a voice from Heaven; 2 Pet. I. 19  
The very same, which I judge of the Bath Kol, is my opinion also of the frequent appearances of Elias, with which the leaves of the Talmud do every where abound; namely, that in very many places the stories are false, and in the rest, the Apparitions of him were Diabolical. See the notes upon the tenth verse of the seventeenth Chapter.    

CHAP. IU.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He was led up by the Spirit into the wilderness to be tempted, etc. 
THE War proclaimed of old in Eden between the Serpent, and the seed of the Serpent, and the seed of the Woman, Gen. III. 15. now takes place: when that promised seed of the Woman comes forth into the field (being initiated by Baptism, and anointed by the Holy Ghost, unto the public office of his ministry) to fight with that old Serpent, and at last to bruise his head. And, since the Devil was always a most impudent spirit, now he takes upon him a more hardened boldness than ever, even of waging war with him, whom he knew to be the Son of God, because from that ancient proclamation of this war he knew well enough, that he should bruise his heel.  
The first scene or field of the Combat, was the Desert of Judea, which Luke intimates, when he saith, that Jesus returned from Jordan, and that he was led by the Spirit into the wilderness; that is, from the same coast, or region of Jordan, in which he had been baptised.  
The time of his temptations was from the middle of the month Tisri to the end of forty days, that is, from the beginning of our month of October to the middle of November, or thereabouts: so that he conflicted with cold, as well as want, and Satan.  
The manner of his temptations was two fold. First, Invisibly, as the Devil is wont to tempt sinners; and this for forty days: while the Tempter endeavoured with all his industry to throw in his suggestions, if possible, into the mind of Christ, as he does to mortal men. Which when he could not compass, because he found nothing in him, in which such a temptation might fix itself; Joh. XIV. 30. he attempted another way, namely, by appearing to him in a visible shape, and conversing with him, and that in the form of an Angel of light. Let the Evangelists be compared. Mark, saith, he was tempted forty days: so also doth Luke. But Matthew, that the Tempter came to him, after forty days; that is, in a visible form.  
The matter of his Temptations was very like the Temptations of Eve. She fell, by the lust of the flesh, the lust of the Eye, and the pride of Life: which are the heads of all sins, 1 Joh. II. 16.  
By the lust of the Eyes: for she saw the fruit, that it was pleasant to the sight.  
By the lust of the flesh; she lusted for it, because it was desirable to be eaten.  
By the pride of life; not contented with the state of perfection, wherein she was created, affected an higher; and she took of the fruit, and did eat, that she might become wiser by it.  
The same tempter set upon our Saviour with the same stratagems.  

I. As Eve was deceived by mistaking his person, supposing a good Angel discoursed with her, when it was a bad: So the Devil in like manner puts on the good Angel here, clothed with light, and feigned glory.  
II. He endeavours to ensnare Christ by the lust of the flesh, Command, that these stones be made bread: by the lust of the Eye, All these things will I give thee, and the Glory of them: by the pride of life, Throw thyself down, and fly in the air, and be held up by Angels.    

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon the pinnacle of the Temple. 
WHether he placed him upon the Temple itself, or upon some building within the holy circuit, it is in vain to seek, because it cannot be found. If it were upon the Temple itself, I should reflect upon the top of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porch of the Temple: if upon some other building, I should reflect upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Royal Gallery. The Priests were wont sometimes to go up to the top of the Temple, stairs being made for this purpose, and described in the Talmudick book entitled, 
t Chap. 4. hal. 5.  Middoth; and they are said to have ascended hither, 
u Bab. Taanith, fol. 29. 1.  When fire was first put to the Temple, and to have thrown up the keys of the chambers of the Temple towards Heaven, with these words, O thou eternal Lord, because we are not worthy to keep these keys, to thee they are delivered. And there came as it were the form of a hand out of Heaven, and took them from them: and they leapt down, and fell into the fire.  
Above all other parts of the Temple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porch of the Temple, yea the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, space before it, may not unfitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wing of the Temple, because like wings it extended its self in breadth on each side, far beyond the breadth of the Temple: which we take notice of elsewhere.  
If therefore the Devil had placed Christ in the very precipice of this part of the Temple, he may well be said to have placed him upon the wing of the Temple, both because this part was like a wing to the Temple itself, and that that precipice was the wing of this part.  
But if you suppose him placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the Royal Gallery, look upon it thus painted out by Josephus: 
x Antiq. lib. 15 cap. 14.  On the South part (of the Court of the Gentiles) was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Gallery, that deserves to be mentioned among the most magnificent things under the Sun: for upon an huge depth of a valley, scarcely to be fathomed by the Eye of him that stands above, Herod erected a Gallery of a vast height; from the top of which, if any looked down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would grow dizzy, his Eyes not being able to reach to so vast a depth.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Shown him all the Kingdoms of the World, etc. 
THAT is, Rome with her Empire and State. For 1. That Empire is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All the World, (which word Luke useth in this story) both in sacred and profane Writers. 2. At this time all Cities were of little account in comparison of Rome, nor did any part of the Earth bear any vogue, without that Empire. 3. Rome was the seat of Satan, Rev. XIII. 2. and he granted to the beast of that City both it, and the Dominion. 4. This therefore seems to be that, whereby he attempts to ensnare our Saviour in this object, namely, that he promiseth to give him the pomp and power of Cesar, and to deliver into his hand the highest Empire of the World, that is, the Roman. This Antichrist afterwards obtained.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And leaving Nazareth, he came and dwelled at Capernaum. 
WHY he left Nazareth, after he had passed six or seven and twenty years there, the reason appears, Luke IU. 28. etc. We do not read, that he returned thither, again, and so, unhappy Nazareth, thou perishest by thine own folly and perverseness. Whether his father Joseph had any inheritance at Capernaum, which he possessed as his heir, or rather dwelled there in some hired house, we dispute not. This is certainly called his City, Matth. IX. 1, etc. and here as a Citizen, he paid the half Shekel, Matth. XVII. 24. Where it is worthy marking, what is said by the Jews. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Bava Bathra, cap. 1. hal. 6.  How long does a man dwell in some City before he be as one of the Citizens? Twelve months. The same is recited again 
z Bab. Sanhedr. fol. 112. 1.  elsewhere. The Jerusalem Gemara thus explains it, If he tarry in the City thirty days, he becomes as one of the Citizens, in respect of the Alms-chest; if six months, he becomes a Citizen, in respect of clothing: if twelve months, in respect of tributes, and taxes. The Babylonian adds, if nine months, in respect of burial. That is, if any abide in a City thirty days, they require of him Alms for the poor; if six months, he is bound, with the other Citizens, to clothe the poor; if nine months, to bury the dead poor: if twelve months, he is bound to undergo all other taxes with the rest of the Citizens. See the Gloss.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The land of Zabulon, and the land of Nephthali. 
IT is needful, that the words of Esaiah be considered, whence these words are taken. He had been discoursing, in the eighth Chapter towards the end, concerning the straits and miseries, that compassed the Transgressor's of the Law and the Testimony. To the Law and to the Testimony, etc. vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if a man transgress against it (that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law and the Testimony) it will redound to his hardship, and he shall suffer hunger, etc. vers. 21. And he shall look to the Earth, and behold trouble and darkness, dimness of anguish, and he shall be driven to darkness, vers. 22. And then it follows, Chap. IX. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the dimness shall not be like to that, wherein it was ill with him, at what time the former (afflicter) lightly touched the land of Zabulon, and the land of Nephthali, and the latter grievously afflicted, etc. That people, who sat in darkness saw a great light, etc.  
That which the Prophet means here, is this. 1. That the Contemners of Emanuel and his Testimony, that is, the Gospel, should undergo far greater calamities, than those places had undergone, either under their first Conqueror Benhadad, 1 King. XV. 20. or under the second, the King of Assyria, 2 King. XV. 29. For those places saw light at last restored to them, when the Messiah preached the Gospel there. But the contemners of the Gospel are driven into eternal darkness. 2. He foretells the morning of liberty, and of Evangelical light, to arise there, where the first darkness and the calamities of their captivity had arisen. S. Matthew citing these words, that he might show the Prophecy to be fulfilled, of that light that should arise there, omits those words, which speak of their former misery, that is, the first clause of the verse, and produceth those words only, and that very fitly too, which make to his purpose, and which aim directly thither, by the Prophet's intention. The Prophet Hosea affords us an instance of curtailing a sentence after that manner, Chap. I. 11. & II. 1. When he proclaims Israel and Judah miserable, he calls them Lo-Ammi, and Lo-Ruchamah; when happy, Ammi, and Ruchamah.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beyond jordan. 
Not by Jordan, but beyond Jordan. For the latter Afflicter, the King of Assyria, had carried away that Country also into banishment and bonds. 1 Chron. V. 26. Here is an Ellipsis of the conjunction And.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casting a net into the Sea. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Bava Kama, in the place above.  Fishing in the Sea of Tiberias, in Talmudic speech. There the fathers of the Traditions dream, that Josua the son of Nun, gave ten Laws to the Israelites, concerning having some things in common, as lawful, and to be allowed of: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Rabbins have a tradition, that Josua ordained ten conditions: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That cattle graze in common in woody places.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that a man gather wood in common in his neighbour's field, etc. Among others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that any in common spread his nets for fishing in the Sea of Tiberias. But yet under this caution: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That none set up a wall, which may be any stop to ships. The Gloss is, It is the manner of fisher men, to fasten stakes in the water, and to make fences of canes or reeds, in which the fish may be taken: but this is not permitted, because it is an impediment to the ships. However therefore the Sea of Tiberias belonged to the Tribe of Nephthali, yet it was free for any Israelite to fish in it, so it were under the condition mentioned.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fishers of men. 
THIS phrase is something agreeable with that of Maimonides upon the Talmud,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Torah, cap. 1.  A Fisher of the Law.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 james the son of Zebedee. 
WE meet with a certain Rabbin of this very same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Hieros'. Maasar Sheni, fol. 55 ●.  R. Jacob the son of Zabdi.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching in their Synagogues. 
SINCE we meet with very frequent mention of Synagogues every where in the books of the Gospel, it may be needful to know something more clearly, what the customs and institutions of the Synagogues were, for the better understanding very many things, which have some reference thereunto in the New Testament: let us here dispatch the history of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as briefly as we may, now when the mention of Synagogues first occurs.  

§ Of the Synagogues.  


I. A Synagogue was not form any where, but where there were ten Learned Men, professedly Students of the Law. 1. Let that of the Talmud be observed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d M●gill. cap. 1 hal. 3.  What is a great City?: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That, in which were ten men of leisure.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be less than this number, behold it is a Village. 2. Observe that of Maimonides; 
e Tephillah▪ cap. 11.  Wheresoever there be ten of Israel, there a house must needs be built, to which they may resort to prayers in the time of prayer, and this house is called a Synagogue. Not that any ten of Israel made a Synagogue; but wheresoever were ten Learned Men, and studious of the Law; these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batlanin. Men of leisure, who were not to be esteemed for lazy and idle persons, but: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such who (not being encumbered with worldly things) were at leisure only to take care of the affairs of the Synagogues, and to give themselves to the study of the Law.  
The reason of the number of ten, though lean and empty enough, is given in the Talmud, and it is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Sanhedr. cap. 4. hal. 6.  A Congregation consists of Ten: which they prove hence, because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long shall I bear with this evil Congregation, etc. (Numb. XIV. 27.) Take away Josua and Caleb, and there remain only ten; namely, of the spies of the land.   
II. Of these Ten Men, 

1. Three bare the Magistracy, and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bench of three. Whose office it was, to decide the differences arising between the members of the Synagogue, and to take care about other matters of the Synagogue. These judged concerning money matters, thefts, losses, restitutions, of ravishing a Virgin, of a man enticing a Virgin, of the admission of Proselytes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying on of hands, and divers other things▪ of which see the Tract 
g Cap. 4. hall. ●. 2.  Sanhedrin. These were properly, and with good reason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rulers of the Synagogue, because on them laid the chief care of things, and the chief Power.  
2. Besides these there was the public Minister of the Synagogue, who prayed publicly, and took care about the reading of the Law, and sometimes preached, if there were not some other, to discharge this office. This person was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Church, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chazan or Bishop of the Congregation. The Aruch gives the reason of the name: The 
* Chazan.  Chazan, saith he, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Church, (or, the public Minister,) and the Targum renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that oversees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is incumbent on him to oversee, how the Reader reads, and whom he may call out to read in the Law. The public Minister of the Synagogue himself read not the Law publicly, but every Sabbath he called out seven of the Synagogue (on other days fewer) whom he judged fit to read. He stood by him that read, with great care observing, that he read nothing either falsely, or improperly, and calling him back, and correcting him, if he had failed in any thing. And hence he was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Overseer. Certainly, the signification of the word Bishop, and Angel of the Church, had been determined with less noise, if recourse had been made to the proper fountains, and men had not vainly disputed about the signification of words, taken I know not whence. The service and worship of the Temple being abolished, as being ceremonial, God transplanted the worship, and public adoration of God used in the Synagogues, which was moral, into the Christian Church; to wit, the public Ministry, public Prayers, reading God's Word, and Preaching, etc. Hence the names of the Ministers of the Gospel were the very same, The Angel of the Church, and The Bishop, which belonged to the Ministers in the Synagogues.  

3. There were also three Deacons, or Almoners, on whom was the care of the poor; and these were called Parnasim, or Pastors. And these seven perhaps were reputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seven good men of the City, of whom there is frequent remembrance in the Talmudists.  
Of these Parnasim we shall only produce these things. There were two, who demanded alms of the Towns men; and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Maimon. in Sanhedr. cap. 1.  The two collectors of Alms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom was added a third to distribute it.  

i Hieros'. Peah▪ fol. 21. 1.  R. Chelbo in the name of R. Ba Bar Zabda saith, They do not make fewer than three Parnasin. For I see the judgements about many matters to be managed by three, therefore much more these, which concern life. R. Josi in the name of R. Jochanan saith, They do not make two brethren Parnasim. R. Josi went to Chephar, intending there to set Parnasim over them, but they received him not. He went away, after he had said these words before them, Ben Bebai was only set over the threeded (linen of the Lamps) and yet he was reckoned worthy to be numbered with the eminent men of that age. (See Shekalim Chap. 5.) Ye who are set over the lives of men, how much more are ye so? R. Chaggai, when he appointed the Parnasin, argued to them out of the Law, all dominion that is given, is given from the Law. By me Kings reign. R. Chaiia bar Basilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rulers over them, that is, he appointed Parnasin. R. Lazar was a Parnas.  
This perhaps holds out a light to those words of the Apostle, 1 Tim. III. 13. They that have performed the office of a Deacon well, have obtained to themselves a good degree: that is, being faithful in their care, and provision for the poor, as to their corporal life, they may well be Probationers for the care of Souls. For when those Parnasin, as also all the Ten, were learned and studious, they might with good reason be preferred from the care of Bodies to that of Souls. The Apostles Deacons are to be reckoned also of the same Learned and Studious rank. And now let us turn our Eyes a little from the Synagogues to Christian Churches in the history of the New Testament. When the Romans permitted the Jewish Synagogues to use their own laws, and proper government▪ why, I pray, should there not be the same toleration allowed to the Apostolical Churches? The Roman censure had as yet made no difference between the Judaizing Synagogues of the Jews, and the Christian Synagogues or Churches of Jews; nor did it permit them to live af●er their own Laws, and forbidden these. I am not therefore afraid to assert, that the Churches of that first age were wanting to themselves, if they took not up the same liberty of government, as the Romans allowed the Jewish Synagogues to use. And I do not think that was said by the Apostle, 1 Cor. VI 2, 3, etc. without this foundation. Therefore this power of their own government being allowed them, if so be they were minded to enjoy what they might, how easily may those words of the Apostle be understood, which have so wracked Learned Men (shall I say?) or which have been so wracked by them, 1 Tim. V 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let the Elders that rule well, etc.   

4. We may reckon the eighth man of these Ten to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Interpreter in the Synagogue, who being skilled in the Tongues, and standing by him that read in the Law, rendered in the Mother Tongue verse by verse those things, that were read out of the Hebrew Text. The Duty of this Interpreter, and the Rules of his duty you may read at large in the 
k Megill. cap. 4. Maimon. in Tephillah, cap. 12. etc. Massecheth. Sopherim, cap. 10. etc. and elsewhere.  Talmud.  
The use of such an Interpreter, they think, was drawn down to them from the times of Ezra, and not without good reason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Hieros'. Megill. fol. 74. 4.  And they read in the book of the Law. That was the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explaining. That was the Targum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And added the meaning. They are the accents.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they understood the Text. That was the Masoreth. See Nehem. VIII. 8. see also Buxtorph's Tiberias, Chap. VIII.   
5. We do not readily know who to name for the ninth and tenth of this last Three. Let us suppose them to be the Master of the Divinity School, and his Interpreter: of whom we shall have a fuller occasion of enquiry. And thus much concerning the heads of the Synagogue, that learned Decemvirate, which was also the representative body of the Synagogue.    
III. The days, wherein they met together in the Synagogue, were the Sabbath, and the second day, and the fift of every week. Of the Sabbath there is no question. They refer the appointment of the second and fift days to Ezra. 
m Hieros' Megill. fol. 75. 1. Bab. Bava kama, fol. 82. 1.  Ezra, say they, decreed ten decrees, He appointed the public reading of the Law in the second and fift days of the week. Also on the Sabbath at the time of the sacrifice. He appointed washing to those that had the Gonorrhoea. He appointed the Session of the Judges in Cities on the second and fift days of the week, etc. Hence perhaps it will appear, in what sense that is to be understood, Act. XIII. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gentiles besought, that these words might be preached to them the next Sabbath, or, the Sabbath between: that is, on the days of that intervening week, wherein they met together in the Synagogue.  

IV. Synagogues were anciently builded in fields. 
n Bab. Beracoth, fol. 2. 1.  To the evening recital of the Phylacteries, are to be added two Prayers going before, and two following after. Where the Gloss thus; The Rabbins instituted that prayer, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that they might retain their colleagues in the Synagogue. And this certainly respected their Synagogues at that time, because they were situated in the fields, where they might be in danger. And so 
o Fol. 69. 3.  Rabbenu Asher upon the same Tract; Anciently their Synagogues were in fields: therefore they were afraid to tarry there until the Evening prayers were ended. It was therefore appointed, that they should recite some verses, in which a short▪ sum of all the eighteen prayers had been compacted; after which that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be recited.  
But the following times brought back their Synagogues for the most part into the Cities; and provision was made by sharp Canons, that a Synagogue should be built in the highest place of the City, and that no house should be built higher than it.   
V The like Provision was made, that every one, at the stated times of prayer, should frequent the Synagogue. 
p Maim. in Tephill. cap. 8.  God does not refuse the prayers, although sinners are mingled there. Therefore it is necessary, that a man associate himself with the Congregation, and that he pray not alone, when an opportunity is given of praying with the Congregation. Let every one therefore come Morning and Evening to the Synagogue. And 
q Chap. 6.  It is forbidden to pass by the Synagogue in the time of prayer, unless a man carry some burden upon his back: or unless there be more Synagogues in the same City; for than it may be judged, that he goes to another; or unless there be two doors in the Synagogue, for it may be judged, that he passed by one to go in at another. But if he carry his Phylacteries upon his head, than it is allowed him to pass by, because they bear him witness, that he is not unmindful of the Law. These things are taken out of the u Babylonian Talmud. Where these are also added. The Holy Blessed 
r Beracoth, fol. 8. 1.  One saith, whosoever employeth himself in the study of the Law, and in the returning of mercy, and whosoever prays with the Synagogue, I account concerning him, as if he redeemed me and my sons from the Nations of the World. And whosoever prays not with the Synagogue is called an ill Neighbour, as it is said, Thus saith the Lord of all my evil neighbours, etc. Jer. XII. 14.  

VI When they were met together in the Synagogue, on the Sabbath day (for this being observed, there is no need to speak any thing of the other days) the service being begun, the Minister of the Church calls out seven, whomsoever he pleases to call out, to read the Law in their order. First, A Priest, than a Levite, if they were present, and after these five Israelites. Hence it is, O young student in Hebrew learning, that in some editions of the Hebrew Bible you see marked in the margin of the Pentateuch, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Levite. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fifth. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh. Denoting by these words the order of the Readers, and measuring out hereby the portion read by each one. Thus I suppose Christ was called out by the Angel of the Church of Nazareth, IU. Luke 16. and reading according to the custom, as a member of that Synagogue.  
There is no need to mention, that prayers were made publicly by the Angel of the Church for the whole Congregation, and that the Congregation answered Amen ●o every prayer: and it would be too much particularly to enumerate what those prayers were, and to recite them. It is known enough to all, that Prayers, and reading of the Law and the Prophets was the chief business in the Synagogue, and that both were under the care of the Angel of the Synagogue.    
But did not he, or some body else make Sermons in the Synagogue?  

I. There seemed to have been Catechising of boys in the Synagogue. Consider what that means, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Bab. B●rac. fol. 17. 1.  What is the privilege of Women?: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This, that their sons read in the Synagogue.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their husbands recite in the School of the Doctors. Where the Gloss thus, The boys, that were Scholars were wont to be instructed, (or, to learn) before their Master in the Synagogue.  
II. The Targumist, or Interpreter, who stood by him that read in the Law, and rendered what was read out of the Hebrew original into the Mother Tongue, sometimes used a liberty of enlarging himself in paraphrase. Examples of this we meet with in the 
t Hieros'. Biccurim. fol. 65. 4. Sanhed●. fol. 20. 3. Bab. Berac. fol. 28. 1. and elsewhere.  Talmud, and also in the Chaldee Paraphrast himself.  
III. Observe that of the Glosser,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u In Bab. Schab. fol. 30. 2.  Women and the common people were wont to meet together to hear the Exposition or the Sermon. But of what place is this better to be understood than of the Synagouge? That especially being well weighed, which immediately followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they had need of Expounders (or Preachers) to affect their hearts: which is not much unlike that, which is said▪ Act. XIII. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we have any word of exhortation for the people, say on.  
iv Service being done in the Synagogue, they went to dinner. And after dinner to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School, or the Church, or a Lecture of Divinity: call it by what name you will. It is called also not seldom by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue. In this sense it may be, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper Synagogue to be taken, mentioned in the 
x Hieros'. Schab. fol. 3. 1.  Talmud; if it be not to be taken of the Sanhedrin. In this place a Doctor read to his auditors some Traditional matter, and expounded it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Gloss. in Bab. Berac. fol. 17. 1.  In the Beth Midrash they taught Traditions, and their exposition.   
There are three things to be taken notice of concerning the rites used in this place.  

1. He that read to the Auditors, spoke not out with an audible voice, but muttered it with a small whisper in some body's ear; and he pronounced it aloud to all the people. So that here the Doctor had his Interpreter in this sense, as well as the Reader of the Law his in the Synagogue. 
z Bab. Io●a, fol. 20 2.  Rabh went to the place of R. Shilla, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there was no Interpreter, to stand by R. Shilla, Rabh therefore stood by him. Where the Gloss hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had no speaker, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had no Interpreter present, who stood before the Doctor when he was reading the Lecture.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Doctor whispered him in the ear in Hebrew, and he rendered it in the Mother Tongue to the people. Hither that of our Saviour hath respect, Matth. X. 27. What ye hear in the ear, that preach ye upon the house tops. Consult the same place.  
2. It was customary in this place, and in these exercises, to propound questions. In that remarkable story of removing Rabban Gamaliel of Jafne from his Presidentship, which we meet with in 
‖ Hieros'. Berac. fol. 7. 4. & Taanith, fol. 67. 4. & Bab. Berac. fol. 27. 2.  divers places of both Talmuds: when they met together in the Beth Midrash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The questionist stood forth and asked, The Evening Prayer is it observed by way of Duty, or of free Will? And after a few lines, the mention of an Interpreter occurs: The whole multitude murmured against it, and said to Hotspith the Interpreter, Hold your peace, and he held his peace, etc.  
3. While the Interpreter preached from the mouth of the Doctor, the people sat upon the Earth. 
* Bab. Sanhedr. fol. 7. 2.  Let not a Judge go upon the heads of the holy people. The Gloss is, While the Interpreter preached, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagogue (or, the whole Congregation) sat on the ground, and whosoever walked through the middle of them to take his place, seemed as if he walked upon their Heads.   
One may safely be of opinion, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Synagogue, was used sometimes in the New Testament in this sense, and that Christ sometimes preached in these Divinity Schools, as well as in the Synagogues.  
But by what right was Christ permitted by the Rulers of the Synagogue to preach, being the son of a Carpenter, and of no learned education? Was it allowed any illiterate person, or mechanic to preach in the Synagogues, if he had the confidence himself to do it? By no means. For it was permitted to none to teach there, but those that were learned. But there were two things especially, that gave Christ admission to preach in every Synagogue, namely, the fame of his miracles, and that he gave out himself the Head of a religious Sect. For however the religion of Christ and his Disciples was both scorned and hated by the Scribes and Pharisees, yet they accounted them among the Religious, in the same sense as they did the Sadducees; that is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people, or the Seculars, who took little care of religion. When therefore Christ was reckoned among the Religious, and grew so famous by the rumour of his miracles, and the shining rays of his Doctrine, no wonder if he raised among the people an earnest desire of hearing him, and obtained among the Governors of the Synagogues a liberty of preaching.     

CHAP. V.  

VERS. III, IV, V, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Blessed, Blessed, etc. 
IT is commanded, Deut. XXVII. that upon the entrance of the people into the promised land, Blessings and Curses should be denounced from the Mounts Gerizim and Ebal: the Curses being particularly reckoned up, but the Blessings not so. Which seems not to be without a mystery, since the Law brought the Curse with it: but Christ, who should bring the Blessing, was yet to come a great while hence. Now he is present pronouncing the blessings, and that in a mountain. The Jewish Writers do thus relate that matter.  

a Talm. in Sotah, cap. 7. Tosaph. in Sotah, cap. 8.  Six Tribes went up to the top of Mount Gerizim, and six to the top of Mount Ebal. But the Priests and the Levites stood below with the ark of the Covenant. The Priests compassed the ark; the Levites compassed the Priests, and the whole people of Israel stood on one side, and on the other: as it is said, All Israel and the Elders, etc. (Jos. VIII. 33.) Turning their faces to Mount Gerizim, they began with the blessing, Blessed is the man, that shall make no Idol, or molten Image, etc. And both the one and the other answered, Amen. Turning their faces to Mount Ebal, they pronounced the curse, Cursed is the man who shall make an Idol, or molten Image: and both the one and the other answered, Amen. And so of the rest. And at last, Turning their faces to Gerizim, they began with the blessing, Blessed is the man, who shall continue in all the words of the Law, and the Answer on both sides is, Amen. Turning their faces to Ebal, they pronounce the curse, Cursed is every one, that shall not continue in all the words of the Law, and the answer from both sides is, Amen, etc.  
In like manner Christ here having begun with blessings, Blessed, Blessed, thundereth out curses, Woe, woe, Luke VI 24, 25, 26.  
That which many do Comment concerning the octonary number of Beatitudes, hath too much curiosity, and little benefit. It hath that which is like it among the Jews: For thus they writ, 
b Midr. Tillin upon Psal. 1. & R. Sol. upon Esa. V.  There is a Tradition from the School of R. Esaiah ben Korcha, that twenty blessings are pronounced in the book of the Psalms, and in like manner twenty Woes in the book of Esaiah. But I say, saith Rabbi, that there are two and twenty blessings, according to the number of the two and twenty letters.  

c Baal T●rin upon Gen. XII.  Abraham was blessed with seven blessings.  

d Targ. upon Ruth III.  These six are blessed, every one with six blessings, David, Daniel and his three companions, and King Messiah.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blessed are the pure in heart. 
Hearken, O Pharisee, all whose praise lies in outward cleanness. How foolish is this boasting of a Jew! 
e Bab. Scha●. fol. 13. 1.  Come and see, saith R. Simeon ben Eleazar, how far the purity of Israel extends itself: when it is not only appointed, that a clean man eat not with an unclean woman: but (that an unclean man eat not with an unclean man) that a Pharisee that hath the Gonorrhoea, eat not with a common person that hath the Gonorrhoea.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blessed are the Peacemakers. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Peah, cap. 1. hal. 1.  Making peace between neighbours is numbered among those things, which bring forth good fruit in this life, and benefit in the life to come.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Think not that I am come to destroy the Law, etc. 
I. IT was the opinion of the Nation concerning the Messiah, that he would bring in a new Law, but not at all to the prejudice, or damage of Moses and the Prophets: But that he would advance the Mosaic Law to the very highest pitch, and would fulfil those things that were foretold by the Prophets; and that according to the Letter, even to the greatest pomp.  
II. The Scribes and Pharisees therefore snatch an occasion of cavilling against Christ, and readily objected that he was not the true Messiah, because he abolished the Doctrines of the Traditions, which they obtruded upon the people for Moses and the Prophets.  
III. He meets with this prejudice here, and so onwards, by many arguments, as namely, 1. That he abolished not the Law, when he abolished Traditions, for therefore he came, that he might fulfil the Law. 2. That he asserts, that not one Jota should perish from the Law. 3. That he brought in an observation of the Law, much more pure and excellent than the Pharisaical observation of it was: which he confirms even to the end of the Chapter, explaining the Law according to its genuine and spiritual sense.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verily I say unto you. 
I. SUCH an asseveration was usual to the Nation, though the syllables were something changed. 
g Bab. B●rac▪ fol. 55. 1.  A certain Matron said to R. Judah bar Allai, Thy face is like to a Swineherd, or an Usurer. To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth both is forbidden me. The Gloss there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth, is a manner of speech used in swearing.  
II. But our Saviour useth this phrase by the highest divine right. 1. Because he is Amen, the faithful witness, Rev. II. 14. 2 Cor. I. 20. See also Esa. LXV. 16. and Kimchi there. 2. Because he published the Gospel, the highest truth, Joh. XVIII 37, etc. 3. By this asseveration he doth well oppose his divine oracles against the insolent madness of the Traditional Doctors, who did often vent their blasphemous and frivolous tales under this seal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak in truth: and wheresoever this is said, say they, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tradition of Moses from Sinai.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One jot. 
The Jerusalem Gemarists speak almost to the same sense. 
h Sanhedr. fol. 20. 3.  The book of Deuteronomy came, and prostrated itself before God, and said, O Lord of the Universe, Thou hast wrote in me thy Law, but now a Testament defective in some part is defective in all. Behold, Solomon endeavours to root the letter Jod out of me (to wit in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives, Deut. XVII. 5.) The holy blessed God answered, Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee. R. Honna said in the name of R. Acha, the letter Jod, which God took out of the name of Sarai ●ur Mother, was given half to Sara, and half to Abraham. A Tradition of R. Hoshaia, the letter Jod came and prostrated itself before God, and said, O eternal Lord, Thou hast rooted me out of the name of that holy woman. The Blessed God answered, Hitherto thou hast been in the name of a woman, and that in the end, (Viz. in Sarai) but henceforward thou shalt be in the name of a man, and that in the beginning. Hence is that which is written, And Moses called the name of Hoshea, Jehoshua. The Babylonians also do relate this translation of the letter Jod out of the name of Sarai to the name of Joshua after this manner: 
i Sanhedr. fol. 107. 1.  The letter Jod, saith God, which I took out of the name of Sarai, stood and cried to me for very many years, how long will it be ere Joshua arise, to whose name I have added it.  
You have an Example of the eternal duration of this very little letter Jod, in Deut. XXXII. 18. where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written even less than itself, and yet it stands immortal in that its diminutive state unto this very day, and so shall for ever.  

k Bab. Taanith, fol. 21. 2.  There is a certain little City mentioned by name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derokreth, which by reason of the smallness of it was called Jod in the Gloss. 
l Fol. 22. 2.  And there was a Rabbin, named Rabh Jod. Of the letter Jod. See Midrash Tillin upon the CXIV. Psalm.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One tittle. 
It seems to denote the little heads, or dashes of letters, whereby the difference is made between letters of a form almost alike. The matter may be illustrated by these examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Hieros'. Schab. fol. 10. 4.  If it were Daleth, and a man should have form it into Resh (on the Sabbath) or should have form Resh into Daleth, he is guilty.  

n Tanch●m, fol. 1. 1.  It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not profane my holy Name: whosoever shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He, destroys the World (for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes this sense, Ye shall not praise my holy Name.) It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every spirit praise the lord Whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth destroys the World. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lied against the Lord: whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph destroys the World. It is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy as the Lord: whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth, destroys the World. It is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord: he that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh, destroys the World.  
But that our Saviour by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jot and Tittle, did not only understand the bare letters, or the little marks that distinguished them, appears sufficiently from vers. 19 where he renders it, one of these least commands: in which sense is that also in the Jerusalem Gemara, of Solomon's rooting out Jod, that is, evacuating that precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply Wives. And yet it appears enough hence, that our Saviour also so far asserts the uncorrupt immortality and purity of the holy Text, that no particle of the sacred sense should perish, from the beginning of the Law to the end of it.  
To him, that diligently considers these words of our Saviour their Opinion offers itself, who suppose, that the whole Alphabet of the Law, or rather the original character of it is perished; namely, the Samaritan, in which they think the Law was first given and written; and that that Hebrew, wherein we now read the Bible, was substituted in its stead. We shall not expatiate in the question; but let me, with the Readers good leave, produce and consider some passages of the Talmud, whence, if I be not mistaken, Christians seem first to have taken up this opinion.  
The Jerusalem Talmud treats of this matter in these words. 
o In Megill. fol. 71. 2, 3.  R. Jochanan de Beth Gubrin saith, There are four noble Tongues, which the World useth: The Mother Tongue for Singing, the Roman for War, the Syriac for Mourning, the Hebrew for Elocution: and there are some which add, the Assyrian for Writing. The Assyrian hath writing (that is, letters or characters) but a language it hath not. The Hebrew hath a language, but writing it hath not. They chose to themselves the Hebrew language in the Assyrian character. But why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assyrian? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is blessed (or direct) in its writing. R. Levi saith, Because it came up into their hands out of Assyria.  
A Tradition, R. Josi saith, Ezra was fit, by whose hands the Law might have been given, but that the age of Moses prevented. But although the Law was not given by his hand, yet writing (that is, the forms of the letters) and the language were given by his hand. And the writing of the Epistle was writ in Syriac, and rendered in Syriac, (Ezr. IU. 7.) And they could not read the writing, (Dan. V. 8.) From whence is shown, that the writing (that is, the form of the characters and letters) was given that very same day. R. Nathan saith, the Law was given in breaking (that is, in letters more rude, and more disjoined) And the matter is, as R. Josi saith. Rabbi (Judah Haccodesh) saith, the Law was given in the Assyrian language, and when they sinned, it was turned into breaking. And when they were worthy in the days of Ezra, it was turned for them again into the Assyrian. I show to day, that I will render to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh, the doubled, or, as if he should say, the seconded (Zech. IX. 12.) And he shall write for himself the Mishneh (the doubled) of this Law in a book; (Deut. XVII. 18.) namely in a writing, that was to be changed. R. Simeon ben Eleazar saith, in the name of R. Eleazar ben Parta, and he in the name of R. Lazar, the Hammodaean, the Law was given in Assyrian writing. Whence is that proved? From those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Exod. XXVII. 10.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in the Law is like a pillar. So the Jerusalem Talmudists.  
Discourse is had of the same business in the 
p Sanhedr. fol. 21. 2. & 22. 1.  Babylonian Talmud, and almost in the same words, these being added over. The Law was given to Israel in Hebrew writing, and in the holy Language. And it was given to them again in the days of Ezra in Assyrian writing, and the Syriac Language. The Israelites chose to themselves the Assyrian writing, and the holy Language. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And left the Hebrew writing, and the Syriac Language to ignorant persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who are those Idiots (or ignorant persons?) R. Chasda saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans. And what is the Hebrew writing? R. Chasda saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, (according to the Gloss) Great letters, such as those are, which are writ in charms, and upon door posts.  
That we may a little apprehend the meaning of the Rabbins, let it be observed,  
I. That by the Mother Tongue (the Hebrew, Syriac, Roman being named particularly) no other certainly can be understood than the Greek, we have shown at the three and twentieth verse of the first Chapter.  
II. That that writing, which the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which we have interpreted by a very known word, Hebrew writing, is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this was proper to the Israelites, or because it was the ancient writing, but (as the Gloss very aptly) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the writing, or character was in use among them that dwelled beyond Euphrates. In the same sense, as some would have Abraham called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew, signifying, on the other side, that is, beyond, or on the other side of Amana.  
Many Nations were united into one Language, that is, the old Syriac, namely, the Chaldeans, the Mesopotamians, the Assyrians, the Syrians. Of these some were the sons of Sem, and some of Cham. Though all had the same Language; it is no wonder, if all had not the same letters. The Assyrians and Israelites refer their original to Sem: these had the Assyrian writing: the sons of Cham, that inhabited beyond Euphrates, had another; perhaps, that, which is now called by us, the Samaritane, which it may be the sons of Cham, the Canaanites, used.  
III. That the Law was given by Moses in Assyrian letters, is the opinion (as you see) of some Talmudists; and that indeed the sounder by much. For to think that the Divine Law was writ in characters proper to the cursed seed of Cham, it agreeable neither to the dignity of the Law, nor indeed to reason itself. They that assert the Mother writing was Assyrian, do indeed confess that the characters of the Law were changed, but this was done by reason of the sin of the people, and through negligence. For when under the first Temple the Israelites degenerated into Canaanitish manners, perhaps they used the letters of the Canaanites, which were the same with those of the Inhabitants beyond Euphrates. These words of theirs put the matter out of doubt: The Law was given to Israel in the Assyrian writing in the days of Moses: but when they sinned under the first Temple, and contemned the Law, it was changed into breaking to them.  
Therefore according to these men's opinion, the Assyrian writing was the Original of the Law, and endured, and obtained unto the degenerate age under the first Temple. Then, they think, it was changed into the writing used beyond Euphrates, or the Samaritane; or, if you will, the Canaanitish (if so be, these were not one and the same:) but by Ezra it was at last restored into the original Assyrian.  
Truly I wonder that Learned Men should attribute so much to this tradition, (for whence else they have received their Opinion, I do not understand) that they should think that the primitive writing of the Law was in Samaritane: seeing that which the Gemarists assert concerning the changing of the characters, rests upon so brittle and tottering a foundation, that it is much more probable, that there was no change at all (but that the Law was first writ in Assyrian by Moses, and in the Assyrian also by Ezra) because the change cannot be built and established upon stronger arguments.  
A second question might follow concerning Keri, and Chethib: and a suspicion might also arise, that the Text of the Law was not preserved perfect to one Jot and one Tittle, when so many various readings do so frequently occur. Concerning this business we will offer these few things only, that so we may return to our task.  
1. These things are delivered by Tradition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Hieros'. Ta●nit●, fol. 68 1.  They found three books in the Court, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meoni, The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaatuti, and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hi. In one they found written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eternal God is thy refuge: but in the two other they found it written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Deut. XXXIII. 27.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They approved (or, confirmed those two, but rejected that one. In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in two it was written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sent young men of the children of Israel. (Exod. XXIV. 5.) Those two they confirmed, but that one they rejected. In one they found written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was nine: but in the two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was eleven: those two they confirmed, and that one they rejected.  
I do much suspect, that these three books, laid up in the Court, answered to the threefold Congregation of the Jews, namely in Judea, Babylon, and Egypt, whence these copies might be particularly taken. For however that Nation was scattered abroad almost throughout the whole World, yet by number and companies scarcely to be numbered, it more plentifully increased in these three Countries, than any where else: In Judea by those that returned from Babylon, in Babylon by those that returned not; and in Egypt by the Temple of Onias. The two Copies that agreed, I judge, to be out of Judea and Babylon, that that differed to be out of Egypt: and this last I suspect by this, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaatuti smells of the seventy Interpreters whom the Jews of Egypt might be judged by the very sake of the place to favour more, than any elsewhere. 
r Massecheth Sopherim, cap. 1 art. 8.  For it is asserted by the Jewish Writers, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one of those changes, which the Septuagint brought into the sacred Text.  
II. It is therefore very probable that the Keri and Chethib was compacted from the comparing of the two Copies of the greatest authority, that is, the Jewish and the Babylonian: which when they differed from one another in so many places in certain little dashes of writing, but little or nothing at all as to the sense, by very sound council they provided, that both should be reserved, so that both Copies might have their worth preserved, and the sacred Text its purity and fullness, whilst not one jot, nor one tittle of it perished.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye have heard. 
THAT is, ye have received it by Tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Sanhedr. cap. 11. hall 1.  If they hav● heard, that is, learned by tradition, they speak to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They learned by hearing, that is, by Tradition, a saying very frequent in Maimonides.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That it was said by them of old time. 
That is, It is an old Tradition. For the particular passages of the Law, which are here cited by our Saviour, are not produced as the bare words of Moses, but as clothed in the Glosses of the Scribes; which most plainly appears above the rest, vers. 43. and sufficiently in this first allegation; where those words, Whosoever shall kill shall be guilty of the judgement, do hold out the false paint of Tradition, and as we observe in the following verses, such as misrepresents the Law, and makes it of none effect. If it be asked, why Christ makes mention of those of old time? It may be answered, that the memory of the ancienter Fathers of the Traditions was venerable among the people. Reverend was the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first good men, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first wise men. Therefore Christ chose to confute their Doctrines and Glosses, that he might more clearly prove the vanity of Traditions, when he reproved their most famous men. But the sense, which we have produced, is plain, and without any difficulty; as if he should say, It is an old Tradition, which hath obtained for many ages.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I say unto you. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say, the words of one that refutes, or determines a question, very frequently to be met with in the Hebrew Writers. To this you may lay that of Esaiah, Chap. II. vers. 3, And he will teach us of his ways, etc. When Kimchi writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Teacher is King Messiah. And that of Zacharias, Chap. XI. vers. 8. Where this great shepherd destroys three evil shepherds, namely the Pharisee, and the Sadu●ee, and the Essene.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That whosoever is angry with his brother without a cause, etc. 
First let us treat of the Words, and then of the Sentences.  
With his Brother] The Jewish Schools do thus distinguish between a Brother and a Neighbour; that a Brother signifies an Israelite by nation and blood; a Neighbour an Israelite in religion and worship, that is, a Proselyte. The Author of Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Son of the Covenant writes thus, The Sons of the Covenant, these are Israel. And when the Scripture saith, If any one's Ox gore the Ox of his Neighbour, it excludes all the Heathen, in that it saith, of his Neighbour. Maimonides writes thus; 
t in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch. 2.  It is all one to kill an Israelite, and a Canaanite Servant: for both the punishment is death, But an Israelite, who shall kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stranger inhabitant, shall not be punished with death, because it is said, Whosoever shall proudly rise up against his Neighbour to kill him (Ex. XXI. 14.) And it is needless to say, he shall not be punished with death for killing a Heathen. Where this is to be noted, that Heathens and stranger Inhabitants, who were not admitted to perfect and complete Proselytism, were not qualified with the title of Neighbour, nor with any privileges.  
But under the Gospel, where there is no distinction of Nations, or Tribes, Brother is taken in the same latitude, as among the Jews, both Brother and Neighbour was; that is, for all professing the Gospel, and is contradistinguished to the Heathen. 1 Cor. V 11. If any one, who is called a Brother. And Mat. XVIII. 15. If thy Brother sin against thee etc. ver. 17. If he hear not the Church, let him be a Heathen.  
But Neighbour is extended to all, even such as are strangers to our religion. Luk. X. 29, 30, etc.  
He shall be guilty] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words signifying guilt or debt, to be met with a thousand times in the Talmudists. Es. XXIV. v. 23. They shall be gathered together as Captives are gathered into prison. Where R. Solomon speaks thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Guilty of Hell unto Hell: which agrees with the last clause of this verse.  
Of the Council] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Sanhedrin: that is, of the Judgement, or Tribunal of the Magistrate. For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judgement, in the clause before is to be referred to the Judgement of God, will appear by what follows.  
Raka, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] A word used by one that despiseth another in the highest scorn: very usual in the Hebrew Writers, and very common in the mouth of the Nation.  

u Tanchum, fol. 5. col. 2.  One returned to repentance: his wife said to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka, if it be apppointed you to repent, the very girdle wherewith you gird yourself, shall not be your own.  

x Id. fol. 18. col. 4.  A Heathen said to an Israelite, Very suitable food is made ready for you at my house. What is it? saith the other. To whom he replied, swines-flesh. Raka, (saith the Jew) I must not eat of clean beasts with you.  

y Midras' Tillin upon Psal. CXXXVII.  A King's daughter was married to a certain dirty fellow, He commands her to stand by him as a mean Servant, and to be his Butler. To whom she said, Raka, I am a King's daughter.  

z Id. fol. 38▪ col. 4.  One of the Scholars of R. Jochanan made sport with the teaching of his Master: but returning at last to a sober mind, Teach thou, saith he, O Master, for thou art worthy to teach: for I have found, and seen that which thou hast taught. To whom he replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka, thou hadst not believed, unless thou hadst seen.  

a Bab. Berac. fol. 32. 2.  A certain Captain saluted a religious man praying in the way, but he saluted him not again, He waited till he had done his prayer, and saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka, It is written in your Law, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Into Hell fire.] The Jews do very usually express Hell, or the place of the damned by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinnom, which might be shown in infinite examples; The manner of speech being taken from the valley of Hinnom, a place infamous for foul Idolatry committed there, for the howl of Infants, roasted to Molech, filth carried out thither, and for a fire that always was burning, and so most fit to represent the horror of Hell.  

b Bab. Erubhin, fol. 19 1.  There are three doors of Gehenna; one in the Wilderness, as it is written, They went down, and all that belonged to them alive into Hell, (Num. XVI. 33.) Another in the Sea, as it is written, Out of the belly of Hell have I called, thou hast heard my voice, (Jon. II. 2.) The Third in Jerusalem, as it is written, Thus saith the Lord, whose fire is in Zion, and his furnace in Jerusalem, (isaiah. XXXI. 9) The Tradition of the School of R. Ishmael, Whose fire is in Zion, this is the Gate of Gehenna.  
The Chaldee Paraphrast upon isaiah. ch. XXXIII. ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehenna, eternal fire, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gehenna of eternal fire.  
We come now to the sentences and sense of the Verse. A threefoid punishment is adjudged to a threefold wickedness. Judgement to him that is angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, without cause. Judgement also, and that by the Sanhedrin, that calls Raka. Judgement of Hell to him that calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fool.  
That which is here produced of the threefold Sanhedrin among the Jews pleases, me not, because, passing over other reasons, mention of the Sanhedrin is made only in the middle clause.  
How the Judgement in the first clause is to be distinguished from the Judgement of the Sanhedrin in the second, will very easily appear from this Gloss and Commentary of the Talmudists, Of not killing. 
c Sanhedr. cap. ●. hal. 1.  He is a manslayer, Whosoever shall strike his Neighbour with a stone or iron, or thrust him into the water or fire, whence he cannot come out, so that he die, he is guilty. But if he shall thrust another into the water or fire, whence he might come out, if he die, he is guiltless. A man sets a dog or serpent on another, he is guiltless. See also the Babylonian Gemara there. 
d Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1.  Whosoever shall slay his Neighbour with his own hand, striking him with his sword, or with a stone, so that he kills him; or shall strangle, or burn him, so that he die, in any manner whatsoever killing him in his own person; behold, such an one is to be, put to death by the Sanhedrin. But he, that hires another by a reward, to kill his neighbour, or who sends his servants, and they kill him, or he that thrusts him violently upon a Lion, or upon some other beast, and the beast kill him, or he that kills himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one of these is a shedder of blood, and the iniquity of manslaughter is in his hand, and he is liable to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hand of God, but he is not to be punished with death by the Sanhedrin.  
Behold a double manslayer! Behold a double judgement! Now let the words of our Saviour be applied to this Gloss of the ancients upon the Law of Murder. Do ye hear, saith he what is said by the ancients, Whosoever shall kill, after what manner soever a man shall kill, whether by the hand of one that he hath hired, or by his Servants, or by setting a beast on him, he is guilty of the Judgement of God, though not of the Judgement of the Sanh●drin: and whosoever shall kill his Neighbour by himself, none other interposing, this man is liable to the Judgement of the Sanhedrin: but I say unto you, that whosoever is rashly angry with his Brother, this man is liable to the Judgement of God, and whosoever shall say to his Brother, Raka, he is liable to the Sanhedrin.  
These words of our Saviour perhaps we shall more truly understand by comparing some more phrases and doctrines very usual in the Jewish Schools. Such as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Hieros'. Bava K●ma, fol. 5. 2.  Absolved from the Judgement of men, but guilty in the Judgement of Heaven, that is, of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the Sanhedrin, and death by the hand of Heaven.  
And in a word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off, speaks vengeance by the hand of God. They are very much deceived, who understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off, of which there is very frequent mention in the holy Bible, concerning the cutting off from the public assembly by Ecclesiastical censure, when as it mea●s nothing else, than cutting off by divine Vengeance. There is nothing more usual and common among the Hebrew Canonists, than to adjudge very many transgressions to cutting off, in that worn phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he shall do this out of presumption he is guilty of cutting off, but if he shall do it out of ignorance, he is bound to a sacrifice for sin. When they adjudge a thing or a guilty person to cutting off, they deliver and leave him to the Judgement of God, nevertheless a censure and punishment from the Sanhedrin sometimes is added, and sometimes not. Which might be illustrated by infinite examples, but we are afraid of being tedious. Let these two be enough on both sides.  

I. Of mere delivering over to the judgement of God, without any punishment inflicted by the Sanhedrin, those words speak, which were lately cited, He is absolved from the judgement of men, but liable to the judgement of Heaven.  
II. Of the Judgement of God and of the Sanhedrin joined together, these words in the same place speak. If he that is made guilty by the Sanhedrin be bound to make restitution, Heaven, (or God) doth not pardon him until he pay it. But he that bears a punishment laid on him by the Sanhedrin, is absolved from cutting off. 
f Bab. Megil. fol. 7. 2.  All persons guilty of cutting off, when they are beaten, are absolved from their cutting off: as it is said, And thy Brother become vile in thy sight. When he shall be beaten, behold, he is thy brother.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liable or guilty even to the Hell fire. He had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of Judgement, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Council, before; but now he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Hell, and that in a higher Emphasis; as if he should have said, Whosoever shall say to his brother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fool, shall be guilty of Judgement, even unto the Judgement of Hell.  
But what was there more grievous in the word Fool, than in the word Raka? Let King Solomon be the Intepreter, who every where by a Fool understands a Wicked and Reprobate person, foolishness being opposed to spiritual wisdom. Raka denotes indeed morosity, and lightness of manners and life: but Fool judgeth bitterly of the spiritual and eternal state, and decreeth a man to certain destruction: Let the judge and censures of the Scribes and Pharisees concerning the common people serve us instead of a Lexicon. They did not only suffer themselves to be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisemen, but also arrogated it to themselves as their merit, and due. But what do they say of the common people? This people, that knoweth not the Law, is cursed, Joh. VII. 49.  
You have a form of speaking, not much unlike this which is now under our hands. 
g Bab. Kiddushin, fol. 28. 1. Cherubb. fol. 50. 1. abd elsewhere.  He that calls his Neighbour, Servant, let him be in excommunication. The Gloss is, They therefore excommunicate him, because he vilified an Israelite: him therefore they vilify in like manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call him Bastard, let him be punished with forty stripes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Wicked man, let it descend with him into his life: that is, according to the Gloss, Into misery and penury.  
After this manner therefore our Saviour suits a different punishment to different sins by a most just parity, and a very equal compensation: To unjust anger, the just anger and judgement of God; to public reproach a public Trial; and Hell fire to the censure that adjudgeth another thither.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That thy Brother hath aught against thee, etc. 
THE Emphasis is chief in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For that which the Jews restrained only to pecuniary damages, Christ extends to all offences against our Brother.  

h Bava Kama. cap. 9 hal. 12.  He that offers an Oblation, not restoring that which he had unjustly taken away, does not do that which is his duty. And again, 
i Hal. 5.  He that steals any thing from his Neighbour, yea, though it be but a farthing, and swears falsely, is bound to restitution meeting the wronged party halfway. See also Baal Turim upon Levit. Ch. VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Maimon in Gezala, cap. 8.  An oblation is not offered for a sin, unless that which is (wrongfully) taken away be first restored, either to the owner, or the Priest. In like manner, He that swears falsely, either of the Pruta (small money) 
l Cap. 7.  or what the Pruta is worth, is bound to inquire after the owner, even as far as the Islands in the Sea, and to make restitution.  
Observe, how provision is here made for pecuniary damages only, and bare restitution, which might be done without a charitable mind, and a brotherly heart. But Christ urgeth charity, reconciliation of mind, and a pure desire of reunion with our offended brother; and that not only in money matters, but in any other, and for what ever cause, wherein our Neighbour complains, that he is grieved.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Leave there thy gift before the Altar. 
THIS business was altogether unusual in gifts offered at the Altar in such a cause. We read indeed of the drink offering delayed after the sacrifice was offered. 
m Tosophta ad Corbanoth, cap. 5.  For the Wise men say, that a man is not held in his sin, when the drink offering is put off by some delay, because one may offer his sacrifice to day, but his drink offering twenty days hence. We read also, that the oblation of a sacrifice presented even at the Altar, in some cases hath not only been delayed, but the sacrifice itself hath been rejected: that is, if in that instant discovery was made in sacrificing the beast either of a blemish, or of somewhat else, whereby it became an illegal sacrifice: or if some uncleanness, or other cause appeared in the Offerer; whereby he was rendered unfit for the present to offer a gift. Of which things causing the oblation of the sacrifice already presented at the Altar to be deferred, the Hebrew Lawyers speak much. But among those things, we do not meet at all with this, whereof our Saviour is here speaking: so that he seems to enjoin some new matter, and not new alone, but seemingly impossible. For the offended Brother might perhaps be absent in the furthest parts of the land of Israel, so that he could not be spoke with, and his pardon asked in very many days after; and what shall become of the beast in the mean time, which is left at the Altar? It is a wonder indeed, that our Saviour, treating of the worship at the Altar, should prescribe such a duty, which was both unusual (in such a case,) and next to impossible. But it is answered:  
I. It was a custom and a law among the Jews, that the sacrifices of particular men, should not presently, as soon as they were due, be brought to the Altar, but that they should be reserved to the Feast next following, whatsoever that were, whether the Passover, or Pentecost, or Tabernacles, to be then offered. Teeming women▪ women that 
n Bab. Sanhedt. fol. 11. 1.  have the Gonorrhoea, and men that have the Gonorrhoea, reserve their pigeons, until they go up to the feast. 
o Hierof. Rosh hashanah, fol. 56. 2.  The Oblations which were devoted before the Feast, shall be offered at the Feast: for it is said, These things shall ye do in their Solemnities, etc. But now all the Israelites were present at the Feasts, and any Brother, against whom one had sinned, was not then far off from the Altar. Unto which time, and custom of the Nation, it is equal to think Christ alluded.  
II. He does silently chastise the curiosity used in deferring of a sacrifice brought about lesser matters, when this, that was greater, was unregarded. And he teacheth, that God is worshipped in vain without true charity to our brother. The same also in effect do the 
p Bab. joma, fol. 87. 1.  Gemarists confess.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whilst thou art in the way with him. 
THAT is, while thou goest with him to the Magistrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Magistrate, Luke XII. 58. Where there is a clear distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Magistrate, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Judge: so that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magistrate, or Ruler, one may understand the Judges in the lower Sanhedrins, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judge, the Judges in the highest. That allusion is here made to contentions about many matters, sufficiently appears from the following words, vers. 26. Thou shalt by no means come out of prison till thou hast paid the uttermost farthing. 
q Sanhedr. c. 1. hal. 1.  Now it was the business of the Bench that consisted of three men, to judge of such matters.  
The words therefore of the verse have this sense. Does your Neighbour accuse you of some damage, or of money that is due to him? And are ye now going in the way to the Bench of Three, to commence the Suit? compound with your Adversary, lest he compel you to some higher Tribunal, where your danger will be greater. 
r Maimon in Sanhedr. cap. 6.  For if the Lender say to the Debtor, let us go, that judgement may be had of our case from the chief Sanhedrin, they force the Debtor to go up thence with him. In like manner, If any accuse another of some thing taken away from him, or of some damage done him, and he that is the accuser will have the higher Sanhedrin to judge of the Suit, they force the Debtor to go up thence with him. And so it is done in all other things of that nature.  
Before, Christ had argued from piety, that men should seek to be reconciled, now he argues from prudence, and an honest care of a man's self.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the judge deliver thee to the Officer. 
A word answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Executioner, a Whipper, among the Rabbins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and Offices shalt thou make thee in all thy gates, Deut. XVI. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Maimon Sanhedr. cap. 1.  are Vergers and scourge bearers (Executioners) who stand before the Judges. These go through the lanes and streets, and Inns, and take care about weights and measures: and scourge those that do amiss. But all their business is by the order of the Judges. Whosoever they see doing evil, they bring before the Judges, etc. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Bab. Schabb. fol. 32. 1.  Whosoever goes out into the street, let him reckon concerning himself, as if he were already delivered over to the Officer. That is, as the Gloss hath it, Contentions and contentious men will there be met with, Gentiles and Israelites: so that let him reckon concerning himself, as though he were already delivered over to the Officer, ready to lead him away before the Judges. The Gloss upon Bab. Joma writes thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u fol. 15. 1.  is the Executioner of the Sanhedrin, whose office is to whip.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Farthing. 
ACCORDING to the Jerusalem Talmud it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kordiontes, according to the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kontrik. For thus they writ:  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x Hieros'. Kiddushin, fol. 58. 4  Two Assars make a Pondion. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Semisses make an Assar. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two farthings a Semissis. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Prutahs' a farthing.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Bab. Kiddush. cap. 1. And A●phesius, ibid. fol. 625. 2.  A Pondion is in value two Assars. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Assar is two Semisses. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Semissis is two Farthings. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Kontrie▪ or a Farthing, is two Prutahs'.  
That which is here said by the Jerusalem Talmud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Prutahs' make a Farthing, is the very same thing that is said, Mark XII. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Two mi●es which make a farthing. A Prutah was the very lest piece among coins. So Maimonides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z G●●e●ah, c. 7.  That which is not worth a Prutah, is not to be reckoned among riches. Hence are those numberless passages in the Talmudic Pandects, relating to the Prutah. 
a Id. ibid.  He that steals less than a Prutah, is not bound to pay five fold. 
b Id. in Mecher●h. cap. 1, etc.  No land is bought for a price less than a Prutah, that is, given in earnest.  
You have the value of these Coins in the same Maimonides. 
c In Tract. Shekalim. cap. 1.  Selaa, saith he, is in value four pence; a penny six Meahs. Now a Meah in the days of Moses our Master, was called a Gerah: It contains two Pondions: A Pondion two Assars: and a Prutah is the eighth part of an Assar. The weight of a Meah, which is also called a Gerah, is sixteen barly-corns. And the weight of an Assar is four barly-corns. And the weight of a Prutah is half a barleycorn.  
Luke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last mite, Chap. XII. 59 that is, the last Prutah, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Kiddush. cap. 1. hal. 1.  was the eighth part of the Italian Assarius. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a farthing, was so called, not that it was the fourth part of a penny, but the fourth part of an Assar, which how very small a part of a penny it was, we may observe by those things that are said by both Gemara's, in the places before cited.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six silver Meahs make a Penny. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Meah is worth two Pondions. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pondion is worth two Assars.  
Let this be noted by the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Meah, which, as Maimonides before testifies, was anciently called a Gerah, was also commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz in the Talmudists. For as it is said here,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six Meahs of Silver make a Penny. So in Rambam,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e In Peah, capu. c. hal. 7.  A Peny contains six Zuzim.  
The Prutah, as it was the least piece of money among the Jews, so it seems to have been a Coin merely Jewish, not Roman. For although the Jews being subjects to the Romans used Roman money, and thence, as our Saviour argues, confessed their subjection to the Romans, yet they were permitted to use their own money, which appears by the common use of the shekels, and half shekels among them; with good reason therefore one may hold the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the farthing was the least Roman Coin, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prutah the least Jewish. Whilst our Saviour mentions both, he is not unconstant to his own speech, but speaks more to the capacity of all.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye have heard that it hath been said by them of old time, Thou shalt not commit adultery. 
HE citeth not the Command, or Text of Moses, as barely delivered by Moses, but as deformed by those of old time with such a Gloss, as almost evacuated all the force of the Command; for they interpreted it of the act of adultery only, and that with a married woman. So the enumeration of the six hundred and thirteen precepts of the Law, at that Exod. XX. 14. Thou shalt not commit adultery, hath these words, This is the thirty fifth precept of the Law, namely, That that no man lie with another man's wife.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whosoever looketh upon a woman to lust after her, etc. 
HE 
f Hieros'. Challah, sol. 58. 3.  that looketh upon a woman's heel is as if he looked upon her belly: and he that looks upon her belly is as if he laid with her. And yet, 
g Id. B●rac. sol. 12. 3.  It was Rabban gamaliel's custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look upon women. And in the other Talmud, 
h Rab. Berac. sol. 24. s.  He that looks upon the little finger of a woman, is as if he looked upon her privy parts. And yet 
i Ibid. fol. 20. 1.  Rabh Gidal, and R. Jochanan were wont to sit at the place of dipping, where the women were washed; and when they were admonished by some of the danger of lasciviousness, R. Jochanan answered, I am of the seed of Joseph, over whom an evil affection could not rule.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If thy right hand offend thee cut it off. 
SEE here Rab. Niddah, fol. 13. quite through. Among other things R. Tarpho● saith, Whosoever brings his hand to his modest parts, let his hand be cut off unto his navel. And a little after, It is better that his belly should be cleft in two, than that he should descend into the well of corruption. The discourse is of moving the hand to the privy member, that by the handling it, it might be known whether the party had the Gonorrhoea, or no, and yet they adjudge never so little handling it to cutting off the hand. Read the place if you have leisure.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whosoever putteth away his wife, let him give her a bill of Divorsement. 
NOtice is to be taken how our Saviour passeth into these words, namely by using the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But it hath been said. This particle hath this Emphasis in this place, that it whispers a silent objection, which is answered in the following verse. Christ had said, Whosoever looks upon a woman to lust after her, hath committed adultery already. But the Jewish Lawyers said, If any one sees a woman, which he is delighted withal above his wife, let him dismiss his wife and marry her.  
Among the Chapters of Talmudical Doctrine we meet with none, concerning which it is treated more largely, and more to a punctilio than of Divorces: and yet there the chief care is not so much of a just cause of it, as of the manner and form of doing it. To him that turns over the Book Gittim, as also indeed the whole Seder Nashim, that part of the Talmud that treats of women) the diligence of the Masters about this matter will appear such, that they seem to have dwelled not without some complacency upon this article above all others.  
God indeed granted to that Nation a Law concerning Divorces, Deut. XXIV. 1. permitted only for the hardness of their hearts, Mat. XIX. 8. In which permission nevertheless they boast as though it were indulged them by more privilege. When God had established that fatal Law of punishing Adultery by death, Deut. XXII. for the terror of the people, and for their avoiding of that sin; the same merciful God foreseeing also how hard (occasion being taken from this Law) the issue of this might be to the women, by reason of the roughness of the men, lusting perhaps after other women, and loathing their own wives, he more graciously provided against such kind of wife-killing by a Law, mitigating the former, and allowed the putting away a wife in the same case, concerning which that fatal Law was given, namely in the case of Adultery. So that that Law of Divorce in the exhibition of it implied their hearts to be hard, and in the use of it they shown them to be carnal. And yet hear them thus boasting of that Law. 
k Hieros'. in Kiddushin, fol. 158. 3.  The Lord of Israel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hateth putting away, (Mal. II. 16.) Through the whole Chapter, saith R. Chananiah in the name of R. Phin●has, he is called the Lord of Hosts: but here of Israel, that it might appear that God subscribed not his name to Divorces, but only among the Israelites. As if he should say, To the Israelites I have granted the putting away of wives, to the Gentiles I have not granted it. R. Chaijah Rabbah saith, Divorces are not granted to the Nations of the World.  
Some of them interpreted this Law of Moses, (as by right they ought to interpret it) of the case of Adultery only. 
l Gittin, cap. 9 hall. ult.  The School of Shammai said, a wife is not to be divorced, unless for filthiness, (that is, Adultery) only because it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he hath found filthy nakedness in her, (that is, Adultery.)  

m Gemara, ●b.  Rabh Papa said, If he find not adultery in her, what then? Rabath answered, When the merciful God revealed concerning him that corrupted a maid, that it was not lawful for him to put her away in his whole life, (Deut. XXII. 29.) you are thence taught concerning the matter propounded, that it is not lawful to put her away; if he shall not find filthiness in his wi●e.  
With the like honesty have some commented upon those words cited out of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hateth putting away. 
n Ibid.  R. Jochanan saith, The putting away of a wife is odious. Which others also have granted indeed of the first wife, but not of those that a man took to himself over and above. For this is approved among them for a Canon, 
o Maimon. in Gerushin, cap. 10.  Let no man put away his first wife, unless for adultery. And 
p Gittin, in the place above.  R. Eliezer saith, for the divorcing of the first wife, even the Altar itself sheds tears. Which Gloss they fetch from thence, where it is said, Let no man deal treacherously towards the wife of his youth, Mal. II. 15.  
The Jews used Polygamy, and the divorcing of their wives with one and the same licence; and this that they might have change, and all for the sake of lust. 
q Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 10, & 14.  It is lawful (say they) to have many wives together, even as many as you will: but our wise men have decreed that no man have above four wives. But they restrained this, not so much out of some principles of chastity, as that least a man being burdened with many wives might not be able to afford them food and clothing, and due benevolence: for thus they comment concerning this bridle of Polygamy.  
For what causes they put away their wives, there is no need to inquire; for this they did for any cause of their own free will.  
I. It is commanded to divorce a wise that is not of good behaviour, and who is not modest, as becomes a daughter of Israel. So they speak in Maimonides, and Gittin, in the place above specified. Where this also is added in the Gemarists. R. Meir saith, As men have their pleasures concerning their meat and their drink, so also concerning their wives. This man takes out a fly found in his cup, and yet will not drink: after such a manner did Papus been Judah carry himself: who, as often as he went forth, bolted the doers and shut in his wife. Another takes out a fly found in his cup, and drinks up his cup: that he doth, who sees his wife talking freely with her neighbours and kinsfolks, and yet allows of it. And there is another, who, if he find a fly in his basket, eats it: and this is the part of an evil man, who sees his wife going out, without a vail upon her head, and with a bare neck, and sees her washing in the baths, where men are wont to wash, and yet cares not for it; whereas he is bound by the Law to put her away.  
II. 
r Maimonides in the place above.  If any man hate his wife, let him put her away: excepting only that wife that he first married. In like manner R. Judah thus interprets that of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he hate her, let him put her away. Which sense some Versions, dangerously enough, have followed. R. Solomon expresses the sense of that place thus: It is commanded to put away ones wife, if she obtain not favour in the eyes of her husband.  
III. 
s Gittin, in the place above. And R. Sol. & R. Nissin there.  The School of Hillel saith, If the Wife cook her husband's food illy by over salting or over roasting it, she is to be put away.  
IU. Yea, If by any stroke from the hand of God, she become dumb, or sottish, etc.  
V. But not to relate all the things, for which they pronounce a wife to be divorced (among which they produce some things, that modesty allows not to be repeated) let it be enough to mention that of R. Akibah instead of all. 
t Mishnah ult. in Gittin, cap. 9  R. Akibah said, If any man sees a woman handsomer than his wone wife, he may put her away, because it is said, If she find not favour in his eyes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bill of Divorce. 
And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Bill of Divorce, Mat. XIX. 7. and in the Septuagint, Deut. XXIV. 1. Of which Beza thus; This bill may seem to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as much as, Departing away) not in respect of the wife put away; as of the husband departing away from his wife. Something hard and diametrically contrary to the Canonical doctrine of the Jews. For thus they writ, 
u Maimon. in Gerushin, ca 1.  It is written in the bill, Behold, thou art put away; Behold, thou art thrust away, etc. But if he writes, I am not thy husband, or I am not thy spouse, etc. it is not a just bill: for it is said He shall put her away, not, He shall put himself away.  
This Bill is called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of cutting off, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of expulsion, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument of dismission, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters of forsaking, etc.  
I. A Wife might not be put away, unless a bill of divorce were given. Therefore it is called (saith Baal Turimi) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bill of cutting off, because there is nothing else, that cuts her off from the husband. For although a wife were obtained three ways (of which see the 
x Kiddush. cap. 1. hal. 1.  Talmud) yet there was no other way of dismissing her, besides a bill of divorce. 
y Baal Turim, upon Deutr. XXIV.   
II. A wife was not put away, unless the husband were freely willing; for if he were unwilling, it was not a divorce: but whether the wife were willing or unwilling, she was to be divorced, if her husband would. 
z Maimon in Gerushin, cap. 1.   
III. 
a Rashba in Tikkun G●t, at the end of Gittin, in Alphes.  A bill of divorce was written in twelve lines, neither more, nor less. R. Mordechai gives the reason of this number, in these words, 
b Ch. 1. upon Tract. Gittin.  Let him that writes a bill of divorce comprise it twelve lines according to the value of the number of the letters in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get. But Rabh Saadias' interprets, that the bill of divocre should be written with the same number of lines, wherein the books of the Law are separated. For four lines come between the book of Genesis, and the book of Exodus: four between the book of Exodus, and the book of Leviticus; four between the book Leviticus, and the book Numbers. But the four between the book of Numbers and Deuteronomy are not reckoned, because that book is only a repetition of the Law, etc.  
iv You have the Copy of a Bill of Divorce in c Alphesius upon Gittin in this form:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of Divorce.  
On the day of the week N. of the month of N. of the year of the World's Creation N. according to the computation, by which we are wont to reckon in the Province N. I N. the son of N. and by what name soever I am called, of the City N, with the greatest consent of my mind, and without any compulsion urging me, have put away, dismissed, and expelled thee, thee I say, N. the daughter of N. by what name soever thou art called, of the City N. who heretofore wert my wife. But now I have dismissed thee, thee I say, N. the daughter of N. by what name soever thou art called of the City N. So that thou art free, and in thine own power, to marry whosoever shall please thee, and let no man hinder thee, from this day forward even for ever. Thou art free therefore for any man. And let this be to thee a bill of rejection from me, Letters of Divorce, and a Schedule of expulsion, according to the Law of Moses and Israel,  
Reuben the son of jacob witness. Eliezer the son of Gilead witness.   
See also this form varied in some few words in Maimonides. 
d In Gerushin, sol. 273. 2.   
V This bill, being confirmed with the husband's seal, and the subscription of witnesses, was to be delivered into the hand of the wife, either by the husband himself, or by some other deputed by him for this office: or the wife might depute some body to receive it in her stead.  
VI It was not to be delivered to the wife, but in the presence of two, who might read the bill, both before it was given into the hand of the wife, and after: and when it was given, the husband, if present, said thus, Behold, this is a bill of Divorce to you.  
VII. The wife thus dismissed might, if she pleased, bring this bill to the Sanhedrin, where it was enroled among the Records, if she desired it, in memory of the thing. The dismissed person likewise might marry whom she would: if the husband had not put some stop in the bill, by some clause forbidding it.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whosoever shall put away his wife, etc. 
1. OUR Saviour does not abrogate Moses permission of Divorses, but tolerates it, yet keeping it within the Mosaic bounds, that is, in the case of adultery, condemning that liberty in the Jewish Canons, which allowed it for any cause.  
II. Divorce was not commanded in the case of adultery, but permitted. Isralites were compelled sometimes even by Whipping, to put away their Wives, as appears in 
e In Gerushin, cap. 2.  Maimonides. But our Saviour, even in the case of adultery, does not impose a compulsion to divorce, but indulgeth a licence to do it.  
III. He that puts away his wife without the cause of Fornication, makes her commit adultery: that is, if she commits adultery: or, although she commit not adultery, in act, yet he is guilty of all the lustful motions of her that is put away, for he that lustfully desires is said to commit adultery, vers. 28.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It hath been said by them of old time, Thou shalt not forswear thyself, etc. 
THE Law forbids perjury, Levit. XIX. 12. etc. To which the Fathers of the Traditions reduced the whole sin of swearing, little caring for a rash oath. In this Chapter of Oaths they doubly sinned.  
I. That they were nothing at all solicitous about an Oath, so that what was sworn were not false. They do but little trouble themselves, What, How, How often, how rashly you swear, so that what you swear be true.  
In the Talmudick Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shevuoth, and in like manner in Maimonides, oaths are distributed into these four ranks.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Promissory oath: when a man swore that he would do, or not do this or that, etc. And this was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twofold Oaths, which were also fourfold, that is, a negative, or affirmative Oath; and again, a negative, or affirmative Oath concerning something past, or a negative or affirmative oath concerning something to come: namely, when any one swears, that he hath done this or that, or not done it; or, that he will do this or that or that he will not do it. Whosoever therefore swears any of these four ways, and the thing is not, as he swears (for example, That he hath not cast a stone into the Sea, when he hath cast it: that he hath cast it, when he hath not: that he will not eat, and yet eats: that he will eat, and yet eateth not.) behold, this is a false oath, or perjury. 
f Maimon. in 〈◊〉, c. 1.   

g ●a●m●d in S●●v●●th, c. 3.  Whosoever swears that he will not eat, and yet eats somethings, which are not sufficiently fit to be eaten, this man is not guilty.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A vain or a rash oath. This also is fourfold, but not in the same manner as the former: 1. When any asserted that with an oath, which was contrary to most known truth: as, If he should swear a man were a woman, a stone-pillar to be a pillar of gold, etc. or when any swore that was or was not, which was altogether impossible: as, that he saw a Camel flying in the air. 2. When one asserted that by an oath, concerning which there was no reason that any should doubt. For example, that Heaven is Heaven, a stone is a stone, etc. 3. When a man swore that he would do that which was altogether impossible; namely, that he would not sleep for three days and three nights: That he would taste nothing for a full week, etc. 4. When any swore that he would abstain from that which was commanded, as, that he would not wear Phylacteries, etc. These very examples are brought in the places alleged.  
Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An oath concerning something left in trust: Namely, when any swore concerning something left in trust with him, that it was stolen or broke, or lost, and not embezzeled by him, etc.  
Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testimonial Oath, before a Judge or Magistrate.  
In three of these kinds of swearing care is only taken concerning the truth of the thing sworn, not of the vanity of swearing.  
They seemed indeed to make some provision against a vain and rash oath: namely, 1. That he be beaten who so swears, and become cursed: which Maimonides hints in the twelfth Chapter of the Tract alleged: with whom the Jerusalem Gemarists do agree; 
h Sh●veth, fol. 34. 4.  He that swears two is two, let him be beaten for his vain oath. 2. They also added terror to it from fearful examples, such as that is in the very same place.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were twenty four assemblies in the South, and they were all destroyed for a vain oath. And in the same Tract, 
i Fol. 37. 1.  a woman buried her Son for an oath, etc. yet they concluded vain oaths in so narrow a circle, that a man might swear an hundred thousand times, and yet not come within the limits of the caution concerning vain swearing.  
II. It was customary and usual among them to swear by the Creatures, 
k Maimonid. in the place above, cap. 12▪  If any swear by Heaven, by Earth, by the Sun, etc. although the mind of the swearer be under these words to swear by him who created them, yet this is not an Oath. Or if any swear by some of the Prophets, or by some of the Books of the Scripture, although the sense of the swearer be to swear by him that sent that Prophet, or that gave that Book, nevertheless this is not an Oath.  

l Talmud in the place above, cap. 4.  If any adjure another by heaven or earth, he is not guilty.  

l Bab. Berac. fol. 55.  They swore by Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By heaven so it is.  
They swore by the Temple. 
n Cherithuth. cap. 1. hal. 7.  When Turtles and young Pigeons were sometime sold at Jerusalem for a penny of gold, Rabban Simeon, Ben Gamaliel said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this Habitation (that is, by this Temple) I will not rest this night, unless they be sold for a penny of silver.  

o Ketubboth, cap. 3. & Tosapht. ibid.  R. Zechariah ben Ketsab said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this Temple, the hand of the woman departed not out of my hand. 
p Bab. Kiddushin, fol 71. 1.  R. Jochanan said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Temple it is in our hand, etc.  

q Juchas. fol. 56. col 1.  Bava ben Buta swore by the Temple, in the end of the tract Cherithuth, and Rabban Simeon ben Gamaliel in the beginning; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so was the custom in Israel. Note this, so was the custom.  
They swore by the City Jerusalem. 
r Tosapht. ad Nedarim, cap. 1.  R. Judah saith, He that saith, By Jerusalem, saith nothing, unless with an intent purpose he shall vow towards Jerusalem. Where also after two lines coming between those forms of swearing and vowing are added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem, For Jerusalem, By Jerusalem. The Temple, For the Temple, By the Temple. The Altar, For the Altar, By the Altar. The Lamb, For the Lamb, By the Lamb. The Chambers of the Temple, For the Chambers of the Temple, By the Chambers of the Temple. The Word, For the Word, By the Word. The Sacrifices on fire, For the Sacrifices on fire, By the Sacrifices on fire. The Dishes, For the Dishes, By the Dishes. By all these things, that I will do this to you.  
They swore by their own heads, 
s Sanbedr. cap. 3. hal. 2.  One is bound to swear to his neighbour, and he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vow (or, swear) to me by the life of thy Head, etc.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Swear not at all. 
IN the Tract Demai 
t Cap. 2. h●lac. 3.  are some rules prescribed to a religious man: among others, That he be not too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in swearing and laughing. Where the Gloss of R. Solomon is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means this, Be not much in oaths, although one should swear concerning things that are true: for in much swearing it is impossible not to profane. Our Saviour with good reason binds his followers with a straighter bond, permitting no place at all for a voluntary and arbitrary oath. The sense of these words goes in the middle way, between the Jew, who allowed some place for an arbitrary oath, and the Anabaptist who allows none for a necessary one.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou canst not make one hair white or black. 
That is, Thou canst not put on grey hairs, or lay them aside.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let your communication be, yea, yea; nay, nay. 
IN Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Maimon. in P●ab, cap. 5.  Giving and receiving (that is, business) among the disciples of the wise men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be in Truth and Faith, by saying, Yes, yes, No, no: or according to the very words, concerning Yes, yes, concerning No, no.  

x Gittin, cap. 7. hall▪ 1.  If it be said to a Lunatic, shall we write a bill of Divorce for your wife? And he nod with his head, they try thrice; and if he answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to No, no, and to Yes, yes, they writ it and give it to his wife.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ye have heard that it hath been said, An eye for an eye, etc. 
THIS Law he also citys, as clothed in the Gloss of the Scribes, and now received in the Jewish Schools. But they resolved the Law not into a just retaliation, but into a pecuniary compensation.  

y Bava Kama, cap. 8. & Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1.  Does any cut off the hand or foot of his neighbour? They value this according to the example of selling a servant; computing at what price he would be sold before he was maimed, and for how much less, now he is maimed. And how much of the price is diminished, so much is to be paid to the maimed person, as it is said, An eye for an eye, etc. We have received by Tradition, that this is to be understood of pecuniary satisfaction. But whereas it is said in the Law, If a man cause a blemish in his neighbour, the same shall be done to him (Leu. XXIV. 19) It means not that he should be maimed as he hath maimed another, but when he deserveth maiming, he deserveth to pay the damage to the person maimed. They seemed out of very great charity to soften that severe Law to themselves, when nevertheless in the mean time little care was taken of lively charity, and of the forgiving an offence, an open door being still left them to exaction and revenge, which will appear in what follows.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whosoever shall smite thee on thy right cheek. 
THAT the Doctrine of Christ may here more clearly shine out, let the Jewish Doctrine be set against it; to which he opposeth his.  

z Bava Kama, cap. 8. hal. 6.  Does any one give his neighbour a box on the ear? let him give him a shilling. R. Judah in the name of R. Josi of Galilee saith, Let him give him a pound.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he give him a blow upon the cheek? Let him give him two hundred Zuzees: if with the other hand, let him give four hundred. Compare with this passage ver. 39 If any shall strike thee on the right cheek, turn to him the other also.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he twitch him by the ear, or does he pull off his hair; or does he spit, so that his spittle falls upon him; or does he take away his coat, (Note this also, and compare ver. 40. with it, He that will take away thy coat, etc.) or does he uncover a woman's head in public? Let him give four hundred Zuzees.  
They fetch the reason of so severe a mulct chief, from the shame done him, that is thus injured, and from the disgrace of the thing itself, and moreover from the dignity of an Israelite: which is declared at large by the Gemarists upon the words cited, and by 
a In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1, 2, 3, etc.  Maimonides.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those mulcts (say they) are established and inflicted according to the dignity of the person injured. But R. Akibah said, Even the poorest Israelites are to be esteemed, as though they were persons of quality, divested of their estates; because they are the Sons of Abraham, Isaac, and Jacob.  
Hence the entrance to our Saviour's Doctrine lies easy. 1. He citys the Law of retaliation, that by laying one against the other, Christian charity and forgiveness might shine the clearer. 2. He mentions these particulars, which seemed to be the most unworthy, and not to be born by the high quality of a Jew, that he might the more preach up Evangelical humility, and patience, and self-denial. But why was the law of retaliation given, if at last it is melted down into this? On the same reason, as the Law of death was given concerning Adultery. Namely, for terror, and to demonstrate what the sin was. Both were to be softened by charity; this by forgiveness, that by a bill of divorce, or, if the husband so pleased, by forgiveness also.   

VERS. XL.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And if any will sue thee at the Law, and take away thy coat, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coat, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith, So in the words of the Talmud alleged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes his Coat. Of this garment thus the Aruch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith is a cloak: And why is it called Talith? Because it is above all the garments, that is, because it is the outermost garment.  
In this upper garment were woven in those fringes, that were to put them in mind of the law, of which there is mention, Numb. XV. 38. Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Bab. S●habb. fol. 23. 2.  He that takes care of his skirts, deserves a good coat. Hereupon the disgrace was increased together with the wrong, when that was taken away, concerning which they did not a little boast, nay and in which they placed no small religion: Mat. XXIII. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An upper and an inward garment, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer. 
c Bab. Bava Mezia, fol. 782.  If any give a poor man a penny to buy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inward garment, let him not buy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a coat, nor an upper garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Nidarim, fol. 33. 1.  He lends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An inner garment, and a Coat.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And whosoever shall compel thee to go a mile, etc. 
TO him that had some corporeal wrong done him, were these five mulcts to be paid, according to the reason and quality of the wrong; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Bava Kama in the place above.  A mulct for maiming, if so be the party were maimed: a mulct for pain, caused by the blow or wound given: a mulct for the cure of the wound or blow; a mulct for the reproach brought upon him: and a mulct for ceasing,, when being wounded, or beaten, he kept his bed, and could not follow his business.  
To the first, the first words of our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye resist not evil, seem to relate: Do not so resist, or rise up against an injurious person, as to require the law of retaliation against him. The second and fourth the words following seem to respect, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever smiteth thee, so that it cause pain and shame: and those words also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that will take away thy coat. To the last do these words under our hand refer, and to the second certainly, if some intolerable kind of service be propounded, which the famous Beza asserts.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very usual among the Talmudists, whereby they denote accompanying him, that goes somewhere, out of honour and respect, reaches not the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but is too soft and low for it. It is reckoned for a duty, to accompany a dead corpse to the grave, and a rabbin departing somewhere. Hence is that story 
f Hieros'. Schabb. 8. 3.  Germani the Servant of R. Judah Nasi willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to conduct R. Illa going away, met a mad dog, etc. The footsteps of this civility we meet with among the Christians, Tit. III. 13. John Ep. III. ver. 6. Marks they were of respect, love and reverence: but that which was required by the Jewish Masters out of arrogance, and a supercilious authority, was to be done to a rabbin, as a rabbin.  
But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compel to go a mile, sounds harsher, and speaks not so much an impulse of duty, as a compulsion of violence: and the Talmudists retain that very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angaria, and do show, by examples not a few, what it means. 
g Bab. Joma, fol. 35. 2▪  It is reported of R. Eliazar ben Harsum, that his Father bequeathed him a thousand Cities on the dry land, and a thousand Ships on the Sea: but yet he every day carrying along with him a bottle of meal upon his shoulder, travailed from City to City, and from Country to Country to learn the Law. On a certain day his Servants met him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & angariate, compel him. He saith to them, I beseech, you dismiss me, that I may go and learn the Law. They say to him, by the life of R. Eliazar ben Harsum, we will not dismiss you, etc. Where the Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angariah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of the Governor of the City; and he was here to serve himself (for he was Lord of the City) But they knew him not, but thought him to belong to one of those his Cities: for it was incumbent on them to attend on their Master.  
Again, 
h Nedarim, fol. 32. 1.  R. Elizer saith, Why was Abraham our father punished, and why were his sons afflicted in Egypt two hundred and ten years? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he angariavit, compelled the disciples of the Wise men to go with him: as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He armed his Catechumen, or, his trained, or instructed, Gen. XIV. 14.  
The same almost is said of King Asa. 
i Sotah, fol. 10. 1.  Rabath asked why was Asa punished (with the Gou●?) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he compelled the Disciples of the Wise men to go along with him: as it is said, And Asa gathered together all Judah, none excepted, etc. 1 King. XV. 22.  
We meet with mention also of Angariating cattle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k ●ava M●zia, cap. 6. hal. 3.  An Ass is hired for a hilly journey, but he that hireth him travayls in the Valley; although both be of the like distance, that is, ten miles, if the Ass dies, he who hireth him is guilty, etc. But if the Ass were angariated, the Hirer saith to the Owner, Behold, Take your beast to yourself, etc. The Gloss is, If he were angariated, that is, if they take him for some work of the King, etc.  
You see then, whither the exhortation of our Saviour tends. 1. To patience under an open injury, and for which there is no pretence, vers. 39 2. Under an injury, for which some right and equity in law is pretended, ver. 40. 3. Under an injury, compulsion, or violence, patronised by the authority of a King, or of those that are above us.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou shalt hate thine enemy. 
HERE those poisonous Canons might be produced, whereby they are trained up in eternal hatred against the Gentiles, and against Israelites themselves, who do not in every respect walk with them in the same traditions, and rites. Let this one example be instead of very many, which are to be met with every where. 
l Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 4.  The Heretical Israelites, that is, they of Israel, that worship Idols, or who transgress, to provoke God: also Epicurean Israelites, that is, Israelites, who deny the Law and the Prophets, are by precept to be s●ain, if any can s●ay them, and that openly; but if not openly, you may compass their death secretly, and by subtlety. And a little after (O! ye extreme charity of the Jews towards the Gentiles!) But as to the Gentiles, with whom we have no war, and likewise to the shepherds of smaller cattle, and others of that sort, they do not so plot their death, but it is forbidden them to deliver them from death, if they are in danger of it. For instance, A Jew sees one of them fallen into the Sea, let him by no means lift him out thence: for it is written, Thou shalt not rise up against the blood of thy neighbour: but this is not thy neighbour. And further, 
m Ibid. cap. 13.  An Israelite, who alone sees another Israelite transgressing, and admonisheth him, if he reputes not, is bound to hate him.   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Do not even the Publicans the same? 
HOW odious the Publicans were to the Jewish Nation, especially those that were sprung of that Nation, and how they reckoned them the very worst of all mankind, appears many ways in the Evangelists; and the very same is their character in their own Writers.  

n Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5.  It is not lawful to use the riches of such men, of whom it is presumed that they were thiefs; and of whom it is presumed, that all their wealth was gotten by rapine; and that all their business was the business of extortioners, such as Publicans and robbers are; nor is their money to be mingled with thine, because it is presumed to have been gotten by rapine.  

o Nedarim, cap. 3. hal. 4.  Publicans are joined with cutthroats and robbers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They swear to cutthroats, to robbers, and to Publicans, (invading their goods) This is an offering, etc. He is known by his companion.  

p ●●●. S●●●●dr. fol. 25. 2.  Among those who were neither fit to judge, nor to give a testimony in judgement, are numbered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collectors of Taxes, and the Publicans.  
They were marked with such reproach, and that not without good reason, partly by reason of their rapine, partly that to the burden laid upon the Nation they themselves added another burden.  

q M●i●on. in ●h● place above.  When are Publicans to be reckoned for thiefs? when he is a Gentile: or when of himself he takes that office upon him, or when being deputed by the King, he doth not exact the set sum, but exacts according to his own will. Therefore the father of R. Zeira is to be reputed for a rare person, 
r 〈…〉. 2.  who, being a Publican for thirteen years, did not make the burdens of the taxes heavier, but rather eased them.  

s Gaon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When the King laid a Tax, to be exacted of the Jews, of each according to his Estate: these Publicans being deputed to proportion the thing, became respecters of persons, burdened some, and indulging others, and so became Plunderers.  
By how much the more grievous the Heathen yoke was to the Jewish people, boasting themselves a free Nation, so much the more hateful to them was this kind of men; who though sprung of Jewish blood, yet rendered their yoke much more heavy by these rapines.    

CHAP. VI  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Take heed that ye do not your Alms, etc. 
IT is questioned, whether Matthew writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alms, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Righteousness. I answer;  
I. That our Saviour, certainly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Righteousness (or in Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I make no doubt at all; but that that word could not be otherwise understood by the common people than of Alms, there is as little doubt to be made. For although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the idiom of the old Testament, signifies nothing else than Righteousness; yet now when our Saviour spoke those words, it signified nothing so much as Alms.  
II. Christ used also the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness in the three verses next following, and Matthew used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms: but by what right, I beseech you, should he call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Righteousness, in the first verse, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alms in the following, when Chri●t every where used one and the same word? Matthew might not change in Greek, where our Saviour had not changed in Syriac.  
Therefore we must say, that the Lord Jesus used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these four first verses: but that speaking in the dialect of common people he was understood by the common people to speak of Alms.  
Now they called Alms by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, in that the Fathers of the Traditions taught, and the common people believed that Alms conferred very much to justification. Hear the Jewish Chair in this matter.  

a Bab. Bava Bathra, fol. 10. 1. & Midr. Tillin, upon Psal XVII. 15.  For one farthing given to a poor man in Alms, a man is made partaker of the beatifical vision, Where it renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall behold thy face in righteousness, after this manner, I shall behold thy fa●e because of Alms.  
One saith, 
b Bab. Rosh. hashana●, fol. 4. 1.  This money goes for Alms, that my sons may live, and that I may obtain the world to come.  

c Id. Beracoth, fol. 55. 1.  A man's Table now expiates by Alms, as heretofore the Altar did by Sacrifice.  

d Hiero●. P●a●, fol. 15. 2.  If you afford Alms out of your purse, God will keep you from all damage and harm.  

e Ibid.  Monobazes the King bestowed his goods liberally upon the poor, and had these words spoke to him by his kinsmen and friends, your ancestors increased both their own riches and those that were left them by their fathers, but you wast both your own and those of your Ancestors. To whom he answered, my Fathers laid up their Wealth on earth; I lay up mine in heaven; as it is written, Truth shall flourish out of the Earth, but Righteousness shall look down from Heaven. My fathers laid up treasures, that bear no fruit, but I lay up such as bear fruit: as it is said, It shall be well with the just, for they shall eat the fruit of their works. My Fathers treasured up, where power was in their hands: but I where it is not; as it is said, Justice and Judgement is the habitation of his throne. My Fathers heaped up for others; I for myself, as it is said, And this shall be to thee for Righteousness. They scraped together for this world; I for the World to come; as it is said; Righteousness shall deliver from death. These things are also recited in the 
f Bava Bathra, fol. 11. 1.  Babylonian Talmud.  
You see plainly in what sense he understands Righteousness, namely, in the sense of Alms: and that sense, not so much framed in his own imagination, as in that of the whole Nation, and which the Royal Catechumen had imbibed from the Pharisees his Teachers.  
Behold the justifying and saving virtue of Alms from the very work done, according to the doctrine of the Pharisaical chair. And hence the opinion of this efficacy of Alms so far prevailed with the deceived people, that they pointed out Alms by no other name (confined within one single word) than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness. Perhaps those words of our Saviour are spoken in derision of this doctrine; Yea, Give those things, which ye have, in Alms, and▪ behold all things shall be clean to you, Luke II. 41. With good reason indeed exhorting them to give Alms, but yet withal striking at the Covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the efficacy of Alms. As if he had said; ye assert, that Alms justifies and saves, and therefore ye call it by the name of Righteousness; why therefore do ye affect cleanness by the washing of hands, and not rather by the performance of charity? See the praises of Alms, somewhat too high for it, 
g Bab. Bava Bathra, fol. 8, 9, 10, 11.  in the Talmud.  

h Bab. Chagig. fol. 5. 1.  R. Jannai saw one giving money openly to a poor man; to whom he said, It is better you had not given at all, than so to have given.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Otherwise ye have no reward. 
He therefore seems the rather to speak of a reward, because they expected a reward for their alms doing without all doubt, and that as we said, for the mere work done.  

i Hieros'. Phah, fol. 21. 1.  R. Lazar was the Almoner of the Synagogue. One day going into his house he said, what news? They answered, some came hither, and eat and drank, and made prayers for thee. Then, saith he, there is no good reward. Another time going into his house he said, what news? It was answered, some others came and eat and drank, and railed upon you. Now, saith he, there will be a good reward.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not sound a Trumpet before thee, as the Hypocrites do in the Synagogues, and in the Streets. 
IT is just scruple, Whether this sounding a trumpet be to be understood according to the latter, or in a borrowed sense. I have not found, although I have sought for it much and seriously, even the least mention of a trumpet in Almsgiving. I would most willingly be taught this from the more Learned.  
You may divide the ordinary Alms of the Jews into three parts.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alms Dish, They gave Alms to the public dish or basket, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tamch●i, (according to the definition of the Author of Aruch, and that out of Bava Bathra in the place lately cited,) was a certain Vessel, in which bread and food was gathered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the poor of the World, You may not improperly call it The Alms basket, he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Dish. By the poor of the world are to be understood any beggars begging from door to door, yea even Heathen Beggars. Hence the Jerusalem Talmud in the place above quoted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alms Dish was for every man. And the Aruch moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Alms was gathered daily by three men, and distributed by three. It was gathered of the Townsmen by Collectors within their doors; which appears by that caution; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collectors of Alms may not separate themselves one from another, unless that one may go by himself to the gate, and another to the shop. That is, as the Gloss explains it, They might not gather this Alms separately and by themselves, that no suspicion might arise, that they privily converted what was given, to their own use and benefit. This only was allowed them, when they went to the gate, one might betake himself to the gate, and another to a shop near it; to ask of the dwellers in both places: yet with this proviso, that withal both were within sight of one another. So that at each door it might be seen, that this Alms was received by the Collectors. And here was no probability at all of a Trumpet, when this Alms was of the lowest degree, being to be bestowed upon vagabond strangers, and they very often Heathen.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The poors chest. They gave Alms also in the public poors box: which was to be distributed to the poor only of that City. The Alms dish is for the poor of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Alms chest for the poor only of that City. This was collected of the Townsmen by two Parnasin, of whom before, to whom also a third was added, for the distributing it. The Babylonian Gemarists give a reason of the number, not unworthy to be marked: A Tradition of the Rabbins. The Alms chest is gathered by two, and distributed by three. It is gathered by two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they do not constitute a superior office in the Synagogue less than of two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is distributed by three, as Pecuniary judgements are transacted by three.  
This Alms was collected in the Synagogue, on the Sabbath, (compare 1 Cor. XVI. 2.) and it was distributed to the poor, on the Sabbath Eve. Hence is that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alms chest is from the Sabbath Eve to the Sabbath Eve; the Alms dish every day.  
Whether therefore, the Trumpet sounded in the Synagogue, when Alms were done it again remains obscure, since the Jewish Canonists do not openly mention it, while yet they treat of thess Alms very largely. Indeed every Synagogue had its Trumpet. For,  

1. They sounded with the Trumpet in every City, in which was a Judiciary Bench, at the coming in of the new year. But this was not used, but after the destruction of the Temple. See 
k Cap. 4. hall. ●▪  Rosh hashanah.  
2. They sounded with the Trumpet, when any was excommunicated. Hence among the untensils of a Judge is numbered 
l Bab. Sanhedr. fol. 7. 2.  a Trumpet. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of Judges, as appears there, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Rod, A Whip, A Trumpet, and a Sandal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Trumpet, saith the Gloss, for Excommunication and Anathematising: and a Sandal, for the taking off the shoe of the husband's brother. 
m fol. 107. ●.  And in the same place, mention is made of the excommunicating of Jesus, four hundred trumpets being brought for that business.  
3. The Trumpet sounded six times at the coming in of every Sabbath: that from thence by that sign given all people should cease from servile works. Of this matter discourse is had in the Babylonian Talmud 
n fol. 35. 2.  in the Tract of the Sabbath.   
Thus there was a Trumpet in every Synagogue, but whether it were used while Alms were done, I still inquire. That comes into my mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Hieros'. Demai▪ fol. 23. 2.  The Collectors of Alms do not proclaim on a feast day, as they proclaim on a common day: but collect it privately, and put it up in their bosom. But weather this Proclamation did publish what was giving by every one, or did admonish of not giving any thing, but what might rightly be given, let the more learned Judge by looking upon the place.  
III. They gave Alms also out of the field, and that was especially fourfold. 1. The Corner of the field not reaped. 2. Sheaves left in the field, either by forgetfulness, or voluntarily. 3. The ●leaning of the Vintage; of which see Levit▪ XIX. 9, 10. Deut. XXIV. 19 And 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Poors Tenth; of which the Talmudists largely in the Tracts, Peah, Demai, and Maasaroth. To the gathering of these the poor were called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Peah, cap. 4. hal. 5.  By three manifestations in the day, namely in the morning, and at noon, and at Minchah, (or, the Evening) That is, the Owner of the field openly showed himself three times in the day, for this end, that then the poor should come and gather. In the morning, for the sake of nurses, because in the mean time while their young children slept, they might the more freely go forth for this purpose: at noon, for the sake of children, who also at that time were prepared to gather: at Mincha, for the sake of old men. So the Jerusalem Gemarists, and the Glossers upon the Babylonian Talmud.  
These were the ordinary Alms of the Jewish people: in the doing which, seeing as yet I cannot ●i●d so much as the least sound of a trumpet in their Writers, I guess that either our Saviour here spoke Metaphorically, or, if there were any trumpet used, that it was used in peculiar and extraordinary Alms.  
The Jews did very highly approve of Alms done secretly; hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury of the silent was of famed memory in the Temple; whither 
q Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  some very religious men brought their Alms in silence and privacy, when the poor children of good men were maintained. And hence is that Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
r Bab. Bava Ba●hra, fol. 9 ●.  He that doth Alms in secret, is greater than our Master Moses himself. And yet they laboured under such an itch to make their Alms public, lest they should not be s●en by men; that they did them not without a trumpet, or which was as good as a trumpet, with a proud affectation of making them known: that they might the more be pointed at with the singer, and that it might be said of them, These are the men.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let not thy left hand know what thy right hand doth. 
HE seems to speak according to the custom used in some other things, For in some actions which pertained to Religion, they admitted not the left hand to meet with the right. 
s Maimon. in Schab●. cap. ●●, etc.  The Cup of Wine, which was used to sanctify the coming in of the Sabbath, was to be taken with the right hand, without the assistance of the left. Let no man receive into a Vessel the blood of the sacrifice, bring it to the Altar, or sprinkle it with his left hand. 
t Bab. Joma, f. 49. 1.  And in the same Tract, it is related of Shammai, that he would feed himself only with one hand. 
u Fol. 77. 2.    

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They love to pray, standing in the Synagogues, and in the corners of the streets. 
I. THEY prayed standing, Luke XVIII. 11, 13. Mark XI. 25. 
x Bab Berac. fol. 26. 2.  It is written, And Abraham risen early in the morning at the place, where he had stood before the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to Stand was nothing else, than to Pray, as it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Phinehas stood and judged.  

y. f. 20. 1.  One entereth into the Synagogue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And found them standing in Prayer. 
z Maimon. in Deah, cap. 5.  Let a Scholar of the Wise men look downwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he stands Praying. And to name no more, the same Maimonides 
a In Tephilla●, cap. 5.  asserts these things are required in Prayer, That he that prayeth, stand, that he turn his face towards Jerusalem, that he cover his head, and that he fix his eyes downwards.  
II. They loved to pray in the Synagogues. 
b Tanchum, fol. 35. 1.  He goes to the Synagogue to pray.  
Why do they recite their Phylacteries in the Synagogue, when they are not bound to do it? R Josi saith, They do not recite them in the Synagogue for that end, that so the whole office of the Phylacteries may be performed, but to persevere in Prayer. For this recitation was to be said over again, when they came home. 
c Piske in Berac. cap. 1. art. 6   
Rabbena Asher hath these words. 
d In Berac. fol. 69 3.  When any returns home in the evening from the field, let him not say, I will go into my house, but first let him betake himself to the Synagogue: and if he can read, let him read something; if he can recite the Traditions, let him recite them. And then let him say over the Philacteries, and Pray.  
But, that we be not too tedious, Even from this very opinion, they were wont to betake themselves to the Synagogues, because they were persuaded, the Prayers of the Synagogue were certainly heard.  
III. They prayed in the streets. So Maimonides, 
e In Tephilla●, cap. 11.  They prayed in the streets in the feasts and public Fasts. 
f Taanith, cap. 2. hall. 1. & 2.  What are the rites of the Fasts? They brought out the Ark into the streets of the City, and sprinkled ashes upon the Ark, and upon the Head of the Precedent of the Sanhedrin, and the Vicepresident; and every one put ashes upon his own head. One of the Elders make this exhortation; It is not said, O Brethren, of the Ninivites, that God saw their sackcloth, or their fastings, but that he saw their works, etc. They stand praying, and they set some fit Elder before the Ark, and he prays four and twenty prayers before them.  
But doth our Saviour condemn all Prayers in the Synagogue? By no means. For he himself prayed in and with the Synagogue. Nor did he barely reprove those public Prayers in the streets, made by the whole multitude in those great Solemnities, but Prayers every where both in the Synagogues, and the streets, that were made privately, but yet publicly also, and in the sight of all, that thereby he that prayed might get some name and reputation from those that saw him.  
I. While public Prayers were uttered in the Synagogue, it was customary also for those that hunted after vain glory, to mutter private Prayers, and such as were different from those of the Synagogue, whereby the eyes of all might be the more fixed upon him that prayed.  

g Hieros'. Berac. fol. 83.  Hath not a man prayed his morning Prayers? When he goes into the Synagogue does he find them praying the Additionary Prayer? If he is sure he shall begin and end, so that he may answer Amen after the Angel of the Church, let him say his Prayers.  
II. They prayed also by themselves in the streets. 
h Hieros'. in the place above.  R. Jochanan said, I saw R. Jannai standing and praying in the streets of Tsippor, and going four cubits, and then praying the Additionary Prayer.  
Two things especially acted their hypocrisy here.  
1. That so much provision is made concerning reciting the Phylacteries, and the Prayers added (that it might be done within the just time) that wheresoever a man had been, when the set time was come, he presently betakes himself to prayers: A Workman, or he that is upon the top of a Tree, he that rides on an Ass must immediately come down, and say his prayers, etc. These are the very instances that the Canonists give, which with more of them you may find in the Tract 
i Cap. 1. 2, 3, 4.  Beracoth. Hence therefore those vainglorious hypocrites got an occasion of boasting themselves. For the hour of the Phylacterical Prayers being come, their care and endeavour was, to be taken in the streets: whereby, the Canonical hour compelling them to their Prayers in that place, they might be the more seen by all persons, and that the ordinary people might admire and applaud both their Zeal and Religion. To which hypocritical pride they often added this also, that they used very long pauses, both before they began their Prayers, and after they had done them: so that very usually for three hours together they were seen in a Praying habit and posture. See the Babylonian Talmud. 
k Berac. fol. 30. 2. & 32. 2.  So that the Canonists played the mad men with some reason, when they allowed the space from the rising of the morning to the third hour of the day for the Phylacterical Prayers, because those three-hour praying Men scarcely dispatched them within less space, pausing one hour before they began Prayer, and as much after they were ended.  
2. They addicted themselves to Ejaculations, Prayers, and Blessings, upon the sight almost of any thing, meeting them either in the streets or in the way. 
l Berac. cap. 9▪  When one saw a place, wherein some miracle was done for Israel: a place, from whence Idolatry was rooted out: or a place, where an Idol now was, a short Prayer was to be used. When any saw a Blackamoor, a Dwarf, a crooked, a maimed person, etc. they were to Bless. Let him that sees a fair tree, or a beautiful face bless thus, Blessed be He, who created the beauty of the creature, etc.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Use not vain repetitions, as the Heathen do. 
SEE the Civil Battology (vain repetitions) of the Heathen in their supplications. 
m Lamprid. in Commodo.  Let the Parricide be dragged: We beseech thee, Augustus, let the Parricide be dragged. This is the thing we ask, let the Parricide be dragged. Hear us, Cesar. Let the false Accusers be condemned to the Lion. Hear us, Cesar. Let the false accusers be condemned to the Lion. Hear us, Cesar, etc. See also the same Author in Severus.  

n Gallican. in Avidio Cassio.  Antonnius the pious, the Gods keep thee. Antoninus the merciful, the Gods keep thee. Antoninus the merciful the Gods keep thee. See also Capitolinus, in the Maximini.  
Those words savour of vain repetition in prayer, 1 King. XVIII. 26. The Priests of Baal called upon the name of Baal from morning to noon, saying, O Baal, hear us.  
After the same manner almost, as the Heathen mixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain repetitions, in their prayers, did the Jews in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, using divers words importing the same thing: not repeating indeed the same things, as they, in the same words, but speaking the same thing in varied phrases; which appears sufficiently to him that reads their Liturgies through, as well the more ancient, as those of a later date. And certainly the sin is equally the same in using different words for the same thing, as in a vain repetition of the same words; if so be, there were the same deceit and hypocrisy in both; in words only multiplied, but the heart absent.  
And in this matter the Jew sinned little less than the Heathen. For this was an Axiom with them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Hieros'. Taanith, fol. 69. 3  Every one that multiplies prayer is heard. Christ therefore does not so much condemn the bare saying over again the same petitions, either in the same words, or in words of the same import, (for he himself spoke the same things thrice, when he prayed in the garden) as a false opinion, as if there were some power, or zeal, or piety in such kind of repetitions; and that they would be sooner heard, and more prevail with God. While he strikes the Heathen, he strikes the Jews also, who laboured under the same frenzy: but there is mention only of the Heathen, partly, because this savoured rather of Heathen blindness, than of the profession of true Religion, which the Jews boasted of; partly, and especially, that he might not condemn the public prayers of the Jews without cause, in which they sinned not at all by using Synonymous expressions, if it were done out of a pious and sincere heart.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. After this manner therefore pray ye, Our Father, etc. 
SOME things, which seem more difficult about this divine form of Prayer, will perhaps pass into a softer sense, if certain things very usual in the Jewish Church and Nation, be observed, to which the Apostles could not but have regard, when they clearly acknowledged here the highest conformity with them. For that it was customary with our Saviour for the most part to conform himself to the Church and Nation, both in Religious and Civil matters, so they were lawful, most evidently appears also in this form of prayer. Let these things therefore be observed:  
I. That the stated prayers of the Jews, daily to be said at that time, when Christ prescribed this form to his Disciples, were eighteen in number, or in a quantity equalling it. Of this number of their prayers the Gemarists of both Talmuds treat at large 
p Hieros'. Taanith, fol. 65. 3. Bab. Beracoth, fol. 28. 2. . Whom consult.  
Whether they were reduced to the precise number of eighteen, in the order that they afterwards appeared in, while Christ was upon earth, some scruple ariseth from some things, which are said by the Babylonian Talmudists in the place alleged: but it might be plainly proved, if there were need, that little or indeed nothing at all wanted of the quantity and bulk of such a number. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins have a tradition, say they, that Simeon Pekoli reduced into order the eighteen prayers according to their course, before Rabban Gamaliel in Jafne. Rabban Gamaliel said to the wise men, Is there any that knows to compose a prayer against the Sadducees? Samuel the little stood forth, and constituted one, etc. That Rabban Gamaliel, which is here spoke of, was Paul's Master. For although Rabban Gamaliel (who was commonly styled Jafnensis of Jafne) was the Nephew of Paul's Master, Gamaliel, and this thing is mentioned to be done in Jafne, yet Paul's Master also lived in Jafne, and that this was he, of whom is the story before us, sufficiently appears hence, because his business is with Samuel the Little, who certainly died before the destruction of the City.  
Under Gamaliel the Elder therefore were those daily prayers reduced first into that order, wherein they were received by the following ages. Which however it was done after the death of our Saviour, in regard of their reducing into order, yet so many there were in daily use at that time when he conversed on earth. Now he condemned not those prayers altogether, nor esteemed them of no account; yea, on the contrary, he joined himself to the public Liturgy in the Synagogues, and in the Temple: and when he delivereth this form to his Disciples, he extinguisheth not other forms.  
II. When all could not readily repeat by heart those numerous prayers, they were reduced into a brief Summary, in which the marrow of them all was comprised; and that provision was made for the memory, that they should have a short Epitome of those prayers, whom the weakness of their memory, or sometime the unavoidable necessity of business, permitted not to repeat a longer prayer, or to be at leisure to do it. This Summary they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fountain. Rabban Gamaliel saith, Let every one pray the eighteen prayers every day. R. Joshua saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him pray the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Summary of those eighteen. But R. Akibah saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Prayer be free in his mouth, let him pray the eighteen; but if not, let him pray the Summary of those eighteen 
q Bab. Beracoth, in the place above. . That our Saviour comprised the sum of all prayers in this form, is known to all Christians; and it is confessed, that such is the perfection of this form, that it is the Epitome of all things to be prayed for, as the Decalogue is the Epitome of all things to be practised.  
III. It was very usual with the Doctors of the Jews,  
1. To compose forms of short prayers, and to deliver them to their Scholars (which is asserted also of John, Luk. XI. 1.) whereof you will find some examples, and they not a few, in the Babylonian Gemara, in the Tract Beracoth, and elsewhere. Not that by those forms they banished or destroyed the set and accustomed prayers of the Nation; but to superadd their own to them, and to suit them to proper and special occasions.  
2. To the stated prayers, and others framed by themselves, it was very usual to add some short prayer over and above, which one may not amiss call the concluding prayer. Take these Examples of these prayers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Eliezar, when he had finished his prayers, was wont to say thus, Let it be thy good pleasure, O Lord, that love and brotherhood dwell in our portion, etc. R. Jochanan when he had finished his prayers was wont to say thus, Let it be thy good pleasure, O Lord, to take notice of our reproach, and to look upon our miseries, etc. In like manner,  
1. Our Saviour, while he delivers this form to his Disciples, he does not weaken the set forms of the Church; nor does he forbidden his Disciples not to use private prayers: but he delivers this most exact Summary of all Prayers, to be added over and above to our prayers, his most perfect to our most imperfect.  
2. The Apostles, sufficiently accustomed to the manners of the Nation, could not judge otherwise of this form. In interpreting very many phrases and histories of the New Testament, it is not so much worth, what we think of them from notions of our own feigned upon I know not what grounds, as in what sense these things were understood by the hearers and lookers on, according to the usual custom, and vulgar dialect of the Nation. Some inquire by what authority we do subjoin or superadd the Lords prayer to ours, and fain arguments to the contrary, out of their own brain. But I ask, whether it was possible, that the Apostles and Disciples, who from their very Cradles had known and seen such forms instituted for common use, and added moreover to the set-prayers and others, should judge otherwise of this form given by our Lord; which bore so great conformity with those, and with the most received rite and custom of the Nation?  
iv That Church held it for a just Canon, and that indeed no discommendable one neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r B●b. ●e●●●●th, fol. 30. 1.  He that prays aught always, when he prays, to join with the Church. Which is not strictly to be understood only of his presence in the Synagogue, (that is elsewhere, and otherwise commanded many times over) but wheresoever in the world he be placed, yea when he is most alone, that he say his prayers in the plural number: for thus the Gloss explains it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let none pray the short prayer (that is, one different from the set prayers) in the singular number, but in the plural. In which number our Saviour teacheth us also to pray in this form; and that upon very good reason, when in whatsoever solitude, or distance we are, yet we ought to acknowledge ourselves joined with the Church, and to pray for her happiness as well as for our own.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Father, which art in Heaven. 
I. This Epithet of God was very well known among the Jews, and very usual with them.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Maimon. in Tephilloth.  Our Father which art in Heaven, deal so with us, as thou hast promised by the Prophets. And in another place, this is thrice recited, 
t Sotah, cap. 9, hal. 15.  Whom have we, whereon to rely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides our Father which is in Heaven? 
u Joma, cap. 8. hal. 9  Blessed are ye, O Israelites; who cleanseth you? your Father, who is in Heaven. 
x Hieros'. Maaseroth, fol. 50. 3.  Ye gave not to your Father, who is in Heaven, but to me the Priest.  
II. But in what sense did the Jews call God their Father in Heaven, when they were altogether ignorant of the Doctrine and mystery of Adoption, besides that Adoption, whereby God had adopted them for a peculiar people? I answer, for that very cause they were taught by God himself, so to call him, Exod IU. 22. Deut. XXXII. 6, etc. Nor was there any among them, who not only might not do this, but also who ought not to do it. While the Heathen said to his Idol, Thou art my Father, Jer. II. 27. the Israelite was bound to say, Our Father which art in Heaven, Es. LXIII. 16. & LXIV. 8.  
III. When Christ useth this manner of speech so very well known to the Nation, does he not use it in a sense that was known to the Nation also? Let them answer, who would have the Lords Prayer to be prayed and said by none, but by those who are indeed Believers, and who have partook of true adoption. In what sense was our Saviour, when he spoke these words, understood of the Hearers? They were throughly instructed from their Cradles to call God the Father in Heaven: they neither hear Christ changing the Phrase, nor curtailing any thing from the latitude of the known and used sense. Therefore let them tell me, Did not Peter, John, and the rest of the Apostles think, that it was as lawful for all Christians to say to God, Our Father, which art in Heaven, as it was lawful for all Jews? They called God Father, because he had called them into the profession of him, because he took care of them, and instructed them, etc. And what I beseech you, hinders, but all Christians, obtaining the same privileges, may honour God with the same compellation? There is nothing in the words of Christ, that hinders, and there is somewhat in the very phrase that permits it.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hallowed be thy name. Thy Kingdom come. 
THIS obtained for an Axiom in the Jewish Schools. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Bab. Beracoth, fol. 40. 2.  That prayer, wherein there is not mention of the Kingdom of God, is not a prayer. Where these words are also added; Abai saith, like to this is that of Rabh to be reckoned, that it is a tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not transgressed thy precepts, nor have I forgot them, (they are the words of him that offereth the first fruits, Deut. XXVI. 13.) I have not transgressed, that is, by not giving thanks. And I have not forgot them, that is, I have not forgot to commemorate thy name, and thy Kingdom.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thy will be done, as in Heaven, etc. 

z Bab. Berac. fol. 29. 2.  What is the short prayer? R. Eliezer saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do thy will in Heaven, and give quietness of spirit to them that fear thee beneath, or, in earth.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Our daily bread. 
THat is, provide to morrows bread, and give it us to day, that we be not solicitous for to morrow, as ver. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that which next follows, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super substantial, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The necessities of thy people Israel are many, and their knowledge small, (so that they know not how to disclose their necessities) let it be thy good pleasure to give to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufficeth for food, etc.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deliver us from Evil. 

a Berac. f. 16. 2.  RAbbi (Judah) was wont thus to pray, let it be thy good pleasure, to deliver us from impudent men, and impudence, from an evil man, and from an evil chance, from an evil affection, from an evil companion, from an evil neighbour, from Satan the destroyer, from a hard judgement, and from a hard adversary, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For thine is the Kingdom, etc. 
I. In the public Service in the Temple, the commemoration of the Kingdom of God was the Respond, instead of which the people answered Amen, when the Priests ended their prayers. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tradition is, that they answered not Amen in the house of the Sanctuary. What said they then? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed by the Name of the Glory of his Kingdom for ever. 
b Hieros'. Berac. fol. 13. 3.  Hence in the Tract Joma (where the Rubric of the day of Expiation is) after various prayers recited, which on that day the High Priest makes, is added, And the people answered, Blessed be the Name of the Glory of his Kingdom for ever and ever. See the 
c Bab. Joma, fol. 39 1. & 41. 2. but chief fol. 66. 1.  places of that Tract noted in the margin. There a short prayer of the High Priest is mentioned, in which he thus concludes, Be ye clean before Jehovah; and these words are added, But the Priests, and people standing in the Court, when they heard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name Jehovah pronounced out in its syllables, adoring, and falling prostrate upon their face, they said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be the Name of the Glory of his Kingdom for ever and ever. See also the Tract 
d Bab. Taanith, fol. 16. 2.  Taanith, where a reason is given of this doxology in the Gloss there.  
II. This also they pronounced softly, and in a gentle whisper, while they were reciting the Phylacteries. 
e Bab. Pesachin, fol. 56. 1.  It is said of the men of Jericho, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They folded up the Schmah. It is disputed what this means, And R. Judah saith, that they made some small pause, after the reciting of this period, Hear O Israel, the Lord our God is one Lord: but they said not, Blessed be the Name of the Glory of his Kingdom for ever and ever. But by what reason do we say so? R. Simeon ben Levi explains the mystery, who saith, Our father Jacob called his sons and said, Gather yourselves together, and I will declare unto you. It was in his mind to reveal to them the end of days, and the Holy Spirit departed from him: he said therefore, Perhaps there is something profane in my bed (which God forbidden) as it was to Abraham, from whom proceeded Ishmael, and to Isaac, from whom proceeded Esau. His sons said unto him, Hear, Israel, the Lord our God is one Lord; as in thy heart, there is but one, so in our hearts, there is but one. At that time our father Jacob began, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be the Name of the Glory of his Kingdom for ever and ever. The Rabbins said, What shall we do? Shall we say this Doxology? Our Master Moses said it not. Shall we not say it? Our Father Jacob said it. Therefore it was appointed to say it softly, etc.  
You see how very public the use of this Doxology was, and how very private too. Being a Response it was pronounced in the Temple by all with a loud voice; being an ejaculation it was spoken in the Phylacterical prayers by every single man in a very low voice. And you see how great an agreement it hath with the Conclusion of the Lords prayer, For thine is the Kingdom, etc.  
III. As they answered, Amen, not at all in the public prayers in the Temple, so they seldom joined it to the end of their private prayers. In the Synagogue indeed the people answered Amen to the prayers made by the Minister: and also, at home, when the Master of the family blessed, or prayed: but seldom, or indeed never any one praying privately joined this to the end of his prayers.  
And now, to apply those things which have been said, to the matter under our hands, consider the following things.  

1. That this prayer was twice delivered by our Saviour: first, in this Sermon in the Mount, when he was not asked; and afterwards, when he was asked, almost half a year after, Luke XI.  
2. That this Conclusion is added in St. Matthew, For thine is the Kingdom, etc. But in St. Luke it is not. In St. Matthew is added moreover the word Amen, but in St. Luke it is wanting. Upon the whole matter therefore we infer, 

I. That Christ, in exhibiting this form of prayer, followed a very usual rite and custom of the Nation.  
II. That the Disciples also, receiving this form delivered to them, could not but receive it according to the manner and sense of the Nation, usual in such cases: since he introduced no exception at all from that general rule and custom.  
III. That he scarcely could signify his mind, that this prayer should be universally and constantly used, by any marks or signs more clear, than those which be made use of. For,     
First, He commanded all without any exception, or distinction, After this manner pray ye; And, When ye pray, say, Our Father, etc.  
Secondly, As, according to the ordinary custom of the Nation. Forms of prayer, delivered by the Masters to their Scholars, were to be used, and were used, by them all indifferently, and without distinction of persons; so also He neither suggested any thing concerning this his prayer, either besides the common custom, or contrary to it.  
Thirdly, The Form itself carries along with it certain characters both of its public and private, and constant use. It may certainly with good reason be asked, why, since Christ had delivered this prayer in such plain words in his Sermon upon the Mount, this command moreover being added, After this manner pray ye, it was desired again, that he would teach them to pray? What had they forgotten that prayer that was given them there? Were they ignorant, that it was given them for a form of prayer, and so to be used? But this seems rather the cause, why they desired a second time a form of prayer, namely, because they might reckon that first for a public form of prayer, since this might easily be evinced, both by the addition of the Conclusion so like the public Response in the Temple, and especially by the addition of Amen used only in public Assemblies: therefore they beseech him again, that he would teach them to pray privately; and he repeats the same form, but omits the Conclusion, and Amen, which savoured of public use. Therefore you have in the Conclusion a sign of the public use, by the agreement of it to the Response in the Temple, and of the private, by the agreement of it to the ejaculation in the Phylacterical prayers. A sign of the public use was in the addition of Amen; a sign of the private use was in the absence of it: a sign of both in the conformity of the whole to the custom of the Nation. Christ taught his Disciples to pray, as John had taught his, Luke XI. 1. John taught his, as the Masters among the Jews had theirs, by yielding them a form to be used by all theirs daily, verbatim, and in terms.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They disfigure their faces. 
THAT is, they disguised their faces with ashes, as he heretofore upon another cause, 1 King. XX. 38. 
f Taanith, c. 2▪  In the public fasts every one took ashes, and put upon his head. 
g Juchasin, f. 59  They say of R. Joshua ben Ananiah, that all the days of his life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face was black by reason of his fastings. 
h Bab. Sotah, fol. 12. 1.  Why is his name called Ashur? (1 Chron. IV. 5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because his face was black by fastings.  
Here let that of Seneca come in, 
i Epist. 5.  This is against nature, to hate easy cleanliness, and to affect nastiness.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But thou when thou fastest, anoint thy head, etc. 
FOR those that fasted neither anointed themselves, nor washed. 
k Joma, cap. 8. hal. 1.  On the day of expiation it was forbidden to eat, to drink, to wash, to anoint themselves, to put on their Sandals, to lie with their wives. But the King, and the Bride may wash their faces, and a midwife may put on her Sandals. See the 
l Fol. 77. 2.  Babylonian Gemara here. See also the Babylonian Talmud in the Tract 
m Fol. 12. 2. 8▪ 132.  Taanith, concerning other fasts, and the fasts of private men.  
They were wont to anoint their bodies and heads upon a threefold reason.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ●iner dress. 
n Hieros'. in Maasar Sheni. fol. 53. 2. & Schab. fol. 12. 1  Anointing is permitted to be used on the Sabbath, whether it be for ornament, or not for ornament. On the day of expiation both are forbidden. On the ninth day of the month Ab, and in the public fasts, anointing for dress is forbid, anointing not for dress is allowed.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They anointed themselves often, not for excess, or bravery, or delight, but for the healing of some disease, or for the health of the body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Hieros'. in the place above.  He that is troubled with the head ach, or on whom scabs arise, let him anoint himself with oil.  

p Bab. Joma▪ fol. 77. 2.  A Tradition of the Rabbins. It is forbidden (in Fasts) to wash a part of the body, as well as the whole body. But if it be defiled with dirt or dung, let him wash according to the custom, and let him not be troubled. It is also forbidden to anoint a part of the body, as well as the whole body: but if a man be sick, or if a scab arise on his head, let him anoint himself according to the custom, etc.  
Hence, when the Apostles are said to anoint the sick with oil, and to heal them, Mark VI 13. They used an ordinary medicine, and obtained an extraordinary, and infallible effect.  
Hence that of St. James, Chap. V 14. Let the sick man call for the Elders of the Church, and let them pray for him, anointing him with oil in the Name of the Lord: that is, To that ordinary medicine, namely anointing for recovery of health, let the prayers of the Ministers of the Church be used.  
III. They used sometimes a superstitious anointing of the head, and nothing differing from Magical anointing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Hieros'. in Maasar Sheni, in the place above, and in Schab. f. 14. 3.  He that mutters, let him put oil upon his head, and mutter. This muttering is to be understood concerning the manner of saying a charm upon the wound, or some place of the body, that feels pain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muttering over the wound, of which mention is made in the Tract 
r Cap. 10. hall. 1  Sanhedrin. Mention also is made in the Tract 
s Col. 4.  Schabbath now alleged, that some used this enchanting muttering in the Name of Jesus. One being sick, a certain person came to him, and muttered upon him in the Name of Jesus of Pandira, and he was healed. And a little after, R. Eliezer ben Damah was bitten by a Serpent. James of Capharsam came to heal him in the Name of Jesus: but R. Ishmael permitted him not, etc. See Act. XIX. 13.  
If the words of James before alleged be compared with this cursed custom, they may well sound to this sense, It is customary for the unbelieving Jews, to use anointing of the sick joined with a Magical and enchanting muttering. But how infinitely better is it to join the pious prayers of the Elders of the Church to the anointing of the sick?   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If thine eye be single.  

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If thine eye be evil. 
THAT the business here is about a covetous, or a not covetous mind, may be gathered,  
I. From the context on either hand: for ver. 20, & 21. the discourse is concerning treasures either earthly or heavenly, and ver. 24. concerning serving either God, or Mammon.  
II. From a very usual manner of speech of the Nation. For a good eye to the Jews is the same with a bountiful mind, and an evil eye is the same with a covetous mind. 
t Trumoth, cap. 4. hal. 3.  This is the measure of the Truma, (or, of the oblation yielded to the Priests) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good eye yieldeth one out of forty: that is, the fortieth part. The School of Shammai saith, one out of thirty. A middling eye one out of fifty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And an evil eye one out of sixty. 
u Hieros'. Bava Bathra, fol. 14. 4.  He that gives a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him give with a good eye: and he that dedicates any thing, let him dedicate it with a good eye. See Matth. XX. 15. Hence covetousness is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lust of the eyes, 1 Joh. II. 16. Therefore our Saviour shows here, with how great darkness the mind is clouded and dimmed by covetousness, and too much care of worldly things.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The fowls of the air, they sow not, etc. 

x Kiddushin, cap. ult. hall. ult.  HAVE you ever seen beasts or fowls, that had a Work-shop? And yet they are fed without trouble of mind, etc. See also 
y Fol. 151.  Midras' Tillin.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O ye of little faith. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Small of ●aith, a phrase very frequent in the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z Bab. Berac: fol. 24. 2.  He that prayed with a loud voice, is to be numbered among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are little of faith. 
a Id. Erachin, fol. 15. 1.  The Israelites in the wilderness were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of little faith. R. Abuhabh in the preface to Menorath hammaor; R. Eliezer saith, Whosoever hath but a small morsel in his basket, and saith, What have I to eat to morrow, behold he is to be reckoned among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of little faith.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sufficient to the day is the evil thereof. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Bab. Berac. fol. 9 2.  There is enough of trouble in the very moment.   

CHAP. VII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With what measure you meet. 
THIS is a very common Proverb among the Jews.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Bab. Sanhedr. fol. 100 1. near the end.  In the measure that a man measureth, others measure to him. See also the Tract 
d Cap. 1. hal. 7▪ 8, 9  Sotah, where it is illustrated by various examples.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let me pull out the mote out of thine Eye, etc. 
AND this also was a known Proverb among them: 
e Bab. Bava Bathra, f. 152.  It is written in the days, when they judged the Judges, that is, in the generation, which judged their Judges, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When any (Judge) said to another, Cast out the mote out of thine Eye.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answered, Cast you out the beam out of your own Eye, etc.  

f Id. Erachin▪ fol. 16. 2.  R. Tarphon said, I wonder whether there be any in this age, that will receive reproof: but if one saith to another, Cast out the mote out of thine Eye, he will be ready to answer, Cast out the beam out of thine own Eye. Where the Gloss writes thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast out the Mote, that is, the small sin, that is in thine hand; he may answer, But cast you out the great sin, that is in yours. So that they could not reprove; because all were sinners: See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Will he give him a stone? 

g De benefic. lib. 2. cap. 7.  HERE that of Seneca comes into my mind, Verrucosus called a benefit roughly given from a hard man, panem lapidosum, stony bread.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whatsoever ye would that men should do unto you, etc. 

h Bab. Schab. fol. 31. 1.  A Certain Gentile came to Shammai, and said, Make me a Proselyte that I may learn the whole Law, standing upon one foot: Shammai beat him with the staff that was in his hand. He went to Hillel, and he made him a Proselyte, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is odious to thyself, do it not to thy neighbour: for this is the whole Law.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Broad is the way. 
IN these words concerning the broad and narrow way, our Saviour seems to allude to the rules of the Jews among their Lawyers concerning the public and private ways. With whom a private way was four cubits in breadth; a public way was sixteen cubits. See the Gloss in 
i Cap. 2. hal. 1.  Peah.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gate. 
UNDER this phrase are very many things in religion expressed in the holy Scripture, Gen. XXVIII. 17. Psal. CXVIII. 19, 20. Mat. XVI. 18, etc. and also in the Jewish Writers. The gate of repentance is mentioned by the Chaldee Paraphrast upon Jer. XXXIII. 6. and the gate of prayers, and the gate of tears. 
k Bab. Berac. fol. 32. 2.  Since the Temple was laid waist, the gates of prayer were shut, but the gates of tears were not shut.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strait gate seems to be the Greek rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pishpesh, a word very usual among the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Tamid. cap. 1. hal. 3.  With a key he opened the little door, and out of Beth mokad (the place of the fire hearth) he entereth into the Court. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Aruch, is a little door in the midst of a great door.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In sheep's clothing. 
NOT so much in woollen garments, as in the very skins of sheep: so that outwardly they might seem sheep, but inwardly they were ravening Wolves. Of the ravenousness of Wolves among the Jews, take these two examples besides others. 
m Taanith, c. 3. hal. 7.  The Elders proclaimed a fast in their Cities upon this occasion, because the Wolves had devoured two little children beyond Jordan. 
n Hieros'. Jom. tobh, fol. 60. 1.  More than three hundred Sheep of the sons of Judah ben Shamoe were torn by wolves.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By their fruits ye shall know them. 
THAT is a Proverb not unlike it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Bab. Berac. fol. 48. 1.  A Gourd, a Gourd, is known by its branch.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As one having authority, and not as the Scribes. 
IT is said with good reason, in the Verse going before, that the multitude were astonished at Christ's doctrine: for besides his divine truth, depth, and convincing power, they had not before heard any discoursing with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authority, that he did. The Scribes borrowed credit to their doctrine from Traditions, and the Fathers of them: and no Sermon of any Scribe had any authority, or value without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins have a Tradition, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men say, or some Traditional Oracle of that nature. Hillel the great taught truly, and as the tradition was concerning a certain thing, 
p Hieros'. Pesachin, fol. 33. 1.  But, although he discoursed of that matter all day long, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received not his doctrine, until he said at last, so I heard from Shemaia and Abtalion.    

CHAP. VIII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou canst make me clean. 
THE doctrine in the law concerning Leprosy paints out very well the doctrine of sin.  
I. It teacheth that no creature is so unclean by a touch, as man. Yea, it may with good reason be asked, whether any creature, while it lived, was unclean to the touch, beside man. That is often repeated in the Talmudists, That he that takes a worm in his hand, all the Waters of Jordan cannot wash him from his uncleanness, (that is, while the worm is as yet in his hand, or the Worm being cast away, not until the time apppointed for such purification be expired) But whether it is to be understood of a living or dead worm, it is doubted not without cause, since the Law, treating of this matter, speaketh only of those things that died of themselves. See Levit. XI. ver. 31. Whosoever shall touch them, when they be dead, etc. and ver. 32. Upon whatsoever any of them, when they are dead, shall fall, etc. But whether he speaks of a living worm, or a dead, uncleanness followed by the touch of it for that day only: For, he shall be unclean (saith the Law) until the Evening: but the carcase of a man being touched, a weeks uncleanness followed. See Num. XIX.  
II. Among all the uncleannesses of men, Leprosy was the greatest, in as much as other uncleannesses separated the unclean person, or rendered him unclean, for a day, or a week, or a month, but the leprosy perhaps for ever.  
III. When the Leper was purified, the leprosy was not healed: but the poison of the disease being evaporated, and the danger of the contagion gone, the Leper was restored to the public congregation. Gehazi the Servant of Elisha was adjudged to perpetual leprosy; and yet he was cleansed, and conversed with the King, 2 King. VIII. 5. cleansed, not healed. Thus under Justification, and sanctification, there remain still the seeds and silth of sin.  
iv He that was full of the leprosy, was pronounced clean; he that was otherwise, was not. Levit. XIII. 12. If the leprosy shall cover the whole body from head to foot, thou shalt pronounce him clean, etc. A law certainly to be wondered at! Is he not clean, till the whole body be infected and covered with the leprosy? Nor shalt thou, O sinner, be made clean without the like condition. Either acknowledge thyself all over leprous, or thou shall not be cleansed.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jesus touched him. 
IT was indeed a wonder, that, when the leprosy was a creeping infection, the Priest, when he judged of it, was not hurt with the infection. It cannot be passed over without observation, that Aaron, being bound under the same guilt with Miriam, bore not the same punishment: for she was touched with leprosy, he not: Num. XII. And also that Uzziah should be confuted concerning his encroaching upon the Priesthood no other way, then by the plague of leprosy. In him God would magnify the Priesthood, that was to judge of the leprosy; and he would show the other was no Priest by his being touched with the leprosy. It can scarcely be denied indeed, that the Priests sometimes might be touched with that plague, but certainly they catched not the congion, while they were doing their office in judging of it. This is a noble doctrine of our high Priest, the Judge and Physician of our leprosy, while he remains wholly untouched by it. How much does he surpass that miracle of the Levitical Priesthood! They were not touched by the contagion, when they touched the leprous person; He by his touch heals him that hath the infection.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Go, show thyself to the Priest, etc. 
OUR Saviour would not have the extraordinary manner, whereby he was hea●d, discovered to the Priest, that he might pay the ordinary duty of his cl●…g. And surely it deserves no slight consideration, that he sends him to the Priest. However now the Priesthood was too too degenerate both from its institution, and its office, yet he would reserve to it its privileges, while he would reserve the Priesthood its self. Corruption indeed defiles a divine institution, but extinguishes it not.  
II. Those things, which at that time were to be done in cleansing of the leprosy, according to the Rubric were these. Let him bring three beasts: that is, a sacrifice for sin, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a sa risi●e for transgression [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and a burnt offering. But a poor man brought a sacrifice for sin of birds, and a burnt offering of birds. He stands by the sacrifice for transgression, and lay; both his hands upon it, and slays it: and two Priests receive the blood, the one in a vessel, the other in his hand. He who receives the blood in his hand, goes to the Leper in the chamber of the Lepers (this was in the corner of the Court of the Women looking Northwest) He placeth him in the gate of Nicanor (the East gate of the Court of Israel) he stretcheth forth his head within the Court, and putteth blood upon the lowest part of his ear: He stretcheth out his hand also within the Court, and he puts blood upon his thumb, and his foot, and he puts blood also upon his great toe, etc. And the other adds oil to the same members in the same place, etc. The reason, why with his neck held out he so thrust forth his head and ears into the Court, you may learn from the Glosser. The gate of Nicanor, saith he, was between the Court of the Women and the Court of Israel: but now it was not lawful for any to enter into the Court of Israel, for whom there was not a perfect expiation. And on the contrary it was not lawful to carry the blood of the sacrifice for transgression out of the Court. Hence was that invention, that the Leper that was to be cleansed should stand without the Court, and yet his ears, his thumbs and his toes, to which the blood was to be applied, were within the Court. We omit saying more, it is enough to have produced these things whence it may be observed what things they were, that our Saviour sent back this healed person to do.  
The cure was done in Galilee, and thence he is sent away to Jerusalem, silence and sacrifice are enjoined him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. See, thou tell no man, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And offer the gift, etc. And why all these things?  
First, Christ makes trial of the obedience, and gratitude of him that was cured, laying upon him the charge of a sacrifice, and the labour of a journey.  
Secondly, He would have him restored to the communion of the Church (from which his leprosy had separated him) after the wont, and instituted manner. He provides that he himself give no scandal, and the person healed make no Schism: and however both his words and gestures sufficiently argue that he believed in Christ, yet Christ will by no means draw him from the communion of the Church, but restore him to it. Hence is that command of his to him, See thou tell no man, but offer a gift for a testimony to them: that is, Do not boast the extraordinary manner of thy healing, think not thyself freed from the bond of the Law, in case of a leper, because of it; thrust not thyself into the communion of the Church, before the rites of admission be duly performed: but however you have no business with the Priest in reference to the purification and cleansing, go to the Priest nevertheless, and offer the gift that is due, for a testimony, that you are again restored into communion with them. This caution of our Saviour hath the same tendency with that, Mat. XVII. 27. That we be not an offence to them, etc.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lieth. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laid forth. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A dead man laid forth in order to his being carried out. The power and dominion of the disease is so expressed. The weak person lieth so, that he is moved only by others, he cannot move himself; but is as it were next door to carrying out. So ver. 14. of Peter's Mother-in-Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was laid, and sick of a fever,   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shall be east out into outer darkness. 
HEAR, O Jew, thy most sad, but certainly most just, Judgement concerning thy eternal blindness and perdition. For whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Outer darkness, signifies, whether the darkness of the Heathen (for to the Jews the Heathen were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those that are without) or that darkness beyond that, Es. IX. 1. or both; our Saviour clearly intimates the Jews were thither to be banished, but that they were to be recalled again, he intimates not any where: if so be by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children of the Kingdom, they be to be understood: which who is there, that denies?   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Even was come. 
MARK adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When the sun was now set, and the Sabbath was now gone.  
I. The Sabbath was ended by the Jews at the Supper, or the Feast. In which they used a candle (as they did upon the entrance of the Sabbath) and wine, and spices; and the form of blessing over a cup of wine, and then over the candle, and then over the spices. Does the Sabbath end, when he is now in the middle of his Feast? He puts an end to his eating, washes his hands, and over a cup of wine he gives thanks for his food, and afterwards over that cup he useth the form of prayer in the separation of the Sabbath from a common day: If he be now drinking, when the Sabbath goes out, he ceaseth from drinking, and recites the form of separation, and then returns to his drinking. 
a Maimon. Schab. cap. 29.   
II. The proper limits of the Sabbath were from Sunset to Sunset. This is sufficiently intimated by St. Mark, when he saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When the Sun was now set, they brought the sick to be healed; which they held unlawful to do, while the Sun was yet going down, and the Sabbath yet present.  
The Talmudic Canons give a caution of some works, that they be not begun on the day before the Sabbath, if they may not be ended and finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While it is yet day: that is, (as they explain it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While the sun is not yet set. 
b Schab. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that lights a (Sabbath) candle, let him light it, while it is yet day, before Sunset. 
c Maimon. in Schabb. cap. 5. etc.  On the Sabbath Eve it is permitted to work, until Sunset. 
d Hieros'. Shevith, fol. 33. 1.  The entrance of the Sabbath was at sunset, and so was the end of it.  
III. After the setting of Sun, a certain space was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Been Hashmashuth: concerning which these things are disputed; 
e Hieros'. Berac. fol. 2. 2.  What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Tanchuma saith, It is like a drop of blood, put upon the very edge of a sword, which divides its self every where. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is from that time, when the Sun sets, whilst one may walk half a mile. R. Josi saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like a wink of the eye, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, Between the Suns: and the manner of speech seems to be drawn thence, that there are said to be two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunsets. Concerning which read the Glosser upon 
f In Schab. cap. 5.  Maimonides. Where thus also Maimonides himself. From the time that the Sun sets, till the three middle stars appear, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between the Suns: and it is a doubt whether that time be part of the day or of the night. However they every where judge of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render the office heavy. Therefore between that time they do not light the Sabbatical candle: and whosoever shall do any servile work on the Sabbath Eve, and in the going out of the Sabbath, is bound to offer a sacrifice for sin. So also the Jerusalem Talmudists in the place last cited. Does one Star appear? Certainly as yet it is day. Do two? It is doubted, whether it be day. Do three? It is night without doubt. And after a line. On the Sabbath Eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise in the going out of the Sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear.  
Hence you may see, at what time they brought persons here to Christ to be healed, namely in the going out of the Sabbath; if so be, they took care of the Canonical hour of the Nation, which is not to be doubted of.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Himself took our infirmities. 
DIVERS 
g Bab. Sanhedr. fol. 98. 2.  names of the Messiah are produced by the Talmudists; among others: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins say, His name is, The Leper of the house of Rabbi: as it is said, Certainly he bore our infirmities, etc. And a little after, Rabh saith, If Messiah be among the living, Rabbenu Haccodesh is Herald The Gloss is, If Messiah be of them, that are now alive, certainly our holy Rabbi is he, as being one that carries infirmities, etc. R. Judah, whom they called the Holy, underwent very many sicknesses (of whom, and of his sicknesses you have the story in the Talmud, 
h Hieros'. Kil●im, fol. 32. 1.  Thirteen years' Rabbi laboured under the pain of the teeth, etc.) Because of which, there were some, who were pleased to account him for the Messiah; because, according to the Prophets, Messiah should be A man of Sorrows: and yet they look for him coming in pomp.  
This allegation of Matthew may seem some what unsuitable, and different from the sense of the Prophet. For Esay speaks of the Messiah carrying our infirmities in himself, but Matthew speaks concerning him healing them in others: Esay of the diseases of the Soul, (see 1 Pet. II. 24.) Matthew of the diseases of the body. But in this sense both agree very well, that Christ's business was with our infirmities and sorrows, and he was able to manage that business: his part was to carry and bear them, and in him was strength and power to carry and bear them. In this sense therefore is Matthew to be understood; He healed the Demoniacs, and all diseased persons with his word, that that of Esay might be fulfilled, He it is, who is able to bear and carry our sorrows and sicknesses. And so, whether you apply the words to the diseases of the mind, or the body, a plain sense by an equal easiness does arise. The sense of Esaiah reacheth indeed further; namely, That Messiah himself shall be a man of sorrows, etc. but not excluding that which we have mentioned, which Matthew very fitly retains, as excellently well suiting with his case.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into the Country of the Gergesens. 
IN Mark and Luke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Gadarens, both very properly: for it was the City Gadara, whence the Country had its name: there was also Gergasa, a City or a Town within that Country: which, whether it bore its name from the ancient Canaanite stock of the Gergasities, or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gargushta, which signifies Clay or Dirt we leave to the more learned to discuss. Lutetia a word of such a nature may be brought for an Example.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Two possessed with Devils coming out of the Tombs, etc. 
THESE are the signs of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mad man. He goes out in the night, and lodges 
i Hiros. Trumoth, fol. 40. 2.  among the Sepulchers, and teareth his garments, and tramples upon whatsoever is given him. R. Honna saith, But is he only mad in whom all these signs are? I say, Not. He that goes out in the night, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, Chondriacus, Hypondriacal. He that lodgeth a-nights among the Tombs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burns incense to Devils. He that tears his garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Melancholic, And he that tramples under his feet whatsoever is given him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cardiacus, troubled in mind. And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One while he is mad, another while he is well: while he is mad, he is to be esteemed for a mad man in respect of all his actions: while he is well, he is to be esteemed for one that is his own man in all respects. See what we say, at Ch. XVII. ver. 15.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An heard of many swine feeding. 
WERE these Gadarens Jews or Heathens?  
I. It was a matter of infamy for a Jew to keep swine. 
k Hieros'. Shekalim, fol. 47. 3.  R. Jonah had a very red face; which a certain woman seeing said thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signior, Signior, either you are a Winebibber, or a Usurer, or a keeper of hogs.  
II. It was forbidden by the Canon. 
l Maimon. in Nizke Mammon. cap. 5.  The Wise men forbade to keep hogs any where, and a dog, unless he were chained. Hogs, upon a twofold account. 1. By reason of the hurt and damage that they would bring to other men's fields. Generally 
m Bava Kama, cap. 7. hal. 7.  the keeping of smaller cattle was forbid in the Land of Israel, (among which you may very well reckon hogs even in the first place.) And the reason is given by the Gemarists, That they ●●eak not into other men's grounds. 2. The feeding of hogs is more particularly forbidden for their uncleanness. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is forbidden to trade in any thing that is unclean. 
n Gloss. in Kama, in the place above.   
III. Yea, it was forbid under a curse. The 
o Maimon in the place before.  Wise men say, Cursed is he that keeps dogs and swine, because from them ariseth much harm.  

p Bab. Kama, fol. 82. 2.  Let no man keep hogs any where. The Rabbins deliver, When the Asmonean family were in hostility among themselves, Hyrcanus was besieged within Jerusalem, and Aristobulus was without. The besieged sent money in a box let down by a rope, and they which were without, bought with it the daily sacrifices, which were drawn up by those that were within. Among the besiegers there was one, skilled in the Greek learning, who said, As long as they thus perform the service of the Temple, they will not be delivered into your hands. The next day therefore they let down their money, and these sent them back a hog. When the hog was drawing up and came to the middle of the Wall, he fixed his hoofs to the Wall, and the Land of Israel was shaken, etc. From that time they said, Cursed be he who keeps hogs, and cursed be he who teacheth his son the Wisdom of the Greeks. This Story is cited in 
q fol. 64. 2.  Menacoth.  
Therefore you will wonder, and not without cause, at that which is related in their Talmud. 
r Bab. Taanith, fol. 21. 2.  They said sometimes to Rabh Judah, There is a plague among the Swine. He therefore appointed a fast. What? Is a Jew concerned for a plague among swine? But the reason is added, For Rabh Judah thought, that a stroke laid upon one kind of cattle, would invade all.  
You may not therefore improperly guests, that these hogs belonged not to the Jews, but to the Heathen dwelling among the Gadaren Jews; for such a mixture was very usual in the Cities and Countries of the land of Israel. Which we observe elsewhere of the Town Susitha or Hippo, but some small distance from Gadara.  
Or if you grant that they were Jews, their manners will make that opinion probable, as being persons, whose highest Law the purse and profit was wont to be▪ Since Brawn, and Swine's flesh were of so great account with the Romans and other Heathens, there is no reason to believe that a Jew was held so straightly by his Canons, as to value them before his own profit, when there was hope of gain.    

CHAP. IX.  

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He saw a man sitting at the receipt of custom, called Matthew. 
FIVE Disciples of Christ are mentioned by the Talmudists, among whom Matthew seems to be named. 
a Bab. Sanhedr. fol. 43. ●.  The Rabbins deliver, There were five Disciples of Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mathai, Nakai, Nezer, & Boni, & Thodah. These they relate were led out, and killed. See the place. Perhaps five are only mentioned by them, because five of the Disciples were chief employed among the Jews in Judea: namely, Matthew, who wrote his Gospel there, Peter, James, John, and Judas.  
Matthew seems to have set in the Custom-house of Capernaum near the Sea, to gather some certain ●ole or rate of those that sailed over. See Mark, Ch. II. 13, 14.  

b Schabb. cap. 8. hal. 2.  He that produceth paper (on the Sabbath) in which a Publicans note is writ, and he that produceth a Publicans note, is guilty. The Gloss is, When any pays tribute to the Lord of the River, or when he excuses him his tribute, he certifies the Publican, by a note, or some Bill of free commerce, that he hath remitted him his duty: and it was customary, in it to write two Letters greater than ours. See also the Gemara there.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We, and the Pharisees fast oft. 
Monsters, rather than stories are related of the Pharisees fasts.  
1. It is known to all from Luk. XVIII. 12. that they were wont to fast twice every week. The rise of which custom you may fetch from this Tradition. 
c Bab. Bava Kama, fol. 82. 1  Ezra decreed ten decrees. He appointed the public reading of the Law the second and fifth days of the week: and again on the Sabbath at the Mincha, (or, Evening-service) he instituted the Session of the Judges in Cities, on the second and fifth days of the week, etc. Of this matter discourse is had elsewhere. 
f Hieros' in Megill. fol. 75. 1.  If you ask the reason, why the decree was made concerning the second, and fift days, etc. We must answer, saith the Gloss, from that which is said in Midras' concerning Moses: namely, that he went up into the Mount to receive the second Tables on the fifth day of the week, and came down, God being now appeased, the second day. When therefore that ascent and descent was a time of grace, they so determined of the second and fifth day. And therefore they were wont to fast also on the second and fifth day.  
II. It was not seldom that they enjoined themselves fasts, for this end, to have lucky dreams; or to attain the interpretation of some dream, or to turn away the ill import of a dream. Hence was that expression very usual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Fast for a Dream; and it was a common Proverb,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Fast is as fit for a Dream, as fire is for flax. For this cause it was allowed to fast on the Sabbath, which otherwise was forbidden. See the Babylonian Talmud, in the Tract 
g Fol. 11. 1.  Schabbath: where also we meet with the story of R. Joshua Bar Rabh Idai, who on the Sabbath was splendidly received by R. Ishai, but would not eat, because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a fast for a Dream.  
III. They fasted often to obtain their desires. 
h Hieros' Kilaim, fol. 32. 2.  R▪ Jose fasted eighty fasts, and R. Simeon Ben Lachish three hundred, for this end, that they might see R. Chaijah Rubbah. And often to avert threatening evils. Of which Fasts the Tract Taanith does largely treat. Let one example be enough instead of many; and that is of R. Zadok, who for forty years, that is, from the time wh●●●he ●a●es of the Temple opened of their own accord, (a sign of the destruction coming) did so mortify himself with fastings, that he was commonly call●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The Weak. And when the City was now destroyed, and he saw it wa● in vain to fast any longer, he used the Physicians of Titus to restore his health, which through too much abstinence had been wasted.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The children of the bride-chamber. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sons of the Bride chamber, an ordinary phrase: there is no need to relate their mirth in the time of the Nuptials: I will relate that only, and it is enough, which is spoke by the Glosser, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i In Bab. Berac. fol. 31. 1.  They were wont to break glass Vessels in Weddings. And that for this reason, that they might by this action set bounds to their mirth, lest they should run out into too much excess. The Gemara produceth one or two stories there. Mar the son of Rabbena made wedding feasts for his son, and invited the Rabbins: and when he saw, that their mirth exceeded its bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brought forth a glass cup, worth four hundred Zuzees, and broke it before them; whereupon they became sad. The like story is also related of Rabh Ishai. And the reason of this action is given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is forbidden a man, to fill his mouth with laughter in this World.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the days of the Bride-chamber, to the sons of the Bride-chamber, that is, to the friends and acquaintance, were seven: hence there is frequent mention of the seven days of the Marriage feast, but to the Bride the days of the Bride-chamber were thirty. It is forbidden to eat, drink, wash, or anoint one's self on the day of Expiation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k In Joma, cap. hal. 1.  But it is allowed a King, and a Bride to wash their faces. For the Bride is to be made handsome, saith the Gloss upon the place, that she may be lovely to her husband. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the thirty days of her bride-chamber she is called The Bride.  
It is worth meditation, how the Disciples, when Christ was with them, suffered no persecution at all; but when he was absent, all manner of persecution overtook them.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Behold, a Ruler. 
DIstinction 
l In Joma, cap. 7. hal. 1.  is made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop of the Congregation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Head of the Congregation. For while the discourse is there of the High Priest, reading a certain portion of the Law on the day of expiation, agreeable to the day, Thus it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop of the Synagogue takes the book of the Law, and gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Ruler of the Synagogue. Where the Gloss thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue was in the Mount of the Temple, near the Court (which is worthy to be marked.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chazan, or Bishop, or Overseer, of the Synagogue, is the Minister: and the Ruler of the Synagogue is he, by whose command the affairs of the Synagogue are appointed; namely, who shall read the Prophet, who shall recite the Phylacteries, who shall pass before the Ark.  
Of this order and function was Jairus, in the Synagogue of Capernaum: So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ruler, being understood in this sense, admits of little obscurity, although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a certain, be not there: he speaking these words, Behold, the Ruler of that Synagogue, etc.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diseased with an issue of blood. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeba, in Talmudick Language. The Talmudick Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may serve for a Commentary here.  
These things were acted in the streets of Capernaum: for there Matthew lived, and there Jairus also: and in his passage from the house of the one to the house of the other, this diseased Woman met him. Weigh the story well, and you will easily judge, what is to be thought of that story, concerning the statues of this Woman, and Christ, set up at Paneas, or Caesarea Philippi: of which 
m Eccles. Hist. lib. 7. cap. 14.  Eusebius speaks.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seeing the Minstrels. 
DJon Cassius 
n Lib. 56.  concerning the funeral of Augustus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tiberius, and Drusus his son, sacrificed frankincense themselves; but they used not a Minstrel.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Chetubb. cap. 4. hal. 6.  Even the poorest among the Israelites (his wife being dead) will afford her not less, than two pipes, and one woman to make lamentation.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Bava Mezia, cap. 6. hal. 1.  He that hireth an Ass keeper, or a Wagoner, to bring pipes, either for a Bride, or for a dead person: that is, either for a wedding, or a funeral.  

q Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 14.  The husband is bound to bury his dead wife, and to make lamentations and mournings for her, according to the custom of all Countries. And also the very poorest among the Israelites, will afford her not less, than two pipes, and one lamenting woman: but if he be rich, let all things be done according to his quality.  

r Schab. cap. 13. hal. 4.  If an Idolater brings pipes on the Sabbath, (to the house where any one is dead) an Israelite shall not lament at those pipes.  
This multitude was got together on a sudden: Neighbours for civility sake, Minstrels perhaps for the sake of gain; both the more officious in this business, as we may guests, by how much the Parents of the deceased Maid were of more eminent quality. She died, when Christ together with Jairus was going forward to the house (Mark V. 35.) and yet, behold what a solemn meeting and concourse there was to lament her. There were two things, which in such cases afforded an occasion to much company to assemble themselves to the house of mourning.  
First, Some, as it is very probable, resorted thither to eat and drink: for at such a time some banqueting was used. 
s Hieros'. Beracoth, fol. 6. 1.  A Tradition. They drink ten cups in the house of mourning: two before meat, five while they are eating, and three after meat. And a little after: When Rabban Simeon ben Gamaliel died, they added three more. But when the Sanhedrin saw, that hence they became drunk, they made a decree against this.  
Secondly, Others came to perform their duty of charity, and neighbourhood: for they accounted it the highest instance of respect, to lament the dead, to prepare things for the burial, to take care of the funeral, to put themselves under the Bier, and to contribute other things needful for that solemnity with all diligence. Hence they appropriated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rendering, (or bestowing) of mercies to this Duty, in a peculiar sense, above all other demonstrations of charity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Hieros'. Sanhedr. fol. 23. 3.  One of the Disciples of the Wise men died, and Mercy was not yielded him: that is, No care was taken of his funeral. But a certain Publican died, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the whole City left off work, to yield him Mercy.  
Mourning for the dead is distinguished by the Jewish Schools into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aninuth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebluth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was on the day of the funeral only, or until the Corpse was carried out; and then began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lasted for thirty days. Of these mournings take these few passages. 
u Bab. Beracoth, fol. 18. 1.  He that hath his dead laid out before him, and it is not in his power to bury him, useth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aninuth, that kind of mourning. For example: If any dye in prison, and the Magistrate, or Governor of the place, permits not his burial, he that is near of kin to him, is not bound to that mourning, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the reason is given a little after; namely, because he, who hath his dead laid out before him, or upon whom the care of his burial lays, is forbidden to eat flesh, to drink Wine, to eat with others, to eat in the same house, (under which Prohibition thou, Jairus, now art) and he was free from reciting his Phylacteries, and from prayer, and from all such like precepts of the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when the funeral is carried out of the door of the house, then presently gins the mourning called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence he is free from the foregoing prohibitions, and now is subject to others. Hence  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bending down of the beds, of which the Talmudists speak very much. From what time, say they, are the beds bended? From that time, the dead body is carried out of the gate of the Court of the house; or, as R. Josua, From that time, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave stone is stopped up. (For so it is commonly rendered, but the Gloss some where, the Cover, or, the uppermost board, of the Bier.) What this Bending of the beds should mean, you may observe from those things which are spoken in the Tract Beracoth. 
x Hieros'. Berac. fol. 6. 1.  Whence is the bending of the beds? R. Crispa, in the name of R. Jochanan, saith, From thence because it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they sat with him to the Earth (Job II. 13.) It is not said, Upon the Earth, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Earth: it denotes a thing not far from the Earth. Hence it is that they sat upon beds bended down.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that laments, all the thirty days is forbid to do his work; and so his sons, and his daughters, and servants, and maids, and cattle, etc. 
y Massecheth Semac●. cap. 5▪   
These things concerned him, to whom the dead person did belong His friends and neighbours did their parts also, both in mourning, and in care of the funeral, employing themselves in that affair by an officious diligence, both out of duty and friendship. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever sees a dead corpse, say they, and does not accommodate, (or, accompany) him to his burial, is guilty of that, which is said, He that mocketh the poor, reproacheth his Maker, etc. But now, say they, no man is so poor, as the dead man, 
z Bab. Berac. in the place above.  etc.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Maid is not dead, but sleepeth. 
IT was very ordinary among them to express the death of any one by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to to sleep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When N. slept, that is, when he died, a phrase to be met with hundreds of times in the Talmudists. And this whole company would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Daughter of Jairus sleeps, that is, she is dead. Therefore it is worthy considering, What form of speech Christ here used. The Syriac hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She is not dead, but asleep.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was never so seen in Israel. 
THESE words seem to refer not to that peculiar miracle only, that was then done, but to all his miracles. Consider how many were done in that one day, yea in the afternoon. Christ dines at Capernaum with Matthew: having dined, the importunity of Jairus calls him away: going with Jairus, the Woman with the issue of blood meets him, and is healed: coming to Jairus his house he raiseth his dead daughter: returning to his own house (for he had a dwelling at Capernaum) two blind men meet him in the streets, cry out Messiah after him, follow him home, and they are cured. As they were going out of the house, a dumb Demoniac enters, and is healed. The multitude therefore could not but cry out with very good reason, Never had any such thing appeared in Israel.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Through the Prince of the Devils, etc. 
See the Notes at Chap. XII. 24.    

CHAP. X.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when he had called to him the twelve Disciples. 
COncerning the number of twelve, corresponding to the Tribes of Israel, See Luke XXII. 30. Rev. XXI. 12, 14. These were called the Twelve Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick Language, under which title Moses and Aaron are marked by the Chaldee Paraphrast, Jer. II. 1. A word that does not barely speak a Messenger, but such a Messenger as represents the Person of him that sends him. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Bab. Berac. fol. 34. 2.  The Apostle of any one is as he himself, from whom he is deputed. See the fortieth verse of this Chapter. If you read over the Tract of Maimonides here, entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers, and Companions, perhaps you will not repent your labour.  
For these ends were these twelve chosen, as the Evangelists relate.  
I. That they might be with him, eye-witnesses of his Works, and Students of his Doctrine. For they did not presently betake themselves to Preach, from the time they were first admitted Disciples, no, nor from the time they were first chosen; but they sat a long while at the feet of their Master, and imbibed from his mouth that Doctrine which they were to Preach.  
II. That they might be his Prophets, both to Preach, and to do Miracles. Thence it comes to pass, that the gift of Miracles, which of a long time had ceased, is now restored to them.  
The seven Shepherds, and eight principal men, Mich. V 5. are the Disciples of the Messiah, according to Kimchi.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Power of unclean spirits. 
That is, Over, or, Upon unclean spirits: which therefore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unclean spirits, that by a clearer Antithesis they might be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit, the Spirit of Purity.  
More particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit, Zech. XIII. 2. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unclean spirits, Revel. XVI. 13, 14. are Diabolical spirits in false Prophets, deceiving Python's.  
By a more particular name yet, according to the Talmudists concerning this business. 
b Bab. Sanhedrs fol. 65. 2.  There shall not be with thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Necromancer, (Deut. XVIII. 11.) He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Necromancer, who mortifies himself with hunger, and goes and lodges a nights among the burying places for that end, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unclean spirit may dwell upon him. When R. Akibah read that verse he wept. Does the unclean spirit, saith he, come upon him that fasts for that very end, that the unclean spirit may come upon him? Much more would the Holy Spirit come upon him that fasts for that end, that the Holy Spirit might come upon him. But what shall I do? When our sins have brought that on us, which is said, Your sins separate between you, and your God. Where the Gloss thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the unclean spirit dwell upon him: that is, that the Daemon of the Burial-place may love him, and may help him in his enchantments.  
When I consider with myself that numberless number of Demoniacs, which the Evangelists mention, the like to which no History affords, and the Old Testament produceth hardly one or two examples; I cannot but suspect these two things especially for the cause of it.  
First, That the Jewish people, now arriving to the very top of impiety, now also arrived to the very top of those curses, which are recited, Levit. XXVI. and Deut. XXVIII.  
Secondly, That the Nation beyond measure addicted to Magical arts, did even affect Devils, and invited them to dwell with them.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simon. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon, is a name very usual among the Talmudists for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon. By which name our Apostle is also called, Act. XV. 14.  
Let these words be taken notice of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Hieros'. Schab. fol. 11. 2.  R. Eliezer enquired of R. Simon concerning a certain thing, but he answered him not. He enquired of R. Joshua ben Levi, and he answered. R. Eliezer was enraged, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Simeon answered him not.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Peter. 
Christ changed the names of three Disciples, with whom he held more inward familiarity; Simon, James, and John. Simon was called by him Peter, or Petrosus, that is, referring to a Rock, because he should contribute not only very much assistance to the Church that was to be built on a Rock, but the very first assistance, when, the keys being committed to him, he opened the door of faith to Cornelius, and so first let in the Gospel among the Gentiles. Of which matter afterwards.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Andrew. 
This also was no strange Name among the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Hieros'. Megill. cap. 4.  Andrew bar Chinna.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bartholomew. 
COmpare the order, wherein the Disciples are called, Joh. I. with the order, wherein they are for the most part reckoned, and you will find Bartholomew falling in at the same place with Nathaniel: so that one may think he was the same with him: called Nathaniel by his own name, and Bartholomew by his father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, The son of Talmai. For the Greek Interpreters render Talmai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tolmi, 2 Sam. XIII. 37. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tholomaeus occurs in 
e Antiq. lib. 20. cap. 1.  Josephus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Alpheus. 
The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs also in the Talmudists: a word that may admit a double pronunciation; namely either to sound Alphai, or Cleophi. Hence that Alpheus, who was the Father of four Apostles, is also called Cleopas, Luke XXIV. which sufficiently appears from hence, that she who is called Mary; the Mother of James the less, and Joses, Mark XV. 40. by John. is called, Marry the wife of Cleopas, Joh. XIX. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lebbeus, whose surname was Thaddeus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thaddai was a name known also to the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Masseth D●rech Arets', c. 1  R. Jose the son of Thaddeus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Hieros'. Kilaim. fol. 27. 2. & Schabb. fol. 5. 2. See Juchasin, fol. 105. 2.  Eliezer ben Thaddeus. It is a warping of the name Judas, that this Apostle might be the better distinguished from Iscariot. He was called Lebbeus, I suppose, from the Town Lebba, a Sea coast Town of Galilee: of which Pliny speaks; 
h Lib. 5. cap. 19  The Promontory Carmel, and in the Mountain a Town of the same name, heretofore called Ecbatana. Near by, Getta Lebba, etc.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simon the Cananite. 
IN Luke, it is zealots. See who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zelots, in Josephus. Of whose Sect, if you should say this Simon was before his Conversion, perhaps you would do him no more wrong, than you would do his brother Matthew, when you should say that he was a Publican.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iscariot. 
It may be ennquired, whether this name was given him, while he was alive, or not till after his death. If while he was alive, one may not improperly derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skortja, which is written also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Bab. Nedarim, fol 55. 2.  Iskortja. Where, while the discourse is of a man vowing that he would not use this or that garment, we are taught these things, He that ties himself by a vow of not using garments, may use sackcloth, vailing cloth, hair clothe, etc. but he may not use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which words the Gloss writes thus; These are garments, some of leather, and some of a certain kind of clothing. The Gemara asketh, What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iskortja? Bar bar Channah answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tanner's garment. The Gloss is, A leathern Apron that Tanners put on over their clothes. So that Judas Iscariot may perhaps signify as much as Judas with the Apron. But now in such Aprons they had purses sown, in which they were wont to carry their money, as you may see in Aruch, in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we shall also observe presently. And hence it may be Judas had that title of the purse bearer, as he was called Judas with the apron.  
Or what if he used the art of a Tanner, before he was chose into Discipleship? Certainly we read of one Simon a Tanner, Act. IX. 43. and that this Judas was the son of Simon, Joh. XIII. 26.  
But if he were not branded with this title till after his death, I should suppose it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara. Which word what it signifies let the Gemarists speak: 
k Bab. Berac. fol. 8. 1.  Nine hundred and three kinds of death were created in the World, as it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and the issues of death, Psal. LXVIII. 20.) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issues arithmetically ariseth to that number. Among all those kinds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara is the roughest death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the easiest. Where the Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscara in the mother Tongue is Strangulament. By Learned Men for the most part it is rendered Angina, The Quinsy. The Gemara sets out the roughness of it by this simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Schabb. fol. 33. 1.  The Iscara is like to branches of thorns in a fleece of Wool, which if a man shake violently behind, it is impossible but the wool will be pulled off by them. It is thus defined in the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iscara gins in the bowels, and ends in the throat. See the Gemara there.  
When Judas therefore perished by a most miserable strangling, being strangled by the Devil, (which we observe in its place) no wonder, if this infamous death be branded upon his Name, to be commonly styled Judas Iscariot, or that Judas, that perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by strangling.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who also betrayed him. 
Let that of Maimonides be observed: 
m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8.  It is forbidden, to betray an Israelite into the hands of the Heathen, either as to his person, or as to his goods, etc. And whosoever shall so betray an Israelite, shall have no part in the world to come. Peter spoke agreeably to the opinion of the Nation, when he said concerning Judas, He went unto his place, Act. I. 25. And so doth Baal Turim concerning Balaam; Balaam went to his place, Numb. XXIV. 25. that is, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went down to Hell.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into any City of the Samaritans enter ye not. 
OUR Saviour would have the Jews privileges reserved to them, until they alienated and lost them by their own perverseness and si●s. Nor does he grant the preaching of the Gospel to the Gentiles, or Samaritans, before it was offered to the Jewish Nation. The Samaritans vaunted themselves sons of the Patriach Jacob, Joh. IU. 12. (which indeed was not altogether distant from the truth,) they embraced also the law of Moses, and being taught thence, expected the Messiah, as well as the Jews; nevertheless Christ acknowledges them for his sheep, no more than the Heathen themselves.  
I. Very many among them were sprung indeed of the seed of Jacob, though now become Renegades and Apostates from the Jewish Faith and Nation, and hating them more than if they were Heathens, and more than they would do Heathens. Which also among other things may perhaps be observed in their very language. For read the Samaritan version of the Pentateuch, and if I mistake not, you will observe, that the Samaritans, when, by reason of the nearness of the places, and the alliance of the Nations, they could not but use of the language of the Jews, yet used such a variation and change of the Dialect, as if they scorned to speak the same words that they did, and make the same language not the same.  
II. In like manner they received the Mosaic law, but for the most part in so different a writing of the words, that they seem plainly to have propounded this to themselves, that retaining indeed the law of Moses, they would hold it under as much difference, from the Mosaic Text of the Jews, as ever they could, so that they kept something to the sense. 
n Hieros'. Sotah, fol. 21. 3. & Bab. Sotah, fol. 33. 2.  R. Eliezer ben R. Simeon said, I said to the Scribes of the Samaritans, Ye have falsified your Law, without any manner of profit accrueing to you thereby. For ye have writ in your Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near the Oaken Groves of Mor●h, which is Sichem, etc. (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added.) Let the Samaritan text at Deut. XI. 30. be looked upon.  
III. However they pretended to study the religion of Moses, yet in truth there was little or no difference between them and Idolaters, when they knew not what they worshipped; which our Saviour objects against them, Joh. IU. 22. and had not only revolted, as Apostates, from the true religion of Moses, but set themselves against it with the greatest hatred. Hence the Jewish Nation held them for Heathens, or for a people more execrable than the Heathens themselves. A certain Rabbin thus reproaches their idolatry. 
o Hieros'. Avodah Zarah, fol. 44. 4.  R. Ishmael ben R. Josi went to Neapolis (that is, S●chem) the Samaritans came to him: to whom he spoke thus, I see, that you adore not this Mountain, but the Idols which are under it: for it is written, Jacob hide the strange Gods under the wood, which is near Sichem.  

p Hieros'. Shekal. fol. 46. 2.  It is disputed, whether a Cuthite ought to be reckoned for a Heathen? which is asserted by Rabbi, denied by Simeon, but the conclusion indeed is sufficiently for the Affirmative.  
iv The Metroprolis of the Samaritans laboured under a second Apostasy, being brought to it by the deceit and witchcraft of Simon Magus, after the receiving of the Gospel from the mouth of our Saviour himself. Compare Act. VIII. ver. 9 with Joh. iv ver. 41.  
From all these particulars, and with good reason for the thing itself, and to preserve the privileges of the Jews safe, and that they might not otherwise prove an offence to that nation, the Samaritans are made parallel to the Heathen, and as distant as they, from partaking of the Gospel.   

VERS. IX▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In your purses, etc. 
THESE things which are forbidden the Disciples by our Saviour, were the ordinary provision of travellers; to which the more Religious added also the Book of the Law.  

q Jevamoth, cap. 16 hall. ult.  Some Levites travailed to Zoar, the City of Palm trees: and when one of them fell sick by the way, they brought him to an Inn. Coming back they enquired of the Hostess concerning their companion. He is dead, said she, and I have buried him. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She brought forth to them his staff, and his purse, and the book of the Law, which was in his hand. So the Babylonian Mishnah: but the Jerusalem adds also shoes: and instead of that, which, in the Mishnah, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His purse, in the Gemara is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was an inner garment with pockets to hold money, and necessaries.  
That also is worthy mention, 
r ●●●ac. cap. 9 h●l.  Let no man enter into the Mount of the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his staff, nor with his shoes nor with his purse, nor with dust on his feet. Which words are thus rendered by the Gemara, Let no man enter into the mount of the Temple, neither with his staff in his hand, nor with his shoes upon his feet, nor with money bound up in his linen, nor with a purse ha●ging on his back. 
s ●ab. Berac. fol. 62. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Gloss thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ponditho is a hollow girdle (or, a hollow belt) in which they put up their money. See the Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aponda, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ponda.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor scrip for your journey. 
THE Syriac Version reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No purse. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very frequent in the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t R●●●am in ●●im, cap. 16. hall. 4  is a leather pouch, which shepherds hang about their necks, in which they put their Victuals. 
u Ibid.  R. Solomon saith almost the same thing, but that he appropriates it not to shepherds. The Aruch also in effect the same.  

x Bab. Scahb. fol. 31. 1.  A Proselyte is brought in thus speaking, If an Israelite approaching to the holy things shall die, how much more a stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who comes with his staff and his pouch.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor two Coats. 
A single Coat bespoke a meaner condition, a double a more plentiful. Hence is that council of the Baptist, Luk. III. 11. He that hath two coats, let him impart to him that hath none. It is disputed by the Babylonian Talmudists, 
y, fol. fol. 29. 2. & M●●d Ka●on, fol. 18. 1.  How far it is lawful to wash garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the common days of a festival Week, and the conclusion is, It is lawful for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath one coat only, to wash it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither Shoes. 
That Shoes are here to be understood, and not Sandals, appears from Mark VI 9 And that there was a difference between these sufficiently appears from these very places. The contrary to which I read in Beza not without wonder: But then from this place, saith he, as also from Acts XII. 8. it appears, that the Evangelists put no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sandals, as Erasmus hath rightly observed.  
Let the Jewish Schools be heard in this matter. 
z Jevamoth. cap. 12. hal. 1.  The pulling off of the shoe (of the husband's brother, Deut. XXV. 9 is right: and of the Sandal, if it hath a heel, is right; but if not, it is not right.  

a Hieros'. i●i, fol. 12. 1.  R. Josi saith, I went to Nisibin, and I saw there a certain Elder, and I said to him, Are you well acquainted with R. I●dah ben Betyra? And he answered, I am a Money▪ changer in my City; And he came to my table very often. I said, did you ever see him putting off the shoe? What did he put off, show, or sandal? He answered, O Rabbi, Are there Sandals among us? Whence therefore, say I, did R. Meir say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not put off the shoe. Rabbi ●●. Rabh Judah say, in the name of Rabh, ●f Elias should come, and should say, They pull off the shoe of the Husband's brother, let them hearken to him; if he should say, They pull off the sandal, let them not hearken to him. And yet for the most part the c●stom is to pull off the sandal. And custom prevails against Tradition. See more there, and in the Babylonian Tract 
b ●o●. 1●2. 1.  Jevamoth.  
Shoes were of more delicate use, Sandals were more ordinary, and more for service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shoe was of softer leather, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sandal of harder, 
c Gloss in Jevam, Bab. ●ol. 101. 1.  etc. There were Sandals also, whose sole, or lower part, was of wood, the upper of leather, and these were fastened together by nails. 
d See Bab. Schabb. fol. 60. 1. in Gloss.  There were some sandals also made of rushes, or of the bark of palm-trees, 
e Joma, f. 78. ●.  etc. Another difference also, between shoes and Sandals, is illustrated by a notable story, in the tract Schabbath, in the place just now cited. In a certain time of persecution, when some were hidden in a cave, they said among themselves; He that will enter, let him enter; for he will look about him before he enters that the enemies see him not: but let none go out: for perhaps the enemies will be near, whom he sees not, when he goes out; and so all will be discovered. One of them, by chance, put on his sandals the wrong way: for sandals were open both ways, so that one might put in his foot either before or behind: but he putting on his, the wrong way, his footsteps, when he went out, seemed as if he went in; and so, their hiding place was discovered to the enemies, etc.  
Money therefore, in the girdle, and provision in the scrip, were forbidden the Disciples by Christ, First, that they might not be careful for temporal things, but resign themselves, wholly to the care of Christ. Secondly, they ought to live of the Gospel, which he hints, in the last clause of this verse, The workman is worthy of his hire.  
That therefore, which he had said before, Freely ye have received, freely give, forbade them to preach the Gospel for gain: but he forbade not to take food, clothing, and other necessaries, for the the preaching of the Gospel.  
Two coats and shoes are forbidden them, that they might not at all affect pride or worldly pomp, or to make themselves sine, but rather, that their habit and guise might bespeak the greatest humility.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who, in it, is worthy? 
In the Talmudick language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who deserves.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shake off the dust of your feet. 
THE Schools of the Scribes taught, That the dust of Heathen land defiled by the touch. 
f Tosapht. ad Kelim, cap. 1.  The dust of Syria defiles, as well as the dust of other Heathen Countries. 
g Bab. Sanhedr. fol. 12. 1.  A Traditioner writer saith, They bring not herbs into the land of Israel, out of a Heathen land: But our Rabbins have permitted it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What difference is there between these? R. Jeremiah saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of their dust is among them. The Gloss is, They take care, lest together with the herbs something of the dust of the Heathen land be brought, which defiles in the tent, and defiles the purity of the land of Israel.  

h Id. Schabb. fol. 15. 2.  By reason of six doubts, they burn the Truma: The doubt of a field, in which heretofore might be a Sepulchre; The doubt of dust brought from a Heathen land, etc. Where the Gloss is this, Because it may be doubted, of all the dust of a Heathen land, whether it were not from the sepulchre of the dead.  

i Gloss in Sanhear. fol. 5. 2.  Rabbi saw a certain priest standing in a part of the City Aco, which part was without the bounds of the land of Israel; He said to him, is not that Heathen land, concerning which they have determined, that it is as unclean as a burying place. See Pisk Tosaph. 
k In Sanhedr. cap. 1. artic. 30.   
Therefore that Rite of shaking the dust off the feet commanded the disciples, speaks thus much; Wheresoever a City of Israel shall not receive you; when ye depart, by shaking off the dust from your feet, show that ye esteem that City, however a City of Israel, for a Heathen, profane, impure City, and as such abhor it.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They shall s●ourge you in their Synagogues. 
BEZA, here, as he does, very often, when he cannot explain a place, suspects it. For thus he writes, When I neither find Synagogues elsewhere, to have their names from houses of Judgement, as the Hebrews speak; nor that civil punishments were taken in Synagogues, I suspect this place. But without any cause, for,  
I. In every Synagogue, there was a Civil Triumvirate, that is, three Magistrates, who judged of matters in contest, arising within that Synagogue; which we have noted before.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l S●●h●d●. cap. 1. hal. 2.  Scourging was by that Beneh of Three. So that fivefold scourging of St. Paul (2 Cor. XI. 24.) was in the Synagogue, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that Bench of Three Magistrates, such as was in every Synagogue.  
It is something obscure that is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But beware of men. Of whom else should they beware? But perhaps the word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men, may occur in that sense, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men, in these forms of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, The Men of the great Assembly, and, The Men of the House of Judgement, etc. But we will not contend about it.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ye shall not have gone over the Cities of Israel, etc. 
YE shall not have travailed through the Cities of Israel, preaching the Gospel, before the Son of man is revealed, by his Resurrection, Rom. 1. 4. Lay to this, Acts III. 19, 20. Repent ye therefore and be converted, that your sins may be blotted out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the times of refreshment may come (for ye expect refreshment and consolation, under the Messi●s.) And he may send Jesus Christ first preached to you. And ver. 26. To you first, God raising up his son, sent him to bless you, etc. The Epoch of the Messiah is stated from the resurrection of Christ.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beelzebub. 
See Chapter XII. Verse 24.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What ye hear in the ear. 
WE have observed before, that allusion is here made to the manner of the Schools, where the Doctor whispered out of the Chair, into the ear of the Interpreter, and he, with a loud voice, repeated to the whole School, that which was spoken in the ear.  

m Bab. Sanhedr. fol. 7. 2.  They said to Judah bar Nachmani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpreter of Resh Lachish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you stand for his Expositor. The Gloss is, To t●ll out the Exposition to the Synagogue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he shall whisper to you. We cannot hear but repeat that which we produced before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor whispered him in the ear, in Hebrew. And we cannot but suspect that that custom in the Church of Corinth, which the Apostle reproves, of speaking in the Synagogue in an unknown tongue, were some footsteps of this Custom.  
We read of whispering in the ear, done in another sense, namely to a certain woman with child, which longed for the perfumed flesh; 
n Bab. Jo●a, fol. 82. 2.  Therefore Rabbi said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go whisper her, that it is the day of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They whispered to her, and she was whispered: that is, she was satisfied and at quiet.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preach ye upon the house tops. 
Perhaps allusion is made to that Custom, 
o Bab. Schabb. fol. 35. 2.  when the Minister of the Synagogue, on the Sabbath Eve, sounded with a trumpet, six times, upon the roof of an exceeding high house, that thence, all might have notice of the coming in of the Sabbath. The first sound was, that they should cease from their works in the fields: The second, that they should cease from theirs in the City: The third, that they should light the Sabbath Candle, etc.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Think not that I am come to send peace, etc. 
ALthough these words may be understood truly of the differences between believers and unbelievers, by reason of the Gospel, which all Interpreters observe; yet, they do properly and primarily point out, as it were with the singer those horrid slaughters and civil wars of the Jews among themselves, which no Age ever saw, nor Story heard.  

p Bab. Sanhedr. fol. 99 1.  R. Eli●z●r saith, The days of the Messiah are forty years, as it is said, Forty years was I provoked by this generation. And again, 
q fol. 97. 1.  R. Judah saith, In that generation, when the Son of David shall come, the Schools shall be Harlots, Galilee shall be laid waist, Gablan shall be destroyed, and the Inhabitants of the Earth (the Gloss is, the Sanhedrin) shall wander from City to City, and shall not obtain pity, the wisdom of the Scribes shall stink, and they that fear to sin shall be despised, and the faces of that generation shall be like the faces of Dogs, and Truth shall fail, etc. Run over the History of these forty years, from the death of Christ, to the destruction of Jerusalem, (as they are vulgarly computed,) and you will wonder to observe the Nation conspiring to its own destruction, and rejoicing in the slaughters and spoils of one another, beyond all Example, and even to a Miracle. This Frenzy certainly was sent upon them from Heaven. And first, They are deservedly become mad, who trod the Wisdom of God, as much as they could, under their feet. And secondly, The blood of the Prophets and of Christ, bringing the good tidings of Peace, could not be Expiated, by a less Vengeance. Tell me, O Jew, whence is that Rage of your Nation, towards the destruction o● one another, and those Monsters of Madness beyond all Examples? Does the Nation rave for nothing, unto their own Ruin? Acknowledge the Divine Vengeance, in thy Madness, more than that which befell thee from Men. He that reckons up the differences, contentions and broils of the Nation, after the dissension betwixt the Pharisees and the Sadducees, will meet with no less between the Scholars of Shammai and Hillel, which increased to that degree, that at last, it came to slaughter and blood.  

r Hieros'. in Schabb. fol. 3. 3.  The Scholars of Shammai and Hillel came to the chamber of Chananiah ben Ezekiah ben Garon, to visit him: That was a woeful day, like the day wherein the golden Calf was made. The Scholars of Shammai stood below, and slew some of the Scholars of Hillel. The tradition is, that six of them went up, and the rest stood there present with swords and spears.  
It passed into a common Proverb, That Elias the Tishbite himself could not decide the Controversies between the Scholars of Hillel and the Scholars of Shammai. They dream they were determined by a voice from Heaven, but certainly the quarrels and bitternesses were not at all decided.  

s Hieros'. Beracoth, fol. 3. 2.  Before the Bath Kol (in Jabneh) we●t forth, it was lawful equally to embrace, either the Decrees of the School of Hillel, or those of the School of Shammai. At last the Bath Kol came forth, and spoke thus; The words, both of the one party and the other, are the words of the living God, but the certain decision of the matter is according to the Decrees of the School of Hillel. And from thenceforth whosoever shall transgress the Decrees of the School of Hillel, is guilty of death.  
And thus the Controversy was decided, but the hatreds and spites were not so ended. 
t See Trumoth. fol. 43. 3. Succa●, 53. 1. Jom. Tobh. fol. 60. 3. etc.  I observe in the Jerusalem Gemarists, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamothi, used for a Scholar of Shammai: which I almost suspect, (from the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha, which signifies Anathema) to be a word framed, by the Scholars of Hillel, in hate, ignominy and reproach of those of Shammai. And when I read more than once of R. Tarphons' being in danger by robbers, because in some things he followed the Custom and Manner of the School of Shammai, I cannot but suspect snares were daily laid by one another, and hostile Treacheries continually watching to do each other mischief.  

u Bab. Beracoth, cap. 1. hal. 3.  R. Tarphon saith, As I was travelling on the way, I went aside, to recite the Phylacteries, according to the Rite of the School of Shammai, I was in danger of thiefs. They say to him, and deservedly too, because thou hast transgressed the words of the School of Hillel. This is wanting in the Jerusalem Mishnah.  

x Hieros'. Shevith, fol. 35. 2.  R. Tarphon went down to eat figs of his own, according to the School of Shammai. The enemies saw him, and kicked against him: When he saw himself in danger, By your life, saith he, carry word unto the house of Tarphon, that Grave clothes be made ready for him.  
Thus, as if they were struck with a Frenzy, from Heaven, the Doctors of the Nation rage one against another, and from their very Schools and Chairs flow not so much Doctrines, as Animosities, earrings, Slaughters and Butcheries. To these may be added those fearful Outrages, Spoils, Murders, Devastations of Robbers, Cutthroats, Zealots, and amazing Cruelties, beyond all Example. And if these things do not savour of the Divine wrath and vengeance, what ever did?    

CHAP. XI.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Art thou He that should come, or do we look for another? 
THE Reason of the Message of John to Christ is something obscure.  
First, That it was not, because he knew not Christ, is without all Controversy, when he had been fully instructed from Heaven concerning his person, when he was baptised, and when he had been again and again, most evidently attested before him, in those words, This is the Lamb of God, etc.  
Secondly, Nor was that Message certainly, that the Disciples of John might receive satisfaction about the person of Christ: for indeed, the Disciples were most unworthy of such a Master, if they should not believe him, without further Argument, when he taught them concerning him.  
Thirdly, John therefore seems, in this Matter, to respect his own imprisonment, and that his Question, Art thou he which should come? etc. tends to that. He had heard, that Miracles of all sorts were done by him, that the blind received their sight, the dead were raised, Devils were cast out, etc. And why therefore, among all the rest, is not John set at liberty? This Scruple, as it seems, stuck with the good man, why do all receive benefit and comfort from Christ, but only I? Perhaps, he laboured under that dimsightedness which the Disciples of Christ and the whole Nation did, concerning his earthly Kingdom, Victories and Triumphs: from which, how distant, (alas!) was this, that his Forerunner, and chief Minister should lie in Chains? If thou art he, concerning whose Triumphing, the Prophets declare so much, why am I so long detained in prison? Art thou he, or is another to be expected, from whom these things are to be looked for?  
To Johns▪ double Question, Christ renders a double Solution.  
First, ' That I am He that should come, these things which I do, bear witness, The blind receive their sight, the lame walk, etc.  
Secondly, As to the present case of John, who expects some body to come to deliver him out of bonds, and to free the people from the yoke of Men, Let him, saith he, acquiesce in my Divine dispensation, and, Blessed is he whosoever shall not be offended in me, however, all things are not according to his mind, which he hath expected to fall out, for his present and bodily advantage.  
And the words of our Saviour, vers. 11. seem to express some secret reproof of this error in John, He that is less in the Kingdom of Heaven is greater than he. The vulgar Version renders well the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less, not lest: as if he should say, When ye went out, into the desert, to John, ye neither looked for trifles, nor earthly pomp, (neither a reed shaken with the wind, nor a man clothed in soft raiment) but ye looked in good earnest, for a Prophet: and in that ye did very well, for he was the greatest of Prophets, nay of Men, as to his Office, honoured in this, above all others, that he is the forerunner of the Messiah. Howbeit there are some, which indeed, in respect of Office, are much less than he, in the Kingdom of Heaven, or in the Commonwealth of Christ, who yet are greater than he in respect of the Knowledge of the state and condition of his Kingdom. A comparison certainly is not here made, either in respect of Office, or in respect of Dignity, or in respect of Holiness, or in respect of Eternal Salvation: (For who, I pray, exceeded the Baptist, in all these, or in any of them) but in respect of clear and distinct knowledge, in judging of the Nature and Quality of the Kingdom of Heaven.  
Let the austerity of John's life, and the very frequent Fasts which he enjoined his Disciples, be well considered, and what our Saviour saith of both, and you will easily believe, that John also according to the universal conceit of the Nation, expected temporal Redemption by the Messiah, not so clearly distinguishing, concerning the Nature of the Kingdom, and Redemption of Christ. And you will the more easily give credit to this, when you shall have observed, how the Disciples of Christ themselves, that conversed a long time with him, were dim sighted, likewise, in this very thing.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Kingdom of Heaven suffereth violence. 
AND these words also make for the praise of John. That he was a very eminent Prophet, and of no ordinary Mission or Authority, these things evince; That from his Preaching, the Kingdom of Heaven took its beginning, and it was so crowded into, by infinite multitudes, as if they would take, and seize upon the Kingdom by violence. The divine warmth of the people in betaking themselves thither, by such numberless crowds, and with so exceeding a zeal, sufficiently argued the Divine worth both of the Teacher, and of his Doctrine.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If ye will receive it, This is Elias. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye will receive it. The words hint some suspicion, that they would not receive his Doctrine; which the obstinate expectation of that Nation unto this very day, that Elias is personally to come, witnesseth also. Upon what grounds some Christians are of the same opinion, let themselves look to it. See the Notes on Chap. XVII. vers. 10.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Tyre and Sidon. 
HE compares the Cities of the Jews, with the Cities of the Canaanites, who were of a cursed original; but yet these Cities, of a cursed seed and name, if they had been partakers of the Miracles done among you, had not hardened themselves to that degree of madness and obstinacy, as you have done; but had turned from their Heathenism and Canaanitism, unto the Knowledge of the Gospel; or at least had betook themselves to such a repentance as would have prevented vengeance. So the repentance of the Ninivites, however it were not to salvation, yet, it was such as preserved them, and freed their City from the wrath and scourge that hung over them. The most horrid stiffness of the Jews is here intimated, of all impious men the most impious, of all cursed wretches the most cursed.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At the day of judgement. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of Judgement: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of the great Judgement: a form of speech very usual among the Jews.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My yoke. 
SO 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The yoke of the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The yoke of the precept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The yoke of the Kingdom of Heaven.    

CHAP. XII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At that time jesus went, on the Sabbath day through the corn. 
THE time is determined by Luke in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, on the Sabbath from the second-first.  
I. Provision was made by the divine Law, that the sheaf of first fruits should be offered, on the second day of the Passover week, Levit. XXIII. 10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the morrow after the Sabbath, the Priest shall shake (or, wave) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first day of the Passover week, which was a Sabbatic day, Exod. XII. 16. Levit. XXIII. 7. Hence the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The morrow of the first day; the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Holy day. The Rabbins Solomon and Menachen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the morrow, after the first day of the Passover feast: of which mention had been made, in the verses foregoing.  
II. But now, from that second day of the Passover Solemnity, wherein the sheaf was offered, were numbered seven weeks to Pentecost. For, the day of the Sheaf; and the day of Pentecost did mutually respect each other. For on this second day of the Passover, the Offering of the Sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to put in the sickle into the standing corn. Now the offering of the first fruit loaves on the day of Pentecost, (Levit. XXIII. 15, 16, 17.) did respect the giving of thanks for the finishing, and inning of barley harvest. Therefore, in regard of this relation, these two Solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended; this depended on that, and was numbered seven weeks after it. Therefore the computation of the time coming between could not but carry with it the memory of that second day of the Passover week; and hence Pentecost is called the Feast of weeks, Deut. XVI. 10. The true calculation of the time between could not otherwise be retained, as to Sabbaths, than by numbering thus, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The first Sabbath after the second day of the Passover. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The second Sabbath after that second day: And so of the rest. In the 
a Hieros'. Demai, fol. 24. 1.  Jerusalem Talmud, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of the first marriage, is a composition not very unlike.  
When they numbered by days,, and not by weeks, the calculation began on the day of the Sheaf. 
b juchasin, 36. 1.  A great number of certain Scholars died, between the Passover and Pentecost, by reason of mutual respect not given to one another. There is a place, where it is said, that they died fifteen days before Pentecost, that is, thirty three days after the Sheaf.  
At the end of the Midras of Samuel, which I have, it is thus concluded, This work was finished the three and thirtieth day after the Sheaf.  
III. Therefore, by this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The second-first added by St. Luke, is shown, First, That this first Sabbath was after the second day of the Passover: and so, according to the Order of the Evangelic History, either that very Sabbath, wherein the paralytic man was healed at the pool of Bethesda, John V or the Sabbath next after it. Secondly, That these ears of corn plucked by the disciples, were of barley: How far (alas!) from those dainties, wherewith the Jews are wont to junket, not out of custom only, but out of Religion also! Hear their Gloss, savouring of the kitchen and the dish, upon that of the Prophet Esaiah, Chap. LVIII. 13. Thou shalt call the Sabbath a delight. It is forbidden, say they, to fast on the Sabbath, but on the contrary, men are bound to delight themselves with meat and drink. For we must live more delicately on the Sabbath than on other days: and he is highly to be commended who provides the most delicious junkets against that day. We must eat thrice on the Sabbath, and all men are to be admonished of it. And even the poor themselves who live on Alms, let them eat thrice on the Sabbath. For he that feasts thrice on the Sabbath shall be delivered from the calamities of the Messiah, from the judgement of Hell, and from the war of Gog and Magog. 
c Maimon. Schab. cap. 30. Kimchi, in E●●i. cap. LVIII.  Whose God is their Belly, Philip. III. 19  
IU. But was the standing corn ripe, at the feast of the Passover? I answer,  
1. The seeds-time of Barley was presently after the middle of the month Marheshvan, that is, about the beginning of our November. 
d ●a●. ●erach. ●●▪ 1●. ●.  He heard that the seed sown, at the first rain, was destroyed by hail: he went and sowed at the second rain, etc. and when the seed of all others perished with the hail, his seed perished not. Upon which words the Gloss writes thus, The first rain was the seventeenth day of the Month Marheshvan: The second rain the three and twentieth day of the same Month; and the third was in the beginning of the month Chisleu; when therefore the rain came down, that, which was sown at the first rain was now become somewhat stiff, and so, it was broken by the hail; but that which was sown at the second rain, by reason of its tenderness, was not broken, etc. Therefore the Barley was sown at the coming in of the winter, and growing by the mildness of the weather, in winter, when the Passover came in, it became ripe: So that from that time (the Sheaf being then offered) Barley harvest took its beginning.  
2. But if, when the just time of the Passover was come, the Barley were not ripe, the intercalary Month was added to that year, and they waited until it ripened. For, for three 
e Maimon. in Kiddush Hodesh. cap. IU.  things they intercalated the year, for the Equinox, for the new corn, and for the fruit of the trees. For the Elders of the Sanhedrin do compute and observe, if the Vernal Equinox will fall out on the sixteenth day of the Month Nisan, or beyond that, than they intercalate that year, and they make that Nisan the second Adar: So that the Passover might happen at the time of new corn: Or if they observe that there is no new corn, and that the trees sprouted not, when they were wont to sprout, than they intercalate the year, etc.  
You have an example of this thing. 
f Hieros'. Maasar Sheni, fol. 56. 3. & Sanhedr. fol. 18. 4. Bab. Sanhedr. fol. 11. 2.  Rabban Gamaliel to the Elders of the great Sanhedrin, our Brethren in Judea and Galilee, etc. Health. Be it known unto you, that since the Lambs are too young, and the doves are not fledged, and there is no young corn, we have thought good to add thirty days to this year, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And his disciples were an hungered. 
The Custom of the Nation, as yet, had held them fasting, which suffered none, unless he were sick, to taste any thing on the Sabbath, before the morning Prayers of the Synagogue were done. And on common days also, and that in the afternoon provision was made by the Canons. 
g Piske Tosaph. in Berac. cap. 1. artic. 4. & ●. Asher ibid.  That none returning home from his work in the evening, either eat, or drink, or sleep, before he had said his prayers in the Synagogue.  
Of the public or private ways that lay by the corn fields, let him, that is at leisure, read Peah, Chap. II.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They do that, which is not lawful to do on the Sabbath day. 
THEY do not contend about the thing itself, because it was lawful, Deut. XXIII. 25. but about the thing done on the Sabbath. Concerning which the Fathers of the Traditions writ thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Maimon. Schabb. cap. ●.  He that reaps on the Sabbath, though never so little, is guilty. And to pluck the ears of corn is a kind of reaping, and whosoever plucks any thing from the springing of his own fruit is guilty, under the name of a Reaper. But under what guilt were they held? he had said this before, at the beginning of Chap. VII. in these words, The works, whereby a man is guilty of stoning and cutting off, if he do them presumptuously: but if ignorantly, he is bound to bring a sacrifice for sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are either primitive or derivative. Of primitive, or of the general kinds of works, are nine and thirty reckoned, To 
i Talm. Schabb. cap. VII.  blow, to sow, to reap, to gather the Sheaves, to thresh, to sift, to grind, to bake, etc. to shear sheep, to die wool, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The derivative works, or the particulars of those generals are such as are of the same rank and likeness with them. For example, digging is of the same kind with ploughing; chopping of herbs is of the same rank with grinding: and plucking the ears of corn is of the same nature with reaping. Our Saviour therefore, pleaded the Cause of the Disciples, so much the more eagerly, because now their lives were in danger: for the Canons of the Scribes adjudged them to stoning, for what they had done, if so be it could be proved that they had done it presumptously. From hence therefore, he gins their defence, that this was done by the Disciples, out of necessity, hunger compelling them, not out of any contempt of the Laws.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. David, and those that were with him. 
FOR those words of Ahimelech are to be understood comparatively, Wherefore art thou alone, and no man with thee? that is, comparatively to that noble train wherewith thou wast wont to go attended, and which becomes the Captain General of Israel. David came to Nob, not as one that fled, but as one that come to inquire at the Oracle, concerning the event of War, unto which he pretended to come by the King's command. Dissembling therefore that he hastened to the war, or to expedite some warlike design, he dissembles likewise, that he sent his Army to a certain place, and that he had turned aside thither to worship God, and to inquire of the event; that he had brought but a very few of his most trusty servants along with him, for whom being an hungered he asketh a few loaves.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When they were an hungered. 
Here harken to Kimchi producing the opinion of the Ancients concerning this story, in these words: Our Rabbins of blessed memory say, that he gave him the Show bread, etc. The interpretation also of the clause. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea though it were sanctified this day in the vessel, is this; It is a small thing to say that it is lawful for us to eat these loaves taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the Table sanctifieth) it would be lawful to eat even this when another loaf is not present with you to give us, and we are so hunger bitten. And a little after, There is nothing which may hinder taking care of Life, beside Idolatry, Adultery and Murder.  
These words do excellently agree with the force of our Saviour's Argument, but with the genuine sense of that Clause, methinks, they do not well agree. I should, under correction, render it otherwise, only prefacing this before hand, That it is no improbable conjecture that David came to Nob either on the Sabbath itself, or when the Sabbath was but newly gone. 
k R. Esaias in 1 Sam. XXI.  For the shewbread was not to be eaten unless for one day and one night, that is, on the Sabbath and the going out of the Sabbath; David therefore came thither in the going out of the Sabbath. And now I render David's words thus, Women have been kept from us these three days, (so that there is no uncleaness with us from the touch of a menstruous woman) and the vessels of the young men were holy, even in the common way (that is, while we traveled in the common manner and journey) therefore much more are they holy, as to their vessels, this (Sabbath) day. And to this sense perhaps does that come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there was there one of the Servants of Saul detained that day before the Lord. The reverence of the Sabbath had brought him to worship and as yet had detained him there.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Priests in the Temple profane the Sabbath, and are guiltless. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Hier●s. Schab. fol. 17. 1.  The servile work which is done in the Holy things, is not servile. The same works which were done in the temple on other days, were done also on the Sabbath. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Sabbatism at all in the Temple. 
m Maimon. in P●sach. cap. 1.    

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the Son of man is Lord also of the Sabbath. 
I. HE opposed this very Argument against their cavils, before the Sanhedrin, Joh. V When he was summoned into the Court, concerning his healing the paralytic man, on this very Sabbath, or on the Sabbath next before; he shows his dominion over the Sabbath, from this very thing, that he the Son was invested and honoured with the same Authority, Power and Dignity, in respect of the Administration of the New Testament, as the Father was, in regard of the Old.  
II. The care of the Sabbath lay upon the first Adam under a double Law, according to his double condition. 1. Before his fall, under the law of Nature written in his heart: under which he had kept the Sabbath, if he had remained innocent. And here it is not unworthy to be observed, that although the seventh day was not come before his fall, yet the institution of the Sabbath is mentioned before the history of his fall. 2. After his fall, under a positive law. For when he had sinned on the sixth day, and the seventh came, he was not now bound under the bare Law of Nature, to celebrate it, but according as the condition of Adam was changed, and as the condition of the Sabbath was not a little changed also, a new and positive Law concerning the keeping the Sabbath was superinduced upon him. It will not be unpleasant to produce a few passages from the Jewish Masters, of that first Sabbath.  

n Mid. Tillin, fol. 15. 3.  Circumcision saith R. Judah and the Sabbath, were before the Law. But how much backward before the Law? Hear Ba●l Turim: 
o In Exod. 1  The Israelites were redeemed, saith he, out of Egypt, because they observed Circumcision and the Sabbath day. Yea and further backwards still: 
p R. Sol. in isaiah. LVIII. 14.  The inheritance of Jacob is promised to those that sanctify the Sabbath, because he sanctified the Sabbath himself Yea and more backwards yet, even to the beginning of the world. 
q Targ. Id Cant. ●.  The first Psalm in the world was when Adam's sin was forgiven: and when the Sabbath entered, he opened his mouth and uttered the Psalm of the Sabbath. So also the Targum upon the title of Psalm XCII. The Psalm, or Song, which Adam composed concerning the Sabbath day. Upon which Psalm, among other things thus Midras' Tillin: What did God create the first day? Heaven and Earth. What the second? The Firmament, etc. What the seventh? The Sabbath. And since God had not created the Sabbath for servile works, for which he had created the other days of the week, therefore it is not said of that, as of the other days, And the evening was, and the morning was the seventh day. And a little after; Adam was created on the Eve of the Sabbath: the Sabbath entered when he had now sinned, and was his Advocate with God, etc.  

r ●ab. Sanhedr. fol. 38. 1.  Adam was created on the Sabbath Eve, that he might immediately be put under the Command, etc.  
III. Since therefore the Sabbath was so instituted after the fall, and that by a Law and Condition, which had a regard to Christ now promised, and to the fall of man, the Sabbath could not but come under the power and dominion of the son of Man, that is, of the promised seed, to be ordered and disposed by him as he thought good, and as he should make provision, for his own honour and the benefit of Man.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Is it lawful to heal on the Sabbath days? 
THESE are not so much the words of Enquirers, as Denyers. For these were their dicisions, in that Case, 
s Maimon. in Schabb. c. XXI.  Let not those that are in health use physic on the Sabbath day, Let not him, that labours under a pain in his loins anoint the place affected with oil and vinegar: but with oil he may, so it be not oil of Roses, etc. He that hath the tooth ach, let him not swallow vinegar to spit it out again, but he may swallow it, so he swallow it down. He that hath a soar throat, let him not gargoyle it with oil: but he may swallow down the oil, whence, if he receive a cure, it is well. Let no man chew Mastic, or rub his teeth with spice for a cure; but if he do this, to make his mouth sweet, it is allowed. They do not put wine into a sore eye. They do not apply fomentations or oils to the place affected, etc. All which things, however they were not applicable to the cure wrought by Christ, (with a word only) yet they afforded them an occasion of cavilling; who indeed were sworn together, thus to quarrel him; that Canon affording them a further pretence, 
t Talm. Schabb. cap. XIX.  This certainly obtains, that what soever was possible to be done on the Sabbath Eve, driveth not away the Sabbath. To which sense he speaks, Luke, XIII. 14.  

u ●n Hieros. Avodah Zarab▪ fol. 40. 4.  Let the Reader see, if he be at leisure, what diseases they judge dangerous, and what physic is to be used on the Sabbath.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If a sheep fall into a ditch on the Sabbath days, etc. 
IT was a Canon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x Hieros'. Jom. Tob●. fol. 62. 1.  We must take a tender care of the goods of an Israelite. Hence,  

y. in Schabb. ●. 25.  If a beast fall into a ditch, or into a pool of waters, let (the owner) bring him food, in that place, if he can: but if he can not, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up, etc.  
If a beast, or his foal, fall into a ditch on a holy day, 
z Hieros'. in the place above. ●●  R. Lazar saith, Let him lift up the forms, to kill him, and let him kill him: but let him give fodder to the other, lest he die in that place. R. Joshuah saith, Let him lift up the former, with the intention of killing him, although he kill him not: let him lift up the other also, although it be not in his mind to kill him.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they should not make him known. 
BUT this, not that he refused to heal the sick, nor only to shun popular applause; but because he would keep himself hid from those, who would not acknowledge him. This prohibition tends the same way, as his preaching by Parables did, Mat. XIII. 13. I speak to them by parables, because seeing they see not. He would not be known by them, who would not know him.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A bruised reed shall he not break. 
THESE words are to be applied, as appears by those that went before, to our Saviour's silent transaction of his own affairs, without hunting after applause, the noise of boasting, or the loud reports of fame. He shall not make so great a noise as is made from the breaking of a reed now already bruised, and half broken, or from the hissing of smoking flax only, when water is thrown upon it. How far different is the Messiah thus described from the Messiah of the expectation of the Jews! And yet it appears sufficiently that Esaiah, from whom these words are taken, spoke of the Messiah, and the Jews confess it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Till he send forth judgement unto victory. 
The Hebrew and LXX in Esaiah, read it thus, He shall bring forth judgement unto truth. The words in both places mean thus much, That Christ should make no sound in the world, or noise of pomp, or applause, or state, but should manage his affairs in humility, silence, poverty and patience, both while he himself was on earth, and by his Apostles, after his Ascension, labouring under contempt, poverty and persecution; but at last he should bring forth judgement to victory, that is, that he should break forth and show himself a judge, avenger and conqueror against that most wicked Nation of the Jews, from whom both he and his suffered such things; and then also he sent forth judgement unto truth, and asserted himself the true Messiah, and the Son of God, before the eyes of all; and confirmed the truth of the Gospel, by avenging his cause upon his enemies, in a manner so conspicuous and so dreadful. And hence it is that that sending forth and execution of judgement against that Nation, is almost always called in the New Testament, his coming in Glory When Christ and his Kingdom had so long lain hid under the vail of humility, and the cloud of persecution; at last he broke forth a revenger, and cut off that persecuting Nation, and shown himself a conqueror, before the eyes of all, both Jews and Gentiles. Let it be observed in the Text before us, how after the mention of that judgement and victory, (against the Jews) presently follows, And in his Name shall the Gentiles trust.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By Beelzebub, the Prince of the Devils. 
FOR the searching out the sense of this horrid blasphemy, these things are worthy observing:  
I. Among the Jews, it was held, in a manner, for a matter of Religion, to reproach Idols, and to give them odious names.  

a Hieros'. Avodah Z●ra●, fol. 43. 3.  R. Akibah saith, Idolatry pollutes, as a menstruous woman pollutes: as it is said, Thou shalt cast away the (Idol) as something that is menstruous, and thou shalt say to it, Get thee hence, (●sai. XXX. 22.) R. Lazar saith, Thou shalt say to it, Get thee hence: That which they call the face of 
b See Strabo, ●i●. ●● pag ●p●● m● ●●4.  God, let them call the face of a dog. That which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of a ●up, let them call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of To●l, (or of Flails) that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortune, let them call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stink, etc. That Town which sometimes was called Bethel, was afterwards called Bethaven. See also the Tract 
c Fol. 11. 4.  Schabbath, where these same words are.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d ●●● 〈◊〉. fol ●●●.  All jeering is forbidden, except the jeering of Idolatry. This also is repeated in the Tract 
e ●ol. 25. 2.  Megillah. Where this is added, It is lawful for a Jew to say to a Cushite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take you Idol, and put it under your buttocks.  
II. Among the ignominious names bestowed upon Idols, the general and common one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul, dung, or, a dunghill. 
f Hieros'. B●●a●●●●, fol. 12 ●.  Even to them who have stretched out their hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a dunghill, (that is, in an Idol-Temple, or in Idolatry) there is hope. Thou ●anst not bring them (into the Church) because they have stretched forth their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a dunghill. But yet you cannot reject them, because they have repent. And a little after. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that sees them dunging, (that is, sacrificing) to an Idol, let him say, Cursed be he that sacrifices to a strange God.  
Let them therefore, who dare form this word in Matthew, into Beelzebu●. I ●m so far from doubting, that the Pharisees pronounced the word Beelzebul, and that Matthew so wrote it, that I doubt not but the sense fails, if it be writ otherwise.  
III. Very many names of evil spirits or devils occur in the Talmudists, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest▪ and as it were the Prince of the rest, who ruled over the Idols, and by whom Oracles and Miracles were given forth, among the Heathens and Idolaters. And they were of this opinion for this reason, because they held Idolatry above all other things chief wicked and abominable, and to be the Prince and head of evil. This Daemon they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalzebul, not so much by a proper name, as by one more general and common; as much as to say, the Lord of Idolatry: the worst devil, and the worst thing: and they called him the Prince of devils, because Idolatry is the Prince (or chief) of wickedness.  

g Hieros'. Pea●● fol. 21. 2.  We meet with a story, where mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of spirits. Whether it be in this sense, let the Reader consult and judge. Also in the 
h Ex ●●●●oth.  Aruch we meet with these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Daemon Asmodeus, the Prince of spirits.  
iv The Talmudists being taught by these their Fathers, do give out (horribly blaspheming) That Jesus of Nazareth our Lord was a Magician, a broacher of strange and wicked worship, and one that did Miracles by the power of the Devil, to beget his worship the greater belief and honour.  

i B●b. S●hab. fol. 104. ●.  Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satda brought Magic out of Egypt, by cuttings, which he had made in his flesh. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Satda they understand Jesus of Nazareth, as we have said before; whom they dishonour by that name, that they might by one word, and in one breath, reproach him and his Mother together. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satda, or, S●ada sounds as much as an Adulterous wife, which the Gemara shows after a few lines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She went aside from her husband. 
k Sa●hedr. fol. 107. 2.  They seign that Jesus traveled with Joshua ben Perachiah into Egypt, when the said Joshua fled from the anger and sword of Janneus the King; (which we have mentioned at the second Chapter) and that he brought thence Magical witchcrafts with him; but under the cutting of his flesh, that he might not be taken by the Egyptian Magicians, who strictly examined all that went out of that land, that none should transport their Magic Art into another land. And in that place they add these horrid words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus practised Magic, and deceived, and drove Israel to Idolatry. Those whelps bark, as they were taught by these dogs.  
To this therefore does this blasphemy of the Pharisees come; as if they should say, He casts out Devils indeed, but he doth this by the help of the Devil, the Lord of Idols, that dwells in him; by him that is the worst of all Devils, who favours him and helps him, because it is his ambition to drive the people from the worship of the true God to strange worship.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But jesus knowing their thoughts. 
BEhold, O Pharisee, a sign of the true Messiah, for a sign you would have. He smells out a wicked man.  

l Bab. Sanhe●r. fol. 93. ●.  It is written of Messiah, The Spirit of the Lord shall rest upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall make him smell in the fear of the lord Rabath said, He shall smell and judge, as it is said, He shall not judge by the sight of his eyes, etc. Ben Cozba reigned two years and a half, and said to the Rabbins, I am the Messiah: They said to him, It is written of Messiah that he shall smell and judge. (The Gloss is, He shall smell of the Man, and shall judge and know whether he be guilty.) Let us see whether thou canst smell and judge. And when they saw that he could not smell and judge they slew him.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By whom do your children cast them out? 
BY your Children, Christ seems to understand some disciples of the Pharisees; that is, some of the Jews, who using Exorcisms, seemed to cast out Devils, such as they, Act. XIX. 13. and yet they said not to them, Ye cast out Devils by Beelzebul. It is worthy marking, that Christ presently saith, If I by the Spirit of God cast out Devils, than the Kingdom of God is come among you. For what else does this speak, than that Christ was the first who should cast out Devils? (which was an undoubted sign to them that the Kingdom of Heaven was now come.) But that which was performed by them by Exorcisms, was not so much a casting out of Devils, as a delusion of the people; since Satan would not cast out Satan, but by compact with himself, and with his company, he seemed to be cast out, that he might the more deceive.  
The sense therefore of Christ's words comes to this, That your Disciples cast out Devils, ye attribute not to Beelzebul, no, nor to Magic; but ye applaud the work when it is done by them: They therefore may in this matter be your judges, that you pronounce these words of my actions out of the rankness and venom of your minds.  

m Bab. Joma, fol. 57 1.  In the Gloss mention is made of a Devil cast out by a Jew at Rome.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It shall not be forgiven him, neither in this world, nor in that which is to come. 
THEY that endeavour hence to prove the remission of some sins after death, seem little to understand to what Christ had respect, when he spoke these words. Weigh well this common and most known doctrine of the Jewish Schools, and judge.  

n Hieros'. Sanhedr. fol. 37. 3. & Bab. Joma, fol 86. 1.  He that transgresses an affirmative precept, if he presently repent, is not moved, until the Lord pardon him. And of such, it is said, Be ye converted, O backsliding Children, and I will heal your backslidings. He that transgresses a Negative precept and reputes, his repentance suspends judgement, and the day of expiation expiates him, as it is said, This day shall all your uncleannesses be expiated to you. He that transgresses to cutting off, (by the stroke of God) or to death by the Sanhedrin, and reputes, repentance and the day of expiation do suspend judgement, and the strokes that are laid upon him wipe off sin, as it is said, And I will visit their transgression with a rod, and their iniquity with scourges: But he by whom the Name of God is profaned, (or blasphemed) repentance is of no avail to him, to suspend judgement, nor the day of expiation to expiate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgement, and death wipes it off. Thus the Babylonian Gemara writes: but the Jerusalem thus, Repentance and the day of expiation expiate as to the third part, and corrections, as to the third part, and death wipes it off: as it is said, And your iniquities shall not be expiated to you until ye die. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we learn that death wipes off. Note this, which Christ contradicts, concerning Blasphemy against the Holy Ghost, It shall not be forgiven, saith he, neither in this world, nor in the world to come; that is, neither before death, nor as you dream, by death.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the world to come. 
I. Some phrases were received into common use, by which in common speech they opposed the Heresy of the Sadducees, who denied Immortality. Of that sort were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The world to come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paradise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hell, etc.  

o Bab. B●racoth, fol. 54. 1.  At the end of all the prayers in the Temple, (as we observed before) they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever. But when the Heretics broke in and said, There was no Age but one, it was appointed to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever.  
This distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come, you may find almost in every page of the Rabbins.  

p Targ. in R●th, Chap. II. 15.  The Lord recompense thee a good reward for this thy good work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this world, and let thy reward be perfected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come.  

q ●aal T●rim, & Tanc●. in Gen. 1. 1.  It (that is the History of the Creation and of the Bible) gins therefore with the letter Beth, (in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith) because two worlds were created, this world, and a world to come.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come, hints two things especially, (of which see 
r In Sanhedr. Cap. Ch●l●k.  Rambam) 1. The times of the Messiah: 
s ●●ri●. Cap. 1. H●l. ult.  Be mindful of the day wherein thou camest out of Egypt, all the days of thy life. The wise men say, By the days of thy life, is intimated this world: By all the days of thy life, The days of the Messiah are superinduced. In this sense the Apostle seems to speak, Heb. II. 5. and VI 5. 2. The state after death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t 〈◊〉, fol. 5●.  The world to come is, when a man is departed out of this world.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. An evil and adulterous generation seeketh after a sign. 
I. THEIR Schools also confessed, that signs and miracles were not to be expected but by a fit generation.  

u Hieros'. So●ah▪ fol. 24. 2.  The Elders being once assembled at Jericho, the Bath Kol went forth, and said, There is one among you who is fit to have the Holy Ghost dwell upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that (this) generation is not fit. They fix their eyes upon Hillel the Elder. The Elders being assembled again in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an upper room, in Jabneh, Bath Kol came forth and said, There is one among you who is fit to have the Holy Spirit dwell upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that the Generation is not fit. They cast their eyes upon Samuel the Little.  
II. That generation by which, and in which the Lord of Life was Crucified, lay, and that deservedly, under an ill report, for their great wickedness above all other, from the beginning of the world until that day. Whence that of the Prophet, Who shall declare his generation? isaiah. LIII. 2. that is, his generation, (viz. that generation in which he should live) should proceed to that degree of impiety and wickedness, that it should surpass all expression and history. We have observed before how the Talmudists themselves confess, that that Generation in which the Messiah should come, should exceed all other Ages, in all kinds of amazing wickedness.  
III. That Nation and Generation might be called Adulterous literally, for what else I beseech you was their irreligious Polygamy than continual Adultery? And what else was their ordinary practice of divorcing their wives, no less irreligious according to every man's foolish or naughty will?   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the sign of jonah the Prophet. 
HERE and elsewhere, while he gives them the sign of Jonah, he does not barely speak of the Miracle done upon him, which was to be equalled in the Son of Man, but girds them with a silent check; instructing them thus much, that the Gentiles were to be converted by him, after his return out of the bowels of the earth, as Heathen Niniveh was converted, after Jonah was restored out of the belly of the Whale. Than which doctrine scarce any thing bitten that Nation more sharply▪   

VERS. XL.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Son of Man shall be three days and three nights in the heart of the earth. 
I. THE Jewish Writers extend that memorable station of the unmoving Sun at Joshua's Prayer, to six and thirty hours; for so Kimchi upon that place, According to more exact interpretation, The Sun and Moon stood still for six and thrity hours: For when the fight was on the Eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the Sun might stand still on the sixth day, according to the measure of the day of the Sabbath, and the Moon, according to the measure of the night of the Sabbath, and of the going out of the Sabbath, which amounts to six and thirty hours.  
II. If you number the hours that passed from our Saviour's giving up the Ghost upon the Cross to his Resurrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, when as two nights only came between and only one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Jewish Schools, and their computation. Weigh well that which is disputed in the Tract 
x Cap. 9 Ha●. 3.  Schabbath, concerning the uncleanness of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur, R. Ishmael saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Bab. fol 86. 1.  Sometimes it contains four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onoth, sometimes five, sometimes six. 
z Bab. Avod. Zar. fol. 75. 1. a Schabb. fol. 12. 1.  But how much is the space of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Onah? R. Jochanan saith, Either a day or a night. And so also the Jerusalem Talmud; a R. Akiba fixed a day for an Onah, and a night for an Onah: But the Tradition is, That R. Eliazar ben Azariah said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Day and a night make an Onah, and a part of an Onah is as the whole. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ishmael computed a part of the Onah for the whole.  
It is not easy to translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onah into good Latin: For to some it is the same with the half of a natural day; to some it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a whole natural day. According to the first sense, we may observe from the words of R. Ishmael, that sometimes four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onoth, or Halves of a natural day may be accounted for three days: And that they also are so numbered that one part or the other of those halves may be accounted for an whole. Compare the latter sense with the words of our Saviour which are now before us. A day and a night (saith the Tradition) make an Onah, and a part of an Onah is as the whole. Therefore Christ may truly be said to have been in his Grave three Onath, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Three natural days, (when yet the greatest part of the first day was wanting, and the night altogether, and the greatest part by far of the third day also) the consent of the Schools and Dialect of the Nation agreeing thereunto. For, The least part of the Onah concluded the whole. So that according to this Idiom, that diminutive part of the third day upon which Christ arose may be computed for the whole day, and the night following it.   

VERS. XLV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So shall it be to this evil Generation. 
THESE words foretell a dreadful Apostasy in that Nation and Generation.  
I. It is something difficult so to suit all things in the Parable aforegoing, that they may agree with one another: 1. You can hardly understand it of unclean spirits cast out of men by Christ, when through the whole Evangelic History, there is not the least shadow of probability that any Devil cast out by him did return again into him out of whom he had been cast. 2. Therefore our Saviour seems to allude to the casting out of Devils by Exorcisms: which art, as the Jews were well instructed in, so in practising it, there was need of dextrous deceits and collusions. 3. For it is scarcely credible that the Devil in truth finds less rest in dry places than in wet: But it is credible that those Diabolical Artists have found out such kind of figments, for the honour and fame of their Art. For, 4. It would be ridiculous to think that they could by their Exorcisms cast out a Devil out of a man into whom he had been sent by God. They might indeed by a Compact with the Devil procure some lucid intervals to the possessed, so that the inhabiting Demon might deal gently with him for some time, and not disturb the man: But the Demoniacal heats came back again at last, and the former outrages returned. Therefore here there was need of deceits well put together, that so provision might the better be made for the honour of the Exorcistical Art; as that the Devil being sent away into dry and waste places, could not find any rest, that he could not, that he would not always wander about here and there alone by himself without rest; that he therefore returned into his old mansion which he had formerly found so well fitted and prepared for him, etc.  
Therefore these words seem to have been spoken by our Saviour according to the capacity of the common people, or rather according to the deceit put upon them, more than according to the reality or truth of the thing itself; taking a parable from something commonly believed and entertained, that he might express the thing which he propounded more plainly and familiarly.  
II. But however it was, whether those things were true indeed, or only believed and conceived so, by a most apt and open comparison is shown, that the Devil was first cast out of the Jewish Nation by the Gospel, and then seeking for a seat and rest among the Gentiles, and not finding it, the Gospel every where vexing him, came back into the Jewish Nation again, fixed his seat there, and possessed it much more than he had done before. The truth of this thing appears in that fearful Apostasy of an infinite multitude of Jews who received the Gospel, and most wickedly revolted from it afterwards; concerning which the New Testament speaks in abundance of places.    

CHAP. XIII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that he sat, and the whole multitude stood. 
SO was the manner of the nation, that the Masters, when they read their lectures, sat, and the Scholars stood. Which Honorary custom continued to the death of Gamaliel the Elder, and then so far ceased, that the Scholars sat, when their Masters sat. Hence is that passage: 
a Sotah, cap. 9 hal. 15.  From that time that old Rabban Gamaliel died, the Honour of the Law perished, and purity and Pharisaism died. Where the Gloss, from Megillah writes thus, Before his death, health was in the world, and they learned the Law standing; but when he was dead, sickness came down into the world, and they were compelled to learn the Law, sitting.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Parables. 
I. NO Scheme of Jewish Retoric was more familiarly used, than that of parables: which perhaps, creeping in from thence, among the Heathen, ended in Fables. It is said, in the place of the Talmud just now cited, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the time that R. Meri died, those that spoke in Parables ceased: not that that Figure of Rhetoric perished in the Nation from that time, but because he surpassed all others in these flowers; as the Gloss there, from the Tract Sanhedrin, speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A third part (of his discourses or sermons) was Tradition; a third part, Allegory; and a third part Parable. The Jewish books abound every where with these Figures, the Nation inclining, by a kind of Natural Genius, to this kind of Rhetoric. One might not amiss call their Religion, Parabolical, folded up within the Cover of Ceremonies, and their Oratory in their Sermons was like to it. But it is a wonder indeed, that they who were so given to, and delighted in Parables, and so dextrous in unfolding them, should stick in the outward Shell of Ceremonies, and should not have fetched out the Parabolical, and spiritual sense of them; neither should be able to fetch them out.  
II. Our Saviour, (who always and every where spoke with the vulgar) useth the same kind of speech, and very often the same preface as they did in their Parables. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To what is it likened, etc. But in him thus speaking, one may both acknowledge the divine Justice, who speaks darkly to them that despise the light; and his divine Wisdom likewise, who so speaks to them that see, and yet see not, that they may see the shell, and not see the Kernel.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Some fell by the way side, etc. 
COcerning the husbandry of the Jews, and their manner of sowing, we meet with various passages, in the Tracts Peah, Demai, Kilaim, Sheviith: We shall only touch upon those things which the words of the Text under our hands, do readily remind us of.  
There were ways and paths as well common as more private, along the sown fields, see Chap. XII. 1. hence, in the tract 
b Cap. 2.  Peah, where they dispute what those things are, which divide a field, so that it owes a double corner to the poor, thus it is determined, These things divide a River, an Aqueduct, a private way, a common way, a common path, and a private path, etc. See the place and the Gloss.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some fell among stony places. 

c In Hieros'. Kilaim, fol. 27. 1.  DIscourse is had concerning some laws of the Kilaim, (or, of the seeds of different kinds) and of the seventh year; where among other things we meet with these words: R. Simeon ben Lachish saith, That he is freed (from those Laws) who sows his seed by the Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon rocks, Shelves, and rocky places. These words are spoken according to the reason and nature of the land of Israel, which was very rocky, and yet those places that were so, were not altogether unfit for tillage.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others fell among thorns. 
HERE the distinction comes into my mind, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a white field, that is, which is all sown; and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woody field, that is, in which trees and bushes grow here and there: Concerning which, see the Tract 
d Chap. 2.  Sheviith. So there is very frequent mention, in the Talmudists, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beds, in fields and vineyards, 
e Peah, cap. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks the same thing. 
f Kilaim. c. 3.  And of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baldness in a field: that is, when some places are left not sown, and some places, lying between are. 
g Kilaim. c. 4.    

VERS., VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And brought forth fruit, some an hundred, etc. 
THESE words are spoken according to the fruitfulness of the land of Israel; concerning which the Talmudists speak much, and hyperbolically enough: which nevertheless they confess to be turned long since, into miserable barrenness; but are dim-sighted as to the true cause of it.  

h Hieros'. Peah. fol. 20. 1, 2.  They treat of this matter, and various stories are produced, which you may see: we will only mention these two.  
R. Jochanan said, The worst fruit which we eat, in our youth, excelled the best which we now eat in our old age: for in his days the World was changed.  
R. Chaijah bar Basilius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arbelite bushel formerly yielded a bushel of flower, a bushel of meal, a bushel of bran, and a bushel of course bran, and a bushel of courser bran yet, and a bushel of the coursest bran also: but now, one bushel scarcely comes from one bushel.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They seeing see not. 
HERE you may observe this people to have been given up to a reprobate mind, and a spirit of deep sleep, now a great while before the death of Christ; Which being observed, the sense of the Apostle will more easily appear, Rom. XI. where these very words are repeated. If you there state aright the rejection of that people, you will understand more clearly the Apostle, concerning their Call, which is there handled. Pharisaism and the sotishness of traditions had now a good while ago thrown them into blindness, stupidity, and hardness of heart; and that for some Ages, before Christ was born: but when the Gospel came, the Lord had his glean among them, and there were some that believed, and unto whom the participation of the promises was granted: concerning them the Apostle speaks in that Chapter: See ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. At this present time there is a remnant according to election, etc. which we have observed before, at Chap. III. ver. 7.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tares. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zunin, in Talmudic language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Kilaim, cap. 1, hal. 1.  Wheat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zunin are not seeds of different kinds. Where the Gloss is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of Wheat, which is changed in the earth, both as to its form, and to its nature. By the best Lexicographers, it is rendered Zizania, in Latin.  
So that, that field in this Parable, was sown by the Lord with good wheat, by the Enemy with bad and degenerate wheat; but all of it was sown with wheat, one, or the other. These words do not so barely mean good and bad men, as good and bad Christians; both distinguished from other men, (namely, from Heathens) as wheat is distinguished from other seeds: but they are distinguished also among themselves, as good wheat is distinguished from that which is degenerate. So Chap. XXV. All those ten women expecting the Bridegroom are Vigins, but are distinguished into Wise and foolish.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Which indeed is the least of all seeds, etc. 
HENCE it is passed into a common proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the quantity of a grain of mustard: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the quantity of a little drop of mustard, very frequently used by the Rabbins, when they would express the smallest thing, or the most diminutive quantity.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is the greatest among herbs. 

h Hieros'. Peah, fol. 20. 2.  There was a stalk of mustard in Sichin, from which sprang out three boughs: of which, one was broke off; and covered the tent of a potter, and produced three Cabes of mustard. R. Simeon ben Calapha said, A stalk of mustard was in my field, into which I was wont to climb, as men are wont to climb into a fig tree.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In three (sata) measures of meal. 
THAT is, In an Epha of meal. Exod. XVI. 36. Now an Omer is the tenth part of an Epha. The Chaldet reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tenth part of three Sata. The LXX reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The tenth part of three Measures. And Ruth, II. 17. It was as an Epha of Barley. Where the Targum reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were three Sata of Barley.  
A 
i Alphes. in Pesach. cap. 5. Kimchi in Miclel.  Seah contains a double Hin, six Cabes, twenty four Login, an hundred and forty four Eggs.   

VERS. LII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bringeth forth out of his Treasury, things new and old. 
THESE words are spoken according to the dialect of the Schools, where the Question was not seldom started, What wine, What corn, or fruits were to be used in the Holy things, and in some Rites; new or more old, namely of the present year, or the years past, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] But now, a thrifty man provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a Scribe of the Gospel, to have all things in readiness, to bring forth according to the condition and nature of the thing, of the place, and of the hearers. Do ye understand all these things, saith Christ, both the things which I have said, and why I have said them? So, a Scribe of the Gospel ought to bring forth, etc.    

CHAP. XIV.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This is john, etc. 
WAS not Herod, of the Sadducean saith? For that which is said by Matthew, Beware of the leaven of the Pharisees and Saducees, Chap. XVI. 6. is rendered by Mark, Beware of the leven of the Pharisees and of the leaven of Herod. Chap. VIII. 15. that is, Of their doctrine.  
If therefore Herod embraced the doctrine of the Sadducees, his words, This is John the Baptist, he is risen from the dead, seem to be extorted from his conscience, pricked with the sting of horror and guilt, as though the image and ghost of the Baptist, but newly butchered by him, were before his eyes: So that his mind is under horror, and forgetting his Sadducism, groaning, and trembling he acknowledgeth the Resurrection of the dead, whether he will or no.  
Or let it be supposed, that with the Pharisees he owned the Resurrection of the dead; yet certainly it was unusual for them, that confessed it, to dream of the resurrection of one, that was but newly dead: they expected there should be a resurrection of the dead hereafter; but this, which Herod speaks, believes, and suspects, is a great way distant from that doctrine, and seems indeed to have proceeded from a conscience touched from above.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not lawful for thee to have her. 

a Cherithuth, cap. 1. hal. 1.  THERE are thirty six cuttings off in the Law: that is, sinners who deserve cutting off. And among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that lies with his brother's wife. 
b Joseph. Antiq. lib. 18. cap. 6.  Philip was now alive, and lived to the twentieth year of Tiberius.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when Herod's birth day was kept. 
THE Jewish Schools esteem the keeping of Birthdays a part of Idolatrous worship: perhaps they would pronounce more favourably and flatteringly of thine, O Tetrarch, because thine.  

c Avodah Zarah, c. 1. hall. 3.  These are the times of Idolaters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kalends. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saturnalia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is when they first took upon them the Empire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Birth day of the Kingdom: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the day of a man's birth. While they distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and A birth day, they understand the beginning of that Kingdom: of which distinction the Gemarists have many disputes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The daughter of Herodias danced. 
Not so much out of lightness, as according to the custom of the Nation, namely, to express joy and to celebrate the day. The Jews were wont, in their public and more than ordinary rejoicings, and also in some of their holy festivals, to express their cheerfulness by leaping and dancing. Omitting the examples which occur in the Holy Bible, it is reported by the Fathers of the Traditions, that the chief part of the Mirth in the feast of Tabernacles consisted in such kind of dancing: The chief men, the aged, and the most religious dancing in the Court of the women, and by how much the more vehemently they did it, so much the more commendable it was. 
d Sotah, cap. 5.  The gesture therefore or motion of the girl that danced took not so much with Herod, as her mind and affection: namely, because hereby she shown honour towards his Birth day, and love and respect towards him, and joy for his life and health: from whom indeed Herod had little deserved such things, since he had deprived her father Philip of his wife, and defiled her Mother with unlawful wedlock, and continual incest.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He promised her with an oath, etc. 
THIS kind of Oath is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rash oath: Concerning which see 
e In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1.  Maimonides, and the Talmudic Tract under that title. If the form of the Oath were By his head, 
f Sanhedr. c. 3. hal. 2.  which was very usual, the request of the Maid very fitly, though very unjustly, answered to the promise of the King; as if she should say, you swore by your head, that you would give me whatsoever I shall ask, Give me then the Head of John Baptist.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He beheaded john. 
JOsephus relate, That John was imprisoned by Herod in Macherus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
g Antiq. lib. 18. cap. 7.  Through the Suspicion of Herod he was sent prisoner to Macherus. Now 
h Id. de Bell. lib. 3. cap. 4.  Macherus was the utmost bounds of Perea. 
i Id. de Bell. lib. 2. cap. 9  And Perea was within Herod's Jurisdiction. But now if John lay prisoner there, when the Decree went out against his life, the Executioner must have gone a long journey, and which could scarcely be performed in two days from Tiberias, where the Tyrant's Court was, to execute that bloody Command. So that that horrid dish, the head of the venerable Prophet, could not be presented to the Maid but some days after the celebration of his Birth day.  
The time of his beheading we find out by those words of the Evangelist John, But 
k Chap. VI. 4.  now the Passover was nigh, by reasoning after this manner: It may be concluded without all controversy, that the Disciples, as soon as they heard of the death of their Master, and buried him, betook themselves to Christ, relating his slaughter, and giving him caution, by that Example, to take care of his own safety. He hearing of it passeth over into the desert of Bethsaida, and there he miraculously feeds five thousand men, when the Passover was now at hand, as John relates, mentioning that story with the rest of the Evangelists. Therefore we suppose the beheading of the Baptist was a little before the Passover, when he had now been in durance half a year, as he had freely preached by the space of half a year before his imprisoment.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He departed thence by ship into a desert place, etc. 
THAT is from 
l Luke, IX. 10.  Capernaum into the desert of Bethsaida, which is rendered by 
m Joh. VI 1.  John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He went over the Sea. Which is to be understood properly, namely, from Galilee into Perea. The Chorographical Maps have placed Bethsaida in Galilee, on the same coast on which Capernaum is also; so also Commentators feign to themselves a Bay of the Sea only coming between these two Cities, which was our opinion once also with them: But at last we learned of Josephus that Bethsaida was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the upper Gaulanitis, (which we observe elsewhere) on the East-coast of the Sea of Gennesaret in Perea.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They followed him on foot. 
From hence Interpreters argue, that Capernaum and Bethsaida lay not on different shores of the Sea, but on the same; for how else, say they, could the multitude follow him afoot? Very well, say I, passing Jordan near Tiberias, whose situation I have elsewhere shown to be at the efflux of Jordan out of the Sea of Galilee. They followed him a foot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From the Cities, saith our Evangelist: Now there were Cities of some note very near Capernaum, Tarichea on one side, Tiberias on the other. Let it be granted, that the multitude traveled out of these Cities after Christ; the way by which they went a foot was at the Bridge of Jordan in Chammath; that place was distant a mile, or something less from Tiberias, and from Capernaum three miles, or thereabouts. Passing Jordan they went along by the coast of Magdala, and after that through the Country of Hippo: now Magdala was distant one mile from Jordan, Hippo two; and after Hippo was Bethsaida, at the East-shore of the Sea; and after Bethsaida was a Bay of the Sea thrusting out itself somewhat into the land, and from thence was the desert of Bethsaida. When therefore they returned back from thence, he commands his Disciples to get into a ship, and to go to Bethsaida, while he sent the multitude away, whence he would afterwards follow them on foot, and would sail with them thence to Capernaum.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two fishes. 
WHAT kind of fish they were, we do not determine. That they were brought hither by a boy to be sold, together with the five loaves, we may gather from John, Chap. VI 9 The Talmudists discourse very much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saltfish. I render the word Saltfish upon the credit of the Aruch: he citing this Tradition out of 
n Chap. 6.  Beracoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do they set before him first something salt, and with it a morsel? He blesseth over the salt-meat, and omits (the blessing) over the morsel, because the morsel is as it were an Appendix to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Salt-meat, saith he, is to be understood of fish, as the Tradition teacheth, That he that vows abstinence from salt things, is restrained from nothing but from saltfish. Wither these were saltfish, it were a ridiculous matter to attempt to determine; but if they were, the manner of blessing which Christ used, is worthy to be compared with that which the Tradition now alleged commands.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they all did eat and were filled. 
SO 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eating, or a repast after food, is defined by the Talmudists, namely, When they eat their fill. 
o In Bab. Berac. fol. 44. 1.  Rabh saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All eating, where salt is not, is not eating. The Aruch citing these words, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something seasoned, and adds, It is no eating, because they are not filled.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And immediately he compelled his disciples, etc. 
THE reason of this compulsion is given by 
p Chap. VI 15.  St. John, namely, because the people, seeing the miracle, were ambitious to make him a King: perhaps that the Disciples might not conspire to do the same, who as yet dreamt too much of the Temporal and Earthly Kingdom of the Messiah.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the evening was come. 
SO ver. 15. but in another sense; for that denotes the lateness of the day, this the lateness of the night. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evening, in the Talmudists, signifies not only the declining part of the day, but the night also. 
q Berac. Cap. 1. Hal. 1.  From what time do they recite the Phylacteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening? From the time when the Priests go in to eat their 
* Truma.  Truma, even to the end of the first watch, as R. Eliezer saith; but as the wise men say, unto midnight; yea, as Rabban Gamaliel saith, even to the rising of the pillar of the morning. Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the evening, that is, in the night.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the fourth watch of the night. 
THAT is, after Cock-crowing: The Jews acknowledge only three Watches of the night; for this with them was the third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Watch is the third part of the night. Thus the Gloss upon the place now cited. See also the Hebrew Commentators upon Judg. VII. 19 Not that they divided not the night into four parts, but that they esteemed the fourth part, or the Watch, not so much for the night as for the morning. So Mark XIII. 35. that space after Cock-crowing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Morning. See also Exod. XIV. 24. There were therefore, in truth, four Watches of the night, but only three of deep night. When therefore it is said, That Gideon set upon the Midianites in the middle watch of the night, Judg. VII. 19 It is to be understood of that Watch which was indeed the second of the whole night, but the middle Watch of the deep night: namely from the ending of the first watch to midnight.    

CHAP. XV.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why do they transgress the Tradition of the Elders? 
HOW great a value they set upon their Traditions, even above the Word of God, appears sufficiently from this very place, ver. 6. out of infinite examples, which we meet with in their Writings, we will produce one place only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Hieros' Berac. fol. 3. 2.  The words of the Scribes are lovely, above the words of the Law; for the words of the Law are weighty and light, but the words of the Scribes are all weighty.  
He that shall say, There are no Phylacteries, transgressing the words of the Law, is not guilty; but he that shall say, there are five Totaphoth, adding to the words of the Scribes, he is guilty.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Elders, are weightier than the words of the Prophets.  
A Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Elder, to what are they likened? To a King sending two of his servants into a Province; of one he writes thus, Unless he show you my Seal, believe him not: Of the other thus, Although he shows you not my Seal, yet believe him. Thus it is written of the Prophet, He shall show thee a sign or a miracle; but of the Elders thus, According to the Law which they shall teach thee, etc. But enough of Blasphemies.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For they wash not their hands, etc. 

b In Bab Berac. fol. 46. 2.  The undervaluing of the washing of hands is said to be among those things for which the Sanhedrin Excommunicates: and therefore that R. Eliazar ben Hazar was Excommunicated by it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he undervalved the washing of hands; and that when he was dead, by the command of the Sanhedrin, a great stone was laid upon his Bier. Whence you may learn, say they, that the Sanhedrin stones the very Coffin of every Excommunicate person that dies in his Excommunication.  
It would require a just volume, and not a short Commentary, or a running Pen, to lay open this mystery of Pharisaism; concerning washing of hands, and to discover it in all its niceties, let us gather these few passages out of infinite numbers.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Maimon. in Mikvaoth, cap. 11.  The washing of hands and the plunging of them is appointed by the words of the Scribes. But, by whom, and when, it is doubted. Some ascribe the institution of this Rite to Hillel and Shammai, others carry it back to Ages before them. 
d Heros. Schab. fol. 1. 4.  Hillel and Shammai decreed concerning the washing of hands. R. I●si●hen Rabb. Bon, in the name of R. Levi, saith, That Tradition was given before, but they had forgotten it: these second stand forth and appoint according to the mind of the former.  
II. 
e Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Although it was permitted to eat unclean meats, and to drink unclean drinks; yet the ancient Religious eat their common food in cleanness, and took care to avoid uncleanness all their days, and they were called Pharisees. And this is a matter of the highest sanctity, and the way of the highest Religion, namely, that a man separate himself, and go aside from the vulgar, and that he neither touch them, nor eat, nor drink with them: for such separation conduceth to the purity of the body from evil works, etc. Hence that definition of a Pharisee which we have produced before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisees eat their common food in cleanness: and the Pharisaical Ladder of Heaven, 
f Hieros'. in the place above.  Whosoever hath his seat in the land of Israel, and eateth his common food in cleanness, and speaks the holy language, and recites his Phylacteries morning and evening, let him be confident that he shall obtain the life of the world to come.  
III. Here that distinction is to be observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbidden meats, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean meats. Of both Maimonides writ a proper Tract. Forbidden meats, such as Fat, Blood, Creatures unlawful to be eaten, Levit. II. were by no means to be eaten: but Meats unclean in themselves were lawful indeed to be eaten, but contracted some uncleanness elsewhere; it was lawful to eat them, and it was not lawful; or, to speak as the thing indeed is, they might eat them by the Law of God, but by the Canons of Pharisaism, they might not,  
IU. The distinction also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane, or polluted, is to be observed. Rambam, in his Preface to Toharoth, declares it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Profane or polluted denotes this, that it does not pollute another beside itself. For every thing which uncleanness invades, so that it becomes unclean, but renders not another thing unclean, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane. And hence it is said, of every one that eats unclean meats, or drinks unclean drinks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That his body is polluted: but he pollutes not another. Note that, the body of the eater is polluted by unclean meats. To which you may add that which follows in the same Maimonides in the place before alleged. Separation from the common people, etc. conduces to the purity of the body from evil works; the purity of the body conduceth to the sanctity of the soul from evil affections: the sanctity of the soul conduces unto likeness to God, as it is said, And ye shall be sanctified, and ye shall be holy, because I the Lord that sanctify you, am holy. Hence you may more clearly perceive the force of Christ's confutation, which we have, ver. 17, 18, 19, 20.  
V They thought that clean food was polluted by unclean hands, and that the hands were polluted by unclean meats. You would wonder at this Tradition 
g Rambam in the place be●ore.  Unclean meats and unclean drinks do not defile a man, if he touch them not, but if he touch them with his hands, than his hands become unclean: if he handle them with both hands, both hands are defiled; if he touch them with one hand only, one hand only is defiled.  
VI This care therefore laid upon the Pharisee Sect, that meats should be set on free, as much as might be, from all uncleanness: but especially since they could not always be secure of this, that they might be secure that the meats were not rendered unclean by their hands. Hence were the washings of them, not only when they knew them to be unclean, but also when they knew it not.  
Rambam in the Preface to the Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hands, hath these words, If the hands are unclean by any uncleaness, which renders them unclean; or, if it be hid from a man, and he knows not that he is polluted; yet he is bound to wash his hands in order to eating his common food, etc.  
VII. To these most rigid Canons they added also Bugbears and Ghosts to assright them.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Bab. Taanith, fol. 20. 2.  It was a business of Shibta. Where the Gloss is, Shibta was one of the Demo●s who hurt them that wash not their hands before meat. The Aruch writes thus, Shibta is an evil spirit which sits upon men's hands in the night: and if any touch his food with unwashen hands, that spirit sits upon that food, and there is danger from it.  
Let these things suffice as we pass along, it would be infinite to pursue all that is said of this rite and superstition. Of the quantity of water sufficient for this washing, of the washing of the hands, and of the plunging of them, of the first and second water, of the manner of washing, of the time, of the order when the number of those that sat down to meat exceeded five, or did not exceed, and other such like niceties; read, if you have leisure, and if the toil and nauseousness of it do not offend you, the Talmudick Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hands, Maimonides upon the Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lavers, and 
i Fol. 45. 2, etc.  Bab. Beracoth, and this Article indeed is inserted through the whole volume entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanness. Let this discourse be ended with this Canon, 
k Hieros'. Chal●ah, fol. 58. 3.  For a cake, and for the washing of hands, let a man walk as far as four miles.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is a gift, by whatsoever thou mightest be profited by me, etc. 
I. BEside the Law alleged by Christ, Honour thy father and thy mother, etc. they acknowledge this also for Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Tosaphta, in Kiddushin, cap. 1.  A son is bound to provide his father meat and drink, to clothe him, to cover him, to lead him in and out, to wash his face, hands, and feet. Yea, that goes higher, 
m Hieros'. Kiddushin. fol. 61. 2. 3.  A son is bound to nourish his father, yea to beg for him. Therefore it is no wonder if these things which are spoken by our Saviour, are not found verbatim in the Jewish Pandect; for they are not so much alleged by him, to show that it was their direct design to banish away all reverence and love towards parents, as to show how wicked their Traditions were, and into what ungodly consequences they oftentimes fell. They denied not directly the nourishing of their parents, nay, they commanded it, they exhorted to it; but consequently by this Tradition they made all void. They taught openly indeed that a father was to be made no account of in comparison of a Rabbin that taught them the Law 
n Maimon i●●●z lah, cap. 12. ; but they by no means openly asserted that parents were to be neglected, yet openly enough they did, by consequence drawn from this foolish and impious Tradition.  
II. One might readily comment upon this clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a gift (or, as Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is Corbam) by what soever thou mayst be profited by me, if he have read the Talmudi● Tracts Nedarim and Nazir, where the discourse is of Vows and Oaths; and the phrase, which is before us, speaks a vow or a form of swearing.  
1. Vows were distinguished into two ranks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vows of consecration, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vows of obligation, or, of prohibition, A vow of consecration was, when any thing was devoted to holy uses, namely, to the use of the Altar or the Temple: as when a man by a vow, would dedicate this or that for sacrifice, or to buy wood, salt, wine, etc. for the Altar: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the reparation of the Temple, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A vow of obligation or prohibition was, when a man bound himself, by a vow, from this or that thing, which was lawful in itself, As that he would not eat, that he would not put on, that he would not do this or that, etc.  
2. This went for a noted Axiom among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Nedarim, cap. 1. Hal. 1.  All Epithets of vows are as the vows themselves. They added certain short forms, by which they signified a vow, and which carried with it the force of a vow, as if the thing were spoken out in a larger periphrasis, as for Examples, 
p Ibid. Hal. 2.  If one should say to his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Konem, Konah, Kones, Behold, these are Epithets of a thing devoted unto sacred uses.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Konem, Rambam thus explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q In Bab. Bera●. fol. 51. 1.  Let it be upon me as a thing devoted. So also R. Nissim, 
r In Nedarim, cap. 1.  Konem, Koneh, are words of devoting.  
We produced before at Chap. V ver. 33. some forms of Oaths, which were only Assertive; these under our hands are Votive also. In the place from Beracoth, just now alleged, one saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the wine be Konem, which I shall taste, for wine is ●ard to the ●owels: that is, let the wine which I taste be as devoted wine; as though he had said, I vow that I will not taste wine. To which others answered, Is not old wine good for the bowels? Then he held his peace.  
III. But above all such like forms of vowing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corban was plainest of all, which openly speaks a thing devoted and dedicated to sacred use. And the Reader of those Tracts which we have mentioned shall observe these forms frequently to occur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be Konem, whereby I am profitable to thee, and, let it be Corban whereby I am profitable to thee. Which words sound the very same thing, unless I am very much mistaken, with the words before us, Let it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corban, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift, by whatsoever thou mayst be profited by me.  
Which words, that they may be more clearly understood, and that the plain and full sense of the place may be discovered, let these things be considered.  
First, That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to be rendered, Let it be a gift, than, It is a gift. For Konem and Corban, as we have noted, signified not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as something devoted, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be as something devoted. And he of whom we had mention before, who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant not, The wine which I shall taste, is as something devoted, but, Let whatsoever wine I shall taste, be as something devoted: that is, To me let all wine be devoted, and not to be tasted.  
Secondly, This form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A gift by whatsoever thou mayst be profited by me, does neither argue that he who thus spoke, devoted his goods to sacred uses, nor obliged him (according to the Doctrine of the Scribes) to devote them; but only restrained him by an obligation from that thing, for the denying of which he used such a form; that is, from helping him by his goods, to whom he thus spoke. He might help others with his wealth, but him he might not.  
Thirdly, The words are brought in, as though they were pronounced with indignation; as if when the needy Father required food from his Son, he should answer in anger and with contempt, Let it be as a thing devoted, whatsoever of mine may profit thee. But now, things that were devoted were not to be laid out upon common uses.  
Fourthly, Christ not only citys the Law, Honour thy Father and Mother, but adds this also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that curseth Father or Mother. But now there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cursing here at all; if the Son spoke truly and modestly, and as the thing was; namely, that all his Estate was devoted before.  
Fifthly, Therefore although these words should have been spoken by the Son irreverently, wrathfully and inhumanely towards his Father, yet such was the folly together with the impiety of the Traditional Doctrine in this case, which pronounced the Son so obliged by these his words, that it was lawful by no means to secure his needy Father. He was not at all bound by these words to dedicate his Estate to sacred uses, but not to help his Father he was inviolably bound. O excellent Doctrine and Charity!  
Sixthly, The words of the verse, therefore may thus be rendered, without any addition put between, which many Interpreters do: Whosoever shall say to his Father or Mother, Let it be a (devoted) gift in whatsoever thou mayst be helped by me: then let him not honour his Father and Mother at all.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Defileth the man. 
OR, maketh him common, so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be rendered in the Pharisaic Idiotism, as I may so speak; because they esteemed defiled men for common and vulgar men: on the contrary, a religious man among them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A singular man. In Act. X. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Common or unclean, seem to speak the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With unwashen hands. 
HE saith not, with unclean hands, but unwashen; because as we said before, they were bound to wash, although they were not conscious that their hands were unclean. In Mark it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With common, or, defiled hands, Mark VII. 2. Which seem to be called by the Talmudists, Impure hands, merely because not washed. Judge from that which is said in the Tract Challah: 
s Cap. 2. Hal 2.  A cake is owing out of that dough which they knead with the juice of fruits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is eaten with unclean hands.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A woman of Canaan. 
IN Mark it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Greek woman, a Syrophenician by Nation? Chap. VII. 26.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Canaan. It is worthy observing, that the Holy Bible, reckoning up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seven Nations which were to be destroyed by the Israelites, names the Perizzites, who were not at all recited among the Sons of Canaan, Gen. X. and the Canaanites as a particular Nation, when all the seven indeed were Canaanites. See Deut. VII. 1. Josh. IX. 1. & XI. 3. Judg. III. 5, etc.  
The reason of the latter, (with which our business is) is to be fetched thence, that Canaan himself inhabited a peculiar part of that (Northern) Country, with his first born Sons, Sidon and Heth, and thence the name of Canaanites was put upon that particular progeny, distinguished from all his other Sons; and that Country was peculiarly called by the name of Canaan, distinctly from all the rest of the land of Canaan. Hence Jabin the King of Hazor is called the King of Canaan, Judg. IU. 2. and the Kings of Tyre and Sidon, if I mistake not, are called the Kings of the Hittites, 1 King. X. 29.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Greek woman, a Syrophenician. Although Judea, and almost the whole World, had now a long while stooped under the yoke of the Romans, yet the memory of the Syrogrecian Kingdom, and the name of the Nation, was not yet vanished. And that is worthy to be noted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Bab. Avodah Zarah, fol. 10. 1.  In the captivity they compute the years only from the Kingdom of the Greeks. They said before, 
u Fol. 8. 2.  That the Romans for a hundred and fourscore years ruled over the Jews before the destruction of the Temple; and yet they do not compute the times to that destruction, by the years of the Romans, but by the years of the Greeks. Let the Jews themselves well consider this, and the Christians with them, who reckon the Roman for the fourth Monarchy in Daniel.  
Therefore that woman that is here spoken of, to reduce all into a short conclusion, was a Syrogrecian by Nation, a Phenician in respect of her habitation, and from thence called a woman of Canaan.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the Dogs. 
BY this Title the Jews out of spite and contempt disgraced the Gentiles, whose first care it was to hate, to mock, and to curse all beside themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x Midr. Tillen. fol. 6. 3.  The Nations of the world, (that is the Heathen) are likened to dogs; from the common speech of the Nation, rather than from his own sense, our Saviour uses this expression, to whom the Gentiles were not so hateful, and whose custom was to speak with the vulgar.  
This ignominious Name like a stone cast at the Heathen, at length fell upon their own heads; and that by the hand and justice of God directing it: for although they out of pride and contempt fixed that disgraceful name upon the Gentiles, according to their very j●●t desert, the Holy Spirit recoiled it upon themselves. See Psal. LIX. 6. Phil. III. 2. Rev. XXII. 15, etc.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He gave thanks and brake. 
SEE 
y Chap. VII.  here the Tract Beracoth, where it is discoursed of the manner of giving thanks, when many eat together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three who eat together ought to give thanks together: that is, one gave thanks for the rest (as the Gloss writes) in the plural number, saying, Let us give thanks. So when there were ten, or an hundred, or a thousand, or more, one gave thanks for all, and they answered after him Amen, or some words which he had recited. 
z See Halac. 3.     

CHAP. XVI.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Can ye not discern the signs of the Times? 
THE Jews were very curious in observing the seasons of the Heavens, and the temper of the Air.  

a Bab. Joyed, fol. 21. 2.  In the going out of the last day of the Feast of Tabernacles all observed the rising of the smoke. If the smoke bended northward, the poor rejoiced, but the rich were troubled; because there would be much rain the following year, and the fruits would be corrupted: if it bended Southward, the poor grieved, and the rich rejoiced; for then there would be fewer reins that year, and the fruit would be sound: if Eastward, all rejoiced: if Westward, all were troubled. The Gloss is, They observed this the last day of the Feast of Tabernacles, because the day before the decree of their Judgement concerning the rains of that year was signed, as the Tradition is, In the Feast of Tabernacles they Judged concerning the rains.  

b Hieros'. Ta●nith, fol. 65. 2.  R. Acha saith, If any wise man had been in Zippor when the first rain fell, he might foretell the moistness of the year by the very smell of the dust, etc.  
But they were dim-sighted at the signs of times, that is, at those eminent signs which plainly pointed, as with the finger and by a visible mark, that now those times that were so much foretold and expected, even the days of the Messiah, were at hand. As if he had said, Can ye not distinguish, that the times of the Messiah are come, by those signs which plainly declare it? Do ye not observe daniel's weeks now expiring? Are ye not under a yoke, the shaking off of which ye have neither any hope at all, nor expectation to do? Do ye not see how the Nation is sunk into all manner of wickedness? Are not Miracles done by me, such as were neither seen nor heard before? Do ye not consider an infinite multitude flowing in, even to a miracle, to the profession of the Gospel: and that the minds of all men are raised into a present expectation of the Messiah? Strange blindness, voluntary, and yet sent upon you from Heaven: your sin and your punishment too! They see all things which may demonstrate and declare a Messiah; but they will not see.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Beware of the leaven of the Pharisees, etc. 
THERE were two things especially, which seem to have driven the disciples into a mistaken interpretation ●● these words, so that they understood them of leaven properly so called.  
I. That they had more seldom heard Leaven used for Doctrine. The Metaphorical use of it indeed was frequent among them in an ill sense, namely, for evil affections, and the naughtiness of the heart; but the use of it was more rare, if any at all, for evil doctrine.  
Thus one prays: 
c Bab. Berac. fol. 17. 1.  Lord of Ages, it is revealed and known before thy face, that we would do thy will; but do thou subdue that which hinders: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namely, the leaven which is in the lump and the tyranny of (Heathen) Kingdoms. Where the Gloss is thus, The leaven which is in the lump are evil affections, which leaven us in our hearts.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Id. Rosh Hashanah, f 3. 2.  Cyrus was leavened, that is, grew worse. Sometimes it is used in a better sense; the 
e Kimchi in Esal. cap. I. 17.  Rabbins say, Blessed is that Judge who leaveneth his Judgement. But this is not to be understood concerning doctrine, but concerning deliberation in Judgement.  
II. Because very exact care was taken by the Pharisaical Canons, what leaven was to be used and what not: Disputations occur here and there, whether Heathen leaven is to be 
S See Hieros. 3 chabb. fol. 3. 3, etc.  used, and whether Cuthite leaven? f etc. With which caution the Disciples thought that Christ armed them, when he spoke concerning the leaven of the Pharisees: but withal they suspected some silent reproof for not bringing bread along with them.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Whom do men say, that I, the son of man, am? 
I. THAT phrase or title, The son of man, which Christ very often gives himself, denotes not only his humanity, nor his humility, (for see that passage, Joh. V 27. He hath given him Authority of executing Judgement, because he is the Son of Man) but it bespeaks the seed promised to Adam, the second Adam: and it carried with it a silent confutation of a double ignorance and error among the Jews. 1. They knew not what to resolve upon, concerning the original of the Messiah, and how he should rise, whether he should be of the living, as we noted before, the manner of his rise being unknown to them; or whether, of the dead. This phrase unties this knot and teaches openly that he, being a seed promised to the first man, should arise and be born from the seed of the woman. 2. They dreamt of the earthly victories of the Messiah, an● of nations to be subdued by him, but this title, The Son of man, recalls their minds to the first promise, where the victory of the promised seed is the bruising of the Serpent's head, not the subduing of Kingdoms by some warlike and earthly triumph.  
II. When therefore the opinion of the Jews concerning the person of the Messiah, what he should be, was uncertain and wavering; Christ asketh, not so much whether they acknowledged him the Messiah; as acknowledging the Messiah, what kind of person they conceived him to be. The Apostles and the other Disciples, whom he had gathered, and were very many, acknowledged him the Messiah: yea those blind men Chap. IX. ver. 27. had confessed this also: therefore that Question had been needless, as to them, Do they think me to be the Messiah? But that was needful, What do they conceive of me, the Messiah? and to this the Answer of Peter has regard, Thou art Christ, the Son of the living God; as if he should say, We knew well enough a good while ago that thou art the Messiah; but as to the Question, What kind of person thou art, I say, Thou art the Son of the living God. See what we note at Chap. XVII. ver. 54.  
Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whom, asks not so much concerning the person, as concerning the quality of the person. In which sense also is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who, in those words, 1 Sam. XVII. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, The Son of whom, but the Son of what kind of man, is this youth?   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But others jeremias, 
THE reason why they name Jeremy only of all the Prophets, we give at Chap. XXVII. ver. 9 You observe, that recourses is here made to the memory of the dead, from whom the Messiah should spring, rather than from the living: among other things perhaps this reason might persuade them so to do, that that piety could not in those days be expected in any one living as had shined out in those deceased persons (one of the Babylonian Gemarists suspects that Daniel raised from the dead, should be the Messiah.) And this perhaps persuaded them further, because they thought that the Kingdom of the Messiah should arise after the Resurrection: and they, that were of this opinion, might be led to think, that the Messiah himself was some eminent person among the Saints departed, and that he rising again should bring others with him.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Flesh and Blood. 
THE Jewish Writers use this form of speech infinite times, and by it oppose men to God.  

g Rab. Btrac. fol. 28. 2.  If they were about to lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before a King of flesh and blood, etc. but they are leading me before the King of Kings.  

h Tauchum, fol. 12. 4.  A King of flesh and blood forms his picture in a table, etc. the Holy blessed one, his, etc. This Phrase occurrs five times in that one column. 
i Id. fol. 18. 3.  The Holy Blessed God doth not, as flesh and blood doth, etc. Flesh and blood wound with one thing and heal with another: but the Holy Blessed one wounds and heals with one and the same thing. Joseph was sold for his dreams, and he was promoted by dreams.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thou art Peter, etc. 
I. THERE is nothing, either in the Dialect of the Nation, or in reason, forbids us to think, that our Saviour used this very same Greek word; since such Grecizing, were not unusual in that Nation. But be it granted, (which is asserted more without controversy) that he used the Syriac word; yet I deny, that he used that very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepha, which he did presently after: but he pronounced it Cephas, after the Greek manner; or he spoke it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cephai, in the adjective sense, according to the Syriac, formation. For how, I pray, could he be understood by the Disciples, or by Peter himself, if in both places he had retained the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art a Rock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And upon this Rock I will build my Church? It is readily answered, by the Papists, That Peter was the Rock. But let them tell me, why Matthew used not the same word in Greek, if our Saviour used the same word in Syriac. If he had intimated, that the Church should be built upon Peter, it had been plainer, and more agreeable to the vulgar Idiom, to have said, Thou art Peter, and upon thee I will build my Church.  
II. The words concerning the Rock, upon which the Church was to be built, are evidently taken out of Esay; Chap. XXVIII. 16. Which, the New Testament being interpreter in very many places, do most plainly speak Christ. When therefore Peter, the first of all the Disciples (from the very first beginning of the preaching of the Gospel) had pronounced most clearly of the person of Christ, and had declared the Mystery of the Incarnation, and confessed the Deity of Christ, the minds of the Disciples are with good reason called back to those words of Esay, that they might learn to acknowledge, who that Stone was, that was set in Zion for a foundation never to be shaken; and whence it came to pass, that that foundation remained so unshaken; namely thence; that he was not a Creature, but God himself, the Son of God.  
III. Thence therefore Peter took his surname, not that he should be argued to be that Rock; but because he was so much to be employed in building a Church upon a Rock; whether it were that Church, that was to be gathered out of the Jews, of which he was the chief Minister, or that of the Gentiles (concerning which the discourse here is principally of) unto which he made the first entrance by the Gospel.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And I will give thee the Kyes of the Kingdom of Heaven. 
THAT is, Thou shall first open the door of Faith to the Gentiles. He had said, that he would build his Church to endure for ever, against which the gates of Hell should not prevail, which had prevailed against the Jewish Church: and to thee, O Peter, saith he, I will give the keys of the Kingdom of Heaven, that thou mayst open a door for the bringing in the Gospel to that Church. Which was performed by Peter in that remarkable story concerning Cornelius, Act. X. And I make no doubt, that those words of Peter respect these words of Christ, Act. XV. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A good while ago God made choice among us, that the Gentiles should hear the word of the Gospel by my mouth, and believe.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And whatsoever thou shalt bind on earth, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And whatsoever thou shalt lose on earth, etc. 

I. We believe the Keys were committed to Peter alone, but the power of binding and losing to the other Apostles also, Ch. XVIII. 18.  
II. It is necessary to suppose, that Christ here spoke according to the Common people, or he could not be understood, without a particular Commentary, which is not where to be found.  
III. But now To bind and lose, a very usual Phrase, in the Jewish Schools, was spoken of things, not of persons; which is here also to be observed in the Articles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What, and Whatsoever, Chap. XVIII.   
One might produce thousands of Examples out of their writings: We will only offer a double Decad: the first, whence the frequent use of this word may appear; the second, whence the sense may,  

1. 
k Hieros'. Jom. Tob. fol. 60. 1.  R. jochanan said, (to those of Tiberias) Why have ye brought this Elder to me? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever I lose, he binds; whatsoever I bind, he looseth.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Id. ibid. fol. 60. 1.  Thou shalt neither bind nor lose.  
3. 
m Id. ibid. fol. 63. 1.  Nachum, the brother of R. Illa, asked R. jochanan, concerning a certain matter. To whom he answered, Thou shalt neither bind nor lose.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Bab. Megillah, fol 26. 7.  This man binds, but the other looseth.  
5. 
o Hieros'. Orlah, fol. 61. 2.  R. Chaiia said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever I have bound to you eliswhere, I'll lose to you here.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Id. Schabb. fol. 16. 4. & Bab. Avodah Zarah, fol. 7. 1.  He asked one wise man, and he bound: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not ask another wise man, lest perhaps he lose.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Demai, cap. 6. hall. 11. & Maimon. in Gezelah, cap. 4.  The mouth that bindeth is the mouth that looseth.  
8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Tosaphta in Jevam. cap. 1.  Although of the Disciples of Shammai, and those of Hillel, the one bound, and the other loosed; yet they forbade not, but that these might make purifications according to the others.  
9: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Id. ib. cap. 4.  A wise man that judgeth judgement, defileth and cleanseth (that is, he declares defiled or clean) he looseth and bindeth. The same also is in 
t In Mamrim, cap. 1.  Maimonides.  
10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether is it lawful to go into the necessary house with the Phylacteries only to piss? 
u Bab. Berac. fol. 23. 1.  Rabbena looseth, and Rabh Ada bindeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x Hieros'. Horaioth, fol. 48. 3  The Mystical Doctor, who neither bindeth nor looseth.   
The other Decad shall show the phrase applied to things.  

1. 
y, cap. 4. hal. 5.  In judea they did (servile) works on the Passover Eve, (that is, on the day going before the Passover) until noon; but in Galilee not. But that which the School of Shammai binds until the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Hillel looseth until the rising of the Sun.  
2. 
z Ibid. cap. 6. hal. 2.  A festival day may teach us this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which they loosed by the notion of a (servile) work, killing and boiling, etc. as the Gloss notes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in which they bond by the notion of a Sabbatism: that is, as the same Gloss speaks, The bringing in some food from without the limits of the Sabbath.  
3. 
a Hieros'. Schab. fol. 4. 1.  They do not send Letters by the hand of a Heathen, on the Eve of the Sabbath, no, nor on the fifth day of the week.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the School of Shammai binds it, even on the fourth day of the week; but the School of Hillel looseth it.  
4. 
b Id. ibid.  They do not begin a voyage in the great Sea on the Eve of the Sabbath, no, nor on the fifth day of the week.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the School of Shammai binds it, even on the fourth day of the week; but the School of Hillel loses it.  
5. 
c Id ibid. fol. 6. 1.  To them that bathe in the hot Baths on the Sabbath-day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bind washing, and they lose sweeting.  
6. 
d Id. ibid. fol. 7. 4.  Women may not look into a Looking-glass on the Sabbath-day, if it be fixed to a wall,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi loosed it, but the wise men bound it.  
7. 
e Id. ibid. fol. 10. 2.  Concerning the moving of empty vessels, (on the Sabbath-day) of the filling of which there is no intention; the School of Shammai binds it, the School of Hillel looseth it.  
8. 
f Id. Jom. Tob. fol. 61. 1.  Concerning gathering wood on a feast-day, scattered about a field, the School of Shammai binds it, the School of Hillel looseth it.  
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Rab. Sanhedr. fol. 100 1.  They never loosed to us a Crow, nor bound to us a Pigeon.  
10. 
h Truma, cap. 5. hal. 4.  Doth a Seah of unclean Truma fall into an hundred Seahs of clean Truma? The School of Shammai binds it, the School of Hillel looseth it. There are infinite examples of this nature.   
Let a third Decad also be added, (that nothing may be left unsaid in this matter) giving examples of the parts of the phrase distinctly and by themselves.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Maimon. Mamrim, cap. 2.  The things which they bond not that they might make a hedge to the Law,  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Id. in Hame●s & Matsah, cap. 1.  The Scribes bound the leaven.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Id. ibid. cap. 5.  They neither punished nor bound, unless concerning the leaven itself.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Id. ib. cap. 9  The wise men bound the eating of leaven from the beginning of the sixth hour (of the day of the Passover.)  
5. 
n Hieros'. Avod. Zarah, fol. 39 2  R. Abhu saith, R. Gamaliel ben Rabbi asked me, What if I should go into the Market? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I bond it him.   

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Maimon. Mamrim, cap. 2.  The Sanhedrin which looseth two things, let it not hasten to lose three.  
2. 
p Tanchum, fol. 1. 3.  R. jochanan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They necessarily lose saluting on the Sabbath.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Id. fol. 74. 3.  The wise men lose all oils, or, all fat things.  
4. 
r Schabb. cap. 1. Hal. 5.  The School of Shammai saith, They do not steep ink, colours and vetches (on the Eve of the Sabbath) unless they be steeped before the day be ended. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel looseth it. Many more such like instances occur there.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Hieros' Schab. fol. 3. 1.  R. Meir loosed the mixing of wine and oil, to anoint a sick man on the Sabbath.   
To these may be added, if need were, the frequent, (shall I say?) or infinite use of the phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bound and Loosed, which we meet with thousands of times over. But from these allegations the Reader sees abundantly enough both the frequency, and the common use of this phrase, and the sense of it also; namely, first, that it is used in Doctrine, and in Judgements, concerning things allowed or not allowed in the Law Secondly, that to bind is the same with, to forbid, or to declare forbidden. To think that Christ when he used the common phrase, was not understood by his hearers, in the common and vulgar sense, shall I call it a matter of laughter or of madness?  
To this therefore do these words amount: When the time was come wherein the Mosaic Law, as to some part of it, was to be abolished, and left off, and as to another part of it was to be continued and to last for ever, he granted Peter here, and to the rest of the Apostles, Chap. XVIII. v. 18. a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit; as if he should say, Whatsoever ye shall bind in the law of Moses, that is, forbidden; it shall be forbidden, the Divine Authority confirming it; and whatsoever ye shall lose, that is, permit, or shall teach, that it is permitted and lawful, shall be lawful and permitted.  
Hence they Bound, that is forbade, Circumcision to the Believers; eating of things offered to Idols, of things strangled, and of blood for a time, to the Gentiles, and that which they bond on earth was confirmed in Heaven. They loosed, that is, allowed Purification to Paul, and to four other Brethren, for the shunning of scandal, Act. XXI. 24. and in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make Decrees concerning Religion, as to the use or rejection of Mosaic Rites and Judgements, and that either for a time, or for ever.  
Let the words be applied by way of Paraphrase to the matter that was transacted at present with Peter. I am about to build a Gentile Church, saith Christ, and to thee, O Peter, do I give the Keys of the Kingdom of Heaven, that thou mayst first open the door of faith to them; but if thou askest by what Rule that Church is to be governed, when the Mosaic Rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the Law of Moses thou shalt forbid them, shall be forbidden; whatsoever thou grantest them shall be granted, and that under a sanction made in Heaven.  
Hence in that instant when he should use his Keys, that is, when he was now ready to open the Gate of the Gospel to the Gentiles, Act. X. he was taught from Heaven, that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any Creature convenient for food was now loosed, which before had been bound; and he in like manner loses both these.  
Those words of our Saviour, Joh. XX. 23. Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us; when they carry quite another sense. Here the business is of Doctrine only, not of Persons; there of Persons, not of Doctrine: Here of things lawful or unlawful in Religion to be determined by the Apostles, there of persons obstinate or not obstinate, to be punished by them, or not to be punished.  
As to Doctrine the Apostles were doubly instructed, 1. So long sitting at the feet of their Master, they had imbided the Evangelical Doctrine. 2. The Holy Spirit directing them, they were to determine concerning the Legal Doctrine and practice; being completely instructed and enabled in both, by the Holy Spirit descending upon them. As to the Persons, they were endowed with a peculiar gift, so that the same spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea death itself; which Peter did to An●●ias and Saphira; Paul to Elymas, Hymeneus and Phil●tus, etc.    

CHAP. XVII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And was Transfigured. 
WHEN Christ was Baptised, being now ready to enter upon his Evangelical Priesthood, he is sealed by a heavenly voice, for the High Priest, and is anointed with the Holy Spirit, as the High Priests were wont to be with holy oil.  
In his Transfiguration he is sealed for the High Priest: for mark, 1. How two of the greatest Prophets, Moses and Elias resort to him. 2. How to those words, This is my beloved Son, in whom I am well pleased, (which also were heard from Heaven at his Baptism) is added that Clause, Hear ye him; which compare with the words of Moses, concerning a Prophet to be raised up by God, Deut. XVIII. 19 Whosoever shall not hearken to my words which I shall put into his mouth, etc. 3. How the Heavenly voice went out of the Cloud that overshadowed them, when at his Baptism no such Cloud appeared. Here that is worthy observing, which some Jews note, and reason dictates, namely, That the Cloud of Glory, the Conductor of Israel departed at the death of Moses; for while he lived, that Cloud was the people's guide in the Wilderness; but when he was dead, the Ark of the Covenant led them. Therefore as that Cloud departed at the death of Moses, that Great Prophet; so such a Cloud was now present at the Sealing of the Greatest Prophet. 4. Christ here shines with such a brightness, nay with a greater than Moses and Elias now glorified; and this both for the honour of his Person, and for the honour of his Doctrine; both which surpassed by infinite degrees the Persons and the Doctrines of both of them. When you recollect the face of Christ transfigured, shining with so great lustre when he talked with Moses and Elias, acknowledge the Brightness of the Gospel above the cloudy obscurity of the Law and of the Prophets.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let us make here three Tabernacles, etc. 
THE Transfiguration of Christ was by night. Compare Luk. IX. 37. The form of his face and garments is changed, while he prays, and Moses and Elias came and discourse with him concerning his death, (it is uncertain how long) while as yet the Disciples that were present, were overcharged with sleep. When they awaked, O what a Spectacle had they! being afraid they observe and contemplate, they discover the Prophets; whom now departing Peter would detain, and being loath that so noble a Scene should be dispersed, made this Proposition, Let us make here three Tabernacles, etc. Whence he should know them to be Prophets, it is in vain to seek, because it is not where to be found; but being known, he was loath they should departed thence, being ravished with the sweetness of such society, however astonished at the terror of the Glory; and hence those words which when he spoke, he is said by Luke, Not to know what he said; and by Mark, Not to know what he should say; which are rather to be understood of the misapplication of his words, than of the sense of the words. He knew well enough that he said these words, and he knew as well for what reason he said them, but yet he knew not what he said, that is, he was much mistaken when he spoke these words, while he believed that Christ, Moses and Elias would abide and dwell there together in Earthly Tabernacles.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. While he yet spoke, behold a cloud, etc. 
MOses and Elias now turning their backs, and going out of the Scene, Peter speaks his words; and as he speaks them, when the Prophets were now gone, Behold a Cloud, etc. they had foretold Christ of his death, (such is the cry of the Law and of the Prophets, that Christ should suffer, Luk. XXIV. 44.) He Preaches his Deity to his Disciples, and the Heavenly voice seals him for the true Messiah. See 2 Pet. I. 16, 17.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Why therefore say the Scribes, that Elias must first come? 
I. IT would be an infinite task to produce all the passages out of the Jewish Writings, which one might, concerning the expected coming of Elias: We will mention a few things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in passing, which sufficiently speak out that vain expectation, and the ends also of his expected coming.  
1. Let David Kimchi first be heard, upon those words of Malachi, Behold, I send you Elias the Prophet: God, saith he, shall restore the soul of Elias, which ascended of old, into Heaven, into a created body, like to his former body: for his first body returned to Earth, when he went up to Heaven, each Element to its own Element. But when God shall bring him to life, in the body, he shall send him to Israel, before the day of Judgement, which is the Great and Terrible day of the Lord: and he shall admonish both the fathers and the children together, to turn to God, and they that turn shall be delivered from the day of Judgement, etc. Consider whether the Eye of the Disciples looks, in the Question under our hands. Christ had commanded, in the verse before, Tell the Vision (of the Transfiguration) to no man, until the Son of man be risen from the dead. But now, although they understood not what the Resurrection from the dead meant, (which Mark intimates,) yet they roundly retort, Why therefore, say the Scribes, that Elias shall first come? That is, before there be a Resurrection and a day of Judgement: for as yet, they were altogether ignorant that Christ should rise. They believed with the whole Nation, that there should be a Resurrection, at the coming of the Messiah.  
2. Let Aben Ezra be heard in the second place. We find, saith he, that Elias lived in the days of Ahaziah the son of Ahab: we find also, that Joram the son of Ahab, and Jehoshaphat enquired of Elisha the Prophet; and there, it is written, This is Elisha the son of Shaphat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who poured water upon the hands of Elijah. And this is a sign that Elias was first gone up into Heaven in a whirlwind: because it is not said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who poureth water, but, Who poured. Moreover, Elisha departed not from Elijah, from the time that he first waited upon him, until Elias went up. And yet we find that after the death of Jehoshaphat, in the days of Ahasiah his son, It was written, And a letter came to him from Elijah the Prophet. And this proves, that he then writ and sent it; for, if it had been written before his Ascension, it would be said, A letter was found, or, brought to him, which Elias had left behind him. And it is without controversy, that he was seen in the days of our Holy Wise Men. God, of his Mercy hasten his Prophecy, and the times of his coming. So he, upon Mal. IU.  
3. The Talmudists do suppose Elias keeping the Sabbath, in Mount Carmel. 
a Hieros'. Pesach. fol. 30. 2.  Let not the Truma, saith one, of which it is doubted, whither it be clean or unclean, be burnt; lest Elias, keeping the Sabbath, in Mount Carmel, come and testify of it on the Sabbath, that it is clean.  
4. The Talmudical books abound with these and the like trifles. 
b Maimon. in Gizelah, c. 13.  If a man finds any thing that is lost, he is bound to declare it, by a public outcry; but if the owners come not to ask for it, let him lay it up by him until Elias shall come. And, 
c Bava Mezia, cap. 1. Hal. ult. etc.  If any find a Bill of Contract between his Country men, and knows not what it means, let him lay it up, until Elias shall come.  
5. That we be not tedious, it shall be enough to produce a few passages out of 
d Fol. 43. 2.  Bab. Erubhin: Where, upon this subject, If any say, Behold I am a Nazarite, on the day wherein the Son of David comes, it is permitted to drink wine on the Sabbaths and feast days, it is disputed what day of the week Messiah shall come and on what day Elias: where, among other things, these words occur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias came not yesterday: that is, the same day wherein he comes, he shall appear in public; and shall not lie hid to day, coming yesterday. The Gloss, thus: If thou sayest, perhaps he shall come on the Eve of the Sabbath, and shall preach the Gospel, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on the Sabbath: you may answer with that Text, Behold I send you Elias the Prophet, before the day of the Lord come; you may argue, that he shall preach on that very day in which he shall come.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites are certain that Elias shall come, neither on the Sabbath Eves, nor on the Eves of the feast days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By reason of labour. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias cometh not on the Sabbath day. Thus speak the Scholars of Hillel, 
e Hieros'. Pesach. fol. 30. 2.  We are sure Elias will not come on the Sabbath, nor on a feast day. The Glossers give the Reason, Not on the Sabbath Eves, or the Eves of the feast days, by reason of labour; that is, by reason of the preparation for the Sabbath; namely, lest they should leave the necessaries for the Sabbath unfinished, to go to meet him: nor on the Sabbaths, by reason of labour in the Banquets; that they omit not those feast and eatings which were esteemed so necessary to the Sabbath, whilst they went out to meet Elias.  
Let these three Observations, out of the Glossers upon the page cited, serve for a conclusion.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the coming of the Son of David, Elias shall come to preach of him.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah cometh not on the first day of the Sabbath, because Elias shall not come on the Sabbath. Whence it appears that Elias is expected the day before the Messiah appeared.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is not Messiah ben joseph to come first?   
II. We meet with numberless Stories in the Talmudists, concerning the apparitions of Elias: according to that which was said before by Aben Ezra, It is without controversy, that Elias was s●… in the days of our wise men. There is no need of Examples, when it may not be so much doubted who of these wise men saw Elias, as who saw him not. For my part, I cannot esteem all those stories for mere Fables; but in very many of them I cannot but suspect Witchcrafts, and the appearances of Ghosts, which we also said before concerning the Bath Kol. For thus the Devil craftily deluded this Nation, willing to be deceived; and even the capacity of observing that the coming of the Messiah was now past, was obliterated, when here and there, in this age and in the t'other his Forerunner Elias appeared, as if he intended hence to let them know, that he was yet to come.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he shall restore all things. 
THE Jews feign many things which Elias shall restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Bab. Kidd●shin, fol. 71. 1. Kimchi, in Zach. Chap. IX.  He shall purify the Bastards and restore them to the Congregation. He shall render to Israel the pot of Man●a, the Viol of Holy oil, the Viol of water; and there are some who say, the Rod of Aaron. 
g Tanchum, in Exod. I. etc.  Which things, alas! how far distant are they from those which are spoken concerning the Office of Elias.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall restore, or, make up, not into the former state, but into a better. There were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Times of restitution of all things, determined by God, Acts III. 21. wherein all things were to be framed into a Gospel state and a state worthy of the Messiah: A Church was to be founded, and the Doctrine of the Gospel dispersed, the hearts of the Fathers, the Jews to be united to the Sons, the Gentiles; and the hearts of the Sons, the Gentiles to the Fathers, the Jews: which work was begun by the Baptist, and finished by Christ and the Apostles. Which term, of the Restitution of all these, expiring, the Commonwealth of the Jews expired also, and the gifts of Revelation and Miracles, granted for this purpose, and so necessary to it, failed. However therefore ye have crucified Christ, saith Peter, in that place of the Acts now cited; yet God shall still send you Jesus Christ in the preaching of the Gospel, to fulfil these things. Him indeed, as to his person, the Heavens do contain, and shall contain, until all these things be perfected; Expect not therefore, with the erring Nation, his personal presence always on Earth: but he shall make up and constitute all things by us his Ministers, until the Terms determined and prefixed for the perfecting of this Restitution, shall come.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is Lunatic. 
LUke IX. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A spirit taketh him, Mark IX. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hath a dumb spirit.  
I. He that is skilled in the Talmudick Writings will here remember what things are said concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A deaf and mad man, concerning whom there is so much mention in their Writings.  

h Truma, cap. 1. Hal. 1.  There are five who do not pay the Trumah, but, if they do, their Trumah is no Trumah: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The deaf and dumb, the lunatic, etc. 
i Cholin, cap. 1. Hal. 1.  Any one is fit to sacrifice a Beast, except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A dumb and deaf, a lunatic and a child: and very many passages of this nature, etc. I have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaf and dumb, according to the sense of the Masters, who in the place first cited, do thus interpret the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which the wise men speak, is he who neither heareth, nor speaketh. See there the Jerusalem Gemara, where, among other things, this occurs not unworthy our noting, That all the sons of R. Jochanan ben Gudgoda were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaf and dumb.  
II. It was very usual to the Jews to attribute some of the more grievous diseases to evil spirits, specially those, wherein either the body was distorted, or the mind disturbed and tossed with a frenzy.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Maimon. in Gerush●n, cap. ●▪  If any one vexed with an evil Spirit shall say, when their disease did first invade him, writ a Bill of Divorce for my wife, etc.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l ●ittin, cap. 7 Hal. 1.  If any, whom Kordicus vexeth, say, Writ a Bill of Divorce for my wife, etc. Kordicus, say the Glossers, is a Daemon, which rules over those that drink too much new Wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is Kordicus? Samuel saith, When new Wine out of the press hath caught any one. 
m Gemar. Bab. which see.  Rambam, upon the place, hath these words, Kordicus is a disease generated from the repletion of the Vessels of the Brain, whereby the understanding is confounded, and it is a kind of Falling-sickness. Behold the same, a Daemon and a disease! to which the Gemarists applied Exorcisms and a Diet. See 
n Fol. 67. 2.  Bab. Gittin.  

o Aruch, In Shibta.  Shibta is an evil Spirit, who taking hold on the necks of infants, dries up and contracts their nerves.  

p Bab. Berac▪ fol. 51. 2.  He that drinks up double cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is punished by the Devil.  
From this Vulgar opinion of the Nation, namely, That Devils are the Authors of such kind of diseases, one Evangelist brings in the Father of this child, saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is lunatic, another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath a spirit. He had been dumb and deaf from his birth, to that misery was added a frenzy, or, a Lycanthropy, (which kind of disease it was not unusual with the Nation to attribute to the Devil) and here, in truth a Devil was present.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. O faithless and perverse generation, etc. 
THE edge of these words is leveled especially against the Scribes, (See Mark IX. 14.) and yet the Disciples escaped not altogether untouched.  
Christ and his three prime Disciples being absent, this child is brought to the rest, to be healed: they cannot heal him, partly, because the Devil was really in him, partly, because this evil had adhered to him from his very birth. Upon this the Scribes insult and scoff at them and their Master. A faithless and perverse generation, which is neither overcome by Miracles, when they are done, and vilify, when they are not done! The faith of the Disciples, (vers. 20.) wavered by the plain difficulty of the thing, which seemed impossible to be overcome, when so many evils were digested into one, deafness, dumbness, frenzy and possession of the Devil; and all these from the cradle.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Faith as a grain of mustard seed, etc. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a seed of Mustard, or, As a drop of Mustard, in Talmudick Language. See Chap. XIII. vers. 23.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ye shall say to this mountain, etc.  
See what we note, at Chap. XXI. vers. 21.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This kind goeth not out but by prayer and fasting. 
IT is not much unlike this, which is said,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Bab. Taanith, fol. 22. 2.  By reason of an evil spirit a singular (or religious) man may afflict himself (with fastings.)   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They that receive the (Didrachma) tribute-money. 
TWO things persuade me, that this is to be understood of the Half Shekel to be yearly paid into the Treasury of the Temple.  
1. The word itself whereby this tribute is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concerning this, thus Josephus writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
* De bell. lib. 7. cap. 27.  He laid a tax upon all the Jews wheresoever they were, namely, two Drachmas; commanding every one of what ever age to bring it into the Capitol, as before they had paid it into the Temple at Jerusalem. And Dion Cassius of the same thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
r Lib. 66.  He commanded all to bring the Didrachm yearly to Jupiter Capitolinus.  
The Seventy Interpreters indeed upon Exod. XXX. 13. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Half a didrachm, but adding this moreover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which is according to the holy didrachm. Be it so, the whole Shekel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The holy didrachm: then let the half shekel be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The common didrachm. However the thing is, he that paid the half Shekel, in the vulgar dialect, was called, He that paid the Shekels, and that which is here said by Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They that receive the Didrachm, the Talmudists express, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that demand or collect the Shekels. The Targumists render that place Exod. XXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The half of the Shekel; the reason of which see, if you please, in 
* Shekal. cap. 1.  Maimonides. The Shekel, saith he, concerning which the Law speaks, did weigh three hundred and twenty grains of barley: but the wise men, sometime, added to that weight, and made it to be of the same value with the money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selah, under the second Temple, that is, three hundred eighty four middling grains of barley. See the place and the Gloss.  
2. The answer of Christ sufficiently argues, that the discourse is concerning this Tax, when he saith, He is the son of that King, for whose use that Tribute was demanded: for, from thence were bought the daily and additional sacrifices, and their drink offerings, the sheaf, the two loaves, (Levit. XXIII. 17.) the Show bread, all the sacrifices of the Congregation, the red Cow, the escape Goat, and the crimson Tongue, which was between his horns, 
s Shekal. cap. 4 Hal 1. 2.  etc.  
But here this Objection occurs, which is not so easy to answer. 
t Shekal. cap. 1. Hal. 3.  The time of the payment of the half Shekel was about the feast of the Passover; but now that time was far gone, and the feast of Tabernacles at hand. It may be answered, 1. That Matthew, who recites this Story, observed not the course and order of time, which was not unusual with him, as being he among all the Evangelists, that most disjoints the times of the Stories. But let it be granted, that the order of the History in him, is right and proper here; It is answered, 2. Either Christ was scarcely present at the Passover last passed, or, if he were present, by reason of the danger he was in, by the snares of the Jews, he could not perform this payment, in that manner, as it ought to have been. Consider those words, which John speaks of the Passover last passed, Chap. VI 4. The Passover, a feast of the Jews was near; and Chap. VII. 1. After these things, Jesus walked in Galilee, for he would not walk any more in Judea, because the Jews sought to kill him. 3. It was not unusual to defer the payment of the half Shekels of this year to the year following, by reason of some urgent necessity. Hence it was when they sat, to collect and receive this Tribute, the Collectors had before them two chests placed, in one of which they put the 
h See Shekal. cap. 2. & Maimon. ibid.  Tax of the present year, in the other, of the year past. u  
But it may be objected, Why did the Collectors of Capernaum, require the payment, at that time, when, according to Custom, they began not to demand it, before the fifteenth day of the month Adar? I answer, 1. It is certain, there were in every City money changers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to collect it, and being collected to carry it to Jerusalem. Hence is that, in the Tract cited, The fifteenth day of the month Adar, the Collectors sit in the Cities, (to demand the half Shekel) and the five and twentieth, they sit in the Temple. 2. The uncertain abode of Christ at Capernaum gave these Collectors no unjust cause of demanding this due, whensoever they had him there present; at this time especially, when the feast of Tabernacles was near, and they about to go to Jerusalem, to render an account perhaps of their Collection.  
But if any list to understand this, of the Tax paid the Romans, we do not contend. And then the words of those that collected the Tribute, Does not your Master pay the Didrachm, seem to sound to this effect, Is your Master of the Sect of Judas of Galilee?    

CHAP. XVIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who is the greatest in the Kingdom of Heaven? 
IT cannot be passed over without observation, that the ambitious dispute of the Disciples, concerning Primacy, for the most part, followed the mention of the death of Christ and his Resurrection. See this Story in Mark IX. 31, 32, 33. And Luke IX. 44, 45, 46. He said to his Disciples, Lay up these discourses in your ears: for the time is coming that the Son of man is delivered into the hands of Men. But they knew not that saying, etc. and there arose a contest between them, who among them should be greatest. Also Matth. XX. 18, 19, 20. He said to them, Behold we go up to Jerusalem, and the Son of man shall be betrayed unto the Chief Priests, etc. Then came to him the Mother of Zebedees' children, with her sons, saying, Grant that these my two sons may sit, one on thy right hand, etc. And, Luke XXII. 22, 23, 24. The Son of man indeed goeth, as it is determined, etc. and there arose a Contention among them, who of them should seem to be the greater.  
The dream of the earthly Kingdom of the Messiah did so possess their minds, (for they had sucked in this Doctrine with their first milk) that the mention of the most vile death of the Messiah, repeated over and over again, did not at all drive it thence. The image of earthly pomp was fixed at the bottom of their hearts, and there it stuck, nor by any words of Christ could it as yet be rooted out; no not, when they saw the death of Christ, when together with that they saw his Resurrection: for than they also asked, Wilt thou, at this time, restore the Kingdom to Israel? Acts I. 6.  
However, after Christ had oftentimes foretold his death and resurrection, it always follows, in the Evangelists, that they understood not what was spoken; yet, the opinion form in their minds, by their Doctors, That the Resurrection should go before the Kingdom of the Messiah, supplied them with such an interpretation of this matter, that they lost not an ace of the opinion of a future Earthly Kingdom.  
See more at Chap. XXIV. 3.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It were better for him that a millstone were hanged about his neck, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good for him, in Talmudick Language.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be said in distinction from those very small Mills wherewith they were wont to grind the spices that were either to be applied to the wound of Circumcision, or to be added to the delights of the Sabbath. Hence the Gloss of R. Solomon upon Jer. XXV. 10. The sound of Mills and the light of the candle: the sound of Mills, saith he, wherewith spices were ground and bruised, for the healing of Circumcision.  
That Christ here speaks of a kind of death, perhaps, no where, certainly never used among the Jews; he does it, either to aggravate the thing, or in allusion to drowning in the dead Sea, in which one cannot be drowned without some weight hung to him: and in which to drown any thing, by a common manner of speech, implied, to devote to rejection, hatred and execration; which we have observed elsewhere.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Their Angels in Heaven do always behold, etc. 
THIS one may very well expound by laying to it that which is said, Heb. I. 14. The Angels are Ministering Spirits, sent to minister for them who shall be heirs of the salvation to come: As if he should say, See that ye do not despise one of these little ones, who have been received with their believing parents into the Gospel Church: for I say unto you, that after that manner as the Angels minister to adult Believers, they minister to them also.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If he lose one, does he not leave the ninety and nine, etc. 
A Very common form of speech. 
a Peah, cap. 4. Hal. ●▪  In distributing some grapes and dates to the poor, although ninety nine say, Scatter them; and only one, Divide them: They harken to him, because he speaks according to the Tradition. 
b pieroes. Schabh. fol. ●4. ●.  If ninety nine die by an evil eye, (that is, by bewitching) and but one by the hand of Heaven: that is, by the stroke of God, etc. If ninety nine die by reason of cold; but one, by the hand of God, etc.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tell him his fault between thee and him alone. 
THE reason of the precept is founded in that charitable Law, Levit. XIX. 17. Thou shalt not hate thy brother in thy heart: but thou shalt surely reprove him, and shalt not suffer sin in him.  
Here the Talmudists speak not amiss. 
c Bab. ●●achin, fol. 1●. ●.  The Rabbins deliver, Thou shalt not hate thy brother in thy heart. Perhaps, he does not beat him, he does not pull off his hair, he does not curse him: the Text saith, In thy Heart, speaking of hatred in the heart. But whence is it proved, that he that sees his brother doing some foul action, is bound to reprove him? Because it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In reproving thou shalt reprove. He reproves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he heareth not; Whence is it proved, he is bound to a second reproof? The Text saith, In reproving thou shalt reprove. And a little after, How long must we reprove? Rabh saith, Even to blows: that is, until he that is reproved strikes him that reproves him. Samuel saith, Until he is angry. See also 
d ●● Peah, c. 6.  Maimonides.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Take with thee one or two more, etc. 
THE Hebrew Lawyers require the same thing of him that sins against his brother. e Samuel saith, Whosoever sins against his brother he must say to him, I have sinned 
〈…〉▪ I●ma, fol. 4●. ●. & Bab. ●oma, ●●. ●.  against thee. If he hear, it is well. If not, let him bring others, and let him appease him before them. If perhaps he die, let him appease him at his sepulchre, and say, I have sinned against thee, etc.  
But our Saviour here requires a higher charity, namely, from him who is the offended party. In like manner, 
f Maimon▪ in Avod. ●arah, cap▪ ●.  The great Sanhedrin admonished a City lapsed to Idols, by two Disciples of the Wise men. If they repent, well: if not, all Israel waged war against it. In like manner also, The Jealous husband warned his wife, before two witnesses, Do not talk with N. etc.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tell the Church. 
THAT which was incumbent upon him, against whom the sin was committed, was this; That he should deliver his soul by reproving his brother, and by not suffering sin in him. This was the reason that he had need of witnesses: for what else could they testify? They could not testify, that the brother had sinned against him that reproved him; for this perhaps they were altogether ignorant of: but they might testify this, that he against whom the sin was committed, used due reproof, and omitted nothing which was commanded by the Law, in that case, whereby he might admonish his brother, and, if possible, bring him back into the right way. The witnesses also added their friendly admonition: whom if the offender harkened not unto, Let it be told the Church.  
We do not here enter upon that long dispute concerning the sense of the word Church, in this place. However you take it, certainly the business here is not so much concerning the censure of the person sinning, as concerning the vindication of the person reproving; that it might be known to all, that he discharged his duty, and freed his soul.  
It was very customary among the Jews to note those that were obstinate in this or that crime, after public admonition given them, in the Synagogue, and to set a mark of infamy upon them.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Bab. Sanhedr. fol. 26. 2.  All these have need of public admonition in the Consistory. The business there is about some Shepherds, Collectors and Publicans; and it is declared, how uncapable they are giving Evidence in any Judiciary matter, but not before public admonition is gone out against them in the Consistory.  
h If any deny to feed his children, they reprove him they shame him, they urge him: 
● Maimon. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 12.  if he still refuse, they make proclamation against him in the Synagogue, saying, N. is a cruel man and will not nourish his children: more cruel than the unolean birds themselves, for they feed their young ones, etc.  

i Id. ibid. cap. 14.  A provoking wife who saith, I will create vexation to my Husband, because he hath done thus or thus to me, or, because he hath miscalled me, or because he hath chi● me, etc. The Consistory by Messengers send these words to her, Be it known unto you, if you persist in your perverseness although your dowry be an hundred pounds you have lost it all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And moreover they set forth a public proclamation against her in the Synagogues, and in the divinity-Schools, every day, for four Sabbaths.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let him be to thee as an Heathen and a Publican. 
He saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him be to thee. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him be to the Church; because the discourse is of peculiar and private scandal against a single man; who after three admonitions given, and they to no purpose, is freed from the Law of brotherly obligation; and he, who being admonished does not repent, is not to be esteemed so much for a brother to him, as for a Heathen, etc.  

I. Christ does not here prescribe concerning every offender, according to the full latitude of that Law, Levit. XIX. 17. but of him that particularly offends against his brother; and he does particularly teach what is to be done to that brother.  
II. Although he, against whom the offence is committed, had a just cause why he should be loosed from the obligation of the Office of a brother towards him, who neither would make satisfaction for the wrong done, nor be admonished of it; yet to others in the Church, there is not the same reason.  
III. The words plainly mean this, If after a threefold and just reproof, he that sinned against thee still remains untractable, and neither will give thee satisfaction for the injury, nor, being admonished, doth repent; thou hast delivered thine own soul, and art free from brotherly offices towards him, just as the Jews reckon themselves freed from friendly offices towards Heathens and Publicans. That of Maimonides is not much different: 
k In Gerushin, cap. 3.  A Jew that apostatises, or breaks the Sabbath presumptuously, is altogether like a Heathen.   

1. They reckoned not Heathens for brethren or neighbours. 
l Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If any one's Ox shall gore his neighbours Ox. His neighbours, not a Heathens: when he saith, neighbours, he excludes Heathens. A Quotation which we produced before.  
2. They reputed Publicans to be by no means within Religious society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Hieros'. Demai, fol. 23. 1.  A religious man, who becomes a Publican, is to be driven out of the Society of Religion.  

3. Hence they are, neither with Heathens nor with Publicans: concerning which thing they often quarrel our Saviour. Hence that of the Apostle, 1 Cor. V With such a one no, not to eat, is the same with what is spoke here, Let him be to thee as a Heathen, etc.  

n Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 12.  It is forbidden a Jew to be alone with a Heathen, to travel with an Heathen, etc.   
4. They denied also brotherly offices to Heathens and Publicans. 
o Maimon. Gezelah, cap. 11.  It is forbidden to bring home any thing of a Heathens that is lost. 
p Nedarin, cap. 3. hal. 4.  It is lawful for Publicans to swear, that is an Oblation, which is not: that you are of the King's retinue, when you are not, etc. that is, Publicans may deceive and that by Oath.    

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whatsoever ye shall bind on earth, etc. 
THESE words depend upon the former, he had been speaking concerning being loosed from the office of a brother, in a particular case: now he speaks of the Authority and Power of the Apostles of losing and binding any thing, whatsoever seemed them good, being guided in all things by the Holy Ghost. We have explained the sense of this Phrase, at Chap. XVI. and he gives the same Authority in respect of this, to all the Apostles here, as he did to Peter there; who were all to be partakers of the same Spirit and of the same Gifts.  
This power was built upon that noble and most self-sufficient Foundation, Joh. XVI. 13. The Spirit of Truth shall lead you into all Truth. There lies an Emphasis in those words, Into all truth. I deny that any one, any where, at any time was led, or to be led into all Truth, from the Ascension of Christ, unto the world's end, beside the Apostles. Every holy man, certainly, is led into all truth necessary to him for salvation: but the Apostles were led into all truth necessary, both for themselves and the whole Church; because they were to deliver a rule of Faith and Manners to the whole Church throughout all Ages. Hence, whatsoever they should confirm in the Law, was to be confirmed; whatsoever they should abolish was to abolished; since they were endowed, as to all things, with a Spirit of Infalibillity, guiding them by the hand into all truth.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That if two of you shall agree upon earth, etc. 
AND these words do closely agree with those that went before: There, the speech was concerning the Apostles determination, in all things, respecting men; Here, concerning their Grace and Power of obtaining things from God.  

I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Two of you. Hence Peter and John act jointly together among the Jews, Acts, II. & III. etc. and they act jointly among the Samaritans, Acts, VIII. 14. and Paul and Barnabas among the Gentiles, Acts XIII. 2. This bond being broke by Barnabas the spirit is doubled, as it were upon Paul.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agree together. That is, to obtain something from God, which appears also from the following words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Touching any thing that they shall ask: suppose, concerning conferring the Spirit by the imposition of hands, of doing this or that Miracle, etc.    

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For where two or three are gathered together in my name, there I am in the midst of them. 
THE like do the Rabbins speak of two or three sitting in Judgement, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine presence is in the midst of them.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Shall I forgive him? until seven times? 
THIS Question of Peter respects the words of our Saviour, Ver. 15. How far shall I forgive my brother, before I proceed to the Extremity? What? Seven times? he thought that he had measured out by these words a large Charity, being in a manner, double to that which was prescribed by the Schools. q He that is wronged, 
● Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5.  say they, is forbidden to be difficult to pardon, for that is not the manner of the seed of Israel. But when the offender implores him once and again, and it appears he reputes of his deed, let him pardon him: and whosoever is most ready to pardon is most praise worthy: It is well; but there lies a snake under it, 
r Bab. Jomah, fol. 86. ●.  For, say they, they pardon a man once that sins against another; Secondly, they pardon him; Thirdly, they pardon him; Fourthly, they do not pardon him, etc.    

CHAP. XIX.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He came unto the coasts of judea beyond jordan. 
IF it were barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Coasts of Judea beyond Jordan, by the Coasts of Judea one might understand the bounds of the Jews beyond Jordan. Nor does such a construction want its parallel in Josephus; for, Hyrcanus saith he, built a fortification, the name of which was Tyre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Between Arabia and Judea, beyond Jordan not far from Essebonitis. 
a Antiq. lib. 12. chap. 5.  But see Mark here, Chap. X. 1 relating the same story with this our Evangelist: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came, saith he, into the coasts of Judea, taking a journey from Galilee along the Country beyond Jordan.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Is it lawful for a man to put away his wife for every cause? 
OF the causes, ridiculous (shall I call them?) or wicked, for which they put away their wives, we have spoke at Chap. V ver. 31. We will produce only one example here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Rabh went to Darsis, (whither, as the Gloss saith, he often went,) he made a public proclamation, What woman will have me for a day? Rabh Nachman, when he went to Sacnezib, made a public proclamation, What woman will have me for a day? The Gloss is, Is there any woman who will be my wife, while ● tarry in this place?  
The Question here propounded by the Pharisees was disputed in the Schools, and they divided into parties concerning it, as we have noted before. For the School of Shammai permitted not divorces, but only in the case of Adultery; the School of Hillel otherwise. 
b See Hierof. Sotah, fol. 16. 2.    

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Because Moses for the hardness of your hearts, suffered, etc. 
INterpreters ordinarily understand this of the unkindness of men towards their wives; and that not illy: but at first sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hardness of heart, for the most part in Scripture, denotes rather obduration against God than against men. Examples occur every where. Nor does this sense want its fitness in this place: not to exclude the other, but to be joined with it here.  
I. That God delivered that rebellious people, for the hardness of their hearts to spiritual fornication, that is, to Idolatry, sufficiently appears out of sacred Story, and particularly from these words of the first Martyr Stephen, Acts, VII. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. God turn d and gave them up to worship the host of heaven, etc. And they seem not less given up to carnal fornication, if you observe the horrid records of their Adulteries in the holy Scripture and their not less horrid allowances of divorces and polygamies in the books of the Talmudists: so that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carries with it a very proper sense if you interpret it To, according to its most usual signification, Moses to the hardness of your hearts added this that he permitted divorces: something that favours of punishment in itself, however you esteem it for a privilege.  
II. But you may interpret it more clearly and aptly of the Inhumanity of husbands towards their wives: but this is to be understood also under restriction: fo r Moses permitted not divorces because simply and generally men were severe and unkind towards their wives: for then why should he restrain divorces to the cause of Adultery? but because from their fierceness and cruelty towards their wives they might take hold of and seek occasions from that Law, which punished Adultery with death, to prosecute their wives with all manner of severity, to oppress them, to kill them.  
Let us search into the Divine Laws in case of Adultery, a little more largely.  

1. There was a Law made upon the suspicion of Adultery, that the wife should undergo a trial by the bitter waters, Numb. 5. but it is disputed by the Jewish Schools rightly and upon good ground, whether the husband was bound in this case by duty to prosecute his wife to extremity, or whether it were lawful for him to connive at and pardon her, if he would. And there are some who say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he was bound by duty, and there are others who say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was left to his pleasure 
c See Hierof. Sotah▪ as before.   
2. There was a Law of death made in case of the discovery of Adultery, Deut. XXII. 21, 22, 23. If a man shall be found lying with a married woman, both shall die, etc. not that this Law was not in force, unless they were taken in the very act; but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be found, is opposed to suspicion, and means the same as if it were said, When it shall be found that a man hath lain, etc.  
3. A Law of Divorce also was given in case of Adultery discovered, Deut. XXIV. for in that case only, and when it is discovered, it plainly appears from our Saviour's Gloss, and from the concession of some Rabbins also, that Divorces took place: For, say they, in the place last cited, Does a man find something foul in his wife? he cannot put her away,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he hath not found foul nakedness in her, that is, Adultery.   
But now how does the Law of death and that of Divorce consist together? It is answered, They do not so consist together, that both retain their force, but the former was partly taken off by the latter, and partly not. The Divine Wisdom knew that inhuman husbands would use that law of death unto all manner of cruelty towards their wives; for how ready was it for a wicked and unkind husband to lay snares even for his innocent wife, if he were weary of her, to oppress her under that law of death? And if she were taken under guilt how cruelly and insolently would he triumph over her, poor woman, both to the disgrace of wedlock, and to the scandal of Religion. Therefore the most prudent, and withal merciful Lawgiver, made provision that the woman, if she were guilty, might not go without her punishment, and if she were not guilty, might go without danger; and that the wicked husband that was impatient of wedlock, might not satiate his cruelty. That which is said by one, does not please me, That there was no place for divorce where Matrimony was broke off by capital punishment; for there was place for Divorce for that end, that there might not be place for capital punishment. That Law indeed of death held the Adulterer in a snare, and exacted capital punishment upon him, and so the Law made sufficient provision for terror; but it consulted more gently for the woman, the weaker vessel; lest the cruelty of her husband might unmercifully triumph over her.  
Therefore in the suspicion of Adultery, and the thing not discovered, the husband might, if he would, try his wife by the bitter waters; or if he would, he might connive at her. In case of the discovery of Adultery, the husband might put away his wife, but he scarce might put her to death; because the Law of Divorce was given for that very end, that provision might be made for the woman against the hard heartedness of her husband.  
Let this story serve for a Conclusion, 
d Bab. Berac. fol. 19 1.  Shemaiah and Abtalion compelled Carchemith a Libertine woman-servant to drink the Bitter waters. The husband of this woman could not put her away by the Law of Moses, because she was not found guilty of discovered Adultery. He might put her away by the Traditional Law, which permitted Divorces without the case of Adultery, he might not if he had pleased, have brought her to trial by the bitter waters; but it argued the hardness of his heart towards his wife, or burning jealousy that he brought her. I do not remember that I have any where in the Jewish Pandect read any example of a wife punished with death for Adultery. 
e Hierof. Sanhedr. fol. ●4. 2.  There is mention of the daughter of a certain Priest committing fornication in her father's house, that was burnt alive; but she was not married.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eunuches from their mother's womb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eunuches, which were made Eunuches of men. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Talmudists.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then were little children brought unto him. 
NOT for the healing of some disease, for if this had been the end propounded, why did the Disciples keep them back above all others, or chide any for their access? Nor can we believe that they were the children of unbelieving Jews, when it is scarcely probable that they despising the Doctrine and person of Christ would desire his blessing. Some therefore of those that believe brought their Infants to Christ, that he might take particular notice of them, and admit them into his Discipleship, and mark them for his by his blessing. Perhaps the Disciples thought this an excess of officious Religion, or that they would be too troublesome to their Master, and hence they opposed them; but Christ countenanceth the thing, and favours again that Doctrine which he had laid down, Chap. XVIII. namely, That the Infants of believers were as much Disciples and partakers of the Kingdom of Heaven as their Parents.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thou shalt not kill, etc. 
IT is worthy marking how again and again in the New Testament, when mention is made of the whole Law, only the second Table is exemplified, as in this place; so also Rom. XIII. 8, 9 and Jam. 11. 8. 11, etc. Charity towards our neighbour is the top of Religion and a most undoubted sign of love towards God.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sell what thou hast and give to the poor. 
WHEN Christ calls it perfection, to sell all and give to the poor, he speaks according to the Idiom of the Nation, which thought so, and he tries this rich man boasting of his exact performance of the Law, whether, when he pretended to aspire to eternal life, he would aspire to that perfection which his Countrymen so praised. Not that hence he either devoted Christians to voluntary poverty, or that he exhorted this man to rest ultimately in a Pharisaical perfection; but lifting up his mind to the renouncing of worldly things, he provokes him to it by the very Doctrine of the Pharisees which he professed.  

f Peah, Cap. 1. Hal. ●.  For these things the measure is not stated; for the corner of the field (to be left for the poor) for the first-fruits for the appearance in the Temple (according to the Law, Exod. XXIII. 15, 17. where, what, or how great an oblation is to be brought is not appointed) for the showing mercy, and for the study of the Law. The Casuists discussing that point of showing mercy do thus determine concerning it. A stated measure is not indeed prescribed to the showing of mercy, as to the affording poor men help with thy body, (that is, with thy bodily labour) but as to money there is a stated measure, namely, the fifth part of thy wealth; nor is any bound to give the poor above the fifth part of his estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unless he does it out of extraordinary devotion. See Rambam upon the place, and the Jerusalem Gemara: where the example of R. Ishbab is produced distributing all his goods to the poor.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A Camel to go through the eye of a needle, etc. 
APhrase used in the Schools, intimating a thing very unusual and very difficult There where the discourse is concerning dreams, and their interpretation, these words are added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
ff Rab. Berac. fol. 55. 2.  They do not show a man a Palmtree of Gold, nor an Elephant going through the eye of a needle. The Gloss is, A thing which he was not wont to see, nor concerning which he ever thought.  
In like manner, R. Sheshith answered R. Amram, disputing with him, and asserting something that was incongruous, in these words, 
g Bava Mezia, fol. 38. 2.  Perhaps thou art one of those of Pombeditha, who can make an Elephant pass through the eye of a needle: that is, as the Aruch interprets it, Who speak things that are impossible.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye that have followed me in the Regeneration. 
THAT the World is to be renewed at the coming of the Messiah, and the Preaching of the Gospel, the Scriptures assert, and the Jews believe; but in a grosser sense, which we observe at Chap. XXIV. Our Saviour therefore by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Regeneration, calls back the minds of the Disciples to a right apprehension of the thing; implying that Renovation concerning which the Scripture speaks, is not of the body, or substance of the world; but that it consists in the renewing of the Manners, Doctrine, and a dispensation conducing thereunto: Men are to be renewed, regenerated, not the Fabric of the World. This very thing he teaches Nicodemus, treating concerning the nature of the Kingdom of Heaven, Joh. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Son of man shall sit upon the Throne of his Glory, ye also shall sit. 
THESE words are fetched out of Daniel, Chap. VII. ver. 9, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words, I wonder, should be translated by the Interpreters, Aben Ezra, R. Saadia, and others, as well Jews as Christians, Thrones were cast down. R. Solomon, the vulgar and others read it righter, Thrones were set up: where Lyranus thus, He saith, Thrones in the plural number, because not only Christ shall judge, but the Apostles, and perfect men shall assist him in judgement, sitting upon Thrones. The same way very many Interpreters bend the words under our hands, namely, that the Saints shall at the day of judgement sit with Christ, and approve and applaud his judgement. But, 1. besides that the Scene of the last Judgement painted out in the Scripture, does always represent as well the Saints as the wicked standing before the Tribunal of Christ, Mat. XXV. 32. 2 Cor. V 10. etc. we have mention here only of Twelve Thrones. And, 2. we have mention only of judging the Twelve Tribes of Israel. The sense therefore of the place may very well be found out by weighing these things following.  

I. That those Thrones set up in Daniel, are not to be understood of the last Judgement of Christ, but of his judgement in his entrance upon his Evangelical Government, when he was made by his Father chief Ruler, King and Judge of all things: Psal. II. 6. Mat. XXVIII. 18. Joh. V 27. For observe the scope and series of the Prophet, that after the four Monarchies, namely, the Babylonian, the Mede-Persian, the Grecian, and the Syrogrecian, which Monarchies had vexed the World and the Church by their Tyranny, were destroyed; the Kingdom of Christ should rise, etc. Those words, The Kingdom of Heaven is at hand, that Judiciary Scene set up, Rev. IU. & V and those Thrones, Rev. XX. 1. etc. do interpret Daniel to this sense.  
II. The Throne of Glory, concerning which the words before us are, is to be understood of the Judgement of Christ to be brought upon the treacherous, rebellious, wicked Jewish people. We meet with very frequent mention of the coming of Christ in his Glory in this sense, which we discoursed more largely of at Chap. XXIV.  
III. That the sitting of the Apostles upon Thrones with Christ is not to be understood of their Persons, it is sufficiently proved, because Judas was now one of the number; but it is meant of their Doctrine; as if he had said, When I shall bring judgement upon this most unjust Nation, than your Doctrine which you have Preached in my Name, shall judge and condemn them. See Rom. II. 16.   
Hence it appears, That the Gospel was Preached to all the twelve Tribes of Israel before the destruction of Jerusalem.    

CHAP. XX.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who went out early in the morning to hire labourers. 
YOU have such a Parable as this, but madly applied, in the Talmud; we will produce it here for sake of some Phrases. 
a Hierof. Berac. fol. 5. 3.  To what was R. Bon bar Chaija like? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a King who hired many labourers; among which there was one hired who performed his work extraordinary well. What did the King? He took him aside and walked with him to and fro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When even was come, those labourers came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might receive their hire, and he gave him a complete hire with the rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And the labourers murmured, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have laboured hard all the day, and this man only two hours, yet he hath received as much wages as we: The King saith to them, He hath laboured more in those two hours than you in the whole day. So R. Bon plied the Law more in eight and twenty years than another in a hundred years.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Early in the morning. 

b Gloss. in Bab. Bava Mezia, fol. 83. 2.  The time of working is from Sunrising to the appearing of the Stars, and not from break of day: And this is proved (from the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Precedent of the Priests saith to them) 
c Joma, Chap. 3. & Tamid. Chap. 3.  where they say, 'Tis light all in the East, and men go out to hire labourers: whence it is argued that they do not begin their work before the Sun riseth. It is also proved from the Tract Pesachin, where it is said, that it is prohibited on the day of the Passover to do any servile work after the Sun is up; intimating this, that that was the time when labourers should begin their work, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To hire Labourers. 
Read here, if you please, the Tract Bava Mezia, Chap. VII. which gins thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hireth Labourers: and Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tract entitled 
d Chap. 9 & 11.  Hiring.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agreed for a penny a day. 
A Penny of silver, which one of gold exceeded twenty four times; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A penny of gold is worth five and twenty of silver 
e Gloss. on Cherithuth. Chap. 2. . The Canons of the Hebrews concerning hiring of labourers, distinguish as reason requires, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired by the day, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being hired (only) for some hours: which may be observed also in this Parable; for in the morning they are hired for all the day, and for a penny, but afterwards for certain hours; and have a part of a penny allotted them, in proportion to the time they wrought.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Call the Labourers. 
FOR it is one of the Affirmative precepts of the Law, that a hired labourer should have his wages paid him when they are due; as it is said, You shall pay him his wages in his day; and if they be detained longer, it is a breach of a negative precept; as it is said, The Sun shall not go down upon him 
f Maimon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 11. , etc.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Didst not thou agree with me for a penny? 
IN hiring of labourers the custom of the place most prevailed; hence came that Axiom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the custom of the City 
f Beb. Bava Mezia, fol. 83. 2. , speaking of this very thing. There is also an example 
g Hierof. Mezia, fol. 11. 2. , Those of Tiberias that went up to Bethmeon to be hired for labourers, were hired according to the custom of Bethmeon, etc. By the by also we may observe that which is said by the Babylonians in the place last cited, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, as the Gloss renders it, Notice must be taken whether they come from several places; for at some places they go to work sooner, and at some later.  
Hence two things may be cleared in the Parable before us. 1. Why they are said to be hired at such different hours; namely therefore, because they are supposed to have come together from several places. 2. Why there was no certain agreement made with those that were hired at the third, sixth, and ninth hour, as with those that were hired early in the morning; but that he should only say, Whatsoever is right I will give you: that is, supposing that they would submit to the custom of the place. But indeed when their wages were to be paid them, there is by the favour of the Lord of the vineyard, an equality made between those that were hired for some hours, and those that were hired for the whole day; and when these last murmured, they are answered from their own agreement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You agreed with me. Note here the Canon 
h Maimon. as before Chap. 9 , The master of the family saith to his servant, Go, hire me labourers for four pence; he goes and hires them for three pence; although their labour deserves four pence, they shall not receive but three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they bond themselves by agreement, and their complaint (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murmuring, in the 11th verse) is against the servant.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The baptism that I am baptised with. 
THE phrase that goes before this, concerning the cup, is taken from divers places of Scripture, where sad and grievous things are compared to draughts of a bitter cup. You may think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of vengeance, of which there is mention in Bab. Beracoth 
i Fol. 51. 2. , means the same thing, but it is far otherwise; give me leave to quote it, though it be somewhat out of our bounds: Let them not talk, say they, over their cup of blessing, and let them not bless over their cup of vengeance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the cup of vengeance? The second cup, saith R. Nachman bar Isaac. Rabbena Asher and Piske are more clear: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he shall drink off two cups, let him not bless over the third. The Gloss, He that drinks off double cups is punished by Devils. But to the matter before us.  
So cruel a thing was the Baptism of the Jews, being a plunging of the whole body into water when it was never so much chilled with Ice and snow, that not without cause, partly by reason of the burying as I may call it, under water, and partly by reason of the cold, it used to signify the most cruel kind of death. The Jerusalem Talmudists relate, That in the days of Joshua ben Levi, some endeavoured quite to take away the washings (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisms) of women, because the women of Galilee grew barren by reason of the coldness of the waters 
k Berac. 6. 3. , which we noted before at the sixth verse of the third Chapter.    

CHAP. XXI.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Ass and her fold. 
IN the Talmudists we have the like phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Hierof. Bava Mezia, Fol. 11. 1.  An ass and a little colt. In that Treatise Mezia, they speak concerning an hired Ass, and the terms that the hired is obliged to 
m Chap. 6. Halac. 3. . Among other things there, the Babylon Gemara hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever transgresses against the will of the owner is called a robber 
n Fol. 78. 1. . For instance, If any one hires an Ass for a journey on the plains, and turns up to the mountains, etc. Hence this of our Saviour appears to be a miracle, not a robbery; that without any agreement or terms, this Ass should be led away; and that the Owner and those that stood by, should be satisfied with these bare words, The Lord hath need of him.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Meek and sitting upon an Ass. 
THIS triumph of Christ's completes a double prophecy. 1. This prophecy of Zacharia here mentioned. 2. The taking to themselves the Paschal Lamb; for this was the very day on which it was to be taken, according to the command of the Law. Exod. XII. 3. In the tenth day of this month they shall take to them every man a lamb.  
It scarce appears to the Talmudists how those words of Daniel concerning the Messiah, that he comes with the clouds of heaven, 
o Dan. VII. 13.  are consistent with these words of Zacharie, that he comes sitting upon an ass. 
p See Bab. Sanhedr. fol. ●●. ●.  If, say they, the Israelites be good, than he shall come with the clouds of heaven; but if not good, then riding upon an Ass. Thou art much mistaken, O Jew: for he comes, in the clouds of heaven, as a Judge, and Revenger, because you are evil, and very wicked, but sitting upon an Ass, not because you are, but because he is, good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Sapores said to Samuel, you say your Messiah will come upon an Ass, I will send him a brave horse; He answers him, you have not a horse with a hundred spots, as is his Ass. 
q Ibid.  In the greatest humility of the Messiah they dream of grandeur, even in his very Ass.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strewed branches in the way. 
NOT that they strewed garments and boughs just in the way under the feet of the ass, to be trod on, (this perhaps might have thrown down the rider) but by the way side they made little tents and tabernacles of clothes and boughs, according to the custom of the feast of Tabernacles. John also adds, that taking branches of palm trees (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in their hands they went forth to meet him. That book of Maimonides entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacles and Palm branches will be an excellent comment on this place, and so will the Talmudic treatise, Succah. We will pick out these few things not unsuitable to the present story. 
s Maimon. Succah, chap. 5. artic. 17.  Doth any one spread his garment on his tabernacle against the heat of the sun? etc. it is absurd; but if he spread his garment for comeliness and ornament, it is approved. Again, 
t Chap. 7. ●●●v. XXIII. 40.  The boughs of Palm trees, of which the Law speaks, u are the young growing sprouts of Palms, before their leaves shoot out on all sides, but when they are like small staves; and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after, It is a notable precept, to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young branches of Palms, and the boughs of myrtle, and willow, and to make them up into a small bundle, and to carry them in their hands, etc.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hosannah to the Son of David. 
SOME are are at a loss why it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Son. Wherefore they fly to Caninius as to an Oracle; who tells us, that those very bundles of boughs are called Hosanna, and that these words, Hosanna to the Son of David signify no more than Boughs to the Son of David: 
w See Baronius at the year of Christ 34.  We will not deny that bundles are sometimes so called; as seems in these clauses, 
x Bab. Succah, fol. 37. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is plain that a branch of Palm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulab, and boughs of Myrtle and Willow bound together, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosanna: 
y See the Gloss  But indeed if Hosanna to the Son of David signifies Boughs to the Son of David; what do those words mean, Hosanna in the highest? The words therefore here sung, import as much as if it were said, We now sing Hosanna to the Messiah.  
In the Feast of Tabernacles the great Hallel, as they call it, used to be sung, that is, the CXIII, CXIV, CXV, CXVI, CXVII, CXVIII. Psalms. And while the words of the Psalms were sung, or said, by one, the whole company used sometimes to answer at certain clauses, Halleluia. Sometimes the same clauses that had been sung, or said, were again repeated by the company; sometimes the bundles of boughs were brandished or shaken; But when were the Bundles shaken? The Rubric of the Talmud saith, At that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thanks unto the Lord, in the beginning (of Psalm. CXVIII.) and at the end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at that clause, save now I beseech thee O Lord (Psalm CXVIII. 25.) as saith the School of Hillel. But the School of Shammai saith also, At that clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord I beseech thee send now prosperity. R. Akibah said, I saw R. Gamaliel, and R. Joshuah, when all the company shook their bundles, they did not shake theirs, but only at that clause, save now I beseech thee O Lord. 
z Succah, cap. 3. halac. 9   
On every day of the feast they used once to goround the Altar with bundles in their hands, singing this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save now I beseech thee O Lord; I beseech thee O Lord send now prosperity. But on the seventh day of the feast, they went seven times round the Altar, etc. 
a Maimon. on Succah, cap. 6.  The tossing or shaking of the bundles was on the right hand, on the left hand, upwards and downwards. 
b Bah Succah, sol. 27. 2.   
The reason of the bundles was this, because it is written, Then let all the trees of the wood sing, (Psal. XCVI. 12.) And afterwards it is written, Give thanks unto the Lord because he is good, (Psal. CVI 1.) And afterwards, Save us O Lord, O our God, etc. (Psalms CVI 47.) And the reason is mystical; In the beginning of the year Israel and the nations of the world go forth to Judgement; and being ignorant who are to be cleared and who guilty; the holy and blessed God commanded Israel that they should rejoice with these bundles, as a man rejoiceth who goeth cut of the presence of his Judge, acquitted. Behold therefore what is written, Let the trees of the wood sing, as if it were said, Let them sing with the trees of the wood, when they go out justified from the presence of the Lord, etc. 
c Rabbenu Asher on Succah, sol. 66. 2. 3.   
These things being premised concerning the rites and customs of that Feast, we now return to our story.  
I. It is very much worth our observation, that the company receives Christ coming now to the Passover, with the Solemnity of the Feast of Tabernacles. For what hath this to do with the time of the Passover? If one search into the reason of the thing more accurately, these things occur, First, The mirth of that Feast above all others, concerning which there needs not much to be said, since the very name of the Feast (for by way of emphasis, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Festivity or, Mirth) sufficiently proves it. Secondly, That prophesy of Zacharie, 
d Chap. XIV. 16.  which however it be not to be understood according to the letter; yet from thence may sufficiently be gathered the singular Solemnity and Joy of that Feast above all others; and perhaps from that same prophecy, the occasion of this present action was taken. For being willing to receive the Messiah with all joyfulfulness, triumph, and affection of mind (for by calling him the Son of David, it is plain they took him for the Messiah) they had no way to express a more ardent zeal and joy at his coming, than by the solemn procession of that Feast. They have the Messiah before their eyes; they expect great things from him; and are therefore trasported with excess of joy at his coming.  
II. But whereas the great Hallel, according to the custom, was not now sung, by reason of the suddenness of the present action, the whole solemnity of that song was as it were swallowed up in the frequent crying out and echoing back of Hosanna; as they used to do in the Temple while they went round the Altar. And one while they sing Hosanna to the son of David, another while, Hosanna in the highest, as if they had said, now we sing Hosanna to the Son of David, save us we beseech thee, O thou (who dwellest) in the highest, save us by the Messiah.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He cast out all them that sold and bought in the Temple. 
I. THERE was always a constant market in the Temple in that place, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shops; where every day was sold wine, salt, oil and other requisites to Sacrifices; As also Oxen and Sheep, in the spacious Court of the Gentiles.  
II. The nearness of the Passover had made the market greater; for innummerable beasts being requisite to this solemnity, they were brought hither to be sold. This brings to mind a story of Bava ben Buta. 
e Hieros'. Jom. ●o●h, sol. 61. 3.  He coming one day into the Court, found it quite empty of beasts. Let their houses, said he, be laid waist, who have laid waste the house of our God. He sent for three thousand of the Sheep of Kedar; and having examined whether they were without spot, brought them into the mountain of the house, that is, into the Court of the Gentiles.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Overthrew the tables of the money changers. 
Who those money changers were, may be learned very well from the Talmud and Maimonides in the treatise Shekalim.  

f Maim Shekal. chap. ●.  It is an Affirmative precept of the Law, that every Israelite should give half a Shekel yearly; even the poor who live by alms, are obliged to this; and must either beg the money of others or sell their clothes, to pay half a shekel, as it is said, 
g Exod. XXX. 15.  The rich shall give no more, and the poor shall give no less.  

h Id. ibid. & Talm. Shekal. chap. 1.  In the first day of the month Adar, they made a public Proclamation concerning these shekels, that every one should provide his half shekel, and be ready to pay it. Therefore on the fifteenth day of the same month, the Exchangers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sat in every City, civilly requiring this money: they received it of those that gave it, and compelled those that did not. On the five and twentieth day of the same month, they sat in the Temple: and then compelled them to give; and from him that did not give, they forced a pledge, even his very coat.  

i Idem. chap ●.  They sat in the Cities, with two chests before them, in one of which they laid up the money of the present year, and in the other the money of the year past. They sat in the Temple with thirteen chests before them; the first was for the money of the present year; the second, for the year past; the third, for the money that was offered to buy Pigeons, etc. They called these chests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trumpets, because like Trumpets, they had a narrow mouth, and a wide belly.  

k Idem. chap. 3  It is necessary that every one should have half a shekel to pay for himself; Therefore when he comes to the Exchanger, to change a shekel for two half shekels, he is obliged to allow him some gain which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Kolbon. And when two pay one shekel (between them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each of them is obliged to allow the same gain, or fee.  
And not much after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much is that gain? At that time, when they paid pence, for the half shekel, a Kolbon (or the fee that was paid to the mony-changer) was half a Meam, that is, the twelfth part of a penny, and never less. But the Kolbons were not like the half shekel, but the Exchangers laid them by themselves, till the holy Treasury were paid out of them. You see what these money-changers were, and whence they had their name. You see that Christ did not overturn the Chests, in which the holy money was laid up, but the Tables, on which they trafficked for this un holy gain.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of those that sold Doves. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sellers of Doves. See the Talmudic Treatise of that title. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
l Ch●rithut●, chap. 1. halac. ●▪  Doves were at one time sold at Jerusalem for pence of gold. Whereupon Rabban Simeon ben Gamaliel said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this Temple, I will not lie down this night unless they be sold for pence of silver, etc. Going into the Council house he thus decreed, A woman of five undoubted labours, or of five undoubted fluxes, shall be bound only to make one offering; whereby Doves were sold that very day for two farthings. The offering for women after childbirth, and fluxes, for their purification, were Pigeons, etc. 
m Levit. XII. & XV.  But now, when they went up to Jerusalem with their offerings at the Feasts only, there was at that time a greater number of beasts, Pigeons and Turtles, etc. requisite. See what we have said at the fifth Chapter, and the three and twentieth verse.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The children crying in the Temple, and saying, Hosanna. 
CHildren, from their first infancy, were taught to manage the bundles, to shake them, and in shaking, to sing Hosanna. 
n Succah, chap. 3. halac. last.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A child so soon as he knows how to wave the bundle, is bound to carry a bundle. Where the Gemara saith thus, The Rabbins teach that so soon as a little child can be taught to manage a bundle, he is bound to carry one: so soon as he knows how to veil himself, he must put on the borders: as soon as he knows how to keep his father's Phylacteries, he must put on his own: as soon as he can speak, let his father teach him the Law, and to say the Phylacteries, etc.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Found nothing thereon but leaves only. 
THIS place is not a little obscure, being compared with Mark, who seems to say, that therefore figs were not found on this tree, because it was not yet the time of figs, 
o Mark XI. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ why then did our Saviour expect figs, when he might certainly know that it was not yet the time of figs? And why, not finding them, did he curse the tree, being innocent, and agreeable to its own nature?  
I. We will first consider the situation of this tree. Our Evangelist saith that it was in the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This minds me of a distinction used very often by the Talmudists, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, between the fruits of trees of common right, which did not belong to any peculiar Master, but grew in woody places, or in common fields; and the fruits of trees which grew in Gardens, Orchyards or Fields, that had a proper owner. How much difference was made between these fruits by the Canonists, as to tithing and as to eating, is in many places to be met with through the whole Classis, entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeds. This figtree seems to have been of the former kind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wild figtree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growing in a place or field not belonging to any one in particular, but common to all. So that our Saviour did not injure any particular person, when he caused this tree to whither; but it was such a tree, that it could not be said of it that it was Mine or Thine.  
II. He found nothing thereon but leaves, because the time of figs was not yet a great while. 
p As before.   
1. 
q Bab. P●sac●in, fol. 52. 2.  At what time in the seventh year do they forbear to lop their trees? The School of Shammai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All trees from that time, they bring forth (leaves.). The Gloss, the beginning of leaves is in the days of Nisan.  
2. 
r Jerus. Sheviith fol. 35. 4.  Rabban Simeon ben Gamaliel saith, from the putting forth of leaves, till there be green figs, is fifty days; from the green figs, till the buds fall off, fifty days; and from that time till the figs be ripe are fifty days. If therefore the first putting our of the leaves was in the month Nisan, and that was five months' time before the figs came to be ripe▪ it is plain enough that the figs of that year coming on, were not expected by our Saviour, nor could be expected.  
That we may pursue the matter somewhat home, and make it appear that the Text of Mark, as it is commonly read for the time of figs was not yet, is uncorrupted.  
I. We must first observe what is said about the intercalation of the year. They intercalate the year upon three accounts, For the green ear, for the fruit of the tree, and for Tekupha. 
s Barnes. Sanhedr. sol. 11. 2.  Maimonides is more large; 
t Kiddush Hodesh. chap. 4.  whom see. Now if you ask, what means the intercalation for the fruit of the tree? The Gloss answers, If the fruit be not ripened till Pentecost is passed, they intercalate the year; because Pentecost is the time of bringing the first fruits; and if at that time one should not bring them along with him, when he comes to the feast, he would be obliged to make another journey. But now this is not to be understood of all trees, but of some only, which put forth their fruit about the time of the Passover, and have them ripe at the feast of Pentecost. For thus Maimonides in the place cited. If the Connoil sees that there is not yet any green ear, and that the fruit of the trees which used to bud at the feast of the Passover, is not yet budded, (mark that, used to bud) moved by these two causes, they intercalate the year. Among these, the figtree can by no means be reckoned: For since, our Saviour being witness, 
u Metth. XXIV. 32. ●  the putting forth of its leaves is a sign that Summer is at hand, you could not expect any ripe figs; nay (according to the Talmudists,) not so much as the putting out of leaves, before the Passover. When it is before said, that Pentecost was the time of bringing the first fruits, it must not be so understood, as if the first fruits of all trees were then to be brought; but that before Pentecost it was not lawful to bring any: for thus it is provided for by a plain Canon, The first-fruits are not to be brought before Pentecost. The inhabitants of Mount Zeboim brought theirs before Pentecost, but they did not receive them of them, because it is said in the Law, And the feast of harvest, the first fruit of thy labours which thou hast sown in thy field. 
w Exod. XXIII. 16. Biccurim, chap. 1. hal. 3.   
II. There are several kinds of figs mentioned in the Talmudists, besides these common ones; namely figs of a better sort, which grew in gardens, and Paradices. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shi●hin. Concerning which the Tract Demai 
x Chap. 1. hall. 1  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Among those things which were accounted to deserve lesser care, and among those things which were doubtful as to tything were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shithin: which the Glosser tells us were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wild figs. 2. There is mention also in the same place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which, as some will have it, was a fig mixed with a plane tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. But among all those kinds of figs, they were memorable, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they yet more, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which, unless I mistake, make to our purpose; not that they were more noble than the rest, but their manner of bearing fruit was more unusual. There is mention of these in Shiviith, 
y Chap 5. hall. 1  in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will render the words in the paraphrase of the Glossers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are white figs, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also a kind of fig: the seventh yoar, (that is, the year of Release▪) is to those the second (viz. of the seven years following) to these, the going out of the seventh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put forth fruit every year, but it is ripe only every third year: so that on that tree every year one might see three sorts of fruit, namely of the present year, of the past, and of the year before that. Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth ripe fruit in two years, etc.  
Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the Jerusalem Gemara. Do they bear fruit every year? Or once in three years? They bear fruit every year, but the fruit is not ripe till the third year. But how may one know which is the fruit of each year? R. Jonah saith, by the threads that hang to them. The tradition of Samuel, makes little strings hang to it, etc.  
III. The fruit of very many trees hung upon them all the winter, by the mildness of the weather, if they were not gathered, or shaken off by the wind: nay they ripened in winter: Hence came those cautions about tithing. 
z Jerus. Sheviith, sol 35. 4.  The tree which puts forth its fruit before the beginning of the year of the world (that is, before the beginning of the month Tisri, in which month the world was created) must be tythed for the year past: but if after the beginning of the world, than it must be tythed for the year coming on. R. Judan bar Philia answered before R. Jonah, Behold the tree Charob puts forth its fruit before the beginning of the world, and yet it is tythed for the year following. R. Jissa saith, If it puts forth a third part before the year of the world, it must be tythed for the year past; but if after, then for the year following. R. Zeira answers before R. Jissa, sometimes Palm trees do not bring forth part of their fruit till after the beginning of the year of the world; and yet they must be tythed for the year before. Samuel bar Abba saith, If it puts forth the third part of its fruit before the fifteenth day of the month Shebat, It is to be tythed for the year past; if after the fifteenth day of the month Shebat; for the year to come. Hence that Axiom in Rosh hashanah, 
a Chap. 1. hall. 1  The first day of the month Shebat is the beginning of the year for trees, according to the School of Shammai, but according to that of Hillel, the fifteenth day.  
However, figtrees were not among those trees that put forth their fruit after the beginning of Tisri; for you have seen before out of the Talmudists, that they used to put forth their leaves in the month Nisan; and that their fruit used to be ripe in thrice fifty days after this. Yet perhaps it may be objected about them, what we meet with in the Jerusalem Gemara, at the place before cited. One gathers figs, (say they) and knows not at what time they were put forth, (and thereby is at a loss for what year to tithe them.) R. Jonah saith, let him reckon a hundred days backwards, and if the fifteenth day of the month Shebat falls within that number, than he may know when they were put forth. But this must be understood of figs of a particular sort, which do not grow after the usual manner; which is plain also from that which follows, For, they say to him, with you at Tiberias, there are Fig trees that bear fruit in one year: to which he answers, Behold, with you at Zippor, there are trees that bear fruit in two years. Concerning common fish-trees, their ordinary time of putting out green Figs was sufficiently known; as also the year of tything them: but concerning those trees of another sort, which had ripe fruit only in two or three years, it is no wonder if they were at a loss in both.  
iv Christ therefore came to the tree, seeking fruit on it, (although the ordinary time of figs was not yet), because it was very probable that some fruit might be found there. Of the present year indeed, he neither expected, nor could expect any fruit, when it was so far from being the time of figs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was almost five months off; and it may be doubted whether it had yet so much as any leaves of the present year. It was now the month Nisan, and that month was the time of the first putting out of leaves; so that, if the buds of the leaves had just peeped forth, they were so tender, small, and scarce worth the name of leaves (for it was but the eleventh day of the month) that to expect figs of the same year with those leaves, had not been only in vain, but ridiculous. Those words seem to denote something peculiar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having leaves; as if the other trees thereabout had been without leaves, or at least, had not such leaves as promised figs. Mark seems to give the reason why he came rather to that tree, than to any other, namely because he saw leaves on it, and thereby hoped to find figs. For when he saw (saith he) a figtree afar off having leaves, he came, if haply he might find any thing thereon. From the leaves he had hopes of figs: these therefore certainly were not the leaves of the present spring, for those were hardly so much as in being yet; but they were either the leaves of the year past, that had hung upon the tree all winter; or else this tree was of that kind which had figs and leaves together hanging on it for two or three years, before the fruit grew ripe. And I rather approve of this latter sense, which both renders the matter itself more clear, and better solves the difficulties that arise from the words of Mark. This tree, it seems, had leaves which promised fruit, and others had not so; whereas had they all been of the same kind, it is likely they would all have had leaves after the same manner. But when others had lost all their leaves of the former year, by winds and the winter, and those of the present year were not as yet come out, this kept its leaves, according to its nature and kind, both Summer and Winter. Mark therefore in that clause, which chief perplexes Interpreters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time of figs was not yet, doth not strictly and only give the reason, why he found no figs; but gives the reason of the whole action, namely, why on that Mountain which abounded with figtrees, he saw but'one that had such leaves, and being at a great distance when he saw it, he went to it, expecting figs only from it. The reason, saith he, was this, Because it was not the usual time of figs: for had it been so, he might have gathered figs from the trees about him; but since it was not, all his expectation was from this, which seemed to be of the kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which never wanted leaves or figs. For to take an instance in the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That tree, (suppose) bore figs such a Summer, which hung upon the boughs all the following winter; it bore others also next Summer; and those, together with the former, hung on the boughs all this Winter too: the third Summer it bore a third degree; and this Summer brought those of the first bearing, to ripeness; and so onwards continually; so that it was no time to be found without fruit of several years. It is less therefore to be wondered at, if that which promised so much fruitfulness by its looks, that one might have expected from it at least the fruit of two years, did so far deceive the hopes it had raised, as not to afford one Fig, if that, I say, should suffer a just punishment from our Lord, whom it had so much, in appearance, disappointed. An emblem of the punishment that was to be inflicted upon the Jews, for their spiritual barrenness and hypocrisy.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if ye shall say unto this mountain, be thou removed and be thou cast into the Sea, it shall be done. 
THIS is an hyperbolical way of speaking, taken from the common Language of the Schools of the Jews, and designed after a manner for their refutation. Such an Hyperbole concerning this very mountain, you have Zech. XIV. 4.  
The Jews used to set out those Teachers among them that were more eminent for the profoundness of their Learning, or the splendour of their virtues, by such expressions as this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a rooter up, or (a remover) of mountains. 
b Bab. Beracoth. fol. 64. 1.  Rabh Joseph is Sinai, and Rabbah is a rooter up of mountains. The Gloss, They called Rabh Joseph Sinai, because he was very skilful in clearing of difficulties; and Rabbah bar Nachmani, A rooter up of mountains, because he had a piercing judgement. 
c Id. Erubhin. fol. 29. 1.  Rabath said, I am like Ben Azzai in the streets of Tiberias. The Gloss, Like Ben Azzai who taught profoundly in the streets of Tiberias; nor was there in his days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such another rooter up of mountains as he. 
d Id. San●edr. fol. 24. 1.  He saw Resh Lachish in the School, as if he were plucking up of mountains and grinding them one upon another.  
The same expression, with which they sillily and flatteringly extolled the Learning and Virtue of their Men, Christ deservedly useth, to set forth the power of Faith, as able to do all things, Mark IX. 23.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Planted a vineyard. 
COncerning Vines, and their husbandry, see Kilaim, 
e Chap. 4 5, 6, & 7.  where there is a large discourse of the beds of a Vineyard, the orders of the Vines, of the measure of the Wine press, of the hedge, of the trenches, of the void space; of the places within the hedge which were free from Vines, whether they were to be sown, or not to be sown, etc.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Killed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stoned. 
THERE seems to be an allusion to the punishments and manners of Death in the Council. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the flaying off of the skin, is not amiss rendered by Interpreters Beat; and the word seems to relate to whipping, where forty stripes save one, did miserably flay off the skin of the poor man. See what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly means in that very usual phrase, expressing this whipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beaten with forty stripe. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Killed) signifies a death by the sword, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four kinds of death are delivered to the Sanhedrin, stoning, burning, kill and strangling. 
f Sanhedr. chap. 7. hal. 1.    

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This is the heir, etc. 
COmpare this verse with Joh. XI. 48. and it seems to hint, that the Rulers of the Jews acknowledged among themselves that Christ was the Messiah; but being strangely transported besides their senses, they put him to death; lest bringing in another worship and another people he should either destroy or suppress their worship and themselves.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And whosoever shall fall on this stone shall be broken, etc. 
HERE is a plain allusion to the manner of stoning, concerning which thus Sanhedr. 
g Chap. 6. hall. 4  The place of stoning was twice as high as a Man. From the top of this, one of the witnesses striking him on his loins, fell him to the ground, if he died of this, well; if not, the other witness threw a stone upon his heart, etc. g Ri Simeon ben Eleazar saith, there 
* Bab. Gemard.  was a stone there as much as two could carry, this they threw upon his heart.    

CHAP. XXII.  

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Go ye into the high ways, etc. 
THAT is, Bring in hither the travellers. 
h Bab. Beracoth. fol. 43. 1.  What is the order of sitting down to meat? The travellers come in, and sit down upon benches or chairs, till all are come that were invited. The Gloss, It was a custom among rich men to invite poor travellers to feasts.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With the Herodians. 
MANY things are conjectured concerning the Herodians. I make a judgement of them from that History which is produced by the Author Juchasin. 
i Fol. 19 1.  Speaking of Hillel and Shammai. Heretofore, saith he, Hillel and Menahem were (heads of the Council:) but Menahem withdrew into the family of Herod, together with eighty men bravely clad. These and such as these I suppose were called Herodians, who partly got into the Court, and partly were of the faction both of the Father and Son. With how great opposition of the generality of the Jewish people, Herod ascended and kept the Throne, we have observed before. There were some that obstinately resisted him; others, that as much defended him: to these was deservedly given the title of Herodians; as endeavouring with all their might to settle the Kingdom in his family; and they it seems were of the Sadducean Faith and Doctrine; and it is likely, had leavened Herod, who was now Tetrarch, with the same principles. For (as we noted before) the leaven of the saducees in Matthew, 
k Matth. XVI. 6  is in Mark, 
l Mark VIII. 19  The leaven of Herod. And it was craftily contrived on both sides; that they might be a mutual establishment to one another, they to his Kingdom, and he to their Doctrine. When I read of Manaem, or Menahem, the foster brother of Herod the Terarch 
m Act. XIII. ●. , it readily brings to my mind the name and story before mentioned of Menahem, who carried over with him so many eminent persons to the Court of Herod.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Whose is this image and superscription? 
THEY endeavour, by a pernicious subtlety, to find out whether Christ were of the same opinion with Judas of Galilee. Which opinion, those lewd disturbers of all things, whom Josephus brands every where under the name of Zelots, had taken up; stiffly denying obedience and tribute to a Roman Prince; because they persuaded themselves and their followers, that it was a sin to submit to a Heathen government. What great calamities the outrageous fury of this conceit brought upon the people, both Josephus and the ruins of Jerusalem at this day, testify. They chose Caesar before Christ; and yet because they would neither have Caesar nor Christ, they remain sad Monuments to all ages, of the Divine vengeance, and their own madness. To this fury those frequent warnings of the Apostles do relate, That every one should submit himself to the higher powers. 
n Rom. XIII. 1. 1 Pet II. 13. etc.  And the characters of these mad men, They contemn Dominions, 
o 2 Pet. II. 10. Jud. vers. 8.  and They exalt themselves against every thing that is called God. 
p 2 Thes. II. 4.   
Christ answers, the treachery of the question propounded, out of the very determinations of the Schools, where this was taught, Wheresoever the money of any King is currant, there the inhabitants acknowledge that King for their Lord. 
q Maim. on Gezelah. chap. 5  Hence is that of the Jerus. Sanhedr. 
r Fol. 20. 2.  Abigail said to David, what evil have I done, or my Sons, or my cattle? He answered, Your husband vilifies my Kingdom. Are you then, said she, a King? to which he, Did not Samuel anoint me for a King? She replied,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The money of our Lord Saul as yet is currant; that is, Is not Saul to be accounted King, while his money is still received commonly by all?   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sadducees, who say that there is no Resurrection. 

s Tanchum, sol. 3. 1.  THE Sadducees cavil, and say, The cloud faileth and passeth away; so he that goeth down to the grave, doth not return. Just after the same rate of arguing as they use, that deny Infant-baptism: Because, forsooth, in the Law there is no express mention of the Resurrection. Above, we suspected that the Sadducees were Herodians, that is to say, Courtiers: but these here mentioned were of a more inferior sort.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God is not the God of the dead. 
READ, if you please, the beginning of the Chapter Chelek, 
* In Bab. Sanhedr.  where you will observe with what arguments and inferences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmudists maintain the Resurrection, out of the Law; namely, by a manner of arguing not unlike this of our Saviour's. We will produce only this one, R. Eliezer Be R. Josi said, In this matter I accused the Scribes of the Samaritans of falsehood, while they say that the Resurrection of the dead cannot be proved out of the Law. I told them, You corrupt your Law, and it is nothing which you carry about in your hands; for you say that the Resurrection of the dead is not in the Law, when it saith, That soul shall be utterly cut off; his iniquity is upon him. 
t Numb. XV. 31.  Shall be utterly cut off, namely in this world. His iniquity is upon him. When? Is it not in the world to come? I have quoted this, rather than the others which are to be found in the same place; because they seem here to tax the Samaritan Text of corruption; when indeed both the Text and the Version, as may easily be observed, agree very well with the Hebrew. When therefore the Rabbin saith that they have corrupted their Law (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he doth not so much deny the purity of the Text, as reprove the vanity of the interpretation: as if he had said, You interpret your Law falsely, when you do not infer the Resurrection from those words which speak it so plainly.  
With the present argument of our Saviour compare first, those things which are said by R. Tanchum. 
u Fol. 13. 3.  R. Simeon ben Jochai saith, God, Holy and Blessed doth not join his Name to holy men while they live; but only after their death: as it is said, 
w Psa. XVI. 3.  To the Saints that are in the Earth. When are they Saints? When they are laid in the Earth; for while they live, God doth not join his name to them; because he is not sure but that some evil affection may lead them astray: but when they are dead, than he joins his name to them. But we find that God joined his name to Isaac while he was living. (I am the God of Abraham and the God of Isaac 
x Gen. XXVIII. 13. ) The Rabbins answer, He looked on his dust, as if it were gathered upon the Altar. R. Berachiah said, since he became blind, he was in a manner dead. See also R. Menahem on the Law. 
y Fol. 62. 1.   
Compare also those words of the Jerusal. Gemara. 
z Berac. sol. 5 4  The righteous even in death are said to live; and the wicked even in life are said to be dead. But how is it proved that the wicked even in life are said to be dead? From that place where it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have no delight in the death of the dead. Is he already dead that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dead? And whence is it proved that the righteous even in death are said to live? From that passage, And he said to him, this is the land concerning which I swore to Abraham, to Isaac and to Jacob, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? He saith to him, Go and tell the Fathers, whatsoever I promised to you, I have performed to your children.  
The opinion of the Babylonians is the same, 
a Berac. sol. 18. 1  The living know that they shall die: They are righteous who in their death are said to live: as it is said, And Benaiah the son of Jehojada the son of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● living man, etc. And a little after, The dead knew nothing: They are the wicked, who even in their life are called Dead, as it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou, dead wicked Prince of Israel. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendered Profane in this place, they render it also in a sense very usual, namely for one wounded or dead.  

b Ibid. col. 2.  There are further, divers stories alleged, by which they prove that the dead so far live, that they understand many things which are done here; and that some have spoke after death, etc.    

CHAP. XXIII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In Moses seat, etc. 
THIS is to be understood rather of the Legislative seat, (or chair) than of the merely Doctrinal: and Christ here asserts the authority of the Magistrate, and persuadeth to obey him in lawful things.  
Concerning the Chairs of the Sanhedrin there is mention made in Bab. Succah. 
c Fol. ●1. 2.  There were at Alexandria seventy one golden chairs, according to the number of the seventy one Elders of the great Council. Concerning the authority of Moses, and his Vicegerent in the Council there is also mention in Sanhedrim. 
d Chap. 1. hall. 6  The great Council consisted of seventy one Elders. But whence was this number derived? From that place, where it is said, Choose me out seventy men of the Elders of Israel: And Moses was Precedent over them. Behold seventy one! What is here observed by Galatinus from the signification of the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sat, i● too light and airy. He saith, They sat, (saith he) and not, They sit, that he might plainly demonstrate that their power was then ceased. 
e Chap. 6. Book 4.  But if we would be so curious to gather any thing from this Aorist, we might very well transfer it to this sense rather. The Scribes and Pharises, the worst of men, have long usurped Moses seat; nevertheless we ought to obey them, because, by the dispensation of the Divine Providence, they bear the chief Magistracy.  
Concerning their authority, thus Maimonides, 
f In Mamrim, cap. 1.  The great Council of Jerusalem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
g See 1 Tim. III. 15.  The Pillar and Ground) The ground of the traditional Law, and the pillar of Doctrine; whence proceeded statutes and judgements for all Israel. And concerning them the Law asserts this very thing, saying, 
h Deut. XVII. 11.  According to the Sentence of the Law which they shall teach thee. Whosoever therefore believes Moses our Master, and his Law, is bound to rely upon them for the things of the Law.  
Christ teacheth that they were not to be esteemed as Oracles, but as Magistrates.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heavy burdens. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick Language. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A heavy Prohibition, 
i Jerus. Roshbashana●, fol. 56. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Maim. in Mamr. chap. 1.  Let him follow him, that imposeth heavy things. There are reckoned up four and twenty things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the weighty things of the School of Hillel, and the light things of that of Shammai. 
l Jerus. Jom. Tobh, fol. 60. 2. & Sotah f. 19 2  R. Joshua saith, 
m Ibid. chap. 3 hal. 4.  A foolish religious man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A crafty wicked man, a shee-Pharisee, and the voluntary dashing of the Pharisees, destroy the world. It is disputed by the Gemarists, who is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crafty wicked man, and it is answered by some, He that prescribes light things to himself, and heavy to others.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They make broad their Phylacteries. 
THESE four places of the Law,  

Exod. XIII. ver. 3, 4, 5, 6, 7, 8, 9, 10.  
Exod. XIII. ver. 11, 12, 13, 14, 15, 16.  
Deut. VI. ver. 5, 6, 7, 8, 9  
Deut. XI. ver. 13, 14, 15, 16, 17, 18, 19, 20, 21.   
Being writ upon two Parchment-Labels (which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillin) were carried about with them constantly with great devotion▪ being fastened to their forehead, and their left arm. To the forehead in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Bab. Taanith. fol. 16. 1. in the Gloss.  where the pulse of an Infant's brain is. This of the forehead was most conspicuous▪ and made broad▪ hence came that, Let no body pass by the Synagogue while prayers are saying there.— But if he hath Rhylacteries upon his head he may pass by, because they show that he is studious of the Law▪ 
o Maimon on Tephilla, Chap. 8.  It is not lawful to walk through burying places with Phylacteries on one's head, and the book of the Law hanging at one's arm 
* Bab. Berac. fol. 18. 1. .  
They are called in Greek Phylacteries, that is, Observatories; because they were to put them in mind of the Law; and perhaps they were also called Preservatories, because they were supposed to have some virtue in them to drive away Devils. It is necessary that the Phylacteries should be repeated at home a-nights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive away Devils 
p Jerus. Berac. fol. 2. 4. Pisk. in Berac. Chap. 1. art. 6. Rabben. Asher. ibid. Chap. 1. Col. 1. .  
Concerning the curious writing of the Phylacteries, see Maimon. on Tephillin 
q Chap. 1. 2. . Concerning their strings, marked with certain small letters. See Tosaphoth on Megillah 
r Fol. 26. 2. . Concerning the repeating of them, see both the Talmuds in Beracoth 
s Chap. 1, 2, 3. . How the Jews did swear, touching their Phylacteries, see Maimonid. in Shevuoth 
t Chap. 11. . And how God is brought in swearing by the Phylacteries. See Tanchum 
u Fol. 6. 3. .  
Our Saviour does not so much condemn the bear wearing of them, as the doing it out of pride and hypocrisy. It is not unlikely that he wore them himself, according to the custom of the Country; for the children of the Jews were to be brought up from their infancy in saying the Phylacteries; that is, as soon as they were capable of being Catechised 
w Berac. fol. 22. 1. in the Gloss. . The Scribes and Pharisees made theirs very broad and visible, that they might obtain a proportional fame and esteem for their devotion with the people; these things being looked upon as arguments of the study of the Law, and signs of devotion.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Enlarge the borders of their garments. 
See Numb. XV. 38. Deut. XXII. 12. 
x Bab. Schabb. fol. 23. 2.  He that takes care of the Candle of the Sabbath, his children shall be the disciples of wise men. He that takes care to stick up Labels against the Posts, shall obtain a glorious house; and he that takes care of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of making borders to his garment, shall obtain a good coat.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And to be called, Rabbi, Rabbi. 
I. COncerning the original of this title see 
* In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aruch: The elder times which were more worthy, had no need of the title either of Rabban, or Rabbi, or Rabh, to adorn either the wise men of Babylon, or the wise men of the land of Israel: for behold Hillel comes up out of Babylon, and the title of Rabbi is not added to his name: and thus it was with those who were noble among the Prophets: for he saith, Haggai the Prophet; (not Rabbi Haggai.) Ezra did not come up out of Babylon, etc. (not Rabbi Ezra) whom they did not honour with the titles of Rabbi, when they spoke their names. And we have heard that this had its beginning only in the Precedents (of the Council) from Rabban Gamaliel the old man, and Rabban Simeon his Son, who perished in the destruction of the second Temple; and from Rabban Jochanan ben Zaccai, who were all Precedents. And the title also of Rabbi began from those that were promoted (to be Elders) from that time; Rabbi Zadok and R. Eliezer ben Jacob: and the thing went forth from the Disciples of Rabban Jochanan ben Zaccai, and onwards. Now the order, as all men use it, is this: Rabbi is greater than Rabh, and Rabban is greater than Rabbi; and he is greater who is called by his own (single) name, than he who is called Rabban.  
That this haughty title of Rabbi was not in use before the times of Hillel, sufficiently appears from thence, that the Doctors before that were called by their plain names, and knew nothing of this title. Antigonus Socheus, Shemaiah and Abtalion, Gebihah ben Pesisa, Cabba Savua, Admon and Hanan, Hillel and Shammai, and many others, whose names we meet with in the Jewish Story. Yet you shall find these that were more ancient sometimes officiously honoured by the writers of their Nation with this title, which they themselves were strangers to. 
y Bab. Maccoth fol. 24. 1.  They feign that King Jehoshaphat thus called the learned men, When he saw, say they, a Disciple of the wise men, he risen up out of his Throne and embraced him, and kissed him, and called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Father, Father, Rabbi, Rabbi, Lord, Lord. And 
z Sanhedr. fol. 107. 3.  Joshua ben Perachia is called Rabbi Joshua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are here rendered Rabbi in the eighth verse: Father in the ninth: and Master in the tenth. We do not more nicely examine the precise time when this title began; be sure it did not commence before the schism arose between the Schools of Shammai and Hillel: and from that schism perhaps it had its beginning.  
II. It was customary, and they loved it, to be saluted with this honourable title, notwithstanding the dissembled axiom among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love the work, but hate the title 
a Maim. on Talm. Tor. ch. 3. .  
● Disciples were thus taught to salute their Masters: 
b Bab. Berac. fol. 27. 1.  R. Eliezer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prayeth behind the back of his Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he that salutes his Master, or returns a salute to his Master, and he that makes himself a separatist from the School of his Master, and he that teaches any thing which he hath not heard from his Master, he provokes the Divine Majesty to departed from Israel. The Glossers on these words, He that salutes or returns a salute to his Master, thus comment, He that salutes his Master in the same form of words that he salutes other men, and doth not say to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gd save you Rabbi 
c See also Hieros. Shevuoth, fol. 34. 1. . It is reported also 
d Id. ibid. fol. 19 1.  that the Council Excommunicated certain persons four and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honour of Master; that is, for not having given due honour to the Rabbins. 2. The Masters saluted one another so.  

e Jerus. Moed Katon. fol. 81. 1.  R. Akibah said to B. Eleazar, Rabbi, Rabbi: 
f Bab. Taanith, fol. 2.  R. Eleazar ben Simeon of Magdal▪ Gedor came from the house of his Master sitting upon an Ass: He went forward along the bank of the river rejoicing greatly, and being very much pleased with himself, because he had learned so much of the Law. There meets him a very deformed man, and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save you, Rabbi: He did not salute him again, but on the contrary said thus, Raka, How deformed is that man, perhaps all your Townsmen are as deformed as you. He answered, I know nothing of that, but go you to the workman that made me, and tell him, How deformed is this vessel which thou hast made? etc. And a little after, When that (deformed man) was come to his own Town, his fellow citizens came out to meet him, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save you O Rabbi, Rabbi, Master, Master. (R. Eliezer) saith to them, To whom do you say Rabbi, Rabbi? They answer, To him that followeth thee. He replied, If this be a Rabbi, let there not be many such in Israel.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye devour widows houses. 
THE Scribes and Pharisees were ingenious enough for their own advantage. Hear one argument among many, forged upon the anvil of their covetousness, a little rudely drawn, but gainful enough 
g Bab. Joma. fol. 72. 2. , saith the Lord, Make me an Ark of Shittim-wood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it is decided, say they, in behalf of a Disciple of the wise men, that his fellow citizens are bound to perform his servile work for him. O Money, thou mistress of Art, and mother of Wit! So he that was preferred to be Precedent of the Council was to be maintained and enriched by the Council. See the Gloss on Bab. Taanith 
i Fol. 21. 1. .  
They angled among the people for respect, and by respect for gain, with a double hook.  
I. As Doctors of the Law: where they first and above all things instilled into their Disciples and the common people, That a wise man, or a Master was to be respected above all mortal men whatsoever. Behold the rank and order of benches according to these Judges! 
k Jerus. Horaioth. fol. 84. 2.  A wise man is to take place of a King: A King of a High Priest: A High Priest of a Prophet: A Prophet of one anointed for war: One anointed for war of a Precedent of the Courses: A Precedent of the Courses of the head of a family: The head of a family of a Counsellor: A Counsellor of a Treasurer: A Treasurer of a private Priest: A private Priest of a Levite: A Levite of an Israelite: An Israelite of a Bastard: A Bastard of a Nethinim: A Nethinim of a Proselyte: A Proselyte of a freed slave. But when is this to be? namely when they are alike as to other things: But indeed if a Bastard be a Disciple, or a wise man, and the High Priest be unlearned, the Bastard is to take place of him. A wise man is to be preferred before a King, for if a wise man die, he hath not left his equal: but if a King die, any Israelite is fit for a Kingdom.  
This last brings to my mind those words of Ignatius the Martyr, if indeed they are his, in his tenth Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. My Son, saith he, Honour God and the King: But, I say, Honour God as the cause and Lord of all: the Bishop as the chief Priest, bearing the image of God: in respect of his rule, bearing God's image, in respect of his Priestly office, Christ's: and after him we ought to honour the King also.  
II. Under a pretence of mighty devotion, but especially under the goodly show of long prayers, they so drew over the minds of devout persons to them, especially of women, and among them, of the richer widows, that by subtle attractives, they either drew out, or wrested away their goods and estates. Nor did they want nets of counterfeit authority, when from the Chair they pronounced according to their pleasures of the dowry and estate befalling a widow, and assumed to themselves the power of determining concerning those things. Of which matter as it is perplexed with infinite difficulties and quirks, you may read, if you have leisure, the Treatises Jevamoth, Chetubboth, and Gittin.  
Concerning the length of their prayers it may suffice to produce the words of the Babylon Gemara in Beracoth 
l Fol. 32. 2. . The religious anciently used to tarry an hour, (meditating before they began their prayers) whence was this? R. Joshua ben Levi saith it was because the Scripture saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they who sit in thy house. R. Joshuah ben Levi saith also, He that prays aught to tarry an hour after prayers: As it is said, The just shall praise thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upright shall sit before thy face: It is necessary therefore that he should stay (meditating) an hour before prayers, and an hour after; and the religious anciently used to stay an hour before prayers, an hour they prayed, and an hour they stayed after prayers. Since therefore they spent nine hours every day about their prayers, how did they perform the rest of the Law? and how did they take care of their worldly affairs? why herein, In being religious both the Law was performed, and their own business well provided for. And in the same place 
m Fol. 54. 2. , Long prayers make a long life.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To make one Proselyte. 
THE Talmudists truly speak very ill of Proselytes 
n Bab. Middah. fol. 13. 2. . Our Rabbins teach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Proselytes and Sodomites hinder the coming of the Messiah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes are as a scab to Israel. The Gloss, For this reason that they were not skilled in the commandments, that they brought in revenge, and moreover, that the Israelites perchance might imitate their works, etc.  
Yet in making of these they used their utmost endeavours, for the sake of their own gain; that they might some way or other drain their purses after they had drawn them in under the show of Religion; or make some use or benefit to themselves by them. The same covetousness therefore under a vail of hypocrisy in devouring widows, which our Saviour had condemned in the former clause, he here also condemns in hunting after Proselytes; which the Scribes and Pharisees were at all kind of pains to bring over to them. Not that they cared for Proselytes (whom they accounted as a scab and plague) but that the more they could draw over to their Religion, the greater draught they should have for gain, and the more purses to fish in. These therefore being so Proselyted, they made doubly more the children of Hell than themselves. For when they had drawn them into their net, having got their prey they were no further concerned what became of them, so they got some benefit by them. They might perish in ignorance, superstition, atheism, and all kind of wickedness, this was no matter of concern to the Scribes and Pharisees; only let them remain in Judaisme, that they might Lord it over their Consciences and Purses.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whosoever shall swear by the gold of the Temple, he is a debtor. 
THESE words agree in the same sense with those of the Corban, Chap. XV. 5. We must not understand the gold of the Temple here, of that gold which shined all about in the walls and ceilings; but the gold here meant is that which was offered up in the Corban. It was a common thing with them, and esteemed as nothing, to swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Temple, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Altar, which we have observed at the 31 vers. of the 5th Chap. and therefore they thought themselves not much obliged by it: But if they swore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban, they supposed they were bound by an indispensable tye. For example, if any one should swear thus, By the Temple, or, By the Altar, my Money, my cattle, my Goods shall not profit you: It was lawful nevertheless for the swearer if he pleased to suffer them to be profited by these: but if he should swear thus, Korban, my gold is for the Temple, Korban, my cattle are for the Altar, this could not ways be dispensed with.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ye pay tithe of mint. 
I. THIS is the general rule about tithes, Whatsoever serves for food, whatsoever is kept, (that is, which is not of common right) and whatsoever grows out of the earth shall be tythed 
o Maasaroth, Chap. 1. Hal. 1. .  
II. According to the Law, Cattle, Corn and Fruit were to be tythed: the way and measure of which, as the Scribes teach, was this, Of breadcorn that is threshed and winnowed, 1. A fifth part is taken out for the Priest; this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great offering. 2. A tenth part of the remainder belonged to the Levite; this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Tenth or Tithe. 3. A tenth part again was to be taken out of the remainder, and was ●● be eaten at Jerusalem, or else redeemed, this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Tithe. 4. The Levite gives a tenth part out of his to the Priest, this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tithe of the Tithe. These are handled at large in Peah, Demai, Maaseroth, etc.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tything of herbs is from the Rabbins 
p Bab. Joma, fol. 83. 2. . This Tything was added by the Scribes, and yet approved of by our Saviour, when he saith, Ye ought not to have left these undone. Hear this, O thou who opposest Tithes. The Tything of herbs was only of Ecclesiastical institution, and yet it hath the authority of our Saviour to confirm it, Ye ought not to have left these things undone: and that partly upon account of the justice of the thing itself, and the agreeableness of it to Law and reason, partly that it was commanded by the Council sitting in Moses Chair, as it is ver. 2.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mint: This is sometimes called by the Talmudists 
q Sheviith. Chap. 1. Hal. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is reckoned among those things which come under the Law of the seventh year. Where Rambam saith, In the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minta. It is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Oketsim, Cap. 1. Hal. 2.  Mintha. Where R. Solomon writes, In the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mint in the Mother tongue; and it hath a sweet smell, therefore they strew it in Synagogues for sake of its scent.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anise: In the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Oketsim, Ch. 3. Hal. 4. , where R. Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of herb, and is tythed, both as to the seed and herb itself. Rambam writes thus, It is eaten raw after meat, and is not to be boiled; while therefore it is not boiled, it comes under the Law of Tything. The Gloss in Bab. Avodah Zarah 
t Fol. 7. 2. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Roman language is Anethum, (anise) and is tythed, whether it be gathered green or ripe.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cummin; with the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is reckoned among things that are to be tythed 
u Demai, Chap. Hal▪ 1. .   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye are like whited Sepulchers. 
Sepulchers are distinguished by the Masters of the Jews into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deep Sepulchre, which cannot be known to be a Sepulchre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graves that appear not 
w Luk. XI. 44. ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a painted Sepulchre, such as were all those that were known to be seen. Our Saviour compares the Scribes and Pharisees to both; to those in the place of Luke last mentioned; to these in the place before us, each upon a different reason.  
Concerning the whiting of Sepulchers there are these Traditions: 
x Shekalim▪ Chap. 1. Hal. 1.  In the fifteenth day of the month Adar they mend the ways, and the streets, and the common Sewers, and perform those things that concern the public, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they paint (or, mark) the Sepulchers. The manner is described in Maasar Sheni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Ch. 1. Hal. 1.  They paint the Sepulchers with chalk, tempered and infused in water. The Jerusalem Gemarists give the reason of it in abundance of places. Do they not mark the Sepulchers, say they, before the month Adar? Yes, but it is supposed that the colours are wiped off. For what cause do they paint them so? That this matter may be like the case of the leper. The leprous man crieth out, Unclean, unclean; and here in like manner, uncleanness cries out to you and saith, Come not near. R▪ Illa, in the name of R. Samuel bar Nachman allegeth that of Ezekiel 
z Ezek. XXXIX. 15. . If one passing through the land seethe a man's bone, he shall set up a burial sign by it 
a See Jerus. Maasar Sheni, fol. 55. 3. Moedkaton, fol. 80. 2, 3. Sotah, fol. 23. 3. . The Glossers deliver both the reason and the manner of it thus, From the fifteenth day of the month Adar they began their search, and wheresoever they found a Sepulchre, whose whiting was washed off with the rain, they renewed it, that the unclean place might be discerned, and the Priests who were to eat the Truma might avoid it. 
b Gloss on Shekalim, and again on Maasar Sheni.  They marked the Sepulchers with chalk in the likeness of bones, and mixing it with water, they washed the Sepulchre all about with it, that thereby all might know that that place was unclean, and therefore to be avoided. Concerning this matter also the Gloss on Bab. Moed katon 
c Fol. 5. 10.  speaks, They made marks like bones on the Sepulchers with white chalk, etc. See the place.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Even so, ye also outwardly appear righteous to men. 
SUCH kind of hypocrites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distained or coloured. Jannai the King 
d Bab. Sotah, fol. 22. 2.  when he was dying warned his wife that she should take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of painted men, pretending to be Pharisees, whose works are as the works of Zimri, and yet they expect the reward of Phineas. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those painted men are such whose outward show doth not answer to their nature; they are coloured without, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but their inward part doth not answer to their outward; and their works are evil like the works of Zimri, but they require the reward of Phineas, saying to men, that they should honour them ●s much as Phineas. They had forgot their own axiom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disciple of the wise, who is not the same within that he is without, is not a Disciple of the wise 
e Bab. Joma. fol. 72. 2. .  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But within ye are full of hypocrisy and iniquity. 
The Masters themselves acknowledge this to their own shame. 
f Bab. Jom. fol. 9 2.  They inquire what were those sins under the first Temple, for which it was destroyed, and it is answered, Idolatry, Fornication, and Bloodshed. They inquire what were the sins under the second; and answer, Hate without cause, and secret iniquity; and add these words, To those that were under the first Temple, their end was revealed because their iniquity was revealed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to those that were under the second, their end was not revealed, because their iniquity was not revealed. The Gloss, They that were under the first Temple did not hid their iniquity, therefore their end was revealed to them; as it is said, After seventy years I will visit you in Babylon; but their iniquity under the second Temple was not revealed.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those under the second Temple were secretly wicked.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye garnish the Sepulchers of the Righteous. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Shakalim, Chap. 2. Hal. 5.  The Glossers are divided about the rendering of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some understand it of a kind of building, or pillar; some of the whiting or marking of a Sepulchre above spoken of; the place referred to, speaks concerning the remains of the Didrachms paid for the redemption of the soul; and the question is, if there be any thing of them due, or remaining from the man now dead, what shall be done with it; the answer is, Let it be laid up till Elias come: but R. Nathan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them raise some pillar (or building) upon his Sepulchre. Which that it was done for the sake of adorning the Sepulchers, is proved from the words of the Jerusalem Gemara upon the place 
h Fol. 47. 1. ,: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They do not adorn the Sepulchers of the righteous, for their own say are their memorial. Whence those buildings or ornaments that were set on their Sepulchers seem to have been sacred to their memory, and thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as Souls, because they preserved the life and soul of their memory.  
These things being considered, the sense of the words before us doth more clearly appear: Doth it deserve so severe a curse to adorn the Sepulchers of the Prophets and righteous men? Was not this rather an act of piety than a crime? But according to their own Doctrine, O ye Scribes and Pharisees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their own Acts and Say is a sufficient memorial for them. Why do ye not respect, follow and imitate these? But neglecting and trampling upon these, you persuade yourselves that you have performed piety enough to them if you bestow some cost in adorning their Sepulchers, whose words indeed you despise.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The damnation of Hell. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Judgement of Gehenna. See the Chaldee Paraphrast on Ruth II. 12. Baal Turim. on Gen. I. 1. & Midras' Tillin. 
i Fol. 41. 2, 3, etc.    

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wise men and Scribes. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wise men, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes. Let them observe this, who do not allow the Ministers of the word to have a distinct calling. The Jews knew not any that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe, but who was both learned and separated from the common people by a distinct order and office.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto the blood of Zacharias Son of Barachias. 
THAT the discourse here is concerning Zacharias the son of Jehoiada 
k 2 Chr. XXIV.  killed by King Joas, we make appear by these arguments.  
I. Because no other Zacharias is said to have been slain, before these words were spoken by Christ. Those things that are spoke of Zacharias, the father of the Baptist, are dreams: and those, of Zacharias one of the twelve Prophets, are not much better. The kill of our Zacariahs in the Temple, is related in express words; and why, neglecting this, should we seek for another, which in truth we shall no where find with any author of good credit?  
II. The Jews observe that the death of this Zacharias, the son of Jehoiadah was made memorable by a signal character and revenge: Of the Martyrdom of the other Zacharias, they say nothing at all.  
Here both the 
l Hieros'. in Taanith, fol. 69. 1, 2. Bab. in Sanhedr. fol. 96. 2.  Talmuds, R. Jochanan said, Eighty thousand Priests were killed for the blood of Zacharias. R. Judah asked R. Acha, whereabouts they killed Zacharias? Whether in the Court of the Women, or in the Court of Israel? He answered, neither in the Court of Israel, nor in the Court of the Women, but in the Court of the Priests. And that was not done to his blood, which useth to be done to the blood of a Ram, or a Kid; Concerning these it is written, And he shall pour out his blood, and cover it with dust. But here it is written, 
m Ezech. XXIV. 7.  Her blood is in the midst of her; she set it upon the top of a rock, she poured it not upon the ground. And why this? 
n Vers. 8.  That it might cause fury to come up to take vengeance. I have set her blood upon a rock that it should not be covered. They committed seven wickednesses in that day. They killed a Priest, a Prophet, and a Judge: they shed the blood of an innocent man: they polluted the Court. And that day was the Sabbath day, and the day of Expiation, when therefore Nebuzaradan went up thither, he saw the blood bubbling; so he said to them, what meaneth this? It is the blood, say they, of Calves, Lambs and Rams, which we have offered on the Altar. Bring then, said he, Calves, Lambs and Rams, that I may try whether this be their blood. They brought them and slew them, and that blood still bubbled, but their blood did not bubble. Discover the matter to me, said he, or I will tear your flesh with iron rakes. Then they said to him, this was a Priest, a Prophet and a Judge, who foretold to Israel all these evils which we have suffered from you, and we risen up against him, and slew him. But I, saith he, will appease him. He brought the Rabbins, and slew them upon that blood, and yet it was not pacified; He brought the children out of the School, and slew them upon it, and yet it was not quiet. He brought the young Priests, and slew them upon it, and yet it was not quiet. So that he slew upon it ninety four thousand, and yet it was not quiet. He drew near to it himself, and said, O Zacharias, Zacharias! Thou hast destroyed the best of thy people (that is, they have been killed for your sake) would you have me destroy all? Then it was quiet, and did not bubble any more, etc.  
The truth of this story we leave to the relators: that which makes to our present purpose we observe. That it was very improbable, nay next to impossible, that those that heard the words of Christ (concerning Zacharias slain between the Temple and the Altar) could understand it of any other, but of this; concerning whom, and whose blood, they had such famous and signal memory; and of any other Zacharias slain in the Temple, there was a profound silence. In Josephus indeed we meet with the mention of one Zacharias the son of Baruch, (which is the same thing with Barachias) killed in the Temple, not long before the destruction of it: whom some conjecture to be prophetically marked out here by our Saviour: But this is somewhat hard, when Christ expressly speaks of time past (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye slew) and when by no art, nor arguments it can be proved that this Zacharias ought to be reckoned into the number of Prophets and Martyrs.  
There are two things here that stick with Interpreters, so that they cannot so freely subscribe to our Zacharias. 1. That he lived and died long before the first Temple was destroyed, when the example would have seeemed more home and proper, to be taken under the second Temple, and that now near expiring. 2. That he was plainly and notoriously the Son of Jehoiada, but this is called by Christ the Son of Barachias.  
To which we, after others who have discoursed at large upon this matter, return only thus much.  
I. That Christ plainly intended to bring examples out of the old Testament; and he brought two, which how much the further off they seemed to be from deriving any guilt to this generation, so much heavier the guilt is, if they do derive it. For a Jew would argue, what hath a Jew to do with the blood of Abel, killed almost two thousand years before Abraham the father of the Jews, was born? And what hath this generation to do with the blood of Zacharias, which was expiated by cruel plagues and calamities many ages since? Nay, saith Christ, this generation hath arrived to that degree of impiety, wickedness and guilt, that even these remote examples of guilt, relate and are to be applied to it. And while you think that the blood of Abel, and the following Martyrs doth nothing concern you, and believe that the blood of Zacharias hath been long ago expiated with a signal punishment; I say unto you that the blood both of the one and the other, and of all the righteous men killed in the interval of time between them, shall be required of this generation. 1. Because you kill him who is of more value than they all. 2. Because by your wickedness you so much kindle the anger of God, that he is driven to cut off his old Church, namely the people that hath been of a long time in covenant with him. For when Christ saith, That on you may come all the righteous blood, etc. It is not so much to be understood of their personal guilt as to that blood, as of their guilt for the kill of Christ, in whose death, the guilt of the murder of all those his types, and members, is in some measure included; and it is to be understood of the horrible destruction of that generation, than which, no former ages have ever seen any more woeful or amazing, nor shall any future, before the funeral of the world itself. As if all the guilt of the blood of righteous men that had been shed from the beginning of the world, had flowed together upon that generation.  
II. To the second, which has more difficulty, namely that Zacharias is here called the Son of Barachias, when he was the Son of Jehoiada, we will observe by the way, these two things out of the writings of the Jews; before we come to determine the thing itself.  
1. That that very Zacharias, of whom we speak, is by the Chaldee Paraphrast called the Son of Iddo. For thus saith he on Lament. Chap. III. vers. 20. Is it fit that the daughters of Israel should eat the fruit of their womb? etc. The rule of Justice answered, and said, Is it also fit that they should slay a Priest and Prophet in the Temple of the Lord, as ye slew Zacharias, the Son of Iddo, the High Priest and faithful Prophet in the house of the Sanctuary, on the day of expiation? etc.  
2. In the place of Isaiah, 
o Chap. VIII. 2.  concerning Zachariah the Son of Jebarichiah the Jews have these things. 
p Bab. Macc●th, fol. 24. 1. 2.  It is written, I took unto me faithful witnesses to record, Uriah the Priest, and Zachariah the Son of Barachiah o (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ without Jod prefixed) Esa. VIII. 1. But what is the reason that Uriah is joined with Zachariah? For Uriah was under the first Temple, Zachariah under the second: but the Scripture joineth the prophecy of Zachariah to the prophecy of Uriah. By Urias it is written, For your sakes Zion shall be ploughed as a field. By Zachariah it is written, As yet old men and ancient women shall sit in the streets of Jerusalem. When the prophecy of Uriah is fulfilled, the prophecy of Zachariah shall also be fulfilled. To the same sense also speaks the Chaldee Paraphrast upon the place. And I took unto me faithful witnesses. The curses which I foretold I would bring in the prophecy of Uriah the Priest, behold they are come to pass; likewise all the blessings which I foretold I would bring, in the Prophecy of Zachariah the son of Jebarechiah, I will bring to pass. See also there R. R. Jarchi & Kimchi.  
From both these, we observe two things. 1. If Iddo did not signify the same thing with Jehoiada, to the Jewish nation, why might not our Saviour have the same liberty to call Barachia the father of Zacharia, as the Chaldee Paraprhast had to call him Iddo? 2. It is plain that the Jews looked upon those words of Isaiah as the words of God speaking to Isaiah, not of Isaiah relating a matter of fact historically; which indeed they conjectur every truly, and exactly according to the printing of the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the conjunction Vaughan being pointed with Ceva, it is a certain token that the Verb is to be rendered in the future Tense, not in the Preter; which also the interlineary version hath well observed, rendering it thus, Et testificari faciam mihi testes fideles, And I will make faithful witnesses testify to me.  
For if it had been to be construed in the Preter tense, it should have been pointed by Camets', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et testificari seci, And I caused to witness. Which being well observed, (as I confess it hath not been by me heretofore) the difficulty under our hand is resolved, as I imagine very clearly: and I suppose that Zachariah the Son of Jebarechia in Isaiah, is the very same with our Zachariah the Son of Jehoiadah; and that the sense of Esay comes to this; In that and the foregoing Chapter, there is a discourse of the future destruction of Damascus, Samaria and Judea. 
q See Cap. VII. 8, 17, 18, etc. & Chap. VIII. 4, 7, 8, etc.  For a confirmation of the truth of this prophecy God makes use of a double testimony: First, he commands the Prophet Isaiah to write over and over again in a great volumn from the beginning to the end, Le maher shalal hash baz: that is, To hasten the spoil he hastened the prey: and this volumn should be an undoubted Testimony to them that God would certainly bring on and hasten the forementioned spoiling and destruction. And moreover, saith God, I will raise up to myself two faithful Martyrs (or Witnesses) who shall testify and seal the same thing with their words and with their blood, namely Uriah the Priest, who shall hereafter be crowned with Martyrdom for this very thing, Jer. XXVI. 20. 23. and Zachariah the Son of Barachia or Jehoiada who is lately already crowned. He, the first Martyr under the first Temple; this, the last. Hear thou Jew who taxest Matthew in this place, your own Authors assert, that Uriah the Priest is to be understood by that Uriah who was killed by Jehoiachim; and that truly: We also assert that Zechariah the Son of Jehoiadah is to be understood by Zachariah the Son of Jebarachiah; and that Matthew and Christ do not at all innovate in this name of Barachias, but did only pronounce the same things concerning the Father of the Martyr Zacharias, which God himself had pronounced before them by the Prophet Esay.  
It may be objected: But since our Saviour took examples from the old Testament, why did he not rather say, From the blood of Abel to the blood of Uriah the Priest? that is, from the beginning of the world, to the end of the first Temple? I answer.  

1. The kill of Zacharias was more horrible, as he was more high in dignity, and as the place wherein he was killed, was more holy.  
2. The consent of the whole people was more universal to his death.  
3. He was a more proper and apparent type of Christ.  
4. The requiring of vengeance is mentioned only concerning Abel and Zachariah. 
r Gen. IU. 10.  Behold the voice of thy brother's blood cryeth out to me. And 
s 2 Chron. XXIV. 22.  Let the Lord look upon it, and require it.  
5. In this the death of Christ agrees exactly with the death of Zachariah: that, although the City and Nation of the Jews did not perish till about forty years after the death of Christ; yet they gave themselves their death's wound, in wounding Christ. So it was also in the case of Zachariah; Jerusalem and the people of the Jews stood indeed many years after the death of Zachariah, but from that time began to sink, and draw towards ruin. Consult the story narrowly, and you will plainly find that all the affairs of the Jews began to decline, and grow worse and worse, from that time when blood touched blood 
t Host IU. 2.  (the blood of the sacrificer mingled with the blood of the sacrifice) and when the people became contentions and rebellious against the Priest. 
u Id. vers. 4.     

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jerusalem that killest the Prophets. 
R. Solomon on those words, 
* Es. I. 21.  But now Murderers. They have killed, saith he, Uriah, they have killed Zechariah. Also on these words, 
x Jer. II. 31.  Your sword hath devoured your Prophets. Ye have slain, saith he, Zachariah and Isaiah. 
y Bab. Jevam. fol. 49. ●.  Simeon ben Azzai said, I have found a book of Genealogies at Jerusalem, in which it was written, Manasseth slew Isaiah, etc.    

CHAP. XXIV.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To show him the buildings of the Temple. 

z Bab. Bava Bathra, fol. 4. 1. & Succah, fol. 51. 2.  HE that never saw the Temple of Herod, never saw a fine building. What was it built of? Rabath saith, of white and green marble. But some say, of white green and spotted marble. He made the laver to sink and to rise, (that is, the walls were built winding in and out, or indented, after the manner of waves) being thus sitted to receive the plaster which he intended to lay on, but the Rabbins said to him, O let it continue, for it is very beautiful to behold: for it is like the waves of the Sea, and Bava ben Buta made it so, etc. See there the story of Bava ben Buta and Herod consulting about the rebuilding of the Temple.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There shall not be left one stone upon another. 
THE Talmudic Chronicles bear witness also to this saying, 
Taanith, c. 5.  On the ninth day of the month Ab, the City of Jerusalem was ploughed up, which Maimonides delivereth more at large. 
a Taanith, cap. 4. hal. 6.  On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the Temple, and the places about it, that that saying might be fulfilled, Zion shall be ploughed as a field. This Turnus Rufus of great fame and infamy among the Jewish writers, without doubt is the same with Terentius Rufus, of whom Josephus speaks, 
b De ●ell. llb. 7. cap. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Terentius Rufus was left General of the army by Titus, with commission, as 'tis probable, and as the Jews suppose, to destroy the City and Temple. Concerning which matter, thus again Josephus in the place before quoted, 
c Cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Emperor commanded them to dig up the whole City, and the Temple. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thus those that digged it up laid all level, that it should never be inhabited, to be a witness to such as should come thither.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And what shall be the sign of thy coming, and of the end of the World? 
WHAT the Apostles intended by these words, is more clearly conceived by considering the opinion of that people concerning the times of the Messiah. We will pick out this in a few words from Bab. Sanhedr. 
d Fol. 92.   
The Tradition of the School of Elias: The righteous whom the Holy Blessed God will raise up from the dead, shall not return again to their dust; as it is said, Whosoever shall be left in Zion and remain in Jerusalem, shall be called holy, every one being written in the book of life. As the Holy (God) liveth for ever, so they also shall live for ever. But if it be objected, what shall the righteous do in those years in which the Holy God will renew his world, as it is said, The Lord only shall be exalted in that day? The answer is, That God will give them wings, like an Eagle, and they shall swim (or float) upon the face of the waters. Where the Gloss saith thus, The righteous, whom the Lord shall raise from the dead in the days of the Messiah, when they are restored to life, shall not again return to their dust, neither in the days of the Messiah, nor in the following age: but their flesh shall remain upon them, till they return and live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To eternity. And in those years, when God shall renew his world, (or age) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world shall be wasted for a thousand years; where then shall those righteous men be in those years, when they shall not be buried in the earth? To this you may also lay that very common phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worlds to come; whereby is signified the days of the Messiah: of which we spoke a little at the thirty second verse of the twelfth Chapter. 
e Gloss in Bab. 〈…〉. fol. 9 2.  If he shall obtain (the favour) to see the world to come, that is, the exaltation of Israel, namely in the days of the Messiah. 
f ●an●●um. fol. 〈…〉.  The Holy blessed God saith to Israel, In this world you are afraid of trasgressions, but in the world to come, when there shall be no evil affection, you shall be concerned only for the good which is laid up for you; as it is said, After this the children of Israel shall return, and seek the Lord their God, and David their King, etc. 
g Host III 5.  which clearly relate to the times of the Messiah. Again, 
h Tanchum, fol. 77. 3.  Saith the Holy Blessed God to Israel, In this world, because my messengers (sent to spy out the land) were flesh and blood, I decreed that they should not enter into the land: but in the world to come, I suddenly send to you my messenger, and he shall prepare the way before my face. 
i Mal. III. ●▪   
See here the Doctrine of the Jews concerning the coming of the Messiah!  

1. That at that time there shall be a Resurrection of the just.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Messiah shall raise up those that sleep in the dust. 
k Midr. Tillin, fol. 42. 1.   
2. Then shall follow the desolation of this World. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This World shall be wasted a thousand years. Not that they imagined that a Chaos, or confusion, of all things should last the thousand years, but that this World should end and a new one be introduced in that thousand years.  
3. After which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternity should succeed.   
From hence we easily understand the meaning of this question of the Disciples.  

1. They know and own the present Messiah, and yet they ask, what shall be the signs of his coming.  
2. But they do not ask the signs of his coming (as we believe of it) at the last day to judge both the quick and the dead; But  
3. When he will come in the evidence and demonstration of the Messiah, raising up the dead, and ending this World, and introducing a new, as they had been taught in their Schools concerning his coming.    

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nation shall rise against Nation. 
BEsides the seditions of the Jews, made horridly bloody with their mutual slaughter, and other storms of War in the Roman Empire from strangers, the commotions of Otho and Vitellius are particularly memorable, and those of Vitellius and Vespasian, whereby not only the whole Empire was shaken, and Totius orbis mutatione fortuna Imperii translit (they are the words of Tacitus) the fortune of the Empire, changed with the change of the whole World, but in Rome itself; being made the scene of battle, and the prey of the Soldiers; and the Capitol itself being reduced to ashes. Such throws the Empire suffered, now bringing forth, Vespasian to the Throne, the scourge and vengeance of God upon the Jews.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then they shall deliver you up to be afflicted. 
TO this relate those words of Peter, 
l 1 Pet. IV. 17.  The time is come that judgement must begin at the house of God, that is, the time foretold by our Saviour is now at hand, in which we are to be delivered up to persecution, etc. These words denote that persecution, which the Jews, now near their ruin, stirred up, almost every where, against the professors of the Gospel. They had indeed oppressed them hitherto on all sides, as far as they could, with slanders, rapines, whip, stripes, etc. which, these and such like places testify, 1 Thes. II. 14, 15. Heb. X. 33, etc. But there was something that put a rub in their way, that as yet they could not proceed to the utmost cuelty. 
m 2 Thes. II. 6.  And now ye know what withholdeth, which I suppose is to be understood of Claudius, enraged at and curbing in the Jews. 
n Act. XVIII. 2  Who being taken out of the way, and Nero, after his first five years, suffering all things to be turned topside turvy, the Jews now breathing their last, (and Satan therefore breathing his last effects in them, because their time was short) they broke out into slaughter beyond measure, and into a most bloody persecution: which I wonder is not set in the front of the ten persecutions by Ecclesiastical writers. This is called by Peter (who himself also at last suffered in it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
o 1 Pet. IV. 12.  fiery trial by Christ, dictating the Epistles to the twelve Churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
p Rev. II. 10.  Tribulation for ten days, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
q Rev. III. 10.  The hour of temptation which shall come upon all the world (of Christians.) And this is The revelation of that wicked one, 
r 2 Thes. II. 8.  St. Paul speaks of, now in lively, that is, in bloody colours openly declaring himself Antichrist, the enemy of Christ. In that persecution James suffered at Jerusalem, Peter in Babylon, and Antipas at Pergamus, and others, as it is probable, in not a few other places. Hence, Rev. VI 11, 12. (where the state of the Jewish Nation is delivered under the type of six seals) they are slain who were to be slain for the testimony of the Gospel under the fifth seal; and immediately under the sixth followeth the ruin of the Nation.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The love of many shall wax cold. 
THESE words relate to that horrid Apostasy, which prevailed every where in the Jewish Churches that had received the Gospel. See, 2 Thes. II. 3, etc. Gal. III. 2. 2 Tim. I. 15. etc.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this Gospel of the Kingdom shall be preached in all the world. 
JErusalem was not to be destroyed, before the Gospel was spread over all the World. God so ordering and designing it; that the World being first a Catechumen in the Doctrine of Christ, might have at length an eminent and undeniable testimony of Christ presented to it; when all men, as many as ever heard the history of Christ, should understand that dreadful wrath, and severe vengeance which was poured out upon that City and Nation, by which he was crucified.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The abomination of desolation. 
THESE words relate to that passage of Daniel, (Chap. IX. 27.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I would render thus, In the middle of that week, (namely, the last of the seventy) he shall cause the sacrifice and oblation to cease, even until the wing (or army) of abominations shall make desolate, etc. or, Even by the wing of abominations making desolate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is An army, Esay VIII. 8. And in that sense Luke rendered these words. 
s Chap. XXI. 20.  When you shall see Jerusalem compassed about with an army, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let him that readeth understand. 
This is not spoken so much for the obscurity as for the certainty of the Prophecy: as if he should say, He that reads those words in Daniel, let him mind well, that, when the army of the Prince which is to come, that army of abominations, shall compass round Jerusalem with a siege, then most certain destruction hangs over it; (for, saith Daniel, The people of the Prince which is to come, shall destroy the City, etc. the sanctuary, etc. vers. 26. And the army of abominations shall make desolate even until the consummation, and that which is determined shall be poured out upon the desolate.) Flatter not yourselves therefore with vain hopes, either of future victory, or of the retreating of that army; but provide for yourselves, and he that is in Judea let him fly to the Hills, and places of most difficult access: not into the City. See how Luke clearly speaks out this sense, in the twentieth verse of the one and twentieth Chapter.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That your flight be not in the Winter. 
R. Tanchum observes a favour of God in the destruction of the first Temple, that it happened in the Summer, not in Winter. For thus he, 
t Fol. 57 2.  God vouchsafed a great favour to Israel, For they ought to have gone out of the land on the tenth day of the month Tebeth, as he saith, Son of Man, mark this day, for on this very day, etc. what then did the Lord Holy and Blessed? If they shall now go out in the Winter, saith he, they will all die: therefore he prolonged the time to them, and carried them away in Summer.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those days should be shortened. 
GOD lengthened the time for the sake of the elect, before the destruction of the City; and in the destruction, for their sakes he shortened it: compare with these words before us, the 2 of Pet. III. 9 The Lord is not slack concerning his promise, etc. It was certainly very hard with the Elect, that were inhabitants of the City, who underwent all kind of misery with the besieged, where the Plague and Sword raged so violently, that there were not living enough to bury the dead; and the Famine was so great, that a Mother eat her Son, (perhaps the Wife of Doeg ben Joseph, of whom see such a story in Bab. Joma. 
u Fol. 38. 2●▪ ) And it was also hard enough with those Elect, who fled to the Mountains, being driven out of House, living in the open Air, and wanting necessaries for Food: Their merciful God and Father therefore took care of them, shortening the time of their misery, and cutting off the reprobates with a speedier destruction; lest if their stroke had been longer continued, the Elect should too far have partaken of their misery.  
The Rabbins dream that God shortened the day on which wicked King Ahaz died, and that, ten hours, lest he should have been honoured with mourning. 
w See R. Sol▪ on Esay XXXVIII.    

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shall show great signs and wonders. 
IT is a disputable case, whether the Jewish Nation were more mad with superstition in matters of Religion, or with superstition in curious Arts.  
I. There was not a people upon Earth that studied, or attributed more to dreams, than they. Hence  
1. They often imposed fastings upon themselves, to this end, that they might obtain happy dreams; or to get the interpretation of a dream; or to divert the ill omen of a dream: which we have observed at the fourteenth verse of the ninth Chapter.  
2. Hence their nice rules for handling of dreams: such as these, and the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let one observe a good dream two and twenty years, after the example of Joseph: 
x Beracoth. fol. 14. 1.  If you go to bed merry, you shall have good dreams, etc. 
y Schabb. fol. 30 2. In the Gloss.   
3. Hence many took upon them the public profession of interpreting dreams, and this was reckoned among the nobler Arts. A certain old man in Bab. Beracoth 
z Fol. 55. 2.  relates this story, There were four and twenty interpreters of dreams in Jerusalem: and I, having dreamt a dream went to them all; every one gave a different interpretation, and yet they all came to pass, etc. 
a Jerusal. Maasar She●●▪ fol 5● 2. 3.  You have R. Joses ben Chelpatha, R. Ishmael ben R. Joses, R. Lazar, and R. Akiba interpreting divers dreams, and many coming to them for interpretation of their dreams. Nay you see there, the Disciples of R. Lazar, in his absence, practising this art. See there also many stories about this business, which it would be too much here to transcribe.  
II. There were hardly any people in the whole World that more used or were more fond of Annulets, Charms, Muttering, Exorcisms, and all kinds of Enchantments: We might here produce innumerable examples; a handful shall serve us out of the harvest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Shabb. chap. 6. hal. 6.  Let not any one go abroad with his amulet on the Sabbath day, unless that amulet be prescribed by an approved Physician; (or, unless it be an approved amulet; See the Gemara.) Now these Annulets were either little roots hung about the necks of sick persons, or, what was more common, bits of paper with words writ on them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whereby they supposed that diseases were either driven away, or cured: which they were all the week, but were forbid to wear on the Sabbath, unless with a Caution. 
c Jerus. i●id. fol. 8. 2.  They do not say a charm over a wound on the Sabbath; That also which is said over a Mandrake, is forbid (on the Sabbath.) If any one say, Come, and say this versicle over my Son, or lay the Book (of the Law) upon him, to make him sleep; it is forbid: that is, on the Sabbath; but on other days is usual.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They used to say the Psalm of meetings (that is, against unlucky meetings) at Jerusalem. R. Judan saith, Sometimes after such a meeting, and sometimes when no such meeting had happened. But what is the Psalm of meetings? The third Psalm, Lord, how are my foes increased, even all the Psalm: and the ninety first Psalm, He that dwelleth in the secret place of the Most High, to the ninth verse. 
* Ibid. col. 3.  There is a discourse of many things which they used to carry about with them, as remedies against certain ails; and of mutterings over wounds: and there you may see, that while they avoid the enchantments of the Amorites, they have and allow their own. 
d Bab. Joma, fol. 84. 1.  You have the form of an enchantment against a mad Dog. And, 
e Avodah Zarah. fol. 12. 2.  the form of enchantment against the Devil of blindness. 
f Hieros'. Schab. fol. 13. 4. & Avod. Zarah, fol. 40. 4.  You have mutterings and enchantments, even in the Name of Jesus. See also the Bab. Sanhedr. 
g Fol. 101. 1.  concerning these kind of mutterings.  
III. So skilful were they in conjure, enchantments and sorceries, that they wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (great signs,) many villainies, and more wonders. We pass by those things which the sacred story relates of Simon Magus, Elymas, the sons of Sceva, etc. and Josephus, of others; We will only produce examples out of the Talmud, a few out of many.  
You will wonder, in the entrance, at these two things, in order to the speaking of their magical exploits; and thence you will conjecture at the very common practice of these evil arts among that people. 1. That the Senior who is chosen into the Council, aught to be skilled in the arts of Astrologers, Jugglers, Diviners, Sorcerers, etc. that he may be able to Judge of those who are guilty of the same. 
i Maimon. Sanhe●r. Chap. 2.  2. The Masters tell us, that a certain chamber was built by a Magician in the Temple itself. 
k Gloss. on Middoth. Chap. 5. hal. 3.  The chamber of Happarva was built by a certain Magician, whose name was Parvah, by art Magic. 
l Hieros'. Sanhedr. fol. 18. 3.  Four and twenty of the School Rabbi, intercalating the year at Lydda, were killed by an evil eye: that is, with sorceries. 
m Ibid. f. 25. 4  R. Joshua outdoes a Magician in Magic, and drowns him in the Sea. In Bab. Taanith, 
n Fol. 24.  several miracles are related that the Rabbins had wrought. 
o Hieros'. Sanhedr. fol. 23. 3 Bab. Sanhedr. fol. 44. 2.  Elsewhere there is a story told of eighty women sorceresses at Ascalon who were hanged in one day by Simeon ben Shetah: and the women of Israel, saith the Gloss, had generally fallen to the practice of Sorceries: as we have mentioned before. It is related of abundance of Rabbis that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilful in working miracles; thus Abba Chelchia, and 
r Juchas. f. 20. 1  Chanin, and 
s Id. fol. 56. 2.  R. Chanina ben Dusa; of which R. Chanina ben Dusa there is almost an infinite number of stories concerning the miracles he wrought, which savour enough and too much of Magic. 
* See Bab. Berac. f. 33. & 34.   
And, that we may not be tedious in producing examples, what can we say of the fasting-Rabbies causing it to rain in effect when they pleased: of which there are abundaance of stories in Taanith. What can we say of the Bath kol very frequently applauding the Rabbins out of Heaven, of which we have spoke before? What can we say of the death or plagues foretold by the Rabbins to befall this or that man? Which came to pass just according as they were foretold. I rather suspect some Magic art in most of these, than fiction in all.  
IU. False Christ's broke out, and appeared in public with their witchcrafts, so much the frequenter and more impudent, as the City and people drew nearer to its ruin; because the people believed the Messiah should be manifested before the destruction of the City; and each of them pretended to be the Messiah by these signs. From the words of Isaiah, 
t Chap. LXVI. 7.  Before her pain came, she was delivered of a man child, the Doctors concluded, That the Messiah should be manifested before the destruction of the City. Thus the Chaldee Paraphrast upon the place, She shall be saved before her utmost extremity, and her King shall be revealed before her pains of childbirth. Mark that also, 
u Bab. Joma, fol. 10. 1.  The son of David will not come, till the wicked Empire (of the Romans) shall have spread itself over all the World nine months; as it is said, Therefore will he give them up, until the time that she which traveleth, hath brought forth. 
* Mic. V 3.    

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For as the lightning, etc. 
TO discover clearly the sense of this and the following clauses, those two things must be observed which we have formerly given notice of.  
1. That the destruction of Jerusalem is very frequently expressed in Scripture, as if it were the destruction of the whole world, Deut. XXXII. 22. A fire is kindled in mine anger, which shall burn unto the lowest hell (the discourse there, is about the wrath of God consuming that people. See vers. 20, 21.) and shall consume the Earth with her increase, and set on fire the foundations of the Mountains, Jerom. IU. 23. I beheld the Earth, and low it was without form and void: and the Heavens, and they had no light, etc. The discourse there also is concerning the destruction of that Nation, Isa. LXV. 17. Behold, I create new Heavens and a new Earth; and the former shall not be remembered, etc. And more passages of this sort among the Prophets. According to this sense Christ speaks in this place: and Peter speaks in his second Epistle, third Chapter: and John, in the sixth of the Revelations; and Paul, 2 Cor. V 17. etc.  
2. That Christ's taking vengeance of that exceeding wicked Nation, is called Christ's coming in Glory, and His coming in the clouds, Dan. VII. It is also called, The day of the Lord. See Psal. L. Mal. III. 1, 2. etc. Joel II. 31. Matth. XVI. 28. Re●. I. 7. etc. See what we have said on Chap. XII. 20. & XIX. 28.  
The meaning therefore of the words before us, is this: While they shall falsely say that Christ is to be seen here or there: Behold he is in the desert, one shall say; another, Behold he is in the secret chambers: He himself shall come, like lightning, with sudden and altogether unexpected vengeance; They shall meet him whom they could not find; they shall find him whom they sought, but quite another than what they looked for.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For wheresoever the carcase is, etc. 
I Wonder any can understand these words, of pious men flying to Christ, when the discourse here is, of quite a different thing: They are thus connected to the foregoing. Christ shall be revealed with a sudden vengeance: For when God shall cast off the City and People, grown ripe for destruction, like a Carcase thrown out, the Roman Soldiers like Eagles shall strait fly to it with their Eagles (Ensigns) to tear and devour it. And to this also agrees the answer of Christ, Luke XVII. and the last: when after the same words, that are spoke here in this Chapter, it was enquired, where Lord? He answered, Wheresoever the carcase is, etc. Silently hinting thus much, That Jerusalem, and that wicked Nation, which he described through the whole Chapter, would be the Carcase, to which the greedy and devouring Eagles would fly, to pray upon it.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Sun shall be darkened, etc. 
THAT is, the Jewish Heaven shall perish, and the Sun and Moon of its glory and happiness shall be darkened, and brought to nothing. The Sun is the Religion of the Church; The Moon is the Government of the State, and the Stars are the Judges and Doctors of both. Compare Esa. XIII. 10. and Ezek. XXXII. 7, 8, etc.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then shall appear the sign of the Son of Man. 
THAN shall the Son of Man give a proof of himself, whom they would not before acknowledge: a proof indeed, not in any visible figure, but in vengeance and judgement so visible, that all the Tribes of the Earth shall be forced to acknowledge him the Avenger. The Jews would not know him: now they shall know him whether they will or no, as Esay XXVI. 11. Many times they asked of him a sign; now a sign shall appear, (that he is the true Messiah whom they despised, derided, crucified) namely his signal vengeance and fury, such as never any Nation felt from the first foundations of the World.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And he shall send his Angels, etc. 
WHEN Jerusalem shall be reduced to ashes, and that wicked Nation cut off and rejected, then shall the Son of Man send his Ministers with the Trumpet of the Gospel, and they shall gather together his Elect of the several Nations, from the four corners of Heaven: so that God shall not want a Church, although that ancient people of his, be rejected and cast off: but that Jewish Church being destroyed, a new Church shall be called out of the Gentiles.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This generation shall not pass, etc. 
HENCE it appears plain enough that the foregoing verses are not to be understood of the last Judgement, but as we said, of the destruction of Jerusalem. There were some among the Disciples, (particularly John) who lived to see these things come to pass. With Matth. XVI. last. compare Joh. XXI. 22. And there were some Rabbins alive at the time when Christ spoke these things, that lived till the City was destroyed, viz. Rabban Simeon, who perished with the City, R. Jochanan ben Zaccai, who outlived it, R. Zadoch, R. Ishmael, and others.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man knoweth, no not the Angels. 
THIS is taken from Deut. XXXII. 34. Is not this laid up in store with me, and sealed up among my treasures?   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But as the days of No were, etc. 
THUS Peter placeth as parallels the ruin of the old World, and the ruin of Jerusalem: 
x 1 Pet. III. 19 20, 21.  and by such a comparison his words will be best understood. For, 1. See how he skips from the mention of the death of Christ to the times before the flood, in the eighteenth and nineteenth verses, passing over all the time between. Did not the Spirit of Christ preach all along in the times under the Law? Why then doth he take an example only from the times before the flood? Namely that he might fit the matter to his case, and show that the present state of the Jews was like theirs in the times of No, and that their ruin should be like also. So also in his second Epistle, Chap. III. vers. 6, 7.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y. cap. 10. hal. 2.  The age, or generation of the flood, hath no portion in the World to come: thus Peter saith, that they were shut up in prison: and here our Saviour intimates, that they were buried in security, and so were surprised by the flood.    

CHAP. XXV.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ten Virgins. 
THE Nation of the Jews delighted mightily in the number ten, both in sacred and civil matters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Synagogue consisted not but of ten at the least: which we have observed before, when we spoke about Synagogues. This also was current among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An order or ring of men, consisted not but of ten at the least. 
* Gloss. in Bab. Berac. fol. 16. 2.  The Text is speaking of a company to comfort mourners: which, the Gloss thus describes, when the company was returned from burying a dead body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set themselves in order about the mourners, and comforted them: But now such an order or ring, consisted of ten at the least. To this commonly received number, there seems to be an alluding in this place: Not but that they very frequently exceeded that number of Virgins in weddings of greater note, but rarely came short of it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To meet the bridegroom. 
To go to a wedding, was reckoned among the works of mercy.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z Rambam on Peah, fol. ●. 1.  The showing of mercy implies two things. 1. That one should assist an Israelite with ones wealth, namely by Alms and redeeming of Captives. 2. That one should assist him in ones own person; to wit, by comforting the mourners, by attending the dead to burial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by being present at the Chambers of Bridegrooms. The presence of Virgins also adorned the pomp and festivity of the thing. Marriages are called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receiving, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The introducing of the Bride, namely, into the house of her husband. There were no marriages, but of such as had been before betrothed: and after the betrothing, the Bridegroom might not lie with the Bride in his father in Laws house, before he had brought her to his own. That bringing of her, was the consummation of the marriage. This parable supposeth that the Bride was thus fetched to the house of her husband, and that the Virgins were ready against her coming. Who yet, being either fetched a great way, or some accident happening to delay her, did not come till midnight.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Took Lamps. 
The form of Lamps is described by Rambam, and R. Solomon 
a In Kelim, Chap. 2. hal. 8.  whom see. These things are also mentioned by R. Solomon. It is the fashion in the Country of the Ismaelites, to carry the Bride from the house of her father to the house of the Bridegroom, before she is put to bed; and to carry before her about ten wooden staves, having each of them on the top, a vessel like a dish, in which there is a piece of cloth with oil and pitch: these being lighted, they carry before her for torches. The same things saith the Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Five wise. Five foolish. 
A Parable, not unlike this, is produced by Kimchi. 
b On Esa. LXV. 13, 14.  Rabban Jochanan ben Zaccai saith, as he hath it, This thing is like a King, who invited his servants, but did not appoint them any set time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those of them that were wise, adorned themselves, and sat at the gate of the Palace; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were foolish, went about their own business. The King on a sudden called for his servants: Those went in adorned; these undressed. The King was pleased with the wise, and angry at the foolish.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They all slumbered and slept. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick Language. 
c Pesachin, cap. 10. hal. 8.  If some sleep (while they celebrate the Paschal supper) let them eat; if all, let them not eat. R. Josi saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do they slumber? Let them eat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do they sleep? Let them not eat. The Gemarists inquire, whence a man is to be reputed as a slumberer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) R. Ishi saith, He sleeps and doth not sleep, he wakes and is not awake. If you call him, he answers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he cannot answer to the purpose. The Gloss, If you speak to him, he will answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yes, or no; But if you ask any thing that hath need of thinking; as for instance, where such a vessel is laid up? He cannot answer you.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And unto one, he gave five talents, etc. 
YOU have a like, and almost the same, parable Luke XIX. yet indeed not the very same; for (besides that there is mention there of pounds being given, here, of talents) that parable was spoke by Christ going up from Jericho to Jerusalem, before the raising up of Lazarus; this, as he was sitting on Mount Olivet three days before the Passover. That, upon this account, because he was nigh to Jerusalem, and because they thought that the Kingdom of God would immediately appear, Luke XIX. 11. and that he might show, that it would not be long before Jerusalem should be called to an account for all the privileges and benefits conferred upon it by God. (See verse the fourteenth and seventeenth:) But this, that he might warn all to be watchful, and provide with their utmost care concerning giving up their accounts at the last Judgement.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thou oughtest therefore to have put my money to the Exchangers, etc. 
THE Lord did not deliver the Talents to his servants with that intent that they should receive the increase and profit of them by Usury; but that by Merchandise and some honest way of Trade, they should increase them. He only returns this answer to the slothful servant, as fitted to what he had alleged, you take me for a covetous, griping and sordid man; why then did you not make use of a manner of gain agreeable to these qualities, namely interest or usury, (since you would not apply yourself to any honest traffic) that you might have returned me some increase of my money, rather than nothing at all? So that our Lord in these words doth not so much approve of usury, as upbraid the folly and sloth of his servant.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exchangers, answering to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very usual among the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Aruc.  An Exchanger (Trapezita) sells money, and because a Table is always before him, upon which he buys and sells, therefore he is called Mensarius, one that stands at a Table.  
Of the same employment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shopkeeper, of whom is as frequent mention among them. He exercised the employment of an Usurer in buying and changing of fruits, as the other in money: for in these two especially consisted usury. Of which you may see, if you please, the Tract Bava Mezia. 
* Cap. 5.     

CHAP. XXVI.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Assembled together unto the palace of the High Priest. 

§. Of the present Authority of the Council, and of its place.  
THOSE ominous prodigies are very memorable, which are related by the Talmudists to have happened forty years before the destruction of the Temple.  

d 〈…〉 fol. 4●. 3.  A tradition. Forty years before the Temple was destroyed, The Western candle (that is, the middlemost, ●● the holy candlestick) was put out. And the crimson Tongue (that was fastened to the horns of the escape Goat, or the doors of the Temple) kept its redness. And the lot of the Lord (for the Goat that was to be offered up on the day of Expiation) came out on the left hand. And the gates of the Temple, which were shut over night, were found open in the morning. Rabban Jochanan ben Zaccat said therefore, O Temple, wherefore dost thou trouble us? We know thy fate, namely that thou art to be destroyed: For it is said, Open, O Lebanon, thy gates, that the flame may consume thy Cedars. 
e Idem, Sanh. d. fol 24. 2.  A Tradition. Forty years before the Temple was destroyed, Judgement in capital causes was taken away from Israel. 
f Bab. Avodah Zarah. fol. 8. 2.  Forty years before the Temple was destroyed, the Council removed, and sat in the sheds.  
With these two last Traditions lies our present business. What the Jews said, Joh. XVIII. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is not lawful for us to put any man to death, signifies the same thing with the Tradition before us, Judgements in capital causes are taken away from Israel. When were they first taken away? Forty years before the destruction of the Temple, say the Talmudsits: No doubt, before the death of Christ; the words of the Jews imply so much. But how were they taken away? It is generally received by all, that the Romans did so far divest the Council of its authority, that it was not allowed by them to punish any with death; and this is gathered from those words of the Jews, It is not lawful for us to put any one to death.  
But if this indeed be true, 1. What do then those words of our Saviour mean, 
g Chap. X. 17  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They will deliver you up to the Councils? 2. How did they put Stephen to death? 3. Why was Paul so much afraid to commit himself to the Council, that he chose rather to appeal to Caesar?  
The Talmudists excellently well clear the matter. What signifieth that Tradition, say they, of the removal of the Council forty years before the ruin of the Temple? Rabh Isaac bar Abdimi saith, It signifieth thus much, That they did not judge of sins. And a little after, But R. Nachman bar Isaac saith, Do not say that it did not judge of sins, but that it did not judge in capital causes. And the reason was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they saw murderers so much increase that they could not judge them. They said therefore, It is sit that we should remove from place to place, that so we may avoid the guilt. That is, The number and boldness of thiefs and murderers growing so great, that by reason thereof, the authority of the Council grew weak, and neither could, nor dared put them to death; It is better, say they, for us to remove from hence, out of this chamber Gazith, where by the quality of the place we are obliged to judge them, than that by sitting still here, and not judging them, we should render ourselves guilty: Hence it is, that neither in the highest, nor in the inferior Councils, any one was punished with death. (For they did not judge of Capital matters in the inferior Councils in any City, but only when the great Council sat in the chamber Gazith, saith the Gloss.) The authority of them, was not taken away by the Romans, but rather relinquished by themselves. The slothfulness of the Council destroyed its own authority. Hear it justly upbraided in this matter 
h Maccoth. Chap. 1. Hal. 17  The Council which puts but one to death in seven years, is called destructive. R. Lazar ben Azariah said, whichputs one to death in seventy years. R. Tarphon and R. Achiba said, If we had been in the Council (when it judged of capital matters) there had none ever been put to death by it. R. Simeon ben Gamaliel said, These men have increased the number of murderers in Israel. Most certainly true, O Simeon! for by this means the power of the Council came to be weakened in capital matters, because they either by mere slothfulness, or by a foolish tenderness, or, as indeed the truth was, by a most fond estimation of an Israelite as an Israelite, they so far neglected to punish bloodshed and murder, and other crimes, till wickedness grew so untractable that the authority of the Council trembled for fear of it, and dared not kill the killers. In this sense their saying must be understood, It is not lawful for us to put any man to death. Their authority of judging not being taken from them by the Romans, but lost by themselves, and despised by their people.  
Notwithstanding it was not so lost but that sometimes they exercised it; namely, when they observed they might do it safely and without danger. Dat veniam corvis, etc. (Spares Crows but vexeth Pigeons) thiefs, murderers, and wicked men armed with force, they dared not call into their judgement, they were afraid of so desperate a crew; but to judge, condemn, torture, and put to death poor men and Christians, from whom they feared no such danger, they dreaded it not, they did not avoid it. They had been ready enough at condemniag our Saviour himself to death, if they had not feared the people, and if Providence had not otherwise determined of his death.  
We may also by the way add that also which follows after the place above cited, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Hieros'. Sanhedr. fol. 24. 1.  In the day of Simeon ben Jochai, judgements of pecuniary matters were taken away from Israel. 
* Fol. 18. 1.  In the same Tract, this is said to have been in the days of Simeon ben Shetah (long before Christ was born) but this is an error of the transcribers. But now if the Jewish Council lost their power of judging in pecuniary causes, by the same means as they lost it in capital, it must needs be that deceits, oppressions and mutual injuries were grown so common and daring that they were let alone, as being above all punishment. The Babylonian Gemarists allege another reason, but whether it be only in favour of their Nation, this is no fit place to examine 
k See Avodah Zarah as before.   
That we may yet further confirm our opinion, that the authority of that Council in capital matters was not taken away by the Romans, we will produce two stories as clear examples of the thing we assert: One is this, 
l Hieros'. Sanhedr. fol. 24. 2.  R. Lazar Son of R. Zadok said, When I was a little Boy, sitting on my Father's shoulders, I saw the Daughter of a Priest that had played the harlot, compassed round with faggots and burnt. The Council no doubt judging and condemning her, and this after Judea had then groaned many years under the Roman yoke; for that same R. Lazar saw the destruction of the City.  
The other you have in the same Tract 
m Fol. 25. 4. , where they are speaking of the manner of pumping out evidence against a Heretic and seducer of the people. They place, say they, two witnesses in ambush, in the inner part of the house, and him in the outward, with a candle burning by him, that they may see and hear him. Thus they dealt with Ben Sudta in Lydda. They placed two Disciples of the wise in ambush for him, and they brought him before the Council and stoned him. The Jews openly profess that this was done to him in the days of R. Akiba, long after the destruction of the City; and yet then as you see, the Council still retained its authority in judging of capital causes. They might do it for all the Romans, if they dared do it to the Criminals.  
But so much thus far concerning its authority, let us now speak of its present seat.  

n Bab. Rosh. hashanah. fol. 31. 1.  The Council removed from the Chamber Gazith to the sheds; from the sheds into Jerusalem; from Jerusalem to Jasne; from Jasne to Osha; from Osha to Shepharaama; from Shepharaama to Bethshaarim; from Bethshaarim to Tsippor; from Tsippor to Tiberias, etc. We conjecture that the great Bench was driven from its seat, the Chamber Gazith, half a year, or thereabout, before the death of Christ; but whether they sat then in the sheds (a place in the Court of the Gentiles) or in the City when they debated about the death of Christ, does not clearly appear, since no Authors make mention how long it sat either here or there. Those things that are mentioned in Chap. XXVII. 4, 5, 6. seem to argue that they sat in the Temple. These before us, that they sat in the City. Perhaps in both places; for it was not unusual with them to return thither as occasion served, from whence they came, only to the Chamber Gazith they never went back. Whence the Gloss on the place lately cited, They sat in Jasne in the days of Rabban Jochanan; in Osha, in the days of Rabban Gamaliel; for they returned from Osha to Jasne, etc. Thus the Council which was removed from Jerusalem to Jasne, before the destruction of the City, returned thither at the Feast, and sat as before. Hence Paul is brought before the Council at Jerusalem, when Jasne at that time was its proper seat. And hence Rabban Simeon, Precedent of the Council, was taken and killed in the siege of the City; and Rabban Jochanan his Vicepresident was very near it, both of them being drawn from Jasne to the City, with the rest of the Bench for observation of the Passover.  
Whether the Hall. of the High Priest were the ordinary receptacle for the Council, or only in the present occasion, we do not here inquire. It is more material to inquire concerning the Bench itself, and who sat Precedent in judging. The Precedent of the Council at this time, was Rabban Gamaliel (Paul's Master) and the Vicepresident, Rabban Simeon his Son, or Rabban Jochanan ben Zaccai (which we do not dispute now.) Whence therefore had the chief Priest here and in other places the precedence and the chief voice in judging? For thus in Stephen's case the High Priest is the chief of the inquisition, Act. VI 1. also in Paul's case, Act. XXIII. 2. see also Act. IX. 1. Had the Priests a Council and Judgment-seat of their own? Or might they in the chief Council when the Precedent was absent, hear causes of life and death? To this long question, and that enough perplexed, we reply these few things.  
I. We confess indeed that the Priest had a Bench and Council of their own, yet denying that there was a double Council, one for Ecclesiastical, the other for Civil affairs, as some would have it.  
1. We meet often with mention of the Chamber of the Councillors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next the Court, which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which thus the Bab. Joma 
o Fol. 8. , The Tradition of R. Juda: What? was it the Chamber of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Was it not the Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Councillors? At first it was called the Chamber of the Councillors, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉): 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when the High Priesthood came to be bought with money, and changed yearly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the King's Precedents (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are changed every year from that time forward, it was called, The Chamber of the Precedents (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
Hear the Glosser on this place: The High Priests were wicked and did not fulfil their whole year; and he that succeeded the other changed this building, and adorned it, that it might be called by his own name. Hear also the Gemara, The first Temple stood four hundred and ten years, and there were not above eighteen Priests under it. The second stood four hundred and twenty years, and there were more than three hundred under it. Take out forty years of Simeon the Just, eighty of Jochanan, ten of Ishmael ben Phabi, and eleven of Eleazar ben Harsum, and there doth not remain one whole year to each of the rest.  
Behold the Chamber of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Councillors, properly so called, because the Priests did meet and sit there, not to judge, but to consult; and that only of things belonging to the Temple! Here they consulted and took care that all persons and things belonging and necessary to the worship of God, should be in readiness; that the buildings of the Temple and the Courts should be kept in repair; and that the public Liturgy should be duly performed; but in the mean time they wanted all power of judging and punishing; they had no authority to sine, scourge, or put to death, yea, and in a word, to exercise any judgement; for by their own examination and authority they could not admit a Candidate into the Priesthood, but he was admitted by the authority of the Council: 
p Bab. Joma, fol. 19 1.  In the Chamber Gazith sat the Council of Israel, and held the examinations of Priests; whosoever was not found sit, was sent away in black clothes, and a black veil; whosoever was ●ound fit, was clothed in white, and had a white veil, and entered and ministered with his Brethren the Priests.  
2. We meet also with mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Council-house of the Priests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Bab. Joma, fol. 66. 1. in Gemara.  The High Priests made a Decree, and did not permit an Israelite to carry the escape Goat into the wilderness. But in the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of the Priests did not permit this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Chetubh. chap. 1. hal. 5.  The Council of the Priests exacted for the portion of a Virgin four hundred Zuzees, and the wise men did not hinder it.  
First, This was that Council of which we spoke before in the Chamber of the Councillors. Secondly, That which was decreed by them concerning the carrying away of the escape Goat, belonged merely to the Service of the Temple, as being a caution about the right performance of the office in the day of Atonement. Thirdly, And that about the portion of a virgin was nothing else but what any Israelite might do: and so the Gemarists confess. If any noble family in Israel, say they, would do what the Priests do, they may. The Priests set a price upon their virgins, and decreed by common consent that not less than such a portion should be required for them, which was lawful for all the Israelites to do for their virgins if they pleased.  
3. 
s ●●● Hashanah, chap. 1. hal. 7.  There is an example brought of Tobias a Physician, who saw the New Moon at Jerusalem, he and his Son, and his servant whom he had freed. The Priests admitted him and his Son for witnesses, his servant they rejected; but when they came before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bench, they admitted him and his servant, and rejected his Son. Observe, 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Council is here opposed to the Priests. 2. That it belonged to the Council to determine of the New Moon, because on that depended the set-times of the Feasts: this is plain enough in the Chapter cited. 3. That what the Priests did was matter of Examination only, not Decree.  
4. 
t Jerus. 〈◊〉. fol. 2●. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders of the City, (Deut. XXII. 18.) are the Triumvirate Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Gate (v. 24.) means the Bench of the chief Priest. The matter there in debate is about a married woman, who is found by her husband to have lost her virginity, and is therefore to be put to death. Deut. XXII. 13, etc. In that passage among other things you may find these words, ver. 18. And the Elders of that City shall lay hold of that man and scourge him. The Gemarists take occasion from thence to define what the phrase there and in other places means, The Elders of the City: and what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Gate, when it relates to the Bench. That, say they, signifies. the Triumvirate Bench: This the Bench, or, Council of the High Priest: that is, unless I be very much mistaken, every Council of twenty three; which is clear enough both from the place mentioned. and from reason itself.  
1. The words of the place quoted are these: R. Bon bar Chaija enquired before R. Zeira, What if the Father (of the Virgin) should produce witnesses which invalidate the testimony of the husband's witnesses? if the Father's witnesses are proved false, he must be whipped, and pay a hundred Selaim in the Triumvirat-Court, but the witnesses are to be stoned by the Bench of the Twenty three, etc. R. Zeira thought that this was a double judgement: but R. Jeremias in the name of R. Abhu, that it was but a single one: But the Tradition contradicts R. Abhu; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Elders of the City, (ver. 5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is, To the Triumvirate Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But at the Gate, means the Bench of the High Priest. It is plain, that the Bench of the High Priest is put in opposition to the Triumvirat-Bench; and by consequence, that it is either the chief Council, or the Council of the Twenty three, or some other Council of the Priests, distinct from all these. But it cannot be this third, because the place cited in the Talmudists, and the place in the Law cited by the Talmudists, plainly speaks of such a Council which had power of judging in capital causes. But they that suppose the Ecclesiastical Council among the Jews to have been distinct from the Civil, scarce suppose that that Council sat on capital causes, or passed sentence of death; much less is it to be thought that that Council sat only on life and death; which certainly ought to be supposed from the place quoted, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of the High Priest did strictly signify such a Council of Priests. Let us illustrate the Talmudical words with a Paraphrase. R. Zeira thought that that cause of a husband accusing his wife for the loss of her virginity belonged to the judgement of two Benches; namely, of the Triumvirate, which inflicted whipping, and pecuniary mulcts; and of the Twenty three which adjudged to death; but Rabbi Abhu thinks it is to be referred to the judgement of one Bench only. But you are mistaken, good Rabbi Abhu, and the very phrase made use of in this case refutes you; for the expression which is brought in, To the Elders of the City, signifies the Triumviral Bench; and the phrase at the Gate, signifies the Bench of Twenty three; for the chief Council never sat in the Gate.  
2. Now the Council of Twenty three is called by the Talmudists the Bench, or the Council of the chief Priest, alluding to the words of the Lawgiver, Deut. XVII. 9 where the word Priests denotes the inferior Councils, and Judge the chief Council.  
II. In the chief Council the Precedent sat in the highest seat, (being at this time when Christ was under examination, Rabban Gamaliel, as we said) but the High Priest excelled him in dignity every where; for the Precedent of the Council was chose, not so much for his quality, as for his learning and skill in Traditions. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a phrase very much used by the Author of Juchasin, applied to Precedents) that is, Keeper, Father, and deliverer of Traditions, and he was chose to this office who was fittest for these things. Memorable is the story of Hillel's coming to the Presidentship, being preferred to the Chair for this only thing, because he solved some doubts about the Passover, having learned it, as he saith himself, from Shemaiah and Abtalion 
u Jerus. Pesach. fol. 33. 1.  We will not think it much to transcribe the story: The Sons of Betira once forgot a Tradition: for when the fourteenth day (on which the Passover was to be celebrated) fell out on the Sabbath, they could not tell whether the Passover should take place of the Sabbath or no: But they said, there is here a certain Babylonian, Hillel by name, who was brought up under Shemaiah and Abtalion, he can resolve us whether the Passover should take place of the Sabbath, or no; they sent therefore for him, and said to him, Have you ever heard in your life, (that is, have you received any Tradition) whether when the fourteenth day falls on the Sabbath, the Passover should take place of the Sabbath, or no? He answered, Have we but one Passover that takes place of the Sabbath yearly? or are there not many Passovers that put by the Sabbath yearly? namely the continual sacrifice. He proved this by arguments a pari, from the equality of it, from the less to the greater, etc. But they did not admit of this from him, till he said, May it thus and thus happen to me, if I did not hear this of Shemaiah and Abtalion. When they heard this, they immediately submitted, and promoted him to the Presidentship, etc.  
It belonged to the Precedent chief to sum up the votes of the Elders, to determine of a Tradition, to preserve it, and transmit it to posterity; and these things excepted, you will scarce observe any thing peculiar to him in judging, which was not common to all the rest. Nothing therefore hindered but that the High Priest, and the other Priests, (while he excelled in quality, and they in number) might promote acts in the Council above the rest, and pursue them with the greatest vigour; but especially when the business before them was about the sum of Religion, as it was here, and in the examples alleged of Paul and Stephen. It was lawful for them to whose office it peculiarly belonged, to take care of sacred things, to show more officious diligence in matters where these were concerned, than other men, that they might provide for their same among men, and the good of their places. The Council indeed might consist of Israelites only, without either Levites or Priests, in case such could not be found sit: 
u Maimon. Sanhedr. cap. 2.  Thus it is commanded that in the great Council there should be Levites and Priests; but if such are not to be found, and the Council consists of other Israelites only, it is lawful. But such a scarcity of Priests and Levites is only supposed, was never found; they were always a great part, if not the greatest of the Council. Rabban Jochanan ben Zaccai, the Priest, was either now Vicepresident of the Council, or next to him. Priests were every where in such esteem with the people, and with the Council, and the dignity and veneration of the High Priest was so great, that it is no wonder if you find him and them always the chief actors, and the principal part in that great Assembly.    

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now when jesus was in Bethanie, etc. 
THAT this Supper in Bethanie was the same with that mentioned, Joh. XIII. I dare venture to affirm; however that be taken by very many for the Paschal Supper. Let us examine the matter a little home.  

I. This Supper was before the Passover, so was that; that this was so, none need doubt; no more may they of the other, if we consider these things. 

1. It is said by John in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Before the Feast of the Passover, vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Passover, indeed, not seldom, signifies the Lamb itself; sometimes the very time of eating the Lamb; sometimes the Sacrifice of the day following, as Joh. XVIII. 28. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Feast of the Passover, always signifies the whole seven days Paschal Feast, both in the language of the Scripture, and of the Talmudists; a Jew would laugh at one that should interpret it otherways.  
2. When Christ said to Judas going out, What thou dost do quickly, some thought he meant this, Buy those things which we have need of for the feast, at the twenty ninth verse. For what Feast, I pray? for the Paschal Supper? That according to the Interpreters which we here oppose, was just past. For the remaining part of the Feast of that solemnity? Alas how unseasonable! where were those things, I pray, then to be bought? (If this were the very night on which they had just eaten the Lamb); the night of a feast-day was festival; where were there any such markets to be found then? It was an unusual thing indeed, and unheard of, to rise from the Paschal Supper, to go to market; a market on a festival night was unusual and unheard of. It would argue some negligence, and little good husbandry, if those things that were necessary for the feast, were not yet provided; but that they must be to run, now late at night, to buy those things they knew not where, they knew not how. It is certainly very harsh and contrary to reason to understand these thing thus, when from the first verse the sense is very plain, Before the feast of the Passover. The Passover was not yet come, but was near at hand; the Disciples therefore thought that our Saviour had given order to Judas to provide all those things that were necessary to the Paschal solemnity against it came.  
3. Observe also that of Luke, Chap. XXII. 3, etc. Satan entered into Judas, and he went his way and communed with the chief Priests, etc. And after in the seventh verse, Then came the day of unleavened bread. Hence I inquire, is the method of Luke direct or no? if not, let there be some reason given of the transposition; if it be direct, then 'tis plain that the Devil entered into Judas before the Passover; but he entered into him at that Supper in Joh. XIII. v. 27. therefore that Supper was before the Passover. For,  
4. Let them who take that Supper in Joh. XIII. for the Paschal-Supper, tell me how this is possible, that Judas after the Paschal-Supper (at which they do not deny that he was present with the rest of the Disciples) could make his agreement with the Priests, and get his blades together ready to apprehend our Saviour, and assemble all the Council, ver. 57 The Evangelists say that he made an agreement with the chief Priests, Mat. XXVI. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with the Captains, Luk. XXII. 4. and with all the Council, Mark XIV. 41. but now which way was it possible that he could bargain with all these in so small a space as there was between the going out of Judas from Supper, and the betraying of our Lord in the Garden? What were these all together at Supper that night? This is a matter to be laughed at, rather than credited. Did he visit all these from door to door? And this is as little to be thought, since he had scarce time to discourse with any one of them. Every one supped this night at home, the master of a family with his family. It would be ridiculous to suppose that these chief Priests supped together, while in the mean time their families sat down at home without their head. It is required by the Law that every master of a family should be with his family that night instructing them, and performing sacred rites with and for them. These were therefore to be sought from house to house by Judas, if that were the first time of his treating with them about this matter, and let reason answer whether that little time he had were sufficient for this? we affirm therefore with the authority of the Evangelists, that that Supper, Joh. XIII. was before the Passover; at which Satan entering into Judas, he bargained with the Priests before the Passover, he appointed the time and place of his betraying our Saviour, and all things were by them made ready for this wicked deed before the Passover came. Observe the method and order of the story in the Evangelists, Mat. XXVI. 14, 15, 16, 17. Mark XIV. 10, 11, 12. Then went Judas to the Priests, and said, What will you give me, etc. And from that time he sought for an opportunity to betray him. Now on the first day of unleavened bread came the disciples, etc. When was it that Judas came to the Priests to treat about betraying Christ? surely before the first day of unleavened bread. Luke also whom we quoted before, proceeds in the very same method. From that time, say they, he sought for an opportunity to betray him. If then first he went to and agreed with the Priests, when he risen up from the Paschal-Supper, as many suppose, he did not then seek for an opportunity, but had found one. The manner of speaking used by the Evangelists, most plainly intimates some space of deliberation, not sudden execution.  
5. Let those words of John be considered, Chap. XIV. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arise, let us go hence, and compared with the words, Chap. XVIII. 1. When Jesus had spoke these words, he went away with his Disciples over the brook Cedron. Do not these speak of two plainly different departures? Did not Christ rise up and departed, when he said, Arise let us go hence? Those words are brought in by the Evanglist, without any end or design, if we are not to understand by them, that Christ immediately changed his place, and certainly this change of place is different from that which followed the Paschal Supper, Joh. XVIII. 1.  
6. In that Thirteenth Chapter of John there is not the least mention nor syllable of the Paschal Supper. There is indeed plain mention of a Supper before the Feast of the Passover, that is, before the Festival-day; but of a Paschal-Supper, there is not one syllable. I profess seriously I cannot wonder enough how Interpreters could apply that Chapter to the Paschal-Supper when there is not only no mention at all in it of the Paschal-Supper, but the Evangelist hath also pronounced in most express words, and than which nothing can be more plain, that that Supper of which he speaks, was not on the Feast of the Passover, but before the Feast.  
7. If those things which we meet with Joh. XIII. of the Sop given to Judas, etc. were acted in the Paschal-Supper, then how, I pray, was it possible for the Disciples to mistake the meaning of those words, What thou dost do quickly? In the Paschal-Supper he said, He that dips with me in the dish is he; and the hand of Judas, as some think, was at that very moment in the dish. To Judas ask, Is it I? he plainly answered, Thou hast said; and besides he gave him a Sop for a token (as they say who maintain that opinion): Then with what reason, or with what ignorance, after so clear a discovery of the thing and person, could the Disciples imagine that Christ said, Buy quickly those things that are necessary, or give something to the poor?  
8. And to what poor, I pray? It was unseasonable truly, late at night to go to seek for poor people here and there, who were now dispersed all about in several (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) families eating the Passover; (for the poorest Israelite was obliged to that duty as well as the richest.) They who supposed that Christ commanded him to give something to the poor, could not but understand it of a thing that was presently to be done. For it had been ridiculous to conceive that Christ sent him so hastily away from Supper, to give something to the poor to morrow. But if it be granted that the matter was transacted at Bethany, and that two days before the Passover, which we assert, than it is neither necessary you should suppose that Supper to have been so late at night, nor were poor people then and there to be far sought for, since so great a multitude of men followed Christ every where.    
II. This Supper was at Bethany, two days before the Passover, the same we conclude of that Supper, Joh. XIII. both as to the place and time; and that partly by the carrying on of the story to that time, partly by observing the sequel of that Supper. Six days before the Passover Christ sups at Bethany, Joh. XII. 1. The next day (five days before the Passover) he came to Jerusalem riding on an Ass, Joh. XII. 12, 13. and in the Evening he returned to Bethany, Mat. XXI. 17. Mark XI. 11. The day following, (four days before the Passover) he went to Jerusalem; Mark XI. 11, 15, etc. and at Evening he returned the same way to Bethany. The day after (three days before the Passover) he goes again to Jerusalem. Mark XI. 20. In the Evening he went out to the mount of Olives, Math. XXIV. 1, 3. Mark XIII. 1, 3. Luk. XXI. 37. Now where did he sup this night? at Bethany. For so Matthew and Mark. After two days wa● the Passover, etc. Now when Jesus was in Bethany. And from this time forward there is no account either of his supping or going to Jerusalem till the evening of the Passover. From that supper both the Evangelists begin their story of Judas his contriving to betray our Lord; Math. XXVI. 14. Mark XIV. 10. and very fitly; for at that Supper the Devil had entered into him, and hurried him forward to accomplish his villainy.   
We therefore thus draw up the series of the History out of the holy Writers. Before the feast of the Passover (Joh. XIII. 1.) namely, two days (Math. XXVI. 2, 6.) as Jesus was supping in Bethany, a woman anoints his head: and some of the Disciples murmur at it. Our Saviour himself becomes both her Advocate and Encomiast. Before Supper was done, Christ riseth from the table, and washeth his Disciples feet; and sitting down again acquaints them with the betrayer. John ask privately about him, he privately also gives him a token by a Sop, and gives a Sop to Judas. With this, the Devil entered into him, and now he grows ripe for his wickedness. The Devil had before put it into his heart, to betray him: ver. 2. Now he is impatient till he hath done it. He riseth up immediately after he had the Sop, and goes out. As he was going out, Jesus said to him▪ what thou dost, do quickly: which some understood of buying necessaries for the Feast, that was now two days off. It was natural and easy for them to suppose, that he, out of his diligence (having the purse, and the care of providing things that were necessary) was now gone to Jerusalem, though it were night, there being a great deal to be done, to get all things ready against the Feast. He goes away; Comes to Jerusalem; and the next day, treats with the Priest about betraying our Lord, and concludes a bargain with them. They were afraid of themselves, lest they should be either hindered by the people, or suffer some violence from them, on the Feast day. He frees them from this fear, provided they would let him have Soldiers and company ready at the time appointed. Our Saviour lodges at Bethany that night, and spends the next day and the night after, there too: and, being now ready to take his leave of his Disciples, He teaches, instructs and comforts them at large. Judas having craftily laid the design of his treachery, and set his nets in readiness, returns, as is probable to Bethany; and is supposed by the Disciples, who were ignorant of the matter, to have performed his office exceeding diligently, in providing necessaries for the approaching Feast. On the day itself of the Passover, Jesus removes from Bethany with his Disciples, Arise, saith he, let us go hence, Joh. XIV. last, and comes to Jerusalem.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Poured it upon his head as he sat at me●t. 
THerefore it was not the same Supper with that in Joh. XII. 1. for then our Saviour's feet were anointed, now his head. I admire that any one should be able to confound these two stories. Oil perfumed with Spices, was very usual in Feasts, especially sacred; and it was wont to be poured upon the head of some one present.  

* Hieros'. Berac. fol. 11. 2.  The School of Shammai saith, He holds sweet Oil in his right hand, and a cup of wine in his left. He says Grace first over the Oil, and then over the wine. The School of Hillel saith, Oil in his right hand, and wine in his left. He blesseth the sweet Oil and anoints the head of him that serves: but if the waiter be a Disciple of the Wise, he anoints the wall; for it is a shame for a Disciple of the Wise to smell of perfumes. Here the waiter anoints the head of him that sits down.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To what purpose is this waste? 
IT was not without cause that it was called, precious ointment, vers. 7. and very costly, Joh. XII. 3. To show that it was not of those common sorts of ointments used in Feasts, which they thought it no waist, to pour upon the waiter's head, or to daub upon the wall. But this ointment was of much more value, and thence arose the cavil.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And be given to the poor. 
THAT it was Judas especially who cavilled at this, we have reason to believe from what is said of him in another Supper; Joh. XII. 4. Compare this with those words, Joh. XIII. 29. When Jesus said to Judas, what thou dost do quickly, Some thought he had meant, Give something to the poor. That Supper, I presume, was the same with this: and, see, how these things agree! when a complaint arose of that prodigal waist of the Ointment, here, and before in I●h. XII. and that it seemed unfit to some, that that should be spent so unadvisedly upon our Lord, which might have been bestowed much better, and more fitly upon the poor: how easily might the others think that Christ had spoken to him about giving somewhat to the poor, that he might show his care of the poor, notwithstanding what he had before said concerning them, and the waist of the Ointment.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, She did it for my burial. 
SHE had anointed his feet, Joh. XII. out of Love, duty, and honour to him; but this (which is added over and above to them) is upon account of his burial; and that not only in the interpretation of Christ, but in the design of the woman. She, and she first, believes that Christ should die; and under that notion, she pours the Ointment upon his head, as if she were now taking care of his body, and anointing it for burial: And it is as if Christ had said to those that took exceptions, and complained; You account her too officious and diligent for her doing this; and wasteful rather than prudent in the immoderate profession of her friendship and respect, but a great and weighty reason moves her to it. She knows I shall die, and now takes care of my burial; what you approve of towards the dead, she hath done to one ready to die. Hence her fame shall be celebrated in all ages, for this her faith, and this expression of it.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirty pieces of Silver. 
THE price of a Slave, Exod. XXI. 32. 
x Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11.  The price of a slave, whether great or little, He or she, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirty Selaim of pure silver: if the Slave be worth a hundred pounds, or worth only one penny. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Selaa, in his weight, weighed, three hundred eighty four barley corns. 
y, c. 1.    

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Where wilt thou that we prepare, etc. 
FOR any where they might; since the houses at Jerusalem were not to be hired; as we have noted elsewhere; but during the time of the Feast, they were of common right. 
z Bab. Joma, fol. 12. 1.    

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They made ready the Passover. 
PETER and John were sent for this purpose, Luke, XXII. 8. and perhaps they moved the question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Where wilt thou, etc. They only knew that Judas was about another business, while the rest supposed he was preparing necessaries for the Passover.  
This, Peter and John were to do, (after having spoke with the Landlord, whom our Saviour pointed out to them by a sign,) to prepare and fit the room.  
I. A Lamb was to be bought, approved, and fit for the Passover.  
II. This Lamb was to be brought by them into the Court where the Altar was.  

a Maimon. in Korban Pesach. cap. 1.  The Passover was to be killed only in the Court, where the other sacrifices were slain: and it was to be killed on the fourteenth day, after noon, after the daily sacrifice, after the offering of the incense▪ etc. The manner of bringing the Passover into the Court, and of killing it, you have in Pesachin, 
b Chap. 5. hal. 5, 6.  in these words. The Passover is killed in three companies; according as it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the Assembly of the Congregation of Israel shall kill the Passover; Assembly, Congregation and Israel. The first company enters, and fill the whole Court: they lock the doors of the Court: the trumpets sound: the Priests stand in order, having golden and silver Vials in their hands; one row silver, and the other gold; and they are not intermingled: The Vials had no brims, lest the blood should stay upon them, and be congealed, or thickened: An Israelite kills it and a Priest receives the blood, and gives it to him that stands next, and he to the next, who taking the Vial that was full, gives him an empty one. The Priest who stands next to the Altar, sprinkles the blood at one sprinkling against the bottom of the Altar: that company goes out, and the second comes in, etc. Let them tell me now, who suppose that Christ eat his Passover one day sooner than the Jews did theirs, how these things could be performed by him or his Disciples in the Temple, since it was looked upon as a heinous offence among the people not to kill or eat the Passover in the due time. They commonly carried the Lambs into the Court upon their shoulders: this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Pesachin. cap. 6. hal. 1.  Its carrying in Pescachin: where the Gloss, The carrying of it upon a man's shoulders, to bring it into the Court, as into a public place.  
III. It was to be presented in the Court, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the name of the Paschal Lamb, and to be killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the company mentioned: See what the Gemarists say of this thing in Pesachin, 
d Chap. 5. hal. 3.  If they kill it for such as are not to eat, or as are not numbered, for such as are not circumcised or unclean, it is profane: If for those that are to eat, and not to eat, numbered and not numbered; for circumcised and not circumcised, clean and unclean, it is right: that is, for those that are numbered, that atonement may be made for the not numbered; for the circumcised, that atonement may be made for the uncircumcised, etc. So the Gemarists and the Glosses.  
iv The blood being sprinkled at the foot of the Altar, the Lamb flayed, his belly cut up, the fat taken out and thrown into the fire upon the Altar, the body is carried back to the place where they sup: the flesh is roasted, and the skin given to the Landlord.  
V Other things were also provided. Bread, according to God's appointment, wine, some usual meats, and the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charoseth: Of which Commentators speak every where.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He sat down with the twelve. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word among the Talmudists.  
I. The Schools of the Rabbins distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitting at the Table, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying at the table 
e Berac. cap. 6. hal. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they sit to eat, every one says grace for himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they lie, one says grace for all. But now that lying, as the Gloss on the place saith, was when they leaned on their left side upon couches, and eat and drank as they thus leaned. And the same Gloss in another place; They used to eat lying along upon their left side, their feet being on the ground, every one on a single couch: 
f Bab. Berac. fol 46 2.  Bab. Berac. As also the Gemara, 
g Pasachin, fol. 108. 1.  To lie on ones back, is not called lying down, and to lie on ones right side, is not called lying down.  
II. The Israelites accounted such lying down in eating a very fit posture requisite in sacred feasts, and highly requisite and most necessary in the Paschal Supper. We do not 
* Another Gloss in Berac. cap. 6. in the place above.  use lying down, but only to a morsel, etc. And indeed to those that did eat leaning, leaning was necessary. But now our sitting is a kind of leaning along. They were used to lean along, every one on his own couch, and to eat his meat on his own table: But we eat all together at one table.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Pesach. cap. 10. hal. 1.  Even the poorest Israelite must not eat, till he lies down. The Canon is speaking about the Paschal Supper. On which, thus the Babylonians. It is said that the feast of unleavened bread requires leaning or lying down, but the bitter herbs not: concerning wine it is said in the name of Rabh Nachman, That it hath need of lying down: and it is said in the name of Rabh Nachman, that it hath not need of lying down: and yet these do not contradict one another; for that, is said of the two first cups, this, of the two last. 
k Bab. Pesach. fol. 10●. 1.  They lay down on the left side, not on the right, because they must necessarily use their right hand in eating. So the Gloss there.  
III. They used, and were fond of that custom of lying down, even to superstition, because it carried with it a token and signification of liberty. 
l Hieros'. Pesach. fol. 37. 2.  R. Levi saith, it is the manner of Slaves to eat standing: but now let them eat lying along, that it may be known that they are gone out of bondage to liberty. R. Simon, in the name of R. Joshuah ben Levi, let that which a man eats at the Passover, and does his duty, though it be but as big as an olive, let it be eaten lying along, 
m Bab. in the place above in the Gloss.  They eat the unleavened bread the first night, lying down, because it is a commemoration of deliverance. The bitter herbs have no need of lying down, because they are in memory of bondage. Although it be the bread of affliction, yet it is to be eaten after the manner of liberty. See more there. 
n Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We are obliged to lie down when we eat, that we may eat after the manner of Kings and Nobles.  
IU. When there were two beds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worthiest person lies uppermost; the second to him next above him. But when there were three beds, the worthiest person lay in the middle, the second above him, the third, below him. 
o Hieros'. Taanith, fol. 68 1. & Bab. Berac. fol. 46. 2.  On which, thus the Gloss. When there were two, the principal person, lay on the first couch, and the next to him, lay above him, that is on a couch placed at the pillow of the more worthy person. If there were three, the worthiest lay in the middle; the next, above him; and the third, below him: that is, at the coverlids of his feet. If the principal person desires to speak with the second, he must necessarily raise himself so as to sit upright, for as long as he sits bending, he cannot speak to him; for the second sat behind the head of the first, and the face of the first was turned another away: and it would be better with the second (in respect of discourse) if he sat below him; for than he might hear his words, even as he lay along. This affords some light to that story Joh. XIII. 23, 24. where Peter, as seems likely, lying behind our Saviour's head, in the first place next after him, could not discourse with him, nor ask about the Betrayer. Therefore looking over Christ's head upon John, he gave him a sign to inquire: He sitting in the second place from Christ, with his face towards him, asketh him.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Lord, Is it I? 
THE very occasion, namely eating together, and fellowship, partly renews the mention of the Betrayer at the Paschal Supper; at if he had said, We are eating here friendly together, and yet there is one in this number, who will betray me: partly that the Disciples might be more fully acquainted with the matter itself. For at the Supper in Joh. XIII. he had privately discovered the person to John only; unless perhaps Peter understood it also, who knew of John's question to Christ, having at first put him upon it, by his beckoning. The Disciples ask, Is it I? partly through ignorance of the thing, partly out of a sincere and assured profession of the contrary.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It had been good for him, if he had not been born. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It w●re better for him, that he were not created. A very usual way of speaking in the Talmudists. 
p Bab. Berac. fol. 17, 1, etc.    

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. jesus took bread, etc. 
BREAD at Supper, the Cup after Supper. After Supper he took the cup, saith Luke, Chap. XXII. 20. and Paul, 1 Cor. XI. 25. but not so of the Bread.  
That we may more clearly perceive the history of this Supper in the Evangelists, it may not be amiss to transcribe the Rubric of the Paschal Supper, with what brevity we can, out of the Talmudists; that we may compare the things here related, with the custom of the nation.  
I. The Paschal Supper began with a Cup of Wine. 
q Pesach. cap. 10. hal. 2.  They mingle the first cup for him. The School of Shammai saith, He gives thanks first for the day, and then for the wine: But the School of Hillel saith, He first gives thanks for the wine, and then for the day. The Shammeans confirm their opinion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the day is the cause of their having wine: that is, as the Gloss explains it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they have it before meat. 
r Maimon. in Chamets' umatsab, cap. 8.  They first mingle a cup for every one, and (the Master of the Family) blesseth it, Blessed be he that created the fruit of the vine: and then he repeats the consecration of the day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, he gives thanks in the plural number for all the company, saying, Let us give thanks) and drinks up the cup. And afterward he blesseth concerning the washing of hands, and washeth. Compare this cup with that, Luke XXII. 17.  
II. Then the bitter herbs are set on. They bring in a table ready covered, upon which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sour sauce and other herbs. 
s Maimon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Pesachin. as before.  Let the Glossers give the interpretation. 
u Bab. fol. 114. 1.  They do not set the table, till after the consecration of the day: and upon the table they set lettuce. After he hath blessed over the Wine, they set herbs, and he eats lettuce dipped; but not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sour sauce, for that is not yet brought: and this is not meant simply of lettuce, unless when there be other herbs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His meaning is this, Before he comes to those bitter herbs, which he eats after the unleavened bread, when he also gives thanks for the eating of the bitter herbs, as it is written, Ye shall eat (it) with unleavened bread and bitter herbs: First unleavened bread, and then bitter herbs. And this first dipping is used only for that reason, that children may observe and inquire; for it is unusual for men to eat herbs before meat.  
III. Afterwards there is set on unleavened bread, and the sauce called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the lamb, and the flesh also of the Chagiga of the fourteenth day. Maimonides doth not take notice of any interposition between the setting on the bitter herbs, and the setting on the unleavened bread: but the Talmudic Mishnah notes it in these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set unleavened bread before him. Where the Gloss, This is said because they had moved the table from before him, who performed the duty of the Passover: now that removal of the table was for this end, that the Son might ask the Father; and the Father answered him, Let them bring the table again that we may make the second dipping; then the Son would ask, Why do we dip twice? Therefore they bring back the table, with unleavened bread upon it, and bitter herbs, etc.  
iv He gins, and blesseth, Blessed be he that created the fruits of the Earth: and he takes the herbs, and dips them in the sauce Charoseth, and eats as much as an Olive, he, and all that lie down with him; but less than the quantity of an Olive he must not eat: then they remove the table from before the Master of the family. 
x Maimoa.  Whether this removal of the table be the same with the former, is not much worth our enquiry.  
V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now they mingle the second cup for him: and the Son asks the Father; or if the Son doth not ask him, he tells him himself, How much this night differs from all other nights. On other nights, saith he, we dip but once; but this night twice. On other nights we eat either leavened or unleavened bread; on this, only unleavened, etc. on other nights we eat either sitting or lying, on this all lying, etc.  
VI The Table is set before them again, and then he saith, This is the Passover, which we therefore eat, because God passed over the houses of our Fathers in Egypt. Then he lifts up the bitter herbs, in his hand, and saith, we therefore eat these bitter herbs, because the Egyptians made the lives of our Father's bitter in Egypt. He takes up the unleavened bread in his hand, and saith, We eat this unleavened bread, because our Fathers had not time to sprinkle their meal to be leavened, before God revealed himself, and redeemed them. We ought therefore to praise, celebrate, honour, magnify, etc. him, who wrought all these wonderful things for our Fathers, and for us, and brought us out of bondage into liberty, out of sorrow into joy, out of darkness into great light, let us therefore say Hallelujah. Praise the Lord. Praise him, O ye servants of the Lord, etc. to, And the flint stone into fountains of waters (that is, from the beginning of the CXIII, to the end of the CXIV Psalm.) And he concludes, Blessed be thou O Lord God our King Eternal, redeeming us, and redeeming our Fathers out of Egypt, and bringing us to this night; that we may eat unleavened bread and bitter herbs: and then he drinks off the second cup.  
VII. Then washing his hands, and taking two loaves, he breaks one, and lays the broken upon the whole one, and blesseth it, Blessed be he who causeth bread to grow out of the earth: and putting some bread and bitter herbs together, he dips them in the sauce, Charoseth, and blessing, Blessed be thou, O Lord God, our Eternal King, he who hath sanctified us by his precepts, and hath commanded us to eat; he eats the unleavened bread and bitter herbs together; but if he eats the unleavened bread and bitter herbs by themselves, he gives thanks severally for each. And afterwards giving thanks after the same manner over the flesh of the Chagiga of the fourteenth day, he eats also of it; and in like manner giving thanks over the Lamb, he eats of it.  
VIII. From thence forward he lengthens out the Supper, eating this or that, as he hath a mind; and last of all he eats of the flesh of the Passover, at least as much as an olive; but after this he tastes not at all of any food. Thus far Maimonides in the place quoted, as also the Talmudists in several places in the last Chapter of the Tract Pasachin.  
And now was the time when Christ taking bread, instituted the Eucharist; but whether was it after the eating of those farewell morsels, as I may call them, of the Lamb, or instead of them? It seems to be in their stead, because it is said by our Evangelist and Mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As they were eating, Jesus took Bread. Now without doubt they speak according to the known and common custom of that Supper, that they might be understood by their own people. But all Jews know well enough that after the eating of those morsels of the Lamb it cannot be said, As they were eating; for the eating was ended with those morsels. It seems therefore more likely, that Christ when they were now ready to take those morsels, changed the custom, and gave about morsels of bread in their stead, and instituted the Sacrament. Some are of opinion that it was the custom to taste the unleavened bread last of all, and to close up the Supper with it; of which opinion I confess I also sometimes was. And it is so much the more easy to fall into this opinion, because there is such a thing mentioned in some of the Rubrics about the Passover, and with good reason, because they took up this custom after the destruction of the Temple.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blessed, and broke it. 
First he blessed, than he broke it. Thus it always used to be done, except in the Paschal bread. One of the two loaves was first divided into two parts, or perhaps into more, before it was blessed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of them is divided. They are the words of Maimonides, who also adds, But why doth he not bless both the loaves, after the same manner, as in other feasts? Because this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bread of poverty. Now poor people deal in morsels, and here likewise are morsels.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Bab. Berac. fol. 47. 1.  Let not him that is to break the bread, break it, before Amen be pronounced from the mouths of the Answerers.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is my Body. 
These words being applied to the Passover now newly eaten, will be more clear. This now is my body, in that sense, in which the Paschal Lamb hath been my body hitherto. And in the twenty eighth verse, This is my blood of the New Testament, in the same sense, as the blood of Bulls and Goats hath been my Blood under the Old, Exod. XXIV. Heb. IX.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The cup. 
BREAD was to be here at this Supper by Divine Institution; but how came the Wine to be here? And how much? And of what sort?  
I. A Tradition. 
b Jerus. Pesachin. fol 37. 2.  It is necessary that a man should cheer up his wife and his children for the feast. But how doth he cheer them up? With Wine. The same things are cited in the Babylonian Talmud. 
* Pesach. fol. 109. 1.  The Rabbins deliver, say they, That a man is obliged to cheer up his Wife and his Domestics in the feast; as it is said, And thou shalt rejoice in thy feast (Deut. XVI. 14.) But how are they cheered up? With wine. R. Judah saith, Men are cheered up with something agreeable to them; Women, with that which is agreeable to them. That which is agreeable to Men to rejoice them, is Wine. But what is that which is agreeable to Women to cheer them? Rabh Joseph saith, Died garments, in Babylon; and linen garments, in the land of Israel.  
II. Four cups of Wine were to be drunk up by every one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All are obliged to four cups, men, women, and children: R. Judah saith, But what have children to do with Wine? But they give them wheat and nuts, etc.  
The Jerusalem Talmudists give the reason of the number, in the place before quoted, at full. Some, according to the number of the four words made use of in the history of the Redemption of Israel out of Egypt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will bring forth, and I will deliver, and I will redeem, and I will take. Some, according to the number of the repetition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cup, in Gen. XL. 11. 13. which is four times: Some, according to the number of the four Monarchies: Some, according to the number of the four cups of vengeance; which God shall give to the Nations to drink, Jer. XXV. 15. & LI. 7. Psal. XI. 6. & LXXV. 8. And according to the number of the four cups which God shall give Israel to drink, Psal. XXIII. 5. & XVI. 5. & CXVI. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of two salvations.  
III. The measure of these cups is thus determined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Chaia saith, Four cups contain an Italian quart of Wine. 
c Jerus. Sha●●. fol. 11. 1.  And more exactly in the same place▪ How much is the measure of a cup? Two fingers square, and one finger, and an half and a third part of a finger, deep. The same words you have in the Babylonian 
* Pesach.  Talmud at the place before quoted, only with this difference, that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third part of a finger, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fifth part of a finger.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is commanded that he should perform this office with red Wine. 
d Hieros'. ●● before.  So the Babylonian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary that it should taste, and look like Wine. The Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should be red.  
V If he drinks Wine pure, and not mingled with Water, he hath performed his duty; but commonly they mingled Water with it: Hence, when there is mention of Wine in the Rubric of the Feasts, they always use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mingle him a cup. Concerning that mingling, both Talmudists dispute in the forecited Chapter of the Passover: which see, 
e Bab. Berac. fol. 50. 2.  The Rabbins have a Tradition, over Wine, which hath not Water mingled with it, they do not say that blessing, Blessed be he that created the fruit of the Vine; but, Blessed be he that created the fruit of the Tree. The Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Wine was very strong and not fit to be drunk, without water, etc. The Gemarists a little after: The Wise agree with R. Eleazar, That one ought not to bless over the cup of blessing, till water be mingled with it. The mingling of water with every cup, was requisite for health, and the avoiding of drunkenness. We have before taken notice of a story of Rabban Gamaliel, who found and confessed some disorder of mind, and unfitness for serious business, by having drunk off an Italian quart of Wine. These things being thus premised, concerning the Paschal Wine, we now return to observe this Cup of our Saviour.  
After those things which used to be performed in the Paschal Supper, as is before related, these are moreover added by Maimonides. Then he washeth his hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blesseth the blessing of the meat, (that is, giveth thanks after meat) over the third cup of Wine, and drinks it up. That cup was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick dialect: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing is, when they give thanks after supper, saith the Gloss on Bab. Berac. 
f Fol. 51. 1.  Where also in the Text, many things are mentioned of this cup. Ten things are spoken of the cup of blessing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Washing and cleansing: (that is, to wash the inside and outside, namely that nothing should remain of the Wine of the former cups.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let pure Wine be poured into the cup, and water mingled with it there. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be full. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The crowning, that is, (as the Gemara,) by the Disciples. While he is doing this, let the Disciples stand about him in a crown (or ring.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The veiling; that is, as Rabh Papa, He veils himself, and sits down as R. Issai, he spreads a handkerchief on his head. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the cup in both hands, but puts it into his right hand, he lifts it from the table, ●ixeth his eyes upon it, etc. Some say he imparts it (as a gift) to his family.  
Which of these rites our Saviour made use of, we do not inquire; The Cup certainly was the same with the cup of blessing: Namely, when according to the custom, after having eaten the farewell morsel of the Lamb, there was now an end of Supper, and thanks were to be given over the third Cup after meat; he takes that Cup, and after having returned thanks, as is probable, for the meat, both according to the custom, and his office, he instituted this for a cup of Eucharist (or thanksgiving.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The cup of blessing which we bless, 1 Cor. X. 16. Hence it is that Luke and Paul say that he took the Cup after supper, that is, that Cup, which closed up the Supper.  
It must not be passed by, that when he instituted the Eucharistical Cup, he said, This is my blood of the New Testament, as Matthew and Mark: nay as Luke and Paul, This cup is the New Testament in my blood. Not only the seal of the Covenant, but the Sanction of the new Covenant. The end of the Mosaical Oeconomy, and the confirming of a new one. The confirmation of the old Covenant, was by the blood of Bulls and Goats, Exod. XXIV. Heb. IX. because blood was still to be shed: the Confirmation of the new was by a Cup of Wine; because under the New Testament, there is no further shedding of blood. As it is here said of the Cup, This cup is the New Testament in my blood; so it might be said of the Cup of blood, Exod. XXIV. That cup, was the Old Testament in the blood of Christ; There, all the Articles of that Covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the Covenant which God hath made with you; And thus that old Covenant, or Testimony, was confirmed. In like manner Christ having published all the Articles of the New Covenant, he takes the Cup of Wine, and gives them to drink, and saith, This is the New Testament in my blood, and thus the New Covenant is established.  
There was besides a fourth Cup, of which our Author speaks also, Then he mingles a fourth cup, and over it he finisheth the Hallel; and adds moreover the blessing of the Hymn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is, Let all thy works praise thee, O Lord, etc. and saith, Blessed be he that created the fruit of the Vine, and afterwards he tastes of nothing more that night, etc. Finisheth the Hallel; that is, he gins there where he left oft before, to wit, at the beginning of the CXV Psalms, and goes on to the end of the CXVIII Psalm.  
Whether Christ made use of this Cup also, we do not dispute; 'tis certain he used the Hymn, as the Evangelist tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had sung a Hymn, at the thirtieth verse, we meet with the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Midras Till. 
* Fol. 4 2. & 42. 1.   
And now looking back on this Paschal Supper, let me ask those who suppose the Supper in Joh. XIII. to be the same with this, What part of this time do they allot to the washing of the Disciples feet? What part to Judas' going out? And what part to his discoursing with the Priests, and getting ready his accomplices for their wicked exploit.  
I. It seems strange indeed that Christ should put off the washing of the Disciples feet, to the Paschal Supper: When, 1. That kind of action was not only unusual, and unheard of at that Supper, but in no wise necessary, or fitting: for, 2. How much more conveniently might that have been performed at a common Supper before the Passover, as we suppose, when he was not straightened by the time, than at the Paschal Supper, when there were many things to be done, which required dispatch?  
II. The office of the Paschal Supper did not admit of such interruption, nor was it lawful for others so to decline from the fixed rule, as to introduce such a foreign matter; and why should Christ so swerve from it, when in other things he conformed himself to the custom of the Nation, and when he had before, a much more fit occasion for this action, than when he was thus pressed and straightened by the time?  
III. Judas sat at Supper with the rest, and was there when they did eat; Matth. XXVI. 20, 21. Mark XIV. 18. and, Alas! How unusual was it for any to departed in that manner, from that Supper before it was done: It is enough doubted by the Jewish Canons, whether it were lawful; and how far any one, who had joined himself to this or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 family, might leave it to go to another, and take one part of the Supper here, and another part there: but for a person to leave the Supper and go about another business, is a thing they never in the least dreamt of; they would not, they could not suppose it. You see how light a matter Judas' going away to buy necessaries, as the Disciples interpreted it, seemed to them, because he went away from a common Supper; But if they had seen him thus dismissed, and sent away from the Paschal Supper, it would have seemed a monstrous and wonderful thing. What? To leave the Paschal Supper now begun, to go to Market? To go from a common Supper at Bethany, to buy necessaries for the Passover, against the time of the Passover, this was nothing strange or unusual: but to go from the Paschal Supper before it was done to a Market or Fair, was more unusual and strange, than that it should be so lightly passed over by the Disciples.  
We therefore do not at all doubt that Judas was present both at the Passover and the Eucharist: which Luke affirms in direct words, Chap. XXII. 20, 21. nor do we doubt much of his being present at the Hymn, and that he went not away, before all was done: but, when they all risen up from the Table, and prepared for their journey to Mount Olivet (in order to lie at Bethany, as the Disciples supposed) the villainous Traitor stole away, and went to the company that he had appointed the Priests two days before, to make ready for him at such a time and place. Methinks I hear the words and consultations of this bloody Wretch: To morrow, saith he, will be the Passover, and I know my Master will come to it: I know he will not lie at Jerusalem, but will go back to Bethany, however late at night, where he is used to lie: make ready therefore for me armed men, and let them come to a place appointed, immediately after the Paschal Supper, and I will steal out privately to them, while my Master makes himself ready for his journey, and I will conduct them to seize upon him in the gardens without the City, where by reason of the solitariness of the place, and the silence of the night, we shall be secure enough from the multitude. Do ye make haste to dispatch your Passovers, that you may meet together at the Council after supper, to examine and judge him, when we shall bring him to you; while the silence of the night favours you also, and protects you from the multitude. Thus all things are provided against the place and time appointed, and the Thief stealing away from the company of the Disciples, as they were going out towards the Mount of Olives, and hastening to his armed confederates, without delay, brings them prepared along with him, and sets upon his Master now in the Garden.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Before the Cock crow, thou shalt deny me thrice. 
THE same also he had said, Joh. XIII. 38. The Cock shall not crow, till thou hast denied me thrice. Therefore some say, that that was the same Supper with this of the Passover. Very right indeed, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aught to be rendered, The Cock shall not crow once, or, The Cock shall not crow at all▪ But it is not so; but it amounts to this sense, within the time of Cock crowing, thou shalt deny me thrice, for Peter had denied him but once before the first crowing of the Cock, and thrice before the second. Mark XIV. 68, 72. From hence therefore we may easily observe, in what sense those words are to be understood, which were spoke to Peter, two days before the Passover, Joh. XIII. last. The Cock shall not crow, etc. not that the Cock should not crow at all between that time, and Peter's denying; but, as if our Saviour had said, Are you so secure of yourself, O Peter? Verily I say unto you, the time shall be, and that shortly, when you shall deny me thrice within the time of Cock crowing. ' Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At Cock-crowing, Mark XIII. 35. At the Paschal Supper, it is said, This night, before the Cock crow, etc. Matth. XXVI. 34. Mark XIV. 30. Luke XXII. 34. But there is nothing of this said in that Supper, Joh. XIII.  
Concerning the Cock-crowing, thus the Masters, 
g Bab. Joma, fol. 21. 1.  R. Shilla saith, Whosoever gins his journey before Cock-crowing, his blood be upon his head. R. Josiah saith, If before the second crowing: But some say, If before the third. But of what kind of Cock is this spoken?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a middling Cock; that is, as the Gloss explains it, A Cock that doth not crow too soon, nor too late. The Mishnah, on which this Gloss is, hath these words; Every day they remove the ashes from the Altar, about Cock crowing: but on the day of Atonement, at midnight, etc. You may wonder that a dunghill Cock should be found at Jerusalem, when it is forbid by the Canons that any Cocks should be kept there. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Bava Kama, cap. 7. hall. ult.  They do not keep Cocks at Jerusalem, upon account of the holy things: Nor do the Priests keep them through out all the land of Israel. The Gloss gives the reason, Even Israelites are forbid to keep Cocks at Jerusalem, because of the holy things: for Israelites have eaten there peace-offerings, and thank-offerings: but now it is the custom of dunghill Cocks to turn over dunghills, where perhaps they might find creeping things, that might pollute those holy things that are to be eaten. By what means, and under what pretence the Canon was dispensed with, we do not dispute. 'Tis certain there were Cocks at Jerusalem, as well as at other places. And memorable is the story of a Cock, which was stoned by the sentence of the Council, for having killed a little child. 
i Jerus. Erubbin. fol. 26. 1.    

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gethsemane. 
THE place of the Olive-presses at the foot of Mount Olivet. In John, it is a garden beyond Kidron. 
k Chap. XVIII. 1.  
* Bava Kama, in the place above.  They do not make Gardens or Paradices in Jerusalem because of the stink. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gloss, Because of the stink that riseth from the weeds which are thrown out: besides, it is the custom to dung Gardens, and thence comes a stink. Upon this account, there were no Gardens in the City (some few Gardens of Roses excepted, which had been so from the days of the Prophets 
l Avoth. R. Nathan fol. 9 1. ) but all were without the walls, especially at the foot of Olivet.   

VERS. XLIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Kissed him. 
IT was not unusual for a Master to kiss his Disciple: but for a Disciple to kiss his Master, was more rare. Whether therefore Judas did this, under pretence of respect, or out of open contempt and derision, let it be enquired.   

VERS. LX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many false witnesses came. 
Inquire, Whether these are to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which the Talmudists speak at large, especially in the Treatise Maccoth. 
m Chap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are commonly rendered False witnesses; and deservedly: and yet Maimonides reckons up these as necessary, in that City where the Council of twenty three, is placed: Why, saith he, is such a Council not set up, but in a City where there are an hundred and twenty men? Namely, that there may be three and twenty for the Council, and three ranks consisting of sixty nine men, and ten men to attend upon the affairs of the Synagogue: two Scribes, two Bishops, two to be judged, two witnesses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The reason of the thing is a little obscure: the characters of the men you may take in these examples. The witnesses say, We testify that N. killed N. They say to them, How do you depose this, when the killer, or he that was killed, was with us in such a place on that day. These as yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if they should say, How can you testify this, when you were with us on that day, 
n Maccoth. Chap. 1. hal. 6.  etc. On which Mishnah, thus Maimonides, The witnesses depose, that Reuben killed Simeon: and afterwards Kohath and Hushim come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and disprove their testimony: there come afterwards other witnesses, and depose the same with the former, namely, that Reuben killed Simeon: and Kohath and Hushim disprove their testimony also; if a second, third, and fourth, nay if a thousand pair, come and depose the same thing, while those two so disprove them, they must all die by the testimony of these two, etc.  
There was the like Testimony in other things: thus in the first Halacah of the Chapter quoted; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How are witnesses made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? We testify concerning N. that he is the Son of a divorced Woman, etc. They do not say, Let this witness (if he prove false) be made the Son of a divorced Woman, instead of the other, but he is beaten with forty stripes. The words are obscure enough; but their meaning is this. Since a false witness was by the Law to suffer the same things which by his perjury he had designed to bring upon another; it is here enquired, in what cases a witness is so far to be accounted false, as to undergo such a retaliation? And it is answered, Not in all; and this reason is alleged, If any one, by false witness, should endeavour to deprive another of his legitimacy, and by consequence of the privilidges of being legitimate, by saying that he is the Son of a divorced Woman, though he were indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false witness, yet he must not be punished in the like kind, to be made as the Son of a divorced Woman; but he must be whipped. But in capital cases the custom was, that whosoever endeavoured to procure death to another person by false witness, must himself be put to death.   

VERS. LXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then the High Priest rend his clothes. 

o Maimon. in Avod. Zarah, cap. 2.  WHEN witnesses speak out the blasphemy which they heard, than all hearing the blasphemy are bound to rend their clothes. See more there, 
p San●edr. cap. 7. hal. 10.  They that judge a blasphemer; first ask the witness, and bid him speak out plainly what he hath heard; and when he speaks it, the Judges standing on their feet, rend their garments, and do not sow them up again etc. See there the Bab. Gemara discoursing at large why they stand upon their feet, why they rend their garments, and why they may not be sowed up again.    

CHAP. XXVII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When the morning was come, etc. 
LET us trace a little, the proceed of this Council.  

I. They spend the night in judging on a capital cause; which is expressly forbid by their own Canon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They handle capital causes in the day time, and finish them by day. 
q San●edr. cap. 4. hal. 1.  Money matters indeed that were begun by day, might be ended in the night, which is asserted in that place; but capital causes were only to be handled by day: But here, in sitting upon the life and death of our Saviour, there is need of night and darkness. This judgement is begun in the night, and carried on all the night through in a manner.  
II. This night was the evening of a Feast-day, namely of the first day of the Paschalweek, at what time they were also forbidden to sit in judgement. 
r Moed Katon. chap. 5. hal. 2.  They do not judge on a Feast-day. How the Lawyers are divided on this point, I will not trouble you now with recounting. This very Canon is sufficient ground for scruple, which we leave to them to clear, who through rancour and hatred towards Christ, seem to slight and trample under feet their own Canons.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it was morning: This was the time of saying their Phylacteries, namely from the first daylight to the third hour 
s Bera●. chap. 1. hal. 2. . But where was these men's Religion to day? Did you say your Phylacteries this morning, my good Fathers of the Council, before you came to sit on the Bench? Another business that you had in hand, (effectually to destroy Jesus) either robbed you of your prayers, or rob your prayers of charity.  
iv Now appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Feast-day of the Passover, when they used to present themselves in the Temple, and offer their gifts, Exod. XXIII. 15. But when and how was this performed by them to day? They take heed of going into the Judgement (or Praetors) hall, lest they should be defiled, but that they might eat the Chagiga, or Passover, s but you will scarce find what time they allowed to day for that 
〈…〉 28. & 〈◊〉 cap. 1. 〈◊〉 San●edr. fol. 63. 1.  purpose; nor indeed was it lawful for them to eat any thing on that day; it being provided by a Canon, That when the Council shall have adjudged any one to die, let them not taste any thing that day 
t Sanhedr. fol. 63. 1. .   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Took counsel to put him to death. 
Let that be considered, 
tt Sanhedr. in the place quoted cap. 4.  Cases of money are heard in the daytime, and may be determined in the night. Capital causes are tried in the day, and finished in the day. Judgement in cases of money is passed the same day, whether it be for sinning or acquitting. Judgement in capital causes is passed the same day, if it be for acquitting: but if it be for condemning, it is passed the day after. The reason of this difference is given by the Gemarists; whom see. The reason of the latter is thus expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed is the Judge who leaveneth his judgement: that is, as the Gloss, who delays his judgement, and lets it rest all night, that he may sift out the truth.  
The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is greater than the Reader may perhaps think at first sight; by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they signify the whole process of the trial, the examining of the Plaintiff and Defendant, and of the Witnesses, the taking the votes of the Council, and the entering of them by the Scribes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only the passing of judgement, or giving a definitive sentence. You may better perceive the difference from the Glossary on Bab. Sanhedr. 
u Fol. 35. 1.  In the Text this is decreed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them not judge on the eve of the Sabbath, nor on the eve of a Feast-day; which is also repeated in other places. 
x Hieros'. Chetub. fol. 24. 4. & Moed Katon, fol. 63. 1.  The reason of the prohibition is this, namely, that the trials which were begun on the eve of the Sabbath, or a Feast-day, should not be finished on the Sabbath or Feast-day. Which indeed, saith the Gloss, is observed in pecuniary trials, and care is taken that there be no writing: (for it is forbid to write so much as a letter on the Sabbath) but in capital causes it takes not place upon that account; for the votes of those that acquitted or condemned were written the day before.  
You see in the History of the Gospel, 1. The Trial concerning our Saviour's life, dispatched at one and the same sitting. 2. And that too on a Feast-day.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hanged himself. 
STrangulatus est, was strangled: namely by the Devil, who had now been in him three days together. The words of Peter, Act. I. 18. do not suffer me to understand this of hanging himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Falling headlong he burst asunder in the midst. Interpreters take a great deal of pains to make these words agree with his hanging himself, but indeed all will not do. I know the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly applied to a man's hanging himself, but not to exclude some other way of strangling. And I cannot but take the story (with good leave of antiquity) in this sense. After Judas had thrown down the money, the price of his Treason, in the Temple, and was now returning again to his mates, the Devil who dwelled in him, caught him up on high, strangled him, and threw him down headlong, so that dashing upon the ground, he burst in the midst, and his guts issued out, and the Devil went out in so horrid an Exit. This certainly agrees very well with the words of Peter now mentioned, and also with those that follow, This was known to all that dwelled at Jerusalem. It agrees also very well with the deserts of the wicked wretch, and with the title of Iscariot. The wickedness he had committed was above all example; and the punishment he suffered was beyond all precedent. There had been many instances of persons who had hanged themselves, this would not so much have stirred up the people of Jerusalem to take notice of it, as such a strangling and throwing down headlong, which we suppose horrible above measure, and singular beyond example. See what we have said at the tenth Chapter concerning the word Iscariot.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which was spoken by jeremy the Prophet. 
HOW much this place hath troubled Interpreters let the famous Beza, instead of many others declare: This knot hath hampered all the most ancient Interpreters; in that the testimony here is taken out of Zachary, and not from Jeremy; so that it seems plainly to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a failing of memory, as Augustine supposes in his third Book, De consensu Evangelistarum, Chapter the seventh; as also Eusebius in the twentieth Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Demonstration. But if any one had rather impute this error to the transcribers, or (as I rather suppose) to the unskilfulness of some person who put in the name of Jeremy, when the Evangelist had writ only as he often doth in other places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Prophet. Yet we must confess that this error hath long since crept into the holy Scriptures, as Jerome expressly affirms, etc.  
But (with the leave of so great men) I do not only deny, that so much as one letter is spurious, or crept in without the knowledge of the Evangelist, but I do confidently assert that Matthew writ Jeremy, as we read it, and that it was very readily understood and received by his Countrymen. We will transcribe the following monument of antiquity out of the Talmudists, and then let the Reader judge. 
y Bab. Bova Bathr●, fol. 14. 2.  A Tradition of the Rabbins. This is the order of the Prophets. The Book of Josua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Esay, and the twelve. And a little after: But since Isaiah was before both Jeremiah and Ezekiel, he ought to have been set before them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But since the Book of King's ends with destruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Jeremy is about destruction, and since Ezekiel gins with destruction, and ends with comfort; and all Isaiah is about comfort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They joined destruction with destruction, and comfort with comfort; that is, they placed those Books together which treat of destruction, and those together which treat of comfort.  
You have this Tradition quoted by David Kimchius in his Preface to Jeremy. Whence it is very plain that Jeremy of old had the first place among the Prophets; and hereby he comes to be mentioned above all the rest, Mat. XVI. 14. because he stood first in the volume of the Prophets, therefore he is first named. When therefore Matthew produceth a Text of Zacharias under the name of Jeremy, he only citys the words of the Volume of the Prophets under his name, who stood first in the Volume of the Prophets. Of which sort is that also of our Saviour, Luk. XXIV. 44. All things must be fulfilled which are written of me in the Law and the Prophets, and the Psalms. In the Psalms, that is, in the Book of Hagiographa, in which the Psalms were placed first.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Barrabas. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Abba, a very usual name in the Talmudists. R. Samuel Barabba, and R. Nathan Barabba. 
z Hieros'. Moed Katon, fol. 82. 1.  Abba bar Abba. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Bab. Berac. fol. 18. 2. . In the Jerusalem Dialect it is very often uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Ba. Simeon Bar Basilius 
b Taanith, fol. 66. 1.  R. Chaijah bar Basilius 
c Chagigah, fol. 76. 6. etc. . This brings to my mind what Josephus 
d De Bell. Lib. 5. Cap. 18.  relates to have been done in the besieging of the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When huge stones were thrown against the City by the Roman stings, some persons sitting in the Towers gave the citizens warning by a sign to take heed, crying out in the vulgar dialect, The Son cometh, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Son of man indeed then came in the glory of his justice and his vengeance, as he had often foretold, to destroy that most wicked and profligate Nation.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Have thou nothing to do with that just man. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Bab. Taanith, fol. 25. 2.  When King Sapores went about to afflict Rabbah, his mother sent to him, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have thou nothing to do with that Jew, etc.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When he had scourged jesus, he delivered him to be crucified. 
SUCH was the custom of the Romans towards those that were to be crucified: 
f Joseph. de Bell. Lib. 2. Cap. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whom after he had beaten with whips he crucified. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be whipped before the judgment-seat, and to be nailed to the Cross.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Reed in his right hand. 
SEE those fictions in Tanchum 
g Fol. 59 4.  concerning an Angel that appeared in the shape of Solomon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whose hand there was a reed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whom they struck with a reed.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Led him away to crucify him. 
THESE things are delivered in Sanhedrim 
h Cap. 6. Hal. 4. , of one that is guilty of stoning: If there be no defence found for him, they lead him out to be stoned, and a crier went before, saying aloud thus, N. the Son of N. comes out to be stoned, because he hath done so and so. The Witnesses against him are N. and N. whosoever can bring any thing in his defence, let him come forth and produce it. On which thus the Gemara of Babylon. The Tradition is, that on the evening of the Passover Jesus was hanged, and that a Crier went before him for forty days, making this Proclamation, This man comes forth to be stoned, because he dealt in sorceries, and persuaded and seduced Israel; whosoever knows of any defence for him, let him come forth and produce it: But no defence could be found, therefore they hanged him on the evening of the Passover. Ulla saith, His case seemed not to admit of any defence, since he was a seducer, and of such God hath said, Thou shalt not spare him, neither shalt thou conceal him. (Deut. XIII.)  
They led him that was to be stoned out of the City, Act. VII. 58. so also him that was to be crucified. 
i Gloss. in Bab. Sanhed. fol. 42. 2.  The place of stoning was without the three Camps, for at Jerusalem there were three Camps, (namely Gods, the Levites, and the People's, as it was in the encamping in the Wilderness.) And in every city also, where there was a Council (namely of twenty three) the place of stoning was without the City. For all cities that have walls, bear a resemblance to the Camp of Israel.  
Because Jesus was judged at a Heathen Tribunal, therefore a death is inflicted on him, not usual with the Jewish Council, namely Crucifixion. In several things the circumstances and actions belonging to his death, differed from the custom of the Jews in putting persons to death.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They never judge two on the same day 
k Sanhedr. cap. 6. hal. 4. . But here besides Christ are two thiefs judged.  
2. They never carried one that was to be hanged to hanging, till near Sunset 
l Ibid. in Gemara. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They stay till near Sunset, and then they pass sentence, and execute him. And the reason is given by the Glosser, They do not perfect his judgement, nor hang him in the morning, lest they should neglect his burial and happen to forget themselves (and the Malefactor should hang till after Sunset) but near Sunsetting, so that they may bury him out of hand. But Christ was sentenced to death before noon, and at noon was nailed to the Cross. For,  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They first put the condemned person to death, and then hanged him upon a tree: But the custom of the (Roman) Empire, is first to hang them, and then to put them to death 
ll Ibid. .  
4. They did not openly lament for those that were led forth to be put to death, but for Jesus they did. Luk. XXIII. 27, 28. The reason of this difference is not to be sought from the kind of the death, but from the persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not bewail for a person led out to execution, but they lamented inwardly in their hearts 
m Ibid. . You will wonder at the reason, which the Gloss thus gives you: They did not openly bewail him, upon this account, that his being vilified (when no body openly lamented him) might help to atone for him; but they sorrowed for him in their hearts; for this did not tend to his honour, nor lessen the atonement. These were better instructed, who lamented for Christ, both as to the thing and person.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Golgotha. 
BEZA pretends that this is writ amiss, for Golgoltha, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) when yet it is found thus writ in all Copies. But the good man censures amiss; since such a leaving out of letters in many Syriack words, is very usual, you have this word thus writ without the second λ, by the Samaritan Interpreter, in the first Chapter of Numbers.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They gave him vinegar to drink, mingled with gall. 
TO 
* In Bab Sanhedr. fol. 43. 1.  those that were to be executed they gave a grain of Myrrh infused in wine to drink, that their understanding might be disturbed, (that is, that they might lose their senses.) As it is said, Give strong drink to them that are ready to die, and wine to those that are of a sorrowful heart, etc. And the Tradition is, That some women of quality in Jerusalem allowed this freely of their own cost, etc.  
But it makes a scruple that in Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vinegar with gall; in Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wine mingled with myrrh. If wine, why is it called vinegar? If wine mingled with Myrrh, why gall? Ans. The words of Mark seem to relate to the custom of the Nation; those of Matthew to the thing as it was really acted. I understand Mark thus, They gave him, according to the custom of the Nation, that cup which used to be given to those that were led to execution; but (as Matthew has it) not the usual mixture, namely wine and frankincense, or myrrh; but for the greater mockage, and out of more bitter rancour, vinegar and gall. So that we may suppose this cup not to have been prepared by those honourable women, compassionating those that were to die, but on purpose by the Scribes, and the other persecutors of Christ, studying to heap upon him all kind of ignominy and vexation. In this cup they afterwards dipped a sponge, as may be supposed. See the 48th verse.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Parted my Garments. 
OF stoning we have this account 
n Sanhedr. cap. 4. hal. 3. , When he is now four cubits from the place of stoning, they strip him of his clothes; and if it be a man, they hang a cloth before him, if a woman, both before and behind. These are the words of R. Juda: but the wise say, A man is stoned naked, a woman not naked. So that it is plain enough he was crucified naked.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two Thiefs. 
SEE in Josephus who they were that at that time were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and how much trouble and pains the Governors of Judea were at, to restrain and root out this cursed sort of men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
o De Bell. lib. 2. cap. 6.  Ezekias' the chief Robber was subdued by Herod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Ibid. . One Simon straggling about with the robbers with whom he associated, burnt the palaces in Jericho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
pp Ibid. cap. 22.  Felix having caught the chief Robber Eleazar, who for twenty years had wasted the Country with fire and sword, sent him to Rome, and many others with him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
q Ibid. cap. 23.  Another kind of Robbers sprang up in Jerusalem, who slew men in the daytime, and in the midst of the City, etc.  

qq Bab. Ba●a M●zia, fol. 8●. 2.  There is a rule set down, and the art showed of discovering and apprehending Robbers: Go to the victualling houses at the fourth hour, (the Gloss, That was the hour of eating, and they went all to the victualing-houses to eat) and if you see there a man drinking wine, and holding the cup in his hand, and sleeping, etc. he is a thief, lay hold on him, etc.  
Among the monsters of the Jewish routs, preceding the destruction of the City, the multitude of Robbers, and the horrible slaughters committed by them, deservedly claim the first consideration, which next to the just vengeance of God against that most wicked Nation, you may justly ascribe to divers originals.  

1. It is no wonder if that Nation abounded beyond measure with a vagabond, dissolute, lewd sort of young men; since by means of Polygamy, and the divorces of their wives at pleasure, and the Nations unspeakable addictedness to lasciviousness and whoredoms, there could not but continually spring up bastards, and an offspring born only to beggary or rapine, as wanting both sustenance and ingenuous education.  
2. The foolish and sinful indulgence of the Council could not but nurse up all kind of broods of wicked men, while they scarce ever put any one to death, though never so wicked, as being an Israelite; who must not by any means be touched.  
3. The opposition of the Zealots to the Roman yoke, made them study only to mischief the Romans, and do all the mischief they could to those Jews that submitted to them.  
4. The Governors of Judea did often out of Policy indulge a licentiousness to such kind of rapines, that they might humble that people they so much hated, and which was continually subject to insurrections, by beating them, as it were, with their own clubs; and sometimes getting a share in the booty. Thus Josephus concerning Florus 
r De Bell. lib. 2. cap. 24. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He spoilt all the people, and he did in effect proclaim that all might go out in the Country to rob, that he might receive a share in the spoils. And thus a sword that first came out of their own bowels, was sheathed in them.    

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wagging their heads. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shake the head, with the Rabbins signifies irreverence and lightness.   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eli, Eli, lama sabacthani. 
1. ALL the rout indeed and force of Hell was let lose at that time against Christ, without either bridle or chain: He calls it himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power of darkness, Luk. XXII. 53. God, who had foretold of old, that the Serpent should bruise the heel of the promised seed, (and now that time is come) had slackened the Devil's chain, (which in regard of men, the Divine Providence used to hold in his hand) so that all the power and all the rancour of Hell, might freely and without restraint assault Christ; and that all that malice that was in the Devil against the whole Elect of God, summed up and gathered together into one head, might at one stroke and onset be brandished against Christ without measure.  
II. Our most Blessed Saviour therefore feeling such torments as either Hell itself, or the instruments of Hell, men conspiring together in villainy and cruelty, could pour out upon him, cries out under the sharpness of the present Providence, My God, my God, why hast thou delivered me up and left me to such assaults, such bitternesses, and such merciless hands? The Talmudists 
r Bab. M●gillah, fol. 15. 2.  bring in Esther using such an ejaculation, which is also cited in the Gloss on Joma 
s Fol. 29. 1.  : Esther stood in the inner Court of the Palace. R. Levi saith, when she was now just come up to the Idol-Temple, the divine glory departed from her: therefore she said, Eli, Eli, lamma Azabhtani.   

VERS. XLVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This man calleth for Elias.  

VERS. XLIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us see whether Elias will come to save him. 
THAT Christ here used the Syriac Dialect is plain from the word Sabacthani; but the word Eli, Eli, is not so properly Syriac; and hence arose the error and misconstruction of the standers by; in Syriac he should have said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mari, Mari; but Eli was strange to a Syrian ear; this deceived the standers by, who having heard more than enough of the apparitions of Elias from the Jewish fables, and being deceived by the double meaning of the word, supposed that Christ was tainted with the same folly and mistake, and called out to Elias for help; which it was no strange thing for that deluded people to expect.   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The veil of the Temple was rend in twain, etc. 
LET us hear what the Fathers of the Traditions say concerning this Catapetasm, or veil 
t Middoth, cap. 4. hal. 7. . The wall of the Pronaon was five cubits, the Pronaon itself eleven. The wall of the Temple was six, the Temple forty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one cubit, and the entrance twenty. What Taraxis means, Maimonides will tell you, 
u In Beth habbeckirah, cap. 4.  In the first Temple there was a wall one cubit thick, separating the Holy from the Holy of Holies: but when they built the second Temple, it was doubled, whether the thickness of that walt should be accounted to belong to the measure of the Holy, or to the measure of the Holy of Holies; wherefore they made the Holy of Holies twenty cubit's complete, and the Holy forty cubits complete, and they left a void cubit between the Holy and the Holy of Holies, but they did not build any wall there in the second Temple; only they made two hang, one contiguous to the Holy of Holies, and the other to the Holy; between which there was a void cubit, according to the thickness of the wall that was in the first Temple; in which there was but one (Catapetasm, or) veil only.  

u Joma, cap. 5. hal. 1.  The High Priest (on the day of atonement) goes forward in the Temple till he comes to the two hang that divide the Holy from the Holy of Holies; between which there was a cubit. R. Josi saith, There was but one hanging there; as it is said, And the hanging shall separate to, or, between the Holy and the Holy of Holies. On which words thus the Gemara of Babylon 
x Fol. 51. 2. . R. Josi saith rightly to the Rabbins, and the Rabbins to thee: for he speaks of the Tabernacle, and they of the second Temple; in which since there was not a partition-wall, as there was in the first Temple, there was some doubt made of its holiness, namely, whether it should belong to the outward part of the Temple, or to the inward: whereupon they made two hang.  
While therefore their minds were troubled about this affair, not knowing whether they should hang the veil at the Temple, or at the inmost recess of it, and whether the void space between of a cubit thick should belong to this or that; they called the place itself by the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Trouble, (as Aruch plainly affirms) and they hung up two Veils, that they might be sure to offend neither against this part nor that.  
You will wonder therefore that Matthew doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veils in the Plural; or perhaps you will think that only one of these two Veils was rend, not both: But it was enough for the Evangelists Matthew and Mark, who speak of this miracle, to have showed that that fence between, which hindered seeing into the Holy of Holies, and going into it was cleft and broken. This is it they mean, not being solicitous in explaining particulars, but contented to have declared the thing itself. Perhaps the Priest, who offered the incense that Evening, was in the Temple at the very moment when this miracle happened; and when he went out amazed to the people, and should tell them, The Veil of the Temple is rend, it would easily be understood of a passage broken into the Holy of Holies, by some astonishing and miraculous rending of the hang. Compare Heb. X. 19, 20.  
When the High Priest went into the inmost recess of the Temple on the day of atonement, he went in by the Southside of the outward hanging, and the North-side of the inner 
x Joma in the place before. . But now both are rend in the very middle, and that from the top to the bottom.   

VERS. LII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And many bodies of Saints which slept arose. 
YOU can hardly impute the rending of the hang to the Earthquake, but it must be ascribed rather to another peculiar miracle; since it is more proper for an Earthquake to break hard things than soft, and to rend Rocks rather than Curtains: Rocks were rend by it in those places where Sepulchers had been built, so that now the gates of the Resurrection were thrown open, the bonds of the Grave were unloosed, and the bodies of dead men were made ready, as it were, for their rising again, when Christ the first-fruits was raised. The Jews had a fancy that the Kingdom of the Messiah would begin with the Resurrection of the dead, (as we have noted before) vainly indeed, as to their sense of it; but not without some truth, as to the thing itself, for from the Resurrection of Christ, the glorious Epoch of the Kingdom of God, took its beginning, as we said before, (which he himself also signifieth in those words, Mat. XXVI. 29.) and when he arose, not a few others arose with him. What they thought of the Resurrection, that was to be in the days of Messiah, besides those things which we have already mentioned, you may see and smile at in this one example: 
y Jerus. Che●ubboth. fol. 35 ●.  R. Jeremiah commanded when you bury me, put shoes on my feet, and give me a staff in my hand, and lay me on one side, that when the Messiah comes I may be ready.   

VERS. LIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Truly this was the Son of God. 
THAT is, This was indeed the Messiah: Howsoever the Jews deny the Son of God in that sense, in which we own it, that is, as the second person in the holy Trinity; yet they acknowledged the Messiah for the Son of God, (not indeed by nature, but by adoption and deputation; see Mat. XXVI. 63.) from those places, I Chron. XVII. 13. Psal. II. 12. & LXXXIX. 26, 27. and such like. The Centurion had learned this from the people, by conversing among them; and seeing the Miracles which accompanied the death of Christ, acknowledged him to be the Messiah, of whom he had heard so many and great things spoken by the Jews. In Luke we have these words spoken by him, 
z Chap. XXIII. 47.  Certainly this was a righteous man. Which I suppose were not the same with these words before us; but that both they and these were spoken by him, Certainly this was a righteous man: Truly this was the Messiah, the Son of God. Such are those words of Nathaniel, Joh. I. 49. Thou art the Son of God, thou art the King of Israel. Peter when he declared that Christ was the Son of the living God, Mat. XVI. 16. spoke this in a more sublime sense than the Jews either owned or knew; as we have said at that place.   

VERS. LVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marry Magdalen. 
THAT Magdalen was the same with Mary the sister of Lazarus, Baronius proves at large 
a Annal. ad An. Christ. 32. pag. 147, 148, etc. , whom see. It is confirmed enough from this very place; for if Mary Magdalene was not the same with Mary the sister of Lazarus, then either Mary the sister of Lazarus was not present at the Crucifixion of Christ, and at his burial; or else she is passed over in silence by the Evangelists, both which are improbable; whence she was called Magdalene, doth not so plainly appear; whether from Magdala a Town on the Lake of Genesareth, or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a plaiting or curling of the hair, a thing usual with harlots. Let us see what is spoken by the Talmudists concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marry Magdala, who they say was Mother of Ben Satda 
b Bab. Sanhedr. fol. 67. 1. .  
They stoned the Son of Satda in Lydda, and they hanged him up on the evening of the Passover. Now this Son of Satda was Son of Pandira. Indeed Rabh Chasda said, the husband (of his mother) was Satda, her husband was Pandira, her husband was Papus, the Son of Juda: but yet I say his mother was Satda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely Marry the plaiter of woman's hair; as they say in Pombeditha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she departed from her husband. These words are also repeated in Schabbath 
c Fol. 104. 2. c Chagigah, fol. 4. 2.  : Rabh Bibai at a time when the Angel of death was with him, said to his Officer, Go, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring me Mary the plaiter of women's (hairs.) He went and brought to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marry the plaiter of young men's (hair), &c. The Gloss, The Angel of death reckoned up to him what he had done before; for this story of Mary the Plaiter of woman's hair was under the second Temple, for she was the mother of N. as it is said in Schabbath. See the Gloss there at the place before quoted.  

d Gittin, fol. 90. 1.  There are some who find a fly in their cup, and take it out and will not drink; such was Papus been Judas, who locked the door upon his wife, and went out. Where the Glossers say thus, Papus ben Juda was the husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mary the Plaiter of women's hair; and when he went out of his house into the street, he locked his door upon his wife, that she might not speak with any body; which indeed he ought not to have done; and hence sprang a difference between them, and she broke out into adulteries. See Alphesius on Gittim 
e Fol. 605. .  
I pronounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Satda, not that I am ignorant, that it is called Ben Stada by very learned men. The reason of our thus pronouncing it, we fetch from hence, that we find he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Sutdah by the Jerusalem Talmudists 
f Sanhedr. fol. 25. 4. , to which the word Satda more agrees than Stada. By the like agreement of sounds they call the same Town both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mugdala, as we have observed elsewhere.  
As they contumeliously reflect upon the Lord Jesus, under the name of Ben Satda, so there is a shrewd suspicion that under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary Magdala, they also cast reproach upon Mary Magdalen. The title which they gave their Mary, is so like this of ours, that you may with good reason doubt, whether she was called Magdalene from the Town Magdala, or from that word of the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Plaiter of hair. We leave it to the learned to decide.   

VERS. LVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joses. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josi, A very usual name in the Talmudists 
g Jerus. ●●vam●t●. fol. 2. 2.  five were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Josi, Ishmael, Lazar, Menahem, Chelpatha, Abdimus. Also, 
h Ibid. fol. 4. 3.  R. Jose ben R. Chaninah, etc. 
g See Jathasi●, fol. 61. & 62.  One may well inquire why this Mary is called the mother of James and Joses, and not also of Judas and Simon, as Mark VI 3.   

VERS. LVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Begged the body of jesus. 
IT was not lawful to suffer a man to hang all night upon a tree, Deut. XXI. 23. Nay, nor to lie all night unburied.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever suffers a dead body to lie all night unburied, violates a negative precept; but they that were put to death by the Council were not to be buried in the Sepulchers of their fathers, but two burying places were appointed by the Council, one for those that were slain by the sword and strangled; the other for those that were stoned (who also were hanged) and burnt. There according to the custom, Jesus should have been buried, had not Joseph with a pious boldness, begged of Pilate that he might be more honourably Interred; which the fathers of the Council out of spite to him, would hardly have permitted, if they had been asked; and yet they did not use to deny the honour of a Funeral to those whom they had put to death, if the meanness of the common burial would have been a disgrace to their family. As to the dead person himself they thought it would be better for him to be treated dishonourably after death, and to be neither lamented nor buried; for this vilifying of him they fancied amounted to some atonement for him; as we have seen before. And yet to avoid the disgrace of his family, they used at the request of it to allow the honour of a funeral 
h See Bab. Sanhedr. fol. 46. 2. & 47. 1. .    

CHAP. XXVIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the end of the Sabbath. 
IN the Jerusalem Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the coming forth of the Sabbath, vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the going out of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Avodah Zarah, fol. 44. 4.  On a certain eve of the Sabbath (namely when the Sabbath began) there was no wine to be found in all Samaria: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But at the end of the Sabbath there was found abundance, because the Aramites had brought it, and the Cuthites had received it.▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all the night.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Toward the first day of the week. 
The Jews reckon the days of the week thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One day (or the first day) of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two (or the second day) of the Sabbath. 
i Bab. Maccoth, fol. 5. 1.  Two witnesses come and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of the Sabbath, this man stole, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the second day of the Sabbath judgement passed on him.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third of the Sabbath. A Virgin is married on the fourth day of the week; for they provide for the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the week. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day of the week. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the third day of the week. 
k Bab. Chetub. fol. 21.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the fourth day of the week they set apart him who was to burn the red heifer. 
l Gloss on Parah, Chap. 2.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the fifth of the Sabbath. Ezra ordained that they should read the Law publicly, on the second and fifth day of the Sabbath, etc. He appointed that Judges should sit in the Cities on the second and fifth day 
m Hieros'. Meg. fol. 75. 1. . Ezra also appointed that they should wash their clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fifth day of the Sabbath 
n Bab. Bava Kama, fol. 82. 1. .  
The sixth day they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eve of the Sabbath. To wash their clothes on the fifth day of the Sabbath, and eat onions on the Eve of the Sabbath 
p Ibid. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the fifth day of the Sabbath, (or week) and the eve of the Sabbath, and the Sabbath 
o Id. fol. 3●. 2. .  
The first day of the week, which is now changed into the Sabbath, or Lordsday, the Talmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians, or the Christian day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Bab. Avoda● Zarah, fol. 6. 1. & 7. 2.  On the Christians day, it is always forbidden (for a Jew to traffic with a Christian.) Where the Gloss saith thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Nazarean or Christian is he who followeth the error of that man who commanded them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the first day of the week a Festival-day to him: and according to the words of Ishmael, it is always unlawful to traffic with them three days before that day, and three days after; that is, not at all all the week through. We cannot here pass by the words of the Glossers on Bab. Rosh hashanah. 
q Fol. 22. 2.  The Baithuseans desire, that the first day of the Passover might be on the Sabbath, so that the presenting of the Sheaf might be on the first day of the week, and the feast of pentecost, on the first day of the week.  
With good reason did our blessed Saviour remove the Sabbath to this day, the day of his resurrection, the day which the Lord had made. Psal. CXVIII. 24. when now the stone which the bvilders refused, was become the head stone in the Corner. For,  
I. When Christ was to make a new world, or a New Creation, 
r isaiah. LXV. 17.  it was necessary for him to make a new Sabbath. The Sabbath of the old Creation, was not proper for the new.  
II. The Kingdom of Christ took its beginning principally from the resurrection of Christ: when he had now overcome death and Hell. (The Jews themselves confess, that the Kingdom of the Messiah was to begin with the resurrection of the dead, and the renewing of the world.) Therefore it was very proper that that day from which Christ's Kingdom took its beginning, should pass into the Sabbath, rather than the old Sabbath, the memorial of the Creation.  
III. That old Sabbath was not instituted till after the giving the promise of Christ. Gen. III. 15. and the rest of God on that seventh day was chief, in having perfected the new Creation in Christ; that also was the Sabbatical rest of Adam. When therefore that was accomplished which was then promised, namely the bruising of the Serpent's head, by the resurrection of Christ, 
s Heb. II. 14.  and that was fulfilled, which was typified and represented in the old Sabbath, namely the finishing of a new Creation, the Sabbath could not but justly be tranferred to that day on which these things were done.  
iv It was necessary that the Christians should have a Sabbath given them distinct from the Sabbath of the Jews, that a Christian might be thereby distinguished from a Jew. For as the Law took great care to provide, that a Jew might be distinguished from an Heathen; So it was provided by the Gospel, with the like care, that partly by the forsaking of those rites, partly by the bringing in of different manners and observances, a Christian might be distinguished from a Jew. The Law was not more solicitous to mark out, and separate a Jew from an Heathen by Circumcision, than the Gospel hath been, that, by the same Circumcision, a christian should not Judaize: And the same care it hath deservedly taken about the Sabbath. For since the Jews, among other marks of distinction, were made of a different colour, as it were, from all nations, by their keeping the Sabbath; It was necessary that by the bringing in of another Sabbath (since of necessity a Sabbath must be kept up) that Christians might be of a different colour from the Jews.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All Hail. 
IN the vulgar Dialect of the Jews. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Hieros'. Taani●●, fol. 64. 2.  The Rabbins saw a certain holy man of Caphar Immi, and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All hail. 
u Ib. Sheviith, ●. 35. 2. & 36. 1:  How do they salute an Israelite? All hail. 
uu Id. Gittin, fol. 47. 3.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They held him by the feet. 
This seems to have been done to kiss his feet. So 2 Kings IV. 27. For this was not unusual. As R. Janni and R. Jonathan were sitting together, a certain man came, and kissed the feet of R. Jonathan. 
x Hieros'. Kidd●shin. ●. 61. 3.  Compare the Evangelists here, and you will find that this was done by Mary Magdalen only, who formerly had kissed Christ's feet, and who had gone twice to the Sepulchre, however Matthew makes mention but of once going. The story in short is thus to be laid together. At the first dawning of the morning, Christ arose; a great earthquake happening at that time. About the same time Magdalen, and the other women, left their houses to go to the Sepulchre: While they met together, and made all things ready, and took their journey to the Tomb, the Sun was up. When they were come they are informed by the Angels of his resurrection, and sent back to the Disciples. The matter being told to the Disciples, Peter and John run to the Sepulchre, Magdalen also followed after them. They having seen the signs of the resurrection, return to their company, but she stays there. Being ready to return back Christ appears to her taking him for the Gardener. As soon as she knew him she worships him, and embracing his feet, kisseth them; and this is the history before us; which Matthew relates in the plural number, running it over briefly and compendiously, according to his manner.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Go ye therefore and teach all nations, baptising them, etc. 
I. THE enclosure is now thrown down, whereby the Apostles were kept in from preaching the Gospel to all the Gentiles, Matth. X. 5. For, first, The Jews had now lost their privilege, nor were they hence forward to be counted a peculiar people, nay they were now become Lo-ammi. They had exceeded the Heathens in singing, they had slighted, trampled upon, and crucified the Creator himself, appearing visibly before their eyes, in humane flesh; while the Heathens had only conceived amiss of the Creator, whom they neither had seen, nor could see, and thereby fallen to worship the creature. Secondly, Christ had now, by his blood, paid a price for the Heathens also. Thirdly, he had overcome Satan, who held them captive. Fourthly, he had taken away the wall of Partition. And fifthly, had exhibited an infinite righteousness.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, make Disciples. Bring them in, by baptism that they may be taught. They are very much out, who from these words, cry down Infant-baptism; and assert that it is necessary for those that are to be baptised, to be taught before they are baptised. 1. Observe the words here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make Disciples; and then after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching, in the twentieth verse. 2. Among the Jews, and also with us, and in all nations, those are made Disciples, that they may be taught. 
* Bab. Schab. fol. 31. 1.  A certain Heathen came to the great Hillel, and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make me a Proselyte, that thou mayst teach me. He was first to be Proselyted, and then to be taught. Thus first, make them Disciples (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by baptism; and then, Teach them to observe all things, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptising. There are divers ends of Baptism. 1. According to the nature of a Sacrament, it visibly teacheth invisible things, that is, the washing of us from all our pollutions, by the blood of Christ, and by the cleansing of grace. Ezek. XXXVI. 25. 2. According to the nature of a Sacrament, it is a Seal of divine truth. So circumsion is called, Rom. IU. 11. And he received the sign of Circumcision, the Seal of the righteousness of Faith, etc. So the Jews, when they circumcised their children, gave this very title to circumcision. The words used, when a child was circumcised, you have in their Talm●d. 
y Hieros'. Berac. fol. 13. 1.  Among other things, he who is to bless the action, saith thus; Blessed be he, who sanctified him that was beloved from the womb, and set a sign in his flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sealed his children with the sign of the holy Covenant. etc.  
But in what sense are Sacraments to be called Seals? Not that they seal (or confirm) to the receiver his righteousness, but that they seal the divine truth of the covenant and promise. Thus the Apostle calls Circumcision, the Seal of the righteousness of Faith: that is, it is the Seal of this truth and doctrine, that Justification is by Faith, which justice Abraham had, when he was yet uncircumcised. And that is the way whereby Sacraments confirm Faith, namely because they do doctrinally exhibit the invisible things of the Covenant; and like Seals do by divine appointment sign the doctrine and truth of the Covenant. 3. According to the nature of a Sacrament, it obligeth the receivers to the terms of the Covenant: for as the Covenant itself is of mutual obligation between God and man; So the Sacraments, the Seals of the Covenant, are of like obligation. 4. According to its nature, it is an introductory into the visible Church. And, 5. it is a distinguishing sign between a Christian and no Christian, namely between those who acknowledge and profess Christ, and Jews, Turks, and Pagans, who do not acknowledge him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Disciple all nations, baptising. When they are under baptism they are no longer under Heathenism, and this Sacrament puts a difference between those who are under the discipleship of Christ, and those who are not. 6. Baptism also brings its privilege along with it, while it opens the way to a partaking of holy things in the Church, and placeth the baptised within the Church, over which God exerciseth a more singular providence, than over those that are out of the Church.  
And now, from what hath been said, let us argue a little in behalf of Infant baptism. Omitting that argument, which is commonly raised from the words before us, namely that when Christ had commanded to baptise all nations, Infants also are to be taken in, as parts of the family. These few things may be observed.  
I. Baptism, as a Sacrament, is a seal of the Covenant. And why, I pray, may not this seal be set on Infants? The seal of Divine truth hath sometimes been set upon inanimate things, and that by God's appointment. The Bow in the cloud, is a seal of the Covenant: The Law engraven on the Altar, Josh. VIII. was a seal of the Covenant. The blood sprinkled on the twelve pillars, that were set up to represent the twelve Tribes, was a seal and bond of the Covenant, Exod. XXIV. And now tell me, why are not Infants capable in like manner of such a sealing? They were capable heretofore of circumcision, and our Infants have an equal capacity. The Sacrament doth not lose this its end, through the indisposition of the receiver. Peter and Paul, Apostles, were baptised: their Baptism, according to its nature, sealed to them the truth of God in his promises, concerning the washing away of sins, etc. And they, from this doctrinal virtue of the Sacrament, received confirmation of their faith. So also Judas, and Simon Magus, hypocrites, wicked men, were baptised: did not their Baptism, according to the nature of it, seal this doctrine and truth, that there was a washing away of sins? It did not indeed seal the thing itself to them, nor was it at all a Sign to them of the washing away of theirs: but Baptism doth in itself seal this doctrine. You will grant that this Axiom is most true, Abraham received the sign of circumcision, the seal of the righteousness of faith. And is not this equally true? Esau, Ahab, Ahaz received the sign of circumcision, the Seal of the righteousness of Faith? Is not cirumcision the same to all? Did not circumcision, to whomsoever it was administered, sign and seal this truth, that there was a righteousness of Faith? The Sacrament hath a sealing virtue in itself, that doth not depend on the disposition of the receiver.  
II. Baptism, as a Sacrament, is an obligation. But now Infants are capable of being obliged. Heirs are sometimes obliged by their Parents, though they are not yet born: See also Deut. XXIX. 11, 15. For that to which any one is obliged, obtains a right to oblige, ex aequitate rei, from the equity of the thing, and not ex captu obligati, from the apprehension of the person obliged. The Law is imposed upon all, under this penalty, Cursed be every one that doth not continue in all, etc. It is ill arguing, from hence, that a man hath power to perform the Law; but the equity of the thing itself, is very well argued hence. Our duty obligeth us to every thing which the Law commands, but we cannot perform the least tittle of it.  
III. An infant is capable of privileges, as well as an old man, (and Baptism is privilegial.) An infant hath been crowned King in his cradle: An infant may be made free, who is born a slave. The Gemarists speak very well in this matter, 
z Bab. Chet●bboth, fol. 11. 1.  Rabh Honna saith, They baptise an infant Proselyte by the command of the Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon what is this grounded? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On this, that Baptism becomes a privilege to him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they may endow an absent person with a privilege: or they may bestow a privilege upon one, though he be ignorant of it. Tell me then, why an infant is not capable of being brought into the visible Church, and receiving the distinguishing sign between a Christian and a Heathen, as well as a grown person?  
iv One may add, that an infant is part of his parent: upon this account, Gen. XVII. 14. an infant is to be cut off, if he be not circumcised, when indeed the fault is his parents; because thus the parents are punished in a part of themselves, by the cutting off of their child. And hence is that of Exod. XX. 5. Visiting the sins of the fathers, upon the children, because children are a part of their fathers, etc. From hence ariseth also, a natural reason of infant Baptism: The infants of baptised parents are to be baptised, because they are part of them, and that the whole parents may be baptised. And upon this account they used of old; with good reason to baptise the whole family, the master of it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In the name of the father, etc. 
I. Christ commands them to go and baptise the nations, but how much time was passed before such a journey was taken. And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that according to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee.  
II. He commands them to baptise In the name of the Father, and of the Son, and of the Holy Ghost: but among the Jews, they baptised only in the name of Jesus; which we have observed before from Act. II. 38. & VIII. 16. & XIX. 5. For this reason, that thus the Baptizers might assert, and the Baptised confesses, Jesus to be the true Messiah; which was chief controverted by the Jews.  
Of the same nature is that Apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messiah, which they very much celebrate, than to the person of the Messiah. Above all others, they deny and abjure Jesus of Nazareth. It belonged to the Apostles therefore the more earnestly to assert Jesus (to be the Messiah,) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ, would be introduced without delay or scruple. Moses (in Exod. VI 14.) going about to reckon up all the Tribes of Israel, goes no further than the Tribe of Levi only; and takes up with that, to which his business and story at that present related. In like manner the Apostles, for the present, baptise in the name of Jesus, bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost.  
III. Among the Jews, the controversy was about the true Messiah; among the Gentiles; about the true God; it was therefore proper among the Jews to baptise in the name of Jesus, that he might be vindicated to be the true Messiah: among the Gentiles, In the name of the Father, and of the Son, and of the Holy Ghost; that they might be hereby instructed in the doctrine of the true God. Here this O Arian and Socinian.  
iv The Jews baptised Proselytes Into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The Apostles baptise the Jews, Into the name of Jesus, the Son: and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost.  
V The Father hath revealed himself in the old Covenant; The Son in the new; in human flesh, by his Miracles, Doctrine, Resurrection, and Ascension; The Holy Ghost, in his gifts and miracles: Thus the doctrine of the ever blessed Trinity grew (by degrees to full maturity. For the arriving to the acknoledgment of which it was incumbent upon all, who professed the true God to be Three in one, to be baptised into his name.  
To God Three-in-one, be Glory.    

HORAE Hebraicae & Talmudicae, HEBREW AND TALMUDIC EXERCITATIONS UPON THE Gospel of St. MARK. Together with a CHOROGRAPHICAL DECAD, Searching out some places of the Land of ISRAEL, Those especially whereof mention is made in this GOSPEL. By JOHN LIGHTFOOT, D. D. late Master of Katharine-Hall in the University of CAMBRIDGE.  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, MDCLXXXIV.   

SACRED To GOD and the KING. AN ALTAR is here to be erected before the Porch; AND Thanksgivings to be offered on it, For this leisure granted to the Studies of LEARNING; For the MUSES preserved, For me and mine snatched from imminent ruin. TO JEHOVAH the Deliverer, AND TO CESAR the Preserver.  To CESAR the things which are CAESAR'S, AND To GOD the things which are GOD'S. 
COME hither, stranger, and stand by me while I am sacrificing, and when you hear me relating my own story, help my Prayers with yours, assist me in this Holy Office, and worship the same Deities with me.  
I sing the mercy of God, and the clemency of the King, by which I was preserved from suffering Shipwreck, when I had been already Shipwracked; and from being driven out of doors, when I had been already driven out.  
This Rectory of Great Mundon, which I have now enjoyed for almost twenty years, belongs to the Royal Donation and Grant pleno jure, as they use to speak. By which right two Rectors were placed here heretofore by two Kings; persons they were of eminent Name, of no ordinary Worth, and the like to whom their times produced not many: One was the very famous George Downham S. T. D. presented by King James, who was promoted hence, and sent over to the Bishopric of Derry in Ireland. And he leaving it, that excellent person Samuel Ward, S. T. D. Master of Sidney Sussex College, in the University of Cambridge, and also the most Grave and Learned Professor of the Lady Margaret in the same University, was made his successor by King Charles. Upon his decease I succeeded here; far unequal (alas!) to so great Men; and as unhappy, that I was not admitted by the same right, but by that Power, that then, while the Wars prevailed, possessed all. The brittleness of this my weak Title lay not concealed, but when the King's Majesty, in which we now rejoice, by a happy turn of Providence returned to his own Rights, it was presently discovered; and this Rectory was granted to one, who was a suitor for it, by the Royal Donation.  
Thus I and my fortunes are Shipwracked, and my affairs are come to that last extremity, that nothing now remains for me, but to leave my House, and these quiet retirements, wherein for so many Years I followed my Studies with the highest satisfaction, and the sweetest leisure. But another thing there was, that stuck more close, namely, that I seemed to see Royal Majesty offended with me, and that brow, that shined on others with a most sweet Serenity, sad, clouded, bended upon me; and certainly to perish under the displeasure of a King, is twice to perish.  
Under these straits what should I do? There was no place for hope, when the fatal Instrument was now signed against me: But to Dispair is to subscribe to ones own misfortune, is to derogate from the King's mercy, is to submit to certain ruin, under uncertain suspicion. Perhaps the most merciful King is not angry with me at all; for Eagles do not use to be angry with Flies. Nor perhaps is it too late, nor altogether to no purpose, to seek after a remedy for my Wound, not yet uncurable, for as yet the fatal Decree was not gone out without Repeal. Perhaps my case is altogether unknown to the best King, or disguised by some unjust complaint; and it is a comfort, that my business lies before a King, not before a common Man.  
To the Altar therefore of his Mercy, I humbly fly, in a lowly supplication, begging and entreating him to consider my case, to revoke the destructive Decree, and to vouchsafe to continue, and establish my station in this place. Take now, O England, a measure of thy King; and even from this one Example learn, what a Prince thou hast to boast of. The Royal Father of his Country received my supplication cheerfully, complied with my desires, and granted me his Donation, established it with his Great Seal, and (which I desire might be written in Letters of Gold to last for ever) by a particular and, as it were, a paternal care, took order, that hereafter none by any means whatsoever should proceed to do any thing that tended either to my danger or ruin.  
O! how would I commemorate thee, thou best of Princes, Greatest Charles, how would I commemorate thee! What praises, or what expressions shall I use to celebrate or set forth so great Clemency, commiseration and goodness? Those are light obligations that speak, these my Obligations stand amazed, are speechless, and swallowed up in admiration. It is for common Men to do benefits that may be expressed in Words, it is for Charles to oblige beyond all that can be spoken.  
I will add another thing also, O stranger, which the same Mercy and Goodness also added. For when I feared the same fortune, in the University, as I had felt in the Country, and fled again to the same Altar, the Royal bounty heard me, granted my Petition, ratified my Desires, and confirmed and strengthened my Station there also.  
To comprise all in a word, which indeed exceeds all words. Although I were an obscure person and of no note, altogether unworthy, and of no merit, wholly unknown to the King's Majesty, and lying possibly under some kind of accusations (for it wanted not an accusation, that I was put into these places by that Authority, that I was) yet twice within two weeks, by the Royal favour I obtained his Grant, confirmed by his Hand, and the Great Seal of England. And thus rooted out here, he replanted me, and ready to be rooted out elsewhere, he preserved me, rescued me from danger, freed me of my fear: so that now I, as well as my Worthy predecessors, have this to boast of, that I have a King to my Patron.  
But far be it, far be it from me, most unworthy Man, to boast; all this, most Great, most Merciful Prince, redounds to your Praise alone, and let it do so: rather let England glory in such a Prince, and let the Prince glory in such Mercy. Triumph, Cesar, triumph in that brave Spirit of yours, as you well may. You are Charles, and you conquer, you subdue all, by pitying, delivering, giving and forgiving all.  
That conquest I shall always acknowledge with all humility and thankfulness: and thou, little Book, and you trifling Sheets, wheresoever ye shall fly, tell this abroad in my Name every where, and to every man. That although there be nothing else in you worthy to be read, yet that this my sincere profession may be read and heard; that next after the Divine Mercy, I owe to the mercy of the King, that I enjoy this sweet leisure for Learning, that I enjoy these quiet Retirements, that I enjoy a House, that I enjoy myself.  
So, O Father of the Country, may the Father of Mercies reward you seven fold, and seventy times seven fold into your bosom, and may you feel every day the benefit and sweetness of doing good by the recompenses that are made you by Heaven. Thus may your Mercy ever triumph, and ever reap, as the fruit of it, the eternal favour of the Divine Mercy. Thus may England be Crowned for a long time with her King, and may the King be Crowned for ever with the Love of God, with his Protection, his Blessing, his Grace, his Glory.  
Made these Vows, jan. I. 1661.   

TO THE RIGHT REVEREND Father in CHRIST GILBERT, BY THE DIVINE PROVIDENCE LORD BISHOP OF LONDON.  
THE Sacrifice by the Law was to be delivered into the hands of the Priest, and to be offered by him: and since your hands, Reverend Prelate, vouchsafed to offer my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Petitions to the King's Majesty, I now become an humble Petitioner, that those hands would please to offer also my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These Testimonials of my thanks.  
I bring the first fruits of my replantation, which the Royal favour indulged me, by the intercession of your Honour, when I had been rooted up. For since by that Favour I am restored to these Seats, to peace, and my studies, there is nothing I now desire besides, nothing more, than that that most excellent Prince may perceive, that he hath not been a Benefactor to an ingrateful person, however unworthy, however obscure: and that your Honour may see, that you have not interceded for a forgetful person, howsoever undeserving.  
I shall never forget, Great Sir, with how much kindness and candour, your Honour received me in my straits, altogether unknown to You, and whose face You had never before seen: with how great concern You pleaded my cause before the King's Majesty, before the most Honourable the Lord Chancellor of England, and before the right Reverend my Diocesan: how your Honour consulted for me, wrote Letters, laid Stops, that my ruin might not proceed beyond a possibility of restoration. All which while I reflect upon, which I ever do, and while together with that reflection I consider what obligation lays upon me on one hand, and my own meanness on the other; on one hand how unworthy I am of so great favour, and how altogether unable to make any recompense on the other; what else is left me, but to fly again to the same Kindness, humbly imploring it, that as it at first so obligingly received me, a person unknown and unworthy; so it would now entertain me, known and bound by so great obligation, and approaching with all the thanks, I can give. Those thanks, so due to your Honour, I have committed to these papers; unlearned indeed they are, and undressed; but such as carry Sincerity with them, though not Learning, Thankfulness, though not Eloquence. And I have entrusted this charge with them, the rather, because I suppose they may disperse themselves far and near, and perhaps may live to posterity; and that which I desire of them is, that they would declare to all, how indebted he is to your Honour, and to your great Humanity, with how great obligations he is bound to You, and with how grateful a mind, and inward affection he professeth all this, and will acknowledge it for ever, Who is,  
My Lord, Your Honours most obliged Servant, JOHN LIGHTFOOT.   

A CHOROGRAPHICAL DECAD Searching into some Places OF THE Land of ISRAEL: Those especially whereof mention is made in St. MARK.  
WHEN this our Evangelist, whom we have undertaken to handle, makes mention of some places in the Land of Canaan, whose situation is somewhat obscure and more remote from vulgar knowledge; I might seem to be wanting to my task, if I should pass them over unsaluted, and not clear them, as much as lies in me, with some illustration: which I thought very convenient to do here in the very entrance; partly, lest by the thrusting in of these discourses into the body of this Comment, whatsoever it be, the order of it might be too much broken: and partly, because I would do the same here that I did before my Animadversions on St. Matthew.  
The places which here are handled, are these,  

I. Idumea, Mark III. 8.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Wilderness. Chap. I. 4.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Treasury. Chap. XII. 41.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Village over against. Chap. XI. 2.  
V Dalmanutha. Chap. VIII. 10.  
VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Borders of Tyre and Sidon. Chap. VII. 24.  
VII. The Coasts of Decapolis. Chap. VII. 31. And to complete the Decad are added,  
VIII. Some Measuring.  
IX. Some places here and there noted.  
X. Concerning some Inhabitants of the Land.   
That I have enlarged upon some places, besides those in the Evangelists, I have done it for the Readers sake; to whom I hope it will not be unacceptable to hear such things, which do either bring with them profit, or pleasure, or at lest such as are not commonly heard of.  

CHAP. I.  
I. Idumea. II. A few things of Pelusium. III. Casiotis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cas-Iah. Exod. XVII. 16. iv Rhinocorura. The Arabic Interpreter noted. V The Country of the Avites, a part of of new Idumea. VI The whole Land of Simeon, within Idumea. VII. The whole Southern Country of judea, within Idumea. VIII. Concerning healthful Palestine.  

SECTION I. Idumea, Mark III. 8.  
THERE was a time, when the Land of Israel and Idumea were not only distinct Countries, but separated with an iron Wall, as it were, of Arms and Hostility: but I know not how, Idumea at last crept into Judea; and scarcely left its name at home, being swallowed up in Arabia.  
They were truths which Pliny speaks, in that time when he spoke them: 
a Nat. Hist. lib. 5. cap. 12.  Arabia is bounded by Pelusium LXV mile. Then Idumea gins, and Palestine, at the rising up of the Sirbon Lake. But thou art deceived, O Pliny, would the Ancienter ages have said; for Idumea is bounded by Pelusium LXV. miles. Then gins Palestine at the rising up of the Sirbon.  
We are beholding to Strabo that we know the reason of the transmigration of that people and of the name. For thus he writes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
b Strab. Geog. lib. 16.  The Idumeans and the Lake (of Sirbon) take up the furthest Western parts of Judea, next to Casius. The Idumeans are Nabateans: but being cast out thence by a sedition, they joined themselves to the Jews and embraced their Laws.  
Every one knows, what the Land of Edom or Idumea, in the Old Testament was: but it is not the same in the New, and if that old Idumea retained its name, (which it scarcely did, but was swallowed up under the name of Arabia) then by way of distinction, it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Jos. de Bell. lib. 4. cap. 30.  Great Idumea. Idumea the less or the new, is that which we are seeking and concerning which St. Mark speaks, no small part of Judea, so called either from its nearness to Idumea properly so called, or because of the Idumeans that travailed thither and possessed it, and that became Proselytes to the Law and manners of the Jews. Such a one was Herod Ascalonita. When therefore it is said by the Evangelist, that a great multitude followed Jesus from Galilee and from Judea, and from Jerusalem and from Idumea, he speaketh either of the Jews inhabiting that part of Judea, which at that time was called Idumea, or at least of the Idumeans who inhabited it, being now translated into the Religion of the Jews. Concerning the Country now contained under that name we shall speak by and by, following first, Pliny's footsteps a little, from the place where he sets out his progress, namely, from Pelusium.   

SECT. II. A few things of Pelusium.  
IN Ezekiel XXX. 15, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin, in the Vulgar Interpreter is Pelusium: which the Latin Interpreter of the Chaldee Paraphrast follows there: nor without good Reason. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tin, among the Chaldees is Mud. See the Targum upon isaiah. LVII. 21. And Pithom and Raamses, (Exod. I. 11.) in the Targums of Jerusalem and Jonathan, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanis and Pelusium: thence those two Gates of Nile, the Tanitic and the Pelusiac, in Ptolemy and the Maps. But now, that Country or place which the Syrians and Chaldeans call Sin, that is, Muddy, the Greeks call Pelusium, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mud. And who sees not that Tanis is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tin?  
And here for the sake of Learners, let me observe that Pelusium is called in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which who would not presently interpret Cappadocia?  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Would not any render the words thus, 
d Chetub. sol. 110. 2. & 12●. 2.  If a man marries a wife in Cappadocia and divorces her in Cappadocia, let him give her the money of Cappadocia. But hear Rambam upon the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he, is Caphtor, and is called by the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damiata: which all know is the same with Pelusium.  
Hence the Targums of Jerusalem and Jonathan and the Syriac interpreter upon Gen. X. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphtorim, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappadokia, but the Arabic reads Damiatenos; And the Seventy, upon Deut. II. 23. for, The Caphtorim going out of Caphtor, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cappadocians going out of Cappadocia.  
The Targum upon Jer. XLVII. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remnant of the Country of Caphtor, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Kapotokia. Where Kimchi saith R. sa●dias interprets Caphtor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damiata.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Bab. Bathr. 58. 2.  These words were written upon the gate of Pelusium; Anpak, Anbaz, Antal. Which were the names of some measures that it might be known to all that they were to buy and sell according to that measure.   

SECT. III. CASIOTIS.  
WE now go on from Pelusium to mount Casiu●: So Pliny; From Pelusium, the trenches of 
f Of Chab●ias See D●od. Sic. pag. mihi 347.  Chabrias. Mount Casius, the Temple of Jupiter Casius. The Tomb of Pompey the Great, etc.  

g Strab. ubi ante. Tabbi Asia c. 5.  Casius was distant about CCC furlongs from Pelusium (in Antoninus it is XL miles) and the Lake of Sirbon was XXVIII miles from Casius. Thus Pliny's LXV miles arise, from Pelusium to the ending of Arabia.  
Casius in Ptolemy is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cassion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cassiotis, with a double● s, and so also it is in Dion Cassius, who adds this story.  

h Dion. ●as. lib. 42.  Pompey died at mount Cassius, on that very day whereon formerly he had triumphed over Mithridates and the Pirates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And when from a certain Oracle he had suspicion of the Cassian Nation, no Cassian laid wait for him, but he was stain and buried at the Mountain of that name.  
Those words of Moses do rack Interpreters, Exod. XVII. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jad All Cas-jah. The LXX render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord wars with with a secret hand. All other versions almost render it to this sense, The hand upon the Throne of the Lord; So the Samaritan, Syrian, Arabic, Vulgar and the Rabbins, that is, God hath sworn.  
What if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cas-jah be Casiotis? For that Country was the Country of the Edomites, but especially of the Amalekites, concerning whom Moses treats in that History. We will not too boldly departed from the common consent of all, and we do modestly and humbly propound this conjecture: which if it may take any place, the words may there be rendered, without any scruple or knot, to this sense, The hand of the Lord is against Cassiotis, (the Country of the Amalekites, for) the Lord hath War with Amalek from generation to generation.   

SECT. iv Rhinocorura. The Arabic Interpreter noted.  
WE are now come to the River Sichor: called the River of Egypt; not, because it was within the Egyptian territories, but because it was the Jews limits towards Egypt. There heretofore was Rhinocorura. Whence the LXX in isaiah. XXVII. 12. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the River of Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unto the Rhinocoruri. I suppose the Arabic Interpreter imiated them, and writ first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corura, but that at last a little point crept in into the last letter, and so it was changed from r into n. So that now we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sounded Coronis, in the Latin Interpreter.   

SECT. V The Country of the Avites: a part of the New Idumea.  
PAssing the River, we enter into new Idumea, anciently the region of the Avites: in the holy Scripture called Hazerim, Deut. XI. 24. In the Eastern Interpreters, Raphia. In Pliny, Rhinocorura, and Raphia inwards. Sometimes also in the holy Scripture it is called Shur, and instead of it, in those Interpreters it is called Chagra. Whence is the name of Mount Angaris, concerning which Pliny speaks, Gaza, and inwards Authedon, Mount Angaris. For when the Syrians pronounced Chaggara, the Greeks would sound a double Gamma by n and g, and would say Angara.  
Shur also is sometimes rendered by the Eastern Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaluzzah, as the Jerusalem Targum upon Gen. XVI. 7. and Jonathan upon Exod. XV. 22. The Arabic renders Gerarim, so Gen. XX. 1. And Jonathan Bared, Gen. XVI. 14. Bared indeed which signifies Hail, you call in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and whither the Targumists use the Greek word, when they render it Chaluzah, let the Reader Judge.  
Shur, sometimes in the Syriac Interpreter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sud, as Exod. XV. 22. the point for difference in the last letter, being placed amiss. In Gen. XVI. 7, 14. Shur, and Bared, are rendered by them Gedar, instead of Gerar, by the same error, Bared in the Arabic, is Jared there, with two points placed under the first letter instead of one.  
The Country of the Avites, call it by what name you will, ended at Gaza, being stretched out thither in length from the River of Egypt, XLIV miles. But the Idumea, which we seek, ended not there, but extended itself further into Judea, swallowing up, under the name, that whole breadth of the Land, from the Mediterranean Sea, to the Sea of Sodom, according to the length of it.   

SECT. VI The whole portion of Simeon within Idumea.  
IT swallowed up first, the whole portion of Simeon, a great part of which was contained within the Country of the Avites, but not a small part also extended itself further into Judea. Mention is made of his fourteen Cities, Josh. XIX. if you tell them one by one; but they are said to be only thirteen, ver. 6. where the LXX make an even number, while they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sharuhen, not for a City, but render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if they had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their fields. But Sheba seems rather to be one and the same with Beersheba; and so the number is made equal.   

SECT. VII. The whole Southern Country of judea, within Idumea.  
IT swallowed up also the whole Country of South Judea, which was more generally marked out by two names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper and the nether South: 
a Hieros'. Sanhedr. fol. 18. 4. Berish. Rabath, § 52.  more particularly and diffusively, as some of the Jews please, it is divided into seven parts, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
So that when the Holy Scripture divides the South of Judea from Idumea, Numb. XXXIV. and Josh. XV. we must know that dividing line now is broken, and all the South of Judea is called Idumea. But here by the way, I cannot but note the Arabic Interpreter who renders Edom, in Josh. XV. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome, by what authority, let himself look to it, so let the Jews do too, who commonly call the Romans, Edomites.  
How much this new Idumea shot itself into Judea, is not to be defined; since it admitted indeed no limits, but where either the Force or Fraud of that Nation could not thrust itself in farther. If you betake yourself to Josephus, here and there speaking of that nation, you would think that it extended almost as far as Hebron. Thence perhaps, were those endeavours of some, 
b Hieros'. Demai, fol. 24. 4.  of freeing the Hill Country of Judea from Tithing. Of which endeavour we can scarce conceive another reason then; that that Country was now too much turned Heathen, and Tithes should not be taken from Heathens. For these Idumeans were but a remove from Heathen. They had passed into the Jewish Rites, but they were neither friends to the Jews, nor to their Religion.   

SECT. VIII. Of the Third Palestine, or Palestine called the Healthful.  
WHILE I am thinking of this new Idumea, I have a suspicion, whether the Third Palestine, which is also 
c In. Notit. Imper. Orient.  called the Healthful, may not be understood of this very part of Palestine; and while I think upon it, I doubt again of the division of Palestine into two parts, in the Code of Justinlan and Theodosius; and into three parts in the Notitia.  

d Cod. lib. 1. tit. de Jud. & caelic. §. 17.  In the Edict of Theodosius and Valentinian are these words, Judaeorum Primates, qui in ●triusque Palestinae Synedriis dominantur, vel in aliis provinciis degunt, periculo suo anniversarium Canonem de Synagegis omnibus, Palatinis compellentibus, exigant ad eam formam quam Patriarchae quondam, coronarii auri nomine postulabant, etc. The chief of the Jews, who were over the Sanhedrins in both Palestines, or live in other Provinces, etc.  
The mention of both Palestines seems plainly to exclude a threefold division, or, at least, to conclude, that there were no Sanhedrins in the third part. For without all scruple, the Notitia Imperii gives us a Third part, in which are ranked, Under the disposition of the worthy man the Earl of the East, these Provinces underwitten:  
Palestine. Palestine the second. Phenice. Palestine the Healthful. Syria. Phenice of Libanus. Cyprus.   
And 
e Novel. 103.  Justinian hath these words; When all Palestine formerly was one, it was afterwards divided into three parts.  
The head of the First the same Emperor assigns to be Caesarea, 
f De Bell sacr. lib. 13. cap. 2.  Gulielmus Tyrius to be Jerusalem: and concerning the Second and Third, he and Pancirolus do not agree. For the Metropolis of the Second, according to Tyrius is Caesarea, and Scythopolis of the Third. According to Pancirolus, Samaria is the Metropolis of the Second, and Jerusalem of the Third  
On the credit of Justinian, you may with good reason suppose the First to be that whose head is Caesarea: the Second, reason itself will persuade us, to have been that of Jerusalem; and where you will go to seek the Third, I for my part know not, if not in this our Idumea. It is not indeed to be dissembled that in the Notitia imperii, in the Scheme adorned with the pictures of the Roman garrisons, Jordan is painted running between them, five being placed on this side, and eight on that. So that it may seem, that the Country beyond Jordan was the third part. But I shall not dispute here, whither that be not in part to be disposed under the Governor of Syria or Arabia; but there are some things which seem to favour such an opinion, partly in the Notitia itself, but especially in the Authors alleged.  
If therefore I may be allowed my conjecture, concerning this new Idumea, than some Answer may be given about the sanhedrins of both Palestines, in the mean time not denying the threefold division of it. We must consider indeed that there were Councils or Sanhedrins, in the times of Theodosius and Valentinian, etc. They were, in times past, in that Palestine, whose head was Caesarea, and in that Palestine, whose head was Jerusalem: but not in that Idumea concerning which we speak, whose head, whither ye state it to be Gaza or Askalon, or Elutheropolis, concerning which Jerom so often speaks, and perhaps 
g In Sect. 42.  Bereshith Rabath, we do not define.  
Mention indeed occurs in the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Southern Rabbins; but not so called, because they dwelled in the furthest Southern parts of Judea, for those of Jafne and Lydda had that name, but because Judea was South of Galilee. For the Rabbins of Tiberias give them that title.  
But, whatsoever at last that third Palestine was, no less scruple arises why it was called Salutaris the healthful. Pancirolus will have it to be from the wholesome waters: and he learned from 
h Lib. 5. C. 21.  Sozomen, that they ran from Emmaus into Judea, namely, that fountain where Christ washed his disciples feet: from whence the water, to use his words, facta est diversarum medicamen passionum, became medicinal for divers distempers.  
But besides, that that story favours enough of fable, the word Emmaus, if I may be Judge, deceived its first Author, which indeed, sometimes is written for Ammaus denoting hot Baths, and translates the word Chammath into Greek pronounciation; But He, whosoever was the first Author of it, had scarcely found that Town of Judea called Emmaus, written by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammaus very far from the signification of warm Baths.  
To this add also, that mention is made in the same Notitia of Galatia Salutaris or the Healthful; and there is a distinction between Macedonia, and Macedonia the Healthful; Phrygia Pacatiana, and Phrygia the Healthful; Syria of Euphrates, and Syria the Healthful. In all which it will be somewhat hard to find medicinal waters: and the examples which the Author alleged produceth concerning some of them, are so incredulous, that I would be ashamed to relate them after him.  
I should rather think these Countries so called from the Companies and Wings of the Roman Army, called Salutares: for mention is made in the same Notitia of Ala Salutis, The Wing of Health, or Safety; as Ala secunda Salutis, The second Wing of Safety under the Duke of Phenice, and Cohors prima Salutaria, The first saving Company, under the Duke of Palestine: or perhaps the best appointed and strongest Garrisons of the Romans, and such as conduced most to the safety and peace of the whole Country, had their stations there. And in this our Idumea, which we suppose to be the Third Palestine or Salutaris, were placed, and that out of the greater Muster-roll.  
The Dalmatian Horse of Illyria at Berosaba, or in Beersheba.  
The Shield-bearing Horse of Illyria at Chermula, or in Carmel, where Nabal dwelled.  
The promoted Horse, Inhabitants at Zodecath: which I suspect to be the Cave of Zedechia, concerning which the Talmudists speak.  
The javelin bearing Horse, Inhabitant at Zoar. But let these things be left in suspense.  
And now to return thither, whence this whole dispute was raised, when it is said by St. Mark, That a great multitude followed Jesus from Galilee and Judea, and Jerusalem, and from Idumea, and from beyond Jordan; he retains the known and common division of the land of Israel at that time, although not in the same terms. The division was into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judea; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galilee; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Country beyond Jordan. Galilee and the Country beyond Jordan he expresseth in terms: and for Judea in general, he names the parts of it, Jerusalem and Judea, as distinguished from Idumea, and Idumea as the South part of Judea.    

CHAP. II. The Wilderness. Mark I. 4, 12.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wilderness, of different signification. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness of judah. III. A Scheme of Asphaltites, and the Wilderness of judah, or of adjacent Idumea. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Wilderness of judea, where john the Baptist was. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wild honey, Mark I. 6. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Region about jordan. Mat. III. 5.  
THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wilderness, stops us in a Wilderness, if it is of so various, and doubtful signification.  
I. Sometimes it denotes only the Fields, or the Country in opposition to the City: which we observed at Mat. III. 1. Where if any one be displeased, that I rendered, Seah of the Wilderness, by the Country Seah, when it might be rendered, and perhaps ought, the Seah which the Israelites used, when they encamped in the Wilderness, let him, if he please, take another example for it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Schab. fol. 45. 2. & Bezah, fol. 40. 1.  They do not water, and kill the Cattle of the wilderness. The Gloss is, It was usual to water cattle before killing them, that they might the more easily be stayed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they water domestic (or tame) cattle. And these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cattle of the Wilderness, Those that go out to pasture in time of the Passover, and return home at the first rain, that is, in the Month Marheshvan. Rabath saith, These are cattle of the Wilderness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely, all that feed in the meadows and come not home. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cattle of the Wilderness are those that are abroad in the fields.  
II. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wilderness, denotes a Campain Country, where one man's ground is not distinguished by fences from another's.  

b Bava Kama, fol. 79. 2.  They do not breed up smaller cattle in the Land of Israel, but in Syria they do. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Wildernesses of the Land of Israel. Where the Gloss thus, They do not breed such cattle in the Land of Israel, that they feed not down the fields: now the fields in the Land of Israel do belong without doubt to some Israelite. But they fed in the deserts, that is, where field was not distinguished from field, but all was common. Hence you may understand what is signified by the Desert of Ziph, of Maon, of Tekoah, etc. namely, a Region, or Country, near to Cities, where also were scattered houses; but especially, either Champaign, where no fences were to make distinction of Lands, or Mountainous, and that which was barren and without improvement.  
III. There is no need to speak of the deserts that were altogether desolate, and without inhabitant, such as the Deserts of Arabia, of Lybia, etc.  

SECT. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness of judah.  
PErhaps I shall be laughed at, if I distinguish between the Wilderness of Judah, and the Wilderness of Judea. And formerly such a distinction did deserve laughter; but when the name of Idumea, as I have showed, swallowed up a great part of Judea, than it was not only to be born with, but necessary also, to distinguish between the Wilderness of Judah, of which Josh. XV. 61. and the Title of Psal. LXIII. and the Wilderness of Judea where John Baptised.  
The Title of that Psalm in the original Hebrew is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of David when he was in the desert of Judah. But the Greek Interpreters render it, A Psalm of David when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the wilderness of Idumea. And the Vulgar, A Psalm of David when he was in the desert of Idumea: acting the part of no good Interpreters, but of no ill Paraphrasts. So Jer. IX. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon Idumea, and upon Edom.  
If you ask where David was when he composed that Psalm, it is answered, 1 Sam. XXIV. 1. In the wilderness of Eugaddi: and if you search further for the precise place, it was there where the castle Masada was afterwards built. For I doubt not at all, that that place, as 
c De Bell. lib. 7. cap. 13.  Josephus describes it, was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rocks of the wild Goats.  
I appeal here to the Maps and their Authors, in whom Engedi and Masada (and Lots Cave) are placed not very far from the utmost North coast of Asphaltites; let them say whether Idumea stretched out itself so far. If not, let them correct the Interpreters whom we have named; and though it be so, they might show by what authority they place those places there, and let them friendly correct me putting them far elsewhere.   

SECT. III. A Scheme of Asphaltites, and of the Wilderness of Judah, or Idumea adjacent.  
WE are now indeed out of our bounds (but we hope not out of the bounds of truth.) Therefore in one or two words we thus confirm the situation that we have assigned to these places.  
I. In Gen. X. 19 Gaza and Sodom are made to lie in a parallel line.  
II. Lasha is Callirrhoe. So Jonathan renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Lasha: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Callirrhoe. So also 
d Sect. 37.  Bereshith Rabath, and the 
e Megill. fol. 71. 2.  Jerusalem Talmudists, in the places cited at the Margin.  
You have the situation of it in Pliny on the same coast, with Macherus. 
f Nat. Hist. lib. 5. cap. 16.  Arabia of the Nomads looks upon Asphaltites on the East, Macherus on the South. On the same side is Callirrhoe a warm spring of a medicinal wholsomness.  
And now let it be observed from the place alleged out of Genesis, that after the same manner, as Sidon and Gaza, the limits on the West part are placed, so are Sodom and Lasha seated on the East, one on the South, and the other on the North; and the other Cities stood in this order: From Lasha Southward Zeboim, after it Admah, after it Gomorrha, and after it on the utmost Southern coast, Sodom.  
III. 
g De Bell. lib 4. cap. 27.  The Asphaltites, saith Josephus, is extended in length, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto Zoar of Arabia; and Deut. XXXIV. 3. Moses from Mount Nebo beheld Zoar from the utmost bounds of the land on that side, as he had beheld the utmost bounds of it from other sides.  
iv Engedi is Hazezon Tamar; so the Targum, Onkelos in Gen. XIV. 7. See 2 Chron. XX. 2. and Tamar was the utmost South border. Ezek. XLVII▪ 19▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Bereshith Rabath, Sect. 26.   
V 
i Solin. cap. 38.  The border of Judea, saith Solinus, was the Castle Masada. And that not far from Asphaltites 
l Plin. lib. 5. cap. 17.   

m De Bell. lib. 4. cap. 24.  Josephus indeed saith, that this Castle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not far from Jerusalem; which seems to thwart me in placing it as I have done. But besides, that we might contend about that reading, when it is very usual with Historians to use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not far off, and near, in a very wide and lose sense, one can hardly build any thing upon this. So Solinus, 
n Solin. in the place above.  Callirrhoe is a fountain very near Jerusalem, when yet how far off was it? And in Strabo, 
o Geograph. lib. 8.  Lecheus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Port near Italy, when yet it was distant many hundreds of miles.  
Masada in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matsada, which implies fortification: and that with good reason, when that Castle was fortified even to a miracle. The name is taken from 1 Sam. XXIII. 14▪ & 24. where the Seventy, the Syriack and Arabic seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh, and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth. For they read in the former place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the straight places: and in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Maserem, (otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Masereth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the straight places. The Syriack and Arabic read Masroth; as though they had read in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 
p Antiq. lib. 6. cap. 14.  Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He (David) with those that were with him went up to the straight place of Mastheri.   

SECT. iv The Wilderness of judea, where john Baptist was.  
THUS far we have launched out into the Wilderness of Judah, or Idumea, and that the more willingly, because in describing it, I have described also some part of new Idumea, of which discourse was had in the Chapter aforegoing. Now we seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wilderness of Judea, concerning which the Gospels speak in the History of the Baptist.  
I. And first we cannot pass it over without observation, that it was not only without Prophetical prediction, that he first appeared Preaching in the Wilderness, Isa. XL. 3. but it was not without a mystery also. For when the Heathen world is very frequently in the Prophets called the Wilderness, and God promiseth that he would do glorious things to that Wilderness, that he would produce there Pools of waters, that he would bring in there all manner of fruitfulness, and that he would turn the horrid desert into the pleasure of a Paradise (all which were to be performed in a spiritual sense by the Gospel) it excellently suited even in the letter with these promises, that the Gospel should take its beginning in the Wilderness.  
II. I indeed think the Baptist was born in Hebron, a City of Aaron, in the Hill-Country of Judea, Josh. XXI. 11. Luk. I. 5, 39 he being an Aaronite by Father and Mother. The house of his Cradle is shown to Travellers elsewhere, concerning which inquire whether Beth Zachariah, mentioned in 
q Antiq. lib. 12. cap. 14.  Josephus, and the Book of the 
r 1 Mac. VI 33.  Maccabees, afforded not a foundation to that Tradition. It was distant from Bethsura only seventy furlongs or thereabouts, as may be gathered from the same Josephus, (by which word the Seventy render South Bethel in 1 Sam. XXX. 27.) and whether the situation does not agree, let them inquire who please.  
A little Cell of his is also shown further in the Wilderness, as it is called, of Judea, cut out of a rock, together with his bed, and a fountain running by, which we leave to such as are easy of belief; the Wilderness certainly where he preached and baptised is to be sought for far elsewhere.  
III. Luke saith, That the word of the Lord came to John in the Wilderness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he went into all the Country about Jordan. He sojourned from Wilderness to Wilderness. In the Wilderness in the Hill-country of Judea, he passed his youth as a private man; not as an Eremite, but employed in some work or study; and assumed nothing of austerity, besides Nazariteship, before the thirtieth year of his age. Then the spirit of Prophecy came upon him, and the word of the Lord came unto him, teaching him concerning his function and office, instructing him about his food and clothing, and directing him to the place where he should begin his Ministry.  
The region about Jericho was that place, or that Country that lay betwixt that City and Jordan, and so on this side of it and on that about the same space; also on this side Jericho towards Jerusalem. A Country very agreeable to the title which the Evangelists give it, and very fit for John's Ministry. For,  
I. It was sufficiently desert, according to what is said, John came preaching in the Wilderness.  

s De bello, lib 4 cap. 27.  The space, saith Josephus, from Jericho to Jerusalem, is desert and rocky; but towards Jordan and the Asphaltites more level, but as desert and barren. And Saligniac writes, 
t To●. IX. cap. 5.  The journey from Jerusalem is very difficult, stony and very rough; the like to which I do not remember I have seen. Jericho is distant from Jordan almost ten miles, etc.  
II. This Country might for distinction be called the Wilderness of Judea, because other Regions of Judea had other names: as The King's Mountain, The Plain of the South, The Plain of Lydda, The Valley from Engedi, The Region about Betharon, 
u Hieros'. Sheviith, fol. 38. 4.  etc.  
III. Although that Country were so desert, yet it abounded very much with people. For besides that abundance of Villages were scattered here and there in it, 1. Jericho itself was the next City to Jerusalem in dignity. 2. There were always twelve thousand men in it, of the courses of the Priests. 3. That way was daily trodden by a very numerous multitude, partly of such, who travailed between those Cities, partly of such, who went out of other Parts of Judea, and likewise out of the Land of Ephraim into Perea, and of them who went out of Perea into those Countries. 4. John began his Ministry about the time of the Passover, when a far greater company flocked that way.  
iv This Country was very convenient for food and provision, in regard of its Wild Honey; of which let me say a few things.   

SECT. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wild Honey, Mark I. 6.  
WHEN it is so often repeated in the Holy Scripture, that God gave to his people Israel a Land flowing with Milk and Honey, hence 1. One would conclude that the whole Land flowed with it. And 2. hence one would expect infinite hives of Bees. But hear what the Talmudists say of these things.  

x Hieros'. Biccurim, fol. 64. ●  R. Jonah saith, The Land flowing with Milk and Honey is the Land, some part of which flows with Milk and honey. And that part, they say, is in Galilee; for thus they speak, For sixteen miles every way from Zippor is a Land flowing with Milk and Honey: of which thing and Country we shall speak elsewhere.  

y, cap. 1. hal. 15.  R. Jose of Galilee saith, They bring not the first fruits out of the Country which is beyond Jordan, because that is not the Land flowing with Milk and honey. And he that brought the first fruits was to say, The Lord gave us this Land flowing with Milk and Honey; And now I have brought the first fruits of the Land, which thou, O Lord, hast given me. Deut. XXVI. 9, 10.  
But that part that flowed, how did it flow with Honey? Learn that from Ramban upon the place: When he saith, And Honey, he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Honey of Palms. For the Palm Trees which are in the Plain and in the Valleys abound very much with honey.  
There was Honey also distilling from the Figtrees. 
z Chetub. fol. 111. 2.  R. Jacob ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus saith, I went on a certain time from Lydda to Ono before day break, up to the ankles in the Hny of Figs.  
This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wild Honey, of which the Evangelists speak, as of the Baptists food. And how convenient for this the Region about Jericho was, which was called The Country of Palm-trees, is clear to every Eye. Diodorus Siculus hath these words of a certain Nation of Arabians; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 
a Diod. Sic. lib. 19  They have Pepper from the Trees, and much Honey, called wild Honey, which they use to drink with water. Whether it were also as plentiful in Locusts, we do not say; certainly in this also it gave place to no Country, if either barrenness or fruitfulness served for the breeding them: for Jericho, and the adjacent parts was like, a garden of pleasure, in the midst of a Desert. Certainly the place was very convenient for that great Work to be performed by the Baptist, that is, Baptising in Jordan.   

SECT. VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region round about jordan, Matth. III. 5.  
HERE that of Borchard is not unuseful. 
b Borch. cap. 7. 26.  Know, that from the rise of Jordan under Libanus, unto the Desert of Pharan, almost an hundred miles, Jordan itself on both shores, hath spacious and pleasant fields, which are compassed behind with very high mountains. The truth of which, if his Eyes had not experienced it, he might have learned from Josephus, who speaks thus.  

c Jos. de bell. lib. 4. cap. 27.  Over Jericho hangs a mountain stretched forth Northward, even to the Country of Scythopolis; and Southward to the Country of Sodom, and the utmost borders of the Asphaltites. It is craggy, and not habitable by reason of barrenness. Against it runs out a mountain near Jordan, beginning at Julias, and the North Country, and stretched out Southward unto Gomorrha, where it bounds the Rock of Arabia. The Middle between these two Mountainous Regions is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The great Plain, extended from the Town Ginnabri unto the Asphaltites: in length MCC furlongs, in breadth CXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is cut in the middle by Jordan. The Plain of Jordan before the overthrow of Sodom, etc. Gen. XIX. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Country about it, in the LXX.  
Those words teach, what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Region about Jordan: and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All, added by the Evangelist, may persuade us, that the further side may also be taken in, especially if it be considered, how small a distance the River made. The space was so little, that, as the Gemarists relate, 
d Hieros'. Bava Kama, fol. 5. 3.  a fire kindled on one side reached over to the other. And they suppose, water on this side, might be spurted to the other, in that Caution; 
e Barnes. Jevamoth, fol. 116. 2.  Let no man take the waters of purification, and the ashes of purification, and carry them beyond Jordan. Nor let him stand on this side, and spurt to the other.  
However, The River was not so broad, but that two standing on each bank, might look upon one another, cast something over from the one side to the other, yea, and talk together. And then think, whether the Inhabitants of the further side resorted not to the Baptist, being so near him, and as it were within sight of him.  
The Master's dispute, whether Jordan be to be esteemed, as the bounds of the Land of Israel, or as the Land itself: and the occasion of that dispute, ariseth from another question, namely this, The flock of one man is separated and divided into two parts, and those two parts feed in distant places: it is asked, Whether tithe is to be taken as of one flock, or two? Hence the discussion of the point glides to Jordan; one part of the flock is on this side Jordan, the other on the other. If Jordan be to be esteemed for the bounds of the Land, than one part is within the Land, the other without. But if it be to be reputed for the Land itself, than the business is otherwise. Among other things in this dispute,  

f Becoroth, fol. 55. 1.  Saith Rabbah Bar bar Channah, R. Jochanan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jordan is not, but inwards from Jericho, and beneath it. You would think me more skilful than a Diver, to fetch this secret from the bottom. Jordan is not Jordan above Jericho, is a paradox that vexes the Glossers themselves, much more therefore may it me. One understands the thing according to the bare letter; for he that voweth, saith he, that he will not drink of Jordan, may drink above Jericho. Another understands it of Jericho, as being a bounds, yea as the bounds named below Jericho only, Josh. XVIII. 20. We make no tarrying upon the business. But if Jordan had such a limitation, that Jordan was not above Jericho, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Region about Jordan, is to be understood in the same limitation, namely, that it is only below Jericho. See the LXX on Gen. XIII. 10, 12.  
The Masters sifting this business out of one scruple move another; for they speak these words, Jordan sloweth out of the Cave of Paneas, goes along by the Sibbechean Sea, by the Sea of Tiberias, by the Sea of Sodom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And passeth on, and glides into the great Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jordan is not but inwards from Jericho, and below it. Let any show me where Jordan flows out of the Sea of Sodom into the Mediterranean. The River Shihor, carrying blackness in its name, may be taken for it, if it be any other, but neither does this appear concerning it.  
While you see multitudes gathered together to John, and gladly baptised in Jordan, without fear, without danger, alas! how much was Jordan changed from that Jordan in that story of Saligniac. Jordan, saith he, 
g Salign. Tom. IX. cap. 6.  in which place Christ was baptised, is famous for a ruinous building. Here therefore all we Pilgrims went into the holy River, and washed our Bodies, and our Souls; those from silth, and these from sin, a matter of very great joy and health, had not an unhappy accident disturbed our joys. For a certain Physician a French man of our company, an honest man, going something farther into the River, was caught with a Crocodile (whether one should call it a Dragon, or a beast, it is uncertain) and swallowed him up, not without the common grief of our brethren.  
The Wilderness also, where our Saviour underwent his forty days temptation, was on the same bank of Jordan where the baptism of John was, St. Luke witnessing it, that Jesus being now baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, returned from Jordan, namely from the same Tract, whereby he came thither.    

CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Treasury, Mark XII. 41.  
I. Various Carbans. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban chests. III. The Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamber. iv Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury, was. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad javan in the Temple. VI jerusalem in Herodotus is Cadytis. VII. The streets of jerusalem. VIII. The street leading from the Temple towards the Mount of Olivet.  
THAT which the Talmudists say of some other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Shevuoth, cap. 1. hal. 1.  that they were two, which at last became four, may have place as to the Corbans, or holy treasuries. 
b Zevachin, fol. 54. 2.  They were two as to their end, but four as to the dispatch of them to that end.  

c Shekalim, cap. 5. hal. 6.  There was a Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the repair of the building of the Temple; and there was a Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the preparing such things, as were necessary for the Divine Service in the Temple. And both were two. The duplicity of the former you have in this tradition.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were two chambers in the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chamber of the silent, or, of the private; where pious men offered privately; whence the children of pious parents were nourished also privately. That is, they did their charity secretly, for this pious use, that it might not be known, who did it. There are some, who think these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silent ones, were the same with the Esseans; of which we will not dispute: nor do we number this charitable Treasury among the Corbans, concerning which we are now treating; because it conferred nothing to the business of the Temple. But the Tradition goes forward.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there was the chamber of the Vessels, where whosoever offered any vessel, laid it. And after thirty days, the Treasurers opened the chambers, and whatsoever Vessel was found in it which was useful to the repairing of the building, was laid up for that use. And whatsoever was not useful was sold, and the price of it went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chamber for the repairing of the House.  
You observe, how there was a Corban of Vessels, or Instruments of Iron, Brass, Silver, etc. And a Corban of Money: both for the same end, that is, for the repair of the building and structure of the Temple, and Courts, if by some means or other they might fall down, or might receive damage by the injury of time, of tempests, or reins.  
Maimonides adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d In Shekalim, cap. 4.  The Vails of the Temple also come out of the chamber for the repair of the building; but the Vails of the doors out of the Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the chamber. Of which afterwards.  

SECT. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Corban chests.  
THERE was also a double Corban, whence the charges of things necessary for the Divine Worship were defrayed. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or certain Chests, of which thus the Masters.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Shekalim, cap. 6. hall. 5. Joma, fol. 55. 2  There were thirteen chests in the Temple, in which was written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New Shekels, (that is, of the present year) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old Shekels, (or, Shekels of the year passed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turtles, etc.  

f In the place above, cap. 2.  Maimonides still more largely and plainly: In the Temple were thirteen chests form like Trumpets; that is, narrower below, and more broad above.  
The first was for the Shekels of the present year.  
The second was for the Shekels of the year past.  
The third, for those who were to bring an oblation of two Turtles, or Pigeons, one for a burned Offering, the other for a Sacrifice for Sin; the price o● it they cast into this chest.  
The fourth, for him, who otherwise ought an oblation of birds. The price of it he cast into this chest.  
The fift, for him who voluntarily offered money to buy Wood for the Altar.  
The sixth, for him who offered money to buy Frankincense.  
The seventh, for him who offered Gold for the Mercy-seat.  
The eighth, for that which remained of the Sacrifice for sin. Namely, when one dedicated money for the Sacrifice for sin, and bought a Sacrifice with it, and something remained over and above, let him cast that into this chest.  
The ninth, for that which remained of the Sacrifice for transgression.  
The tenth, for that which remained of the Pigeons for the Women that had Fluxes, and that were delivered from Childbirth.  
The eleventh, for that which remained of the Oblations of the Nazirite.  
The twelfth, for that which remained of the Sacrifice of the Leper.  
The thirteenth, for him who offered moneys for the burnt offering of cattle.  
And upon each chest was written that for which the money that was laid up in it, was appointed.  
In one of these chests the Widow, commended by our Saviour, cast in her two mites: but where they were placed we will inquire by and by.   

SECT. III. The Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamber.  
THERE was also a Chamber, in which whatsoever money was collected in these chests, of which we have spoken, was emptied out into three other chests; which is called by the Talmudists emphatically, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Chamber.  

g Joma, f. 64. 1.  There were three chests, each containing three Seahs, into which they empty the Corban, and on them were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why saith R. Jose, was Aleph, Beth, Gimel writ upon them? Namely that it might be known, which of them was filled first, that it might first be emptied. R. Ishmael saith, the inscription was in Greek, Alpha, Beta, Gamma. 
h Shekalim, c. 3   
The chests, which are here spoken of, were those, into which the three greater were emptied, which always stood unmoveable in the Chamber. The manner of the emptying of which take from the words of the Gloss in the place alleged. Those chests, in which the money was laid up did contain twenty seven Seahs (each nine) and they were covered with a linen cloth. He, who was to empty, entered with three chests containing nine Seahs. He first filled the chest marked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the first of the three great chests, and then covered it with the linen cloth. Then he uncovered the second of the great chests, and out of it he filled the second chest, marked with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and covered it again. Then he uncovered the third of the great chests, and filled the third chest marked ●: but covered not the other again, etc.  
Moreover of the manner and time of this emptying thus the Masters speak. 
i Ibid.  Thrice in a year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take care about the Chamber (for let me render it thus in this place) that is, as the Gloss writes. Out of the thirteen chests they transferred whatsoever had been collected in them, into these three great ones, which were in this chamber, and in like manner they emptied them into three less, (of which before) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the space of half a month before Passover, before Pentecost, and before the Feast of Tabernacles: or, in the beginning of the month Nisan, and of the month Tisri, and fifteen days before Pentecost.  
And here I cannot but transcribe the words of the Glosser in that place of the Talmud, which we are now upon, as not a little illustrating the place in the Evangelists.  
They published, saith he, and made known, that they should bring the oblation of the Lord (the half Shekel) they that were near (to Jerusalem) at the Passover; and they that were further off, at Pentecost; and they that were most remote, at the Feast of Tabernacles: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words serve for a light to the story in S. Matthew, Chap. XVII. of the Collectors of the Didrachm, or half Shekel, requiring it of Christ at Capernaum, when the Feast of the Passover was now past a great while ago. But we go on.  
He who went into the Chamber, to empty the chests, went not in with a folded garment nor with shoes, nor with Sandals, nor with Phylacteries, nor with charms, etc. And the reason was, that there might be no opportunity, and all suspicion might be removed, of stealing, and hiding any of the money under them.  
The money taken thence served to buy the daily Sacrifice, and the drink-offerings, salt, wood, frankincense, the shewbread, the garments of the Priests, and in a word, whatsoever was needful for the Worship and service of the Temple.  
Yea, 
l Chetubh. fol. 105. 1.  Rabh Asa saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Judges of things stolen, who were at Jerusalem, received as their stipend ninety nine Mana's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the rent of the Chamber.   

SECT. iv Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Treasury was.  
WE have searched out the things, now let us inquire after the places.  
I. Those thirteen Chests which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Trumpets, we have fixed without all doubt in the Court of the Women; and that upon the credit of Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
i De Bell. lib. 5. cap. 14.  The Walks (saith he, speaking of that Court) running along between the Gates, extended inwardly from the Wall before the Treasuries, were born up with fair and great Columns. To this let us add the words of the Evangelist, Joh. VIII. 20. These words spoke Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Treasury: if it had been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over against the Treasury, which Mark saith, it might be understood of one of the Chambers, of which we have spoken: which sense the Arabic Interpreter seems to follow; who renders it, that Jesus s●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Gate of the Treasury. But when it is said, that he spoke those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Treasury, those Chambers are wholly excluded, into which it would be ridiculous to think that they permitted Christ to enter.  
But note, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Treasuries, in Josephus is the Plural Number, and that he speaks of the Court of the Women, and you will be past doubting that he respected these Chests under the word Treasuries; and you will doubt as little that Mark looked the same way, when you shall have observed that his speech is of the woman, how both she and others cast money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the Treasury, which as appears from those things we have produced out of the Talmudists, was neither customary nor allowed to do into other Corbans.  
This Court indeed is commonly called in the Jewish Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Court of the Women; not that women only entered in there, but because women might not go further; in the same sense as the outward Court is called the Court of the Gentiles, not that Heathens only might enter there, but because they might not go further. That Court was also most ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountain of the Temple; so this also whereof we are treating, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Treasury.  
When therefore it is said by St. Mark, that Jesus sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Over against the Treasury, it comes to this, that he sat under the Walk, before which those Chests were placed. And when John saith, Jesus spoke these words in the Treasury, it is all one as if he had said, He spoke these words in the Court of the Women; yea, in that place where those Chests were, that that place might be distinguished from others which were in that Court; for in every corner of that Court there was a little Court, each one called by its own name, as appears in the places written in the Margin 
m Middoth. cap. 7. hall. 5. Joma. fol. 16. 1. .  
II. To trace the situation of the rest of the Corbans, concerning which we have made mention, is not now the business before us; for that which was propounded as our task, we have dispatched. But this we cannot but advise for the Readers sake, that on the North-side of the Court of Israel, was a Gate which was called the Corban-gate; 
n Middoth. in the place above, Hal. 6.  yea by comparing the words of the Masters, there seem to be two Gates of the same name, one of which if you make to belong to that Corban Chamber, into which the money out of the thirteen Chests was emptied, and the other to belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that Corban, that was apppointed for the repair and amending of the building itself, perhaps you will not mistake. Certainly you will not find any place more probable in those Writers.   

SECT. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad Javan in the Temple.  
IN the Talmudic Book Zavim these words occur, obscure enough: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saw one (woman) multiplied (or, continued) like three, which are as from Gad Javan to Siloah. The thing discoursed of, is of the discovery of some profluvious issue. For example, one discovers such a profluvious issue in himself, now one, by and by another, presently after a third; it is disputed, how great or how little distance of time is to be assigned, to make it one or two profluviums; and consequently to how great or how small an oblation the party is bound for his purification. The Tradition, which we have produced comes to this: namely, if one sees such an issue at one time, which is so continued, that it contains the space of three discoveries; that is, so much time as one might walk from Gad Javan to Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold! such a man is completely Profluvious.  
The Glossers, and the Aruch teach us what was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad Javan. Hear themselves, Gad Javan is a phrase drawn from those words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That prepare a Table for that Troop (isaiah. LXV. 11. Where the LXX read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preparing a Table for the Devil. The Vulgar reads, Qui ponitis fortunae mensam, Who set a Table for fortune. The Interlinear, Jovi mensam, a Table for Jupiter.) And it is a place where the Kings of Grecia erected an Idol: as it is said in the book Avodah Zarah, In the corner looking North-East, the Asmoneans hide the stones of the Altar, which the Greeks had profaned with their Idols.  
But whether these our Interpreters suppose Gad Javan to be that chamber, where those stones lay hid, laid up there, by the Asmoneans when they repaired the Altar, concerning which place see, if you please, the place in the Margin; 
o Middoth, c. 1. hal. 6.  or whether they suppose it to be the place itself where the Idol stood, inquire. But how much space it was thence, and what way they went from thence to Siloam, I hearty wish, they had told us. They say only thus much of that matter, That it was so much space as one might walk while a man twice bathed, and twice dried himself.  
Being now in the Temple we cannot but take notice of a name of it, usual among the Masters, namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birah, that is, as the Aruch explains it, A Palace. 
p Ibid. hal. 8.  If a mischance in the night (or a Gonorrhoea) happened to any Levite, going forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went down into a secret walk, which led away under Birah, or the Sanctuary, to a Bath, etc. These things are related of the second Temple. But elsewhere, when it is disputed, Whether men were better under the first Temple, or the second, Rabath determins it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birah may teach this, which they had, that lived before; but they had not, that lived after. If by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birah, is to be understood the Temple itself, both they that lived before, and they that lived after, had it; if some particular part of the Temple, they that lived after had that also, as appears from the places alleged. But by the thread of the Discourse in the place quoted, it seems, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birah, Rabbah understood not the Temple itself, but the Glory of the Temple, and those divine endowments of it, The Heavenly fire, The Ark, Urim, etc. Which were present to the first Temple, but absent from the second. For presently they slip into discourse concerning the ceasing of Prophecy under the second Temple, and the Bath Kol succeeding in its places. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in David's mouth, 1 Chron. XXIX. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build the Palace for which I have made provision.   

SECT. VI jerusalem in Herodotus is Cadytis.  
LET us also salute Jerusalem, and that under its most glorious name, The Holy City. Herodotus points it out, if we are not much mistaken, under the name of Cadytis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From 
q Herodot. in Thalia, cap. 5.  Phenice unto the mountains of Cadytis, which is the City of those Syrians, who are called Palestins. That Jerusalem is pointed out by him under this name, these things following persuade me.  
I. It was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kedoshah, Holy. The Jewish money wheresoever dispersed, spoke out this title of the City. But now when it was very common in the Syrian Dialect to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou, how easy was it among them, and among other nations imitating them, that Cadysha should pass into Cadyta, and Cadytis; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chedasha, New, passed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadatha.  
II. He compareth Cadytis to the great City of Sardis. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the City Cadytis, as he goes on, not much less than Sardis, as I think. But now there was no City at all within Palestine, worthy to be compared with Sardis, a most famous Metropolis in times past, except Jerusalem.  
III. These things also he speaks of Necho King of Egypt: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Id. In Euterpe, cap. 159.  But Necus joining in a foot battle with the Syrians in Magdalus, obtained the victory: and after that took Cadytis the great City of Syria.  
Which passage, if it be compared with the holy story of Pharaoh Necho overcoming Josiah in the battle in the vale of Megiddo, and disposing of the Jewish throne, 2 King. XXIII. 33, 34. it fixeth the thing beyond all controversy.  
Herodotus goes forward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Cadytis the Sea Mart towns, as far as Jenysus belong to Arabia. From Jenysus onward to the Serbon Lake belong to the Syrians, Words obscure enough, especially which was the City Jenysus: the Talmudists indeed mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jenush among the Towns, which they say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Confines, 
s Hieros'. Demai, fol. 22. 4.  but the situation does not agree. But we will not pursue the matter in this place.   

SECT. VII. The Streets of jerusalem.  

t Pesachin, fol. 7. 1. & Mezia, fol. 26. 1.  THE Streets of Jerusalem were swept every day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence The moneys that were found in Jerusalem before those that bought cattle, are always tenths. The moneys found in the Mount of the Temple are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane, or common. In Jerusalem on other days of the year they are common, but in the time of the Feasts, they are all Tenths. But saith R. Shemaia, Upon what reason is this? When the Streets of Jerusalem are swept every day.  
The Gloss writes thus, They are always tenths: both in the time of the feasts, and in the time when there are no feals. But moneys found in the mount of the Temple were common, even in the time of the feasts. For it is supposed, those moneys fell from them, (or were lost) in the mount of the Temple, and thereupon they are common. But why were they tenths in Jerusalem in the time of the Feasts? And why is it not said, that they had fallen from them there before the Feast, as we say of the mount of the Temple? Because the streets of Jerusalem were swept every day; and if moneys had been lost there before the Feast, they who swept the streets, had found them before. But the mount of the Temple had no need to be swept every day: for dirt and dust remained not there, because the mount was shelving: and moreover it was not lawful for any to enter there with his shoes, or with dust on his feet.  
I cannot omit what he saith besides. Much of the flesh which was eaten at Jerusalem (in the time of the Feasts) was of (the second) tithes. For scarce any one tarried there until he had eaten all his tithes; but he gave the moneys of the tithes either to the poor, or to his friends in the City. And for the most part with the moneys of the Tithes they bought their thank▪ offerings.   

SECT. VIII. The street leading from the Temple towards Olivet.  

u Pesach. fol. 26. 1.  RAbban Jochanan ben Zaccai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sat under the shadow of the Temple, and taught the people the whole day. The Gloss, when the Temple was an hundred Cubits high, it cast its shadow a great way in length, unto that street which was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountain of the House. And because that Street was spacious, and might contain a great multitude of men, Jochanan taught there by reason of the heat. For no Synagogue could contain his hearers.  
That street which was before the Mount of the Temple, according to the accustomed form of speech, was that by which they went to the Temple, at the East gate; concerning which Street, and the people convened thither by Hezechia, mention is made 2 Chron. XXIX. 4. This Street went out into the Valley of Kidron by the Water gate. And this way the Priest went out, that was to burn the Red Cow in Olivet. And this way our great High Priest entered with Palms and Hosanna. This was called the Street of the Temple, Ezra. X. 9    

CHAP. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Village over against. Mark XI. 2.  
I. A Sabbath days journey. II. Shops in Mount Olivet. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lavatory of Bethany. iv Migdal Eder near jerusalem. V The LXX Interpreters noted. VI The Pomp of those that offered the first fruits.  

SECT. I. A Sabbath days journey.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As they came near to Jerusalem, to Bethpage and Bethany. So also Luke: when according to the order of the story; one would think it should rather be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Bethany and Bethphage. For Christ in his travailing came to Bethany, and there lodged, Joh. XII. and from that City went forward by the space almost of a mile, before he came as far as Bethphage. And yet it is named by them in this order, To Bethphage and Bethany; that it might be shown that the story is to be understood of the place where Bethany and Bethphage touch upon one another: Matthew therefore names Bethphage alone.  
We have elsewhere shown more at large these two things out of the Talmudists, which do not a little tend to the clearing of this matter.  
I. That a Tract, or one part of Mount Olivet was called Bethany, not from the Town of that name, where Lazarus dwelled, but the Town was so called from that Tract; and that Tract from the Dates or Palm trees growing there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Hene, The Pla●e of Dates.  
II. That there was no Town at all named Bethphage, but another Tract of Olivet was so called, for Green figs growing there; that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-phagi, The place of Green figs; and that the Village, or outmost steeet of Jerusalem, laying next it, was called by the same name.  
We observed also that that place in mount Olivet, where these two Tracts Bethany and Bethphage touched on one another, was a Sabbath days journey from the City, or thereabouts. Which, how it may be applied to illustrate the present business, we are upon, let us say a few things concerning such a journey.  
How far the bounds of a Sabbath days journey reached, every one knows: and every one knows, that that space was measured out every way without the Cities, that the certain bounds might be fixed, and that there might be no mistake, and that by some evident mark, the limits might be known, that they might not remain doubtful, in a thing wherein they placed so much religion.  
These are the rules of the Masters concerning measuring two thousand Cubits from every side of the City.  

a Maimon. in S●bab. cap. 28.  A City, which is long or square, when it hath four just corners, they let be as it is, and they measure two-thousand cubits for it on every side. If it be round, they frame it into a square, and they measure, from the sides of that square, If it be triangular, they frame it into a square, and measure from the sides of the square, etc. And after, They measure only with a line of fifty cubits, and that of flax.  
An intimation is given concerning the marks of those bounds by that Canon. 
b Biza, f. 36. 2.  They do not ride upon a beast (on the Sabbath, and on an holy day) that they go not forth beyond the bounds. Where the Gloss is, Because he that walketh not on foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●eth not the marks of the bounds.  
It is said by St. Mark, that the two Disciples sent by Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, found the colt tied where two ways met. Let me pass my conjecture, that it was in such a place, where a mark was set up of a Sabbath days journey from the City; where the Sabbath way from the City, and the common way thence into the Country touched on one another.   

SECT. II. Shops in mount Olivet.  
THE 
c Hieros'. Berac. fol. 16. 1.  shops of the children of Chanan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were laid wast three years, before the destruction of the Temple. 
d Bab. Mezia▪ fol. 88 1.  And why were the shops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Beth Heno laid waste three years before the destruction of the Temple? Because they established their do upon the words of the Law, etc. The Gloss is, That which was forbidden by the words of the wise men, they found allowed by the words of the Law.  
The story is the same in both places. In the former place the shopkeepers are named, in the latter, the place of the Shops. The Shopkeepers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sons of Chanan or Jochanan (for in the Jerusalem Language Chanan and Jochanan are the same.) The place was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Heno; which I fear not to assert to be the same with Bethany. The reason of my confidence is twofold. 1. Because the Talmudists call Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Hene to which how near does Beth Heno come? 2. Because in them there is open mention of Shops in Mount Olivet.  
There 
e Hieros'. T●●. fol. 69. 2.  were two Cedars, say they, in Mount Olivet: under one of them there were four Shops, where all things needful for purification were sold. From one of them they produced forty Seahs of Pigeons every month, whence women to be purified were supplied. Four Shops were under one, and how many were there under another, whence so many Pigeons should come? Therefore either show me some other Village between the Town of Bethany, and the first skirt of Bethphage, or else allow me to believe that this was that to which the two Disciples were sent, and which, than when they were sent was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Village over against you: namely either a Village consisting of those various Shops only, or a Village, a part of which those Shops were.   

SECT. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lavatory of Bethany.  
PARDON the word, which I am forced to frame, left if I had said The Bath, or the Laver, they might straighten the sense of the thing too much. That place whereof we are now speaking, was a Pool, or a Collection of waters, where people were wont to wash; and it agreeth very well with those things, that were spoken before concerning Purifications. Here either unclean men or unclean women might wash themselves; and presently buying in the neighbouring Shops what was needful for Purification, they betook themselves to Jerusalem, and were purified in the Temple.  
Of this place of washing, whatsoever it was, the Gemarists speak in that story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Bab. Cholin▪ fol. 53. 1.  A Fox rend a Sheep at the Lavatory of Beth Hene: and the cause was brought before the Wisemen, and they said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a rending. We doubt not that Beth Hene is Bethany: and this cause was brought thence before the Wise men of Jerusalem, that they might instruct them, whether it were lawful to eat of the carcase of that sheep, when the eating of a beast that was torn was forbidden. See if you please, their distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatching away by a wild Beast, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tearing, in the place cited, where they discuss it at large.  
Travellers speak of a Cistern near the Town of Bethany, near which in a field is shown the place where Martha met our Lord coming to Bethany. They are the words of Borchard the Monk. Whether the thing itself agrees with this, whereof we are speaking, must be left uncertain.   

SECT. iv Migal Eder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
BY occasion of these places discovered to us by the Talmudists, I cannot but observe another also out of them, on another side of the City, not further distant from the City, than that whereof we now spoke, if it were as far distant as that. That is Migdal Edar, or the Tower of the Flock, different from that mentioned, Gen. XXXV. 21. The Jerusalem Talmudists of this our place speak thus, 
g Hieros'. Kidd. fol. 63. 1.  The Cattle which are found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem as far as Migdal Eder on every side, etc. The Babylonian Writers more fully, 
h Bab. Kidd. fol. 55. 1.  The Cattle which are found from Jerusalem as far as Migdal Eder, and in the same space on every side, being males are burnt offerings, females, are peace offerings.  
In that place the Masters are treating and disputing, Whether it is lawful to espouse a Woman, by some consecrated thing given in pledge to assure the thing. And concerning Cattle, found between Jerusalem and Migdal Eder, and the same space every where about Jerusalem, they conclude that they are to be reputed for consecrated. Because it may be supposed (as the Gloss speaks) that they were strayed out of Jerusalem; for very many Cattle going out thence were to be sacrificed.  
They have a tradition not unlike this, as we said before, of money found within Jerusalem. 
i Bava Mezia, fol. 26. 1.  Monies which are found in Jerusalem, before those that buy Cattle, are always tithes, etc.  
But to our business. From the words alleged we infer, that there was a Tower or a place, by name Migdal Eder, but a very little space from Jerusalem, and that it was situate on the South side of the City. I say, A little space from Jerusalem: for it had been a burden to the Inhabitants dwelling about the City, not to be born, if their Oxen, or smaller Cattle, upon any occasion straying away and taken in stray, should immediately become consecrated, and that the proper Owner should no longer have any right in them. But this Tower seems to be situate so near the City, that there was no Town round about within that space. We say also, that that Tower was on the South side of the City; and that upon the credit (shall I say?) or mistake of the LXX Interpreters.   

SECT. V The LXX Interpreters noted.  
HERE, Reader, I will resolve you a riddle in the LXX in Gen. XXXV. In Moses the story of Jacob in that place is thus. They went from Bethel; and when it was but a little space to Ephratha, Rachel travailed, etc. And afterwards, Israel went on, and pitched his Tabernacle beyond the Tower Eder.  
The LXX invert the order of the history, and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel died. For thus they writ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And Jacob departing from Bethel, pitched his tent over against the Tower Gader. And it came to pass, when he approached to Chabratha to come to Ephratha, Rachel travailed, etc.  
I suspect, unless I fail in my conjecture, that they inverted the order of the history, fixing their eyes upon that Migdal Eder, which was very near Jerusalem. For when Jacob travailed from Bethel, to the place of Rachel's Sepulchre, that Tower was first to be passed by, before one could come to the place; and when Jacob in his journey travailed Southward, it is very probable that Tower was on that quarter of the City.  
There was indeed a Migdal Eder near Bethlehem, and this was near Jerusalem; and perhaps there were more places of that name in the Land of Israel. For as that word denotes, The Tower of a Flock, so those Towers seem to have been built for the keeping of Flocks; that Shepherds might be there ready also a-nights; and that they might have weapons in a readiness, to defend their Flocks, not only from wild beasts, but from robbers also. And to this sense we suppose that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of the Keepers, is to be taken in that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Tower of the Keepers to the strong City, 2. King. XVII. 9 & XVIII. 8.  
Hence the Targumist Jonathan, to distinguish Migdal Eder of Bethlehem from all others, thus paraphraseth Moses words. And Israel went forward, and pitched his Tabernacle beyond Migdal Eder, the place whence the Messiah is to be revealed in the end of days. Which very well agree with the history, Luke II. 8. Whether Micha, Chap. IU. 8. speak of the same, inquire.   

SECT. VI The Pomp of those that offered the first fruits.  
WE have spoken of the places nearest the City, the mention of them taking its rise from the Triumph of Christ sitting upon the Ass, and the people making their acclamations: and this awakens the remembrance of that Pomp, which accompanied the bringing of the first fruits, from places also near the City. Take it in the words of the Masters in the place cited in the Margin.  
After 
l Biccurim, c. 3.  what manner did they bring their first fruits? All the Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were of one station (that is, out of which one Course of Priests proceeded) were gathered together into a stationary City, and lodged in the Streets. In the morning he who was the first among them, said, Arise, Let us go up to Zion, to the house of the Lord our God.  
An Ox went before them, with gilded horns, and an Olive crown upon his head, (The Gloss is, That Ox was for a Peace-offering) and the Pipe played before them, until they approached near to Jerusalem. When then they came to Jerusalem, they crowned their first fruits, (that is, they exposed them to sight in as much glory as they could) and the chief men, and the high Officers, and Treasurers of the Temple came to meet them, and that to do the more honour to them, that were coming; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the workmen in Jerusalem risen up to them (as they were in their shops) and saluted them in this manner, O our brethren, Inhabitants of the City N. ye are welcome.  
The Pipe played before them till they came to the Mount of the Temple: When they came to the Mount of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even King Agrippa himself, took the basket upon his shoulder, and went forward, till he came to the Court, the Levites sung, I will exalt thee, O Lord, because thou hast exalted me, and hast not made mine enemies to rejoice over me (Psal. XXX. 1.) While the basket is yet upon his shoulder, he recites that passage, (Deut. XXVI. 3.) I profess this day to the Lord my God, etc. R. Judah saith, when he recites these words, A Syrian ready to perish was my Father, etc. vers. 5. he casts down the basket from his shoulders, and holds his lips, while the Priest waves it hither and thither. The whole passage being recited to vers. 10. he placeth the basket before the Altar, and adores, and goes out.    

CHAP. V Dalmanutha. Mark VIII. 10.  
I. A Scheme of the Sea of Genesaret, and the places adjacent. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of Widowhood, Zalmon. Thence Dalmanutha.  
MAtth. XV. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And came to the coasts of Magdala. Mark VIII. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Came into the parts of Dalmanutha.  
The story is one and the same; and that Country is one and the same: but the names Magdala and Dalmanutha are not so to be confounded, as if the City Magdala was also called Dalmanutha, but Dalmanutha is to be supposed to be some particular place within the bounds of Magdala. I observe the Arabic Interpreter in the London Polyglot Bible, for Dalmanutha in Mark, reads Magdala, as it is in Matthew; in no false sense, but in no true interpretation. But the Arabic of Erpenius his edition reads Dalmanutha. Erasmus notes, saith Beza upon the place, that a certain Greek Copy hath Magdala. And Augustin writes that most Copies have Mageda. But in our very old Copy, and in another besides, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the parts of Dalmanuth●… is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into the Coasts of Madegada.  
If the name and situation of Magdala in the Talmudists, had been known to these Interpreters, I scarcely think they would have dashed upon so many uncertainties. We have largely and plainly treated of it in another Volume, out of those Authors: and out of the same, unless I mistake, something may be fetched, which may afford light to Marks Text of Dalmanutha. Which thing before we take in hand, perhaps it will not be unacceptable to the Reader, if we describe the Sea of Genesaret, and the places adjoining, by some kind of delineation, according to their situation, which we take up from the Hebrew Writers.  

SECT. I. A Scheme of the Sea of Genesaret, and the places adjacent.  
COmparing this my little Map with others, since you see it to differ so much from them, you will expect, that I sufficiently prove and illustrate the situation of the places, or I shall come off with shame. I did that, if my opinion deceive me not, a good while ago in some Chapters in the Chorographical Century. I will here dispatch the sum total in a few lines.  
I. 
a Megill. fol. 6. 1 Hieros'. Erub. fol. 23. 4. Id. Kiddush. fol. 64. 3. Id. Shtviith, fol. 36. 3.  Chammath was so called because of the warm baths of Tiberias: from which it was so very little distant, that as to a Sabbath days journey the men of Tiberias, and the men of Chammath might make but one City.  
It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Gadara, not only to distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Pella, that is, Callirrhoe; but because a part of it was built upon the bank of Gadara, and another part upo● the bank of Nephthali, or Tiberias, the bridge lying between: which shall be shown presently.  
Tiberias stood touching on the Sea; 
b Megill. in the place above.  for on one side it had the Sea for a Wall.  
Genesaret was a place near Tiberias where were Gardens and Paradises. They are the words of the Aruch.  
Capernaum we place within the Country of Genesaret upon the Credit of the Evangelists, Matth. XIV. 34. and Mark VI 53. compared with Joh. VI 22, 24.  

c Joseph. in his own life.  Taricha was distant from Tiberias thirty furlongs: Bethmaus four furlongs.  
Magdala was beyond Jordan; for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala of Gadara: and that which is said by the Talmudists, 
d Hieros'. in ●●ubh. in the place above.  The Gadarens might, by the permission of R. Juda Nasi, come down to Chammath on the Sabbath, and walk through it, unto the furthest street, even to the bridge; is expressed and expounded by them in the same place, That the people of Magdala, by the permission of R. Juda Nasi, went up to Chammath, etc. From which single tradition one may infer, 1. That Magdala was on the bank of Gadara. 2. That it was not distant from Chammath above a Sabbath days journey. 3. That it was on that side of Chammath, which was built on the same bank of Gadara, by which it reached to the bridge above Jordan, which joined it to the other side on the bank of Galilee.  

e Joseph. in his own life.  Hippo was distant from Tiberias thirty furlongs. With which measure compare these words, which are spoken of Susitha; which that it was the same with Hippo, both the derivation of the words, and other things do evince.  
R. Juda saith, 
f Bereshi●h rab. Sect. 31.  The Monoceros entered not into Noah's Ark, but his whelps entered. R. Nehemiah saith, Neither he, nor his whelps entered, but Noah tied him to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he made furrows in the waves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much space as is from Tiberias to Susitha. And again, 
g Ibid. Sect. 32.  The Ark of Noah swum upon the waters, as upon two rafters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much space as is from Tiberias to Susitha.  

h Joseph. in the place above.  Gadara was distant sixty furlongs from Tiberias.  

i Id. de bell. lib. 2. cap. 13.  Bethsaida was in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lower Gaulanitis, beyond Jordan in Batanea. It is shown to Pilgrims on the shore of the Sea of Genesaret in Galilee; and thence the error of the Maps was taken. Hear our Countryman Biddulph, who saw those places about the year MDC.  
March the twenty fourth we road by the Sea of Galilee, which hath two names, Joh. VI 1. The Sea of Galilee and Tiberias of Galilee, because it is in Galilee; and of Tiberias, because the City of Tiberias was built near it: also Bethsaide, another ancient City. We saw some ruins of the Walls of both. But it is said in that Chapter, Joh. VI 1. That Jesus sailed over the Sea of Galilee. And elsewhere, that he went over the Lake; and Luke IX. 10. it is said, that he departed into a desert place near the City Bethsaida. Which Text of John, I learned better to understand by seeing, than ever I could by reading. For when Tiberias and Bethsaida were both on the same shore of the Sea, and Christ went from Tiberias, to, or near Bethsaida: hence I gather that our Saviour Christ, sailed not over the length, or breadth of the Sea, but that he passed some bay, as much as Tiberias was distant from Bethsaida. Which is proved thence, in that it is said elsewhere, That a great multitude followed him thither on foot; which they could not do, if he had sailed over the whole Sea to that shore among the Gergasens, which is without the Holy Land. These are his words.  
But take heed, Sir, that your Guides, who show those places under those names, do not impose upon you. If you will take Josephus for a Guide, he will teach, That 
l Antiq. lib. 18. cap. 3.  Philip repaired the Town Bethsaida, and he called it Julias, from Julias the Daughter of Cesar. And, That 
m Id. in the place above.  that Julias was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In lower Gaulanitis. Nor is the argument good, Otherwise they could not follow him a foot: for from Capernaum and Tiberias, there was a very beaten, and common way by the bridge of Chammath into the Country of the Gadarens, and so to Bethsaida.  
Cana was a great way distant from Tiberias: 
n In his own life, p. 631.  Josephus spent a whole night travailing from this Town to that with his Army. It was situate against Julias of Betharamptha, as may be gathered from the same Author in the place quoted in the margin 
o Ibid. p. 653. . Now that Julias was situate at the very influx of Jordan into the Sea of Genesaret.  
These things might be more largely explained and illustrated, but we are afraid of being too long; and so much the more, because we have treated copiously of them elsewhere. This will be enough to an unbiased Reader, to whose judgement we leave it: and now go on to Dalmanutha.   

SECT. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zalmon. Thence Dalmanutha.  
IF we may play a little with the name Dalmanutha, hear a Talmudical Tradition. 
p Bava bathra, fol. 98. 2.  He that sells a Farm to his neighbour, or that receives a place from his neighbour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make him a house of betrothing for his son, or a house of widowhood for his daughter; let him build it four cubits this way, and six that. Where the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An house of widowhood for his daughter, whose husband is dead, and she now returns to the house of her father.  
The meaning of this Tradition is, When the son of any one had married a wife, he did not use to dwell with his father in Law; but it was more customary, for his Father to build him a little house near his own house. So also when the husband was dead, and the daughter now being a widow returned to her father, it was also customary for the father to build her a little house; in which she dwelled indeed alone, but very near her father.  
But now from some such house of more note than ordinary, built for some eminent widow; or from many such houses standing thick together, this place perhaps might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dalmanutha, that is, The place of widowhood. And if some more probable derivation of the name occurred not, it might not without reason have had respect to this.  
But we suppose the name is derived elsewhere; namely, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zalmon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsaddi being changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth; which is no strange thing to the Syrians and Arabians.  
Of Zalmon we meet with mention, Judg. IX. 48. namely, a Mountain, or some tract in a Mountain, near Sychem: but that place is a very great way off of that, concerning which we are now treating. But the Talmudists mention a place called Zalmon, which agrees excellently well with Dalmanutha. 
q ●vamoth, fol. 122. 1.  There is a story, say they, of a certain man in Zalmon, who said, I N. the son of N. am bitten by a Serpent, and behold I die. They went away, and found him not: they went away therefore, and married his wife. The Gloss is, They heard the voice of him crying, and saying, Behold, I die, but they found not such a man in Zalmon. And again, 
r Kilaim, cap. 4 hall. 9 Bava Bathra, fol. 82. 2.  There is a story in Zalmon of a certain man, who planted his Vineyard sixteen and sixteen cubits; and a gate of two ranks of Vines: now he turned on this side, and the year following on the other, and ploughed on both sides. And the cause was brought before the wise Men, and they approved of it.  
None will suspect this Zalmon to be the same with that near Sichem, when it is said that they brought the cause before the wise Men; for what had the Samaritans to do with the wise Men of the Jews? One might rather believe it to be some place near to Tiberias (where was an University of wise Men) well known, and commonly spoke of, and mentioned in the Traditions cited, as a place so known. So divers places about Tiberias are mentioned by the Talmudists, as well known, which you will scarce find any where but in the books of the Talmudists. Such are Chammath, Magdala, Beth Meon, Paltathan, Caphar Chittaia, etc. Concerning which we have spoken in another place. There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizgah, 
s Bereshith rabb. § 34.  The seat of Simeon ben Lachish; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Ibid. §. 31.  It is of Tiberias, a place near Tiberias, of an unwholesome air; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Hieros'. Horaioth, fol. 48. 1.  The Cave of Tiberias; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Selene, and others, which are not where mentioned, but in these Authors; but in them of very noted name. Of this number we suppose this Zalmon was, a place so near to Tiberias, and so known, that it was enough to name it only. But now when any that spoke Hebrew would pronounce it Zalman, and Zalmanutha, he that spoke Syriack would pronounce it Dalmon and Dalmanutha.    

CHAP. VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Coasts of Tyre and Sidon. Mark VII. 24.  
I. The Maps too officious. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Coast. III. The Greek Interpreters noted. iv Midland Phenicia. V Of the Sabbatick River.  

SECT. I. The Maps too officious.  
YOU will see in some Maps, the Syrophenician woman pictured making her supplication to our Saviour for her possessed daughter, almost at the Gates of Sidon. But by what right, I fear the Authors will not tell me with solidity enough.  
In one of Adrichomius', the woman is pictured and no inscription added: but in the Dutch one of Do't, she is pictured with this Inscription, Higher badt de Cananeische Uron voor s●ine dochter, Here the Canaanitish Woman prayed for her daughter, Matth. XV. In that of Geilkirch, with these words written at it, Porta Sidonis, ante quam mulier Canaanaea filiae suae Doemoniacae a Domino salutem obtinuit: The Gate of Sidon, before which the Canaanitish Woman obtained health for her daughter possessed with a Devil, Matth. XV.  
Before the gate of Sidon (saith Borchard the Monk) Eastward, there is a Chapel built in the place, where the Canaanitish Woman prayed our Saviour for her Demoniacal daughter: concerning whom we read thus, Matth. XV. that going out of the coasts of Tyre and Sidon, she came to Jesus.  
There are two things, which plainly disagree with that situation, and opinion.  
I. That it is not credible, that Christ ever passed the bounds of the Land of Israel. For when he said of himself, I am not sent but to the lost sheep of Israel only: and to his Disciples, Go not into the way of the Gentiles: and, If these wonderful works had been done in Tyre and Sidon; you will never persuade me, that he ever went as far as the gates of Sidon.  
II. It is said by S. Mark, that after that Maid was healed, Christ came from the coast of Tyre and Sidon to the Sea of Galilee, through the middle of the coasts of Decapolis. What? From the gate of Sidon to the Sea of Galilee through the midst of Decapolis? It would have been more properly said, Through the midst of Galilee: and hence, as it seems, some have been moved to place Decapolis within Galilee, with no reason at all. We shall meet with it in another place, in the following Chapter, and in such a place, that it is not easy to conceive how Christ could pass through it from the Gate of Sidon to the Sea of Galilee.   

SECT. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Coast.  
TO determine concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coasts of Tyre and Sidon in this story, we first propound this to the Reader. It is said 1 King. IX. 11, 12. That Solomon gave to Chiram the King of the Tyrians twenty Cities in Galilee: which when he had seen, and liked them not, he called the Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul unto this day. The LXX render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He called them the border, or coast. Now let any one, I beseech you, skilled in the Tongues, tell me what kin there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bound, or coast, that moved the LXX so to render it.  
The Talmudists speak various things of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul: but the sense and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A coast, is very far distant from their meaning. The Jerusalem Talmudists speak thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Hieros'. Schab. fol. 7.  Chabul signifies a Land, which bears not fruit: The Babylonian thus; 
b Bab. Schab●. fol. 54. 1.  What is the meaning of the Land Chabul? Rabh Honna saith, Because its Inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrapped up in silver and gold. Abba saith to him, Is it so? Behold it is written, That the Cities pleased him not. Should they displease him, because they were wrapped up in silver and gold? He saith to him, Yea, because they were wealthy and delicate, they were not fit for the King's works. Rabh Nachman bar Isaac saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a salt Land, and gaping with clefts. Why is it called Chabul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Leg is plunged in it up to the garters. Josephus thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Outwards they called it the Land of Chabal: for this word Chabal being interpreted signifies in the Phenician Tongue, that which pleaseth not.  
These things they speak, tracing the sense of the word, as well as they can; but of the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound, or coast, they did not so much as dream.  
I cannot pass away without taking notice of the Glosser at the place, cited out of the Babylonian Talmudists, having these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text alleged speaks of twenty two Cities, which Solomon gave to Chiram: he reckons two and twenty, when in the Hebrew Original and in all Versions, twenty Cities only are mentioned. Whether it be a failing of the memory, or whether he speaks it on purpose, who is able to define? Much less are those words of the Holy Ghost to be passed over, 2 Chron. VIII. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grammatical interpretation is very easy, And the Cities which Churam gave to Solomon, Solomon built them: but the historical interpretation is not so easy. For it is demanded, Whether did Chiram give those Cities of his own; or did he restore them, which Solomon gave to him, when they pleased him not? And there are some Versions, which render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, he gave, but he restored, or gave back again; and in this sense, Solomon built the Cities, which Chiram had restored back to Solomon. As if Hiram would not keep those twenty Cities in the Land Chabul, because they displeased him, but restored them back to Solomon in some indignation.  
Kimchi on the place more rightly, It is very well expounded, that Hiram gave Cities to Solomon in his own Land; and he placed Israelites there to strengthen himself. And he in like manner gave Cities to Hiram in Galilee; and that to strengthen the league between them. In the book of the Kings it is recorded, what Solomon gave to Hiram; and in this (of the Chronicles) what Hiram gave to Solomon. Most true indeed: for that Hiram gave to Solomon some Cities in his jurisdiction, appears beyond all controversy from thence, that Solomon is said to build Tadmor in the wilderness, 1 King. IX. 18. But what is that place Tadmor? Josephus will teach us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
c Jos. Antiq. lib. 8. cap. 2. ●  Thadamor, saith he, the Greeks call Palmyra. And the Vulgar Interpreters read, He built Palmira. Therefore we must by no means think, that Hiram rejected the Cities that were given him by Solomon, however they pleased him not; but kept them for his own, which Solomon also did with them, which Hiram gave to him.  
But whence should the Greek Interpreters render that place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a coast, when there is no affinity at all between the significations of the words?   

SECT. III. The Greek Interpreters noted.  
THE Greek Interpreters are not seldom wont to render the names of places, not by that name as they are called in the Hebrew Text, but as they were called in after times under the second Temple: which is also done often by the Chaldee Targumists. Of this sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappadocians, for Caphtorim: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rhinocorura for the River of Egypt: of which we have spoke before; and among very many examples which might be produced, let us compare one place out of the Talmudists with them.  
The Jerusalem Talmudists, calling some Cities, mentioned Jos. XIX. both by their ancient and present names, speak thus at vers. 15.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Hieros'. Megill. sol. 70. 1.  Kattath is Katonith. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Katanath.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahalal is Mahalol.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shimron is Simonia. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Symoon.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irala is Chiriah. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jericho.  
He that observes shall meet with very many such. And from this very thing you may perhaps suspect, that that Version savours not of the Antiquity of the times of Ptolomeus Philadelphius.  
The same that they are wont to do elsewhere, we suppose, is done by them here; and rejecting the former name whereby that Region of Galilee was called in the more ancient ages, namely Chabul, they gave it the name and title, whereby it now ordinarily went, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The bound, or, the Coast.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suspect, denotes the very same thing, in that Tradition in the Jerusalem Writers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Hieros'. Demai, sol. 22. 4.  Those Cities are forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the border, or coast, Tsur, Shezeth, and Bezeth, etc. and those City's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are permitted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the border, or coast, Nebi, Tsur, Tsiiar, etc. The permission, or prohibition here spoke of, as much as we may by guess, fetch from the scope of the place, is in respect of tithing; and the determination is, from which of those City's tithes were to be required and taken, and from which not. They were to be required of the Israelites, not from the Heathen: which thing agrees very well with the Land of Chabul, where Cities of this and that jurisdiction seem to have been mixed, and as it were interwoven.   

SECT. iv Midland Phenicia.  
THERE was a Midland Phenicia, as well as a Phenicia on the Sea coast. That on the Sea coast all know; of the Midland thus Ptolemy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The 
e Tabb. Asiae, p. 139.  midland Cities of Phenicia are Arca, Paleobiblus, Gabala, Caesarea of Paneas.  
Whether Midland Phenicia, and Syrophenicia be to be reckoned all one, I am in doubt. I had rather divide Phenicia into three parts, namely, into Phenicia on the Sea coast, Midland Phenicia, and Syrophenicia. And the reason is, because I ask whether all Midland Phenicia might be called Syrophenissian: and I ask moreover, whether all Syrophenicia were to be reckoned within the bounds of Tyre and Sidon. Certainly Nicetas Choniates mentions the Syrophenissian Cities, as far as Antioch. For he in the story of John Comnenus, hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He resolved to set upon the Syrophenissian Cities bordering upon Antioch, which were possessed by the Agarens. But now will you reckon those Cities as far as Antioch to be within the jurisdiction of Tyre and Sidon? But certainly there is nothing hinders, but you may reckon those to be so, which Ptolomey esteems to belong to Midland Phenicia, only the scruple is about Caesarea of Paneas, which is Caesarea Philippi: and that we shall see, belonged to the Decapolitan Cities, and may be determined without any absurdity to be within that jurisdiction of Tyre and Sidon, as also Leshem of old, which was the same City, Judg. XVIII. 28.  
Let one clause of the Talmudists be added, and then those things which are spoken may be reduced into a narrower compass. They, reducing the bounds of the Land under the second Temple, fix for a bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Hieros'. Sheviith, sol. 36. 3.  Tarnegola the Upper which is above Caesarea. Observe that Caesarea is a City of Midland Phenicia according to Ptolomey; and yet Tarnegola which bends more Northward is within the Land of Israel according to the Hebrews.  
So that in this sense, Christ might be within the coasts of Tyre and Sidon, and yet be within the limits of the Land of Israel. We must therefore suppose, and that not without reason, that he when he healed the possessed Maid was, 1. In that Country, in the outermost coasts of Galilee, which formerly was called Chabul, in the Seventy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Coast; in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The border; which anciently was given by Solomon to the King of Tyre; and from that grant in the following ages it belonged to the right and jurisdiction of Tyre and Sidon; however it were within those boundaries, wherein the Land of Israel was circumscribed from the beginning; yea wherein it was circumscribed under the second Temple. 2. We suppose him to have been not far from the spring, or stream of Jordan, which being passed over he could not come to the Sea of Galilee, but by the Country of Decapolis.   

SECT. V Of the Sabbatic River.  
WHEN we are speaking of Syro-Phenicia, we are not far off from a place, where the Sabbatic River either was, or was feigned to be: and I hope the Reader will pardon me, if I now wander a little out of my bounds, going to see a River that kept the Sabbath: for who would not go out of his way to see so astonishing a thing?  
And yet if we believe Pliny, we are not without our bounds, for he fixeth this River within Judea. 
g Nat. Hist. lib. 31. cap. 2.  In Judea, saith he, a River every Sabbath day is dry. Josephus otherwise, 
h Jos. de hell. lib. 7. cap. 13.  Titus, saith he, (going to Antioch) saw in the way a River very well worthy to be taken notice of, between the Cities of Arca and Raphana, Cities of the Kingdom of Agrippa. Now it hath a peculiar nature. For when it is of that nature, that it flows freely, and does not sluggishly glide away; yet it wholly fails from its springs for six days, and the place of it appears dry. And then, as if no change at all were made, on the seventh day the like River ariseth. And it is by certain experience found that it always keeps this order. Whence it is called the Sabbatic River, from the holy Seventh day of the Jews.  
Whether of the two do you believe, Reader? Pliny saith, That River is in Judea: Josephus saith, No. Pliny saith, It is dry on Sabbath days: Josephus saith, It flows then. The Talmudists agree with Pliny, and Josephus agrees not with his own Country men.  
In the Babylonian Tract Sanhedrin, Turnus Rufus is brought in, ask this of R. Akibah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Fol. 56. 2.  Who will prove that this is the Sabbath day? (The Gloss, For perhaps one of the other days is the Sabbath) R. Akibah answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbatic River will prove this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath a Python, or, a familiar spirit will prove this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Sepulchre of his father will prove this. The Gloss writes thus: The Sabbatic River will prove this. That is a rocky River, which flows and glides all the days of the week, but ceaseth and resteth on the Sabbath. He that hath a Python, or, a familiar spirit will prove this. For a Python ascendeth not on the Sabbath day. And the Sepulchre of Turnus Rusus all the days of the year sent forth a smoke; because he was judged and delivered to fire. But Transgressor's in Hell rest on the Sabbath day. Therefore his Sepulchre sent not forth a smoke on the Sabbath day.  
Do you not suspect, Reader, whence and wherefore this fable was invented? Namely, when the brightness of the Christian Sabbath was now risen, and increased every day, they had recourse to these Monsters either of Magic, or of Fables, whereby the glory of our Sabbath might be obscured, and that of the Jews exalted. The various, and indeed contrary relations of Historians, bring the truth of the story into suspicion.    

CHAP. VII. The Region of Decapolis, What? Mark VII. 30.  
I. Illy placed by some. II. Scythopolis, heretofore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethshean, one of those Decapolitan Cities. III. Also Gadara, and Hippo. IU. And Pella. V Caphar Tsemach, Beth Gubrin. Caphar Carnaim. VI Caesarea Philippi. VII. The City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orbo.  

SECTION I. The Region of Decapolis not well placed by some.  
WE meet with frequent mention of Decapolis in the Evangelists, as also in foreign Authors; but no where in a more difficult sense than in those words of St. Mark, Chap. VII. where it is thus spoken of Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again departing from the coasts of Tyre and Sidon, he came to the Sea of Galilee through the midst of the coasts of Decapolis. The difficulty lies in this, that supposing by the coasts of Tyre and Sidon, a place near the gates of Sidon is to be understood, of which before, it can scarcely be conceived how Christ went through the middle of Decapolis to the Sea of Galilee, unless it be supposed, that Decapolis was within Galilee.  
Hence 
a Borchard. cap. 6. §. 6. Saligniac. Tom. 9 cap. 1.  Borchard certainly, and others that follow him, seem to be induced, to number these Towns of Galilee for Decapolitan Towns; Tiberias, Sephet, Kedesh Naphtali, Hazor, Capernaum, Caesarea Philippi, Jetopata, Bethsaida, Chorazin, Scythopolis. Upon whose credit Baronius writes thus: 
b Ad annum Christi 31.  The Province of Decapolis, saith he, was placed in the same Galilee; so called because there were ten Cities in it, among which one was reckoned Capernaum. Confidently enough indeed, but without any ground. Pliny much otherwise. There is joined to it, saith he, on the side of Syria the Region of Decapolis, from the number of the Towns, in which Region all do not keep the same Towns. Yet most do. Damascus and Opoto watered with the River Chrysorrhoa, fruitful Philadelphia, Raphana, all lying backwards towards Arabia: Scythopolis, (heretofore called Nysa from Father Bacchus, his Nurse being there buried,) from Scythians drawn down, (and planted) there: Gaddara, (the River) Hieromiax gliding by it, and that which is now called Hippo, Dio, Pella rich in waters, Galasa, Canatha. The Tetrarchies run between these Cities, and compass them about, which are like to Kingdoms, and are divided into Kingdoms, namely, Trachonitis, Paneas, in which is Caesarea, with the Fountain before spoke of, Abila, Arca, Ampeloessa.  
Whom should we believe? Borchard and his followers place all Decapolis within Galilee, being extended the whole length of Galilee, and adjacent to Jordan, and on the shore of the Sea of Genesaret. Pliny and his followers, place it all in the Country beyond Jordan, except only Scythopolis.  
In Scythopolis both parties agree, and I in this with both: but in others I agree with Borchardus hardly in any, and not with Pliny in all. In them, it is absurd, to reckon the most famed Cities of Galilee for Cities of Decapolis, when both in sacred and profane Authors, Galilee is plainly distinguished from Decapolis. In Pliny, it seems an unequal match to join Damascus and Philadelphia, formerly the two Metropoles of Syria and the Kingdom of Ammon, with the small Cities of Gadara and Hippo.  
With Pliny and his followers, Josephus also consents, in reckoning up some Cities of Decapolis. For severely chiding Justus of Tiberias, he has these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
c Joseph. in his own life, pag. mlhi 650.  You also and all the men of Tiberias, have not only taken up arms, but have fought against the Cities of Decapolis in Syria. Observe that, The Cities of Decapolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syria, not in Galilee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou hast set their Cities on fire. And a little after; After that Vespasian was come to Ptolemais, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The chief men of Decapolis of Syria sharply accused Justus of Tiberias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he had fired their Towns. But what those Towns of Decapolis were, he hints elswehere in these words: 
d Ib. pag. 618.  Then Justus persuading his fellow citizens to take arms and compelling those that would not, and going forth with all these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fires the Villages of the Gadarens and the Hippens.  
You see how with Pliny Josephus joins the Region of Decapolis to the side of Syria, and how he reckons Gadara and Hippo for Decapolitan towns with him. And yet as we said, Pliny doth not please us in all: but that which in him might seem most ridiculous and absurd, namely, that he reckons Scythpolis, which is beyond Jordan, with the other Cities, pleaseth me most of all. For from that very City we are certified what were the other Cities, and why they were of such singular name and note: having first taken notice of the condition of Scythopolis, it will be more easy to judge of the rest.   

SECT. II. Scythopolis, heretofore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethshan, one of the Decapolitan Cities.  
THE Talmudists very frequently propound the particular example of the City Bethshean, which is also called Schythopolis (see the LXX in Judg. I. 27.) and do always resolve it to stand in a different condition from the other Cities of the Land of Israel.  

e Hieros'. Demai, sol. 22. 3.  Rabbi, say they, looseth Bethshean, Rabbi looseth Caesarea, Rabbi looseth Beth Gubrin, Rabbi looseth Caphar Tsemach from the Demai; that is, from the tithing of things doubtful. Jarchi citing these words addeth these moreover, 
f R. Sol. in Demai, c. 1. hal. 3.  For all those places were like to Bethshean, which the Israelites subdued coming up out of Egypt, but they subdued it not when they came out of Babylon.  

g Cholin, f. 6. 2.  R. Meir, say they, eaten the leaves of herbs (not tithed) in Bethshan, and thenceforth Rabbi loosed all Bethshean from tithing. Upon which story thus Jarchi again, R. Meri eaten leaves in Bethshan not tithed, because tithing is not used out of the Land of Israel. Note this well, I pray, that Bethshean which plainly was within the Land of Israel, yet is reckoned for a City, which is out of the Land of Israel, and for a Heathen City: and the reason is given, because although it were within the Land, and came into the possession of the Israelites in the first conquest of it, yet it came not into their possession in their second conquest, but was always inhabited by Heathens. The same with good grounds we judge of the rest of the Cities of Decapolis, which were indeed within the limits of Israelitic Land, but which the Syrians or Heathens had usurped, and until then possessed. After we have numbered some of those Cities, the thing will appear the more clearly.  
But if you ask by the way, who the Inhabitants of Bethshean were, when the Jews came up out of Babylon; and who would not, could not be subdued by the Jews, is a matter of more obscure search: you would guests them to be Scythians from the derivation of the word, and from the words of Pliny: Scythopolis, heretofore Nysa, from Scythians brought down thither. But if you go to Herodotus, 
h Herodot. in Clio, cap. 105, 106.  discoursing concerning the Empire of the Scythians in Asia, and especially in Palestine, you will find that that Empire was extinct, when the Grandfather of Cyrus was scarce born: that it may seem more a wonder, that the name of Scythopolis did so flourish, when the Jews under Cyrus went back to their own Land. But concerning this matter we will not create more trouble either to the Reader, or to ourselves.   

SECT. III. Gadara and Hippo Cities of Decapolis.  
SO Pliny and Josephus in the words lately alleged out of them: and so the Evangelists not obscurely concerning Gadara. For Mark saith, He began to preach in Decapolis; Luke, He departed preaching throughout all the City of Gadara.  
And that Gadara was of Heathen jurisdiction, besides what may be gathered out of those words of Josephus, may be made out also from thence, that Hogs were kept there in so great a number, (Mat. VIII.) the keeping of which was forbidden the Jews by the Talmudic Canons, as well as the eating them by the Mosaic Law. Hence in our notes on Mark V we are not afraid to pronounce that possessed Gadaren to be a Heathen; and that if our conjecture sail us not, upon good grounds.  
That Hippo also was of Heathen jurisdiction, the testimonies of the Jews concerning the City Susitha, may sufficiently argue: which as it is of the same signification with the word Hippo, so without all doubt, it is the same place. So they writ of its Heathenism. The 
i Hieros'. Sheviith, f. 36. 1.  Land Jobh, to which Jephta fled, is Susitha. And why is the name of it called Tobh, (that is, good) Because it is free from tithes. And whence came it to be free from tithe? Because it was of Heathen possession. For there was no tithing without the Land, that is, out of any place, which belonged to the Heathen. And again, If two 
l Id. Rosh. hashana, fol. 54. 4.  witnesses come forth out of a City, the greater part of which consists of Gentiles, as Susitha, etc.   

SECT. iv Pella, a City of Decapolis.  
PLINY numbers Pella also among the Decapolitan Cities: and so also doth 
m Epiphan. de mensur. & ponder. cap. 15.  Epiphanius: and that it was of the same condition, under which, we suppose, the other Decapolitan Cities were put, namely, that it was inhabited by Heathens, the words of Josephus make plain. 
n Antiq. lib. 13. cap. 23.  The Jews recovered these Cities of the Moabites from the Enemy, Heshbon, Medeba, Lemba, Oronas, Telithon, Zara, Cilicium, Aulon, Pella. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But this (Pella) they overthrew, because the Inhabitants would not endure to be brought over unto the customs of the Country. Behold the Citizens of Pella vigorously Heathen, so that their City underwent a kind of Martyrdom, if I may so call it, for retaining their Heathenism. And when it was restored under Pompey, it was rendered back to the same Citizens, the same Josephus bearing witness. 
o Ibid. lib. 14. cap. 8.   
But take heed, Reader, that his words do not deceive you concerning its situation; who writes thus of Perea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
p Id. de bello, lib. 3. cap. 4.  The length of Perea is from Macherus to Pella, and the Northern Coasts are bounded at Pella: that is, of Perea, as distinct from Trachonitis, and Batanea. For Pella was the furthest Northern coast of Perea, and the South coast of Trachonitis. Hence Josephus reckons and ranks it together with Hippo, Dio, Scythopolis, in the place before cited. 
q Antiq. lib. 14.   
There is no need to name more Cities of Decapolis beyond Jordan, these things which have been said make sufficiently for our opinion, both concerning the situation of the places, and the nature of them. Let us only add this, while we are conversant beyond Jordan, and about Pella. 
jevamoth, fol. 16. 1.  Ammon and Moab, say the Gemarists, tithe the tithe of the Poor in the seventh year, etc. Where the Gloss thus, Ammon and Moab are Israelites who dwell in the Land of Ammon and Moab, which Moses took from Sichon. And that land was holy according to the holiness of the Land of Israel. But under the second Temple its holiness ceased. They sow it therefore the seventh year; and they appoint thence the first tithe, and the poor● tithe the seventh year, for the maintenance of the poor; who have not a corner of the field left, nor a gleaning that year: Thither therefore the poor betake themselves, and have there a corner left, and a gleaning, and the poors tithe.  
We produce this, for the sake of that story, which relates how the Christians fled from the siege and slaughter of Jerusalem to Pella. And why to Pella? Certainly if that be true which obtains among the Jews, that the destruction of Jerusalem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the seventh year (which was the year of release) when on this side Jordan they neither ploughed nor sowed, but beyond Jordan there was a Harvest, and a Tithing for the poor, etc. hence one may fetch a more probable reason of that story, than the Historians themselves give. Namely, that those poor Christians resorted thither for food and sustinence, when husbandry had ceased that year in Judea and Galilee. But we admire the story, rather than acquisece in this reason.   

SECT. V Caphar Tsemach. Beth Gubrin. Caphar Carnaim.  
WE neither dare, nor indeed can, number up all the Cities of Decapolis, of the same condition with Bethshean: yet the Jerusalem Talmudists fix and rank these three under the same condition with it, in those words which were alleged before, Caphar Carnaim excepted, of which afterwards.  

I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Tsemach. Let something be observed of its name out of R. Solomon. 

1. In the Jerusalem Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Tsemach; but R. Solomon citing them reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Amas: which one would wonder at. But this is not so strange to the Chaldee and Syriac dialect, with which it is very usual to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadi into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain. So that the Rabine in the prouncing of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amas, plays the Syrian in the first letter, and the Grecian in the last, ending the word in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth.  
2. We dare prononnce nothing confidently of the situation of the place: we have only said this of it before, that it is reckoned by the Jerusalem Writers among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cities forbidden in the borders; perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Coast, of which before: but I resolve nothing.    
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Gubrin. The situation of this place also is unknown. There was a Gabara about Caesarea Philippi, called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola the Upper. But we dare not confound words and places. It is famous for 
s Hieros'. Megil. fol. 71. 2.  R. Jochanan of Beth Gubrin, who said, there are four noble tongues, etc.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Id. Demai, fol. 22. 3.  Caphar Karnaim, say the Jerusalem Talmudists, is of the same condition with Bethshean: that is, of Heathen jurisdiction.   
And now let the Reader judge, whether these were some of the Decapolitan Cities. Whether they were or no, we neither determine, nor are we much solicitous about it: that which we chief urge, is, that by the places before mentioned, it appears, as I suppose, that the Cities of Decapolis were indeed within the limits of the Land of Israel, but inhabited by Gentiles. Jews indeed dwelled with them, but fewer in number, inferior in power, and not so free both in their possessions and privileges. And if you ask the reason, why they would dwell in such an inferiority with the Heathens, take this. 
u Bab. Cherub. fol. 110. 2.  The Rabbins deliver. Let one always live in the Land of Israel, though it be in a City, the greatest part of which are Heathens. And let not a man dwell without the Land, yea not in a City, the greatest part of which are Israelites. For he that lives in the Land of Israel hath God: but he that lives without the Land, is as if he had not God: as it is said, To give you the Land of Canaan, that God may be with you, etc. Would you have more reasons? whosoever 
x Ibid. f. 111. 1.  lives within the Land of Israel, is absolved from iniquity. And whosoever is buried within the Land of Israel, is as if he were buried under the Altar. Take one for all. 
y Gloss in Bab. San●dr. f. 5. 1.  The men of Israel are very wise. For the very climate makes wise. O most wise Rabbins.   

SECT. VI Caesarea Philippi.  
THIS City also is of the same rank with Bethshean in the Talmudists: and Ptolemy besides encourages us to number it among the Cities of Decapolis, who reckons it among the Cities of Midland Phenicia; and Josephus, who in his own life intimates Syrians to be its Inhabitants. We correct here that which elsewhere slipped us, namely, that the Arabic Interpreter while he renders Caesarea for Hazor, Jos. XI. 1. may be understood of Caesarea of Strato, when he seems rather to respect this Caesarea.  
And now from what has been said, think with yourself, Reader, what is to be resolved concerning those words of St. Mark, Jesus went from the coasts of Tyre and Sidon unto the Sea of Galilee, through the midst of the coasts of Decapolis. Think, I say, and judge, whether by the coasts of Tyre and Sidon, any place can be understood at the very gates of Sidon: and not rather some place not very remote from Caesarea Philippi. And judge again, whether Decapolis ought to be placed within Galilee, and not rather (with Pliny and Josephus) that a great part of it at least, ought not to be placed in the Country beyond Jordan, and if any part of it stood in Galilee, whether it ought not to be placed in the utmost Northern coast of it, except only Scythopolis, or Bethshan.   

SECT. VII. The City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orbo.  
BY occasion of the mention of Bethshean, I cannot but subjoin the mention of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the words of R. Judah in the place at the margin. 
x Berish. rabba. §. 33.  R. Judah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ravens (or The people of Orbo) brought bread and flesh Morning and Evening to Elias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That City was in the borders of Bethshean, and was called Orbo.  
Some Jews raise a Scruple, whether Ravens brought Elias bread and flesh, or men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ravens. So Kimchi upon the place: There are some who by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand Merchants, according to that which is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Orbo of thy merchandise, Ezech. XXVII. 27. Hence you may smell the reason, why the Arabic renders it Orabimos. To which sense our R. Judah, who thinks that they were not ●avens, but the Inhabitants of the City of Orbo that ministered to Elias. But here the objection of Kimchi holds. God commanded Elias, saith he, that he should hid himself, that none should know that he was there. And we see that Achab sought him every where, etc.  
But omitting the triflingness of the dream, we are searching after the Chorogaphical concern: and if there be any truth in the words of R. Judah, that there was a City by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orbo, by name near Bethshan, we find the situation of the brook Cherith, or at least, where he thought it ran. That brook had for ever laid hid in obscurity, had not Elias lay hid near it: but the place of it as yet lies hid. There are some Maps which fix it beyond Jordan, and there are others fix it on this side; some in one place, and some in another, uncertainly, without any settled place. But I especially wonder at Josephus, who saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
z Antiq. lib. 8. cap. 7.  He went away towards the North, and dwelled near a certain brook: When God in plain words saith, And thou shalt turn thee, or go towards the East. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he was now in Samaria. God adds, Hid thee at the brook Cherith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is before Jordan. So, you will say, was every brook that flowed into Jordan. But the sense of those words, which is before Jordan, is this, which (brook,) as thou goest to Jordan, is flowing into it on this side Jordan. So that although the Rabbin mistakes concerning the creatures that fed Elias, yet perhaps he does not so mistake concerning the place where the brook was.  
The story of the Syrophenissian Woman beseeching our Saviour for her possessed daughter, and of his return thence by Decapolis to the Sea of Galilee, hath occasioned a discourse of the coasts of Tyre and Sidon, and the Region of Decapolis. And now having finished the search after the places, let us speak one word of the woman herself. She is called by Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Syrophenissian Greek, which is without all scruple; but when she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Canaanitish woman, by Matthew, that is somewhat obscure. If those things, which in our animadversions upon Matthew we have said, upon that place, do not please any, let these things be added. 1. That Canaan, and Phenicia are sometimes convertible terms in the LXX, Jos. IU. 1. 12. etc. 2. If I should say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Greek woman, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Canaanitish woman were also convertible terms, perhaps it may be laughed at; but it would not be so among the Jews, who call all Men servants, and Women servants not of Hebrew blood, Canaanites. It is a common distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew Servant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Canaanite Servant; and so in the feminine sex. But now a Canaanite Servant, say they, is a servant of any nation, besides the Hebrew nation. Imagine this woman to be such, and there is nothing obscure in her name: because she was a Servant woman of an Heathen stock, and thence commonly known among the Jews under the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Cnaanite woman Servant.    

CHAP. VIII. Some Measuring.  
I. The Measures of the jews. II. Their measuring of the Land by diets. III. And the measuring of the length of the Land within jordan. iv Ptolemy consulted and mended. V Pliny to be corrected. VI The length of the Land out of Antoninus. VII. The breadth of the ways. VIII. The distance of the Sepulchers from the Cities.  

SECT. I. The Measures of the jews.  
IT obtained among the Jews 
a Gloss in Bava Mezia, fol. 28. 1.  That the Land of Israel contained the square of four hundred Parsae. And they are delighted I know not how, nor why, with this number and measure. 
b Megil. f. 3. 1.  Jonathan Ben Uzziel interpreted from the mouth of Haggai, Zachariah and Malachi; and the Land of Israel was moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four hundred Parsae every way. 
c Bava Kama, fol. 82. 2.  When a hog was drawn up upon the walls of Jerusalem, and fixed his hoofs upon them, the Land of Israel shook four hundred Parsae every way.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Parsa contains in it four miles. Ten 
d Gloss in Pesach, fol. 93. 2.  Parsae, saith the Gloss at the place in the Margin, are forty miles. Which might be proved largely elsewhere, if need were. So that four hundred Parsae, (or so many thirty furlongs) made a thousand six hundred miles. Which measure why they ascribed it to the Land of Israel on every side of the square of it, whether from the measurings of Ezechiel, or from somewhat else, we do not here inquire. But we cannot but observe this; that the same number is mentioned, and perhaps the same measure understood, Revel. XIV. 20. Blood issued out of the Lake to the horses bridles for a thousand six hundred furlongs. Where the Arabic reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the space of a thousand six hundred miles.  
The Talmudists measure sometimes by miles, sometimes by Parses, sometimes by Diets. Every one of these you will meet with in them very frequently.  
Of the Talmudic mile, take this admonition of theirs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namely that it 
e Bava Mezia, fol. 33. 1.  consisted (not of eight, as the Greek and Roman did, but) of seven furlongs and an half. For by what other word to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not, nor do I think it to be rendered by any other.  
And of the Diet take this. 
f Pesachin, fol. 93. 2.  R. Jochanan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much is a man's journey in one day? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten Parses. From the first dawning of the morning to Sun rise, five miles. From Sunset until stars appear, five miles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There remain thirty. Fifteen from morning to noon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifteen from Noon till Even. Behold a days journey, of forty miles in one sense, that is, as much as may be dispatched in one day; and of thirty in another, that is, as much as most usually was wont to be dispatched. Where you are admonished by them also; that these are computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Equinoctial day.  
They 
g Midr. Till. fol. 7. 4. Gloss in Sanhedr. fol. 44. 1.  feign that Saul in one day travailed sixty miles, as the Israelites did also from Jordan to mount Gerizim: but most commonly they judge the Diet, to be according to what was said, namely, that under it are comprehended thirty miles.  
And hither let those passages be brought. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 
h Pesach. in the place above.  is a long way? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Modim (the Sepulchers of the Macabees) and forward, and according to this measure on every side. He saith, moreover: From Modim to Jerusalem were fifteen miles. The Dispute is upon that, Numb. IX. 10. where it is commanded that every one keep the Passover in the first month, unless he be unclean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or in a long way, and it is concluded, that by a long way is to be understood the distance of fifteen miles at the least, which was the half of a common Diet.   

SECT. II. The jews measuring out the Land by Diets.  
IN the place noted in the margin the Masters ask, 
i Bava Mezia, fol. 28. 1.  How long is any bound to make known by public outery concerning something found? R. Judah saith, Three feasts, and seven days after the last feast. Namely, three days for any to go home to seek, whether he hath lost any thing, and three days to come back (to Jerusalem) and that still one day might remain for public outery. (The Gloss is, That he might make an outery, I lost, such a thing, and these are the marks of it) But they object, the third day of the month Marheshvan they pray for rains. Rabban Gamaliel saith, the seventh of that month, which is the fifteenth day from the Feast of Tabernacles: namely, that the last of all the Israelites (who came up to the Feast) might go to Euphrates, and not be caught by the reins.  
It is presumed by this Tradition, that the utmost bounds of the Land of Israel was within three days journey of Jerusalem, nor amiss: and under the same condition the utmost bounds of the Land beyond Jordan, are reckoned; namely that they exceeded not that distance; but how much they came short of it, is left in doubt. It is not my purpose to determine of that business in this place: that which we pursue is, to measure out the breadth of the Land within Jordan.   

SECT. III. The Talmudists measuring the breadth of the Land within jordan.  
THere was a Traditon and National Custom famous among them, concerning which we have mention somewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Maasar Shen● cap. 5. hall.  That a Vineyard of four years old should go up to Jerusalem in a days journey on every side. The sense of the Tradition is this; The second Tithes were either to be eaten at Jerusalem, or being sold at home, the money was to be brought to Jerusalem, whence somethings were brought, that were eaten there. Now provision is made by this Canon, that the tithe of Vineyards which were within a Diet of the City should not be sold, but that they should be brought to Jerusalem, and eaten there.  
But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are the bounds say they, of that days journey.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:   

Elath on the South.  
Acrabat on the North.  
Lydda on the West.  
jordan on the East.   
So both Mishnahs. But the Babylonian Gemara in the 
m Berah, f. 5. 1. Rosh Hashanah, fol. 31. 2.  places noted in the margin reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elath on the North, Acrabat on the South. By what reason, and in what sense these words agree, Commentators endeavour to resolve obscurely enough: but it is not of so much moment, to detain us.  
Elath recals to my mind some things which are spoken by the Notitia of the Eastern Empire. Where, under the Disposition of the Honourable man the Duke of Palestine, is substituted among others, Praefectus Legionis Decim● Fretensis Ailae, The Lieutenant of the Tenth Fretensian Legion at Aila. Where Pancirollus writes, that Aila was seated on the shore of the Red Sea. S. Hieron. upon Ezek. XLVII. writes thus, The tongue of the Red Sea, on the shore of which Aila is seated, where a Roman Legion and Garrison is now quartered. And the same Father 
n De loc. Hebr.  elsewhere, Aila, saith he, is in the utmost borders of Palestine, joined to the South Desert, and the Red Sea, whence men sail out of Egypt into India, and thence into Egypt. And there also is a Roman Legion called Decima, The Tenth.  
We dare not contradict so great an oracle, otherwise my thoughts would run back to this our Elath: and that upon this reason especially, because it seems somewhat hard, to substitute a Garrison at the Red Sea under the Duke of Palestine, when that was so far distant from Palestine, and since there was a Duke of Arabia (in which Elath at the Red Sea was) as well as of Palestine.  
You see the Fathers of the Traditions measuring from Lydda by Jerusalem to Jordan in a double diary: but here also they leave us again at uncertainties of the breadth of the Land; because Lydda was not upon the utmost coast of the Land on that side. Unless perhaps you might say, that whatsoever space went between Lydda and the Sea, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region of the Sea, esteemed as Heathen Land; when Caphar Lodim, which was seated in that Interval, and not far from Lydda, was of no better 
o Gittin, cap. 1. hal. 1.  account, Let us get therefore, if we can, more certain accounts, and more faithful direction.   

SECT. iv Ptolemy consulted and amended.  
IT would be ridiculous so much as to dream, that the breadth of this Land is every where the same: since the Seas bounding on all sides, here the Mediterranean, there that of Sodom, the Sea of Genazeret, the Sea of Samochonitis, and Jordan gliding, between them, cannot but make the space very unequal by their various wind.  
Take a prof of this from Ptolemy in the Mediterranean Shore. 
p Tabb. Asiae, cap. 6.   

Thus He  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

Thus the Latin version of him.  Caesarea Stratonis. 66. 15. joppa. 65. 40. jamnetorum portus. The haven of the jamnites. 65. Gazaeorum portus. The haven of the Gazites. 64. 45 Gaza. 65. 26. and more of the like variation.  
Of the last, namely of the haven of the Gazites, and Gaza itself, we may justly be at some stand. In Ptolemy himself, as you see, the Haven of the Gazites is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65. 45. But the Latin Interpreter hath 64 45. Nor indeed without reason, when Gaza itself is only in 65. 26. But indeed on the contrary it is more probable, that the Haven of the Gazites should be placed in 65. 26. and Gaza itself in 65. 45, Where by the Haven is by no means to be understood that place where Ships put in, and unladed, but the whole Bay comprehended within the Promonotories, that thrust themselves out into the Sea; the very last point of which thrusting forth you may conceive to be in degr. 65. and 26. From the City 19 minutes.  
If therefore you are minded to follow Ptolemy with this amendment in measuring out the breadth of the Land between Gaza and Asphaltites, take it thus. Let Gaza be in degr. 65. 45. And in him also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latin Version is, Asphaltitis medium continet gradus 66. 50. The middle of Asphaltites contains degrees 66. 50. From Gaza therefore to the middle of the Dead Sea will be a whole degree, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minutes; to which LXV mil●s, and V minutes do answer: whence if you withdraw the half of the Asphaltites, there will remain LV miles, or thereabouts, from the shore of it to Gaza.   

SECT. V Pliny to be corrected.  
AND here I cannot but amend the reading of Pliny, or at least show that it wants mending, in whom we read thus. 
q Nat. Hist. lib. 6. cap. 28.  Deinde Nabataei oppidum, etc. Thence the Nabateans inhabit the Town called Petra, The Rock, in a Valley, little less than two miles in bigness, cirrounded with unaccessible Mountains, a River running between. It is distant fro● Gaza, a Town of our Shore, D. C. miles. From the Persian bay CXXII. miles. Two double ways meet here, the way of those who went to Palmyra of Syria, and of those who came from Gaza. Those words, It is distant from Gaza, etc. are they with which we have to do.  
What? D. C. M. six hundred miles from Gaza to Petra, the Metropolis of the Moabites? I wonder the very Learned 
r See Heidmax. Palast. c. 7. §. 6.  Heidman should so softly swallow down these words, and that without any regret. But let me have leave to conjecture, that Pliny in his own Copy wrote thus, It is distant from Gaza, a Town of our Shore CX. M. But by the carelessness of the Transcribers, the Numerical letter X was cut into two parts after this manner) (, and the left half of it at length closed in with the former C in this manner (), and so at last passed into D. And the other right hand half remained thus C, and was reckoned for an hundred.  
However we may mistake in our conjecture, yet certainly concerning the space and number of the miles we do not so mistake. For allow XXXVIII miles or thereabouts between Petra and Asphaltites, and grant XX miles or thereabouts to the breadth of that Sea (that we may go something in the middle between Pliny and Josephus concerning the breadth of it) then there will remain, of the CX miles, which we suppose Pliny wrote, LII or thereabouts from that Sea to Gaza. Which is not far from the mark. But the mark is vastly overshot, when DC miles are assigned from Gaza to Petra. You will surely favour our computation, and conjecture of the injury done Pliny by the Transcribers, when you shall have observed, that the first shore of Gaza is according to Ptolom●y, as we have said, in Degr. 65. 26. and Petra is only in Degr. 66. 45.  
Let us therefore grant LII or LIII miles or thereabouts for the breadth of the Land from the shore of the Mediterranean Sea to the Asphaltites: you must allow some more miles between the Mediterranean shore and Jordan: because by how much the more broad the Asphaltites is, so much the less broad is the Land; and the same must be said of the Sea of Genesaret, and Samochonitis. And Gallilee is not only straitened according as they are enlarged, but it is straitened also by the Territories of Tyre and Sidon running between it and the Sea.  
So that it would be in vain to trace out an exact breadth of the Land every where; and it would be ridiculous to measure it by any one measure or extension. It is well enough, if one come near the thing by some convenient guess here and there, or err not much of it.  
The determination of the length of the Land seems more sure, while it is measured out by Towns and Cities, from Sidon to the River of Egypt: but here also is not the same space to all, and in some places the measuring is very uncertain.   

SECT. VI The length of the L●nd out of Antoninus.  
THUS the Itinerary of Antoninus.  
From Sidon to Tyre XXIV miles Phenicia. To Ptolemais XXXII miles  Sicamina XXIV miles  Caesarea XX miles  Betaro a XVIII miles a Palestine. Diospoli XXII miles  Liamnia XII miles  Ascalon XX miles  Gaza XVI miles  Rapa XXII miles  Rhinocolura XXII miles   CCXXXII.    
We have elsewhere measured out this space by the cords of Pliny and Strabo, less than this number by thirteen miles: where if some mistake hath crept into the computation, let Gulielmus Tyrius bear the blame, who stretched the bounds of Phenicia four or five miles only from Tyre Southward.  
But what shall we say of another Itinerary? Which whether it be Antoninus his, I dare not define; where it is thus,  
From Caesarea to Betaron XXXI miles To Diospolis XXXVIII miles.  
exceeding the former computation nine and twenty miles. There is somewhat there also, which how to reconcile with Josephus, it is not easy to show: for it is said,  
From Neapolis to Aelia XXX miles To Eleutheropolis XX miles To Ascalon XXIV miles.  
Where from Aelia or Jerusalem to Ascalon run out only XLIV miles: whereas Josephus saith of Ascalon, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
s De B●ll. ll●. 3. c. 2.  distant from Jerusalem DXX furlongs; or LXV miles. This breach is a little filled up by this, that New Ascalon was nearer to Jerusalem, than the old, by sixteen miles, as Benjamin relates.  
Whether Betaron were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betar, where that horrible slaughter was under Ben Cozba, we will not dispute here; there is no doubt to be made but Liamnia is illy writ for Jamnia. And now let us follow Antoninus to Pelusium.  
Rhinocolura   Ostracena XXIV miles Cassio XXVI miles Pentascino XX miles Pel●sio XX miles.  
Which how they agree with Pliny, who numbers only sixty five miles from Pelusium to the ending of Arabia, viz. to the Sirbon, on which Rhinocolura borders, I shall not take upon me to say. This I have said elsewhere, that it is a wonder, that some Maps should place the Sirbon between Cassius and Pelusium, when the contrary manifestly appears both here, and in Pliny and Strabo. Perhaps they took the error from Ptolomey, or at least from his Interpreter, in whom Cassius is in Latitude, Degr. 31. 15. But the breaking out of the Sirbon in 31. 10.   

SECT. VII. The breadth of the ways.  
THE 
t Bav. Bathrae, fol. 100  Rabbins deliver. A private way (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is four cubits. A way from a City to a City is eight cubits. A public way (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is sixteen cubits. The way to the Cities of refuge is two and thirty cubits. The King's way hath no measure: for the King may break down hedges to make himself a way. And the way to a Sepulchre hath no measure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honour of the dead. Compare Matth. VII. 13. 14.  
There was this difference between a way from a City to a City, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a public way; that a public way was that along which all Cities passed; a way from a City to a City was that, along which this City passed to that, and that to this, but no other City passed that way.  That way from a City to a City was eight cubits, saith the Gloss, that if haply two Chariots met, there might be space to pass. 
The way to a sepulchre had no measure, that those that attended the Corpse might not be separated by reason of the straitness of the way. They add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A station, as the Judges of Zippor say, is as much as contains four Cabes, By Station they understand the place where those that return from the Sepulchre stand about the Mourner to comfort him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Beracoth, fol. 16. 2.  For men servants and women servants they do not stand, nor for them do they say the blessing of the Mourners. The Gloss is, When they returned from the Sepulchre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood in rows comforting him. And that row consisted not of less than ten. They made him set, and they stood about him. 
x Gloss. in Chetub●. fol. 8. 2.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A piece of ground containing four Cabes of seed, saith the Gloss, is thirty three cubits, and two hands breadth broad, and fifty long.   

SECT. VIII. The distance of Sepulchers from Cities.  
BUrying places 
z Gloss. in Kiddush. fol. 80 2.  were not near the Cities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are the words of the Glosser upon Kiddushin in the place quoted; and that upon this Tradition: For all the thirty days he is carried in his Mother's bosom, and is buried by one Woman and two Men; but not by one Man, and two Women. The sense is this, An Infant dying before the thirtieth day of his age, hath no need of a Bier, but is carried in his Mother's bosom to burial, two men accompanying; but he is not carried by two women, one man only accompanying. And this reason is given, Because when the Burying places were a good way distant from the City, it might happen that two women might be enticed by one man to commit whoredom, when they were now out of the sight of men, but two men would not so readily conspire to defile one woman.  
They produce examples, A certain woman, say they, carried out a living Infant, as though it were dead, to play the whore with him, who accompanied her to the place of burial. And, Ten men took up a living woman, as though she were dead, that they might lie with her. Certainly, thou forgetest thyself, O Jew, when one while thou sayest, that two men would scarcely conspire together for the defiling the same woman, and other while, that ten men did.  
The burying places were distant two thousand cubits from the Levitical Cities; from all other Cities a great space, if not the same. How far Jerusalem agreed with these in this matter, or not agreed, we must observe elsewhere.    

CHAP. IX. Some places scatteringly noted.  
I. The Roman Garrisons./ II. Zin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ono./  

SECT. I. The Roman Garrisons.  
BEing to speak of some places scatteringly taken notice of here and there, let us begin with the Roman Garrisons, which were dispersed all the Land over: and this we do the rather, because the Notitia Imperii, whence they are transcribed, is not so common in every one's hand.  

NOTITIA. Under the Command of the Honourable person, The Duke of Palestine.  
Equites Dalmatae Illyriciani Berosabae.  
Equites Promoti Illyriciani Menoide.  
Equites Scutarii Illyriciani Chermulae.  
Equites Mauri Illyriciani Aeliae.  
Equites Thamudeni Illyriciani Bitsanae.  
Equites Promoti Indigenae Sabaiae.  
Equites Promoti Indiginae Zodocathae.  
Equites Sagittarii Indigenae Havanae.  
Equites Sagittarii Indigenae Zoarae.  
Equites primi Foelices Sagittarii Indigenae Palaestinae Saburae, sive Veterocariae.  
Equites Sagittarii Indigenae Mohaile.  
Praefectus Legionis Decimae Fretensis Ailae. And those that are taken out of the lesser Muster-roll.  
Ala prima miliaria Sebastena Asuadae.  
Ala Antana Dromedariorum Admathae.  
Ala Constantiniana Tolohae.  
Ala secunda Foelix Valentiniana apud Praesidium.  
Ala Prima miliaria hastae.  
Ala Idiota constitutae.  
Cohors Duodecima Valeria Afro.  
Cohors Decima Carthaginensis Carthae.  
Cohors Prima Centenaria Tarbae.  
Cohors Quarta Phrygum Praesidio.  
Cohors Secunda Gratiana jehybo.  
Cohors Prima equitata Calamonae.  
Cohors Secunda Galatarum Arieldelae.  
Cohors Prima Flavia Moleahae.  
Cohors Secunda Cretensis juxta jordanem fluvium.  
Cohors Prima Salutaria inter Aeliam & Hierichunta. The Office stands thus.  
Principem de Schola Agentium in rebus.  
Numerarios & Adjutores eorum.  
Commentariensem.  
Adjutorem.  
A libellis, sive subscribendarium.  
Exceptores, & caeteros Officiales.  
All this out of Notitia.    

SECT. II. Zin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THESE places are named in the line bounding the Land Southward. Numb. XXXIV. and Jos. XV.  
The Jews teach us that it was called the Desert of Zin from a Mountain of that name, and that the Mountain was so called from the Groves of Palm-trees, and that it was famous for Iron-mines. For those words, Numb. XXXIV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And pass on to Zin, are rendered by Jerusalem Targumist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the border passed on to the Mountain of Iron. By Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And passed on to the Palms of the Mountain of Iron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudists are lesser Palms. 
a Bava Bathra, fol. 69. 2.  Rabh Judah saith, He that sells a farm to his neighbour, must write, Possess to thyself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Aruch be an Interpreter for us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are loftier Palm-trees.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the rest of the greater trees.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the rest of the smaller trees.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the smaller Palm-trees.   
And the Talmudists again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Succah. cap. 3. hal. 1.  The Palms of the Mountain of Iron are fit, to make a bunch to hold in the hand in the feast of Tabernacles. Where the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are smaller Palms.  
It seems therefore to be some mountainous tract, very near to the borders of the Land of Israel, famous for Palms of a lower size, and Iron mines, called from its Palm-trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsin, and from that name giving a denomination to the adjacent Country, which was desert.  
Cadesh, in the Eastern Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rekam, was a bound of the Land; yet Cadesh itself was in effect without the Land. Hence those words, 
c Gittin, cap. 1. hal. 1.  He that brings a bill from a heathen place, etc. Yea, that brings it from Rekam. And, 
d jevam. fol. 16. 1.  All the spots that come from Rekam are clean. The Gloss is, Some spots in the garments (namely of a profluvious woman) which came from Rekam, were clean, because they determined not of the spots of strangers. Another Gloss thus. In Rekam were Israelites, and yet spots coming from Rekam are clean, because they belong to Israelites, and the Israelites hid their spots, etc.  
Cades, as Bridenbachius, relates, is called Cawatha by the Arabians: for thus he, At length we came into a certain Country, which in the Arabian Tongue is called Cawatha, but in the Latin Cades. Which while we read, those things come into my mind, which the eminent Edward Pocock S. T. D. a man of admirable Learning, discourseth concerning the word Kawa in his very Learned Miscellaneous Notes, 
e Pag. 48, 49, etc.  that it should signify Crying aloud, an outcry, etc. To which whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gohe, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whereby Rekam is also called) that denotes Bellowing, may any way answer, it is more fit for that great Oracle of Tongues to judge, than for so mean a man as I am.   

SECT. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ONO.  
ONO 
f juchas. fol. 39 2.  was distant three miles from Lydda, R. 
g Bab. Chetub. fol. 3. 2.  Jacob ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus said, From Lydda to Ono are three miles; and I on a certain time went thither before day break, up to the ankles in honey of figs. 
h Cholin, f. 56. 2. Hieros'. Megill. fol. 70. 5.  R. Simai and R. Zadok went to intercalate the year in Lydda, and kept the Sabbath in Ono.  
The Talmudists suppose this City was walled down from the days of Josua, but fired in the war of Gibeah: because it is said, All the Cities also to which they came, they set on fire, Judg. XX. 48. but that it was rebuilt by Elpaal a Benjamite, 1 Chron. VIII. 12. R. Lazar ben R. Josah saith, It was destroyed in the days of the Concubine in Gibeah, but Elpael stood forth, and repaired it.  
With Lod and Ono is also joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, The Valley of Craftsmen, Nehem. XI. 35. which some of the Jews suppose to be a particular City; and that it was walled from the days of Josua. But saith R. Chananiah in the name of R. Phineas, Lod and Ono 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves are The Valley of Craftsmen. That 
i juchas. In the place above.  R. Chananiah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citizen of the City of Ono, eminent among the Rabbins, one of the five Learned who judged before the wise Men. These were Ben Azzai, Ben Zuma, Chanan, and Chananiah, and Ben Nanas.  
Why the Maps placed Lod and Ono near Jordan, not far from Jericho, I can meet with no other reason, than that in Josephus is found the Town Adida, not far from thence, and Hadid is reckoned with Lod and Ono in Ezr. II. 33. and Lod and Hadid are framed into one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lodadi, Ezr. II. 33. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lodadid, Nehem. VII. 37. by the Seventy Interpreters. But there were more places called by the name of Adida, so that that reason fails, if that were the reason. For there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Adida in Sephel, Adida in the Valley. 
l 1 ' Macc. XII. 30.  And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The City Adida in the Mountain: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Under which lay the plains of Judea. 
m jos. Antiq. lib. 13. cap. 13.  And, Adida in Galilee before the great Plain, 
n 1 Macc. XIII. 13.  if it were not the same with Adida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sephel.  
Of Lydda, which we are now near, when we are speaking of Ono, let that be considered for the sake of young Students, which the Gloss 
o In Taanith.  adviseth, That Lydda is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lodicea: and frequent mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Martyrs in Lydda, which is sometimes also pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Martyrs in Lodicea; as in that story among other places: 
p Taanith, fol. 18. 2.  When the Tyrant (or Trajan) endeavoured to kill Lolienus (perhaps Julianus) and Papus his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lodicea, etc. the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lodicea that is Lydda) he said to them, If you are of the people of Ananias, Michael and Azarius, let your God come, and deliver you out of my hand.  
The Martyrdom of these brethren is much celebrated, which they underwent for the King's daughter, who was found slain, and the enemies of the Jews said, that the Jews had slain her; and these brethren to deliver Israel, said, We slew her, therefore those alone the King slew. So the Gloss.  
In the Tract Kelim 
q Cap. 26. hall.  there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which whether it refers to the same place, and be to be rendered The Sandal of Lydda, doth not appear. With it is mentioned also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Emkean sandal, so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Imki; the mention of which place is in the Tract Taanith, where it is said, 
r Taanith, fol. 21. 2.  The City out of which are five hundred footmen, as Caphar Imki, etc. So the Aruch and R. Solomon cite the place, and pronounce the name of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Imki; but in the Talmudick Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Imiki. About which we shall not contend.    

CHAP. X. Of the various Inhabitants of the Land.  
I. It was the Land of the Hebrews, before it was the Canaanites. II. Whence it came to pass that Canaan was only a part of Canaan, Judg. IU. 1. III. Who the Perizzites were. iv The Kenites. V Rephaim.  

SECT. I. It was the Land of the Hebrews, before it was the Canaanites.  
ABRAHAM is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew, then only, when the difference between him, and the Elamites was to be decided by war. And the reason of the surname is to be fetched from the thing itself, which then was transacted.  

I. The hereditary right of the Holy Land, which by Divine disposal was Sem's Land, Elem the first born of Sem did deservedly claim; nor was there any of the sons of Sem, upon whom in humane judgement it was more equally and justly devolved. But the Divine Council and Judgement had designed it another way; namely, that it should come to the family of Arphaxad, and Heber, of which family Abraham was. Him therefore God strengtheneth against the Army of Elam, and declares him heir by a stupendious victory; which Sem himself likewise does, blessing him, although he had overthrown in battle his sons the Elamites, born of his first born Elam. For that most holy Man, and a very great and noble Prophet withal, acknowledged the Counsel of God, whom he is so far from opposing him for the slaughter of his sons, that on the contrary he blesseth the Conqueror, and yields him the choicest fruits of his Land, Bread and Wine, not only for refreshment to him and his Soldiers, but also perhaps for a sign rather of resignation, and investing him with the hereditary right of it, whom God by so signal a mark had shown to be the heir. Upon very good reason therefore Abraham is called Hebrew, to point as it were with the finger, that God would derive the inheritance of that Land from the family of Elam to the family of Heber: from the first born to him that was born after, which was also done afterwards with Reuben and Joseph.  
II. It neither ought, nor indeed can be passed over without observation, that the Country of Pentepolis, and the Country's adjacent, were subjects and tributaries to Chedorlaomer King of Elam. What? Was there any part of the Land of Canaan subject to the King of the Persians, when so many Kings and Countries lay between it and Persia? No idle scruple and difficulty, I assure you, nor, as far as I can see, any otherwise to be resolved, than that Elam the first born of Sem, or Melchisedek, by his birthright was heir of that Land, which his father Sem possessed by divine right and Patent; and the sons of Elam, also held after him, and his grandsons unto Chedorlaomer▪ For when it is said, that those Cities and Countries had served Chedorlaomer twelve years, the times of his reign seem rather to be reckoned, than the years of the reign of the Elamites. Not that those Nations were subject to the Sceptre of the Elamites twelve years only, but that that year was only the twelfth of Chedorlaomer. But now God translates the inheritance to the family of Heber, called Hebrew before, but now more particularly, and more honourably, since of all the families of Sem, that was now most eminent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heber denotes Hebrews as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assur denotes Assyrians in those words of Balaam, Numb. XXIV. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall afflict Assur, and shall afflict Heber.   
It is a dream of some body among the Rabbins. That 
* Shem tobh. in Psal. XLVIII.  when the whole Land was divided among the seventy Nations, at the confusion of Tongues, the Land of Canaan came to none: therefore the Canaanites betook themselves thither; and being found not only empty, but conferred by lot upon none, they usurped it for their own.  
But what then shall we say of Melchizedek, whom now all acknowledge for Sem? Which is more probable, that he intruded among the Canaanites, now inhabiting the Land, or that they intruded upon him? Was not that Land hereditary to him and his rather, than usurped by wrong and intrusion? And did not he by the direction of the Spirit of God betake himself thither rather, than either that he wand'ring about uncertainly lighted upon that Land by chance, or acted by a Spirit of ambition or usurpation violently possessed himself of it? For my part, I scarcely believe, either that the Canaanites went thither before the confusion of Tongues, or that Sem at that time was not there: but that he had long and fully inhabited the Land of Canaan (as it was afterwards called) before the entrance of the Canaanites into it: and that by the privilege of a Divine Grant, which had destined him and his posterity hither: and that afterwards the Canaanites crept in here, and were first subjects to the family of Sem, whose first born was Elam; but at length shook off the yoke.  
When therefore all those original Nations from the Confusion of Tongues, partook of their names immediately from the fathers of their stock, as the Assyrians from Assur, the Elamites from Elam, etc. the same we must hold of the Hebrew Nation, namely, that it from that time was called Hebrew from Heber: and that it was called the Land of the Hebrews before it was called the Land of the Canaanites. For I can neither think, that the stock of the Hebrews had no name for almost three hundred years after the Confusion of Tongues, until the passing of Abraham out of Chaldea found a name for it, which some would have: nor methinks is it agreeable, that Abraham was therefore called Hebrew, because travailing out of Chaldea into the Land of Canaan he passed Euphrates; when upon the same reason both Canaan himself, and the Fathers of all the Western Nations almost, should be called Hebrews; for they passed over Euphrates, travailing out of Chaldea. And when the Patriarch Joseph himself is called by his Mistress a Hebrew servant, Gen. XXXIX. 17. and so called by the servants of Pharaoh, Chap. XLI. 12. and when he saith of himself, that he was stolen away out of the Land of the Hebrews, Gen. XL. 15. it is scarcely probable, that that whole Land was known to other Countries under that name, only for one family now dwelling there, and that family a stranger, a traveller, and living in danger from the Inhabitants: but rather that it was known by that name from ancient ages, even before it was called The Land of the Canaanites. Nor, if we should raise a contest against that opinion, which asserts that the Language of the Canaanites and the Hebrews was one and the same, would that argument any whit move us, that the Towns and Cities of the Canaanites bore names, which were also Hebrew; for those their Hebrew names they might receive from Sem, Heber, and their children, before they were places of the Canaanites.  
Heber lived when the Tongues were confounded, and the Nations scattered; and when none denied, that the sons of Heber were Hebrews (yea, who would deny that that Land was the Land of Heber?) By what reason should not they, and that Nation take their name from him, after the same manner, as other Nations took theirs from their father, at the Confusion of Languages?   

SECT. II. Whence Canaan was a part only of Canaan, Judg. IU. 2.  
CANAAN with his people wand'ring from Babylon after the confusion of Languages, passed over Euphrates through Syria, and travailed towards Palestine, and the way led him strait into the Northern part of it first. And that which the Jews say of Abraham travailing thither, may be said of his person also, in this regard. 
b Beresh. rabb. §. 39  God said to Abraham, say they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee, To thee, the words being doubled by reason of a double journey, one from Arain Naharaim, the other from Aram Nachor. While Abraham lived in Aram Naharaim, and Aram Nahor, he saw men eating, drinking, and playing: he said therefore, Let not my portion be in that Land. But after he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the ladder of the Tyrians, he saw men labouring in digging their grounds, in gathering their Vintage, and in husbandry: and then he said, Let my portion be in this Land.  
Note, how Abraham coming into the Land of Canaan, is first brought into the North part of it; for there was Scala Tyriorum, The Ladder of the Tyrians. Canaan in like manner with his sons, travailing from Babylon went the same way, and possesseth first the North parts, both those that were without the Land of Canaan, and those that were parts of the Land of Canaan itself.  
First, Let the seats of these his four sons without the Land of Canaan be observed.  


I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arvadi, The Arvadites. Which word in all Versions almost is read as Aradi, The Aradites. And their seats are easily discovered in Arad, and Antarad. Jonathan for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arvadi the Arvadites, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lutasites. Which people, in what part of the World were they? When I search in the Aruch what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lutas means, he citys these words out of Bereshith Rabath. A certain woman of the family of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tiberinus was married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one Lutas: and when accordingly I search Bereschith Rabbah, I find it there written, She was married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a certain robber.  
If it were written in Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should suspect his eye was bend upon Latavin, a place of Phenicia: concerning which mention is made in the Notitia Imperii; where the Roman Garrisons under the Duke of Phenice are Otthara, Euhara, Saltacha, Latavis, etc.   
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zemari, The Zemarites. In the Targumists both that of Jerusalem, and of Jonathan it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamatsi. So it is in the Arabic, and in the Jerusalem Gemarists 
c Hieros'. Megill. fol. 71. 2. ; and also in Bereshith Rabbah 
d Beresh. rabb. §. 37. ; which either supposeth them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zemarites, or alludes to the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they wrought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zemer, woollen manufacture. But Chamats and Apamia are convertible terms in the Jerusalem Talmudists: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia, say they, is the Sea of Chamats'. 
e Hieros'. Chetubh, fol. 35. 2.  But now that Apamia, we show elsewhere, is the same with Sepham; on the utmost coast of the Land of Israel North, and North East.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arki, The Arkites. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Beresh. Rab. in the place before.  Arki is Arcas of Libanus. Pliny writes thus, 
g Nat. Hist. lib. 5. 19  Paneas, in which is Caesarea with the Spring before spoken, Abila, Arca, etc. Borchard thus, In terminos (read Inter) Libani & Antilibani offendimus castrum Arachas, etc. On (or rather between) the borders of Libanus and Antilibanus we found the strong hold Arachas, and built by Aracheus the son of Canaan, when the deluge was over.  

iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamathi, The Hamathites. In the Jerusalem Targum it is Antioch. And Berechith Rabbah not much from that sense, though in very different words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sinite, saith he, and Arethusia: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamathi is Epiphania. Thus Pliny, The rest of Syria hath these people, except what shall be said with Euphrates, the Aretheusians, the Bereans, and the Epiphanians.  
You see the Antiochian and Syrophenician Syria possessed by the Canaanites, and yet we are not come as far as the Land of Canaan.  
Let us therefore proceed onwards with Canaan, and the rest of his sons. The borders of the Canaanites, saith the Holy Scripture, were from Sidon to Gerar, even unto Gaza, Gen. X. 19 You will say, they were from Antioch, and utmost Phenicia, and a great part of Syria. True indeed, those Countries, as we have seen, were planted by the sons of Canaan, but the Scripture doth not call them Canaanites, but where their Coasts end towards the South, there the Canaanites begin. The Tract therefore, or Region, first possessed by them, is called by a peculiar name Canaan, as distinct from the rest of the Land of Canaan, Judg. IU. 2. Where Jabin the King of Hazor, is called The King of Canaan, that is, of the Northern coast of the Land of Canaan. And among the seven Nations, devoted by God himself to a curse and cutting off, the Canaanites are always numbered, when all indeed were Canaanites; and that, as it seems, upon a double reason: partly, because that Country was distinctly so called, as another Country, and was of a peculiar difference from those Countries inhabited by the sons of Canaan, of whom we have spoke: partly because Canaan the Father, probably fixed his seat there himself, and thence both that Country was called Canaan, and the whole Land moreover called The Land of Canaan.     

SECT. III. The Perizzites, who?  
REckon the sons of Canaan in Gen. X. and where do you find the Perizzites? And yet, a matter to be wondered at, they are always numbered in that black Catalogue, of the seven Nations to be cut off.  
I know, it is supposed by some, that they are called Perizzites, as much as to say Villagers, because they dwelled in Villages, and small Towns unfortified: which indeed varies not much from the derivation of the word: But certainly it is needless, when all the Canaanitish families are reckoned up, which possessed the whole Land, to add The Villagers over and above, who were sufficiently included in the aforesaid reckoning.  
But that which we know was done by the Israelites, we justly suppose was done by the Canaanites also; namely, that some families of the Canaanite stock, were denominated not from the very immediate son of Canaan, from whom they derived their original, but from some famous and memorable man of that stock. Nor do we say this upon conjecture alone, but by very many examples among the Israelites, and indeed among other Nations, and this in that very Nation, of which we are speaking. In Gen. XXXVI. Zibeon was the son of Seir, vers. 20. and the whole Nation and Land was called, The Nation and Land of the sons of Seir. But now that that Seir was of the Canaanite pedigree, appears sufficiently hence, that his son Zibeon was called an Hivite, vers. 2. After the same manner therefore as the Seirites, who were of Canaanite blood, were so named, I make no doubt the Perizzites were named from one Perez, a man of great name in some Canaanite stock.   

SECT. iv The Kenites.  
OF the same rank were the Kenites, the Knizzites, Cadmonites: by original indeed Canaanites, but so named from some Cain, and Kenaz, and Cadmon, men of famous renown in those families. If so be the Cadmonites were not so called from their antiquity, or rather from their habitation Eastward: Which is the derivation of Saracens, from Saracon, the East.  
The Masters of the Traditions do not agree among themselves what to resolve concerning these Nations. In the Jerusalem Talmudists you have these passages. 
h Hieros'. Kiddush. fol. 61. 4.  Your Fathers possessed seven Nations, but you shall possess the Land of ten Nations. The three last are these, the Kenites, the Kenizzites, the Cadmonites, R. Judah saith, These are the Salmeans, the Sabeans, and the Nabatheans. R. Simeon saith, Asia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Damascus. R. Lazar ben Jacob saith, Asia and Cartagena, and Turkey. Rabbi saith, Edom and Moab, and the first fruits of the children of Ammon.  
In the Babylonian Talmudists these passages. 
i Bab. Bathra, fol. 56. 1.  Samuel saith, All that Land, which God shown to Moses, is bound to tithes, To exclude what? To exclude the Kenites, the Kenizzites, the Cadmonites. A Tradition. R. Meir saith, These are the Naphtuchites, the Arabians, and the Salmeans, R. Judah saith, Mount Seir, Ammon, and Moab. R. Simeon saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asia and Spain.  

l Berish. rab. fol. 28. 2.  These Nations were not delivered to Israel in this age, but they shall be delivered in the days of the Messiah.  
In 
m Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8.  the days of the Messiah they shall add three other Cities of refuge. But whence? From the Cities of the Kenites, the Kenizzites, and the Cadmonites. Concerning whom God gave a promise to our father Abraham, but they are not as yet subdued.  
We may borrow light concerning these Nations from those words of Moses, Gen. X. 18. Afterwards the families of the Canaanites were dispersed. First, They replenished Phenicia, and the Northern Country of the Land of Canaan; by little and little the whole Land of Canaan within Jordan. Then they spread themselves into the Land which afterwards belonged to the Edomites, and there they were called Horites from Mount Hor; and the children of Seir, from Seir the father of those families, he himself being a Canaanite. On the East they spread themselves into those Countries, which afterwards belonged to the Moabites, the Ammonites, the Midianites; and they were called Kenites, Kenizzites, Cadmonites, from one Cain, one Kenaz, and perhaps one Cadmon, the fathers of those families; if so be the Cadmonites were not so called from the aforesaid causes.  
The mention of a certain Cain, calls to my mind the Town or City Cain, which you see in the Maps placed not far from Carmel: in that of Do't, adorned (shall I say?) or disfigured with a Dutch picture of one man shooting another, with this inscription, Cain wert geschoten van Lamech. Cain was shot by Lamech, Gen. IU. A famous monument forsooth! That place indeed is obscure, Gen. IU. and made more obscure by the various opinions of Interpreters: and you, Do't, have chosen the worst of all. If the words of Lamech may be cleared from the Text (and if you clear it not from the context, whence will you clear it?) they carry this plain and smooth sense with them. He had brought in Bigamy: that also had laid waste the whole World, Gen. VI For so wretched a wickedness, and which by his example was the destruction of infinite numbers of men, Divine Justice and Vengeance strikes and wounds him with the horror and sting of conscience, so that groaning and howling before his two bigamous wives, Adah and Zillah, he complains, and confesseth that he is a much more bloody murderer than Cain. For he had only slain Abel, but he an infinite number of young and old by his wicked example.   

SECT. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim.  
THE Samaritan Interpreter always renders these, Aseans, in Gen. XV. 20. written with Cheth. But in Deut. II. 20. with Aleph. If they were called Aseans, as they were by him, so by all other speaking Syriac and Chaldee; I know not whence the word Asia may more fitly be derived, than from the memory of this Gygantic race living almost in the middle of Asia, and monstrous and astonishing above all other Asiatics. The LXX call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titans, 2 Sam. V 18. 22. The word used by the Samaritan denotes Physicians, and so it is rendered by me in the Polyglot Bible, lately published at London, Deut. II. partly that it might be rendered word for word, but especially, that it might be observed by what sound, and in what kind of pronunciation he read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim. So the LXX render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Physicians, Esa. XXVI. 14. etc.     

HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDIC EXERCITATIONS upon the Gospel of St. MARK.  

CHAP. I.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The beginning of the Gospel. 
THE Preaching and Baptism of John was the very gate, and entrance into the state and dispensation of the Gospel. For  

I. He opened the door of a new Church by a new Sacrament of admission into the Church.  
II. Pointing as it were with the finger at the Messiah that was coming, he shown the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the world to come.  
III. In that manner, as the Jews by Baptism admitted Gentile Proselytes, into the Jewish Church; he admits both Jews and Gentiles into the Gospel Church.  
iv For the doctrine of justification by works, which the Schools of the Scribes had defiled all Religion with, he brings in a new (and yet not a new) and truly saving doctrine of Faith and Repentance.    

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As it is written in the Prophets. 
HERE a doubt is made of the true reading: namely, whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the Prophets, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Esaias the Prophet. These particulars make for the former.  

I. When two places are cited out of two Prophets, it is far more congruously said, As it is witten in the Prophets, than, As it is written in Esaias, but especially, when the place first alleged is not in Esaias, but in another Prophet.  
II. It was very customary among the Jews (to whose custom in this matter it is very probable the Apostles conformed themselves in their Sermons) to hear many testimonies cited out of many Prophets under this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is written in the Prophets. If one only were cited, if two, if more, this was the most common manner of citing them, As it is written in the Prophets. But it is without all example, when two testimonies are taken out of two Prophets, to name only the last, which is done here, if it were to be read, As it written in Esaias the Prophet.  
III. It is clear enough from the scope of the Evangelist, that he propounded to himself to cite those two places, both out of Malachi; and out of Esaias. For he doth two things most evidently. 1. He mentions the Preaching of the Baptist, for the illustrating of which he produceth the same text, which both Matthew and Luke do, out of Esaias. 2. He saith that that preaching was The beginning of the Gospel; to prove which he very aptly citys Malachi, of sending a Messenger, and of preparing the way of the Lord.   
But what shall we answer to Antiquity, and to so many, and so great men reading, As it is written in Esaias the Prophet. I wonder, saith the very learned Grotius, that any doubt is made of the truth of this writing, when beside the Authority of copies, and Ireneus so citing it, there is a manifest agreement of the ancient Interpreters, the Syriac, the Latin, the Arabic. True indeed, nor can it be denied that very many of the Ancients so read, but the Ancients read also, As it is written in the Prophets. One Arabic copy hath, In Esaiah the Prophet: but another hath, In the Prophets. Ireneus once reads, In Esaiah: but reads twice, In the Prophets. 
a Lib. 3. cap. 11. & 18.  And, so we find it written, saith the famous Beza, (who yet follows the other reading,) in all our ancient copies, except two, and that my very ancient one, in which we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Esaias the Prophet.  
The whole knot of the question lies in the cause of changing the reading; Why, As it is written in Esaias the Prophet, should be changed into, As it is written in the Prophets; the cause is manifest, saith that very learned man, namely, because a double testimony is taken out of two Prophets. But there could be no cause, saith he, of changing of them. For if Mark in his own Manuscipt, wrote, As it is written in the Prophets, by what way could this reading at last creep in, As it is written in Esaias, when two Prophets are manifestly cited?  
Reader, will you give leave to an innoncent and modest guess. I am apt to suspect, that, in the Copies of the Jewish Christians, it was read, In Esaiah the Prophet; but in those of the Gentile Christians, In the Prophets: and that the change among the Jews arose from hence, that St. Mark seems to go contrary to a most received Canon and Custom of the Jews. 
b Megil. f. 24. 1.  He that reads the Prophets in the Synagouges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him not skip from one Prophet to another. But in the lesser Prophets, he may skip: with this provision only that he skip not backward: that is, not from the latter to the former.  
But you see, how Mark skips here (from whom far be it, to be subject to such foolish Canons) from a Prophet of one rank, namely, from a Prophet who was one of the twelve, to a Prophet of another rank: and you see also, how he skips backward from Malachi to Esaiah. This perhaps was not so pleasing to the Christian-Jews, too much Judaizing yet, nor could they well bear, that this allegation should be read in their Churches, so differently from the common use. Hence, In Esaiah the Prophet, was inserted for, In the Prophets. And that they did so much the more boldly, because those words which are cited out of Malachi are not exactly agreeable either to the Hebrew Original, or the Greek Version: and those that are cited from Esaiah, are cited also by Matthew and Luke; and the sense of them which are cited from Malachi may also be fetched from the place alleged out of Esaiah.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clothed with Camel's hair. 
IN the Talmudists it would be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camels Wool. 
c Menacoth, fol. 39 2.  He hath not a garment besides a woollen one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add wool (or hair) of Camels, and wool of Hares. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Orach Chajim, lib. 2. 309.  Wool of Sheep, and Wool of Camels which they mix, etc. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he make a garment of Camel's hair, and wove in i● but one thread of Linen, it is forbidden, as things of different kinds.  
There is one that thinks, that those garments of Adam, concerning which it is said, that God made for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coats of Skins, were of Camel's hair. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Law of R. Meir, They found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Garments of light. 
e Berish. Rab. §. 20.  R. Isaac saith, that they were like those thin linen garments, which come from Betshan. R. Samuel bar Nachman saith, they were of the wool (or hair) of Camels, and the wool of Hares.  
We cannot pass that by without observation that it is said; That in the Law of R. Meir they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Garments of light, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Garments of Skins. The like to which is that, 
f Ibid. §. 9  In the Law of R. Meir they found it written instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold it was very good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold death is a good thing. Where by the Law of R. Meir, seems to be understood some volume of the Law, in the margin of which, or in some papers put in, that Rabbin had writ his critical toys, and his foolish pieces of wit upon the Law, or some such trifling commentary of his own upon it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eating Locusts. 
They who had not nobler provision, hunted after Locusts for food. 
g Hieros'. Taanith, fol. 69. 2.  The Gemarists seign, that there are eight hundred kinds of them, namely of such as are clean. That Lexicographer certainly would be very acute, who could describe all these kinds particularly by their names.  
The Rabbins deliver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Bab. Schabb. fol. 106. 2.  He that hunts Locusts, Wasps (a kind of Locusts) Hornets, and Flies on the Sabbath, is guilty. The Gloss there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are a kind of clean locusts, and are eaten. And the Gemara a little after, He that hunts Locusts in the time of the dew (on the Sabbath) is not guilty. The Gloss there writes thus, The Locusts in the time of the dew are purblind; so that if you hunt them at that time, they stop their pace. The Gemara goes on, Eliezer ben Mahbai saith, If they go in Flocks he is not guilty. The Gloss writes, If they flock together in troops, and be as it were ready to be taken, he is not guilty, who hunts them even in the time of heat.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And was with the Wild Beasts. 
HE was among the wild beasts, but was not touched by them. So Adam first before his fall.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Angels ministered to him. 
Forty days he was tempted by Satan invisibly, and Angels ministered to him visibly. Satan at last put on the appearance of an Angle of light, and pretending to wait on him, as the rest also did, hide his hook of temptation the more artificially.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou come to destroy us? 
US? Whom? The Devils? or those Galileans in the Synagouge? See what the Masters say. 
i Massecheth, Derech ar●t● Zu●a, cap. 6.  In that Generation in which the Son of David shall come, saith Rabban Gamaliel, Galilea shall be laid waist, and the Galileans shall wander from City to City, and shall not obtain mercy. If such a report obtained in the Nation, the Devil thence got a very fit occasion in this possessed man, of affrighting the Galileans from receiving Christ, because they were to expect nothing from his coming, but devastation.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Towns. 
WHAT this word means may be excellently well discovered by searching into the distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cities, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Villages, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Towns in the Evangelists do answer.  


I. I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cities, But by what word, you will say, will you render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Towns. 
l Bab. Che●●●. fol. 110.  A man cannot compel his wife to follow him to dwell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Town to City, nor from City to Town. The proper English of which take from what follows. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is plain why he cannot force her from City to Town, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because in a City any thing is to be found, or to be had; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in a Town any thing is not to be had. The Gloss writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerac is greater than It (that is, A City than a Town) And there is a place of broad streets, where all neighbouring Inhabitants meet at a Market, and there any thing is to be had. So the same Gloss elsewhere, 
m joma, fol. 12.  Kerac is a place of broad streets, where men met together from many places, etc.  
The Gemarists go on: R. Josi bar Chaninah saith, Whence is it, that dwelling in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keracin (cities) is more inconvenient? For it is said, And they blessed all the people who offered themselves willingly to dwell at Jerusalem. (Neh. XI.) Note by the way, that Jerusalem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerac. The Gloss there is, Dwelling in Keracin is worse, because all dwell there, and the houses are straightened, and join one to another, so that there is not free air. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a Town are gardens and paradices by the houses, and the air is more wholesome.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keracim therefore were 1. Cities girt with walls. Hence is that distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there were some Keracin which were girt with walls from the days of Joshuah, and some walled afterwards. 2. Trading and Mart Cities, and that were greater and nobler than the rest.   
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were Villages, or Country Towns, in which no Synagogue was. Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Megil. cap. 1.  A Kerac (a City) in which are not ten men to make a Synagogue, is to be reckoned for a Village. And 
o Megil. cap. 1.  where some of a Village are bound to read the book of Esther in the Feast of Purim: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is indulged to them to do it on a Synagogue day: that is, when they had not a Synagogue among them, but must resort to some neighbour Town, where a Synagogue was, it was permitted them to go thither on some week day, appointed for meeting together in the Synagogue; and that they might not take the trouble of a journey on another day, however that day was apppointed by Law for that Lession.  

III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word is commonly rendered Urbs or Civitas; A City, and denoted generally fortified Cities and Towns also not fortified, where Synagogues were, and Villages where they were not. Hence is that distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was a great City where there was a Synagogue: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A small City, where there was not.  
By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here are to be understood Towns, where there were Synagogues, which nevertheless were not either fortified, or Towns of trade: among us English called Church-Towns.      

CHAP. II.  

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They uncovered the roof, etc. 
HERE I recollect that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way of the roof. 
a Bab. Mo●d Katon, fol. 25. 1.  When Rabh Honna was dead, his Bier could not be carried out through the door, the door being too straight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore they thought good to draw it out and let it down through the roof, or (through the way of the roof.) But Rabh Chasda said to them, Behold, we have learned from him, That it redounds to the honour of a wise man to be carried out by the door.  
It 
b Bava Mezia, fol. 88 1.  is written, And they shall eat within thy gays (Deut. XXVI. 12.) that is, when the entrance into the house is by the gate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To except the way through the roof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Ibid. s. 117. 1.  Does he enter into the house, using the way through the gate? or using the way through the roof? The place treats of an House, in the lower part of which the Owner dwells, but the upper part, that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is let out to another. It is asked, What way he must enter, who dwells in an upper room, whether by the door, and the lower parts, where the Owner dwells? Or whether he must climb up to the roof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the way to the roof: that is, as the Gloss hath it, That he ascend without the house by a ladder set against it, for entrance into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Upper Room, and so go into the Upper Room.  
By ladders set up or perhaps fastened there before, they first draw up this Parylitic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the Roof, Luke V. 19 Then seeing there was a door in every roof, through which they went up from the lower parts of the house into the roof, and this being too narrow to let down the bed and the sick man in it, they widen that space by pulling off the tiles that lay about it.  
Well: having made a hole through the roof, the Paralitic is let down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Upper Chamber. There Christ sits, and the Pharisees, and the Doctors of the Law with him, and not in the lower parts of the house. For it was customary for them, when they discoursed of the Law or Religion, to go up into the Upper Chamber.  

d Schabb. cap. 1. hall 7.  These are the Traditions, which they taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Upper Chamber of Hananiah, ben Hezekiah, ben Garon. 
e Hieros'. Sanhedr. fol. 24. 3.  The Elders went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an Upper Chamber in Jericho. They went up also into an Upper Chamber in Jabneh. Rab. Jochanan and his Disciples went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an Upper Chamber, and read and expounded. Compare Mark XIV. 15. Act. I. 13. and XX. 8.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who can forgive sins? 
A Certain 
f Sanhedr. fol. 38. 2.  Heretic said to Rabh Idith, It is written, And he said unto Moses, Come up unto the Lord (Exod. XXIV. 1.) It should rather have been said, Come up to me. He answereth, This is Mitatron, whose name is like the name of his Lord, as it is written, My Name is in him, (Exod. XXIII. 21.) If it be so, then said the other, he is to be worshipped. To whom Idith replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Properly: Do not embitter, or, provoke him; but they illy and perversely read, Do not change for him, do not exchange me for him. If that be the sense, said the other, What is the meaning of that, He will not forgive your sins? He answered, true indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we received him not so much as for a messenger. The Gloss is, He will not forgive your sins, that is, He cannot pardon your sins, and then what advantage is there from him? For he had not the power of pardoning our sins; we therefore rejected him, etc. Ye rejected him indeed, in whom was the name of Jehovah: but alas! how much to your own mischief!   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Which is easier to say, etc. 
HE that observes the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is easy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hard, in the Jewish Schools (and the School men were now with Christ) cannot think it improper, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word denotes the thing, or the sense plain, smooth and without scruple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hard, denotes the contrary. As if our Saviour had said, were not the sense plainer, and more suited to the present business, to have said, Arise and take up thy bed, than to say, Thy sins are forgiven thee? But I say thus, That ye may know that the Son of man hath power, etc. He does not speak of the easiness of the pronunciation of the words, but of the easiness of the sense. And I should thus render the words, It is easier to say to the Paralytic, Thy sins are forgiven thee, than to say, etc. Whether to say, as it is vulgarly rendered, hath a sense not to be disapproved of; but, Then to say, hath a sense more emphatical. Is not the sense easier, as to the present business, to say, Thy sins are forgiven, than to say, Rise up and walk▪   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went out before them all. 
IT is very well rendered, Before them all: and it might truly be rendered Against them all, according to another signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, when the multitude was so crowded, that there was no way of going out through it, he being not only made whole, but strong and lusty, pressed through the press of the multitude, and stoutly made his way with his bed upon his shoulders.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Sinners. 
WHO were they? 
g Sanhedr. fol. 25. 2.  Di●ers, Usurers, Plunderers, Publicans, Shepherds of lesser Cattle, those that sell the fruit of the seventh year, those that make gain of birds with their fists, etc.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Abiathar the High Priest. 
IT is well enough known, what is here said in defence of the purity of the text: namely, that Ahimelech the father was called Abiathar, and Abiathar the Son was called also Ahimelech. But I suppose, that something more was propounded by our Saviour in these words. For it was common to the Jews, under Abiathar, to understand the Urim and Thummim. Nor without good reason, when it appears, that under the Father and the Son, both of that name, the mention of enquiring by Urim and Thummim is more frequent, than it is ever any where else; and after Abiathar the Son, there is scarcely mention of it at all. Christ therefore very properly adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Abiathar the High Priest, therein speaking according to a very received opinion in the Nation: as though he had said, David eat the Shew-bred given him by the High Priest, who had the Oracle by Urim and Thummim present with him, and who acted by the Divine direction.  

h B●b. Sanhedr. fol. 16. 2.  Ahitopel, that is, A Counsellor, Benaiah, the Son of Jehoiadah, that is the Sanhedrin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abiathar, that is, Urim and Thummim.    

CHAP. III.  

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they held their peace. 
THIS reminds me of the like carriage of the Sanhedrin, in judging a Servant of King Janneus, a murderer, when Janneus himself was present in the 
a Sanhedr. fol. 19 1.  Sanhedrin. It was found sufficiently that he was guilty, but for fear they dared not to utter their opinion, when Simeon ben Sheta, Precedent of the Sanhedrin required it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He looked on his right hand, and they fixed their eyes upon the earth, on his left hand, and they fixed their eyes upon the earth, etc.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boanerges. 


I. SEE what Beza saith here. To which our very learned Hugh Broughton, a man very well exercised in these studies, replies. The Jews to this very day pronounce Ceva by oa, as Noabhyim for Nebhyim. So Boanerges. When Theodore Beza will have it written Benerges, the very Jews themselves will defend our Gospel.  
Certainly it is somewhat hard, and bold to accuse the Scripture of St. Mark, as corrupt, for this manner of pronunciation, when among the Jews, the pronouncing of some letters, vowels, words, was so different and indifferent, that they pronounced one way in Galilee, another way in Samaria, and another way in Judea. And I remember, saith the famous Ludovicus de Dieu, 
b In his Preface ad Apoc. Syriac.  that I heard the excellent Expenius say, that he had it from the mouth of a very learned Maronite, that it could not be taught by any Grammatical rules, and hardly by word of mouth, what sound Scheva hath among the Syrians.  
That castle of noted fame, which is called Masada in Josephus, Pliny, Solinus, and others (in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in Strabo is▪ Moasada, very agreeable to this our sound. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Strab. Geograph. lib. 16.  Some scorched rocks about Moasada. Where without all controversy, he speaks of Masada.   

II. There is is a controversy also about the word Erges. It is obscure in what manner it is applied to Thunder. But give me your judgement, courteous Reader, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in this story. 
d Megil. fol. 29. 1.  The Father of Samuel sat in the Synagogue of Shaph, and Jathib, in Nehardea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Glory came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He heard the voice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and went not out: the Angels came, and he was affrighted.  
Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rigsha the Glossers say nothing. And we do not confidently render it Thunder, nor yet do we well know how to render it better: if so be it doth not denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sound as of a mighty rushing wind, Act. II. 2. But let the Reader judge.   
III. As obscure is the reason of the name, imposed upon these two Disciples, as the derivation of the word. We have only this certain in this business, that we never find them called by this name elsewhere. Christ called Simon Peter, and likewise others called him Peter, and he calls himself so. But you never find James called Boanerges, or John so called, either by themselves or by others. We must trust conjecture for the rest.  

iv It is well enough known, what the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol, the daughter of thunder, means among the Jews. Our Saviour using another word, seems to respect another Etymology of the name. But it is demanded, what that is. He calls Simon Peter with respect had to the work he was to ply, in building the Church of the Gentiles upon a rock. For he first opened the door to let in the Gospel among the Gentiles. Whether were James and John called Sons of thunder with respect had to their stout discoursing against the Jews, we neither dare to say, nor can we deny it. James did this, as it seems, to the loss of his life, Act. XII.  
But what if allusion be here made to the two Registers, or Scribes of the Sanhedrin? whereof one sat on the right hand, and the other on the left; one wrote the Votes of those that quitted, the other the Votes of those that condemned. 
e Sanhedr. fol. 35. 1. & Maimon. in Sanhedr. cap. 1.  Or to the Precedent himself, and the Vicepresident? Whose definitive sentence, summing up the Votes of the whole Sanhedrin, was like thunder and lightning to the condemned persons, and seemed to all like the Oracles given from Sinai out of lightning and thunder.   
V But whatsoever that was in the mind of our Saviour, that moved him to imprint this name upon them, when these two Brethren, above all the other Disciples, would have fire fall from Heaven upon that Town of the Samaritans, which refused to give Christ entertainment, Luke, IX. 54. they seem to act according to the sense of this surname. And when the Mother of these desired a place for one of them on Christ's right hand, and for the other on his left, she took the confidence of such a request probably from this, that Christ had set so honourable a name upon them above the other Disciples. And when John himself calls himself The Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he was sufficiently known to those to whom he writ, under that bare title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elder; I cannot but suspect, this distinguishing Character arose hence. All the Apostles indeed were Elders, which Peter saith of himself, 1 Pet. V 1. but I ask, whether any of the twelve, besides this our Apostle, (his Brother James being now dead) could be known to those that were absent under this title The Elder, by a proper, not additional name, as he is in his two latter Epistles.    

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is beside himself. 
IN the Talmudists it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His judgement is gone, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His understanding is ceased. 
f Maimon. G●resch. cap. 2.  If any becomes mute, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is of a sound mind, and they say to him, shall we write a bill of Divorce for thy wife? and he nods with his head, and they try him thrice, etc. And it is necessary, that they make trial of him more exactly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest perhaps he might be deprived of his senses. This is to be understood of a dumb person, made so by some Paralytical or Apoplectical stroke, which sometimes wounds the understanding.  
The 
g Mo●d Katon, fol. 26. 2.  Rabbins deliver: If any one is sick, and in the mean time any of his friends die, they do not make it known to him, that such a one is dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest his understanding be disturbed. One 
h Bava Mezia, fol. 84. 1.  thus lamented R. Simeon ben Lachish; Where art thou, O Bar Lachish? Where art thou, O bar Lachish? And so cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Until his understanding perished. For so the Gloss renders it.  
How fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth these Phrases, is readily observed by him, who understandeth both Languages. And a Jew reading these words in Mark, would presently have recourse to the sense of those phrases in his nation; which do not always signify madness, or being bereft of ones wits, in the proper sense, but sometimes and very frequently some discomposure of the understanding for the present, from some too vehement passion. So say Christ's friends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His knowledge is snatched away. He hath forgotten himself, and his own health, he is so vehement and hot in discharging his office, and in preaching, that he is transported beyond himself, and his understanding is disturbed, that he neither takes care of his necessary food, nor of his sleep. Those his friends indeed have need of an Apology, that they had no sounder, nor holier, nor wiser conceit of him: but it is scarcely credible, that they thought him to be fallen into plain and absolute madness, and pure distraction. For he had conversed among the multitudes before, at all times, in all places, and yet his friends do not say this of him. But now he was retired to his own house at Capernaum, were he might justly expect rest and repose; yet the multitudes rush upon him there, so that he could not enjoy his table and his bed at his own home. Therefore his friends and kinsfolk of Nazareth (among whom was his Mother, vers. 31.) hearing this, unanimously run to him, to get him away from the multitude, for they said among themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is too much transported beyond himself, and is forgetful of himself.    

CHAP. IU.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He began to teach. 
THAT is, he taught, by a Phrase very usual to these holy writers, because very usual to the Nation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Hieros'. Sanhed. fol. 18. 3.  Rabh Canah began to be tedious in his oration; that is, He was tedious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Ibid. f. 23. 3.  That Scholar began to weep, that is, He wept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Berish. rabb. §. 33.  The Ox began to low, that is, He lowed. When the Tyrant's letter was brought to the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to weep, 
d Ibid. §. 64.  that is, They wept.  
This our Evangelist useth also another word, and that numberless times almost: the others also use it, but not so frequently: namely, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, presently; which answereth to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of hand, most common among the Talmudists. We meet with it in this our Evangelist seven or eight times in the first Chapter, and elsewhere very frequently: and that not seldom according to the custom of the Idiom, more than out of any necessity of the thing signified.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And some fell. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Rava Mezia, fol. 105.  According to what falls. The Gloss there, According to the measure which one sows. And there the Gemarists speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seed falling out of the hand: that is, that is cast out of the hand of the sour: and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seed falling from the Oxen: that is, that which is scattered and sown by the sowing Oxen. For, as the Gloss speaks, sometimes they sow with the hand, and sometimes they put the seed into a cart full of holes, and drive the Oxen upon the ploughed earth, and the seed falls through the holes.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because it had not depth of earth. 
FOR it was rocky, whose turf nevertheless was thick enough, and very fruitful. But this ground which the parable supposeth, wanted that thickness. 
f Setah, fol. 34. 2 & Chetub. 112. 1  You have not a more fruitful land among all lands, than the land of Egypt: nor a more fruitful Country in Egypt, than Zoan. And yet Hebron, which was rocky, exceeded it sevenfold. Note that, It was rocky, and yet so fruitful.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon thorns. 
THE Parable supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A field not freed from thorns. 
g See Sheviith, cap. 4. hal. 2.    

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To them that are without. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those without in Jewish speech were the Gentiles; a phrase taken hence, that they called all Lands and Countries, besides their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without the land. Would you have an exact instance of this distinction. 
h Bava Bathra, fol. 27. 2.  A tree, half of which grows within the land of Israel, and half without the land, the fruits of it which are to be tithed, and the common fruits are confounded. They are the words of Rabath. But Rabban Simeon Ben Gamaliel saith, That part which grows within the place, that is bound to tithing (that is, within the land of Israel) is to be tithed: that which grows in the place free from tithing (that is, without the land) is free. The Gloss is, For if the roots of the tree are without the land, it is free, although the tree itself extends itself sixteen cubits within the land.  
Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that are without, are Heathen Books. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraneous books of Greek wisdom. 
i Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
This is the common signification of the phrase. And certainly it foretells dreadful things, when our blessed Saviour stigmatizeth the Jewish Nation with that very name, that they were wont to call the Heathens by.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those without, occurs also in the Talmudists, when it signifies the Jews themselves, that is some of the Jewish Nation. 
l Megill. fol 24 2.  Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Karaites, who rejected Traditions; there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those without, are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise Men. He that puts his Phylacteries on his forehead, or in the Palm of his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold! he follows the custom of the Karaites. And he that overlays one of them with gold, and puts it upon his garment, which is at his hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold! he follows the custom of those that are without. Where the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men, who follow their own will, and not the judgement of the wise Men. They are supposed to wear Phylacteries, and to be Jews; but when they do according to their pleasure, and despise the rules of the wise Men, they are esteemed as Those that are without, or Heathens. So was the whole Jewish Nation according to Christ's censure, which despised the Evangelical Wisdom.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are done in Parables. 


I. How much is the Jewish Nation deceived concerning the times of the Messiah? They think his forerunner Elias will explain all difficulties, resolve scruples, and will render all things plain; so that when the Messiah shall come after him, there shall be nothing obscure or dark in the Law and in Religion. Hence these expressions and the like to them. 
m Bav. Mezin, cap. 1. hall. ult.  One found a bill of contracts in his keeping, and knew not what it meant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be laid up till Elias shall come. And more in the same Tract concerning things found, when it is not known to whom they are to be restored, Let them be laid up till Elias come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Menacoth, fol. 45. 1.  That passage Ezek. XLV. 18, 19 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A burnt offering is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sacrifice for sin, Elias will unfold. Infinite examples of that sort occur.  
But alas! thou art deceived, O Jew! all things are made clear which make to eternal Salvation, Elias and Messiah, John and Christ preaching the Gospel, when they came; but they are obscure to you, both by reason of your voluntary blindness, who have shut your eyes and your mind against the saving Doctrine of the Gospel; and from the just judgement of the Messiah, who justly preached in clouds and in covered expressions to them, who would not see the Sun, and the open light.   
II. How those words have wracked Interpreters, Is a Candle put under a bushel? etc. And, There is nothing hidden, etc. You see also without a Candle. A very easy sense of them is gathered from the context. When Christ speaks in Parables, A light is put under a b●shel. But the light, saith he, is not come for this end, that it should be so hidden; nor indeed were it sit so to hid it, but that the Divine Justice would have it so, that they who will not see the light, should not enjoy the light. But There is nothing hid which shall not be made manifest by the brightness of the Doctrine of the Gospel, so there be Eyes, that do not refuse the light, nor voluntarily become purblind. Therefore take you heed how you hear, lest ye be like them, and Divine Justice meet to you by the same measure, as is measured to them, namely, that they shall never hear, because they will not hear.     

CHAP. V.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into the Country of the Gadarens. 
SO also Luke. But Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into the Country of the Gergesens. And which ought not to be passed over without observation, Mark and Luke, who call it the Country of the Gadarens, make mention only of one possessed person, but Matthew, who calls it the Country of the Gergesens, speaks of two. We know what is here said by Commentators to reconcile the Evangelists. We fetch their reconciliation from the very distinction of the words, which the Evangelists use, and that from those conclusions.  

I. We say, the Region of the Gergasens was of broader extent and signification, than the Region of the Gadarens was, and that the Region of the Gadarens was included within it. For whether it were called so, from the old Gergasite family of the Canaanites, or from the muddy and clayey nature of the soil, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gergishta, by the Jews, which we rather believe; it was of wider extension than the Country of the Gadarens; which denoted only one City, and the smaller Country about it, and that belonged to Gadara. But this Country comprehended within it the Country of Gadara, of Hippo, and of Magdala, if not others also.  
II. We say, Gadara was a City of Heathens (hence it is less marvel, if there were Swine among them.) Which we prove also elsewhere, when we treat of the Region of Decapolis.  
III. We say, there were two possessed persons, according to Matthew, one a Gadaren, another coming from some other place than the Country of Gadara, namely, from some place in the Country of the Gergasens.  
iv We believe, that that Gadarene was a Heathen; and that Mark and Luke mentioned only him on set purpose, that so they might make the story the more famous. Any one skilled in the Chorography of the land of Israel, might understand, that the Country of the Gadarens was of Heathen possession: they therefore mark him with that name, that it might presently be perceived, that Christ now had to do with a Heathen Possessed person; which was somewhat rare, and except the daughter of the Syrophenissian woman, without any example. Matthew would describe the greatness of the miracle; he therefore mentions two most miserably possessed persons; but Mark and Luke choose out only one, and him more remarkable for this very thing, that he was a Gadarene, and by consequence, an Heathen. These things well weighed, do not only confirm the concord between the Evangelists, but render the story far clearer. For, 

First, It is to be marked, that the Devil adjures Christ not to torment him, vers. 7. which is not elsewhere done by him. As though he were without Christ's jurisdiction, not being among his people the Jews, but among the Heathens. And,  
Secondly, Christ does not elsewhere ask any about their name, besides this alone, as being of more singular example and story.  
Thirdly, The Heathen name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Legion, argues him an Heathen, concerning whom the story is.  
Fourthly, The Devils besought him much, that he would not send them out of the Country, for being among Heathens, they thought they were among their own.     
Our Saviour therefore healed those two in Matthew together, the one a Gadarene, and Heathen, and the other from some other place, a Gergesen, and a Jew; and that not without a mystery; namely, that there should be comfort in Christ both to Jews and Gentiles, against the Power and Tyranny of Satan. Of those two, Mark and Luke mention the more remarkable.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My name is Legion. 


I. THIS name speaks a numerous company, the Devil himself being the Interpreter; Legion, saith he, is my name, for we are many.  
And among the Jews, when a man would express a great number of any thing, it was not unusual to name a Legion. 
a B●rish. ●abb. §▪ 20.  R. Eliezer ben Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is easier for a man to nourish a Legion of Olives in Galilee, than to bring up one child in the land of Israel.   
II. Among the Talmudists, A Legion bespeaks an unclean company, at least they reckoned all the Legions for unclean. 
b Cholin, fol. 123. 1.  The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Legion that passeth from place to place, if it enter into any house, the house is thereby become unclean. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no Legion which hath not some Carcaphalia. And wonder not at this, when the Carcaphalion of R. Ishmael was fastened to the heads of Kings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carcaphal, saith the Gloss, is the skin of an head pulled off from a dead person, which they make use of in enchantments. It is a Greek word saith the Aruch. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  
III. What the Romans thought of their Legions, take from the words of Cesar to the Spainyards. 
c Comment. de Bell. Civil lib. ●  Did ye not consider, if I were overthrown, that the people of Rome have ten Legions, which could not only resist you, but pull down even Heaven itself? What then is the power of more than twelve Legions of Angels?    

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Told it in the Country. 
TOLD it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fields? But to whom? What? To them that laboured, or that travailed in the fields? So Chap. VI 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That they may go away into the fields round about, and buy themselves bread. From whom I pray, should they buy in the fields? And vers. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wheresoever he entered into Towns or fields, they laid the sick in the streets, or markets. What streets, or markets are there in the fields?  
Rabath saith, That food made of meal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that dwell in the fields, in which they mingle much meal, over it they give thanks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Gloss, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitants of the Villages. And the Aruch saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are private men, who dwell in the fields: that is, in houses scattered here and there, and not built together in one place, as it is in Towns and Cities.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In his right mind. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firm, or, sound of understanding, in Talmudic speech.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My little daughter. 
HN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ for she was twelve years old, vers. 42. A 
d Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2.  daughter from her birth day, until she is twelva years old complete, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called little, or, a little maid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when she is full twelve years old, and one day over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is called a young Woman.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And had suffered many things of many Physicians. 
AND it is no wonder: for see what various and manifold kinds of Medicines are prescribed to a woman labouring under a flux. 
e Bab. Schabb. fol. 110.  R. Jochanan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bring (or Take) of Gum of Alaxandria the weight of a Zuzee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Alum the weight of a Zuzee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Crocus Hortensis the weight of a Zuzee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let these be bruised together, and be given in Wine to the Woman, that hath an issue of blood, etc.  
But if this does not benefit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take of Persian Onions thrice three logs, boil them in Wine, and then give it her to drink, and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise from thy flux.  
But if this does not prevail, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set her in a place where two ways meet, and let her hold a cup of Wine in her hand; and let somebody come behind her, and affright her, and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise from thy flux.  
But if that do no good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take a handful of Cummin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a handful of Crocus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a handful of Foenum Graecum. Let these be boiled in Wine, and give them her to drink, and say, Arise from thy flux.  
But if these do not benefit, other Doses and others still are prescribed, in number Ten or more, which see, if you please, in the place cited. Among them I cannot omit this.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them dig seven ditches: in which let them burn some cuttings of such Vines, as are not circumcised; that is, that are not yet four years old. And let her take in her hand a cup of Wine. And let them lead her away from this ditch, and make her sit down over that. And let them remove her from that, and make her sit down over another. And in every removal you must say to her, Arise from thy flux, etc.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fountain of her blood was dried up. 
OF the fountain of the blood or of the flux, called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the places in the margin. 
f Niddah, cap. 2. hall. 4. Maimon. In Issur. biah, cap. 5. & 6  Where also it is treated of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater profluvious woman, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lesser. The former title you may well bestow upon this woman, who had laboured under a flux for twelve years.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Talitha Kumi. 
RAbbi Jochanan saith, We remember when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boys and Girls, of sixteen and seventeen years old, played in the Streets, and no body was offended with them. Where the Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tali, and Talitha is a boy and a girl.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damsel, I say unto thee, Arise. 
Talitha Kumi signifies only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Maid, arise. How comes that clause then, I say unto thee, to be inserted?  

I. You may recollect here, and perhaps not without profit, that which was alleged before; namely, that it was customary among the Jews, when they applied Physic to the Profluvious woman, they said, Arise from thy flux: which very probably they used in other diseases also.  
II. Christ said nothing else, than what sounded all one with, Maid, arise; but in the pronouncing and uttering those words, that authority and commanding power shined forth, that they sounded no less, than if he had said, Maid, I say to thee, or I command thee, Arise. They said, Arise from thy disease, that is, I wish, thou wouldst arise: but Christ saith, Maid, Arise, that is, I command thee, Arise.    

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He commanded that something should be given her to eat. 
NOT as she was alive only, and now in good health, but as she was in a most perfect state of health, and hungry. The son of Rabban Gamaliel was sick. He sent therefore two Scholars of the wise Men to R. Chaninah ben Dusa into his City. He saith to them, Wait for me until I go up into the upper chamber: he went up into the upper chamber, and came down again, and said, I am sure that the son of Rabban Gamaliel is freed from his disease. The same hour he asked for food.    

CHAP. VI  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is not this the Carpenter? 
AMONG other things to be performed by the Father for his Son, this was one, to bring him up in some Art or Trade. 
a Tosaph●. in Kiddush. cap. 1  It is incumbent on the Father to circumcise his Son, to redeem him, to teach him the Law, and to teach him some occupation. R. Judah saith, Whosoever teacheth not his Son to do some work, is as if he taught him robbery. 
b Kiddush. cap. 4. hal. 11.  R. Meir saith, Let a man always endeavour to teach his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honest Art, etc. Joseph instructs and brings up Christ in his Carpenter's Trade.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No scrip. 
COncerning the Scrip, we said somewhat at Matth. X. 10. Let us add this story. 
c Bava Bathra, fol. 133. 2.  The Rabbins deliver, There is a story of a certain man, whose sons behaved not themselves well. He stood forth, and assigned over his wealth to Jonathan ben Uzziel. What did Jonathan been Uzziel do? He sold a third part: a third part he dedicated to holy uses; and a third part he gave back to the sons of the deceased. Shammai came to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his staff, and with his scrip. The Gloss saith, He came to contend with Jonathan, because he had violated the Will of the dead. Behold the Vicepresident of the Sanhedrin carrying a scrip, in which he laid up Victuals for his journey.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anointed with Oil many that were sick. 
THE Oil therefore was, saith the famous Beza, a symbol of that miraculous power, not a medicament whereby they cured diseases. But the Jews say, and that truly, such an anointing was Physical, although it did not always obtain its end. But this anointing of the Apostles ever obtained its end. 
d Hieros'. Berac, fol. 3 1.  R. Simeon ben Eliezer saith, R. Meir permitted the mingling of Wine and Oil, and to anoint the sick on the Sabbath. But when he once was sick, and we would do the same to him, he permitted it not. This story is recited elsewhere, 
e Schab. f. 14. 3.  where for R. Simeon ben Eliezer, is R. Samuel ben Eliezer. Perhaps in the Manuscript Copy it was written with an abreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence came the ambiguity of the name.  
Let it be granted, such anointing was Medicinal, which cannot possibly be denied, and then there is nothing obscure in the words of James, Chap. V 14. Let the Elders of the Church be called, and let the sick man be anointed by them, or by others present, that their prayers may be joined with the ordinary means.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Executioner. 
SO the Targum of Jonathan, upon Gen. XXXIX. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab Speculator. See the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speculator.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two hundred pence. 


I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denarius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz are of the same value among the Rabbins. 
f Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The fourth part of a Shekel of Silver in the Targum is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Zuz of Silver. For a Shekel of the Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selaa. And so in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shekel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selaa, and is worth four Denarii, or pence.  
But now a Penny and Zuz are the same. 
g Gloss. in Bathra, fol. 165. 1.  They call Pence in the Language of the Gemara, Zuzim.   

II. But now two hundred Zuzees, or Pence, was a sum very famous, and of very frequent mention. 
h Chetub. cap. 1. hal. 2.  If one of elder years lay with a woman of less years, or if one of less years lay with a woman of elder years, or one that is wounded, their portion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred Zuzees. 
i Bava Kama, cap. 8. hal. 6.  If one gives another a blow upon the cheek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him give him two hundred Zuzees. 
l Chetubb. fol. 17. 1.  A woman that is now become a Widow, or dismissed by a Divorce, who was married a Virgin, let her have for her portion two hundred Zuzees.  
Hence perhaps is the same number of two hundred pence, in the mouth of the Disciples, because it was a most celebrated sum, and of very frequent mention in the mouths of all.     

VERS. XL.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By ranks. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rank by rank in Talmudic Language. The University of Jabneh is very frequently celebrated under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the vineyard in Jabneh. And R. Solomon gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m In jevamoth, cap. 8.  Because the Scholars sat there ranks by ranks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a Vineyard which is planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rank by rank.    

CHAP. VII.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except they wash their hands. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The fist. When they washed their hands, they washed the fist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joining of the arm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a jadaim, cap. 2. hal. 3.  The hands are polluted, and made clean unto the joining of the arm. 
b Cholin, fol. 106.  The Rabbins deliver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The washing of hands, as to common things (or common food) was unto the joining of the arm. And the cleansing of hands and feet in the Temple was to the joint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Aruch, is where the arm is distinguished from the hand. So also where the foot is distinguished from the leg.  
The 
c Gloss In jadaim, in the place above.  second Waters cleanse, whatsoever parts of the hands the first waters had washed. But if the first waters had gone above the juncture of the arm, the second waters do not cleanse, because they do not cleanse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the juncture. If therefore the Waters, which went above the juncture, return upon the hands again, they are unclean.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when they come from the Market, except they wash. 
THE Jews used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of the hands, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The plunging of the hands. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wash, in our Evangelist seems to answer to the former, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptise, to the latter.  

I. That the plunging of the whole body is not understood here, may be sufficiently proved hence, that such plunging is not used, but when pollution is contracted from the more principal causes of uncleanness. 
d R. Sol. in Kelim, cap. 1.  A man and Vessels contract not uncleanness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the father of uncleanness. Such as, Uncleaness from a creeping thing, from the seed in the unclean act, from him that is polluted by the dead, from a Leper, from the water of purification, from him that lies with a menstrucus woman, from the flux of him that hath the Gonorrhoea, from his spittle, from his urine, from the blood of a menstruous woman, from a prostuvious man, etc. By these a man was so polluted, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A days washing, and he must plunge his whole body. But for smaller uncleannesses, it was enough to cleanse the hands.  
II. Much less is it to be understood of the things bought; as if they when they were brought from the market, were to be washed (in which sense some Interpreters render the words, And what they buy out of the market, unless they wash it, they eat it not) when there were some things, which would not endure water, some things which when bought were not presently eaten; and the Traditional Canons distinguish between those things which were lawful as soon as they came from the market, and those which were not.  
III. The Phrase therefore seems to be meant of the immersion or plunging of the hands only, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fist is here to be understood also in common. Those that remain at home eat not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they wash the fist. But those that come from the Market eat not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they plunge their fist into the water, being ignorant and uncertain what uncleanness they came near unto in the Market.   
The 
e Maimon. in Mikvaoth, cap. 11.  washing of the hands, and the plunging of the hands were from the Scribes. The hands which had need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of plunging, they dipped not but in a fit place, that is, where there was a confluence of forty Seahs of water. For in the place where any dipped Vessels, it was lawful to dip the hands. But the hands which have need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of washing only, if they dip them in the Confluence of waters, they are clean; whether they dip them in waters that are drawn, or in Vessels, or in the pavement. They do not cleanse the hands (as to washing) until waters are poured upon the hands out of a Vessel. For they do not wash the hands but out of a Vessel.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pots. 
It is doubtful whether this word be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sextary, (a certain measure) or form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vessels plained or engraven. To take it as speaking of Sextaries, is indeed very agreeable to the word, and not much different from the matter. And so also it is, if you derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which word are denoted Vessels plained, or turned, that is, of Wood And perhaps those Vessels, which are called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flat, and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as may contain something within them, are expressed by this word. Of that sort were Knives, Tables, Seats, etc. Concerning which as capable of pollution, See Maimonides, 
f In Kelim, cap▪ 4.  and the Talmudic Tract 
g Chap. 21.  Kelim. Where are reckoned up 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very Table, at which they eat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The little Table, or the Wooden Side-Table, where wine and fruits were set, that were presenttly to be brought to Table. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Seat. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The footstool for the feet under the Seat.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Brazen Vessels. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Beds. 
Beds contracted uncleanness, either that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One can hardly put these into good English without a Paraphrase. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was a bed, on which a profluvions' man or woman, or a menstruous woman, or a woman in chid-birth, or a leper, had either sat or stood, or laid, or leaned, or hung. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was a bed which any thing had touched, that had been touched before by any of these.  
The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washings, applied to all these, properly and strictly is not to be taken of dipping or plunging, but in respect of some things, of washing only, and in respect of others of sprinkling only.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban, (that is a Gift.) 
THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gift, was known and common among the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Zevachin, fol. 7. 2.  Rabath saith, A burnt sacrifice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift. Where the Gloss writes thus, A burnt sacrifice is not offered to expiate for any deed: but after repentance hath expiated the deed, the burnt sacrifice comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man may be received with favour. As when any hath sinned against the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath appeased him by a Paraclete, (an Advocate) and comes to implore his favour, he brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Gift.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Pesachin, fol. 118. 2.  Egypt shall bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift to the Messiah.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Draught. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the secret Seat.    

CHAP. VIII.  

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Why doth this generation seek after a sign? 
IN stead of a Comment take a story. 
a Bav. Mezia, fol. 59 2.  On that day R. Eliezer answered to all the Questions in the whole world, but they harkened not to him. He said therefore to them, If the Tradition be according to what I say, Let this Siliqua (a kind of Tree) bear witness. The Siliqua was rooted up, and removed an hundred cubits from its place: there are some who say four hundred. They say to him a proof is not to be fetched from a Siliqua. He saith to them again, If the Tradition be with me, let the rivers of waters testify: the rivers of waters are turned backward. They say to him, a proof is not to be fetched from the rivers of waters: He said to them again, if the tradition be with me, let the walls of the Schools testify: The walls bowed as if they were falling. R. Josua chid them saying, if there be a controversy between the Disciples of the wise men about Tradition, what is that to you? Therefore the walls fell not in honour of R. Josua. Yet they stood not upright again, in honour of R. Eliezar. He said to them moreover, If the Tradition be with me, let the heavens bear witness. The Bath-Kol, went forth and said, Why do ye contend with R. Eliezar with whom the Tradition always is? R. Jonah risen up upon his feet, and said, It is not in Heaven (Deut. XXX. 12.) What do these words, It is not in Heaven; mean? R. Jeremiah saith, when the Law is given from Mount Sinai, we do not care for the Bath Kol.  
Shall we laugh at the Fable? or shall we suspect some truth in the story? For my part, when I recollect with myself, how addicted to and skilful that Nation was in Art Magic; which is abundantly asserted not only by the Talmudists, but by the holy Scriptures; I am ready to give some credit to this story, and many others of the same nature: namely, that thing was really acted by the art and help of the Devil by those Ensign-bearers and Captains of errors, the more to establish their Honour and Tradition.  
Therefore from the story, be it true or false, we observe these two things.  

I. How tenacious the Jews were of their Traditions, and how unmoveable in them even beyond the evidence of miracles. That Eleazar was of great same among them, but he was a follower of Shammai. Hence he is called once and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shammean. 
b Hieros'. Trumah, fol. 43. 3. I●m. Tobh, fol. 60. 3, etc.  When therefore he taught, something against the School of Hillel, although he did miracles (as they themselves relate) they gave no credit to him, nay they derided him. The same was their practice, the same was their mind against the miracles of Christ. And to this may these words of our Saviour tend, Why does this generation seek a sign? A generation, which is not only altogether unworthy of miracles, but also which is sworn to retain their Traditions and doctrines, although infinite miracles be done to the contrary.  
II. You see how the last testimony of the miracles of this conjurer is fetched from Heaven. For the Bath Kol went forth, etc. Which the followers of Hillel nevertheless received not: and therein not justly indeed; when they feign such a voice to have come to themselves from Heaven, as a definitive Oracle for the authority of the School of Hillel, not to be gainsaid: concerning which the Talmudists speak very frequently, and very boastingly.   
After the same manner they require a sign from Heaven of our Saviour; not content with those infinite miracles that he had done; the healing of diseases, the casting out Devils, the multiplying of loaves, etc. They would also have somewhat from Heaven, either after the example of Moses, fetching Manna from thence; or of Elias, fetching down fire; or of Joshua staying the Sun; or of Esaias, bringing it backwards.    

CHAP. IX.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of God coming in power▪ 
IN Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Son of man coming in his Kingdom. The coming of Christ in his Vengeance and power, to destroy the unbelieving and most wicked Nation of the Jews, is expressed under these forms of Speech. Hence the day of Judgement and Vengeance.  

I. It is called the great and terrible day of the Lord, Act. II. 20. 2 Thes. II. 2, 3.  
II. It is described as the end of the world, Jer. XXIV. 24. Mat. XXIV. 29. etc.  
III. In that phrase, In the last times, Esa. II. 1. Act. II. 17. 1 Tim. IU. 1. 2 Pet. III. 3. That is, in the last times of that City and Dispensation.  
iv Thence, the beginning of the new World, Es. LXV. 17. 2 Pet. III. 13.  
V The Vengeance of Christ upon that Nation is described, as his coming: Joh. XXII. 21. Heb. X. 37. His coming in the clouds, Rev. I. 7. In glory with the Angels, Mat. XXIV. 30. etc.  
VI It is described as the inthroning of Christ, and his twelve Apostles judging the twelve tribes of Israel. Mat. XIX. 28. Luke XXII. 30.   
Hence this is the sense of the present place: Our Saviour had said in the last verse of the former Chapter, Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation; of him shall the Son of man be ashamed, when he shall come in the glory of his father with his holy Angels, to take punishment of that adulterous and sinful generation. And he suggests with good reason, that that his coming in Glory should be in the life time of some that stood there.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into an high mountain. 
NOW your pardon, Reader. I know it will be laughed at, if I should doubt, Whether Christ were transfigured upon Mount Tabor; for whoever doubted of this thing? But let me, before I give faith to the thing, reveal my doubts concerning it: and the Reader, laying before his eyes some Geographical Map of Galilee, perhaps when he shall have heard me, will judge more favourably of my doubting.  

I. Let him consider that Christ in the story next going before, was in the Coasts of Caesarea Philippi, Mat. XVI. 13. Mark VIII. 27. Luke IX. 18. and for any thing, that can be gathered out of the Evangelists, changed not his place before this story. Who will deny those words, There are some that stand here, who shall not taste of death, etc. were uttered in those coasts of Caesarea Philippi? And presently the story of the Transfiguration followed.  
II. Six days indeed came between: in which, you will say, Christ might travail from Caesarea Philippi to Tabor. He might indeed: But 1. The Evangelists intimate no change from place to place, saying only this, that he led up into the Mountain three of his Disciples. 2. It seems indeed a wonder, that our Saviour would tire himself with so long a journey, to choose Tabor whereon to be transfigured, when, as far as we read, he had never before been in that Mountain; and there were Mountains elsewhere, where he conversed frequently. 3. Fellow the footsteps of the History, and of Christ in his travail, from his transfiguration onwards. When he came down from the Mountain he healed a child possessed with a Devil: and when he betook himself into the house, they said, Why could not we cast out the Devil, etc. And they departed thence, and passed through Galilee, And came to Capernaum. Mark IX. 30. 33.  
III. And now, Reader, look upon the Chorographical Map, and how incongruous will this travailing seem? 1. From Caesarea Philippi to Mount Tabor through the whole length almost of Galilee. 2. From thence from Mount Tabor by a course back again to Capernaum, a great part of Galilee (especially as the Maps place Capernaum) being again passed over. When Capernaum was in the way from Caesarea Philippi to Tabor, and there was a Mountain there, well known to Christ, and very much frequented by him.  
iv So that it seems far more consonant to the History of the Gospel, that Christ was transfigured in some Mountain near Caesarea Philippi; perhaps that, which, Josephus being witness, was the highest, and hung over the very fountains of Jordan, and at the foot whereof Caesarea was placed.   
In that place formerly called Dan, was the first Idolatry set up, and now in the same place the Eternal Son of God is shown, both in the confession of Peter, and in the unspeakably clear and illustrious demonstration of the Messiah.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We saw one in thy name casting out Devils. 
I. WIthout doubt he truly did this work, whosoever he were. He cast out Devils truly and really, and that by the divine power, otherwise Christ had not said those things which he did, Forbidden him not: there is no man that doth a miracle in my name, who can speak evil of me, etc.  
II. Whence then could any one, that followed not Christ, cast out Devils? Or whence could any one that cast out Devils, not follow Christ?  
I answer. We suppose  
I. That this man cast not out Devils in the name of Jesus, but in the name of Christ, or Messiah: and that it was not out of contempt that he followed not Jesus, but out of ignorance; namely, because he knew not yet that Jesus was the Messiah.  
II. We therefore conjecture, that he had been heretofore some Disciple of John, who had received his Baptism in the name of the Messiah now speedily to come (which all the Disciples of John had) but he knew not as yet, that Jesus of Nazareth was the Messiah: which John himself knew not, until it was revealed to him from Heaven.  
III. It is probable therefore, that God granted the gifts of miracles to some lately baptised by John, to do them in the name of the Messiah; and that to lay a plainer way for the receiving of the Messiah, when he should manifest himself under the name of Jesus of Nazareth.  
See Vers. 41. In my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because ye belong to Christ: and Chap. XIII. 6. Many shall come in my name, not in the name of Jesus, but in the name of the Messiah: for those false Prophets assumed to themselves the name of the Messiah, to bring to naught the name of Jesus. That Joh. XVI. 24. Hitherto ye have asked nothing in my name, differs not much from this sense. The Apostles poured out their prayers, and all the holy men theirs, in the name of the Messiah, but ye have as yet asked nothing in my name Jesus, etc.   

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cut it off. 

a Bab. Scab. fol. 108. 2.  RAbh Mona in the name of R. Judah saith A Drop of cold water in the morning (applied to the eye) and the washing of the hands and feet in the Evening, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is good beyond all the Collyrium, eye salve, in the whole world. For he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand applied to the eye (in the morning before washing) let it be cut off. The hand applied to the nostril, let it be cut off: the hand put to the ear let it cut off, etc.   

VERS. XLIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For every one shall be salted with fire. 
THE great Scaliger is well chastised, and not without cause by 
b In Spicileg. Scholae sacrific. Problem. 3.  John Clopenberg, because he changed the reading here into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every sacrifice shall be salted. See what he saith.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All, is not to be understood of every man, but of every one of them, Whose worm dyeth not, etc.  
The sense of the place is to be fetched from those words, and the sense of those words, from isaiah. LXVI. ult. And they shall go forth and look upon the carcases of the men that have transgressed against me; for their Worm shall not die, neither shall their fire be quenched; and they shall be an abhorring to all flesh. Upon which place thus the Jews write: They shall go forth and look, etc. Is not the finger of a man, if it be put into the fire, immediately burnt? But God gives power (or being) to wicked men to receive torments. Kimchi upon the place thus, They shall see the carcases of them full of worms, and fire burning in them: and yet the worms die not.  
The words therefore of our Saviour respect this. Their worm dyeth not, and the fire is not quenched: for every one of them shall be seasoned with fire itself, so as to become unconsumeable, and shall endure for ever to be tormented, as salt preserves from corruption.  
That very learned man mentioned before called the common reading very improper. For what is it, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To season with fire? Let me retort, And what is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To fire with salt? And yet that sense occurs very frequently in the Talmudists. For in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to burn (which signifies properly indeed) and very frequently it is, To corrupt any thing with too much salting, so that it cannot be eaten, To be fired with salt. So in this place, To be salted with fire, that it cannot be corrupted or consumed.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And every sacrifice shall be salted with salt. 
Here the discourse is of salting, which was done at the Altar, See Levit. II. 13. 
c Menacoth, fol. 21. 2.  In the ascent of the Altar they salted the parts of the sacrifice, and on the top of the Altar they salted the handful of meal, of frankincense, of incense, and the mincha of the Priests, and the mincha of the anointed Priest, and the mincha of the drink offerings, and the sacrifice of birds. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Fol. 20. ●.  The very wood is a Corban of the Mincha, and is to be salted.  
But in the former clause the allusion was not to the fire of the Altar, but to the fire in the valley of Hinnom, where dead carcases, bones and other filthy things were consumed. Carcases crawl with worms, and instead of Salt, which secures against worms, they shall be cast into the fire, and shall be seasoned with flames, and yet the worms shall not they. But he that is a true sacrifice to God, shall be seasoned with the salt of Grace to the incorruption of Glory.  
Our Saviour speaks in this place with Esaiah, Chap. LXVI. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They shall bring their brethren out of all the Nations for a gift to the Lord— as the children of Israel offer their sacrifices to me with Psalms in the house of the Lord. And Vers. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And they shall go forth, and look upon the limbs of the men that transgressed against me. For their worm shall not die, and their fire shall not be quenched, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every sacrifice, saith our Saviour, concerning holy men seasoned with Grace: So the Prophet, They shall bring your Brethren for a gift to the Lord, as the children of Israel do the sacrifices.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be seasoned with fire, saith our Saviour, of wicked men: in the same sense Esaiah, They shall be in unquencheable fire, and yet their worm shall not die.  
Their fire, and their worm: Whose? Concerning the former, 'tis somewhat obscure in our Saviour's words, and so indeed, that it is without all obscurity, that he refers his words only to the words of Esaiah. But who they are in Esaiah, is plain enough.    

CHAP. X.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cometh into the Coasts of judea by the farther side of jordan. 
HERE is need of a discerning eye, to distinguish of the true time, and method of this story, and of Christ's journey. If you make use of such an eye, you will find half a year, or thereabouts to come between the uttering of the words immediately beforegoing, and this travail of our Saviour: however it seems to be intimated by our Evangelist, and likewise by Matthew, that when he had finished those words, forthwith he entered upon his journey: When in truth he went before to Jerusalem, through the midst of Samaria, to the Feast of Tabernacles, Luke IX. 51, etc. Joh. VII. And again▪ From Galilee, after he had returned thither, through the Cities and Towns, to Jerusalem, Luke XIII. 22. to the Feast of Dedication, Joh. X. 22. And again beyond Jordan indeed, Joh. X. 40. but first taking his way into Galilee, and thence beyond Jordan, according to that story which is before us. The studious Reader, and that in good earnest employeth his labour upon this business, has no need of further proof; his own eyes will witness this sufficiently. Thus the Wisdom and Spirit of God directed the pens of these holy Writers, that some omitted some things to be supplied by others; and others supplied those things which they had omitted: and so a full and complete history was not composed but of all joined and compared together.  
I wish the Reverend Beza had sufficiently considered this, who rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Beyond, but By Jordan, and corrects the vulgar Interpreter and Erasmus, who render it, Beyond Jordan properly and most truly. As if by Perea, saith he, or the Country beyond Jordan, Christ passing over Jordan or the lake of Tiberias, came into Judea out of Galilee, which is not true. But take heed you do not mistake, Reverend Old-man. For he went over Jordan from Capernaum, as it is very probable, by the bridge built over Jordan between Chammath, near to Tiberias, at the Gadaren Country. He betook himself to Bethabara, and stayed some time there, Joh. X. 40. thence he went along Perea to the bank over against Jericho. While he tarrieth there a Messenger sent from Mary comes to him concerning the death of Lazarus, Joh. XI. and thence after two days he passeth Jordan in Judea.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Kneeled to him. 
SO Chap. I. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beseeching him, and kneeling to him. This is variously rendered, Procidit ad pedes, Genu flexo, Genu petens, Ad genua procidens, etc. He fell at his feet, Bowing the knee, Beseeching upon his knee, Falleng down at his knees. Which renderings are not improper, but I suspect something more is included. For 1. It was customary for those that so adored, to take hold of the knees or the legs, 2 King. IV. 27. Mat. XXVIII. 9 2. To kiss the knees or the feet. See what we have said at Mat. XXVIII. 9  
When 
a Bab. Chetub. fol. 63. 1.  R. Akiba had been twelve years absent from his Wife, and at last came back, his Wife went out to meet him: and when she came to him, falling upon her face, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She kissed his knees. And a little after, When he was entered into the City, his Father-in-Law knowing not who he was, but suspecting him to be some great Rabbin, went to him and falling upon his face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kissed his knees. 
b Id. Bava Bathr.  Speaking of Job, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan came and he kissed his knees. But in all this Job sinned not with his lips, etc. 
c Sanhedr. fol. 27. 2.  When a certain Rabbin had discoursed of divers things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Chama rose up and kissed his knees.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Loved him. 
THAT is, by some outward gesture he manifested that this man pleased him, both in his question, and in his answer: when he both seriously enquired concerning attaining eternal life, and seriously professed that he had addicted himself to God's Commandments with all care and circumspection.  
Let us compare the customs of the Masters among the Jews. Eliezer 
d Hieros'. Chagigah, f. 77. 1.  ben Erech obtained leave from Rabban Jochanan ben Zaccai, to discourse of some things before him. He discoursed of Ezekiel's Chariot (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. I. or, Of Mystical Divinity) When be had made an end, Rabban Jochanan arose up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And kissed his head. R. 
e Id. H●raioth, fol. 48. 3.  Abba bar Cahna heard R. Levi disputing profoundly. When he had made an end, R. Abba risen up, and kissed his head. There is a story of a certain Nazarite, young man, that exceedingly pleased Simeon the Just, with a certain answer that he gave. Whereupon, said, Simeon, 
f Id. Nederim, fol. 36. 4.  I bowed towards him with my head, and said, O Son, let such, as you, be multiplied in Israel. This story is found elsewhere, 
g Nazir, fol. 51. 3.  Where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bowed towards him with my head, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embraced him, and kissed his head. 
h Barnes. Megil. fol. 14. 1.  Miriam before the birth of Moses had prophesied, My Mother shall bring forth a Son, who shall deliver Israel. When he was born the whole house was filled with light. His Father stood forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And kissed her upon the head and said, thy prophecy is fulfilled. And when they cast him into the River 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He struck her upon the head.  
What if our Saviour used this very gesture towards this young man? And that the more conveniently, when he was now upon his knees before him. Some gesture at least he used, whereby it appeared both to the young man, and to the standers by, that the young man did not a little please him, both by his question, and by his answer. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have loved, Psal. CXVI. 1. in the LXX, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have loved, one may render well, Complacet mihi; It pleaseth me well. So Josephus of David's Soldiers, 1 Sam. XXX. Those four hundred, who went to the battle, would not impart the spoils to the two hundred, who were faint and weary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and said, that they should love (that is, be well pleased) that they had received their wives safe again.  
In some parity of sense, John is called the Disciple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom Jesus loved; not that Jesus loved him more than the rest, with his eternal, infinite, saving love, but that he favoured him more with some outward kindness, and more intimate friendship and familiarity. And why? Because John had promised that he would take care of Christ's mother after his death. For those words of our Saviour upon the Cross to John, Behold thy Mother! and to his Mother, Behold thy Son! And that from thence John took her home; do carry a fair probability with them, that that was not the first time, that John heard of such a matter, but that long before he had so promised.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have loved thee, Esa. LX. 10. is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have had pity upon thee: which may here also agree very well, Jesus had pity upon him.   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bartimeus, the son of Timeus. 
SOME suspect the Evangelist here guilty of a Solecism by making a Tautology: for it was neither necessary, as they think so to render the Syriac word in Greek: nor is it done so elsewhere in proper names of that nature. For it is not said by any Evangelist, Bartholomeus, the son of Tholomeus. Bar Abbas, the son of Abbas. Bar Jesus, the son of Jesus: nor in the like names. True indeed; But  

I. When the denomination is made from a common name, and not a proper, than it is not so ill sounding to interpret the word: which is done once and again, Mark III. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Boanerges, which is, The sons of Thunder, Act. IU. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Barnabas, which is, a son of Consolation.  
II. Bar Timai may be rendered otherwise then The son of Timeus: namely, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of Admiration, or which is more proper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of profit. The Targum in Ester III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the King ariseth no profit (Timai) from them. The Evangelist therefore deservedly, that he might show that this Bartimeus, was not named from this, or that, or some other Etymology, but from his father's name, so interprets his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bartimeus, the son of Timeus.  
III. Perhaps there was a Timeus of some more noted name in that age, either for some good report, or some bad: so that it might not be absurd to the Jews that then conversed there, to say, This blind Bartimeus is the son of the so much famed Timeus. So it is unknown to us, who Alexander and Rufus were, Chap. XV. 21. But they were without doubt of most eminent fame either among the Disciples, or among the Jews.  
IU. What if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thimai be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simai, Blind, from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech among the Chaldeans; so that Bartimeus the son of Timeus, might sound no more than, The blind son of a blind Father.     

CHAP. XI.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when he had looked round about upon all things. 
COmpare Mark with the other Evangelists concerning the time of casting out the Merchants out of the Temple, and it will appear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he looked about, denotes not a bare beholding or looking upon, but a beholding with reproof and correction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Admonition, among the Jews.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the time of figs was not yet. 
SEE what we have said at Matth. XXI. 19 The sum is this.  

I. The time of Figs was so far off, that the time of leaves was scarcely yet present.  
II. The other Figtrees in the Mount were of the common kind of Figtrees: and on them were not leaves as yet to be seen. But that which Christ saw with leaves on it, and therefore went to it, was a Figtree of an extraordinary kind.  
III. For there was a certain Figtree called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benoth Shuach, which never wanted leaves, and never wanted Figs. For every year it bare fruit, but that fruit came not to full ripeness before the third year. And such we suppose was this Figtree.    

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And would not suffer, that any should carry any Vessel through the Temple. 

a Bab. jevamoth. fol. 6. 2.  WHAT is the Reverence of the Temple? That none go into the Mountain of the Temple, (or, the Court of the Gentiles) with his staff, and his shoes, with his purse, and dust upon his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that none make it his common thoroughfare, nor make it a place of spitting.  
The same thing is ordered concerning a Synagogue; yea concerning a Synagogue that is now laid waste, much more of one that flourisheth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Megill. f. 28. 1.  A Synagogue now laid waste let not men make it a common passage. And, 
c Fol. 27. 2.  His Disciples asked R. Eleazar ben Shammua, Whence hast thou lived so long? He answered, I never made a Synagogue a commonth orow-fare.  
It is therefore forbidden by the Masters, that the Court of the Temple be not made a passage, for a shorter way. And was not this bridle sufficient, wherewith all might be kept back from carrying Vessels through the Temple? But the castle of Antonia joined to the Court; and there were Shops in the Court of the Gentiles, where many things were sold, and that profane Vessels were brought hither, is scarcely to be denied. And these Vessels might be said to be carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through the Temple; although those that carried them went not through the whole Temple.    

CHAP. XII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A certain man planted a Vineyard. 
THE Priests and Pharisees knew, saith Matthew, that these things were spoken of them, Matth. XXI. 45. Nor is it any wonder. For the Jews boasted, that they were the Lords Vineyard; and they readily observed a wrong done to that Vineyard by any: but how far were they from taking notice, how unfruitful they were, and unthankful to the Lord of the Vineyard?  
The 
a Tanchum, fol. 54. 3.  matter may be compared to a King that had a Vineyard; and there were three, who were enemies to it. What were they? One cut down the branches. The second cut off the bunches. And the third rooted up the Vines. That King is the King of Kings, the Blessed Lord. The Vineyard of the Lord is the House of Israel. The three enemies are Pharaoh, Nebuchadnezzer and Haman, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Vineyard. 
If 
b Kilaim, cap. 4. hal. 5.  a man plants one row of five Vines, the School of Schammai saith, that it is a Vineyard. But the School of Hillel saith, It is not a Vineyard, until there be two rows of Vines there.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set an hedge about it. 

c Ibid. hal. 3.  What is an hedge? Let it be ten hands bredths high. Less than so is not an hedge.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Digged a place for the Wine fat. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Ibid.  Let the fat be ten hands bredths deep, and four broad.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Built a Tower. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Ibid. cap. ●. hal. 3.  Let the watch house which is in the Vineyard, be ten high, and four broad. Cubits are to be understood. For Rambam saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a High place, where the Vine-dresser stands, to overlook the Vineyard.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it out to Husbandmen. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
f Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2.  He that lets out his Vineyard to a keeper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An husbandman, or as one to keep it gratis, and he enters into Covenant with him, to dig it, prune it, dress it at his own cost; but he neglects it, and doth not so; he is guilty, as if he should with his own hand lay the Vineyard waste.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And at the season he sent to the husbandmen. 
THAT is, In the fourth year after the first planting it: when it now was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Vineyard of four years old. At least before that year there was no profit of the fruits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Maasar Sheni, cap. 5. hal. 1.  They paint, or note, a Vineyard of four years old by some turf, or clod, of earth, coloured, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that uncircumcised with clay. And sepulchers with chalk.  
The Gloss is this, On a Vineyard of four years old they paint some marks out of the turf of the Earth, that men may know, that it is a Vineyard of four years old, and eat not of it, because it is holy, as the Lord saith (Levit. XIX. 24.) and the owners ought to eat the fruit of it at Jerusalem, as the second tithe. And an uncircumcised Vineyard (that is, which was not yet four years old: See Levit. XIX. 23.) they mark with clay. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, digested in fire. For the Prohibition of (a Vineyard) uncircumcised, is greater than the Prohibition concerning that of four years old: for that of four years old is fit for eating, but that uncircumcised is not admitted to any use. Therefore they marked not that by the Turf, left the mark might perhaps be defaced, and perish, and men not seeing it might eat of it, etc.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At him they cast stones, and wounded him in the head. 

I. I See no need to wrest the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its true and genuine sense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to reduce and gather into a certain sum; as the Lexicons teach us; and why not in the same sense in this place? They cast stones at the servant, and deriding him made up the sum with him: Saying perhaps this, or some such thing to him, Do you come for fruit and rend? Behold this fruit? (casting a stone at him) behold another fruit? (casting another stone) and so many times together: and so they sent him away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derided, and loaded with disgrace.  
II. But be it, that the word is to be translated, as it is commonly rendered, They wounded him in the head: then this way of stoning is thus distinguished from that, whereby they were slain who were stoned by the Sanhedrin. That was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stonecasting: for it was the cast of a stone indeed, but of one only, and that a very great one; and that upon the heart of the condemned person, when now he lay along upon his back. But this stoning was of many stones thrown out of the hand through the air, striking him here and there and every where. The head of him that was stoned by the Sanhedrin was unhurt, and without any wound, but here, They cast stones at him and wounded him in the head.    

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The stone which the bvilders rejected. 
THE Targum upon Psalm, CXVIII. thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bvilders rejected the child. Either for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rendered it according to the Arabic Idiom, The son: so also R. Solomon. And vers. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bind the child to the Sacrifice of the solemnity with chains, until ye shall have sacrificed him, and poured out his blood upon the horns of the Altar: said Samuel the Prophet.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whose is this Image? Caesar's. 

I. THIS was a Caesar's Penny. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denarius Caesareanus. For Zuz among the Jews was also a penny, as we shown elsewhere; but we scarce believe it was of the same form and inscription. 
h Bab. Avod. Zar. fol. 6. 2.  A certain Heathen sent to R. Judah the Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cesarean Penny, and that on a certain festival day of the Heathens. Resh Lachish sat before him. R. Judah said, What shall I do? If I receive it, I shall consent (to their festival) If I receive it not, Enmity will rise against me. Resh Lachish answered, Take the penny, and while he looks upon you, cast it into the well, etc.  

II. It was a silver penny, not a gold one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pence absolutely put are to be understood silver pence. Where the Gloss is, Pence absolutely put are silver, until it is explained, that they are gold.  
But now a gold penny was worth five and twenty silver pence. 
i Cheriubuth, cap. 1. hal. 7.  When Turtle Doves and young Pigeons were sold at Jerusalem sometime for a gold penny, Rabban Simeon ben Gamaliel said, By this Temple, I will not rest this night, unless they are sold for a silver penny. Where the Gloss, A gold penny is worth five and twenty silver pence.   

III. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roman penny, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jerusalem: for this distinction they sometimes use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gloss being witness, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem Zuzees. But more frequently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Money of Tzur, and money of Jerusalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one may well render Tyrian money. But hear the Aruch, where he had been treating of money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tzur, at length he brings in this passage: R. Eliezer saith, Wheresoever in the Scripture [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzur] is written full, the Scripture speaks of the City Tyre: but where it is written defectively [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau] it speaks of Rome. Be it Tyrian or Roman money, this held among the Masters. 
l Bava Kama, fol. 36. 2. in Gloss.  Wheresoever any thing it said of the silver money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jerusalem, it is the eight part of the Tyrian money.  
Hence I should resolve that riddle, at which the Glosser himself sticks, if I may have leave to conjecture in a Jewish affair, after a doubting Jew. In the Tract now cited 
m Bava Kama, fol. 97. 2. , there is discourse concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem Cozbian moneys. A riddle truly. Ben Cozbi indeed coined moneys when he made an Insurrection against the Romans 
n Hieros'. Maasar Sheni, fol. 52. 4. : But whence is this called Jerusalem money, when in the days of Ben Cozbi, Jerusalem lay buried in its own rubbish? If I may be the Resolver, it was so called, because it was of the same weight and value with the Jerusalem money, and not with that of Tyre.  
The Jerusalem money, say they, is the eighth part of the Tyrian. Here again some words of the Masters entangle me in a riddle. The Aruch saith, 
o In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A Penny and Zuz are the same. And elsewhere 
p Gloss. in Bava Bathra, fol. 166. 1. , They call Pence, in the Gemaristick Language, Zuzim; which we observed at Chap. VI vers. 37. Zuz was Jerusalem money; how then was it the same with a Penny, which was Tyrian money; when it was the eighth part only? And these words spoken by Rambam 
q In Peah, cap. 8. hal. 7.  do add a scruple over and above; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peny contains six Zuzim. If he had said eight Zuzim, it had been without scruple. But what shall we say now?  
The former knot you may thus untie: that Zuz among the Jews is called also a Penny, a Jewish penny indeed, but different from the Roman: as the Scots have their Shilling, but much different from our English. But the second knot let him try to untie, that is at leisure.   

iv This money was signed with the image of Cesar; but of the Jerusalem money, thus the Jews write, whom you may believe, when you please. What 
r Bava Kama, fol 97 2.  is the Jerusalem money? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David and Solomon were stamped on one side; and on the reverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem the holy City. But the Glosser inquires, whether it were lawful to stamp the image of David and Solomon upon money, which he scarcely thinks. He concludes therefore, that their names were only inscribed not their Effigies.  
Upon 
s ●●r●shith Rab. fol. 24. 2.  Abraham's money were stamped on one side an old man, and an old woman; on the other, a young man and a young maid. On Josua's money, on one side an Ox, on the other a Monoceros. On David's money, on one side a Staff and a Scrip; on the other a Tower. On Mardochai's money, on one side Sackcloth and Ashes, on the other a Crown. Let the truth of this be upon the credit of the Authors.     

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the first Commandment of all? 
IT is not seldom that this distinction occurs in the Rabbins, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Precept: by the latter they understand some special, or greater rite (themselves being judges) such as, Circumcision, The repeating of the Phylacteries, Keeping the Sabbath, etc. This question propounded by the Scribe seems to respect the same: namely, whether those great precepts (as they were esteemed) and other Ceremonial precepts of that nature, such as Sacrifices, Purifications, keeping Festivals, were the greatest Precepts of the Law, or no; and if it were so, which among them was the first.  
By his answer he seems to incline to the Negative, and to prefer the Moral Law. Whence Christ saith, That he was not far from the Kingdom of Heaven: And while he suits an answer to him from that very passage, which was the first in the reciting of the Phylacteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear, O Israel, he directs the eyes, and the minds of those that repeated them to the sense and the marrow of the thing repeated, and that they rest not in the bare work of repeating them.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people cast money. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Gloss. in Shekal. fol. 8. 4  They were casting in small money there. 
u Ibid.  According to his pleasure any one might cast into the Chests how little soever he would: namely, in the Chest which was for gold, as little gold as a grain of barley would weigh: and in the Chest for Frankincense, as much Frankincense as weighed a grain of barley. But if he should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I vow Wood, he shall not offer less than two pieces, of a cubit long, and breadth proportionable. Behold I vow Frankincense; he shall not offer less than a pugil of Frankincense. That is, not less money, than that which will buy so much.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two mites, which make a farthing. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x Hieros'. Kiddush. fol. 58. 4.  Two Prutahs' are a farthing. 
y Bava Mezia, fol. 44. 2.  A Prutah is the eighth part of an Italian Assarius. An Assarius is the twenty fourth part of a silver penny. We rendered before, The people cast money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brass, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were casting in small money: one would think it should rather be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were casting in brass. But consider well this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z Maasar Sheni, cap. 2. hal. 8, 9 And Adajoth, cap. 1. 9, 10.  He that changeth the Selaa of the second Tenth, the School of Shammai saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him change the whole Selaa into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (you would perhaps render it, Into moneys, or into Meahs', but it is properly to be rendered, Into brass, as appears by what follows) The School of Hillel saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Shekel of silver, and a Shekel of brass. So also the Glossers, and the Aruch 
* In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  moreover: He that changeth a Selaa, and receives for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brass money, that is Prutahs'.  
None might by the Canon even now mentioned, enter into the Temple, no nor indeed into the Court of the Gentiles, with his purse, therefore much less into the Court of the women; and yet scarce any entered, who carried no money with him, to be offered to the Corban, whether in his hand, or in his bosom, or elsewhere, we do not define: so did this very poor woman, who for two mites purchased herself an eternal fame, our Saviour himself setting a value upon the thing above all the gifts of them that offered.    

CHAP. XIII.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On the Mount of Olives over against the Temple. 
THE 
a Middoth, cap. 1. hal. 3.  East gate of the Court of the Gentiles, had the Metropolis Shushan painted on it. And through this gate the High Priest went out to burn the red Cow. And, 
b Cap. 2. hal. 4.  All the Walls of that Court were high, except the East Wall; because the Priest, when he burned the red Cow, stood upon the top of Mount Olivet, and took his aim, and looked upon the gate of the Temple, in that time when he sprinkled the blood. And, 
c Parah. cap. 3 hal. 9  The Priest stood with his face turned Westward, kills the Cow with his right hand, and receives the blood with the jest, but sprinkleth it with his right, and that seven times, directly towards the holy of Holies.  
It is true indeed, from any Tract of Olivet, the Temple might be well seen: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against, if it doth not direct to this very place, yet some place certainly in the same line: and it cannot but recall to our mind that action of the High Priest.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be not troubled. 
THINK here, how the Traditions of the Scribes affrighted the Nation with the Report of Gog and Magog, immediately to go before the coming of Messiah.  

d Beresh. Rabb. §. 41.  R. Eliezer ben Abina saith, When you see Kingdoms disturbing one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then expect the footsteps of the Messiah. And know that this is true from hence, that so it was in the days of Abraham; for Kingdoms disturbed one another, and then came redemption to Abraham. And elsewhere 
e Bab. Sanhedr. fol. 95. 2. , So they came against Abraham, and so they shall come with Gog and Magog. And again, 
f Ibid. fol. 97. 1  The Rabbins deliver. In the first year of that week (of years) that the Son of David is to come, shall that be fulfilled, I will rain upon one City, but I will not rain upon another (Amos iv) The second year, The Arrows of famine shall be sent forth. The third, The famine shall be grievous, and men and women and children, holy men, and men of good works, shall die. And there shall be a forgetfulness of the Law among those that learn it. The fourth year, Fullness, and not fullness. The fifth year, Great fullness, for they shall eat, and drink and rejoice, and the Law shall return to its Scholars. The sixth year, Voices. (The Gloss is, A fame shall be spread, that the Son of David comes, or, they shall sound with the trumpet) The seventh year, Wars, and in the going out of that seventh year, the Son of David shall come.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the beginnings of sorrows. 
ES●i. LXVI. 7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Before she travailed she brought forth, before the labour of pains came, she was delivered, and brought forth a male. Who hath heard such a thing? etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does the earth bring forth in one day, or is a Nation also brought forth at once? For Zion was in travail and brought forth her sons.  
The Prophet here says two things.  


I. That Christ should be born before the destruction of Jerusalem. The Jews themselves collect and acknowledge this out of this Prophecy. 
g Hieron. a 〈◊〉 side, lib. 1. contra Iud●os, cap. 2.  It is in the Great Genesis, a very ancient book, thus R. Samuel bar Nahaman said, Whence prove you, that in the day when the destruction of the Temple was, Messiah was born? He answered, From this that is said in the last Chapter of Esaiah, Before she travailed, she brought forth; before her bringing forth shall come, she brought forth a male child. In the same hour that the destruction of the Temple was, Israel cried out, as though she were bringing forth. And Jonathan in the Ch●ldee translation said, Before her trouble came, she was saved, and before pains of childbirth came upon her, Messiah was revealed. (In the Chaldee it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King shall manifest himself.)  
In like manner in the same Book: R. Samuel bar Nahaman said; It happened that Elias went by the way in the day, wherein the Destruction of the Temple was, and he heard a certain voice crying out and saying, The holy Temple is destroyed. Which when he heard, he imagined, how he could destroy the World; but travailing forward, he saw men ploughing and sowing; to whom he said, God is angry with the World, and will destroy his house, and lead his children Captives to the Gentiles, and do you labour for temporal Victuals? And another voice was heard saying, Let them work, for the Saviour of Israel is born. And Elias said, where is he? And the voice said, In Bethlehem of Judah, etc. These words this Author speaks, and these words they speak.   

II. As it is not without good reason gathered, that Christ shall be born before the destruction of the City, from that clause, Before she travailed, she brought forth; before her bringing forth came (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pangs of travail) she brought forth a male child: so also from that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Is a Nation brought forth at once, for Zion travailed and brought forth her children; is gathered as well, that the Gentiles were to be gathered and called to the faith, before that destruction; which our Saviour most plainly teacheth, ver. 10. But the Gospel must first be preached among all Nations. For how the Gentiles which should believe are called the Children of Zion, and the Children of the Church of Israel, every where in the Prophets, there is no need to show, for every one knows it.  
In this sense is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pangs, or sorrows, in this place to be understood, and it agrees not only with the sense of the Prophet alleged, but with a most common phrase and opinion in the Nation concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sorrows of the Messiah, that is concerning the calamities which they expected would happen at the coming of the Messiah.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Sanhedr. fol. 98. 2.  Ulla saith, the Messiah shall come, but I shall not see him, so also saith Rabath, Messiah shall come, but I shall not see him. That is, he shall not be to be seen. Abai saith to Rabath, Why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the sorrows of the Messiah. It is a Tradition. His Disciples asked R. Eleazar, What may a man do to be delivered from the sorrows of Messiah? Let him be conversant in the Law, and in the works of mercy. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the terrors and the sorrows, which shall be in his days. 
i Sh●a●. fol. 118. 1.  He that feasts thrice on the Sabbath day, shall be delivered from three miseries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the sorrows of Messiah, from the judgement of Hell, and from the War of Gog and Magog. Where the Gloss is this, From the sorrows of Messiah. For in that age wherein the Son of David shall come, there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accusation of the Scholars of the Wise men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such pains as women in child birth endure.     

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of that day and hour knoweth not man. 
OF what day and hour? That the discourse is of the day of the destruction of Jerusalem, is so evident, both by the Disciples question, and by the whole thread of Christ's discourse, that it is a wonder, any should understand these words of the day and hour of the last judgement.  
Two things are demanded of our Saviour, ver. 4. The one is, When shall these things be, that one stone shall not be left upon another? And the second is, What shall be the sign of this consummation? To the latter he answereth throughout the whole Chapter hitherto. To the former in the present words. He had said indeed in the verse before, Heaven and Earth shall pass away, etc. not for resolution to the question propounded, (for there was no enquiry at all concerning the dissolution of Heaven and Earth,) but for confirmation of the truth of thing, which he had related. As though he had said, ye ask when such an overthrow of the Temple shall happen; when it shall be, and what shall be the signs of it. I answer, These and those, and the other signs shall go before it; and these my words of the thing itself, to come to pass, and of the signs going before, are firmer than Heaven and Earth itself. But whereas ye inquire of the precise time, that is not to be enquired after, For of that day and hour knoweth not man.  
We cannot but remember here, that even among the Beholders of the destruction of the Temple, there is a difference concerning the Day of the destruction; that that day and hour was so little known before the event, that even after the event they who saw the flames disagreed among themselves concerning the Day. Josephus, an eye witness, saw the burning of the Temple, and he ascribed it to the Tenth day of the month A●, or Lou●. For thus he, 
l De Bell. lib. 6. cap. 26.  The Temple perished the tenth day of the month Lous, (or August) a day fatal to the Temple, as having been on that day consumed in flames by the King of Babylon. Rabban Jochanan ben Zaccai saw the same conflagration, and he together with the whole Jewish Nation, ascribes it to the ninth day of that month, not the tenth; yet so that he saith, If I had not lived in that age, I had not judged it, but to have happened on the tenth day. For as the Gloss upon Maimonides 
m In Taanith, cap. 5.  writes, It was the evening, when they set fire to it, and the Temple burnt until sunset the tenth day. In the Jerusalem Talmud therefore Rabbi, and R. Josua ben Levi fasted the ninth and tenth days. See also the Tract Bab. Taanith 
n Fol. 29. 1.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither the Angels. 
For 
o Bab. Sanhedr. fol. 99 1.  the day of Vengeance is in my heart, and the year of my redeemed comes, isaiah. LXIII. 4. What means? The day of Vengeance is in my haert? R. Jochanan saith, I have revealed it to my heart, to my members I have not revealed it. R. Simeon ben Lachish saith, I have revealed it to my heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the ministering Angels I have not revealed it. And Jalkut on that place thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart reveals it not to my mouth, to whom should my mouth reveal it?  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor the Son. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Neither the Angels, nor the Messiah. For in that sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son, is to be taken in this place, and elsewhere, very often. As in that passage, Joh. V 19 The Son, that is, The Messiah, can do nothing of himself, but what he sees the Father do. ver. 20. The Father loveth the Messiah, etc. ver. 26. He hath given to the Messiah to have life in himself, etc. And that the word Son, is to be rendered in this sense, appears from verse 27. He hath given him authority also to execute judgement, because he is the Son of man. Observe that, Because he is the Son of man.  

I. It is one thing to understand the Son of God barely and abstractly for the second person in the Holy Trinity; another to understand him for the Messiah, or that second person incarnate. To say that the second Person in the Trinity knows not something, is blasphemous; to say so of the Messiah, is not so, who nevertheless was the same with the second Person in the Trinity. For although the second Person, abstractly considered according to his mere Deity, was coequal with the Father, co-omnipotent, co-omniscient, coeternal with him, etc. Yet Messiah, who was God-man, considered as Messiah, was a servant and a messenger of the Father, and received commands and authority from the Father. And those expressions, The Son can do nothing of himself, etc. will not in the least serve the Arians turn; if you take them in this sense, which you must necessarily do; Messiah can do nothing of himself, because he is a Servant and a Deputy.  
II. We must distinguish between the execellencies, and perfections of Christ, which flowed from the Hypostatical union of the two natures, and those which flowed from the donation and anointing of the Holy Spirit. From the Hypostatical Union of the Natures flowed the infinite dignity of his Person, his impeccability, his infinite selfsufficiency to perform the Law, and to satisfy the divine justice. From the anointing of the Spirit flowed, his Power of miracles, his foreknowledge of things to come, and all kind of knowledge of Evangelic Mysteries. Those rendered him a fit and perfect Redeemer; these a fit and perfect Minister of the Gospel.   
Now therefore the foreknowledge of things to come, of which the discourse here is, is to be numbered among those things, which flowed from the anointing of the Holy Spirit, and from immediate revelation; not from the Hypostatic Union of the Natures. So that those things which were revealed by Christ to his Church, he had them from the revelation of the Spirit, not from that Union. Nor is it any derogation or detraction from the Dignity of his Person, that he saith, he knew not that day and hour of the destruction of Jerusalem: yea it excellently agrees with his Office and Deputation, who being the Father's Servant, Messenger, and Minister, followed the orders of the Father, and obeyed him in all things. The Son knoweth not, that is, It is not revealed to him from the Father, to reveal to the Church. Revel. I. 1. The Revelation of Jesus Christ, which God gave to him.  
We omit enquiring concerning the Knowledge of Christ, being now raised from death: whether, and how far, it exceeded his knowledge while yet he conversed on earth. It is without doubt, that being now raised from the dead, he merited all kind of Revelation (See Revel. V 9 And they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof, for thou wast slain, etc.) and that he conversing on earth before his death, acted with the vigour of the Holy Spirit, and of that unspeakable holiness which flowed from the Union of the Humane Nature with the Divine, the  
Divine Nature in the mean time suspending its infinite activity of Omnipotence. So that Christ might work miracles, and know things to come, in the same manner as the Prophets also did, namely, by the Holy Ghost, but in a larger measure; and might overcome the Devil not so much by the Omnipotence of the Divine Nature, as by the infinite holiness of his Person, and of his obedience. So that if you either look upon him, as the Minister and Servant of God; or if you look upon the constitution, as I may so call it, and condition of his Person, These words of his, Of that day and hour knoweth not the Son also, carry nothing of incongruity along with them: yea, do excellently speak out his substitution, as a Servant, and the constitution of his Person, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man.  
The reason, why the Divine Wisdom would have the time of the destruction of Jerusalem so concealed, is well known to itself; but by men, since the time of it was unsearchable, the reason certainly is not easy to be searched. We may conjecture, that the time was hid, partly lest the Godly might be terrified with the sound of it, as 2 Thes. II. 2. partly, that the Ungodly, and those that would be secure, might be taken in the snares of their own security, as Mat. XXIV. 38. But let secret things belong to God.    

CHAP. XIV.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Spikenard. 
WHAT if I should render it, Nardinum Balaninum, Nardin of Balanus? Nardin 
a Pliny, lib. 13. cap. 1.  consists of Omphacium, Balaninum, Bulrush, Nard, Amomum, Myrrh, Balsam, etc. And again, 
b Idem, lib. 12. cap. 21.  Myrobalanum is common to the Troglodytes, and to Thebais, and to that part of Arabia, which divides Judea from Egypt, a growing ointment, as appears by the very name, whereby also is shown that it is the mast of a tree.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as all know, among the Greeks, is Glans, Maste, or an Acorn: so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistaca among the Talmudists. There are prescribed by the Talmudists 
c Bab. Gittin, fol. 69. 1.  various remedies for various diseases: among others this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a Pleurisy (or as others will have it, A certain disease of the head) Take to the quantity of the Mast of A●moniac. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mast of Cedar. The Aruch saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the grain of a fruit, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glans.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nard, is Hebrew from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nerd, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Syriac, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistaca. So that the Ointment might be called Unguentum Balaninum, Balanine ointment: in the composition of which, Nard, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maste or Myrobalane were the chief ingredients.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Poured it upon his head. 
In Talm●dic Language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Bab. Chetubh. fol. 17. 2.  What are the Testimonies that the woman married is a Virgin? If she goes forth to be married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a veil let down over her eyes, yet with her head not veiled. The scattering of n●ts is also a testimony. These are in Judea, but what are in Babylon? Rabh saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ointment be ●pon the head of the Rabbins (The Gloss is, the women poured ointment upon the heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scholars, and anointed them) Rabh Papa said to Abai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does that Doctor speak of the aromatic ointment used in bridg-chambers? (The Gloss is, Are the Rabbins such, to be anointed with such Ointments?) He answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Orphan (that is, O thou unacquainted with the Customs) Did not thy ●other pour out ointment for you (at thy wedding) upon the heads of the Rabins. Thus, a certain Rab●in got a wife for his son in the house of Rabbah bar Ulla; and they said to him, Rabbah bar ulla also got a wife in the house of a certain Rabbin for his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he poured out ointment upon the heads of the Rabbins.  
From the Tradition produced, it may be asked, whether it were customary in Judea to wet the heads of the Rabbins with ointments in the marriages of Virgins, as it was in Babylon? Or, whether it were so customary otherwise, to anoint their heads; as that such an anointing at weddings, were not so memorable a matter, as it was in Babylon? Certainly in both places, however they anointed men's heads for healths sake, it was accounted unfitting for Rabbins to smell of aromatical ointments. 
e Hieros'. Berac. fol. 11. 2.  It is undecent, say the Jerusalem Talmudists, for a Scholar of the Wise men to smell of spices. And you have the judgement of the Babylonians in this very place, when it is enquired among them, and that as it were with a certain kind of disatisfaction, whether Rabbins be such as that they should be anointed with aromatical ointments, as the more nice sort are wont to be anointed. From this opinion every where received among them, you may more aptly understand, why the other Disciples as well as Judas, did bear the lavish of the ointment with some indignation: He out of wicked covetousness; but they partly as not willing that so precious a thing should be lost, and partly, as not liking so nice a custom should be used towards their Master, from which the Masters of the Jews themselves were so averse. And our Saviour taking off the envy of what was done, applies this anointing to his burial, both in his intention, and in the intention of the woman; that it might not seem to be done out of some delicate niceness.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Above three hundred pence. 

I. THE prizes of such precious ointments (as it seems in Pliny) were commonly known. For thus he, 
f Lib. XII. c. 1●  The price of Costus is XVI pounds. The price of Spike (Nard) is XC pounds. The Leaves have made a difference in the value. From the broadness of them, it is called Hadrospherum, with greater Leaves, it is worth X xxx (that is thirty pence) That with a lesser leaf, is called Mesopherum, it is sold at X lx (sixty pence) The most esteemed is that called Microspherum, having the least leaf, and the price of it is X lxxv (seventy five pence) And elsewhere. 
g Cap. 20.  To these the merchants have added, that which they call Daphnois, surnamed Isocinnamon, and they make the price of it to be CCC (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Three hundred pence.) See more there.  
II. It is not easy to reduce this sum of three hundred pence to its proper value; partly, because a penny was twofold, a silver penny, and a gold one: partly, because there was a double value and estimation of money, namely that of Jerusalem, and that of Tyre, as we observed before. Let these be silver (which we believe) which are of much less value than gold: and let them be Jerusalem pence (which we also believe) which are cheaper than the Tyrian; yet they plainly speak the great wealth of Magdalen, who poured out an ointment of such a value, when before she had spent some such other.   
Which brings to my mind those things, which are spoken by the Masters, concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The box of spices, which the husband was bound to give the wife according to the proportion of her dowry. 
h Bab. Chetub. fol. 66. 2.  But this is not spoken, saith Rabh Ishai, but of Jerusalem people. There is an example of a daughter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicodemus ben Gorion, to whom the Wise men apppointed four hundred crowns of gold for a chest of spices for one day. She said to them, I wish you may so appoint for their daughters; and they answered after her, Amen. The Gloss is, The husband was to give to his wife ten Zuzees for every Manah, which she brought with her, to buy spices with which she used to wash herself, etc. Behold! a most wealthy woman of Jerusalem, daughter of Nicodemus, in the contract and instrument of whose marriage, was written A thousand thousand gold pence out of the house of her Father, besides those she had out of the house of her Father in-Law: whom yet you have in the same story reduced to that extreme poverty, that she picked up barley corns for her food out of the cattles dung.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For ye have the poor always with you. 
SAmuel 
i Bab. Schabb. fol. 63. 1.  saith, There is no difference between this world, and the days of the Messiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anless in regard of the affliction of the Heathen kingdoms, as it is said, A poor man shall not be wanting out of the midst of the earth (Deut. XV. 11.) Observe a Jew cofessing that there shall be poor men even in the days of the Messiah. Which how it agrees with their received opinion of the pompous kingdom of the Messiah, let him look to it. R. Solomon and Aben Ezra write, If thou shalt obey the words of the Lord, there shall not be a poor man in thee: but thou wilt not obey, therefore a poor man shall never be wanting. Upon this received reason of the thing, confess also, O Samuel, that there shall be disobedient persons in the days of the Messiah; which indeed, when the true Messiah came, proved too too true, in thy Nation.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And on the first day of unleavened bread. 
SO Matth. Chap. XXVI. 17. and Luke, Chap. XXII. 7. And now let them tell me, who think that Christ indeed kept his Passover the fourteenth day, but the Jews not before the fifteenth, because this year their Passover was transferred unto the fifteenth day, by reason of the following Sabbath: Let them tell me, I say, whether the Evangelists speak according to the day prescribed by Moses, or according to the day prescribed by the Masters of the Traditions, and used by the Nation: If according to Moses, than the fifteenth day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first of Unleavened bread, Exod. XII. 15, 18. But if according to the manner of the Nation, than it was the fourteenth. And whether the Evangelists speak according to this custom, let us inquire briefly.  
Sometime indeed the whole seven days feast was transferred to another month; and that not only from that Law, Numb. IX. but from other causes also; concerning which see the places quoted in the margin 
l Hieros'. in Maasar Sheni, fol. 56. 3. & Maimon. in Kiddush. Hodesh, cap 4.  But when the time appointed for the feast occurred, the Lamb was always slain on the fourteenth day.  
I. Let us begin with a story, where an occasion occurs, not very unlike that, for which they, of whom we spoke, think the Passover this year was transferred; namely, because of the following Sabbath. The story is this. 
m Hieros'. Pisachin, fol. 33. 1.  After the death of Shemaiah and Abtalion, the sons of Betyra obtained the chief place: Hillel went up from Babylon to inquire concerning three doubts. When he was now at Jerusalem, and the fourteenth day of the first month fell out on the Sabbath; (observe that) it appeared not to the sons of Betyra, whether the Passover drove off the Sabbath, or no. Which when Hillel had determined in many words, and had added moreover, that he had learned this from Shemaiah and Abtalion, they laid down their authority, and made Hillel precedent. When they had chosen him Precedent, he derided them saying, What need have you of this Babylonian? Did you not serve the two chief Men of the world, Shemaiah and Abtalion, who sat among you? These things which are already said make enough to our purpose; but with the Readers leave, let us add the whole story. While he thus scoffed at them, he forgot a Tradition. For they said, What is to be done with the people, if they bring not their knives? He answered, I have heard this tradition, but I have forgot. But let them alone, for although they are not Prophets, they are Prophets sons. Presently every one, whose Passover was a Lamb, stuck his knife into the fleece of it; and whose Passover was a Kid, hung his knife upon the horns of it.  
And now, let the impartial Reader judge between the reason which is given for the transferring the Passover this year unto the fifteenth day, namely, because of the Sabbath following, that they might not be forced to abstain from servile work for two days together; and the reason, for which it might with good reason be transferred that year, concerning which the story is. The fourteenth day fell on a Sabbath, a scruple ariseth, whether the Sabbath gives way to the Passover? Or the Passover to the Sabbath? The very chief men of the Sanhedrin, and the Oracles of Traditions are not able to resolve the business. A great Article of Religion is transacting, and what is here to be done? O ye sons of Betyra, transfer but the Passover unto the next day, and the knot is untied. Certainly, if this had been either usual, or lawful they had provided, that the affairs of Religion, and their authority and fame, should not have sunk in this straight. But that was not to be suffered.  
II. Let us add a Tradition, which you may justly wonder at. 
n Pisachin, cap 7. hal. 4.  Five things, if they come in uncleanness, are not eaten in uncleanness: the sheaf of first fruits, the two loaves, the Shewbread, the Peace-offerings of the Congregation, and the Goats of the New-Moons. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passover which comes in uncleanness, is eaten in uncleanness: because it comes not originally, unless to be eaten.  
Upon which Tradition thus Maimonides. The Lord saith, And there were some that were unclean by the Carcase of a man, (Numb. IX. 6.) and he determines of them, that they be put off from the Passover of the first month to the Passover of the second. And the Tradition is, that it was thus determined, because they were few. But if the whole Congregation should have been unclean, or if the greatest part of it should have been unclean, yet they offer the Passover, though they are unclean. Therefore they say, Particular men are put off to the second Passover, but the whole Congregation is not put off to the second Passover. In like manner, All the oblations of the Congregation, they offer them in uncleanness, if the most are unclean; which we learn also from the Passover. For the Lord saith of the Passover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is to be offered in its set time, (Note that) and saith also, of the oblations of the Congregation, Ye shall do this to the Lord in your set times, and to them all he prescribes a set time. Every thing therefore, to which a time is set, is also offered in uncleanness, if so be very many of the Congregation, or very many of the Priests be unclean.  
We 
o Hieros'. Sotah, fol. 16. 3.  find, that the Congregation makes their Passover in uncleanness, in that time, when most of them are unclean. And if known uncleanness be thus dispensed with, much more doubted uncleanness. But what need is there of such dispensation? Can ye not put off the Passover, O ye Fathers of the Sanhedrin, for one or two days, that the people might be purified? By no means: for the Passover is to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In its set time, the fourteenth day, without any dispensation. For  
III. Thus the Canons of that Church concerning that day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Pisach. cap. 2 hal. 1.  In the light of the fourteenth day they seek for leaven by candle light. The Gloss is, In the night to which the day following is the fourteenth day. And go to all the Commentators, and they will teach, that this was done upon the going out of the thirteenth day. And Maimonides, 
q In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2.  From the words of the Scribes, they look for and rid away leaven in the beginning of the night of the fourteenth day, and that by the light of the Candle. For in the night time all are within their houses, and a Candle is most proper for such a search. Therefore they do not appoint employments in the end of the thirteenth day, nor doth a wise Man begin to recite his Phylacteries in that time, lest thereby by reason of his length he be hindered from seeking for leaven in its season. And the same Author elsewhere, 
r Ibid. cap. 1.  It is forbidden to eat leaven on the fourteenth day from noon, and onwards, viz. from the beginning of the seventh hour— Our wise Men also forbade eating it from the beginning of the sixth hour— Nay, the fift hour they eat not leaven, lest perhaps the day be cloudy, and so a mistake arise about the time— Behold, you learn, that it is lawful to eat leaven on the fourteenth day to the end of the fourth hour; but in the fift hour it is not to be used. The same Author elsewhere writes thus 
s In Corban Pisach. cap. 1. , The Passover was not to be killed, but in the Court, where the other sacrifices were killed. And it was to be killed on the fourteenth day after noon, after the daily sacrifice.  
And now, Reader, tell me what day the Evangelists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first day of unleavened bread: and whether it be any thing probable, that the Passover was ever transferred unto the fifteenth day? Much less is it probable, that Christ this year kept his Passover one day before the Passovers of the Jews.  
For the Passover was not to be slain but in the Court, where the other sacrifices were slain, as we heard just now from Maimonides; and see the Rubric of bringing in the Lambs into the Court, and of slaying them 
t Pisach. cap. 5 hal. 5, 6. . And then tell me seriously, whither it be credible, that the Priests in the Temple, against the set decree of the Sanhedrin that year (as the opinion we contradict imports) would kill Christ's one, only, single Lamb; when by that decree it ought not to be killed before to morrow? When Christ said to his Disciples, Ye know, that after two days is the Passover; and when he Commanded them, Go ye, and prepare for us the Passover, it is a wonder they did not reply, True indeed, Sir, it ought to be after two days, but it is put off this year to a day later, so that now it is after three days. It is impossible therefore that we should obey you now; for the Priests will not allow of killing before to morrow.  
We have said enough, I suppose, in this matter. But while I am speaking of the day of the Passover, let me add a few words, although not to the business concerning which we have been treating; and they perhaps not unworthy of our consideration.  

u Pisach. cap. 8.  He that mourns washeses himself, and eats his Passover in the Even. A Proselyte, which is made a Proselyte on the Eve of the Passover, the School of Shammai saith, Let him be baptised, and eat his Passover in the Even: the School of Hillel saith, He that separates himself from uncircumcision (that is, From Heathens and Heathenism) is, as if he separated himself from a sepulchre. The Gloss, And hath need of seven days purification. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 
x Hieros'. Pisach. fol. 36. 2.  were Soldiers at Jerusalem, who baptised themselves, and eat their Passovers in the Even. A thing certainly to be noted, Proselytes, the same day made Proselytes, and eating the Passover; and that, as it seems, without Circumcision, but admitted only by baptism.  
The care of the School of Hillel in this case, did not so much repulse a Proselyte from eating the Passover, who was made a Proselyte and baptised on the day of the Passover; as provided for the future, that such an one in following years should not obtrude himself to eat the Passover in uncleanness. For while he was in Heathenism, he contracted not uncleanness from the touch of a Sepulchre, but being made a Proselyte he contracted uncleanness by it. These are the words of the Gloss.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That we prepare, that thou mayest eat the Passover. 
For the Passovers were prepared by the servants for their Masters. If 
y Pisachin, cap. ●. hal. 2.  any say to his fervant, Go and kill me the Passover, and he kills a Kid, let him eat of it: if he kill a Lamb, let him eat of it: if a Kid and a Lamb, let him eat of the former, etc.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when they had sung an Hymn. 

1. WHAT z difference is there between the first Passover and the second? (that is, 
x Pisach. cap. 9 hal. 3.  The Passover of the first month, and of the second, Numb. IX.) In the first, every one is bound under that Law, Leaven shall not be seen; nor found among you. In the second, Leaven and unleavened bread may be with a man in his house. In the first, he is bound to an Hymn, when he eats the Passover. In the second, he is not bound to an Hymn, when he eats it. In both, he is bound to an Hymn while he makes, or kills. Both are to be eaten roast, and with unleavened bread, and bitter herbs, and both drive away the Sabbath. The Gemarists ask, Whence this is, that they are bound to an Hymn, while they eat the Passover? R. Jochanan in the name of R. Simeon ben Josedek saith, The Scripture saith, You shall have a song, as in the night, when a Feast is kept (Esa. XXX. 29.) The night which is set apart for a Feast, is bound to an Hymn: The night which is not set apart for a Feast, is not bound to an Hymn. The Gloss writes thus, As ye are wont to sing in the night, when a Feast is kept. But there is no night, wherein they are obliged to a song, besides the night when the Passover is eaten.  
II. That Hymn is called by the Rabbins the Hallel; and was from the beginning of Psal. CXIII. to the end of Psal. CXVIII. which they cut in two parts, and a part of it they repeated in the very middle of the banquet, and they reserved a part to the end.   
How far the former portion extended, is disputed between the Schools of Shammai, and Hillel. That of Shammai saith, Unto the end of Psal. CXIII. That of Hillel saith, Unto the end of Psalm CXIV. But these things must not stop us. The Hymn which Christ now sung with his Disciples after meat, was the latter part. In which, as the Masters of the Traditions observe, these five things are mentioned. 
a Pisachin, fol. 118. 1.  The going out of Egypt. The cutting in two of the Red Sea. The delivery of the Law. The Resurrection of the dead, and the sorrows of the Messiah. The going out of Egypt, as it is written, When Israel went out of Egypt. The cutting in two of the Red Sea, as it is written, The Sea saw it and fled. The Delivery of the Law, as it is written, The Mountains leapt like Rams. The Resurrection of the dead, as it is written, I will walk before the Lord in the Land of the living. And the sorrows of the Messiah, as it is written, Not unto us Lord, Not unto us.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They went out to the Mount of Olives. 
They were bound by the Traditional Canons to lodge within Jerusalem. 
b Pisach. fol. 95 2.  On the first Passover every one is bound to lodge (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Also on the second Passover he is bound to lodge. The Gloss thus, He that keeps the Passover is bound to lodge in Jerusalem the first night. But it is disputed, whether it be the same night, wherein the Lamb is eaten: or the night first following the feast day. See the place: and let not the Lion of the Tribe of Judah be restrained in those cobwebs.   

SECT. XXXVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abba Father.  
AS it is necessary to distinguish between the Hebrew and Chaldee Idiom in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba. So you may, I had almost said, you must distinguish of their sense. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi, signifies indeed a natural Father, but withal a civil Father also, an Elder, a Master, a Doctor, a Magistrate: But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba, denotes only a natural Father, with which we comprehend also an adopting Father: yea, it denotes My Father.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Bab. Sanhedr. fol. 37. 1.  Let no man say to his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father is nobler than thy Father. 
d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  R. Chaija asked Rabh the son of his brother, when he came into the Land of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth my Father live? And he answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And doth your Mother live? As if he should have said, You know your Mother is dead, so you may know your Father is dead. 
e Bathr. fol. 10. 2  Solomon said, Observe ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what my Father saith? So in the Targum infinite times.  
And we may observe in the Holy Scriptures, wheresoever mention is made of a natural Father, the Targumists use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba: but when of a civil Father, they use another word.  

I. Of a natural Father. 

Gen. XXII. 7, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said, Abi, my Father. The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And said, Abba, my Father.  
Gen. XXVII. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bless me even me also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi, O my Father. The Targum reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bless me also, Abba, my Father.  
Gen. XLVIII. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not so, Abi, my Father. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not so, Abba, my Father.  
judg. XI. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi, my Father, if thou hast opened thy mouth. Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba, my Father, if thou hast opened thy mouth.  
Esa. VIII. 4. The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the child shall know to cry, Abba, my Father, and my Mother. See also the Targum upon jos. II. 13. and judg. XIV. 16. and elsewhere very frequently.    
II. Of a civil Father. 

Gen. IU. 20, 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was, Abi, the Father of such as dwell in Tents.  
— He was, Abi, the Father of such as handle the Harp, etc. The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was, Rabath, the Prince, or, the Master of them.  
1 Sam. X. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who is, Abihem, their Father. Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is their, Rab, Master, or, Prince.  
2 Kings II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi, Abi, my Father, my Father. The Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi, Rabbi.  
2 Kings V. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they said, Abi, my Father. The Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they said, Mari, my Lord.  
2 Kings VI 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi, my Father, shall I smite them? Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi, shall, etc.     
Hence appears the reason of those words of the Apostle, Rom. VIII. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye have received the spirit of adoption, whereby we cry Abba, Father. And Gal. IU. 6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. It was one thing to call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father, that is, Lord, King, Teacher, Governor, etc. and another to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba, my Father. The doctrine of adoption in the proper sense was altogether unknown to the Jewish Schools, (though they boasted that the people of Israel alone were adopted by God above all other Nations:) and yet they called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father, that is, our God, Lord and King, etc. But since ye are sons, saith the Apostle, ye cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba, O my Father, in the proper and truly paternal sense.  
Thus Christ in this place, however under an unspeakable agony, and compassed about on all sides with anguishments, and with a very cloudy and darksome providence: yet he acknowledges, invokes, and finds God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Father, in a most sweet sense.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We cry Abba, Father. Did the Saints invoking God, and calling him Abba, add also Father? Did Christ also use the same addition of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Father, and did he repeat the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abba, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi? Father seems rather here to be added by Mark, and there also by St. Paul, for explication of the word Abba: and this is so much the more probable also, because it is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Father, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Father, in the Vocative.   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having a linen cloth cast about his naked body. 
IT is well rendered by the Vulgar, Amictus Sindone, Clothed in Sindon, or, fine linen: for to that the words have respect: not that he had some linen loosely and by chance cast about him; but that the garment wherewith he always went clothed, was of Sindon, that is of linen. Let us hearken a little to the Talmudists.  

f Menachoth, fol. 40. 1.  The Rabbins deliver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sindon (linen) with fringes, what of them? The School of Shammai absolves; The School of Hillel binds. And the wise Men determine according to the School of Hillel. R. Eliezer ben R. Zadoc saith, Whosoever wears Hyacinth (purple) in Jerusalem, is among those who make men admire. By Hyacinthinum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purple, they understand those fringes that were to put them in mind of the Law, Numb. XV. And by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sindon, linen, is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cloak, or that garment which as it serves for clothing the body, so it is doubly serviceable to Religion. For, 1. To this garment were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fringes fastened, concerning which mention is made Numb. XV. 38. 2. With this garment they commonly covered their heads when they prayed. Hence that in the Gemarists in the place quoted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith, or, the Cloak, whereby the boy covereth his head, and a great part of himself, if any one of elder years, goes forth clothed with it in a more immodest manner, he is bound to wear fringes. And elsewhere, 
g Piske Tosaphoth in Menachoth number. 150.  The Priests who veil themselves, when they go up into the pulpit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a cloak which is not their own, etc.  
But now it was customary to wear this cloak, in the Summer especially, and in Jerusalem for the most part, made of Sindon, or of linen. And the question between the Schools of Shammai, and Hillel arose hence, that when the fringes were▪ woollen, and the cloak linen, how would the suspicion of wearing things of different sorts be avoided? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Zeira loosed his Sindon. The Gloss is, He loosed his fringes from his Sindon (that is, from his Talith which was of Sindon, linen) because it was of linen, etc. 
h Ibid. fol. 41. 1.  The Angel found Rabh Ketina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clothed in Sindon; and said to him, O Ketina, Ketina, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sindon in the Summer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a short cloak in the Winter.  
You see that word which is spoke by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About his naked body, carries an emphasis: for it was most usual to be clothed with Sindon for an outer garment. What therefore must we say of this young man? I suspect in the first place, that he was not a Disciple of Jesus, but that he now followed, as some curious looker on to see what this multitude would at last produce. And to such a suspicion they certainly do consent, who think him to have been roused from his bed, and hastily followed the rout with nothing but his shirt on, without any other clothes. I suppose, secondly, St. Mark in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Sindon cast about him, spoke according to the known and vulgar dialect of the Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clothed with a Sindon. For none shall ever persuade me, that he would use an Idiom any thing uncouth, or strange to the Nation; and that when he used the very same phrase in Greek, with that Jewish one, he intended not to propound the very same sense. But now, you clearly see, they themselves being our Teachers, what is the meaning of being clothed with a Sindon, with them; namely, to have a Talith or cloak made of linen; that garment to which the fringes hung. I suppose, in the last place, that this young man, out of Religion, or superstition rather, more than ordinary, had put on his Sindon and nothing but that upon his naked body, neglecting his inner garment (commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaluk,) and indeed neglecting his body. For there were some amongst the Jews that did so macerate their bodies, and afflict them with hunger and cold even above the severe rule of other Sects.  
Josephus in his own life, writes thus: I was sixteen years old, and I resolved to make trial of the institution of the three Sects among us, the Pharisees, the Sadducees and the Essenes': for I judged I should be able very well to choose the best of them, if I thoroughly learned them all. Afflicting therefore and much tormenting myself, I tried them all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But judging with myself, that it was not enough to have tried these Sects, and hearing of one Banus, that lived in the Wilderness, that he used a garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of leaves, or the bark of trees, and no food but what grew of its own accord, and often by day and by night washing himself in cold water, I became a Follower of him, and for three years' abode with him.  
And in that place in the Talmudists, which we but now produced, at that very story of Rabh Ketina, wearing a Sindon in the Winter for his Talith, we have these words; The Religious in elder times, when they had wove three wings (of the Talith) they joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Purple, whereof the Fringes were made. But otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are Religious who impose upon themselves things heavier than ordinary. And immediately follows the story of the Angel and Ketina, who did so. There were some who heaped up upon themselves burdens and yokes of Religion above the common rule; and that this is to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as laid upon themselves heavier things than ordinary, both the practice of some Jews persuade, and the word itself speaks it, being used by the Gemarists in the same sense elsewhere.  
Such we suppose was this young man (as Josephus was, when a young man, of whom before) who, when others armed themselves against the cold with a double garment, namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An inner garment, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Talith, or Cloak, he clothed himself with a single garment, and that of Sindon, or linen, and under the show of some more austere Religion; neglecting the ordinary custom, and care of himself.  
The thing taken in the sense which we propound, speaks the furious madness of this most wicked rout so much the more, in as much as they spared not a man, and he a young man, bearing most evident marks of a more severe Religion.   

VERS. LVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their witness agreed not together. 
THE Traditional Canons in these cases divide testimonies into three parts.  

I. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A vain testimony: which being heard, there is no more enquiry made from that witness, there is no more use made of him, but he is set aside, as speaking nothing to the business.  
II. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A standing testimony, (for let me so turn it here) which although it proved not the matter without doubt, yet it was not rejected by the Judges, but admitted to examination by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Citation, that is, others being admitted to try to disprove it, if they could.  
III. There was the Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the words of them that agreed, or, fitted together. (this also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A standing evidence) when the words of two witnesses agreed, and were to the same purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An even evidence. Of these see the Tract Sanhedrin 
i Cap. 5. hal. 3, 4 . Where also discourse is had concerning exact search and examination of the Witnesses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquisition, and Scrutiny and Citation: by which curious disquisition, if they had examined the witnesses that babbled, and barked against Christ, Oh! the unspeakable and infinite innocence of the most Blessed Jesus, which envy and madness itself, never so much sworn together against his life, could have fastened any crime upon!   
It is said vers. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They sought for witness against Christ. This is neither equal, O Fathers of the Sanhedrin, nor agreeable to your rule. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Sanhedr. c. 4.  In judgements about the life of any man, they begin first to transact about quitting the party, who is tried, and they begin not with those things which make for his condemnation. Whether the Sanhedrin now followed that Canon in their scrutiny about Christ's case, let them look to it: by their whole process it sufficiently appears, whither their disquisition tended. And let it be granted, that they pretended some colour of justice and mercy, and permitted that any who would might come forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and testify something in his behalf; Where was any such now to be found? When all his Disciples turned their backs upon him, and the Fathers of the Traditions had provided, that whosoever should confess him to be Christ should be struck with the thunder of their excommunication, Joh. IX. 22.    

CHAP. XV.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Early in the morning they held a Consultation, and the whole Council. 
AT 
a Maimon. Sanhedr. cap. 3.  what time do the Judges sit in judgement? The lesser Sanhedrin and the Bench of Three sit after morning prayers are ended, until the end of the sixth hour. But the great Sanhedrin sits after the morning daily sacrifice to the afternoon daily sacrifice. And on Sabbaths, and feast days (as this day was that is here spoken of) it sat in Beth-midrash (or the Chapel) in the Court of the Gentiles.  
The Sanhedrin of one and seventy Elders, it is not necessary, that they all sit in their place which is in the Temple. But when it is necessary, that all meet together, let all meet together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole Council.  
But in other times, he that hath business of his own, let him attend his own business, and then return. With this Proviso, that nothing be wanting of the number of three and twenty upon the Bench continually during the whole time of the Session (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Consultation.) If any must go out, let him look round, whether his Colleagues be three and twenty: if they be, let him go out: but if not, let him wait till another enter in.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. At the feast he released, etc. 
THE Syriac reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Arab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every feast. Beza, singulis festis, At each of the feasts, which pleases me not at all. For it is plainly said by Pilate himself, That I should release unto you one at the Passover, Joh. XVIII. 39 And the releasing of a prisoner suits not so well to the other feasts, as to the Passover. Because the Passover carries with it the memory of the Release of the people out of Egypt: but other feasts had other respects. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I would render by way of paraphrase, According to the nature and quality of the feast, which was a monument of release.  
The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there used by the Syrian, and the Arab for feast, and especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remind me of that Disputation of the Gemarists upon the second word in the Tract Avodah Zarah; namely, whether it be to be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is denoted a feast day of the Heathens.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Barrabas. 
LET us mention also with him a very famous rogue in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Dinai, whose name also was Eleazar. Of whom they have this passage worthy of Chronological observation. 
b Sotah, fol. 47. 1.  From the time that murderers were multiplied the beheading the red Cow ceased; namely, from the time that Eleazar Ben Dinai came; who was also called Tichinnah been Perishah: but again they called him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of a murderer. Of him mention is made elsewhere 
c Chetubh. fol. 27. 1. And Kelim, fol. 12. 2. , where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Donai. See also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Nezer the King of the Robbers 
d Chetubh. fol. 51. 2. .   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coming out of the Country, or, field. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Betsab, fol. 31. 1.  They bring wood out of the field (on a Feast day) either bound together: or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from some place fenced round, or scattered. The Gloss there is, They bring wood on a feast day out of the field, which is within the limits of the Sabbath, if it be bound together on the Eve of the feast day, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a place watched and fenced in every w●r●▪ And Rambam writes, Rabbi Jose saith, If there be a door in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a fenced place, although it be distant from the City, almost two thousand cubits, which are the limits of the Sabbath, one may bring wood thence.  
It may be conceived, that Simon the Cyrenean, came out of the field thus loaded with wood; and you may conceive that he had given occasion to the Soldiers or Executioners, why they would lay the Cross upon him, namely, because they saw that he was a strong bearer, and instead of one burden, they laid this other upon him to bear.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it was the third hour, and they crucified him. 
BUT John saith, Chap. XIX. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it was the preparation of the Passover, and about the sixth hour: namely, when Pilate delivered him to be crucified. From the former clause, It was the preparation of the Passover, hath sprung that opinion, of which we have said something before, concerning the transferring of the eating of the Lamb this year to the fifteenth day. For they think by The preparation of the Passover, is to be understood the preparation of the Lamb, or for the eating of the Lamb. For which interpretation they think that makes, which is said by the same John, Chap. XVIII. 28. They would not go into the Judgement Hall, lest they should be defiled, but that they might eat the Passover. And hence it is confidently concluded by them, that however Christ eat his Lamb the day before, yet the Jews were to ●●t theirs this very day.  
We will discourse first of the day, as it here occurs under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The preparation of the Passover; and then of the hour.  
I. Every Israelite was bound, within that seven days solemnity, after the Lamb was eaten, to these two things. 1. To appear before the Lord in the Court, and that with a Sacrifice. 2. To solemn joy and mirth, and that also with Sacrifices. The former was called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appearance. The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chagigah, The Festival.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Chagigah, c. 1. hal. 1.  All are bound to appear, except deaf and dumb, fools, young children, etc. And a little after, The School of Shammai saith, Let the appearance be with two silver pieces of money (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) And the Chagigah be with a Meah of Silver (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The School of Hillel saith, Let the Appearance be with a Meah of Silver, and the Chagigah with two pieces of Silur. The Gloss writes thus, All are bound to make their Appearance from that precept, All thy Males shall appear, etc. (Exod. XXXIII. 17.) And it is necessary that they appear in the Court in the Feast. He that appears, when he placeth himself in the Court, Let him bring a burnt offering, which is by no means to be of l●ss price than two pieces of silver, that is of two Meahs of Silver. They are bound also to the Peace offerings of the Chagigah, by that Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall keep it a Feast to the Lord (Exod. XII. 14.) Rambam upon the place thus; saith the Lord, let them not appear before me empty, Deut. XVI. 16. That is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him bring an oblation of a burnt Sacrifice in his hand, when he goes up to the Feast. And those burnt Sacrifices are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt Sacrifices of Appearance, and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appearance, without the addition of the word, Burnt Sacrifice. And the Chagigah, from thence because the Lord saith, Ye shall keep it a Feast to the lord It means this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a man bring Peace offerings, and these Peace offerings are called Chagigah.  
II. Of these two, namely, The Appearance and the Chagihah, the Chagigah was the greater and more famous. For  
First, Certain persons were obliged to the Chagigah, who were not obliged to the Appearance. 
g Chagigah, fol. 2. 2.  He that indeed is not deaf, but yet is dumb, is not obliged to Appearance; but yet he is obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoice. It is true some of the Gemarists distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chagigah, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoicing. 
h Fol. 9 2.  But one Glosser upon the place alleged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which he saith of Rejoicing obtains also of the Chagigah. And another saith, He is bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Rejoicing, namely to rejoice in the Feast; as it is written, And thou shalt rejoice in thy Feast. And they say elsewhere, that that rejoicing is over the Peace offerings, namely, in eating flesh.  
Secondly, Appearance was not tied so strictly to the first day, but the Chagigah was tied to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt sacrifices by vow and free will-offerings are offered on the common days of the Feast, they are not offered on a Feast day: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the burnt sacrifices of Appearance may be offered also on a Feast day: and when they are offered, let them not be offered but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of common cattle: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Peace offerings of Rejoicing also out of the Tithes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah of the first Feast day of the Passover, the School of Shammai saith, let it be of (Cholin) common cattle: the School of Hillel saith, let it be of the Tithes. What is it, that it teaches of the Chagigah of the first Feast day of the Passover? Rabh Ishai saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah of the fifteenth day is so: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah of the fourteenth, not. The Gloss is, The burnt-offerings of Appearance were not offered the first day of the Feast, although they were due to the Feast, because compensation might be made by them the day following.  
The Chagigah of the first Feast day was without doubt due; although it had flesh enough otherways. For as it was said a little before, They offered Peace-offerings on that Feast-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had need of them for private food: and although there was food enough, yet the Chagigah was to be offered, as the due of the day.  
The Chagigah of the fourteenth day was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, company was numerous, they joined the Chagigah also with the Paschal Lamb, that they might eat the Passover even till they were filled. But now the Chagigah of that first day was not but of common cattle: but the Chagigah of the fourteenth day might also be of the Tithes.  
It was a greater matter to offer of common cattle (or Cholin) than of the Tithes or the First born; for they were owing to the Lord by right; but to offer the Cholin, was the part of further devotion and freewill.  
That therefore which John saith, That the Jews would not go into the Judgment-Hall, lest they should be polluted, but that they might eat the Passover, is to be understood of that Chagigah, of the fifteenth day, not of the Paschal Lamb: for that also is called the Passover, Deut. XVI. 2. Thou shalt sacrifice the Passover to the Lord of thy flocks and of thy herds. Of thy flocks; this indeed by virtue of that precept, Exod. XII. 3. But what have we to do with herds? Of thy herds, saith R. Solomon, for the Chagigah. And Aben Ezra saith, Of thy Flocks, according to the Duty of the Passover; Of thy Herds, for the Peace offerings, and produceth that 2 Chron. XXX. 24. and XXXV. 8. The Targum of Jonathan writes, Ye shall kill the Passover before the Lord your God, between the Eves, and your sheep and Oxen on the morrow, in that very day, in joy of the Feast.  
In one Glosser, 
i Ad Chahig. fol. 17. 2.  mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The less Passover, by which if he understands not the Passover of the second month, which is very usually called by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Passover, or the Passover of the second month, instruct me what he means by it. However this matter is clear in Moses, that Oxen or the sacrifices offered after the Lamb eaten, are called also the Passover as well as the Lamb itself.  
And no wonder, when the Lamb was the very lest part of the Joy, and there were seven Feast days after he was eaten: and when the Lamb was a thing rubbing up the remembrance of affliction, rather than denoting gladness and making merry. For the unleavened bread was marked out by the Holy Scripture under that very notion, and so also the bitter herbs, which were things that belonged to the Lamb. But how much of the solemnity of the Feast is attributed to the Chagigah, and the other Sacrifices after that, it would be too much to mention, since it occurs every where.  
Hear the author of the Aruch concerning the Chagigah of Pentecost. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag denotes dancing, and clapping hands for joy. In the Syriac Language it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chigah: and so in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Psal. CVII. 27. The interlinear Version reads They went in a round, and moved themselves like a drunken man) And from this root it is that they eat and drink and dance, or make holy day. And the Sacrifice of the Chagigah, which they were bound to bring on a Feast day, is that concerning which the Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou shalt make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag a Solemnity of weeks to the Lord thy God, a free-will-offering of thy hand, etc. Deut. XVI. 10.  
And now tell me, whence received that Feast its denomination that it should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feast of weeks? Not from the offering of the loaves of first-fruits, but from the Chagigah, and the feasting on the Chagigah. The same is to be said of the Feast of the Passover. So that John said nothing strange to the ears of Jews, when he said, They went not into the Judgement Hall, lest they might be polluted, but that they might eat the Passover; pointing with his finger to the Chagigah, and not to the Lamb eaten indeed the day before.  
The word Passover might sound to the same sense in those words of his also, It was the Preparation of the Passover, and about the sixth hour. It was the Preparation to the Chagigah, and not to the Lamb. But I suspect something more may be understood, namely, that on that day both food was prepared, and minds for the mirth of the whole Feast. So that the Passover denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Feast, not this or that particular appendage to the Feast. The burnt Sacrifices which were offered in the Appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they all became Gods, as the Masters say truly; and he who offered them, carried not back the least part of them with him. But the Sacrifices of the Chagigah, whether they were oxen, or sheep, the greatest part of them returned to them that offered them; and with them, they and their friends made solemn and joyful feast, while they tarried at Jerusalem. So that the oblation of these the first day of the Feast, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Preparation of the Passover; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Preparation of Pentecost, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The preparation of the Feast of Tabernacles. That is, the Day and manner of preparing food for the following mirth of the Feast. In the same sense was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Preparation of the Sabbath, namely, The preparation of food and things necessary to the Sabbath. Of which we shall speak at Vers. 42.  
Having thus dispatched these things, let us now come to the hour itself. It was the Preparation of the Passover, saith John, and about the sixth hour, when Pilate delivered Christ to be crucified. And it was the third hour, saith Mark, and they crucified him.  
It is disputed by the Gemarists, 
l In Bab. Pesach. fol. 11. 2.  how far the evidences of two men may agree and consent, whereof one saith, This I saw done in that hour; and the other saith, I saw it done another hour. One saith, the second hour, another, the third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Testimony consist together. One saith, The third hour, another, the fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Testimony is vain; as R. Meir saith. But saith R. Judah, Their Testimony consists together. But if one saith, The fifth hour, another, the seventh hour, their testimony is vain; because in the fifth hour, the Sun is in the East part of Heaven; in the seventh, in the West part. They dispute largely concerning this matter in the place alleged, and concerning evidences differing in words, nevertheless as to the thing itself they conclude, that both may be true, because witnesses may be deceived in the computation of hours. Which to conclude concerning the Evangelists were impious and blasphemous. But there is one supposes the Copiers were deceived in their transcription, and would have the computation of John corrected into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was about the third hour. Too bodily, and indeed without any reason. For it is neither credible, nor possible indeed, that those things which went before our Saviour's crucifixion should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to use the words of the Talmudists 
m Sanhedr. fol. 105. 2. ) in the three first hours of the day. The Harmony therefore of the Evangelists is to be fetched elsewhere?  
I. Let us repeat that out of Maimonides; The great Sanhedrin sat from the morning daily Sacrifice until the afternoon daily Sacrifice. But now when the morning daily Sacrifice was at the third hour, the Sanhedrin sat not before that hour. Take heed therefore Thou, that wouldst have the words of John, And it was about the sixth hour, to be changed into, And it was about the third hour, lest thou becomest guilty of a great Solecism. For Pilate could not deliver Christ to be crucified about the third hour, when the Sanhedrin sat not before the Third hour, and Christ was not yet delivered to Pilate.  
But you will say, The words of Mark do obscure these things much more. For if the Sanhedrin that delivered up Christ met not together before the third hour, one can no way say, that they crucified him the third hour.  
We do here propound two things for the explanation of this matter.  
Let the first be taken from the day itself, and from the hour itself. That day was the Preparation of the Passover, a day of high solemnity, and when it behoved the Priests, and the other Fathers of the Sanhedrin, to be present at the third hour in the Temple, and to offer their Chagigahs, that were preparative to the whole seven days festivity: but they employed themselves in another thing, namely this. You may observe, that he saith not, It was the third hour, when; but It was the third hour, And they crucified him. That is, When the third hour now was, and was passed, yet they omitted not to prosecute his crucifixion, when indeed, according to the manner of the Feast, and the obligation of Religion, they ought to have been employed otherwise. I indeed should rather sit down satisfied with this interpretation, than to accuse the holy Text as depraved, or to deprave it more with my amendment. But  
Secondly, There is another sense also not to be despised, if our judgement is any thing, which we fetch from a custom usual in the Sanhedrin, but from which they now swerved. 
n Sanhedr. fol. 46. 2.  They are treating concerning a guilty person condemned to hanging; with whom they deal in this process 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They tarry until Sunset approach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then they finish his judgement, and put him to death. Note that, They finish not his judgement until Sunset draw near. If you ask the reason, a more general one may be given, which respected all persons condemned to die; and a more special one, which respected him which was to be hanged.  
I. There was that which is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The affliction of judgement: by which Phrase they understand not judgement that is not just, but when he that is condemned, after judgement past, is not presently put to death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Sanhedr. fol. 35. 1.  If you finish his judgement on the Sabbath (mark that) and put him to death on the first day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You afflict his judgement. Where the Gloss is, As long as his judgement is not finished, it is not the affliction of judgement, because he expects every hour to be absolved. But when judgement is ended, he expects death, etc. Therefore they delayed but little between the finishing of judgement, and execution.  
II. As to those that were to be hanged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They delayed the finishing his judgement, and they hanged him not in the morning, lest they might grow slack about his burial, and might fall into forgetfulness, and might sin against the Law, (Deut. XXI. 23.) but near Sunset, that they might presently bury him. So the Gloss. They put him to death not sooner for this reason: they finished not his judgement sooner for the reason above said.  
And now let us resume the words of Mark, And it was the third hour, and they crucified him. The Sanhedrin used not to finish the judgement of hanging, until they were now ready to rise up and departed from the Council and Bench, after the Mincha, the day now inclining toward Sunset: but these men finished the Judgement of Jesus, and hastened him to the Cross, when they first came into the Court at the third hour, at the time of the daily sacrifice; which was very unusual, and different from the custom.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eloi, Eloi. 
IN Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eli, Eli in the very same Syllables of Psal. XXII. 1. Mark according to the present dialect (namely, the Chaldee) useth the pronunciation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at least according to the pronunciation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eloi, Judg. V. 5. in the LXX.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Preparation, that is, the day before the Sabbath. 
YOU will ask, whether any day going before the Sabbath was called Parasceve, The Preparation. Among the Hebrews indeed it is commonly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eve of the Sabbath. But be it granted: whence is it called, The Preparation? Either that they prepared themselves for the Sabbath? or rather, that they prepared provisions to be eaten on the Sabbath? And that by the Law, On the sixth day they shall prepare, etc. Whatsoever ye will bake, bake to day; and whatsoever ye will seethe, seethe to day, etc. Exod. XVI. 5, 23. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Preparation, is a very usual word with them in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Maimon. in Jom tobh. c. 1.  A common day prepares for the Sabbath, and a common day prepares for a feast day. 
q Gloss ibid. in cap. 6.  But those reasons do not hold good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forbid the Preparation, while as yet there remains much of the day▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preparation.  
But you will say, If a Feast day prepares not for the Sabbath, which Maimonides saith, such an Interpretation will not suit with the words, which we are now handling, that it should be called The Preparation, in respect of provisions prepared for the Sabbath, on that day. Let the Masters themselves answer.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Bab. Jom tobh, fol. 15. 1.  On a feast day, which happens on a Sabbath Eve, let not, a man in the beginning seethe food after the Feast day for the Sabbath day, but let him seethe for the Feast day, and if any remains, let it be reserved f●r the Sabbath. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (according to the letter, Let him make a boiling, but the sense is) Let him prepare food on the Eve of the Feast day, and let him depend upon it for the Sabbath. The School of Shammai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold food: that of Hillel saith One food.  
Maimonides speaks plainer. 
s Jom. tobh. cap. 6.  On a Feast day, that falls in with a Sabbath Eve, they do not bake nor seethe on the Feast day what they eat on the Sabbath. And this prohibition is from the words of the Scribes: namely, That none seethe on a Feast day for a common day: for this is arguing a majori ad minus, from the greater to the less: if a man seethe not for the Sabbath day much less for a common day. But if he provides food on the Eve of the Feast day, on which he may depend, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) then if he bake or seethe on the Feast day for the Sabbath, it is permitted: and that, on which he depends, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mixing of food. And why it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixing? (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mingling together) Namely, as that mixing which they make concerning the Courts or the Vesteries, on the Sabbath Eve, is for acknowledgement, that is, that they should not think, that it is lawful to carry any thing from place to place on the Sabbath: So this food is for acknowledgement and remembrance, that they should not think or imagine that it is lawful to bake any thing on a Feast day, which is not eaten that day: therefore this food is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mixing of food.  
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mixing of Courts we speak 2 Cor. X. 16. The sum of the matter is this; many families dwelled by one common Court: now therefore when it was not lawful to carry out any thing on the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a place which was of one right, and condition, to a place which was of another; therefore it was not lawful for any of those families to carry out any thing out of his house into the Court joining to his door, and on the contrary; All partook of the communion and mixture of the right, and that by eating together of that food, which was brought together by them all, and then it was lawful. So in this case, whereof we are now treating. Since it was not lawful by the Canons of the Scribes, to prepare any food on a Feast day for the Sabbath that followed on the morrow: and since of necessity something was to be prepared for the Sabbath, they mollified the rigour of the Canon thus; that first some food should be prepared on the Feast day, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixture as it were of right; and depending upon this thus prepared, they might prepare any thing for the morrow Sabbath.  
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mixture of foods, mention occurs in the Talmudists infinite times, and these things which have been spoke concerning them, afford not a little light to the clause, which we are now handling, and to others, where the word Preparation occurs; and make those things plainer, which we have said concerning the Preparation of the Passover; namely, that it denoteth not either the preparation of the Paschal Lamb, nor the preparation of the people to eat the Lamb; but the preparation of meats to be eaten in the Passover week. Nor in this place, if it be aplyed to the Sabbath, doth it denote any other thing than the preparation of food for the Sabbath now approaching. So that that day, wherein Christ was crucified, was a double preparation in the double sense alleged. Namely, the whole day, but especially from the third hour was The Preparation of the Passover, or of the whole week following; and the Evening of the day was the Preparation of the Sabbath following on the morrow.  
Of that Sabbath John saith, which we cannot let pass, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the day of that Sabbath was a great day, Chap. XIX. 31. For it was the day of the people's appearance in the Temple; it was the day of the offering of the sheaf of firstfruits; and I ask, whether before that day Christ's persecuters had offered their Chagigahs?   

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An honourable Councillor. 
THE Vulgar reads, Nobilis Decurio, A noble Officer. Erasmus, Honestus Senator, An honourable Senator. Beza, Honoratus Senator, An honourable Senator. The Talmud may serve here instead of a Lexicon.  
Was it 
t Bab. Joma, fol. 8. 2.  the Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the chief Men? Was it not the Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Councillors? First it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber of the Councillors: but when the high priesthood was brought with money, and yearly changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Councillors of the King are yearly changed, thence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Proedris Chief Men. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Councillors, denotes Princes. True indeed and hence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Hieros'. Schab. fol. 13. 3.  Noble men and common Persons are contradistinguished. But should one not understand those Princes and Nobles in the proper sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Councillors? For who sees not that the word is Greek? and so the Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Greek word.  
Which fixeth our eyes faster upon the words of the Gloss at the Gemara in the place alleged, From the beginning, in the days of Simeon the Just, who lived a greater while, they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Councillors. What? Did the Greek Language so flourish at Jerusalem in the times of Simeon the Just; that, a Chamber in the Temple should be called by a Greek name? If that Simeon be he who met Aleander the Great, which the Talmudists suppose, 
x Joma, ●. 69. 1.  than some reason appears for it, but if not, inquire further. However that was the Chamber of the High Priest, as appears often in the Talmudists, not that he always lived there, nor that once in the year he resorted thither; but because it was that place, where he sat with the Council of the Priests, and consulted concerning the public service, and affairs of the Temple. Hence in the Jerusalem writers mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon the Councillor. And in this sense is that to be taken, if I mistake not, which occurs once and again in the Babylonian Talmudists, concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sons of the high Priest, deciding several things; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of Judgement of the Priests. 
y. cap. 1.   
Hence we think Joseph of Arimathea was called with good reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Councillor, because he was a Priest, and one of that Sacerdotal Bench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was called the Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Aruch, that is, of Councillors.    

CHAP. XVI.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they might come and anoint him. 
WHAT 
a Hieros'. Schab. fol. 12. 1.  is that, that is allowed as to the living, (on the Sabbath day) but as to the dead it is not? It is anointing.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And very early in the morning, etc. 
THE distinction of the Twilight among the Rabbins was this.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hind of the morning: the first appearance of light. 
b Hieros'. Berach. fol. 2. 3.  R. Chaiia Rabb, and R. Simeon ben Chalaphta travailing together in a certain morning in the Valley of Arbel, saw the hind of the morning, that its light spread the sky. R. Chaiia said, Such shall be the Redemption of Israel. First, It goes forward by degrees, and by little and little, but by how much the more it shall go forward, by so much the more it shall increase.  
It was at that time that Christ arose; namely, in the first morning; as may be gathered from the words of Matthew. And to this the title of the two and twentieth Psalm seems to have respect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also Revel. XXII. 16. I am the bright and morning Star. And now you may imagine the women went out of their houses towards the Sepulchre.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When one may distinguish between purple colour and white. 
c Berac. cap. 1. hal. 2.  From what time do they recite their Phylacterical prayers in the morning? From that time, that one may distinguish between purple colour and white. R. Eliezer saith, Between purple colour and green. Before this time was Obscurum adhuc coeptae lucis. The obscurity of the begun light, as Tacitus his expression is 
d Hist. lib. 4. cap. 11. .  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the East gins to lighten.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun-rise. 
e Hieros'. In the place before.  From the hind of the morning going forth, until the East gins to lighten; and from the time the East gins to lighten, until Sun rise, etc.  
According to these four parts of time, one might not improperly suit the four Phrases of the Evangelists. According to the first, Matthews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As it began to dawn. According to the second, john's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Early in the morning when it was yet dark. To the third, Luke's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Very early in the morning. To the fourth, Marks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Very early in the morning, and yet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At the rising of the Sun.  
For the woman came twice to the Sepulchre, as John teacheth: by whom the other Evangelists are to be explained. Which being well considered, the reconciling them together is very easy.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither believed they them. 
THAT in the verses immediately going before the discourse is of the two Disciples going to Emmaus, is without all controversy. And then, how do these things consist with that relation in Luke, who saith, That they two returning to Jerusalem, found the Eleven gathered together, and those that were with them, who said, The Lord is risen indeed, and hath appeared to Simon? Luke XXIV. 23, 34. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying, evidently makes those to be the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Eleven, and of those that were gathered together with them. Which when you read the Versions you would scarcely suspect. For when that word is rendered by the Syriac, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Vulgar, Dicentes; by the Italian, Dicendo; by the French, Disans; by the English, Saying; who, I pray, would take it in another sense, than that those two, that returned from Emmaus, said The Lord is risen indeed, etc. But in the Original Greek, when it is the accusative case, it is plainly to be referred to the Eleven Disciples, and those that were together with them. As if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet saith this our Evangelist, that when those two had related the whole business, they gave credit, no not to them. So that according to Luke, they believed Christ was risen and had appeared to Simon, before they told their story; but according to Mark, they believed it not, no not when they had told it.  
The reconciling therefore of the Evangelists is to be fetched thence, that those words pronounced by the Eleven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Lord is risen indeed, &c, doth not manifest their absolute confession of the Resurrection of Christ, but a conjectural reason of the sudden and unexpected return of Peter.  
I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ told him by the women, Say to his Disciples and Peter, I go before you into Galilee. Think with yourself, how doubtful Peter was, and how he fluctuated within himself, after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble supplicant at his feet. When therefore he heard these things from the women (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose, he would go before them into Galilee) and when the rest were very little moved with the report of his Resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him. Which when it was well known to the rest, and saw him return so soon, and so unexpectedly, Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet when he and Cleopas open the whole matter, they do not yet believe even them.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To every creature. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every Creature, a manner of speech most common among the Jews: by which  

I. Are denoted all men. 
f Bab. Chetub. fol. 17. 1.  The wise Men say, Let the mind of man always be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled, or complacent, to the creatures. The Gloss there is. To do with every man according to complacency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Midr. Till. in Psal. CXXXV.  He makes the Holy Spirit to dwell upon the creatures: that is, Upon men. 
h Maimon in Sanhedr. cap. 2.  In every Judge in the Bench of three is required Prudence, Mercy, Religion, hatred of money, Love of truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of the creatures: that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The love of mankind.  
II. But especially by that phrase the Gentiles are understood. R. Jose 
i Bab. Chagig. fol. 12. 2.  saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe to the Creatures, which see, and know not what they see; which stand and know not upon what they stand, namely, upon what the earth stands, etc. He understands the Heathens especially, who were not instructed concerning the creation of things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Beresh. Rabath, §. 13.  The speech of all the Creatures (that is, of the Heathens) is only of earthly things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the prayers of the Creatures are for earthly things; Lord let the Earth be fruitful, let the Earth prosper. But all the prayers of Israelites are only for the holy place; Lord let the Temple be built, etc. Observe, how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Creatures, are opposed to Israelites.   
And the parallel words of Matthew, Chap. XXVIII. do sufficiently prove this to be the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every creature, in this place: that which in Mark is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preach to every creature, in that place in Matthew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Disciple all Nations; as those words also of S. Paul, Coloss. I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gospel that was preached in all the creation.  
In the same sense you must of necessity understand the same phrase, Rom. VIII. 22. Where, if you take the whole passage concerning the Gentiles breathing after the Evangelical liberty of the Sons of God, you render the sense very easy, and very agreeable to the mind of the Apostle, and to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Creature, or Creation. When they who render it otherwise, dash upon, I know not what, rough and knotty sense. Let me, although 'tis out of my road, thus paraphrase the whole place.  
Vers. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For the earnest expectation of the Creature, or of the Heathen World, waiteth for the revelation of the Sons of God. For God had promised, and had very often pronounced by his Prophets, that he would gather together, and adopt to himself innumerable sons among the Gentiles. Therefore the whole Gentile World doth now greedily expect the revelation, and production of those sons.  
Vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For the Creature, the whole Heathen World, was subjected to the vanity of their mind: (as Rom. I. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Became vain in their imaginations. And Eph. I. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gentiles walk in the vanity of their mind, not willingly, but because of him that subjected it.  
Vers. 21. Under hope, because the Creature also (or that Heathen World) shall be freed from the servie of (sinful) corruption (which is in the World through lust, 2 Pet. I. 4.) into the (Gospel) liberty of the Sons of God. From the service of Satan, of Idols, and of Lusts, into the liberty, which the sons of God enjoy through the Gospel.  
Vers. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For we know, that the whole Creature (or Heathen World) groaneth together, and travaileth, and, as it were with a convex weight, howeth down unto this very time, to be born and brought forth.  
Vers. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Neither the Gentiles only, but we Jews also (however we belong to a Nation, envious of the Heathen) to whom God hath granted the first fruits of the Spirit, we sigh among ourselves for their sakes, waiting for the adoption, that is, the redemption of our Mystical body, whereof the Gentiles make a very great part.    
FINIS.   

JEWISH AND TALMUDICAL EXERCITATIONS UPON THE Evangelist St. LUKE. To which are premised some CHOROGRAPHICAL NOTES UPON THE Places mentioned in this EVANGELIST. By JOHN LIGHTFOOT, D. D. late Master of Katharine-Hall in the University of CAMBRIDGE.  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, MDCLXXXIV.   

TO THE MOST REVEREND Father in CHRIST GILBERT, BY DIVINE PROVIDENCE ARCHBISHOP OF CANTERBURY: PRIMATE of all ENGLAND, etc.  
May it please your Grace,  
HAVING at length finished (in such a manner as it is) this undertaking of mine upon the four Evangelists; Religion, Gratitude and Duty require it from me, to commemorate and recognize the infinite mercy of God toward me, in bringing me thus far, continuing my life, preserving to me that strength of Eyesight, vigour both of body and mind to and in so great a degree of old age. To all which the same Divine mercy hath added this great benefit, that it hath indulged me your Grace's Compassion, Favour, and Patronage. This hath not a little sweetened all the rest, securing to me so much leisure for Books, tranquillity in my Studies, the settlement of my Family, and an easy condition of life. Without this, my mind bend toward studies must have wanted its opportunities: I must have been to seek for leisure, retirement, and a quiet seat. The blossomings of these my labours (if now there be any thing in them that is valuable) must have withered in their first putting out, if by the Divine favour the dew of your Grace's favour had not watered them.  
Your Grace may have forgotten (for you are not wont to write your good turns in marble) what great things you did for me in my straits: what kindness and good will I then found from you, what industry of doing me good; even to admiration. However, they must never slip out of my remembrance and acknowledgement, till I have forgot myself, and remember no more what I am. But since your humanity hath been such, as cannot be fully spoken out, let me comprise the whole matter in this short compendium; that my Family had perished, if God's mercy by the means of your compassion had not saved it.  
What shall I render to the Lord for all his benefits, and what to your Grace for so great an one? But can such an one as I think of making returns to God or you? Let God himself the Father of mercies (when I cannot) become your reward: and by an addition of his mercy make me capable of rendering him myself. Grant that I might be wholly His, and He yours. I pray that he would long preserve, protect, and direct your Grace, and at length make you everlastingly happy. This from the heart and without ceasing is the prayer of,  
Most Reverend Father, Your Grace's most humble and most devoted Servant, JOHN LIGHTFOOT.   

A FEW CHOROGRAPHICAL NOTES.  

CHAP. I. Of the places mentioned in LUKE III.  
I. Some Historical Passages concerning the Territories of Herod and the Tetrarchies of his Sons. II. Whether Perea was not also called Galilee. III. Some things in general concerning the Country beyond jordan. iv Trachonitis. V Auranitis. VI Iturea. VII. Abilene. VIII. 2 Sam. XX. 18. discussed.  

SECT. I. Some Historical Passages concerning the Territories of Herod, etc.  
BEFORE we make any particular inquiries into the Countries mentioned Luke III. 1. it will not be amiss to dip into History a little more generally.  

a Joseph. Antiqu. lib. 15. cap. 13.  Augustus Cesar received Herod's Sons Alexander and Aristobulus, upon their arrival at Rome, with all the kindness imaginable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; granting a power to Herod to establish the Kingdom in which of his Sons he pleased: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yea and moreover, gave him the Region of Trachonitis, Batanea, and Abranitis. We find Perea (peculiarly so called) not mentioned in this place, when yet it was most assuredly under Herod's jurisdiction; how else could he have built Herodium, which was in the extreme confines of Perea, Southward, where he himself was buried?  
Neither indeed doth St. Luke say any thing of Perea, even then when he mentions the Tetrarchy of Herod Antipas, under whose jurisdiction Josephus tells us, was both Perea and Galilee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b De Bell. lib. 2. cap. 9  Perea and Galilee were both under Antipas,  
Why Josephus should not mention Perea when he is speaking of the Father's Kingdom, or why St. Luke should omit it, when he instances the Tetrarchy of the Son, that being so unquestionably within his jurisdiction; I confess is something strange to me: nor could I pass it without some remark.  
The same Josephus tells us this of the Tetrarchy of Philip: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
c De Exid. lib. 2. cap. 9  Batanea also and Trachonitis, Auranitis, and some parts of Zeno's House, about Jamnia; yielding the profits of one hundred talents, were under Philip's Government. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
d Antiqu. lib. 18. cap. 6.  Then died Philip, in the twentieth year of the Reign of Tiberius, when he himself had governed for seven and thirty years, over Trachonitis, Gaulonitis, and the Country of the Bataneans. Here we see Auranitis is not mentioned, but Gaulonitis is; and in St. Luke, neither Batenea, nor Gaulonitis, nor Auranitis; but instead of them, Iturea. There is a Chronological difficulty in these words of Josephus, which is not easily solved; but this is not the business of this Treatise.  
It is hard to say whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House of Zenon, have any relation with Zenodorus the robber. Josephus in the place above quoted, mentions him, saying, That Augustus was the more willing to put Batanea, Trachonitis, and Auranitis under the Government of Herod the Great, that he might the more effectually suppress the Thefts and Rapines committed by one Zenodorus and the Trachonites. 
e Strab. lib. ●●.  Strabo also speaks of this Zenodorus, telling us, That there were few Robberies committed now; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Robbers of Zenodorus party being cut off.  
But if the name should be writ in the mother tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Zenun, it might signify a place or region of cold; and so denote some Country adjacent to the Snows of Lebanon; or some part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountain of Snow; which I rather believe.   

SECT. 2. Whether Perea may not also be called Galilee.  
I. ALthough the whole Transjordanine Country might justly enough be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perea; for this very reason; because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the other side Jordan: yet, generally speaking, the Country is distinguished, and that is peculiarly called Perea; which was the Kingdom of Sehon, the dwelling afterwards of the Reubenites, and part of the Tribe of Gad.  
Hence that of Ptolomey, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From the East of the River Jordan; there are only these Cities reckoned up by him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cosmos.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Livias'.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callirrhoe. Of old Lasha.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazorus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicerus.   
Other places that were beyond Jordan, he mentions under other districts; as some under Celosyria, others under Batanea.  
That which we are now enquiring about is, whether the Transjordanine Country was ever called Galilee. The rise of this question is, because our Evangelist mentions the whole Tetrarchy of Herod, under the name of Galilee, when as Perea was a great part of it. I incline much to the affirmative, for these Reasons: And first, I suppose that the upper part of the Country beyond Jordan might be called Galilee.  
1. From Matth. IU. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By the way of the Sea beyond Jordan, Galilee of the Gentiles. Are not those places beyond the Sea of Gennesaret, called in this place Galilee of the Gentiles, in distinction to Galilee properly so called, on this side Jordan?  
2. Judas who moved the Sedition against the Roman Tax, is by Gamaliel called Judas of Galilee, Acts V 37. who yet by Josephus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a Antiqu. lib. 18. cap. 1.  A Gaulonite of the City of Gamala. Now it is well enough known, that Gaulona and Gamala were beyond Jordan.  
II. I suppose Perea, properly so called, to have gone also under the name of Galilee, for these Reasons:  

1. The whole Land of Canaan, both that beyond, and that on this side Jordan, was under the jurisdiction of Herod the Great. So that divide this whole Country into four Tetrarchies, the first Judea; the second, Samaria; both which were under the Government of Pilate; the third, Iturea and Trachonitis, under Philip; the fourth will be Galilee on this side, and Perea beyond Jordan. Whereas therefore St. Luke, in the division of the Tetrarchies, names only Galilee, as that which belonged to Herod; it is manifest he includes Perea under that of Galilee, and speaks of it as a known, and commonly received thing.  
2. In Luke XVII. 11. It is said of Jesus, That as he went to Jerusalem, he passed through the midst of Samaria and Galilee. One would have thought it had been proper to have said, through the midst of Galilee and Samaria. For when he went from Jerusalem to his own Country, he then passed through Samaria, and so into Galilee; but going from home to Jerusalem, be in his passage went through Galilee, and then through Samaria: But now it is very certain that in that journey he did pass through Perea, having first gone through the Samaritan Country. Whence it is very probable that Perea is called by our Evangelist in this place, Galilee; in the very same manner as he had also included it in the mention of Galilee, Luke III. 1.  
3. In that Tragical Feast wherein the last mess was the Head of John Baptist, those who then were treated by Herod, are called the great estates of Galilee, Mark VI 21. Now that Supper was kept in the Palace Herodium which was in the very extreme parts of Perea toward the South, and therefore surely those great Estates of Galilee that were with him, must be no other than the Great Estates of Perea.  
4. There is mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Geliloth of Jordan, Josh. XXII. 11. when the passage was concerning Perea: whence that Country might well take its name of Galilee.    

SECT. III. Some things in general concerning the Country beyond jordan.  
AS to the Tetrarchies of Herod and Philip: this I suppose we may determine without prejudice or question, that nothing was within their jurisdiction, but what was within the confines of the Land of Israel, properly so called. (As to what may be objected concerning Iturea, we shall consider in its own place.) Whiles we are therefore looking into these Countries, our main business will be with what was beyond Jordan; for that on this side the River, was only Galilee, about which we shall not much trouble ourselves, because there is no difficulty concerning it.  
The Transjordanine Country, if I mistake not, from geatest Antiquity, is divided in that story, Gen. XIV. 5. Chedorlaomer and the Kings that were with him, smote the Rephaims in Ashtaroth-Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, and the Horites in Mount Seir.  
These two things we may apprehend from this passage: 1. That the Country of Basan was inhabited by the Rephaims; Perea (another part of the Land beyond Jordan) by the Zuzims, Moab by the Emims. 2. That Ashtaroth-Karnaim, Ham, and Shaveh Kiriathaim, are not every one the names of whole Countries, but particular places in those Countries; perhaps where the several fights were, or where the people of that Country had been subdued.  
As to Ashtaroth-Karnaim, there is little doubt but that was in the Kingdom of Bashan, the larger Region being called Astaroth, Karnaim is added in a distinstuishing limited sense: [Deuter. I. 4. Og the King of Bashan which dwelled at Ashtaroth in Edrei.]  
Of the place itself the Jewish Doctors thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At twenty Cubits 
a Succah. fol. 2. 1.  Man sits in the shadow of his tent (viz. in the Feast of Tabernacles) he does not sit in the shadow of his Tabernacle beyond twenty cubits, but in the shadow of its sides. [That is, if the roof or cover of his Tabernacle be above twenty cubits high.] Abai saith unto him, if therefore any one shall pitch a Tabernacle in Ashtaroth-Karnaim, is not the Tabernacle so also? Gloss. Ashtaroth Karnaim were two great Mountains, with a Valley between; and by reason of the height and shadow of those Mountains, the Sun never shone upon the Valley.  
Why the Samaritan Copy should use here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphinith Karnaiah, instead of Ashtaroth Karnaim, especially when it retains the word Ashtaroth elsewhere, is not easy to say, unless it should have some relation to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boughs; as a place thick and shady with Boughs. But such is the confusion of the guttural Letters in the Samaritan Language, that we can determine nothing positively.  
That the Zuzims inhabited Perea, as it is distinguished from the Country of Bashan, may be evident from the progress of the Conqueror; for, whereas it is plain that the Rephaims dwelled in Bashan, and the Emims in the Country of Moab, Deuter. II. 10, 11. It is manifest that the Zuzims who were conquered after the Rephaims, and before the Emims, lay in a Country between both, and that was Perea.  
And hence are those to be corrected, that would correct the reading here, and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zuzims in Ham, would render it, the Zuzims with them. So the Gr. Vulg. etc. As if the Zuzims were amongst the Rephaims, when they were distinguished both in Nation and dwelling. The Samaritan we may be sure took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no other than a place, when it renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Lishah.  
When the Israelites went out of Egypt into that Land, the whole Transjordanine Region was divided into these two Signories, the Kingdom of Sehon, and the Kingdom of Og. That of Sehon was Perea, strictly so called now; That of Og was all the rest under the name of Bashan. But, after the return of Israel from Babylon, Bashan was so subdivided, that Batanea, or Bashon, was only a part of it, the rest going under the name of Trachonitis, Auranitis, and, if you will, Gualonites too, for we meet with that distinction also in Josephus 
b Lib. ●● Excid. 3. cap. 4.  To give therefore all these Countries at this time their proper bounds and limits, if it does not exceed all humane skill and wit, I am sure it doth mine.  
So that all we can do in this matter, is only to propound a few things of these places thus divided, as far as conjecture may carry us, which we submit fairly to the fair and candid judgement of the Reader. Let us therefore begin with Trachonitis.   

SECT. iv TRACHONITIS.  
ARGOB mentioned Deuter. III. 14. is by the Targumists called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trachona. And so Jonath. 1 Kings IV. 13. the Samaritan hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rigobaah, which seems akin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regab, amongst the Talmudists.  

a Menacoth, fol. 85. 2.  Tekoah hath the preeminence for Oil: Abba Saul saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next to that is Regab beyond Jordan.  
Gul. Tyrius would derive the name from Dragons. For so he: It 
b De Bell. Sacr. lib. 16. cap. 9  (Trachonitis) seems to have taken its name from Dragons. Those hidden passages and windings underground, with which this Country abounds, are called Dragons. Indeed, almost all the people of this Country, have their dwellings in Dens and Caves; and in these kind of Dragons.  
Other things might be offered as to the signification of the word: but we are looking after the situation of the place, not the Etymology of the name. And the first things to be enquired into, as to its situation, is, whether it extended in longitude from the South to the North, or from the West to the East. The reason of our enquiry is partly upon the account of Auranitis, which we are to speak of presently, and partly those words in Josephus 
c Attiqu. lib. 17. cap. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanea was bounded with Trachonitis. How so? Either that Batanea lay between Perea and Trachonitis, extending itself from the West toward the East, or between Trachonitis and Galilee, strictly so called, extending itself in length from the South toward the North: which last I presume most probable; and so we place Trachonitis in the extreme parts of the Transjordanine Country toward the East. And both which, upon these reasons taken together.  

1. The Gemarists describing the circumference of the Land from the North, do mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola [or Gabara] the upper, which is above Caesarea [Philippi] and Trachona which extends to Bozrah 
d Hieros'. Sheviith, fol. 36. 3. : where the extension of Trachona, must not be understood of its reaching to some Bozrah in those Northern borders; but to some Bozrah or Bosorrah in the confines of Perea 
e Antiqu. lib. 1●. cap. 12. : and so it supposes the Country extending itself from the North toward the South.  
2. 
f Ptol. cap. 15. toward the end.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of the Province of Batanea; East of which is Saccea, and here under the Hill Alsadamus, are the Trachonite Arabians. Behold here the Trachonites living East of Batanea.  
3. 
g Joseph. de excid. lib. 3. cap. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The Country of Gamala, and Gaulonitis, and Batanea, and Trachonitis. But were not Gamalitiea itself and Gaulonitis within Batanea? right; but by this distinction he divides between that Batanea that was nearer Galilee, and that that was further off. That Country that lay nearest, from those noted Towns, of Golan, and Gamala, he calls Gaulonitis, and Gamalitica; and that which was further off, he calls by its own name of Batanea, and what lies still yond that, Trachonitis.   
There was a time when all that whole Country which now is distinguished into these severals, had one general name of Bashan: which word, how it came to change into Bathan, or Batanea; as also with the Targumists and Samaritane, into Bathnin and Mathnin, any one indifferently skilled in the Syrian Tongue will easily discern.   

SECT. V AURANITIS.  
THAT Auranitis took its denomination from Hauran, hardly any one will question, especially that observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezek. XLVII. 16. to be rendered by the Gr. Interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which are upon the borders of Auranitis.  
Hauran is reckoned up amongst those Hills, at the top of which, by lifting up some flaming Torches, they were wont to give notice of the new year.  

a Rosh hashanah, cap. 2. Hal. 2.  Where did they hold up those lights? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Mount Olivet to Sartaba. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Sartaba to Gryphena. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Gryphena to Hauran. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Hauran to Beth Baltin. And from Beth Baltin, he that held up the light there, did not departed, but waved it hither and thither, up and down, till he saw the lights kindled throughout the whole Captivity.  
The Gemarist queries, What is Beth Baltin? Rabh saith it is Biram. What is the Captivity? Rabh Joseph saith it is Pombeditha. Gloss. The sense of it is this: That Biram is in the Land of Israel, How? Is Biram the same with Beth Baltin, and yet is Biram within the Land of Israel? When in the Jerusalem Gemara, Rabh Honna saith, When we came hither, we went up to the top of Beth Baltin, and discerned the Palm-trees in Babylon. If this be true, the Geographers are to consider whether there can be any prospect of Babylon from the Land of Israel. In their sense it may be true enough, who commonly by the name of Babylon, understand all those Countries into which the Babylonish Captivity were carried; not only Chaldea, but Mesopotamia also, and Assyria: So that bounding the Land of Israel with the River Euphrates, (which indeed the Holy Scriptures themselves do) they make it contiguous with Mesopotamia, the River only between; and they place Beth Baltin not far from the bank on this side the River.  
The Gemarists acknowledge that Lights were lifted up upon some Hills between those which they had mentioned, but these were the most known and celebrated, and therefore they named them only. Now it is probable enough that Mount Hauran gave the denomination to the whole Country Auranitis, which we are now upon: Perhaps there might be some part of Antilibanus, called Hauran, either from the Syriac word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havar, which signifies white; or from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor, a Cave. It may well enough agree either way, the Hill being white with Snow, and hollow with the subterranean passages that were there.  
However, it is plain enough from the place in Ezekiel before quoted, that Hauran was situated in the very extreme parts of the Land, toward the North, and from thence the Country as it had its situation there, so had its name Auranitis. Gul. Tyrius 
a Lib. 22. 26.  (by what authority I cannot tell) placeth it near the Sea of Gennesaret Subitò enim transcursâ regione Auranitide quae secus Mare Tyberiadis est, etc. The Country of Auranitis being suddenly run through, which is by the Sea of Tiberias, etc.  
And that the River Orontes [Springing between Libanus and Antilibanus near Heliopilis, as Pliny 
b Lib. 5. cap. 22.  hath it; took its name from Hauran, the word itself seems to assure us. Although some quoted by Eustath. in Dionys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. do apprehend it to be a Latin name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ As if Orontes were the same with Orientalis, The Eastern. But what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should mean is a little difficult. Orontes was of old called Typhon, as Strabo 
c Lib. 16.  tells us.   

SECT. VI ITUREA.  
THE Reader must excuse me if I make a narrower search into the situation of Iturea, although Barradius may confidently enough have told him (upon his own trust merely, as far as I can learn) That the Country is in the Tribe of Nepthali, at the foot of Mount Libanus. Perhaps he hath followed Borchard, who himself writes only upon the credit of Jacobus de Vitriaco: Scias regionem Decapolin quàm variè in Scriptures denominari, etc. You must know the Region of Decapolis hath several names in Scripture. Sometimes it is called Iturea, sometimes Trachonitis; sometimes the plain of Libanus, sometimes the Land of Moab: in one place Gabul, in another place Galilee of the Gentiles, and the upper Galilee; but every where it is all one and the same Country. Thus he confusedly enough.  

a Lib. 5. 23.  Pliny places some Nation or other, called by the name of the Itureans, in Cyrristica of Syria: Et inde Cyrristica, etc. Next that is Cyrristica, the Irneates, the Gindarèni, the Gabeni, two Tetrarchies, which are called Granii Com●titae, the Emisenes, the Hylatae, a Nation of the Itureans, and those of them also called the Betarreni, the Mariamitani, etc.  

b Strabo, lib. 16.  After Macra, is Marsyas, wherein are some hilly places, on one of which stands Chalcis a Garrison of Marsyas. The beginning of it is Laodicea, about Libanus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The Itureans and Arabs hold all the Mountainous places, a very mischievous sort of people, all of them.  

c Eupolemus in Euseb. Praepar. Evangel. lib. 9 cap. 30.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ David made war with the Edomites, the Ammonites, the Moabites, the Itureans, the Nabbathites and Nabdites, He had said before, That he had subdued the Syrians dwelling by Euphrates and Commagene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Assyrians and Phoenicians that were in Galladene.  

d Gal. Tyr. de bell. Sacro lib. 9 cap. 15.  Secus Mare Galilaeae viam carpentes, etc. Taking the way by the Sea of Galilee, we entered Phenice, and leaving Paneas, which is Caesarea Philippi, on the right hand, we came to Iturea.  

e Ibid. lib. 2●. cap. 11.  Rex pertransiens agrum Sydonensem, etc. The King passing through the Country of Sidon, and going up some hilly places, which lay between ours and the enemy's borders, he came to a place every way accommodated with all necessaries, a fruitful soil, and well watered; the name of it Messahara. Going thence into the Valley called Bacar, he found the Land which hath been said to flow with Milk and Honey. Some are of opinion, that this Country was of old called Iturea. But long before that, viz. in the days of the Kings of Israel, it was called the Grove of Libanus.  
Where at length shall find this Iturea? Had Philip any part of his Tetrarchy within Cyrristica, Chalcidice of Syria? And yet, if you believe either Pliny or Strabo, there were the Itureans. I suspect there is something couched in the Etymology of the word, that may as much puzzle as the situation of the place.  
If Bacar, as it is described by Tyrius, be indeed Iturea, it may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hittur, which signifies wealth; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes crowning, especially when the Country its self is crowned with so much plenty. It is a notion familiar enough amongst the Talmudick Authors.  
Indeed, if I could believe that Iturea were the same with Decapolis, than I would suppose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten, might have been altered by the change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou, according to the Syriack manner; but I neither can believe that, nor have I ever met with such a change made in that word, but rather that it would go into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Samech.  
May it not therefore be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitture, diggings; because of the Caves and hollows underground? So that the Iturei might signify the same with Troglodyte, those that dwell in Caverns and holes. And so the Troglodytes which were on the North of Israel, are distinguished from those that were on the South, viz. the Horites in Edom. Now that these Countries of which we are treating, were peculiarly noted for Caves and Dens; and they not only numerous, but some very strange and wonderful, Strabo, Josephus, Tyrius and others do abundantly testify.  

f Strab. lib. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are beyond Damascus two Mountains called Trachones. Afterward; Toward Arabia and Iturea, there are some cragged Hills, famous for large and deep Caves; one of which was capable of receiving four thousand men in it. But that was a prodigious Cave of Zedechiah's, wherever it was, that was XVIII. mile's space; at least if those things be true which are related concerning it 
g Bemidbar rab. fol. 21 1. 2. .  
There was a Cave beyond Jordan, about XVI. miles from Tiberias, that was three stories high; had a lower, a middle, and an upper Dining-room 
h Gul. Tyr. lib. 22. 15. . Which indeed was fortified, and held a Garrison of Soldiers in it.  
So that we may, not without reason, conjecture the Iturea of which we now speak, might be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chitture, such kind of diggings under ground. And that Pliny and Strabo when the talk of the Nation of the Itureans in Cyrristica and Chalcis, do not place the Country of Iturea there; only hinted that the Troglodytes, who dwelled in Dens and Caves were there.  
Iturea therefore, mentioned by our Evangelist was in the Country beyond Jordan, viz. Batanea, and Auranitis or Auranitis alone, as may appear out of Josephus, compared with this our Evangelist. For St. Luke saith, That Philip was Tetrarch of Iturea and Trachonitis: Josephus, That he was Tetrarch of Trachonitis, Batanea, and Auranitis: Either therefore Auranitis and Batanea in Josephus, is the Iturea in St. Luke, or else Batanea in Josephus is confounded with Trachonitis mentioned in St. Luke, and Auranitis alone is Iturea. For that passage in Josephus 
i Antiqu. lib. 20. cap. 5.  ought to be taken notice of: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caesar invests Agrippa with the Tetrarchy that Philip had, and Batanea, adding moreover Trachonitis with Abella. Where it is observable, that there is mention of the Tetrachy of Philip distinct from Batanea and Trachonitis; And what is that? certainly Auranitis in Josephus, and perhaps Iturea in St. Luke.   

SECT. VII. ABILENE.  
JOsephus in the words before quoted, speaking of Abella, adds this passage; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that had been the Tetrarchy of Lysanias. So also Ptol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abila that bore the name of Lysanias: and he reckons this up among the Cities of Celo-Syria under these degrees:  

Heliopolis 68 40. 33. 40.  
Abila. 68 45. 33. 20.   

a Nat. Hist lib. 5. cap. 18.  speaks of Abila in that Country: Paneas in quâ Caesarea, cum supra dicto fonte [viz. cap. 15.] Abila, Arca, Ampeloessa, Gabo.  
It is not without cause distinguished by its relation to Lysanias, because in one place or another, there were several Abila's or Abella's: for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abel, goes into that termination in the Greek; and there were many places of that name.  
Abel Shittim, where the Israelites pitched their Tents immediately after they had passed the River Jordan, in Josephus 
b Antiqu. lib. 5. cap. 1.  is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abila, distant from Jordan threescore furlongs: which he also mentions with Julias 
c De Exid. lib. 2. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Perea. There is also Abel Meholah, and Abel beth Maacah, etc.  
Near this sound comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Targ. Jonath. upon Numb. xxxiv. 8.  Abelas of the Cilicians. The very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abilene is in Vajicra Rabath 
e Fol. 18●. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabeans fell upon them, and took them away, Job I. 15. R. Abin bar Cahna saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ They came out of Caphar Karinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they went through all Abilene, and came to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migdol Zaba●●h, and there died.   

SECT. VIII. 2 Sam. XX. 18. discusst.  
AMongst all the Cities and Countries that bear the name of Abel, the most celebrated is that in 2 Sam. XX. made famous by the History of a foolish Sheba and a wise Woman. The Woman's expression is not a little wrested and tortured by Interpreters.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were wont to speak in old time, saying, they shall surely ask counsel at Abel; and so they ended the matter.  
The Greek Version hath more perplexed it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Latin Interpreter renders it thus: They spoke a word in former days, saying, ask he was asked in Abel, and in Dan, if those things have failed which the faithful of Israel laid up. Ask they will ask in Abel, and so if they have failed.  
If any one can make any tolerable sense of these words, he would do well to teach others how to do it too; especially let them tell the reason why Dan should be added here. It is true Dan and Abel beth Maacah are mentioned together as not very distant from one another, 1 King. XV. 20. And if we do by the words understand their neighbourhood to one another, I see nothing else that can be picked out of them.  
However, both the Roman and Alexandrian Edition agree in this reading, which have the preference of all other Editions of the Greek Version. And let them now who are for correcting the Hebrew Bibles by the Greek, say whether they are for having them corrected here: only let them give me leave to enjoy the Hebrew Text as we now have it.  
The Hebrew makes the sense plain if the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but rightly applied, namely to Sheba and his party speaking; When Sheba and his followers come hither, they at first certainly said thus, that they would ask Abel of its peace, or on whose side it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they made the matter entire, or made a show of their own integrity. For that that Joab was chief to be satisfied in, was, that this City had not taken part with the Conspirators, which is directly done, if we admit this sense and interpretation of the words. This prudent Woman assures him that those of Abel had by no means invited Sheba and his fellow Rebels into their Town, or by any consent with them in their Rebellions would ever willingly have admitted them, but that they were miserably deceived by their fawning and false words, whiles they only pretended to inquire about the peace and well being of that City. And that you may know more effectually that all this is true which I now affirm to you, we will immediately throw you the head of Sheba over our wall.    

CHAP. II. SAREPTA.  
I. Zarephath, Obad. ver. 20. where. II. Sepharad. where. III. The situation of Sarepta.  

SECT. I. Zarephath. Obad. vers. 20. where.  
SAREPTA in the Story of Elijah, 1 King. XVII. is written in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzarephath, and with the same Letters in Obad vers. 20. and therefore it may be reasonably enquired whether it be one and the same place. Indeed, there would hardly be any doubt in it, but that the Jews ordinarily by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand France, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepharad, which by the Prophet is used in the very same verse, Spain. The words of the Prophet are very variously rendered, and yet in all that variety, nothing hinders but that Zarephath there may be understood of the Zarephath mentioned in the Kings. For, whether the passage concern the Ceptivity's being detained in Zarephath, or the Ceptivity's possessing the Land to Zarephath (for in that variety chief, the words are expounded) in either sense, it may well enough be, that the Sarepta that belongs to Zidon, may be the scene of the affair. As to the former, if we compare but that passage concerning Tyre, the Sister of Sidon, Amos I. 9 and withal the potency and dominion of the Sidonians, it may not be improbable but that the Israelites might be captived in Sarepta of Sidon. And as to the latter, whereas in the vers. immediately before, the discourse is of the possession of the Mount of Esau, of the Fields of Ephraim, Samaria, and Gilead, and then there is mention of possessing the Land of Canaan, as far as Zarephath; who would seek Zarephath in France, and not in some neighbouring place, according to all the rest of the places their named, which were all very near. Let me add moreover, that whereas there is mention of possessing the Land of the Canaanites even unto Zarephath, the Greek Interpreters will tell you who those Canaanites were, that are distinguished from the rest of the Nations in the Land of Canaan, viz. the Phoenicians, Josh. V. 1. And by the Kings of the Hittites mentioned 1 Kings X. 29. and 2 Kings VII. 6. I would likewise suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phenician Kings.   

SECT. II. SEPHARAD. Where.  
THE Italian Interpreter for Sepharad, retains Zarphath: For so he, Et i transferiti de questo esercito de figlioli de Israel, che sono de Chenahanei, in fino a Zarphath, & i transferiti di Jerusalem, che Sono in Zarphath, etc. Whether too warily, or too unwarily he hath thus done, let him look to that himself.  
The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephratha, with which the Arabian Interpreter agrees. But the Syriack with the Targumist, Spain. The vulgar, Bosphorus, confusedly, besides that it makes the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radical Letter: And yet Nobilius hath this passage. St. Jerom tells us, the other Interpreters agreed with the Hebrew word Sepharad, which he rendered Bosphorus. If he means that all agreed in acknowledging the word Sepharad, he tells us no news: but who agreed with his word Bosphorus?  
I must confess, Sepharad is not a place so obvious as Zarephath, nor can any thing be offered in it, but conjecture only: and if I might be allowed my guess; I would look for Sepharad in Edom, rather than in Spain: and that because Obadiah prophesies against the Edomites, properly so called. Whereas therefore he tells us, That the Captivity of Israel in Sarepta of the Phoenicians shall possess the Land of the Canaanities: It is probable he means by the Captivity in Sepharad, those Captives in Edom, who shall possess the Cities of the South. The Zarphathani, or Sareptani were of the North, the Sepharadeni of the South: amongst the 
a Hom. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whom you may rightly call the Troglodyte Arabs, saith Strabo, 
b Strab. lib. 1.  That is, probably the Horims in Mount Seir; for I suspect Horim, by ill use, might form itself into Eremb.  
If we consider that the Jews do generally by Edom, understand the Roman Empire, and indeed all the Christian Nations in the West, we shall easily perceive why they fix these places Zarephath, and Sepharad so far from Palestine. For Obadiah prophesying against the Edomites, properly so called, the Jews change the scene and persons, according to the vulgar construction of Edom, which they had received amongst themselves.   

SECT. III. The situation of Sarepta.  

a Plin. lib. 5. cap. 19  IND [à Tyro] Euhydra, ac Sarepta, & Ornithon oppida▪ Et Sidon artifex vitri● Thebarumque Baeotiarum parens. From Tyre is Euhydra, and Sarepta, and Ornithon, certain Towns so called: Sidon where Glass is made, and from whence sprung the Beotian Thebes.  
Borchard. A Tyro ad tres leucas admodum breves, etc. About three very short leagues from Tyre, the River Eleutherus runs into the Sea; About two leagues from that River is Sarepta: About two leagues from Sarepta is Sidon. Sarepta at this time doth not consist of above eight Houses, though the ruins do still say it was once a brave Town.  
Some would have Zarephath signify as much as a place of melting; from boiling and melting metals, but especially Glass.  

b Strabo, lib. 16.  Between Acon and Tyre there is a shore all spread over with little hillocks of sand; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that bears a glassey sand: the Glass indeed is not cast here, but being carried to Sidon, there it is made fusile, etc.    

CHAP. III. NAIN. Luk. VII. 11.  
I. Concerning Naim near Tabor, shown to strangers. II. Concerning Nain in josephus and the Rabbins. III. The Greek Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eugannim.  

SECT. I. Concerning Naim near Tabor, shown to strangers.  
IN the Alexandrian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ijon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nain, 1 Kings XV. 20. In the Roman, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain. So Hazar-Enan Numb. XXXIV. 9 in the Roman Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arsenain, in the Alexandrian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asernain; neither of them agrees with our Nain. For it is very absurd to conceive that our Saviour ever was at Hazar-Enan the utmost borders of the Land toward Syria; nor can we suppose him in Ijon, that seeming to be according to the order of the places as they are ranked in the Text above quoted, either beyond Dan, or in the extremest borders of the Land on that side.  
As to our Nain, Borchard saith thus, A Nazareth duabus leucis, etc. Two leagues from Nazareth, not much above one from Mount Tabor, Southward is Mount Hermon the less, on the North side of which is the City Nain; at whose Gates Jesus recovered a Widow's Son from death, as we read, Luke VII. So also Breidenbach: So some Tables as to the situation of Hermon near Tabor, and the situation of Naim near Hermon.  
I am well enough satisfied that they should place Naim in the Tribe of Issachar, if there be no mistake among them as to Mount Tabor. For whereas Tabor is indeed the very utmost border of Issachar, Northward, Jos. XIX. 22. 
a Joseph. Antiq. lib. 5. cap. 1.  It must needs be that what is beyond that, Southward, a league or two, should be reckoned within that Tribe. But I much suspect the Tabor mentioned by them, and that which is now shown to Travellers, is not the true Tabor: nor do I much question but that Hermon of which they talk, is made out of a mistake, and misconstruction of Psal. LXXXIX. 12. Tabor and Hermon shall rejoice in thy Name. My scruple as to Mount Tabor, ariseth hence; because that Tabor which is shown to strangers, as our Countryman Biddulph, and another acquaintance of mine own, who were on the top of it, do describe it, does not at all agree with the description Josephus gives us of the true Mount Tabor. Our Countryman tells us, It is an hill not very steep, nor very high, nor very large; but a round beautiful hill, etc. On the contrary, 
Joseph. de excid. lib. 4. cap. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mount Tabor is in height thirty furlongs, very difficult of ascent on the North-side; the top is a great plain of about six and twenty furlongs.  
The Persian Interpreter instead of Nain hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabelis, that is, Neapolis, which is also Sychem: but for what reason I know not. Nor do I suppose that it was conceived by any one Expositor, that the Widow's Son whom Christ raised from death, was a Samaritan; he was indeed upon the borders of Samaria, but at a great distance from Sychar.   

SECT. II. Concerning the Nain in josephus and the Rabbins.  
THE 
a Sect. 98.  Darshanim (Expositors) upon Beresh. rabb. speak of a certain place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naim, upon this occasion. Issachar is a bony (or strong) Ass, [Gen. XLIX. 14.] It is spoken of Issachar's Country. For as an Ass is low before and behind, and high in the middle; so is it in the Tribe of Issachar; it is a Valley here and a Valley there, and hilly otherwhere; it couches between two borders. These are the two valleys, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Valley of Pislan, and the Valley of Jezreel. And he saw that rest was good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Tinaam: And the Land, that it was pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Naim.  
We have here by the way a taste of those allegorical and far-fetched ways of expounding the Scriptures, wherein these egregious Commentators do so much please and value themselves. However, we are thus sar beholding to them, that they have given us to understand, that there was a Naim in the Tribe of Issachar, called so from the pleasantness of its situation (as indeed Tinaam bears the same derivation) which we have some reason to judge was the same Naim with ours in the Evangelist, and that in Josephus.  

b Antiqu. lib. 20. cap. 5.  It was usual for the Galileans, coming up to the holy City to the Feasts, to take their journey through the Samaritans Country, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then their way lay through a Town called Nais. (I confess the Greek expressions are something perplexed; but it is no great matter.) It happened that some of the Samaritans and inhabitants of the great plain, fought with them, and killed a great number.  
You may think he repeats the very same Story, though differing in some circumstances 
c In Lib. 2. de excid. cap. 21. . There was another fight betwixt the Galileans and Samaritans; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●or hard by a Town called Gema situated in the great plain of Samaria, multitudes of Jews going up to the Feast there was a certain Galilean slain.  
It is not much worth our examining whether they be one and the same story with the other, or whether this Gema be the same Town with Nain; but this we may gather hence, that Nain was in the extreme borders of Issachar, touching upon the Samaritan Country, and Gema in the extreme borders of Samaria that were next adjoining to Issachar. And when the Galileans went down from Nain, a Town in Issachar, into the great plain of Samaria, the first Town in their way is Gema, there the enemy meets and fights them: if at least Gema and Nain be not one and the same place.   

SECT. III. ENGANNIM.  
THere is a great inclination in me to believe, that Naim is the same with Engannim, mentioned Josh. XIX. 21. and Chap. XXI. 29. For, I. Both of them were within the Tribe of Issachar; Engannim, as the H. Scriptures, and Naim as the Jewish Doctors tell us; and why we should not take their word in such a thing as this, I know no reason. II. Both of them signify pleasantness: Naim in the very Etymon implies pleasantness: and Engannim, a Fountain and Gardens. III. The Engannim mentioned Jos. XXI. 29. in 1 Chron. VI 73. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anem. Now if you transpose the Letters (as is done in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naim. iv Let me add, That Engannim (if there be any credit to those guides, that commonly show these places to Travellers) lies directly in the way, going from Galilee to Jerusalem; and so, as is very evident, was our Naim. Of this place, thus our Countryman Biddulph: a Town, commonly called Jenine, of old Engannim: exceedingly pleasant, abounding with waters and gardens, and delightsome walks.  
Why the LXX should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engannim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fountain of letters, Jos. XXI. 29. let those that are more learned search out. It is true the Children of Issachar are celebrated for their skill in computing the times, 1 Chron. XII. 32. where the Targumist; They were skilled in calculating the beginnings of the Years, the Calends of the Months, and the intercalation both of Years and Months 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophists [skilful] in new Moons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astrologers [conversant] about Planets and Stars, etc.  
If we would include the Levites that dwelled amongst the Tribe of Issachar, under the general name of Issachar, then might Engannim (being a Levitical City) be an Academy for that kind of Mathematical learning; but in both we are very uncertain. Nor is it less obscure that the same Greek Interpreter hath instead of Remeth, Engannim, Enhaddah, and Bethpazes rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Remmas, and Jeon, and Tomman, and Aemerec, and Bersaphes, Jos. XIX. 21.    

CHAP. IU. EMMAUS. Luk. XXIV.  
I. Several things about its name and place. II. Its situation. III. Some Story of it. Also of Timnath, and Mount Gilead, judg. VII. 3.  

SECT. I. Several things about its name and place.  
WE have spoken something already concerning Emmaus in our Choragraphical Century, Chap. 45. let us add some few things in this place.  
I. It was distant from Jerusalem, as appears both from our Evangelist, and Josephus 
a De Excid. lib. 7. cap. 27. , about threescore furlongs. By account of common miles, Seven and a half: Eight of the Jewish. What copy therefore of Josephus must the Learned Beza have by him, who thus speaks upon the place? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixty, so the Syriac hath it and indeed all copies: so that here is either a mistake in the number, or else it is ill written in Josephus 
b Lib. de Bell. Jud. 7. cap. 27. ; thirty furlongs. Our Josephus plainly hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ A Town called Emmaus distant from Jerusalem threescore furlongs.  
II. The Syriac, Arabic, and Persia Interpreters writ the name in the Evangelist with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the beginning; the Syriac and Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So also the Syriac, in 1 Macc. III. 40. But the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning. Indeed in Talm. Bab. in Erachim, fol. 10. 1. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but in the Misnaioth printed by themselves it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So it is in Succah. fol. 51. 5.  
III. Josephus commonly renders Chammoth of Tiberias (a place so called from the Hotbaths) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ammaus; but whether our Emmaus ought to have this derivation is a question. There were indeed at Emmaus noted waters; but we can hardly suppose they were warm, if we consider but the usual writing of the word amongst the Talmudists.  

c Midras' Coheleth, fol. 101. 2.  Rabban Johanan ben Zacchai had five Disciples, who while he lived sat always with him, but when he died they retired to Jafne. But R. Eliezer ben Erech betook himself to his Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Emmaus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of pleasant waters, and pleasant dwelling. There is something in this little Story that might not be unworthy our enquiry, as to the Scholastical History of the Jews; viz, where Rabban Johanan should make his abode, if not in Jabneh? for that is the place they commonly allot to him: But this is not a place to dispute of such matters.  

d Gul. Tyr. lib. 7. cap. 24.  Pervenerunt Nicopolim, etc. They came to Nicopolis: Now Nicopolis is a City in Palestine. This the Book of the Gospel calls Emmaus; while it was yet a Village. There through the plenty of good waters, and all necessary provisions, they enjoyed a good comfortable night.  
This Author, upon this occasion, quotes some passages out of Sozomen, in the sixth Book of the Tripartite History, which are in his fifth Book, Chap. 20. wherein the waters at Emmaus are celebrated not only for their plenty, but as they were wonderfully wholesome and medicinal. For thus he: There is a City in Palestine which now hath the name of Nicopolis, of which the Holy Gospel makes mention, as of a Village (for then it was so) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and calls it Emma. The Romans, having sacked Jerusalem, and gained an entire victory over the Jews, from the event of that War, gave this Town the name of Nicopolis. Before the City near the road (where our Saviour after he had arisen from the dead, walking with Cleophas, made as if he was hastening to another Town) there is a certain Medicinal Spring, wherein not only men that are sick, being washed, are cured, but other sort of Animals also, of whatsoever diseases they are afflicted with. The report is, that Christ as he was once going that way with his Disciples, turned aside to that fountain, and having washed his feet in it, the waters have ever since retained an healing quality and virtue in them.  
We leave the credit of the Story to the relater of it: only one thing we may observe from the hint he gives us, that it is no wonder if in the Evangelists time, Emmaus was but a little Village, whenas not long before it had been burnt and destroyed by Varus 
e Joseph. Antiq. lib. 17. cap. 12. and the Excid. lib. 2. cap. 7. . Nor is it more strange that its ancient name Emmaus, should change into Nicopolis, when the place itself, became a Roman Colony 
f I●. de Excid. lib. 7. cap. 27. .   

SECT. II. Its situation.  
PTOLOMEY tells us something of its situation by its degrees, saying, Emmaus, 65. 45. 31. 45.  
As to the vicinage of Countries or places adjacent; thus the Jerusalem Sheviith 
a Fol. 38. 4. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Bethhoron to Emmaus it is hilly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Emmaus to Lydda it is Champagne, and from Lydda to the Sea is Valley.  
If you would hear Ptolomey more largely, thus he writes:  

Jamnia 65. 40. 32. 0.  
Lydda 66. 0. 32. 0.  
Antipatris 66. 20. 32. 0.  
Emmaus 65. 45. 31. 45.  
Jerusalem 66. 0. 31. 40.   
Although this account of the distance betwixt Jerusalem and Emmaus, doth not very well agree, with what our Evangelist, and Josephus have said; yet may we learn, from the places named along with it, in what quarter of the Heaven it was situated. To all which we may add that of Josephus Antiq. lib. 12. cap. 11. and 1 Maccab. IU. Judas Maccabeus engages with Gorgias near Emmaus: the Gorgians fly, and the Maccabeans pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As far as Gadaron (Gezer) to the plains of Edom, Azotus, and Jamnia.  
I therefore recite this passage, that it may appear that Emmaus, lay toward Galilee, although from Jerusalem it inclined also Westward: For whereas, considering the latitude of Galilee extending itself from West to East, there must of necessity be several Roads from Jerusalem to this or that part of it: So this through Emmaus was one; through Beth Horon another; through Antipatris a third; if at least this last did not fall in with that of Emmaus. That passage in Gul. Tyr. makes me think it might; who, describing the Encamp and journeyings of the Croysade Army, tells us, 
b Lib. 2. cap. 22.  Relictis a dextrâ, etc. Leaving the Maritime Towns, Antipatris and Joppe, on the right, they passed through Eleutheria, and came to Lydda, which is Diospolis. And Cap. 24. From whence, taking guides along with them, persons well skilled in those places, they came to Nicopolis: Which is the same with Emmaus.  
From all which, we may reasonably presume that the two Disciples were going to Emmaus, not as to the utmost limit of their journey, but as that lay in their way toward Galilee.   

SECT. III. Some Story of it. Also of Timnath and Mount Gilead, Jud. VII. 3.  
To what Tribe Emmaus belonged would be something hard to determine, because of the situation of Bethoron, which was in Ephraim, Josh. XVI. But that the Talmudists do clearly enough say it was not in the Samaritan Country.  

a Erachin, fol. 10. 1. and Succah, fol. 51. 1.  They were Servants of the Priests, saith R. Meir. But R. Jose saith, They were of the Family of Beth Pegarim, and Beth Zippory, in Emmaus, who had placed their Daughters in Marriage with the Priests.  
The discourse is about the Musicians in the Temple, and the dispute is, whether they were Levites, or Israelites, particularly natives of Emmaus, and of those two Families who for their purity were thought worthy to be taken into the affinity and blood of the Priests themselves. And this passage indeed puts it out of all question that Emmaus was not within the Tribe of Ephraim; because it would be ridiculous to suppose that either Samaritan Women should be joined in Marriage with the Priests, or that Samaritan Men should be admitted to play on the Instruments in the Temple. Emmaus therefore must be placed in the Tribe of Benjamin, which, what it was called before, is not easy to guests.  
I conceive there is mention made of this place, in Spihra 
b Fol. 9 4▪ . R. Akibah said; I asked Rabban Gamaliel, and R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shambles of Emmaus, when they went to receive the Beast to make a Feast for their Son, etc. Now Rabban Gamaliel, and R. Joshua were both of Jafneh; so that by considering the situation of Jafne we may more confidently believe, that they were in the Emmaus we are speaking of. We have the same passage in Maccoth, fol. 14. 1.  
It was one of the larger Cities: For so Josephus speaks of it; 
c Antiqu. lib. 14. cap. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cassius' disfranchised four Cities, the greatest of which was Gophna and Emmaus: and next to these was Lydda and Thamna.  

d Notitia I●per. Orient.  Under the disposition of the Duke of Palestine amongst the rest, was Ala Antana of the Dromedaries of Admatha; where Pancirole notes that Admatha in St. Jerom in his Hebrew places, is called Ammata. This, by the agreeableness of sound may seem to be our Emmaus, unless more probably at this time it bore the name of Nicopolis.  
When I take notice that Chammath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Baths of Tiberias, are commonly in the Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and withal, that our Emmaus was much celebrated for famous Waters: I cannot forget the waters of Nephtoa, or the Fountain of Etam, from whence water was conveyed by Pipes into the Temple. This was in the same quarter from Jerusalem with our Emmaus: So that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammath, a Channel of waters, as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath, the warm Baths. But this I leave to the Reader's judgement.  
In memory of this place let us record a Story out of Sigeverts Chronicle in the Reigns of Theodosius and Valentinianus. Hoc tempore in castello Judeae Emmaus, etc. At this time in a Garrison in Judea called Emmaus, there was a perfect Child born. From the Navel upward, he was divided, so that he had two Breasts, and two Heads, either of which had their proper senses belonging to them: The one eat when the other did not: the one slept when the other was awake. Sometime they slept both together; they played one with another: they both wept, and would strike one another. They lived near two years; and after one had died, the other survived about four days.  
If this two headed Child was the issue of a Jew, then might that question be solved, which is propounded, Menacoth, fol. 37. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one should have two heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which of the Foreheads should the Phylacteries be bound? No mean scruple indeed. But let us have from the Glossator as considerable a Story: Asmodeus produced from under the pavement before Solomon, a Man with two heads. He Marries a Wife, and begot Children like himself, with two heads, and like his Wife with one. When the Patrimony comes to be divided, he that had two heads requires a double portion; and the cause was brought before Solomon to be decided by him.  
As to that Thamna or Timnath which Josephus in the place above quoted makes mention of, it is disputed in Sotah, fol. 17. 1. where Rabh asserts, that there were two Timnaths, one in Judea, and the other that of Samson. We all know of a third of that name, Josua's Timnath, viz. Timnath-Serah in Mount Ephraim where Josua was buried, Jos. XXIV. 30. Here give the Rabbins a little play, and let them trifle by transposing the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheres, and from thence ground a fiction that the image of the Sun was fixed upon the Sepulchre of Josua, in remembrance of the Sun's miraculous standing still by his word. This is like them. Nor indeed is that of a much better mould, which the LXX add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There they put into the monument with him, the stone-knives, with which he circumcised the Children of Israel in Galgal, when he brought them out of Egypt, as the Lord had commanded them. Were these, think you, in the Hebrew Text once, and have they slipped out since? Do they not rather savour of the Samaritan gloss, or the Jewish tradition?  
They recede from the Hebrew Text in the same Story, but something more tolerably when they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the North-side of the Hill Gaash: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From the North-side of the Hill Galaad: where, as far as I am able to judge, they do not paraphrase ill, though they do not render it to the Letter. Let us consider that obscure passage which hath so much vexed Interpreters in Jud. VII. 3. Proclaim now in the ears of the people, saying, whosoever is fearful and afraid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him return early from Mount Gilead. The place where this thing was acted was either in or very near the vale of Jezreel, distant from Mount Gilead beyond Jordan, twenty or thirty miles; and therefore how could these Gideonites depart from Mount Gilead? I am not ignorant what some do allege toward the untying this knot, viz. that it should be taken thus, Whoever be of Mount Gilead let them return. The Targumist to this sense; Whosoever is fearful, let him return, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let choice be made out of Mount Gilead, i. e. Let the Gileadites be chosen. But whether his meaning was, that the Gileadites should be chosen to remain because they are not afraid; or be chosen to return because they were; I shall not reckon it worth the while to inquire.  
But may not Mount Gilead in this place, be understood of the Hill Gaash? It is certain, the situation agrees well enough, and perhaps there is no great difference in the name.  
Whence that Mount Gilead beyond Jordan first had its name, is not unknown; namely, from that heap of stones set up by Jacob for a witness of the Covenant betwixt him and Laban, Gen. XXXI.  
We read of something not unlike it, set up by Josua near Shechem, in testimony of the Covenant betwixt the people and God, Jos. XXIV. 26. Now therefore, who can doubt but that Josua was buried near Shechem? For when that place was particularly bequeathed and set out by Jacob, for his Son Joseph; who of the whole stock and lineage of Joseph could justlier inherit that part of the Country than Josua?  
He was buried on the North-side of the Hill Gaash, in his own ground. Might not that Hill be also called Gilead, upon the account of that Pillar of Witness that was built there a little from Sichem? whence the foot of the Hill, and the Hill itself beginning to rise (if it were Northward, which we suppose, than it) might very well reach not far from that place where this matter of Gideon was transacted. For, whereas the field wherein the Battle was, was within the Tribe of Manasseh, contiguous to Mount Ephraim, and Gideon proclaims that whosoever were afraid should departed from Mount Gilead; we can perhaps think of no proper sense wherein this Mount Gilead can be taken, than that that part of Mount Ephraim was so called from the Pillar of Testimony placed on the Southside of it, when the common name for it was the Hill Gaash.     

HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. LUKE.  

CHAP. I.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Forasmuch as many have taken in hand, etc. 
WHEREAS it was several years after the Ascension of our Lord, before the four Books of the Holy Gospel were committed to writing, the Apostles, the Seventy Disciples, and other Ministers of the Word in the mean time every where dispersing the glad tidings; no wonder if many pious and greedy Auditors had for their own memory sake, and the good of others, noted in their own private Table-books as much as they were capable of carrying from the Sermons and Discourses they so frequently heard. Nor is it more strange if some of these should from their own collections, compile and publish now and then some Commentaries, or short Histories of the passages they had met with. They might take in hand to set forth in order a declaration of those things. Which, however they might perform out of very good intentions, and a faithful impartial Pen; yet were these writings far from commencing an infallible Canon, or eternal unalterable rule of the Christian Faith.  
It was not in the power of these kind of writers either to select what the Divine Wisdom would have selected for the Holy Canon, or to declare those things in that stile, wherein the Holy Spirit would have them declared, to whom he was neither the guide in the action, nor the director of their Pen.  
Our Evangelist therefore takes care to weigh such kind of writings, in such a balance, as that it may appear they are neither rejected by him as false or heretical, nor yet received as Divine and Canonical. Not the first, because he tells us they had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even those very things, which the heavenly Preachers had delivered to them. Not the latter, for to those Writings he opposeth, that he himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One that had perfect understanding of things from above. Of which we shall consider in its proper place.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To set forth in order a Declaration. 
A kind of phrase not much unlike, what was so familiar amongst the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An orderly Narration: saying, that that was more peculiarly applied by them to the Commemoration of the passover. And yet it is used in a larger sense too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Succah. fol. 53. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you way render, who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He who set forth in order a declaration.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Of those things which are more surely believed amongst us, etc. 
Let us recollect what the unbelieving Jews think and say of the Actions, Miracles, and Doctrine of Christ, and then we shall find it more agreeable to render this clause, of those things which are most surely believed amongst us, according to what Erasmus, Beza, our own English Translators, and others have rendered it, than with the Vulgar, Quae in nobis completae sunt rerum; of the things which are fulfilled amongst us. They had said, this deceiver seduceth the people, those wonders he did were by the power of magic; Bat we do most surely believe those things which he did and taught.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who from the beginning were eye witnesses and Ministers of the Word, etc. 
IF 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning, have reference to the time wherein Christ published the Gospel upon Earth, as no one need to doubt; then there is little distinction to be made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eye-witnesses and Ministers; for who from that time had been made a Minister of the Word, that had not been an eye-witness, and seen Christ himself? So that we may easily conjecture who are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, viz. the Apostles, the Seventy Disciples and others that filled up the number of the Hundred and Twenty mentioned Acts 1. 15.  
It is said of Mnason, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an old Disciple, Acts XXI. 16. It may be supposed of him that he had been a Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning; that is, from the very time wherein Christ himself published his glad tidings. Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good while ago, Acts XV. 7. ought to be understood also in this sense.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having had perfect understanding of things from the very first. 
THIS is not indeed ill rendered, having understood these things from the very first: but it may perhaps be better, having attained to an understanding of these things from above, from heaven itself. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above, signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from heaven, Joh: III. 3. 31. & Chap. XIX. 11. James I. 17. & III. 17, etc. For,  

I. This Version includes the other, for he that hath a perfect understanding of these things from above, or by Divine inspiration, did understand them from the beginning.  
II. Take notice of the distinction that is in Josephus 
b Cont. Appion. lib. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that undertakes to give a true relation of things to others ought himself to know them first very acurately, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having either very diligently observed them himself, or learned by enquiry from others. We see he opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now if St. Luke had writ his History as he had learned from others (as they wrote whom he instances in Vers. I.) than he had been amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had learned from others; not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor could he promise more than they might do of whom he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That many had taken in hand, etc.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Most excellent Theophilus. 
There is one guesses, this most excellent Theophilus, to have been an Antiochian; another thinks he may be a Roman: but it is very uncertain either who or whence he was. There was one Theophilus amongst the Jews, at that very time probably, when St. Luke wrote his Gospel; but I do not think this was he. Josephus 
c Antiqu. lib. 20. cap. 8.  mentions him. King Agnippa removing Jesus the Son of Gamaliel from the High-priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He gave it to Mathias the Son of Theophilus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In whose time the Jewish War begun.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the course of Abiah. 
THEY are very little versed in the Holy Scriptures, and less in the Jewish learning▪ that could imagine this Zachary to have been the Highpriest, when he is said to have been but of the eight course, and to have attained this turn of attendance by lot.  
As to the institution of the Courses under the first Temple, there is no need to say any thing, because every one hath it before him 1 Chron. XXIV. But under the second Temple there was indeed some difference, not as to the order of their courses, but as to their Heads and Families. Of which thing the Talmudists treat largely, and indeed not altogether from the purpose: Let them comment in my stead.  
I. 
d Hieros'. Taanith, fol. 68 1.  Four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or courses of Priests went up out of Babylon, Jedaiah, Harim, Pashur, and Immer. [Ezr. II. 36, etc.] The Prophets who were conversant amongst them at that time, obliged them, that if Johojarib himself should come up from the captivity, that he should not thrust out the course that preceded him, but be, as it were, an appendix to it. The Prophets come forth and cast in four and twenty lots into the Urn; Jedaiah comes and having drawn five, himself was the sixth. Harim comes, and having drawn five, himself was the sixth. Pashur comes, and having drawn five, himself was the sixth. Immer comes, and having drawn five, himself was the sixth. It was agreed amongst them, that if Jehojarib himself should return out of Captivity, he should not exclude the foregoing course, but be, as it were, an Appendix to it. The heads of the courses stand forth, and divide themselves into the Houses of their Fathers, etc. We have the same thing in Bab. Erachin 
e Fol. 12. ●. .  
If these things be true (and indeed by comparing them with the place in Ezra, before quoted, we may believe they are not much amiss) than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the course of Abiah, both here and Nehem. XII. 17. must not so much be understood of the Stock or Race of Abijah, as, that that course, retained the name of Abijah still: For though there were four and twenty Classes made up of the four only named, yet did they retain both their ancient order, and ancient names too. If therefore Jehojarib, i. e. his course should come up out of Babylon (which however did not happen) it was provided, that he should not disturb the fixed and stated order, by intruding into the first place; but retaining the name of Jehojarib in the first Class, which consisted now of those of Jedaiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his course, should be distributed amongst those orders.  
II. 
f Bab. Taanith, fol. 27. 1.  The Rabbins have a tradition: there were XXIV courses of Priests in the Land of Israel, and XII courses in Jericho. What? XII in Jericho? This would increase the number too much. No, but there were twelve of those in Jericho; that when the time came about, that any Course should go up to Jerusalem, half a Course went up from the Land of Israel, and half a course from Jericho, that by them might come a supply both of water, and food to their brethren that were at Jerusalem.  
Gloss. When the time came that any Course should go up to Jerusalem, it divided itself, that half of it should go to Jerusalem, and half of it to Jericho, that they might supply their brethren with water and food, etc.  
III. As to the circulation of these courses or turns, we may guests something of it from Gloss. in Midras' Coheleth 
g Fol. 82. ●. . The Midras itself hath these words. It is R. Chija's Tradition: It is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven Weeks, shall be complete, i. e. between the Passover and Pentecost, Levit. XXIII. 15. But when are they so? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Joshuah and Shecaniah do not interfere.  
Where the Gloss from another Author hath it thus: When the Calends of the Month Nisan fall in with the Sabbath, then does the Passover fallin with the Sabbath too; and then let them begin to number from the going out of the Sabbath, and the weeks will be complete according to the days of the Creation. He takes an instance from Joshua and Shecaniah. For there were XXIV Courses, which took their turns alternately every Sabbath: Amongst which Joshua was the ninth, and Shecaniah the tenth. On the first week of the Month Nisan, Jehojarib was the first Course, on the second week, Jedaiah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Paschal week, all the Courses attended together. The six weeks to that Sabbath, that immediately preceded the Pentecost, there ministered six Courses, Harim, Seorim, Malchijah, Mijamin, Hakkos, Abiah. In the Sabbath that precedes the Pentecost, Josua enters, but does not attend till after Pentecost. Behold Josua and Shechaniah come not between the Passover and Pentecost: for if Josua was between the Passover and Pentecost, the weeks would not be complete according to the days of the Creation.  
He adds a great deal more, but I confess it is beyond my reach: Such is that that immediately follows: They are not complete as the days of the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we may number from three to three, or from five to five, and so Josua and Shechaniah will enter [upon their course] before the Pentecost. For behold, the Sabbath before Nisan let it be Jehojarib's turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let there be seven weeks to the Passover, etc. which must either be some fault in the Printer, or a riddle to me, that I cannot tell what to make of.  
However, by the whole series of the discourse it appears, that the beginning of the double circulation of the Courses, was with the twofold beginning of the year, Nisan and Tisri: as also that all the Courses performed their ministry together in the Feasts. As to the Passover indeed here is mention only, but we do not want for authorities to make it out, that as they did so then, so also at the Feasts of Pentecost, and Tabernacles. Let Jehojarib therefore begin the first Course in the beginning of the month Nisan; and (remembering, that all the Courses together performed their Service at the Passover and Pentecost) the Courses will all have run out in half the year; for so (taking in those two Feasts) six and twenty weeks are spent off. Then let Jehojarib begin again with the Month Tisri, and suppose all the Courses jointly ministering at the Feast of Tabernacles, and they will have finished their round (excepting one week over) by the Month Nisan again: which gap of that one week how it is filled up, as also the intercalar Month when it happened, would be too much for us to discuss in this place.  
iv The Course of Bilgah is put out of its just order, and thrown into the last place, if that be true which we meet with in Jerusalem Succah 
h Fol. 51. 4. . They say, All that went into the Mountain of the Temple, made their entry on the right hand, and went out at the left; but Biljah went toward the South, because of the apostasy of his Daughter Mary: for she went and married a certain Soldier of the Kingdom of the Grecians. He came and struck the top of the Altar, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Wolf, Wolf, thou that devourest all the good things of Israel, and yet in a time of straits helpest them not. There are also that say, that the reason why this was thus ordered, was because Bilgah's Course was once neglected, when it came about to them to have gone up to have performed their ministry: Bilgah therefore was always amongst those that went out, as Isbab was amongst those that came in; having cast that Course out of their order.  
V 
i Taanith, cap. 4. hal. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every Course, there was a Stationary Assembly of Priests, Levites, and Israelites at Jerusalem. When the time came wherein the Course must go up, the Priests and the Levites went up to Jerusalem; but the Israelites that were within that Course, all met within their own Cities, and read the History of the Creation, Gen. I. The Stationary men fasting four days in that week; viz. from the second to the fifth.  
Gloss. There was a Stationary Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every Course stated and placed in Jerusalem, who should assist in the Sacrifices of their brethren: besides these that were stated in Jerusalem, there was a Stationary Assembly in every City: All Israel was divided into Twenty four Stations, according to the Twenty four Courses. There was the station of Priests, Levites and Israelites at Jerusalem; the Priests of the Course, went up to Jerusalem to their Service, the Levites to their Singing; and of all the Stations there were some appointed and settled at Jerusalem, that were to assist at the Sacrifices of their Brethren. The rest assembled in their own Cities, poured out Prayers that the Sacrifices of their Brethren might be accepted; Fasting, and bringing forth the Book of the Law on their Fastday, etc. So the gloss hath it.  
The reason of this Institution, as to Stationary Men, is given us in the Mishnah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how could every man's offering be made, if he himself were not present? Now whereas the daily sacrifice, and some other offerings were made for all Israel, and it was not possible that all Israel should be present, these Stationaries were instituted, who in the stead of all Israel should put their hands upon the daily Sacrifice, and should be present at the other Offerings that were offered for all Israel. And while these were performing this at Jerusalem, there were other Stationaries in every Course, who by Prayers and Fasting in their own Cities, helped forward, as much as they could, the Services of their Brethren that were at Jerusalem.  

k Sip●ra, sol. 3. 2.  The Children of Israel lay on their hands, but the Gentiles do not. The Men of Israel lay on their hands, but the Women do not. R. Jose saith, Abba Eliezer said to me, we had once a Calf for a Peace-offering: and bringing it into the Court of the Women, the Women put their hands upon it: not that this belonged to the Women so to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the women's spirits might be appeased. A remarkable thing.  
The Priests throughout all the Courses, grew into a prodigious number, if that be true in Jerusalem Taanith 
l Fol. 69. 1. . R. Zeora in the name of Rabh Honnah said, that the least of all the Courses brought forth Eighty five thousand branches of Priests. A thing not to be credited.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And his Wife was of the Daughters of Aaron. 
In the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priestess, viz. one born of the lineage of Priests. It was lawful for a Priest to marry a Levitess, or indeed a Daughter of Israel 
m Kiddushin, cap. 4. hal. 1. . But it was most commendable of all, to marry one of the Priest's line. Hence that Story in Taanith ubi supr. Fouscore pair of Brethren-Priests, took to Wife fourscore pair of Sister-Pristesses in Gophne, all in one night.  
There was hardly any thing among the Jews, with greater care and caution looked after, than the marrying of their Priests, viz. that the Wives they took, should not by any means slain and defile their Priestly blood: and that all things which were fit for their eating should be hallowed. Hence that usual phrase for an excellent Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She deserves to marry with a Priest.  

n Joseph. count. Appion. lib. 1. pag. mihi 918.  Josephus speaks much of this care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the whole priestly Generation might be preserved pure and unblended.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Elizabeth. 
The Seventy give this name to Aaron's Wife, Exod. VI 23.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In all the Commandments and Ordinances, etc. 
SO Numb. XXXVI. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These are the Commandments and judgements. It would perhaps seem a little too fine and curious, to restrain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Decalogue or Ten Commandments, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Ceremonial and judicial Laws, though this does not wholly want foundation. It is certain the precepts delivered after the Decalogue, from Exod. XXI. to Chap. XXIV. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgements, or ordinances, Exod. XXI. 1. & XXIV. 3.  
The Vulgar can hardly give any good account, why he should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by justifications; much less, the followers of that Translation, why they should from thence fetch an Argument for justification upon observation of the Commands, when the commands and institutions of men, are by foreign Authors called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nay the corrupt customs that had been wickedly taken up have the same word, 1 Sam. II. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Priest's custom with the people was, etc. 2 Kings XVII. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And walked in the Statutes of the Heathen.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently rendered by those Interpreters from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to wave all other instances may abundantly appear from Psalm CXIX. and the very things which the Jews speak of the Hebrew word, obtain also in the Greek.  

a R. Solomon in Numb. XIX.  Perhaps Satan and the Gentiles will question with Israel what this or that Command means, and what should be the reason of it; the answer that ought to be made in this case is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is ordained, it is a Law given by God, and it becomes not thee to cavil.  

b Joma, fol. 67. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall observe my statutes. That is, even those which Satan and the Nations of the World do cavil at. Such are those Laws about eating Swine's flesh; heterogeneous clothing, the nearest Kinsman's putting off the Shoe, the cleansing of the Leper, and the scape Goat. If perhaps it should be said that these precepts are vain and needless, the Text saith, I am the Lord. I the Lord have ordained these things and it doth not become thee to dispute them. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just and equal, deriving their equity from the authority of him that ordained them.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the order of his course. 

a Hieros'. Taanith, ubi supr  THE heads of the Courses stood forth, and divided themselves into so many Houses of Fathers. In one Course perhaps there were five, six seven, eight, or nine Houses of Fathers: of the Course wherein there were but five Houses of Fathers, there were three of them ministered three days, and two, four days: If six, than five served five days, and one, two days: If seven, than every one attended their day: If eight, than six waited six days, and two one day: If nine, then five waited five days, and four, the other two.  
Take the whole order of their daily attendance from Gloss. in Tamid. Cap. 6. The great Altar, or the Altar of Sacrifice, goes before the lesser, or that of incense. The lesser Altar goes before the pieces of Wood, or the laying on the Wood upon the fire of the great Altar: The laying on the Wood goes before the sweeping the inner Altar, or that of the incense: The sweeping of the inner Altar goes before the snuffing of the Lamps: The snuffing of the Lamps goes before the sprinkling of the blood of the daily Sacrifice: the sprinkling of the blood of the daily Sacrifice goes before the snuffing of the two other Lamps: The snuffing of the two other Lamps goes before the Incense: The Incense goes before the laying on the parts of the Sacrifice upon the Altar: The laying on the parts, goes before the Mincha: The Mincha goes before the meal, or the two loaves of the Chief Priest: The two loaves of the Chief Priest go before the Drink-offering: The Drink-offering before the additional Sacrifices. So Abba Saul. But a little after. The Wisemen say, the blood of the Sacrifice is sprinkled; then the Lamps snuffed; then the Incense; then the snuffing of the two other Lamps: and this is the tradition according to the Wisemen.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. According to the custom of the Priest's Office, his lot was, etc. 

a Tamid. cap. 3. hal. 1.  THE Ruler of the Temple saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come ye and cast your lots, that it may be determined who shall kill the Sacrifice, who sprinkle the blood, who sweep the inner Altar, who cleanse the Candlestick, who carry the parts of the Sacrifice to the ascent of the Altar; the head, the leg, the two shoulders, the tail of the backbone, the other leg, the breast, the gulet, the two sides, the entrails, the flower, the two loaves, and the wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath it to whom it happens by lot.  

b Joma, fol. 25. 1.  The room Gazith (in which the lots were cast) was in the form of a large Hall: the casting of the lots was on the East-side of it, some Elder sitting on the West. (i. e. Some Elder of the Sanhedrim, that instructed them in the custom and manner of casting the lot.) The Priests stood about in a circle, and the Ruler coming snatched off a Cap from the head of this or that person, and by that they understood where the lot was to begin.  

c Gloss. ibid. fol. 22. 1.  They stood in a circle, and the Ruler coming, snatches off a Cap from the head of this or that man; from him the lot gins to be reckoned, every one lifting up his finger at each number: The Ruler also saith, in whomsoever the number ends, he obtains this or that Office by lot, and he declares the number. e. g. There is it may be the number, one hundred, or threescore, according to the multitude of the Priests standing round. He gins to reckon from the person whose Cap he snatched off, and numbers round, till the whole number is run out; now in whomsoever the number terminate, he obtains that Office about which the lot was concerned. And so it is in all the lots.  
I will not inquire at present, whether this casting of lots was every day, or whether for the whole week, wherein such or such a Course performed its attendance. It seems that at this time the number, whatever it was, for the choice of one to burn Incense, ended in our Zachary; whose work and business in this Office, let it not be thought tedious to the Reader to take an account of, in these following passages.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To burn Incense. 

d Tamid. cap. 5. hal. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He whose lot it was to burn incense, took a Vessel containing the quantity of three Cabs; in the midst of which there was a Censer full and heaped up with Incense: over which there was a cover.  

e Halac. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He to whom the lot fell of the Vessel wherein the coals were to be taken up, takes it and goes up to the top of the Altar, there stirring the fire about, takes out some of the hottest coals, and going down pours them out into a golden Vessel.  

f Halac. 6.  When they had come from hence to the space between the Altar and the Porch of the Temple, one of them tinkles a little Bell, by which, if any of the Priests be without doors, he knows that his brethren the Priests are about to worship, so that he makes all speed and enters in. The Levite knows his brethren the Levites are beginning to sing, so he makes haste and enters in too. Then the chief head or ruler of the course for that time, sets all the unclean in the East-gate of the Court, that they may be sprinkled with blood.  

g Cap. 6. Hal. 1.  When they were about to go up the steps of the Porch, those whose lot it was to sweep off the ashes from the inner Altar, and the Candlestick, went up first: He that was to sweep the Altar went in first, takes the Vessel, worships, and goes out.  

h Halac. 2.  He who by lot had the vessel for gathering up the coals, placeth them upon the inner Altar, lays them all about to the brim of the Vessel, than worships and goes out.  

i Halac. 3.  He who was to burn the Incense, takes the Censer from the midst of the Vessel wherein it was, and gives it to one standing by. If any incense had been scattered in the Vessel, he gives it him into his hand: scatters the incense upon the coals and goes out. He does not burn the incense till the Ruler bids him do it.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole multitude of the people were praying without. 
WHEN the Priest went in unto the Holy place to burn incense, notice was given to all by the sound of a little Bell, that the time of Prayer was now: as hath been already noted.  
I. As many as were in the Court where the Altar was, retired from between the Temple and the Altar, and withdrew themselves lower. 
a Joma, fol. 44. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They drew off from the space that was between the Porch and the Altar, while the Incense was burning.  

b Bemidb. rab. fol. 244. 3.  R. Jose saith, That in five circumstances the space between the Porch and the Altar, is equal to the Temple itself. For no one comes thither bareheaded, disturbed with Wine, or with hands and feet unwashed. And as they withdraw themselves from the Temple itself in the time of Incense, so do they the same at that time from the space that is between the Porch and the Altar.  
II. In the other Courts they were not bound to retire, or change their place; but in all they gave themselves to Prayer, and that in deep silence. 
c Beracoth, fol. 26. 1.  The Fathers ordained Prayers in the time of the daily sacrifice. And of what kind soever the prayers were, whether their Phylacterical ones alone, or their Phylacterical in conjunction with others, or others without their Phylacterical, still they uttered them very silently. 
d Ibid. cap. 2. hal. 3.  He that repeats his prayers in that silent manner that he does not hear himself, he does his duty. But R. Jose would have it, that he repeats his prayers so, that the sound of his own voice may reach his own ears. To this deep silence in the time of Incense and Prayers, that passage seems to allude, Revel. VIII. 1, 3.  
When the Incense and Prayers were ended, the parts of the Sacrifice were laid upon the Altar, and then the Levites begin their Psalmody, and the Priests their sounding the Trumpet.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There appeared unto him an Angel of the Lord. 
IT might be a reasonable doubt, whether ever there had appeared an Angel in the Temple; even in the first, when elsewhere, the appearance of Angels was so very familiar; much less in the second when every thing of that nature, had so perfectly ceased, till now that the Gospel began to dawn and shine out.  
What we find related 
a Hieros'. Joma, fol. 42. 3.  concerning Simeon the Just, how for those forty years wherein he had served as Highpriest, he had seen an Angel clothed in white, coming into the Holy place, on the day of expiation, and going out again: only his last year he saw him come in, but did not see him go out again; which gave him to understand that he was to die that year: We may suppose this invented rather for the honour of the man, than that any such thing happened for the greater solemnity of the day.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Standing on the right side of the Altar of Incense. 

b Bab. Joma, fol. 33. 2.  It is a tradition. The Table [of the Shewbread] was on the North-side, distant from the wall two cubits and an half. The Candlestick on the South, distant from the wall two cubits and an half. The Altar [of Incense] placed in the middle, and drawn out a little toward the East.  
So that the Angel standing on the right side of the Altar, stood on the North-side: on which side if there were an entrance into the Holy of holies, as R. Chaninah thinks 
c Joma, fol. ●9. 1.  then we may suppose the Angel by a very sudden and unexpected appearance came out from the Holy of holies himself.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither Wine nor strong Drink. 
THAT is, If the Jews may be our Interpreters properly enough, neither new nor old Wine, Numb. VI 3, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from wine and strong drink. Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall separate himself from wine new and old. So Deut. XIV. 26.  

a Bemidb. rab. fol. 240. 3.  R. Jose of Galilee saith; why doth the Scripture double it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine and strong drink? For is not wine strong drink, and strong drink wine? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Wine no doubt, Numb. XXVIII. 7. Thou shalt cause the strong wine to be poured out before the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drink-offering of old wine.  
Whiles I a little more narrowly consider that severe interdiction, by which the Nazarite was forbidden, the total use of the Vine, not only that he should not drink of the Wine, but not so much as taste of the Grape, not the pulp nor stone of the Grape, no not the bark of the Vine: I cannot but call to mind,  
I. Whether the Vine might not be the Tree in Paradise, that had been forbidden to Adam, by the tasting of which he sinned. The Jewish Doctors positively affirm this without any scruple 
b Sanhedr. fol. 70. 1. Bemidb. rab. fol. 140. 2. & fol. 238. 4, etc. .  
II. Whether that Law about the Nazarites had not some reference to Adam while he was under that prohibition, in the state of innocency. For if the bodily and legal uncleannesses, about which there are such strict precepts, Numb. V. especially the Leprosy the greatest of all uncleannesses, did excellently decipher the state and nature of Sin▪ Might not the Laws about Nazarites which concerned the greatest purities in a most pure Religion, [Lam. IU. 7.] be something in commemoration of the state of man before his fall?  
There was, as the Doctors call it, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of command; which they were bound by precept to drink. Such was that wine of the tithes, Deut. XII. 17, 18. that was commanded to be drunk at Jerusalem; and the Cup of Wine to be drunk at the Passover: What must the Nazarite do in this case? If he drink he violates the command of his order: if he do not drink, he breaks the command about tithes, and the Laws of his Fathers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Elias untie this knot when he comes.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the spirit and power of Elias. 
I. THE Baptist is Elias, as our Saviour was David, that is, the Antitype, Malach. IU. 5. Hose. III. 5, etc. It is less wonder that the Jews, from the words of Malachi, should expect the personal coming of Elijah, since there are not a few Christians that would be looking for the same thing: Although they have an Angel in this place interpreting it otherwise, and our blessed Saviour elsewhere himself, Matth. XI. 14 This is Elias that was for to came. But they misunderstood the phrase of the great and dreadful day of the Lord; as also were deceived into the mistake by the Greek Version, that Elias must come before the last judgement.  
II. It is not said by the Prophet Malachy, behold I will send you Elijah the Tishbite, but Elijah the Prophet; which perhaps might be better rendered, Behold I send you a Prophet Elijah. And I may confidently say, it would not be so wide from the sense and meaning of Malachy, as the Greek Interpreter, who by a prodigious daringness, in favour of the Jewish traditions have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I send you Elijah the Tishbite.  
III. If I mistake not, Elias the Prophet is but twice mentioned (I mean in those very terms) throughout the whole Book of God: once in this place in Malachy: the other in 2 Chron. XXI. 12. And in both those places, I believe it is not meant Elijah the Tishbite in his own person, but some one in the spirit and power of him. That the words in Malachy should be so understood, both the Angel and our Saviour teach us; and it seems very proper to be so taken in that place in the Chronicles.  
iv That great prophet that lived in Ahab's days, is called the Tishbite throughout the whole Story of him, and not the Prophet. Nor is he called the Prophet, Luke IU. 25. (where yet it is said Elizeus the Prophet:) Nor by St. James▪ Chap. V. 17. for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tishbi, which is his Epithet, sufficiently asserts his Prophetic Dignity, when it denotes no other than a Converter. Whence can we better derive the Etymology? to which indeed the Prophet Malachy seems to have alluded, Behold I send you Elijah the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall turn, etc.  
V But be it so that he might be called Tishbite from the City Toshab, as the Targum and other Rabbins would have it (which yet is very far fetched) that very thing might evince that it is not he himself that is meant by Malachy, but some other, because he does not mention the Tishbite; but a Prophet Elias, that is, a Prophet in the spirit of Elias.  
So among the Talmudists, any one skilled in signs and languages is called Mordecai, viz. because he is like him who lived in the days of Ahasuerus. Menacoth, fol. 64. 2. and the Gloss, ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To turn the hearts of the Fathers to the Children. 
John came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power of Elias, not that power by which he wrought miracles; [for John wrought none, Joh. X. 41.] but in the power of Elias turning the hearts of men, etc. Elias turned many of the Children of Israel toward the Lord their God, 1 Kings XVIII. So did John, who over and above, turned the hearts of the Fathers toward their Children. Which, what it should mean is something dark and unintelligible. You will hardly allow the Jewish gloss upon this place, who do so greatly mistake about the person, and who will allow nothing of good to be done by the Elias they expect, but within the compass of Israel. But are not the Gentiles to be converted? They in the Prophet's dialect are the Children of Zion, of Jerusalem, of the Jewish Church, nothing more frequent. And in this sense are the words of Malachy we are now handling, to be understood. Elias the Baptist, will turn the hearts of the Jews toward the Gentiles and of the Gentiles toward the Jews. This was indeed the great work of the Gospel to bring over the Jew and Gentile into mutual embraces through the acknowledgement of Christ. Which John most happily begun, who came that all men through him might believe, Joh. I. 7. Yea and the Roman Soldiers did believe as well as the Jews, Luke III. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The disobedient to the wisdom of the just. 
The Greek in Malachy hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The heart of a man toward his neighbour. The words of the Prophet having been varied, the Angel varies too, but to a more proper sense: For the Gentiles were not to be turned to the Jews, as such, or to the Religion of the Jews, but to God, in the wisdom of the just. The Children to the Fathers. The phrase Fathers, according to the Jewish state at that time was of doubtful sound, and had something of danger init; for by that word, generally at that time was meant nothing else but the Fathers of Traditions, to whom, God forbidden any should be turned, to those Fathers in the folly of Traditions, but to God in the wisdom of the just.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For I am an old man. 
IF so old a man, why then was he not sequestered from the service of the Temble by the Law of Superannuation? Numb. iv 3. & VIII. 24, 25. Hear what the Rabbins say in this case.  

a Chelin. fol. 24. 1.  There is something that is lawful in the Priests, that is unlawful in the Levites: and there is something lawful in the Levites, that is unlawful in the Priests. The Rabbins deliver, that the Priests upon any blemish are unfit, as for their years they are not unfit; the Levites for their years may be unfit, but by reason of blemish are not. From that which is said, that at the age of fifty years they shall cease waiting, we learn that years may make the Levites unfit. Perhaps the Priests also are made unfit through years: And indeed does it not seem in equity that if the Levites whom a blemish doth not make unfit, should yet be made unfit by superannuation? should not much more the Priests be made unfit by superannuation, when even a spot or blemish will make them unfit? But the Text saith, this is the Law of the Levites; not, this is the Law of the Priests. The Rabbins deliver, that what time a Priest comes to maturity, till he grow old he is fit to minister: and yet a spot or blemish makes him unfit. The Levite from his thirtieth to his fiftieth year, is fit for service; but being superannuated he becomes unfit. How must this be understood concerning the Levites? To wit, for that time wherein the Ark was in the Wilderness; But at Shiloh, and in the Temple, they were not rendered unfit, unless through the defect of their voice 
a See Bemidbar rad. 222. 3. .   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They wondered that he tarried so long. 
THere is something told of this kind of Simeon the just; concerning whom we have made some mention already.  

a Hieros'. Joma, fol. 43. 2.  The Highpriest made a short prayer in the Holy place. He would not be long in Prayer, lest he should occasion any fear in the people. There is a Story of one that tarried a long while at it, and the people were ready to have entered in upon him. They say it was Simeon the just. They say unto him, why didst thou tarry so long? He answered them, saying, I have been praying for the Temple of your God, that it be not destroyed: They answered him again, However, it was not well for you to tarry so long.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He beckoned unto them. 
THere is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 62. they made signs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deaf and dumb man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he nods to them and they nod to him 
a Gittim. cap. cap. 5. Hal. 7. .  
The Talmudists distinguish the judgements given by a dumb man into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nodding of the head; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dumb man's making signs.  

b Maimon. in Gerushim, cap. 2.  If any person be dumb, and yet hath his understanding, should they say to him, may we write a bill of divorce to thy wife, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he nod with his head, they make the experiment upon him three times, etc. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do not much rely upon the signs of the deaf and dumb man. For, as it is in the same place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dumb person, and the deaf and dumb differ. Gloss. The one can hear and not speak, the other can neither hear nor speak.  
Amongst the Doctors the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deaf and dumb person, is commonly looked upon as one made so by some fit of Palsy or Apoplexy, by which the intellectuals are generally affected; whence the deaf and dumb are, according to the traditional Canons, deprived of several offices and privileges, of which others are capable.  
This case therefore of Zachary might have occasioned a considerable question whether he ought not to have been sequestered from his ministry, and deprived of all the privileges of his Priesthood, because he had been struck deaf and dumb, but that it happened to him in so signal and extraordinary a way.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She hide herself five months. 
SHE hide herself five Months, saying, Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men.  
She was big with child, it is plain, because God had looked on her and taken away her reproach among men. She hide herself, because the Lord had dealt so with her, till he had taken away her reproach: giving her so remarkable a Son, one who was to be so strict a Nazarite, and so famous a Prophet. Lest therefore she should any way defile herself by going up and down, and thereby contract any uncleanness upon the Nazarite in her womb, she withdraws and sequesters herself, from all common conversation. Consult Judg. XIII. 4.  
There were several amongst the Jews, that were wont to take upon them the Sect of the Nazarites by their own voluntary vow. [Three hundred at once in the days of Janneus the King, came together to Simeon ben Shetah. 
a Hierosol. Berac. fol. 11. 2. & Nazir. fol. 53. 3. ] But there were but two only set apart by divine appointment, Samson and the Baptist. Whom the same divine appointment designing to preserve untouched from all kind of pollution even in their Mother's Wombs, directed that the Mothers themselves should keep themselves as distant as might be from all manner of defilement whatsoever. Elizabeth obeys, and for the whole time wherein she bore the Child within her, she hide herself, for her more effectual avoiding all kind of uncleannesses; although it is true we have the mention but of five months, by reason of the Story of the sixth month which was to be immediately related, Vers. 26.  
There is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a big bellied Woman hiding herself for another reason 
b Jevamoth, fol. 42. 1. .   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Angel Gabriel. 
R. Simeon ben Lachish saith, 
a Hieros'. Rosh hashanah, fol. 56. 4.  The names of Angels went up by the hand of Israel out of Babylon. For before, it is said, Then flew one of the Seraphims unto me; the Seraphims stood before him, [Isai. VI.] but afterward, the man Gabriel, [Dan. IX. 21.] and Michael your Prince, [Dan. X. 21.  
The Angel calls Zachary back to Dan. IX. where the prediction concerning the coming of the Messiah, was foretold by Gabriel.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Was troubled, etc. 
I. IT was very rare and unusual for men to salute any Women. At least if that be true in Kiddushin 
a Fol. 70. 1.  Rabh Judah the Precedent of the Academy of Pombeditha, went to Rabh Nachman Rector of the Academy of Neharde, and after some talk amongst themselves, saith Rabh Nachman, let my Daughter Doneg bring some drink, that we may drink together. Saith the other, Samuel saith, we must not use the ministry of a Woman: But this is a little Girl, saith Nachman. The other answers, but Samuel saith, we ought not to use the ministry of any Woman at all. Wilt thou please saith Nachman, to salute Lelith my Wife? But saith he, Samuel saith, the voice of a Woman is filthy nakedness. But saith Nachman, thou mayst salute her by a messenger. To whom the other, Samuel saith, they do not salute any Woman. Thou mayst salute her, saith Nachman, by a proxy, her Husband. But Samuel saith, saith he again, they do not salute a Woman at all.  
II. It was still much more rare and unusual to give such a kind of Salutation as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hail thou that art highly favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which title Gabriel had saluted Daniel of old: with this exception, that it was terror enough so much as to see an Angel.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shall be called the Son of the highest. 
THAT is, he shall be called the Messiah: for Messiah, and the Son of God, are convertible terms. Whether the Angel expressed it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is uncertain. It is certain that both these words were very much in use in that Nation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very commonly in use in the Holy Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more frequently in Talmudick Authors. As to the former, we may take notice of that passage in Rosh Hashanah 
a Fol. 18. 2. .  
The Kingdom of the Greeks made a severe decree, that the name of God should not so much as be mentioned amongst the Jews. But when the Kingdom of the Asmoneans prevailed and overcame them, they decreed, that they should mention the name of God even in their writings of contracts: for so they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the year N. or N. of Johanan the Highpriest of the High God.  
But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is much more in use amongst the Talmudists.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Holy Ghost shall come upon thee, etc. 
I. THIS Verse is the Angel's gloss upon that famed Prophecy, Behold a Virgin shall conceive and bring forth. The veracity of which, Marry not questioning, believing further that she herself was that Virgin designed, and yet being utterly ignorant of the manner how so great a thing should be brought about, she only asks, How shall this be, & c? Doubtless she took the Prophecy in its proper sense, as speaking of a Virgin untouched. She knew nothing then, nor probably any part of the Nation at that time so much as once thought of that sense, by which the Jews have now for a great while disguised that place and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
II. Give me leave for their sakes in whose hands the book is not, to transcribe some few things out of that noble Author Morney 
a De Verit. Christ. Relig. cap. 28. , which he quotes concerning this grand mystery from the Jews themselves.  

b Moses Haddarson in Psa LXXXV.  Truth shall spring out of the earth. R. Jotten, saith he, notes upon this place, That it is not said truth shall be born, but shall spring out; because the Generation and Nativity of the Messiah, is not to be as other creatures in the world, but shall be begot without Carnal Copulation, and therefore no one hath mentioned his Father, as who must be hid from the knowledge of men, till himself shall come and reveal him. And upon Genes. Ye have said, saith the Lord, we are Orphans, bereft of our Father; such an one shall your redeemer be whom I shall give you. So upon Zachary, Behold my servant whose name is of the branch: And out of Psal. CX. Thou art a Priest after the order of Melchizedech: He, saith R. Berachiah, delivers the same things. And R. Simeon Ben Jochai upon Genes. more plainly, viz. That the Spirit, by the impulse of a mighty power, shall come forth of the Womb though shut up, that will become a mighty Prince, the King Messiah. So he.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hath also conceived a Son in her old age. 
THE Angel teaches to what purpose it was, that Women either barren before, or considerably stricken in years, should be enabled to conceive and bring forth, viz. to make way for the easier belief of the Conception of a Virgin. If they either beside or beyond nature conceive a Child, this may be some ground of belief that a Virgin, contrary to Nature, may do so too. So Abraham by Faith saw Christ's day, as born of a pure Virgin, in the birth of his own Son Isaac of his old and barren Wife Sarah.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. She went into the hill Country, etc. 
THAT is, to Hebron, Jos. XXI. 11. For though it is true indeed, the Priests after the return from Babylon, were not all disposed and placed in all those very same dwellings they had possessed before the Captivity; yet is it probable that Zachary, who was of the seed of Aaron, being here said to dwell in the hill Country of Judah, might have his House in Hebron, which is more peculiarly said to be the City of Aaron's offspring.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Babe leapt in her Womb. 
SO the Seventy, Gen. XXV. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Children leapt in her womb. Psal. CXIV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Mountains skipped. That which is added by Elizabeth, Vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The babe leapt in the womb for joy, signifies the manner of the thing not the cause: q. d. it leapt with vehement exultation. For John while he was an Embryo in the Womb, knew no more what was then done, than Jacob and Esau when they were in Rebecca's Womb, knew what was determined concerning them.  

a Hieros'. Sotah, fol. 2. 3.  At the Red Sea, even the infants sung in the wombs of their Mothers, as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. LXVIII. where the Targum to the same sense, Exalt the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye infants in the bowels of your Mothers, of the seed of Israel. Let them enjoy their Hyperboles.  
Questionless Elizabeth had learned from her Husband, that the Child she went with, was designed as the forerunner of the Messiah, but she did not yet know, of what sort of Woman the Messiah must be born, till this leaping of the infant in her womb became some token to her.   

VERS. LVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abode with her three Months. 
A Space of time very well known amongst the Doctors, defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. 
a I●●●moth, fol. 33 2. & 34. ●. & 35. 1, etc.    

VERS. LIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they called it, etc. 
I. THE Circumciser said 
a Schabb. fol. 137. 2. , Blessed be the Lord our God, who hath sanctified us by his precepts, and hath given us the Law of Circumcision. The Father of the infant said who hath sanctified us by his precepts, and hath commanded us to enter the Child into the Covenant of Abraham our Father. But where was Zachary's tongue for this service?  
II. God at the same time instituted Circumcision, and changed the names of Abraham and Sarah: hence the custom of giving names to their Children at the time of their Circumcision.  
III. Amongst the several accounts why this or that name was given to the Sons, this was one that chief obtained, viz. for the honour of some person whom they esteemed they gave the Child his name. Which seems to have guided them in this case here when Zachary himself being dumb, could not make his mind known to them. Mahli the Son of Mushi, hath the name of Mahli given him, who was his Uncle, the Brother of Mushi his Father, 1 Chron. XXIII. 21, 23.  

b Cholin. fol. 47. 2.  R. Nathan said, I once went to the Islands of the Sea, and there came to me a Woman, whose first born had died by Circumcision, so also her second Son. She brought the third to me. I bade her wait a little till the blood might assuage. She waited a little, and then Circumcised him, and he lived: They called him therefore by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan of Babylon. See also Jerusalem Jevamoth 
c Fol. 7. 4. .  

d ●ab. Jevam. fol. 105. 1.  There was a certain Family at Jerusalem, that were wont to die about the eighteenth year of their age: They made the matter known to R. Johanan ben Zacchai, who said, perhaps you are of Elie's Lineage, concerning whom it is said, The increase of thine House shall die in the flower of their age. Go ye and be diligent in the study of the Law, and ye shall live. They went and gave diligent heed to the Law, and lived. They called themselves therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Johanan, after his name.  
It is disputed in the same Tract 
e Fol. 24. 1. , whether the Son begot by a Brother's raising up seed to his Brother, should not be called after the name of him that is deceased; for instance, if one dies without a Son, and his name be Joseph, or Johanan, whether the Son that is born to this man's Brother, taking his Brother's Widow to Wife, should not have the name after him that first had her, and be called Joseph, or Johanan. Otherwise, indeed it was very seldom that the Son bore the name of the Father, as is evident both in the Holy Scriptures, and the Rabinical Writers. It cannot be denied but that sometimes this was done, but so very rarely, that we may easily believe the reason why the Friends of Zachary would have given the Child his own name, was merely, either because they could by no means learn, what he himself designed to call him; or else in honour to him, however he lay under that divine stroke at present, as to be both deaf and dumb.   

VERS. LXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The dayspring from on high. 
I Would readily have rendered it the branch from on high, but for what follows, to give light, etc.  
I. It is known and observed by all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Seventy rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Jerem. XXIII. 5. Zech. III. 8. & VI 12. Now every one knows, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a branch: And as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
II. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezek. XVI. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ As the bud (or spring) of the the field, Ibid. cap. XVII. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ It shall whither in the clod where it grows.  
And well may Christ indeed in this sense be said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the branch or spring from on high, in opposition to that branch from below, by which mankind was undone, viz. the forbidden Tree in Paradise.   

VERS. LXXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the deserts. 
WHether John was an Eremite in the sense as it is now commonly taken, we may inquire and judge by these two things: I. Whether there was ever any Eremite in this sense among the Jews. II. When he absented himself from the Synagogues, from the Feasts at Jerusalem, and to this may be added, whether he retired and withdrew himself from the society of mankind: If he absented from the Synagogues, he must have been accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked neighbour 
a Maimon. T●ph●l. cap. 8. . If from the Feasts, he transgressed the command, Exod. XXIII. 17. If from the society of mankind; what agreeableness was there in this? It seems very incongruous, that he that was born for this end, to turn the disobedient, etc. should withdraw himself from all society and converse with them. Nothing would persuade me sooner that John was indeed an anchoret, than that which he himself saith, that he did not know Jesus, Joh. 1. 31. whereas he was so very near akin to him. One might think, surely he must have lain hid in some Den or Cave of the Earth, when for the space of almost thirty years wherein he had lived, he had had no society with Jesus, so near a kinsman of his, nay not so much as in the least to know him. But if this were so, how came he to know, and so humbly refuse him when he offered himself to be baptised by him? Matth. III. 14. And this, before he was instructed who he was by the descent of the Holy Ghost upon him, Joh. I. 33.  
From this question may arise two more.  
I. Whether John appeared or acted under the notion of a Prophet, before his entrance into the thirteenth year of his age? I am apt to think he did not, and hence I suppose it is said concerning him, that he was in the deserts, that is, he was amongst the Rustics and common rank of Men, as a Man of no note or quality himself, till he made himself public under the notion and authority of a Prophet.  
II. Whether he might not well know his Kinsman Jesus in all this time, and admire his incomparable sanctity, and yet be ignorant that he was the Messiah? Yea and when he modestly repulsed him from his Baptism, was it, that he acknowledged him for the Messiah? (which agrees not with Joh. I. 33.) or, not rather, that by reason of his admirable holiness, he saw that he was above him?  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Till the day of his showing unto Israel. 
John was unquestionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest by birth, and being arrived at the thirtieth year of his age, according to the custom of that Nation, he was after examination of the great Council, to have been admitted into the Priestly Office, but that God had commissioned him another way.  

b Middoth, cap. 5. hal. 4.  In the room Gazith the great Council of Israel sat, and judged concerning the Priesthood. The Priest in whom any blemish was found, being clothed, and veiled in black, went out and was dismissed: but if he had no blemish, he was clothed and veiled in white, and going in ministered and gave his attendance with the rest of the Priests his Brethren. And they made a gaudy day, when there were no blemish found in the Seed of Aaron the Priest.    

CHAP. II.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From Caesar Augustus. 
THE New Testament mentions nothing of the Roman Government, but as now reduced under a Monarchical form. When that head which had been mortally wounded, in the expulsion of the Tarquins, was healed and restored again in the Caesar's, Rev. XIII 3. All the world wondered, saith St. John, and well they might, to see Monarchy, that had for so many hundred years been antiquated and quite dead, should now flourish again more vigorously and splendidly than ever.  
But whence the Epocha or beginning of this Government should take its date is something difficult to determine. The foundations of it, as they were laid by Julius Cesar, so did they seem overturned, and erased again in the death he met with in the Senate-house. It was again restored, and indeed perfected by Augustus; but to what year of Augustus should we reckon it? I would lay it in his one and thirtieth, the very year wherein our Saviour was born. Of this year Dion Cassius lib. 55. speaks thus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third decennium (or term of ten years) having now run out, and a fourth beginning, he being forced to it, undertook the Government. Observe the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then was Augustus constrained, or compelled to take the Empire upon him. The Senate, the people, and as it should seem, the whole Republic, with one consent, submitting themselves entirely to a Monarchical form of Government, did even constrain the Emperor Augustus (who for some time stiffly refused it) to take the reins into his hands.  
I am not ignorant that the computation of Augustus his Reign, might reasonably enough commence from his Battle and victory▪ at Actium; nor do the Gemarists count amiss, when they tell us that the Roman Empire took its beginning in the days of Cleopatra. 
a Avodah. Zaaah, fol. 8. 2.  And you may if you please call that a Monarchical Government, in opposition to the Triumvirate, which at that battle breathed its last. But that certainly, was the pure and absolute Monarchy, which the Senate and the Commonwealth did agree and consent together to set up.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Should be taxed. 
The Vulgar, and other Latin Copies read, ut describeretur, should be described, which, according to the letter might be understood of the setting out the whole bounds of the Empire, according to its various and distinct Provinces. Only that Aethicus tells us this had been done before; whose words since they concern so great and noble a Monument of antiquity, may not prove tedious to the Reader, to be transcribed in this place.  
Julius Caesar Bissextilis rationis inventor, etc. Julius Cesar the first inventor of the Bissextile account, a man singularly instructed in all divine and humane affairs, in the time of his Consulship, by a decree of the Senate procured that the whole Roman jurisdiction, should be measured out, by men of greatest skill, and most seen in all the attainments of Philosophy. So that Julius Cesar, and M. Antony being Consuls, the world began to be measured.  
That is, from the Consulship of Cesar above mentioned, to the Consulship of Augustus the third time, and Crassus; the space of One and twenty years, five months, and eight days, all the East was surveighed by Zenodoxus.  
From the Consulship likewise of Julius Cesar and M. Antony, to the Consulship of Saturnius and Cinna, the space of two and thirty years, one month, and ten days, the South was measured out by Polyclitus; so that in two and thirty years' time, the whole world was surveighed, and a report of it given in unto the Senate.  
Thus he: Though something obscurely in the accounts of the Consuls; as also in his silence about the West; which things I must not stand to inquire into at this time. This only we may observe, that Julius Cesar was Consul with Antony A. U. C. 710. And that the survey of the Roman Empire being two and thirty years in finishing, ended A. V C. 742. that is, twelve years before the Nativity of our Saviour.  
Let us in the mean time guests what course was taken in this survey: I. It is very probable, they drew out some Geographical Tables, wherein all the Countries were delineated, and laid down before them in one view. II. That these Tables or Maps were illustrated by Commentaries, in which were set down the description of the Countries, the names of places, the account of distances, and whatever might be necessary to a complete knowledge of the whole bounds of that Empire. That some such thing was done by Augustus his own hand so far as concerned Italy, seems hinted by a passage in Pliny 
b Lib. 3. cap. 5. , Quâ in re praefari necessarium est Authorem nos Divum Augustum secuturos, descriptionemque ab eo factam, Italiae totius in regiones XI. In which thing, we must tell before hand, that we intent to follow Augustus, and the description he made of all Italy, dividing it into XI Countries.  
And now, after this Survey of Lands and Regions, what could be wanting, to the full knowledge of the Empire, but a strict account of the people, their Patrimony and Estates? and this was Augustus his care to do.  

c Sueton. in Octaviano. cap. 27.  Recepit & morum legumque regimen aeque perpetuum. etc. He took upon him the Government both of their manners and Laws, and both perpetual. By which right, though without the title of Censor, he laid a tax upon the people three times. The first and third with his Colleague, the second alone. The first, with his Colleague, M. Agrippa. The third, with his Colleague Tiberius. The second, by himself alone: and this was the Tax, our Evangelist makes mention of, in this place.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This taxing was first made, etc. 
NOT the first taxing under Augustus, but the first that was made under Cyrenius. For there was another taxing under him, upon the occasion of which the Sedition was raised by Judas the Gaulonite. Of this Tax of ours Dion Cassius seems to make mention, the times agreeing well enough, though the agreement in other things is more hardly reducible.  

a Lib 55.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He began a tax upon those that dwelled in Italy, and were worth two hundred Sesterces: sparing the poorer sort, and those that lived beyond the Countries of Italy, to avoid tumults.  
If those that lived out of Italy were not taxed, how does this agree, with the Tax our Evangelist speaks of? unless you will distinguish. In one sense, they were not taxed, that is, as to their Estates, they were not to pay any thing: but in another sense they were; that is, as to taking account of their names, that they might swear their allegiance, and subjection to the Roman Empire. As to this, let the more learned judge.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because he was of the House and Lineage of David. 
WE read in the Evangelists of two Families that were of the Stock and Line of David; and the Talmudick Authors mention a third. The Family of Jacob the Father of Joseph, the Family of Eli the Father of Mary, and the Family of Hillel, the Precedent of the Sanhedrin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was of the seed of David, of Shephatiah the Son Abital 
a Juchas. fol. 19 2. .  
I do not say that all these met at this time in Bethlehem. It is indeed remarked of Joseph that he was of the House of David; partly because he was to be the reputed (though he was not the real) Father of Christ; and partly also, that the occasion might be related, that brought Mary to Bethlehem, where the Messiah was to be born. But it may be considered, whether Cyrenius being now to take an estimate of the people, might not on purpose and out of policy summon together all that were of David's Stock, from whence he might have heard the Jews Messiah was to spring, to judge whether some danger might not arise from thence.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There was no room for them in the Inn. 
FRom hence it appears that neither Joseph nor his Father Jacob had any House of their own here, no nor Eli neither, wherein to entertain his Daughter Mary ready to lye-in. And yet we find, that two years after the birth of Christ, Joseph and Mary his Wife lived there in an hired House, till they fled into Egypt.  

a Midras. schah. fol. 48. 3.  A certain Arabian said to a certain Jew, the Redeemer of the Jews is born; saith the Jew to him; what is his name? Menahem, saith the other. And what the name of his Father? Hezekiah. But where dwell they? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Birath Arba in Bethlehem Judah. He shall deserve many thanks, that will but tell us what this Birath Arba is. The Gloss tells us, no other than that this Birath Arba was a place in Bethlehem, which any one knows from the words themselves. But what, or what kind of place was it? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birah indeed is a Palace, or Castle; but what should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arba be? A man had better hold his tongue than conjecture vainly and to no purpose; otherwise, I might quote that in Sotah 
b Fol. 37. 2▪ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks concerning a promise, or a surety for the performance of the Law. But I forbear.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And there were Shepherds— keeping watch over their stock, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the sheep of the wilderness; viz. those which go out to pasture, 
a Schabb. fol. 45. 2. & ●e●ah. ●●l. 4●. 1.  about the time of the Passover and are said in the fields, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and return home upon the first rain.  

b Nedarim, fol. 63. 1. & Taanih, fol. 6. 1.  Which is the first rain? It gins on the third of the month Marheshvan. The middle rain is on the seventh: The l●st is the seventeenth. So R. Meir. But R. Judah saith, on the seventh, seventeenth, and one and twentieth.  
The Spring coming on, they drove their Beasts into Wildernesses, or champagne grounds, where they fed them the whole Summer, keeping watch over them night and day, that they might not be impaired, either by Thiefs or ravenous Beasts. They had for this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Tower to watch in, or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain small Cottages erected for this very end, as we have observed elsewhere. Now in the month Marheshvan, which is part of our October, and part of November; the Winter coming on, they betook themselves home again with the Flocks and the Herds.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A multitude of the heavenly host praising God. 
THE Targumist upon Ezek. I. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An host of Angels from above. So in 1 Kings XIX. 11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An host of the Angels of the wind. An host of the Angels of commotion. An host of the Angels of fire: And after the host of the Angels of fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the silent Singers.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Glory to God in the highest. 
WE may very well understand this Angelic Hymn, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good will toward men, be taken for the subject, and the rest of the words, for the predicate. The good will of God toward men, is glory to God in the highest, and peace on Earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And, is put between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Glory and Peace, not between them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good will.  
But now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or good will of God toward men, being so wonderfully made known in the birth of the Messiah, how highly it conduced to the glory of God, would be needless to show: and how it introduced peace on the Earth, the Apostle himself shows from the effect, Ephes. II. 14. Coloss. I. 20. and several other places.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And when eight days were accomplished, for the Circumcision of the Child. 
THE disciples of R. Simeon ben Jochai asked him, why the Law ordained Circumcision 
a Pesikta, fol. 16. 3.  on the eighth day? To wit, lest while all others were rejoyeing, the Parents of the Infant should be sad. The Circumcision therefore is deferred, till the Woman in Child bed hath got over her uncleanness. For as it is expressed a little before, The Woman that brings forth a manchild, is prohibited her Husband the space of seven days; but on the seventh day, at the coming in of the evening, which gins the eighth day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she washeth herself, and is allowed to go in unto her Husband. If she came nigh him within the seven days she made him unclean. On the eighth day therefore, Joseph addresseth himself to make provision for his Wife, and to take care about the Circumcision of the Child.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When the days of her purification was accomplished, etc. 
R. Asai saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Child whose Mother is unclean by Childbearing, 
a Schabb. fol. 135. 1.  is Circumcised the eighth day; but he whose Mother is not unclean by Childbearing is not circumcised the eighth day.  
You will ask probably what Mother that is, that is not unclean by Childbearing. Let the Gloss upon this place make the Answer. She whose Child is cut out of her womb. As also a Gentile Woman, who is brought to bed to day, and the next day becomes a Proselyte; her Child is not deferred till the eighth day, but is Circumcised straightway. And the Rabbins a little after: One takes an handmaid big with child, and while she is with him, brings forth: her Child is Circumcised the eighth day. But if he takes a serving-maid, and with her a child newly born, that Child is Circumcised the first day.  
They did not account an Heathen Woman unclean by Childbearing, because she was not yet under the Law that concerned uncleanness. Hence on the other side, Mary was unclean at her bearing a Child, because she was under the Law: So Christ was Circumcised because born under the Law.  
II. After seven days the Woman must continue for three and thirty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the blood of her purifying, Levit. XII. 4. where the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in her unclean blood; far enough from the mind of Moses. And the Alexandrian M. S. much wider still: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She shall sit thirty and ten days in an unclean garment.  
Pesikta as before Col. 4. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the blood of her purifying. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though she issue blood like a flood, yet is she clean. Nor doth she defile any thing by touching it, but what is Holy. For seven days immediately after she is brought to bed, she lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the blood of her uncleanness; but the three and thirty days following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the blood of her purifying.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To present him to the Lord. 
I. This was done to the firstborn; but not to the Children, that were born afterward; nor was this done to the firstborn, unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firstborn were fit for the Priest. For in Becoroth 
a Cap. 8. hal. 1. , they distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firstborn fit for inheritance, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firstborn fit for the Priest. That is, if the firstborn should be any ways maimed, or defective in any of his parts, or had any kind of spot or blemish in him, this laid no bar for his inheriting, and yet made him unfit and uncapable of being consecrated to God.  
II. The first born was to be redeemed immediately after the thirtieth day from his birth. 
b Rahbenu Asher in nerecoth, fol. 68 2.  Every one is bound to redeem his firstborn with five shekels, after he is thirty days old, as it is said, from a month old shalt thou redeem, Numb. XVIII. 16. Not that the price of that redemption was always paid exactly upon the thirtieth day, but that then exactly it became due. Hence in that Treatise newly quoted, 
c Fol. 49. 1.  If the Child die within the thirty days, and the Father hath paid the price of his redemption beforehand, the Priest must restore it: but if he die after the thirty days are past, and the Father hath not paid the price of his redemption, let him pay it. Where we find the price of redemption supposed as paid either before or after the thirty days.  
III. The Women that were to be purified were placed in the East-gate of the Court, called Nicanor's Gate, and were sprinkled with blood 
d Tamid cap. 5. hal. 6. .  
There stood Mary for her purifying: and there probably Christ was placed, that he might be presented before the Lord, presented to the Priest.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A pair of Turtle Doves, etc. 
I. 
a Cholin. fol. 22. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Turtles were older, and of a larger size: Pigeons, less, and younger. For it is said of Pigeons, two young Pigeons, but not so of Turtles.  
This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offering of the poor; which if a rich man offered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not do his duty. And when the Doctors speak so often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering rising or falling, it hath respect to this. For the offering of the richer sort was a Lamb; but if his hand could not reach to a Lamb, than he offered a pair of Turtles, or Pigeons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he was poor, he offered the tenth part of an Ephah, therefore is the oblation said to be rising or falling 
b Pesikta, fol. fol. 7. 4. .  

c Idem. fol. 3. 4.  King Agrippa came one day to offer a thousand burnt offerings, but a certain poor man prevented him with two Turtle Doves. So also, when one would have offered a Bullock, there was a poor man prevented him with an handful of Herbs. We have the story at large in Vaji●ra rabb. 
d Fol. 108. 2. .  
II. Of the two Turtle Doves, or young Pigeons, one was to be offered as a burnt-offering, the other as a sin-offering. But as to the particular appointment of the one for the burnt-offering, the other for the sin-offering, that is which should be which, it is disputed among the Doctors, whether it lay in the breast of him or her that offered it or the Priests to determine it 
e Joma, fol. 4. 1. .  
By the way we may observe, that the blessed Virgin offers a sin-offering for herself. Now, what the meaning and design of a sin-offering was, is evident from Levit. IU. & V   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simeon. The same man was just and devout. 
I. SImeon the just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom the Jewish Histories tell so many and great things, hath nothing to do here. For as it is certain that Simeon died long before: So as it very uncertain whether he deserved the title of just so well as our Simeon did. 
a Joseph. Antiq. lib. 12. cap. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was called just both for his Piety toward God, and his Charity toward his Countrymen. Grant he was so, yet is it a far greater testimony that is given of our Simeon.  
II. Rabban Simeon, the Son of Hillel, was alive, and at Jerusalem, in those very times wherein our Evangelist wrote, his Father Hillel also, still living: whom the Son succeeded, upon the decease of the Father, as Precedent of the Council. But as to him, there is nothing famous concerning him, amongst Jewish Authors, but his bare name. 
b Juchas. fol. 66. 2.  Rabban Simeon the Son of old Hillel, a Prince of Israel, as his Father had been. As you may see in cap. 1. Schabb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no mention of him in Mishneh. He was therefore no Father of Traditions, neither were there any things recited from him in the Mishneh, Which indeed was very extraordinary: but how it should come to pass I cannot tell. Whether he had a sounder apprehension of things, or was not well seen in Traditions, or was this very Simeon, the Evangelist mentions, and so looked higher than the mere Traditions of men. This is all the hindrance, that Rabban Simeon lived a great while after the birth of our Saviour, and had a Son Gamaliel, whom he bred up a Pharisee.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Waiting for the consolation of Israel. 
That is, believing the consolation of Israel was nigh at hand. The whole Nation waited for the consolation of Israel, insomuch that there was nothing more common with them than to swear by the desire they had of seeing it.  

c Chagigah, fol. 16. 2. & Maccoth, fol. 5. 2.  R. Judah ben Tabbai said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the consolation [of Israel] if I have not put to death a false witness. Simeon ben Shetah saith to him, so let me see the consolation, if thou hast not shed innocent blood.  

d Chetubb, fol. 67. 1.  R. Eliezer ben Zadok said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the consolation, if I did not see her gleaning Barley under the Horse's heels.  

e Sheunoth, fol. 34. 1.  R. Simeon ben Shetah said, Let me see the consolation, I saw one pursuing another with a drawn sword.  

f Targ. in Jerem XXXI. 6.  Those which desire the years of consolation that are to come.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Yea and a sword shall pierce through thine own soul also. 
THY soul, i. e. thy life. It is a prediction, that the Blessed Virgin should suffer Martyrdom. This Child of thine shall be set for a sign which shall be spoken against, neither shalt thou escape in the contradiction that shall be given him, for thou shalt die by the sword. Epiphanius gives some countenance to this exposition.  

a Haeres. 78. cap. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whether the Holy Virgin died and was buried, her death was crowned with infinite honour, she made a most chaste end, and the crown of her virginity was given her: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or whether she was put to death, (as it is written, a sword shall pass through thine own soul) she is possessed of glory and a crown amongst the Martyrs.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anna a Prophetess, the Daughter of Phanuel of the Tribe of Aser. 
THere were therefore Prophets at this time among the people. It is not to be denied that at this time there were; that is, when the morning of the Gospel began to dawn; but for four hundred years past, there had been one that had deserved that name, however the Jews vainly enough had honoured the memories of some with that title; which we shall not meddle with at this present. But was this Anna accounted a Prophetess by the Jews? if so, whence that Proverbial expression out of Galilee ariseth no Prophet, Joh. VII. 52. She was certainly a Galilean, and for that very reason probably, it is here remarked, that she was of the Tribe of Aser.  
What think we of that passage in Vajierah rabba, fol. 174. 4. and Bemidbar rabb. fol. 250. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King Messiah, who is placed on the North, shall come and build the House of the Sanctuary, which is placed on the South. Doth not this favour something of Christ's coming out of Galilee?   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Departed not from the Temple. 
I. IT may be doubted whether any Women ever discharged any office in the Temple▪ Some think they did. But that which they allege out of 1 Sam. II. 22. concerning the Women that assembled at the door of the Tabernacle of the Congregation, is quite another thing from any public ministering, if we will admit the Targumist and the Rabbins for Expositors. So Exod. XXVIII. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women assembling by troops at the door of the Tabernacle of the Congregation. The Targumists both here and in the place newly quoted have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women that came to pray. The Greek Interpreters read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And by the same boldness or blindness, wholly left out that clause 1 Sam. II. 22. And how they lay with the Women that assembled at the door of the Tabernacle of the Congregation.  
It is apparent that Women were wont to come from other parts to the Tabernacle for devotion's sake, not to perform any ministry. So this Anna, by birth of the Tribe of Aser, had changed her native soil, and fixed her abode at Jerusalem, partly, for devotion, that she might be the more at leisure for praying in the Temple, and partly as a Prophetess, that she might utter her Prophecies in the great Metropolis.  
II. She departed not from the Temple, that is, not in the stated times of Prayer: according as it is commanded Aaron and his Sons, Levit. X. 7. Ye shall not go out from the door of the Tabernacle. Where Siphra, fol. 24. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the time of their ministry.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when he was twelve years old. 

a Chetubb. fol. 50.  LET a man deal gently with his Son, till he come to be twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from that time, let him descend with him into his way of living. That is, let him diligently, and with severity (if need be) keep him close to that way, rule, or art, by which he may get his living.  

b Joma, fol. 82. 1.  At twelve years old they were wont to enure Children to fasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from time to time, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hour to hour, that they might be accustomed to it, and so be capable of fasting upon the day of atonement.  
Christ being now twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applies himself to his proper work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be about his Father's business.  

c Ignat. Mart. Epist. ad Magnes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solomon when twelve years old, judged between the two Women.  

d Shemoth rabb.  R. Chama saith, that Moses when he was twelve years old, was taken from his Father's House.   

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when they had fulfilled the days. 
HEre ariseth a question, whether it was lawful to departed from Jerusalem, before the seven days were ended. If not, why did Peter and Cleophas go away on the third day? if they might, how then is that precept to be understood, about eating the unleavened bread throughout the whole seven days.  
I. It is controverted amongst the Doctors about that passage, Deut. XVI. 6, 7. thou shalt sacrifice the Passover at the even, at the going down of the Son,— and thou shalt turn in the morning, and go into thy tents. Whether it be lawful, after they had eaten the Lamb, to go every one to his own House. This is denied, and that not without reason. For as it is in the Gloss 
a In Chagigah, fol. 1●. 2. , On the day of the Feast (that is, the first day of the seven) the sabbatical limits forbade it. For on the Feast day, no man ought to exceed the bounds of a Sabbath days journey. That therefore (say they) that is said, thou shalt go into thy tents, is to be thus understood, thou shalt go into thy tents that are without the walls of Jerusalem; but, by no means, into thine own house.  
II. Was it lawful then, to return home on the second day of the Feast? No it was not. For on that day was the general appearance in the Court, and presentment of their offerings. And this seems hinted by R. Elhanani in another Gloss upon the place newly cited. There were two reasons (saith he) of their lodging in Jerusalem, the one because of the Feast day, the other because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Offering.  
III. It was not unlawful to departed on the third day, if necessity of affairs required it. But as in many other cases the Doctors were wont to speak, so might it be said in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was much more commendable for them to abide in Jerusalem, till all the seven days were ended; and that especially because of the last day, which was a Festival or Holiday.  

b Pesikta, fol. 75. 3.  R. Jose the Galilean saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three things commanded to be done in the Feast: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The appearance in the Court. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rejoicing. The Chagigah, or the Peace-offerings were on the first day: The appearance in the Court, was on the second day: The rejoicing might be on any day.  
iv In Moed Katon, a Treatise that discourseth on things lawful, or not lawful to be done in the intermedials of the Feast, or in those days of the Feast that were not kept holy; in the very entrance of that Discourse, there are several things allowed, which plainly argue absence and distance from Jerusalem.  
As to eating unleavened bread, the precept indeed was indispensible, neither that any thing leavened should be eaten, nor that any leaven should be found in their Houses, for seven days together; but no one would say that this command was restrained only to Jerusalem. It is said in Jerusalem Kiddushin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Fol. 61. 3.  The women's Passover is arbitrary. That is, the women's appearance at Jerusalem at the Passover was at pleasure. But let them not say that eating unleavened bread was arbitrary, or at the women's pleasure: for although they sat at home, and did not go to Jerusalem to the Passover, yet did they abstain from leven in their own Houses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Hieros. Megillah, fol. 74. 5  The unleavened bread was eaten in every house.  
VI It seems from the very phraseology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Joseph and Mary continued at Jerusalem all the seven days; which was indeed generally done by others, for devotion's sake. And then think what numerous companies of people must be going away to this or that Country, yea particularly how great a crowd might be journeying together with Joseph and Mary toward Galilee. So that it may be less strange, if Jesus had not been within his Parent's sight, though he had been among the crowd; nor that though they did not see him, yet that they should not suspect his absence.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They went a days journey. 
THE first ordinary days journey from Jerusalem toward Galilee, was to Neapolis, of old called Sichem, distant thirty miles. But was this the days journey that Joseph and the company that travailed along with him, made at this time? The place where Christ was first missed by his Parents, is commonly showed at this day to Travellers, much nearer Jerusalem, by the name of Beer, but ten miles from that City. You may believe those that show it, as you think fit.   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sitting in the midst of the Doctors. 
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Sanhedr. cap. 11. hal. 2.  There are three Courts of Judicature in the Temple: one in the gate of the Court of the Gentiles; another in the gate of the Court of Israel; a third in the room Gazith.  
There was also a Synagogue in the Temple, which must be observed. 
b Joma, fol. 68 2.  The Highpriest came to read (those places which were to be read on the day of atonement.) The Chazan of the Synagogue, takes the Book and gives it to the Ruler of the Synagogue, the Ruler to the Sagan, the Sagan to the Highpriest, etc. Where the gloss. There was a Synagogue near the Court, in the Mountain of the Temple.  
In which of these places Christ was found sitting amongst the Doctors, let those tell us, that undertake to show the place where his Parents first miss him.  
II. It is not easy to say what place he could be admitted to, amongst the Doctors, especially when that custom obtained, which is mentioned: 
c Megillah, fol. 21. 1.  The Rabbins have a Tradition, that from the days of Moses, to Rabban gamaliel's, they were instructed in the Law, standing. But when Rabban Gamaliel died, the world languished, so that they learned the Law, sitting. 
d See Succah, fol. 49. 1. Jucoas. fol. 53. 1.  Whence also that tradition, that since the death of Rabban Gamaliel, the glory of the Law was eclipsed.  
Now when it was come to that pass after Gamaliel's death, that the Disciples sat, while the Master read, how did they sit? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the ground. Hence that passage, 
e In Megillah, ubi supr.  Rabh would not sit upon his bed, and read to his Scholar while he sat upon the ground. Gloss. Either both should be on the bed, or both upon the ground.  

f Ibid. fol. 27. 2.  The disciples of R. Eleazar ben Shammua, asked him, how came you to this great age? He answered them, I never made the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common way. That is, he never took his passage through the Synagogue for a shorter cut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I never walked upon the heads of the Holy people. The gloss is, Upon the heads of his Disciples, sitting upon the ground.  
Whether on the naked floor might be a question, if there were place for it, but we let that pass at this present. For this custom of sitting prevailed after the death of Gamaliel, who took the Chair many years after this, that we are now upon. The great Hillel possessed the Seat at this time, or if he was newly dead, his Son Simeon succeeded him; so that it was the Disciples part in this age to stand, not to sit in the presence of their Doctors. How therefore should it be said of Christ, that he was sitting among the Doctors? let the following clause solve the difficulty.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And ask them questions. 
It was both lawful and customary for the Disciples, or any that were present, publicly to inquire either of the Doctor that was then reading, or indeed the whole consistory, about any doubtful matter, wherein he was not well satisfied. Take but two stories out of many others, that may illustrate this matter.  

g Be●esh. rabb. fol. 90. 3.  R. Judah ordained R. Levi ben Susi, for a Doctor to the Simonians. They made him a great chair, and placed him in it. Then propounded questions to him [occasioned from Deut. XXV. 9] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Brother's Wife should have her hands cut off, how should she lose the shoe of her Husband's Brother? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If she should spit blood what then? Most profound questions certainly! such as require a most cunning sophister to unriddle them.  

h Hieros'. Taanith, fol. 67. 4.  There is a story of a certain Disciple, that came and interrogated R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what kind is Evening Prayer? He answered him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is arbitrary. He came to Rabban Gamaliel, and asked him; he told him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is that we are in duty bound to. How then, saith he, did R. Joshua tell me it is voluntary? saith the other, To morrow when I come into the Consistory, do thou come forth and question me about this matter. The Disciple stood forth, and asked Rabban Gamaliel [then President of the Sanhedrin] of what kind is Evening Prayer? He answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a thing of duty▪ But behold, saith the other, R. Joshua saith it is a thing at pleasure. Saith Gamaliel to Joshua, dost thou affirm it to be a thing at pleasure? He saith unto him, No. Stand upon thy feet, saith the other, that they may witness against thee. Rabban Gamaliel was then sitting, and expounding. (Probably this very Article.) R. Joshua stood on his feet till all the people cried out to him. They say to R. Hotspith the Interpreter, Dismiss the people: They say to R. Zenon the Chazan say, Begin ye, and they said, begin thou: So all the people risen up and stood on their feet. They said unto him, Who is it thy wickedness hath not touched? they went out straight way, and made R. Eleazar ben Azariah Precedent of the Council. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many seats were there? R. Jacob ben Susi saith, fourscore seats for the disciples of the wise, beside those who stood behind the bars. R, Jose cen Bon, saith, thirty beside those that stood behind the bars. We have the same 
i In Bab. Beracoth, fol. 27. 2.  Story.  
This we transcribed the larglier, not only for proof of what we said, of the Disciples ask the Doctor's Questions in the Court, but that the Reader might have a little sight of the manner of that Court, and how there were many, not only of the Disciples of the wise, but others too that flocked thither.  
II. We may further add: 
k M●i●…. Sanhedr. cap. 1.  In a City where there are not two great wise men, one fit to teach and instruct in the whole Law, the other whoknows how to hear, and ask, and answer, they do not constitute a Sanhedrin, although there were a thousand Israelites there, etc. 
l Sanhedr. fol. 17. 2.  In a City, where there are not two that may speak, and one that may hear, they do not constitute a Sanhedrin. In Bitter there were three: In Jabneh four, viz. R. Eliezer, R. Joshua, R. Akibah, and Simeon the Temanite. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He judged before them, sitting on the ground. By him who hears, they mean one skilful in the Traditions, that can propound questions, and answer every question propounded. Such an one was Simeon the Temanite, who though he was a man of that learning, yet not being promoted to become one of the Elders, he sat upon the ground; that is, not on any of the benches of the Fathers of the Sanhedrin; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on one of the seats that were near the ground; for they speak these things, as done in the times after the death of Gamaliel. There is nothing absurd therefore in it, if we should suppose Christ gotten into the very Sanhedrin itself: Thither Joseph and his Mother might come, and seeking him might find him on the benches of the Fathers of the Council for that time, they having found him so capable both to propound questions and answer them. For it is plain they did admit of others, for other reasons, to sit sometimes in their seats 
m Sanhedr. fol. 40. 1. . And it is less wonder if they suffer him to sit amongst them being but twelve years of age, whenas they promoted R. Eleazar ben Azariah to the Presidency itself, when he was but sixteen 
n Hierosol. ubi supr. . But if it was in a lower Court, it is still less wonder if he sat amongst them. But that which might be chief enquired is, whether Christ sat amongst them as one of their disciples? this indeed is hardly credible.    

CHAP. III.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Annas and Caiphas being High-Priests. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Hierosal. Sanhedr. fol. 29. 1.  They do constitute two High-Priests at one time. True indeed but they promoted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan, together with an Highpriest.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Juchasin. fol. 57 1. out of Rambam.  The Sagan, as to his degree, was the same to the Highpriest, as he that was next or second to the King.  
They substituted indeed on the Vespers of the day of expiation, another Priest to the Highpriest, that should be in readiness, to perform the office for the day, if any uncleanness should by chance have befallen the Highpriest 
c Joma▪ ca●▪ 1▪ .  

d Hieros'. H●raioth, fol. 47. 4.  It is storied of Ben Elam of Zipporim, that when a Gonorrhoea had seized the Highpriest, on the day of expiation he went in and performed the Office for that day. And another story of Simeon ben Kamith, that, as he was walking with the King on the Vespers of the day of expiation, his Garments were touched with another's spittle; so that Judah his Brother went in and ministered. On that day the Mother of them, saw her two Sons High-Priests.  
It is, not without reason, controverted whether the Sagan were the same with this deputed Priest; the Jews themselves dispute it. I would be on the negative part; for the Sagan was not so much the Vice-High-Priest, as (if I may so speak) one set over the Priests. The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the Temple; of whom we have such frequent mention amongst the Doctors: upon him chief did the care and charge of the Service of the Temple lie.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Joma, cap● hall. 1.  The ruler of the Temple saith to them, go out and see, if it be time to slay the Sacrifice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler saith, come and cast your lots, who shall slay the 
f Tamid. cap. 3. hal. 1.  Sacrifice, who shall sprinkle the blood, etc. The gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler is the Sagan.  
He is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests. Which argues his supremacy amongst the Priests, rather than his Vicegerency under the Highpriest.  

g Sanhedr. fol. 19 2.  When the Highpriest stands in the circle of those that are to comfort the mourners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan, and he that is anointed for the battle, stand on his right hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Father's house, those that mourn, and all the people, stand on his left hand.  
Mark here the order of the Sagan; He is below the Highpriest, but above the Heads of all the Courses.  
2 Kings XXIII. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests of the second order. Targum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests. And Chap. XXV. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zephaniah the second Priest. Targum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zephaniah the Sagan of the Priests.  
Caiaphas' therefore was the Highpriest, and Annas the Sagan, or Ruler of the Temple. who, for his independent dignity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Highpriest, as well as Caiaphas; and seems therefore to be named first, because he was the others Father-in-law.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Chetub. fol. 88 2. & fol. 105. 1.  There was a dissension between Hanan, and the Sons of the chief Priests, etc. It was in a judicial cause, about a Wife, requiring her dower, etc. Where the scruple is, who should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Chief Priests be? Whether the Fathers, and heads of the Courses, or the Highpriest only, and the Sagan. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Cap. 1. of the same Treatise, hal. 5.  a Counsel of Priests: which we have already spoken to, at Matth. XXVI. 3. Now the question is, whether by the Sons of the chief Priests be meant, the Sons of the Fathers of Courses, or the Fathers of Courses themselves, or the Sons of the Highpriest and the Sagan, where the Highpriest in that Court was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in the Sanhedrin, and the Sagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the Sanhedrin.  

k Pesikta, fol. 11. 4.  Moses was made a Sagan to Aaron. He put on his Garments, and took them off: (viz. on the day of his Consecration.) And as he was his Sagan in life, so he was in death too.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Every valley shall be filled. 
THE Jews have a Tradition that some such thing was done, by the cloud that led Israel in the Wilderness. Instead of many instances take the Targumist upon Cant. II. 6. There was a cloud went before them, three days journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take down the hills, and raise the valleys. It slew all fiery Serpents in the Wilderness, and all Scorpions: and found out for them a fit place to lodge in.  
What the meaning of the Prophet in this passage was, Christians well enough understand: the Jews apply it to levelling and making the ways plain for Israel's return out of Captivity, for this was the main thing they expected from the Messiah, viz. to bring back the Captivity of Israel.  

l Beresh. rabb. fol. 110. 3.  R. Chanan saith, Israel shall have no need of the Doctrine of Messiah the King, in time to come; for it is said, to him shall the Gentiles seek, Isai. XI. 10. but not Israel. If so, why then is Messiah to come, and what is he to do when he doth come? He shall gather together the Captivity of Israel, etc.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of these stones to raise up Children unto Abraham. 
WE do not say the Baptist played with the sound of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banaia, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abanaia. He does certainly with great scorn deride the vain confidence and glorying of that Nation (amongst whom nothing was more ready, and usual in their mouths, than to boast that they were the Children of Abraham) when he tells them, that they were such Children of Abraham, that God could raise as good as they, from those very stones.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that hath two Coats, let him impart to him that hath none. 
IT would be no sense to say, he that hath two Coats, let him give to him that hath not two; but to him that hath none. For it was esteemed for Religion by some, to wear but one single Coat or Garment. Of which more elsewhere.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exact no more than that which is appointed you. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Sanhedr. fol. 25. 2.  When the Rabbins saw, that the Publicans exacted too much, they rejected them, as not being fit to give their testimony in any case. Where the Gloss hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, More than that which is appointed them. And the Father of R. Zeirah is commended in the same place, that he gently and honestly executed that trust. He discharged the Office of a Publican for thirteen years: when the Prince of the City came, and this Publican saw the Rabbins, he was wont to say to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go my people, enter thou into thy Chambers, Isai. XXVI. The Gloss is, Lest the Prince of the City should see you, and taking notice what numbers you are, should increase his tax yearly.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither accuse any falsely. 
LEVIT. XIX. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neither lie one to another. Job XXXV. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The oppressed. See Psal. LXXII. 4. & CXIX. 122.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
n Dion Cass. lib. 58. a little from the beginning.  The manner of sycophants is, first to load a person with reproaches, and whisper some secret, that the other hearing it, may by telling something like it, become obnoxious himself.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With your wages. 
A word used also by the Rabbins, 
o Midr. Schir. fol. 5. 3.  The King distributeh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wages to his Legions. 
p Sanhedr. fol. 18. 2.  The King is not admitted to the intercalation of the year, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Opsonia: That is, lest he should favour himself in laying out the years, with respect to the Soldiers pay.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Like a Dove. 
IF you will believe the Jews, there sat a golden Dove upon the top of Solomon's Sceptre. 
q Bemidb. rabh. fol. 250. 1.  As Solomon sat in his throne, his Sceptre was hung up behind him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the top of which there was a Dove, and a golden crown in the mouth of it.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being (as was supposed) the Son of joseph. 
A Parable. 
r Schemoth rabba, fol. 160. 4.  There was a certain Orphaness brought by a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epitropus, or Foster-father, an honest good man. At length he would place her in Marriage. A scribe is called to write a bill of her dower, Saith he to the girl, what is thy name? N. saith she. What the name of thy Father? She held her peace. To whom her Foster-father, why dost thou not speak? Because, saith she, I know no other Father but thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that educateh the child is called a Father, not he that begets it. Note that Joseph, having been taught by the Angel, and well satisfied in Mary, whom he had espoused, had owned Jesus for his Son from his first birth; he had redeemed him as his firstborn, he had cherished him in his childhood, educated him in his youth, and therefore no wonder if Joseph be called his Father, and he was supposed to be his Son.  
II. Let us consider what might have been the judgement of the Sanhedrin in this case, only from this story. 
s Kiddushin, fol. 80. 1.  There came a certain Woman to Jerusalem, with a child, brought thither upon shoulders. She brought this child up, and he afterward had the carnal knowledge of her. They are brought before the Sanhedrin, and the Sanhedrin judged them to be stoned to death: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because he was undoubtedly her Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because he had wholly adhered to her.  
Now suppose we that the blessed Jesus had come to the Sanhedrin upon the decease of Joseph, requiring his Stock and Goods as his heir: Had he not in all equity obtained them as his Son? Not that he was beyond all doubt and question his Son, but that he had adhered to him wholly from his cradle, was brought up by him as his Son, and always so acknowledged.  
III. The Doctors speak of one Joseph a Carpenter 
t Sect. 13. of the same Treatise. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Shemoth rabba, fol. 128. 4.  Abnimus Gardieus asked the Rabbins of blessed memory, whence the earth was first created? they answer him, there is no one skilled in these matters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but go thou to Joseph the Architect. He went and found him standing upon the rafters.  
It is equally obscure who this Joseph the Carpenter, and who this Abnimus was, although as to this last, he is very frequently mentioned in those Authors. They say, 
w Beresh. rabba. fol. 73. 4.  That Abnimus, and Balaam were two the greatest Philosophers in the whole world. Only this we read of him, 
x Midr. Ruth. fol. 43. 2.  That there was a very great familiarity betwixt him and R. Meir.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which was the Son of Heli. 
I. There is neither need, nor reason, nor indeed any foundation at all for us to frame, I know not what, marriages, and the taking of Brother's Wives, to remove a scruple in this place, wherein there is really no scruple in the least.  
1. Joseph is not here called the Son of Heli, but Jesus is so; for the word Jesus, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be understood, and must be always added in the Reader's mind to every race in this Genealogy, after this manner. Jesus (as was supposed) the Son of Joseph, and so the Son of Heli, and of Matthat, yea and at length, the Son of Adam, and the Son of God. For it was very little the business of the Evangelist either to draw Joseph's Pedigree from Adam, or indeed, to show that Adam was the Son of God: which not only sounds something harshly, but in this place very enormously, I may almost add, blasphemously too. For when St Luke, Vers. 22. had made a voice from Heaven declaring that Jesus was the Son of God, do we think the same Evangelist, would in the same breath pronounce Adam the Son of God too? So that this very thing teacheth us what the Evangelist propounded to himself in the framing of this Genealogy, which was, to show that this Jesus who had newly received that great testimony from Heaven, this is my Son, was the very same that had been promised to Adam by the seed of the Woman. And for this reason hath he drawn his Pedigree on the Mother's side, who was the Daughter of Heli, and this too, as high as Adam to whom this Jesus was promised. In the close of the Genealogy he teacheth in what sense, the former part of it should be taken: viz. that Jesus, not Joseph, should be called the Son of Heli, and consequently that the same Jesus, not Adam, should be called the Son of God; indeed in every link of this chain, this still should be understood, Jesus the Son of Matthat, Jesus the Son of Levi, Jesus the Son of Melchi, and so of the rest.  
And thus the Genealogical stile agrees with that of Moses, Genes. XXXVI. 2.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words, if you should render, Aholibamah the Daughter of Anah, the Daughter of Zibeon, you emasculate Anah, and make a Woman of him, who was a Man, and the Father of Aholibamah, Vers. 24, 25.  
2. Suppose it could be granted that Joseph might be called the Son of Heli (which yet ought not to be) yet would not this be any great solecism, that his Son-in-law, should become the Husband of Mary his own Daughter. He was but his Son by Law, by the Marriage of Joseph's Mother, not by Nature and Generation.  

y Hieros'. Chagigah, fol 77. 4.  There is a discourse of a certain person, who in his sleep saw the punishment of the damned. Amongst the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I would render thus, but shall willingly stand corrected, if under a mistake. He saw Mary the Daughter of Heli amongst the shades. R. Lazar ben Josah saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she hung by the gl●ndles of her breasts. R. Josah bar Haninah saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the great bar of Hell's gate hung at her ear.  
If this be the true rendering of the words, which I have reason to believe it is, than thus far at least it agrees with our Evangelist, that Mary was the Daughter of Heli; and questionless all the rest is added in reproach of the blessed Virgin, the Mother of our Lord: whom they often vilify elsewhere under the name of Sardah.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The son of Rhesa, the son of Zorobabel, the son of Salathiel, the son of Neri. 
I. THAT Pedaiah the Father of Zorobabel, 1 Chron. III. 19 is omitted here, is agreeable with Ezra V. 2. Hagg. I. 1, etc. but why it should be omitted, either here or there, is not so easy to guests.  
II. As to the variation of the names both here and 1 Chron. III. this is not unworthy our observation. That Zorobabel and his Sons, were carried out of Babylon into Judea; and possibly they might change their names, when they changed the place of their dwelling. It was not very safe for him to be known commonly by the name of Zorobabel in Babylon, when the import of that name was, the winnowing of Babel; so that he was there more generally called Sheshbazzar. But he might securely resume the name in Judea, when Cyrus, and Darius had now fanned and sifted Babylon. So his two Sons Meshullam and Hananiah, could not properly be called, one of them Abiud, the glory of my Father, and the other Rhesa, a Prince, while they were in Babylon, but in Judea, they were names sit and suitable enough.  
III. Of the variation of names here, and in Matth. I. I have already spoken in that place. To wit, that Neri was indeed the Father of Salathiel; though St. Matthew saith, Jechoniah (who died childless, Jerem. XXII. 30.) begat him: not that he was his Son by nature, but was his heir in succession.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The son of Cainan. 
I Will not launch widely out into a controversy that hath been sufficiently bandied already. I shall dispatch as briefly as I may, what may seem most satisfaction in this matter.  
I. There is no doubt, and indeed there are none but will grant, that the Evangelist hath herein followed the Greek Version. This in Genes. XI. 12, 13. relates it in this manner: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arphaxad lived an hundred and five and thirty years, and begat Cainan; and Cainan lived an hundred and thirty years, and begat Salah: And Cainan lived, after he had begot Salah, three hundred and thirty years.  
Consulting 
z Theophil. ad Autolych. lib. 3.  about this matter, I cannot but observe of this Author, that he partly follows the Greek Version, in adding to Arphaxad an hundred years, and partly not, when he omits Cainan: for so he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arphaxad when he was an hundred and thirty five years of age, begot Salah. Nor can I but wonder at him that translates him, that he should of his own head insert, Arphaxad was an hundred and thirty five years old, and begat a son named Cainan. Cainan was an hundred and thirty years old and begat Salah. When there is not one syllable of Cainan in Theophilus. A very faithful Interpreter indeed!  
1. I cannot be persuaded by any arguments, that this passage concerning Cainan was in Moses his Text, or indeed in any Hebrew Copies which the Seventy used; but that it was certainly added by the Interpreters themselves, partly, because no reason can be given how it should ever come to be left out of the Hebrew Text; and partly because there may be a probable reason given, why it should be added in the Greek: especially when nothing was more usual with them, than to add of their own, according to their own will and pleasure.  Huic uni forsan poteram succumbere culpae. 
I might perhaps acknowledge this one slip, and be apt to believe that Cainan had once a place in the original, but by I know not what fate or misfortune left now out; but that I find an hundred such kind of additions, in the Greek Version, which the Hebrew Text will by no means own, nor any probable reason given to bear with it. Let us take our instances only from proper names, because our business at present is with a proper name.  
Gen. X. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elisa is added among the sons of Japhet. And Vers. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another Cainan among the sons of Shem.  
Gen. XLVI. 20. Five grandchildren added to the sons of Joseph, Malach. IU. 5. The Tishbite.  
Exod. I. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the City On, is added to Python, and Raamses.  
2 Sam. XX. 18. the City Dan is added to Abel. Not to mention several other names of places in the Book of Josua.  
Now, should I believe that these names ever were in the Hebrew Copy? when as some of them are put there without any reason; some of them against all reason (particularly Dan being joined with Abel, and the grandchildren of Joseph) and all of them with no foundation at all.  
II. I question not but the Interpreters, whoever they were, engaged themselves in this undertaking, with something of a partial mind, and as they made no great Conscience of imposing upon the Gentiles, so they made it their Religion to favour their own side: And according to this ill temperament and disposition of mind, so did they manage their Version; either adding, or curtailing at pleasure, blindly, lazily and audaciously enough: sometimes giving a very foreign sense, sometimes a contrary, oftentimes none: And this, frequently to patronise their own Traditions, or to avoid some offence they think might be in the Original, or for the credit and safety of their own Nation. The tokens of all which, it would not be difficult to instance in very great numbers, would I apply myself to it: but it is the last only that is my business at this time.  
III. It is a known story of the thirteen places which the Talmudists tell us were altered by the Seventy two Elders, when they writ out the Law (I would suppose in Hebrew) for Ptolomey. They are reckoned up 
a Hierosol. Megill. fol. 71. 4. Bab. Migillah, fol. 9 1. Massech. Sopherim, cap. 1. , and we have the mention of them sprinkled up and down 
b In Beresh. rab. fol. 10. 3. and fol. 12. 4. and fol. 41. 4. and fol. 110. 1. ; as also, 
c Shemoth, rab. fol. 123. 1.  where it is intimated as if eighten places had been altered.  
Now if we will consult the Glosses upon those places, they will tell us that these alterations were made, some of them, lest the sacred Text should be cavilled at; others, that the honour and peace of the Nation might be secured. It is easy therefore to imagine that the same things were done by those that turned the whole Bible. The thing itself speaks it.  
Let us add, for example's sake, those five souls which they add to the Family of Jacob: numbering up five grandchildren of Joseph, who as yet were not in being, nay seven, according to their account, Genes. XLVI. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children that were born to Joseph in the Land of Egypt, even nine souls.  
Now, which copy do we think it is most reasonable to believe, the Greek, or the Hebrew? and as to the question, whether these five, added in the Greek, were anciently in Moses his Text, but either since lost by the carelessness of the Transcribers, or razed out by the bold hand of the Jews, let reason and the nature of the thing judge. For if Machir, Gilead, Sutelah, Tahan and Eden, were with Joseph, when Jacob with his Family went down into Egypt (and if they were not, why are they numbered amongst those that went down?) then must Manasseh at the age of nine years, or ten at most, be a Grandfather; Ephraim at eight or nine. Can I believe that Moses would relate such things as these? I rather wonder with what kind of Forehead the Interpreters could impose such incredible stories upon the Gentiles, as if it were possible they should be believed.  
iv It is plain enough to any one that diligently considers the Greek Version throughout, that it was composed by different hands, who greatly varied from one another both in stile and wit. So that this Book was more learnedly rendered than that, the Greek reading more elegant in this Book than in that, and the Version in this Book, comes nearer the Hebrew than in that: And yet in the whole, there is something of the Jewish craft, favouring and patronising the Affairs of that Nation. There is something of this nature in the matters now in hand, the addition of Cainan, and the five souls to the Seventy that went down into Egypt.  
How mightily the Jewish Nation valued themselves beyond all the rest of mankind, esteeming those Seventy souls that went down with Jacob into Egypt, beyond the Seventy Nations of the world; he that is so great a stranger in the Jewish Affairs and Writings, that he is yet to learn, let him take these few instances, for it would be needless to add more.  

d Zohar. in Exod. Col. 22.  Seventy souls went down with Jacob into Egypt, that they might restore the Seventy Families dispersed by the confusion of tongues. For those Seventy souls were equal to all the Families of the whole world. And he that would be ruling over them, is as if he would usurp a tyranny over the whole World.  

e Targe. in Cantic. iv 10.  How good is thy love toward me O thou Congregation of Israel? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is more than that of the Seventy Nations.  

f Remidb. rab. fol. 210. 3.  The Holy blessed God created Seventy Nations, but he found no pleasure in any of them, save Israel only.  

g Beresh. rab. fol. 43. 2.  Saith Abraham to God, Didst thou not raise up seventy Nations unto Noah? God saith unto him, I will raise up that Nation unto thee, of whom it is written, how great a Nation is it? The Gloss is: That peculiar people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelling all the Seventy Nations, that holy Nation: as the holy language excels all the seventy languages.  
There are numberless passages of that kind: Now, when this arrogant Doctrine and vain-gloryiny, if familiarly known amongst the Gentiles, could not but stir up a great deal of hatred, and consequently danger to the Jews, I should rather think the Interpreters might make such additions as these, through the caution and cunning of avoiding the danger they apprehend, than that ever they were originally in the Text of Moses. To wit, by adding another Cainan, and five souls to those Seventy in jacob's retinue, they took care that the Gentiles should not in the Greek Bibles find exactly the Seventy Nations in Gen. X. but seventy two (or seventy three if we reckon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elisa also) as also not Seventy, but Seventy five souls that went down into Egypt.  
It was the same kind of craft they used in that Version Deuter. XXXII. 8. whence that comparison between the Seventy Souls, and the Seventy Nations took its rise. Moses hath it thus, When the most high, divided the Nations, when he separated the Sons of Adam, he set the bounds of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the number of the Children of Israel. But they render it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set the bounds of the Nations, according to the number of the Angels of God. A sense indeed most foreign from that of Moses, yet what served to obscure his meaning so far as might avoid any danger that might arise from the knowledge of it. Making the passage itself so unintelligible that it needs an Oedipus to unridle it: unless they should allude to the Jewish Tradition (which I do a little suspect) concerning the Seventy Angels set over the Seventy Nations of the world.  
V But now if this Version be so uncertain, and differs so much from the original, how comes it to pass that the Evangelists and Apostles should follow it so exactly, and that even in some places, where it does so widely differ from the Hebrew fountain?  
Answ. I. It pleased God to allot the Censers of Korah, Dathan, and Abiram, to sacred use, because they were so ordained and designed by the first owners. So doth it please the Holy Ghost to determine that Version to his own use, being so primarily ordained by the first Authors. The minds indeed of the Interpreters, were not perhaps very sincere in the Version they made, as who designed the defence and support of some odd things: So neither were the hearts of Korah, Dathan, and Abiram sincere at all, but very perverse in offering their Incense; but so long as their Incense had been dedicated to sacred use, it pleased God to make their Censers holy. So the Greek Version designed for sacred use, as designed for the Holy Bible; it was so kept and made use of by the Holy Ghost.  
II. Whereas the New Testment was to be wrote in Greek, and come into the hands chief of the Gentiles, it was most agreeable, I may say, most necessary for them to follow the Greek Copies, as being what the Gentiles were only capable of consulting; that so they examining the Histories and quotations that were brought out of the Old Testament, might find them agreeing with, and not contradicting them. For instance, when they consult their Greek Bibles for the names from David backward to Adam and there find Cainan the Son of Arphaxad. If St. Luke should not also have inserted it, how readily might they have called his veracity in question, as to the other part of the Genealogy, which had been extracted out of Tables and Registers, not so familiarly known?  
III. If there be any credit to be given to that Story of Greek Version which we meet with in Aristeas and Josephus, than we may also believe that passage in it, which we may find in Aristeas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When the Volumes of the Law had been read through, the Priests, and interpreters, and Elders, and Governors of the City, and all the Princes of the people standing by, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Forasmuch as this Interpretation, is rightly, religiously, and in every thing so very accurately finished, it is fit that all things should continue as they are, and no alteration should be made. When all had by acclamations given their approbation to these things, Demetrius commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that according to their custom, they should imprecate Curses upon any that should by addition, or alteration, or diminution, ever make any change in it. This they did well in, that all things might be kept entire and inviolate for ever.  
If this passage be true, it might be no light matter to the Jew when quoting any thing in Greek, out of the Old Testament, to departed in the least from the Greek Version; and indeed it is something a wonder, that after this, they should ever dare to undertake any other. But supposing there were any credit to be had to this passage, were the sacred Penmen any way concerned in these Curses and Imprecations? who saith they were? But however, who will not say, that this was enough for them to stop the mouths of the cavilling Jews, that they, following the Greek Version had often departed from the truth of the original, to avoid that Anathema, at least if there were any truth in it?  
Object. But the clause that is before us (to omit many others) is absolutely false; for, there was neither any Cainan the Son of Arphaxad, nor was Jesus the Son of any Cainan that was born after the flood.  
Answ. I. There could be nothing more false as to the thing itself, than that of the Apostle, when he calleth the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolishness, 1 Cor. I. 21. and yet according to the common conceptions of foolish men, nothing more true. So neither was this true in itself, that is asserted here, but only so in the opinion of those for whose sake the Evangelist writes. Nor yet, is it the design of the Holy Ghost to indulge them in any thing that was not true, but only would not lay a stumbling-block at present before them. I am made all things to all men, that I might gain some.  
II. There is some parallel with this of St. Luke, that in the Old Testament, 1 Chron. I. 36. The sons of Eliphaz, Teman and Omar, Zephi and Gatam, Timnah and Amalek. Where, it is equally false that Timnah was the Son of Eliphaz, as it is that Cainan was the Son of Arphaxad. But far, far be it from me to say that the Holy Ghost was either deceived himself, or would deceive others! Timnah was not a man but a Woman, not the Son of Eliphaz, but his Concubine, not Amaleck's Brother but his Mother, Gen. XXXVI. 12. Only the Holy Ghost teacheth us by this shortness of speech to recur to the original story from whence these things are taken and there consult the determinate explication of the whole matter: which is frequently done by the same Holy Spirit, speaking very briefly in Stories well known before.  
The Gentiles have no reason to Cavil with the Evangelist in this matter, for he agrees well enough with their Bibles; And if the Jews, or we ourselves should find fault, he may defend him from the common usage of the Holy Ghost, in whom it is no rare and unusual thing, in the recital of stories and passages well enough known before, to vary from the original, and yet without any design of deceiving, or suspicion of being himself deceived; but according to that Majesty and Authority that belongs to him, dictating and referring the Reader to the primitive story, from whence he may settle and determine the state of the matter, and inquire into the reasons of the variation. St. Stephen imitates this very custom while he is speaking about the burial of the Patriarches, Acts VII. 15, 16. being well enough understood by his Jewish Auditory, though giving but short hints in a story so well known.  
III. It is one thing to dictate from himself, and another thing to quote what is dictated from others, as our Evangelist in this place doth. And whenas he did without all question write in behalf of the Gentiles, being the companion of him who was the great Apostle of the Gentiles, what should hinder his alleging according to what had been dictated in their Bibles?  
When the Apostle names the Magicians of Egypt, Jannes and Jambres, 2 Tim. III. 9 he doth not deliver it for a certain thing, or upon his credit assure them, that these were their very names, but allegeth only what had been delivered by others, what had been the common tradition amongst them, well enough known to Timothy, a thing about which neither he nor any other would start any controversy. 
h See Menacoth fol. 85. 1. Targ. Jonath. Exod. I. Aruch. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Numenius ●n Euseb. praeparat. Evangel. lib. 8. cap. 8.   
So when the Apostle Judas speaks of Michael contending with the Devil about the body of Moses, he doth not deliver it for a certain and authentic thing, and yet is not to be charged with any falsehood, because he both not dictate of his own, but only appeals to something that had been told by others, using an argument with the Jews, fetched from their own Books and Traditions.  
iv As it is very proper and even necessary toward the understanding some sentences and schemes of speech in the New Testament, to inquire in what manner they were understood by those that heard them from the mouth of him that spoke them, or those to whom they were written: So let us make a little search here, as to the matter now in hand. When this Gospel first appeared in public amongst the Jews and Gentiles; the Gentiles could not complain that the Evangelist had followed their Copies; if the Jews found fault, they had wherewithal to answer and satisfy themselves. And that particularly as to this name of Cainan being inserted, as also the five souls being added to the retinue of Jacob: The learned amongst them knew from whence he had it: for what reason this addition had been made in the Greek Version, and that St. Luke had faithfully transcribed it thence: So that if there were any fault, let them lay the blame upon the first Authors, and not him that transcribed it.  
V To conclude: Before the Bible had been translated for Ptolemy (as is supposed) into the Greek tongue, there were an infinite number of Copies in the Hebrew. In Palestine, Babylon, Egypt, even every where in every Synagogue: and it is a marvellous thing that in no antiquity there should not be in the least hint or mention of so much as one Hebrew Copy amongst all these, that agrees with the Greek Version. We have various Editions of that Version which they call the Septuagint, and those, pretty much disagreeing among themselves, but who hath ever heard or seen one Hebrew Copy, that hath in every thing agreed with any one of them? The Interpreters have still abounded in their own sense, not very strictly obliging themselves to the Hebrew Text.    

CHAP. IU.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Was led by the Spirit. 
IN St. Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was led up of the Spirit. By which I would suppose our Saviour caught up the Holy Spirit into the air, and so carried into the Wilderness. The reasons of this conjecture are, I. Because we read of the like thing done to Philip, Acts VIII. 39, 40. The same also is supposed concerning Elijah, 1 Kings XVIII. 12. and 2 Kings II. 16. II. It is probable the Devil also might snatch Jesus up into the air, having this occasion, to pretend himself no other than the Holy Ghost who had caught him up and brought him already into the Wilderness: and under this notion he might require that worship from him, as if he himself was indeed the Holy Ghost. III. We must not pass by the method St. Luke takes in describing the order of the temptations, somewhat different from that of St. Matthew. The temptation upon the pinnacle of the Temple is mentioned by St. Matthew, and that most truly, the second in order; but in St. Luke it is reckoned the third; adding, That when the Devil had ended all his temptation he departed from him for a season. But now, according to St. Luke, how did Christ get down from the pinnacle again? He tells us, That he was carried up thither by the Devil, and there (according to his method in the story) the temptation was ended; How then did Christ get down again? Observe but what follows; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus returned in the power of the Spirit into Galilee; and then join the stories, as they are joined in St. Luke. The Devil set him on the pinnacle of the Temple, and there urgeth him to cast himself down; but when he could not persuade him, he leaves him standing on the pinnacle, and all the temptation was ended; Jesus by the power of the Spirit returning into Galilee. May we not suppose that the Evangelist would by this give us to understand that Christ, after the temptation was ended, was carried through the air by the Holy Ghost into Galilee, as he had been caught up before by him, and been brought into the Wilderness, yea and under that pretence, or upon that occasion, by the Devil himself had been snatched up to the pinnacle of the Temple and to a very high Mountain?   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Forty days, etc. 
MOSES in his deal with God, fasted forty days, three times one after another. It was sufficient for Christ, having withal so great a conflict with the Devil, to do it but once. Moses his first quadragesimal, was Exod. XXIV. 18. His second time was after he had destroyed the golden Calf, Deut. X. 10. The third was after the Tables of the Law had been made anew, Exod. XXXIV. 28. About that very time of the year wherein Moses ended his last forty-days Fast, Christ began his, viz. about the middle of the Month Tisri, and how long he continued it on in the Month Marheshvan, it is not difficult to apprehend.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In a moment of time. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In momento. So the vulgar. Now what quantity of time a moment contains, if it be worth the while to inquire, the Doctors tell us.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much is a moment? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Beracoth, fol. 7. 1.  It is the fifty eight thousand, eight hundredth, eighty eighth part of an hour. Very accurately calculated truly!   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He departed from him for a season. 
THE Devil had now found by experience, how much in vain it was for him to attempt our Saviour by suggestions, or those kinds of allurements, by which he inveigles mankind, and therefore watches for an opportunity of trying his arts upon him some other way: which at last he doth, both by himself and by his instruments. And when that season drew near, and the Devil returned to his proper business, we find there is mention made of Satan entering into Judas, and that now the Prince of this world cometh, Joh. XIV. 30.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He stood up to read. 
THat we may frame the better judgement of this action of our Saviour's, let us a little look into the customs of the Synagogue.  
I. They read standing up. Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Rabbenu Asher, 
b In Megillah, cap. 3.  They do not read in the Law, otherwise than standing up. Nay it is unlawful for him that readeth, to lean upon anything. Whence comes it that he that readeth in the Law is bound to stand up? Rabh Abhu saith, Because the Scripture saith, do thou stand by me. Nor ought any one to lean any way, as it is in the Jerusalem. R. Samuel bar Isaac, going into a Synagogue he found one expounding, and leaning against a pillar. He saith to him, This is not lawful: For as the Law was given with reverence, so are we to handle it with reverence too.  
They preferred the Law above the Prophets, and the Law and the Prophets above the Hagiographa, or Holy 
c See Gloss. in Schabb. 115. 1.  Writings. They yielded that honour to the Prophets, that even they should not be read but standing up. Whence that is particular, which they say concerning the Book of Esther. 
d Megill, fol. 21. 1.  A man may read out of the Book of Esther, either standing or sitting. But not so out of the Law. Christ in this, followed the customs of the Synagogue, in that while he read the Law he stood up, while he taught it he sat down.  
II. He that read in the Prophets was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maphtir; and was appointed to that office by the ruler of the Synagogue.  

e Kiddushin, fol. 76. 2.  Rabh Bibai was a great man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking care of the things of God. And Mar was a great man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking care of the things of the Town. The Gloss is: Of the things of God, that is, about the Collectors of the Alms, and the distribution of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the ordering of those that were to expound, and read the Prophets.  
It is probable that Christ did at this time offer himself as a Maphtir, one that would read in the Prophets, and preach upon what he read; not before hand appointed to it by the Ruler of the Synagogue, but rather, approved on when he had offered himself. For those of Nazareth had heard of some miracles he had wrought at Capernaum, vers. 23. and therefore no wonder if they were very desirous to hear something from him answerable to those great things he had done.  
III. Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f In Megillah, Artic. 22.  He that reads in the Prophets, ought not to read less than one and twenty verses. Here our Saviour doth not seem to have observed the custom of the Synagogue, for he read but two verses. And yet he did nothing but what was both allowable and usual: that is worth our taking notice of, which we meet with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Massecheth Sopherim, cap. 12.  If any one expound or preach on the Sabbath day, they read out of the Prophets, three, or five, or seven verses, and are not so careful to read just one and twenty.  
If there be an Interpreter or expounding on the Sabbath day: was there not always one on every Sabbath day? So that neither Moses nor the Prophets might be read, unless one stood by that could expound? It seems abundantly evident both from the Traditions and the rules that concerned such an one.  
These words therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would understand in such a sense; If either the Interpreter should in his Exposition, enlarge himself into a Sermon, or any other should preach, etc. For the Interpreter did sometimes Comment and Preach upon what they read. And probably Christ did at this time both read and properly interpreted.  

h Beresh. rabb. Sect. 80.  Jose the Maonite expounded in the Synagogue of Maon. Hear O ye Priests, hearken O House of Israel, and give ye ear O House of the King, Host V 1. He said, The Holy blessed God, is about to snatch away the Priests and set them in judgement, saying unto them, Why have ye not laboured in the Law? Have you not had the use and enjoyment of four and twenty portions belonging to the Priests? They say unto him, They have not given us any thing. Hearken O ye House of Israel, Why have you not given those four and twenty portions to the Priests, which I have commanded you in the Law? They answer him, Because of those who are of the house of the Prince, who devour all themselves. Give ear O house of the King, for judgement is toward you; For to you I have said, that this should be the rule concerning the Priests; To you therefore and over you is it turned a rule of judgement. Rabbi [the Prince] heard this and was displeased with it.  

i Massech. Sopherim, cap. 13.  After these things did King Ahashuerus promote Hamon the Son of Hammadetha.  
Rabh Joseph expounded it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things, the King promoted Hamon of Hammadetha the Agagite, the son of Cuza, the son of Aphlet, the son of Dio, the son of Diasot, the son Paros, the son of Nidan, the son of Baalkan, etc. See loc. and compare it with the Targumist upon Esther, Chap. III. 1.  

k Megil. fol. 2●. 1.  A reader in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlargeth upon Shemaa [the manner and form of the thing we have 
l In Massech. Soph. cap. 14. ] he passeth before the Ark, and lifteth up his hands, (that is, in order to give him blessing) but if he be a child, his Father or his Master doth these things in his stead, etc. But the Gloss tells us, That these things are to be understood of an ordinary reader of the Prophets: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Christ was an extraordinary Reader. However, he read here, which he hide not do in any other Synagogue; for this was the Synagogue to which he belonged, and he read as a member of that Synagogue.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And there was delivered unto him the Book of Esaias. 
I. THE Minister of the Church kept the sacred Books in his custody, and brought them out to be read, when they met together in the Synagogue.  

m Joma, fol. 68 2.  The Highpriest came to read (on the day of expiation) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of the Synagogue, takes the Book of the Law, and giveth it to the Ruler of the Synagogue, etc. Where the Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chazan of the Synagogue, that is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Minister. From him did our Saviour receive the Book, and to him he returned it again.  
II. If it be asked whether he received the Book of the Prophet Isaiah by itself, or joined with the other Prophets, it is not easy to determine it. We may gather something from what vulgarly obtained amongst them.  

n Bava bathr● fol. 13. 2.  The Rabbins deliver; Let a man frame the Law, and the Prophets, and the Holy Writings into one volume. They are the words of R. Meir. But R. Judah saith, Let the Law be apart, by itself: the Book of the Prophets by itself: and the Book of the Holy Writings by itself. 
o See the Tract Sopherim, cap. 3.  And the Wisemen say, Every Book by itself.  
But we may ask, if every Prophet was by himself? Isaiah by himself, Jeremiah by himself, etc. It is probable they were: For so they sometimes divided the Law into single Quintanes, or fifth parts.  
All know what title the Books of the Law do bear in the front of the Hebrew Bibles, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The five Quintanes of the Law. Genesis is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Quintane: Exodus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Quintane; and so of the rest. Concerning the dividing of every of these quintanes into particular Volumes, consult the Tract Sopherim, in the place already quoted.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Megill. fol. 27. 1.  They fold up the Book of the Law in the cloth of the Quintanes, and the Quintanes in the cloth of the Prophets and Hagiographa; but they do not fold up the Prophets and Hagiographa in the cloth of the Quintanes, nor the Quintanes in the cloth of the Law. And a little after, They lay the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Quintanes, and the Quintanes upon the Prophets and Hagiographa, but not the Prophets and Hagiographa upon the Quintanes, nor the Quintanes upon the Law. That is, not any one single Quintane, upon all the Quintanes made up into one Volume. So the Gloss hath it; A Quintane, that is, A Book of the Law, in which there is only one Quintane.  
Seeing therefore that the Book of the Law was sometimes divided in this manner into distinct Books, we may judge as well, that the greater Prophets might be thus divided also, and the twelve dat made up into one Volume. Hence perhaps that passage: 
q Megill. fol. 24. 1.  The Reader of the Prophet might skip from one Text to another; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he might not skip from Prophet to Prophet: but in the twelve Prophets it was lawful. For they were all made up in one Volume ready to his hand; and so were not the greater Prophets.  
Give me leave therefore to conjecture that on that Sabbath wherein these things were transacted in the Synagogue at Nazareth, that Section which was to be read in the Prophets, was according to the Rubric in the Prophet Isaiah; and upon that account the Minister of the Synagogue, delivered that Book to our Saviour when he stood up to read.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And when he had opened the Book he found the place, etc. 
In the Talmudick Language I would render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, unroling the Book. But then how should we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 20? Even in the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolling up the Book.  

r Joma, cap. 7. hal. 1.  The Highpriest after the reading of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rolling, or folding up the Book, puts it into his bosom: And yet  

s Fol. 70. 1.  It is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which we must not render they do not fold up, but) they do not unfold, or unrol the Book of the Law in the Synagogue.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Massech. Sopherim. cap. 11.  They unrol a Prophet in the Congregation, but they do not unrol the Law in the Congregation. That is, as the Gloss hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Megill. fol. 32. 1.  They unrol from one place or passage, to another passage in another place. So they were wont to do in the Prophets but not in the Law. And upon this account was it permitted for the Reader to skip in the Prophet from one place to another, because it was permitted them to unrol the Prophet, either a single Prophet, or the twelve lesser, in the Synagogue; but as to the Law, it was not allowed them so to do.  
And they put the question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x Megil. fol. 24. 1.  How far may he skip? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that he that Interprets do not break off. The Gloss is, Let him not skip from the place he reads, unless that he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrol the Book, and be ready to read the place to which he skips, when the Interpreter ceaseth.  
And because it was not lawful for him so to unrol the Law in the Synagogue. On the Kalends of the month Tebeth, if it proved to be the Sabbath day, they brought three Books of the Law and read in one of them, the place for the Sabbath, in another, that for the Kalends, in the third, that for the Feast of dedication 
y, fol. 70. 1. .  
The words therefore of our Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me seem not barely to mean, that that he unfolded, or opened the Book, but that, being opened he unrolled it from folio to folio, till he had found the place he designed to Read and Expound. Which, though it was not the Section appointed by the Rubric for the day: yet did not Christ much recede from the custom of the Synagogue, which allowed the Reader to skip from one place to another.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Physician, heal thyself. 
YOU will say unto me this Proverb: Physician, heal thyself. I would express it thus in the Jerusalem language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

z Beresh. rab. sect. 23. & Tanchum, fol. 4. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physician, heal thine own lameness.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the heavens were shut up three years and six months. 
THIS number of three years and six months is much used both in the Holy Scriptures, and in Jewish Writings; concerning which, we have more largely discoursed in another place. And although both in the one and the other, it is not seldom used allusively only, yet in this place I can see nothing hinder why it should not be taken according to the letter in its proper number, however indeed there will be no small difficulty to reduce it to its just account. That there was no rain for three years together is evident enough from 1 Kings XVII. etc. But whence comes this addition of six months?  
Elijah said to Ahab, as the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there shall be these years. These words include three years at the least, because he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Years, in the plural, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Years, in the Dual.  
And Chap. XVIII. The word of the Lord came to Elijah in the third year, saying, Go show thyself unto Ahab, and I will send rain upon the earth. In the third year, where then shall we find the six Months?  
I. Doubtless both our Saviour, and his Apostle St. James, Chap. V vers. 17. in adding six months, do speak according to the known and received opinion of that Nation; which is also done elsewhere sometimes, in Historical matters in the New Testament.  
St. Stephen tells us, Acts VII. 16. that the bones of the twelve Patriarches were carried over from Egypt, and buried in Sichem, when Holy Writ mentions only the bones and burial of Joseph. Wherein he speaks according to the vulgar opinion of the Nation 
a See Hieros●… Sotah, fol. 18▪ 3. and Bab. Bava. kama, fol. 92. 1. .  
Again Vers. 30. he tells us, That Moses was forty years old when he fled into the Land of Midian, and that he tarried there forty years more, when Moses himself mentions nothing of this circumstance: This he speaks agreeably to the opinion of that people 
b See Beresh. rab. sect. 100 .  
II. Neither our Saviour, nor St. James say that Elijah shut up the Heavens three years and six months; but Christ tells us, That the Heaven was shut up, in the days of Elias, three years and six months. And St. James, That Elias prayed that it might not rain, and it reigned not upon the Earth by the space of three years and six months.  
May I therefore have leave to distinguish in this manner. Elijah shut up the Heaven for three years, that there might be no rain, as in the Book of Kings. And there was no rain for three years and a half, as our Saviour and St. James relate.  
III. The words of Menander in Josephus, may help a little toward the untying this knot. 
c Antiq●. lib. 8. cap. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander also makes mention of this drought in the acts of lihobalus King of Tyre, saying: There was no rain from the month of October, to the month of October the year following.  
It is true, he shortens the space of this drought, by making it continue but one year; but however, having placed the beginning of it in the Month of October, gives us a key, that opens us a way into things more inward and secret.  
iv Consider the distinction of the former and the latter rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XI. 14. Jerem. V. 24. Joel II. 23.  

d Taanith, fol. 6. 1.  The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is in the Month Marheshvan, the latter, in the Month Nisan.  
The Targumist in Joel II. 23. Who hath given you the first rain in season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latter, in the month Nisan. See also our Note upon Chap. II. vers. 8.  
R. Solomon upon Deut. XI. differs a little, but we are not solicitous above the order, which should be the first either that in the Month Marheshvan, or that in the Month Nisan; that which makes to our purpose is, that reins were at those stated times, and for the rest of the year generally there was no rain.  
V Those six Months mentioned by our Saviour and St. James must be accounted before the beginning of the three years, and not tacked to the end of them, as is very evident from this, that it is said, The third year, Elijah shown himself to Ahab, etc.  
In the beginning therefore of those three years, we believe Elijah shut up Heaven, upon the approach of that time wherein the rains were wont to fall in the Month of Marheshvan, and opened Heaven again the same Month at the end of three years. Nor is it nothing that Menander speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the drought, taking its beginning in the Month October, which in part answers to the Jews Marheshvan; For consult that passage Chap. XVIII. Ahab said unto Obadiah, Go into the land unto all the fountains and all the valleys, perhaps we may find grass to save the Horses alive. No one will say this search was made in Winter but in the Summer: not before, or in the Month Nisan, when the rains were wont to fall, for what hay or grass could be expected at that time? but when the year grew on to the Summer, than was it a seasonable time to inquire after hay and grass. Reckon therefore the time of Ahab's and Obadiah's progress in this search: the time, wherein Elijah and Obadiah meeting together, Ahab fell in with them: the time, wherein the Israelites and the Prophets of Baal were gathered together at Mount Carmel; when Elijah sacrificed there, and the followers of Baal were killed; and certainly it will be more probable that the unlocking of the Heavens, and the fall of the reins happened in that usual and ordinary season, the Month Marheshvan than any other part of the year. Three years ago, in that month when the rains were expected, according to the common season of the year, Elijah shut Heaven up, that it should not rain; and now at the close of three years, when the season for those reins recurred, he unlocks the Heavens, and the rains fall abundantly.  
VI Now, go back from Marheshvan, the Month wherein the Prophet locked up Heaven, to the Month Nisan preceding, and those six Months between they were also without rain according to the ordinary course of the year and climate. In the Month Nisan it reigned, the rest of the year to Marheshvan, it was fair and held up: when that Month came, the rains were expected, but Elijah had shut the Heavens up, and they remained shut up for the space of three years ensuing. So that, though he did not shut up Heaven above the space of three years, yet there was no rain for three years and six months.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naaman the Syrian. 
THese instances galled those of Nazareth upon a twofold account.  
I. That they looked upon themselves as vilified by these examples; especially if we consider the occasion upon which our Saviour brought them. Thou hast wrought miracles in Capernaum, do something also here, in thine own City. No, you are unworthy of it, as Israel of old was unworthy of the Prophets Elijah and Elisha, who were therefore sent amongst the Gentiles.  
II. That by these instances he plainly intimated the calling of the Gentiles, than which nothing could be more grating in the year of the Jews. Elijah was sent to a Heathen Woman, and an Heathen Man was sent to Elisha: and both of them were turned from Heathenism to the true Religion. Those words therefore of Naaman, 2 Kings V. 17, 18. I would thus render, Thy servant will henceforth offer neither Burnt-offering, nor Sacrifice to strange Gods, but unto Jehovah. And concerning this thing the Lord pardon thy servant (viz. concerning my former Idolatry) that when my Master went into the house of Rimmon to worship there, and leaned on my hand, I also bowed myself in the house of Rimmon; for that I bowed myself in the house of Rimmon the Lord pardon thy servant concerning this thing.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they might cast him down headlong. 
BY what authority, or by what legal process could those of Nazareth do this? There was indeed a Court of Judicature consisting of three men, because there was a Synagogue, but it was not in the power of that Court to decree any thing in capital matters. It may be asked whether that licence that was permitted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zelots, extended thus far: 
e Sanhedr. fol. 81. 2.  He that steals the consecrated dishes, and curseth by a Conjurer, (that is curseth God in the name of an Idol) and goes in to an Heathen Woman (that is, openly, as Zimri, Numb. XXV. 6.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zelots stay him. And the Priest that ministers in his uncleanness, his brethren the Priests beat out his brains with clubs. But doth this licence of the Zealot belong to all persons upon all occasions? When Nathaniel said, Can there any good thing come out of Nazareth? He does not seem there to reflect so much upon the smallness and insignificancy of the Town, as the looseness and pravity of its manners.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who had a spirit of an unclean Devil. 
AN expression something unusual. Perhaps it points toward the Pythonick, or Necromantic Spirit; how these are distinguished amongst the Doctors, we may see 
f In Ramban in Sanbedr. cap. 7. hal. 4.  Both of them (though in a different manner) invited and desired the inspirations of the Devil. But of this thing I shall treat more largely, at Chap. XIII. 11.    

CHAP. V.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To hear the word of God, he also stood by the lake, etc. 
FOR they were wont to teach also without the Synagogue, and Beth Midrash, in the highways and in the streets. 
a Pesacbin, fol. 26 1.  Rabban Johaman ben Zacchai taught in the street, before the mountain of the Temple, the whole day. See the Gloss upon it. 
b E●ubbin, fol. 29. 1.  Ben Azzai taught in the streets of Tiberias.  
This custom R. Judah forbade in this Canon. 
c Moed Katon. fol. 16. 1.  Let not the Doctors teach their disciples in the streets. And accordingly he severely rebuked R. Chaijam because he taught his Brother's Sons in the street.  
And yet it is related of the same R. Judah, 
d Beresh. Rab. sect. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Judah sat labouring in the Law [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labouring in the word and doctrine, as the expression is 1 Tim. V 17.] before the Babylonish Synagogue in Zippor; there was a Bullock passed by him to the slaughter, and it lowed: This Bullock because he did not deliver from the slaughter, he was struck with the Toothache for the space thirteen years.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have toiled all night. 
IN the Talmud's way of expressing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e So ●ava Ma●●, fol. 83. 10.  Laborious all night. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labouring all the day.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To their partners. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If indeed they were joined in such a kind of partnership, which Maimon speaks of 
f In cap. 4, etc. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When he was in a certain City, behold a man full of Leprosy. 

g Kelim, cap. 1. hal. 7.  THE walled Cities are more holy than the land of Israel in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they cast out the Leprous from them. Which must be understood (if we allow of the Rabbins for Interpreters) of Cities that had been walled from the days of Josua. If this City which the Evangelist here mentions, were of that number, no Leper would have been suffered in it, unless absolved from his uncleanness by the Priest. For the Leprosy remained after that absolution, and the sick man was not healed, but restored to the Church. That the man is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of Leprosy; the passage may not impertinently be compared with Levit. XIII. 12, 13.  
Whether he had been purified by the Priest before or no; however, Christ sends him to the Priest, to offer what was required from the Leper that was cleansed. The Law of Moses hardly supposeth the Leper healed, when he was made clean. It is a question indeed whether the Disease was ever curable, but by a miracle. And therefore is this man sent to the Temple, to show himself to the Priest, and offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a tistimony unto them, vers. 14. That is, that he might bear witness, that the Leprosy, an incurable disease, was now healed by miracle as formerly it had been in Miriam and Naaman, and so there was now a great Prophet arisen in Israel.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On a certain day. 
IN Talmudic Writing it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on a certain time.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At the receipt of custom. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Succah, fol. 30. 1.  The House of Tribute. This thing is like a King of flesh and blood, passing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of Tribute. He saith to his servants, pay the tax to the Publicans.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The old is better. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Beracoth, fol. 51. 1.  Is not the old better? The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old Wine: That is, of three years old.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine of three leaves. The Gloss is, Of three years: because 
k Schabb. fol. 129. 1.  from the time that the Vine had produced that Wine, it had put forth its leaves three times.    

CHAP. VI  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the second Sabbath after the first. 
I Have spoken to this already, in notes upon Matth. XII. Let me add a few things in this place.  
It is a controversy amongst the Jewish Doctors, and the Baitheuseans, about the exposition of these words that concern the offering of the sheaf of the first fruits; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the morrow of the Sabbath, Levit. XXIII. 10, 11.  
Gloss. 
a In Rosh hashanah, fol. 22. 2.  The Baithuseans desired that the first day of the Passover should be on the Sabbath, that the offering of the sheaf might fall on the first day of the week: And that the Feast of Pentecost might also fall on the first day of the week: For they interpreted those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest shall wave the sheaf on the morrow of the Sabbath, as if the sense of them were on the morrow of the Sabbath of the Creation.  
Against this the Rabbins dispute, with one consent, and indeed truly enough affirming that by the morrow after the Sabbath must be understood the morrow after a sabbatical day, or after the first day of the Feast. So the Targumist, Siphra, Solomon, Menatiem, etc. So also the Greek Version. We may see their Arguments 
b In Siphra, and Pesikta, and Menacoth, fol. 65. 1. . The principal Argument is that of Rabban Johanan disputing with a Baithusean, in the place last quoted. One Scripture (saith he) saith, you shall number fifty days, (that is, from the day wherein you offer your sheaf, unto Pentecost) Levit. XXIII. 16. Another Scripture saith, ye shall count seven Sabbaths, Levit. XXIII. 14. Deut. XVI. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This, if the first day of the Feast happen on the Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That, if the first day of the Feast happen in the middle of the week.  
His meaning is this: If the first day of the Seven-days Feast of the Passover happen on the Sabbath, then, the sheaf being offered the next day after, the Feast of Pentecost will fall on the next day after the seventh Sabbath. But if that first day happen in the middle of the week, then from the offering of the sheaf the next day, we must not count seven Sabbaths, but fifty days.  
For instance: suppose we, the Lamb eaten on the third day of the Jewish week which with us is Tuesday: Wednesday was the first day of the Feast, and on Thursday the sheaf was offered; then on Thursday again, accounting fifty days, is the Feast of Pentecost. Here Seven Sabbaths come between, and four days after the last Sabbath, before the Pentecost. Where, numbering by Sabbaths shortens the space of time, but numbering by fifty days, fixes the matter beyond scruple. And at once it concludes these two things: I. That the offering of the sheaf was not restrained to the next day after the Sabbath, but to the day after the sabbatical day, viz. the first day of the Feast. II. That the day of Pentecost was not restrained to the first day of the week, as the Baithuseans would have it, but might fall on any day of the week.  
What should be the Baithuseans reason why they so earnestly contended to reduce the day of Pentecost always to the morrow after the Sabbath, or the first day of the week, is not easy to comprehend. Perhaps he that disputes the matter with Rabban Johanan gives some hint of it, when he tells us, Our master Moses loved Israel, and knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Feast of Pentecost should be but for one day, did therefore appoint it, on the morrow after the Sabbath, that Israel might rejoice two days together.  
Whatever the reason was, it is certain they misunderstood that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the offering the sheaf, the morrow after the Sabbath, when it was to be understood of the morrow after a Sabbatical day. And so the Greek Version, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And he shall offer the sheaf before the Lord to be accepted for you, on the morrow after the first day of the Feast.  
Let us take an instance of this in the last Passover our Saviour kept.  
The Paschal Lamb was eaten on the fifth day of the week, our Thursday; The first day of the Feast was the sixth day of the week, our Friday; the day on which our Lord was Crucified. The day declining towards night (about the time that our Lord was buried) they went out that were deputed by the Sanhedrin to reap the sheaf: and on the morrow (that is their Sabbath) whiles our Saviour slept in the grave, they offered that sheaf. That day therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the second day, and from thence they counted the weeks to Pentecost. The Sabbaths that came between, taking their name from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that second day. The first Sabbath after that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first Sabbath after the second day; and the next Sabbath after that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second Sabbath after the second day, and so of the rest.  

c Rambam in Adaioth, fol. 22. 1.  The first day of the Passover is called the Sabbath, and they counted after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven Sabbaths that had relation to that. Note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That had relation or alliance.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Prayer to God. Or, In the Prayer of God. 
COmpare this kind of phrase with what is said, 
d Beracoth, fol. 〈…〉▪ 1.  R. Johanan in the name of R. Jose saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How doth it appear that the Holy blessed God doth pray? From thence that it is said, I will bring them to my holy mountain and make them joyful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house of my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said, of their prayer, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my prayer. Whence it follows, that the Holy blessed God doth pray. But how doth he pray? Saith Rabh Zutra bar Tobijah; Rabh saith; Let it be my good pleasure that my mercy overcome my wrath.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Beresh. rabb. fol. 63. 3.  The Holy Blessed God made him a Tabernacle and prayed in it: as it is said, his Tabernacle is in Salem, and his dwelling place in Zion. Now, what doth he say, when he prayeth? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be my good pleasure, that I may see my dwelling place built.  
I cannot but laugh at their triflings, and yet withal observe the opinion that Nation had, and compare it with this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The prayer of God. They will have it that God prays not by way of supplication, but authority: So let it be. Thus our Blessed Lord sometimes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Father I will, Joh. XVII. 24. Whether the phrase in this place should be thus interpreted, I do not determine.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Good measure pressed down, etc. 
I. COncerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f See Menacoth, fol. 87.  measures heaped up and stricken off.  
R. Meir saith, it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A tenth. A tenth to every Lamb Whence is hinted that there were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimaries (or tithing measures) in the Temple: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One heaped up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other stricken off. The heaped up, was that by which they measured all their bread corn for holy uses. [. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] That which was stricken off, was that whereby they measured the cakes, or the High-Priests loaves.  

g Ibid. fol. 90. 1.  All the measures in the Temple were heaped up, besides that of the High-Priests. Now the Gloss giving the reason why this was not heaped up as well as the other, tells us, It was because he was to divide the flower into two tenths; if therefore the measure was heaped up, some of the fine flower would spill upon the ground, as he moved it this way and that way in dividing it.  

h Joma, fol. 48. 1.  Rabh Papa asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The filling of the Priest's hand, whereof we have mention, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was it by the measure stricken off, or heaped up? R. Aba saith to Rabh Ishai, the filling of the Priest's hand, of which we have mention, was neither by the measures stricken off nor heaped up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by measures floating over.  
II. Every one may observe our Evangelist in his repetition of this Sermon upon the Mount, doth omit many things that are set down in St. Matthew; those especially that have relation to the dictates and glosses of the Scribes and Pharisees, about Manslaughter, Oaths, Divorces, etc. or their customs in their Prayers, Fasts, and Alms, etc. Writing for the Service of the Gentiles, he passeth over what respected the Jews.    

CHAP. VII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who was dear unto him. 
SO was Tabi to his Master Rabban Gamaliel: of whom we meet with several things up and down, particularly that in Beracoth, fol. 16. 2. When his servant Tabi was dead, he received consolations for him. His disciples say unto him, Master, thou hast taught us, that they do not use to receive consolations for their servants; He answered them saying, my servant Tabi, was not as other servants, he was most upright.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He he hath built us a Synagogue. 
I. IT was no unusual thing for one single man to build a Synagogue at his own charge. 
a Kitsur Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Megillah, Artic. 4●.  If any man build an House, and afterward consecrate it to a Synagogue, it is of the nature of a Synagogue. Gloss. 
b In R●bben● Asher, ibid. fol. 37. 2.  Any one that builds a Synagogue, and gives it to his sellow-Citizens, etc.  
And the Doctors in that Treatise 
c Megillah, cap. 4.  dispute much upon this question, whether it be lawful to sell a Synagogue, or to alienate it to any civil use: and amongst the rest, they suppose some one building a Synagogue, but would at last reserve it to his own proper use.  
II. They had no scruple as to a Gentile building it, since the holiness of the place consisted not so much in the building, as in its being set apart, and dedicated to holy use, of which we have some instance in Herod's building the Temple. Such an one had this Centurion approved himself toward the Jewish Nation, that concerning his liberty, and devotion in being at the charges of building, they found no reason to move any scruple.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A dead man was carried out. 
A Mongst the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A dead corpse going out, is commonly a phrase which is first understood of carrying the Corpse out of the Courtgate.  

d Hieros'. Beracoth. fol. 5. 4.  At what time do they take their beds lower? from the time that the person deceased is carried out of the Courtgate of his twn house.  
Secondly it is taken also for carrying the Corpse out of the City, For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burying places were not near the City. 
e Gloss, in Kiddushin, fol. 80. 2.   

f Moed. Katon, fol. 24. 1.  The infant dying before it be thirty days old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is carried out in the bosom: and is buried by one Woman and two Men.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An infant of thirty days old, is carried out in a little Coffin. R. Judah saith, not in a Coffin that is carried on men's shoulders, but in their arms.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A child of three years old is carried out in a bed. And so onward from that age.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Much people was with her. 

g Moed Katon, ibid.  R. Simeon ben Eliezer saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the dead that is carried out on his bed, there are many mourners. If he be not carried out on his bed [but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Coffin] there are not many mourners.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the deceased person be known to many, than many accompany him.  
There were ordinarily at such Funerals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that carried the Bier, and some to take their turns, and some also to take their turns again. 
h Beracoth cap. 3. hal. 1.  For as as the Gloss hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one desired that office.  
There were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that stoood in order about the mourners to comfort them. 
i Ibid. & Chetub, fol. 8. 2.    

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Touched the Bier. 
IN Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He approached to the Bier. The Talmudists would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came to the bed of the dead. Which indeed is the same, 2 Sam. III. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David followed after the Bed. The Targumist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Bier.  

k Beresh. rabb. sect. 100  Jacob said to his Sons, beware ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no uncircumcised person touch my Bed, lest he drive away thence the divine presence.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Woman that was a sinner. 
I. WOmen of an ill name amongst the Jews were such as these:  

l Chetub. fol. 72. 1.  She who transgresseth the Law of Moses, and the Jewish Law. The Gloss is, The Jewish Law, that is, what the Daughters of Israel follow, though it be not written.  
Who is she that transgresseth the Law of Moses? She that gives her husband to eat of what is not yet tithed. She that suffers his embraces while her Menstrua are upon her. She that doth not set apart a loaf of bread for herself. She that voweth, and doth not perform her vow.  
How doth she transgress the Jewish Law? If she appears abroad with her head uncovered. If she spin in the streets. If she talk with every one she meets. Abba Saul saith, If she curse her Children. R. Tarphon saith, If she be loud and clamorous. The Gloss is, If she desire coition with her husband within doors, so very loud that her neighbours may hear her.  
Maimon, upon the place: If when she is spinning in the street, she makes her arms so naked that men may see them. If she hang either Roses, or Myrtle, or a Pomegranate, or any such thing either at her eyes or cheeks. If she play with young men. If she curse her husband's father in the presence of her husband, etc.  
II. However, I presume the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinner sounds something worse than all this, which also is commonly conjectured of this Woman, viz. that she was actually an Adulteress, and every way a lewd Woman. It is well known what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners, signifies in the Old Testament, and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinners, in the New.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And stood at his feet behind him. 
SHE washed his feet as they lay stretched out behind him: of which posture we treat more largely in our Notes upon Joh. XII.   

VERS. XLVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For she loved much. 
IF we consider these two or three things we shall quickly understand the force and design of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, etc.  
I. That this was not the first time when this Woman betook herself to our Saviour nor is this the first of her receiving remission of her sins. It is supposed, and that not without good reason, that this was Mary Magdalen. If so, then had her seven devils been cast out of her before; and at that time her sins had been forgiven her, our Lord at at once indulging to her the cure both of her body and her mind. She therefore having been obliged by so great a mercy, in gratitude and devotion now throws herself at the feet of Christ. She had obtained remission of her sins before this action: And from thence came this action, not from this action her forgiveness.  
II. Otherwise the similitude which our Saviour propounds about forgiving the debt, would not be to be the purpose at all. The debt is not released because the debtor loves his creditor, but the debtor loves because his debt is forgiven him. Remission goes before, and love follows.  
III. Christ doth not say, she hath washed my feet with her tears, and wiped them with the hairs of her head, and anointed me with ointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore her sins are forgiven; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For this cause I say unto thee, her sins are forgiven her. He tells Simon this that he might satisfy the murmuring Pharisee. Perhaps, Simon, thou wonderest within thyself, that since this hath been so lewd a Woman, I should so much as suffer her to touch me, but I must tell thee that it is very evident even from this obsequiousness of hers, and the good offices she hath done to me, that her sins are forgiven her: She could never have given these testimonies and fruits of her gratitude, and devotion, if she had still remained in her guilt, and not been loosed from her sins.    

CHAP. VIII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marry, called Magdalene. 
WHence should she have this name?  
I. We have observed above in our Notes upon Matth. XXVII. 56. that there is mention made in the Talmudick Authors of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maria Magdilaseen Nashaia, the Daughter of Maria a plaiter of women's hair; who, they say was the Wife of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papus ben Juda, but an. Adulteress. They make this Papus co-temporary with Rabban Gamaliel (he of Jafneh) and R. Joshua 
a Hieros'. Bava batra, fol. 15. 1. ; and with R. Akibah 
b Gloss, in Schabb. fol. 104. 2. : who all lived both before and after the destruction of Jerusalem: So that the times do not very much disagree. And probable it is, that the Gemarists retained some memory of our Mary Magdalene in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdila.  
II. We further observe in our Notes upon Joh. XII. that there was a certain Town near Jerusalem called Magdala, of a very ill fame, which perhaps was Bethany itself; or be it it some other, yet might our Mary (if she was the Sister of Lazarus) not unfitly be called Magdalene, either as she might have lived there some time, being there married, or have imitated the whorish customs of that place. But I am apt to think that Bethany itself might go under the name of Magdala.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of whom went seven devils. 
As to the number seven, we contend not, when there is hardly any thing more usual than to put this certain number for an uncertain. Our difficulty is, whether these words are to be taken according to their letter, or according to the Jewish sense who were wont to call vices by the name of Devils: as, An evil affection is Satan 
c Gloss in Joma, fol. 67. 2. . Drunkeness by new wine is a devil. 
d Gittin. fol. ●7. 2, etc.  If this Mary be the same with the Woman that was a sinner in the foregoing Chapter, as is believed, then by devils seems to be understood the vices she was addicted to; especially when both the Pharisee and Evangelist call her a sinner, rather than Demoniac. But this we leave at the choice of the Reader.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Wife of Chusa. 
WE meet with such a name in Haman's Genealogy. 
e Massech. Sopher. cap. 13.  The King promoted Haman the Hammadethite, the Agathite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Chuza, etc. The Targumist, Esth. 5. reckoning up the same Genealogy mentions not this name, and differs in others. Only this let us take notice of by the way, That Chuza is a name in the Family of Hamon the Edomite, and this Chuza here was in the Family of Herod, who himself was of the blood of the Edomites.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To him that hath shall be given. 
GOD's 
f Succah. fol. 46. 2.  measure is not like the measure of flesh and blood. The measure of flesh and blood is this: An empty vessel is receptive, but a full one can take in no more. But God's measure is this, The full vessel is receptive of more, but the empty vessel receives nothing; according as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If hearing thou wilt hear; that is, if thou hearest thou shalt hear, if thou dost not hear thou shalt not hear. The Gloss is, If thou accustom thyself to hear, than thou shalt hear, and learn and add. That is not much unlike, 
g Beracoth, fol. 55. 1.  God doth not give wisdom, but to him with whom is wisdom already.    

CHAP. IX.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither have two coats apiece. 
EITHER my computation of times very much deceives me, or the Winter was now coming on when the Apostles were sent forth, and yet Christ forbids that they should be clothed with a double garment. It was not much that that they should be forbid to take money or provision for their journey, because they were to have their food administered to them, as the reward of their preaching the Gospel. But to strive with the cold and winter without sufficient clothing seems something hard.  
I. It was not an unusual thing in that Nation that some, out of a more Religious severity, did clothe themselves but with a single garment: of which thing we have already spoken in Notes upon Mark XIV: 51. to which probably that passage may have some reference: 
a Schabb. fol. 118. 2.  R. Jose saith, Let my portion be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who die of the disease in their bowels: for, saith Mar, Very many righteous men die of the disease in their bowels, viz. a disease contracted by the austerities of their life, both as to food and clothing. And so it is said particularly of the Priests.  

b Gloss. in Shekalim, cap. 5.  The Priests walked barefoot upon the pavement, they used water and were not clad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with a single garment. And from this custom, their natural vigour languished, and their bowels grew infirm.  
For this very reason was there a Physician appointed in the Temple, upon whom the charge lay of remedying this evil. Whom we might not unfitly call the Bowel-Doctor.  
Now it may be enquired whether our Lord from this example prescribed this severity to his Apostles, not allowing them more than a single garment, when this journeying of theirs to Preach the Gospel was a Winter's work. For they returned from this journey a little before the Passover. Compare the 10th. Vers. of this Chapter, and so on, with Joh. VI 4. and so on. But let us a little enlarge upon this subject.  
In both the Talmuds, 
c Hieros'. Schabb. fol. 15. 4. & Bab. Schabb. fol. 120. 1.  there are reckoned up eighteen several garments wherewith the Jew is clothed from head to foot, amongst the rest two shoes, two buskins. etc. but those which are more properly called garments, and which are put upon the body, are reckoned these:  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mactoren] which word is variously rendered by several men. By the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose a Mantle: By Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloak; by others, an Hood. In the Gloss upon Bava bathra 
c Fol. 57 2.  it is made the same with Talith.  

d Avodah Zarah, fol. 58. 2.  Resh Lachish went to Bozrah, and seeing some Israelites eating of fruits that had not been tithed, forbade them. Coming before R. Jonathan, he saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even while thy Mactoren, or Cloak is upon thee, go and recall thy prohibition.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kolbin of thread. Which the Babylonians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kolbon. The ordinary Jewish garment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith, the outward garment, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaluk, the inward. But in the place quoted is no mention of Talith in so many syllables at all; but instead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Greek word for an Hebrew one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Coat.  

e Epiphan. lib. 1. cap. 15.  Speaking of the Scribes, Moreover they wore garments distinguished by the Phylacteries, which were certain borders of purple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They used long robes or a certain sort of garment which we may call Dalmaticks, or Kolobia, which were wove in with large borders of purple.  
That he means the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talith, the thing itself declares; for those borders of purple were no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zuzith, certain skirts, hung and sewed on to the Talith.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woollen shirt, the inward garment. Whence the Gloss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaluk was the shirt upon his skin. Hence that boast of R. Jose 
f Schabb. fol. 118. 2. , That the roof of his house, had not throughout his whole life, seen what was within that shirt of his.  
II. And now the question returns, viz. whether by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place before us should be meant, those two kinds of garments, the Talith and the Chaluk, that is that they should take but one of them; or those two kinds doubled; that is, that they should take but one of each. Whether our Saviour bound them to take but one of those garments, or whether he forbade them taking two of each.  
I conceive he might bind them to take but one of those garments: for, although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be applied to some particular garment, yet, when it is not so joined, it may signify only clothing in general. When our Lord commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to put on two coats 
g Mark VI 9 . The foregoing words may best explain what he means by it: for when he cuts them short of other parts of garments and necessaries, such as a scrip, a staff, and sandals, we may reasonably suppose he would cut them short of one of the ordinary garments▪ either the Talith or the Chaluk.  
This may seem something severe, that he should send them out in the Winter time half naked: But, 1. This well enough became that Providence which he was determined in a more peculiar manner to exert toward them, as may be gathered from Luke XXII. 35. and to the charge of which he would commit them. Of such a kind and nature was his Providence in preserving them, as was shown toward the Israelites in the Wilderness, which suffered not their garments to wax old, which kept their bodies from decay and diseases, and their feet unhurt by all their travel. 2. It suited well enough with the mean and low estate of that Kingdom of Heaven, and the Messiah, which the Apostles were to Preach up and propagate, so that from the view of the first publishers, the Jews might learn to frame a right judgement concerning both the Messiah and his Kingdom, viz. they might learn to believe in the Messiah, when they should observe him capable so wondrously to protect his messengers, though surrounded with such numberless inconveniences of life: and might further be taught, not to expect a pompous Kingdom, when they see the propagators of it, of so mean a degree and quality.  
The words of the Baptist 
h Lukt III. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that hath two coats let him impart, etc. may be also understood in this sense, that he that hath both the Talith and the Chaluk, may give to him that is naked and hath neither, either the one or the other.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That one of the old Prophets was risen again. 
SO is the expression again Vers. 19 in which sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Prophet must be taken. John I. 21, 25. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the old Prophets that is risen again.  
Although they looked for no other Prophet (excepting Elias only) before the appearing of the Messiah, yet doth it seem that they had an opinion that some of the ancient Prophets should rise again, and that the time was now at hand wherein they should so do; and that because they made such frequent mention of it in their common talk, that some one of the old Prophets were risen again.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moses and Elias. 
THE Jews have a fiction that Moses shall come with Elias, when Elias himself comes. 
i De●harin rabba, fol. 293. 4.  The Holy Blessed God said to Moses, As thou hast given thy life for Israel in this world, so in the ages to come, when I shall bring Elias the Prophet amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you two shall come together.  
But the rise and foundation of this opinion is very ridiculous indeed, having its first ground from Nahum I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Moses when an infant was thrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. II. And Elias went up into Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings II. This it is for such as these to allegorise the Holy Scriptures!  
They also feign that Moses was raised up at the same time with Samuel by the Witch of Endor.  

k Vajicra rabba, fol. 195. 3.  Samuel thought that day had been the day of judgement, and therefore he raised Moses along with himself.  

l Pesikta, fol. 93. 1.  Moses did not die [for the just die not] but went up into the highest, to minister before God.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They spoke of his decease. 
THE French and the Italian Translation do render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too loosely. The French, Dissoyent sur le issue; the Italian, Dicevane il successo suo. And I wish the English have not done it too narrowly: They spoke of his decease. It were better, they spoke of his departure. For the ascent of Christ into Heaven, was as well his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his death; nay I may say more, if at least in the word Exodus, there be any allusion to the Israelites going out of Egppt. For that was in victory and triumph, as also the ascent of Christ into Heaven was.  
There is no question but they did indeed discourse with him about his death and the manner of it, viz. his crucifixion; whereas Moses and Elias themselves did departed without any pain or anguish; but I should think however, that there is more contained in that word; and that the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the time of his receiving up, Vers. 51. hath some reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his departure.  
We meet with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Version, Prov. XXX. 12. There is a generation accounteth itself righteous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but yet hath not washed its going out: obscurely enough indeed, and beside the Text. They read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is not washed from its filthiness.   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the time was come that he should be received up. 
IT is a difficulty amongst some why there should be any mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his receiving up, when there is no mention of his death. But let it be only granted that under that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is included the ascension of Christ, and then the difficulty is solved: The Evangelist seeming from thence to calculate. Moses and Elias had spoken of his departure out of this world; that is, of his final departure, when he took leave of it at his ascension into heaven: And from thence forward, till the time should come wherein he should be received up, he steadfastly set his face toward Jerusalem, resolving with himself to be present at all the Feasts that should precede his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or receiving up.  
He goes therefore to the Feast of Tabernacles, and what he did there, we have it told us John VII. After ten weeks or thereabout, he went up to the Feast of Dedication, Chap. XIII. 22. and Joh. X. 22. and at length to the last Feast of all, his own Passover, Chap. XVII. 11.   

VERS. LII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into a Village of the Samaritans. 
IT may be a question whether the Jews in their journeying to and from Jerusalem would ordinarily deign to lodge in any of the Samaritan Towns. But if necessity should at any time compel them to betake themselves into any of their Inns, we must know that nothing but their mere hatred to the Nation could forbid them. For, 
m Hieros'. Avod. Zarah, fol. 44. 4.  Their land was clean, their waters were clean, their dwellings were clean, and their roads were clean. So that there could be no offence or danger of uncleanness in their dwelling, and so long as the Samaritans in most things came the nearest the Jewish Religion of all others, there was less danger of being defiled either in their meats, or beds, or tables, etc.   

VERS. LV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye know not what manner of spirit ye are of. 
WHat Elias once did to those of Samaria, the Sons of Zebedee had an ambition to imitate in this place; dreaming (as it should seem) that there were those thunders and lightnings in their very name Boanarges, that should break out at pleasure for the death and destruction of those that provoked them. But, could you not see O ye Sons of Zebedee, how careful and tender your master was from the very bottom of his soul, about the lives and well-being of mankind? How he healed the sick, cured those that were possessed with Devils, and raised the dead: and will you be breathing slaughter and fire, and no less destruction to the Town, than what had happened to Sodom? Alas! you do not know, or have not considered what kind of spirit and temper becomes the Apostles of the Messiah.   

VERS. LX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the dead bury their dead. 
THE Jews accounted of the Gentiles as no other than dead. 
n Chetubboth, fol. 3. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the earth (that is, the Gentiles) do not live. And as the Gentiles, so even amongst themselves, these four sorts are so esteemed. 
o Shemoth rabb. fol. 123. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These four are accounted as dead, the blind, the leprous, the poor, and the childless.    

CHAP. X.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seventy. 
WHY the Vulgar should have seventy and two, they themselves, I suppose are able to give no very good reason. Much less the Interpreter of Titus Bostrensis when in the Greek Copy before him he saw only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why he should render Septuaginta duos, seventy two, who can tell?  
Aben Ezra upon the story of Eldad and Medad 
a Numb. XI.  hath this passage: The wise men say, that Moses took six out of every tribe, and the whole number amounted to seventy and two: but whereas the Lord had commanded only seventy, the odd two were laid aside. Now if God laid aside two of those who had been enroled, and endowed with the Holy Spirit, that so there might be the just number of seventy only, we can hardly imagine why our Saviour should add two, to make it LXXII and not LXX. 
d Vajicra rabba, fol. 178 1.  It was said to Moses at Mount Sinai, Go up thou and Aaron, and Nadab and Abihu, and seventy of the Elders of Israel: so will the holy blessed God ordain to himself in the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counsel of Elders of his own people. Now the number of this Consistory, the Doctors determine to be no other than seventy. A Council of Seventy two was never heard of amongst the Jews, but once only at Jabneh.  

a Jadaim, cap. 3. hal. 3.  R. Simeon ben Azzai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received it from the mouths of the LXXII Elders, on the day when they made R. Eliezar ben Azariah one of the Sanhedrin. Nor did they then remove Rabban Gamaliel, although he had displeased them.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As lambs among wolves. 
IT is added in another Evangelist, 
b Mat. X.  Be ye wise as serpents, etc. with which we may compare that in Midr. Schir. 
c Fol. 17. 3.  The holy blessed God saith concerning Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that belong to me are simple as Doves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but amongst the Nations of the world, they are subtle as serpents.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Salute no man by the way. 
I. WE have a passage something like this elsewhere: 
d 2 King. IV. 29.  If thou meet any man salute him not; that is, (as is commonly expounded) do not hinder thy journey by discoursing with any in the way. But the same reason doth not hold in this place; the business of these Disciples not requiring such mighty expedition. They were commanded out two by two to this or the other place or City where Christ himself was to come in person; nor was it necessary they should run in so great haste, that they should make no stay in the way. Only having appointed them to such and such places, their business indeed lay no where but in those very places to which they had been particularly sent, to proclaim the coming of Christ there, and not to be telling it in the way. The twelve Apostles that were sent, their business was to declare the coming of the Kingdom of Heaven, these, the coming of the King himself. No wonder therefore if the Apostles were not forbidden to salute any in the way, for their Province was where ever they came, to tell the world that the Kingdom of Heaven was come; but these were only to give notice that the Messiah was coming, and that, in those places only to which he was to come, and not to any whom they should meet cursorily in the way.  
II. It was a very usual thing in that Nation upon some accounts not to salute any in the way, no not any person at all. 
e Rambam in Moed Katon, cap. ult.  He that is mourning for the dead, let him not salute any person, for the first seven days of his mourning. 
a Taanith, fol. 12. 2.  If thirteen fasts had been celebrated by order of the Sanhedrin for the imploring of rain, and yet no rain had fallen, than they diminish from their business, and from building, and from planting, and from espousals and marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from saluting each other, as men under the rebukes of heaven. That is, they abstained from all these things. 
b Ibid. fol. 14. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Religious do not use to salute one another; but if any of the common people do at any time salute them, they return it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a very low voice, with all gravity, veiling themselves, and sitting in the posture of mourners or excommunicate persons.  
Whether that of the Apostle, Salute one another with an holy kiss, might not have some reference to this usage, might be a matter for our enquiry if there were place for it, but I forbear.  
What therefore doth our Saviour intent by this prohibition, Salute no man by the way? would he imitate this Jewish custom, that he would have them taken for mourners every where?  
I. He would have all that belonged to him, conformable to himself, that every one from the quality of the messengers, might in some measure judge what he was that sent them; as we have already hinted concerning the twelve Apostles. He himself was a man of sorrows, and if his messengers do represent some such thing either in their looks or behaviour, the people might the easilier guests, what kind of person he was that commissioned them.  
II. Christ had a twofold end in designing them to the places, to which he in his own person had determined to come: namely, that thither all persons should assemble themselves to his Doctrine for the healing of their souls: and that those that were diseased might be gathered thither, in order to a cure. Now it was very fit and convenient, that the behaviour of those that were to assemble the people to these ends, should be mournful and solemn, to testify the fellow-feeling they had with the afflicted and miserable.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eat such things as are set before you. 
THE Traditional Canons were so very precise and curious, about not eating unless what were clean, what had been duly tythed, and from which the Trumah had been duly separated, that it might be almost a wonder, the strict Traditionists should not be famished, if they lived and fed only by Canon. 
c Hieros'. Demai, fol. 22. 4.  Let not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the religious serve at the table of a laic, unless all things be rightly prepared and decimated.  
From the irksomeness and perplexity of this niceness doth our Saviour acquit and absolve his followers, partly that he might introduce the Gospel-liberty; partly also consulting the necessity of his Disciples, who, if they had been bound up to that strictness in meats, what could they do, when their converse was to lie chief amongst persons perfectly unknown to them.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I beheld Satan, etc. 
LUcifer falling from heaven, Isa. XIV. 12. is the King of Babylon divested of his Throne and Dominion. So is Satan in this place. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I beheld, I would refer it to this very time. When I sent you forth, I saw Satan's fall at hand, that he should be immediately despoiled of his power and tyranny. For when the Messiah had determined to exhibit himself, and in order thereunto, to send out so numerous a multitude of persons that should publish his appearance, it was absolutely necessary, and it could not otherwise be, but that the power of Satan should sink, and his government be shaken.  
It is probable these LXX Disciples were sent out upon the approach of the Feast of Tabernacles, and when there now remained about half a year to the death of Christ. In which interval of time, Christ showed himself more openly, both by the preaching of these persons, and also in his own personal exhibition of himself than before he had done. All which things determining in his death, whose death was also the death of Satan, might give him a very just occasion of saying, I beheld Satan as lightning fall from heaven, thrown out of his throne and kingdom. Compare Revel. XII. 8. where heaven is to be interpreted the Church.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Behold a certain Lawyer stood up. 

Sect. Some few notes concerning the jewish Doctors.  
THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we meet with in Mat. XXII. 35. where the Syr. hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe. So Luk. VII. 30. as also in this place, and Chap. XI. 45. nor without reason, when he in St. Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of them which was a Lawyer is said to be Mark XII. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Scribes.  
However, there seems some difficulty from a passage in our Evangelist, 
a Chap. XI. 44, 45.  where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, woe unto you Scribes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then answered one of the Lawyers, seems to make some distinction betwixt them. As to this we shall make some remarks in its proper place. In the mean time, let it not seem tedious to the Reader, if we discourse some things concerning the Doctors of the Law, with the various clasles and orders of them, that we may the better judge of that sort of men, which we have so frequent mention of in the Holy Scriptures. And,  
I. It is not unknown how the name Scribe was a general title given to all the learned part of that Nation, as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rude and illiterate person 
b Beracoth, fol. 45, 2.  If two persons eat together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are both Scribes, they each of them say grace singly for themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if one of them be a Scribe, and the other an illiterate person, the Scribe saith grace, and it sufficeth for the other that is unlearned.  
Indeed the first original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did more peculiarly signify the numberers. 
Kiddush. fol. 30. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (numberers) because they numbered all the letters of the Law, for they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. XI. 42. is the middle letter in the whole Book of the Law. The Gloss gives another reason out of the Jerus. Talm. namely, because they numbered all the points and contents of the Law as the forty principal servile works save one, etc.  
Should we indeed grant that the first original of the word had such narrow bounds as this, yet does not this hinder, but that it afterward enlarged itself so far as to denote any person learned in the Law, and every Doctor of it: nay, that it extended itself even to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schoolmasters that taught children: if not to the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libellarii, those whose business it was to write out bills of divorce, and forms of Contracts, etc. of which two there is mention made, amongst the ten sorts, whereof if none should happen to be in a City, it was not fit for any disciple of the wise to abide in it 
b Sanhedr. fol. 17. 2. .  
II. That the fathers of the Sanhedrin were more emphatically called the Scribes, it is so well known, that it needs no confirmation. That passage in the Evangelist sufficiently shows it. 
c Mat. XXIII. 1.  The Scribes and Pharisees sit in Moses chair: that is, on the Legislative bench, or in the Sanhedrin: where also the saducees that were of that Council are called Scribes. And the Scribes are distinguished there from the Pharisees, not that they were not Scribes, but because all the Scribes there were not Pharisees.  
III. There was a certain degree of Doctors or Scribes that were in the Sanhedrin, but were not members of it, these are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who gave judgement in the presence of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the office of Legislators, but not yet admitted. Such were Simeon been Azzai, and Simeon been Zumah 
d Horaioth. fol. 2. 2. . Such also was Simeon the Temanite, of whom we have made mention elsewhere out of Sanhedr. fol. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he judged in the presence of the Sanhedrin sitting upon the ground. He did not sit on the bench with the fathers, as not being one of their number, but on the seats below, nearer the ground; him the fathers consulted in difficult matters. A shadow of which we have in England of the Judges, men learned in the Laws, who have their seats in our house of Lords.  
He that was particularly called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise man, whether he was of the number of the fathers, or only of these kind of Judges, I shall not at present dispute, but leave the Reader to judge from this story. 
e Horaioth. fol. 13. 2.  Rabban Simeon ben Gamaliel was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Precedent of the Sanhedrin: R. Meir was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacam or the wise man, and R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vice governor. Now when Rabban Simeon had decreed something that disparaged R. Meir, and R. Nathan▪ Saith R. Meir to R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Chacam or the wise man: And thou art the vicepresident: Let us remove Rabban Simeon from the Presidency, than thou wilt be the Precedent, and I the Vicepresident.  
There is nothing more common, and yet nothing more difficult than that saying, the School of Hillel saith so and so, and the School of Schammai so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the wise men say otherwise. It is very obscure who these wise men should be. If we should say the Sanhedrin; it is plain that one part of it consisted of the Shammaeans, and another part of the Hillelites. If so, than it should seem that these wise men are those Judges of whom we have spoken: unless you will assign a third part to the Sadducees, to whom you will hardly attribute the determination of the thing, and much less the Emphatical title of the wise men. But this we leave undecided.  
III. Let us a little inquire out of the Sanhedrin, we shall find variety of Scribes and Doctors of the Law, according to the variety of the Law itself, and the variety of teaching it. Hence those various Treatises amongst the Rabbins. The Micra, Mishneh, Midras, Talmud, Agadah, etc.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micra, is the Text of the Bible itself: its reading, and literal Explication.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh, the doctrine of Traditions and their Explication.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midrash, the mystic and allegorical doctrine and exposition of the Scriptures 
a Act. XV. 21.  For Moses of old time hath in every city them that preach him, being read in the Synagogues every Sabbath-day. Now these were the ways and methods of preaching him.   
I. As to the written Law (for every one knows they had a twofold Law, written, and oral, as they called it.) As to the written Law therefore, they had a twofold way of declaring it, viz. explaining and applying it according to the literal sense of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for edification, exhortation, and comfort, as the Apostle hath it 
b 1 Cor. XIV. 3. . Or else by drawing Allegories, mysteries, and far fetched notions out of it. As to the former way, the rulers of the Synagogue seem to have respect to it in what they said to Paul and Barnabas. 
c Act. XIII. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If ye have any word of exhortation for the people, say on. As to the latter, the instances are endless in the Jewish writings every where, so far that they have even melted down the whole volume of the Scriptures into tradition and allegory.  
It is not easily determined, whether these Preachers were so of a different order that the one should wholly addict himself to the plain and literal exposition, and application of the Scriptures, the other only to the mystical and more abstruse way of teaching; there is no question but both these did frequently meet both in one Preacher, and that in one and the same Sermon: and indeed I cannot tell but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agadah, may sometimes denote both these ways of expounding and interpreting the Law 
d Beresh. rab. fol. 90. 3. . When a certain person being interrogated about certain traditions, could give no answer, the standers by said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps he is not skilled in the [traditional] doctrine: but he may be able to expound. And so they propound to him Dan. X. 21. to explain. To which that also agrees well enough 
a Gloss. in Bava Rama, fol. 10. 1. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masters of the Agada, or Expositions, because they are Dorshanin (or profound searchers of the Scriptures) are honoured of all men, for they draw away the hearts of their auditors. Nor does that sound very differently as to the thing itself. 
b Gloss. in Scha●b. fol. 115 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath-day they discussed discussions [i. e. in the Scriptures. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* joh. 5. 39 , searching the Scriptures] to the masters of families who had been employed in their occasions all the week, and whiles they were expounding, they taught them the articles about things forbidden, and things permitted them, etc.  
To these kind of mystic and allegorical expositions of Scripture (if at least it be proper to call them expositions) they were so strangely bewitched, that they valued nothing more than a skill tickling or rubbing the itching ears of their auditors with such trifles. Hence that passage, 
c Hierosol. Chagigah, fol. ●5. 4.  R. Joshua said to R. Johanan ben Bruchah, and to R. Eliezar the blind: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What new thing have you met with to day in Beth Midras? They answered and said, we are all thy disciples, and drink wholly at thy waters. To whom he, It is impossible but you should meet with something novel every day in Beth Midras'.  
II. As to the Oral Law, there was also a twofold way of explaining it, as they had for the written Law.  
I. The former way we have intimated to us in these words, 
d Megillah, fol. 26. 2.  The book of the Law when it grows old, they lay up with one of the disciples of the wise men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even although he teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the traditions. The passage seems very obscure, but it is thus explained by the Gloss: Albeit it doth not any way help the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmud & Gemara, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Misnaioth, & Bariathoth; that is, he that would only read the body of the Traditional Law, and render the literal sense of it, and not he that would dispute scholastically, and comment upon it. For,  
II. There were Doctors that would inquire more deeply into the Traditions, would give some accounts (such as they were) of them, would discuss difficulties, solve doubts, etc. a Specimen of which is the Talmudick Gemara throughout.  
Lastly, Amongst the Learned, and Doctors of that Nation, there were the Agadici who would expound the written Law in a more profound way than ordinary, even to what was cabbalistical. These were more rare, and (as it should seem) not so acceptable amongst the people. Whether these are concerned in what follows let the Reader judge 
e Hierosol. Sch●●b. fol. 1●. 3. ● Midras Tillen, fol. 20. 4.  R. Joshua ben Levi saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so and so let it happen to me, if in all my life I ever saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book Agada above once; and then I found an hundred seventy and sive Sections of the Law, where it is written, The Lord hath said, hath spoken, hath commanded. They are according to the number of the years of our father Abraham, as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive gifts for men, etc. An hundred forty and seven Psalms, which are in the book of Psalms [mark the number] they are according to the number of the years of our father Jacob. As it is written, thou art holy, and inhabitest the praises of Israel; an hundred twenty and three turns, wherein Israel answereth Hallelujah (to him that repeats the Hallel) are according to the number of the years of Aaron, etc. And as a Coronis let me add that passage in Sanhedr 
* Fol. 101. 1. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they be masters of the Textual reading, they shall be conversant in the Law, the Prophets, and the Hagiographa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they be masters of the Mishneh, they shall be conversant in Mishneh Halacoth and Haggadoth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if they be masters of the Talmud, they shall be conversant in the Traditions of the Passover, in the Passover: in the traditions of Pentecost, in Pentecost: in the traditions of the feast of Tabernacles, in the feast of Tabernacles.  
These all whom we have mentioned were Scribes and Doctors, and expounders of the Law, but which of these may properly and peculiarly challenge to themselves the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lawyers, whether all, or any particular classis of them? The latter is most probable: but than what classis will you choose? or will you distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lawyer and the teacher of the Law? I had rather the Reader would frame his own judgement here. And yet that I might not dismiss this question wholly untouched, and at the same time not weary the Reader with too long a digression, I have referred what is to be alleged in this matter, to my notes upon Chapt. XI. 45.    

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How readest thou? 
AN expression very common in the Schools, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou? when any person brought a Text of Scripture for the proof of any thing. 
f Schabb. fol. 33▪ 2.  The Rabbins have a Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the disease of the Squinancy came into the world upon the account of tithes: (the Gloss hath it, for eating of fruits that had not been tithed.) R Eliezar ben R. Jose saith, it was for an evil tongue. Rabath saith, and it is the saying also of R. Joshua ben Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou? The King shall rejoice in God, every one that sweareth by himself shall glory: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for the mouth of them that speak lies shall be stopped. 
b Psal. LXIII. 11.  And a little after upon another subject: R. Simeon ben Gezirah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what or how readest thou? If thou know not, O thou fairest among Women, go thy way forth by the footsteps of the flock, Cant. I. 8.  
We will not be very curious in enquiring whether our Saviour used the very same form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any other. In this only he departs from their common use of speech, in that he calls to another to allege some Text of Scripture, whereas it was usual in the Schools, that he that spoke that, would allege some place himself.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And with thy whole mind. 
IN this answer of the man, there are these two things observable.  
I. That our Saviour brings in this clause, which in so many terms is not in Moses where the rest are. 
c Deut. VI 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Greek both of the Roman and Alexandrian Edition render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all thy might; but where is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? I pass by other copies, wherein though is some varying, yet there is not this which is now before us.  
Our Saviour hath the same clause elsewhere 
d Mark XII. 30. , but not in the same order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all thy mind and with all thy strength: here it is, with all thy strength, and with all thy mind. What shall we say therefore? Shall we suppose it writ to this sense in the Hebrew, in their Phylacterics? this we can hardly think. Was it added by the Greek Interpreters, and so the Evangelists take it from thence? we see it not so. What then, doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? both strength and mind? Here indeed the hinge of the question turns. That it denotes strength no one doubts, yea and the Rabbins suppose it denotes Mammon too, with whom the Syriack and Targumist agree, but still where doth it signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind?  
1. Take such a Gloss as is frequently in use amongst the allegorising Doctors. 
e Beracoth, fol. 54. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With what measure he shall meet to thee, do thou praise him exceedingly. Where we see they play with the sound of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a very common thing with them to do. Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly, exceedingly: and intends thus much; love him exceedingly, as much as ever thou art able, and let thy love le perfect in thine heart.  
2. To this we may add if we think fit, what they commonly require in all Religious services, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation and the intention of the mind. From all which we may conceive that this was the common interpretation of that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with thy whole mind, was not added without just cause, but upon some necessity, there being something of obscurity in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so we might be apt to apply it only to our bodily or outward strength and might. Moses his words therefore are rendered by the Evangelists not strictly and according to the letter as they are in him or were in the Parchments in the Phylacteries, but both according to their full sense and tenor, as also according to the common and received interpretation of that Nation.  

f Hieros'. Sotah. fol. 21. 2.  R. Levi bar Chaiothah went to Caesarea, and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciting their Shemaah (or their Phylacteries) Hellenistically (i. e. in Greek) etc. Now whether the clause we are now handling was inserted there, it would be in vain to inquire, because not possible but to know. But if the Jews thought it included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unlikely; then is it probable that the Hellenists used it expressly in the Greek tongue.  
I cannot but take notice of the words of the Jerusalem Targumist just now alleged▪: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What should that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean? Aruch quoting this passage hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant, which is not unusual with the Babylonian Talmud, but with the Jerusalem hardly ever, or very rarely.  
The second thing observable in this man's answer is, that he adds, And thy neighbour as thyself: which indeed was not written in the Schedules of their Phylacteries: otherwise I should have thought the man had understood those words of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how readest thou? as if he had said, How dost thou repeat the sentences of the Phylacteries; for he reciteth the sentence as it was in their Phylacteries, only adds, and thy neighbour, etc. Now the usual expression for the recitation of their Phylacteries was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which, word for word is, they read the Shemaa, which also is rendered by some; when indeed they commonly repeat them without book. 
a Megill. fol. 17. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that reads the Book (of Esther) orally: i. e. as the Gemara explains it, without book, or by heart. 
b Hieros'. Berac. fol. 3. 3.  It is quaeried, Why they repeat those two Sections every day? 
c Deut. VI 4, etc. & XI. 13. etc.  R. Levi saith, because the Ten Commandments (of the Decalogue) are comprehended therein. Showing further, how they are comprehended, saving only (which is very observable) the Second Commandment. Afterward indeed they confess, it was very fitting they should every day repeat the very Decalogue itself, but they did not repeat it, lest the Heretics should say, that only those Commandments were given to Moses on Mount Sinai. However, they did repeat those passages wherein they supposed the Decalogue was summed up.  
Whether therefore this Lawyer of ours understood the words of our Saviour, as having respect to that usage of repeating their Phylacteries; or whether he of his own accord and according to his own opinion would be giving the whole sum of the Decalogue, he shows himself rather a textual than a traditional Doctor, although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lawyer, seem to point out the latter rather.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And who is my neighbour? 
THIS doubt and form of questioning he had learned out of the common School where it is taught in Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He excepts all Gentiles, when he saith, thy neighbour.  

d Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2.  An Israelite killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger Inhabitant, he doth not die for it by the Sanhedrin, because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one lift up himself against his neighbour. It is not necessary to say, he does not die upon the account of a Gentile. For they are not esteemed by them for their neighbour.  

e Ibid. cap. 4.  The Gentiles amongst whom and us there is no war, and so those that are keepers of sheep amongst the Israelites, and the like; we are not to contrive their death: but if they be in any danger of death, we are not bound to deliver them. e. g. If any of them fall into the Sea, you shall not need to take him out: for it is said thou shalt not rise up against the blood of thy neighbour; but such an one is not thy neighbour.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A certain man went down from jerusalem to jerico. 
THIS was the most beaten and frequented road in the whole land of Israel, and that not only as it led to Perea, but also upon the account of that great traffic that was between these two Cities, especially because of the Courses that were as well in Jericho as Jerusalem. Of which we have discoursed elsewhere 
f See Notes upon Chap. I. 5. . To which I shall superadd this passage out of Jerusalem Taanith 
* Fol. 67. 4. . The former Prophets instituted four and twenty Courses, and for every Course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stationary Classis of Priests, Levites, and Israelites in Jerusalem. It is a tradition. Four and twenty thousand, was the Stationary number out of Jerusalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And half that Station out of Jericho. Jericho could indeed have produced an entire Station, but that it would give the preference to Jerusalem, and therefore it produced but half.  
Here therefore you may see in this Historical Parable, why there is such particular mention made of a Priest and Levite travelling that way, because there was very frequent intercourse of this sort of men between twese Towns, and that upon the account of the Stations abovementioned.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He fell among Thiefs. 
It is with great confidence, I find, but upon what foundation I cannot tell, that the Commentators generally make Adummim the scene of this robbery, above all other places. It is true the road betwixt Jerusalem and Jericho was dangerous enough, and for that reason (as is commonly believed) there was placed a band of Soldiers 
g Notit. Impe●▪ Orient.  betwixt Aelia and Jericho, for the safeguard of passengers: but, whereas it is said that the place is called Adummim, i. e. a place of redness, from the blood that was spilt by robbers there: this seems to have very little force in it: because the place had that name of Adummim even in Joshua's days, when we can hardly suppose, the times to have been so pestered with robberies, as they were when our Saviour uttered this parable. See the place 
h Josh. XV. 7. , where if we consider the situation of the going up to Adumntim, it will appear, it was not very distant from Jericho.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Half dead. 
The Rabbins term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next to death, beyond which condition, on this side death was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one just expiring.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When he saw him, he passed by on the other side. 
WHAT could be the reason this Priest and this Levite, should thus pass by a man in such a miserable condition? Was he not an Israelite? It is true they had learned out of their own Schools, not to secure a Gentile, no nor a keeper of Sheep though he was an Israelite; now was this wounded man such an one? or did they think they should have contracted some pollution by touching one half head? The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passed by on the other side, seems to hint, as if they passed by him keeping their distance from him. Let them tell the reason themselves: For my part I would impute it wholly to the mere want of Charity.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But a certain Samaritan. 

i Joh. IU. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Jews have no deal with the Samaritans: That is, so as to be obliged by them for any curtsy done to them. But would this Jew half dead reject the kindness of the Samaritan at this time? This person being of a Nation (than which the Jews hated nothing more) is brought in showing this kind●ess to the Jew, on purpose to give the plainer instance who is our neighbour. It might seem more proper to have said that the Samaritan acknowledged the wounded man for his neighbour, in being so kind to him: but our Saviour intimates that he was the wounded man's neighbour, thereby teaching us, that even a stranger, yea an enemy (against the Doctrine of their own Schools) is no other than our neighbour.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pouring in Oil and Wine. 

k Hieros'. Beracoth, sol. 3. 1.  IT is a Tradition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They spread a Plaster for the sick on the Sabbath day: That is, upon condition they had mingled it with Wine and Oil on the Evening of the Sabbath. But if they have not mixed it on the Evening of the Sabbath, it is forbidden. A Tradition. R. Simeon ben Eleazar saith, That it is allowed by R. Meir, both to mingle the Oil and the Wine, and also to anoint the sick on the Sabbath day.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He took out two pence. 
A Ruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shekel of the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selaa, and is of the value of sour pence. So that the half shekel is two pence. A price that was to be paid yearly by every one, as a ransom for his soul or life. 
l Exod. XXX. 13.  Whence not unsitly, we see two pence are paid down for the recovery of this man's life that had been wounded and half dead.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And gave them to the Host. 
The Rabbins retain this Greek word using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however the Author of Aruch, calls it Ismaelitick, or Arabic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tavern or Inn, saith he, in the Ishmaelitish language is called Pandak. It is true indeed, the Arabic Version useth this word in this place, but it is well known whence it takes its original. 
m Midras. Tillin. fol. 16. 3.  Two men went into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inn, one a just, the other a wicked man. They sat down apart. The wicked man saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the host: Let me have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one pheasant, and let me have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conditum or Hippocras. The just man said to the Host, let me have a piece of bread and a dish of lentils. The wicked man laughed the just man to scorn. See how this fool calls for Lentiles when he may have dainties: on the contrary the just man, see how this fool eateth when his teeth are to be immediately dashed out. The just man saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Host, give me two cups of Wine that I may bless them: he gave them him, and he blessed them, and rising up gave to the Host a piece of Money for the portion that he had eaten, and departed in peace. But there was a falling out betwixt the wicked man and his Host about the reckoning, and the Host dashed out his teeth.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Martha received him, etc. 
OUR Saviour is now at the Feast of Tabernacles: and visits Bethany where there had grown a friendship betwixt himself and Lazarus his Family, upon his having east out so many Devils out of Mary his Sister. For it is no foreign thing to suppose she was that Mary that was called Magdalene, because Bethany itself was called Magdala. As to the name Martha see Notes upon John XI. and the name Magdala, see Notes upon John XII.    

CHAP. XI.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Teach us to pray us john also taught his Disciples. 
WHAT kind of request is this, that this Disciple, whoever he is, doth here make? was he ignorant of, or had he forgot that form of Prayer which the Lord had delivered to them in his Sermon upon the Mount? If he had not forgot it, why then doth he require any other? Doth de mean, Lord teach us to pray, for John hath taught his Disciples? or thus, teach us a Form and rule of Prayer like that which John had taught his. This latter is the most probable, but than it is something uncertain what kind of form that might be which the Disciples of John were taught. As to this enquiry we may consider these things:  
I. It is said of the Disciples of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They fast often, and make Prayers. Where, upon many accounts I could persuade myself that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be taken here in its most proper sense, for Supplications. To let other things pass, let us weigh these two:  
1. That the Jews daily and common prayers, ordinary and occasional, consisted chief of Benedictions and Doxologies, which the title of that Talmudick Tract which treats of their prayers, sufficiently testifies, being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benediction, as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillah, the general Nomenclature for Prayer, signifies no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising, i. e. Benediction, or Doxology. To illustrate this matter we have a passage or two not unworthy our transcribing.  

a Beracoth, sol. 31. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps a man begs for necessaries for himself, and afterward prayeth. This is that which is spoken by Solomon when he saith, 
b 1 Kings VIII. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the prayer, and to the supplication. I omit the Versions, because the Gemarists interpret it themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rinna is Tephillah, and Tephillah is Bakkashah. Their meaning is this: the first word of Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rinnah signifies Prayer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●s the Gloss hath it) i. e. Prayer with Praise, or Doxology. The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephillah, signifies Petition, or Supplication, [Gloss, beging for things necessary.]  
It cannot be denied but that they had their petitionary or supplicatory prayers, but then, the benedictory or doxological prayers were more in number, and more large and copious: especially those which were poured out occasionally or upon present emergency. Read the last Chapter of the Treatise I newly quoted and judge as to this particular: Read the whole Treatise, and then judge of the whole matter.  
2. It may be reasonably supposed that the Baptist taught his Disciples a Form of Prayer different from what the Jewish Forms were: It stands with reason that he that was to bring in a new Doctrine (I mean new, in respect to that of the Jewish) should bring in a new way of Prayer too, that is a Form of Prayer that consisted more in Petition and Supplication, than the Jewish Forms had done; nay and another sort of petitions than what those Forms which were petitionary had hitherto contained. For the Disciples of John had been instructed in the points of Regeneration, justifying Faith, particular Adoption, Sanctification by the Spirit, and other Doctrines of the Gospel, which were altogether unknown in the Schools or Synagogues of the Jews. And who would imagine therefore that John Baptist should not teach his Disciples to pray for these things?  
II. It is probable therefore that when this Disciple requested our Saviour that he would teach his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John had done: he had respect to such kind of Prayers as these, because we find Christ so far condescending to him that he delivers him a Form of Prayer merely petitionary, as may appear both from the whole structure of the Prayer, as also in that the last close of all the Doxology, For thine is the Kingdom, etc. is here left wholly out; being asked for a Form that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took care to deliver one to them that was merely supplicatory. This is confirmed by what follows concerning the man requesting some loaves of his neighbour, adding withal this exhortation, Ask and it shall be given you, seek and ye shall find. Which two things seem to answer those two things by which Supplicatory Prayer is defined; these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheelah, ask: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bakkashah, seeking: for if there may be any difference in the meaning of these two words, I would suppose it thus, Bakkashah, or seeking may respect the things of God: so seek ye first the Kingdom of God, etc. and Sheelah, or ask may respect those things which are necessary for ourselves: which texture we find very equally divided in this present Form of Prayer, where the three first petitions are in behalf of God's honour, and the three last in behalf of our own necessaries.  
It was in use amongst the Jews, when they fasted to use a peculiar sort of Prayer, joined with what were daily, terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of the fast. This we have mentioned in Taanith 
c Fol. 11.  where it is disputed whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fasted for certain hours only, and not for the whole day, aught to repeat that Prayer of the Fast: As also, in what order and place that Prayer is to be inserted amongst the daily ones. Now if it should be granted that John had taught his Disciples any such form that might be particularly adapted to their fastings, it is not very likely this Disciple had any particular reference to that, because the Disciples of Christ did not Fast, as the Disciples of John did. It rather respected the whole frame of their Prayers which he had instructed them in, which consisted chief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Petitions and Supplications.  
Object. But probably this Disciple was not ignorant that Christ had already delivered to them a Petitionary Form in that Sermon of his upon the Mount, and therefore what need had he to desire, and for what reason did he importune another?  
A●sw. It ●● likely he did know it, and as likely he did not expect the repetition of the same again: but being very intent upon what John had done for his Disciples, did hope for a Form more full and copious, that might more largely and particularly express what they were to ask for, according to what he had observed probably in the Form that bade been prescribed by John, but the divine wisdom of our Saviour knew however that all was sufficiently comprehended in what he had given them. And as the Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short summary of those eighteen Prayers epitomised: so would he have this Form of his a short summary of all that we ought to ask for.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And lead us not into temptation. 
I Am much deceived if this petition is not, amongst other things, and indeed principally and in the first place directed against the visible apparitions of the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The evil one: as also his actual obsessions: by which the phrase of God's leading us into temptation is very much softened.  
The Doxology For thine is the Kingdom, etc. is le●● out, because it was our Saviour's intention in this place to deliver to them a Form of Prayer merely petitionary, for which very same reason also Amen is omitted too. 
d 1 Cor. XIV. 16.  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall say Amen at thy giving of thanks. And indeed they commonly ended all their Prayers, even those that consisted most of Petition, with Thanksgiving and Benediction; concluding in this manner, Blessed be them O Lord who hast thus done, or thus commanded, or the like, and then was it answered by all, Amen. This we may observe in those Psalms that conclude any portion of that Book, and end with Amen 
e ●●e Psalm XII, ●●. XXII, & IXXXIX, & ●●●. , upon what subject soever the Psalmist is engaged, either throughout the whole Psalm, or immediately before the bringing ●orth of Amen, still he never doth mention Amen, without some foregoing Doxology and Benediction, Blessed be the Lord God, etc. Amen and Amen. In St. Matthew therefore we find Amen, because there is the Doxology: In St. Luke it is wanting because the Doxology is so too. You may see more of this in Notes upon Matth. VI   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Through Beelzebub the chief of the Devils. 
I. AS to this name of Beelzebub I have 
f Matth. XII.  elsewhere discoursed, and do still assert the reading of it with the letter l in the end of it, viz. Beelzebul, against the Syr●ack, Persiam, Vulgar, and other Translations which read it Beelzebub. The Italian cautiously indeed but not purely, Beelzebu, that he might not strike upon either the one or the other reading; but in the mean time I will not answer for the faithfulness and candour of the Interpreter.  
II. Amongst the Jews we may observe three Devils called the chief, or Prince of the Devils: 1. The Angel of Death: who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Elleh Had●e●harim rab. fol. 302. 2.  Prince of all the Satan's. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devil Ashmodeus. Of him afterwards. 3. Beelzebul in this place. Now as to vindicating the writing of it by l in the end of the word, and not b.  
III. It is a question whether there were such a thing as Beelzebub in rerum naturâ. Why should not the deity of the place take his farewell, when Ekron, the place of this Deity was wholly obliterated? When there was no more an Idol, nor Oracle at Ekron, did not the Daemon cease to be Beelzebub any longer, although it did not cease to be a Daemon? Wherever therefore Ekron was under the second Temple, or the place where it had been under the first, you can hardly persuade me there was any Idol or Oracle of Beelzebub, and so not Beelzebub himself. I will not here dispute whether A●hor the Cyrenians tutelar God against flies 
h Plin. lib. 10. 28.  hath any relation or affinity with the name of Ekron. Let it be granted that Beelzebub might change his soil upon some occasion, and remove from Ekron to Cyrene; but then how should he come to be the Prince of the Devils, when all his business, and power was only among flies?  
It may not be improbable perhaps, that he might be first or chief of those Demons, or Baalim, that Ahab brought among the Israelites, and so Ahaziah his Son, in the midst of his affliction and danger might fly to refuge to that Idol, as what had been the God of his Father: But what is it could move the Ages following at so long distance of time from this, that they should esteem this Daemon, Beelzebub, the prince of the Devils? Here I confess myself not well satisfied: But as to Beelzebul, something may be said.  
iv I have already shown in notes upon Matth. XII. that the Jewish Doctors (and such were these who contended with our Saviour) did give Idolatrous worship the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul, or Dung, for the ignominy of the thing; and so was the Nation generally taught by these Rabbins. I gave some instances for the proof of it, which I shall not here repeat, but add one more. 
i Midras. Schir. fol. 2. 1.  It is said of Joseph (when his Mistress would have tempted him to Adultery) that he came into the house to do his business. R. Judah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a day of fooling, and of dunging, it was a day of theaters. Where the Gloss upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebul, Stercoration, saith thus: It is a word of contempt, and so it is expounded by R. Solomon in the Treatise Avodah Zarah, and Tosaphoth, viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Sacrifice (that is, to Idols) and they prove it out of Jerusalem Beracoth, where it is said, he that seethe a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they dung, (that is, offer sacrifice to an Idol) let him say, whoso offereth Sacrifice to strange Gods, let him be accursed. Which words we have also alleged out of the Jerusalem Talmud.  
V Now therefore, when Idolatry was denominated Zebul amongst the Jews, and indeed reckoned amongst the grievousest of sins they could be guilty of, that Devil whom they supposed to preside over this piece of wickedness, they named him Beelzebul and esteemed him the prince of the Devils, or (if you will pardon the expression) the most devilized of all Devils.  
VI They give the like title to the Devil Asmodeus. 
k Gittin, fol. 68 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asmodeus the King of the Devils. 
l Vajicra rabb. fol. 70. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devil, the prince of the spirits. Which elsewhere is expounded, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Ashmodeus. For in both places we have this ridiculous tale: There was a certain Woman brought forth a son in the 
m Beresh. rabb. fol 39 3.  night time, and said to her son, (a child newly born you must know) go and light me a Candle that I may cut thy Navel; As he was going, the Devil Asmodeus meeting him, said to him, go and tell thy Mother, that if the Cock had not crowed, I would have killed thee, etc.  
The very name points at Apostasy, not so much that the Devil was an Apostate, as that this Devil provoked and enticed people to apostatise: Beelzebul amongst the Gentiles, and Asmodeus amongst the Jews, the first Authors of their apostasy. Whether both the Name and Daemon were not found out by the Jews to affright the Samaritans. See the place above quoted 
n B●resh. rabb. col. 4.  Whenas Noah went to plant a Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Daemon Asmodeus met him and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let me partake with thee, etc. So that it seems they suppose Asmodeus had an hand in Noah's drunkenness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he (that is, Solomon) sinned, Asmodeus drove him to it. etc. They call the Angel of death by the name of Prince of all Satan's; because he destroys all mankind by death, none excepted.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Queen of the South, etc. 
I. I Cannot but wonder what should be the meaning of that passage in 
o Fol. 15. 2.  Bava bathra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoever saith that the Queen of Sheba was a Woman, doth no other than mistake. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What then is the Queen of Sheba? The Kingdom of Sheba. He would have the whole Kingdom of the Sabeans to have come to Solomon: perhaps what is said, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an exceeding great Army, (for so is that clause rendered by some) might seem to sound something of this nature in his ears. But, if there was any kind of ambiguity in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as indeed there is none; or if Interpreters doubted at all about it, as indeed none had done, the great Oracle of truth hath here taught us that the Queen did come to Solomon: but why doth he term her the Queen of the South, and not the Queen of Sheba?  
II. There are plausible things upon this occasion spoken concerning Sheba of the Arabians, which we have no leisure to discuss at present. I am apt rather to apprehend, that our Saviour may call her the Queen of the South in much a like sense, as the King of Egypt is called in Daniel, the King of the South: the Countries in that quarter of the world were very well known amongst the Jews by that title: but I question whether the Arabian Saba were so or no. Grant that some of the Arabian Countries be in later ages called Aliemin, or Southern parts; yet I doubt whether so called by antiquity or in the days of our Saviour.  
Whereas it is said that the Queen of the South came to hear the wisdom of Solomon, is it worth the patience of the Reader, to hear a little the folly of the Jews about this matter. Because it is said that she came to make a proof of his wisdom by dark say and hard questions, these Doctors will be telling us what kind of riddles and hard questions she put to him. 
p Midr. Mis. about the beginning.  She saith unto him, if I ask thee any thing, wilt thou answer▪ me? He said, it is the Lord that giveth wisdom. She saith, what is this then? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are seven things go out and nine enter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two mingle (or prepare) the cup, and one drinks of it. He saith, there are seven days for a Woman's separation, that go out, and nine months for her bringing forth, that come in. Two breasts do mingle, or prepare the cup, and one sucks it. Again saith she, I will ask thee one thing more, what is this? A Woman saith unto her Son, thy Father was my Father; thy Grandfather was my Husband; thou art my Son and I am thy Sister. To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely they were Lot's Daughters. There is much more of this kind, but thus much may suffice for riddles.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. No man when he hath lighted a Candle, etc. 
THE coherence of this passage with what went before seems a little difficult; but the connexion probably is this. There were some that had reviled him, as if he had cast out Devils by the Prince of the Devils; others that had required a sign from Heaven, Vers. 15, 16. To the former of these he gives an answer, Vers. 17, 18. and indeed to both of them Vers. 19 and so on. This passage we are upon respects both, but the latter more principally. q. d. You require a sign of me; would you have me light a Candle and put it under a bushel? Would you have me work miracles, when I am assured beforehand, you will not believe these miracles? Which however of themselves they may shine like a candle lighted up, yet in respect to you that believe them not, it is no other than a candle under a bushel, or in a secret place.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole shall be full of light. 
THIS clause seems so much the same with the former, as if there were something of Tautology; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If thy whole body therefore be full of light, etc. our Saviour speaketh of the eye after the manner of the Schools, where the evil eye, or the eye not single, signified the covetous, envious, and malicious mind. Do not bring such a mind along with thee, but a candid, benign, gentle mind, than thou wilt be all bright and clear thyself, and all things will be bright and clear to thee. If you had but such a mind, O! ye carping, blasphemous Jews, you would not frame so sordid and infamous a judgement of my miracles, but you would have a clear and candid opinion concerning them.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he had not first washed before dinner. 
HAD the Pharisee himself washed before dinner in that sense wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the washing of the whole body; it is hardly credible, when there was neither need, nor was it the custom to wash the whole body before meat, but the hands only. This we have spoken larglier upon elsewhere 
q Vid. Notes upon M●t XV. & Mark VII. ; from whence it will be necessary for us to repeat these things; that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing of the hands, and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dipping of the hands. This clause we are upon, refers to this latter. The Pharisee wonders that Christ had not washed his hands, nay that he had not dipped them all over in the water when he was newly come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 29. from the people that were gathered thick together.  
Of how great esteem this washing their hands before meat was amongst them, besides what I have alleged elsewhere, take this one instance more: 
r Erubhin, fol. 21. 2.  It is storied of R. Akibah, that he was bound in prison, and R. Joshua ministered unto him as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reader. He daily brought him water by measure; one day the keeper of the prison met him, and said unto him, thou hast too much water to day.— He poured out half and gave him half. When he came to R. Akibah, he told him the whole matter. R. Akibah saith unto him, give me some water to wash my hands; the other saith unto him, there is not enough for thee to drink, and how then shouldst thou have any to wash thine hands? to whom he, What shall I do in a matter wherein there is the guilt of death? It is better I should die (that is by thirst) than that I should transgress the mind of my colleagues: Who had thus prescribed about washing of hands.  
And a little after, Samuel saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At that time wherein Solomon instituted the Erubhin and washing of the hands, there came forth Bath-kol, and said, my Son, if thy heart be wise, even mine shall rejoice. Observe here (at least if you will believe it) that Solomon was the first author of this washing of hands. 
s Hieros'. Beracoth. fol. 2. 4.  Whosoever blesseth immediately after the washing of hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan doth not accuse him for that time of his repast.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now do ye Pharisees make clean the outside of the cup and the platter, etc. 
THIS our Saviour speaks of the persons and not of the vessels, which is plain in that,  
I. He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your inward parts, etc. so that the sense is to this purpose: you cleanse yourselves outwardly indeed by these kinds of washings, but that which is within you is full of rapine, etc.  
II. Whereas he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that made that which is without, he doth not speak it of the artificer that made the cup or the platter, but of God. Else what kind of argument is this? He that made the cups and the platters, made both the outside and the inside of them: What then? therefore do ye make yourselves clean both outside and inside too. But if we refer it to God, than the argument holds forcibly enough. Did not God that made you without, make you within too? he expects therefore that you should keep yourselves clean, not only as to your outside, but as to your inside too.  
III. It is hardly probable that the Pharisees should wash the outside of the cup or platter, and not the inside too; take but these two passages out of this kind of Authors themselves: 
t Schabb. fol. 118. 1.  Those dishes which any person eats out of over night, they wash them that he may eat in them in the morning. In the morning: they wash them that he may eat in them at noon. At noon: that he may eat in them at the Mincha; after the Mincha he doth not wash them again, but the cups, and jugs, and bottles he doth wash, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it goes throughout the whole day, etc. I will not give myself nor Reader the trouble to examine the meaning of the words, it suffices only that here is mention of washing, and that the whole vessel, not of this or that part only; and the washing of such vessels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by dipping them in water. 
u Vid. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

x Pesach. fol. 17. 2.  All vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have an outside and an inside, if the inside be defiled, the outside is also, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the outside be defiled the inside is not defiled; one would think this was to our purpose, and asserted the very literal sense of the words we have in hand, viz. that the cups and the platters, although they were unclean on the outside, yet in the inside they might be clean; and it was sufficient to the Pharisee if he cleansed them on the outside only, but the vessels here mentioned (if the Gloss may be our interpreter) are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they might use both the outside and the inside indifferently: Some of them are recited by the Gemarists, viz. sacks, wallets, nightcaps, pillowbears, etc.  
Our Saviour therefore does not here speak according to the letter, neither here nor in Mat. XXIII. 25. when he saith, Ye make clean the outside of the cup and of the platter, but by way of parable and similitude. You, while you are so very nice and officious in your external washings, you do nothing more than if you only washed the outside of the cup or dish, while there was nothing but filth and nastiness within.   

VERS. XL.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye fools. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very common to the Nation: 
y, fol. 65. 1.  Rabban Johanan ben Zacchai said to the Baithusians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye fools, how prove you this? 
x Va●icra rab. fol. 197. 3.  Esau said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cain was a fool. Pharaoh said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esau was a fool.— Haman said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaoh was a fool— Gog and Magog will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all fools that are gone before us. Hence that common phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou most foolish thing in all the world.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But rather give alms of such things as you have. 
THIS seems Ironically spoken, and in derision to the opinion they had concerning alms.  
I. As to the Version of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may we not suppose it signifies not only quod superest, that which is over and above, as the vulgar, but also quod penes vos est, all that you have, as Beza. Or not only something that may have respect to the riches of this world, but something also that may have respect to the Doctrines and tenets of the Pharisees. As if the meaning was this, those things which are amongst you, i. e. which obtain commonly amongst you, are to this purpose, give but alms, and all things are clean unto you. When I observe amongst the Talmudists how the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, when any thing is put or determined (especially when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs, I question whether it be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come, see; or it is so, see.) I cannot but persuade myself that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place looks something that way: your inward part is full of ravening; but the positions and tenets that obtain amongst you are, give Alms, etc.  
II. However, grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes that which is over and above, or that which you have; for I will not be very tenacious in this: yet is it hardly probable that our Saviour utters this as his own, but rather as the words and opinion of the Pharisees; nor do I think that he speaks these things directly, or by way of direction to them, but that he citys their tenets in mere scoff and displeasure. For indeed this principle was the spawn of their own Schools, that giving of alms had a value in it, that served for atonement, justification, salvation, every thing. Hence that common term that reached so comprehensively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness; and hence is it that in those numberless places in the Holy Scriptures where the praises of justice and righteousness are celebrated, and all the blessings of it pronounced, they apply it all to the giving of alms. Take one instance for all. 
a ●ava bathra, fol. 9 1.  Rabh Asai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms is equivalent to all the other commandments. 
b Ibid. fol. 10. 1.  R. Judah saith, Giving of Alms is a great thing, for it hastens our redemption. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness (i. e. giving of Alms) delivers from death.— Alms giving delivereth from sudden death, and from the judgement of Hell. R. Meir saith, If any wicked man should make this objection, that if God love the poor, why doth he not seed them: do thou make this answer, It is that we by them might be delivered from the judgement of Hell.  
I wish indeed that the Greek Interpreters have not a touch of this, when they so oftentimes render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or giving of Alms. So that the Reader may judge whether our Saviour either would teach that rapine, injustice and unrighteousness might be cleansed by giving of alms, or that he would give them any counsel of this nature, when he knew they were sufficiently tinctured with this kind of Doctrine already.   

VERS. XLV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then answered one of the Lawyers. 
HERE seems a little difficulty, that whereas in the foregoing verse it is said, Woe unto you Scribes and Pharisees, it is not subjoined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than answered one of the Scribes, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the Lawyers; which scruple perhaps the vulgar observing, made him leave Scribes and Pharisees wholly out. Our Saviour inveighs more peculiarly, and by name against the Pharisees, ver. 37, 42, 43. and at length joins the Scribes with them, v. 44. Hence that Lawyer cavils and complains, either that he had named the Scribes in terms, or that he had accused the Pharisees of nothing, but what the Scribes might be equally accused of. As to this very Scribe, did not he wash his hands before dinner as the Pharisees did? for it is said of all the Jews, 
c Mark VII. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, except they wash their hands oft, eat not. Did not the Scribe tithe mint and rue as well as the Pharisee? when we find that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tything of herbs was instituted by the Rabbins 
d Joma, fol. 83. 2. . In a word, the Scribes and the Pharisees go hand in hand in that discourse of our Saviour's, Mat. XXIII. where he blameth both the one and the other for the same things. So that it is plain enough why this man complains, but it is not so plain why he should be termed one of the Lawyers, and not one of the Scribes.  
I. It is not very easy distinguishing betwixt the Scribe and the Pharisee, saving that Pharisaism was a kind of tumour and excrescence as to superstition and austerities of Religion, beyond the common and stated practice of that Nation, even of the Scribes themselves. Whether that distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singular, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a disciple, hints any difference as to the austerity of Religion, I cannot affirm, only will lay a passage or two in the Reader's eye for him to consider.  

e Taanith, fol. 10. 2.  The Rabbins have a tradition, Let no one say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a disciple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not fit to be made a singular. The Gloss hath it, I am not fit to begin the fasts with the singulars. And the Gemara a little after, The Rabbins have a tradition, every one that would make himself a singular, let him not make himself so: but if any one would make himself a disciple, let him. And at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful for a disciple of the wise to continue in fastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he diminisheth from the work of God: that is, he ceaseth from learning and teaching.  
One would here think that it is plainly distinguished betwixt a Pharisee, and any other, and yet the Gemarists in the very same place say thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the disciples of the wise are singulars. At length they query 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is a singular, and who is a disciple? A singular is he that is worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be preferred to be a Pastor of a Synagogue. A disciple is he, who if they ask him any thing concerning a tradition in his doctrine, he hath wherewithal to answer. So that by a disciple they mean not he that is now a learning, but he who hath already learned, and now teacheth; but in other places they apply both these to the disciple.  

f Schab. fol. 104. 1.  R. Johanan saith, who is a disciple of the wise? he whom they prefer to be Pastor of a Synagogue: He whom if they ask about any tradition in any place, hath wherewithal to answer. The difference between these, however confounded in this place was this: that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disciple could answer doubts and questions, fetched out of that place, or from that subject upon which he had taught or read; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singular, could answer all doubts raised from any place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even out of the Treatise concerning marriages. That mention of the Pastor and the Teacher, Eph. IU. 11. we seem to have some shadow of it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disciple is the teacher, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singular, is the Pastor of the Synagogue; and perhaps if these things were observed, it might give some light into that place of the Apostle.  
II. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disciple, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singular, are sometimes confounded, sometimes distinguished, so also is the Scribe and the Pharisee. They are sometimes confounded, for many of the Pharisees were Scribes, and they are sometimes distinguished, for many of them were of the common people, and not Scribes. Perhaps it may not be improperly said, that there were Pharisees that were of the Clergy, and Pharisees that were of the laity. He whom we have now before us was a Scribe, but not a Pharisee: but it is not easy to give the reason why he is termed a Lawyer, and not a Scribe. Here is some place for conjecture but not for demonstration. As to conjecture therefore let us make a little assay in this matter.  
I. I conceive that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lawyer and Teacher of the Law, may be opposed to the Sadducees, to whom the Pharisee is diametrically opposite, for they were contrary to them in their practice of the Traditional rites, as much as they could; and these again contrary to them in Traditional doctrines abundantly. The Sadducees had indeed their Scribes or their teachers as well as any other party: there is frequent mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes of the Sadducees. And from this antithesis probably is Rabban Gamaliel termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Doctor of Law 
g Act. V 34. . For there was then an assembly of the Sect of the Sadducees, ver. 17. Now when Gamaliel who was of the other Sect, made his speech amongst them, it is easy to conceive why he is there termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Doctor of Law. For the same reason we may suppose the person here before us, might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the Lawyers, and not a Scribe, because there were Scribes even amongst the Sadducees.  
II. I conceive therefore that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Traditionary Doctors of the Law. As to Gamaliel a Doctor of the Law, the thing is without dispute, and if there were any difference between the Lawyers and Doctors of the Law yet as to this matter I suppose there was none. Let us consider this following passage: 
h Hieros'. Schab. fol. 15. 3.  It is a Tradition, R. Simeon ben Jochai saith, he that is conversant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Textual exposition of the Law, hath a measure which is not a measure. He that is conversant in Mishneh, hath a measure from whence they receive a reward; but if he be conversant in the Talmud, there is not a greater measure than this. Always betake yourself to the Mishneh, rather than the Talmud. But R. Jose ben R. Bon saith, This which thou sayest, obtained before the Rabbi had mixed with it manifold traditions, but from the time that he mixed with it manifold traditions, always have recourse to the Talmud, rather than to the Mishneh.  
Now I pray who is he that (according to this tradition) merits most the title of a Doctor of Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he that is conversant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the exposition and interpretation of the written Law, and the context of it? Alas! he doth but little, and for all the oil and labour he hath spent, hath only a measure which is not a measure. But he that is conversant in the Mishneh and Talmud, in the Traditional doctrine or exposition of the Traditional Law, he bears away the bell, he hath some reward for his pains, and is dignifyed with the title of Doctor.  
III. If there were any distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which I hardly believe) we may suppose it might be this, either that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had his School and his disciples, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had none: or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was conversant in the Mishneh, or the plain and literal exposition of Traditions, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmud, or a more profound and scholastic way of teaching.  
However, be there this distinction betwixt them, or some other, or indeed none at all, yet I presume they were both Doctors of Traditions, and expounders of that which they called the Oral Law, in opposition to the Scribes, whether amongst the Jews or the Sadducees, who employed themselves in the Textual exposition of the Law.   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And ye yourselves touch not (the burdens) with one of your fingers. 
THAT the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as we have already said) were the Doctors of Traditions, is a little confirmed by this, that what our Saviour reproacheth them for, were merely Traditionals: this particularly, that they laded men with such yokes of Traditions, and yet they themselves would not touch or move them with one of their fingers.  
This exposition indeed vulgarly obtains, you lay grievous burdens upon others, which in the mean time you indulg yourselves in, and will not undergo them by any means. This interpretation I cannot but admit, but yet must inquire whether there be not something more included in it. For whereas he that would prescribe light things to himself, and burdensome to others was commonly accounted and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked cunning fellow 
i Sotah, cap▪ ●. hal. 4. . And whereas there is frequent mention of this or that Rabbin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who would lay this or that burden upon himself, which he would acquit others of; it may be a question whether this exposition so commonly received, doth indeed speak out the whole sense and meaning of these words.  
I apprehend therefore our Saviour might not only rebuke the remissness and indulgence they gave themselves, but further their strictness and tenaciousness about their own decrees; they made light of the commandments of God at their own pleasure, but would never diminish the least tittle of their own. That they might remove or take away any part of the Divine Law they employ both hands, but as to their own Constitutions they will not move one finger.   

VERS. XLIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore also said the wisdom of God. 
THIS form of speaking agreeth well enough with that so much in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of judgement saith; amongst numberless instances take that of the Targumist 
k Turen. 2. c. , Is it fitting that the daughters of Israel should eat the fruit of their own womb? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule of judgement (retributive justice) answered and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it also sitting to kill a Priest and a Prophet in the Sanctuary of the Lord, as ye killed Zacharias, etc.   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto the blood of Zacharias. 
IF our Saviour had not in the Evangelist St. Matthew added, the Son of Barachias, no one could have doubted that it referred to any other than Zacharias the Son of Jehojadah, whose slaughter is recorded, TWO Chron. XXIV. It is certain, the Jews own no other Zacharias slain in the Temple but himself: and what they say of his slaughter I have already taken notice upon that place in St. Matthew out of both the Talmuds, we meet with the same things in Midras' Echah 
l Fol. 79. 2, 3. , and Midras' Coheleth 
m Fol. 93. 1. ; out of which last, give me leave briefly to transcribe these passages.  
The blood of Zachary boiled up CCLII years from the days of I●ash to the days of Zedekiah. What did they do? they swept into it all the dust (of the Court) and made an heap, yet it ceased not, but still boiled and bubled up. The Holy Blessed God said to the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the time is come that thou exact thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that was, let the Lord behold and require it at your hands) when Nebuzaradan came and enquired what this matter was? they answered that it was the blood of heifers and rams, and lambs which they had sacrificed.— Afterward when he came to understand what the matter was, he slew eighty thousand Priests, and yet the blood would not staunch, but broke out and flowed as far as the Tomb of Zachary: he brought together therefore the Sanhedrin, both the great and less, and slew them over that blood, and yet it did not cease, etc.  
I hardly indeed think that those that relate this matter did really believe it to have been actually so, but only would by such flowers of Rhetoric and strained Hyperboles paint out the horrible guilt of the murder of Zacharias, which by how much the more horrible it was, by so much the more did it agree with the guilt of the murder of our Blessed Lord.  
And however a great part of it in these relations of theirs may be mere flourish, yet by the whole framing of the thing it must needs be observed that the slaughter of this Zacharias was so famous and rooted in the minds of that people generally, that when our Saviour speaks of one Zacharias slain between the Temple and the Altar, it cannot be imagined that they could understand him pointing at any other than this very man. As for his father being here called Barachias, and not Jehojadah, we have spoken to that matter elsewhere 
n Vid. Notes at Mat. XXIII. .  
If any one hesitate about the changing of the name, let him say by what name he finds Jehojadah recited in that Catalogue of Priests set down in 1 Chron. VI It must be either some other name, or else we must suppose him wholly lest out of that number. If by another name, you will say (supposing he be also called Barachias) he was then a man of three names. This indeed is no unusual thing with that Nation for some to have more names than one; nay, if you will believe the Jewish Doctors, even Moses himself had no less than ten 
o Vajicra rabb. fol. 165. 3. .   

VERS. LII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye have taken away the key of knowledge. 
SHould we render it, ye have taken the key of knowledge (that is, to yourselves); or, ye have taken it away: there is not much difference. They took the key of knowledge to themselves, when they arrogated to themselves only all profoundness of wisdom and learning, hereby indeed taking it away from the people, because they taught them nothing but trifling and idle stuff.  
The word for key being in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brings to mind the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was so very much in use amongst them for one that was teaching. Instances of this were endless, there are enough of it in that long preface prefixed to that Midras' Thren, that hath for its title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the openings of the wise; where (as indeed almost every where else) it is so frequently said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. such an one, opened; for I cannot tell how better to render it. I know indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftentimes signifies, he began: to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ended. But here it is used when any Rabbin produceth any Text of Scripture, and either glosseth or discourseth upon it by way of Exposition, allusion or allegory. While he opened to us the Scriptures 
p Luk. XXIV. 32. . There is no one that observes the places, but will easily suppose there is more signified by the expression than mere opening his mouth.    

CHAP. XII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When there were gathered together an innumerable multitude of people. 
THERE is no one would understand this in the very letter of it, as if the number of the people here present were at least twenty thousand, but a very great number. So Act. XXI. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How many myriads of Jews which believe.  
This probably denotes the mighty success of the seventy disciples preaching the Gospel, who had so clearly and effectually taught concerning Christ, and told them of the places that he had determined to come to, that the people had flocked together in those vast numbers, ready upon all occasions to meet him when they heard the Messiah was making his approaches to this or that Town.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which ye have spoken in the ear. 
I Have elsewhere 
a Notes upon Mat. X. 27.  spoken of a Doctor whispering in the ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Interpreter; the reason of this usage is given us 
b Fol. 14. 1.  in Chagigah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Law is delivered silently: and the reason of this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is delivered silently because of Satan 
c Sanhedr. fol. 26. 2. .  
However these words are not to be understood of any such kind of whispering into the ears of the Interpreter, but concerning any matter that may have been spoken in never so much secrecy and design not to have been known again. The Doctor whispered into the ear of the Interpreter, to that end that his disciples might publish what he had said. But here is meant, whatever any had the greatest purpose to conceal, yet God will reveal it; not much unlike that passage in Eccles. X. 20. Our Saviour intimates the folly as well as the wickedness of dissimulation, because in time the visor shall be taken off, and the most dissembled hypocrisy exposed to naked view.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Are not five sparrows sold for two farthings? 
TWO Sparrows were sold for one farthing 
d Mat. X. 29. , and five for two. We find that Doves were sold in the Temple upon the account of women in childbed, and their issues of blood, by whom a pair of Turtles and young pigeons were to be offered, if they had not wherewithal to present a more costly sacrifice; so probably the Sparrows were likely to be sold upon the account of lepers in the cleansing of whom they were made use of 
e Levit. XIV. 4. . I confess the Greek Version in this place hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two sparrows, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two little birds. And yet if you will believe the far-fetched reason that R. Solomon gives, you will easily imagine that they are sparrows that are pointed at. The leprosy, saith he, came upon mankind for an evil tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for too much garrulity of words, and therefore in the cleansing of it they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sparrows that are always chirping and chattering with their voice.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And not one of them is forgotten before God. 

f Beresh. rabb. fol. 88 4.  R. Simeon ben Jachai standing at the mouth of his Cave (wherein he lay hid for the space of thirteen years) he saw a certain man catching of birds. And when he heard Bath Kol out of Heaven, saying, mercy, mercy, the birds escaped. But when he heard Bath Kol, saying, the pain of death, than was the bird taken. He saith therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bird is not taken without God, much less the life of a man. This passage is also recited in Midras' Tillen 
g Fol. 15. 1. , but the circumstances vary.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But he that denyeth me, etc. 
COnsider whether in these words and in the following Verse our Blessed Saviour do not point at those two unpardonable sins, Apostasy or denying and renouncing of Christ, and Blasphemy, or the sin against the Holy Ghost. The first is called a sin unto death 
h 1 Joh. V 16. . And so in truth and in the event is the latter too. I find them indeed confounded by some who discourse upon the sin against the Holy Ghost, when yet this difference may be observed, viz. that Apostasy cannot properly be charged on any▪ but who have already professed Christianity: but Blasphemy against the Holy Ghost was uttered by the Scribes and Pharisees at that time that they disowned and rejected Christ.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he divide the inheritance with me. 
I. IN the titles of brethren this obtained amongst them, that as the eldest was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born; so the younger was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple, because without the title of firstborn. It seems to be only two brethren here, betwixt whom the complaint is made, but which of them is the complainant, it is not so easy to determine. You will say, the younger most probably, because it is more likely that the firstborn should wrong the younger, than the younger the firstborn. And yet in that Court of Judicature which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Court of, thou draw and I'll draw; the younger might be troublesome to the firstborn, as well as the firstborn to the younger. That matter was thus:  

i Ba●a bathra, fol. 13. 1.  When a Father had bequeathed to his firstborn and younger Son a servant and an unclean beast, which could not be parted in two, then saith the one to the other, do thou draw or I'll draw; that is, do thou redeem thy share or I will redeem mine. Now here the younger brother may be perverse, and as well hinder the redemption, as the firstborn.  
II. In the division of inheritances how many vexations and quarrels may arise, both reason and common experience do abundantly teach us. The Rabbins are very large upon this head, and suppose that great controversies may arise either from the Testament of the Father, or the nature of the inheritance, or the quality of the Sons; as if the younger Son be a Disciple of the Wisemen, and the elder not: if the younger be made a Proselyte, the elder a Gentile, etc. But in the instance now before us, the complaint or controversy is not about dividing, but about not dividing, because the firstborn most probably would not gratify the younger in that thing.  
The Judges in that case was the Bench of the Triumvirs, these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judges in the Controversy, and decreed concerning the right or equity of dividing: And either some were appointed by them, or some chosen by those between whom the cause depended, as arbiters in the case, and these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dividers, those that took care as to the equality of the division. Now we cannot easily suppose what should move this man to appeal to our Saviour as judge in this matter, unless either himself, or Brother, or both were of the number of his Disciples.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Soul, take thine ease, eat, drink, etc. 

k T●anith, fol. 11. 1.  WHen the Church is in distress, let not any man than say, I will go into mine house, and will eat and drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and peace be to thee O my soul. For if any one shall so do, it is written of him, behold joy, and gladness, staying Oxen, and kill Sheep▪ eating flesh, and drinking wine: Let us eat and drink for to morrow we shall die. But what follows? It was revealed in mine ears by the Lord of Hosts, surely this iniquity shall not be purged away from you till you die. And what if he should so say and do, when the Church is not in distress?   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This night shall thy soul be required of thee. 
HOwever this following story hath something in it that may be laughed at, yet hath it something in it that is serious enough. 
l Elleh Haddehbarim rabb. fol. 300. 1.  The Rabbins say: It fell out in the days of R. Simeon ben Chalaphta: that he went to a certain Circumcision and there feasted. The Father of the infant gave them old wine, wine of seven years old, to drink, and said▪ unto them, with this wine will I grow old in the joy of my Son. They feasted together till midnight. R. Simeon ben Chalaphta trusting to his own virtue, went out at midnight to go into the City: In the way he finds the Angel of death, and observes him very sad: Saith he to him, who art thou? He saith I am the messenger of the Lord: And why then (saith he) art thou so sad? He saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sad for the speeches of those who say, I will do this or that e'er long, though they know not how quickly they may be called away by death. That man with whom thou hast been feasting, and that bo●sted amongst you, with this wine I will grow old in the joy of my Son; behold the time draws nigh, that within thirty days he must be snatched away. He saith unto him, do thou let me know my time: To whom he answered, over thee and such as thou art, we have no power: for God being delighted with good works prolongeth your lives.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither Storehouse nor Barn. 
I Am mistaken if the Jerusalem Writers would not render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Storehouse where they laid up their fruits, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Barn where they laid up their grain. It is commonly rendered the floor, but there it is meant the Barn floor. Our Saviour takes an instance from God feeding the Ravens. 
m Vide Job XXXVIII. 41. & Ps. CXLVII. 9  It is R. Solomon's remark: Our Rabbins observe that the Raven is cruel toward its young, but God pitieth them, and provides them flees that breed out of their own dung. Now the reason they give why the old ones are so unmerciful to their own young, is in Chetabboth 
n Fol. 49. 2. , where the Gloss thus explains the mind of the Gemarists speaking of the young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both white and black: when they grow black, the old ones begin to love their young, but while they are all white they loathe them.  
In that very place there occurs this passage not unworthy our transcribing. There was a certain man brought before Rabh Judah, because he refused to provoide for his Children: saith he to those that brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dragon brings forth, and lays her young in the Town to be nourished up. When he was brought to Rabh Chasda, he saith unto them, compel him to the door of the Synagogue, and there let him stand, and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Raven seeks her young ones, but this Man doth not seek [or own] his Children: But doth the Raven seek her young ones? behold it is written, God feedeth the Ravens which cry unto him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath no difficulty in it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is said of them while they are white, that God feeds them, but that is said of them when they are become black, that the Raven owneth her young. But the Gloss hath it thus: It seems as if he with his own voice should cry out against himself and say, the Raven owneth her young. But there are those that expound it, as if the minister of the Synagogue should set him forth and proclaim upon him, the Raven acknowledgeth her young, but this man rejects his own Children. Tell it to the Church, Matth. XVIII. 17.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The nations of the world, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a very common form of speech amongst the Jews by which they express the Gentiles, or all other nations beside themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a peculiar propriety in Sacred Writ, which they have not in profane Authors: so far that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relation only to the Jewish ages, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nations that are not Jewish. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. XXIV. 3. is meant, the end of the Jewish age, or world. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. I. 2. is before the Jewish world began; and hence it is that the world very often in the New Testament is to be understood only of the Gentile world.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He will come forth and serve them. 

o Gloss. in Bathra, fol. 57 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that serves at the table, goes about, while the guests sit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to denote the same thing here; unless it may refer to some such thing as this, viz. that the Master will pass by his dignity, and condescend to minister to his own Servants.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the second watch, and in the third. 
IN the very dead watches of all, at least if there be not a solecism in speech. At the first watch they went to bed, and the fourth watch, the time of getting up again came on: so that the second and the third watch was the very dead time of sleep.   

VERS. XLVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shall be beaten with many stripes. 
THere was a stated number of stripes, and that was forty, beyond which no Malefactor Condemned by the Judges to that punishment, aught to receive. Whence that passage 
p Cholin. fol. 82. 1.  seems a little strange. He that kills an Heifer, and afterward two of that Heifers Calves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be beaten with fourscore stripes. How so? fourscorce when they ought not to exceed above forty? 
q Deut. XXV. 3▪  They might not exceed that number for one single crime: but if the crime was doubled, they might double the punishment. And it may be a question whether they did not double their accusations upon St. Paul, when they multiplied their stripes, he himself telling us that five times he had received forty stripes save one 
r 2 Cor. XI. 2●▪   
But did every one that was adjudged by the Court to stripes, did they always receive that number exactly of thirty nine? no doubt the number was more or less according to the nature of the crime. Which seems to be hinted in 
s Fol. 24. 2.  Pesachin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that eateth the Potitha (some creeping thing of the Sea) let him be beaten with four stripes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth a Pismire, let him be beaten with five. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that eateth an Hornet, let him have six. If this be the sense of the words, than here may arise a question with what kind of scourge they were beaten? if with that scourge of three cords that was used when they gave nine and thirty stripes, repeating their strokes by a scourge of three cords thirteen times, how then could they inflict four or five stripes with such a scourge as that was?  
But as to the number of stripes which the master might inflict upon his slave, that was not stated, but left to the pleasure of the master, according to the nature of the crime: which seems hinted at in these words of our Saviour, and in the following rule amongst the Jews, some kind of measure still being attended to.  

t Maimon. Avadim, cap. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is allowed to deal with a Cananite (that is, a Gentile) slave with severity. But though this is de jure, yet there is a law of mercy, and rule of wisdom, that a man should be gentle, pursuing righteousness, not making the yoke heavy upon his servant, lest he afflict him.   

VERS. XLIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And what will I, if it be already kindled? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What will I, seems to be used after the manner of the Schools, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do I say? is the same with, I do say this. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do I decree or approve? is the same with, this I do decree or approve. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What will I? is the same with, this I will. Thus in these words of our Saviour, What will I if it be already kindled? the meaning is, this I will, that it be already kindled. Now what kind of fire this was, which he would have already kindled, he himself explains Vers. 51. and so on.    

CHAP. XIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the Galileans. 
IF this report concerning the Galileans was brought to our Saviour immediately after the deed was done, than was this Tragedy acted by Pilate, a little before the Feast of Dedication, for we find Christ going toward that Feast, Vers. 22. But the time of this slaughter is uncertain; for it is a question whether they that tell him this passage, relate it as news which he had not heard before, or only to draw from him his opinion concerning that affair, etc.  
It is hotly disputed amongst some, as to the persons whom Pilate slew. And  
I. Some would have them to have been of the Sect of Judas the Gaulonite, and that they were therefore slain because they denied to give tribute to Caesar. He is called indeed Judas of Galilee 
a Acts V 37. , and there is little doubt but that he might draw some Galileans into his opinion and practice. But I question then, whether Christ would have made any kind of defence for such, and have placed them in the same level with these upon whom the Tower of Siloam fell, when it so plainly appears that he taught directly contrary to that perverse Sect and Opinion. However, if these were of that Sect (for I will not contend it) then do these who tell this to our Saviour seem to lay a snare for him, not much unlike that question they put to him: Is it lawful to give tribute to Caesar or no?  
II. There is one that confounds this story with that of Josephus 
b Antiqu. lib. 18. cap. 5.  which he relates from him thus abbreviated, In Galiaea autem, etc. In Galilee there were certain Samaritans, who being seduced by a notorious Impostor, moved Sedition at Mount Gerizzim (where this Cheat promised them to show them the sacred Vessels, which he falsely told them had been hid by Moses in that place.) Pilate sending his forces upon them suppressed them, the greater of them were taken and adjudged to death 
* Ludou. Capel. Hist. jud. compend. . I admire how this learned man should deliver these things, with so much confidence as even to chastise Josephus himself for his mistake in his computation of the time for this story, concluding thus, cum revera tamen caedes, etc. When indeed this slaughter made upon the Samaritans by Pilate, seems to be that very slaughter of the Galileans, mentioned by St. Luke, Chap. XIII. 1.  
Whereas in truth Josephus mentions not one syllable either of Galilee or Sacrifice, or the Galileans, but Samaritans: and it is something a bold thing to substitute rebelling Samaritans in the place of sacrificing Galileans. Nor is it propable that those that tell this matter to our Saviour, would put this gloss and colour upon the thing while they related it.  
III. The feud and enmity that was between Pilate and Herod 
c Luke XXIII. 12.  might be enough to incense Pilate to make this havoc of the subjects of Herod.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whose blood Pilate mingled. 

d Midras' Tillin. fol. 7. 4.  David swore to Abishai, As the Lord liveth, if thou touch the blood of this righteous man [Saul] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will mingle thy blood with his blood. So Pilate mingled the blood of these sacrificers, with the blood of those sacrifices they had slain. It is remarkable that in Siphra 
e Fol. 4. 1. & Zevachin, fol. 31. 2.  the kill of the sacrifices may be well enough done, by strangers, by women, by servants, by the unclean, even those Sacrifices that are most holy, provided that the unclean touch not the flesh of them. And a little after, At the sprinkling of the blood the work of the Priest gins, and the slaying of them may be done by any hand whatever.  
Hence was it a very usual thing for those that brought the Sacrifice to kill it themselves: and so probably these miserable Galileans were slaughtered, while they themselves were slaying their own sacrifices. For it is more likely that they were slain in the Temple whiles they were offering their sacrifices, than in the way, whiles they were bringing them thither.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On whom the of Tower in Siloam fell. 
THE pool of Bethesda was the pool of Siloam and from thence all that adjacent part of the City is denominated Siloam. And therefore it is left doubtful whether this Tower were built over the Pool, that is over the porches of the Pool, or stood something remote from it, in those parts that yet bore the name of Siloam. And if the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not determine the matter, we must continue still in doubt. Will Grammar permit that that article should be prefixed to that part of the City? It is certain that the very Pool is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
f Joh. IX. 7, 11.  The Pool of Siloam. So that I conceive this Tower might be built over the Porticoes of the Pool, and might overwhelm those eighteen men while they were busied about purifying themselves (and so this event falls in the more agreeably with that of the Galileans) or as they were expecting to be healed at the troubling of the waters; For it is very uncertain at what time this Tower fell.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Behold, these three years I come, etc. 
THere was no Tree that was of a kind to bear fruit might lightly and upon every small occasion be cut down, that law providing against it in Deut. XX. 19, 20. where the Pesikta observes that there is both an affirmative, and also a negative command, by which it is the more forbidden that any Tree of that kind should be cut down unless upon a very indispensible occasion. 
g Bava kama, fol. 91. 1.  Rabb saith, cut not down the Palm that bears a cab of dates. They urge, and what of the Olive, that that should not be cut down? If it bear but the fourth part of a cab. R. Chaninah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son Shibchah had not died had he not cut down a Figtree before its time.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will dig about it and dung it. 
THE Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

b Shtviith, fol. 35. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dung it and dig it, etc. The Gloss is, They lay dung in their Gardens to moisten the earth: they dig about the roots of their trees, they pluck up the suckers, they take off the leaves, they sprinkle ashes, and they smoke under the trees to kill worms.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having a spirit of infirmity. 
I. THE Jews distinguish between Spirits, and Devils, and good Angels. 
i Bemidb. rabb. fol. 157. 2. & Midras' Schir. fol. 2. 3.  All things do subserve to the Glory of the King of Kings the Holy blessed one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ministering Angels.  
The difficulty is, in what sense they take spirits, as they are distinguished from Angels and Devils, when it is probable they did not mean humane souls. But these things are not the business of this place.  
II. Therefore as to this phrase in St. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spirit of infirmity. Let us begin our enquiry from this passage: 
k Horaioth, fol. 10. 1.  It is written, if I put the plague of Leprosy in an house of the land of your inheritance. 
l Levit. XIV. 34.  R. Judah saith, this foretells such plagues to come upon them. R. Simeon saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He excepts those violent plagues that do not render a man unclean. Where the Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If those plagues come by the insufflation of the Devil, which do not defile the man. And the Gemara a little after, Rabath saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he excepts the plagues of spirits. Rabh Papa saith, he excepts the plagues of enchantments. Where the Gloss again hath it, Those plagues which are inflicted by the insufflation of the Devil, not by the hands of men.  
1. You see therefore first, that it was a most received opinion amongst the Jews that diseases or plagues might be inflicted by the Devil. Which is plain also from the Evangelists, because our Saviour in this very place tells us that the bowing together of this Woman, was inflicted upon her by Satan.  
2. They conceived further that some diseases were inflicted that were unclean, and some that were not unclean. The unclean were the Leprosy, Issues, etc. Not unclean were such as this Woman's infirmity, etc.  
III. They distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil spirit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unclean spirit. Not but they accounted an unclean spirit ill enough, and an evil spirit to be unclean enough, but that they might distinguish the various operations of the Devil, as also concerning the various persons possessed and afflicted by him.  
1. They acknowledged that evil Spirits might inflict diseases. 
m Erubhin, fol. 41. 2.  Whomsoever either the Gentiles, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil spirits drive [i. e. beyond the bounds of the Sabbath.] Where the Gloss is, The evil spirit is the Devil that hath entered into him, disturbs his intellectuals, so that he is carried beyond the bounds. But Rambam saith, They call all kind of melancholy an evil spirit. And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil spirit, i. e. a disease.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit, amongst them was chief and more peculiarly that Devil that haunted places of burial, and such like, that were most unclean. 
n Gloss. in Sanhedr. fol. 65. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unclean spirit, i. e. the devil that haunts burying places. Thither the Necromancer betook himself (as the Gemara hath it, which I have also quoted in another place) and when he had macerated himself with fasting, he lodgeth amongst the Tombs, to the end that he might be the more inspired by the unclean spirit. Nor is it much otherwise (as they themselves relate it) with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Python, or prophesying spirit. For the Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Python is he that speaks between the parts. The Gloss is, He that raiseth a dead person, and sits between the parts of the bones, etc.  
Hence that reason of our conjecture, concerning that demoniac, Luke IU. 33. that he was either a Necromancer, or Pythonist, taken from that unusual way expressing it which is there observable, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having an unclean spirit, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having an unclean devil; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having a spirit of an unclean devil.  
There were therefore two sorts of men, whom they accounted under the possession of an unclean spirit, in their proper sense so called. Those especially who sought and were ambitious to be inspired of the devil, amongst tombs and unclean places: And those also who being involuntarily possessed by the Devil, betook themselves amongst Tombs and such places of uncleanness, And whether they upon whom the Devil inflicted unclean diseases should be ranked in the same degree, I do not determine. There were others who were not acted by such diabolical furies, but afflicted with other kind of diseases whom they accounted under the operation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an evil spirit of disease or infirmity. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of uncleanness, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of infirmity. And perhaps the Evangelist speaks according to this Antithesis: that this Woman had neither a spirit of uncleanness, according to what they judged of a spirit of uncleanness, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease of uncleanness, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of infirmity.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Doth not each one of you on the Sabbath day lose his Ox? 
THAT disceptation in Schabh. 
o Cap. 2. hal. 1.  doth attest this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far a beast going forth. Where it is very much cautioned that the beast be not brought out on the Sabbath day carrying any thing upon him that might be a burden not permitted to be born on that day. They allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Camel be led out with an Halter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Horse with a Collar, etc. that is, when they are led out either to pasture or watering. Nay the Gloss upon the place adds, That they may lead out the Horse to the water, that he may dip the Collar in the water if the Collar be unclean.  
To this may be referred that abstruse and obscure rule 
p Erubhin, fol. 17. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the building of mounds about a spring that belongs to a private man with that art, that the beast being led thither to watering on the Sabbath day, shall not go out of the place that is of common right.  

q Ibid. fol. 20. 2.  It is not only permitted to lead the beast out to watering on the Sabbath day, but they might draw water for him, and pour it into troughs, provided only that they do not carry the water and set it before the beast to drink, but the beast come and drink it of his own accord.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Are there few that be saved? 
THIS question, Lord are there few that be saved? when it was a received opinion amongst the Jews, that all Israel should have their part in the world to come, makes it doubtful, whether it was propounded captiously, or merely for satisfaction.  
This very matter is disputed amongst the Doctors. 
r Sanhedr. fol. 111. 1.  Therefore hell hath enlarged herself, and opened her mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the statute. 
s Isa. V 14.  Resh Lachish saith, this is for him who forsaketh one statute. (The Gloss is, He that leaves one statute unobserved, shall be condemned in hell.) But R. Johanan saith, Their Lord will not have it so as thou sayest concerning them. (The Gloss is, He will not have thee judge so concerning Israel.) For the sense is, Although a man have not learned but one statute only, he shall escape Hell. It is said, 
t Zechar. XIII. 8.  It shall come to pass that in all the land, saith the Lord, two parts of it shall be cut off, and die, and the third part shall be left. Resh Lachish saith, The third part of Shem. R. Johanan saith unto him, Their Lord will not have it so as thou sayest concerning them, for it is the third part of Noah. It is said, 
u Jerem. III. 14.  I will take you, one of a City and two of a Tribe▪ Resh Lachish saith, These words are to be understood in the very letter. R. Johanan saith unto him, Their Lord will not have it so as thou sayest concerning them, but one of a City shall expiate for the whole City, and two of a family for the whole family. It is said, I will take them for my people, and it is said, I will bring you into the land. He compares their going out of the land of Egypt, with their coming in to their own land: Now how was their coming in into the land of Canaan? There were only two persons of threescore Myriads that entered in. Rabath saith, So also shall it be in the days of the Messiah. A man would hardly have expected such ingenuity from a Jew, as we here meet with in Resh Lachish and Rabath.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tell that Fox. 
I Conceive, our Saviour may allude here to the common Proverb: 
x Megillah, fol. 16. 2.  The Brethren of Joseph fell down before his face and worshipped him, saith R. Benjamin bar Japhet. Saith R. Eliezer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is what is commonly said amongst men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship the Fox in his time. (The Gloss is, In the time of his prosperity.) But go you, and say to that Fox, however he may wallow in his present prosperity, that I will never flatter him, or for any fear of him desist from my work, but behold I cast out devils, etc.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It cannot be that a Prophet should perish, etc. 

y. fol. 2. 1.  A Tribe, nor false Prophet, (such an one they accounted the Holy Jesus) nor an Highpriest, can be judged, but by the bench of seventy one. Rambam upon the place as also the Gemara. We know that a false Prophet must be judged by the Sanhedrin, from the parity of the thing: for so is judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rebellious Judge.  
Now as to the judgement itself these things are said: 
z Ibid. fol. 89. 1.  They do not judge him to death, in the Court of Judicature that is in his own City, nor in that that is at Gabneh, but they bring him to the great consistory that is at Jerusalem, and reserve him to one of their Feasts, and at their Feast they execute him, as it is said: All Israel shall hear, and shall fear, and do no more so.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ye shall not see me until the time come when ye shall say, Blessed is he, etc. 
THere was a time (I confess) when I apprehended no difficulty at all in these words, but now (which may seem a Paradox) my old eyes see better than my younger ones did, and by how much the more I look into this passage, by so much the more obscure it appears to me.  
I. What sense must that be taken in, ye shall not see me? when as after he had said this, (at least as the words are placed in our Evangelist) they saw him conversant amongst them for the space of three months and more: particularly and in a singular manner, in that august triumph, when riding upon an Ass, he had the acclamations of the people in these very words, Blessed is he that cometh, etc. one might therefore think, that the words have some respect to this very time and action; but that in St. Matthew these words are repeated by our Saviour after this triumph was over. 
a Matt. XXIII. 39   
Christ is now at Jerusalem at the feast of Dedication; at least that feast was not far off, for we find him going to it, ver. 22. so that this exposition of the words looks fair enough; ye see me now, but henceforward ye shall see me no more, until ye shall say, Blessed is he that cometh in the name of the Lord: which very thing was said in that triumph of his. But what shall we say then to that of St. Matthew, that these very words are recited sometime after he had received these acclamations from the people? I would hardly believe with the Learned Heinsius, that the words in St. Matthew are not set in their proper place, but the series of the History is transposed: I would rather think our Saviour meant not an ocular seeing him, but spoke it in a spiritual and borrowed sense; viz. in that sense wherein the Jews were wont to use the word seeing, when they spoke of seeing the Messiah, the days of the Messiah, and the consolation of Israel: that is, of partaking and enjoying the comforts and advantages of the Messiah, and of those days of his. So that our Saviour's meaning may seem to be this, Ye shall from hence forward enjoy no benefit from me the Messiah, till ye shall say, Blessed is he that cometh, etc. For it is worthy our enquiry whether Christ ever after these words of his did endeavour so to gather the children of Jerusalem together, that the City might not be destroyed, and the whole Nation cast off. He did indeed endeavour to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the remnant according to the election of grace, but did he ever after this, labour that the place and Nation might be preserved? As to these it is argument enough that he had given them wholly over in his own mind, in that here, and in St. Matthew he did in such precise terms denounce the ruin of Jerusalem, immediately before he uttered these words. I had rather therefore than admit any immethodicalness in St. Matthew, expound the passage to this sense, From hence forward ye shall never see the consolations of Messiah, nor have me any ways propitious amongst you, endeavouring at all the preservation of your City or Nation from ruin, till ye shall say, Blessed is he that cometh in the name of the Lord.  
II. But then here ariseth as great a difficulty about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till, that is, whether it concludes them, that in time they will say and acknowledge it, or whether it excludes and denies that they ever shall, for who knows not how different and even contrary a force there is in this word until? Occupy till I come 
b Luk. XIX. 13. . Here it concludes that he will come again. This iniquity shall not be forgiven you till you die 
c Isa. XXII. 14. . There their forgiveness is excluded for ever. And indeed the expression in this place looks so perfectly two ways, that he that believes the conversion of the Jewish Nation as a thing that must come to pass, may turn it to his side; he that believes the contrary, to his.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blessed is he that cometh in the name of the Lord. 
ALthough a more intimate weighing of these words will not very much help in determining the force of this word until in this place: yet will it probably afford us some light into the whole clause.  
The words are taken out of Psal. CXVIII. 26. and were sung in the great Hallel. So that I will beg the Readers leave to digress a little in search of this usage, especially as to those words that are now in hand.  
I. The great Hallel was the recitation of Psalms CXIII. CXIV. CXV. CXVI. CXVII. CXVIII. upon every feast, in every family or brotherhood. The Hymn that our Saviour 
Mat. XXVI.  with his Apostles sung at the close of the Passover d, was the latter part of this Hallel.  
II. Every one indeed was of right bound to repeat it entirely in his own person. But seeing it was not every one's lot to be so learned or expedite as that came to, there was one to recite it in the stead of all the rest, and they after him made some responsals. This went for a maxim amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he hear, 'tis as if he responded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he hear, though he do not answer, he performs his duty; the meaning is, if any be so unskilful that he can neither recite himself, nor answer after another that doth recite, let him but hear attentively, and he doth as much as is required from him.  
III. There was a twofold way of responding according to the difference of persons reciting. If an elder, or master of a family, or one that could fitly represent the whole Congregation, should recite or lead in singing; then the rest repeat no other words after him except the first clause of every Psalm; and as to all the remainder they answered verse by by verse Allelujah. For the action of him that represented them, and led up in singing, availed for those that were represented, especially they having testified their consent by answering Allelujah. He was a dunce indeed that could not answer so far amongst the rest.  
IU. But if there wanted such an elder so well skilled in reading or reciting, that it became necessary for a servant or woman, or some more skilful boy to lead up, then let 
●●●ccath. ● 1.  us hear what they did in that case. e If a servant or woman, or boy should lead in singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one in the Congregation recites those very words which he had said. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If a more ancient person, or one of greater note do sing or read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer after him Hallelujah Now the reason why the words recited by a servant, Woman, or Boy, should be repeated after them Verbatim, was this, because such an one was unfit to represent a Congregation, and his action could not avail for the rest, so that it behoved every person to recite singly for himself, that he might perform his duty.  
V When they came to the words now in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be he that cometh in the name of the Lord, if it be a boy or a servant that is the preceptor: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith, Blessed be he that cometh, and the rest answer, in the name of the Lord. And this is that for which I have so long ventured upon the Reader's patience, that he may observe what is done differently from the rest, when this clause is recited. It is cut in two, which is not done in others. And the first words are not repeated after the preceptor, as they are in other clauses. And whether this custom obtained only in families where servants or boys led up in singing, we may judge from this following passage.  

f Hieros'. Succah. fol. 54. 1.  They asked R. Chaijam bar Basilius, how doth it appear, that he who heareth, and doth not answer, perform his duty? From this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we see the greatest Rabbins standing in the Synagogue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say blessed be he that cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they answer, in the name of the Lord, and they both perform their duty. Midras' Tillin leaves these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly out. For so that hath it: The men of Jerusalem say from within, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save us now O Lord we beseech thee. The men of Judea say from without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prosper us now Lord we beseech thee. The men of Jerusalem say from within, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed be he that cometh; and the men of Judea say from without, we have blessed you out of the house of the Lord.  
I will not confidently assert that these men had any ill design when they thus mangled this famous clause; but surely there is at least some ground of suspicion, that they hardly refer the words to the right object. R. Solomon assuredly doth not. For, so it ought to be said (saith he) to those that bring their first-fruits, and go up to the Feasts.  
1. To come, is oftentimes the same with them as to teach; 
g Joh. V ●●.  If any one shall come in his own name, him ye will receive: i. e. If any one shall teach. And so it is frequently in the Jerusalem Talmud, concerning this or the other Rabbin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he cometh. Which if it be not to be understood of such an one teaching, I confess I am am at a loss what it should mean else.  
2. Those Doctors did not come and teach in the name of the Lord, but either in their own name, or in the name of the traditions of some Father. Hence nothing more familiar with them, than, R. N. in the name of R. N. saith: as every leaf, I may say almost every line of their writings witness. If therefore by cutting short this clause, they would be appropriating to themselves the blessing of the people, whom they had taught to say, Blessed be he that cometh, letting that slip, or omitting what follows, in the name of the Lord; they do indeed like themselves, cunningly lying at catch and hunting after ●ame and vainglory.  
Let the Reader judge whether Christ might not look this way in these words. However, I shall not scruple to determine that they shall never see the Messiah, as to any advantage to themselves, till they have renounced the Doctrines of coming in their own name, or in the name of the Traditions of their Fathers, embracing his Doctrine who is come in the name of the Lord. Which whether they shall ever do or no, let him determine, who can determine whether that Nation shall ever be converted.    

CHAP. XIV.  

VERS. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To eat bread on the Sabbath day. 
THE Jews tables were generally better spread on that day than on any others: and that as they themselves reckoned, upon the account of Religion and Piety. I have spoken to this elsewhere; take here a demonstration. 
a Schabb. fol. 119. 1.  Rabath bar Rabh. Honna went to the house of Rabath bar Rabh. Nachman. He set before him three measures of rich cake; to whom he, how did you know of my coming? the other answered is there any thing more valuable to us than the Sabbath? The Gloss is: we do by no means prefer thee before the Sabbath. We got these things ready in honour of the Sabbath, not knowing any thing of thy coming.  
Rabh, Abba bought flesh of thirteen Butchers for thirteen staters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and paid them at the very hinge of the door. The Gloss tells us, That he bought of thirteen Butchers that he might be sure to taste the best, and before they could come that should bring the flesh, he had gotten his money ready for them, and paid them at the very gate, that he might hasten dinner: and all this in honour of the Sabbath day.  
R. Abhu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sat upon an Ivory throne, and yet blew the fire. That was toward the cooking of his dinner, in honour of the Sabbath. It ought not to be passed by without observation that Christ was at such a dinner, and that in the house of a Pharisee, who doubtless was observant enough of all Ceremonies of this kind.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is lawful to heal on the Sabbath day? 
A Jew will be ready to cavil against the truth of the Evangelists, upon the occasion of this and such like questions they report from our Saviour. What need had he (will such an one say) to ask this question, when he could not but know, that in danger of life it was permitted them to do any thing toward the preservation of it: Nay, where there was no imminent danger, they were allowed to apply Medicines, Plasters, etc. especially, which I must not omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to apply leven even in the time of Passover, to a Gumretha 
b Hieros'. Schabb. fol. 14. 4. & Avodah. Zarab, fol. 40. 4. , some very burning distemper.  
This is all true indeed, and this no doubt, our Saviour understood well enough, but withal, he could not but observe, with how ill an eye they looked at him, and would not allow that in him, which was lawful in another man. He was always accused for healing on the Sabbath day, which, whiles he did it with a word speaking, he could not violate, so much, as even their own Canons permitted him; And wherefore then should they accuse him? In mere hatred to his person and actions. There are two little stories we meet with in places quoted before, which perhaps may serve in some measure to illustrate this matter.  
The Grandchild of R. Joshua ben Levi had some disease in his throat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There came one and mumbled to him in the name of Jesus the Son of Pandira, and he was restored.  
Here we see the virtue and operation of Jesus not so utterly exploded, but they did allow of it.  
When R. Eliezer ben Damah, had been bitten with a Serpent, and Jacobus Capharsamensis came in the name of Jesus the Son of Pandirah to heal him, R. Ishmael forbade it: And so the sick man died.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Which of you shall have an Ass or an Ox fallen into a pit, etc. 
IT being an undoubted maxim, That they must deal mercifully with an Israelite's goods: The Doctors in many things dispensed with the Sabbath for the preservation of a Beast 
c Schab. cap. 18. hall.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not play the midwives with a Beast that is bringing forth its young on a Feast-day, but they help it.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How do they help it? They bear up the young one, that it doth not fall upon the ground: They bring wine and spirit it into the nostrils, they rub the paunch of the dam, so that it will suckle its young.  

d Bezah. fol. 46. 1.  A firstling if it fall into a ditch (on a Feast-day, or the Sabbath) let the Mumcheh look into it, and if there be any blemish in it, let him take it out and kill it: if not, let him not kill it. He draws it out however, that it might not be lost. And so they deal with other Beasts, only the Mumcheh, or he that is to try them for their blemishes, is not made use of.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sat thou not down in the highest room. 
THEY were ambitious of the highest room in honour of their wisdom. 
e R. Abuhabh in praesat. ad Ner. 7.  There were three persons invited to a Feast, a Prince, a wise man, and an ordinary person: the wise man sat next to the Prince: being asked by the King why he did so? he answered, because I am a wise man. 
f Hieros'. B●racoth, fol. 11. 2.  Janneus the King sitting at table with some of the Nobles of Persia, Simeon ben Shetah that had been invited, placed himself betwixt the King and Queen, being asked why so? He answered, in the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ben Sirrah it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exalt wisdom, and she shall exalt thee, and make thee to sit among Princes.  
It is much such advice as this of our Saviour's that is given us in Prov. XXV. 7. upon which place we have this passage: 
g Vaji●r. rab●. fol. 164. 4.  R. Aquilah in the name of R. Simeon ben Azzai thus expounds it; go back from thy place two or three seats, and there sit, that they may say unto thee, go up higher, etc.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With one consent to make excuse. 
A Very ridiculous, as well as clownish and unmannerly excuse this, if it grew toward night, for it was supper time. A very unseasonable time to go see a piece of ground new bought, or to try a yoke of Oxen. The substantive therefore that should answer to the adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I would not seek any other where than as it is included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that the sense of it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they began all for one cause to make excuse, i. e. for one and the same aversation they had to it.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Go into the highways and hedges. 
INTO the high ways that he might bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the travellers: but who were those that were among the hedges? we have a parallel place, 1 Chron. IV. 23. These were the Potters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those that dwell in Ataim and Gader: But the vulgar, Habitantes in plantationibus & sepibus; dwelling in Plantations and Hedges. To the same purpose R. Solomon, and Kimchi. They employed themselves in making pots, in planting, in setting hedges, and making mud-walls. The Targumist here is very extravagant. These are those disciples of the Law, for wose sake the world was made, who sit in judgement, and establish the world, and their daughters build up the waste places of the house of Israel, with the presence of the Eternal King, in the service of the Law, and the intercalation of months, etc.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But if the salt hath lost its Savour. 
THIS hath a very good connexion with what went before. Our Saviour had before taught, how necessary it was for him that would apply himself to Christ and his Religion, to weigh and consider things beforehand, how great and difficult things he must undergo, lest when he hath begun in the undertaking, he faint and go back; he Apostatise and become unsavoury salt.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suits very well with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifies unsavoury and a fool. 
h Job VI 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can that which is unsavoury be eaten without salt? 
i Lament. II. 14.  Thy Prophets have seen for thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and that which is unsavoury. The Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain things, and folly. 
k Job I. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave not not that which is unsavoury to God. The Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He did not give folly to God.    

CHAP. XV.  

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ninety and nine. 
THIS was a very familiar way of numbering and dividing, amongst the Jews, viz. betwixt one and ninety. I have given instances elsewhere, let me in this place add one more. 
a Vajicr. rabb. fol. 197. 2.  Of those hundred cries that a Woman in travail uttereth, ninety and nine of them are to death, and only one of them to life.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which need no repentance. 
HERE we are to consider the distinction commonly used in the Jewish Schools.  
I. All the good, and those that were to be saved at last they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just persons. [It is opposed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked persons, as we may observe more than once in the first Psalm.] Hence this and the like passage very frequently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise is for the just. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things laid up for the just.  
Let us by the way play a little with the Gemarists, as they themselves also play with the letters of the Alphabet, and amongst the rest especially the letterr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadi. 
b Schabbath. fol. 104. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is Tsadi that gins a word (or the crooked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and Tsadi that ends a word (or the state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) What follows from hence? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the just person that is crooked (or bowed down) and there is the just person that is erect (or straight.) Where the Gloss hath it, It is necessary that the man that is right and straight, should be bowed or humble, and he shall be erect in the world to come. Aruch acknowledgeth the same Gloss, but he also brings another, which seems of his own making. That there is a just person who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mild or humble; but there is also a just person who is not so. Let him tell if he can, what kind of just person that should be that is not mild or humble. But to return to our business.  
II. They divide the just into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are just and no more: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are perfectly just. Under the first rank, they place those that were not always upright, but having lived a wicked and irreligious life, have at length betaken themselves to repentance and reformation. These they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Penitents. Under the latter rank are they placed, who have been always upright, and never declined from the right way: These they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just from their first original. As also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy or good men, and men of good works. Such an one did he account himself, and probably was so esteemed by others, that saith, these all have I kept from my youth. 
c Matth. XIX. 20.  And such an one might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy man be thought, 
d Hieros'. Chagi●ab, fol. 77. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who never committed one trespass, all the days of his life: excepting this one misfortune that befell him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that once he put on the Phylacteries for his forehead, before the Phylacteries for his arms. A wondrous fault indeed! and what pity is it that for this one trespass of his life he should lose the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one perfectly holy. Yet for this dreadful crime is the poor wretch deprived of a solemn interment, and by this was his atonement made.  
We meet with this distinction of just persons in Beracoth 
e Fol. 34. 2.  R. Abhu saith, in the place, where stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Penitents, there do not stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfectly just. This distinction also appeared both in the tongues and persons of those that were dancing in the Temple at the Feast of Tabernacles. 
f Succah, fol. 53. 1.  Some of them said, blessed be our youth that have not made our old men ashamed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were the holy, and men of good works. Others said, blessed be our old men, who have expiated for our youth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were they who became Penitents.  
This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just persons, puts me in mind of that of the Apostle 
g Heb. XII. 23. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirits of just men made perfect. Where (if I understand aright, the scope of the Apostle in the argument he is upon) he speaks of just men who are still in this life, and shows that the souls or spirits of believers, are made perfectly righteous by faith; contrary to what the Jews held, that men were complete in their righteousness, by works, even bodily works.  
Seeing those whom they accounted perfectly just, are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of works: so that perfectly just, and men of works were convertible terms, it may not be improbable but the Essenes', or Essaei, may have there name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is workers, and by that be distinguished from the penitents. But of that matter I will raise no dispute.  
III. Now which of these had the preference, whether perfect righteousness to repentance, or repentance to perfect righteousness, it is not easy to discern at first view, because even amongst themselves there are different opinions about it. We have a disputation in Beracoth, in the place newly cited, 
h Fol. 34. 2.  in these words. R. Chaiah bar Abba saith, R. Johanan saith, All the Prophets did not prophesy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless for those that repent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for those that are perfectly just, eye hath not seen besides thee O God 
i Isai. LXIV. 4. . But R. Abhu contradicts this, for R. Abhu saith, the penitent do not stand in the place where the perfectly just stand, as it is said, peace, peace to him that is far off, and to him that is near. 
k Isai. LVII. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He names him that is far off first, and then he that is nigh. But R. Johanan, Who is he that is far off? He that was far off from transgressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his first original. And who is he that is nigh? He that was next to transgression but now is afar off from it.  
These passages of the Talmud are quoted by Kimchi upon Isai. LVII. 19 and out of him by Drusius upon this place, but as far as I can perceive, very far wide from the mind of Kimchi. For thus Drusius hath it; R. David Isai. 57 19 Hoc in loco, etc. In this place the penitent is said to be far off, and the just to be nigh; according to the ancients: but he that is far off is preferred; whence they say, the penitents are better than the perfectly just. As if this obtained amongst them all as a rule or maxim, when indeed the words of Kimchi are these: He that is far off, that is, he that is far off from Jerusalem, and he that is near, that is, he that is near to Jerusalem— But their is a dispute in the words of our Rabbins about this matter, And some of them interpret it otherwise; for they expound him that is afar off, as to be understood of the penitent, and him that is near, as meaning the just; from whence they teach, and say, that the penitent are better than those that are perfectly just.  
Some indeed that do so expound it, they say that those that are penitent are to be preferred before those that are the perfectly just, but this was not the common and received opinion of all. Nay the more general opinion gave so great a preference to perfect righteousness, that repentance was not to be compared with it. Hence that of R. Johanan, approved of by R. Chaijah the great Rabbin, that those good and comfortable things concerning which the Prophets do mention in their prophecies, belong only to those who were sometimes wicked men, but afterwards came unto repentance; but they were far greater things that were laid up for perfectly just persons, things which had never been revealed to the Prophets, nor no prophetic eye ever saw, but God only; things which were indeed of an higher nature than that they could be made known to men; for so the Gloss explaineth those words of theirs.  
In this indeed they attribute some peculiar excellency to the penitent; in that, although they had tasted the sweets of sin, yet they had abandoned it, and got out of the snare; which it might have been a question whether those that are perfectly just would have done, if they had tasted and experienced the same. But still, they esteemed it much nobler, never to have been stained with the pollutions of sin, always to have been just, and never otherwise than good. Nor is it seldom that we meet with some in the Talmudists making their own perfection the subject of their boast, glorying that they have never done any enormous thing throughout their whole life: placing those whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy or good men, who were also the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just, placing them (I say) in the highest form of just persons.  
iv After all this therefore judge whether Christ spoke simply or directly of any such persons (as if there were really any such) that could need no repentance; or rather whether he did not at that time utter himself according to the common conceptions that nation had, about some perfectly just persons, which he himself opposed. And this seems so much the more likely by how much he saith, I say unto you, as if he set himself against that common conceit of theirs: And that example he brings of a certain person that needed no repentance, viz. the prodigal's Brother, savours rather of the Jewish Doctrine, than that he supposed any one in this world perfectly just.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Woman lighted a Candle. 
THere is a parable not much unlike this in Midras' Schir, 
l Fol. 3. 2.  R. Phineas ben Jair expoundeth. If thou seek wisdom as silver, that is, If thou seek the things of the Law as hidden treasures— A Parable. It is like a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who if he lose a stone, or ornament in his house, he lighteth some Candles, some Torches, till he find it. If it be thus for the things of this world, how much more may it be for the things of the world to come.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A certain man had two sons. 
IT is no new thing so to apply this parable, as if the elder Son denoted the Jew, and the younger, the Gentile. And indeed the elder son doth suit well enough with the Jew in this, that he boasts so much of his obedience, I have not transgressed at any time thy Commandment: as also, that he is so much against the entertainment of his Brother, now a penitent. Nothing can be more grievous to the Jews, than the reception of the Gentiles.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He wasted his substance with riotous living. 
OUght not this Prodigal to be looked upon as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stubborn and rebellious son, mentioned Deut. XXI. 18? by no means, if we take the judgement of the Sanhedrin itself. For according to the character that is given of a stubborn and rebellious son in Sanhedrin. 
m Cap. 8.  Where there is a set discourse upon that subject, there can hardly be such an one found in nature as he is there described. Unless he steal from his Father and his Mother, he is not such a Son: Unless he eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half a pound of flesh, and drink half a log of wine, he is not such a Son. If his Father or Mother be lame or blind, he is not such a Son, etc. Half a pound of flesh? It is told of Maximin, that he drank frequently in one day a Capitoline bottle of wine: and eat forty pounds of flesh: or as Cordus saith, threescore. 
n Jul. Capitolin in Maximino.     

CHAP. XVI.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who had a steward. 
THIS Parable seems to have relation to the custom of letting out grounds, which we find discoursed of: 
a Demai. cap. 6.  where it is supposed a ground is let by its owner, to some tenant upon this condition, that he pay half, or one third or fourth part of the products of the ground, according as is agreed betwixt them as to the proportion and quantity. So also he supposes an Olive-yard let out upon such kind of conditions. And there it is disputed about the payment of the Tithes, in what manner it should be compounded between the owner and him that occupies the ground.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Kimchi is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pakidh. 
b Isal. XL.  where he hath a Parable not much unlike this. The world (saith he) is like unto an house built, the Heaven is the covering of the house. The Stars are the Candles in the house. The fruits of the Earth are like a table spread in the house. The owner of the house, and he indeed that built it, is the holy blessed God. Man in the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, steward of the house into whose hands his Lord hath delivered all his riches— If he behave himself well, he will find favour in the eyes of his Lord, if ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be will remove him from his stewardship.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I cannot dig, to beg I am ashamed. 
IS there not some third thing, betwixt digging and begging? The distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificers, and Labourers, mentioned in Bavah Mezia 
c Cap. 6. & 6.  hath place here. This Steward having conversed only with Husbandmen must be supposed skilled in no other handicraft; but that if should be forced to seek a livelihood he must be necessitated, to apply himself to digging in the Vine-yards, or Fields, or Olive-yards.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Take thy bill, etc. 
THAT is, take from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the schrol of thy contract which thou deliveredst to me, and make a new one, of fifty measures only, that are owing by thee. But it seems a great inequality, that he should abate one, fifty in an hundred measures of Oil, and the other but twenty out of an hundred measures of Wheat. Unless the measures of Wheat exceeded the measure of Oil ten times: so that when there were twenty Cori of Wheat abated the debtor, there were abated to him two hundred Baths or Ephahs.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the Mammon of unrighteousness. 
1. WEre I very well assured that our Saviour in this passage, meant riches well gotten, and Alms to be bestowed thence, I would not render it Mammon of unrighteousness, but hurtful Mammon. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hurt, as well as to deal unjustly, 
d Revel. VII. 3. See also Rev. XI. 5. Luke X. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Nolite nocere terrae: hurt not the earth; and so, riches even well got may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hurtful Mammon, because it frequently proves noxious to the owner. It is the Lawyers term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the damage of Mammon (Maimonides hath a Treatise with that title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, when any person doth any way hurt or damnify another's estate. And in reality, on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurtful Mammon, i. e. when riches turn to the hurt and mischief of the owner. And if I thought our Saviour here speaks of riches honestly gotten, I would suppose he might use this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so usual amongst the Jews as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
II. Or perhaps he might call it Mammon of unrighteousness in opposition to Mammon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of righteousness, i. e. of mercy, or almsgiving; for by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, the Jews usually expressed charity or almsgiving, as every one that hath dipped into that language knows very well. And then his meaning might be, make to yourselves friends of the Mammon of unrighteousness, i. e. of those riches which you have not yet laid out in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, or almsgiving. But it is beyond my understanding to think, what one word he could express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by, in this sense.  
III. I see no reason therefore, why we may not, nay why indeed it is not necessary to understand the words precisely, of riches ill gotten. For,  
1. So the application of the Parable falls in directly with the Parable itself. That Steward, gained to himself friends by ill gotten goods, so do ye; make to yourselves friends of the wealth you have not well got.  
Object. But far be it from our Saviour to exhort or encourage any to get riches unjustly; or to stir them up to give alms out of what they have dishonestly acquired. Nemo non fatebitur (saith Heinsius) no man but will confess, our Lord meant nothing less, than that any one should make friends to himself of riches unjustly gained. Yet for all this I must acknowledge myself not so very well satisfied in this matter.  
2. Let us but a little consider by what words in the Syriack our Saviour might express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially if he spoke in the vulgar language. It was a common phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon of falsily, or false Mammon; at least if the Targumists speak in the Vulgar Idiom of that nation, which none will deny. It is said of samuel's Son, that they did not walk in his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but turned after false Mammon 
g 1 Sam. VIII. 3.  He destroys his own house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whoso heaps up to himself the Mammon of falsehood 
h Prov. XV. 27.  To shed blood and to destroy souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may gain Mammon of falsehood 
i Ezek. XXII. 27.   
There needs no Commentator to show what the Targumists mean by Mammon of falsehood, or Mammon of unrighteousness. They themselves explain it when they render it 
* Ib. ver. 13.  sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon of violence 〈…〉 Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon of wickedness 
k Heb. II. 9  Kimchi by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon of rapine, upon isaiah. XXXIII. By the way I cannot but observe that that expression Hoseah, V 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Commandment, i. e. of Jeroboam or Omri; is rendered by the Targumists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Mammon of falsehood. Where also see the Greek, and Vulgar.  
Seeing it appears therefore, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mammon of unrighteousness is the same in the Greek with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Targumists, who speak in the common language of that Nation, there is no reason why it should not be taken here, in the very same sense. Think but what word our Saviour would use to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by, and then think if there can be any word more probable, than that which was so well known, and so commonly in use in that Nation. The Syriac hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not in the least diminish the sense of the other. Indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is softened by some that it should denote no further than false, as not true and substantial: so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify deceitful Mammon. Not opposing riches well got to those that are ill got, but opposing earthly riches to spiritual: which rendering of the word took its rise from hence especially, that it looked ill and unseemly that Christ should persuade any to make to themselves friends by giving alms out of an ill gotten estate: not to mention that vers. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteous Mammon is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to true riches.  
III. It is not to be doubted but that the Disciples of Christ did sufficiently abhor the acquiring of riches by fraud and rapine; but can we absolve all of them from the guilt of it before their conversion? particularly Matthew the Publican? And is it so very unseemly for our Saviour to admonish them to make themselves friends by restitution, and a pious distribution of those goods they may have unjustly gathered before their conversion? the discourse is about restitution and not giving of alms.  
iv It is a continued discourse in this place with that in the foregoing Chapter, only that he does more particularly apply himself to his Disciples, vers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He said unto his Disciples; where the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, joins what is discoursed here, with what went before. Now who were his Disciples? not the twelve Apostles only, nor the Seventy Disciples only: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. XV. 1. all the Publicans and sinners that came to hear him. For we needs must suppose them in the number of Disciples, if we consider the distinction of the Congregation then present, being made between Scribes and Pharisees, and those that came to him with a good mind to hear: besides that we may observe how Christ entertains them, converseth with them and pleads for them, in the Parable of the foregoing Chapter. Which plea and apology for them against the Scribes and Pharisees being finished, he turns his discourse to them themselves, and under the Parable of an unjust Steward, instructs them, how they may make to themselves friends of the wealth they had unjustly gained, as he had done. And indeed what could have been more seasonably urged before the unjust and covetous Pharisees, than to stir up his followers, that if they had acquired any unrighteous gains before their conversion, they would now honestly restore them, piously distribute them, that so they may make themselves friends of them, as the unjust Steward had done▪  
And for a Comment upon this Doctrine let us take the instance of Zacheus, Chap. XIX. If Christ whiles entertained in his house, had said to him what he said to his Disciples here, Zacheus, make to thyself friends of the Mammon of unrighteousness; would Zacheus himself, or those that stood by, have understood him any otherwise, than that he should make friends to himself of that wealth he had gotten dishonestly? and why they may not be so understood here, I profess I know not. Especially when he discourses amongst those Disciples, that had been Publicans and Sinners, and scarce any of them, for aught we know, but before his conversion, had been unjust, and unrighteous enough.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Make to yourselves friends. 
Were it so, that by the Mammon of unrighteousness could be understood an estate honestly got, and the discourse were about giving of Alms, yet would I hardly suppose the poor to be those friends here mentioned, but God and Christ 
l Vid. Matth. XXV. 35, etc.  For who else were capable of receiving them into everlasting habitations? As for the poor (upon whom these Alms are bestowed) doing this, as some have imagined, is mere dream, and deserves to be laughed at rather than discussed.  
In Bava Kama 
m Fol. 94. 2.  we have a discourse about restitution of goods ill gotten, and amongst other things, there is this passage: The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that live upon violence (or Thiefs) and usurers, if they make restitution, their restitution is not received. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Shepherds, Exactors, and Publicans, restitution is difficult. (The Gloss is, Because they have wronged so many that they know not to whom to restore their own.) But they do make restitution to those, who know their own goods that were purloined from them. They say true, they do make restitution: but others do not receive it of them, To what end then do they make restitution? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may perform their duty toward God.  
Upon what nicety it was that they would not allow those to restitution from whom the goods had been purloined, I will not stand to inquire. It was necessary however, that restitution should be made; that that which was due and owing to God might be performed; that is, they might not retain in their hands any ill gotten goods, but devote them to some good use; and accordingly those things that were restored (if the owners could not know them again) were dedicated to public use, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the use of the Synagogue: and so they made God their friend, of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goods that they had gained by dishonesty, and unrighteousness.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If ye have not been faithful in the unrighteous Mammon, etc. 
THE Vulgar, Si in iniquo Mammona fideles non fuistis; If ye have not been faithful in the unjust Mammon: It is not ill rendered. But can any one be faithful in the unrighteous Mammon? As to that, let us judge from the example of Zacheus. Although he was not faithful in scraping together any thing unjustly, yet was he eminently faithful in so piously distributing it.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If ye have not been faithful in that which was another man's, etc. 
TO apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another man's, to that wealth which is given us by God, is something harsh and obscure; but to apply it to the riches of other men, makes the sense a little more easy. If ye have been unjust in purloining the goods of other men, and will still as unjustly keep them back, what reason have you to think that others will not deal as unjustly with you, and keep back even what is yours?   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And every one presseth into it. 
THESE words may be varied into a sense plainly contrary, so far that they may either denote, the entertainment, or the persecution of the Gospel. Quivis in illud vi perrumpit, saith Beza: Every one breaketh into it by force: which points at the former sense of these words. Vulg. Quivis in illud vim facit: Every one commits violence upon it: which points to the latter. I have admitted of the former, as that which is the most received sense of that passage in Matth. XI. 12. but the latter seems more agreeable in this place, if you will suppose a continued discourse in our Saviour from vers. 15. and that one verse depends upon another. They do indeed seem independent, and incoherent one with another: and yet there is no reason why we may not suppose a connexion though at the first view it is not so perspicuous. We may observe the manner of the Schools in this very difficulty. In both the Talmuds what frequent transitions are there, infinitely obscure and inextricable at first sight, and seemingly of no kind of coherence; which yet the Expositors have made very plain and perspicuous, very coherent with one another.  
I would therefore join and continue the discourse in some such way as this. You laugh me to scorn 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 14.  and have my Doctrine in derision, boasting yourselves above the sphere of it, as if nothing I said, belonged at all to you. Nor do I wonder at it, for whereas the Law and the Prophets were until John, yet did you deal no otherwise with them but changed and wrested them at your pleasure by your traditions and the false glosses ye have put upon them. And when with John Baptist the Kingdom of Heaven arose and made its entry among you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Every one useth violence and hostility against it, by contradiction, persecution, and laughing it to scorn. And yet, though you by your foolish Traditions have made even the whole law void and of none effect, it is easier certainly for Heaven and Earth to pass away, than that one tittle of the Law should fail. Take but an instance in the first and most ancient precept of the Law, the man shall cleave unto his wife; which you by your Traditions and arbitrary Divorces have reduced to nothing: but that still remains, and will remain for ever in its full force and virtue; and he that puts away his wife (according to the licentiousness of your Divorces) and marrieth another, committeth adultery.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There was a certain rich man. 
WHoever believes this not to be a Parable, but a true story, let him believe also those little Friars, whose trade it is to show the Monuments at Jerusalem to Pilgrims, and point exactly to the place where the house of the rich Glutton stood: most accurate keepers of antiquity indeed! who after so many hundreds of yeass, such overthrows of Jerusalem, such devastations and changes, can rake out of the rubbish the place of so private an house, and such an one too that never had any being, but merely in Parable. And that it was a Parable, not only the consent of all Expositors may assure us, but the thing itself speaks it.  
The main scope and design of it seems this, to hint the destruction of the unbelieving Jews, who though they had Moses and the Prophets, did not believe them, nay would not believe though one (even Jesus) arose from the dead. For that conclusion of the Parable 
o Ver. 31.  abundantly evidenceth what it aimed at. If they hear not Moses and the Prophets, neither will they be persuaded, though one risen from the dead.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lazarus. 
I. WE show in our Notes upon St. John, XI. 1. in several instances, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazar is by contraction used by the Talmudists for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleazar. The Author of Juchasin, 
p Fol. 81. 1.  attests it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Jerusalem Talmud every R. Eleazar, is written without an Aleph, R. Lazar.  
II. In Midras' Coheleth 
q Fol. 98. 2.  there is a certain beggar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diglus Patragus, or Petargus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor, infirm, naked, and famished. But there could hardly be invented a more convenient name for a poor beggar, than Lazar, which signifies the help of God; when he stands in so much need of the help of men.  
But perhaps there may be something more aimed at in the name: when the discourse is concerning Abraham and Lazarus, who would not call to mind Abraham and Eleazar his servant? 
r Gen. XV.  one born at Damascus, a gentile by birth, and sometime in posse, the heir of Abraham; but shut out of the inheritance by the birth of Isaac; yet restored here into Abraham's bosom. Which I leave to the judgement of the Reader whether it might not hint the calling of the Gentiles into the faith of Abraham.  
The Gemarists make Eleazar to accompany his Master even in the Cave of Macpelah. 
s Bava bathra, fol. 58. 1.  R. Baanah painted the sepulchers: when he came to Abraham's cave, he found Eleazar standing at the mouth of it. He saith unto him, what is Abraham doing? To whom he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lieth in the embraces of Sarah. Then said Baanah, go and tell him that Baanah is at the door, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Full of sores. 
In the Hebrew language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stricken with Ulcers. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body full of Ulcers: as in that Story.  

t Taanith, fol. 21. 1.  They tell of Nahum Gamzu, that he was blind, lame of both hands, and of both feet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in all his body full of sores. He was thrown into a ruinous house, the feet of his bed being put into basins full of water, that the Aunts might not creep upon him— His Disciples ask him, how hath this mischief befallen thee, when as thou art a just man? He gives the reason himself, viz. Because he deferred to give something to a poor man that begged of him. We have the same story in Hieros. Peah 
u Fol. 21. 2. , where it were worth the while to take notice how they vary in the telling it.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was carried by Angels. 
THE Rabbins have an invention that there are three bands of Angels, attend the death of wicked men, proclaiming, there is no peace saith the Lord unto the wicked 
x ●emidb. rabb. fol. 245. 4. . But what conceptions they have of Angels being present at the death of good men let us judge from this following passage.  

y Hieros'. Kilaim fol. 32. 3.  The men of Tsippor said, whoever tells us that Rabbi [Judah] is dead, we will kill him. Bar-kaphra looking upon them with his head veiled with an hood, said unto them, Holy men and Angels took hold of the tables of the Covenant, and the hand of the Angels prevailed: so that they took away the tables. They said unto him, is Rabbi dead then? The meaning of this parabolizer was this; Holy men would fain have detained R. Judah still in the land of the living, but the Angels took him away.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into Abraham's bosom. 
So vers. 23. in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not alter the sense, but strengthens it. The Jewish Schools dispose of the Souls of Jews under a threefold phrase, I can hardly say, under a threefold state.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the garden of Eden: or Paradise. Amongst those many instances that might be alleged even to nauseousness, let us take one, wherein this very Abraham is named.  

z Midras' Tillin. fol. 3. 1.  He shall be as a tree planted by the Rivers of waters. This is Abraham, whom God took and planted in the land of Israel: or whom God took and planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise. Take one instance more of one of equal fame and piety, and that was Moses. 
a T●murah, fol▪ 11●. 1.  When our Master Moses departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Paradise, he said unto Joshua, if thou hast any doubt upon thee about any thing, inquire now of me concerning it.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under the throne of glory. We have a long story in Avoth R. Nathan 
b Cap. 10. , of the Angel of death being sent by God to take away the soul of Moses which when he could not do, God taketh hold of him himself, and treasureth him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the throne of glory. And a little after: Nor is Moses his soul only, placed under the throne of glory, but the souls of other just persons also, are reposited under the throne of glory.  
Moses in the words quoted before is in Paradise; in these words, he is under the throne of glory. In another place 
c Pesikta, fol▪ 93. 1. , he is in Heaven ministering before God. So that under different phrases is the same thing expressed; and this however made evident, that there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garden of Eden, was not to be understood of an earthly, but an heavenly Paradise. That in Revel. VI 9 of souls crying under the Altar, comes pretty near this phrase, of being placed under the throne of glory. For the Jews conceived of the Altar as the throne of the Divine Majesty, and for that reason the Court of the Sanhedrin was placed so near the Altar, that they might be filled with the reverence of the Divine Majesty so near them, while they were giving judgement. Only, whereas there is mention of the Souls of the Martyrs that had poured out their blood for God; it is in allusion to the blood of the Sacrifices that were wont to be poured out at the foot of the Altar.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Abraham's bosom. Which if you would know what it is, you need seek no further than the Rhemists, our County-men (with grief be it spoken) if you will believe them. For they upon this place have this passage: The bosom of Abraham is the resting place of all them that died in perfect state of grace before Christ's time, heaven before, being shut from men. It is called Zachary, a Lake without water, and sometimes a prison, but must commonly of the Divines Limbus patrum, for that it is thought to have been the higher part, or brim of hell, etc.  
If our Saviour had been the first author of this phrase, than might it have been tolerable to have looked for the meaning of it amongst Christian Expositors; but seeing it is a scheme of speech so familiar amongst the Jews, and our Saviour spoke no other than in the known and vulgar dialect of that Nation, the meaning must be fetched thence, not from any Greek or Roman Lexicon. That which we are to inquire after is, how it was understood by the auditory then present: and I may lay any wager, that the Jews when they heard Abraham's bosom mentioned, did think of nothing less than that kind of limbo we have here described. What? Abraham, Isaac, Jacob, Moses, etc. in a lake without water, in prison, on the very brim of Hell? Is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise? is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the throne of glory? And was Lazarus carried thither by Angels, when he was carried into Abraham's bosom?  
We meet with a phrase amongst the Talmudists a. Let us borrow a little patience of 
d Kiddushin, fol. 72. It is quoted also from Juchasin, fol. 75. 2.  the Reader to transcribe the whole passage.  
Rabbi [Judah] saith too Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represent the Persians to me by some similitude. He saith, they are like to the host of the house of David. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Represent to me the Iberians. They are like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels of destruction. Represent to me the Ismaelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are like the Devils of the stinking pit. Represent to me the disciples of the wise that are in Babylon. They are like to ministering Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When R. [Judah] died, he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hemnia is in Babylon and consists of Ammonites wholly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesgaria is in Babylon, and wholly consists of spurious people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birkah is in Babylon, where two men interchange their wives. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birtha Sataia is in Babylon, and at this day they depart from God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acra of Agma is in Babylon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ada bar Ahava is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day he sits in Abraham's bosom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day is Rabh Judah born in Babylon.  
Expositors are not well agreed neither by whom, nor indeed concerning whom those words are spoken; this day he sits in the bosom of Abraham. And for that reason have I trascribed the whole period that the Reader may spend his judgement amongst them. The Author of Juchasin thinks they may be the words of Adah bar Ahavah spoken concerning Rabbi Judah. Another Gloss saith they are spoken of Adah bar Ahavah himself. Let us hear them both. 
e juchasin.  The day that Rabbi died, Rabh Adah bar Ahavah said by way of Prophecy, this day doth he sit in Abraham's bosom. 
f Gloss.  There are those indeed that expound, this day doth he sit in Abraham's bosom thus, that is, this day he died. Which if it be to be understood of Adah bar Ahavah, the times don't suit— It seems to be understood therefore, this day he sits in Abraham's bosom: that is, this day is Adah bar Ahavah circumcised, and entered into the Covenant of Abraham.  
But the Reader may plainly see, having read out the whole period, that these words were spoken neither by Adah nor of him; but by Levi of whom we have some mention in the beginning of this passage, and spoken concerning Rabbi Judah that was now dead. It is Levi also that saith, that in his room, on that very selfsame day was Rabh Judah born in Babylon, according to the common Adage of their Schools, which immediately follows; A just man never dies till there be born in his room one like him. So saith R. Meir, when R. Akibah died, Rabbi [Judah] was born. When Rabbi Judah died, Rabh Judah was born. When Rabh Judah died, Rabath was born: When Rabath died, Rabh Isai was born.  
We have here therefore, if we will make up the story out of both Talmuds, another not very unlike this of ours. In the Jerusalem Talmud, Rabbi Judah is conveyed by Angels: In the Babylonian he is placed in Abraham's bosom: neither would the Glosser have doubted in the least either of the thing or of the way of expressing it, so as to have fled to any new exposition, had he not mistake the person concerning whom these words were uttered. He supposeth them spoken of Adah bar Ahavah (wherein he is deceived) and because the times do not fall in right, if they were to be understood of his death, he therefore frames a new interpretation of his own, whiles in the mean time he acknowledgeth that others expound it otherwise.  
We may find out therefore the meaning of the phrase according to the common interpretation, by observing first, that it was universally believed amongst the Jews, that pure and holy souls when they left this body, went into happiness, to Abraham. Our Saviour speaks according to the received opinion of that Nation in this affair, when he saith, Many shall come from the East and from the West, and shall sit down with Abraham.  
Give me leave to transcribe a Story, a little more largely than usual. 
g Midras' Echah, fol. 68 1.  There was a Woman the Mother of seven Martyrs. (So we find it also 2 Maccab. VII.) When six of her Sons were slain, and the youngest brought out, in order to it, though but a child of two years and an half old: The Mother saith to Caesar, by the life of thy head, I beseech thee, O Caesar, let me embrace and kiss my child. This being permitted her, she plukt out her Breasts and gave it suck. Then she, by the life of thy head I entreat thee, O Caesar, that thou wouldst first kill me and then the child. Caesar answered, I will not yield to thee in this matter, for it is written in your own Law, the Heifer or Sheep with its young one, thou shalt not kill on the same day. To whom she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou foolishest of all mortals, hast thou performed all the commands that this only is wanting. He forthwith commands that the Child should be killed. The Mother running into the embraces of her little Son, kissed him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go thou, O my Son, to Abraham thy Father, and tell him thus saith my Mother: do not thou boast, saying, I built an Altar and offered my Son, Isaac. For my Mother hath built seven Altars, and offered seven Sons in one day, etc.  
This Woman questionless did not doubt of the innocence and purity of the Soul of this Child, nor of its future happiness (for we will suppose the truth of the Story) which happiness she expresseth sufficiently by this, that her Son was going to his Father Abraham. There are several other things to the same purpose and of the same mould that might be produced, but let this suffice in this place. However see Notes upon Vers. 24.  
Now what this being in Abraham's bosom may signify amongst the Jews, we may gather from what is spoken of the manners and the death of this R. Judah concerning whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day he sits in Abraham's bosom. 
h Hieros'. Ke●aim. fol. 32. 2.  Rabbi Judah had the Toothache thirteen years, and in all that time there was not an Abortive Woman throughout the whole land of Israel. For to him it is that they apply those words of the Prophet, 
i Isai. LIII.  He was a man of sorrows, and hath borne our griefs. And for these very pains of his, some had almost persuaded themselves that he was the Messiah. At length this Toothache was relieved by Elias appearing in the likeness of R. Chaijah Rubbah, who by touching his Tooth cured him. When he died and was to be buried on the Evening of the Sabbath, there were eighteen Synagogues accompanied him to his grave. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miracles were done; the day did not decline till every one was got home before the entrance of the Sabbath. Bath kol pronounced happiness for all▪ those that wept for him, excepting one by name; which one when he knew himself excepted, threw himself headlong from the roof of the house and so died, etc. But to add no more, for his incomparable learning and piety he was called R. Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy. And whither would the Jew think such an one would go, when he went out of ●his world? Who amongst them, when it was said of him that he was in Abraham's bosom, would not without all scruple and hesitancy understand it that he was in the very embraces of Abraham (as they were wont at table one to lie in the others bosom) in the exquisite delights, and perfect felicities of Paradise: not in a lake without water, a prison, the very brink of Hell.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He seethe Abraham afar off, and Lazarus. 
INstead of Commentary take another Parable. 
k Midras' Ruth, fol. 44. 2. & Midras' Coheleth, fol 85. 4.  There are wicked men that are coupled together in this world. But one of them reputes before death, the other doth not; so the one is found standing in the assembly of the just, the other in the assembly of the wicked. The one seethe the other (this agrees with the passage now before us) and saith woe! and alas! here is accepting of persons in this thing. He and I rob together, committed Murder together, and now he stands in the Congregation of the just, and I in the Congregation of the wicked. They answer him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou most foolish amongst mortals that are in the world! Thou wert abominable, and cast forth for three days after thy death, and they did not lay thee in the grave; the worm was under thee, and the worm covered thee, which when this companion of thine came to understand, he became a Penitent. It was in thy power also to have repent, but thou didst not. He saith unto them, let me go now, and become a Penitent. But they say, O thou foolishest of men, dost thou not know that this world in which thou art, is like the Sabbath, and the world out of which thou camest, is like the evening of the Sabbath? If thou dost not provide something on the evening of the Sabbath, what wilt thou eat on the Sabbath day? Dost thou not know that the world out of which thou camest, is like the Land, and the world in which thou now art is like the Sea; if a man make no provision on Land for what he should eat at Sea, what will he have to eat? He gnashed his teeth and gnawed his own flesh.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he cried and said. 
WE have mention of the dead discoursing one amongst another, and also with those that are alive. 
l Berac. fol. 18. 2.  R. Samuel bar Nachman saith, R. Jonathan saith, How doth it appear that the dead have any discourse amongst themselves? It appears from what is said. And the Lord said unto him, this is ●he land concerning which I swear unto Abraham, to Isaac, and Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying, 
m Deuter. XXXIV. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy blessed God saith unto Moses, go thou and say to Abraham, Isaac, and Jacob, the Oath which I swore unto you, I have performed unto your Children. Note that, Go thou and say to Abraham, etc. There is a Story of a certain pious Man, that went and lodged in a burying place, and heard two souls discoursing amongst themselves: said the one unto the other, come my companion, and let us wander about the world, and listen behind the veil, what kind of plagues are coming upon the world. To which the other replied, O my companion, I canno●, for I am buried in a Cane Mat, but do thou go, and whatsoever thou hearest, do thou come and tell me. The soul went and wandered about the world, etc.  
The year following he went again, and lodging in a place of burial, he heard two souls discoursing between themselves. Saith the one unto the other, O my Companion, come, let us wander about the world, and hearken behind the veil, what kind of plagues are coming upon the world. To which the other, O my Companion, let me alone, for the words that formerly passed between thee and me, were heard amongst the living. Whence could they know! perhaps some other person that is dead, went and told them.  
There was a certain person deposited some Zuzees with a certain Hostess, till he should return, and went to the house of R●bh. When he returned she was dead. He went after her to the place of burial and said unto her, wher● are my Zuzees? She saith unto him, go take it from under the hinge of the door, in a certain place there. And speak to my Mother to send me my black lead, and the reed of paint by the Woman N. who is coming hither to morrow: but whence do they know that such an one shall die? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dumah (that is the Angel who is appointed over the dead) comes before and proclaims it to them.  
The Zuzees that belonged to Orphans were deposited with the Father of Samuel (the Rabbin:) He died, Samuel being absent. He went after him to the place of burial, and said unto them (i. e. to the dead) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I look for Abba. They say unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba the good is here. I look for Abba bar Abba. They say unto him, Abba bar Abba the good, is here. He saith unto them, I look for Abba bar Abba the Father of Samuel; where is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is gone up to the Academy of the firmament. Then he saw Levi (his Colleague) sitting without. (The Gloss hath it; the dead appeared as without their Graves, sitting in a circle, but Levi sat without the circle.) He saith unto him, why dost thou sit without? why dost thou not ascend? He answered him, they say unto me, because there want those years wherein thou didst not go into the Academy of the Rabbi— When his Father came, he saw him weep— He saith unto him, why dost thou weep?— He saith unto him where is the Orphan's money? He saith unto him, go and take it out of the Mill-house, etc. But I fear the Reader will frown at this huge length of trifles.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And cool my tongue. 

n Hieros'. Chagigah, fol. 77. 4.  There was a good Man and a wicked Man that died. As for the good Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had no Funeral rites solemnised: but the wicked man had. Afterward, there was one saw in his dream, the good man walking in Gardens, and hard by pleasant Springs: but the wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his tongue trickling drop by drop, at the bank of a River, endeavouring to touch the Water, but he could not.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A great gulf fixed. 
IT is well known from the Poets, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, and Inferi among the Latins comprehend the seat both of the Blessed and the Damned, denoting in general▪ the state of the dead: be they according to the quality of their persons allotted either to joys or punishments. On this hand, Elysium for the good; on that hand, Tartarus for the wicked, the River Cocytus, or Acheron or some such great gulf fixed betwixt them. The Jews seem not to have been very distant from this apprehension of things. 
o Midras' Coheseth, 103. 2.  God hath set the one against the other [Eccles. VII. 14.] that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell, and Paradise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How far are they distant? an handbreadth. R. Johanan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wall is between. But the Rabbins say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are so even with one another, that you may see out of one into the other.  
That of seeing out of the one into the other, agrees with the passage before us; nor is it very dissonant that it is said, they are so even with one another: That is, they are so even, that they have a plain view one from the other, nothing being interposed to hinder it, and yet so great a gulf between, that it is impssible to pass the one to the other. That is worth noting, Revel. XIV. 10. shall be tormented with fire and brimstone, in the presence of the Holy Angels, and in the presence of the Lamb.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They have Moses and the Prophets. 
THE Historical Books also are comprehended under the title of the Prophets, according to the common acceptation of the Jews, and the reading in their Synagogues. 
p Gloss. in Bathra, fol. 13. 2.  All the Books of the Prophets are eight, Josua, Judges, Samuel, the Kings, Jeremy, Ezechiel, Isaiah, and the twelve. So the Gemarah also reckons them 
q Ibid. fol. 14. 2. . So we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Octateuch of the Prophets, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pentateuch of Moses in Photius 
r Cod. 230. , of which we have spoken elsewhere.  
But are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hagiographa excluded, when mention is made only of the Law and the Prophets? Our Saviour speaks after the usual manner of their reading Moses and the Prophets in their Synagogues; where every ordinary person, even the most rude and illiterate met with them, though he had neither Moses, nor the Prophets, nor the Hagiographa at his own house. Indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the holy Writings, were not read in the Sgnagogues (for what reason I will not dispute in this place) but they were however, far from being rejected by the people, but accounted for Divine Writings, which may be evinced, besides other things, even from the very name. Our Saviour therefore makes no mention of them, not because he lightly esteems them, but because Moses and the Prophets were heard by every one, every Sabbath day, and so were not the Hagiographa.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither will they be persuaded though one risen from the dead. 
ANY one may see how Christ points at the infidelity of the Jews, even after that himself shall have risen again. From whence it is easy to judge what was the design and intention of this Parable.    

CHAP. XVII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That a Millstone were hanged about his neck. 
THERE is mention among the Talmudick Authors concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ass-mill, and it is distinguished from an Hand-mill. 
a Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Bava Mezia.  Whoso hireth an House of his Neighbour, he may build 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ass-mill, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hand-mill.  
To have a Millstone hanged about his neck, was a common Proverb. 
b Kiddushin, fol. 29. 2.  Samuel saith, it is a Tradition, that a man may marry, and after that apply himself to the study of the Law. But R. Johanan saith, No. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall he addict himself to the study of the Law with a Millstone about his neck?  
Suidas tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when they drowned any in the Sea, they hung stones about their necks. And quotes that of Aristophanes:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Lifting him up, I'll plung him to the deep.  
* A Stone hung at his neck—   
* For so Suidas takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stone. But this Interpreter ingeniously remarks, that Suidas seems to have reached the place and meaning of the Poet; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not a Stone hung about the neck of him that is to be drowned in the Sea: but when he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hanging a Stone, he does by way of jest and beside all expectation, for laughters sake, say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hanging Hyperbolus; that is, a litigious fellow about his neck, whom for his peculiar wickedness he would represent as the most burdensome thing that could be to all the Athenians, hanging about them like an heavy Stone that is hanged about the neck of one condemned to be drowned; one indeed that deserves that fate himself that he might no more vex and disturb the Commonwealth.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rebuke him. 
THE Rabbins are not sparing in granting the lawfulness of repeating rebuke upon rebuke, but they are most sparing about forgiveness where any hath given an offence. They allow from Levit. XIX. 17. that a man may rebuke an hundred times if there be any need for it; nay that it is the duty of a Disciple to rebuke his Master if occasion be 
c Bava Mezia▪ fol. 31. 1. . But as to forgiving him that offends, they abuse the words of the Prophet Amos I. 2. for three transgressions: and that of Job XXXIII. 29. Lo, all these things worketh God three times with man, and teach that a man is not bound to forgive a forth trespass 
d Joma, fol. 86. 2. .   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As a grain of Mustard seed. 
A Phrase greatly in use. Sometimes we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a seed of Mustard. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a grain of Mustard seed. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a drop of Mustard.  
When our Lord had been teaching his Disciples concerning charity toward their offending Brother, they beg of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, increase of Faith. Which words (saving that I would not wrong the Faith of the Apostles, as if they begged of their Master an increase of it) I would inquire whether they might not be put into some such sense as this: Lay down or add something concerning the measure of our Faith, as thou hast done concerning the measure of our Charity. Which therefore he doth in his following discourse.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Will say say unto him by and by— Go and sit down to meat? 
SOme there were of old that were wont to do thus. 
e Maimon. Avadim. cap. 9  The wise men of old were used to give their servant, something of every thing that they eat themselves. This was indeed kindly done, and but what they ought; but than it follows: They made their Beasts and their Servants take their meals before themselves. This was supererogation.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He passed through the midst of Samaria and Galilee. 
IF it had been said through the midst of Galilee and Samaria, there had been no difficulty, but being said through the midst of Samaria and Galilee: it raiseth that doubt to which I have formerly spoken, viz. whether through Galilee in this place ought not to be understood through Perea. The Syriack and Arabic seem to to have been ware of this difficulty; and therefore to accommodate the matter have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through the midst, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between: in which signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very familiar in Greek Authors. So that the sense they seem to make of it, is this: That Jesus in his journey to Jerusalem took his way in the very extreme borders of Galilee and Samaria, i. e. that he went between the confines, and as it were upon the very brink of each Country, for a good way together. He did indeed go to the Scythopolitan bridge, by which he passed over into Perea: but whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will allow of such a rendering, let the more skilful judge.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ten men that were Lepers. 
I. IT is provided by a Law in Levit. XIII. 46. That he that is a Leper shall dwell alone and without the Camp. How then came these ten to converse thus together? as also those four together, 2 Kings VII. 3.  

f Pesachin, fol. 67. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other unclean persons must not live with him: i. e. Those that are unclean by other kind of defilements: which also is intimated by the Gemarists in these words: Shall those that have their issues, and those that are defiled by the dead, be sent out into one and the same place? The Text saith, They shall not defile their Camps, Numb. V 3. to assign one Camp for these, and another for them.  
The Lepers might be Conversant with Lepers, and those that had Issues with those that had Issues; but those that were under different defilements, might not converse promiscuously. Which confirms what I have conceived concerning the five Porches at the Pool of Bethesda, viz. That they were so framed and distinguished at first, that there might be a different reception for those that had contracted different kinds of defilements, and were there waiting to be cleansed in that Pool.  
That there were certain places where they that were unclean by that Disease of the Leprosy were secluded, reason might persuade us: for it were an inhuman thing to cast the Leprous out of the City, without any provision of a dwelling for them, but that they should always lie sub dio, and in the open air. Whether there was any such thing in this place, I will not determine. It seems as if these ten Lepers having heard of our Saviour's coming that way, were got but lately together to attend him there. For when the Seventy Disciples, had before hand openly proclaimed in all the places where he was to come, that he would come thither, it is easy to conceive in what infinite throngs, the sick and all that were affected with any kind of distemper would be crowding thither for a cure.  
II. 
g Pesachin ubi supr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leper that transgresseth his bounds, let him receive forty stripes. Those that have their Issues, Men or Women if they transgress their limits, let them also receive forty stripes. Where the Gloss is, The limits for those that have their Issues, are the mountain of the House, or the Court of the Gentiles. For they are forbid to enter into the Camp of the Levites. The unclean are not excluded but from the Court: excepting those that have their Issues, and a Gonorrhoea upon them, they are excluded even from the mountain of the house: and the Leper, who is excluded from the Camp of Israel, that is, from the City.  
Now the Camp of Israel, out of which the Leper was to be excluded, they interpreted to be every City that had been walled from the days of Joshua. For (say they) Joshua sanctified the walled Cities with the holiness that was ascribed to the Camp of Israel; but he did not so to the rest of the Land, nor the Cities that had no walls. This was a Village and not such a City where these ten Lepers meet our Saviour; and if they were within this Village it was neither beyond the custom nor the rule, provided that they kept but their distance.  

h Negaim. cap. 13. hal. 12.  A Leper enters into the Synagogue: they make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Grates, or bounds, ten hands high, and four cubits broad: he enters the first, and goes out the last. The Gloss is, Lest they should be defiled that stand in the Synagogue, etc.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Kingdom of God cometh not with observation. 
THE Kingdom of God, or of Heaven hath especially a twofold distinct sense in the Holy Scriptures. In some places it signifies the propagation of the Gospel by the Messiah, and his Followers, and that especially amongst the Gentiles: In other places it denotes the Messiah's victory and vengeance upon the Jews, the enemies of this Gospel. But in the Jewish Schools, this was their conceit of him: that when he came he should cut off all those Nations that obeyed not his, i. e. the Jewish Law; redeeming Israel from the Gentile yoke, establishing a Kingdom and Age amongst them, that should be crowned with all kind of delights whatever. In this they were miserably deceived, that they thought the Gentiles were first to be destroyed by him, and then that he himself would reign amongst the Israelites. Which in truth fell out just contrary, he was first to overthrow Israel, and then to reign amongst the Gentiles.  
It is easy to conceive in what sense the Pharisees propounded that question, when the Kingdom of God should come? that is, when all those glorious things should be accomplished which they expected from the Messiah? and consequently we may as well conceive from the contexture of his discourse, in what sense our Saviour made his reply. You inquire when the Messiah will come? His coming will be as in the days of Noah, and as in the days of Lot. For as when Noah entered the Ark, the world perished by a deluge, and as when Lot went out of Sodom, those five Cities were overthrown, so shall it be in the day when the Son of Man shall be revealed. So that it is evident he speaks of the Kingdom of God in that sense, as it signifies that dreadful revenge he would e'er long take of that provoking Nation and City of the Jews. The Kingdom of God will come, when Jerusalem shall be made like Sodom, vers. 29. when it shall be made a Carcase, v. 37.  
It is plain to every eye that the cutting off of that place and Nation is emphatically called his Kingdom, and his coming in glory. Nor indeed without reason: For before he wasted the City and subverted that Nation, he had subdued all Nations under the Empire and obedience of the Gospel; according to what he foretold, 
i Matt. XXIV. 14.  That the Gospel of the Kingdom should be preached in all the world, and then should the end (of Jerusalem) come. And when he had obtained his dominion amongst the Gentiles, what then remained toward the consummation of his Kingdom and Victories, but to cut off his Enemies the Jews, who would not that he should rule over them? Of this Kingdom of God he speaks in this place, not answering according to that vain apprehension the Pharisee had when he propounded the question, but according to the thing its self and the truth of it. There are two things he saith of this Kingdom.  
1. That it comes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not with observation. Not but that it might be seen and conspicuous, but that they would not see and observe it. Which security and supineness of theirs, he both foretells, and taxeth in other places once and again.  
2. He further tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Kingdom of God is within you: you are the scene of these triumphs. And whereas your expectancies are of that kind, that you say, behold here a token of the Messiah in the subduing of such a Nation, and behold there in the sudbuing of another; they will be all in vain, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is within you. Within and upon your own Nation that these things must be done. I would lay the emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you, when commonly it is laid in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within.  
Besides, those things which follow, vers. 22. do very much confirm it that Christ speaks of the Kingdom of God in that sense wherein we have supposed it; they are spoken to his Disciples, that the days will come wherein they shall desire to see one of the days of the Son of Man, but shall not see it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days of the Son of Man in the Jewish stile are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the Messiah: days wherein they promise themselves nothing but pleasing, prosperous, and gay enjoyments: and questionless the Pharisees put this question under this notion only. But our Saviour so applies the terms of the question to the truth, and to his own purpose, that they signify little else but vengeance and wrath, and affliction. And it was so far from it, that the Jews should see their expected pleasures, that the Disciples themselves should see nothing but affliction, though under another notion.    

CHAP. XVIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And not to faint. 
THE discourse is continued still, and this Parable hath its connection with the Chap. XVII. concerning Christ's coming to avenge himself upon Jerusalem. Which if we keep our eye upon, it may help us to an easier understanding of some more obscure passages that occur in the application of this Parable. And to this doth the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to faint, seem to have relation, viz. that they might not suffer their hopes and courage to languish and droop, upon the prospect of some afflictions they were likely to grapple with, but that they would give themselves to continual prayer.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There was a certain judge, etc. 
IF the scene of this Parabolical History must be supposed to have been amongst the Jews, than there would some questions arise upon it. 1. Whether this Judge were any way distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder, or Presbyter: For the Doctors are forced to such a distinction from those words in Deut. XXI. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders and Judges: 
a Hieros'. Sotah, fol. 23. 2.  If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judge, be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder, which the Babylonian Sotah 
b Fol. 44. 2.  approve of; then might it be enquired, whether it was lawful for one Elder to sit in judgement, which the Sanhedrin deny 
c Cap. 1. . But I let these things pass.  
The Parable propounded is of that rank or order that commonly amongst them the Jews had the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and usually ended in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, when it is argued from the less to the greater. If that judge, the wickedest of men, being overcome by the endless importunity of the Widow, judged her cause, will not a just, merciful, and good God appear for his own much more, who continually solicit him?  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who feared not God, etc. 
How widely distant is this wretch from the character of a just Judge? 
d Maimon. Sanhedr. cap. 1.  Although in the Triumviral Court, all things are not expected there which are requisite in the Sanhedrin; yet is it necessary that in every one of that Court, there should be this seven fold qualification: Prudence, gentleness, piety, hatred of Mammon, love of truth, that they be beloved themselves, and of good report.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lest by her continual coming. 
SO is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by the Greek Interpreters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Job XIV. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou prevailest against him for ever. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Vid Job XX. 7. Psal. XLIV. 24. & XLIX. 10. . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the titles of Psalms is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which whether it be rightly rendered in finem, to the end, is a question.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though he bear long with them. 
SO 2 Pet. III. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : is long-suffering toward us: In both places the discourse is concerning the destruction of Jerusalem, and the times immediately preceding it: In which the Lord exercised infinite patience toward his elect. For in that slippery and unsteady state of theirs, when Apostasy prevailed beyond measure, and it was an hard thing to abandon Judaisme, people were very difficulty gained over to the Faith, and as difficulty retained in it, when they had once embraced it. And yet after all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering and patience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall he find Faith on Earth?   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I fast twice in the week. 
I. THERE were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasts of the Congregation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasts of this or that single person. And both principally upon the account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflictions or straits. 
e Maimon. Taanith, cap. 2.  These are the calamities of the Congregation for which they fast. Being besieged by Enemies, the Sword, Pestilence, an hurtful Beast, Locusts, the Caterpillar, Mildew, Blasting, Abortions, Diseases, scarcity of Bread, Drought. 
f Ibid. cap. 1.  As the Congregation Fasts upon the occasion of general calmities, so does this or that person, for his particular afflictions. If any that belong to him be sick, or lost in the wilderness, or kept in prison, he is bound to Fast in his behalf, etc.  
II. 
g Ibid.  The Fasts appointed by the Congregation by reason of general calamities, are not from day to day, because there are few that could hold out in such a Fast, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the second and fifth day of the week. On those days they assembled in their Synagogues to Public Prayers: and to this I would refer that of Acts XIII. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ministered before the Lord and Fasted; much rather than to the celebration of the Mass, which some would be wresting it to.  
III. It was very usual for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the single person to devote himself to stated and repeated Fasts, for Religions' sake, even when there was no affliction or calamity of life to urge them to it. And those that did so, chose to themselves those very days which the Congregation was wont to do, viz. the second and the fifth day of the week. 
h Taanith, fol. 12. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The single person that taketh upon him to fast, on the second and fifth day, and the second day throughout the whole year, etc.  
Let me add this one thing further about these Fasts. R. Chasda saith, the Fast upon which the Sun sets, is not to be called a Fast. And yet they take very good care that they be not starved by Fasting, for they are allowed to eat and drink the whole night before the Fast. 
i Hierosol. Taanith. fol. 64. 3.  It is a Tradition. Rabbi saith, it is lawful to eat till daylight.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I give Tithes of all that I possess. 
This Pharisee in the profession he maketh of himself imitates the profession he was to make that offered the first-fruits. 
k Deut. XXVI. 13.  I have brought away the hallowed things out of mine house, and given them to the Levite and to the stranger, to the Fatherless and to the Widow, etc. But tell me O thou Pharisee, dost thou thus strictly give Tithes of all things, out of an honest mind and pure justice, viz. that the Priest and Levite, and poor may have every one their own; and not rather out of mere fear and dread, because of that rule, He that eateth of things that are not tithed, is worthy of death 
l Sanhedr. fol. 83. 1. .   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the Publican standing afar off, etc. 
I. THAT the Israelites when they went into the Temple to put up their own private Prayers, went beyond the outward Court, or the Court of the Gentiles, into the Court of the Women, This amongst other things makes it evident, viz. That in that Court were placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirteen Eleemosynary Chests, into which they threw in their voluntary Oblations: which was done by the Widow with her two Mites in that place.  
II. It is a question whether any person for his private praying, might come as far as the Gate of Nicanor, or the Court of Israel; much less, into the Court of the Priests, unless the Priests only. We read of our Saviour's being in the Court of the Gentiles, viz. in Solomon's Porch: and that he was in the Treasury, or the Court of the Women, but you will hardy find him at any time in the Court of Israel. And the negative upon their entrance into that Court is confirmed, at least if that rule avail any thing which we meet with in Hieros. Beracoth 
m Fol. 8. 4. . R. Joshua ben Levi saith, he that stands to pray, i● is necessary that he first sit down, because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed are they that sit in thy house. Now it was lawful for no person to sit down in that Court, but the King only.  
III. That therefore this Publican stood so much further off while he prayed, than the Pharisee, was probably more from his humility, than any necessity that lay upon him so to do. For though the Heathen and Publican go together, in those words of our Saviour, Let him be unto thee as an Heathen and Publican, yet it is a question whether the Publicans if they were Jews, were bounded to the outward Court only, as the Heathens were.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He would not lift so much as his eyes up to Heaven. 
What needed this to have been added, when this was the very rule of praying, 
n Maimon. in Tephillah.  Let him that prayeth cover his head and look downward▪ 
o Ibid. Peah. cap. 5.  The Disciple of the Wise men, when he stands praying, let him look downward. But were those of the Laity, or of the common people to do thus? If not, our question is answered: that this man (otherwise than the vulgar was wont) in deep humility, and a conscience of his own vileness, would not lift up his eyes. But if this was the usage of all in common, that whiles they were actually praying they must look downward; yet probably, in the time that they were composing themselves to prayer, they might be a little lifting up their eyes toward Heaven. 
p Maimon. ubi supr.  If they pray in the Temple, they turn their faces toward the Holy of holies; if elsewhere, then toward Jerusalem. And it would be a strange thing if they were not to have their eyes toward Heaven at all; indeed when they began to pray, than they looked downward.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But when his Disciples saw it, they rebuked them. 

q Sanhedr. fol. 110. 2.  WIcked Israelites little ones shall not come into the world to come.— Wicked Heathens little ones, all men confess, they shall not come into the world to come.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From what time is a little Child capable of the world to come? R. Chaijah, and R. Simeon bar Rabbi, one of them saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time wherein he is born. The other saith, from the time that he can speak— Rabbona saith, from the time it is begot.— Rabh Nachman bar Isaac saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time he is Circumcised: R. Meir saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time that he can answer, Amen.  
Whether this question was handled in the Schools or no in the times of the Apostles, it is very probable, they took this bringing of little Children to Christ ill, because (if they might be judges) they were not capable of the Kingdom of Heaven. And indeed our Saviour's answer to them seems to favour this conjecture of ours: Is it so indeed, that you suppose such as these unfit and uncapable? I tell you that of such is the Kingdom of God.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Why callest thou me good? 
I. FOR the better understanding our Saviour's sense and meaning in these and the following words, I would affirm (and who can argue it to the contrary?) That this man acknowledged Jesus for the true Messiah.  
1. This, several others did also, who as yet were not his Disciples: So those blind men when they call him the Son of David, Matth. XX. 30. not to mention others. And what reason can there be for the negative upon this man? especially when he appears to be a person of more than ordinary parts and accomplishments, not only from what he tells us of himself, but from that kind and affectionate reception he met with from Christ.  
2. This was no vulgar or ordinary question he put here: What shall I do that I may inherit Eternal Life? For it seems plain that he was not satisfied in the doctrine of their Schools, about the merit of good works, and justification by the Law; but he thinks there is something more requisite toward the obtaining Salvation, because, after he had (as he tells us) performed this Law from his youth up, he yet enquireth further, what shall I do, etc. in which, that he was in earnest, our Saviour's behaviour toward him 
r Vid. Mark X. 21.  sufficiently testified: as also that he came to Jesus, as to no ordinary Teacher, to be instructed in this affair.  
3. It was very unusual to salute the Rabbins of that Nation with this title. For however they were wont to adorn (not to say load) either the dead, or absent with very splendid Epithets, yet if they spoke to them whiles present, they gave them no other title than either Rabbi, or Mar, or Mari. If you turn over both the Talmuds, I am deceived if you once find either good Rabbi, or good Mar.  
II. So far therefore is our Lord in these words from denying his Godhead, that he rather doth as it were draw this person in, to own and acknowledge it. Thou seemest in thy very address to me, and the compellation thou gavest me to own me for the Messiah, and dost thou take me for God too as well as man, when thou callest me good, seeing there is none good but God only? Certainly he saw something that was not ordinary in this man when it is said of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark X. 21. he loved him: i. e. he spoke kindly to him and exhorted him, etc. See 2 Chron. XVIII. 2. and Psal. LXXVIII. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they flattered him with their mouth. Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor is it an ordinary affection this young man seemed to have for the blessed Jesus, in that, he departs sorrowful from the counsel that had been given him: and that he had the person that had counselled him in very high esteem, appears in that he could not without infinite grief reject the counsel he gave him.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He took unto him the twelve. 
THIS falls in with that of John XI. 7. Let us go into Judea. What? say they, into Judea again, where thou wast lately in so much danger? However he comes out and goes on, his Disciples following him wondering, and fearing the effects of it, Mark X. 32. He mentioned only at present his journey into Judea, to see Lazarus; but as they were going he foretells his progress to Jerusalem and what was to be done with him there. It is probable he was at Bethabarah when the message came to him that Lazarus was sick. And from thence, his way lying conveniently over the Scythopolitan Bridge, and so through part of Samaria, he chooseth the transjordanine way to the Fords of Jericho.    

CHAP. XIX.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zaccheus. 
THERE is mention of one of the same name Zacchai, a Father of a numerous Family, Ezr. II. 9 and about the time wherein our Zaccheus lived, there was one Zacchai the Father of Rabban Johanan, than whom there was hardly a more noted Rabbin in the whole Catalogue. This man brought up his Son Johanan in Merchandise, wherein he had employed himself for forty years before he gave himself either to Letters, or Religion. From whence there might arise some conjecture, as if that Zacchai was this Zaccheus here mentioned, but that these two things make against it.  
I. Because he was a Rabbin, or preferred to be one of the Elders, as the Author of Juchasin in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, not without reason, conjecture. Now whereas the very employment of Publicans lay under so ill a name universally in that Nation, it is hardly credible that that should consist with the degree of Rabbin: to which I may add that that Zacchai was of a Priestly descent, and what a monster would that seem amongst them, a Priest and a Publican.  
II. We may judge from the character of that Zacchai whether he did not live and die a Jew as to his Religion, in every punctilio of it. 
a Megillah, fol. ●●▪ ●.  R. Zacchai's Disciples asked him (where note, he bears the title of Rabbi) How dost thou attain to old age? He answered them, I did never in my whole life make water within four Cubits of the place of Prayer. I never miscalled my neighbour. I never let slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consecration of a day. My Mother was a very old Woman, who once sold her Hair-lace, and bought wine with it for me to consecrate a day with. There is a Tradition; that when she died, she bequeathed to him three hundred Hogsheads of wine: and when he died, he bequeathed three thousand Hogsheads to his sons. The Gloss is: He that is constant in the consecration of a day, by the merit of that, obtains Wine.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chief among the Publicans 
A few things concerning the degree of Publicans.  
I. The Lexicographer tells us, that they called those the greater Publicans, who redeemed at a certain fixed price the Tax and other Revenues of the Romans: these were commonly called the Deciarii.  

b Sanhedr. fol. ●●. ●.  These are persons not capable of giving any public testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepherds, Exactors, and Publicans. Upon which words R. Gaon hath this passage: The Rabbins do not exclude the Publicans, upon the account that they exact more than is appointed ●o them, for than they would be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exactors. But when the King lays a Tax upon the Jews, to be required of every one according t● the proportion of their estates; these Publicans in whose power it is to value every one's Estate, will favour some in the mitigation of their Tax, and burden others beyond all measure.  
III. There were Publicans (to omit those who collected the Taxes in every Town) who stood at Gates and Bridges, requiring Tribute of all Passengers, concerning whom we meet with something in Schabb. 
c Fol. ●●.  Where there is also mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater, and the lesser Publican. Concerning whom the Gloss speaks thus; Sometimes there is a greater Publican to whom it is very grievous to stand at the Bridge all the day long, he therefore substitutes an inferior, or lesser Publican. Let us take this story out of this same Tract 
d ●●●●ob. fol. ●●▪ ● .  
R. Judah, R. Joseh, R. Simeon and R. Judah ben Garis sitting together; R. Judah began and said, O how great are the works of this (Roman) Nation: they build Streets, and Bridges, and Bagnioes'. R. Jose held his tongue, and said nothing: But R. Simeon ben Jochai answered and said, whatsoever they have built, they have built it for their own advantage— They have built Bridges that they might gain a Tolle by them. R. Judah ben Garis went and told this to the Roman Empire, who thus decreed: Let R. Judah who hath magnified the Empire be promoted. Jose that held his tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which I imagine aught to be rendered) Let him be banished to Cyprus: And for Simeon that reproached it, let him be killed. Simeon hearing these things betook himself into a Cave, and there lay hid with his Son for the space of thirteen years.  
Now as to what order or degree amongst the Publicans, our Zaccheus held, it is neither easy nor tanti to determine it. The title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief among the Publicans, will hardly bear it, that he was one of those that received Toll or custom at Bridges, though even amongst those there were who had the title of the greater Publicans. He may rather be esteemed either of the first, or the second Class of those I have already named. In either of those it was easier for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise false accusation against any (which he chargeth himself with) than at the Bridge or so.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The half of my goods I give to the poor. 
I. A Distribution amongst the poor of those goods that had been ill got was necessary. In Sanhedrin 
e Fol. 25. 2.  there is a discourse of restitution, and distribution of dishonest gains, especially what wealth had been got by Merchandise of fruits of the seventh year which was forbidden. And this is the form of restitution. J. N. the Son of N. scraped up such a sum by the fruits of the seventh year, and behold I bestow it all upon the poor.  
II. Alms were to be given to the poor out of wealth honestly acquired: but according to the rules and precepts of the Rabbins they were not bound to bestow above one fifth part. 
f Rambam in Peah, cap. 1.  As to what help is to be afforded by Mammon, there is a stated measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a fifth part of his Mammon. No one is bound to give more than one fifth. And they say, That it is decreed in Usha, that a man should set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fifth part of his estate according to the command.  
This fifth part was so stated and decreed, That, 1. so far they ought to go upon the account of a command. 2. No man is bound by the Law to go further. But, 3. He may do more, if he please, on his own accord. Which this Zaccheus did in a large and generous measure. The restitution of four fold for his Sycophancy agreed with the Law about theft.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This day is salvation come to this house. 
IT is said Vers. 7. That they all murmured that Christ was gone to be guest with a man that is a sinner. What then did they think of the house itself that belonged to this sinner? Do we think they would enter in, when they despised any thing that belonged to Publicans? Perhaps that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaccheus stood and said, may seem to hint, that he came forth and stood talking with those that were without doors and would not enter. However, if we well consider how meanly they accounted of the house of a Publican, we may the easilier understand, what the meaning of that expression is, this day is salvation come to this house.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Forasmuch as he also is a Son of Abraham. 
That is, say most, the Son of Abraham by Faith; which indeed is most true. But I doubt however, that this is not directly the sense of these words. For I question whether the Jews knew of any kind of relation to Abraham, but that which was according to the flesh, and by way of stock and offspring. The Son of Abraham by Faith was a notion unknown and I scarce believe our Saviour would speak to them in an unintelligible dialect. To which we may add that if it had been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former clause) we might the easilier have inclined to that sense and applied it to his conversion by which he was made a Son of Abraham by Faith. It would argue that his relation to Abraham was changed, and become other than what it was before, so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former clause argued the condition of the house altered: But whereas it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is, and not he is made a Son of Abraham, I would take it in the same sense with that, Chap. XIII. 16. This Woman being a Daughter of Abraham, that is, in the literal sense of it: as if he should say, Although you murmur, having this chief Publican in so much contempt and indignation, as if he was an accursed thing, yet is he of the seed of Abraham as well as you yourselves. He is not an Heathen Publican, but an Israelite: and seeing the Son of Man cometh to seek and to save that which is lost, especially the lost sheep of the house of Israel, Salvation is come to his house this day, for he also is a Son of Abraham.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And because they thought that the Kingdom of God should immediately appear. 

g Midras' Schir. fol. 7. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time draweth nigh that the Kingdom, of Heaven shall be revealed. We have observed elsewhere, that it was the Nations universal opinion, that that very time wherein Christ did appear, was the time wherein they expected the coming of Messiah, being so taught by the Prophecy of Daniel. Which however the more modern Jews would now endeavour to evade, as also other more illustrious Predictions that concern our Jesus, yet were those times then more truly and more sincerely interpreted. Hence that conflux of Jews from all Nations to Jerusalem, Acts II. 5. And to this doth that in some measure attest which the Talmudists relate concerning the Paraphrast of the Prophets, that when he went about to paraphrase also the Hagiographa or Holy Writings, he was forbidden by Bath Kol (a voice from Heaven) saying, That he must abstain from that, for in those Books was the end of the Messiah, viz. Dan. IX. 26.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And delivered to them ten pounds. 
THIS Parable of the pounds hath for the general the very same scope with that of the talents, Matth. XXV. That Nobleman or King that went into a f●r Country to receive for himself a Kingdom, is Christ in his Gospel going forth to call in the Gentiles to his obedience: returning, he cuts off the Nation of the Jews that would not have him to reign over them, vers. 27. And whiles they were now in expectation of the immediate revelation of the Kingdom of Heaven, and were dreaming many vain and senseless things concerning it; our Saviour by this Parable warns and admonisheth them, that he must not look for any advantage by that Kingdom who cannot give a good account of those Talents which God had committed to his trust and improvement.  

h Suidas.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Talon is the value of sixty pounds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A pound is an hundred drachms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A drachm is six oboli. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An obolus is six pieces of brass coin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ A brasi piece of coin is seven mites.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because thou knewest not the time of thy visitation. 
THE Masters dispute the reason of the laying waist of Jerusalem.  

i Schabh. fol. 119. 2.  Abai saith, Jerusalem was not destroyed for any thing but the profanation of the Sabbath— R. Abba saith, it was not destroyed for any thing but their neglect in reciting their Phylacteries Morning and Evening— Rabh. Menona saith, it was not destroyed for any thing but their not minding the bringing up of their Children in the School— Ulla saith, Jerusalem had not been destroyed, but for their immodesty one toward another— R. Isaac saith, it had not been destroyed, but that they equalled the inferior with the superior— R. Chainah saith, it had not been destroyed, but that they did not rebuke one another— R. Judah saith, it had not been destroyed, but that they contemned the Disciples of the wise men, etc. But Wisdom saith, Jerusalem was destroyed, because she knew not the time of her visitation.  
All those great good things that were promised to mankind, were promised as what should happen in the last days, i. e. in the last days of Jerusalem. Then was the Messiah to be revealed 
k Host III. 5. & H●br. I. 2. . Then was the Holy Ghost to be poured out 
l Joel II. 28. Acts II. 17. . Then was the Mountain of the Lord to be exalted, and the Nations should flow in to it 
m Isai. II. 2. . In a word, than were to be fulfilled all those great things which the Prophets had foretold about the coming of the Messiah, and the bringing in of the Gospel. These were the times of Jerusalem's Visitation, if she could have known it. But so far was she from that knowledge, that nothing was more odious, nothing more contemptible, than when indeed all these ineffable benefits were dispensed in the midst of her. Nor indeed were those times described before hand with more remarkable characters as to what God would do, than they were with black and dreadful indications as to the perverseness and obstinacy of that people. They were the best of times, and the worst generation lived in them. In those last days of that City were perilous times, 2 Tim. III. 1. Departing from the faith, 1 Tim. IV. 1. Scoffers of Religion, 2 Pet. III. 3. In a word, many Antichrists, 1 John II. 18. So far was Jerusalem, and the Nation of the Jews from knowing and acknowledging the things that belonged unto their peace.    

CHAP. XX.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The chief Priests and the Scribes with the Elders. 
SO it is in Mark XI. 27. but in Matth. XXI. 23. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Chief Priests and Elders of the people. Now the question is, who these Elders should be, as they are distinguished, from the Chief Priests and the Scribes. The Sanhedrin consisted chief of Priests, Levites, and Israelites, although the original precept was for the Priests and Levites only. 
a Maimon. in Sanhedr. cap. 2.  The command is, that the Priests and Leviys should be of the great Council, as it is said, thou shalt go unto the Priests and Levites: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if such be not to be found, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although they were all Israelites, behold, it is allowed.  
None will imagine that there ever was a Sanhedrin, wherein there were Israelites only and no Priests or Levites; nor on the other hand, that there ever was a Sanhedrin wherein there were only Priests and Levites, and no Israelites. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore or the Scribes, seem in this place to denote either the Levites, or else, together with the Levites those inferior ranks, of Priests, who were not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chief Priests: And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders, may be the Israelites, or those Elders of the Laity, that were not of the Levitical Tribe. Such an one was Gamaliel the present Precedent of the Sanhedrin, and Simeon his Son, of the Tribe of Judah.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He calleth the Lord, the God of Abraham, &c: 

b Shemoth. rabba. fol. 159. 1.  WHY doth Moses say, Exod. XXXII. 13. Remember Abraham, Isaac, and Jacob? R. Abin saith, the Lord said unto Moses, I look for ten men from thee, as I looked for that number in Sodom. Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, behold here am I and Aaron, Eleazar, and Ithamar, Phineas and Caleb, and Joshua, but saith God, these are but seven, where are the other three? When Moses knew not what to do, he saith, O Eternal God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do those live that are dead? Yes, saith God. Then saith Moses, if those that are dead do live, remember Abraham, Isaac and Jacob.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Lord said unto my Lord, etc. 
WHereas St. Matthew tells us, 
c Matt. XXII. 46.  That no man was able to answer him a word, to that Argument whereby he asserted the Divinity of the Messiah, it is plain that those evasions were not yet thought of, by which the Jews have since endeavoured to shift off this place. For the Talmudists apply the Psalm to Abraham; the Targumist (as it seems) to David: others (as Justin Martyr tells us) to Hezekia, which yet, I do not remember I have observed in the Jewish Authors. His words are in his Dialogue with Tryphon 
d Pag. 250. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am not ignorant that you venture to explain this Psalm (when he had recited the whole Psalm) as if were to be understood of King Hezekiah.  
The Jewish Authors have it thus: 
e Sanhedr. fol. 148. 2.  Sem the great, said unto Eleazar (Abraham's servant) when the Kings of the East and of the West came against you, what did you? He answered and said, The Holy blessed God took Abraham, and made him to sit on his right hand. And again, 
f Nedarim, fol. 32. 2.  The Holy blessed God had purposed to have derived the Priesthood from Shem; according as it is said, thou art the Priest of the most high God, [Gen. XIV.] but because he blessed Abraham before he blessed God, God derived the Priesthood from Abraham. For so it is said, And he blessed him and said, Blessed be Abraham of the most high God, possessor of Heaven and Earth, and blessed be the most high God, Abraham saith unto him, who useth to bless the servant before his Lord? Upon this God gave the Priesthood to Abraham, according as it is said, The Lord said unto my Lord, sit thou on my right hand. And afterward it is written the Lord swore and will not repent, thou art a Priest for ever for the speaking (for so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of Melchizedech. Midras' Tillin and others also in the explication of this Psalm, refer it to Abraham. Worshipful Commentators indeed!   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That desire to walk in long robes. 
IN Garments to the feet; which their own Rabbins sufficiently testify. 
g Bava bathra, fol. 57 2.  R. Johanan asked R. Banaah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of Garment is the inner garment of the Disciple of the wise men? It is such an one that the flesh may not be seen underneath him. The Gloss is, It is to reach to the very sole of the foot, that it may not be discerned when he goes barefoot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Talith, that the Disciple of the wise wears? that the inner Garment may not be seen below it to an hand breadth.  
What is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke XV. 22. the first Robe? Is it the former robe, that is, that which the Prodigal had worn formerly? or the first, i. e. the chief and best robe? It may be quaeried whether it may not be particularly understood the Talith, as what was in more esteem than the Chaluk, and that which is the first Garment in view to the beholders. 
h Sanhedr. fol. 44. 1.  I saw amongst the spoils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babylonish Garment, Jos. VII. Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long Garment called Melotes. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Talith of purest Wool.    

CHAP. XXI.  

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Until the times of the Gentiles be fulfilled. 
JERUSALEM shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled: And what then? in what sense is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until, to be understood? Let every one have his conjecture, and let me be allowed mine. I am well assured our Saviour is discoursing about the fall and overthrow of Jerusalem; but I doubt whether he touches upon the restauration of it: Nor can I see any great reason to affirm that the times of the Gentiles will be fulfilled before the end of the world itself. But as to this controversy, I shall not at present meddle with it. And yet, in the mean time cannot but wonder that the Disciples having so plainly heard these things from the mouth of their Master what concerned the destruction both of the place and nation, should be so quickly ask, Lord wilt thou at this time restore the Kingdom to Israel? Nor do I less wonder to find the Learned Beza, expounding the very following Verse after this manner: Then shall there be the signs in the Sun, etc. That is after those times are fulfilled which were allotted for the salvation of the Gentiles, and vengeance upon the Jews, concerning which St. Paul discourses copiously, Rom. XI. 25, etc. When indeed nothing could be said clearer for the confutation of that Exposition than that of Vers. 32. Verily I say unto you, this generation shall not pass away till all be fulfilled. It is strange this should be no more observed, as it ought to have been by himself and divers others, when in truth these very words are as a gnomon to the whole Chapter. All the other passages of the Chapter fall in with Matth. XXIV. and Mark XI. where we have placed those Notes that were proper, and shall repeat nothing here. Which method I have taken in several places in this Evangelist, where he relates passages that have been related before, and which I have had occasion to handle as I met with them.    

CHAP. XXII.  

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Captains. 
THEY are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 52. Captains of the Temple: And in the singular number, the Captain of the Temple, Acts IV. 1. but who should this, or these be?  
I. All know, that there was a Roman Garrison in the Castle of Antonia, whose charge especially was to suppress all Tumults and Seditions in the Temple: But was the Tribune or the Centurions of that Garrison called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Captains of the Temple? Surely rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Captains of the Castle of Antonia. And indeed it appears not that the Roman Captains had conspired against the life of Christ, that Judas should betake himself to them to make a bargin for the betraying of him.  
II. The conjecture might be more probable of those Rulers in the Temple, concerning whom we have this mention. 
a Shekalin. cap. 5.  These are the Rulers that were in the Temple: Johanan ben Phineas Governor of the Seals, Ahijah set over the drink offerings: Matthiah ben Samuel that presided over the Lots, etc. But to me it seems beyond all doubt that the Captains of the Temple, were the Captains of the several Watches. 
b Middoth. cap. 1.  In three places the Priests kept Watch and Ward in the Temple, viz. in Beth Abtenes, Beth Nitsots, and Beth Mokad. The Levites also in one and twenty places more. Whereas therefore these Watches or Guards consisted every one of several persons, there was one single person set over each of them, as their Captain or the head of that Watch. And this way looks that of Pilate. Matth. XXVII. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye have a watch of your own, let some of them be sent to guard the Sepulchre.  
III. The Captain of the Temple therefore, distinctively and by way of eminence so termed, I would suppose him whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Mountain of the House, who was the chief of all the heads of those Wards. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Middoth ubi supr. hal. 2.  The Ruler of the Mountain of the Temple, takes his walks through every watch, with Torches lighted before him: and if he found any upon the Watch that might not be standing on his feet, he said, Peace be with thee; but if he found him sleeping, he strack him with a stick, and it was warrantable for him to burn the Garments of such an one. And when it was said by others, what is that noise in the Court? the answer was made, it is the noise of a Levite under correction, and whose Garments are burning for that he slept upon the Watch. R. Eliezer ben Jacob said, they once found my Mother's Son asleep, and they burnt his clothes. Compare this passage with Revel. XVI. 15. Behold I come as a Thief; Blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his shame.  
It is easy distinguishing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Captain of the mountain of the Temple, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Temple or the Sagan. The former presided only over the Guards; the latter over the whole Service of the Temple. And so we have them distinguished, Acts iv vers. 1. there is the Captain of the Temple, and Annas who was the Sagan.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is my body. 
THE words of the institution of the Holy Eucharist throughout the whole contain a reflection, partly by way of Antithesis, partly by way of Allusion.  
I. This is my body.] Upon the account of their present celebration of the Passover these words might very well have some reference to the body of the Paschal Lamb. The body (I say) of the Paschal Lamb. For the Jews use this very phrase concerning it. 
d Maimon. in Hhamets' Umatsah. cap. 8.  They bring in a Table spread, on which are bitter Herbs, with other Herbs, unleavened Bread, Pottage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Body of the Paschal Lamb. And a little after: He eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Body of the Passover. From whence our Saviour's meaning may be well enough discerned, viz. that by the same signification that the Paschal Lamb was my body hitherto; from hence forward let this Bread be my body.  
II. Which is given for you.] But the Apostle adds, which is broken for you: Which indeed doth not so well agree with the Paschal Lamb, as with the Lamb for the daily Sacrifice; for as to the Paschal Lamb, there was not a bone of it broken, but that of the daily Sacrifice was broken and cut into several parts; and yet they are both of them the Body of Christ in a figure. And although, besides the breaking of it, there are these further instances wherein the Paschal Lamb, and that of the daily Sacrifice did differ, viz. 1. That the daily Sacrifice was for all Israel, but the Paschal for this or that Family. 2. The daily Sacrifice was for the atonement of sin, the Passover not so. 3. The daily Sacrifice was burnt, but the Passover eaten: yet in this they agreed, that under both, the body of our Saviour was figured and shadowed out, though in a different notion.  
III. This do in remembrance of me.] As you kept the Passover in remembrance of your going out of Egyt. 
e Beracoth, cap. 1. hall. ult.  Thou shalt remember the day of thy going out of Egypt all the days of thy life. Ben Zuma thus explains it; the days of thy life, that is, in the day time: all the days of thy life, that is, in the night time too. But the wise men say, the days of thy life, that is, in this age: all the days of thy life, that the days of the Messiah may be included too. But whereas in the days of the Messiah there was a greater and more illustrious redemption and deliverance, than that out of Egypt, brought about; with the Jew's good leave, it is highly requisite, that both the thing itself, and he that accomplished it should be remembered. We suspect in our Notes upon 1 Cor. XI. as if some of the Corinthians in their very participation of the Holy Eucharist did so far Judaize, that what had been instituted for the Commemoration of their redemption by the death of Christ, they perverted to the Commemoration of the going out of Egypt: and that they did not at all discern the Lord's body, in the Sacrament.  
Under the Law there were several eatings of Holy things. The first was that which Siphra mentions 
f Fol. 24. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Priests eat of the Sacrifice, and atonement is made for him that brings it: There were other eatings, viz. of the Festival Sacrifices of the Tenths, Thanksgiving Offerings, etc. which were to be eaten by those that brought them; but these all now have their period; and now, Do ye this, and do it in remembrance of me.  
iv This cup which is shed for you.] This seems to have reference to that cup of Wine that was every day powered out in the Drink-Offerings, with the daily Sacrifice, for that also was poured out for the remission of Sins. So that the bread may have reference to the body of the daily Sacrifice, and the cup, to the Wine of the Drink-Offering.  
V My blood of the New Testament.] So St. Matthew, and St. Mark, with reference to the blood of Bulls and of Goats, with which the Old Testament was confirmed, Exod. XXIV. Heb. IX. 10.  
VI The New Testament in my blood.] So our Evangelist, and so the Apostle, 1 Cor. XI. with reference to the whole ministry of the Altar, where blood was poured out: Nay, with respect to the whole Jewish Religion; for here was the beginning or entry of the New Covenant. And indeed it seems that the design of that frequent Communion of the Lords Supper in the first Ages of the Church among other things, was, that those who were converted from Judaisme, might be sealed and confirmed against Judaisme; the Sacrament itself being the mark of the cessation, the Old Testament, and the beginning of the New.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But behold, the hand of him that betrayeth me, etc. 
WHAT can be desired more as a demonstration that Judas was present at the Eucharist? And whereas the contrary is endeavoured to be proved out of Joh. XIII. nothing is made out of nothing; for there is not one syllable throughout that whole Chapter of the Paschal Supper, but of a Supper before the Feast of the Passover.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As the younger. 
THE Vulgar and Interlinear, sicut junior. We, as the younger, very well. For, as Beza hath it upon the place, propriè dicitur de aetate: it is properly to be understood of age. I ask therefore,  
I. Whether Peter was not the oldest of the whole company? What reason can any have to deny this? It was necessary that some one of them should be the first both in number and order, and it was as sit and equal, that the oldest amongst them should be reckoned the first. And who will you say, was older than Peter? Hence was it that he had the first place in the Catalogue of the Apostles because he was the oldest. For this reason he sat at Table in the uppermost place next our Lord: for this reason did our Saviour so often direct his discourse so immediately to him: and for this reason were his answers to Christ taken in the name of all the rest, viz. because the oldest. Which brings to mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreter of the Doctor, in the School of the Rabbins, who was the Interlocutor between the Master and the Disciples, and for that reason the chief ●● the School, but without any primacy. Whereas therefore St. Peter after our Saviour's Ascension into heaven, was (to speak vulgarly) the Prolocutor in that Sacred College; what more probable reason can be offered why he was so, than his seniority? Were not others as capable of speaking as he? had they not equal Authority, Zeal, Faith, Knowledge with him, & c? but he indeed was the eldest man.  
II. I cannot therefore but suspect from the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, younger, (to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greater, respecting age, does answer) that some one amongst them, had been challenging some privilege and primacy to himself upon the account of seniority: and unless any can make it out that there was some body older than Peter, pardon me, if I think that he was the chief in this Contention, and that it was chief moved betwixt himself and the two Sons of Zebedee. For it seems unlikely, that the other nine would have contended for the primacy with Peter, James and John; whom Christ had so peculiarly distinguished in their presence, with marks of his favour. So that the struggle seems to be especially between these three, and Peter the beginner of the strife: which appears partly in that our Saviour rebukes him by name; and partly in that he could not forget, without some grudge, that request of the two Brothers, Lord, let us sit one on thy right hand, the other on thy left.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simon, Simon. 
LET us change the Name and person: Thomas, Thomas: or Philip, Philip, Satan hath desired, etc. but I have prayed, etc. And who would from hence have pick● out an Argument for the Primacy of Thomas, or Philip, over the rest of the Apostles, and the universal Church? And yet this do the Romanists in the behalf of Peter. Who would not have taken it rather as a severe chiding? As if he should have said, Thou Thomas or Philip, art thou so hot in contending for the Primacy, whiles Satan is so hot against all of you? and whilst you are at strife amongst yourselves, he is at strife against you all? under such a notion as this, I doubt not, our Saviour did speak to Peter; and that in these words he found a severe reprimand rather than any promotion to the Primacy.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That thy Faith fail not. 
THERE seems an emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith. As to the other Apostles indeed, that Christian courage and magnanimity which they ought to have exerted in that difficult time did fail them, but their Faith was nothing so near shipwreck as Peter's Faith was. They indeed deserted their Master and fled, Mark XIV. 50. which they▪ seem to have not done without some connivance from himself, Joh. XVIII. 8. But when Peter renounced and abjured his Lord, how near was he becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostate, and his Faith from suffering a total shipwreck? Certainly it was Peter's advantage that Christ prayed for him, but it was not so much for his honour that he should stand in need of such a Prayer beyond all others.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let him sell his Garment and buy a Sword. 
DOTH our Saviour give them this counsel in good earnest?  
I. He uses the common Dialect. For so also the Rabbins in other things. 
g Maimon. Chanuchah. cap. 4.  He that hath not wherewithal to eat but upon mere Alms, let him beg, or sell his Garments to buy Oil and Candles for the Feast of Dedication, etc.  
II. He warns them of a danger that is very near, and in a common way of speech, lets them know, that they had more need of providing Swords for their defence against the common enemy, than be any way quarrelling amongst themselves. Not so much exhorting them to repel force with force, as to give them such an apprehension of the common rage of their enemies against them, that might suppress all private animosities amongst themselves.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the things concerning me have an end. 
THAT is, my business is done: yours is but beginning. While I was present, the Children of the Bride-Chamber had no reason to weep. But when I am taken away and numbered amongst the transgressors, think what will be done to you, and what ought to be done by you, and then think if this be a time for you to be contending with one another.   

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Angel strengthening him. 
I. IN his Temptations in the Wilderness there was no Angel by him, for St. Matthew saith, Chap. IU. 11. Then the Devil leaveth him, and behold Angels came and ministered unto him: that is, Not till the Devil had first left him. But in the midst of this trial, there was an Angel strengthening him: and why so? by reason of his Agony you will say, and that very truly: But whence arose this Agony and of what kind was it? It was occasioned (you will say) from a sense of Divine indignation and wrath. This dare not I say, or imagine, that God was angry, or conceived any indignation against him at all. And if the anguish and agony of his mind was the result of the Divine wrath pressing in upon him, I do not see what kind of comfort an Angel could minister against the wrath of God. It is rather an argument God was not angry with him, when he sent an Angel to comfort him.  
II. It is not to be doubted but that Christ was now wrestling with a furious enraged Devil, yea a Devil loosed from his chain, and permitted without any check or restraint from Divine Providence to exert all his force and rage against him. Which was permitted by God, not from any displeasure against his Son, but that even humane nature might by this her combatant, get a conquest over this insulting enemy. For it had been a small thing to have vanquished the Devil by mere Divine power.  
III. However therefore it is not here related in express terms, yet could I easily persuade myself that the Devil might at this time appear to our Saviour in some visible shape. When he tempted him in the Wilderness he put on the disguise of some good Angel, or rather some kind of resemblance of the Holy Ghost. But in this last temptation he puts on himself, and appears in his own colours, viz. in some direful formidable figure on purpose to terrify our Lord. And from thence it was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he began to be sore amazed and to be very heavy, Mark XIV. 33. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be in an agony. Nor do I rashly, and without any ground suppose this, but upon these reasons:  
I. Whereas that old Dragon assaulted the first Adam in a Garden in a visible shape, it is not absurd to imagine he did so now to the second Adam in a Garden, in a visible shape.  
II. This our Evangelist tells us concerning his Temptation in the Wilderness, 
h Chap. IU. 13.  That when the Devil had ended all the Temptation he departed from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season. Here he takes the season to return 
i Joh. XIV. 30. , and I see no reason why he should not at this time, as well as in the Wilderness, assume some visible shape. Then indeed he addressed himself in a charming and grateful shape to have enticed and deceived him; but now, in a frightful and horrid one, to have amazed and terrified him. He had already experienced how vain a thing it was to go about to cheat and allure him, what remained therefore, but to shake his mind (if possible) with fright and terror?  
III. For when he had no greater invention in his whole Storehouse, by which he could distress and shake the minds of mortals, than the horrid apparition of himself, none will conceive he would neglect this engine, that, if it could be, through his eye he might disturb his soul. That therefore which the Jews fain or dream about Solomon, that he saw the Angel of Death (that is the Devil) gnashing his teeth, and that a Disciple of Rabbi did so too, 
k Hieros'. Kilaim. fol. 32. 2.  I suppose acted in good earnest here; namely that Christ saw the Devil, that old Dragon, gaping at him, with all horror he could put on. And in this sense would I understand that of the Messenger of Satan buffeting the Apostle 
l 2 Cor. XII. : viz. That the Devil did appear visibly to him in some frightful shape to afflict and terrify him. And perhaps that vehement desire he had to sift the Disciples (vers. 31.) respects this same thing, namely that he might be permitted to assault them with such kind of affrightments.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His sweat, as it were great drops of blood. 
DJodorus Siculus speaking of a Country where Alexander the Great had to do with Porus, hath this passage, 
m Lib. 17. pag. 560.  There are Serpents there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which by their bites would occasion most bitter deaths: they are horrible pains, that afflict any that are struck by them, and an issue of sweat like blood seizeth them. I would ascribe this bloody sweat of our Saviour to the bite of that old Serpent, rather than to the apprehension of Divine wrath.   

VERS. XLVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To kiss him. 
OUR Saviour had to do with a frightful and terrifying Devil, but this Traitor seems possessed with a tame and gentle one. He converses with the Apostles, and there is no token of a Devil dwelling in him. He is present at the Passover, at the Eucharist, and the very lips of Christ, and still no sign of Satan being his inmate. But when once the Devil hath done his work by thee, than Judas, take heed of thy Devil.  
As to this treacherous contrivance of Judas, let us frame the most gentle opinion of it that the matter can bear. For instance, that he might perhaps think with himself, that it was not possible for Christ to be apprehended by the Jews, having already seen him working such stupendious miracles, and more than once strangely delivering himself from them. And be it further, that when he said to them, Whomsoever I shall kiss, that is he, lay hold of him. He said it scoffingly, as believing they could not be able to lay hold on him. Grant we, in a word, that when he saw him condemned he repent himself, having never suspected that matters would have gone so far▪ presuming that Christ would easily have made his escapes from them, and himself should have got thirty pieces of silver by the bargain: Let us grant (I say) that this was his contrivance, and colour it over with as plausible excuses as we can; yet certainly was there never any thing could be more impiously done by mortal man, than for him thus to play with the Holy of holies, and endeavour to make merchandise of the Son of God. However, I suspect much worse things hatched in the breast of this Traitor: viz. that Christ did really not please him, and with the great chiefs of that Nation though he supposed him the true Messiah: Yet not such ●n one as answered their carnal expectation.  
The Rabbins dinstinguish between lawful kisses, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kisses of folly: Saying that all kisses are kisses of folly excepting three 
n Sh●moth rabha, fol. 122. 4. : which they there reckon up. But what kind of kiss was this? a kiss of folly? Alas it is too low and dwarfish a term for this gygantick monster.   

VERS. LIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is your hour and the power of darkness. 
THE Serpent himself is now come in Judas, and the seed of the Serpent was that Rout that came with him, to whom it was so fatal to bruise the heel of the Messiah, and now was the hour for that wickedness. It was anciently foretold and predetermined both as to the thing itself and the instruments, and now all fences lie open, and you may do what you please. The chains of the Devil himself are now loosed, and it is permitted to him without the least check or restraint of Divine Providence to exert all his Furies at pleasure, for now is the power of darkness.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, darkness is the Devil amongst the Allegorists. 
o Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jelammedenu, on those words, Take the rod.  It is said, on the first day of the Creation, the Angel of death (i. e. the Devil) was created, according as it is written, there was darkness upon the face of the deep: that is, the Angel of death, who darkneth the eyes of men.    

CHAP. XXIII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We found this fellow perverting the Nation. 

a Sanhedr. fol. 103. 1.  A Disciple corrupting his food publicly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as did Jesus of Nazareth. To corrupt their food publicly is a phrase amongst the Rabbins, to denote a mingling of true Doctrine with Heresy, and the true worship of God with Idolatry. This was the accusation they framed against our Saviour at this time, that he taught Heterodox and destructive principles, such especially as would tend to turn off, and alienate the people from their obedience to the Romans. Aruch recites this passage of the Talmud more cautiously, for instead of as Jesus of Nazareth did, he hath it, as Jeroboam did.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He sent him to Herod. 
DID Pilate do this, as yielding to Herod a jurisdiction in capital matters, within the City of Jerusalem upon those that were Galileans? Probably he did it, either in flattery to the Tyrant; or else that he might throw off from himself both the trouble and the odium that might arise upon the occasion of condemning Jesus, whom he judged to be an innocent man, and in some measure pitied him, looking upon him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of a delirant person, one not very well in his wits: which opinion also Herod seems to have conceived of him, by putting upon him that fools coat wherewith he clothed him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I should willingly enough render white and shining, but that I observe our Evangelist when he hath occasion to mention such a Garment, calls it a white and shining robe expressly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. IX. 29. his Garment was white and glittering. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts I. 10. two men in white apparel.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Then shall they begin to say to the Mountains, etc. 
SO they do say Revel. VI 6. from whence, among other Arguments, it may be reasonably supposed, that that Chapter treats of the plagues and afflictions that should forerun the destruction of Jerusalem, and indeed the destruction and overthrow itself. Weigh the place accurately, and perhaps thou wilt be of the same mind too. Nay I may further add, that perhaps this observation might not a little help (if my eyes fail me not) in discovering the method of the Author of the Book of the Revelations.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If they do these things in a green tree, etc. 
COnsult John Baptist's expression, Matth. III. 10. now also the Axe is laid to the root of the Tree, viz. then when the Jewish Nation was subdued to the Government of the Romans, who were about to destroy it. And if they deal thus with me a green and flourishing Tree, what will they do with the whole Nation, a dry and sapless trunk?   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They cast lots. 
THEY cast lots for his seamless Coat, John. XIX. 23, 24. Moses is supposed to have ministered in such a Garment. 
b Taanith, fol. 11. 2.  In what kind of Garment did Moses attend the seven days of Consecration? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a white Vestment. Rabh Cahnah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a white Vestment wherein there was no seam. The Gloss is, The whole Garment was made of one thread, and not as our clothes are, which have their sleeves sewed to the body with a seam. But he gives a very senseless reason why his Coat was without a seam: viz. to avoid the suspicion lest Moses should at any time hid any Consecrated Money within the seams of his Coat.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They brought him Vinegar. 
VInegar was the common drink of the Roman Soldiers; and hence those to whom the custody of Crucified persons was committed, had it always ready by them 
c Aelian, Spartian. In P●s●●n. Nigr.  Idem jussit vinum, etc. He commanded that no Soldier should drink Wine in their expedition, but that every one should content himself with Vinegar.  

d Capitolin. in Gordiano tertio.  Cujus viri, etc. The provision this man (viz. Misitheus) made in the Commonwealth was such, that there never was any greater frontier City which had not Vinegar, Breadcorn, and Bacon, and Barley, and Chaff, laid up for a whole year, etc. 
e Treble. Poll. in Claudio.  Thou shalt give us as much Hay, Chaff, Vinegar, Herbs and Grass as may suffice us.  
Hence it may become less difficult to reconcile the Evangelists amongst themselves, speaking of Wine given him mixed with Myrrh, and of Vinegar too: viz. a twofold Cup, one before he was nailed to the Cross, i. e. of Wine mingled with Myrrh, the other, of Vinegar, while he hung there. The first given by the Jews according to their custom: the second, by the Soldiers in abuse and mockery. But if you will grant a third Cup, than all difficulty vanisheth indeed. Let the first be Wine mingled with Myrrh; the second, Vinegar mingled with Gall; the third, mere Vinegar. Which the Soldiers gave to Malefactors, if they had desired drink, being that which they drank themselves. Hence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vessel filled with Vinegar was always in readiness, that the Soldiers might drink when they had a mind, and persons also upon the Cross if they stood in need of it.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lord remember me. 
CHrist is now upon the Cross, as old Joseph was in the Prison between two Malefactors. There, one of them was delivered, the other hanged: Here, one obtains salvation the other perisheth. The Faith of this Thief is admirable; kept even pace with that of the Apostles, if in some circumstances it did not go beyond it. The Apostles acknowledged Jesus to be the Messiah: and so doth he; with this addition which I question whether they did so clearly own and know or no: viz. that Christ should reign and have his Kingdom after his death. He seems to have a sounder judgement concerning Christ's Kingdom, than the Apostles themselves, as may be gathered from their question, Acts I. 6.  
It pleased God in this last Article of time to glorify the riches of his grace in a singular and extraordinary manner, both in the conversion of a sinner, and the forgiveness of his sins. I say in such an Article of time which the world had never before seen, nor ever was like to see again, viz. in the very instant wherein the Messiah was finishing his redemption. It was not unknown to either of the Thiefs that Jesus was therefore condemned to die, because he had professed himself the Christ: Hence that of the Impenitent Malefactor, If thou art Christ, save thyself and us. And if the Penitent Thief did for a while join with the other in his petulant reproaches (which seems intimated to us Matth. XXVII. 44.) yet was his heart touched at length, and perhaps, upon his observation of that miraculous darkness which at that time had covered the world.   

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To day thou shalt be with me in Paradise. 
I. LET us here first consider the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Paradise. In common Jewish speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Garden of Eden. In what sense, we may collect from these following passages: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Chagigah, fol▪ 14. 2.  The Rabbins have a Tradition. There are four that went into Paradise: namely, Ben Azzai, Ben Zumah, Acher, and R. Akibah. R. Akibah saith unto them, when you come to the stones of pure Marble, do not ye say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Waters, Waters, (i. e. Alas these Waters will hinder us from going forward) for it is written, he that telleth lies, shall not dwell in my presence. (Now, it would be a lie to call white Marble, Water.) Ben Azzai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looked with some curiosity about him, and he died: Of him the Scripture speaks, Precious in the eyes of the Lord is the death of his Saints. Ben Zumah looked with some curiosity about him and he was disturbed in his intellectuals: Of him the Scripture speaketh, Hast thou found Honey? eat so much as is sufficient for thee, lest thou be filled therewith and vomit it.  
Aruch reciting these words saith, It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise, under the signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Garden of Eden which is reserved for the just. This place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heavens where the souls of the just are gathered together. And the Talmudick Gloss hath it much to the same sense. These four by God's procurement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went up into the firmament.  
Whiles we are reading these passages, that story may easily occur to mind, of St. Paul's being caught up into Paradise, 2 Cor. XII. and perhaps the Legend before us, is but the ape of that story. In the story it is observable that Paradise and the third Heaven are one and the same thing: in the Legend, Paradise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Heavens. For so the Doctor's Comment upon the word in Psal. LXVIII. 5. 
g Midras' Tillin. fol. 11. 3.  There are seven Classes or Degrees of just persons, who see the face of God, sit in the house of God. Ascend up unto the hill of God, etc. and to every Class or Degree, there is allotted their proper dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise. There are also seven abiding places in Hell. Those that dwell in Paradise, they shine like the shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Firmament, like the Sun, like the Moon, like the Firmament, like the Stars, like Lightning, like the Lilies, like burning Lamps 
h Ibid. .  
II. Our Saviour therefore telling the Penitent Thief, This day shalt thou be with me in Paradise, he speaks in the common dialect, and to the capacity of the Thief, viz. that he should be in Heaven with Christ, and with all just persons that have left this world: Nor indeed would I fetch the explication of that Article of our Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He descended into Hell, from any passage in the Scripture sooner than this here: adding this, that we must of necessity have recourse to the Greek Tongue for the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they generally use, to denote the state of the dead, as well the blessed as the miserable. Those who would expound that passage in 1 Pet. III. 19 of his going down from the Cross into Hell to preach to the Spirits in Prison there, do very little regard the scope of the Apostle, and are absolute strangers to his meaning in it. For,  

1. In that he shuts up the generation before the flood in an infernal prison, he falls in with the received opinion of that Nation, which was, that that generation had no part in the world to come: And that they were condemned to boiling waters in Hell.  
2. He compares the present Generation of the Jews, with that Generation before the flood. That Christ did of old preach even to that Generation, and so he hath done to this: That that Generation perished through its disobedience, and so will this. He runs much upon the same parallel in his second Epistle, Chap. III. 6. etc. We must observe that the Apostle makes his transition from the Crucifixion and Resurrection of our Saviour, directly to the Generation before the flood, passing over all those Generations that came between, on purpose that he might make the comparison betwixt that, and the Age he lived in.    

VERS. LIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wrapped it in Linen. 
MARTINO Zutrah saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Linen in which they wrapped up Books, when it grew old, they make shrowds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead of the precept, for this is to their disgrace. The Gloss adds, That they do it of the linen wherein they fold up the Book of the Law. He who had suffered death by the sentence of the Sanhedrin or Magistrate, they were wont to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dead of the precept, because he was executed according to the precept: And such an one to them was our Jesus. Now as to one that was condemned to death by the Magistrate, they had an opinion, that by how much the more disgracefully they dealt with him, by so much the greater atonement was made for him. Hence that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not openly bewail him, that that very setting him at nought (no man lamenting him) might redound to his atonement. And from thence perhaps, if the Women at Jerusalem had bewailed any other person, as they bewailed our Saviour, that other person might have said, ye Daughters of Jerusalem weep not for me lest ye cut short my atonement. But Christ speaks to them upon a far different account. And under this notion they wrapped one that had been so Executed in some ragged, torn, old, dirty winding-sheets, that this disgrace being thrown upon him, might augment his expiation. But this good Arimathean behaves himself otherwise with Jesus, as having conceived quite another opinion concerning him.   

VERS. LIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Sabbath drew on. 
THE Vulgar reads, Et Sabbatum illucescebat: The Sabbath began to dawn. Not ill rendered. Beza reads, Et Sabbatum succedebat: And the Sabbath succeeded. Not properly. One would have thought it had been more congruously said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it began to be dark toward the Sabbath: For the night before the Sabbath was coming on: But  
I. The Sabbatical Candles that were lighted in honour of the Sabbath, were now set up. 
i Schabb. fol. 34. 1.  There are three things which it is necessary a man should warn those of his own House of, on the Evening of the Sabbath, when Night is coming on: Have you paid your Tenths? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have you begun your Erubhick Society? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light up your Candle. 
k Maimon in Schab. cap. 5.  Men and Women are bound to light up a Candle in their Houses upon the Sabbath day. If a Man hath not Bread to eat, yet he must beg from door to door to get a little Oil to set up his light. These things being noted, the Evangelist may not be improperly understood thus, The Sabbath began to shine with the lights set up; respect being had to these Sabbath Candles. But I do not acquiesce here.  
II. The Evening of the Sabbath was called amongst the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Pesachin fol. 34. 1.  Light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the light of the fourteenth day, they make a search for Leven, by the light of a Candle. By the light of the fourteenth day: that is, on the Evening, or in the night that immediatdly precedes that day. So Rambam upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The search for Leven is in the night of the fourteenth day: although the eating of leavened bread is not forbidden before the noon of the fourteenth day. But they instituted this, because it is most convenient searching in the night time by Candle light: and at that time also, all persons are at home.  

m Cherithuth▪ fol. 79. 2. & Adaioth. cap. 4. hal. 10.  The Woman that miscarries on the light (i. e. the Evening) of the eighty first day, the Shammean School absolves her from any offering, but the School of Hillel doth not. The Gloss hath iit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the light of the eighty first day, i. e. in the night of the eighty first day▪ The question disputed there is this: The Woman that had been brought to bed of a Girl, was bound to the purification of eighty days. When those days were at an end, than she was bound to offer, Levit. XII. 5, 6. Now therefore seeing the oblation was to be brought on the eighty first day; the question is, what if the Woman should happen to miscarry within the very night that gins the eighty first day, must she the next day offer one or two Sacrifices? one for the Girl, and one for that of which she hath miscarried: The Shammean School will have but one; but the School of Hillel saith two.  
Pesikta 
n Fol. 10. 4▪  speaking concerning a vowed Sacrifice, from Levit. VII. 17. hath this passage: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it may be eaten on the light (i. e. the Evening) of the third day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text saith upon the third day. It is eaten until the third day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not eaten on the light (i. e. the evening, or the night) of the third day. For then the third day was actually begun. But now in this phrase, they restrain the word especially to the beginning of the night; though sometimes it is taken for the whole night, as in that Tradition newly quoted, concerning the Woman that miscarried: And so the Gloss upon Pesachin. Maimonides o discoursing 
i In Hhamats' Umatsah, cap. 2.  about putting away the Leven which ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the light of the fourteenth day: i. e. on the night that gins the fourteenth day, hath this passage; By prescription of the Scribes, they search for, and cast out their Leven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the night; namely the beginning of that night that ushers in the fourteenth day. Much to the same sense the Gemarists concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light. 
p Beracoth. fol▪ 3. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes twilight to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light? from thence, because it is written, In the twilight, in the evening of the day, Prov. VII. 9 Rambam thinks it so called by a rule of contraries; for so he in Pesachin 
q Cap. 1. ▪ the night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light, by the same rule that they call many other things by their contraries.  
But the Gemarists upon the place affirm, That the evening is not improperly called light, and prove it from that expression Psal. CXLVIII. 3: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise him all ye stars of light. However unsuitably therefore it might sound in the ears of Greeks or Latins, when they hear the evening, or beginning of the night, expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet with the Jews it was a way of expression very usual: and they could readily understand the Evangelist speaking in their own vulgar way, when he would tell us the night of the Sabbath drew on, but expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of the Sabbath began to shine.   

VERS. LVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And rested the Sabbath day. 
IF our Saviour was taken down from the Cross about Sun set as it was provided, Deut. XXI. 23. Jos. VIII. 29. then had the Women this interim of time to buy their Spices, and dispatch other businesses, before the entry of the Sabbath day.  

I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between the Suns. So they called that space of time that was between the setting of the Sun, and the appearance of any Star.  
II. Might they not have that space of time also that was between the first and second Star? We may judge something from this passage. 
r Hieros'. Beracoth, fol. 2. 2.  In the evening of the Sabbath, if he see one Star and do any work, he is acquitted: but if he see two Stars, let him bring his Trespass-offering.  
III. Might they not have some further allowance in the case of Funerals? we may judge from this passage: 
s Schab. fol. 151. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do all works necessary about the dead (on the Sabbath day) they anoint him, they wash him, provided only that they do not stir a limb of him, etc. It was not safe for these Women to show themselves too busy in preparing for his interment: especially seeing Jesus died as a Malefactor, and was odious to the people; this might exasperate the people against them, and so much the more too, if they should in the least measure violate the Sabbath day. But further, besides the honour they gave to the Sabbath, it was not prudence in them, to break it, for a work which they thought they might as well do when the Sabbath was done and over.     

CAP. XXIV.  

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why seek you the living among the dead? 

a Sbemoth rabba, fol. 124. 1.  A Parable. A certain Priest (who had a foolish servant) went some where without the City: the Servant seeking about for his Master; goes into the place of burial, and there calls out to people standing there, did you see my Master here? They say unto him, is not thy Master a Priest? He said yes: Then said they unto him, thou fool, who ever saw a Priest among Tombs? So say Moses and Aaron to Pharaoh, thou fool, is it the custom to seek the dead among the living? or perhaps the living among the dead? Our God, is the living God, but the Gods of whom thou speakest, are dead, etc.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And behold two of them were going, etc. 
ONE of these was Cleophas, vers. 18. whom we have shown to be the very same with Alpheus, in another place; both from the agreement of the Name (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ in Hebrew serves for both names) and also by comparing Joh. XIX. 25. with Mark XV. 47. and Matth. XXVII. 56. that Peter was the other I do not at all question, grounding my confidence upon vers. 34. of this Chapter; and 1 Cor. XV. 5. This Cleophas, or Alpheus we see, is the speaker here, and not Peter, being older than Peter, as being the Father of four of the Apostles.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jesus himself drew near and went along with them. 

b Mark XVI. 12.  AFter that he appeared in another form unto two of them, as they walked and went into the Country. But what form that was, it would be something bold to determine. But it seems to be different from the form of a Gardener, and indeed not the form of any Plebeian; but rather of some Scholar, because he instructs them while they were upon the road, and giveth thanks for them when they sat at meat. So Beracoth 
c Sol. 45. 2. , If two eat together, the one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a learned man, the other of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unlearned man; he that is the learned man gives thanks. Hence that passage 
d Bereshith rabba, fol. 101. 3.  Janneus the King calls out Simeon ben Shetahh, Vicepresident of the Sanhedrin, and a Doctor to say grace after Supper; and thus he gins: Blessed be God for the meat which Janneus and his guests have eaten; to whom the King, How long wilt thou persist in thy frowardness? Saith the other, Why, what should I have said? Must we bless God for the meat that we have eaten, when as I have eaten none at all?   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We trusted, etc. 
WE trusted it had been he that should have redeemed Israel: viz. in the sense that that Nation had, of a Redemption which they hoped for from the Gentile yoke. But the poverty and meanness of Jesus gave them no ground to hope any such thing should be brought about by Arms, as that people had generally dreamt: they hoped however it might have been miraculously accomplished, as their first redemption from Egypt had been.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To day is the third day, etc. 
It is worthy our observation what notice the Rabbins take of the third day 
e Bereshith rabba, fol. 62. 2. . Abraham lifted up his eyes the third day, Gen. XXII. 4. It is written, After two days will he receive us, in the third day he will raise us up, and we shall live in his sight, Host VI 2. It is written, concerning the third day of the Tribes: Joseph said unto them, the third day, Gen. XLII. 18. Concerning the third day also of the spies: Hid yourselves there three days, Jos. II. 16. And it is said of the third day of the promulgation of the Law. And it came to pass on the third day, Exod. XIX. 16. It is written also of the third day of Ionas, Ionas was in the belly of the Fish three days and three nights, Jon. I. 17. It is written also of the third day of those that came up out of the Captivity. And there abode we in Tents three days, Ezra VIII. 15. It is written also of the third day of the resurrection from the dead. After two days will he receive us, and the third day he will raise us up. It is written also of the third day of Esther. And on the third day Esther put on her Royal apparel, Esther V. 1. The Targumist adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the third day of the Passover. And that indeed is the day we are at present concerned in, namely, the third day of the Passover. If these things were taken so much notice of concerning the third day, at that time in the Schools and Synagogues (as I see no reason why it should be denied) then these words of Cleophas may seem to look a little that way, as speaking according to the vulgar conceptions of the Jews. For whereas it had been plain enough to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to day is the third day; but he further adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside all this, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this too; there seems a peculiar force in that addition, and an emphasis in that word. As if the meaning of it were this: That same Jesus was mighty in word and deed, and shown himself such an one, that we conceived him the true Messiah, and he that was to redeem Israel: And besides all these things which bear witness for him to be such, this very day bears witness also. For whereas there is so great an observation amongst us concerning the third day; this is the third day since he was Crucified, and there are some Women amongst us, that say they have been told by Angels, that he is risen again.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He took bread and blessed it, etc. 
IT is strange that any should expound this breaking of bread, of the Holy Eucharist, when Christ had determined with himself to disappear in the very distribution of the bread, and so interrupt the Supper. And where indeed doth it appear that any of them tasted a bit? For the Supper was ended before it began.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If three eat together they are bound to say grace 
f Beracoth, fol. 45. 1. . That is, as it is afterwards explained: One of them saith let us bless— but if there be three, and himself, than he saith, bless ye 
g Ib. fol. 49. 1. . Although I do not believe Christ tied himself exactly to that custom of sayiny let us bless; nor yet to the common form of blessing before meat, yet is it very probable he did use some form of blessing, and not the words, this is my body.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Did not our heart burn within us. 
BEZA saith, In uno exemplari, etc. In one Copy we read it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; was not our heart hid? Heinsius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in optimis codicibus, legitur. It is written hidden in the best Copies. Why then should it not be so in the best Translations too? But this reading favours his Interpretation which amounts to this: were we not fools that we should not know him while he was discoursing us in the way? I had rather expound it by some such parallel places as these: My heart waxed hot within me, while I was musing the fire burned, Psal. XXXIX. 3. His word was in mine heart as a burning fire, Jerem. XX. 9 The meaning is, that their hearts were so affected and grew so warm, that they could hold no longer, but must break silence and utter themselves. So these, were we not so mightily affected while he talked with us in the way, and while he opened to us the Scriptures, that we were just breaking out into the acknowledgement of him, and ready to have saluted him as our Lord?  
That is a far fetched conceit in Taanith 
h Fol. 20. 2.  : R Alai bar Barachiah saith, If two disciples of the wise men journey together, and do not maintain some discourse betwixt themselves concerning the Law, they deserve to be burnt: according as it is said, It came to pass, as they still went on and talked, behold a Chariot of fire, and Horses of fire, etc. 2 Kings II.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying, the Lord is risen indeed, and hath appeared to Simon. 
I. THAT these are the words of the Eleven appears from the case in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They found the Eleven and them that were with them, saying. They having returned from Emmaus found the Eleven and the rest saying to them when they came into their presence; The Lord is risen indeed and hath appeared unto Simon. But do they speak these things amongst themselves as certain and believed? or do they tell them to the two Disciples that were come from Emmaus as things true and unquestionable? It is plain from St. Mark that the Eleven did not believe the Resurrection of our Saviour, till he himself had showed himself in the midst of them 
i Mark XVI. 11. 13. . They could not therefore say these words, The Lord is risen and hath appeared to Simon; as if they were confidently assured of the truth of them. But when they saw Simon so suddenly and unexpectedly returning, whom they knew to have taken a journey toward Galilee, to try if he could there meet with Jesus, they conclude hence, Oh! surely the Lord is risen, and hath appeared to Simon, otherwise he would not have returned back so soon.  
Which brings to mind that of the Messenger of the death of Maximin 
k In jul. Capitol. . The messenger that was sent from Aquileia to Rome, changing his Horses often, came with so great speed, that he got to Rome in four days. It chanced to be a day wherein some games were celebrating, when on a sudden as Balbinus and Gordianus were sitting in the Theatre, the Messenger came in: and before it could be told, all the people cry out, Maximin is slain, and so prevented him in the news he brought, etc.  
We cannot well think that any worldly affairs could have called away these two from the Feast before the appointed time, nor indeed from the company of their fellow Disciples, but something greater, and more urgent than any worldly occasions. And now imagine with what anguish and perplexity poor Peter's thoughts were harassed for having denied his Master: what emotions of mind he felt, when the Women had told him, that they were commanded by Angels to let Peter particularly know that the Lord was risen, and went before them into Galilee, and they might see him there, Mark XVI. 7. That it seems to me beyond all question that one of these Disciples going toward Emmaus was Peter, who assoon as he had heard this from the Women, taking Alpheus as a companion of his journey, makes toward Galilee, not without communicating before hand to his fellow disciples the design of that progress: They therefore finding him so suddenly and unexpectedly returned, make the conjecture amongst themselves, that certainly the Lord had appeared to him, else he would never have come back so soon. Compare but that of the Apostle, 1 Cor. XV. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was seen of Cephas, then of the twelve: and nothing can seem expressed more clearly in the confirmation of this matter.  
Object. But it may be objected, that those two returning from Emmaus found the Eleven Apostles gathered and sitting together. Now if Simon was not amongst them, they were not Eleven. Therefore he was not one of those two.  
Answ. I. If it should be granted that Peter was there and sat amongst them, yet were they not exactly Eleven then, for Thomas was absent, Joh. XX. 24. 2. When the Eleven are mentioned we must not suppose it exactly meant of the number of Apostles then present, but the present number of the Apostles.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They supposed they had seen a Spirit. 
WHereas the Jews distinguished between Angels, and Spirits, and Daemons; Spirits are defined by R. Hoshaiah 
l Beresh. rabb●, fol. 34. 2.  to be such to whom souls are created, but they have not a body made for those souls. But it is a question whether they included all spirits or souls under this notion, when it is more than probable that apparitions of Ghosts, or deceased persons who once had a body, were reckoned by them under the same title. Nor do I apprehend, the Disciples had any other imagination at this time, than that this was not Christ indeed in his own person, as newly raised from the dead; but a Spectrum only in his shape, himself being still dead. And when the Pharisees speak concerning Paul, Acts XXIII. 9 That if an Angel, or a Spirit hath spoken to him, I would easily believe, they might mean it of the Apparition of some Prophet, or some other departed just person, than of any soul, that had never yet any body created to it. I the rather incline thus to think, because it is so evident that it were needless to prove how deeply impressed that Nation was with an opinion of the Apparitions of departed Ghosts.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Law of Moses, and in the Prophets, and in the Psalms. 
IT is a known division of the Old Testament into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law, the Prophets, and the Holy Writings; by abbrevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
I. The Books of the Law, and their order need not be insisted upon, called commonly by us, the Pentateuch: but by some of the Rabbins the Heptateuch: and by some Christians the Octateuch: 
m Schabb. fol. 116. 1.  R. Samuel bar Nachman saith, R. Jonathan saith, Wisdom hath hewn out her seven Pillars [Prov. IX. 1.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the seven Books of the Law. The Book of Numbers completes the seven Books of the Law. But are there not but five Books only? Ben Kaphra saith the Book of Numbers is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Books. From the beginning of the Book to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when the Ark set forward [Chap. X. 35.] is a Book by itself. That verse and the following is a Book by itself: And from thence to the end of the Book, is a Book by itself.  
The reason why they accounted this period [Chap. X. 35. 36.] too be one Book by itself, was, partly because it does not seem put there in its proper place: partly because in the beginning of it, it hath the letter Nun inverted thus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so after the end of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in both places is set for a boundary and limit, to distinguish that period from the rest of the Book. Whatever therefore goes before, from the beginning of the Book to that period, is reckoned by them for one Book; and whatever follows it, for another Book; and the period itself for a third.  
Eulogius speaking concerning Dosthes or Dositheus a famous seducer of the Samaritans, hath this passage, 
n Apud Phot. Cod. ccxxx.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. He adulterated the Octateuch of Moses with spurious writings, and all kind of corrupt falsifyings. There is mention also of a Book with this title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Cod. xxxvi.  The Christians Book, An Exposition upon the Octateuch. Whether this was the Octateuch of Moses, it is neither certain, nor much worth our enquiry, for Photius judgeth him a corrupt Author: besides that it may be shown by and by that there was a twofold Octateuch besides that of Moses. Now if any man should ask how it come to pass that Eulogius (and that probably from the common notion of the thing) should divide the Books of Moses into an Octateuch; I had rather any one else rather than myself should resolve him in it. But if any consent that he owned the Heptateuch we have already mentioned, we should be ready to reckon the last Chapter of Deuteronomy for the eighth part.  
Aben Ezra will smile here, who in that his obscure and disguised denial of the Books of the Pentateuch, as if they were not writ by the pen of Moses, he instances in that Chapter in the first place, as far as I can guests, as a testimony against it. You have his words in his Commentary upon the Book of Deuteronomy, a little from the beginning 
p Cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you understand the mystery of the twelve, etc. i. e. of the twelve Verses of the last Chapter of the Book (for so his own Countrymen expound him) thou wilt know the truth, i. e. that Moses did not write the whole Pentateuch; an argument neither worth answering, nor becoming so great a Philosopher. For as it is a ridiculous thing to suppose that Chapter that treats of the death and burial of Moses should be written by himself, so would it not be much less ridiculous to affix that Chapter to any other volume than the Pentateuch. But these things are not the proper subject for our present handling.  
II. There also was an Octatuech of the Prophets too. 
q Bava bathra, fol. 14. 2.  All the Books of the Prophets are eight, Josuah, Judges, Samuel, Kings, Jeremy, Ezekiel, Isaiah, and the twelve. For the Historical Books also, were read in their Synagogues under the notion of the Prophets, as well as the Prophets themselves whose names are set down. You will see the title prefixed to them in the Hebrew Bibles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets, as well as to the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets. The Doctors give us the reason why they dispose the Prophets in that order that Jeremiah is named first, Ezekiel next, and Isaiah last, which I have quoted in Notes upon Matth. XXVII. 9 and let not the Reader think it irksome to repeat it here.  

r Bava bathra, ubi supr.  Whereas the Book of King's ends in destruction, and the whole Book of Jeremy treats about destruction; whereas Ezekiel gins with destruction, and ends in consolation: and whereas Isaiah is all in consolation, they joined destruction with destruction, and consolation with consolation.  
III. The third division of the Bible is entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Writings. And here also is found an Octateuch by some body, (as it seems) though I know not where to find it.  
Herbanus the Jew 
s Oregent. Dial. at the beginning.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a man excellently well instructed in the Law, and holy Books of the Prophets, and the Octateuch, and all the other Writings. What this Octateuch should be, distinct from the Law and the Prophets, and indeed what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the other writings besides should be, is not easily guessed. This Octateuch perhaps may seem to have some reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hagiographa, or Holy Writings (for it is probable enough, that speaking of a Jew well skilled in the Holy Scriptures he might design the partition of the Bible, according to the manner of the Jews dividing it) but who then can pick out books that should make it up? Let the Reader pick out the eight, and then I would say that the other four are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the other Writings. But we will not much disquiet ourselves about this matter.  
It may be asked why these Books should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures, when the whole Bible goes under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Scriptures. Nor can any thingbe more readily answered to this than, that by this title they would keep up their dignity, and just esteem for them. They did not indeed read them in their Synagogues, but that they might acknowledge them of most Holy and Divine Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them they confirm their Traditions, and they expound them mystically: 
t Schabb. fol. 116. 2.  Yea and give them the same title with the rest of the Holy Scriptures.  

u Bathra. ubi. supr.  This is the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hagiographa, Ruth, the Book of Psalms, Job, the Proverbs, Ecclesiastes, the Canticles, the Lamentations, Daniel, the Book of Esther, Ezra, and the Chronicles. It is here disputed, that if Job was in the days of Moses, why then is not his Book put in the first place? the answer is, they do not begin with vengeance, or affliction, and such is that Book of Job. They reply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruth also gins with affliction, viz. with the story of a Famine, and the death of Elimelech's Sons. But that was (say they) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affliction that had a joyful ending. So they might have said of the Book and affliction of Job too. We see it is disputed there why the Book of Ruth should be placed the first in that rank, and not the Book of Job. But we might inquire whether the Book of Psalms ought not have been placed the first, rather than the Book of Ruth.  
iv In this passage at present before us who would think otherwise, but that our Saviour alludes to the common and most known partition of the Bible? and although he name the Psalms only, yet that under the title he includes that whole volume. For we must of necessity say, that either he excluded all the Books of that third division, excepting the Book of Psalms, which is not probable; or that he included them under the title of the Prophets, which was not customary; or else that under the title of the Psalms he comprehended all the rest. That he did not exclude them, reason will tell us; for in several Books of that division is he himself spoken of as well as in the Psalms; and that he did not include them in the title of the Prophets, reason also will dictate: because we would not suppose him speaking differently from the common and received opinion of that Nation. There is very little question therefore, but the Apostles might understand him speaking with the vulgar: and by the Psalms to have meant all the Books of that Volume, those especially, wherein any thing was written concerning himself. For, let it be granted that Ruth as to the time of the History, and the time of its writing might challenge to its self the first place in order (and it is that kind of priority the Gemarists are arguing) yet certainly amongst all those Books that mention any thing of Christ, the Book of Psalms deservedly obtains the first place; so far that in the naming of this, the rest may be understood. So St. Matthew Chap. XXVII. 9 under the name of Jeremiah, comprehends that whole Volume of the Prophets, because he was placed the first in that rank which observation we have made in Notes upon that place.   

VERS. XLV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then opened he their understanding. 
WHere it is said that by the imposition of the hands of the Apostles the gift of Tongues and of Prophecy was conferred (they spoke with tongues, and they prophesied, Acts XIX. 6.) by Prophecy, nothing may be better understood than this very thing, that the minds of such were opened, that they might understand the Scriptures: and perhaps their speaking with tongues, might look this way, in the first notion of it, viz. that they could understand the original wherein the Scriptures were writ.   

VERS. L.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As far as Bethany. 
HOW many difficulties arise here?  
I. This very Evangelist (Acts I. 12.) tells us that when the Disciples came back from the place where our Lord ascended, they returned from Mount Olivet, distant from Jerusalem a Sabbath days journey. But now the Town of Bethany was about fifteen furlongs from Jerusalem, Joh. XI. 18. and that is double a Sabbath days journey.  
II. Josephus tells us that the Mount of Olives was but five furlongs from the City, and a Sabbath days journey, was seven furlongs and an half. 
q Antiq. lib. 20. cap. 6.  About that time there came to Jerusalem a certain Egyptian, pretending himself a Prophet, and persuading the people that they would go out with him to the Mount of Olives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which being situated on the front of the City, is distant five furlongs. These things are all true: 1. That the Mount of Olives lay but five furlongs distance from Jerusalem. 2. That the Town of Bethany was fifteen furlongs. 3. That the Disciples were brought by Christ as far as Bethany. 4. That when they returned from the Mount of Olives, that they traveled more than five furlongs. And, 5. Returning from Bethany they traveled but a Sabbath days journey. All which may be easily reconciled, if we would observe; That the first space from the City toward this Mount was called Bethphage, which I have cleared elsewhere from Talmudick Authors, the Evangelists themselves also confirming it. That part of that Mount was known by that name to the length of about a Sabbath days journey, till it come to that part which was called Bethany. For there was Bethany, a tract of the Mount, and the Town of Bethany. The Town was distant from the City about fifteen furlongs, i. e. two miles, or a double Sabbath days journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath days journey only.  
Our Saviour led out his Disciples, when he was about to ascend, to the very first brink of that Region or tract of Mount Olivet which was called Bethany, and was distant from the City, a Sabbath days journey. And so far from the City itself did that tract extend itself which was called Bethphage: and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he there ascended: in that very place where he got upon the Ass, when he road into Jerusalem, Mark XI. 1. whereas therefore Josephus saith, that Mount Olivet was but five furlongs from the City, he means the first brink and border of it. But our Evangelist must be understood of the place where Christ Ascended, where the name of Olivet began, as it was distinguished from Bethphage.  
And since we have so frequent mention of a Sabbath days Journey, and it is not very foreign from our present purpose to observe something concerning it, let me take notice of these few things:  
I. The space 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Sabbath days bounds was two thousand cubits. 
r Targ. in Ruth▪ cap. 1. 16.  Naomi said to Ruth, we are commanded to observe the Sabbaths, and the Feasts: But we are not to go beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thousand cubits. 
s Maimon. Schab. cap. 27.  It is ordained by the Scribes that no Man go out of the City beyond two thousand cubits. Instances of this kind are endless. But it is disputed upon what foundation this constitution of theirs is built. 
t Hieros'. Erubhin, fol. 21. 4.  Whence comes it to be thus ordained concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thousand cubits? it is founded upon this, Let no man go out of his place on the seventh day, Exod. XVI. 29. 
u Bab. Erubhin, fol. 51. 1.  Where are these two thousand cubits mentioned? they have their Tradition from hence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide ye every man in his place, Exod. XVI. 29. These are four cubits. Let no man go out of his place. These are two thousand cubits. It is true indeed we cannot gain so much as one cubit out of any of these Scriptures, much less two thousand; however, we may learn from hence the pleasant art they have of working, any thing out of any thing.  
Asai ben Akibah saith, they are fetched from hence in that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place, place. Here place is said [Let no man go out of his place] and it is said elsewhere, I will appoint thee a place, Exod. XXI. 13. As the place that is said elsewhere, is two thousand cubits, so the place, that is spoken of here, is two thousand cubits. But how do they prove that the place mentioned elsewhere, is two thousand cubits? 
x Maccoth. fol. 12. 2. & Zevachin. fol. 117. 1.  I will appoint thee a place whither he shall flee that kills a man unawares: This teacheth us that the Israelites in the Wilderness (i. e. those that had slain any one) betook themselves to a place of refuge. And whether did they flee? To the Camp of the Levites.  
Now therefore, when the Israelites▪ Camp in the Wilderness were distant from the Tabernacle and from the Levite's Camp that was pitched about the Tabernacle, two thousand cubits, which thing they gather from Jos. III. 4. and whereas it was lawful for them at that distance to approach the Tabernacle on the Sabbath day, hence they argue for the two thousand cubits, as the Sabbath days journey which we are now enquiring into. But by the way let us take notice of the four cubits which they gathered from those words, abide ye every man in his place. Which must be thus understood: If any person through ignorance, or by any accident, had gone beyond the limits of the Sabbath, and afterward came to know his transgression, he was confined within four cubits, so that he must not stir beyond them, till the Sabbath was done and over.  
They further instance in another foundation for the two thousand cubits: 
y. fol. 27. 2.  ye shall measure from without the City on the East side two thousand cubits, Numb. XXXV. 5. But another Scripture saith, from the wall of the City and outward, ye shall measure a thousand cubit's [vers. 4.] the thousand cubits are the suburbs of the City, and the two thousand cubits are the Sabbatical limits. Maimonides 
z Schabb. 28. and Erubhin. cap. 8.  very largely discourseth in what manner and by what lines they measured these two thousand cubits from each City: but it makes very little to our purpose. Only let me add this one thing, that if any one was over-taken in his journeying, in the fields, or wilderness, by the night when the Sabbath was coming in, and did not exactly know the space of two thousand cubits, than he might walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thousand ordinary paces: and these were accounted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbatical bounds 
a Erubh. fol. 42. 1.   
So far from the City was that place of Mount Olivet where Christ Ascended, viz. that part of the Mount where Bethphage ended, and Bethany began. Perhaps the very same place mentioned 2 Sam. XV. 32. or certainly not far off where David in his flight taking leave of the Ark and Sanctuary, looked back, and worshipped God. Where if any one would be at the pains to inquire why the Greek Interpreters retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ros, both here and in Chap. XVI. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And David came unto Ros. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And David passed on a little way from Ros: He will find a knot not easy to be untied. The Talmudists would have it a place of Idolatry, but by a reason very far fetched indeed 
b Sa●●ed. fol. 107. 1 . The Jewish Commentators with a some more probability conceive, that it was a place from whence David when he went toward Jerusalem, looking toward the place where the Tabernacle was seated, was wont to worship God.     

JEWISH AND TALMUDICAL EXERCITATIONS UPON THE Evangelist St. JOHN. To which is premised a CHOROGRAPHICAL ENQUIRY Into some places of the Land of ISRAEL, Those especially which are mentioned in this EVANGELIST. By JOHN LIGHTFOOT, D. D. late Master of Katharine-Hall in the University of CAMBRIDGE.  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, MDCLXXXIV.   

TO THE RIGHT HONOURABLE Sir Orlando Bridgeman KNIGHT and BARONET; LORD KEEPER OF THE GREAT SEAL OF ENGLAND, AND One of His MAJESTY'S most Honourable PRIVY COUNCIL.  
MY LORD,  
LET me bespeak you in the words of Orosius to St. Augustine. I have obeyed your commands (my most Honoured Lord) I wish I could say to as much purpose, as I have done it willingly. But I satisfy myself with the bare testimony of my Obedience, wherein my Will and endeavour is at least seen.  
Such is your Lordship's value for the Holy Scriptures, such hath been your care to promote and encourage the explication of them for the benefit of others, that you have not disdained my poor endeavours of this kind; animating me to a progress in what I have begun, not only with bare Entreaties, but with the additions of your Lordship's Counsel, Assistance, Patronage, and Bounty.  
I should be the most stupid amongst Men, if such kind, and benign encouragements should not inflame me to attempt something, wherein at least I may give your Lordship some specimen, not only of my Obedience, but Gratitude.  
I confess myself, by I know not what kind of Genius, warmly carried out toward these kind of studies, than which, nothing can, to me, be more delightsome and satisfactory. But when it pleases your Lordship both to add such Sails to my little Vessel, and also fill those Sails with such gales of your Favour, I still the more pleasingly engage myself, having not only the conscience of my own duty, but an ambition of serving your Lordship, and approving myself grateful to quicken me to it.  
Under your Lordship's wings do these worthless labours of mine adventure abroad, alas! how much below your Patronage, short of your worth, and indeed of my own undertaking; the thin and slender product of a plentiful watering, aiming at great things, but trifling in the performance.  
I took, I confess, an high flight, when I attempted the Explication of this Evangelist, but how weak and languid I have proved (besides that the thing itself speaks sufficiently) there shall be none readier to accuse than I to condemn myself. Let then the Reader spare his censure, for I will load myself with a shameful acknowledgement that I have adventured in things too high for me: And when he sees this, perhaps he will forgive me, undertaking so difficult a task, wherein my design hath been only to be useful: Nay, perhaps pity me, if I cannot indeed attain at what I would. But if he will neither forgive nor pity, but still carp and censure me, let him make the experiment upon this Evangelist himself, and see if he also may not step as short as I have done.  
My Lord, I have this comfort however, that I have not been idle; I had rather puzzle myself with hard and knotty Inquiries, than wear out my time in either doing nothing, or trivially. Nor can I reproach myself that I have made this research into this Sacred Volume through unwarrantable curiosity, but out of humble sincere zeal of mind, both to learn what I can myself, and teach others; offering, I hope, nothing that is noxious, and sometimes that that may profit.  
But (my Lord) that which is my principal encouragement, is the Patronage and candour of so great a man, who, I cannot but hope, will accept this small trifling gift, with a gentle and easy aspect, from the frequent experiment I have already made. But I must recall that rash word gift, when all that I can offer to your Lordship is absolute debt: And alas! How poor a paymaster does your Lordship find of me! A few sorry scribble, for great and substantial kindnesses not to be reckoned up. Yet such they are that bring along with them all the returns of thanks that I am able to make. And since I have nothing else, may the great God of Heaven, of his infinite goodness and bounty reward you with all manner of felicity, temporal and Eternal: Which he from his heart wishes and makes it his daily prayer, who is,  
MY LORD, Your Lordship's most humble, most obliged, and faithul Servant, JOHN LIGHTFOOT.   

A CHOROGRAPHICAL ENQUIRY Into some places of the Land of ISRAEL, PARTICULARLY Those which we find mentioned in the Evangelist St. JOHN.  

CHAP. I. BETHABARA. Joh. I.  
I. Different Readins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. The noted passages over jordan. III. The Scythopolitan Country. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The great Plain: The Scythopolitan passage there. V Bethbarah, Judg. VII. 24.  

SECT. I. Different Readins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IT is observed by all that treat upon this Evangelist, that the reading doth vary in some Copies, and this instance is alleged for one.  

a Epiphan. Haeres. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These things were done in Bethabarah, but in other Copies it is, in Bethany.  
But Drusius, Vulgati codices, etc. The vulgar hath it, in Bethabarah. which Epiphanius in the place above mentioned calls Bethamarah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this reading Petavius is silent.  
It might easily happen that Bethabarah should change into Bethamarah, partly considering the affinity of the characters, which (saith he) tanta est in antiqua Scripturâ, ut vix discerni possit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & contra, is so great in ancient writings, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can hardly be distinguished; partly that the alternate use of Man and Beth is so very common in those Countries.  
Nor indeed is it much wonder that Bathamara should change into Bethania, since Bethamara being writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place of Wool; and Bethania being writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place of Sheep.  
But it seems very strange how Bethabarah should ever change into Bethany unless upon some such occasion as these:  
Either that Bethabarah might be taken for the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the House of Exposition or the School (in which sense we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whence for Explication it is annexed by some hand or other in the Margin 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of Tradition, or Doctrine: as if the Evangelist were to be understood in this manner, these things were done or disputed in a certain School beyond Jordan, where John was baptising. And so that word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so very known and obnoxious, might steal from the Margin into the Text and common use.  
Or perhaps, secondly; upon the suspicion of a Tautology if Bethabarah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be found together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be looked upon as the same thing with a place beyond Jordan: therefore they might substitute the word Bethany as signifying Batanaea or Bashan to some such sense as this. These things were done in Batanea beyond Jordan, etc. But it is our province at present to inquire rather into the situation of Bethabarah, than into the original and derivation of Bethany.   

SECT. II. The noted passages over jordan.  
AMong the various ways of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, these two especially deserve our consideration at present. Bethbarah, which we meet with in Judg. VII. and Bethabarah, or a place of passage, where they passed over Jordan. They must both come under our enquiry whiles we are seeking the place in hand: And first of the latter.  
Doubtless there was no part of Jordan but might be passed by Boat from one side to the other, as men's different occasions might call them; but we are now considering the public and common passages that led over that River from one Country into another.  
I. There is a Bridge over Jordan, betwixt the Lake of Samochon and Gennesaret in the way that leadeth to Damascus, which hath the name of jacob's Bridge, of which our Countryman Biddulph (who hath himself traveled over it) speaks to this purpose:  
At the foot of this rocky Mountain runs a pleasant River called Jordan, which divideth Syria from Galilee. Over this River is built a goodly Bridge, which bears the name of Jacob's Bridge upon this twofold account. 1. Because in this place Jacob met with his Brother Esau. 2. Because here he wrestled with the Angel.  
As to matter of fact, that there is and was such a Bridge I do not much question; but for the reasons why it is so called, as it is not much to our purpose to examine, so they seem to have little else but conjecture in them.  
II. Jordan also had a Bridge over it at Chammoth near Tiberias at the very efflux of the River out of the Sea of Gennesaret; as we have elsewhere shown from the Talmudick Authors, against the mistake of the Tables which place Tiberias at a great distance thence. 
b Gullel. Tyr. de bell. Sacr. lib. XVII. cap. 8.  Tam Dominus Rex quam Principes omnes, Tyberiadem usque perveniunt, ubi circa pontem, unde ex mari, Jordanis fluenta se dividunt, castrametatur. i e. As well the Lord the King, as all the Princes came even unto Tiberias, and pitched their tents near the Bridge where the streams of Jordan from the Sea, do divide themselves.  

c And lib. XVIII. cap. 21.  Juxta Tiberiadem secus pontem unde de lacu Genezar, Jordanis fluenta se dividunt, cum exercitu sua castra locavit. i e. With his Army he pitched his Tents near Tiberias by the Bridge, from whence the streams of Jordan from the lake of Gennesaret, do divide themselves. Read this and view the situation of Tiberias in the Tables, and correct the mistake.  
III. That was a most known and frequent passage from Jericho which we so often read of in the Holy Scriptures; which yet seems rather to have been by Boat than Bridge. See the 2 Sam. XIX. 18. and 2 Kings II. 8.   

SECT. III. The Scythopolitan Country  
THere was a fourth, and that the greatest passage betwixt Chammoth and Jericho, but at a great distance from either; for the finding out of which, we are to consider what is intimated, 1 Kings IV. 12. And all Bethshean, which is by Zartanah beneath Jesreel. And again 1 Kings VII. 46. In the plain of Jordan did the King cast them, in the Clay ground, between Succoth and Zarthan. We will begin with Bethshean.  
I. Bethshean, or Scythopolis was in the lot of Manasseh, Judg. I. 27. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither did Manasses drive out the inhabitants of Bethshean, which is Scythopolis. So that it was within the limits of Samaria, though indeed one of the Decapolitan Cities, and within the jurisdiction of the Gentiles, as we have showed elsewhere.  
II. It was the utmost bound of Samaria toward Galilee. 
d Joseph. de bello. lib. 3. cap. 4.  The bounds of Galilee, on the South is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Samaria and Scythopolis as far as the River Jordan.  
III. The City was half a League's distance from Jordan, saith Borchard, and yet extends its jurisdiction beyond Jordan. That of Aethicus in his Cosmography is well known. Fluvius Jordanis, saith he, etc. The River Jordan hath its head in Mount Libanus, runs about to the Lake of Tiberias, from whence going out, hath its current through the midst of Scythopolis, and issues in the dead Sea. Jordan divided Scythopolis in the midst; not the City (for that was at some considerable distance from the River) but the Country itself; so that part of the Country was on this, and part of the other side Jordan.  
It was a noble City of the Syrogrecians, and had considerable jurisdiction, not only within the confines of Manasses, but extended itself beyond, even to Perea.   

SECT. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The great Plain: the Scythopolitan passage there.  
OF this great Plain which took in the whole breadth of the Country of Manasseh from Jordan toward the West, a very long way, Josephus frequently speaks: describing the situation and portion of Ephraim and Manasseh, he thus expresseth himself.  

e Antiqu. l●●▪ V. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Tribe of Ephraim extended itself, in length, from the River Jordan, to Gadarah (Gazarah or Gezer, Josh. XVI. 3. and Chap. XXI. 21.) in breadth, from Bethel, and ends at the great Plain.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The half Tribe of Manasseh extends itself in longitude from Jordan to the City Dor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in latitude (from Ephraim) it reacheth to Bethshean, which is now called Scythopolis. So that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or great plain, to those that were journeying from Galilee, began from Bethshean, and extended itself in latitude to the confines of Ephraim. Hence that which we meet with in the same Josephus, 
f Antiqh. lib. XII. cap. 1●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They that passed over Jordan came into the great Plain before which the City Bethsan lies, or as it is in 1 Maccab. V. 52. They went over Jordan into the great plain before Bethshean.  
In the Book of Judith Chap. I. vers. 8. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The great plain of Esdrelom: That is in truth, the great Valley of Jezrael. So Jezrael in the place above quoted, 1 Kings IV. 12. by the Greek Interpreters is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Insomuch that when it is said of Judah and his Army (for him it is whom this passage concerns) that in his return from the Land of Gilead, he passed over Jordan into this great plain, and that (as it should seem) not very far from Bethshean, it is evident that the great and common passage over Jordan was hereabout, by which not only the Scythopolitans went over from their Country on this side Jordan, to that beyond, but those also of Samaria, and those of the lower Galilee passed over here to Perea.  
Here would I seek for Jacob's Bridge where he passed over Jordan with his Staff, when he went into Mesopotamia, and returned back with a Family; and not where it is commonly now shown. At least, the mention of Succoth, Gen. XXXIII. 17. which had its situation on the bank of Jordan, exactly opposite to Zartanah a Town near Bethshean, puts it out of all question that Jacob returned that way. And indeed whether Scythopolis might not derive something of its appellation from the word Succoth, I cannot well tell: methinks the name of Scythians hath some smack of such a kind of original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for they always dwelled, and removed from one place to another in Tents.   

SECT. V Bethbarah, Judg. VII. 24.  
NEither was this Bethbarah at any very great distance from this passage. For so we have it Judg. VII. 24. Gideon sent messengers throughout all Mount Ephraim, saying, come down against the Midianites, and take before them the waters unto Bethbarah and Jordan. And this they did.  
It is hard to say whether Kinichi with more reason said, That these waters were not the waters of Jordan: or Jarchi, more absurdly, that they divided Syria from Canaan. There were, no doubt, some waters in the Valley of Jezreel. (For there the battle was, at least if that may be called a battle where there was not one Sword unsheathed by the Conqueror. See Judg. VI 33.) When the Midianites fled, Gideon summons the Ephraimites by messengers, that they would take those waters beforehand, which the routed enemy in their flight must necessarily pass through, before they could arrive at the Bridge or Ferry over Jordan (spoken of even now) that lay in their way home. When both Armies had pitched the Field, the Midianites lay on the North toward Galilee, and the Gideonites on the South near Mount Ephraim, Chap. VII. 1. There was a River in the Vale, (at which waters probably Gideon distinguished betwixt his Followers that lapped like a Dog, and those that did not.) This River at length discharged itself into Jordan above the Bridge or passage that led into Perca. When therefore the Midianites lay on the Northern bank of this River, and so were not capable of attaining the passage over Jordan till they had made through these waters first; it was the Ephraimites care and buisiness to maintain the opposite bank, and that indeed all the whole space from the place where the fight began to Bethbarah and Jordan that the Enemy might be blocked up from all possibility of escape or retiring.  
Whether therefore this passage of which we have spoken, was called Bethbarah from that place so neas Jordan, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethabarah, from the Etymology before mentioned, it is no absurdity for the further bank of Jordan which lay contiguous to the Bridge or passage over it, to be called Bethrbarah beyond Jordan, either upon the one or the other account. For (however the Learned Beza comes to question it) the Lexicons will tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth beyond Jordan: especially that common threefold division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judea, Galilee, and beyond Jordan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On the East of the River Jordan: as Ptolemy expresseth it. And Beza himself confesseth that trans Jordanem, beyond Jordan, is the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beyond, Matth. IU. 15.  
Let us therefore place the Bethabarah we are seeking for, where John was baptising, on the further ●ide of Jordan, in the Scythopolitan Country, where the Jews dwelled amongst the Syrogrecians, as in all the Decapolitan Regions, where Christ might something more safely converse, from the vexations of the Scribes and Pharisees, Joh. X. 40. being as it were out of their reach and jurisdiction there. And so we find John Baptising first at the passage at Jericho, because through the greatness of the Road there was always a considerable concourse of people; and next, at the passage at Scythopolis for the same reason.  
Further, had I either leisure or will to play any longer about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we might suppose it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethaania which in the Syriack Idiom (amongst whom it is no unusual thing to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethshania.    

CHAP. II. NAZARETH, Joh. I. 45.  
I. A Legend not much unlike that of the Chapel of Loretto. II. The situation of Nazareth. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Nezer. IU. Certain horrid practices in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphornachum. V Some short remarks upon Cana, Joh. II. 2.  

SECT. I. A Legend not much unlike that of the Chapel of Loretto.  
FOrasmuch as our Evangelist makes only a transient mention of Nazareth in this place, not relating any thing that our Saviour did there, we shall take as transient notice of it at this time, by the by only enquiring into its situation, as what we may have occasion to discourse more largely upon in another place.  
But what indeed need we be very solicitous about the situation of this Town, when the place we would especially look for there, that is, the House of the Blessed Virgin, hath taken its leave of Nazareth, and by the conveyance of Angels hath seated its self in Loretto in Italy. Of which thing amongst many others Cardinal Baronius 
g Ad An. IX.  gives us this grave relation.  
Porro domus illa, etc. That House wherein the most Holy Virgin received the Heavenly message about the Word being made Flesh, doth not only by a wondrous miracle, stand to this day entire, but by the ministry of Angels was retrieved from the hands of Infidels, and translated, first into Dalmatia, thence into Italy, to Loretto in the Province of Picenum.  
Let us repay one Legend with another.  

h Midras' Schir. fol. 2. 2.  They say of R. Chanina, that he seeing once his fellow Citizens carrying their Sacrisices to Jerusalem, cryeth out: Alas! they every one are carrying their Sacrifices, and for my part, I have nothing to carry, what shall I do? Straight way he betaketh himself into the Wilderness of the City, and finding a Stone he cuts it, squares, and artificially formeth it; and saith, what would I give that this Stone might be conveyed into Jerusalem? Away he goeth to hire some that should do it, they ask him an hundred pieces of Gold and they would carry it. Alas! saith he, where should I have an hundred pieces, indeed where should I have three? Immediately the Holy Blessed God procureth five Angels in the likeness of Men, who offer him for five shillings to convey the Stone into Jerusalem, if himself would but give his helping hand: He gave them a lift, and of a sudden they all stood in Jerusalem, and when he would have given them the reward they bargained for, his workmen were gone and vanished. This wonder he relates before the Sanhedrin, in the Conclave of Gazith. They say to him, Rabbi, it should seem that these were Angels that brought this Stone: So he gave the Elders the Money for which the Angels had bargained with him.  
In truth I should easilier incline to believe this Story than that of Loretto, because there is some reason to apprehend this R. Chaninah no other than Haninah ben Dusa a notorious Magcian 
i Juchasin, fol. 57 1. . Unless you will also say that the Chapel at Loretto took that jaunt by the help of Magic.  

k In Bemidbar Rabath, fol. 257.  A huge Stone of its own accord takes a skip from the Land of Israel, and stops up the Mouth of the Den in Babylon where Daniel and the Lions lay. But so much for Tales.   

SECT. II. The situation of Nazareth.  
THE situation of Nazareth according to Borchard, Breidenbach, and Saligniac, aught to be measured and determined from Mount Thabor. For so they unanimously: A Nazareth duabus leucis contra orientem est Mons Thabor: From Nazareth two leagues Eastward is Mount Tabor. Nor is there any cause why with respect to that Region of Galilee, in which they place this City, we should descent from them, seeing there are others of the same opinion. Now the Mount Tabor was in the very confines that divided Issachar from Zabulon, Jos. XIX. 22. And the coast [i. e. of Issachar] reacheth to Tabor and Shahazimath. But what coast should this be, Northor South? The North coast, saith Josephus 
l Antiqu. lib. 5. cap. 1. .  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [the Manassites] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. next to Manasseh is Issachar, having for its bounds of longitude, Mount Carmel and the River [Jordan,] and of latitude, Mount Tabor. That is, The latitude of Issachar is, from Manasseh to Mount Tabor, as Josephus plainly makes out in that place. Mount Tabor therefore, lay as it were in the midst betwixt the Coasts of Samaria and upper Galilee: Having on this side Issachar toward Samaria, and on that side Zabulon toward the aforesaid Galilee.  
Josephus 
m Lib. de bell▪ 4. cap. 6.  describes Mount Tabor where these things seem something obscure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have already seen where Scythopolis lay, and where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great plain, near Scythopolis. But what should that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great Plain be, that lieth so behind Tabor toward the North, that Tabor should be betwixt it and Scythopolis? Is not Zabulon so called in Josephus? yea, and Issachar too, at least a great part of it, if we consult the same Josephus 
n Lib. 3. cap. 4.  So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Scythopolis or Manasseh is distinctly called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The great Plain of Samaria 
o Ibid. lib. 2. cap. 21. .  
And the lower Galilee is described by the Talmudists by this character, that it produceth Sycamines, which the upper Galilee doth not 
p Shevith, cap. IX. hal. 2. . Now the Sycamine Trees were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the vale, 1 King. X. 27. And hence seems to arise the distinction between the upper, and the lower Galilee, the lower so called, because more plain and Champagne; the upper, because more Hilly and Mountainous.  
I am deceived if the upper Galilee, be not sometimes by way of Emphasis called Galilee; nor without cause, whenas the lower might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the great plain. So Cana hath the adjunct of Cana of Galilee, perhaps that it might distinguish that Cana which bounds, both the Galilees; of which more in its proper place. That passage which we meet with in our Evangelist, Chap. IU. 43, 44. He departed from thence [from Samaria] and went into Galilee, for Jesus himself testified that a Prophet hath no honour in his Country. It looks this way: that is, he would not go into Nazareth, but into Galilee, viz. the upper, and so came to Cana.  
Nazareth therefore was in the lower Galilee, in the very confines of Issachar and Zabulon, and is commonly received within Zabulon, its self being distant sixteen miles or more from Capernaum; for from Capernaum, Mount Tabor is distant ten miles or thereabouts.   

SECT. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Nezer.  
I Am not abundantly satisfied in the common writing of the word Nazareth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; much less that Nazarenus should be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the sacred amanuensis writ it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I can hardly suppress a just indignation when I read what the Jews scribble about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Nezer.  

q Chetubb. fol. 51. 2.  The Rabbins have a Tradition: Those that are taken out of the Kingdom, behold they are properly Captives, but those that are taken by Thiefs, they are not to be called Captives.  
The Tradition is to be distinguished. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to Kingdom and Kingdom there is no difficulty. That is, as to Kingdoms which are equal. But between the Kingdom of Ahashuerus, and the Kingdom of Ben Nezer there is. Between Thiefs and Thiefs there is no difficulty, but between ben Nezer, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thiefs of the world, (viz. common Thiefs) there is. There [in Palestine] Ben Nezer is called a King. Here [in Babylon] he is called a Robber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloss. Ben Nezer was a Thief and took Cities and ruled over them and became the Captain of Robbers.  
It is very suspicious to what purpose they have invented that name for the most infamous Robber, to call him the Son of Nezer. By those very Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they writ the City Nazareth. Read on and the suspicion will increase.  

r Beresh. rabb. sect. 76.  I considered the horns, and behold there came up among them another little horn, [Dan. VII. 8.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Ben Nezer. Aruch quoteth this passage under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this manner: There came up among them another little horn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Kingdom of the Cuthites. Now what they meant by the Kingdom of the Cuthites, may be conjectured from 
s Midras' Schir. fol. 17. 2.  The Winter is passed [Cant. II. 11.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Kingdom of the Cuthites. And a little after: The time is coming when the Kingdom of Cuth shall be destroyed, and the Kingdom of Heaven shall be revealed.  
It is easy imagining what they would point at by the Kingdom of the Cuthites; the Christians no doubt: (unless they will pretend to some Samaritan Kingdom.) And if so, it is as obvious whom they design by Ben Nezer. Let them show whence came the name of the Tetrarchy of the nazarenes in Celosyria: Of which Pliny 
t Lib. ●. cap. 23. , Caelosyria habet Apamiam Marsyâ amne divisam. A Nazarinorum Tetrarchiâ Bambycen, quae alio nomine Hierapolis vocatur, Syris verò Magog.   

SECT. IU. Certain horrid practices in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Nachum.  
HAving spoken of Nazareth, it will not be amiss to make some mention of Capernaum, which however distant many miles, yet was it the place where our Saviour dwelled, as Nazareth was his native soil. We have considered its situation in another Treatise, being in the Country of Gennesareth, a little distance from Tiberias, There is another Capernahum mentioned by Gulielmus Tyrius 
u Lib. 10. cap. 26. , that lay upon the Coast of the Mediterranean, as this did upon the coast of Gennesaret. In loco quae dicitur Petra incisa, juxta antiquum Tyrum, inter Capharnaum & Doram, oppida Maritima: In a place called Petra Incisa, near old Tyre, betwixt Capernaum and Dor, two Sea-coast Towns.  
It is uncertain whether the name be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former denotes pleasantness: the latter, comfort. And though our Capernaum might justly enough take its name from the pleasantness of its situation, according to the description that Josephus giveth of it 
x Lib. de bell. 3. cap. 35. . Yet the oriental Interpreters writ it the latter way. The Rabbins also mention such a Town written in the same Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which perhaps it will not be tedious to the Reader to take this Story.  

y Midras' Coheleth, fol. 85. 2.  Chanina R. Joshua's Brother's Son went into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capernaum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Heretics (or Magicians, for the word signifies either) enchanted him. They brought him into the City sitting upon an Ass: on the Sabbath day, which was forbidden by their Law. He went to his Uncle R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who besmeared him with a certain Ointment, and he was recovered. It should seem that by some kind of Enchantments they had thrown him into a Delirium so far that he had forgot both himself and the Sabbath day. There is another Story immediately follows that.  
A certain Disciple of R. Jonathan's flies over to these Heretics: [That himself might be entered amongst them, and become one too.] Jonathan finds him out employed in castrating Birds and Beasts. They sent to him [Jonathan] and said it is written, cast in thy Lot amongst us and let us all have one purse. He fled; and they followed him, saying, Rabbi, come and give us a cast of thy office toward a young Bird. He returned and found them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 committing Adultery with a Woman. He asketh them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it the manner of the Jews to do such things as these? They answer, Is it not written in the Law, cast in thy lot amongst us, and let us all have one purse? He fled and they pursued him to his own house, and then he shut the doors against them. They call to him and say, O Rabbi, Jonathan, go, and rejoicing tell thy Mother, that thou didst not so much as look back toward us, for if thou hadst looked back, thou hadst then followed us as vehemently as we have now followed thee.  
Whiles I read these things, I cannot but call to mind the Nicolaitans and such who indulged to themselves a liberty of all obscene filthinesses; nor is what we have related unworthy our observation, with respect to Heresies of this kind. Should this Capernaum be the same (as probably it is) with that Capernaum which we meet with so frequently in the Evangelists, it is something observable what is said of it. Thou Capernaum, which art exalted unto Heaven shalt be brought down to Hell.   

SECT. V Some short remarks upon Cana, Joh. II. 2.  
IT is very disputable which should be the first letter of the word Cana, whether Caph, or Koph, for we find both.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kanah with the initial letter Koph, is a City in the Tribe of Aser, Josh. XIX. 28. where the Greek for Canah have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and MS. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kene, a word not very much differing in the sound, occurs amongst the Talmudists, 
● In Ohaloth, cap. 18. hall. ult.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi. and his Sanhedrin having numbered votes, pronounced Keni, clean. Gloss. Keni was a place of doubtful esteem, reckoned amongst the unclean, [that is a place of the Gentiles] but in the days of R. Judah Haccodesh, it came under trial and they pronounced it clean.  
III. We find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus, but the situation not mentioned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
a Lib. 13. cap. 23.  Antiochus being slain, [viz. when he fought with the Arabian King] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Army fled to the Town Kana. This is hardly our Cana, as may in some measure appear in Josephus' Context.  
IU. But further he speaks in his own life, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cana in Galilee. As for its situation, as far as can be collected from Josephus, we discuss that in another Treatise, and show that it is not far from that where the River Jordan dischargeth its self into the Sea of Gennesaret; so that, between this Cana and Capernaum there seems to be almost the whole length of that Sea.  
V But it must not be forgot that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canah beginning with the Letter Caph is met with in Juchasin 
b Fol. 57 2.  the words these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the end of the Chapter [it is these venth Chapter of Bavah Meziah] there is a Tradition. Abba Chalaphtha of Caphar Hananiah, in the name of R. Meir saith, [they are in Bavah Meziah, where he is brought in and what he said 
c Fol. 94. 1. ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems to me (they are the words of the Author of Juchasin) that Caphar Hananiah is Caphar Cana: as may be proved out of the ninth Chapter of the Book Sheviith: for there was the entrance of the lower Galilee.  
From that place quoted in Sheviith which is Halac. 2. it plainly appears that Caphar Hananiah was in the very outmost border that divided the upper and the lower Galilee. From whence it is evident that the entrance of the lower Galilee, according to our Author, was not as we go from Samaria to Galilee, but from the upper Galilee into the lower. And whether Cana of Galilee be so called to distinguish it from that Cana that so divides between the two Galilees, or from that Cana that was in the Tribe of Aser (which may not unfitly be called Cana of the Sidonians) it is at the Reader's choice to determine. As also why the Syriack Interpreter should in this place write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katna instead of Cana. Whether he had in his eye or mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kattath, Josh. XIX. 15. which in the vulgar dialect was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Katanath, as the Seventy render it, and the Jerusalem Talmudists affirm 
d ●●●●●●. fol. ●●. 1. : or whether by a diminutive kind of word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katanah, he would intimate the smallness of the Town. q. d. Cana the less.    

CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aenon near Salim, Joh. III. 23.  
I. Certain names and places of near sound with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salim. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Salmean, or a Salamean used amongst the Targumists instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kenite. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aenon, in the Greek Interpreters, Jos. XV. 61. iv The Syriack remarked; and a passage of Eustathius upon Dionysius V Herodium, a Palace. VI Macherus, a Castle. VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hill Mizaar, Psal. XLII. 6. VIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eglath Shelishijah, isaiah. XV. 3.  

SECT. I. Certain names and places of near sound with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salim.  
LET us begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salim, and thence look after its neighbour Aenon. We may be a little helped in our enquiry by that passage in Gen. XXXIII. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jacob came to Shalem, a City of Sichem. There are some Versions, and the Authors of the Tables have upon these words built I know not what City Salem near Sichem. But neither the Jews nor Samaritans acknowledge any such thing. For the Jews render it, and that not without reason. And Jacob came safe into the City of Schechem. 
e Onk●los, Jonathan, Bereshith rabba, sect. 79. Schab. fol. 33. 2, etc.  The Samaritan Text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came in peace: And certainly there is no part of mankind could be more likely to judge than the Samaritans, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place were the name of any City, yea or no.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salim in the Greek Interpreter according to the Roman Copy is the name of a place, Josh. XIX. 22. where the Hebrew runs thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the coast [of Issachar] reacheth to Tabor, and Shahazimah, and Beth Shemesh. But the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the confines touched upon Gethbor, and upon Salim near the Sea, and Bethsamosh.  
The Mazoreth observe that Shahazimah which is written with a Va●, should be written by a Jod, which also these Interpreters acknowledge (which is worthy our taking notice of) but than they divide the word into two parts, and write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Shahaz, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shahaz at the Sea; but why they should turn Shahaz into Salim, it is something difficult to guests.  
It seems probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Selame, which Josephus in the account of his own life, makes mention of, as fortified by himself, amongst other Towns in Galilee, is the same with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salim mentioned by the Seventy; and that the rather because it is there reckoned up with Mount Tabor.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saalim in the Alexandrian Copy answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaalim, 1 Sam. IX. 4. In the Complut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saalim; in the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Segalim, where the Targumists instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of Shalishah, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of the South: and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of Saalim; it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of Mathbara. But why both here, and also 2 Kings 4. 42. they should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal-Shalisha, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of the South, we find some kind of reason in the Gemarists who upon this place have this note.  

f Sanhedr. fol. 12. 1.  There was no Country throughout the whole land of Israel, where the fruits of the Earth were so forward as in Baal-Shalisha. Now such a Country they call 
g In Menacoth, fol. 85. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Southern Fields; or literally, made South; because the Sun both riseth and sets upon them. But why they should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Saalim, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Methbara is something more unintelligible, unless it should be with some respect to Mount Tabor which we find mentioned in the following Chapter, vers. 3. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Methbara should be the Plain of Tabor.  
If now the Reader can pitch upon any of these places we have already named, or any other he may have met with in his reading, as that which our Evangelist here meaneth, let him consider whether the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may properly be prefixed to it, whenas the names of all Cities and Towns are of the Feminine gender generally, and yet St. John hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which gives some ground of conjecture that the passage is to be understood not of any Town or City, but of some other matter: which by way of Exercitation, it may not be amiss a little to enlarge upon.   

SECT. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Salmean, or a Salamean used amongst the Targumists instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kenite.  
EVery one that hath but dipped into the Chaldee Paraphrasts, must know that the Kenites are called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmeans or Salameans. So Onkelos, Gen. XV. 19 Numb. XXIV. 21. 22. So Jonathan, Judg. I. 16. & IV. 2. & V 25. 1 Sam. XV. 6. & XXVII. 10. It is likewise observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Maachathites are by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epikerites, Deut. III. 14. Jos. XIII. 13. And this probably from the place or Country where the Maachathites of old dwelled, which in the time of the Targumists was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epicarus on the East of the River Jordan degr. 67. 31. 0. 
h Ptol. Tab. A●●● 4.  Whether indeed the situation doth fall out right, I shall not at present discourse.  
But the Kenite is not termed a Salmean from any place or Country where he dwelled. For the Kenites in the Southern part of Judea are called Salameans, Judg. I. So also Heber the Kenite in Galilee, Jugd. IU. And there were Kenites amongst the Amalekites, 1 Sam. XV. and there were of the Kenites beyond Jordan. Gen. XV. whence so called is not to our purpose. It sufficeth that they were vulgarly known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salame, which, how near akin it is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salim, let the unbyast Reader judge. Who knoweth therefore but the Evangelist should mean thus; John was Baptising in Aenon near the Salamean, or Kenite; giving that name to that people which at that time they were commonly called by? But supposing this should be granted us, what Kenite should we understand here? either those that were in the Wilderness of Judah, or those on the other side the salt Sea?   

SECT. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Interpreters, Jos. XV. 62.  
IF the Essene might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmean, as well as Kenite (and certainly he seems to have as much claim to it, if the word denote perfection, or austerity of life) than I could more confidently place our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salim, in the Wilderness of Judah; because there I find Aenon mentioned in the Greek Version, Jos. XV. 61, 62. Where the Hebrew hath it thus: In the Wilderness, Betharabah, Middin, and Secacah, and Nishban, and the City of Salt, and Engedi, six Cities: But the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And Baddargis, and Tharabaam, and Aenon, etc. Where it is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aenon is put for Middin, but why it should be so, is more difficult to tell. This only we may remark, that the word Middin occurrs, Judg. V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if I should render, ye that dwell by Middin, I should have Kim●hi to warrant me, who in his Notes upon this place tells us, that Middin is the name of a City mentioned in Joshua, Middin and Secacah. But now when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aenon, signifies a place of springs, or waters: See what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the noise of Archers among the places of drawing waters. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Among those that draw water. So that if you ask the Greek Interpreter why he should render Middin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aenon, a place of springs, he will tell you because Middin was a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of those that draw waters.  
The Essenes' succeeded the Kenites in their dwelling in the Wilderness of Judah 
i Plin. lib. 5. cap. 17. Soli●. cap. 38. : and not only so, but in strictness and austerity of life, as Josephus, and others assure us. Now if we will but allow the Essenes' to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmeans, as the Kenites were, than the words of the Evangelist might bear such sense as this: John was Baptising in Aenon near the Essenes'. And it may be supposed that as the Baptist had already conversed with two of the Jewish Sects, the Pharisees, and saducees and had baptised some of each, so he would now apply himself to a third Sect amongst them, viz. the Essenes', and Baptise some of them too. But herein I will not be positive.   

SECT. iv The Syriack remarked. And Eustathius upon Dionysius.  
WHILES we are treating upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aenon, I cannot but observe that the word is divided both in the Syriack and Arabic Version. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fountain Jon. Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fountain Nun. The words of the Evangelist seem to discover the signification of the name.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because there was much water there. For we could not have rendered the word more significantly than a place of springs, or a watery place. So Nonnus,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Baptising near the waters of deep-waved Salem. 
Why therefore did those Interpreters take the word in two, when it was plain, and Etymological enough of itself?  
The Syriack Jon brings to mind a passage of Eustathius upon this verse of Dionysius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Some say (saith he) that that whole Sea from Gaza as far as Egypt, is called the Ionian Se● from Jo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Indeed some call even Gaza its self Joan, where there is an heifer in the image of Jo, or the Moon.  
That Gaza was ever called Joan, is not commonly known; but grant it was, and the Sea from that place even as far as Egypt, to have been called the Ionian Sea; yet should not I have derived its name from Jo, but rather from the Jones, those brassy robust men, 
Eu●erpe. chap. 152. 154.  of whose coming into Egypt, and fixing their seats there by the Sea, Herodotus gives us a famous relation.  
But must we seek for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ein Jon (or Javen, as some would have it) hereabout? To seek John about Gaza, would be to seek him out of the land of Israel; at least as the bounds of that land were at that time determined.   

SECT. V Herodium, a Palace.  
IF Aenon was the place where John baptised last, immediately before his imprisonment, than we must look for it either in Galilee or Peraea, for in one of those places it was where he began his acquaintance with Herod. For however St. Luke speaking of Herod, mentions Galilee only, within his Tetrarchy, Luk. III. 1. yet Josephus tells us that 
De Bell. lib. 2. c. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both Peraea and Galilee were under his jurisdiction. Where then shall we begin his first acquaintance with the Baptist? I had once inclination to have fixed it in Galilee; but whilst I consider better that Herodium was in Peraea, and very near Machaerus, John's prison, that seems the more probable.  
Josephus speaking of Herod the Great, and his stately buildings, hath this amongst 
De Bell. lib. cap. 16.  other things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He fortified a Castle upon an hill toward Arabia, and called it Herodium after himself. Where by Arabia you are to understand the land of Moab; and he seemed to have fortified that Castle as a Bulwark against the Moabitish Arabs.  
The same Herod that built it is buried there, as the same Josephus tells us, where describing 
De Bell. lib. 1. cap. 21.  the funeral pomp he gives this account. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After those followed five hundred of his own domestic servants bearing spices. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His body was brought two hundred furlongs [from Jericho where he died] to Herodium, where according to his own appointment he was interred. But in Antiq. Lib. 17. Cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They came to Herodium eight furlongs, for there he had ordered his funeral solemnities. At first sight here is an appearance of a slip in History: but it is to be understood that from Jericho to Herodium it was 200 furlongs, that is, 25 miles; but Herod's buryingplace was eight furlongs from Herodium, a common distance, for burying places to be from Cities.   

SECT. VI Machaerus a Castle.  
JOsephus tells us that John Baptist was imprisoned by Herod in the Castle of Machaerus. 
Antiq●. lib. 18. cap. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He [the Baptist] upon Herod's suspicion is sent prisoner to Machaerus, a little before that he had told us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This place is the frontier betwixt the Kingdom of Aretas [the Arabian King] and Herod.  
Of the situation of the place Pliny hath this hint, Prospicit [Asphaltitin] ab Oriente 
Nat. Hist. lib. 5. cap. 6.  Arabia Nomadum [Moab it is] a meridie Machaerus, secunda quondam Arx Judaea ab Hierosolymis. The meaning of which is this, that Arabia of the Nomads [or Moab] situated on the East of Asphaltites fronts it on the West, and Machaerus situated on the North, fronts it on the South.  
We meet with it in the Talmudists under the name of Macvar.  
The Mountainous Country of Peraea was the Hill Macvar and Gedor. The Jerusalem Targum, 
Hierosol. Sheviith fol. 38. 4.  and Jonathan upon Numb. XXXII. 35. instead of Atroth, Shophan, and Jaazer, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maclelta of Shophan and Macvar: to which Jonathan adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macvar of Garamatha.  
It is obvious enough how they came to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atroth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maclelta, (as also Onkelos hath done) viz. because they translated the Hebrew word which denotes a Crown, by the Chaldee word which is of the same signification. But why Jaazer by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macvar? Onkelos upon the 3. v. of the same Chap. renders Jaazer and Nimrah by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I should translate the Atrati or denigrati of the house of Nimrin. And Ptolemy comments thus in Arabia Petraea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There are all along that Country certain mountains called the black mountains, namely from the Bay which is near Pharan to Judea; but whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macvar hath any relation with blackness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dish or furnace, I leave it to others to inquire.  
So that we see Herodium and Machaerus are situated on the outermost Coast of Peraea toward the South or the land of Moab, near the shore of Asphaltites or the Dead-sea.  
The nature of the place we have described by Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
De Excid. lib. 7. cap. 21.  etc. There spring out near this place certain fountains of hot waters, of a very different taste, some bitter, some sweet; there are also many springs of cold waters, etc. Compare the bitter waters with the waters of Nimrin, Isa. XV. 6. and the other with those of Dimon, v. 9 where, quaere whether Dimon be not the same with Dibon [Beth and Man being alternately used] that by that pronunciation it might agree more with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The waters of Dimon are full of blood.  
Whiles we are in this watery Country are we not got amongst the rivers of Arnon? The Learned Beza commenting upon those words of St. Joh. III. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For there was much water there, affirms it, commenting thus: Multi videlicet rivi, quorum etiam in eo tractu circa Aroer fit mentio in libris Mosis; namely many rivers of which also, in that Tract about Aroer, there is mention in the Books of Moses. And the situation of the place confirms it. When as Macherus was the very utmost bounds of the land of Israel toward Moab, according to Josephus, as also was Arnon according to Moses.  
But here we find no place that is called either Aenon or Salim. True indeed, but the place for the very wateriness of it deserves to be called Aenon, that is, a place of springs; and if Salim may be the same with Salamean, here we have also the Kenite or Salamaean, Gen. XV. and Numb. XXIV. However in a thing so very obscure it is safest not to be positive; and the Reader's candour is begged in this modest way of conjecturing. The way we tread is unbeaten, and deserves a guide, which as yet we have not obtained.   

SECT. VII. The Hill Missaar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. XLII. 6.  
LET us now (however something beyond our bounds) pass from the first entering of the Coasts of Moab toward the North, to the utmost limits of it Southward.  
I will remember thee (saith the Psalmist) from the land of Jordan, and of the Hermonites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the hill Mizaar. Where is this Hill Mizaar? not to take any notice of what we meet with in Borchard and others concerning Hermon near Thabor, (by what authority I can't tell) as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hill Misaar, is rendered almost by all, a little Hill; or in a word, that the Targumist and R. Solomon tell us, it is Mount Sinai; Apollinarius, that it is Mount Hermon: It seems plainly to be the hilly part of Zoar, whither Lot would have fled, if the straightness of time might have permitted him, Gen. XIX. 20. O let me escape to this Cicy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not Mizaar, or a little one? so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill Misaar may be the same as if it had been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hilly part of the little City Zoar.  
The reasons of the conjecture besides the agreeableness of the name may be especially these two.  

I. As Hermonim or Hermon was near the Springs of Jordan, so the hilly part of Zoar, lay hard by the extreme parts of Jordan in Asphaltites; and the Psalmist speaking of the land of Jordan, or of the land on the other side of Jordan, seems to measure out all Jordan from one end to the other, from the very springhead to the furthermost part where the stream ends.  
II. As David betook himself to the Country on the other side of Jordan towards Hermon in his flight from his Son Absalon; so was it with him, when flying from Saul, he betook himself to Zoar in the land of Moab, 1 Sam. XXII. 3. And so bewails his deplorable condition so much the more bitterly, that both those times he was banished to the very utmost Country's North and South that the river Jordan washed.    

SECT. VIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eglah Shelishijah, Isa. XV. 5.  
WITH the mention of Zoar is this clause subjoined in Esay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eglah shelishijah, or, an heifer of three years old. So with the mention of Zoar, and Horonaim, the same clause is also subjoined in Jeremy.  
Isa. XV. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Fugitives unto Zoar, an Heifer of three years old.  
Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In it unto Segor. For it is an Heifer of three years.  
Vulgar, Vectes ejus usque ad Segor: Vitulam conternantem. Its bars were unto Segor: An Heifer in his third year.  
Targum, Ut fugiant usque ad Zoar, vitulam trimam magnam. That they should fly as far as Zoar, a great Heifer of three years old.  
English. His fugitives shall flee unto Zoar: an Heifer of three years old.  
Jerem. XLVIII. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Zoar to Horonaim, an Heifer of three years old.  
Vulgar, A Segor usque ad Horonaim, vitulâ conternante. From Segor unto Horonaim, the Heifer being in his third year. And so others.  
I am not ignorant what Commentators say upon these places, but why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eglath shelishijah be the name of some place, and so called a third Eglah in respect of two other places, much of the same sound; or Duchess or noble Eglah, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Duke or Tribune.  
There is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ein Eglaim in that Country, Ezek. XLVII. 10. where Eglaim is plainly of the dual number, and seems to intimate that there were two Egels, with relation to which this our Eglah may be called Eglah the third. So Ramathaim, 1 Sam. I. 2. is of the dual number, and plainly shows there were two Ramahs.  
The sound of the word Necla comes pretty near it. This we meet with in Ptolemy, in Arabia Petraea.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zoar. 67. 20. 30. 30.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thoan. 67. 30. 30. 30.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Necla. 67. 20. 30. 15.   
So that here we see the Geographer mentions Zoar and Necla, as the Prophet before had Zoar and Eglah, and how easily might Eglah● pass into Necla in Greek writing, especially if the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath any thing of the sound of the letter N in it? The Geographer makes the distance of Zoar from Necla to be fifteen miles, so we may suppose was the distance of Zoar from Eglah, Horonaim lying between them; from whence the words of the Prophets may not be unfitly rendered thus:  

His fugitives shall flee unto Zoar, unto the third Eglah.  
From Zoar unto Horonaim: even unto the third Eglah.   
I am deceived if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agalla, which we meet with in Josephus be not the Eglah we are now speaking of, numbering up the twelve Cities which Hyrcanus promised he 
Antiqu. lib. 14. chap. 2.  would restore to Aretas the Arabian King, being what his father Alexander had taken from him, amongst the rest he nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agalla, Athone, Zoar, Horone. Of Zoar there can be no scruple; and as little of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Horone, but by that must be meant Horonaim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Athone seems to bear a like sound with Ptolomy's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thoana, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agalla with his Necla, and that with our Eglah.    

CHAP. VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. IU.  
I. A few remarks upon the Samaritan affairs. II. The Samaritan Version of the Pentateuch. III. The Situation of Mount Gerizzim and Ebal. The Samaritan Text on Deut. XXXVII. 4. noted. IU. Why written Sychar, and not Sychem. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudists.  

SECT. I. A few remarks upon the Samaritan affairs.  

1. Of the name of the Cuthites.  
THAT the Samaritans are called Cuthites by the Jews is unquestionable, O● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those that in the 
Joseph. Antiqu. lib. 9 cap. 14.  Hebrew tongue are called Cuthaeans, in the language of the Greeks are Samaritans.  
But why Cuthites rather than Babylonians, Hamathites, Avites, etc. is uncertain; for thence as well as from Cutha, were Colonies transplanted into Samaria, TWO King. XVII. 24. nay they were called Cuthites even at that time when a great part of the Samaritan Nation consisted of Jews.  
I am apt to apprehend there was some virulent design even in the very name. The name of Cushites amongst the Jews was most loathsome and infamous, as they were not only an hostile Country, but a people accursed, and for their black hue even horrid to the very sight. Perhaps in the Title of the VII Psalms, there is no little severity of reproach hinted in the name Cush. Something of the like nature may be couched in the word Cuthim. For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriach dialect, it may be an easy conjecture, that the Jews calling the Samaritans (a Nation peculiarly abominated by them) Cuthites might tacitly reproach them with the odious name of Cushites.   

2. Josephus mistaken.  
Rabbi Ishmael saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Cuthites are proselytes of Lions. 
Kiddushim. fol. 75. 2.  R. Akiba saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are true proselytes. The story of the Lions, TWO King. XVII. 26. is well enough known, which Josephus very lamely reports in this 
Antiqu. lib. 9 cap. 14.  manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He tells us that as every one brought their several Gods into Samaria, and worshipped them accordingly, so the great and true God was infinitely displeased with them, and brought a destructive plague amongst them. He makes no mention of Lions being sent amongst them, according to what the Sacred History relates. Probably the story of that horrible destruction upon Sennacherib's Army by a wasting plague, gave the first rise to Josephus his fancy of a plague amongst the Samaritans; though it is very odd that he should have no touch of the Lions being so remarkable a judgement as that was.   

3. Samaria planted with Colonies two several times.  
There are the Colonies which Asnapper is said to have brought into Samaria, Ezr. IU. 10. as well as those by Esarhaddon, v. 2.  
The Jews do judge this Asnapper to be the same with Sennacherib, and that he had eight 
In Sanhedr. fol. 94. 1.  names, the first-syllables of the names indeed agree pretty well, Sena and Asna; but whether they denote the same persons I leave undetermined.  
However, whether this Asnapper was the same with Sennacherib or Salmanasser, or some great Minister of the King's Commander in chief in the transplanting of a Colony; it seems evident that Samaria was planted with Colonies two several times. The first immediately after the taking of the City, being then furnished with Cuthites, Avites, Sepharvaites, etc. under Asnapper, be he King, or only chief Commander in the action. And when multitudes of them had been devoured by Lions, than was it afresh Planted by the Shushanchites, Tarpelites, etc. in the days of Esarhaddon, with whom a Priest went up to instruct them in the worship of the true God. How greatly Epiphanius confounds these things may be seen in his Heres. VIII. Cap. 9   

4. Of Dosthai the Pseud-Apostle of the Samaritans.  
When the Lions had devoured the Samaritans, the Assyrian King hearing the news, 
Tanchum, fol. 17. 4.  calls to him the Elders of Israel, and asks them, did the wild beasts ever use to tear and mangle any of your people in your own land when you dwelled there? Therefore how comes it to pass that they do so now? They answer him, our own land bears no Natition that is not conversant in the Law, or will not be circumcised. Send therefore, saith he, two that may go and instruct the people. So they sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Dosthai the Son of Jannai, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sabia, who taught them the Book of the written Law.  
But is this likely? that Dosthai the Samaritan's oracle should be in the times of the Assyrian Empire? whence then had he that Greek name of his? and the name of his Father Janneus was Greekish too: It is much more probable what Eulogius hath in Photius. Cod. CCXXX. The Samaritan people having divided into various factions disagree'd amongst themselves, and brought in foreign opinions. Some were of opinion that Joshua was he of whom Moses spoke, when he tells them, A Prophet shall the Lord your God raise up unto you from among your brethren like unto me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others rejecting this opinion, cried up one Dosthai or Dositheus, a native Samaritan and Contemporary with Simon Magus.  
From Dosthai and Sabia, the Dosthenes and Sabueans, two Samaritan Sects originally 
Epiph. H●res. XI, etc.  sprung.   

5. The language of Ashdod. Nehem. XIII. 24. whether the Samaritan language or no.  
And the children spoke half in the speech of Ashdod, and could not speak in the Jews language. 
Nehem. XIII. 24  What language was this at this time?  
I. The Arabian Version tells us it was the Chaldee. But was not the Jewish and the Chaldee tongue at that time all one? It may be questionable whether it were so at that time or no; but I shall wave that Controversy.  
II. As to the question in hand it may not be amiss to consider that passage, Act. II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Creets and Arabians. Who are these Creets? who would not think at first sight that by the Cretians were meant the inhabitants of the Island of Crete? I myself have sometime fallen into this error; but now I should be ready to say they were the Cherethims, a Philistine Nation and Country; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek interpreters is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Creets, Ezek. XXV. 16. Zeph. II. 5, 6. and there is some reason to apprehend that St. Luke in the place above quoted understands the same people, because he joins them with the Arabians.  
Targum on the 2 Chron. XXVI. 7. And the word of the Lord helped them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Philistines, and against the Arabians dwelling in Gerar.  
Observe Arabians dwelling in Gerar a City of the Philistines; and it is well enough known that Arabia joins to the land of the Philistines. And one may suspect the language of Ashdod might be the Arabian, rather than the Samaritan tongue, especially when as the name of Idumaea obtained as far as these places; And was not the Arabic the language of the Idumeans?    

SECT. II. The Samaritan Pentateuch.  
IN the Samaritan Version (that I may still contain myself within our Chorographical Enquiry) as to the names of places, there are three things are matter of our notice, and a fourth of our suspicion.  
I. There are some places obscure enough by their own names, which as they are there rendered are still more perplexed and unknown. Consult the names used there for the rivers of Eden, and the Countries which those rivers run into, and you will see how difficult it is, any where else to meet with the least footstep or tract of those names, except 
Nat. Hist. lib 6. cap. 23. Stra●. lib. 15.  Cophin only, which seems indeed to agree something with Cophen mentioned by Pliny.  
II. Places of themselves pretty well known, are there called by names absolutely unknown, such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catephu, for Assyria, Gen. II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lilak, for Babel, Gen. X. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmaah for Euphrates, Gen. XV. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphik for Egypt, Gen. XXVI. 2.  
III. Sometimes there are names of a later date used, and such as were most familiarly known in those days, such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banias for Dan, Gen. XIV. 14. that is Panias, the spring of Jordan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gennesar for Chinnereth, Numb. XXXIV. 11. Deut. III. 17. not to mention Bathnan and Apamiae for Bashan and Shepham, which are so near akin with the Syriack pronunciation; and Gebalah, or Gablah for Seir, according to the Arabic Idiom.  
Such names as these make me suspect the Samaritan Version not to be of that antiquity which some would claim for it, making it almost as ancient as the days of Ezra.  
iv I suspect too when we meet with places pretty well known of themselves, obscured by names most unknown, that sometimes the whole Country is not to be understood, but some particular place of that Country only.  
The suspicion is grounded from the word Naphik for Egypt, and Salmaah for Euphrates. By Naphik probably they understood not the whole land of Egypt, but Pelusium only, which is the very first entry into Egypt from Canaan. The reason of this conjecture is this, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anpak (as we have elsewhere observed) was writ over the Gates of that City, and how near that word comes to Naphick is obvious enough to any one.  
It is possible also that the mention of the Kinites immediately following might bring Salmaah to mind; and so they might not call Euphrates itself Salmaah, but speaking of Euphrates as washing some place called Salmaah. Ptolemy in his Chapter concerning the Situation of Arabia deserta, mentions Salma in degr. 78. 20. 28. 30. and it is numbered amongst six and twenty other Cities, which he saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin interpreter translates Juxta Mesopotamiam, near Mesopotamia; if this be true, the Samaritan Version hath something by which it may defend its self. For if those Cities mentioned by Ptolemy were indeed Juxta Mesopotamiam, near Mesopotamia, (the river Euphrates only running between) then may the Samaritan Version be warranted, while it renders even to the river Euphrates, even to the river of Salmaah, that is, to the river Euphrates in that place where it washeth the sides of Salma.   

SECT. III. The situation of the Mounts Gerizim and Ebal. The Samaritan Text upon Deut. XXVII. 4. noted.  
THAT Sychar is the same place with Sichem, seems beyond doubt, which indeed the Mount Gerizim pointed to by the Samaritan Woman sufficiently confirms. A wily argument perhaps in Epiphanius his esteem, who in his Samaritan Heresy gives us this account.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two mounts near Jericho beyond Jordan, Gerizim and Ebal, which look toward Jericho on the East, etc. So that we see he tells us Gerizim and Ebal were near Jericho not near Sichem. So also before him, Eusebius de locis Hebraicis, at least if he be the Author of that Book as Petavius noteth.  
That clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against Gilgal, Deut. XI. 30. hath deceived these Authors in that manner, that they have removed the mounts Gerizim and Ebal to Gilgal by Jericho: and it hath on the other hand deceived some in that manner that they have brought Gilgal by Jericho to Sichem, misunderstanding the word Gilgal for that place mentioned in Josh. V when this which Moses speaks of, is really Galilee, as I have proved elsewhere.  
On these two mounts (it is well known) were pronounced the Blessings and the Curses, Deut. XI. 29. & XXVII. 12, 13. Josh. VIII. 33. but mark the impudence of the Samaritans, who in their Text, Deut. XXVII. 4. instead of, Ye shall set up these stones which I command you this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mount Ebal, they have put, Ye shall set up these stones, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mount Gerizim.  
Compare with this falsification of theirs that in Sotah, R. Eliezer ben Jose saith, I have 
Fol. 33. ●▪  said to you O Samaritans, Ye have falsified your Law, for ye say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh which is Sichem, Deut. XI. 30. [they add Sichem of their own] we ourselves indeed confess that the plain of Moreh is Sichem, etc.  
Seeing he blames the Samaritans for falsifying their Text in so little a matter wherein the truth is not injured, namely in adding Shechem, why did he not object to them that greater fault of suborning Gerizim for mount Ebal. The truth is, this very thing giveth me reason enough to suspect that this bold and wicked interpolation of the word Gerizim for Ebal hath stolen into the Samaritan Text since the time that this Rabbin wrote. The thing is not unworthy our considering.   

SECT. iv Why it is written Sychar and not Sychem.  
IF Sychem and Sychar be one and the same City, why should not the name be the same?  
I. This may happen from the common Dialect, wherein it is very usual to change the letters. So Reuben in the Syriack Version is Rubil, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rubelus in Josephus; by what Etymology let him tell, and explain it if you can: Speaking of Leah bringing forth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. cap. 19  Reuben he thus expresseth himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And having brought forth a male-child, and obtaining favour from her husband by it, she called his name Rubel, because it happened to her according to the mercy of God, for this his name signifies. Perhaps he might at that time think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports the increase of God.  
It would be endless to reckon up such variations of letters in proper names, but as to the letter R, which is our business at present, take these few instances.  
Nabuchadnezzar is elsewhere Nebuchad-rezzar; Belial is Beliar; Shepham, by the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sephamar, Numb. XXXIV. 11. so Sychem, Sychar; and this so much the rather, because the letters R and M have obtained I know not what kind of relation and affinity one with another. So Dammesek and Darmesek in the Holy Scriptures; and the Sarmatians are the Samatians in Dionysius Afer, etc.  
Or secondly, it might happen that the Jews by way of scoff and opprobrium, might vulgarly call Sychem, Sychar; either that they might stigmatize the Samaritans as drunkards, Isa. XXVIII. 1. woe to the drunkards of Ephraim. Or, (as the word might be variously writ and pronounced) might give them some or other disgraceful mark as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies prevaricating; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mercenary, or hireling; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre. So Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sochere, i. e. sepulchers. He quotes a place, where the words are not as they are by him 
So●●b. fol. 67. 1.  cited, nor is he consistent with himself in the Interpretation. But Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre. If it be thus, perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sychem might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sychar, because there the twelve Patriarches were buried; and under that notion the Samaritans might glory in that name.   

SECT. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain socar, in the Talmud.  
MAY we not venture to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the well of Sychar, we meet with both the 
Bava Kama, fol. 82. 2.  place and name in Bava Kama, There was a time when the sheaf [of the first-fruits] was brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gaggoth Zeriphin, and the two loaves [those which were to be offered by the High Priest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the valley of the well of Sychar. So give me leave to render it. Gloss, The sheaf was wont to be fetched from places in the neighbourhood of Jerusalem, but now the fruits having been destroyed by war, they were fain to fetch it afar off.  
Take if you will the whole story: It is a Tradition among the Rabbins, that when the Hasmonean family mutually besieged one another, Aristobulus without, and Hyrcanus within; every day they that were besieged within, let down their money by the wall in a little Box, which those that were without received, and sent them back their daily Sacrifice. It came to pass that there was an old man amongst them skilled in the wisdom of the Greeks, that told them, so long as they within perform their Worship, you will never be able to subdue them. Upon this the next day they let down their money, and the besiegers sent them back an Hog; when the Hog had got half up the wall, fixing his feet upon it, the land of Israel shook four hundred leagues round about, from that time they said, Cursed be he that breedeth Swine: Cursed be he that teacheth his Son the wisdom of the Greeks; from that time the sheaf of the first-fruits was fetched from Gaggoth Zeriphin, and the two loaves from the valley Ein Sychar.  
This story is told with another annexed in Menachoth: When the time came about 
Menach. fol. 64. 2.  that the sheaf should be brought, no body knew from whence to fetch it▪ they made enquiry therefore by a public crier, there came a certain dumb man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stretched forth one hand toward a roof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other hand toward a cottage. Mordecai saith to them, Is there any place that is called Gaggoth Zeriphin, or Zeriphin Gaggoth? They sent and found there was. When they would have offered the two loaves, but knew not where to get them, they made enquiry again by a public crier; the same dumb man comes again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he puts one hand to his eye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and another hand to the hole of the door-post, where they put in the bolt. Quoth Mordecai to them, Is there such a place as Ein Sychar, or Sychar Ein: they enquired and found there was.  
But what had Mordecai to do with the times of the Hasmoneans? one of the Glossators upon this place makes this objection; and the answer is, that whoever were skilled either in signs or languages had this name given them from Mordecai, who in the days of Ahashuerus was so skilled.  
And now let the Reader give us his judgement as to name and place, whether it doth not seem to have some relation with our Well of Sychar. It may be disputed on either side. I shall only say these things.  
Menachoth as before, It is commanded that the sheaf be brought from some neighbouring place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it ripen not in any place near Jerusalem, let them fetch it elsewhere. Gloss. Gaggoth Zeriphin, and Ein Sychar were at a great distance from Jerusalem. So is our Sychar distant far enough indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zariph, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeriphas, denotes a little cottage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the keeper of fields lodged. 
Erubbin. fol. 65. 2.  It is described by Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was covered over with Os●er twigs, the tops of which were bound together, and it was drawn ● pleasure from one place to another, etc.  
Gloss. in Erubbin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that dwelled in those cottages were keepers of sheep, they abode in them for a month or two, so long as the pasture lasted, and then they removed to another place. Gaggoth Zeriphin therefore signifies the roofs of little cottages, and the place seems to be so called, either from the number of such lodges in that place, or from some hills there that represented and seemed to have the shape of such kind of cottages.  
Such cottages may come to mind when we read Luk. II. 8. of the shepherds watching their flocks by night. But this is out of our way.    

CHAP. V BETHESDA. Joh. V.  
I. The Situation of the Probatica. II. The Fountain of Siloam, and its streams. III. The Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelach, and the Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloach. iv The Targumist on Eccles. II. 5. noted. V The Fountain of Etam. The Water-gate.  

SECT. I. The Situation of the Probatica.  
IT is commonly said that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Probatica, or the Sheep-gate, (for let us annex the word Gate to it out of Nehem. III. 1.) or at least Bethesda was near the Temple. Consult the Commentators and they almost all agree in this opinion; with their good leave, let it not be amiss to interpose these two or three things.  
I. That no part of the outward wall of the City (which this sheep-gate was) could be so near the Temple, but that some part of the City must needs lie between. Betwixt the North gates and the Temple, Zion was situated. On the West was part of Zion and Millo. On the South Jerusalem, as it is distinguished from Zion. On the East the East-street, whose Gate is not the sheep-gate, but the water-gate.  
II. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sheep-gate, according to Nehemiah's description, should be situated on the South-wall of the City not far from the corner that pointed Southeast. So that a considerable part of Jerusalem lay betwixt the Temple and this Gate.  
We have elsewhere made it plain that Zion was situated on the North-part of the City, contrary to the mistake of the Tables, which place it on the South. Now therefore consider to how great an extent the wall must run before it can come to any part of Zion; to wit, to the stairs that go down from the City of David, v. 15. which were on the West; and thence proceed to the Sepulchers of David, v. 16. till it come at length to the water-gate and Ophel toward the East, v. 26. and thence to the corner near which is the sheep-gate, v. 31, 32. and this will plainly evince that the description and progress in Nehemiah is first of the South-wall, from the sheep-gate to the West-corner; then of the West-wall, and so to the Northern and the Eastern, which makes it evident that the sheep-gate is on the South-wall, a little distant from the corner which looks Southeast, which could not but be a considerable distance from the Temple, because no small part of Jerusalem as it was distinguished from Zion, laid between.   

SECT. II. The Fountain of Siloam, and its streams.  
OUR enquiry into Bethesda, (if I be not greatly mistaken) must take its rise from the fountain of Siloam.  
I. The proper and ancient name for the fountain of Siloam was Gihen, 1 King. I. 33. 
Kimchi in loc.  Bring ye him [Solomon] down to Gihen. Targum, to Siloam. Kimchi, Gihen is Siloam, and is called by a twofold name. The Tables that describe Jerusalem speak of a mount Gihen, by what warrant I cannot tell; if they had said the fountain Gihen it might have pleased better.  
II. How that name Gihen should pass into Siloam, is difficult to say. The waters of it are mentioned Isa. VIII. 6. to signify the reign and sovereignty of the house of David. So the Targum, & Sanhedr. Rabh. Joseph saith, If there had been no Targum of this Scripture, 
Targ. & Sanhed. fol. 94. 2.  we had not known the sense of it, which is this: Forsomuch as this people is weary of the house of David, whose reign hath been gentle, as the flowing of the waters of Siloam, which are gentle, etc. Therefore it was not in vain that David sent his Son Solomon to be anointed at Gihen or Siloam; for he might look upon those waters as some type or shadow by which the reign of his house should be deciphered.  
III. The situation of it was behind the West-wall, not far from the corner that pointed 
joseph. de Excid.  toward the South-west. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wall bent Southward above the fountain of Siloam, and then again inclined toward the East.  
The waters of this spring by different streams derived themselves into two Fish-pools, as seems hinted in 2 Chron. XXXII. 30. Hezekiah stopped the upper watercourse of Gihen, and brought it straight down to the Westside of the City of David; where a M. S. of the Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the waters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suspect that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pipes. He stopped up the upper waters of Gihen, and brought them in pipes. But to let this pass, that which I would observe is this, that there was a watercourse from Gihen or Siloam, which was called the upper watercourse, which flowed into a Pool, called also the upper Pool, Isa. XXXVI. 2. and as it should seem, the old Pool, Isa. XXII. 11. By Josephus the Pool or Fish-pool of Solomon; for so he in the place before cited.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wall again inclined Eastward, even to Solomon's Fishpond, and going on to the place called Ophel, it came over against the Eastern Porch of the Temple. From whence we may gather that Solomon's Fish-pool was within, hard by the East-wall of the City, and on this side the place they called Ophel; which does so well agree with the situation of Bethesda within the sheep-gate, that it seems to me beyond all doubt or question, that Solomon's Pool, and the Pool of Bethesda was one and the same.   

SECT. III. The Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelach, and the Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloach.  
BY another stream the waters of Siloam are derived into another Pool which is called the lower Pool, Isa. XXII. 9 and the King's Pool, Nehem. II. 14. near the West-wall of Zion.  
We have the mention of it also in Nehem. III. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pool of Siloam by the King's garden. Where we may observe that it is here written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelah, different from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloah, Isa. VIII. 6. by a difference hardly visible in Bibles not pointed, indeed sometimes overlookt by myself, and so as is evident by others. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in the very same sound with Shiloahh, in the Complutensian, Vulgar, English and French Bibles. And in St. Joh. IX. 7. where there is mention of the Pool Siloam, some Commentators refer you to that Text in Nehemiah.  
The Greek Interpreters did indeed observe the difference, and thus render the words of Nehemiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Pool of skins by the Kings Wool. Nor doth the Italian overlook it, for that renders it thus: La Piscina di Selac press all Orto deal Re: The fishpond of Selac hard by the Garden of the King.  
It is observable in the Greek Version, that whereas they render the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King's Wool, or Hair; they may seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ●lcece of Wool, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Garden: and whereas they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the Pool of Skins, the follow they signification of the word as it is frequently used amongst the Talmudists.  
Now therefore here ariseth a question, whether that Pool be the Pool of Siloam or no, which as yet hath hardly been questioned by any, and for some time not by myself. But I am now apt to think, that it was so distinguished betwixt the two Pools, that the lower Pool retaining its name of the Pool of Shelah, the upper Pool obtained that of Siloah. For,  
I. How otherwise should that distinction in the Greek Version arise, but that the Interpreters followed the common pronunciation of the word Shelahh, when they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Skins.  
II. Those words of St. John IX. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the Pool of Siloam, which is by interpretation, Sent, seem to intimate that there were two Pools of a very near sound, whereof one signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sent, the other not.  
III. The Jerusalem Talmudists seem to say that the upper Pool was called the Pool of Siloam, in these words: 
* Chagiah, fol. 76. 1.  He that is unclean by a dead body, doth not enter into the mount of the Temple. It is said, that they appear only in the Court. Whence do you measure? From the wall or from the Houses? It is Samuel's Tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Siloam; now Siloam was in the midst of the City.  
The question here propounded is, whether he that is unclean by a dead body may be permitted to enter the Temple, and the stating of it comes to this, that enquiry be made, within what measure he is to be admitted, whether within the wall of the Temple, or at that distance where the Houses next to the Temple end: especially where the Houses of Siloam end.  
Now whereas they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Siloam is in the midst of the City, it must by no means be understood of the Fountain its self, for that was plainly without the City; nor yet of the lower Pool Shelahh for that also was without the City, or scarce within it. There is therefore no third, unless that this upper Pool be called the Pool of Siloam, and that it give denomination to the adjacent part of the City, to wit, to the five Porches and the buildings about it: which, though they were not in the very centre of the City, yet they might properly enough be said to be in the middle of it, because they were situated a good way within the walls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. XIII. 4. the Tower of Siloam was amongst these buildings.   

SECT. iv The Targumist on Eccles. II. 5. noted.  
IT is an even lay, whether the Targumist on this place deal more cunningly, or more obscurely. The passage is about the King's Gardens: and He, I planted me all trees of Spice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Goblins and the Demons brought me out of India: and then goes on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the bound of it was from the wall that is in Jerusalem, by the bank of the waters of Siloam. Render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta ripam, by the bank, for illustration's sake; for ad ripam, to the bank (as the Latin Interpreter renders it) although it might signify the same, yet it may also signify something else, and so become a difficulty not to be resolved. Besides it is to be observed, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon, or above, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto.  
The meaning of the Targumist seemeth to be this, that the King's Gardens were bounded in this manner. They extended from the descent of Zion until they come over against Shelahh, or the lower Pool, even to the beginning of the wall of the City which is in Jerusalem; which wall runs near to the bank of the waters of Siloam.  
That passage in Nehem. III. 15. illustrates this: The Gate of the Fountain repaired Shallum— and the wall of the Pool of Shelahh by the King's Gardens. The Gate of the Fountain, whether that was called so from thee Pool of Siloam, or otherwise, was at some distance from the King's Pool, Nehem. II. 14. And by the wall of the City that run between the Gate and the Pool, there was Rivulets drawn from the Fountain into that Pool.  
The words of the Targumist therefore, are to be so rendered, as that the King's Gardens may not be said to extend themselves to the bank of the waters of Siloam, but that the wall of Jerusalem ran along by the bank of those waters, and the Garden to the first part of that wall. So that he does not call the lower Pool, by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siloah, but by the waters of Siloah he understands the stream that came from the Fountain, and fell into that Pool.   

SECT. V The Fountain of Etam. The Water-gate.  
THE Collector of the Hebrew Cippi, Grave-stones, hath this passage concerning the Fountain of Etam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the way betwixt Hebron and Jerusalem, is the Fountain Etam, from whence the waters are conveyed by Pipes, into the great Pool at Jerusalem. It is so translated by the Learned Hottinger, who also himself adds, I suppose here is meant the Probatica, or the Pool by the Sheep-gate.  
The Rabbins often and again tell us of an Aqueduct from the Fountain of Etam to Jerusalem. But it may very well be doubted, whether that Fountain be in the way to Hebron, or whether those waters run into the Pool by the Sheep-gate. For,  
I. If the Fountain of Etam be the same with the waters of Neptoah mentioned, Jos. XV. 9 Which the Gloss supposeth 
* Joma, fol. 31. 1. , (where it is treating about the Fountain of Etam) than it lieth quite in another quarter from Hebron, for Hebron lies on the South, and Neptoah on the West.  
II. The waters streaming from the Fountain Etam, were not conveyed into the City, but into the Temple. Which might be abundantly made out from the Talmudists, if there were any need for it. And probably Aristeas hath respect to this Aqueduct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There is a confluence of water that never fails (speaking of the Temple) as if there were a great spring within naturally flowing, and for the space of five furlongs (as appeared every where about the Temple) there were certain receptacles made, under the Earth, by a wondrous and unspeakable art. And a little after: They led me out of the City above four furlongs, where one bade me lean down my head at a certain place and listen at the noise that the flow of waters there made, etc.  
In a word, to any one that is conversant in the Talmudick Authors, nothing can be more plain, than that the Aqueduct from the Fountain of Etam was into the Temple and not into the City: and it is plain enough in Holy Writ, that the Aqueduct into the Sheep-Pool, was from the Fountain of Siloam: which also from that spring from whence it was derived, is called the Pool of Siloam; and from him that first made it, the Pool of Solomon, and from the miraculous medicinal virtue in it, the Pool of Bethseda.  
As to the Water-gate, we find it mentioned Nehem. III. 26. situated on the East-wall of the City; called the Water-gate, because through that, the waters flowed out of the Temple, and perhaps those also out of Bethesda. For, whereas the waters ran incessantly out of Etam into the Temple, and those that were more than needed, flowed out of the Temple, they all fell down into the Valley that lay between the Temple and Jerusalem, and emptied themselves by that Gate, which bore the name of the Water-gate upon that account. And it is probable, that the Pool of Bethesda which also had its constant supply by the Aqueduct from the spring of Siloam, did also continually empty itself along the descent of the Hill Acra, through the same Gate, and so into the Brook Kidron.    

CHAP. VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solomon's Porch, Joh. X. 23.  
I. Some obscure hints about Huldah's and the Priest's Gate. II. Solomon's Porch, which it was and where. III. The Gate of Susan. The bench of the twenty three there. Shops there. IU. Short hints of the condition of the second Temple.  

SECT. I. Some obscure hints of Huldah's, and the Priest's Gate.  
FROM Solomon's Pool, proceed we to Solomon's Porch; which we have also recorded Acts V 12. possibly it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King's Gate; both the title, and the magnificence of it make it probable. For, as Josephus tells us, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 
a Antiqu. lib. 15. cap. 14.  One of the most memorable works under the sun.  
That King's Porch was situated on the South side of the Temple, having under it on the wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two Gates of Huldah 
b Middoth, cap. 1. . At which Gates I rather admire, than believe or understand what I meet with concerning them, 
c In Schir. Rabath, fol. 16. 4.  Behold it stands behind our wall, that is behind the West wall of the Temple; because the Holy Blessed one hath sworn that it shall never be destroyed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest's Gate also, and Huldah's Gate were never to be destroyed till God shall renew them.  
What Gate that of the Priest's should be, I am absolutely ignorant, unless it should be that over which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Conclave of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Councillors, where was the Bench, and the Consistory of the Priests.  
But be it this or be it that, how do these and the rest agree with what Josephus relateth?  

d De Bell. lib. 7. cap. 1.  Caesar commanded that the whole City and Temple should be destroyed, saving only those Towers which were above the rest, viz. Phasaelus the Hippic, and Mariam, and the West wall. The wall, that it might be for the Garrison Soldiers, the Towers, as a testimony how large and how fortified a City the Roman valour had subdued. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ But as to all the rest of the City and its whole compass, they so defaced and demolished it, that posterity, or strangers will hardly believe there was ever any inhabited City there. Which all agrees well enough with what we frequently meet with in the Jewish Writers, that Turnus Rufus drew a Plough over the the City and Temple. He is called in Josephus, Tereuvius Rufus, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 7. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

SECT. II. Solomon's Porch. Which it was, and where.  
THrough the Gate of Huldah you enter into the Court of the Gentiles, and that under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King's Gallery, which from the name its self, and gallantness of the structure might seem worthy of such a founder as Solomon. But this is not the Porch, or Gallery which we seek for; nor had it the name of Royal from King Solomon, but from King Herod.  
Josephus, in this enquiry of ours, will lead us elsewhere; who thus tells us 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 20 cap. 8. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At this time was the Temple finished; [i. e. under Gessius Florus the Procurator of Judea about the eleventh or twelfth year of Nero] the people therefore seeing the workmen were at a leisure [the work of the Temple being now wholly finished] being in number more than eighteen thousand, importune the King [Agrippa] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he would repair the Eastern Porch. Here are some things not unworthy our observation; partly that the Temple its self was not finished till this time; and than that the Eastern Porch was neither then finished, nor indeed was there any at all; for Agrippa considering both how great a sum of money, and how long a space of time would be requisite for so great a work, rejected their suit. Herod, as it should seem from Josephus, finished the Temple, and the Pronaon, the Porch before it, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Royal Gallery. But what he finished further, about the Courts, and Cloister Walks, it does not appear. It is manifest indeed, that there was a great deal left unperfected by him, when the whole was not finished, till the very latter end of Nero's Reign, and scarcely before that fatal War in which the Temple was burnt and buried in its own ruins; which observation will be of use, when we come to Joh. II. 20. Forty and six years was this Temple a building.  
Josephus proceeds, as to the Eastern Gallery: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Now that was a Gallery of the outward Temple, overlooking a deep Valley, supported by walls of four hundred Cubits, made of great square stone very white: The length of each stone was twenty Cubits, and the breadth six. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The work of King Solomon who first founded the whole Temple. There needs no Commentary upon these words; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the East Gallery was first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solomon's Work: Which plainly points which and where was Solomon's Porch; namely, upon the outward wall of the Temple toward the East, as the Royal Gallery was upon the South wall.   

SECT. III. The Gate of Susan. The Assembly of the twenty three there. The Tabernae, or shops where things were sold for the Temple.  
THere was but one Gate to this East Wall, and that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gate of Susan. 
g Middoth. cap. 1 hal. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because upon that gate was engraven the figure of Susan the Metropolis of Persia.  
It is no wonder if they cherished the memory of Susan and the Persian Empire; because it was under that Empire that the Temple was built, nor had they indeed ever received much damage thence: but it is something strange that that Sculpture should remain after so long a time that that Kingdom had been abolished, and after them first the Greeks, than the Romans had obtained the Universal Monarchy.  

h Ibid.  Upon this Gate the Priest looked, when he burned the red Heifer. For, for slaying the Heifer upon the Mount of Olives directly before the Temple, when he sprinkled the blood, he looked toward the Holy of Holies. 
i Parah. cap. 3. hal. 9  The Gate of Susan therefore was not of height equal with the others, but built something lower, that it might not hinder his prospect. 
k Midd. cap. 2. hal. 4.   
Upon this Gate was the Assembly of the twenty three held. 
l Sanhedr. cap. 11. hal. 2.  There were three Assemblies, one upon the Gate of the Mountain of the Temple. [That is upon the Gate Susan.] Another, upon the Gate of the Court: [That is upon the Gate of Nicanor.] A third, in the Room Gazith.  
Going into the Court by the Gate Susan, both on the right hand and on the left, there was a Portico, upheld by a double row of Pillars, that made a double Piazza? And either within or about that Portico were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernae, or Shops, where Salt, and Oil, and Frankincense, with other necessary materials for the Altar were sold; but by what right, upon such sacred ground, let the buyer, or the seller, or both look to that.  

m Rosh Hashanah, fol. 31. 1.  The great Sanhedrim removed from the Room Gazith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Shops, and from the Shops into Jerusalem. Not that the Sanhedrim could sit in the Shops where such things were sold, but the lower part of that Court was all called by the common name of the Tabernae, or Shops.   

SECT. IU. Short hints of the condition of the second Temple.  
THE Jews upon their return from Babylon, at first made use of an Altar, without a Temple, till the Temple was finished under Darius the second. And then they made use of the Temple without the Ark, a Priesthood without the Urim and Thummim, and Sacrifices without fire from Heaven. In some of these things they were necessitated by present circumstances, in other things they were directed by the Prophets that flourished at that time.  
Under the Persian Empire they went on quietly with the Temple, little or nothing molested or incommoded by them, unless in that affair under Bagos mentioned by Josephus 
n Antiqu. lib. 11. cap. 7. .  
But under the Greeks happened the calamity of the Temple and Nation; and all those dreadful things which are spoken concerning Gog, by Ezekiel the Prophet, were fulfilled in the Tyranny of this Empire. For Gog in that Prophet, was no other than the Grecian Empire, warring against the People, and Sanctuary, and true worship of God. It was a long time that the Jewish Nation suffered very hard things from that Kingdom; the relation of which we have, both in Josephus and the Books of the Maccabees. The chief Actor in those Tragedies was Antiochus Epiphanes, the bloodiest enemy that the People and Religion of the Jews ever had. Who, besides other horrid things he acted against their Law and Religion, he prophained the Temple and the Altar, and made the daily Sacrifice to cease for a thousand and three hundred days, Dan. VIII. 14. or one thousand two hundred and ninety days, Chap. XII. 11. a round number for a time, and times, and half a time, Chap. VII. 25. & XII. 7. that is, three years and a half.  
Of the insolences of the Greeks against the the Temple, we read in Middoth. 
o Middoth. cap. 2. hal. 3.  In the railed place [that divided the Chel from the Court of the Gentiles] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were thirteen breaches, which the Kings of Greece made upon it, etc. And that of the impudent Woman, 
p Jerus. Succah. fol. 55. 4.  Mary the Daughter of Bilgah apostatised, and married a certain Greek Soldier. She came, and struck upon the top of the Altar, crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Wolf, Wolf! thou that devourest the wealth of Israel, and yet in the time of her extremity canst not help her. The same things are told of Titus. 
q In Avoth. R. Nathan. cap. 1.   
But the heaviest thing of all was, when Antiochus profaned the Temple and the Altar, nor would allow any Sacrifices to be offered there but Heathenish and Idolatrous. Of which Persecution consult the 1 Mac. I. and Joseph. 
r Antiqu. lib. 12. cap. 7, etc.  Indeed, this waste and profanation of Sacred things lasting for three years and an half, so stuck in the stomaches of the Jews, that they retained that very number as famous and remarkable, insomuch that they often make use of it, when they would express any thing very sad and afflictive.  

s Echah Rabbathi, fol. 60. 4.  There came one from Athens to Jerusalem and stayed there three years and an half, to have learned the language of wisdom but could not learn it. 
t Ibid. fol. 64. 1.  Vespasian besieged Jerusalem for three years and an half; and with him were the Princes of Arabia, Africa, Alexandria, and Palestine, etc. 
u Ibid. f. 71. 1.  Three years and an half did Hadrian Beseige Bittar, 
x Ibid. f. 66. 2.  The judgement of the Generation of the Deluge was twelve months: The judgement of the Egyptians twelve months: The judgement of Job, was twelve months: The judgement of Gog and Magog was twelve months: The judgement of the wicked in Hell, twelve months. But the judgement of Nebuchadnezzer was three years and an half: and the judgement of Vespasian three years and an half. 
y Ibid. f. 79. 2.  Nabuchadnezzar stayed in Daphne of Antioch, and sent Nebuzaradan to destroy Jerusalem. He continued there, for three years and an half.  
There are many other passages of that kind, wherein they do not so much design to point out a determinate space of time, as to allude to that miserable state of affairs they were in, under Antiochus. And perhaps it had been much more for the reputation of the Christian Commentators upon the Book of the Revelations, if they had looked upon that number, and the forty and two months, and the thousand two hundred and sixty days as spoken allusively, and not applied it to any precise or determinate time.  
But the way, whiles we are speaking of the Persecution under the Greeks, we cannot but call to mind the story in the second Book of Maccab. VII. of the Mother and her seven Sons that underwent so cruel a Martyrdom: because we meet with one very like it, if not the same, only the name changed.  

z Gittim, fol. 57 2.  We are killed all the day long, we are accounted as sheep for the slaughter, Psal. XLIV. Rab. Judah saith, this may be understood of the Woman and her seven Sons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brought forth the first before Cesar, and they said unto him, worship Idols. He answered and said to them, it is written in our Law, I am the Lord thy God. Then they carried him out and slew him. They brought the second before Caesar, etc. Which things are more largely related in Echah Rabbathi 
a Fol. 67. 4. & 68 1. , where the very name of the Woman is expressed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Nachton, who was taken Captive with her seven Sons. Cesar took them and shut them up within seven grates. He brought forth the first and commanded, saying, worship Idols, etc.  
The Story seems wholly the same, only the names of Antiochus and Cesar changed, of which the Reader having consulted both, may give his own judgement. And because we are now fallen into a comparing of the story in the Maccabees, with the Talmudists, let us compare one more in Josephus with one in the same Authors.  
Josephus tells us that he foretold it to Vespasian, that he should be Emperor 
b De Bell. Jud. lib. 3. cap. 27. . Vespasian commanded that Josephus should be kept with all the diligence imaginable, that he might be conveyed safely to Nero; which when Josephus understood, he requested that he might be permitted to impart something of moment to Vespasian himself alone. Vespasian having commanded all out of the Room, except Titus and two other of his friends, Josephus accosts him thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Are you sending me to Nero?— Thou thyself, O Vespasian, shalt be Cesar and Emperor, thou and this thy Son, etc.  
The Talmudists attribute such a Prediction to Rabban Jochanan ben Zaccai, in the Tracts before quoted, viz. 
c Gittin. fol. 56. 1. & Echah Rabbathi, fol. 64. 2.  Rabban Johanan ben Zaccai was carried out in a Coffin, as one that is dead, out of Jerusalem. He went to Vespasian's Army, and said, where is your King? They went and told Vespasian, there is a certain Jew desireth admission to you. Let him come in, saith he. When he came in, he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live O King, Live O King. [So in Gittin, but in Midras' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live my Lord the Emperor.] Saith Vespasian, you salute me as if I were King, but I am not so; and the King will hear this, and judge such an one to death. To whom he, although you are not King yet, you shall be so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this Temple must not be destroyed but by a King's hand, as it is written, Lebanon shall fall by a mighty one, Isai. X. 34.  
To which of these two, or whether indeed to both, the glory of this Prediction ought to be attributed, I leave it to the Reader to judge; returning to the times of the Greeks.  
The Army and Forces of the Enemy, being defeated under the conduct of Judah the Maccabite, the people begin to apply themselves to the care, and the restauration of the Temple, and the Holy things. The Story of which we meet with 1 Maccab. IV. 43, etc. and in Josephus 
d Antiqu. lib. 12. cap. 11. , whose words are worth our transcribing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He found the Temple desolated, the Gates burnt; and the grass through the mere solitude of the place springing up there of its own accord: Therefore he and his followers wept, being astonished at the sight.  
They therefore apply themselves to the purging of the Temple, making up the breaches, and as Middoth in the place above speaks, Those thirteen breaches which the Grecians had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repaired them; and, according to the number of those breaches, they instituted thirteen adorations.  
The Altar, because it had been profaned by Gentile Sacrifices they pull it wholly down, and lay up the Stones in a certain Chamber near the Court.  

e Middoth, cap: 1. hal. 6.  Toward the North-East, there was a certain Chamber where the Sons of the Asmoneans laid up the Stones of that Altar which the Grecian Kings had profaned; and that (as the Book of the Maccabees hath it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Till there might come a Prophet that should direct them what to do with them.  
Nor did it seem without reason; for, whereas those Stones had once been consecrated, they would by no means put them to any common use; and since they had been profaned, they durst not put them to any holy use.  
The rest of the Temple, they restored, purged, repaired, as may be seen in the places above quoted, and on the five and twentieth of the month Cisleu they celebrated the Feast of the Dedication, and established it for an Anniversary Solemnity to be kept eight days together. Of the Rites of that Feast, I shall say more in its proper place: and for the sake of it I have been the larger in these things.    

CHAP. VII. Various things.  
§. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephraim, Joh. XI. 54. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maron, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maronite. III. Chalamish, Naveh, and other obscure places. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaphenatha, 1 Maccab. XII. 37. V The Targumist of jonathan upon Numb. XXXIV. 8. noted.  

BETHEL and Jeshanah, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim, are mentioned together, 2 Chron. XIII. 19 and Bethel and Ephraim in Josephus: 
f D● Excid. lib. 4. cap. 33.  Vespasian subdued two Toparchies or Lordships, the Gophnitick and Acrabatene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After which he took Bethel and Ephraim, two little Cities.  
In the Targumist it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Va●, and is thus pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered by the Greek Interpretes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephron. But the Massoreth tells us it must be read by Jod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephrain. Nor do I question but that it is the same with Josephus his Ephraim, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim of the Talmudists 
g In Menacoth, cap. 9 , of which we have discoursed in our Chorographical Century, Chap. 53.  
It is probable, it was a City in the Land of Benjamin, as also was Bethel, which is mentioned at the same time with it. Now Bethel was the utmost border of the Tribe of Benjamin, as it lay toward the Tribe of Ephraim. 
h Jos. Antique lib. 5. cap. 1.  But where this Ephraim should lie, it is not so plain. Only this our Evangelist speaks of it, that it was near the Wilderness, that is (as it should seem) near the Wilderness of Judea, in the way from Jerusalem to Jericho.   

SECT. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Maron, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maronite.  

i Shemoth Rabath, sect. 5.  THere goes a story of a Brother and a Sister; he was in Gush Halab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Maron. There happened a fire in his House that was in Gush Halab; his Sister comes from Beth Maron, and embraced and kissed him.  
Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gush Halab was in the Tribe of Aser, as appears in Menacoth 
k Fol. 85. 2. : where there is a story of a most precious Oil bought in Gush Halab in the Tribe of Aser, such as could not be bought in any other place.  
And so perhaps that may be understood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Maron, being so near to Gush Halab, which we meet with in Jerusalem Kiddushin, 
l Fol. 6. 3. & Bava Bathra, fol. 17. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There goes a Story of a certain Maronite [for so let us render it] who lodged in Jerusalem. He was a very wealthy man, and when he would have parted his riches amongst his kindred; they told him, it was not lawful for him to do it, unless he would buy some Land, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not unfitly be rendered a Maronite, though not in the same sense, wherein it is now commonly understood; but as signifying one coming from the Town Maron, or Beth Maron. Render it Maronensian, and then there is no difficulty.  
And to this perhaps may refer that passage in Rosh hashanah 
m Fol. 16. 1▪ . In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world pass before God, as the Sons of Maron. Gemara Resh Lachish saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the ascents of Beth Maron. Gloss: Where the way was so narrow, that two could not walk abrest together, for there was a deep vale on each side of the way. There are the same things almost in Erubbin 
n Fol. 22. ●. .   

SECT. III. Chalamish, Naveh, and other obscure places.  
LET us take in these also, for novelties sake.  

o Midras' rabba in Schir. cap. ●. 2. Eccha rabbathi in cap. 1. 17. Vajikra rabba, sect. 23.  God commanded concerning Jacob, that his enemies should be about him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Chalamish is to Naveh.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho to Noaran.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susitha to Tiberias.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castara to Chephar.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lydda to Ono.   
Gloss. In Chalamish dwelled the Enemies of Israel, and in Naveh, a Town near it, dwelled Jews and these were afflicted by them. And elsewhere; These are the names of places where the sinners of the Gentiles, of Moab and Ammon, etc. did dwell.  
By the way it is to be observed, that the word which in other places is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chephar, or Cippar, in Schir Rabbathi is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chephah. Whence in Chemoth Rabath 
p Sect. 29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Abdimi de Chephah, or Chippah; the same in Echah Rabbathi 
q Fol. 64. 1▪ etc. .  
If the distance of the other places might be determined by the distance of Susitha from Tiberias and Lydda from Ono; it will be the space of three miles or there abouts; for so far were they from one another, as I have shown in another place. But as to the places themselves, where shall we find them? Where are Chalamish and Naveh? Where are Castara and Chippar? etc. Let us not therefore give ourselves a needless trouble of searching what there is no hope of finding out, taking notice only thus far, how miserably the face of things was changed when there was cause for this complaint! For before, Jericho had flourished with great numbers of Jews, there being twelve thousand of the Courses of the Priests that stood in continual readiness every day: but now it was inhabited wholly by its Enemies: So was it with Lydda once, when it was the most famed School of the Rabbins, but now, an Enemy City. These thing are worthy of a Chronological enquiry.  
We find only this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chippar, that it was within twelve miles from Zippor. 
r Vajikra rabba, fol. 187. 4.  B. Tanchum bar R. Jeremiah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chippar. They asked him something about the Law: and he taught them. They say, to him, have not the Masters said, that it is forbidden to the School to teach within twelve mile's distance from his Master, and behold R. Minni thy Master is in Zippor. He answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a curse light upon me, If I knew he was in Zippor.   

SECT. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chaphenatha, 1 Maccab. XII. 37.  
IN the days of Jonathan the Asmonean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They came together to build the City, and he approached to the wall of the Brook, which is on the East, and they repaired that which was called Chaphenatha.  
Where and what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chaphenatha? I am apt to think, it might be some part of the out skirts of the City toward the East; called so, much upon the same reason, that Bethphage was, which was the outmost part of the City toward the East. For that was so called, viz. a place of green Figgs, from the Figg-trees that grew near it, in the Mount of Olives: So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chaphenatha, some part of that out-most Coast toward the East and Mount of Olives, so called from the Dates growing there.  
For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chephanioth is frequently used amongst the Talmudists for the Dates of Palm-trees that never come to their full maturity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sort of ill Palm-trees, as the Gloss in Beracoth 
s Fol. 57 2. , the fruit of the Palm that never ripens. So Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphnith. By a signification near akin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hene and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahene, which denotes the unripe Dates of Palms; from whence, I suppose, Bethany in the Mount of Olives is derived. So that some out-most part of the City and Wall toward Mount Olivet, was called Bethphage from the Figgs that grew there, and another part of it Chaphenatha, from the Dates.   

SECT. V The Targumist jonathan upon Numb. XXXIV. 8. noted.  
MOSES hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Mount Hor, Ye shall point out the border, unto the entrance of Hamath, and the go forth of the border shall be to Zedad.  
But the Targumist thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Mount Umanus you shall point out your border to the entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tiberias, and the go out of that border 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tending from the two sides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Codcor bar Zaamah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to Codcor bar Sinegoyra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Divachenus and Tarnegola, unto Caesarea, by which thou interest into Abela of the Cilicians.  
Every word almost in this place must be considered, as indeed almost every word of it is obscure.  

I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tauros, This indeed is not so obscure, but that every one knows Mount Taurus, so noted by Geographers and Historians derived its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more emphatically thence, since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taur, both in the Chaldee and Syriack signifies a Mountain.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Umanus, Neither is this so very obscure, but that all, who have turned over the Jewish Writings, do acknowledge it to be the Mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amana, and who have turned over other Books Amanus. But in the mean time, I doubt they as well as myself cannot tell why the same Targumist should call Mount Hor, where Aaron died, by the same name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taurus Umanus, Numb. XX.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the entrance of Tiberias.] It is a strange thing the Targumist should be no better read in Chorography, than to mistake the reading of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place. For it is plain he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammoth, or the warm Baths of Tiberias, when it is really Hamath, or Antioch. He is a blind Geographer that brings down the borders of the Land of Israel to Tiberias, unless he mean something beyond our capacity to apprehend.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the two sides.] It is plain here also that he took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zedad appellatively for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a side.  
V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Codcor bar Zaamah.] If he doth not blunder, we do. We only take notice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaamah, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinegora, do signify indignation, and advocate, perhaps in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often used in the Rabbinical Writers, for accuser and advocate. But what it should signify in him, he must show him▪ an Oedipus, or some body else.  
VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divachenus.] I suspect this to be Greek, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By which is intimated some back of a Mountain either lifting itself up, or stretching itself out. And this I suspect the more by the Jerusalem Version upon vers. 15.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I would thus render, The border shall be to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the snowy Mountain of Caesarea. Where, by Caesarea is to be understood Caesarea Philippi, where indeed the border of the North part of the Land did not end, but extended higher and beyond, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to upper Tarnegola, which is above Caesarea: i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the neck of the Mount Antilibanus.  
The whiteness of Libanus gave it its name, both of Libanus and the Mountain of Snow, because its whiteness was occasioned by the Snows upon it. [But by what derivation Cydnus should in the Syrian Language denote whiteness, I confess it is beyond my skill in that Tongue to know; which yet Solinus 
t Cap. 41.  affirms it doth. Whatever is white, saith he, the Syrians in their language call Cydnus, whence the name given to the River Cydnus. And it is worthy noting that Lebanon in the Hebrew Text is often by the Greek Interpreters rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antilibanus. So Deut. XI. 24. Jos. I. 4, etc. and sometimes by the Talmudists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bala.  

u Cholin. fol. 80. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shee-Goats of Bala: are in the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shee-Goats of Lebanon. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Glosser is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bull of Lebanon. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) signifies a Grove.  
Let me conclude the whole with a conjecture something extravagant, which the mention of Lebanon gives rise to. I suspect our Europe did first derive its name from cold; as that Mountain did, from the Snows. The Phoenicians sailing to Hercules his Pillars (of which see the Learned Bochart) had on their left hand the Land of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham, heat or burning, i. e. Africa. On the right hand the Land of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choreph, winter or cold [especially compared with the other's heat] from which word Choreph probably our word Europe takes its original. That very Learned Man derives it otherwhere; and let him enjoy his sense, whiles I beg leave to enjoy my conjecture.     

HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. JOHN.  

CHAP. I.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the beginning was the word. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the beginning, in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith, In the beginning, in the History of the Creation, Gen. I. 1. For the Evangelist proposeth this to himself, viz. to show how that by the Word by which the Creation was perfected, the Redemption was perfected also. That the second person in the Holy Trinity in the fullness of time became our Redeemer, as in the beginning of time he had been our Maker. Compare this with ver. 14.  
Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the beginning was the word. The word was made flesh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Was with God. Dwelled among us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The word was God. Was made flesh, and we beheld, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the word] There is no great necessity for us to make any very curious enquiry, whence our Evangelist should borrow this title, when in the History of the Creation we find it so often repeated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said. It is observed almost by all that have of late undertaken a Commentary upon this Evangelist, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word of the Lord, doth very frequently occur amongst the Targumists, which may something enlighten the matter now before us: 
a Exod. XIX. 17.  And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job 
b Job XLII. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn 
c Psal. II. 4. . They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word 
d Psal. CVI 12. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them 
e Ezek. XX. 57 . To add no more, Gen. XXVI. 3. Instead of, I will be with thee, the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help. So Gen. XXXIX. 2. And the Lord was with Joseph. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper. And so all along that kind of phrase is most familiar amongst them.  
Though this must be also confessed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signify nothing else but I, Thou, He, and is frequently applied to men too. So Job VII. 8. Thine eyes are upon me. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again, Job XXVII. 3. My breath is in me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. TWO Chron. XVI. 3. There is a league between me and thee. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII. 16. He made a Covenant between him, and between all the people, and between the King. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII. 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word, if at least that may in strictness be so rendered, for by what hath been newly alleged, it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated, the Lord by himself, or the Lord himself. I observe further, that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak. III. 2. have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word; when it should have been, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the meaning of the Prophet there is, before his face went the Pestilence.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In him was life. 
THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, to the redemption of the world by the same word. He had declared how this word had given to all creatures their first being. v. 3. All things were made by him. And he now showeth how he restored life to man when he lay dead in trespasses and sins. Adam called his wife's name Hevah, Life, Gen. III. 20. The Greek reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adam called his wife's name, life. He called her life, who had brought in death; because he had now tasted a better life in the promise of the woman's seed. To which it is very probable our Evangelist had some reference in this place.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the life was the light of men. 
Life through Christ was light arising in the darkness of man's fall and sin; a light by which all believers were to walk. St. John seems in this clause to oppose the life and light exhibited in the Gospel, to that life and light which the Jews boasted of in their Law. They expected life from the works of the Law, and they knew no greater light than that of the Law, which therefore they extol with infinite boasts and praises which they give it. Take one instance for all: 
a Bereshith rabba, Sect. 3.  God said, let there be light. R. Simeon saith, light is written there five times, according to the five parts of the Law, [i. e. the Pentateuch] and God said, let there be light, according to the Book of Genesis, wherein God busying himself made the world. And there was light: according to the Book of Exodus, wherein the Israelites came out of darkness into light. And God saw the light that it was good: according to the Book of Leviticus, which is filled with rites and ceremonies. And God divided betwixt the light and the darkness; according to the Book of Numbers, which divided betwixt those that went out of Egypt, and those that entered into the land. And God called the light, day; according to the Book of Deuteronomy, which is replenished with manifold traditions. A Gloss this is upon light, full of darkness indeed!   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the light shineth in darkness. 
THIS light of promise and life by Christ, shined in the darkness of all the cloudy types and shadows under the Law, and obscurity of the Prophets. And those dark things comprehended it not, i. e. did not so cloud and suppress it, but it would break out; nor yet so comprehended it, but that there was an absolute necessity there should a greater light appear. I do so much the rather incline to such a Paraphrase upon this place, because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world, before his great manifestation in the flesh. First, in the promise of life, ver. 4. Next, by Types and Prophecies; and lastly by John Baptist.   

VERS. IX:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which lighteth every man that cometh into the world. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world 
g Hieros'. Sanhedr. fol. 26. 3. . Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly 
h Ibid. fol. 25. 4. . In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord 
i Rosh. Hashanah, cap. 1. hal. 1. . There are numberless examples of this kind. The sense of the place is, that Christ shining forth in the light of the Gospel, is a light that lightens all the world; the light of the Law shone only upon the Jews; but this light spreads wider, even over the face of the whole earth.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He gave them power. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He empowered them. So Eccl. V. 19 & VI 2. He gave them the privilege, the liberty, the dignity of being called and becoming the Sons of God. Israel was once the Son and the firstborn, Exod. IV. 22. but now the adoption of Sons to God was open and free to all Nations whatever.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which were born not of blood. 
IT may be a question here, whether the Evangelist in this place opposeth regeneration to natural generation, or only to those ways by which the Jews fancied men were made the Sons of God. Expositors treat largely of the former, let us a little consider the latter.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of bloods. Observe the Plural number 
k Shemoth rabba, Sect. 19 . Our Rabbins say, that all Israel had thrown off Circumcision in Egypt— but at length they were circumcised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the blood of the Passover was mingled with the blood of the circumcised, and God accepted every one of them, and kissed them. 
l Gloss. in Vajicra rab. fol. 191.  I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while thou wert in thy bloods live: i. e. In the twofold blood, that of the Passover, and that of the Circumcision. The Israelites were brought into Covenant by three things, by Circumcision, by Washing, and by offering of Sacrifices.— In the same manner an heathen if he would be admitted into Covenant, he must of necessity be circumcised, baptised, and offer sacrifice 
m Maimon. Issure● biah, cap. 13. . We see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of bloods of the Passover and Circumcision, they say the Israelites were recovered from their degeneracy; and how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the bloods of Circumcision and Sacrifices (with the addition only of washing) they supposed the Gentiles might become the Sons of God, being by their Proselytism made Israelites, and the children of the Covenant; for they knew of no other adoption or Sonship.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the will of the flesh. In the same sense wherein the Patriarches and other Jews were ambitious by many wives to multiply children to themselves, as being of the seed of Israel, and children of the Covenant.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the will of man, in that sense wherein they coveted so many proselytes, to admit them into the Religion of the Jews, and so into Covenant and Sonship with God.  
These were the ways by which the Jews thought any became the Sons of God, that is, by being made Israelites. But it is far otherwise in the adoption and Sonship that accrues to us by the Gospel.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The glory as of the only begotten. 
THIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place imports the same thing as worthy. We saw his glory as what was worthy, or became the only begotten Son of God. He did not glister in any worldly pomp or grandeur, according to what the Jewish Nation fond dreamed their Messiah would do; but he was decked with the glory of holiness, grace, truth, and the power of miracles.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And grace for grace. 
HE appeared amongst us, full of grace and truth, and all we who conversed with him, and saw his glory, of his fullness did receive grace and truth: Nay further we received grace toward the propagation of grace, i. e. the grace of Apostleship, that we might dispense and propagate the grace of the Gospel toward others; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the end or design of a thing very frequently, there are hardly any but must needs know.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Art thou that Prophet. 
THAT is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. IX. 8, 19 One of the old Prophets that was risen again.  
I. The Masters of Traditions were wont to say, that the spirit of Prophecy departed from Israel after the death of Zachary and Malachy. So that we do not find they expected any Prophet till the days of the Messiah, nor indeed that any in that interim of time did pretend to that character.  
II. They believed that at the coming of the Messiah the Prophets were to rise again.  

a Sanhedr. fol. 91. 2.  They watchmans shall lift up the voice, with the voice together shall they sing, Isa. LII. 8.— R. Chaia bar Abba, and R. Johanan say, All the Prophets shall put forth a song with one voice.  

b Ibid. fol. 92. 2.  All the just whom God shall raise from the dead, shall not return again into the dust. Gloss. Those whom he shall raise in the days of the Messiah.  
To this Resurrection of the Saints they apply that of Micah V. 5. 
c Succah. fol. 51. 2.  We shall raise against him seven shepherds: David in the middle, Adam, Seth, Methusalem, on his right hand: Abraham, Jacob, and Moses on his left. And eight principal men; but who are these? Jess, Saul, Samuel, Amos, Zephany, Zedechiah [or rather Hezekiah, as Kimch. in loc.] Messiah and Elijah. But indeed [saith R. Solomon] I do not well know whence they had these things. Nor indeed do I  
The Greek Interpreters instead of eight principal men have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eight bitings of men, a very foreign sense. They mistook in reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hence by how much nearer still the Kingdom of Heaven, or the expected time of Messiah's coming drew on, by so much the more did they dream of the Resurrection of the Prophets. And when any person of more remarkable gravity, piety and holiness appeared amongst them, they were ready to conceive of him as a Prophet raised from the dead, Mat. XVI. 14. That therefore is the meaning of this question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Art thou one of the Prophets raised from the dead?   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why then baptisest thou? 
THE Jews likewise expected that the world should be renewed at the coming of the Messiah. 
d Sanhedr. fol. 52. 2.  In those years wherein God will renew his world. Aruch quoting these words, adds, In those thousand years. So also the Gloss upon the place.  
Amongst other things they expected the purifying of the unclean. R. Solom. upon Ezek. XXXVI. 26. I will expiate you, and remove your uncleanness by the sprinkling of the water of purification. Kimchi upon Zach. IX. 6. The Rabbins of Blessed memory, have a Tradition that Elias will purify the bastards, and restore them to the Congregation. You have the like in Kiddush 
e Fol. 71. 1. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias comes to distinguish the unclean, and purify them, etc.  
When therefore they saw the Baptist bring in such an unusual rite, by which he admitted the Israelites into a new rule of Religion, they ask him by what authority he doth these things, if he himself were not either the Messiah, or Elias, or one of the Prophets raised from the dead.  
It is very well known that they expected the coming of Elias, and that from the words of Mal. IU. 5. not rightly understood; which mistake the Greek Version seems to patronise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will send you Elias the Teshbite; which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they add of themselves, in favour of their own Tradition; which indeed is too frequent an usage in that Version to look so far asquint toward the Jewish Traditions as to do injury to the Sacred Text.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lamb of God. 
SAINT John alludes plainly to the Lamb of the daily Sacrifice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in shadow took away the sins of Israel.  
I. It was commanded in the Law, that he that offered the Sacrifice should lay his hand upon the head of the Sacrifice, Levit. I. 4. & III. 2. & IV. 4, etc.  
II. The reason of which usage was that he might, as it were, transfer his sins and guilt upon the head of the offering, which is more especially evident in the scape-goat, Levit. XVI. 22.  
Hence Christ is said, Himself to have born our sins in his own body on the tree, I Pet. II. 24. as the offering upon the Altar was wont to do. He was made by God a sin for us, TWO Cor. V 21. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for sin.  
III. The same rite was used about the Lamb of the daily Sacrifice that was offered for all Israel. The stationary men [as they were called] or the Substitutes of the people, laying their hands upon the head of the Lamb. 
a Taanith. cap. 4. hal. 2.   
To this therefore the words of the Baptist refer: The Lamb of God, that is, the daily Sacrifice, taketh away the sins of the world, as the Sacrifice did for all Israel. Behold here the true Lamb of God that taketh away the sins of the world.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where dwellest thou? 
THE proper and most immediate sense of this is, where dwellest, or, where lodgest thou? But I could willingly render it, as if it had been said, Where dost thou keep thy Sabbath? and from thence conjecture that day was the evening of the Sabbath. For whereas it is said, and they abode with him that day; it would be a little hard to understand it of the day that was now almost gone, and therefore we may suppose it meant of the following day; for it is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was now the tenth hour: It was about the middle of our November, when these things fell out in Bethabarah, as will easily appear to any one that will be accurate in calculating the times, and that little that was left of that day was then the tenth hour. It was then about Sunset, and as it were the entrance of a new day; so that it might more properly have been said, They abode with him that night, rather than that day; only the Evangelist seems to point out that they remained with him the next day; which that it was the Sabbath, I will not so much contend, as (not without some reason) suppose.  

b Cesar. Comment. lib. 4. Or, Oppi. de Bell. Alexand.  Cesar duabus de causis, etc. Cesar for two reasons would not fight that day, partly because he had no Soldiers in the Ships, and partly because it was after the tenth hour of the day.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He findeth his Brother. 
SO 
c Sanhedr. fol. 30. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab Nachman bar Isaac found him with Rab Honna: and many such like expressions in the Talmudick Authors, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have found.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Son of jona. 
I Do not see any reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joannes, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joannas, should be here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jona, or why any should contend (as many do) that it should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joannas.  
I. In the third Chap. of St. Luke the name Joanan is sounded three ways in the Greek Pronunciation of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Janna, v. 24. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Rabbins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joanna, v. 27. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jonan, v. 30. but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jona.  
II. Jona was a name amongst the Jews very commonly used, and we meet with it frequently in the Talmudick Authors written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jonah; why therefore should not Peter's father be allowed the name of Jonah, as well as that of John.  
III. Especially when this Son of Jonah imitated the great Prophet of that name in this, that both Preached to the Gentiles, and both began their journey from Joppa.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is by interpretation, Peter: 
Vulg. Qúod est, si interpreteris, Petra, which is by interpretation, a stone. So Act. IX. 26. Tabytha, which being interpreted is Dorcas. Beza, Caprea a Goat. But what? do the holy Penmen of the Scriptures make Lexicons, or play the Schoolmasters, that they should only teach that the Syriack word Cepha, in the Greek language signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stone, and Tabytha, Dorcas, that is, a Goat? No, rather they teach what Greek proper names answer to those Syriack proper names; for the Syriack proper name is here rendered into the Greek proper name, and not an appellative into an appellative, nor a proper name into an appellative.  
But let the Vulgar have what it desires, and be it so, Thou shalt be called a Rock; yet you will scarce grant that our Blessed Saviour should call Simon a rock in the direct and most ordinary sense, There is no rock save our God, TWO Sam. XXII. 32. where the Greek Interpreters instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rock, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Creator. Which word St. Peter himself makes use of I Pet. IV. 19 showing who is that rock indeed.  
There is a rock or stone of stumbling indeed, as well as a foundation stone; and this stone of stumbling hath St. Peter been made, to the fall of many thousands, not by any fault of his, but theirs, who through ignorance or frowardness, or both, will esteem him as a rock upon which the Church is built.  
If therefore they will so pertinaciously adhere to that Version, Et tu vocaberis Petra, let it be rendered into English thus, Thou wilt be called the Rock; and let us apprehend our blessed Lord speaking Prophetically, and foretelling that grand error that should spring up in the Church, viz. that Peter is a Rock, than which the Christian world hath not known any thing more sad and destructive.   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Come and see. 
NOthing more common in the Talmudick Authors than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and behold, come and see; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

VERS. XLVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Israelite indeed. 
COmpare it with Isai. LXIII. 8. I saw thee (saith Christ) when thou wert under the figtree? What doing there? doubtless not sleeping, or idling away his time, much less doing any ill thing. This would not have deserved so remarkable an Encomium as Christ gave him. We may therefore suppose him in that recess under the figtree, as having sequestered himself from the view of men, either for prayer, meditation, reading, or some such Religious performance; and so indeed from the view of men, that he must needs acknowledge Jesus for the Messiah, for that very reason that when no mortal eye could see, he saw and knew that he was there. Our Saviour therefore calls him an Israelite indeed in whom there was no guile, because he sought out that retirement to pray so different from the usual craft and hypocrisy of that Nation, that were wont to pray publicly and in the streets that they might be seen of men.  
And here Christ gathered to himself five Disciples, viz. Andrew, Peter, Philip, Nathanael, (who seems to be the same with Bartholomew) and another whose name is not mentioned, ver. 35. 40. whom (by comparing Joh. XXI. 2.) we may conjecture to have been Thomas.   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verily, Verily. 
IF Christ doubled his affirmation as we here find it, why is it not so doubled in the other Evangelists? if he did not double it, why is it so here?  
I. Perhaps the asseveration he useth in this place, may not be to the same things, and upon the same occasion, to which he useth the single Amen in other Evangelists.  
II. Perhaps also St. John being to write for the use of the Hellenists, might write the word in the same Hebrew letters wherein Christ used it, and in the same letters also wherein the Greeks used it, retaining still the same Hebrew Idiom.  
III. But however it may be observed, that whereas by all others the word Amen was generally used in the latter end of a speech or sentence, our Lord only useth it in the beginning as being himself the Amen, Revel. III. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai. LXI. 16. The God of Truth.  
So that that single Amen which he used in the other Evangelists, contained in it the Gemination Amen, Amen. I the Amen the true and faithful witness, Amen, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a truth do say unto you, etc. Nor did it become any mortal man to speak Amen in the beginning of a sentence in the same manner as our Saviour did. Indeed the very Masters of Traditions, who seemed to be the Oracles of that Nation, were wont to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak in truth; but not Amen, I say unto you.  
IU. Amen contains in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Yea and Amen, TWO Cor. I 20. Revel. I. 7. i. e. truth and stability, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai. XXV. 1. Interlin. Veritas, firmitas, Faithfulness▪ and truth. The other Evanglists express the word which our Saviour useth: St. John doubles it to intimate the full sense of it.  
I have been at some question with myself, whether I should insert in this place the blasphemous things which the Talmudick Authors belch out against the Holy Jesus, in allusion (shall I say?) or derision of this word Amen, to which name he entitled himself, and by which asseveration he confirmed his Doctrines. But that thou mightest (Reader) both know, and with equal indignation abhor the starlings and virulency of these men, take it in their own words, although I cannot without infinite reluctancy allege what they with all audaciousness have uttered.  

a Schabb. fol. 116. 2.  They have a Tradition that Imma Shalom the wife of R. Eliezer, and her brother Rabban Gamaliel went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain Philosopher (the Gloss hath it a certain Heretic) of very great note for his integrity in giving judgement in matters, and taking no bribes. The woman brings him a golden candlestick, and prayeth him that the inheritance might be divided in part to her. Rabban Gamaliel objects, It is written amongst us that the daughter shall not inherit instead of the son. But the Philosopher answered, Since the time that you were removed from your land, the Law of Moses was made void: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Aven was given, (he means the Gospel, but marks it with a scurrilous title.) and in that it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son and the daughter shall inherit together. The next day Rabban Gamaliel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought him a Lybian Ass, then saith he unto them, I have found at the end of Aven (i e. the Gospel) that it is written there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Aven came not to diminish, but to add to the Law of Moses; where he abuseth both the name of our Blessed Saviour, and his words too. Mat. V 17.  
And now after our just detestation of this execrable blasphemy, let us think what kind Judge this must be to whose judgement Rabban Gamaliel the Precedent of the Sanhedrin, and his sister, wife to the great Eleazar should betake themselves. A Christian as it should seem by the whole contexture of the story; but alas! what kind of Christian that should make so light of Christ and his Gospel! However, were he a Christian of what kind soever, yet if there be any truth in this passage, it is not unworthy our taking notice of it, both as to the History of those times, as also as to that question, whether there were any Christian Judges at that time.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ye shall see heaven open, and the Angels of God. 
There are those that in this place observe an allusion to Jacob's Ladder: The meaning of this passage seems to be no other than this: Because I said I saw thee under the figtree, believest thou? Did this seem to thee a matter of such wonder? Thou shalt see greater things than these. For you shall in me observe such plenty both of revelation and miracle, that it shall seem to you as if the heaven were opened, and the Angels were ascending and descending, to bring with them all manner of revelation, authority and power from God, to be imparted to the Son of man. Where this also is included, viz. that Angels must in a more peculiar manner administer unto him, as in the vision of Jacob, the whole Host of Angels had been showed and promised to him in the first setting out of his Pilgrimage.  
Of this ladder the Rabbins dream very pleasantly: 
b Beresh. rabba, Sect. 68  The ladder is the ascent of the Altar, and the Altar itself. 
c Vajicra rab. fol. 199. 1. & R. Eliezer, cap. 35.  The Angels are Princes or Monarches. The King of Babylon ascended seventy steps. The King of the Medes fifty and two. The King of Greece one hundred and eighty, the King of Edom, it is uncertain how many, etc. 
d Cholin, fol. 91. 2.  They reckon the breadth of the ladder to have been about eight thousand parasangae, i. e. about two and thirty thousand miles; and that the bulk of each Angel was about eight thousand English miles in compass. Admirable Mathematicians these indeed!    

CHAP. II.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the third day there was a marriage, etc. 
A Virgin 
b chetubboth. cap. 1. hal. 1.  marries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fourth day of the week, and a widow on the fifth. 
c Ibid. fol. 3 1.  This custom came not in but from the decree of Ezra, and so onward, for the Sanhedrin doth not sit, but on the second and the fifth day; and by the decree of Ezra when the Sanhedrin assembled every day, than was it lawful to take a wife on any day. There is a twofold reason given for this restraint.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Virgin was to be married on the fourth day of the week, because the Assembly of the Twenty three met on the fifth; so that if the husband should find his wife to be no virgin, but already violated, he might have recourse to the Consistory in the heat of his displeasure, and procure just punishment for her according to Law. But why then might they not as well marry on the first day of the week, seeing the Beth din met on the second as well as the fifth.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest the Sabbath should be polluted by preparations for the Nuptials, for the first, second, and third day of the week are allowed for those kind of preparations. And the reason why the widow was to be married on the fifth day was, that her husband might rejoice with her for three days together, viz. fifth, sixth, and the Sabbath-day. 
d Vid. loc. & Gloss. Rambam.   
If therefore our bride in this place was a virgin, than the Nuptials were celebrated on the fourth day of the week, which is our Wednesday. If she was a widow than she was married on the fifth day of the week, which is our Thursday. Let us therefore number the days according to our Evangelist, and let it be but granted that that was the Sabbath in which it is said, They abode with him all that day, Cap. I. v. 39 Then on the first day of the week Christ went into Galilee and met with Nathanael. So that the third day from thence is the fourth day of the week; but as to that let every one reckon as he himself shall think fit.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A Marriage. 
Amongst the Talmudists it is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which denotes matter of pomp and gladness.  

I. The Virgin to be married cometh forth from her Father's house, to that of her husbands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some veil, but with her hair dishevelled, or her head uncovered.  
II. If any person meets her upon that day, he gives her the way, which once was done by King Agrippa himself.  
III. They carry before her a cup of wine which they were wont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of Trumah, which denoted that she for her unspotted virginity might have married a Priest, and eaten of the Trumah.  
iv Skipping and dancing they were wont to sing the praises of the Bride. In Palestine they used these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she needs no paint nor stibium, no plaiting of the hair, or any such thing, for she is of herself most beautiful.  
V They scattered some kind of grain or corn amongst the children, that they if occasion should serve might bear witness hereafter that they saw that woman a married virgin.  
VI They sprinkled also or sowed barley before them, by that ceremony denoting their fruitfulness 
e Vid. Chetubb. cap. 1. 11. . Whether these sports were used at the wedding where our Saviour was present, let others inquire.  
VII. In Sotah 
f Fol. 49. 1.  there is mention of Crowns which the bride and bridegroom wore, a● also what fashion they were of, and of what materials they were made.  
VIII. Because of the mirth that was expected at Nuptial solemnities▪ they forbade all weddings celebrating within the feasts of the Passover, Pentecost, and Tabernacles, Because there were great rejoicings at Nuptials, and they must not intermingle one joy with another; that is, the joy of Nuptials with the joy of a festival 
e Motd Katon, Fol. 2. 8. .  
IX. The Nuptial festivity was continued for the whole seven days which we also see of old, Judg. XIX. 12.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the mother of jesus was there. 
The mother of Jesus was there, not invited (as it should seem) with Christ and his Disciples, but had been there before the invitation made to them.  
You may conceive who were the usual nuptial guests by those words of Maimon 
a Sotah▪ cap. 6. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bridegroom and his companions, the children of the bride-chamber are not bound to make a Tabernacle.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more general sense denotes a friend or companion, Judg. XIV. 2. TWO Sam. XIII. 3. but it is more particularly applied to those friends that are the nuptial guests.  
II. But in a most strict sense to those two mentioned 
b Chetubb. fol. 12. 1. , Of old they appointed two Shoshbenin, one for the bridegroom, the other for the bride, that they should minister to them, especially at their entry into the bridal chamber. They were especially instituted for this end, that they should take care and provide that there should be no fraud nor deceit as to the tokens of the bride's virginity. So Gloss. upon the place 
c Fol. 6. 2. . The Rabbins very ridiculously (as they almost always do) tell a trifling story, that Michael and Gabriel were the two Shoshbenin at Adam and Eves wedding 
d Beresh. rab. fol. 10. 4. .  
But as to the signification of this nuptial term in a more large sense, we may see further. 
e Bava bathra▪ fol. 144. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any amongst the brethren make a Shoshbenuth, while the father is yet alive, when the Sheshbenuth returns, that also is returned too; for the Shoshbenuth is required even before the Beth Din; but if any one send to his friend any measures of wine, those are not required before the Beth Din, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this was a deed of gift, or work of charity.  
The words are very obscure, but they seem to bear this sense, viz. This was the manner of the Shoshbenuth. Some Bachelor or single person, for joy of his friend's marriage, takes something along with him to eat and be merry with the Bridegroom; when it comes to the turn of this single person to marry, this Bridegroom to whom he had brought this portion, is bound to return the same kindness again. Nay, if the father should make a wedding for his Son, and his friends should bring gifts along with them in honour of the nuptials, and give them to his Son [the Bridegroom] the father was bound to return the same kindness when ever any of those friends should think fit to marry themselves. But if any one should send the Bridegroom to congratulate his nuptials, either wine or oil, or any such gift, and not come himself to eat and make merry with them, this was not of the nature of the Shoshbenuth, nor could be required back again before the Tribunal, because that was a free gift.  
iv Christ therefore and five of his Disciples were not of these voluntary Shoshbenim at this wedding, for they were invited guests, and so of the number of those that were called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of the bride-chamber distinguished from the Shoshbenim. But whether our Saviour's mother was to be accounted either the one or the other, is a vain and needless question. Perhaps she had the care of preparing and managing the necessaries for the wedding, as having some relation either with the Bridegroom or the Bride.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Six water-pots. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Beza, fol. 17. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloss. If any one have water fit to drink, and that water by chance contract any uncleanness, let him fill the stone vessel with it.  

g Kelim. cap. 1. hal. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Commentators do indeed grant that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood marble vessels, although they admit of another rendering, but as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no controversy.  
The number of the six water-pots, I suppose needs not be ascribed to any custom of the Nation, but rather to the multitude then present. It is true indeed, that at nuptials and other feasts there were water-pots always set, for the guests to wash their hands at; but the number of the vessels, and the quantity of the water, was always proportioned according to the number of the guests; for both the hands and vessels, and perhaps the feet of some of them, were wont to be washed.  

h Schab. fol. 77. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashicala mashi culla, the greater vessel out of which all wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschilta mashia callatha, the lesser vessel in which the bride washes, and (saith the Gloss) the better sort of the guests.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firkins. 
The Greek Version expresseth the measure of a Bath by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. IV. 5. so Hag. II. 16. where the same measure of a Bath is to be understood. Now if every one of these water-pots in our story contained two or three Baths apiece, how great a quantity of wine must that be, which all that water was changed into.  

a Kelim. cap. 2. hal. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The water-pots of Lydda and Bethlehem; where the Gloss, They were wont to make pots in Lydda from the measure of the Seah to that of the Log, and in Bethlehem, from the measure of two Seas to that of one. How big were these pots that contained six or nine Seahs, for every Bath contained three Seahs.  
As to the washing of the hands we have this in Jadaim, 
b Cap. 1. hal. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They allot a fourth part of a Log for the washing of one persons hands, it may be of two, half a Log for three or four; an whole Log to five or ten, nay to an hundred; with this provision, saith R. Jose, that the last that washeth hath no less than a fourth part of a Log for himself.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. jesus said, fill, etc. 
I. IT is probable that the discourse betwixt Jesus and his Mother was not public and before the whole company, but privately and betwixt themselves; which if we suppose, the words of the Son toward the Mother, Woman what have I to do with thee, will not seem so harsh as we might apprehend them if spoken in the hearing of all the guests. And although the Son did seem by his first answer to give a plain denial to what was propounded to him, yet perhaps by something which he afterwards said to her (though not expressed by the Evangelist) or some other token, the Mother understood his mind, so far, that when they came into company again she could intimate to them, Whatsoever he saith unto you, do it.  
II. He answered his Mother, My hour is not yet come; for it might be justly expected that the first miracle he would exert should be done in Jerusalem, the Metropolis of that Nation.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Governor of the Feast. 
THIS Governor of the Feast I would understand to have been in the place of Chaplain to give thanks, and pronounce blessings in such kind of Feasts as these were. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bridegroom's blessing recited every day for the whole space of the seven days, besides other benedictions during the whole Festival time, requisite upon a cup of wine [for over a cup of wine there used to be a blessing pronounced] especially that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of good news, when the virginity of the Bride is declared and certified. He therefore who gave the blessing for the whole company, I presume, might be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Governor of the Feast. Hence to him it is that our Saviour directs the wine that was made of water, as he who after some blessing pronounced over the cup, should first drink of it to the whole company, and after him the guests pledging and partaking of it.  
As to what is contained in the 14, 15, 16 verses of this Chapter, I have already discussed that in Mat. XXI. 12.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What sign showest thou unto us? 
NOah 
c Sh●moth rab. Sect. 9 , Ezekiah, etc. require a sign, much more the wicked and ungodly.  
Since there had been so many, no less than four hundred years past, from the time that the Holy Spirit had departed from that Nation, and Prophecies had ceased, in which space there had not appeared any one person that pretended to the gift either of Prophesying or working miracles, it is no wonder if they were suspicious of one that now claimed the character, and required a sign of him.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destroy this Temple. 
I. CHrist showeth them no sign, that was mere sign, Mat. XII. 39 The turning of Moses his Rod into a Serpent, and returning the Serpent into a Rod again; the hand becoming leprous, and restored to its proper temperament again, these were mere signs; those wonders which Moses afterward wrought in Egypt were not mere signs, but miraculous judgements; and those stupendous things which our Saviour wrought were not mere signs, but beneficent miracles, and whoever would not believe upon those infinite miracles which he wrought, would much less have believed upon mere signs. And indeed it was unbecoming our Blessed Lord so far to indulge to their obstinate incredulity, to be showing new signs still at every beck of theirs, who would not believe upon those infinite numbers he put forth upon every proper occasion.  
II. Mat. XII. 39, 40. when they had required a sign, Christ remits them to the sign of the Prophet Jonah; and he points at the very same sense in these words, Destroy this Temple, etc. That is, my Resurrection from the dead will be a sign beyond all denial, proving and affirming that what I do I act upon Divine authority, and that I am he who is to come. (Rom. I. 4.) further than this, you must expect no other sign from me. If you believe me not while I do such works, at least believe me when I arise from the dead.  
He acted here whiles he is purging the Temple under that notion, as he was the authorised Messiah, Mal. III. 1, 3. and expressly calls it his father's house, v. 16. Show us therefore some sign (say the Jews) by which it may appear that thou art the Messiah the Son of God, at least that thou art a Prophet. I will show you a sufficient sign, saith Christ: Destroy this Temple, viz. of my body, and I will raise it from the dead again, a thing which was never yet done, nor could be done by any of the Prophets.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Forty and six years. 
I. THAT this was spoken of the Temple as beautified and repaired by Herod, not as built by Zorobabel, these reasons seem to sway with me.  
I. That these things were done and discoursed betwixt Christ and the Jews in Herod's Temple.  
II. That the account if meant of the Temple of Zorobabel, will not fall in either with the years of the Kings of Persia; or those seven weeks mentioned Dan. IX. 26. in which Jerusalem was to be built, even in troublous times. For whoever reckons by the Kings of Persia, he must necessarily attribute at least thirty years to Cyrus, which they willingly do that are fond of this account; which thirty years too, if they do not reckon to him, after the time that he had taken Babylon, and subverted that Monarchy, they prove nothing as to this computation at all.  

a Euseb. in Chronic.  Cyrus' destroyed the Empire of the Medes, and reigned over Persia, having overthrown Astyages the King of the Medes. And from thence he reckons to Cyrus' thirty years. But by what authority he ascribes the Jews being set at liberty from their captivity, to that very same year, I cannot tell. For Cyrus could not release the Jews from their captivity in Babylon, before he had conquered Babylon for himself; and this was a great while after he had subdued the Medes, as appears from all that have treated upon the subversion of that Empire, which how they agree with Xenophon, I shall not inquire at this time; content at present with this, that it doth not appear amongst any Historians that have committed the acts of Cyrus to memory, that they have given thirty or twenty, no not ten years to him, after he had taken Babylon. Leunclavius in his Chronolog. Xenoph. gives him but eight years, and Xenophon himself seems to have given him but seven. So that this account of forty and six years falls plainly to the ground, as not being able to stand, but with the whole thirty years of Cyrus included into the number.  
Their opinion is more probable who make these forty and six years' parallel with the seven weeks in Dan. IX. 26. But the building of the Temple ceased for more years than wherein it was built; and in truth if we compute the times wherein any work was done upon the Temple, it was really built within the space of ten years.  
II. This number of forty six years fits well enough with Herod's Temple; for Josephus tells us that 
b Antiq. lib. 15. cap. 14.  Herod began the work in the eighteenth year of his reign; nor does he contradict himself when 
c De Bell. lib. ●▪ cap. 16.  he tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the fifteenth year of his reign he repaired the Temple; because the fifteenth year of his reign alone after he had conquered Antigonus, was the eighteenth year from the time wherein he had been declared King by the Romans. Now Herod (as the same Josephus relates) 
d Antiq. lib. 17. cap. 10.  lived thirty seven years from the time that the Romans had declared him King; and in his thirty fifth year Christ was born; and he was now thirty years old when he had this discourse with the Jews. So that between the eighteenth of Herod, and the thirtieth of Christ exclusively, there were just forty six years complete.  
III. The words of our Evangelist therefore may be thus rendered in English, Forty and six years hath this Temple been in building; and this Version seems warranted by Josephus 
e Antiq. lib. 20▪ cap. 8. , who beginning the History of G. Florus the Procurator of Judea about the 11th. of Nero▪ hath this passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From that time particularly our City began to languish, all things growing worse and worse. He tells us further that Albinus when he went off from his Government, set open all the Goals and dismissed the Prisoners, and so filled the whole Province with Thiefs and Robberies: withal, that King Agrippa, permitted the Levite singing men, to go about as they pleased in their Linen Garments: and at length concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And now was the Temple finished [as may be observed] wherefore the people seeing the workmen, to the number of eighteen thousand, were at a stand, having nothing to do— besought the King that he would repair the Porch upon the East, etc. If therefore the Temple was not finished till that time, then, much less was it so, when Christ was in it. Whence we may properly enough render those words of the Jews into such a kind of sense as this: It is forty and six years since the repairing of the Temple was first undertaken, and indeed to this day is not quite perfected, and will thou pretend to build a new one in three days?   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But he spoke of the Temple of his body. 
IF we consider how much the second Temple, came behind that of the first, it will the easilier appear, why our blessed Saviour should call his body the Temple.  

a Hierosol. Taanith. fol. 6. 1. & Bab. Joma, fol. 21. 2.  In the second Temple, there wanted the fire from Heaven, the Ark with the Propitiatory, Cherubims, Urim and Thummim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Glory, the Holy Ghost, and the Anointing Oil.  
These things were all in Solomon's Temple, which therefore was accounted a full and plenary type of the Messiah. But so long as the second Temple had them not, it wanted what more particularly shadowed and represented him.  
I. There was indeed in the second Temple, a certain Ark in the Holy of Holies, but this was neither Moses's Ark, nor the Ark of the Covenant 
b Joma, fol. 52. 2. : which may not unfitly come to mind when we read that passage Revel. XI. 19 The Temple of God was opened in Heaven, and there was seen in his Temple the Ark of his testament. It was not seen, nor indeed was it at all in the second Temple.  
The Jews have a Tradition that Josias hide the Ark, before the Babylonish Captivity, lest it should fall into the hands of the Enemy, as once it did amongst the Philistines 
c Joma, ubi supra. & Cherithuth, fol. 77. 2. . But there is no mention that it was ever found and restored again.  
II. In Moses his Tabernacle, and Solomon's Temple, the Divine presence sat visibly over the Ark, in the propitiatory, in a Cloud of Glory: But when the destruction of that Temple drew near, it went up from the Propitiatory, Ezek. X. 4. and never returned into the second Temple, where neither the Ark nor the Propitiatory was ever restored.  
III. The Highpriest indeed ministered in the second Temple, as in the first, in eight several Garments 
d Joma, fol. 71. 2. . Amongst these was the Pectoral, or Breastplate, wherein the precious stones were put, (out of which the Jasper chanced to fall and was lost 
e Hieros'. Peah, fol. 15. 3. & Bab. Kiddush. fol. 60. 2. :) but the Oracle by Urim and Thummim, was never restored. See Ezra II. 63. and Nehem. VII. 63. if not restored in the days of Ezra, or Nehemiah, much less certainly in the ages following, when the Spirit of Prophecy had forsaken and taken leave of that people. For that is a great truth amongst the Talmudists 
f Joma, fol. 73. 2.  Things are not asked or enquired after now [by Urim and Thummim] by the Highpriest, because he doth not speak by the Holy Ghost, nor does there any divine Afflatus breath on him.  
This, to omit other things, was the state of Zorobabel's Temple, with respect to those things which were the peculiar glory of it. And these things being wanting, how much inferior must this needs be to that of Solomon's?  
But there was one thing more that degraded Herod's Temple still lower; and that was the person of Herod himself to whom it is ascribed. It was not without scruple, even amongst the Jews themselves, that it was built and repaired by such an one (and who knew not what Herod was?) They dispute whether by right such a person ought to have meddled with it, and are fain to pump for arguments for their own satisfaction, as to the lawfulness of the thing.  
They object first, 
g Bava bathra, fol. 3. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'Tis not permitted to any one to demolish one Synagogue till he hath built another. Much less to demolish the Temple. But Herod demolished the Temple before he had built another. Ergo,  
They answer, Baba ben Buta gave Herod that counsel that he should pull it down. Now this Baba was reckoned amongst the great wise men, and he did not rashly move Herod to such a work. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saw such clefts and breaches in the Temple that threatened its ruin.  
They object secondly, concerning the person of Herod, that he was a Servant to the Asmonean Family, that he risen up against his Masters, and killed them, and had killed the Sanhedrin.  
They answer, We were under his power, and could not resist it. And if those hands, stained with blood would be building, it was not in their power to hinder it.  
These and other things they apologise for their Temple; adding this invention for the greater honour of the thing; that all that space of time wherein it was a building, it never once reigned by day, that the work might not be interrupted 
h Taanith, fol. 23. 1. Joseph. Antiqu. lib. 15. cap. 14. .  
The Rabbins take a great deal of pains, but to no purpose, upon those words, Hagg. II. 9 The glory of this latter House shall be greater than the former. 
i Bava bathra, fol. 3. 1.  R. Jochanan, and R. Eliezer say; one, that it was greater for the Fabric; the other, that it was greater for the duration▪ As if the glory of the Temple consisted in any Mathematical reasons of space, dimension, or duration; as if it lay in walls, gilding, or ornament. The glory of the first Temple was the Ark, the divine cloud over the Ark, the Urim and the Thummim, etc. Now where or in what can consist the greater glory of the second Temple, when these are gone?  
Herein it is indeed, that the Lord of the Temple, was himself present in his Temple; he himself was present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In whom dwelleth all the fullness of the Godhead bodily, Coloss. II. 9 as the divine glory of old was over the Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, typically or by way of shadow only.  
This is the glory, when he himself is present, who is the great Highpriest and the Prophet, who, answerably to the Urim and Thummim of old, reveals the counsels and will of God; He who is the true and living Temple, whom that Temple shadowed out. This Temple of yours, O ye Jews, does not answer its first pattern and exemplar: There are wanting in that, what were the chief glory of the former; which very defect intimates, that there is another Temple to be expected that in all things may fall in with its first type, as it is necessary the Antitype should do. And this is the Temple of my body. No further did he think fit to reply to them at that time.    

CHAP. III.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicodemus. 
THE Talmudists frequently mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by the Learned is not without reason, rendered Nicodemus; now the Jews derive this name, not from the Greek original, but from this Story.  

a Taanith, fol. 20. 1. & Avoth. R. Nathan c. 7.  Upon a certain time, all Israel ascended up to Jerusalem to the Feast, and there wanted water for them. Nicodemus ben Gorion, comes to a great man, and prays him, saying, lend me twelve Wells of Water, for the use of those that are to come up to the Feast, and I will give you back twelve wells again, or else engage to pay you twelve talents of silver: and they appointed a day. When the day of payment came, and it had not yet reigned, Nicodemus went to a little Oratory, and covered himself and prayed, and of a sudden the Clouds gathered, and a plentiful rain descended, so that twelve Wells were filled, and a great deal over. The great man cavilled, that the day was past, for the Sun was set: Nicodemus goes into his Oratory again, covers himself and prays, and the Clouds dispersing themselves, the Sun breaks out again. Hence that name given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicodemus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is elsewhere written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because the Sun shone out for him.  
If there be any thing of truth in this part of the Story, it should seem Nicodemus was a Priest, and that kind of Officer, whose title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a digger of Wells, under whose peculiar care and charge was the provision of Water for those that should come up to the Feast 
b Vide Shekalim, cap. 5. hal. 1. . His proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not Nicodemus, but Bonai, as Taanith in the place above quoted. Now in Sanhedrin 
c Fol. 43. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonai is reckoned amongst the Disciples of Jesus, and accounted one of the three richest men amongst the Jews at that time when, Titus besieged Jerusalem. 
d Gittin, fol. 56. 1.  There were three the most wealthy men in Jerusalem, Nicodemus ben Gorion, Calba Sabua, and Zizith Hakkesoth. But in Echah Rabbathi 
e Fol. 64. 1.  There were then in Jerusalem four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Counsellors, Ben Zizith, Ben Gorion, Ben Nicodemon, and Ben Calba Sabua; men of very great wealth, etc.  
There is mention also of a Daughter of Nicodemus ben Gorion, the furniture of whose Bed was twelve thousand deniers 
f R. Nathan. ubi supr. . But so miserably was she and the whole Family empoverished, that 
g Chetu●●. fol. 66. 2.  Rabban Jochanan ben Zacchai saw her gathering Barley corns out of the dung of the Arabs cattle: Saith he to her, who art thou, my Daughter? I am, saith she, the Daughter of Nicodemus ben Gorion. What then (saith he) is become of all thy Father's wealth? etc.  
I leave it with the Reader to determine with himself whether the Nicodemus mentioned amongst them, be the same with this of ours or no. It is not much for the reputation of that Nicodemus, (whatever may be supposed in the affirmative) that these Authors should all along make so honourable a mention of him. However some passages look as if it might be the same man, viz. the name Bonai, by which he went for a Disciple of Jesus; the impoverishment of his Family, which may be conceived to fall upon them in the persecution of Christianity, etc. but it is not tanti, that we should labour at all, in a thing so very perplexed, and perhaps no less unprofitable.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We know. 
IT may be a question, whether Nicodemus using the plural number, [we know] does by that seem to own that the whole Sanhedrin (of which himself was a member) acknowledge the same thing. I am apt to think, the Fathers of the Sanhedrin could not well tell how indeed to deny it: which will be more largely discussed upon Chap. XI. 48. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may either be the plural for the singular, which in the first person, is most commonly used in all languages, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [which I question not Nicodemus promiscuously used] may be indifferently taken, for either number, singular or plural. Or else, we know, may signify as much as, it is commonly owned and acknowledged.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou art a Teacher come from God. 
Nicodemus seems to have reference to the long cessation of Prophecy, which had not been known in that Nation, for above four hundred years now past; in which space of time there had been no Masters or Teachers of the people instituted but by men, and the imposition of hands; nor had there in that appeared any one person, that would pretend to teach them by a spirit of Prophecy. But we see that thou art a Teacher sent from God.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. jesus answered, etc. 
SHould we ask how this answer suits with the question that Nicodemus put: it may appear very apposite, upon this account. You seem, O Nicodemus, to see some sign of the approaching Kingdom of Heaven, in these miracles that are done by me. Verily I say unto thee, no one can see the Kingdom of God as he ought, if he be not born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Except a man be born again. 
By what word our Saviour expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish language, it is not easy determining: whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I indeed suppose he might, or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syriack, or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which bears the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, again, as almost all Expositors have conceived. The subject of the question well considered, may afford us some light in the solution of it.  
I. We must not suppose it a set discourse, merely and on purpose directed upon the subject of Regeneration, though the doctrine of the new birth may be well enough asserted and explained from hence: but the question is about the aptitude and capacity of the man, qualified to be a partaker of the Kingdom of God, or of Heaven, or of the times or benefits of the Messiah: For that the Kingdom of God or of Heaven, are terms convertible in the Evangelist, is obvious to every one that will take the pains to compare them: and that by the Kingdom of God or of Heaven is meant the Kingdom and times of the Messiah is so plain that it needs no argument to prove it.  
When therefore there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews: and when some token and indication of these times, might appear to Nicodemus, in the miracles that Christ had wrought; our Saviour instructs him, by what way and means he may be made apt and capable for seeing and entering into this Kingdom, and enjoying the benefits and advantages of Messiah's days. For,  
II. The Jews had conceited that it was enough for them to have been of the seed of Abraham, or the stock of Israel, to make them fit subjects for the Kingdom of Heaven, and the happiness that should accrue to them from the days of the Messiah. Hence that passage, 
h Sanhedr. fol. 90. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a part allotted to all Israel in the world to come. That is, in the participation of the Messiah. But whence comes it that universal Israel claim such a part? merely because they are Israelites; i. e. Merely because they come of the stock and lineage of Israel. Our Saviour sets himself against this error of theirs, and teacheth, that it is not enough for them to be the Children of Abraham, or the Stock of Israel, to give them any title to or interest in the Messiah; but they must further be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above; they must claim it by an Heavenly, not an Earthly birth. These words of his, seem to fall in and bear the same kind of sense with those of John Baptist, Think not to say we have Abraham for our Father.  
III. The Jews acknowledged, in order to Proselytisme, some kind of regeneration or new-birth absolutely necessary; but then, this was very slightly, and easily attainable. 
i Jevamoth, fol. 62. 1. & 92▪ 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one become a Proselyte he is like a Child new born. But in what sense is he so?  

k Maimo●. Issur●i bias. c●p 14.  The Gentile that is made a Proselyte, and the servant that is made free, behold he is like a Child new born. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all those relations he had whiles either Gentile or Servant, they now cease from being so.— By the Law it is lawful for a Gentile to marry his Mother, or the Sister of his Mother, if they are Proselyted to the Jewish Religion. But the wise men have forbidden this, lest it should be said, we go downward, from a greater degree of sanctity to a less; and that which was forbidden yesterday, is allowable to day. Compare this with 1 Cor. V 1.  
Christ teaches another kind of new birth, requisite for those that partake of the Kingdom of the Messiah, beyond what they have either as Israelites, or Proselytes, viz. that they should be born from above, or by a celestial generation, which only makes them capable of the Kingdom of Heaven.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Can he enter the second time into his Mother's Womb? 
THE common opinion of the Jews about the qualification of an Israelite, qua Israelite, still sticks in the mind of this Pharisee; and although our Saviour useth that term which in the Jewish Language plainly enough intimates the necessity of being born from Heaven; yet cannot he easily get off from his first prejudice about the Israelitish Generation. Whereas the Israelites, as they are Israelites have a right to be admitted into the Kingdom of the Messiah, do you therefore mean by this expression of yours, that it is necessary for any to enter a second time into his Mother's Womb, that he may be an Israelite anew?  
He knew and acknowledged, as we have already said, that there must be a sort of a new-birth in those that come over to the Jewish Religion, but he never dreamt of any new proselytism requisite in one that had been born an Israelite. He could not therefore conceive the manner of a new birth, that he should be made an Israelite anew, unless it were by entering into the Mother's Womb a second time, which to him seemed an impossible thing.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Except a man be born of water and of the Spirit. 
HE tells him that the Jew himself cannot be admitted into the Kingdom of the Messiah, unless he first strip himself of his Judaisme by Baptism, and then put off his carnal, and put on a spiritual state. That by water here, is meant Baptism, I make no doubt: nor do I much less question, but our Saviour goes on from thence to the second Article of the Evangelical Doctrine. And as he had taught, that toward the participation of the benefits to be had by the Messiah, it is of little or of no value, for a man to be born of the seed of Abraham, or to be originally an Israelite, unless he was also born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or from above; so he now further teacheth him, that this admission is not to be obtained, but by an absolute renunciation of Judaisme, and being Baptised into the profession of the Gospel. For the tenor of Christian Baptism, runs point blank against Judaisme. The Jewish Religion taught justification by works; but Evangelical Baptism obliged to Repentance, and alarmed the sinner to look elsewhere for remission of sins; so that, to a Jew, Baptism was indispensibly necessary, in order to his admission into the Kingdom of the Messiah, that by that Baptism of his, he might wholly divest himself of his Jewish state.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou a Master of Israel? 

l Echa rabbathi, fol. 66. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou a wise man in Israel? It was the answer of a Boy to R. Joshua, when he asked him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the shortest way to the City? The Boy answered, this is the shortest way, though it is the longest: and that is the longest way though it is the shortest. R. Joshua took that way which was the shortest though the longest: When he came very near the City he found Gardens and places of pleasure hedged in, so that he could go no further. He returned therefore to the Boy, and said to him, my Son, is this the shortest way to the City? The Boy answered, art thou a wise man in Israel? did I not thus say to thee? That is the shortest way though the longest, etc.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And as Moses lifted up the Serpent, etc. 
THE Jews dote horribly about this noble mystery. There are those in Bemidbar rabba 
m Sect. 19 , that think that the Brazen Serpent, was not affixed to a pole, but thrown up into the Air by Moses, and there to have settled without any other support.  

n Baal Turim in Numb. XXI.  Moses put up the Serpent for 〈…〉 sign, as he that chastiseth his Son, sticks up the rod in some eminent place, where the Child may see it, and remember.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt remove the mischief, by that which did the mischief, and thou shalt heal the Disease, by that which made thee sick. 
o Nackmanid.  The same hath R. Bechai, and both confess that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miracle within a miracle. But it is not for a Jew to understand the mystery; this is the Christian's attainment only.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Not to condemn the world. 
IN what sense (beside that which is most common and proper) the Jewish Schools use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] we may see from these and such like instances.  
I. 
p Bava Mezia, fol. 33. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world hath forsaken the Mishna, and followed the Gemara. Where something may be noted in the Story as well as in the Grammar of it.  
So Joh. XII. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Behold the world is gone after him. In Jerusalem Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We very often meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the world confesseth, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world doth not dissent, etc. By which kind of phrase, both amongst them, and all other languages is meant a very great number, or multitude.  
II. When they distinguish, as frequently they do betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of their own City, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the world: it is easy to discern, that by the poor of the world are meant those poor that come from any other parts.  
III. 
q Rosh Hashanah, fol. 22.  R. Ulla requires, not only that every great man should be worthy of belief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the man of the world should be so too. It is easy to conceive that by the man of the world is meant any person, of any kind or degree.  
IU. But it is principally worthy our observation that they distinguish the whole world into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of the world. The Israelites, and the Gentiles. This distinction, by which they call the Gentiles the Nations of the world, occurs almost in every leaf, so that I need not bring instances of this nature. Compare Luke XII. 30. with Matth. VI 32. and that may suffice.  
V They further teach us, that the Nations of the World, are not only not to be redeemed, but to be wasted, destroyed, and trodden under foot. 
r Rambam in G●●. XLIX.  This seems to me to be the sense. The rod of the exactor, shall not departed from Judah, until his Son shall come: to whom belongs the subduing and breaking of the people, for he shall vanquish them all with the edge of his Sword. So saith Rambam upon that passage in Gen. XLIX.  

s Hieros'. Taanith, sol. 64. 1.  The Morning cometh, and also the Night, Isai. XXI. 12. It will be the Morning to Israel [when the Messiah shall come] but it will be Night to the Nations of the World.  

t Shemoth rabba, sect. 5.  R. Abin saith, that the Holy blessed God, will make the Elders of Israel, sit down in a semicircle, himself sitting Precedent, as the Father of the Sanhedrin; and shall judge the Nations of the world.  

u Midras' Tillin in Psal. II.  Then comes the threshing; the Straw they throw into the fire, the Chaff into the wind, but the Wet they keep upon the floor; so the Nations of the World shall be as the burning of a Furnace, but Israel alone shall be preserved.  
I could be endless in passages of this nature out of these Authors: but that which is very observable in all of them is this; that all those curses and dreadful judgements, which God in his Holy Writ threatens against wicked men, they post it off wholly from themselves and their own Nation, as if not at all belonging to them, devolving all upon the Gentiles and the Nations of the World. So that it was not without great reason that the Apostle asserteth, Rom. III. 19 whatsoever things the Law saith, it saith to them which are under the Law. Which yet, they will by no means endure.  
Christ therefore by this kind of phrase or scheme of speech well enough known to Nicodemus, teacheth him (contrary to a vulgar opinion, which he also could not be ignorant of) that the Messiah should as well become a redeemer and propitiation to the Gentiles, as to the Jews. They had taught amongst themselves that God had no regard to the Nations of the World; they were odious to him, and the Messiah when he come, would destroy and condemn them: but the truth saith, God so loved the world, that he hath sent his Son not to condemn, but to save the world. This very Evangelist himself is the best Commentator upon this expression, 1 Epist. John II. 2. He is a propitiation for our sins, and not for ours only, but for the sins of the whole world; i. e. not for us Jews only, but for the Nations of the World.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A question about purifying. 
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which calls to mind that which is so perpetually in use amongst the Talmudick Authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. N. enquired of R. N. whence that also, as familiarly used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you ask, I will tell you. If the word in this place, be taken according to this Scholastic use of it, as it may very well be, than we may expound this passage thus:  
The Disciples of John having heard, that Jesus did Baptise also, they with the Jews inquire, what sort of purifying resulted from the Baptism of Christ; whether that purified more than the Baptism of John. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, probably doth not oppose one party against the other, but joins them together in one enquiry. They inquire jointly, doth Jesus superinduce a Baptism, upon the Baptism of John? and John his, upon the Baptisms or washings of the Jews? Whether will this purifying at last tend, and what virtue hath this of Jesus' beyond that of John's?  
II. Or if you will, suppose we that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be a dispute betwixt the Disciples of St. John and the Jews, about their legal Purifications and the Baptism now introduced, there is no doubt but both parties contended to the uttermost of their power.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man can receive nothing. 
THE rendering of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive, may be a little questioned. The Syriack hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive. Perhaps it might be fitlier translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perceive, or apprehend. For the Baptist seems, in these words, to rebuke the incredulity and stupidity of these men. q. d. Ye see by this very instance of yourselves, that no man can learn, perceive, or believe, unless it be given him from Heaven. For ye yourselves are my witnesses, that I did prefer Jesus before myself, that I testified of him, that he was the Son of God; the Lamb of God, etc. and ye now would cavil against him and prefer me before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is apparent, that no one can perceive or discern what he ought to do, unless it be given from Heaven▪ Compare with this vers. 32. No man receiveth his testimony.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the friend of the Bridegroom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have already spoken in our Notes upon Chap. II.  

a Sanhedr. fol. 27. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his friend, that is, his Shoshebin. Where the Gloss hath this passage, which at first sight the Reader may a little wonder at.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The friend of the Bridegroom is not allowed him all the days of the nuptials. The sense is; he is not admitted to be a Judge or witness for him, all that time wherein for certain days of the Nuptials, he is his Shoshebin, or the friend of the Bridegroom.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that is of the earth is earthly. 
MArk but the Antithesis, and you will not suspect any Tautology.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the Earth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that cometh from Heaven. Where the Antithesis is not so much between Christ and John, as betwixt Christ and all mankind.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is of the Earth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is above all. He that is of the Earth, is only of earthly degree, or rank: and he that is from Heaven is above all degree.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He speaks of the Earth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what he hath seen and heard that he testifieth. He that is of the Earth speaketh earthly things, and what he hath learned upon the Earth; but he that is from Heaven, speaketh those things which he learned in Heaven, viz. those things which he hath seen and heard from God. The Baptist seems to allude to the manner of bearing witness, and teaching in matter of fact there was need of an eye-witness: in matter of doctrine, they delivered what they had heard from their Master.    

CHAP. IU.  

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He must needs go through Samaria. 
JOsephus tells us 
a Antiqu. lib. 20. cap. 5. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ It was the custom for the Galileans, in their journeying to Jerusalem, to their Feasts, to go through Samaria.  
Our Countryman Biddulph describes the way which he himself traveled from Galilee, to Jerusalem, Anno Dom. 1601. out of whom, for the Reader's sake, I will borrow a a few passages. He tells us, That on March XXIV. they road near the Sea of Galilee, and gives the computation of that Sea, to be in length about eight leagues, and in breadth, five. Now a league is three miles. After they had gone about seven miles having the Sea of Galilee on their left hands, they went up an Hill not very steep but very pleasant; which he saith is said to be the Hill mentioned Joh. VI 3. [Although here indeed either I am mistaken, or his guides deceived him, because that Mountain was on the other side the Sea.]  
However he tells us, That from the top of this Hill, they discerned Saphetta, the Jews University. All the way they went was infinitely pleasant, the Hills and Dales all very fruitful. And that about two a Clock in the Afternoon, they came to a certain Village called by the Arabians Inel Tiger, i. e. The Merchant's Eye. When they had taken some food and sleep, their mind leapt within them to go up Mount Tabor, which was not far off. [I fear his guides deceived him here also concerning this Mount.]  
On the twenty fifth of March they spent the whole day in traversing the pleasant fields of Basan near the Hill of Basan. In the way they saw some rubbish of the Tower of Gehazi, 2 Kings V. 24. and came to a Town commonly called, Jenine, of old Engannim▪ Josh. XV. 34. [more truly, Good man, Josh. XIX. 21.] distant from Tabor two and twenty miles, a place of Gardens, and waters and places of pleasure. There they stayed all the next day, upon the occasion of a Turkish Feast called Byram. Mar. XXVII. Riding by Engannim they were twice in danger: once by Thiefs dwelling hard by; another time by the Arabs in a Wood about twelve miles thence. That night they came to Sychar a City of Samaria mentioned Joh. IU. distant from Engannim seven and twenty miles. They stayed there the next day. It is now called Napolis; Jacob's Well is near it, the waters of it sweet as milk.  
March XXIX. they went from Sychar toward Jerusalem, the nearer to which place they came the more barren and unpleasant they found the soil. At length coming to a large Grove or Wilderness full of Trees and Hills [perhaps this was Mount Ephraim] From the top of the Hill, they saw the Sea on the right hand, and little Vessels upon it, passing to Joppa. About three or four in the Afternoon they came to a ruinous Town called Beer, of old (as was reported to them) Beersheba, a great City: but more probably Beeroth, mentioned Jos. XVIII. 25. It is said that was the place where Christ's Parents first missed him in their journey, Luke II. 44. They would have lodged there that night, being weary and hungry, and having spent their Provision, but they could have nothing fit for themselves or their Horses, and being from Jerusalem but ten miles they went on, and after having traveled five or six miles had a view of the City. Thus our Countryman, a Clergyman tells us in his Book.  
This interposition of Samaria between Galilee and Judea must be remembered when we read the borders and portions of the Tribes set out, Ezek. XLVIII. where Manasseh and Ephraim (the Country of Samaria) are bounded and set out as formerly, but must not be reckoned und●● the notion of Samaria as they had been.  
Necessity itself found or made a way betwixt Judea and Galilee through Samaria, because indeed there was no other way they could go, unless a long way about, through the Country beyond Jordan. Nor was there any reason why they should make any difficulty of going through Samaria, unless the hostility of the Country. For,  

h Hieros'. 〈…〉 dah Zar. fol. 44. 4.  For the Country of the Cuthites is clean. (So that without scruple they might gather of the fruits and products of it.) The gatherings of their waters are clean. (So that a Jew might drink, or wash himself in them.) Their dwellings are clean. (So that he might enter thereinto, eat, or lodge there.) Their roads are clean. (So that the dust of them did not defile a Jew's feet.)  
The method of the Story in this place, by compairing it with other Evangelist may be thus put together. Herod had imprisoned John Baptist, under pretence of his growing too popular, and that the multitude of his followers increasing, tended to innovate 
c Jos. Antiqu. lib. 18. cap. 7.  Our Saviour understanding this, and withal that the Sanhedrin, had heard something of the increase of his Disciples too, withdrew from Judea into Galilee, that he might be more remote from that kind of thunderbolt that St. John had been struck with.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Near to the parcel of ground that jacob gave to his Son joseph. 
GEN. XLVIII. 22. Jacob had bought a piece of Land of the Children of Hamor for an hundred Lambs, Gen. XXXIII. 19 But, after the Daughter of the Sechemites, he with his Family being forced to retire to places more remote, viz. to Bethel, Bethlehem, and Hebron; the Amorites thrust themselves into possession, and he ●ain to regain it with his Sword and Bow.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now Iacobs well was there. 
OF this Well doth Jacob seem to speak, in those last words of his about Joseph, Gen. XLIX. 22. Joseph is a fruitful bough, even a fruitful bough by a Well. For Joseph's Offspring inceased to a Kingdom in Jeroboam, and that in Sichem hard by Jacob's Well. He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where if you will render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemy (as it is Psal. XCII. 11. and perhaps Psal. XVIII. 29.) for it is from the Chaldee only, that it signifies a wall; as Buxtorf tell us,] then, the words might be interpreted as a Prophecy concerning those Daughters of Joseph at Shiloh, who passing over to the Enemy restored the hostile Tribe of Benjamin, that otherwise were likely to have perished for want of issue, Judg. XXI. 19, etc. I would render the words, the Daughters go over to the Enemy: and so in the verse are foretold two very signal events that should make the offspring of Joseph more peculiarly illustrious; partly that hard by that Well it should increase into a Kingdom, and that the daughters of that Tribe should restore and rebuild a Tribe that had almost perished in its hostility against them.  
The Greek Interpreters and Samaritan both Text and Version instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my youngest Son; whether on purpose, or through carelessness, I know not; so the Greeks instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read as it should seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn thou unto me.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He sat thus. 
HE sat thus, as one wearied. The Evangelist would let unknown that Christ did not seemingly, or for fashion sake, beg water of the Samaritan woman, but in good earnest, being urged to it by thirst and weariness. So 1 King. II. 7. Show kindness to the Sons of Barzillai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so, that is, in a great deal of kindness, they came to me. Act. VII. 8. He gave him the Covenant of Circumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so being circumcised, he begat Isaac.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To buy meat. 
IF the Disciples were gone into the City to buy food, how agrees this with v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Jews have no deal with the Samaritans? and with that rule of the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no Israelite eat one mouthful of any thing that is a Samaritans, for if he eat but a little mouthful, he is as if he eat swine's flesh. A mouthful, that is, of nothing over which a blessing must be pronounced.  

d Tanchum, fol. 17. 4.  Ezra, Zorobabel, and Joshua gathered together the whole Congregation into the Temple of the Lord, and with three hundred Priests, three hundred Books of the Law, and three hundred Children, anathematised, shammatized, excommunicated the Samaritans, in the name of Jehovah, by a writing indented upon Tables, and an Anathema both of the upper and the lower house. Let no Israelite eat one morsel of any thing that is a Samaritans. Let no Samaritan become a proselyte to Israel, nor let them have a part in the resurrection of the dead. And they sent this curse to all Israel that were in Babylon, who also themselves added their Anathema to this, etc.  
But Hierosol. Avodah Zara tells us, 
e Fol. 44. 4.  R. Jacob bar Acha, in the name of R. Lazar, saith, That the victuals of the Cuthites are allowed, if nothing of their wine or vinegar be mingled amongst them. Nay further we meet with this passage in Bab. Kiddustin 
f Fol. 76. 1. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unleavened bread of the Cuthites is allowed, and by that a man may rightly enough keep the Passover. If the unleavened bread for the Passover may be had of the Samaritans, much more common bread. And grant that the Samaritans were to the Jews as Heathens, yet was it lawful for the Jew to partake of the Edibles of the Gentiles, if there was no suspicion that they had been any way polluted, nor been offered to Idols; as may be largely made out from Maimon. in his Treatise about forbidden meats. Which suspicion was altogether needless as to the Samaritans, because they and the Jews in a manner agreed upon the same things as clean or unclean, and they were very near as free from Idolatry.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the jews have no deal with the Samaritans. 
I. THAT translation, The Jews have no deal with the Samaritans, which the French and English follow, seems to stretch the sense of the word beyond what it will well bear: For, 1. granting the Samaritans were mere Heathens, (which some of the Rabbins have affirmed) yet did not this forbidden the Jews having any kind of deal with them, for they did not refuse Merchandising with any of the Gentile Nations whatever. See Nehem. XIII. 16, etc. 2. But if the Samaritans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true proselytes, as R. Akibah asserts, or as the Israelites in all things, as Rabban Simeon ben Gamaliel saith of them 
g Hieros'. Shekalim, fol. 64. 2.  then much more might the Jews have dealing with them.  
II. That Version, non utuntur Judaei Samaritis, as Beza; or non contuntur, as the Vulgar, hardly reacheth the sense of the word, or comes fully up to the truth of the thing 
h Gloss. In Kiddush. fol. ●6. 1. .  
It is lawful to eat the unleavened bread of the Samaritans, nor is there any suspicion as to their leavened bread neither. This is to be understood, if the Samaritan should knead it in the house of an Israelite. Now if the Samaritan may knead dough in an Israelites house, it is evident the Israelite might use the Samaritan.  

d Hieros'. Jeramoth. fol. 9 1.  An Israelite may circumcise a Cuthite, but a Cuthite may not circumcise an Israelite, because he is circumcised into the name of mount Gerizzim.  
R. Josah saith, let him circumcise him, and let him pass into the name of mount Gerizzim till he departs this life. If therefore it was lawful for the Israelite to circumcise the Cuthite, or Samaritan, and the Samaritan the Israelite, than the Jews had deal with, or did use the Samaritans.  
What then must be the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to answer it; 
e Hieros'. Ausdah Zara, fol. 44. 1.  The Cuthites of Caesarea asked R. Abhu, saying, Your fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our fathers, why then do not you the same to us? Let us gather the sense from something like it; it was a trite and common saying among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a gift by whatsoever thou mightest be profited by me, as Mat. XV. 5. According to which form of speech I may say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the Samaritans be profitable to the Jews; and in this sense I would understand the words now in hand. The Jews have no such deal with the Samaritans, as to be obliged to them for any courtesy or benefit received from them. They ask or receive nothing from them gratis, they borrow nothing of them, which is not forbidden them as to any other Nations.  

f Avodah Zara, cap. 1. hall. ●.  For three days before the feasts of the Idolaters it is forbidden [the Jews] either to give to or receive from them, to ask, or lend, or borrow of them. But for any other parts of the year, it was not forbidden them. But as to the Samaritans it was not permitted the Jews to borrow or receive any thing from them at any time gratis. Nor indeed can the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place intent any thing else. For whereas it was lawful for the Jews to converse with the Samaritans, buy of them, use their labour, answer to their benedictions, Amen; as we find in Beracoth 
g Cap. 8. hal. 8. , lodge in their Towns, Luk. IX. 52. I would fain know in what sense after all this can it be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but in this only, that they would not be obliged to them for any kindness. Which may a little serve to illustrate that of Luk. X. 33, etc. and it does very well agree with the matter in hand.  
For the words before seem to be what the woman speaks, and not what the Evangelist; and they spoken scoptically, or with sarcasm, Dost thou who art a Jew ask water of me who am a Samaritan? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for you Jews despise all courtesy of the Samaritans to receive the least kindness of them; and do you ask me for water?  
The Greek Lexicons back this Exposition, who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only by commercium habeo, to have deal, but also by mutuo accipio, utendum rogo, to borrow for use, etc.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Whence then hast thou that living water? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living water: The woman mistakes our Saviour's meaning, as if he intended only what was usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bubbling, or springing waters. So that when our Saviour talks to her of a water that he had to give, which whosoever should drink of, should thirst no more; the woman laughs in her sleeve indeed, and with all the scorn that could be, saith, Sir, pray give me of this water, that I may never have any thirst, or give myself the trouble of coming hither to draw; for so we ought to conceive of her answer to be rather by way of scoff not supplication.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Thou hast had five husbands, etc. 
CHRIST stops her fleering mouth with the dung of her own unchaste conversation, charging her with that infamous sort of life she had hitherto lived. q. d. Thou for thy impudent adulteries hast suffered divorce from five husbands already, and that which thou now haste is not thy husband but an adulterer.  

h Kiddushin ubi supr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cuthites do not understand the Law about betrothings and divorcing. They had their customs of affiancing and divorcing; and perhaps by how much the less accurate they were about their divorces (I mean with respect to the Jewish rules) the nearer they might come to the first institution of Moses, who allowed no divorces but in the cause of adultery. That this woman was dismissed from her husbands, for these infamous faults of hers seems evident partly from the extraordinary number of Husbands, partly that our Saviour mentions her Husbands as well as him that then lived adulterously with her; as if he would intimate that she lived dishonestly under her Husbands, as well as with this man.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Worshipped in this mountain. 
THE story of that Temple on Gerizzim out of Josephus and others, is very well known. It was built in emulation and envy to that at Jerusalem, as of old were Dan and Bethel. Hence that irreconcilable hatred between the two Nations, and the apostasy of divers Jews. The Samaritans attributed a certain holiness to the mountain, even after the Temple had been destroyed; but for what reason they themselves could not well tell. However for the defence of it, the Samaritan Text hath notoriously falsified the words of Moses in Deut. XXVII. 4. For whereas the Hebrew hath it, Ye shall set up these stones which I command you this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mount Ebal. The Samaritan Text and Version hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mount Gerizzim, as I have elsewhere observed.  

i Beresh. rabba. Sect. 32.  R. Jochanan going to Jerusalem to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by that mountain [Gerizzim] a certain Samaritan seeing him, asked him, Whether goest thou? I am, saith he, going to Jerusalem to pray. To whom the Samaritan, Were it not better for thee to pray in this holy mountain, than in that cursed house? Whence comes this mountain to be so holy? saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because (saith the other) it was not overflown by the waters of the deluge. A doughty reason indeed!  

k Ibid. Sect. 81.  R. Ishmael the Son of R. Joseph going to Jerusalem to pray, passed by that mountain, a certain Samaritan meeting him, asks where art thou going? I am going, saith he, to Jerusalem to pray. Saith the other, were it not better for thee to pray in this blessed mountain than in that cursed place. Saith the R. I will tell you what you are like, you are like a god greedy after carrion; so you when you know that Idols are hid under this mountain (as it is said, [Gen. XXXV. 4.] and Jacob hide them) you are acted with a greedy desire after them. They said amongst themselves, seeing he knows there are Idols hidden in this mountain, he will come in the night and steal them away. And they consulted together to have killed him, but he getting up in the night stole away.  
Somewhat akin to this Temple on Gerizzim was that built by Onias in Egypt, the story of which you have in 
l Antiqu. lib. 13. 6.  Josephus, and the description of it 
m De Bell. lib. 7. cap. 37. . Of this Temple also the Gemarists discourse 
n Menacoth. fol. 109. 2. , from whom we will borrow a few things.  
Simeon the Just dying, said, Onias my Son shall minister in my stead. For this his brother Shimei being older than he by two years and an half, grew very envious. He saith to his brother, Come hither and I will teach thee the rule and way of ministering: So he puts him on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and girds him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [you shall have the meaning of the words by and by] and then setting him by the Altar, cries out to his brethren the Priests, see here what this man hath vowed, and does accordingly perform to his wife, viz. that whenever he ministered in the High Priesthood, he would put on her Stomacher, and be girt about with her girdle. The Gloss upon the place saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a leathern garment; but Aruch from Avodah Zarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; R. Abba saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stomacher of the heart. What the word in this place should mean, is plain enough from the story itself. Shimei that he might render his brother both ridiculous and odious to the rest of the Priests, persuades him to perform his services with his wife's Stomacher instead of the Breastplate of the High Priest, and her girdle instead of that curious one they were wont to be girt with, etc.  
The story goes on: His brethren the Priests upon this contrive his death, but he escaping their hands, fled into Alexandria of Egypt, and there building an Altar, offered Idolatrous sacrifices upon it. These are the words of R. Meir, but R. Judah tells him the thing was not so; for Onias did not own his brother Shimei to be two years and an half older than himself; but envying him, told him, come and I will teach thee the rule and method of thy Ministry. And so as R. Judah relates the matter, the Tables are turned, the whole scene altered, so that Onias persuades his brother Shimei to put on his wife's Stomacher, and gird himself with her girdle, and for that reason the Priests do plot the death of Shimei. But when he had declared the whole matter as it was indeed, than they design to kill Onias: He therefore flying into Alexandria in Egypt, builds there an Altar, and offered sacrifices upon it to the name of the Lord, according as it is said, 
o Isa. XIX. 19  In that day shall be an Altar to the Lord in the midst of the land of Egypt.  
And now it is at the Readers choice to determine which of these two Temples, that in Egypt, or this upon Gerizzim are built upon the best foundation, the one by a fugitive Priest under pretence of a Divine Prophecy; the other by a fugitive Priest too, under pretence that that Mount was the Mount upon which the blessings had been pronounced. Let the Jews speak for themselves whether they believed that Onias with pure regard to that Prophecy did build his Temple in Egypt; and let every wise man laugh at those that do thus persuade themselves. However this is certain, they had universally much more favourable thoughts of that in Egypt, than this upon Mount Gerizzim; hence that passage in the place before quoted: If any one say, I devote an whole burnt-offering, let him offer it in the Temple at Jerusalem; for if he offer it in the Temple of Onias, he doth not perform his vow; but if any one say, I devote an whole burnt-offering for the Temple of Onias, though he ought to offer it in the Temple at Jerusalem, yet if he offer it in the Temple of Onias, he acquits himself. R. Simeon saith, it is no burnt-offering. Moreover, if any one shall say I vow myself to be a Nazarite, let him shave himself in the Temple at Jerusalem, for if he be shaved in the Temple of Onias, he doth not perform his vow; but if he should say, I vow myself a Nazarite, so that I may be shaved in the Temple of Onias, and he do shave himself there, he is a Nazarite.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And ye say that in jerusalem, etc. 
What? did not the Samaritans themselves confess that Jerusalem was the place appointed by God himself for his Worship? No doubt, they could not be ignorant of the Temple which Solomon had built, nor did they believe but from the times of David and Solomon God had fixed his name and residence at Jerusalem. And as to their preferring their Temple on Gerizzim before that in Jerusalem notwithstanding all this; it is probable their boldness and emulation might take its rise from hence, viz. they saw the second Temple falling so short of its ancient and primitive glory; they observed that the Divine presence over the Ark, the Ark itself, the Cherubims, the Urim and Thummim, the spirit of Prophecy, etc. were no more in that place.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that Messiah cometh. 
IF the Samaritans rejected all the Books of the Old Testament, excepting the five Books of Moses, it may be a question whence this woman should know the name of Messiah, for that it is not to be found throughout the whole Pentateuch. From whence also may further arise a twofold enquiry more; one, whether the Samaritans were of the same opinion with the Sadducees; the other, whether those saducees that lived amongst the Jews, rejected all the Books of the Old Testament, excepting those of Moses only. Perhaps they might so reject them as to forbid their being read in their Synagogues, in the same manner as the Jews rejected the Hagiographa; but the question is, whether they did not use them, read them, and believe them as the Jews did those holy writings.  

p Schabb. fol. 115. 1.  They snatch all the sacred Books out of the fire (though on the Sabbath day) whether they read, or whether they read them not. The Gloss is, Whether they read them, that is, the Prophets; which they are wont to read in their Synagogues on the Sabbath-day, or whether they read them not, that is, the Hagiographa. It is likely that the Sadducees and Samaritans (I mean those Samaritans that lived about our Saviour's time and before) might disown the Prophets and the Holy writings much after the same manner and no more. For is it at all probable that they were either ignorant of the Histories of Joshua, Judges, Samuel, the Kings, and the writings of the Prophets, or that they accounted them tales and of no value? There were some amongst the Samaritans, as Eulogius in Photius 
q Cod. CCXXX  tells us, who had an opinion that Joshuah the Son of Nun was that Prophet (of whom Moses spoke) that God would raise up to them out of their brethren like to him. Do we think then that the History and Book of Joshua were unknown or disowned by them? However I cannot omit without some remarks, some few passages we meet with in Sanhedr. 
r Fol. 90. 2.   
The Sadducees asked Rabban Gamaliel, whence he could prove it that God would raise the dead, from the Law (saith he) and from the Prophets, and from the Holy Writings. And accordingly he allegeth his proofs out of each Book, which I hope may not be very tedious to the Reader to take notice of in this place. I prove it out of the Law, where it is written, And the Lord said to Moses, Deut. XXXI. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold, thou shalt sleep with thy fathers and rise again. They say probably it is meant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring. I prove it out of the Prophets according as it is written, thy dead men shall live, together with my dead body shall they arise, awake and sing ye that dwell in the dust, Isa. XXVI. 19 But perhaps (say they) this may be meant of those dead which Ezekiel raised. I prove it out of the Hagiographa, according as it is writien, The roof of thy mouth is like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak, Cant. VII. 9 But perhaps (say they) it is meant they move their lips in the world. I add [say they] though it is not, I confess, in the Gemarists Text, because reason and sense makes it evident, that this aught to be added, and the Gloss confirms it.  
Now it would have been a most absurd thing for Gamaliel to have offered any proofs of the Resurrection, either out of the Prophets, or the Hagiographae against the Sadducees, if those Books had been either not known, or of no authority amongst them. And we see that the Books themselves out of which these proofs were brought were not excepted against, but the places quoted had another sense put upon them, and pleaded for by them. 
s Hieros'. Jevamoth. fol. 3. 1.  It is a Tradition of R. Simeon ben Eliezer, I said unto the Scribes of the Samaritans, ye therefore err because you do not interpret according to R. Nehemiah, for it is a Tradition of R. Nehemiah's, where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it; if it have it not, you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it. e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah; but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah, if they be the Samaritan Scribes, then do they themselves quote the ninth Psalm.  
But further, the Book of Ezekiel is quoted by a Samaritan in this story: 
t Ell●h haddthherim Rabath, fol. 292. 2. 3.  Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis (i e. Sychar) of the Samaritans.— A certain Samaritan was in his company. When they came to Mount Gerizzim, the Samaritan saith unto him, How comes it to pass that we are gotten to this holy mountain? R. Jonathan saith how comes this mountain to be holy? the Samaritan answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagued with the waters of the deluge; saith R. Jonathan how prove. you this? the Samaritan answered, is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man, say unto her, thou art the land not cleansed, nor reigned upon in the day of indignation, Ezek. XXII. 24. If it were so, saith R. Jonathan, then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos 
Cholin. fol. 87. 1. : A certain Sadducee said to a certain Rabbi, He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit, or the wind. And he that created the wind did not make the hills; for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos, V 13. The Rabbi answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool, go on but to the end of the verse, and thou wilt find the Lord of Hosts is his name.  
That passage also is remarkable 
x Schabb. fol. 116 1. , They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volumes of the Heretics from the flames, they may be burnt where they are. The Gloss is, The Books of Heretics, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters (or those that use any strange worship) who wrote out the Law, the Prophets, and the Holy writings for their own use, in the Assyrian character and holy language. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volumes and Books of the Sadducees. If by Heretics the Sadducees are to be understood as the latter Gloss would have it, then comparing it with the former, they had the Law, Prophets, and the Holy writings writ in the Assyrian Character in the Holy language.  
If by Heretics the Christians are understood, as in the former Gloss, (for as to the Gentiles there is no room to understand it of them in this place) than we see what Copies of the Old Testament the Hebrew-Christians anciently had in use.  
It may be objected, that if the Sadducees admitted the Books of the Prophets, and the Holy writings, with this exception only, that they had them not read in their Synagogues, how came they to deny the Resurrection from the dead, when it is so plainly asserted in those Books?  
To this may be answered that this argument might have something in it if it had not been one fundamental of the Sadducees Faith, that no article in Religion ought to be admitted, that cannot be made out plainly from the five Books of Moses. Compare this with that of the Pharisees 
y Gloss in Sanhedr. fol. 90. 1. , However any person may acknowledge the Resurrection from the dead, yet if he does not own that there is some indication of it in the Law, he denies a fundamental. So that whereas Moses seemed not clearly and in terminis to express himself as to the Resurrection, the saducees would not admit it as an article of their Faith, though something like it may have occurred in the Prophets, so long as those expressions in the Prophets may be turned to some other sense, either Historical or Allegorical. But if they had apprehended any thing plain and express in the Books of Moses, the Prophets also asserting and illustrating the same thing, I cannot see why we should not believe they were received by them.  
It is something of this kind the passage now in hand, where we find the Samaritan woman using the word Messiah, which though it is not to be met with in the Books of Moses, yet Moses having clearly spoken of his coming, whom the Prophets afterward signalised by the name of the Messiah; this foundation being laid, the Sadducees and the Samaritans, do not stick to speak of him in the same manner, and under the same title wherein the Prophets had mentioned him. But than what kind of conceptions they had of the person, Kingdom, and days of the Messiah, whether they expected the forerunner Elias, or the Resurrection of the dead at his coming, as the Scribes and Pharisees did, is scarcely credible.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They marveled that he talked with the woman. 
THEY marvel he should talk with a woman, much more with a Samaritan woman. 
z Erubhim, fol. 53. 2.  R. Jose the Galilaean being upon a journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I am much mistaken if it should not be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) found Berurea in the way; to whom he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what way must we go to Lydda? She answered, O thou foolish Galilean have not the wise men taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not multiply discourse with a woman? Thou oughtest only to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way to Lydda.  
Upon what occasion this woman should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berurea is not our business at present to inquire; but that the Reader may know something of her, she was the wife of R. Meir, a learned woman, and a teacher herself 
a Juchasin, fol. 40. 2. : His wife Berurea was a wise woman of whom many things are related in Avodah Zarah. Another story we have of her 
b Erubhin ubi supr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berurea found a certain Scholar reading mutteringly, and spurned at him, & c.  

c Kiddushin, fol. 7●. 1  Samuel saith, they do not salute a woman at all. 
d B●mid it rabba, fol. 135. 4.  A certain Matron asked R. Eleazar, why, when the sin of the Golden Calf was but one only, should it be punished with a threefold kind of death? he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman ought not to be wise above her Distaff. Saith Hyrcanus to him, because you did not answer her a word out of the Law, she will keep back from us three hundred measures of Tithes yearly; but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the words of the Law be burned rather than committed to women. 
e Vid. Joma, fol ●6. 2▪ Ibid. fol. 240. 2.  Let no one talk with a woman in the street, no not with his own wife.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Left her waterpot. 
'tWAS kindly done to leave her waterpot behind her, that Jesus and his Disciples whom she now saw come up to him, might have wherewithal to drink.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Who hath told me all things that ever I did, etc. 
THIS passage doth something agree with the Jewish notion about their Messiahs smelling.  

f Sanhedr. fol. 93. 2.  It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall make him of quick scent or smell in the fear of the Lord, Isa. XI. 3. Rabath saith, he shall be of quick scent, and shall judge, as it is written, he shall not judge by the sight of his eyes, etc. Ben Cozibah reigned two years and an half, and said to the Rabbins, I am the Messiah. They say unto him, it is said of the Messiah, that he shall be of quick scent and shall judge; let us see if you can smell and judge; which when he could not do, they killed him.  
The Samaritan woman perceived that Jesus had smelled out all her clandestine wickednesses which she had perpetrated out of the view of men, for which very reason she argued it with herself that this must be the Messiah. And by her report her fellow Citizens are encouraged to come and see him. They see him, hear him, invite him, receive and entertain him, and believe in him. Is it not probable therefore that they as well as the Jews might have expected the coming of the Messiah about this time? if so, whence should they learn it, from the Jews? or from the Book of Daniel?   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are yet four months, and then cometh the harvest. 
THE beginning of the harvest [that is the barley-harvest] was about the middle of the month Nisan. Consult Levit. XXIII. 10, etc. Deut. XVI. 9  

Bava Mezia, fol. 106. 2.  Half Tisri, all Marheshvan, and half Cisleu, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seeds time. Half Cisleu, whole Tebeth, and half Shebat, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the winter. Half Shebat, whole Adar, and half Nisan, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the winter solstice. Half Nisan, all Ijar, and half Sevan, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the harvest. Half Sivan, all Tammuz, and half Ab, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Summer. Half Ab, all Elul, and half Tisri, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great heat.  
They sowed the wheat and spelt in the month Tisri, and Marheshvan, and so onward. Targ. upon Eccles. XI. 2. Give a good portion of thy seed to thy field in the month Tisri, and withhold thou not from sowing also in Cisleu.  
They sowed barley in the months Shebat and Adar.  

i Gloss. in R●sh hashanab, fol. 16. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lateward seed, or that which is hid and lieth long in the earth, the wheat and the spelt, which do not soon ripen, are sown in Marheshvan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the early seed, the barley, which soon ripens, is sown in Shebat and Adar.  

k Menacoth, fol. 85. 1.  They sow seventy days before the Passover.  
The Barley therefore, the hope of an harvest to come after four months, was not yet committed to the ground, and yet our Saviour saith, Behold the fields are already white unto the harvest. Which thing being a little observed, will help to illustrate the words and design of our lord Lift up your eyes (saith he) and look upon the fields, etc. pointing without doubt toward that numerous crowd of people that at that time flocked toward him out of the City, q. d. Behold what an harvest of souls is here, where there had been no sowing beforehand.  
Now let us but reckon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the four months backward from the beginning of the barley-harvest, or the middle of the month Nisan, and we shall go back to the middle of the month Cisleu, which will fall in with the beginning of our December, or thereabout; whence it will be easy to conjecture what Feast that was, of which mention is made, Chap. V 1.   

VERS. XLVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A certain Nobleman. 
THIS Nobleman probably might be some Herodian, such as we find mentioned Mat. XXII. 16. not merely a servant or attendant upon Herod the Tetrarch, who reigned at this time, but one devoted to Herod's family, out of principles of conscience and submission. For we have elsewhere shown the controversy in that Nation about the introducing of Herod the Great into the Government; and whether there was not a spice of that quarrel in the differences of the Shammeans and the Hillelites, might be a matter worth our enquiry, but not in this place. But suppose this Nobleman at present to have been an attendant upon Herod the Tetrarch (setting aside that controversy) and then the words of our Blessed Saviour, v. 48. Except ye see signs and wonders ye will not believe, may have this tendency and design in them. The Jews they required signs, 1 Cor. I. 22. but Herod's Court was especially to be charged with this curiosity, because they had heard John the Baptist, yea even the Tetrarch himself with some kind of observance and veneration, and yet because John shown no sign, did no miracle, Joh. X. 41 he was the easilier thrown into prison, and not believed; for the story of his imprisonment immediately follows. Compare that passage with Luk. XXIII. 8.    

CHAP. V.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After this there was a feast of the jews. 
THE other Evangelists speak but sparingly of Christ's Acts in Judea, this of ours something more copiously. They mention nothing of the Passovers from his Baptism to his death, excepting the very last; but St. John points at them all. The first he speaks of Chap. II. 13. the third, Chap. VI 4. the fourth, Chap. XIII. 1. and the second in this place. It is true, he does not call it by the name of the Passover here, but only a feast in general. However the words of our Saviour mentioned above, Chap. IU. 35. do give some kind of light into this matter.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Hebrew tongue. 
THAT is in the language beyond Euphrates, or the Chaldean.  
Aruch upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the language of those beyond the flood.  

l Schabh. fol. 115. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the holy Books be written in the Egyptian, or Medes, or Hebrew language: Gloss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew, that is, the language of those beyond Euphrates.  

m Gloss. in Sanhedr. fol. 21. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew writing is that of those beyond the river.  
So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mean the Chaldee language, which from their return out of Babylon, had been their mother tongue; and they call it the language of those beyond Euphrates, (although used also in common with the Syrians on this side Euphrates) that with respect to the Jews, they might distinguish it from the ancient holy tongue, q. d. not the tongue they used before they went into captivity, but that which they brought along with them from beyond Euphrates.  
The Jews to whom this was the mother tongue were called Hebrews; and from thence are distinguished from the Hellenists, which every ones knows. Whence St. Paul should call himself an Hebrew, 2 Cor. XI. 22. when he was born in Tarsus of Cilicia, might deserve our consideration.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having five Proches. 
It mightily obtains amongst some that in Bethesda the sacrifices were washed before they offered them; but here I am a little at a stnd. For,  
I. It is very difficult proving that the Sacrifices were washed at all, either here or in any place else, before they were offered. The Holy Scriptures are wholly silent as to any such thing; nor as far as I have yet found, do the Traditional writings speak of it. It is confessed the entrails were washed after the beast had been slain, and for this service there was set apart in the very Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing room. But for their bodies, their skins, or backs, whether they were washed before they were slain, is justly questionable.  
II. Amongst all the blemishes and defects whereby the beast was rendered unfit for sacrifice, we do not read that this was ever reckoned, that they had not been washed. Do we believe that Abraham washed the Ram caught in thickets, Gen. XXII. before he sacrificed it? It is said indeed, 
n Bemidbar rabba, fol. 268▪ 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he took it and wiped it. But this was after he had taken off the skin. He took it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking off the skin, he said, Behold this, O Lord, as if the skin of thy servant Isaac was taken off before thee. He wiped it [Gloss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wiped it with a sponge] and said, Behold this as if Isaac was wiped. He burned it and said, & c.  
I. I would therefore judge rather that men and not beasts were washed in the Pool of Bethesda. I mean the unclean, that by washing they might be purified. For whoever considers the numbers of the unclean that did every day stand in need of being washed; and whoever would a little turn over the Talmudick Treatises about Purifications, and the gatherings of waters for those purposes, might easily persuade himself that both Bethesda, and all the other Pools in Jerusalem did serve rather for the washing of men, and not of beasts.  
I would further judge that the Syriack Interpreter when he renders that passage, There was at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain place of Baptistery, that he intended rather the washing unclean persons than beasts.  
II. 
o Targ. in 1 Chron. XI. 22.  There was not any like to Benaiah the Son of Jehojadah under the second Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he one day struck his foot against a dead Tortoise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and went down to Siloam, where breaking all the little particles of hail, he washed himself.— This was on the shortest day in winter, the tenth of the Month Tebeth.  
I do not concern myself for the truth of this story; but must take notice what he hints that telleth it; viz. that in such a case men were wont to wash themselves in Siloam, not the Fountain, but the Pool.  

p Midras' Coheleth, fol. 95. 3.  Simeon Sicuensis dug Wells, Cisterns and Caves in Jerusalem— saith Rabban Jochanan ben Zacchai, if a woman should come to thee and ask thee about her Menstrua, Thou sayest to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dip thyself in this Well, for the waters thereof will purify.  
III. Those five Porches therefore seem to be the several entrances by which the unclean went down into the waters to be washed; and in which before washing they might lay up their clothes, and after it, put them on again being there always protected from the rain. And perhaps they had their different entrances and descents according to the different sorts of uncleanness, that all those that were one and the same way defiled, should have one and the same entrance and descent into the Pool. That this was the first design and use of these Porches, I do not at all doubt, though afterward there was another use for them brought in. And as to the washing of the unclean in this Pool, let me also superadd this one remark. That when they allowed (and that of necessity because of the multitudes of unclean persons) the lesser gatherings of waters, viz. forty Seahs of water in a place fitted on purpose both for breadth and depth, if there was no greater plenty of water, than we must not suppose that they would by any means neglect the Ponds and Pools.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Angel went down at a certain season. 
IT is hardly imaginable that these impotent people lay day and night throughout the whole year at this Pool. It seems rather that the troubling of the waters and healing the sick was usual only at the solemn Feasts, probably only the Feasts of the Passover. And so▪ it may not be ●miss to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this restriction, it was a Feast of the Jews and an Angel went down at that certain season into the Pool, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And troubled the water. 
We have this Story, or rather this Tale concerning a certain Fountain troubled by an evil Angel. 
f Vajicra rabba, sect. 24.  It is a Story in our City concerning Abba Joses [saith R. Berechiah in the name of R. Simeon] that when he sat at the Fountain, and required something, there appeared to him the Spirit that resided there, and said, you know well enough, how many years I have dwelled in this place, and how yourselves and your Wives have come and returned without any damage done to you. But now you must know that an evil Spirit, endeavours to supply my room; who would prove very mischievous amongst you. He saith to him, what must we do then? He answered him and said, Go and tell the Towns people, that whoever hath an Hammer, and an Iron Pinn or Bolt, let him come hither to morrow morning, and have his eyes intent upon the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when you see the waters troubled then let them knock with the Iron, and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the victory is ours: and so let them not go back till they see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick drops of blood upon the face of the waters. [The Gloss is; By this sign, it will appear that the Spirit was conquered and killed,] And so, they rest of the Legend tells us, that they did as was commanded, and did not departed till they saw the thick drops of blood upon the waters. Let them enjoy themselves in their doughty victory.  
When the time was not afar off, wherein there should be a Fountain opened for sin, and for uncleanness, Zech. XIII. 1. viz. The Fountain of the blood of Christ; divine Providence would have it, that a thing of that inconceiveable excellency and benefit should not want some notable prognostic, and forerunner. And therefore amongst all the Fountains and Pools that were in Jerusalem for washing the unclean, he chose the most noble and celebrated Pool of Bethesda or Siloam, that in that might appear some prefiguration of his blood that should heal the world. Those waters therefore that had been only cleansing before, were made healing now; that, by their purifying and healing quality, they might prefigure, and proclaim, that that true and living Fountain was not far off, who should both purge and heal mankind in the highest degree.  
How many years before our Saviour's suffering, this miraculous virtue of the Pool discovered its self, the Holy Story doth not tell us; and as for the traditional Books, I do not find that they once mention the thing, although I have turned over not a few of their Writings (if possible) to have met with it. From what Epocha therefore to date the beginning of it, would seem rashness in us to undertake the determining. Whether from the first structure of the Sheep-gate by Eliashib, as some persons of great note judge: or whether from the extinction of the Asmonean Family, or the rebuilding of the Temple by Herod, or from the Nativity of our Saviour, or from any other time let the Reader make his own choice: What if we should date it from that great Earthquake, of which Josephus g hath this passage: About that time, about the Battle of Actium betwixt 
●. Antiqu. lib. 15. cap. 7.  Cesar and Antony, the seventh year of the Reign of King Herod, there was a mighty Earthquake in Judea, that made an infinite slaughter of Beasts in that Country; and near ten thousand people slain by the fall of Houses. Perhaps in that ruin the Tower of Siloam fell, of which, Luke XIII. 4. and what if then the Angel made his descent first into the Pool? as Matth. XXVIII. 2. There was a great Earthquake, for the Angel of the Lord descended, etc. But in this matter, I had rather learn than dogmatise.  
It might be further enquired, at what time it was first known that the healing quality followed the troubling of the waters; but this is as dark and obscure as the former: especially when the Spirit of Prophecy, appearance of Angels, and working of Miracles had been things so long unwonted in that Nation.  
The Master's attribute such a kind of an healing virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fountain of Miriam, as they call it in the Sea of Tiberias.  

h Midras' Coheleth, 97. 2.  The Story is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a certain Ulcerous Man, who, went down to the Sea of Tiberias, that he might dip himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it happened to be the time when the Well of Miriam flowed, so that he swum there and was healed.  
They have a fiction about a certain Well that opened itself to the Israelites in the Wilderness for the merits of Miriam, which at her departure disappeared. They suppose also, as it should seem, that a certain Well or gulf, in some part of the Sea of Gennesaret had obtained this Medicinal virtue for her sake. It is a wonder they had not got the story of this Pool by the end too, and attributed its virtue to the merits of Solomon, because this once was Solomon's Pool.  
There was a time when God shown wonders upon the Fountains and Rivers about Jerusalem, in a very different manner, that is, in great severity and judgement, as now in mercy and compassion.  

i Joseph. de beli. lib. 5. cap. 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ These are the words of Josephus exhorting the people to surrender themselves. Those springs flow abundantly to Titus, which as to us, had dried away long before. For you know, how before his coming, Siloam, and all the Springs about the City failed so much, that water was bought by the bottle: but now, they bubble up afresh for your Enemies, and that in such abundance, that they have sufficiently, not only for themselves, but for their cattle and Gardens. Which very miracle this Nation hath formerly experienced, when this City was taken by the King of Babylon.  
If there was such a miracle upon the waters upon the approach of the Enemy and destroyer; it is less wonder, that there should be some miraculous appearances there, though in a different manner, at the approach of him who was to be our Saviour.  
How long the virtue of this Pool lasted for healing the Impotent, whether to the destruction of Jerusalem; or whether it ceased before, or from this very time, it would be to as little purpose to inquire, as after the original and first appearance of it, being both so very uncertain and unintelligible.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Wilt thou be made whole? 
IT is no question but he desired to be healed, because for that vey end he had lain there so long. But this question of our Saviour, hath respect to the Sabbath, q. d. wouldst thou be healed on the Sabbath day? For, that they were infinitely superstitious in this matter, there are several instances in the Evangelists, not to mention their own Traditions, Mark III. 2. Luke XIII. 14. and XIV. 3.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Take up thy bed and walk. 
I Would render it in the Jewish language thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said elsewhere, Take up thy bed and go thy way into thine House, Mark II. 11. Whether this be the same with that, it is not so very clear.  
I. The common distinction must be observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which respects the Sabbath: that is so, that there may be a difference betwixt a private place, or what is any ones peculiar right, and a public place, or what is of more public and common right. Let nothing be carried out on the Sabbath, out of a private place into a public, and so on the contrary.  

k Schabb. fol. 6. 1.  Whoever on the Sabbath, carries out any thing either from a private place to a public, or from a public place to a private, or brings in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he do this unadvisedly, he is bound to offer Sacrifice for his sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if presumptuously, he is punished by cutting off, and being stoned.  
II. But it was lawful within places of private propriety, such as were the Porches, Entryes, and Courts, where various Families dwelling together by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be joined; it was lawful for them to remove and bear from one place to another, but not all things, nor indeed any thing, unless upon very urgent necessity.  

l Schabb. cap. 18. hal. 1.  They remove four or five Chests of straw, or fruits, for the sakes of Passengers, or want of Beth Midrash. But they remove not their treasure, etc. The Gloss is, They remove these things, if they have need of the place they take up; either for Passengers to eat, or Scholars to learn in: neither are solicitous for their labour on the Sabbath, etc.  
But what do we speak of these things, whenas by the Canons and Rules of the Scribes, it is forbidden them to carry any thing of the least weight or burden on the Sabbath day. So that it would be plainly contrary to those rules to take his Bed hither or thither in the Porch itself, much more out of the Porch into the streets. It is worthy our observing therefore, that our Saviour did not think it enough, merely to heal the Impotent Man on the Sabbath day, which was against their rules; but further commanded him to take up his Bed, which was much more against that rule. From whence it is very evident that Christ had determined within himself either to try the Faith and Obedience of this man, or else at this time openly to shake the Jewish Sabbath, which e'er long he knew must be thrown off the hinges it now turned upon; or both.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Was the Sabbath. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in St. Luke VI 1. was this very Sabbath, or the very next.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Father worketh hitherto. 
OUR Saviour being called before the Sanhedrin: I. Asserts the Messiah to be God, and II. That he himself is the Messiah. The Son of God and the Messiah, are convertible terms, which the Jews deny not, and yet have very wrong conceptions about filiation, or being made a Son.  
St. Peter confesseth Matth. XVI. 16. Thou art Christ the Son of God. So also Caiphas in his interrogatory Matth. XXVI. 63. Art thou Christ, the Son of God? but they hardly agree in the same sense and notion of Sonship. Aben Ezra upon Psal. II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss the Son: confesseth that this is properly spoken of the Messiah; but in Midr. Tillin, there is a vehement dispute against true filiation. The same Aben Ezra likewise confesseth that in Dan. III. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One like the Son of God: is to be taken in the same sense with that of Prov. XXXI. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with my Son, and what the Son of my Womb? But Saadias' and R. Solomon, understand it of an Angel.  

m Midras' Cohelath, fol. 93. 4.  There is one who hath neither Son nor Brother; the Holy Blessed; who hath neither Brother nor Son? He hath no Brother, how should he have a Son? only that God loved Israel, and so called them his Children.  
It is not unknown with what obstinacy the Jews deny the Godhead of the Messiah. Whence the Apostle writing to the Hebrews, lays this down as his first foundation of Discourse, That the Messiah is truly God, Heb. I. Which they, being ignorant of the great mystery of the Trinity, deny; fearing lest if they should acknowledge Messiah to be God, they should acknowledge more Gods than one. Hence they every day repeated in the recitals of their Phylacteries, Hear O Israel, The Lord thy God is one Lord. And so, being blind as to the mystery of the Trinity, are the more hardened to deny that.  
Our Saviour strenuously asserts here the Godhead of the Son, or Messiah, namely, that he hath the same power with the Father, the same honour due to him as to the Father, that he hath all things in common with the Father; and hence he makes this reply upon them about healing on the Sabbath; my Father worketh on the Sabbath day, so do I also.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Son can do nothing of himself. 
THAT is, The Messiah can do nothing of himself. For he is a Servant and sent by his Father, so that he must work, not of his own will and pleasure, but his Father's, Isai. XLII. 1. Behold my servant. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold my Servant the Messiah. So Kemch. in loc. and St. Paul, Philip. II. 7.  
The Jew himself, however he may endeavour to elude the sense of that phrase The Son of God, yet cannot deny the truth of this Maxim, That the Messiah can do nothing, but according to the will and prescription of his Father that sent him. Which he also will expound not of the weakness and impotency, but the perfection and obedience of the Son, that he so doth.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The hour cometh, and now is, when the dead shall hear, etc. 
THE Jews, as we have said before, looked for the Resurrection of the dead at the coming of Messiah; and that truly, and with great reason, though it was not to be in their sense.  
The Vision of Ezekiel about the dry bones living, Chap. XXXVII. and those words of Isaiah, thy dead men shall live, etc. Chap. XXVI. 20. suggesting to them some such thing, although they grope exceedingly in the dark, as to the true interpretation of this matter.  
That of R. Eliczer is well enough, 
n Chetub. ●ol. 3. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth [the Gentiles] do not live; which somewhat agrees with that of the Apostle, Ephes. TWO 2. Ye were dead in trespasses and sins. Nor does that of Jeremiah Bar Abba sound much differently 
o Sanhedr. fol. 92. 2. . The dry bones [Ezek. XXXVII.] are the Sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom is not the moisture of the Law.  
It is true, many bodies of the Saints arose, when Christ himself arose, Matth. XXVII. 52. But, as to those places in Scripture which hint the Resurrection of the dead at his coming, I would not understand them so much of these as the raising the Gentiles from their spiritual death of sin, when they lay in ignorance and Idolatry, to the light and life of the Gospel. Nor need we wholly expound Ezekiel's dry bones recovered to life, of the return of the Tribes of Israel from their Captivity (though that may be included in it) but rather, or together with that, the resuscitation of the Israel of God, (that is, those Gentiles that were to believe in the Messiah) from their spiritual death.  
The words in the Revel. XX. 5. This is the first Resurrection, do seem to confirm this. Now what, and at what time is this Resurrection? When the great Angel of the Covenant, Christ, had bound the old Dragon with the Chains of the Gospel, and shut him up that he should no more seduce the Nations 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by lying Wonders, Oracles, and Divinations, and his False-gods as formerly he had done; that is, when the Gospel being published amongst the Heathen Nations, had laid open all the devices, and delusions of Satan and had restored them from the death of sin, and ignorance, to a true state of life indeed. This was the first Resurrection.  
That our Saviour in this place speaks of this Resurrection, I so much the less doubt, because, that Resurrection he here intends, he plainly distinguishes it from the last and general Resurrection of the dead, vers. 28, 29. this first Resurrection, from that last; which he points therefore to, as it were with his finger, the hour is coming and now is, etc.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To execute judgement also, because he is the Son of man. 
DAN. VII. 13. Behold one like the Son of Man, came with the Clouds, and came to the Ancient of days— and there was given him dominion and glory, etc. To this our blessed Saviour seems to have respect in these words, as the thing itself plainly shows. R. Solomon upon the place. One like the Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King, the Messiah. R. Saadias', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Messiah our righteousness. When our Saviour declared before the Sanhedrin, Ye shall see the Son of Man sitting on the right hand of power, and coming in the Clouds: they all said, art thou Christ, the Son of the blessed God? by which they imply that the Son of God and Christ are convertible terms; as also are Christ, and the Son of Man. And it plainly shows that their eyes were intent up-this place. Art thou that Son of Man spoken of in Daniel, who is the Son of God, the Messiah? So did Christ in these words look that way.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As I hear I judge. 
HE seems to allude to a custom amongst them 
q Sanhedr. cap. ult. hall. ●. . The Judge of an inferior Court, if he doubts in any matter, goes up to Jerusalem, and takes the determination of the Sanhedrin, and according to that he judgeth.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A burning and shining light. 
HE speaks according to the vulgar dialect of that Nation; who were wont to call any person famous for life or knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle. 
r Beresh. rabba, fol. 95. 4.  Shuah [the Father-in-law of Judah, Gen. XXXVIII.] was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Candle or light of the place where he lived. The Gloss is, One of the most famous men in the City, enlightening their eyes: hence the title given to the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Candle of the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lamp of light.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Search the Scriptures. 
THIS seems not to be of the imperative but indicative mood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures, and in them ye think ye have eternal life, and they are they that testify of me; yet ye will not come to me that ye might have life. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means is not unknown to any that have but dipped into Jewish Authors. It denotes a something more narrow search into the Scriptures, something between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enquiry into the literal and Cabbalistical sense of the words, as R. Bechai in every leaf shows by several instances. Those Treatises which are called Rabboth, are made up of that kind of expositions, viz. Mystical and Allegorical.    

CHAP. VI  

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Passover was nigh. 

a Pesachin, fol. 6.  IT is a Tradition: They inquire and discourse about the rites of the Passover, thirty days before the Feast. 
b Hiero▪ Shekalim, cap. 3. hal. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is half. That is half of those thirty days, before the Feast, wherein they discourse of the rites of it.  
From the entrance of these thirty days and so onward, this Feast was in the eyes and mouth of this people, but especially in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fifteen days immediately before the Passover. Hence perhaps, we may take the meaning of these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Passover was nigh.  
From the entrance or beginning of these thirty days, viz. From the fifteenth day of the month Adar, they repaired the ways, the Streets, the Bridges, the Pools, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dispatched all other public businesses, they painted the Sepulchers, and proceeded about matters of an Heterogeneous nature 
c Shekal. cap. 1. hal. 1. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

d Gemar. Hierosol.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are all the businesses of the public; they judged all pecuniary faults, those also that were Capital, and those for which the offenders were scourged. They redeemed devoted things. They made the suspected Wife drink. They burned the red Heifer: They boared the Ear of the Hebrew Servant. They cleansed the Lepers, and removed the covers from the Well, [that every one might be at liberty to drink.]  
The Gloss is, And some that were deputed in that affair, went abroad to see if the the fields were sown with Corn, and the Vineyards planted with Heterogeneous Trees.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Five Barley Loaves. 
COmpare 2 Kings IV. 42. and see Chetub e: where the Masters enhance the number 
● Fol. 105. 2. 1▪ 6. 9  of men fed by Elisha to two thousand two hundred. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every hundred men had their single loaf set before them. The Gloss is, Twenty Loaves, and the Loaf of the first fruits, behold one and twenty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The green ear, behold two and twenty; these were all singly set, each of them before an hundred men, and so behold there were two thousand and two hundred fed. By the same proportion in our Saviour's miraculous feeding the people, one single loaf must serve for a thousand.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fragments that remain. 
IT was a custom and rule, that when they eat together, they should leave something to those that served: which remnant was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peah. And it is remarked upon R. Joshua, that upon a journey, having something provided for him by an hospitable Widow, he eat all up, and left nothing to her that ministered 
f Echah rabbat thy, fol. 62. 2. . Where the Gloss: Every one leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little portion in the dish, and gives it to those that serve, which is called the Servitor's part.  
Although I would not confound the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor would affirm that what was left was in observation of this rule and custom: yet we may observe that the twelve Baskets full of Fragments left at this time, answered to the number of the twelve Apostles that ministered. It is otherwise elsewhere.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They also took Ship. 
THEY had gone afoot from Capernaum, to the Desert of Bethsaida, Mark VI 33. by the Bridge of Chammath, near Tiberias: but they Sail back in ships, partly that they might follow Jesus with the greater speed, and perhaps that they might reach time enough at the Synagogue; for that was the day in which they assembled in their Synagogues.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For him hath God the Father sealed. 
THE Jews speak much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seal of God: which may not be impertinently remembered at this time. 
g Hieros'. Sanhedr. fol. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the seal of the Holy blessed God? R. Bibai in the name of R. Reuben saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what is truth? R. Bon saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living God, and King Eternal. Rosh Lachish saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first Letter of the Alphabet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last. q. d. I the Lord am the first, I received nothing of any one, and beside me there is no God: For there is not any that intermingles with me, and I am with the last.  

h Bab. Sanhedr. fol. 64. 1. & Joma, f. 69. 2.  There is a Story of the great Synagogue weeping, praying, and fasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At length there was a little scroll fell from the Firmament to them, in which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth. R. Chaninah saith, hence learn, that truth is the Seal of God.  
We may easily apply all this to Christ, who is the way, the TRUTH, and the life, Joh. XIV. 8. he is the express image of his Father, the truth of the Father, whom the Father by his Seal and Diploma, hath confirmed and ratified, as the great Ruler, both of his Kingdom and Family.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What shall we do that we might work the works of God? 
OBserve first the rule about Workmen or Labourers. 
i Bava Mezia, fol. 83. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is granted by the allowance of the Law, that the Labourer shall eat of those things, wherein he laboureth. If he works in the Vintage, let him eat of the Grapes; if in gathering the Figtrees, let him eat of the Figs; if in the Harvest, let him eat of the ears of the Corn, etc.  
Nay further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful for the workman to eat of those things wherein he worketh, a Melon, to the value of a Penny; and Dates to the value of a penny, etc.  
Compare these passages with what our Saviour speaks, Labour, saith he, for that meat which endureth to everlasting life. Now what is that work of God which we should do, that might entitle us to eat of that Food? Believe in Christ, and ye shall feed on him.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Fathers did eat Manna. 
I. THEY seek a sign of him worthy the Messiah: in general they seem to look toward those dainties which that Nation fond dreamt their Messiah would bring along with him when he should come: but more particularly they expect Manna.  
Ye seek me, saith our Saviour, not because you did see the miracles, but because ye did eat of the loaves and were filled. Were all these so very poor, that they had need to live at another man's charge? or should follow Christ merely for Bread? It is possible they might expect other kind of dainties according to the vain muse of that Nation. Perhaps he was such a kind of slave to his belly, that said, Blessed is he that shall eat bread in the Kingdom of God, Luke XIV. 15.  

k Rambam in Sanhedr. cap. 10.  Many affirm that the hope of Israel is, that Messiah shall come, and raise the dead; and they shall be gathered together in the Garden of Eden, and shall eat and drink, and satiate themselves all the days of the world— And that there are Houses built all of precious stones, Beds of Silk, and Rivers flowing with Wine, and spicy Oil. 
l Shem●th ra●●a, sect. 25.  He made Manna to descend for them, in which were all manner of tastes, and every Israelite found in it, what his palate was chief pleased with. If he desired fat in it, he had it. In it the young men tasted Bread, the old men Honey, and the Children Oil— So it shall be in the world to come [the days of the Messiah] he shall give Israel peace, and they shall sit down and eat in the Garden of Eden, and all Nations shall behold their condition, as it is said, behold my Servants shall eat, but ye shall be hungry, Isai. LXV. 13.  
Alas poor wretches how do you deceive yourselves! for it is to you that this passage (of being hungry whiles others eat) does directly point.  
Infinit●…re the dreams of this kind, particularly about Leviathan, and Behemoth that are to be served up in these Feasts 
m Bava bathra, fol. 74. 2. Targ. Jonath. in Gen. 1. 21. Pirke R. Eliezer, cap. 11. .  
II. Compare with this especially, what the Jews propound to themselves about their being fed with Manna. 
n Midras' Schir. fol. 16. 4.  The later redeemer [that is Messiah; for he had spoken of the former Redeemer Moses, immediately before] shall be revealed amongst them, etc. And whether will he lead them? Some say, into the Wilderness of Judah; others, into the Wilderness of Sihon and Og. [Note, that our Saviour, the day before, when he fed such a multitude so miraculously, was in the Desert of Og, viz. in Batanea, or Bashan.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall make Manna descend for them. N. B. So Midras' Coheleth 
o Fol. 86. 4. , The former Redeemer caused Manna to descend for them; in like manner shall our latter Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause Manna to come down, as it is written, there shall be an handful of Corn in the Earth, Psal. LXXII. 16.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moses gave you not that bread from Heaven. 
THE Gemarists affirm that Manna was given for the merits of Moses. 
p Taanith, fol. 9 1.  There were three good Shepherds of Israel, Moses, Aaron and Miriam, and there were three good things given us by their hands, a Well, a Cloud, and Manna. The Well, for the merits of Miriam: the pillar of the Cloud, for the merits of Aaron, Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the merits of Moses.  
Contrary therefore to this opinion of theirs, it may well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Moses did not give you this Bread: i. e. it was by no means, for any merits of his. But what further he might intent by these words, you may learn from the several Expositors.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Should raise it up again at the last day. 
SO also vers. 40. & 44. the emphasis lies in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The last day.  
I. They looked (as hath been already said) for the Resurrection of the dead at the coming of the Messiah. Take one instance. 
q Hieros'. Kilaim, fol. 32. 2.  R. Jeremiah said, when I die, bury me in my shirt, and with my shoes on, etc. that when Messiah comes, I may be ready dressed to meet him.  
Apply here the words of our Saviour. Ye look for the Resurrection when Messiah comes: and since you seek a sign of me, perhaps you have it in your minds that I should raise some from the dead. Let this suffice that whoever comes to me and believes in me shall be raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the last day.  
II. It was the opinion of that Nation, concerning the Generation in the Wilderness. The Generation in the Wilderness, have no part in the world to come, neither shall they stand in judgement. 
r Sanhedr. cap. helek. halac, 3.   
Now as to this Generation in the Wilderness, there had been some discourse before, vers. 31. viz. of those that had eaten Manna in the Wilderness; But that Manna did not so feed them unto Eternal Life (as you yourselves confess) as that they shall live again and have any part in the world to come: I am therefore that Bread from Heaven that do feed those that eat of me to eternal life, and such as do eat of me, i. e. that believe in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ I will raise them up, so that they shall have part in the world to come.   

VERS. XLV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they shall be all taught of God. 
ISAI. LIV. 13. And all thy Children shall be taught of God. The Children of Israel, of Jerusalem, and of Zion, are very frequently mentioned by the Prophets for those Gentiles that were to be converted to the Faith; taught before of the Devil, by his Idols and Oracles, but they should become the Children of the Church, and be taught of God.  
The Rabbins do fond apply these words of the Prophet, when by thy Children they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples of the wise men. 
s Beracoth, fol. 67. 1.  The Disciples of the wise men multiply peace in the world, as it is written, all thy Children shall be taught of God, and great shall be the peace of thy Children. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not read Baneca, thy Children, but Boneca, thy Builders.  
But who were there among mortals that were more taught of men, and less of God being learned in nothing but the Traditions of their Fathers. He must be taught of the FATHER that would come to the Son: not of those sorry Fathers: he must be taught of God, not those masters of Traditions.   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Bread which I give, is my Flesh. 
HE Tacitly confutes that foolish conceit of theirs, about I know not what dainties, the Messiah should treat them with: and slights those trifles, by teaching that all the dainties Christ had provided, were himself. Let them not look for wonderful Messes, rich Feasts, etc. he will give them himself to eat, Bread beyond all other Provisions whatever, food from Heaven, and such as bringeth Salvation.  
As to this whole passage of eating the Flesh, and drinking the Blood of Christ, it will be necessary to premise that of Mark IV. 11, 12. I speak by Parables, and all these things are done in Parables, that seeing they might see and not perceive, etc. Vers. 34. Without a Parable spoke he not unto them: and when they were alone he expounded these things unto them.  
And what can we suppose in this place but Parable wholly?  
I. There was nothing more common in the Schools of the Jews, than the phrases of eating and drinking, in a metaphorical sense. And surely it would found very harsh if not to be understood here metaphorically, but literally. What? to drink Blood? a thing so severely interdicted the Jews once and again. What? to eat man's flesh? a thing abhorrent to humane nature: but above all abhorrent to the Jews, to whom it was not lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat a member of a living Beast, nor touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a dead man.  

t Midras' Coheleth, fol. 88 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every eating and drinking, of which we find mention in the Book of Ecclesiastes, is to be understood of the Law and good works, i. e. by way of Parable and Metaphor. By the Capernaite's leave therefore, and the Romanist's too, we will understand the eating and drinking in this place, figuratively and parabolically.  
II. Bread is very frequently used in the Jewish Writers for Doctrine. So that when Christ talks of eating his flesh, he might perhaps hint to them, that he would feed his followers, not only with his Doctrines, but with himself too.  

u Chagigah, fol. 14. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole stay of Bread, Isai. III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the masters of Doctrine, as it is written, come eat of my Bread, Prov. IX. 5. 
x Gloss. in Succah, fol. 52.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed him with Bread, that is, make him take pains in the warfare of the Law, as it is written, come eat of my Bread.  
Moses said you with Doctrine and Manna, but I feed you with Doctrine and my Flesh.  
III. There is mention even amongst the Talmudists themselves of eating the Messiah. 
y Sanhedr. fol. 98. 2.  Rabh saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel shall eat the years of Messiah. [The Gloss is, The plenty and satiety that shall be in the days of the Messiah, shall belong to the Israelites.] Rabb. Joseph saith, True indeed: but who shall eat thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Chillek and Billek [two Judges in Sodom] eat of it? We must except against that of R. Hillel, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah is not likely to come to Israel, for they have already devoured him in the days of Hezekiah. Those words of Hillel are repeated, fol. 99 1.  
Behold here is mention of eating the Messiah, and none quarrel the phraseology. They excepted against Hillel indeed, that he should say, that the Messiah was so eaten in the days of Hezekiah, that he was not like to appear again in Israel; but they made no scruple of the scheme and manner of speech at all. For they plainly enough understood what was meant by eating the Messiah, that is, that in the days of Hezekiah, they so much partook of the Messiah, they received him so greedily, embraced him so gladly, and in a manner devoured him, that they must look for him no more in the ages to come. Gloss upon the place. Messiah will come no more to Israel, for Hezekiah was the Messiah.  
IU. But the expression seems very harsh, when he speaks of eating his flesh and drinking his blood. He tells us therefore, that these things must be taken in a spiritual sense. Do these things offend you? What and if you shall see the Son of man ascending up where he was before? That is, when you shall have seen me ascending into Heaven, you will then find how impossible a thing it is to eat my flesh and drink my blood bodily; for how can you eat the flesh of one that is in Heaven? You may know therefore that I mean eating me spiritually. For the words that I speak to you, they are spirit, and they are life.  
V But what sense did they take it in, that did understand it? Not in a Sacramental sense surely, unless they were then instructed in the Death and Passion of our Saviour; for the Sacrament hath a relation to his death: but this sufficiently appears elsewhere, that they knew or expected nothing of that. Much less did they take it in a Jewish sense. For the Jewish conceits were about the mighty advantages that should accrue to them from the Messiah, and those merely earthly and sensual. But to partake of the Messiah truly, is to partake of himself, his pure nature, his righteousness, his spirit; and to live and grow, and receive nourishment from that participation of him, Things which the Jewish Schools heard little of, did not believe, did not think; but things which our Blessed Saviour expresseth lively and comprehensively enough, by that of eating his flesh, and drinking his blood.    

CHAP. VII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The jews Feast of Tabernacles. 
Tisri. LET us draw down this Month from its beginning to this Feast of Tabernacles.  


I. The first day of the Month Tisri, was the beginning of the year, for stating the years, the intermissions of the seventh year, and the Jubilees. 
a Rosh hashanah, fol. 2. 1.   
Upon this day was the blowing of Trumphets, Levit. XXIII. 24. and persons were sent out to give notice of the beginning of the year. On this day began the year of the world 3960. in the middle of which year, Christ was Crucified.   
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day, observed also as holy by the Jews that were in Babylon, that they might be sure not to miss the beginning of the year.  
III. A Fast for the murder of Gedaliah: for so they expound those words, Zechar. VIII. 19 The Fast of the seventh month. 
b Vid. Rasi & Kimch. in loc. Maimon. in Taanith, cap. 7.   
iv This day was the Highpriest in the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he then betook himself from his own House; that he might enure himself by exercise to the rites of the day of atonement approaching, and be ready and fitted for the service of that day. 
c Joma, cap. 1. hal. 1.  Seven days before the day of expiation, they sequestered the Chief Priest from his own House, and shut him up into the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, substituting to him another Priest, lest accidentally there should some sort of uncleanness befall him.  
V, VI, VII, VIII. All those seven days, after he betook himself from his own House to this Chamber, until the day of atonement, he sprinkles the blood of the daily Sacrifice; offers the Incense; snuffs the Lamps; and brings the head and legs of the Sacrifice to the Altar that he may be the more handy in his Office upon the Expiation-day▪ 
d Ibid. fol. 14. 1.  In those seven days they send him some of the Elders of the Beth Din, that they may read before him the Office of that day. And at length those Elders deliver him to the Elders of the Priesthood, who instruct him in handling the Incense; and lead him into the apartment Abtines; where they swear him, that he shall perform the Service of that day according to rule, and not according to the Sadducees.  
IX. Whereas for the whole seven days they permitted him to eat according to his usual custom; the evening of this day approaching, they diet him more sparingly, lest a full stomach should occasion sleep. They spend the whole night waking; and when they find him nodding, or inclining to sleepiness, then either by words or some noise they rouse and waken him.  
X. The day of Expiation. The solemn Fast. On this day began the year of Jubilee when it came about, Levit. XXV. 9 And indeed this year, which is now under our consideration, was the twenty eighth Jubilee, reckoning from the seventh year of Joshua, wherein the Land was subdued, and rested from War, Josh. XI. 23.  
XI, XII, XIII. The multitude now gather together toward the Feast of Tabernacles, that they might purify themselves before the Feast, and prepare necessaries for it, viz. little Tents, Citrons, bundles of Palms and Willows, etc. But if any were defiled by the touch of a dead body, such were obliged to betake themselves to Jerusalem, before the Feast of Expiation, that they might undergo seven days purification before the Feast of Tabernacles.  
XIV. They were generally cut or trimmed on the Vespers of the Feast, for the honour of it. 
e Piske Tosaphoth in Moed Katon. Art. 78.   
XV. The first day of the Feast of Tabernacles. A Feast day. Thirteen young Bullocks offered, etc. Numb. XXIX. 13. and so on. The preparation of the Chagiga. They lodge that night in Jerusalem.  
XVI. The second day of the Feast. Twelve young Bullocks offered. The appearance of all the Males in the Court.  
XVII. The third day. Eleven yonng Bullocks.  
XVIII. The fourth day. Ten.  
XIX. The fifth day. Nine.  
XX. The sixth day. Eight.  
XXI. The seventh day. Seven.  
XXII. The eighth day. One young Bullock offered.   
Upon all these days there was a pouring out of water upon the Altar with Wine; (a thing not used at any other time) and for the sake of that, great joy, and singing and dancing; such as was not all the year besides.  Spectatum admissi risum teneatis? Who can his smile refrain? 

f Succah, cap. 5. hal. 2.  At the close of the first day of the Feast, they went down into the Court of the Women, and there prepared a great stage. [That is, benches on which the Women stood above, and the Men below.] Golden Candlesticks were there [fixed to the walls] over these were golden Cups▪ to which were four Ladders set, by which four of the younger Priests went up, having Bottles in their hands that contained an hundred and twenty Logs, which they emptied into every Cup. Of the rags of the Garments and Girdles of the Priests they made wicks to light those Lamps; and there was not a street throughout all Jerusalem, that did not shine with that light.  
The Religious and devout danced before them, having lighted Torches in their hands, and sung Songs and Doxologies. The Levites with Harps, Psalteries, Cymbals, and other instruments of music without number, stood upon those fifteen steps by which they went down from the Court of Israel to the Court of the women, according to the fifteen Psalms of degrees, and sung. Two Priests also stood in the upper Gate, which goes down from the Court of Israel to the Court of the Women, with two Trumpets in their hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Cock crew [or the Precedent gave his signal] the Trumpets sounded; when they came to the tenth step they sounded again; when they came to the Court they sounded; when they came to the Pavement they sounded, and so went on sounding the Trumpets till they came to the East-gate of the Court. When they came thither they turned their faces from the East to the West, and said, Our Fathers in this place turning their backs upon the Temple, and their faces toward the East worshipped the Sun; but we turn our faces to God, etc.  

a Gemara.  The Rabbins have a Tradition, some of them while they were dancing, said, Blessed be our youth, for that they have not made our old men ashamed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were the religious, and men of good works. And some said, Blessed be our old men that have made atonement for the youth; and both one and the other said, Blessed be he who hath not sinned; and he who hath, let it be forgiven him.  
As to the reason of this mirth and pleasantness, we shall see more in our notes on the 38. vers.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly. 
THESE Brethren of Christ whoever they were, did not as yet believe, because they saw him live so obscure, and did not behave himself with that pomp and outward appearance which they expected in the Messiah; and therefore they persuade him to go into Judea, where he had baptised most Disciples, Joh. III. 22. that upon the lustre of his miracles he might shine with greater splendour and majesty.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I go not up yet unto this Feast. 
THAT passage in St. Luke, Chap. IX. 51. When the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, must have relation to this story, as will be very evident to any one that will study the harmony of the Gospel; especially if they observe that this Evangelist tells us of two journeys after this, which Christ took to Jerusalem, viz. Chap. XIII. 22. at the Feast of the Dedication; and Chapt. XVII. 11. at the feast of the Passover. He had absented himself a long time from Judea, upon the account of those snares that had been laid for him. But now when he had not above six months to live and converse in this world, he determines resolutely to give all due manifestations of himself both in Judea, and wherever else he should happen to come; and for this cause he sent those Seventy Disciples before his face into every City and place where he himself would come▪ Luk. X. 1.  
When therefore he tells his unbelieving Brethren, I go not yet up, etc. he does not deny that he would go at all, but only that he would not go yet. Partly because he had no need of those previous cleansings which they had, if they had touched any dead body; partly that he might choose the most fit season for the manifestation of himself.  
But it we take notice how Christ was received into Jerusalem five days before the Passover, with those very rites and solemnities that were used at the Feast of Tabernacles, viz. with branches of Palms, etc. Chap. XII. 13. these words may seem to relate to that time, and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not denote the individual Feast that was now instant, but the kind of Feast or festival time. As if he had said, you would have me go up to this Feast that I may be received by my Disciples with applause; but I do not go up to that kind of festivity, the time appointed for that affair is not yet come.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About the midst of the Feast. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on some work-day of the Feast. But was he not there on the first or second day of the Feast, to perform those things that ought to have been performed, making ready the Chagigas, and appearing in the Court? If he was there the second day, he might be well enough said to be there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the midst of the Feast; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that day was not a Festival, unless perchance at that time it might have been the Sabbath, and for their absence the first day there were certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compensations might be made.  

b Gloss. in Chagig. fol. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The compensations that might be made for the first day were these: If any one was obliged to offer on the first day, and did not do it, he compensated by offering upon any other day.  
But that which is here said, That he went up into the Temple and taught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the midst of the Feast, need not suppose he was absent from the beginning of it; nor ought we rashly to think that he would neglect any thing that had been prescribed and appointed in the Law; though it may be reasonably enough questioned whether he nicely observed all those rites and usages of the Feast that had been invented by the Scribes. That is, whether he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Tent or Tabernacle of his own, or made use of some friends, which was allowed and lawful to be done 
c Succah. fol. 27. 2. . Whether he made fourteen meals in that little booth as is prescribed 
d Ibid. cap. 2. hal. 6. . Whether he carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bundles of Palms and Willows about the Altar, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citron, whether he made his Tent for all those seven days his fixed habitation, and his own house only occasional; and many other things largely and nicely prescribed in the Canons and rules about this Feast.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why go ye about to kill me? 
THE Emphasis or force of this clause lies chief in the word me, Why go you about to kill me? none of you all perform the Law as you ought; and yet your great design is to kill me as a transgressor of it. Why me, and not others?   

VERS. XXIII  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye on the Sabbath-day circumcise a man. 

e Schabb. fol. 128. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do all things that are necessary toward Circumcision on the Sabbath-day. 
f Ibid. fol. 130.  R. Akibah saith, any work that may be done on the Vespers of the Sabbath, must not be done on the Sabbath; but Circumcision when it cannot be done on the Vespers of the Sabbath, may be done on the Sabbath-day.  

g Tanchum. fol. 9 2.  Danger of life nulleth the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumcision also, and its cure, nulleth the Sabbath.  
But as to this matter they distinguish in Beresh, Rabbah 
h Fol. 9 1.  Jacob of Nabor taught thus in Tsur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to circumcise the Son of a stranger on the Sabbath-day. R. Haggai heard this, and sent to him saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and be disciplined, etc. And a little after, R. Haggai saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lie down [to take discipline] and I will teach you. If an heathen come to you, and say, I would be made a Jew, so that he would be circumcised on the Sabbath-day, or on the day of expiation, will we for his sake profane those days? Do we ever profane those days either of the Sabbath, or expiation for any other than one born of an Israelitess only? We meet with the same also in Bemidbar rabba 
i Fol. 273. 4. , and Midr. Cohel 
k Fol. 104. 2. .  
Let us look a little into the way of Christ's arguing in this place: to me it seems thus: Moses therefore gave you Circumcision, that you might rightly understand the nature of the Sabbath: For, I. Circumcision was to be observed by the Fathers before Moses, punctually on the eighth day. II. Now therefore when Moses established the Laws about the Sabbath, he did by no means forbidden the work of Circumcision on the Sabbath, if it happened to be the eighth day. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For this did Moses give and continue Circumcision among you, that you might learn from hence to judge of the nature of the Sabbath-day. And let us therefore argue it: If by Moses his institution and allowance it was lawful for the advantage of the Infant to circumcise him on the Sabbath-day, is it not warrantable by Moses his Law for the advantage of a grown man to heal him on the Sabbath-day? If it be lawful to wound an Infant by Circumcision, surely it is equally, if not much more lawful to heal a man by a words speaking.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When Christ cometh, no man knoweth whence he is. 
HOW doth this agree with v. 42. and with Mat. II. 5, 6. They doubted not indeed, but he should give the first manifestation of himself from Bethlehem, but then they supposed he would be hid again, and after some space of time make a new appearance from what place no one could tell.  

l Hierosol. Beracoth, fol. 5. 1. & Midras' Echah, fol. 68 3.  Jewish Authors tell you that Christ before their times had indeed been born in Bethlehem, but immediately snatched away they knew not whether, and so hid that he could not be found. We related the whole story before in our notes at Mat. II. 1.  
Their conceptions in this thing we have explained to us in Midras' Schir 
m Fol. 16. 4. , My beloved is like a Roe or a young hart, Cant. II. 9 A Roe appears and is hid, appears and is hid again. So our first Redeemer [Moses] appeared and was hid, and at length appeared again.— So our latter Redeemer [Messiah] shall be revealed to them, and shall be hid again from them; and how long shall he be hid from them? etc. A little after, In the end of forty five days he shall be revealed again, and cause Manna to descend amongst them.  
They conceive a twofold manifestation of the Messiah, the first in Bethlehem, but will straightway disappear and lie hid. At length he will show himself, but from what place, and at what time that will be, no one knew. In his first appearance in Bethlehem he should do nothing that was memorable; in his second was the hope and expectation of the Nation. These Jews therefore, who tell our Saviour here, that when Christ cometh no man knoweth whence he is, whether they knew him to have been born at Bethlehem or no, yet by his wonderful works they conceive this to have been the second manifestation of himself; and therefore only doubt whether he should be the Messiah or no, because they knew the place [Nazareth] from whence he came; having been taught by Tradition that Messiah should come the second time from a place perfectly unknown to all men.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that sent me is true, whom ye know not. 
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken in the same sense wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so often used amongst the Lawyers, to signify him whose word and testimony in any thing may be taken.  

n Chagigah, fol. 24. 2.  The men of Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be credited as to the purity of the wine and the oil. Gloss. Even the people of the land, the very vulgar sort may be credited for the purity of the wine and the oil, which is dedicated by them to the Altar in the time of the vintage or pressing.  
Men not known by name or face to the Priests, yet if they offered wine or oil were credited as to the purity and fitness of either, from their place of habitation. There are numberless instances of men though perfectly unknown, yet that may be credited, either as to Tithes, or separating the Trumah, or giving their testimony, etc. To the same sense our Saviour, Chap. V 31. If I bear witness of myself my witness is not true. i e. In your Judicatories it is not of any value with you, where no one is allowed to be a witness for himself; and in this place, He that hath sent me, although you know him not, yet is he true, or worthy belief, however I myself may not be so amongst you.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To the dispersed among the Gentiles, etc. 
I Confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles writings does very frequently denote the Gentiles; to which that of the Rabbins agrees well enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the Greeks, i. e. the wisdom of the Gentiles. But here I would take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its proper signification for the Greeks. It is doubtful indeed whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be understood the dispersed Greeks, or the Jews dispersed amongst the Greeks. There was no Nation under Heaven so dispersed and diffused throughout the world as these, both Greeks and Jews were.  

o Senec. in Consolat. ad Helvean, cap. 6.  In mediis Barbarorum regionibus Graecae urbes: Inter Indos Persasque Macedonicus sermo, etc. In the very heart of all the barbarous Nations, the Greeks had their Cities, and their language spoken amongst the Indians and Persians, etc.  
And into what Countries the Jews were scattered, the writings both Sacred and Profane do frequently instance. So that if the words are to be taken strictly of the Greeks, they bear this sense with them, Is he going here and there amongst the Greeks, so widely and remotely dispersed in the world?  
If of the Jews (which is most generally accounted by Expositors) then would I suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in distinction to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That distinction between the Hebrews and the Hellenists explains the thing. The Jews of the first dispersion, viz. into Babylon, Assyria, and the Country's adjacent are called Hebrews, because they used the Hebrew, or Transeuphratensian language. How they came to be dispersed into those Countries we all know well enough, viz. that they were led away captive by the Babylonians and Persians. But those that were scattered amongst the Greeks used the Greek Tongue, and were called Hellenists. It is not easy to tell upon what account, or by what accident they came to be dispersed amongst the Greeks, or other Nations about. Those that lived in Palestine, they were Hebrews indeed as to their language, but they were not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dispersion, either to one place or another, because they dwelled in their own proper Country. The Babylonish dispersion was esteemed by the Jews the more noble, the more famous, and the more holy of any other. The land of Babylon is in the same degree of purity with the land of Israel 
p R. Salom. in Gittin. so. 26. 1. . The Jewish offspring in Babylon is more valuable than that among the Greeks, even purer than that in Judea itself 
q Kiddush. fol. 69. 2. . Whence for a Palestine-Jew to go to the Babylonish dispersion was to go to a people and Country equal if not superior to his own. But to go to the dispersion among the Greeks, was to go into unclean regions, where the very dust of the land defiled them; it was to go to an inferior race of Jews stained in their blood; it was to go into Nations most heathenized.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On the last day, that great day of the Feast. 
THE Evangelist speaks according to a received opinion of that people; for from Divine institution it does not appear that the last day of the Feast had any greater mark set upon it than the first; nay it might seem of lower consideration than all the rest; for on the first day were offered thirteen young Bullocks upon the Altar; on the second, twelve; and so fewer and fewer, till on the seventh day it come to seven, and on this eighth and last day of the Feast there was but one only; as also for the whole seven days there were offered each day fourteen lambs, but on this eighth day seven only, Numb. XXIX. So that if the numbers of the Sacrifices add any thing to the dignity of the day, this last day will seem the most inconsiderable, and not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great day of the Feast.  
I. But what the Jews opinion was about this matter, and this day, we may learn from themselves.  

r Succah, fol. 55. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were seventy Bullocks according to the seventy Nations of the World. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But for what is the single Bullock? It is for the singular Nation, [the Jewish.] A Parable. It is like a great King that said to his servants, make ready a great Feast, but the last day said to his friend, make ready some little matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may refresh myself with thee. The Gloss is, I have no advantage or refreshment in that great Feast with them, but in this little one with thee.  

s Bemidbar rabba, sect. 21.  On the eighth day it shall be an Holiday; for so saith the Scripture, For my love they are my adversaries, but my prayer is for them, Psal. CIX. Thou seest, O God, that Israel in the Feast of Tabernacles offers before thee seventy Bullocks for the seventy Nations. Israel therefore say unto thee, O Eternal Lord, behold we offer for these seventy Bullocks, it is but reasonable therefore that they should love us; but on the contrary, as it is written, For our love they are our adversaries. The Holy Blessed God therefore saith to Israel, offer for yourselves on the eighth day.  
A Parable. This is like a King who made a Feast for seven days, and invited all the men in that Province, for those seven days of the Feast, but when those seven days were passed, he saith to his friend, We have done what is needful to be done toward these men; let thou and I return and enjoy together whatever comes to hand, be it but one pound of flesh or fish, or herbs. So the Holy Blessed God saith to Israel, the eighth day shall be a Feast or Holiday, etc.  

t Gloss. in loc. citat.  They offer seventy Bullocks for the seventy Nations, to make atonement for them, that the rain may fall upon the fields of all the world; for in the Feast of Tabernacles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is made as to the waters: i e. God determines what rains shall be for the year following.  
Hence therefore this last day of the Feast grew into such esteem in that Nation above the other days; because on the other seven days they thought supplications and sacrifices were offered, not so much for themselves as for the Nations of the world; but the solemnities of the eighth day were wholly in their own behalves. And hence the determination and finishing of the Feast when the seven days were over, and the beginning, as it were, of a new one on the eighth day. For,  
II. They did not reckon the eighth day as included within the Feast, but a Festival day separately and by its self.  

u Succah, fol. 48. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eighth day is a Feast by its self, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to these modern letters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which are meant,  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The casting of lots. Gloss. As to the Bullocks of the seven days, there were no lots cast to determine what course of Priests should offer them, because they took it in order, etc. but on the eighth day they cast lots.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar benediction by its self.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Feast by its self. Gloss. For on this day they did not sit in their Tents. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence that is not unworthy our observation out of Maimonides 
x Succah, cap. 6. , If any one either through ignorance or presumption have not made a Booth for himself on the first day of the Feast [which is holy] let him do it on the next day; nay at the very end of the seventh day: Note that, At the very end of the seventh day. And yet there was no use of Booths on the eighth day.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar sacrifice. Not of six Bullocks, which ought to have been, if that day were to have been joined to the rest of the Feast, but one only.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A song by its self. Otherwise sung than on other days.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The benediction of the day by its self; or as others, the Royal blessing; according to that 1 King. VIII. 66. On the eighth day Solomon sent the people away, and they blessed the King. But the former most obtains.   
To all which may be added what follows in the same place about this day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is bound to sing the Hallel. [viz. Psal. XIII. XIV. XV. XVI. XVII. & XVIII.]  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is bound to rejoice; that is, to offer thank-offerings, for the joy of that Feast.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he bound is to honour that last day [the eighth day] of the Feast, as well as all the rest.  
On this day they did not use their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Booths, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their branches of Palms, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Pomecitrons; but they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their offering of water upon this day as well as the rest.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of his belly shall flow rivers of living water. 
TO this offering of water perhaps our Saviour's words may have some respect, for it was only at this Feast that it was used and none other. You have the manner of this service described in the place above quoted to this purpose.  

y Succah. ubi supr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After what manner is this offering of water? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They filled a Golden Phial containing three Logs, out of Siloam. When they came to the water-gate [a Gate of the Temple so called, as some would have it, because that water which was fetched from Siloam was brought through it] they sounded their Trumpets and sung. Then a Priest went up by the ascent of the Altar, and turning to the left, there were two silver vessels,— one with water, the other with wine; he poured some of the water into the wine, and some of the wine into the water, and so performed the service.  
R. Judah saith, they offered one log every of those eight days, and they say to him that offered it, lift up thy hand, for upon a certain time there was one that offered it upon his feet, [Gemar. he was a Sadducee. Gloss. The Sadducees do not approve the offering of water.] and the whole Congregation pelted him with their Citrons. That day an horn of the Altar was broke.  

z Succah, fol. 51. 1.  Whoever hath not seen the rejoicing that was upon the drawing of this water, hath never seen any rejoicing at all.  
This offering of water they say was a Tradition given at Mount Sinai 
a Rambam in loc. , and that the Prophet Jonah was inspired by the Holy Ghost upon this offering of water b.  
If you ask what foundation this usage hath, Rambam will tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
● Gloss in lot.  there are some kind of remote hints of it in the Law, however those that will not believe the Traditional Law, will not believe this article about the sacrifice of water.  
I. They bring for it the authority of the Prophet Isaiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of drawing; for it is written, Ye shall draw waters with joy, etc. Isa. XII. 3. 
b Succah▪ fol. 50. 2.   
This rejoicing (which we have described before) they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rejoicing of the Law, or, for the Law; for by waters they often understand the Law, Isa. LV. 1. and several other places; and from thence the rejoicing for these waters.  
II. But they add moreover that this drawing and offering of water, signifies the pouring out of the Holy Spirit.  

c ●…h. rabba, fol. 70. 1.  Why do they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of drawing? because thence they draw the Holy Spirit. Gloss in Succah ubi supr. In the Jerusalem Talmud it is expounded that they draw there the Holy Spirit; for a divine breathing is upon the man through joy.  
Another Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Flute also sounded for increase of the joy. Drawing of water therefore took its rise from the words of Isaiah, they rejoiced over the waters as a symbol, and figure of the Law; and they looked for the Holy Spirit upon this joy of theirs.  
III. But still they add further: 
d ●oh Hasha●●h, fol. 16.  Why doth the Law command, saying, offer ye water on the feast of Tabernacles? The Holy Blessed God saith, offer ye waters before me on the Feast of Tabernacles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the reins of the year may be blest to you. For they had an opinion that God decreed and determined on the rains that should fall the following year at that Feast. Hence that in the place before mentioned, 
e ● Taanith, fol. 2. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Feast of Tabernacles it is determined concerning the waters.  
And now let us reflect upon this passage of our Saviour, Whosoever believeth in me out of his belly shall flow rivers of living water. They agree with what he had said before to the Samaritan woman, Chap. IU. 14. and both expressions upon the occasion of drawing of water.  
The Jews acknowledge that the latter Redeemer is to procure water for them, as their former Redeemer Moses had done 
f Midras' Coheleth, fol. 85. . But as to the true meaning of this, they are very blind and ignorant, and might be better taught by the Messiah here, if they had any mind to learn.  
I. Our Saviour calls them to a belief in him from their own boast and glorying in the Law; and therefore I rather think those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Scripture hath said, should relate to the foregoing clause, Whosoever believeth in me, as the Scripture hath spoken about believing in, Isa. XXVIII. 16. I lay in Zion for a foundation a tried stone.— He that believeth, etc. Habak. II. 4. The just shall live by faith. And the Jews themselves confess, 
g Maccoth. fol. 24. 1.  that six hundred and thirteen precepts of the Law may all be reduced to this, The just shall live by faith. And to that of Amos v. 6. Seek the Lord and ye shall live.  
II. Let these words then of our Saviour be set in opposition to this rite and usage in the Feast of Tabernacles, of which we have been speaking. Have you such wonderful rejoicing at drawing a little water from Siloam? He that believes in me whole rivers of living waters shall flow out of his own belly. Do you think the waters mentioned in the Prophets do signify the Law? they do indeed denote the Holy Spirit which the Messiah will dispense to those that believe in him; and do you expect the Holy Spirit from the Law, or from your rejoicing in the Law? the Holy Spirit is of faith, and not of the Law, Gal. III. 2.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this Holy Ghost was not yet. 
THESE words have relation to that most received opinion of the Jews about the departure of the Holy Spirit after the death of Zachary and Malachi; to this also must that passage be interpreted, when those of Ephesus say, Act. XIX. 2. We have not yet heard whether there were a Holy Ghost or no. That is, we have indeed heard of the Holy Ghosts departure after the death of our last Prophets, but of his return and redonation of him, we have not yet heard. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord, revive thy work in the midst of the years, in midst of the years make known, Hab. III. 2. He calls the seventy years of Captivity the midst of the years. For on the one hand it had been seven times seventy years from the birth of Samuel the first of the Prophets to the Captivity, [Act. III. 24.] and on the other hand it was seven times seventy years from the end of the Captivity to the death of Christ. The prayer is, that the gift of Prophecy might not be lost, but preserved, whiles the people should live exiled in an heathen Country. And according to the twofold virtue of Prophecy, the one of working miracles, the other of foretelling things to come, he uses a twofold phrase, revive thy work, and make known. Nor indeed was that gift lost in the Captivity, but was very illustrious in Daniel, Ezekiel, etc. it returned with those that came back from the Captivity, and was continued for one generation, but then (the whole Canon of the Old Testament being perfected and made up) it departed, not returning till the dawn of the Gospel, at what time it appeared in inspiring the Blessed Virgin, John Baptist and his Parents, etc. and yet the Holy Ghost was not yet come, that is, not answerably to that large and signal promise of it in Joel II. 28.   

VERS. XLIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This people, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the earth in common phrase; opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disciples of the wise men, whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy people 
h Setah. fol. 39 1. , but the former they call the accursed.   

VERS. LII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Art thou also of Galilee? 
IT seems to be spoken scoffingly: Art thou of those Galileans that believe in this Galilean?    

CHAP. VIII.  
EXPOSITORS almost with one consent do note that this story of the woman taken in adultery was not in some ancient Copies; and whiles I am considering upon what accident this should be, there are two little stories in Eusebius that come to mind. The one we have in these words, 
a Hist. Eccles. lib. 3. cap. ult.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He [Papias] tells us also another History concerning a woman accused of many crimes before our Lord, which History indeed the Gospel according to the Hebrews makes mention of. All that do cite that story do suppose he means this adulteress. The other he tells us in his life of Constantine 
b Lib. 4. cap. 36. , he brings in Constantine writing thus to him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I think good to signify to your prudence, that you would take care that fifty Volumes of those Scriptures whose preparation and use you know so necessary for the Church, and which beside may be easily read and carried about, may by very skilful penmen be written out in fair parchment.  
So indeed the Latin Interpreter, but may we not by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the Gospel's compacted into one body, by way of Harmony? the reason of this conjecture is twofold; partly those Eusebian Canons formed into such a kind of Harmony; partly because cap. 37. he tells us that having finished his work, he sent to the Emperor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, three and fours; which words if they are not to be understood of the Evangelists, sometimes three, sometimes four (the greater number including the less) embodied together by such an harmony; I confess I cannot tell what to make of them.  
But be it so, that it must not be understood of such an Harmony; and grant we further, that the Latin Interpreter hits him right, when he supposes Eusebius to have picked out here and there according to his pleasure and judgement some parts of the Holy Scriptures to be transcribed, surely he would never have omitted the Evangelists, the noblest and the most profitable part of the New Testament.  
If therefore he ascribed this story of the Adulteress to the Trisler Papias, or at least to the Gospel according to the Hebrews only, without doubt he would never insert it in Copies transcribed by him. Hence possibly might arise the omission of it in some Copies, after Eusebius his times. It is in Copies before his age, viz. in Ammonius, Tatianus, etc.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He went to the mount of Olives. 
BUT whether to the Town of Bethany, or to some Booth fixed in that mount, is uncertain. For because of the infinite multitude that had swarmed together at those Feasts, it is probable many of them had made themselves Tents about the City, that they might not be too much straightened within the walls, though they kept within the bounds still of a Sabbaths-days journey.  

c Gloss. in Pesachin, fol. 95. 2.  And thou shalt turn in the morning and go into thy Tents, Deut. XVI. 7. The first night of the Feast they were bound to lodge within the City; after that it was lawful for them to abide without the walls, but it must be within the bounds of a Sabbath-days journey; whereas therefore it is said, Thou shalt go into thy Tents; this is the meaning of it, Thou shalt go into thy Tents that are without the walls of Jerusalem, but by no means into thine own house 
d Vid. & Aben Ezra in Deut. XVI. .  
It is said Chap. VII. That every one went to his own house, ver. 53. upon which words let that be a Comment, that we meet with 
e Psyche Tosaphoth in Sanhedr. Artic. 34.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the daily evening sacrifice the fathers of the Sanhedrin went home.  
The eighth day therefore being ended, the History of which we have in Chap. VII. the following night was out of the compass of the Feast, so that they had done the dance of which we have spoken before. The Evangelist therefore does not without cause say, that every one went to his own house, for otherwise they must have gone to those dance, if the next day had not been the Sabbath.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A woman taken in Adultery. 
OUR Saviour calls that generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Adulterous Generation, Mat. XII. 39 See also Jam. IU. 4. which indeed might be well enough understood in its literal and proper sense.  

f Sotah. fol. 47. 1.  From the time that murderers have multiplied amongst us, the beheading of the Heifer hath ceased: and since the increase of Adultery, the bitter waters have been out of use.  

g Maimon. in Satah. cap. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since the time that Adultery so openly prevailed under the second Temple, the Sanhedrin abrogated that way of trial by the bitter water; grounding it upon what is written, I will not visit your Daughters when they shall go a whoring, nor your Wives when they shall commit Adultery.  
The Gemarists say, that Rabban Jochanan ben Zacchai was the Author of this Counsel; he lived at this very time, and was of the Sanhedrin, perhaps present amongst those that set this Adulterous Woman before Christ. For there is some reason to suppose, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scribes and Pharisees, here mentioned, were no other than the Fathers of the Sanhedein.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That such should be stoned. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such. Who? what all Adulteresses? or all taken in Adultery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the very act? There is a third qualification still. For the condition of the Adulteress is to be considered, whether she was a married Woman, or betrothed only.  
God punisheth Adultery by death, Levit. XX. 10. but the Masters of Traditions say, That wherever death is simply mentioned in the Law, [that is, where the kind of death is not expressly prescribed] there it is to be supposed no other than strangling. Only they except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Daughter of an Israelite, if she commit Adultery after she is married, must be strangled: if only betrothed, she must be stoned. A Priest's Daughter, if she commit Adultery when married, must be stoned; if only betrothed, she must be burnt 
* Sanhedr. fol. 51. 2. .  
Hence we may conjecture what the condition of this Adulteress was: either she was an Israelitess not yet married, but betrothed only, or else she was a Priest's Daughter, married: rather the former, because they say, Moses in the Law hath commanded us, that such should be stoned. See Deut. XXII. 21. But as to the latter, there is no such command given by Moses.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jesus stooped down and wrote on the ground. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Feigning as though he heard them not, had of old crept into some Books. And it is plain enough that it did creep in. For when Christ had given proof enough that he took cognisance of the matter propounded to him, by those words, he that is without sin amongst you, etc. yet did he stoop down again, and write upon the earth.  
Many have offered their conjectures why he used this unusual gesture at this time, and with the Reader's leave, let me also offer mine.  
I. The matter in hand was, judging a Woman taken in Adultery, and therefore our Saviour in this matter applies himself conformably to the rule made and provided for the trial of an Adulteress by the bitter water, Numb. V  
II. Among the Jews this obtained in the trial of a Wife suspected. 
g Maimon. in Sotah, cap. 2.  If any man shall unlawfully lie with another Woman, the bitter water shall not try his Wife— For it is said. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Husband be guiltless from iniquity, then shall the Woman bear her iniquity.  

h Ibid. cap. 3.  When the Woman hath drunk the bitter water, if she be guilty, her looks turn pale, her eyes swell up, etc. So they turn her out of the Court of the Women; and first her belly swells, than her thigh rots, and she dies. The same hour that she dies, the Adulterer also, upon whose account she drunk the water, dies too, wherever he is, being equally seized with a swelling in his belly, rottenness in his thigh; or his Pudenda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is done only upon condition that the Husband hath been guiltless himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if he have lain with any, unlawfully himself, than this water will not try his Wife.  

i Bemidbar rabba, fol. 235.  If you follow whoring yourselves, the bitter waters will not try your Wives.  
You may see by these passages how directly our Saviour levels at the equity of this sentence, willing to bring these accusers of the Woman to a just trial first. You may imagine you hear him thus speaking to them: Ye have brought this Adulterous Woman to be adjudged by me: I will therefore govern myself according to the rule of trying such by the bitter waters. You say, and you believe according to the common opinion of your Nation, that the Woman upon whom a jealousy is brought, though she be indeed guilty, yet if the Husband that accuseth her be faulty that way himself, she cannot be affected by those waters, nor contract any hurt or danger by them. If the Divine judgement proceeded in that method, so will I at this time. Are you that accuse this Woman wholly guiltless in the like kind of sin? whosoever is so, let him cast the first stone, etc. But if you yourselves stand chargeable with the same crimes, than your own applauded Tradition, the opinion of your Nation, the procedure of Divine judgement in the trial of such, may determine in this case, and acquit me from all blame if I condemn not this Woman, when her accusers themselves are to be condemned.  
III. It was the office of the Priest, when he tried a suspected Wife to stoop down, and gather the dust off the floor of the Sanctuary, which when he had infused into the water, he was to give the Woman to drink; he was to write also in a Book the curses or adjurations, that were to be pronounced upon her, Numb. V 17, 23. In like manner, our Saviour stoops down, and making the floor its self his Book, he writes something in the dust, doubtless against these accusers, whom he was resolved to try, in analogy to those curses and adjurations written in a Book by the Priest against the Woman that was to be tried.  
iv The Priest after he had writ these curses in a Book, blots them out with the bitter Water, Numb. V 23. For the matter transacted was doubtful. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Bemidbar rabba. fol. 233. 2.  They do not make the suspected Woman drink, unless in a doubtful case.  
The question is, whether the Woman was guilty or not. If guilty, behold the curses writ against her: if not guilty, then behold they are blotted out. But Christ was assured that those whom he was trying were not innocent, so the does not write and blot out, but writes and writes again.  
V He imitates the gesture of the Priest, if it be true what the Jews report concerning it, and it is not unlikely, viz. that he first pronounced the curses, than made the Woman drink, and after she had drunk pronounced the same curses again. So Christ, first he stoops down and writes▪ then makes them as it were drink, in that searching reflection of his, whosoever of you is without sin, and then stoops down again, and writes upon the Earth.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being convicted by their own Conscience. 
OUR Saviour had determined to shame these wicked men before the common people: and therefore adds that peculiar force and Energy to what he said, that they could not stand it out, but with shame and confusion drawing off and retiring, they confess their guilt, before the whole crowd. A thing little less than miracle.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am the light of the world. 

l Echah rabbathi, fol. 68 4.  R, Biba Sangorius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is the name of the Messiah. As it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light dwells with him, Dan. II. 22. we have the same passage in Beresh rabba 
m Fol. 3. 4.  saving that the Author of these words there, is R. Abba Serongianus.  
They were wont to adorn their Rabbins, and Doctors, with swelling and magnificent titles of Lights.  

n Erubhin, fol. 13. 2.  A Tradition. His name is not R. Meir, but Nehorai: Why therefore is he called R. Meir? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he enlightens the eyes, by the traditions of wise men. And yet his name is not Nehorai neither, but R. Nehemiah. Why then is he called R. Nehorai? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he enlightens the eyes, by the traditions of wise men. O blessed Luminaries without light! Be gone ye shades of night, for the Sun of righteousness hath now displayed himself!   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou bearest record of thyself. 
THIS and the following passages uttered in dispute, whether Christ was the light or no, bring to mind what was wont to be transacted amongst them, in their witnessing about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the appearance of the New Moon. We have it in Rosh hashanah 
o Cap. 1. 2. 3. .  
I. It was to be attested before the Sanhedrin by two persons, that they saw the New Moon. So Christ mentions two witnesses attesting him to be the light, viz. the Father and himself, vers. 18.  
II. They did not allow the testimony about the New Moon, unless from persons known to the Sanhedrin: Or if they were unknown, there were those sent along with them from the Magistracy of that City where they lived, that should attest their veracity. Compare vers. 18, 19 I bear witness of myself, and ye know me not. My Father also bears witness of me, but ye have not known my Father.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One witness is not to be believed in his own cause. So the Pharisees, vers. 13. Thou bearest record of thyself, thy record is not true.  
iv The Father and the Son, or any sort of relatives, are fit and credible witnesses, vers. 18. I am one that bear witness of myself, and the Father that sent me, beareth witness of me.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Treasury. 
IN the Treasury, that is, in the Court of the Women. Where he had transacted the matter about the Woman taken in Adultery. Called the Treasury, upon the account of thirteen Corban Chests placed there. Of which we have spoken in another Tract.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same that I said unto you from the beginning. 
I. AMongst the several renderings of this place, this seems the most proper; The same that I said unto you from the beginning. So Gen. XLIII. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the money returned at the first time: and vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we came indeed down at the first time to buy food.  
The words thus rendered may refer to that full and open profession our Saviour made of himself before the Sanhedrin, that he was the Son of God, the Messiah, Chap. V do you ask me who I am? I am the same that I told you from the beginning, when I was summoned to answer before the Sanhedrin.  
II. However, I cannot but a little call to mind, the common forms of speech used so much in the Jewish Schools. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the end. Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they meant any thing that was chief and primarily to be offered and taken notice of: by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was secondary, or of less weight.  

p Tamid. fol. 61. 1.  The question is, whether it were lawful for the Priests to sleep in their Holy Vestments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end: or the secondary question was whether it was lawful for them to sleep in them. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning; or the thing chief and primarily to be discussed, was whether it was lawful for them to have them on at all, but in Divine Service. Hence the Gemarists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tradition is, that they must not sleep in them, if you will explain the end [or secondary question] but, let them put them off and sold them up, and lay them under their heads [when they sleep] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This, the beginning [or chief matter in hand] determines. That is, that it is not lawful for the Priest so much as to wear his Holy Garments but when he is in Holy Service.  

q Beracoth, fol. 53. 1.  It is a Tradition of the Rabbins, if one in walking near any City see lights in it; If the greatest number in that City be Cuthites, let him not bless them; if they be most Israelites, let him bless it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They teach the beginning, when they say, most Cuthites. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They teach the end when they say, most Israelites. The chief and principal scruple was, whether they should pronounce a blessing upon those lights, when there might be most Cuthites in the City that lighted them up: The lesser scruple was, whether he should bless them, if there was most Israelites in that City.  

r Bezah. fol. 6. 2.  There is a dispute upon that precept, Levit. XVII. 13. If any one kill a Beast or Bird upon an Holy day, the Shammean School saith, let him dig with an instrument, and cover the blood; The School of Hillel saith, let him not kill at all, if he have not dust ready by him to cover the blood.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end, or the secondary question, is about covering the blood if a Beast should be killed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning, or the principal question, is, about killing a Beast or a Fowl at all upon an Holy day; merely for the labour of scraping up dust, if there be none at hand.  
There are numberless instances of this kind, and if our Saviour had any respect to this form or mode of speaking, we may suppose what he said, was to this purpose. You ask who I am? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning. That is the chief thing to be enquired into which I now say, viz. That I am the Light of the world, the Messiah, the Son of God, etc. But what works I do, what Doctrines I teach, and by what authority: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is an enquiry of the second place in comparison to that first and chief question who I am.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But he that sent me is true. 
I Have many things to say and judge of you, but he that sent me hath of old said and judged of you, and he is true, and they are true things which he hath said of you. Of this kind are those passages, Isai. XI. 10. Make the heart of this people fat, etc. and XXIX. 10. The Lord hath poured a spirit of deep sleep upon you, etc. and from such kind of Predictions it is that Christ concludes this concerning them, vers. 21. ye shall die in your sins.▪   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We be Abraham's seed, etc. 
THEY were wont to glory of being Abraham's seed beyond all measure. Take one instance of a thousand.  

s Bava Mezia, fol. 83. 1.  It is storied of R. Jochanan ben Mathias, that he said to his Son, Go out and hire us some Labourers: He went out and hired them for their Victuals. When he came home to his Father, his Father said to him, my Son, shouldst thou make Feasts for them, as gaudy as the Feasts of Solomon, thou wouldst not do enough for them, because they are the Children of Abraham, Isaac, and Jacob. And yet they confess, 
t Schabb. fol. 53. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The merits of our Fathers Abraham, Isaac, and Jacob ceased from the days of Hoshea the Prophet, as saith Rabh, or as Samuel, from the days of Hazael.  
But how came they to join this? We be Abraham's seed neither were we ever in bondage to any. Is it impossible that one of Abraham's seed, should be in bondage? The sense of these two clauses must be distinguished. We are of the seed of Abraham, who are very fond and tenacious of our liberty, and as far as concerns ourselves, we never were in bondage to any man. The whole Nation was infinitely averse to all servitude, neither was it by any means lawful for an Israelite to sell himself into bondage unless upon the extremest necessity.  

u Maimon. in Avadim. cap. 1.  It is not lawful for an Israelite to sell himself, for that end merely, that he might treasure up the money, or might trade with it or buy Vessels, or pay a creditor, but barely if he want food and sustenance. Nor may he sell himself, unless when nothing in the world is left, not so much as his clothes, then let him sell himself— And he whom the Sanhedrin sells, or sells himself, must not be sold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly, nor in the public way, as other slaves are sold, but privately.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But ye seek to kill me. 
FRom this whole period, it is manifest, that the whole tendency of our Saviour's discourse, is to show the Jews that they are the seed of that Serpent, that was to bruise the heel of the Messiah: else what could that mean, vers. 44. ye are of your Father the Devil, but this, viz. ye are the seed of the Serpent.   

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because you cannot hear my word. 
YOU may here distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify the manner of speaking, or phrases used in speech; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter or thing spoken, Isai. XI. 4. he shall smite the Earth with the rod of his mouth. But they could not bear the smart of his rod, they would not understand the phrasiology or way of speech he used.   

VERS. LXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A muderer from the beginning. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the Hebrew Idiom would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was a muderer from the days of the Creation. And so Christ in saying this, speaks according to the vulgar opinion, as if Adam fell the very first day of his Creation.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He abode not in the truth. 
I. He abode not in the truth. i e. he did not continue true, but found out the way of lying.  
II. He did not persist in the will of God, which he had revealed concerning man. For the revealed will of God is called truth: especially his will revealed in the Gospel. Now when God had pleased to make known his good will toward the first man, partly fixing him in so honourable and happy a station, partly commanding the Angels that they should minister to him for his good, Heb. I. 14. the Devil did not abide in this truth, nor persisted in this will and command of God. For he, envying the honour and happiness of man, took this command of God concerning the Angel's ministering to him, in so much scorn and contempt, that swelling with most envenomed malice against Adam, and infinite pride against God, chose rather to dethrone himself from his own glory and felicity, than he would bear Adam's continuance in so noble a station, or minister any way to the happiness of it. An Angel was uncapable of sinning either more or less than by pride and malice.   

VERS. XLVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou art a Samaritan and hast a Devil. 
BUT what I pray you, hath a Samaritan to do with the Court of your Temple? For this they say to Christ, whiles he was yet standing in the Treasury, or in the Court of the Women, vers. 20. If you would admit a Samaritan into the Court of the Gentiles, where the Gentiles themselves were allowed to come, it were much, and is indeed very questionable; but who is it would bear such an one standing in the Treasury? Which very thing shows how much this was spoken in rancour and mere malice, they themselves not believing, nay perfectly knowing that he was no Samaritan, at that time when they called him so. And it is observable that our Saviour made no return upon that senseless reproach of theirs, because he did not think it worth the answering; he only replies upon them that he hath not a Devil, that is, that he was not mad.   

VERS. LVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou art not yet fifty years old. 
APply these words to the time of superannuating the Levites, Numb. IU. and we shall find no need of those knots and difficulties wherewith some have puzzled themselves. Thou art not yet fifty years old, that is, thou art not yet come to the common years of superannuation, and dost thou talk that thou hast seen Abraham?   

VERS. LVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Before Abraham was, I am. 
THEY pervert the question. Christ had said, Abraham saw my day: on the contrary they ask him, Hast thou seen Abraham?  
This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is rendered from the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [I] So the Greek Interpreters in the Books of Judges and Ruth: for you will seldom or never meet with it elsewhere.  
Judg. VI 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will tarry, or sit here. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The Latin Interpreters, Ego quidem manebo.  
Ibid. Chap. XI. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have not sinned against thee. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Latin, Ego quidem non peccavi tibi.  
Ibid. vers. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I have opened my mouth. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Latin, Et ipse aperui os.  
Ibid. vers. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and my fellows. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Latin, Ego ipsa, & sodales meae.  
Ruth. iv 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will redeem it. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Latin, Ego sum, redimam.  
As to this form of speech, let those that are better skilled in the Greek tongue, be the judges. Our Saviour's expression seemeth something more difficult, because he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To this purpose, as it should seem, Before Abraham was, I am.   

VERS. LIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And they took up stones, etc. 
WOULD you also murder another Prophet in the very Court of the Temple, O ye murderous Generation? Remember but Zacharias, and surely that might suffice. But whence could they get stones in the Court of the Temple? Let the answer be made from something parallel.  

x Schabb. fol. 115. 1.  It is storied of Abba Calpatha, who going to Rabban Gamaliel at Tiberias, found him sitting at the Table of Jochanan the Money-changer, with the Book of Job in his hand Targumised; [that is, rendered into the Chaldee Tongue] and reading in it. Saith he to him, I remember your Grandfather Rabban Gamaliel how he stood upon Gab in the mountain of the Temple, and they brought unto him the Book of Job Targumized. He calls to the Architect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying, ramm him in under the foundation.— R. Jose saith, they whelmed him under an heap of Clay. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is there any Clay in the Mountain of the Temple? Gloss. There was Mortar which they used in building.  
It may be noted by the by, that they were building in the Temple in the days of the first Gamaliel, who sat Precedent in the Sanhedrin, about the latter days of our Saviour; which confirms what I already have noted in Chap. II. 20. And further let us see, how they might have stones in readiness, for they were now building, and they might have pieces of stones enough there.    

CHAP. IX.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who did sin, this man or his Parents? 
I. IT was a received Doctrine in the Jewish Schools, that Children according to some wickedness of their Parents were born lame, or crooked, or maimed and defective in some of their parts, etc. by which they kept Parents in awe lest they should grow remiss and negligent in the performance of some rites which had respect to their being clean, such as washings and purifyings, etc. we have given instances elsewhere.  
II. But that the Infant should be born lame or blind, or defective in any part, for any sin or fault of his own, seems a riddle indeed.  
1. Nor do they solve the matter who fly to that principle of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of souls which would have the Jews tinctured with; at least if we will admit Josephus as a just Interpreter, and judge of that principle. For thus he 
y Lib. de Excid. II. cap. 12. .  
It is the opinion of the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That the souls of all are immortal, and do pass into another body; that is those of the good only: [observe this] but those of the wicked are punished with eternal torments. So that, unless you will say that the soul of some good man passing into the body of this man was the cause of his being born blind (a supposition that every one would cry shame of) you say nothing to the case in hand. If the opinion of the transmigration of souls, amongst the Jews, prevailed only so far that they supposed the souls of good men only passed into other bodies; the very subject of the present question is taken away, and all suspicion of any punishment or defect happening to the infant upon the account of Transmigration wholly vanisheth, unless you will say it could happen upon a good soul's passing out of the body of a good man.  
2. There is a solution attempted by some from the souls pre-existency, which they would pretend the Jews had some smatch of, from what they say about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those souls which are in Goph, or Guph.  

z Avodah Zarah. ●ol. 5. 1.  R. Jose saith, the Son of David will not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the souls that are in Goph are consummated. The same passage is recited also in Niddah 
a Fol. 13. 2. , and Jevamoth 
b Fol. 62. 1. , where it is ascribed to R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asi.  
There is a repository, saith R. Solomon, the name of which is Goph, and from the Creation all the souls that ever were to be born, were formed together and there placed.  
But there's another Rabbin brought in by another Commentator, that supposeth a twofold Goph, and that the souls of the Israelites and of the Gentiles are not in one and the same Goph. Nay further he conceives that in the days of the Messiah there will be a third Goph, and a new race of souls made.  
R. Jose deduceth his opinion from Isaiah LVII. 16. miserably wresting the words of the Prophet to this sense, My will shall hinder for the souls which I have made. For so Aruch and the Commentators explain his mind.  
Grant now that what I have quoted might be sufficient confirmations that the Jews did entertain the opinion of the Souls pre-existence, yet what concern the pre-existence of souls hath with this place, I confess I have not so quick an apprehension as any way to imagine, unless we will suppose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, or that some souls come immediately from the hand of God, stained and defiled.  
III. I would therefore seek to untie this knot some other way.  
1. I would have that passage observed which we have in Vajicra rabb. 
c Fol. 184▪ 3.  And the days draw nigh in the which thou shalt say, I have no pleasure in them, Eccl. XII. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those are the days of the Messiah, wherein there shall be neither merit nor demerit. That is, if I mistake not, wherein neither the good deserts of the Parents shall be imputed to the children for their advantage, nor their deserts, for their fault and punishment. They are the words of R. Akibah in loc. and they are his application of that passage in Eccles. and indeed his own invention; but the opinion itself, That there shall be neither merit nor demerit in the days of the Messiah, is what is commonly received amongst the Jews. If so, then let me a little enlarge this question of our Saviour's Disciples by way of Paraphrase to this purpose. Master we know that thou art the Messiah, and that these are the days of the Messiah; we have also learned from our Schools that there is no imputation of merit or demerit from the Parents in the days of the Messiah; whence then is it that this man is born blind? that in these days of the Messiah he should bring into the world with him some mark and imputation of fault or blame somewhere? What, was it his Parent's fault? This seems against the received opinion. It seems therefore that he bears some tokens of his own fault: is it so or no?  
2. It was a conceit amongst the Jews that the infant when formed and quickened in the womb, might behave itself irregularly, and do something that might not be altogether without fault.  
In the Treatise last mentioned, a woman is brought in complaining in earnest of her child before the Judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it kicked her unreasonably in the womb. In Midr. Cohel. and Midr. Ruth, Cap. III. 13. there is a story told of Elisha ben Abujah, who departed from the faith and became an horrible Apostate, and amongst other reasons of his apostasy this is rendered for one.  
There are which say, that his Mother when she was big with child of him, passing through a Temple of the Gentiles, smelled something very strong, they gave to her of what she smelled, and she did eat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the child in the womb grew hot, and swelled into blisters, as in the womb of a Serpent.  
In which story his Apostasy is supposed as originally rooted and grounded in him in the womb, upon the fault of his mother eating of what had been offered to Idols. It is also equally presumed that an Infant may unreasonably and irregularly kick and punch in the womb of its mother beyond the rate of ordinary infants. The infants in the womb of Rebecca may be for an instance, where the Jews indeed absolve Jacob from fault, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he took Esau by the heel 
b Bemidbar rabb. fol. 230. 2. ; but will hardly absolve Esau for rising up against his brother Jacob.  

c Sanhedr. fol. 91. 2. & Beresh. rabb. fol. 38. 1.  Antoninus' asked R. Judah at what time evil affections begin to prevail in the man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether in the first forming of the foetus in the womb, or at the time of its coming forth? The Rabbi saith unto him, from the time of its first forming. Then saith Antoninus, it will kick in the mother's womb, and rush out. This I learned of Antoninus, and the Scripture seems to back it, when it saith, Sin lieth at the door.  
It appears from this dispute, whether true or feigned, that the ancient opinion of the Jews was that the infant from its first quickening had some stain of sin upon it. And that great Doctor R. Judah the holy, was originally of that opinion himself, but had lightly changed his mind upon so paltry an argument. Nay, they went a little further, not only that the infant might have some stain of sin in the womb, but that it might in some measure actually sin, and do that which might render it criminal. To which purpose this passage of the Disciples seems to have some relation, Did this man sin that he was born blind? That is, did he when his Mother carried him in her womb, do any foul or enormous thing that might deserve this severe stroke upon him that he should bring this blindness with him into the world?   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He spat on the ground, etc. 
I. HOW far spittle was accounted wholesome for weak eyes we may learn from this ridiculous tale.  

d Hieros'. Sotah, fol. 16. 4. & Vajicra rabb. fol. 175. 2.  R. Meir sat and was teaching in the evening of the Sabbath-day; there was a woman stood by, hearing him preach; after he had done she went home and found her candle gone out. Her Husband saith to her, where hast thou been? I have been, saith she, standing and hearing the voice of a Preacher. Her Husband saith to her, thou shalt not enter in till thou hast gone and spot in the face of him that taught. After three weeks her neighbouring women persuading and heartening her to it she goes to the Chapel. Now the whole matter was already made known to R. Meir. He saith therefore to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is there ever a woman among you skilled in muttering charms over eyes? [for he feigned a grievous ailment in his eyes] the woman said, R. I am not skilled: However, saith he, do thou spit seven times upon my eyes, and I shall be healed, which she did. Gloss. Whenever they multered any charms over the eyes, it was necessary that they should spit upon them.  
II. It was prohibited amongst them to besmear the eyes with spittle upon the Sabbath-day upon any Medicinal account, although it was esteemed so very wholesome for them.  

e Maim. Schab. cap. 21.  They do not squirt wine into the eyes on the Sabbath-day, but they may wash the eyebrows with it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as to fasting spittle, [which was esteemed exceedingly wholesome] it is not lawful to put it so much as upon the eyelids 
f Schab. fol. 108. 2. . One saith that wine is prohibited so far, that it may not be injected into the middle of the eye, upon the eyebrows it may. Another saith that spittle is forbidden so much as upon the eyelids.  
So that in this action of our Saviour's we may observe:  
I. That he does not heal this sick man with a word as he did others, but chooseth to do a thing which was against their Canonical observation of the Sabbath, designing hereby to make a trial of the man, whether he was so superstitious that he would not admit such things to be done upon him on the Sabbath-day. He made an experiment not much unlike this upon the man at Bethesda as we have before observed.  
II. Whiles he mingles spittle with dust, and of that makes a clay to anoint the eyes of the blind man, he thereby avoideth the suspicion of using any kind of charm; and gives rather a demonstration of his own Divine power, when he heals by a method contrary to nature; for clay laid upon the eyes we might believe should rather put out the eyes of one that sees, than restore sight to one that had been blind. Yea and further he gave demonstration of the Divine authority he himself had over the Sabbath, when he heals upon that day by the use of means which had been peculiarly prohibited to be used in it.  
The connexion of this Chapter with the former is such that the stories in both seem to have been acted on one and the same day, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Going through the midst of them, so passed by. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And as he passed by he saw a man which was blind.] If it be so (which I will not much contend about) then do they bring the Adulterous woman before Christ, yea and attempt to stone him too on the Sabbath-day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus hide himself; or perhaps the sense is, he was hidden; that is by the multitude that had a favour for him, and compassed him about, lest his enemies should have wreaked their malice and displeasure against him.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is by interpretation, sent. 
WE have already shown that the spring of Siloam discharged its self by a double stream into a twofold Pool, the upper Pool which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pool of Siloah; and the lower which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pool of Shelah. Nehem. III. 15. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly and properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so, as we have already noted. Probably the Evangelist added this Parenthesis on purpose to distinguish which of the Pools the blind man was sent to wash in; viz. not in the Pool Shelah, which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fleeces, but in the Pool of Shiloah, which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sent.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That sat and begged. 
THIS may be opposed to another sort of beggars, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that beg from door to door.  
The words used by the beggars were generally these:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vouchsafe something to me. Or rather according to the letter, deserve something by me, i. e. acquire something of merit to yourself by the alms you give me.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O you whoever have a tender heart do yourself good by me.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look back and see what I have been, look upon me now, and see what I am 
g Vajicra rabb. fol. 204. 3. .   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brought him to the Pharisees. 
THE Pharisees in this Evangelist are generally to be understood the Sanhedrin; nor indeed do we find in St. John any mention of the saducees at all. Consult Joh. I. 24. iv 1. VIII. 3. & XI. 46, etc.  

h Joseph. Antiq. lib. 13. cap. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Pharisees have such a sway amongst the people, that if they should say any thing against the King or High Priest, they would be believed. And a little after,  
The Pharisees have given out many rules to the people from the Traditions of the fathers, which are not written in the Laws of Moses; and for that very reason the Sadducees rejected them, saying they ought to account nothing as law or obligatory, but what is delivered by Moses, and what hath no other authority but tradition only, ought not to be observed. And hence have arisen questions and mighty controversies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sadducees drawing after them the richer sort only, whiles the multitude followed and adhered to the Pharisees.  
Hence we may apprehend the reason why the whole Sanhedrin is sometime comprehended under the name of the Pharisees, because the common people, and the main body of that Nation, were wholly at the management of the Pharisees, governed by their decrees and laws. But there was once a Sanhedrin that consisted chief of the Sect of the Sadducees, and what was done then? 
i Sanhedr. fol. 52. 1.  R. Eliezer ben Zadok saith, there was a time when they burned a Priest's daughter for whoredom, compassing her about with bundles of young twiggs; but the answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was not a Sanhedrin at that time that was well skilled.— Rabh Joseph saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sanhedrin was made up of Sadducees. It is worth our taking notice of this passage.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He should be put out of the Synagogue. 
SO Chap. XVI. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, granting that this is spoken of Excommunication, the question may be whether it is to be understood of the ordinary Excommunication, that is, from this or that Synagogue, or the extraordinary, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cutting off from the whole Congregation of Israel.  

k Piske haresh in Moedkaton, cap. 3. art. 23.  Whoever is excommunicated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precedent of the Sanhedrin, is cut off from the whole Congregation of Israel; and if so, then much more if it be by the vote of the whole Sanhedrin. And it seems by that speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cast him out, v. 34. that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out, was added for such a signification.  
But suppose we, it might be understood of the ordinary Excommunication; among all the four and twenty reasons of Excommunication which should it be for which this was decreed, viz. that if any man did confess that Jesus was the Christ he should be put out of the Synagogue? The Elders of the Sanhedrin perhaps would answer, what upon other occaons is frequently said and done by them, It is decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the necessity of the time.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are Moses Disciples. 
THE man as it should seem had in gentle and persuasive terms asked them, Will ye also be his Disciples? as if he hearty wished they would. But they as ruggedly, Be you so: We are Moses his Disciples.  

l Joma, fol. 4. 1.  They delivered two Disciples of the wise men into the hands of the chief Priest [that they might instruct him about the rites and usages of the day of expiation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were of the Disciples of Moses. And who are these Disciples of Moses? it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very phrase excludes the Sadducees.  
The Reader may observe by the way these Disciples of Moses his Disciples, with what reverence they treat him.  

m Vajicra rab. fol. 179. 1.  Moses was angry about three things, and the tradition was accordingly hid from him: I. About the Sabbath, Exod. XVI. 20. while he was angry he forgot to recite to them the traditions about the Sabbath. II. About the vessels of metal, Numb. XXXI. 14. whiles he was angry, he forgot to recite to them the traditions about the vessels of metal. III. About the mourner, whiles he was wroth the tradition was hid from him, which forbade the mourner to eat of the Holy things.  
Did Moses think it unlawful for the mourner to have eaten of the Holy things when he spoke to Eleazar and Ithamar while they were in the very act of bewailing the death of their two Brethren, Wherefore have ye not eaten the sin-offering in the Holy place? Yes, but in his passion he forgot both the tradition and himself too? Excellent Disciples indeed that can thus chastise your great Master at pleasure, as a man very hasty, apt to be angry, and of a slender memory! let him hence forward learn from you to temperate his passions, and quicken his memory. You have a memory indeed that have recovered the tradition which he himself had forgot!   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they cast him out. 
I Shall note something of this kind of phrase at Chap. XVI. 2. Thus doth this man commence the first Confessor in the Christian Church, as John the Baptist had been the first Martyr in it. He suffered Excommunication, and that from the whole Congregation of Israel, for the name of Christ. It seems something strange that they did not Excommunicate Jesus himself, but they were contriving more bloody things against him.    

CHAP. X.  
AMONGST all the places in the Old Testament which mention this great shepherd, there is no one, doth so exactly describe him and his Pastoral work, as the XIth Chap. of the Prophet Zachary. We will fetch a few things from thence that may serve to explain the passage now in hand.  
I. He describes this great Shepherd manifesting himself, and applying himself to his great Pastoral office, when the Nation was now upon the brink of destruction; the Prophet had foretold their ruin, and brings in this Shepherd, undertaking the care of his sheep lest they should perish too.  
As to the first ver. Open thy doors O Lebanon; take the Jews own comment upon it, who yet do by all the skill they can endeavour to take off the whole Prophecy from those proper hinges upon which it turns.  

n Joma, fol. 39 2.  Forty years before the destruction [of Jerusalem] the Gates of the Temple opened themselves of their own accord. Rabban Jochanan ben Zacchai declaimed upon it, saying, O Temple, Temple, why dost thou terrify thyself? I know thy end will be destruction; for so Zachary the Son of Iddo hath prophesied concerning thee, Open thy doors, O Lebanon, etc.  
The rest that follows doth plainly enough speak out desolation and ruin, ver. 2. 3. but particularly that is remarkable, ver. 6. I will deliver them every one into their neighbour's hands; how manifestly doth it agree with those intestine broils and discords, those horrid seditions stirred up amongst them? And into the hands of their King; i. e. of Cesar, concerning whom they may remember they once said, We have no King but Cesar.  
II. He describes the evil shepherds of the people under a Triumvirate, ver. 8. Three Shepherds also I cut off in one month, etc. i. e. the Pharisees, the Sadducees, and the Essenes', which interpretation though it cannot but sound very unpleasingly in Jewish ears, yet is it what seems abundantly confirmed, both from the context and the history of things. They therefore would turn the edge of the Prophecy another way, the Gemarists understanding the three Shepherds of Moses, Aaron and Miriam 
o Yaa●ith, fol. 9 1. ; Jarchi would have it the house of Ahab, the house of Ahaziah and his Brethren. Kimchi, the Sons of Jehoahaz, Jehojakim, and Zedekiah. Aben Ezra saith, Perhaps they are the High Priest Joshua, the person anointed to the wars, and the Sagan, or perhaps Haggai, Zachary, and Malachi, etc.  
But what can be more clear than that the Prophet speaks of those Shepherds that had wasted and corrupted the flock, and who when the true Shepherd of the sheep should reveal himself would do the like again? and who should these be but the Principals and chief heads of Sects, and the leaders of the people, the Pharisees, the Sadducees, and the Essenes'?  
Object. But how can these properly be said to be cut off by the great Shepherd when he should come, whereas it is well enough known that these Sects lived even after the death of Christ, nay after the ruins of Jerusalem; not to say that Pharisaim hath its being amongst the Jews to this very day?  
Answ. So indeed it is said that under the Gospel, The Nations should not learn war any more, Isa. II. 4. and that there should not be an infant in age, or one under age, in the new Jerusalem, Isa. LXV. 20. whereas we find enough of war in every generation, and that infancy or ignorance in Divine things abounds still. But nevertheless God had done his part toward the accomplishment of such Prophecies, namely, he had brought in the Gospel of Peace, and the Gospel of Light, that nothing should be wanting on his side, that peace might reign on the Earth, and infancy in Divine things should be no more; so did this great Shepherd bring in the Evangelical Doctrine, the Oracle of Truth and Religion, which did so beat down and confound all the vain Doctrines and Institutions of those Sects, that as to what related to the Doctrine of Christ, there was nothing wanting to have cut off those heresies and vanities.  
III. This great Shepherd broke that Covenant that had been made and confirmed with that people, ver. 10. I took my staff which was called Beauty, and I cut it off, that I might break my Covenant which I made with all the people. With all the people, i. e. with all Israel, the Ten and the Two Tribes too. And in the 14 ver. the affinity and kin which was betwixt Judah and Israel is dissolved, which it would not be amiss for those to take serious notice of, who as yet expect an universal conversion of the whole Nation of the Jews. Let them say by virtue of what Covenant? if the Covenant of Grace, that makes no difference betwixt the Jew and the Greek, nor knows any one after the flesh. If by virtue of the Covenant peculiarly made with that people, that was broken and dissolved when God had gathered his flock out of that people. For,  
iv The great Shepherd when he came, found that there must be a flock gathered in that Nation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. XI. 5. A remnant according to the election of grace; and these he took care to call and gather before Jerusalem should be destroyed. Zachary himself calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flock of slaughter; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the flock, ver. 7. Where, by the way, whoever compares the Greek Version in this place must needs observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the poor, is by those Interpreters jumbled and confounded into one word. For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the poor of the flock knew, they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Canaanites shall know the sheep, etc. So instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this, or for you, O poor of the flock, ver. 7. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the land of Canaan. Whence after that we have taken notice that they read Nun finale in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not final, I have some suspicion that these Interpreters might have had an eye upon the reduction of the dispersed captivity into the land of Canaan, according to the common expectation of that Nation. But this only by the by.  
That of the Apostle ought to be strictly heeded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Even so then at this present time also there is a remnant according to the election of grace. Which is indeed as the Gnomon to that Chapter, and above all other things does interpret best the Apostles mind, for he propounds to discourse not concerning the universal call of the Jews, but of their not being universally rejected, which may very easily be collected from the very first verse of this Chapter, Hath God cast away his people? that is, so cast them away that they are universally rejected. God forbidden, for I myself am an Israelite, and am not cast away. This argument he pursues and illustrates from the example of those most corrupted times, the age wherein Elijah lived, when they threw down the Altars of God, slew his Prophets, and not a few worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baal of the Zidonians, whom Ahab had introduced, and almost the whole Nation worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Golden Calf or Cow which Jeroboam had set up. And yet even in that worst state of affairs, saith God, I have reserved to myself seven thousand men, who have not bowed the knee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Golden Calf, the common and universal error of that Nation, much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Baal of the Sidonians. Even so (saith the Apostle) at this very time there is a remnant, plainly intimating that he does not assert or argue for the calling of the whole Nation, but of that remnant only, and that he discourses concerning the present calling of that remnant, and not about any future call of the whole Nation.  
V That is a vast mystery the Apostle is upon, ver. 25. of that Chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blindness hath severally happened to Israel until the fullness of the Gentiles shall be come in. I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severally, or by parts, not without warrant from Grammar, and according to the meaning and intention of St. Paul, for the mystery mentioned by him is, that blindness severally, and at several times happened to the Israelites: First the Ten Tribes were blinded through Idolatry, and after many ages the two Tribes through Traditions; and yet both those and these reserved together to that time, wherein the Gentiles who had been blinded for a longer space are called, and then both Israelites and Jews, and Gentiles, being all called together, do close into one body. It is observable that the Apostle throughout this whole Chapter, doth not so much as once make mention of the Jews, but of Israel, that he might include the Ten Tribes with the two, within his discourse.  
And indeed this great Shepherd had his flock or his sheep within the Ten Tribes, as well as within the two; and to me it is without all controversy, that the Gospel in the times of the Apostles was brought and preached as well to the one as the other. Doubtless St. Peter whiles he was in Babylon preached to the Israelites dispersed in those Countries as well as to the Jews.  
VI Some of the Gemarists do vehemently deny any conversion of the Ten Tribes under the Messiah, let them beware lest there be not a conversion of their own.  

p Sanhedr. fol. 110. 2.  The Ten Tribes shall never return, as it is written, And he cast them out into a strange land, as it is this day, Deut. XXIX. 28. As this day passeth and shall never return, so they are gone and shall not return again. They are the words of R. Akibah.  
It is a Tradition of the Rabbins, that the Ten Tribes shall not have a part in the world to come, as it is written, the Lord rooted them out of their land in anger and in wrath, and in great indignation, and cast them out into another land. He rooted them out of their own land in this world, and cast them out into another land in the world to come. They are the words of Rabbi.  
But in truth when the true Messiah did appear, the Ten Tribes were more happily called, (if I may so speak) that is, with more happy success than the Jews; because amongst those Jews that had embraced the Gospel, there happened a sad and foul Apostasy, the like to which we read not of concerning the Ten Tribes that were converted.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. By the door into the sheepfold, etc. 
THE sheepfold amongst the Talmudists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Enclosures or Pen: wherein  
I. The sheep were all gathered together in the night, lest they should stray; and where they might be safe from thiefs or wild beasts.  
II. In the daytime they were milked: As,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
● Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

The Trojans as the rich man's numerous flocks,  
Stand milked in the fold.   
III. There the Lambs were tythed.  

r Becoroth, fol. 38. 2.  How is it that they tithe the lambs? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They gather the flock into the sheepfold, and making a little door, which two cannot go out of at together, they number 1, 2, 3, 4, 5, 6, 7, 8, 9, and the tenth that goes out they mark with red, saying, this is the tithe.— The ewes are without, and the lambs within, and at the bleating of the ewes the lambs get out.  
So that there was in the sheepfold one larger door, which gave ingress and egress to the flock and shepherds, and a lesser by which the Lambs passed out for tything.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is a thief and a robber. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Talmudick language 
s Maimon. Ginebah, cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is a thief? He that takes away another man's goods, when the owner is not privy to it, as when a man puts his hand into another man's pocket, and takes away his money, the man not seeing him; but if he takes it away openly, publicly and by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is not a thief but a robber. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Porter. 
I Am mistaken if the servants that attend about the flock under the shepherd, the owners of them are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. XII. 11. i. e. those that fold the sheep; at least if the sheepfold its self be not so called. And I would render the words by way of Paraphrase thus: The words of the wise are as goads, and as nails fastened by those that gather the flock into the fold: Goads, to drive away the thief or the wild beast; and nails to preserve the sheepfold whole and in good repair. Which goad and nails are furnished by the chief Shepherd, the Master of the flock, for these uses. Now one of these servants that attended about the flock was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Porter. Not that he always sat at the door, but the key was committed to his charge, that he might look to it that no sheep should stray out of the fold, nor any thing hurtful should get, or be let in.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am the door. 
PURE Israelitism among the Jews was the fold and the door, and all things. For if any one was of the seed of Israel, and the stock of Abraham, it was enough (themselves being the Judges) for such an one to be made a sheep, admitted into the flock, and be fed and nourished to eternal life. But in Christ's flock, the sheep had another original, introduction and mark.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All that ever came before me are thiefs. 
OUR Saviour speaks agreeably with the Scripture, where when there is any mention of the coming of this great Shepherd to undertake the charge of the flock, the evil Shepherds that do not feed but destroy the flock are accused, Jer. XXIII. 1, etc. Ezek. XXXIV. 2, etc. Zach. XI. 16. And our Saviour strikes at those three Shepherds before mentioned, that hated him, and were hated by him, the Sadduces, and Essenes', under whose conduct the Nation had been so erroneously led for some ages.  
I should have believed, that those words, All that ever came before me are Thiefs and Robbers; might be understood of those, who having arrogated to themselves the name of the Messiah, obtruded themselves upon the people; but that we shall hardly or not at all, find an instance of any that ever did so before the true Messiah came. After his coming (it is true) there were very many that assumed the name and title, but before it, hardly one. Judas the Galilean did not arrive to that impudence, as you have his story in Josephus. Nor yet Theudas, by any thing may be gathered from the words of Gamaliel, Acts V.  
An Argument of no mean force which we may use against the Jews, that the time when our Jesus did appear, was the very time wherein the Nation looked for the coming of Messiah: For why did no one arrogate that name to himself, before the coming of our Jesus? Because they knew the fore appointed and the expected time of the Messiah was not yet come. And why after Jesus had come, did so many give themselves out for Messiah, according to what our Saviour foretold, Matth. XXIV? because the agreeableness of the time, and the expectation of the people might serve and assist their pretences.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Find Pasture. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Beracoth, fol. 55. 2.  How far is the Beasts pasture? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixteen miles. The Gloss is, The measure of the space that the Beasts go when they go forth to Pasture. A spacious pasture indeed!   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The hireling fleeth. 
THE Rabbins suppose that some such thing may be done by the hireling, when they allot such a mulct, if a Sheep should happen to perish through the neglect of its keeper.  

u Bava Mezia, fol. 93. 2.  How far is the keeper for hire (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) bond to watch his flock? Till he can say truly; In the day the drought consumed me, and the frost by night.  
But if, whilst he is going to the City or any ways absent, the Wolf of the Lion should come and tear the flock, what then?— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ought to have met them with Shepherds and Clubs, and not to have fled.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. I lay down my life, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deliver, or I give my life for the flock. 
x Bemidb. rabb. fol. 260. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judah gave up his life for Benjamin. 
y Vajicra rabba, fol. 162. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hur gave his life for the Holy blessed God. For they have à Tradition that Hur underwent Martyrdom, because he opposed the Golden Calf.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It was the Feast of the Dedication. 
I. THE rise and original of this Feast must be fetched from the story, 1 Macab. iv 52, etc. of which we have noted something already. The Jewish Masters have these passages about it.  

z Joseph. Antiq. lib. 12. cap. 11.  They were seized with such infinite pleasure in the restauration of their sacred rites, being after so long a time, so unexpectedly possessed of their Religion again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That they bond it by a Law to posterity, that they should celebrate the restitution of their Sacred Rites, by a Feast of eight days continuance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ And from that time to this do we still celebrate this Feast, calling it by the name of LIGHTS. Giving that name to this Feast, as I suppose, because we obtained such a liberty so much beyond all hope.  
One would believe that the name of LIGHTS, or Candles, only was given to this Feast, I say a name only: for we have no mention here of the lighting of Candles. One would believe also that the eight days decreed for the celebration of this Feast, was done after the pattern of the eight days Feast of Tabernacles; but you will find in the Talmudic Authors that it is far otherwise, and they have a cunning way of talking concerning it.  The Rabbins have a Tradition: From the five and twentieth day of the Month Chisleu, 
a Schabb. fol. 21. 2.  there are eight days of the Encenia, [or Feast of Dedication] in which time, it is not lawful either to Weep or Fast. For when the Greeks entered into the Temple they defiled all the Oil that was there. But when the Kingdom of the Asmoneans had conquered them, they sought and could not find but one single Vial of Oil, that had been laid up under the Seal of the Chief Priest; Nor was their enough in it but to light for one day. There was a great miracle; for they lighted up the Lamps from that Oil for eight days together: So that the year after, they instituted the space of eight days for the solemnising that Feast. 
Maimonides relates the same things, and adds more: 
b In Chanuc●●●, cap. 3.  Upon this occasion the wise men of that Generation appointed that eight days from the 25th. of the Month Chisleu, should be set apart for days of rejoicing and the Hallel; and that they should light up Candles at the doors of every House, each evening of those days, to keep up the memory of that miracle. Those days are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dedication: It is forbidden upon all those days either to Weep or Fast. As in the days of Purim, etc.  
Again, 
c Cap. 4.  How many Candles do they light? It is commanded that every House should set up at least one; let the Inhabitants there, be more or one only. But he that does honour to the command, sets up his Candles according to the number of the persons that are in the House. And he again that does more honour to it still, he sets up one Candle for every person in the House the first night, and doubles it the second night. For example, If there be ten persons in the House; the first night, there are ten Candles lighted; the second night twenty: the third night thirty; so that on the eighth night it comes to fourscore.  
It would be too tedious to transcribe what he relates about singing the Hallel upon that Feast; the place where the Candle is fixed, which ordinarily is without doors, but in time of danger or persecution it is within, etc. Let what I have already quoted suffice, with the addition of this one instance more.  

d Echah rabbabat●●, fol. 80 1.  The Wife of Tarchinus (whose bones may they be crushed) brought forth a Son, the evening of the ninth day of the month Ab, and then all Israel mourned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Child died upon the Feast of Dedication; Then said the Israelites, shall we light up Candles or not? They said we will light them, come what will come. So they lighted them; upon which there were some that went and accused them before the Wife of Tarchin: Saying, the Jews mourned, when thou broughtest forth a Son, and when that Son died, they set up Candles. Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarquinus, or Tarqvinius was, whether they meant the Emperor Trajan, or some other, we will not make any enquiry, nor is it tanti; However the story goes on, and tells us, That the Woman calling her Husband, accused the Jews, stirring him up to revenge, which he executed accordingly by a slaughter amongst them.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Feast of Dedication, 
So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of the XXX Psalm, the Greek Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dedication: By which the Jewish Masters seem to understand the dedication of the Temple 
e Bemidb. rabba. fol. 149. 1. : Whereas really it was no other than the lustration and cleansing of David's House after Absolom had polluted it, by his wickedness and filthiness: which indeed we may not unfitly compare with the purging again of the Temple, after that the Gentiles had polluted it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In jerusalem. 
It was at Jerusalem the Feast of the Dedication. Not as the Passover, Pentecost, and Feast of Tabernacles, was wont to be at Jerusalem, because those Feasts might not be celebrated in any other place. But the Encenia were kept every where throughout the whole Land.  

f Rosh hashanah, fol. 18. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They once proclaimed a Fast, within the Feast of Dedication, at Lydda.  
The Feast of Dedication at Lydda? this was not uncustomary, for that Feast was celebrated in any place: but the Fast in the time of that Feast, this was uncustomary.  

g Ma●mont in the place above.  One upon his journey upon whose account they set up a Candle at his own House, hath no need to light it for himself in the place where he sojourneth. For in what Country soever he sojourns, there the Feast of Dedication, and lighting up of Candles is observed; and if those of his own household would be doing that office for him, he is bound to make provision accordingly, and take care that they may do it.  
Maimonides goes on, The precept about the Lights in the Feast of Dedication is very commendable, and it is necessary that every one should rub up his memory in this matter, that he may make known the great miracle, and contribute toward the praises of God, and the acknowledgement of those wonders he doth amongst us. If any one hath not wherewithal to eat, unless of mere Alms, let them beg or sell his Garments to buy Oil, and Lights for this Feast. If he have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one single farthing, and should be in suspense whether he should spend it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrating the day, or setting up lights, let him rather spend it in Oil for the Candles, than in Wine for Consecration of the day. For when as they are both the prescription of the Scribes, it were better to give the Lights of the Encenia the preference, because you therein keep up the remembrance of the miracle.  
Now what was this miracle? it was the multiplication of the Oil. The Feast was instituted in commemoration of their Temple and Religion, being restored to them: the continuance of the Feast for eight days, was instituted in commemoration of that miracle: both by the direction of the Scribes, when there was not so much as one Prophet throughout the whole Land.  

h Hierosol. Megillah, fol. 70. 4.  There were eighty five Elders above thirty of which were Prophets too, that made their exceptions against the Feast of Purim, ordained by Esther, and Mordecai, as some kind of innovation against the Law. And yet that Feast was but to be of two days continuance: It is a wonder then, how this Feast of Dedication, the solemnity of which was to be kept up for eight days together, that had no other foundation of authority but that of the Scribes, should be so easily swallowed by them.  
Josephus, as also the Book of Maccabees, tells us that this was done about the hundred and forty eighth year of the Seleucidae; and at that time, nay a great while before the Doctrine of Traditions, and authority of the Traditional Scribes had got a mighty sway in that Nation. So that every decree of the Sanhedrin was received as Oracular, nor was there any the least grudge or complaint against it. So that, though the Traditional Masters could not vindicate the institution of such a Feast, from any Tradition exhibited to Moses upon Mount Sinai, yet might they invent something as Traditional to prove the lawfulness of such an institution.  
Who had the Presidency in the Sanhedrin at this time, cannot be certainly determined: that which is told of Joshua ben Perachiah how he fled from Janneus the 
i Sanhedr. fol. 107. 2.  King carries some probability along with it that Joses ben Joezer of Zeredai, and Joses been Jochanan of Jerusalem, to whom Joshuah been Perachiah, and Nittai the Arbelite succeeded in their Chairs; sat Precedent and Vicepresident at that time in the Sanhedrin. But this is not of much weight that we should tyre ourselves in such an enquiry.  
The Masters tell us (but upon what Authority, it is obscure) 
k Bemidb. rab. fol. 151. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the work of the Tabernacle was finished on the twenty fifth day of the month Chisleu (that is this very day of the month of which we are now speaking) but it was folded up till the first day of the month Nisan, and then set up.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it was Winter. 
The eight days begun from the xxuth. of the month Chisleu, fell in with the Winter solstice. Whence, meeting with that in the Targumist upon 1 Chron. XI. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I question whether I should render it, the shortest day, or a short day, (i. e. one of the short Winter days) is the tenth of the month Tebeth: if he did not calculate rather according to our, than the Jewish Calendar.  
The Rabbins (as we have already observed upon Chap. V. 35.) distinguish their Winter months into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Winter and midwinter: intimating, as it should seem, the more remiss and more intense cold. Half Chisleu, all Tebeth, and half Shebat, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Winter. Ten days therefore of the Winter had passed, when on the XXV of the month Chisleu, the Feast of the Dedication came in.  
It was Winter, and Jesus walked in the Porch. He walked there, because it was Winter, that he might get and keep himself warm: perhaps he chose Solomon's Porch to walk in, either that he might have something to do with the Fathers of the Sanhedrin who sat there; or else, that he might correct and chastise the buyers and sellers who had their shops in that place.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How long dost thou make us to doubt? 
IT is not ill rendered, How long dost thou suspend our mind? although not an exact Translation, according to the letter. But what kind of doubt and suspension of mind was this? Was it, that they hoped this Jesus was the Messiah, or that they rather feared he was so? It seems, they rather feared than hoped it. For whereas they looked for a Messiah, that should prove a mighty Conqueror, should deliver the people from the Heathen yoke, and should crown himself with all earthly glory; and saw Jesus, infinite degrees below such pomp; yet by his miracles giving such fair specimen of the Messiah, they could not but hang in great suspense, whether such a Messiah, were to be wished for or no.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then the jews took up stones again. 
THE Blasphemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by judicial process of the Sanhedrin, was to be stoned, which process they would imitate here without judgement.  

l Sanhedr. cap. 7. hal. 1.  These are the criminals that must be stoned; He that lieth with his own Mother, or with the Wife of his Father— He that Blasphemes, or commits Idolatry. Now however the Rabbins differed in the definition of Blasphemy or a Blasphemer, yet this all of them agreed in, as unquestionable Blasphemy, that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denies the foundation. This they firmly believed Jesus did, and none could persuade them to the contrary, when he affirmed, I and my Father are one. A miserable besotted Nation, who above all persons or things wished and looked for the Messiah, and yet was perfectly ignorant what kind of a Messiah he should be!   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If he called them Gods, etc. 
THE Jews interpret those words of the Psalmist, I have said ye are Gods, to a most ridiculous sense.  

m Avodah Zarah, fol. 5. 1.  unless our Fathers had sinned we had never come into the world: as it is written, I have said ye are Gods, and the Children of the most high; But ye have corrupted your do therefore ye shall die like men. And a little after, Israel had not received the Law, only that the Angel of death might not rule over them; as it is said, I have said ye are Gods, but ye have corrupted your do, therefore ye shall die like men.  
The sense is, if those who stood before Mount Sinai had not sinned in the matter of the Golden Calf, they had not begot Children, nor had been subject to death, but had been like the Angels. So the Gloss. If our Fathers had not sinned by the Golden Calf, we had never come into the world, for they would have been like the Angels, and had never begot Children.  
The Psalmist indeed speaks of the Magistracy, to whom the word of God hath arrived, by an express dispensation and diploma ordaining and deputing them to the Government, as the whole web and contexture of the Psalm doth abundantly show. But if we apply the words, as if they were spoken by our Saviour, according to the common Interpretation received amongst them, they fitly argue thus: If he said they were Angels or Gods to whom the Law and word of God came, on Mount Sinai, as you conceive: is it any Blasphemy in me then, whom God in a peculiar manner hath sanctified and sent into the world, that I might declare his word and will, if I say that I am the Son of God?   

VERS. XL.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where john at first Baptised. 
THAT is Bethabarah: For the Evangelist speaks according to his own History: Which to the judicious Reader needs no proof.    

CHAP. XI.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lazarus. 
SO in the Jerusalem Talmud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar, for R. Eleazar. For in the Jerusalem dialect, it is not unusual in some words that begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph, to cut off that letter: As.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What saith the Master? for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Basilius, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar abba.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Bon, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be R. Abon.  
So very frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazar, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleazar.  

a Taanith, fol. 68 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben R. Jose.  

b Chagigah, fol. 78 4. & 80. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Lazar Ben Jacob.  

c Kiddushin, fol. 60. 2.  R. Lazar the Disciple of R. Chajia Rubba. Who also are sometimes called by their name not abbreviated.  

d Sotah, f. 23.  R. Eleazar ben Jacob. 
* Ibid. f. 20. 2.  R. Eleazar ben Jose.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Martha. 
This name of Martha is very frequent in the Talmudick Authors. 
e Hieros'. Schab. fol. 3. 4.  Isaac bar Samuel, bar Martha. 
f Bab. Javamoth. f. 120. 1.  Abba bar Martha, the same with Abba bar Minjomi. 
g Ibid. cap. 6. hal. 4.  Joshua ben Gamla married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baithus. She was a very rich Widow 
h Juchas. fol. 57 2. .  
She is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Baithus, with this story of her. 
i E●hah rabb●bathi, fol. 67. 2.  Marry the Daughter of Baithus, whom Joshua been Gamla married, he being preferred by the King to the High Priesthood. She had a mind upon a certain day of expiation to see how her Husband performed his office. So they laid Tapestry all along from the door of her own House to the Temple, that her foot might not touch the ground. R. Eleazar ben R. Zadok saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the consolation [of Israel] as I saw her bound to the tails of Arabian Horses by the hair of her head, and forced to run from Jerusalem to Lydda. I could not but repeat that Versicle, the tender and delicate Woman, in thee, etc. Deuter. XXVIII. 56.  

k Succah. fol. 52. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha the Daughter of Baisuth, (whether Baisuth and Baithus were convertible; or whether it was a mistake of the Transcriber, let him that thinks fit make the enquiry) whose Son was a mighty strong man among the Priests.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was Mary which anointed, etc. 
THAT is, Which had anointed the Lord formerly. For,  
I. It is fit the Aorist should have its full force. Whoever will not grant this, let him give a reason why Bethany which was Lazarus his Town, should not be called by his name; but said the Town of Mary and her Sister Martha. Was it not because those names had been already well known in the foregoing story, whereas till now, there had not been one word mentioned of their Brother Lazarus. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects a noted story that was past, viz. that which is related Luke VII. 37.  
II. There can be no reason given, why the Evangelist should say this Proleptically, as if he had respect to that passage in Chap. XII. 3. when he was to relate that story so soon after this: But there may be a sufficient one given why it should have relation to an anointing that had been formerly done; and that is, that it might appear how that familiarity arose betwixt Christ, and the Family of Lazarus, so far that they could so confidently send for Jesus, when Lazarus was sick: For Mary, Lazarus his Sister had some time before anointed his feet.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sleepeth. 
THE Apostles having heard the report that Lazarus was sick, and that Christ told them now that he was fallen asleep; they apprehend that the edge of the disease which had hitherto taken away all rest from him, was now taken off, so that they say, If he sleep he shall do well; having not rightly understood the word our Saviour used, which, whether it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I say not. The fallacy of the words is not unpleasantly expressed in Beresh. Rabath 
l Sect. 72. , Rachel said to Leah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall sleep with thee to night, Gen. XXX. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall sleep with thee, he shall not sleep with me, i. e. Thou and he shall lie together in one Sepulchre, so shall not He and I.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About fifteen furlongs. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, two miles. For the Jewish miles did not hold out full eight furlongs, as other miles do, but seven and an half.  

m Bava Meziah, fol. 33. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of those seven and a half, which make up a mile, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a furlong.  

n Bava Kamah. cap. 7. hall. ult.  They do not lay the net for Pigeons, any less distance from the houses than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty furlongs, i. e. four miles.  
In Aruch it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Vaughan, and is thus reckoned:  
What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? It is a flightshot. And why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called a flightshot? It is according to the numeral value of the letters which is two hundred sixty six; for two hundred sixty six [cubits] makes a flightshot: Now count and you will thus find it. Seven times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred makes one thousand four hundred. Seven times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixty make four hundred and twenty. Number them together and they mount to one thousand eight hundred and twenty. Seven times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six make forty two, half a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one hundred thirty three: number them together and the whole amounts to one thousand nine hundred ninety five. Behold two thousand cubits excepting five.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To comfort them. 
WHEN o they return from the burial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stand about weeping, and say 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mo●d, Katon. Art. 133.  over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [a little Prayer called by that name] comforting the mourner, and accompanying him to his own House.  

p Chetub, fol. 8. 2.  When they return from the Grave, they stand in a circle about the mourner comforting him. Gloss. The circle about him consists of ten at least. But usually it is very crowded and numerous. Hence that passage:  

q Beracoth, fol. 17. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to those that stood about in that circle, those that were on the inside of it were not obliged to repeat the Phylacteries, but those that were on the outside were bound.  

r Bava bathra, fol. 100 2.  The Rabbins have delivered, that the seven stand, and sit for the dead, must not be diminished. Where the Gloss is, When they returned from the Grave, they went forward a little, and then sat down; partly to comfort the mourners, partly to weep themselves, and partly to meditate upon the subject of mortality. Then they stood up again, and went on a little, and sat down again, and so for seven times. But I have seen it written, that they did this upon the account of the evil spirits who accompanied them from the Grave; they ordained these stand and sit, that within that time the evil spirits might departed.  
So that we see they were wont to comfort the mourners in the way as they were returning from the Grave, and they would bring them back to their own House the day that the party deceased was interred. They comforted them also all the remaining days of mourning, which we find done in this place.  
Thirty days were allotted for the time of mourning: But, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must not weep for the dead beyond the measure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three first days are for weeping. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven days for lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirty days for the intermission from washing their clothes, or shaving themselves.  
I. When the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were to comfort the mourners came, they found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
s Hieros'. Beracoth, fol. 5. col. 4.  all the beds in the House taken down, and laid upon the ground. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From what time do they take their beds lower? R. Eleazar saith, From the time that the deceased party is carried out of the Courtgate. R. Joshua saith, From the time that the cover of the Coffin is shut down. When Rabban Gamaliel died, and the Corpse was carried out of the Courtgate, saith R. Eleazar to his disciples, take down the beds: But when the Coffin was closed, R. Joshua said, take down the beds. On the evening of the Sabbath they set up their beds, at the going out of the Sabbath, they take them down.  
What is to be understood by taking down their beds, we may conjecture by what follows. 
t Ibid. fol. 6. 1.  Whence came the custom of taking down the beds? R. Crispa in the name of R. Johanan saith, from what is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they sat with him near the ground, [Job II. 13.] It is not said upon the ground, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the ground, that is, not far off from the Earth. Hence is it, that they sat upon beds taken lower.  
But 
u In Moed Katon, cap. 4.  Rabbenu Asher saith thus, Rabh. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that comfort ought to sit no where but upon the floor.  
II. The mourner himself sits chief. A custom taken from these words, Job XXIX. 25. I chose out their way and sat chief— Like him who comforts the mourners. Ibid.  
III. It was not lawful for the comforters to speak a word, till the mourner himself break silence first. The pattern taken from Job's friends, Job II.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Johanan saith, if the mourner nod his head, the comforters are to sit by him no longer. The Gloss is, If by nodding his head, he signify to them, that he hath comforted himself. Hence that frequently said of some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not receive comfort, that is, they gave signs by nodding their head, that they had sufficiently comforted themselves.  
These and many other things about this matter do occur in Moed Katon, and Rabbenu Asher, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this Treatise; as also in Massecheth Semachoth; where by the way take notice that that Treatise which hath for its subject the Mourners for the dead, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Treatise of gladness. So the Sepulchers of the dead are often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Houses of the living.  
Let us take a little taste of the way of consolation they used. 
x Moed Katon, fol. 28. 2,  The Rabbins deliver, that when the Sons of R. Ishmael died, four of the Elders went in to him to comfort him, viz. R. Tarphon: R. Jose the Galilean: R. Eliezer ben Azariah; and R. Akibah. R. Tarphon saith unto them, Ye must know that this is a very wise man, well skilled in Exposition. Let not any of you interrupt the words of his fellow. Saith R. Akibah, I am the last. R. Ishmael began and said, [the mourner here breaks silence] His iniquities are multipled, his griefs have bound him, and he hath wearied his Masters: Thus he said once and again. Then answered R. Tarphon and said, It is said, and your brethren of the House of Israel, shall bewail the burning, Levit. X. 6. May we not argue from the less to the greater? If Nadab and Abihu, who never performed but one command, as it is written, and the Sons of Aaron brought blood to him; then much more may the Sons of R. Ishmael be bewailed. R. Jose the Galilean, answered saying, All Israel shall mourn for him and bury him, 1 Kings XIV. 13. And must we not argue from the greater to the less? If they wept so for Abijah the Son of Jeroboam, who did but one good thing, as it is said, because in him there is found some good thing: how much more for the Sons of R. Ishmael? Of the same nature are the words of R. Eliezar, and R. Akibah; but this is enough, either to raise laughter, or make a man angry. In the same page we have several forms of speech, used by the Women that either were the mourners or the comforters. As  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grave is as the robe of Circumcision, to an ingenuous man, whose provisions are spent.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The death of this man is as the death of all, and Diseases are like putting money to usury.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ran, and he fell in his passage, and hath borrowed a loan. With other passages very difficult to be understood.  
The first three days of weeping were severer than the other: because, on the first day it was not lawful for the mourner to wear his Phylacteries, to eat of holy things, nor indeed to eat any thing of his own. All the three days, he might do no servile work, no not privately: and if any one saluted him, he was not to salute him again.  
The first seven days, let all the beds in the house be laid low. Let not the man use his Wife. Let him not put on his Sandals. Let him do no servile work publicly. Let him not salute any man. Let him not wash himself in warm water, nor his whole body in cold: Let him not anoint himself. Let him not read in the Law, the Mishneh or the Talmud. Let him cover his head.  
All the thirty days, let him not be shaved: Let him not wear any clothing that is white or whitened, or new. Neither let him sew up those rents which he made in his garments for the deceased party, etc. 
y Rambam in Moed Katon. cap. ult. .   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am the Resurrection. 
BE It so O Jew (if you will, or it can be) that the little bone Luz, in the backbone is the seed and principle of your resurrection: As to us our blessed Jesus, who hath raised himself from the dead, is the spring and principle of ours.  

z Midr. Coheleth, fol. 114. 3  Hadrian (whose bones, may they be ground, and his name blotted out) asked R. Joshuah ben Hananiah, How doth a man revive again in the world to come? He answered and said, From Luz in the backbone. Saith he to him, demonstrate this to me: Then he took Luz, a little bone out of the back bone, and put it in water, and it was not steeped; He put it into the fire, and it was not burnt: he brought it to the mill, and that could not grind it: He laid it on the Anvil, and knocked it with an Hammer, but the Anvil was cleft, and the Hammer broken, etc. Why do ye not maul the saducees with this Argument?   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Followed her. 

a Erubhin, fol 18. 2.  IT is a tradition. Let not a man follow a Woman upon the way, no not his own Wife. If this grain of Salt may be allowed in the explication of this passage, then, either all that followed Mary, were Women: or if men, they followed her at a very great distance: or else they had a peculiar dispensation at such solemn times as these, which they had not in common conversation. But the observation indeed is hardly worth a grain of salt.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he hath been dead four days. 
THE three days of weeping were now past: and the four days of Lamentation begun: so that all hope and expectation of his coming to himself was wholly gone.  

b Massecheth Semacoth, cap. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They go to the Sepulchers, and visit the dead for three days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither are they solicitous lest they should incur the reproach of the Amorites. The story is, they visited a certain person, and he revived again, and lived five and twenty years and then died. They tell of another that lived again, and begot Children, and then died.  

c Beresh. rabba, fol. 114. 3.  It is a Tradition of Ben Kaphrae's: The very height of mourning is not till the third day, For three days the spirit wanders about the Sepulchre, expecting if it may return into the body. But when it sees that the form or aspect of the face is changed, than it hovers no more, but leaves the body to its self.  
d They do not certify of the dead, [that this is the very man and not another] but within 
c Jevamoth, fol. 120. 1. & Maimo●. in Gerushin, cap. 13.  the three days after his decease. For after three days his countenance is changed.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. With Grave-cloths, etc. 
THE Evangelist seems so particular in mentioning the Grave-cloths wherewith Lazarus was bound hand and foot, as also the Napkin that had covered his face, on purpose to hint us a second miracle in this great miracle. The dead man came forth though bound hand and foot with his Grave-cloths, and blinded with the Napkin.   

VERS. XLVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Romans shall come. 
I Can easily believe that the Fathers of the Sanhedrin, had either a knowledge or at least some suspicion, that Jesus was the true Messiah.  
I. This seems plainly intimated by the words of the Vinedressers in the Parable Mark XII. 7. This is the heir come let us kill him. They knew well enough he was the Heir: and it was come to this in the struggle betwixt them; either he will inherit with his doctrine, or we will with ours: come therefore let us kill him and the inheritance shall be ours.  
II. They could not but know that Daniel's weeks were now fully accomplished, and that the time of the Messiahs appearing was now come. This, that 
* Act. II.  conflux of Jews from all Nations into Jerusalem, doth testify, being led by Daniel's Prophecy, and the agreeableness of the time, to fix their residence there in expectation of the Messiah now ready to be revealed. Compare also Luke XIX. 2.  
III. When therefore they saw Jesus working miracles so very stupendous, and so worthy the character of the Messiah, and that in the very time wherein the manifestation of the Messiah had been foretold, they could not but have a strong suspicion that this was HERALD But then, it is a wonderful thing, that they should endeavour his death and destruction. What? destroy the Messiah, the expectation and desire of that Nation?  Tantum religio potuit suadere malorum. Such mischiefs could religious zeal persuade. 
But it was a most irreligious Religion made up of Traditions and humane inventions! a strange kind of bewitchery rather than Religion! that they should choose rather that the Messiah should be cut off, than that Religion be changed. They had been taught or rather seduced by their Traditions to believe: 1. That the Kingdom of the Messiah should be administered in all imaginable pomp, and worldly glory. 2. That their Judaisme, or the Religion properly so called, should be wonderfully promoted by him, confirmed and made very glorious. 3. The whole Nation should be redeemed from the Heathen Yoke. But when he, who by the force of his miracles asserted himself so far to be the Messiah that they could not but inwardly acknowledge it, appeared notwithstanding, so poor and contemptible, that nothing could be less expected or hoped for of such an one, than a deliverance from their present mean and slavish state; and so distant he seemed from it, that he advised to pay tribute to Cesar, taught things contrary to what the Scribes and Pharisees had principled them in, shaked and seemed to abrogate the Religion itself, and they had no prospect at all of better things from him; Let Jesus perish, though he were the true Messiah, for any thing that they cared, rather than Judaisme and their Religion should be abolished.  
Obj. But it is said that what they did, was through ignorance, Luke XXIII. 34. Acts III. 17. and XIII. 27. 1 Cor. II. 8.  
Ans. True indeed, through ignorance of the person; they did not know and believe the Messiah to be God as well as Man; they apprehended him mere Man. Though they suspected that Jesus might be the Messiah, yet did they not suspect that this Jesus was the true God.  
Let it then be taken for granted, that the Fathers of the Sanhedrin under some strong conviction that this was the true Messiah, might express themselves in this manner, all men will believe on him, and the Romans will come, etc. and so what Caiphas said, It is expedient that one man should die, etc. But where does the consequence lie in all this? All men will believe on him, Ergo, the Romans will come, etc.  
I. It is not altogether wide of the mark what is commonly returned upon this question: The Romans will come against our Nation, taking us for Rebels to the Emperor, in that without his consent our people have entertained this Jesus for the King Messiah?  
II. Nor is it impertinent to this purpose what was the ancient observation of the Jews from that of the Prophet Isaiah, Chap. X. 34. and XI. 1. Lebanon shall fall by a mighty one, and there shall come forth a rod out of the stem of Jesse, viz. That the coming of the Messiah, and the destruction of the Temple, should be upon the heels one of another. 
e Hieros'. Beracoth, fol. 5. 1.   
The story is, of an Arabian telling a certain Jew while he was at Blow, that the Temple was destroyed and the Messiah was born; which I have already told at large upon Matth. II. 1. But the conclusion of it is, R. Bon saith; what need we learn from an Arabian? is it not plainly enough written, Lebanon shall fall by a mighty one? And what follows immediately? there shall come forth a rod out of the stem of Jesse.  
If therefore the Sanhedrin suspected Jesus to be the Messiah, they might by the same reason, from thence also gather, that the destruction of the City and Nation was not far off, especially when they see the people falling off from Judaisme to the Religion of Jesus.  
III. The Fathers of the Sanhedrin judge that the Nation would contract hereby an unspeakable deal of guilt, such as would subject them to all those curses mentioned Deuter. XXVIII. particularly that their turning off from Judaisme would issue in the final overthrow of the whole Nation; and if their Religion should be deserted, neither the City nor the Commonwealth could possibly survive it long. So rooted was the love and value they had for their wretched Traditions.  
Let us therefore frame their words into this Paraphrase: It does seem that this man can be no other than the true Messiah; the strange wonders he doth, speak no less. What must we do in this case? On the one hand it were a base and unworthy part of us to kill the Messiah; but then on the other hand, it is infinitely hazardous for us to admit him: For all men will believe on him, and then our Religion is at an end, and when that is once gone, what can we look for less, than that our whole Nation should perish under the Arms and fury of the Romans.  
I beg your pardon for that, saith Caiphas, you know nothing, neither consider, for be he the Messiah, or be he not; it is expedient, nay it is necessary he should die, rather than the whole Nation should perish, etc.   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He Prophesied. 
IS Caiphas among the Prophets? There had not been a Prophet among the Chief Priests, the Priests, the People, for these four hundred years and more, and does Caiphas now begin to Prophesy? It is a very foreign fetch that some would make, when they would ascribe this gift to the office he then bore, as if by being made Highpriest, he became a Prophet. The opinion is not worth confuting. The Evangelist himself renders the reason, when he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being the Highpriest that same year. Which words direct the Reader's eye rather to the year, than to the Highpriest.  
I. That was the year of pouring out the Spirit of Prophecy and Revelations, beyond whatever the world had yet seen or would see again. And why may not some drops of this great effusion light upon a wicked man, as sometimes the children's crumbs fall from the table to the Dog under it; that a witness might be given to the great work of Redemption, from the mouth of our Redeemer's greatest enemy. There lies the emphasis of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that same year; for Caiphas had been Highpriest some years before, and did continue so, for some years after.  
II. To say the truth, by all just calculation, the office of the Highpriest ceased this very year; and the Highpriest Prophecies while his office expires.  
What difference was there as to the execution of the Priestly Office, between the Highpriest, and the rest of the Priesthood? none certainly, only in these two things: 1. Ask counsel by Urim and Thummim. 2. In performing the service upon the day of Expiation. As to the former, that had been useless many ages before, because the Spirit of Prophecy had so perfectly departed from them. So that there remained now no other distinction, only, that on the day of expiation the Highpriest was to perform the Service which an ordinary Priest was not warranted to do. The principal ceremony of that day was, that he should enter into the Holy of Holies with blood. When therefore our great Highpriest, should enter with his own blood into the Holiest of all, what could there be left for this Highpriest to do? When at the death of our great Highpriest, the Veil that hung between the Holy, and the Holy of Holies, was rend in twain from the top to the bottom, Math. XXVII. 51. there was clear demonstration that all those Rites and Services were abolished, and that the Office of the Highpriest which was distinguished from the other Priests only by those usages, was now determined and brought to its full period. The Pontificate therefore drawing its last breath prophesies concerning the Redemption of mankind by the great Highpriest and Bishop of Souls, that he should die for the people, etc.  
That of the Apostle Acts XXIII. 5. I witted not that it was the Highpriest: may perhaps have some such meaning as this in it, I knew not that there was any Highpriest at all; because the Office had become needless for some time. For, grant indeed that St. Paul did not know the face of Ananias, nor that Ananias was the Highpriest, yet he must needs know him to have been a Magistrate, because he had his seat amongst the Fathers of the Sanhedrin; now those words which he quoted out of the Law, Thou shalt not speak evil of the Ruler of thy People, forbade all indecent speeches toward any Magistrate as well as the Highpriest. The Apostle therefore knowing Ananias well enough, both who he was, and that he sat there under a falsely assumed title of the Highpriest, does on purpose call him whited wall, because he only bore the colour of the High-Priesthood, whenas the thing and office itself was now abolished.  
Caiaphas, in this passage before us, speaketh partly as Caiaphas, and partly as a Prophet. As Caiaphas he does by an impious and precipitate boldness contrive and promote the death of Christ: and what he uttered as a Prophet, the Evangelist tells us he did it not of himself, he spoke what himself understood not the depth of.  
The greatest work of the Messiah, according to the expectation of the Jews was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reduction, or gathering together the Captivities. The Highpriest despairs that ever Jesus, should he live, could do this. For all that he either did or taught, seemed to have a contrary tendency, viz. to seduce the people from their Religion, rather than recover them from their servile state of bondage. So that he apprehended this one only remedy left, that care might be taken so as by the death of this man the hazard of that Nations ruin might blow over. If he be the Messiah (which I almost think even Caiaphas himself did not much question) since he can have no hope of redeeming the Nation, let him die for it himself, that it perish not upon his account.  
Thus miserably are the great Masters of Wisdom deceived in almost all their surmizes; they expect the gathering together of the Children of God in one, by the life of the Messiah, which was to be accomplished by his death. They believe their Traditional Religion was the establishment of that Nation, whereas it became its overthrow. They think to secure themselves by the death of Christ, when by that very death of his their expected security was chief shaken. O blind and stupid madness!   

VERS. LV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To purify themselves. 
R. 
f Rosh hashanah fol. 16. 2.  Isaac saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man is bound to purify himself for the Feast. Now there were several measures of time for purifying. He that was unclean by the touch of a dead body, he required a whole week's time that he might be sprinkled with the water of Purification mixed with the ashes of the red heifer burnt, the third and the seventh day; which ceremony we may see and laugh at in Parah, cap. 3.  
Other purifyings were speedilier performed: amongst others, shaving themselves and washing their garments were accounted necessary, and within the Laws of purifying. 
g Moedkaton, fol. 13. 1.  These shave themselves within the Feast; he who cometh from an heathen Country, or from captivity, or from prison. Also he who hath been excommunicated, but now absolved by the wise men.— These same also wash their garments within the Feast.  
It is supposed that these were detained by some necessity of affairs that they could not wash and be shaved before the Feast; for these things were of right to be performed before, lest any should by any means approach polluted unto the celebration of this Feast; but if by some necessity they were hindered from doing it before, than it was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on a common day of the Feast: viz. after the first day of the Feast.    

CHAP. XII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They made him a Supper. 
IF we count the days back from the Passover, and take notice that Christ suffered the next day after the eating of the Passover, which is our Friday; it will appear that this Supper was on the evening of the Sabbath, that is, the Sabbath now going out.  

Let us measure the time in this Scheme.  The day of the Month Of the Week. The Evangelists Account. NISAN.   IX. The Sabbath. VI Days before the Passover, Jesus sups with Lazarus at the going out of the Sabbath, when according to the custom of that Country their Suppers were more liberal 
k See Maimon. Schabb. cap. 29.  X. Sunday. V Days before the Passover, Jesus goes to Jerusalem sitting on an Ass, and on the evening returns to Bethany, Mark XI. 11. On this day the lamb was taken, and kept till the Passover, Exod. XII. on which day this lamb of God presented himself, who was the antitype of that rite. XI. Monday. IV Days before the Passover, he goes to Jerusalem again: curseth the unfruitful figtree, Mat. XXI. 18. Mark XI. 12. in the evening he returns again to Bethany, Mark XI. 19 XII. Tuesday. III Days before the Passover, he goes again to Jerusalem; his Disciples observe how the figtree was withered, Mark XI. 20. In the evening going back to Bethany, and sitting on the mount of Olives, he foretelleth the destruction of the Temple and City, Mat. XXIV. and discourses those things which are contained in Mat. XXV.   This night he sups with Simon the Leper, Mat. XXVI. 1, etc. Joh. XIII. XIII. Wednesday. This day he passeth away in Bethany. At the coming in of this night the whole Nation apply themselves to put away all leaven 
i Pesachin. cap. 1.  XIV. Thursday. He sends two of his Disciples to get ready the Passover. He himself enters Jerusalem in the afternoon. In the evening eats the Passover, institutes the Eucharist; is taken, and almost all the night had before the Courts of Judicature. XV. Friday. Afternoon he is Crucify'd. XVI. Saturday. He keeps the Sabbath in the grave. XVII. The Lord's day. He riseth again.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then Marry, etc. 
IN that contest whether Mary the sister of Lazarus, was the same with Mary Magdalen, this passage will help a little toward the affirmative, that there was a Town called Magdala very near Jerusalem.  

k Echah rabbathi, fol. 75. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Clerk [or Scribe] at Magdala set his candles in order every evening of the Sabbath, went up to Jerusalem, prayed there, returned and lighted up his candles, when the Sabbath was now coming in.  
It seems plain by this that Magdala and Jerusalem were not very far distant from one another, when all this was done so quickly, and in so short a space of time. Only we may learn this from the Gloss, that that Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Magdala Zebaim: concerning which that sad and direful passage is related, that it was destroyed for its adulteries.  

l Echah rabbathi, fol. 71. 4. & Taanith Hieros. fol. 69. 1.  There were three Cities whose customs were carried to Jerusalem. Gloss. In Wagons, because of their great weight. The names of these three Cities were Cabul, Sichin, and Magdala. Why was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabul destroyed? because of their discords. Why was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sichin destroyed? because of the Magic arts they used. And why was Magdala destroyed? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their whoredoms. The Hierosol. say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala Zabaaia. To this place it was that R. Jonathan once betook himself for some cure to his baldness m. 
n Midr. Coheleth, fol. 84. 2.   
Now therefore what should hinder but that Mary the sister of Lazarus of Bethany, might be called Magdalene, both for the nearness of the Town, where perhaps she was married, and also for the lascivious manners of the Towns-folks, with which spot it is commonly believed Mary Magdalene had been tainted.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anointed the feet of jesus. 
In this passage there were two things very unusual.  
I. It was indeed a very common thing to anoint the feet with oil, but to do it with Aromatical ointment, this was more rarely done. And it is charged by the Gemarists as a great crime, that the Jerusalem women of old anointed their shoes with perfumed ointment, to entice the young men to wantonness.  

n Schabb. fol. 62. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make a tinkling with their feet, Isa. III. 16. R. Isaac saith, that by this is intimated that they put myrrh and balsom in their shoes, and when they met the young men of Israel they kicked with their feet, and so stirred up in them evil and lose affections.  
II. It was accounted an immodest thing for women to dishevel and unloose their hair publicly. 
o Sotah, fol. 5. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest unlooseth the hairs of the woman suspected of adultery, when she was to be tried by the bitter water, which was done for greater disgrace.  

p Vajicra rabba, fol. 188. 2.  Kamitha had seven Sons, who all performed the office of High Priests: they ask of her, how she came to this honour? she answered, the rafters of my house never saw the hairs of my head.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And wiped them with her hair. 
Did she not wash his feet before she anointed them? I do not ask whether she did not wash them with her tears, as before, Luk. VII. for as to that the Evangelist is silent; but did she not wash his feet at all? I ask this, because the custom of the Country seems to persuade she should do so.  

q Menacoth, fol. 85. 2.  The maid brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little vessel of warm water, with which he washed his hands and his feet, than she brought a golden vessel of oil, in which he dipped his hands and his feet. There was first washing, then anointing.  
Either therefore this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she wiped must relate to some previous washing of his feet; or if it ought to refer to the ointment, it scarcely would suppose wiping off the ointment now laid on, but rather that with the hairs of her head she rubbed and chaffed it. Which brings to mind that passage, 
r Schabb. fol. 128. 2.  If a woman in labour should have need of oil [on the Sabbath-day] let her neighbour bring her it in the hollow of her hand; but if that should not be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let her bring it in the hairs of her head. The Gloss is, Let her dip her own hair in oil, and when she comes to the woman in travel, let her rub it upon her, and by that action she doth not break the Sabbath.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the house was filled with the odour of the ointment. 
A 
s Midr. Coheleth, fol. 99 4.  Good name is better than precious ointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good ointment [by its smell] passeth out of the bed into the dining room, but a good name from one end of the world unto the other.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Bag. 
WE meet with this word in the Greek Interpreters, 2 Chron. XXIV. and it is set there for a Chest or Corban-box, ver. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let a purse or bag be made. The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall make a chest. So ver. 10, 11, etc. Amongst the Talmudists we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloskema, [that is the word the Syriack useth in this place] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dloskema. For so the Aruch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloskema, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dloskema, and is a Greek word. It is used commonly for a Coffin 
t Moedkaton, fol. 24. 1. & Massecheth Simacoth, cap. 3, etc. .  * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rather as Phrynicus writes it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a case of wood to 
H●sych.  keep relics in; a coffin, a chest, a box, a purse, or rather a coffer (note that) in which they use to lay up their money. It is used, Joh. XII. to signify a purse. And why may it not be read there also for a chest or coffer? for Judas is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry the bag; but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He had the bag, and bare what was put therein. So that nothing hinders but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even in this place may signify a chest or coffer of money, fixed at home, the keys of which were in Judas his keeping, and he carried the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gifts that were to be put into it.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Against the day of my burying hath she kept this. 
BAronius proves from this place that this Mary was Mary Magdalene, because she is named amongst those that anointed Christ for his Interment, and Christ saith in this place that she reserved some of this ointment for this use: which I have had occasion to mention elsewhere. If this Exposition do not take, then add this clause, Let her alone; for this may be an argument and sign that she hath not done this vainly, luxuriously, or upon any delicacy spent so costly an ointment upon me; because she hath reserved it for this time, wherein I am so near my grave and funeral, and poured it not on me before.   

VERS. XII.  * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Much people that were come to the Feast. 
IT is not greatly to our present purpose to enlarge in counting the multitude that flocked to the Passover. However, let the Reader take this story in his way and judge of it as he thinks fit.  

u Echah rabbathi, fol. 59 1, 2.  King Agrippa desirous to know how great a multitude was at Jerusalem at the Passover, commanded the Priests, saying, Lay me aside one kidney of every lamb. They laid him aside six hundred thousand pair of kidneys: double the number to those that went out of Egypt: now there was not any Pascal lamb but was divided among more than ten persons. R. Chajia saith forty, nay fifty persons.— One time they went in to the mountain of the Temple, and it could not contain them. But there was a certain old man amongst them whom they trod under their feet. Wherefore they called that Passover the crowded Passover.  
Although this be an account (according to the lose Rabbinical way of talking) that exceeds all belief or modesty, yet might the Reader without a Monitor, take notice of something in it, not unworthy observation. It is true indeed that the multitude of those that celebrated the Passover at every Feast, could hardly be numbered it was so great; yet had Jerusalem hardly ever seen such a conflux of people as was at this very Feast which we are now upon, they being gathered thither from all Nations of the world, Act. II. for that they were at the Passover as well as at Pentecost, there are hardly any I believe but will suppose.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Took branches of Palm-trees. 
WE have made our notes upon this part of the story in Mat. XXI. but because here is mention of branches of Palm-trees, let us add only in this place what is discoursed by the Rabbins concerning the Ivy of the Palm trees, much used in the Passover. 
x Erub●in. fol. 26. 2.  I have heard from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they perform their service by Arkablin. But what is Arkablin? Resh Lachish saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a twig twined about. Gloss. A thick spring that grows up about the Palmtree, folds about it, and runs up on it. I could not tell better how to render this than by the Ivy of the Palmtree: They used, as it should seem, the leaves of that frequently amongst or instead of the bitter herbs they were to eat with the Paschal Lamb. So far they had to do with the Palmtree in all other Passovers, viz. to crop the Ivy off of them; but here they use the Palm-branches themselves, as in the Feast of Tabernacles. A matter not to be passed over without wonder, and cannot but bring to mind Zach. XIV. 16. and Joh. VII. 8.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The world is gone after him. 
THE Talmudists would say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the world is gone after him.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There were certain Greeks. 
THAT these Greeks were Gentiles, as the Vulgar renders it, I do not question; and perhaps they were Syrogrecians, and those either of Decapolis, or Gadara, or Hippo; the reason of this conjecture is, partly that they apply themselves to Philip of Bethsaida, as known to them, because of his neighbourhood; partly, which is more probable, that those Greeks that bordered upon Galilee, and the places where Christ wrought his miracles, might seem more prone both to embrace the Jewish Religion, and also to see Jesus, than those that lived farther off.  
However, be they other Gentiles, and not Greeks; or be they Greeks come from more remote Countries, what had the one or the other to do with the Feast, or the Religion of the Jews? As to this, let the Jewish Writers inform us.  
I. 
a Menacoth, fol. 51. & 73. 2.  If an heathen send a burnt-offering out of his own Country, and withal send drink-offerings; the drink-offerings are offered, but if he send no drink-offerings, drink-offerings are offered at the charge of the Congregation. Observe that. We have the same elsewhere 
b Fal. 166. 2. Vajicra Rabath, fol. 166. 2. . And it is every where added, that this is one of the seven things that were ordained by the great Council; and that the sacrifice of a Gentile, is only a whole burnt-offering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thank-offerings of a Gentile are whole burnt-offerings; and the reason is given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind of that Gentile is toward heaven. Gloss. He had rather that his sacrifice should be wholly consumed by fire to God, than [as his thank-offerings] be eaten by men 
d See also Menacoth, fol. 72. 2. & Temura●, fol. 103. 1, etc. .  
That of Josephus is observable 
e De Bell. lib. 2. cap. 30. , Eleazar the Son of Ananias the High Priest, a bold young man, persuaded those that ministered in holy things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they should accept of no sacrifice at the hands of a stranger. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was the foundation of the war with the Romans. For they refused a sacrifice for Cesar.  

f Ibid. cap. 31.  The Elders that they might take off Eleazar and his followers from this resolution of theirs, making a speech to them, among other things, say this, That their forefathers had greatly beautified and adorned the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from things devoted by the Gentiles: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Always receiving the gifts from foreign Nations, not having ever made any difference in the sacrifices of any whomsoever; for that would be irreligious, etc. When they had spoken this and many more things to this purpose, they produced several Priests skilled in the ancient customs of their forefathers, who showed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all their ancestors received offerings from the Gentiles.  
II. Nor did the Gentiles only send their gifts and sacrifices, but came themselves personally sometimes to the Temple, and there worshipped. Hence the outward Court of the Temple was called the Court of the Gentiles, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Court, to which that in the Book of the Revelations alludes, Chap. XI. 2. But the Court which is without the Temple, leave out, and measure it not, for it is given to the Gentiles. And of those there shall innumerable numbers come and worship. And they shall tread the Holy City forty and two months. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall tread it under foot as enemies and spoilers, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall tread it as worshippers. So Isa. I. 12.  

g Remid●. rab. fol. 224.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syrians and those that are unclean by the touch of a dead body, entered into the mountain of the Temple.  

h Hieros'. Avodah Zarah, fol. 40. 1.  Rabban Gamaliel walking in the Court of the Gentiles saw an heathen woman, and blessed concerning her.  

i joseph. ubi sup●.  They would provoke the Roman arms, espouse a war with them, introduce a new worship, and persuade an impiety with the hazard of the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If no stranger but the Jews only may be allowed to sacrifice or worship.  
Hence that suspicion about Trophimus being brought by Paul into the Temple, is not to be supposed to have been with reference to this Court, but to the Court of the women, in which Paul was purifying himself.  

k Pesachin, fol. 3. 2.  There is a story of a certain Gentile that eat the Passover at Jerusalem, but when they found him out to be an heathen, they slew him; for the Passover ought not to be eaten by any one that is uncircumcised. But there was no such danger that an uncircumcised person could run by coming into the Court of the Gentiles, and worshipping there.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Except a corn of wheat. 
HOW doth this answer of our Saviour's, agree with the matter propounded? Thus: Is it so indeed? do the Gentiles desire to see me? The time draws on wherein I must be glorified in the conversion of the Gentiles; but as a corn of wheat doth not bring forth fruit except it be first thrown into the ground and there die, but if it die it will bring forth much fruit; so I must die first and be thrown into the earth, and then a mighty harvest of the Gentile world will grow up, and be the product of that death of mine.  
Isa. XXVI. 19 Thy dead men shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with my dead body shall they arise, so our translation; with which also the French agrees, Rescusciteront avec mon corpse; They shall rise with my Body. But it is properly Corpus meum resurgent; They shall arise my Body; so the interlineary Version. The Gentiles being dead in their sins, shall with my dead body when it rises again, rise again also from their death. Nay they shall rise again my Body, that is, as part of myself, and my Body Mystical.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have both glorified it, and will glorify it again. 
THIS Petition of our Saviour's, Father glorify thy name, was of no light consequence, when it had such an answer from heaven by an audible voice▪ And what it did indeed mean, we must guests by the Context. Christ upon the Greeks desire to see him, takes that occasion to discourse about his death, and to exhort his followers that from his example they would not love their life, but by losing it preserve it to life eternal. Now by how much the deeper he proceeds in the discourse and thoughts of his approaching death, by so much the more is his mind disturbed, as himself acknowledgeth, ver. 27.  
But whence comes this disturbance? It was from the apprehended rage and affault of the Devil, whether our Lord Christ in his agony and passion had to grapple with an angry God, I question; but I am certain he had to do with an angry Devil. When he stood and stood firmly in the highest and most eminent point and degree of obedience, as he did in his sufferings, it doth not seem agreeable that he should then be groaning under the pressures of Divine wrath; but it is most agreeable he should under the rage and fury of the Devil. For,  
I. The fight was now to begin between the Serpent and the seed of the woman mentioned, Gen. III. 15. about the glory of God, and the salvation of man. In which strife and contest we need not doubt but the Devil would exert all his malice and force to the very uttermost.  
II. God loosed all the reins, and suffered the Devil without any kind of restraint upon him to exercise his power and strength to the utmost of what he either could or would, because he knew his Champion Christ was strong enough, not only to bear his assaults, but to overcome them.  
III. He was to overcome, not by his Divine power, for how easy a matter were it for an omnipotent God to conquer the most potent created Being, but his victory must be obtained by his obedience, his righteousness and his holiness.  
iv Here then was the rise of that trouble and agony of Christ's soul, that he was presently to grapple with the utmost rage of the Devil, the Divine power in the mean time suspending its activity, and leaving him to manage the conflict with those weapons of obedience and righteousness only.  
It was about this therefore that that petition of our Saviour, and the answer from Heaven was concerned; which may be gathered from what follows, ver. 31. Now shall the Prince of this world be cast out.  
Now is my soul troubled, saith he, and what shall I say? It is not convenient for me to desire to be saved from this hour, for for this very purpose did I come; that therefore which I would beg of thee, O Father, is, that thou wouldst glorify thy name, thy promise, thy decree against the Devil, lest he should boast and insult.  
The answer from Heaven to this prayer is, I have already glorified my name in that victory thou formerly obtainedst over his temptations in the wilderness, and I will glorify my name again in the victory thou shalt have in this combat also.  
Luk. IU. 13. When the Devil had ended all his temptations, he departed from him for a season. He went away baffled then, but now he returns more insolent, and much more to be conquered.  
And thus now the third time by a witness and voice from Heaven was the Messiah honoured according to his Kingly office. As he had been according to his Priestly office when he entered upon his Ministry at his Baptism, Mat. III. 17. and according to his Prophetic office, when he was declared to be him, that was to be heard, Mat. XVII. 5. compared with Deut. XVIII. 15.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Prince of this world. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of this world; a sort of phrase much used by the Jewish Writers; and what they mean by it, we may gather from such passages as these: 
l Sanbedr. fol. 94. 1.  When God was about to make Hezekiah the Messiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Prince of the world to him, O eternal Lord perform the desire of this just one. Where the Gloss is, The Prince of this world is the Angel, into whose hands the whole world is delivered.  
Who this should be the Masters tell out 
m Bemidb. rab●. fol. 277. 4. , When the Law was delivered, God brought the Angel of death and said unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole world is in thy power, excepting this Nation only [the Israelites] which I have chosen for myself. R. Eliezer the Son of R. Jose the Galilean, saith. The Angel of death said before the Holy blessed God. I am made in the world in vain; The Holy blessed God answered and said, I have created thee that thou shouldst overlook [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the Nations of the world, excepting this Nation, over which thou hast no power.  

l Beresh. rabb. fol. 86. 4.  If the Nations of the world should conspire against Israel, the Holy blessed God saith to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Prince could not stand before Jacob, etc.  
Now the name of the Angel of Death amongst them is Samael. 
m Targ. Jonath. in Gen. III. 6.  And the Woman saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael the Angel of death, and she was afraid, etc. The places are infinite where this name occurs amongst the Rabbins: and they account him the Prince of the Devils.  

n Ell●h hadd●bharin rabba, fol. 302. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked Angel Samael, is the Prince of all Satan's. The Angel of death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ He who hath the power of death, that is the Devil, Heb. II. 14. They call indeed Beelzebul the Prince of the Devils, Matth. XII. but that is under a very peculiar notion, as I have shown in that place.  
They conceive it to be Samael, that deceived Eve. So the Targumist before. And so Pirke R. Eliezer 
o Cap. 13.  The Serpent, what things soever he did, and what words soever he uttered, he did and uttered all from the suggestion of Samael.  
Some of them conceive that it is he that wrestled with Jacob. Hence that which we have quoted already. The Holy blessed God saith to the Nations of the World, your Prince could not stand before him. Your Prince, that is the Prince of the Nations, whom the Rabbins talk of as appearing to Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shape of Archilatro, or a chief Robber. And R. Chaninah bar Chama saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the Prince of Esau, i. e. the Prince of Edom. Now the Prince of Edom was Samael. 
p Gloss in Maccoth, fol. 12. 1.   
They have a fiction, that the seventy Nations of the world were committed to the, government of so many Angels [they will hardly allow the Gentiles any good ones] which opinion the Greek Version favours, in Deut. XXXII. 8. When the most high divided the Nations [into seventy say they] when he separated the Sons of Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ He set the bounds of the Nations according to the number of the Angels of God. Over these Princes they conceive one Monarch, above them all, and that is Samael the Angel of Death, the Arch-Devil.  
Our Saviour therefore speaks after their common way, when he calls the Devil, the Prince of this World; and the meaning of the phrase is made the more plain, if we set it in opposition to that Prince, whose Kingdom is not of this world, that is, the Prince of the world to come. Consult Heb. II. 5.  
How far that Prince of the Nations of the world had exercised his tyranny amongst the Gentiles, leading them captive into Sin and Perdition, needs no explaining. Our Saviour therefore observing at this time some of the Greek, that is, the Gentiles pressing hard to see him, he joyfully declares, that the time is coming on apace, wherein this Prince must be unseated from his throne and tyranny. And I, when I shall be lifted up upon the cross, and by my death shall destroy him who hath the power of Death, then will I draw all Nations out of his dominion and power, after me.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have heard out of the Law. 
OUT of the Law, that is, as the phrase is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words of the Scribes. So we often meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is out of the Law, or Scripture, to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is out of the Rabbins, That Christ abideth for ever. How then came the Rabbins to determine his time and years? some to the space of Forty years, some to Seventy, and others to three Generations? 
q Sanbedr. fol. 99 1.  After the days of Messiah, they expected that Eternity should follow.   

VERS. XXXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Therefore they could not believe, etc. 
THEY were not constrained in their infidelity because Isaiah had said, Their heart is waxed gross, etc. But because those things were true which that Prophet had foretold concerning them. Which Prophecy, if I understand them aright, they throw off from themselves, and pervert the sense of it altogether.  

r Rosh. hashanah, fol. 17. 2.  R. Johanan saith, repentance is a great thing, for it rescinds the decree of judgement determined against man; as it is written, The heart of this people is made fat, their ears heavy, and their eyes are closed, lest they should see with their eyes, and hear with their ears, and understand with their heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they shall be converted and healed. For to that sense do they render these last words, diametrically contrary to the mind of the Prophet.  
They have a conceit, that Isaiah was cut in two either by the Saw, or the Axe, by Manasses the King, principally for this very Vision and Prophecy.  

s Jevamoth▪ fol. 49. ●.  It is a Tradition. Simeon Ben Azzai saith, I found a Book at Jerusalem— in which was written, how Manasses slew Isaiah. Rabath saith, He condemned and put him to death upon this occasion: He saith to him: Thy Master Moses saith, no man can see God and live; But thou sayest, I have seen the Lord sitting upon a Throne, high and lifted up. Thy Master Moses saith, Who is like our God in all things that we call upon him for? Deut. IU. 7. But thou sayest, seek ye the Lord while he may be found, Isai. LV. 6. Moses thy Master saith, the number of thy days I will fulfil, Exod. XIII. 26. But thou sayest, I will add unto thy days fifteen years, Isai. XXXVIII. 5. Isaiah answered and said, I know he will not hearken to me in any thing I can say to him: If I should say any thing to the reconciling of the Scriptures, I know he will deal contemptuously in it. He said therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shut myself up in this Cedar; They brought the Cedar, and sawed it asunder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Saw touched his mouth he gave up the Ghost. This happened to him because he said, I dwell in the midst of a people of unclean lips.  
Manasses slew Isaiah, and, as it should seem, the Gemarists do not dislike the fact, because he had accused Israel, of the uncleanness of their lips. No touching upon Israel by any means!   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When he saw his Glory. 
ISAI. VI▪ 1. I saw the Lord sitting upon a Throne. Where the Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw the Lords Glory, etc. So Exod. XXIV. 10. They saw the God of Israel. Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the glory of the God of Israel. and vers. 11. and they saw God. Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the glory of God. So the Targumists elsewhere very often commended therefore by their followers for so rendering it, because no man could see God.  
It might be therefore thought that our Evangelist speaks with the Targumist, and the Nation, when he saith, that Isaiah saw his glory, whereas the Prophet himself saith, he saw the Lord.  
But there is a deeper meaning in it: nor do I doubt but this glory of our Saviour which Isaiah saw, was that kind of Glory by which he is described, when he was to come to avenge himself and punish the Jewish Nation. As when he is said, to come in his Kingdom, and in his Glory, and in the Clouds, etc. viz. in his Vindictive Glory. For observe,  
1. The Prophet saw the posts of the door shaken and removed, as hastening to ruin. 2. The Temple itself filled with smoke: not with the cloud, as formerly, the token of the Divine Presence, but with smoke. The forerunner and prognostic of that fire that should burn and consume it. 3. He saw the Seraphims Angels of fire, because of the predetermined Burning. 4. He heard the decree about blinding and hardening the people, till the Cities be wasted, and the Land desolate.    

CHAP. XIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now before the Feast of the Passover. 
THE Vulgar, Beza, and the Interlinear read, Now before the Feast-day of the Passover. But by what authority they add, day it concerns them to make out. For I. In the common language of the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do never signify less than the whole Festivity, and time of Passover, Pentecost, and of Tabernacles, no part of that time being excepted; nor does the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Feast, occur any where throughout the whole Bible, in another signification.  
II. It is something harsh to exclude the Paschal Supper out of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Feast of the Passover, because the name of the whole Feast, takes its original from it. This they do, who imagine this Supper mentioned in this place to have been the Paschal Supper, and yet it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. before the Feast of the Passover.  
We have therefore shown by many Arguments in our Notes upon Matth. XXVI. 2, 6. That the Supper here mentioned was with that at Bethany, in the House of Simon the Leper, two days before the Passover.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Supper being ended. 
I Acknowledge the Aorist, and yet do not believe the Supper was now ended. We have the very same word in the story of the same Supper, Matth. XXVI. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Jesus being in Bethany: Which in St. Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And being in Bethany, Chap. XIV. 3. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being Supper.  
Let us join the full story together; whiles Jesus was at Supper in the House of Simon the Leper, two days before the Passover, a Woman comes and pours very precious Ointment upon his head: when some murmured at the profuseness of the expense, he defends the Woman and the action by an Apology; and having finished his Apology, he rises immediately from the Table, as it were in the very midst of Supper, and girds himself to wash his Disciples feet; so that while they are grumbling at the anointing of his head, he does not disdain to wash their feet.  
The reason of this extraordinary action of his we may in some measure spell out, from those little prefaces the Evangelist uses, before he tells the story.  
I. Jesus knowing that his hour was come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein he should departed out of this world, etc. [there is an expression not unlike this in Bemidbar rabba 
a Fol. 243. 3▪  Abraham said, I am flesh and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To morrow I shall go out of this world.]  
It had a little rubbed up the memory of his departure out of this world, that the Woman had, as it were, anointed him for his Funeral; and therefore he riseth immediately from the Table, that he might give them some farewel-token of his Humility, and Charity, and leave them an example for the practice of these virtues one amongst another.  
II. When the Devil had now put into the heart of Judas to betray him, it was but seasonable for him to show his Disciples that he would strengthen and vindicate them against the Wolf, who had now stolen (I will not say a Sheep, but) a Goat, and that out of his own flock. It must not pass unobserved, that his Disciples murmured at the lavish of the ointment, Matth. XXVI. 8. As if the murmuring humour was crept in amongst others also as well as Judas; which perhaps moved Christ the more earnestly, to meet the beginnings of that Distemper, by this action.  
III. Knowing that the Father had given all things into his hand, vers. 3. He gave the Traitor over to Satan, and confirms the rest to himself. Signifying by the external washing, that his, should be secured from the Devil, by the washing of Christ. Whosoever shall attempt the determination, whether he washed the feet of Judas or not, let him see how he will free himself of this Dilemma.  
If he washed Judas his feet, why had not he his part in Christ, as well as the rest of his Disciples? For supposing that true, If I wash thee not, thou hast no part in me, why should not this be so too, If I do wash thee thou hast a part in me?  
If he did not wash Judas with the rest, but left him out; how could the rest be ignorant who was the unclean person? vers. 10. which they were altogether ignorant of.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into a Basin. 
ON 
b Jadaim, cap. 4. hall. 1.  that day [when they made R. Eleazar ben Azariah Precedent of the Council] the votes were numbered, and they determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Basin wherein they were to wash their feet, that it should contain from two Logs to ten.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He began to wash the feet, etc. 
As to this action of our Saviour's washing his Disciples feet, it may be observed:  
I. It was an unusual thing for superiors to wash the feet of inferiors. Amongst the duties required from a Wife toward an Husband, this was one, that she should wash his face, his hands and his feet. 
c Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 21:  The same was expected by a Father from his Son. 
d Josaphta in Kiddushin, c. 1.  The same from a Servant towards his Master, but not vice versâ. Nor, as I remember, was it expected from the Disciple toward his Master unless included in that rule, that the disciple is to honour his master, more than his Father.  
II. The feet were never washed merely under the notion of legal purification; The hands were wont to be washed by the Pharisees merely under that notion, but not the feet. And the hands and the feet by the Priests, but the feet not merely upon that account. That what was said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Basin wherein the Feet were to be washed, must not be understood as if the feet were to be washed upon any score of a legal cleansing; but only care was taken by that Tradition, lest through defect of a just quantity of water, the feet and the person, should contract some sort of uncleanness, whiles they were washing.  
So that by how much distant this action of Christ's was from the common usage and custom, by so much the more instructive was it to his followers, propounded to them not only for Example but Doctrine too.  
III. As to the manner of the action. It is likely he washed their feet in the same manner are his own were, Luke VII. 38. viz. while they were leaning at the Table (as the Jewish custom of eating was) he washed their feet as they were stretched out behind them. And if he did observe any order, he began with Peter who sat in the next place immediately to himself. This Nonnus seems to believe when he renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to which opinion also there are others that seem inclined; and then the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he began to wash, must be taken in some such sense, as if he made ready, and put himself into a posture to wash. But perhaps this way of expression may intimate, as if he began to wash some of his Disciples, but did not wash them all; which, for my own part, I could easily enough close with. For whereas Christ did this for example and instruction merely, and not with any design of cleansing them, his end was answered in washing too or three of them, as well as all. And so indeed I would avoid being entangled in the Dilemma, I lately mentioned, by saying, he did not only leave Judas unwashed, but several others also. What if he washed Peter, and James, and John only? And as he had before made some distinction betwixt these three and the rest of his Disciples, by admitting them into his more inward privacies, so perhaps he distinguisheth them no less in this action. These he foretold how they were to suffer Martyrdom; might he not therefore by this washing prefigure to them, that they must be Baptised with the same Baptism, that himself was to be Baptised with? and as the Woman had anointed him for his Burial, so he by this action might have washed them for that purpose.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Master, and Lord. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi and Mar, are titles amongst the Doctors very frequently used, both those of Jerusalem, and those of Babylon.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Leaning on jesus bosom. 
THEY 
e Gloss in Beracoth, fol. 46. 2.  were wont to eat leaning on the left side, with their feet to the ground, every one singly upon their distinct beds.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Gemara.  But when there were two beds, he that was chief sat highest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he that was second to him sat above him. Gloss. The bed of him that sat second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the bolster of him that sat first.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When there were three, the worthiest person lay in the middle, and the second, lay above him, and the third below him. Gloss. The third lay at the feet of him that was first.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if he would talk with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he raised himself, and sitting upright talks with him. Gloss. If he that sits chief would talk with him that is second to him, he raiseth himself and sits upright; for so long as he leans, or lies down, he cannot talk with him, because he that lies second lies behind the head of him that lies first, and the face of him that lies first is turned from him; so that it were better for the second to sit below him, because than he may hear his words while he sits leaning. So Lipsius writes of the Roman custom: Modus accubitus hic erat, etc. This was the manner of their sitting at Table: They laid with the upper part of their body leaning on the left Elbow; the lower part stretched at length, the head a little raised, and the back had Cushions under. The first lay at the head of the Bed, and his feet stretched out at the back of him that sat next, etc. To all which he adds, Eundem accumbendi morem, etc. That the Jews had the very same way of lying down at meals in Christ's time, appears evidently from John, Luke, etc.  
So that while Christ and his Disciples were eating together, Peter lay at the back of Christ, and John in his bosom. John in the bosom of Christ, and Christ in the bosom of Peter. Christ therefore could not readily talk with Peter in his ear (for all this Discourse was by way of whispering) Peter therefore looking over Christ's head toward John, nods to him, and by that signs to him, to ask Christ about this matter.  
So the Gemara concerning the Persians (I suppose he means the Jews in Persia) when they could not because of their way of leaning at meals, discourse amongst themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they talked by signs either with their hands, or upon their fingers.  
We must not omit what the Gloss said, that they were wont to sit at Table leaning on their left side, with their feet upon the ground, this is to be understood when one sat alone, or two at the Table only. And the Gemara tells us that the order was otherwise, when but two sat down, for then, he that was the second, sat below him that was the chief, and not at his pillow.  
There was also a diversity of Tables; for the ordinary table of the Pharisee or one of the Disciples of the wise men was but little, where three at most could sit down; and there were Tables which would hold more.  
The ordinary Table is described in Bava bathra 
g Fol. 57 2. . What kind of Table is that of the Disciples of the wise men? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thirds of the Table were spread with a Tablecloth; and on the other third was set the Dishes and the Herbs.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ring of the Table was on the outside. Gloss. They were wont to put a ring upon the edge of the Table, to hang it by. That hanging up the Table when they had done using it, seems to have been only to set it out of danger of contracting any defilement; and argues it was but small and light. Now the ring of the Table was ab extra, when that part of the Table where the ring was, was naked, not covered with a Tablecloth; so that it was not amongst the guests, but without, viz. in that void place, where no body sat down. We have more in the same place, about the ring being placed within, or without. Gloss. If a Child sit at Table with his Father, the ring was without, not among the guests, lest the Child playing with the ring, should shake the Table. Gemara. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a Servant be waiting at the Table, than the Table is so placed (especially if it be night) that the ring is within, lest the Servant in moving to and fro, should happen to touch upon it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whom jesus loved. 
We have touched upon this phrase before in our Notes upon Mark X. 21. where upon those words, Jesus looking upon him, loved him. Let us add something omitted there. 2 Chron. XVIII. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And persuaded him to go up to Ramoth Gilead. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he loved him, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he persuaded him, to go with him to Ramoth in Gilead: and so the Complutesian Bible hath it. Where Nobilius, He loved him, that is, did him all good offices, and shown him tokens of great kindness. So Jesus, earnestly beholding this young man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he persuaded him, encouraged him, used all mild and gentle words and actions toward him, that he might urge and stir him up to the ways of godliness.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And when he had dipped the sop. 
THIS was a very unusual thing to dip a sop and reach it to any one: and what could the rest of the Disciples think of it? It is probable they took it, as if Christ had said to Judas, what thou dost do quickly. Do not stay till the Supper be done and the Tables withdrawn, but take this sop to make up your Supper, and be gone about the business you are to dispatch. So they might apprehend the matter; only John indeed understood what it meant: unless perhaps Peter, being not ignorant of the question John asked our Saviour, might not be ignorant of what Christ answered him by that action.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And after the sop, etc. 
SATAN knew well enough what Christ meant by it; for when he saw that by giving the sop, Christ had declared which of them should betray him, the Devil makes his entry. For, as he had entered into the Serpent that deceived the first Adam, so he knew the second Adam could not be betrayed, but by one into whom he should first enter.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What thou dost, do quickly. 
I Would take this expression, for a tacit severe threatening, pronounced, not without some scorn and indignation against him. q. d. I know well enough, what thou art contriving against me, What thou dost therefore, do it quickly▪ else thy own death may prevent thee, for thou hast but a very short time to live, thy own end draws on apace. So Psal. CIX. 8. Let his days be few. And indeed, within two days and three nights after this, Judas died.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Went immediately out: and it was night. 
SO the Traitor goes forth to his work of darkness, under the conduct of the Devil, the shelter of the Night. He was to go two miles, viz. from Bethany to Jerusalem, then was he to seek out and get the Chief Priests together to make his bargain with them for betraying Christ. Whether he did all this, this very night, or the day following, as the Holy Scripture sayeth nothing of it, so is it of no great moment for us to make a business of enquiring about it. It is not so difficult to show how many difficulties they involve themselves in, that would have all this done the very same night wherein the Paschal Supper was celebrated, as it is a wonder that the favourers of this opinion, should take no notice thereof themselves.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Little Children. 
BEhold, 
h Vajicra rabb▪ fol. 177. 3.  I and the Children whom God hath given me, Isai. VIII. 18. Were they indeed his Sons, or were they not rather his Disciples? Hence you may learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That any one's disciple is called his Son. Nor is it unlikely but that Christ, in calling his Disciples here, my little Children, might have an eye to that place in Isaiah; For when the Traitor, the Son of Perdition, had removed himself from them, he could then properly enough say, Behold I, and the Children which thou hast given me.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Cock shall not crow. 
WE must not understand this, as if the Cock should not crow at all before Peter had denied Christ thrice; this had not been true, because the Cock had crowed twice, before Peter had denied him. But we must understand it, the Cock shall not have finished his crowing, etc. Nor indeed was that time above half over before Peter had denied his Master.  

i Joma, fol. 21. 1.  The Jewish Doctors distinguish the Cock crowing, into the first, second, and third. The first they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cock crowing. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he repeats it. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he does it a third time. The distinction also amongst other Nations is not unknown. When the time indeed was near, and the very night wherein this was to happen: then Christ saith, This very night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cock shall not crow his second time, etc. But here, two days before that night he only saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Cock shall not crow: That is, shall not have done all his crowing, before thou deny me. And thus our Saviour meets with the arrogance of Peter, foretelling him, that he should not have the courage he so confidently assumed to himself, but should within the time and space of Cock-crowing deny him thrice.    

CHAP. XIV.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let not your heart be troubled. 
THEY could not but be exceedingly concerned at the departure of their Master drawing on so very near. But there were other things besides his departure that grieved and perplexed their minds.  
I. They had run along with their whole Nation in that common expectation, that the Kingdom should be restored unto Israel through the Messiah, Acts I. 8. They had hoped to have been rescued by him from the Gentile Yoke, Luke XXIV. vers. 21. They had expected he would have entertained his followers with all imaginable pomp and magnificence, splendour and triumph, Matth. XX. 20. But they found, Alas! all things fall out directly contrary, they had got little hitherto by following him but poverty, contempt, reproach, and persecution, and now that their Master was to leave them so suddenly, they could have no prospect or hope of better things. Is this the Kingdom of the Messiah?  
Against this depression and despondency of mind he endeavous to comfort them, by letting them know, that in his Father's House in Heaven, not in these Earthly Regions below, there Mansions were prepared for them, and there it was, that he would receive and entertain them indeed.  
II. Christ had introduced a new rule and face of Religion; which his Disciples embracing, did in a great measure renounce their old Judaisme, and therefore they could not but awaken the hatred of the Jews, and a great deal of danger to themselves, which now they thought would fall severely upon them, when left to themselves, and their Master was snatched from them.  
That was dreadful, if true, which we find denounced: 
a Sanhedr. cap. Helek. hal. 1.  The Epicurean (that is one that despises the Disciples and Doctrine of the Wise Men) have no part in the world to come— and those that separate themselves from the customs of the Synagogue, go down into Hell, and are there condemned for all Eternity.  
These are direful things and might strangely affright the minds of the Disciples who had in so great a measure bid adieu to the customs of the Synagogues, and the whole Jewish Religion; and for him that had led them into all this, now to leave them? What could they think in this matter?  
To support the Disciples against discouragements of this nature:  
I. He lays before them his Authority, that they ought equally to believe in him as in God himself: where he lays down two of the chief Articles of the Christian Faith. 1. Of the Divinity of the Messiah, which the Jews denied. 2. As to true and saving Faith, wherein they were blind and ignorant.  
II. He tells them that in his Father's House were many Mansions; and that there was place and admission into Heaven for all Saints that had lived under different Oeconomies and administrations of things. Let not your heart be troubled for this great change brought upon the Judaic dispensation, nor let it disquiet you, that you are putting yourselves under a new Oeconomy of Religion so contrary to what you have been hitherto bred up in, for in my Father's House are many Mansions, and you may expect admission under this new administration of things, as well as any others, either before or under the Law.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I go to prepare a place for you. 
COmpare this with Numb. X. 33. And the Ark of the Lord went before them, to search out a resting place for them.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am the way, the truth, and the life. 
WHY is this superadded of truth and the life, when the question was not only about the Way.  
I. It may be answered, that this was perhaps by an Hebrew Idiotism, by which, the way, the truth, and the life may be the same with the true and living way.  
Jerem. XXIX. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To give you an end and hope, or expectation. That is, an hoped, or expected end. So Kinch. in loc. A good end, even as you expect.  
II. Our Saviour seems to refute that opinion of the Jews concerning their Law, as if it were the way, the truth, and the life, and indeed every thing: and assert his own Authority and power, to introduce a new rule of Religion, because himself is the way, the truth, and the life, in a sense much more proper, and more sublime than the Law could be said to be.  
It had been happier for the Jew, if he could have discerned more judiciously concerning the Law: if he could have distinguished between coming to God in the Law, and coming to God by the Law; as also between living in the Law, and living by the Law. It is beyond all doubt, there is no way of coming to God, but in his Law: for what Outlaw, or one that still wanders out of the paths of God's Commandments can come unto him? So also it is impossible that any one should have life but in the Law of God. For who is it can have life that doth not walk according to the rule of his Laws? But to obtain admission to the favour of God by the Law, and to have life by the Law; that is, to be justified by the works of the Law, this sounds quite another thing. For it is by Christ only that we live and are justified; by him alone that we have access to God.  
These are the fictions of the Rabins. There was one shown a certain Rabbin the place where Corah and his Company were swallowed up, and listen, saith he, what they say. So they heard them, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses and his Law are the truth. Upon the Calends 
b Bava bathra, fol. 74. 1. & Bemidb. rabb. fol: 271. 1.  of every Month, Hell rolls them about, as flesh rolls in the Cauldron, Hell still saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses and his Law are truth. a  
It is indeed a great truth what is uttered in this most false and ridiculous legend, that the Law of Moses is truth. But the Jews might (if they would) attain to a much more sound way of judging concerning the truth of it, and consider that the Law is not the sum and ultimate of all truth, but that Christ is the very truth of the truth of Moses, Joh. I. 17. The Law was given by Moses, but Grace and Truth came by Jesus Christ.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If ye had known me, etc. 
IT was a very difficult thing to spell out the knowledge of the Messiah from the Law and the Prophets under the first Temple, but it was doubly more difficult under the second. For under the first Temple, Moses had only his own veil over him, and the Prophets only their own proper and original obscurity: but under the second Temple, the obscurity is doubled, by the darkness and smoke of Traditions; which had not only beclouded the true Doctrines of Faith and Religion, but had also brought in other Doctrines, diametrically contrary to the chief and principal Articles of Faith; those for instance concerning Justification, the Person, Reign, and Office of the Messiah, etc.  
What measures of darkness these mists of Tradition had covered the minds of the Apostles with, it is both difficult, and might be presumptuous to determine. They did indeed own Jesus for the true Messiah, Joh. I. 41. Matth. XVI. 16. But if in some things they judged amiss concerning his Office, undertaking, and government, we must put it upon the score of that epidemical distemper of the whole Nation, which they still did in some measure labour under. And to this may this clause have some reference, If ye had known me, and had judged aright concerning the Office, undertaking, and Authority of the Messiah, ye would in all these things which I teach and do, have known the Will, Command, and Authority of the Father.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And from henceforth ye know him. 
We may render it, Henceforward therefore know him: Henceforward acknowledge the Father in all that I have done, brought in, and am to introduce still, and set your hearts at rest in it: believing that you see the Father in me, and in the things that I do.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Show us the Father and it sufficeth us. WHEN the Law was given to Moses, the Israelites saw God in his glory: do thou therefore, now that thou art bringing in a new Law, and Oeconomy amongst us, do thou show us the Father, and his glory, and it will suffice us, so that we will have no more doubt about it.  

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He shall give you another comforter. 
ALthough the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in frequent use amongst the Jews to signify an Advocate, and that very sense may be allowed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, yet may it seem more fit and proper to render it by comforter at present. For,  
I. Amongst all the names and titles given to the Messiah in the Jewish Writers, that of Menahem, or the Comforter, hath chief obtained, and the days of the Messiah, amongst them, are styled the days of Consolation. 
c Bab. Sanhedr. fol. 98. 2.  The names of Messiah are reckoned up, viz. Shiloh, Jinnon, Chaninah, Menahem. And in Jerusalem Beracoth 
d Fol. 5. 1. , we are told how the Messiah had been born in Bethlehem, under the name of Menahem.  
Luke II. 25. Waiting for the consolation of Israel. Targumist upon Jerem. XXXI. 6. Those that desire or long for the years of consolation to come. This they were wont to swear by, viz. the desire they had of seeing this Consolation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let me see the Consolation.  
Now therefore bring these words of our Saviour to what hath been said: q. d. You expect, with the rest of this Nation, the Consolation in the Messiah and in his presence. Well I must departed, and withdraw my presence from you, but I will send you in my stead, another Comforter.  
II. The minds of the Disciples at present were greatly distressed and troubled, so that the promise of a Comforter seems more suitable, than that of an Advocate, to their present state and circumstances.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Spirit of truth. 
LET us but observe how the whole world at this time, lay in falsehood and error: the Gentiles under a Spirit of delusion, the Jews under the cheat and imposture of Traditions; and then the reason of this title of the Spirit of truth will appear, as also how seasonable and necessary a thing it was, that such a spirit should be sent into the world.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He shall teach you all things. 
SO Chap. XVI. 13. He shall lead you into all truth. Here it might be very fitly enquired whether any ever beside the Apostles themselves, were taught all things, or led into all truth. It is no question but that every believer is led into all truth necessary for himself and his own happiness, but it was the Apostles lot only to be led into all truth necessary both for themselves and the whole Church.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Prince of this world cometh. 
SEEING this kind of phrase, The Prince of this world, was in the common acception of the Jewish Nation, expressive of the Devil ruling among the Gentiles, it may very well be understood so in these words, because the very moment of time was almost come about, wherein Christ and the Devil were to enter the lists for the dominion and Government, which of those two should have the rule over the Gentiles.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arise, let us go hence. 
THESE words plainly set out the time and place wherein our Saviour had the discourse which is contained in this XIV Chap. The place was Bethany, the time, the very day of the Passover when they were now about to walk to Jerusalem.  
Those things which Christ had discoursed in the XIII Chap. were said two nights before the Passover, and that at Bethany where Christ supped at the house of Simon the Leper. He abode there the day following, and the night after, and now when the Feast-day was come, and it was time for them to be making toward Jerusalem to the Passover, he saith, Arise let us go hence. What he did or said the day before the Passover, whiles he stayed at Bethany the Evangelist makes no mention. He only relates what was said in his last farewell, before the Paschal-Supper, and upon his departure from Bethany. All that we have recorded in the XV. XVI and XVII. Chap. were discoursed to them after the Paschal-Supper, and after that he had instituted the Holy Eucharist.    

CHAP. XV.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am the true Vine. 
WE may take these words in opposition to what is spoken concerning Israel. Israel is called a Vine, Psal. LXXX. 8. Isa. V 7. Jer. II. 21, etc. In Vajicra rabba 
a Fol. 207. 2, 3. , the parallel is drawn between Israel and a Vine, and the similitude is carried on to sixteen particulars, for the most part improper and unsuitable enough.  
But that which is principally to be regarded in this place is this, that hitherto indeed Israel had been the Vine, into which every one that would betake himself to the worship of the true God, was to be set and grafted in. But from hence forward they were to be planted no more into the Jewish Religion, but into the profession of Christ. To which that in Act. XI. 26. hath some reference where the Disciples were first called Christians, that is, no longer Jews or Israelites.  
Our Saviour as we have said before, discoursed these things immediately after that he had instituted the Holy Eucharist; whiles he was ordaining that Holy Sacrament, he had said, This is the New Testament in my blood, and from thence immediately adds, I am the true Vine; so that for the future, the Church is to be under the administration of a New Testament no longer as the Jewish Church under that of the old; and from hence forward I am the true Vine, into which all the branches of the Church must be engrafted, and not into the Israelitish Vine any more.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now ye are clean. 
CHRIST having discoursed of the Vine and of the branches, these words seem to have an allusion to that Law concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the uncircumcision of the Tree when first planted, Levit. XIX. 23. For the first three years the fruit was to be accounted as uncircumcised, unclean, and not to be eaten; but you my branches, now are clean through my word; that word which I have been preaching to you for these three years.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abide in me. 
INdeed a true fixing and abiding in Christ is by a true faith. But may we not suppose our Saviour here more peculiarly warning them against Apostasy or falling back from the Gospel into Judaisme, a plague likely to rage's exceedingly in the Church?   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As a branch. 
SEE Ezek. XV. 1. where D. Kimchi paraphrases in this manner: O Son of man I do not ask thee concerning the Vine that beareth fruit, (for so it ought to be accounted) but concerning the branch [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which is amongst the trees of the wood, unfruitful, even as the trees themselves are. Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render branch (for so it is commonly rendered) we are to understand the wild vine. So R. Solomon in loc. I do not speak, saith God, of the Vine in the Vineyard that bears fruit, but of the branch of the wild vine that grows in the woods. So that the sense of the Prophet is, O Son of man, what is the Vine-tree more than any tree? viz. a branch of the wild vine which grows amongst the trees of the forest, which is unfruitful even as they are.  
And this is our Saviour's meaning, Every branch in me that bringeth not forth fruit is ●ast forth, like the branch in the Vine that grows wild in the forest, which is good for nothing but to be burned.  
And to this sense would I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Prophet, Chap. VIII. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Masoreths note upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is one of those eighteen words that are corrected by the Scribes; and they will have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would be too long to recite the various opinions of Expositors upon this place. The Seventy of the Roman Edition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Alexandrian Edition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bring confusion to their own faces. Several other ways the Rabbins and others; but for my part I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Masoreth reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by nose, or nostrils, but by anger; and so this should be the sense, They commit these abominations, filling the land with violence, and have turned to provoke me; and behold they send the branch of the wild vine, to my wrath, or to their own wrath: i. e. to what they have deserved.  
q. d. In the same manner that any one puts wood to the fire, the branch of the wild vine, that it may the quicklier be burnt, so do these put the branch to my wrath, that it may burn the more fiercely; hence it follows, Therefore will I also deal in fury, mine eye shall not spare, etc.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That ye love one another. 
Every 
b Hieros'. Beracoth, fol. 3. 3.  Sabbath they added that blessing toward that course of Priests, who having performed their service the last week, were gone off; let him who dwells in this house, plant among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherhood, love, peace and friendship.  
Our Saviour once and again repeats that Command, Love one another; he calls it a new Commandment, Chap. XIII. 34. for their Traditions had in a great measure put that Command of loving one another out of date, and that particularly by very impious vows they would be making. We have a little hint of it, Mat. XV. 5. and more in the Treatise Nedarim. See also Mat. V 43. Thou shalt hate thine enemy. This rule obtained in the Jewish Schools. And upon that precept, Thou shalt love thy neighbour as thyself; let us see the mighty charitable Gloss in Chetubb 
c Fol. 8. 2. , Thou shalt love thy neighhour as thyself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, decree him to an easy death: namely when he is adjudged by the Sanhedrin to die.  
When you consider the frequent repetition of this precept, Love one another, consider also that passage, Mat. X. 34. I came not to send peace but a sword; and then having reflected on those horrid seditions and mutual slaughters wherewith the Jewish Nation raging within its self in most bloody discords and intestine broils, was even by its self wasted and overwhelmed, you will more clearly see the necessity and reasonableness of this command of loving one another, as also the great truth of that expression, By this they shall know that ye are my Disciples if ye love one another.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But I have called you friends, because all things, etc. 
Thus is it said of Abraham, the friend of God, Gen. XVIII. 19   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye have not chosen me. 
FOR it was a custom amongst the Jews that the Disciple should choose to himself his own Master 
d Avoth, cap. 1. hal. 6. , Joshuah ben Perachiah said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose to thyself a master, and get a Colleague.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They had not had sin. 
So also ver. 24. in both places the passage is to be understood of that peculiar sin of rejecting the Messiah: If I had not spoken to them, and done those things that made it demonstrably evident that I was the Messiah, they had not had sin, that is, they had not been guilty of this sin of rejecting me. But when I have done such things amongst them, it is but too plain that they do what they do in mere hatred to me and to my Father. Our Saviour explains what sin he here meaneth in Chap. XVI. 9    

CHAP. XVI.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They shall put you out of the Synagogues. 
THIS I presume must be understood of a casting out from the whole Congregation of Israel, because I know the Jews always proceeded in that manner against the Samaritans; and certainly the Disciples of Jesus were full as hateful to them as the Samaritans could be. Nay they often call the Christians by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuthites as well as those.  
Those that were cast out of the Church they despoiled of all their goods, according to Ezra X. 8. which they also did to those that were Shammatized 
e Moedkaton▪ fol. 81. 2. , whence it may be a question whether Shammaetizing did not cast out of the whole Congregation; and again, whether one cast out of the whole Congregation might be ever readmitted.  
We may take notice of what is said in Avodah Zarah 
f Fol. 7. 1. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No one that relapseth may be received again for ever. The Gloss tells us that the passage concerns the Plebeians or Laics, who having taken upon themselves any religious rule of life, go back again from that profession, they do not admit them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into that order and society again. Whether therefore those that fell off from the Gospel returning to their Judaisme again, were ever admitted into the Jewish Church, after they had voluntarily forsaken it, might be an enquiry; but these things only by the by.  
There was in truth a twofold Epocha of the persecution of the Apostolical Church, namely, both before that Apostasy of which we have such frequent mention, and also after it. Our Saviour had foretold the Apostasy in that tremendous Parable about the unclean spirit cast out, and returning again with seven worse. So shall it be also, saith he, with this wicked generation, Mat. XII. 45. The footsteps of this we may discern almost in every Epistle of the Apostles.  
It is worthy observation that of 2 Thes. II. 3. This day of the Lord shall not come except there come a falling away first, and that man of sin be revealed. The day of the Lord here spoken of was that wherein Christ should come and reveal himself in that remarkable vengeance against Jerusalem, and the Jewish Nation, of which kind of expression we shall say more on Chap. XXI. 22. The Apostasy or falling away, and revelation of the man of sin, was to precede that day; which might be easily made out by a History of those times, if I were to do the business either of an Historian or a Chronologer.  
When therefore the severe and cruel persecution was first raised by the unbelieving Jews, before this falling away of Christians, it must needs be greatly increased afterward by them and the Apostates together: Which distinction we may easily observe out of this verse.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Will think that he doth God service. 
So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zealots, of whom we have mention in Sanhedr. 
g Fol. 81. 2. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Zealots kill him. Gloss. These are those good men who are endued with zeal in the cause of God. Such who with their own hands immediately slew the transgressor, not staying for the judgement of the Sanhedrin. So in the place before quoted, The Priest that ministers at the Altar, in his uncleanness, they do not bring before the Sanhedrin, but they bring him out into the Court, and there brain him with the pieces of wood provided to maintain the fire upon the Altar.  
What infinite mischiefs and effusion of blood such pretexts of zeal toward God might occasion, it is easy to imagine, and very direful instances have already witnessed to the world: Hence was it that they so often went about to have stoned our Saviour. Hence those forty and more that had conspired against St. Paul. And those Zealots whose butcherly cruelties are so infamous in the Jewish story, took the occasion of their horrid madness first from this liberty.  
From such kind of Villains as these the Disciples of Christ could have little safeguard; indeed they were greatly endangered upon a threefold account: I. From the stroke of Excommunication, by which they were spoiled of their goods and estates, Heb. X. 34. II. From the sentence of the Sanhedrin dooming them either to be scourged or slain. III. From these Assasins, for by this name (a name too well known in Europe) we will call them. We pronounce Assasine, and Assasination; Gul. Tyrius calls them Assysins, whom it may be worth the while to consult about the original of that name 
h De Bell. Sacr. lib. 10. cap. 31. .   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He will reprove the world of sin, etc. 
THE Holy Spirit had absented himself from that Nation now for the space of four hundred years or thereabout; and therefore when he should be given and poured out in a way and in measures so very wonderful, he could not but evince it to the world that Jesus was the true Messiah, the Son of God, who had so miraculously poured out the Holy Spirit amongst them; and consequently could not but reprove and redargue the world of sin, because they believed not in him.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Of righteousness, etc. 
THAT this righteousness here mentioned is to be understood of the righteousness of Christ, hardly any but will readily enough grant; but the question is, what sort of righteousness of his is here meant, whether his personal and inherent, or his communicated and justifying righteousness? we may say that both may be meant here.  
I. Because he went to the Father, it abundantly argued him a just and righteous person, held under no guilt at all, however condemned by men as a malefactor.  
II. Because he poured out the Spirit, it argued the merit of his righteousness, for otherwise he could not in that manner have given the Holy Spirit. And indeed, that what is chief meant here is that righteousness of his by which we are justified, this may persuade us that so many and so great things are spoken concerning it in the Holy▪ Scriptures. Isai. LVI. 1. My Salvation is near to come, and my righteousness to be revealed, Dan. IX. 29. To bring in everlasting righteousness. Jer. XXIII. 6. This is his name by which he shall be called, THE LORD OUR RIGHTEOUSNESS. And in the Epistles of the Apostles, especially those of St. Paul, this righteousness is frequently and highly celebrated, seeming indeed the main and principal subject of the Doctrines of the Gospel.  
In the stead of many others let this serve for all, Rom. I. 17. For therein [viz. in the Gospel] is the righteousness of God revealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from faith to faith, which words may be a good Comment upon the foregoing Clause.  
I. The Law teacheth faith; that is, that we believe in God. But the Gospel directs us to proceed from faith to faith, viz. from faith in God, to faith in Christ; for true and saving faith is not a mere naked recumbency immediately upon God, which faith the Jews were wont to profess, but faith in God, by the mediation of faith in Christ.  
II. In the Law the righteousness of God was revealed condemning, but in the Gospel it was revealed justifying the sinner. And this is the great mystery of the Gospel, that sins are justified not only through the grace and mere compassion and mercy of God, but through Divine justice and righteousness too, that is, through the righteousness of Christ, who is Jehovah, the Lord our righteousness.  
And the Spirit of Truth when he came, he did reprove and instruct the world concerning these two great articles of faith, wherein the Jews had so mischievously deceived themselves; that is, concerning true saving faith, faith in Christ; and also concerning the manner or formal cause of Justification, viz. the righteousness of Christ.  
But then how can we form the Argument? I go unto the Father, therefore the world shall be convinced of my justifying righteousness.  
I. Let us consider that the expression, I go unto the Father, hath something more in it than I go to Heaven. So that by this kind of phrase our Saviour seems to hint, That work being now finished, for the doing of which my Father sent me into the world, I am now returning to him again. Now the work which Christ had to do for the Father was various. The manifestation of the Father, Preaching the Gospel, vanquishing the enemies of God, sin, death and the Devil; but the main and chief of all, and upon which all the rest did depend was, that he might perform a perfect obedience, or obediential righteousness to God.  
God had created man that he might obey his Maker, which when he did not do, but being led away by the Devil, grew disobedient, where was the Creator's glory? The Devil triumphs that the whole humane race in Adam, had kicked against God, proved a rebel, and warred under the banners of Satan. It was necessary therefore that Christ clothing himself in the humane nature, should come into the world, and vindicate the glory of God, by performing an entire obedience due from mankind, and worthy of his Maker. He did what weighed down for all the disobedience of all mankind, I may say of the Devils too, for his obedience was infinite. He fulfilled a righteousness by which sinners might be justified, which answered that justice that would have condemned them, for the righteousness was infinite. This was the great business he had to do in this world to pay such an obedience, and to fulfil such a righteousness; and this righteousness is the principal and noble theme and subject of the Evangelical Doctrine, Rom. I. 17. of this the world must primarily, and of necessity be convinced and instructed to the glory of him that justifieth, and the declaration of the true Doctrine of Justification. And this rightequsness of his was abundantly evidenced by his going to the Father, because he could not have been received there, if he had not fully accomplished that work for which he had been sent.  
II. It is added, not without reason, and ye see me no more; i. e. Although you are my nearest and dearest friends, yet you shall no more enjoy my presence on earth; by which may be evinced that you shall partake of my merits; especially when the world shall see you enriched so gloriously with the gifts of my Spirit.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Of judgement because the Prince, etc. 
IT is well known that the Prince of this world was judged, when our Saviour overcame him by the obedience of his death, Heb. II. 14. and the first instance of that judgement and victory was when he arose from the dead; the next was when he loosed the Gentiles out of the chains and bondage of Satan by the Gospel, and bound him himself, Revel. XX. 1, 2. which place will be a very good Comment upon this passage.  
And both do plainly enough evince, that Christ will be capable of judging the whole world, viz. all those that believe not on him, when he hath already judged the Prince of this world. This may call to mind the Jewish opinion concerning the judgement that should be exercised under the Messiah, that he should not judge Israel at all, but the Gentiles only; nay that the Jews were themselves rather to judge the Gentiles than that they were to be judged. But he that hath judged the Prince of this world, the author of all unbelief, will also judge every unbeliever too.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye cannot bear them now. 
THOSE things which he had to say and they could not bear yet, were the institution of the Christian Sabbath, and the abolishing of the Jewish (the reason and foundation of which, viz. his Resurrection they yet understood not) the rejection of the Jewish Nation, when they expected that the Kingdom should be restored to Israel, Act. I. 6. The entire change of the whole Mosaic dispensation, and the bringing in of all Nations in common, within the pale of the Church: These and such like things as these belonging to the Kingdom of God, Act. I. 3. they could not yet bear. For though he had plainly enough discoursed to them the destruction of Jerusalem, Mat. XXIV. yet is it a question whether they apprehended either that their whole Nation must be utterly cast off, or that the rites of Moses should be antiquated, although he had hinted something of this nature to them more than once.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whatsoever he shall hear, that he shall speak. 
AND ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall receive of mine. He speaks according to the Dialect and custom of the Nation, and so to the capacity of his auditors: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they have heard they teach 
i Sanhedr. cap. 11. hal. 2. . It is spoken of a Judge in the lower Sanhedrin, consulting a higher Court, first that of the Triumvir, and if they hear they teach; if not, than he goes to the supreme Court of all.  
The latter clause, he shall receive of mine, seems taken from Isa. XI. 2. especially if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but if our Saviour expressed the sense of that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did in that also follow the familiar manner of speaking, known amongst the vulgar, and it should seem he inclined rather to this sense, because he does not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall receive of mine and give; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall receive and show it unto you; by which the Jew would understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall receive of my Doctrine, or from my instructions. For the Holy Spirit is sent as an instructor from the Son, as the Son is sent as a Redeemer from the Father.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And ye shall see me because I go unto the Father. 
A Little while and ye shall not see me, because I go to the Father, and ye shall see me, because I go to the Father, i. e. Ye shall not see me personally, but virtually. It is true they did not see him when he lay in the grave, and they did see him when he risen again; but I question whether these words ought to be taken in this sense, because it would sound somewhat harshly here what is added, Ye shall see me because I go unto the Father. I would therefore rather understand it of his ascending into Heaven, after which they saw him indeed no more personally, but they did see him in the influences and gift of his Holy Spirit; and so what follows agrees well enough with this sense of the words, ver. 23. In that day ye shall ask me nothing, [as ye were now about to inquire of me, ver. 19] Ask the Father in my name, and he shall reveal to you whatever you shall ask of him.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hitherto ye have asked nothing in my name. 
UNderstand this clause of the extraordinary gifts of the Spirit, and then all things will be easy. All the faithful did pray in the name of the Messiah; and these Disciples acknowledging Jesus to be the Messiah, did pray in the name of Jesus the Messiah. But hitherto they had asked nothing extraordinary in his name, not the power of working miracles, not the revelation of Mysteries, and of future things, not the spirit of Prophecy, etc. for it was not necessary for them as yet to ask these things in his name, whiles he was present with them, who could dispense it to them according to their instant necessities: But for the future when himself should be gone from them, whatsoever they should ask the Father in his name he would give it them. That prayer of the Apostles, Act. IU. 29, 30. is a good Comment upon these words. Ask such things as these in my name, and whatsoever you ask you shall receive, that your joy may be full, when you shall find by experience that I am still present with when gone from you.  
Those things which both here and elsewhere in the discourses of our Saviour might give occasion for Scholastical discussion, I leave wholly to the Schools, omitting many passages, about which a great deal might be said, because they have been already the labours of other Pens. It was my design and undertaking, only to note some things which were not obvious, and which others had not yet taken notice of; and not forgetting the title of this little work (being Horae Hebraicae & Talmudicae 
* jewish and Talmudical Exercitations. ) I have the more sparingly run out into Scholastic or Theological disputes.    

CHAP. XVIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Over the brook Kidron. 
THERE is a question among Expositors about the article in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the accent in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that upon this occasion, that it might not be thought as if any relation were to be had here to Cedars, wherein one hath been deceived when he thus comments upon it: It is called the brook Cedron, that is, of Cedars that grow there. So also the Arab. Interp. in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the brook of Cedar. But in 2 Sam. XV. 23. and 1 King. II. 37. he retains the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cedron.  
Amongst the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kedar, signifies dung 
a Schabb. fol. 33. 1. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kedar by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the easing of nature. Aruch render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung; and the sense of that clause is, more die of inconvenient easing nature, than of hunger. I would not affirm that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used in this sense in the Primitive denomination of the brook Kidron, but rather that the brook was called so from blackness; the waters being blackened by the mud and dirt that ran into it, it being indeed rather the sink or common sewer of the City than a brook.  
But when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used for dung, which it might be at that time when the Greek Version was made, perhaps those Interpreters might translate the Hebrew word into Greek, which is not unusual with them, so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might be the same with them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brook of filth.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where there was a Garden. 
The Grandees of the Nation had their Gardens and places of pleasure about the City, yea even in the mount of Olives, for there were none within the City its self 
b Bava kamah▪ cap. 7. ad fin. . The blood that was over and above, after the sprinkling of the inward Altar, was poured out toward the foundation on the west of the outward Altar. And the blood that was over and above at the outward Altar was poured out at the foot of it on the Southside, and both the one and the other meeting together ran down through a conveyance under ground into the brook Kidron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was sold to the Gardeners to dung their Gardens with, which having bought they used for that purpose 
c Joma, fol. 58. 2. .  
For the blood having been once dedicated to sacred use, might not be put to any common use without trespass, so that the Gardeners paid so much money for it as would purchase a trespass-offering.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With Lanterns and Torches. 
THE Talm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify, we may make a guess out of Succah 
d Fol. 51. 2. , They danced [that is, in the Feast of Tabernacles] holding in their hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning Torches. The Gloss is, They threw up their Torches into the air, and caught them again in their hands; and some there were so great artists in this exercise, they could do it, some with four, others with eight Torches at once, throwing up one, and catching another.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Malcus. 
A Name very much in use amongst the Jews, Malluch, Nehem. X. 4, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Joseph. Antiq. llb. 13. 9 , Malchus the Arabian. This was also the name of that implacable enemy to Christianity, Porphyrius, and of his father before him. So Luke Holsteine in the life of Porphyrius, where he reckons up more of that name.  
Christ had struck those to the ground that came to apprehend him by the power of his Word that he might thereby provide for the flight of his Disciples, and show his own Divine power; they getting up again accost him, Judas kisseth him, they lay hands upon him, and then Peter draws his sword, etc.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Anna's first. 
FOR Annas was Father-in-law to Caiaphas, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sagan of the Priests, Luk. III. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. in 2 King. XXIII. 4. Now Sagan was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Perfect or Ruler, which we have so frequent mention of amongst the Rabbins.  

f Joma, cap. 3. hal. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler saith unto them. Gloss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler is the Sagan 
g Sanhedr. fol. 19 1. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan is the same with Ruler.  
There is frequent mention amongst the Talmudists of R. Ananias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sagan of the Priests 
h Joma, fol. 8. 1. : He was destroyed with Rabban Simeon, and Ishmael, at the siege of Jerusalem 
i Shekalim, cap. 6. hal. 1, etc. . But I am apt to think he was that sharp and unjust Judge that St. Paul had to do with Act. XXIII. rather than our Annas in this place.  
Why they should carry our Saviour when they had taken him before Annas the Sagan, 
i Tsemach David, & Juchasin, fol. 57  sooner than to Caiaphas the High Priest, the Evangelist gives us one reason, viz. because he was Father-in-law to Caiaphas; under which another reason may be deduced, viz. that he was the older man, of greater experience and skill in the Law; for there were sometimes some High Priests that were very unlearned fellows, as may be gathered from that supposition in Joma 
k Cap. 1. hal. 6. , If the High Priest be a wise man, he expounds, if not they expound to him. If he be accustomed to reading, he reads himself, if not, they read before him.  
But for the Sagan of the Priests it was very necessary he should be a man of learning, because his charge was about the things and service of the Temple, and was bound to be always assistant and present there, when the High Priest was seldom there, or conversed in those affairs.  
Juchasin and Aruch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No one could by right be promoted to the High Priesthood, unless he had first been Sagan. A good cautelous provision indeed, that so in the time of their Saganship they might gain experience in the Laws and Rituals, and might be the better fitted for the High Priests Chair. But when it came to that pass that persons were made High Priests for their money, and not for their deserts, it might easily happen that very unlearned wretches might sometimes possess that seat. And perhaps Caiphas himself was of this stamp.  
It seems therefore that they led Jesus to Annas first, that Caiaphas might be directed by his counsel; himself being but little versed in things of this nature might proceed in this affair by the steerage of his Father-in-law. And let this High Priest pardon me if I ascribe that sentence of his, It is expedient that one man should die for the people, and not that the whole Nation perish, not to his prudence and gravity, but to his rashness and cruelty; although the Holy Spirit directed it to its proper end which the High Priest himself did not dream of.  
There might be another reason why they led Christ before Annas first, but that I shall speak of anon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who was the High Priest that same year. 
If the Gloss I had upon these very same words, Chap. XI. 51. will not so well fit here, as they did there, we may add this also, which will suit well enough in both places; that is, that there was so great a vicissitude and change in the High Priesthood, there being a new High Priest almost every year, that it was not unnecessary to set down this particular circumstance, Caiaphas was High Priest for that year.  

l Joma, fol. 9 1.  In the second Temple which stood but 420 years, there were more than three hundred High Priests within that time. Of these 420 years deduct those forty wherein Simeon the Just ministered, and those eighty wherein Johanan sat, and those ten wherein Ishmael ben Phabi, and as it is said, those eleven wherein Eleazar ben Harsom governed, and then reckon and you will find that hardly any other High Priest sat out his whole year.  
But this number of High Priests is very much lessened in Vajicra rabba 
m Fol. 189. 1. , Under the first Temple, because they that served therein served in the truth; there were but eighteen High Priests, the Father, and Son, and Grandson successively. But under the second Temple when that honour came to be obtained by money [there are also that say how they murdered one another by charms and witchcrafts] there were fourscore High Priests served in that time; fourscore and one, say some; fourscore and two say others, and there are that say fourscore and four. Amongst these, Simeon the Just sat forty years; but when the place was bought and sold, the years of enjoying it were cut short. The story goes of one that sent his Son with two bushels of silver, [to purchase the High Priests office] and the bushels themselves were silver. Another sent his Son with two bushels of gold, and the bushels themselves were of gold too.  
As to this difference of numbers we will not much trouble our heads about it; perhaps the Gemarists might reckon the Sagans together with the High Priests, for they were indeed deputed to minister in their stead, if any uncleanness had happened to them. Let there be fourscore High Priests or thereabouts, it is certain, that so frequent were the changes and successions amongst them that the High Priest of this year was hardly so the year that went before or that followed after. Although indeed in this Caiaphas it was something otherwise, yet did the Evangelist justly and properly enough add this clause, That he was the High Priest for that year, thereby tacitly noting the common state of affairs as to the office of High Priest at that time.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And Simon Peter followed jesus, etc. 
THERE are some that apprehend in this place some interruption in the order of the story, they would therefore have the 24 ver. weaved in here. Anna's sent Jesus bound to Caiaphas, because what is here related, and so on, seems all to have been done in Caiaphas his Hall, and not in Annas'.  
This order the Syr. Arab. Interpreters and others do still observe; Nonnus, Carthus. Bez. and as he quotes him, St. Cyril invert it. It is true, there is here a tacit transition, and a trajection of the words in ver. 24. which is not very usual; but neither the one nor the other seems to be without some reason for it.  
I. It is told us, Mat. XXVI. 56. and Mark XIV. 50. That all his Disciples forsook him and fled. So that probably Peter and that other Disciple was amongst the number, when it is said, they all fled; the transition of our Evangelist therefore seems to teach us, that neither Peter, nor the other Disciple followed Christ to Annas his house, but being surprised and confounded with a very great fear, hid themselves for a while, and (not till after some time) recollecting themselves, they put forward amongst the crowd to Caiaphas his Hall, or else came thither after them.  
II. Annas alone could determine nothing judicially concerning Christ; for when an enquiry must be made concerning his Disciples, and the nature of his Doctrines, when witnesses must be produced pro and con; this necessarily required a Session of the Sanhedrin. He sent him therefore to Caiaphas where the Sanhedrin also was, and the Evangelist lets the mention of that alone till he came to relate their way of proceeding.  
But why or by what right should Annas be absent from the Sanhedrin? Can there be any right or legal proceeding in the Great Council, if the whole number of Seventy one Elders were not complete? Let Maimonides give the answer 
n In Sanhedr▪ cap. 3. , It is not necessary that the whole Bench of Seventy one should all sit together in their places in the Temple, when it is necessary for them all to meet let them be called together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but at other times if any one of them have any business of his own, he may go out and do his affairs and return again. This provision is made that there might never be fewer than Twenty three sitting together during the whole Session. If any have occasion to go forth let him look about him, and see if there be Twenty three of his Colleagues in the Court, than he may go out, if not, he must stay till some other enter. We give another reason of Annas his absence by and by.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Disciple was known unto the High Priest. 
Nonnus supposes that other Disciple known to the High Priest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his fishing trade; others guess other reasons; but to determine any thing in this matter would look rashly. However this knowledge of the High Priest came about, it is certain this Disciple had the greater opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have stood in the defence of his Master as a witness in his behalf. For,  

o Sanhedr. fol. 32. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capital judgements begin always on the defendants side, and not on the accusers. It is lawful for all to plead on the defendants side, not so of the accusers.  

p Ibid. fol. 40. 1.  They begin on the defendants side. One of the witnesses saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have something to say in his defence. If any of his Disciples say, I have wherewith to accuse him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they enjoin him silence. If the Disciple say▪ I can offer something in his defence, they call him up, and place him among themselves, and suffer him not to go down thence the whole day after.  
Did they thus proceed with our Saviour? did they endeavour first for the clearing his innocency, and were there any witnesses produced for this purpose? If so, then here were Peter and that other Disciple, who could have witnessed in his behalf, but Peter denies that he ever knew him.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it was cold. 
IT was the very dead of night, almost at Cock-crowing. Our Countryman Biddulph, who was at Jerusalem, at the very time when they were wont to celebrate the Passover, gives us the reason of this cold by his own experience. He acknowledgeth indeed that he found it so hot at that time, as we usually feel it in our own Country about Midsummer, that he could not but wonder how Peter at that time of the year should be so cold, but within a few days his doubt was resolved, for there were mighty dews fell, which not being wholly dried up by the Sun, made it very cold, especially in the night, etc.  
Nay the Traditional Fathers suppose there may be Frost and Snow in the time of Passover, by that Canon of theirs, 
q Maimon. Kiddush hodesh c. 4.  They do not intercalate the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either for Snow or for Frost.  
The intercalation of the year respected chief the Paschal solemnity; namely that by the interposing of the intercalated month, all things might be ripe, and fit for that Feast. If when it came to the month Nisan, the Barley was not yet ripe enough to offer the sheaf of the first-fruits, than they put a month between, which they called the second Adar. So, if the ways were so bad, that people could not travel up to Jerusalem; if the Bridges were so broken, that they could not pass the Rivers; they intercalated or put a month between, that at the coming in of the month Nisan, every thing might be ready that was requisite for the Paschal solemnity. But if Frost or Snow should happen when Nisan was entering in its ordinary course, they did not put a month between upon that account. From whence it is plain that Frost and Snow did sometimes happen at that time.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ask them that heard me. 
JESUS seems to appeal to the common right and rule amongst themselves. He desires that the witnesses in behalf of the defendant might be heard first. [But who, Alas! was there that durst witness for him?] It is said indeed, That the Chief Priests, and Elders, and whole Council sought false witness against him, Matth. XXVI. 59 But did they seek for any true witness on his side? or do they indeed deal with the witnesses against him, as their customs obliged them to have done? did they search their testimony by a strict and severe Examination, did they terrify them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by grave Exhortations admonish them to say nothing but the truth? This by right aught to have been done. 
r Sanhedr. c. 4.  But we have reason to suppose it was not done.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that they might eat the Passover. 
I. WE have already shown in our Notes upon Mark XIV. 12. that the eating of the Paschal Lamb, was never upon any occasion whatever transferred from the Evening of the fourteenth day drawing to the close of it; no not by reason of the Sabbath, or any uncleanness that had happened to the Congregation; so that there needs little argument to assure us, that the Jews eat the Lamb at the same time wherein Christ did. Only let me add this: Suppose they had entered Pilat's House, and had defiled themselves by entering the house of an Heathen, yet might not that defilement come under the predicament of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? If so, than they might wash themselves in the evening and be clean enough to eat the Paschal Lamb, if it had been to have been eaten on that evening, but they had eaten it the evening before.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Passover, therefore here doth not signify the Paschal Lamb, but the Paschal Chagigah, of which we will remark these two or three things:  
1. Deut. XVI. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt Sacrifice the Passover unto the Lord thy God, of the Flock and the Herd. Where R. Solomon, The Flocks are meant of the Lambs and the Kids; the Herd, of the Chagigah. And R. Bechai in loc. The Flocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are for the due of the Passover; the Heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sacrifices of the Chagigah. So also R. Nachman. The Heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celebration of the Chagigah. Pesachin 
* Fol. ●0. 2. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Flock for the Passover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oxen for the Chagigah.  
Where the Gloss, Pag. 1. Doth not th' Passover consist wholly of Lambs and Kids? Exod. XII. 5. If so, why is it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oxen? To equal every thing that is used in the Passover. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Passover [i. e. the Paschal Lamb] is of due, and is not taken but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the common Flocks [neither from the first born, nor from the tenths] so this also [i. e. of the Oxen] is of due, and not taken, but out of the common Herd. See 2 Chron. XXX. 24, etc. and XXXV. 8, 9  
2. The Chagigah was for joy and mirth, according to that in Deut. XVI. 14. And thou shalt rejoice in the Feast, etc. Hence the Sacrifices that were prepared for that use, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices of Peace, or Eucharistick Offerings, Sacrifices of joy and mirth.  
3. The proper time of bringing the Chagigah, was the fifteenth day of the Month. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they eat, and drank, and rejoiced, and were bound to bring their Sacrifice of Chagigah, on the fifteenth day. i e. The first day of the Feast, etc.  
There might be a time indeed when they brought their Chagigah on the fourteenth day, but this was not so usual, and then it was under certain conditions. 
s Pesachin, fol. 89. 2.  When is it that they bring the Chagigah at the same time with the Lamb? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When it comes on another day in the week, and not on the Sabbath, when it is clean, and when it is small. Let the Gloss explain the last clause, and for the two former we shall do that ourselves.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Lamb be less than what will satisfy the whole company, than they make ready their Chagigah, eating that first, and then the Lamb, etc. And the reason is given by another Glosser, viz. That the appetites of those that eat might be pretty well satisfied, before they begin the Lamb; for if they should fall upon the Lamb first, it being so very small, and the company numerous and hungry, they would be in danger of breaking the bones, whiles they gnaw it so greedily.  
For this and other reasons the Rabbins account the Chagigah of the fourteenth day to be many degrees less perfect, than that of the fifteenth, but it would be very tedious to quote their Ventilations about it. Take only these few instances.  

t Pesachin ubi supr.  R. Issai saith, the Chagigah on the fourteenth day, is not our duty. And a little after, R. Eliezer saith, by the Peace-Offerings, which they stay on the evening of the Feast, a man doth not his duty, either as to rejoicing, or as to Chagigah.  
And now let us return to the words of our Evangelist.  
III. It was the fifteenth day of the Month, when the Fathers of the Council refused to enter into the Pretorium, lest they should be defiled; for they would eat the Passover; that is the Chagigah.  
1. The Evangelist expresseth it, after the common way of speaking, when he calls it the Passover. 
u Zevachin, fol. 7 2.  It is written, Observe the Month Abib: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And keep the Passover. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all that you do, may go under the denomination of the Passover. 
x Menacoth, fol. 3. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calf and the young Bullock which they kill in the name of the Passover. Or, for the Passover. Whence we may observe▪ The Calf is the Passover, as well as the Lamb.  
2. The Elders of the Sanhedrin prepare, and oblige themselves to eat the Chagigah [the Passover] on that day, because the next day was the Sabbath; and the Chagihah must not make void the Sabbath.  

y Pesachin ubi supr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah doth not set aside the Sabbath. Hence that we quoted before, that the Chagigah was not to be brought upon the Sabbath day, as also not in case of uncleanness: because however the Chagigah, and defilement might set aside the Passover, yet it might not the Sabbath.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not lawful for us to put any man to death. 
DOTH Pilate jest or deride them, when he bids them take him and judge him according to their own Law? It cannot be denied but that all capital judgement, or sentence upon life, had been taken from the Jews, for above forty years before the destruction of Jerusalem, as they oftentimes themselves confess. But how came this to pass? It is commonly received, that the Romans, at this time the Jews Lords and Masters, had taken from all their Courts a power and capacity of judging the capital matters. We have spoken largely upon this subject in our Notes upon Matth. XXVI. 3. Let us superadd a few things here.  

z Avodah Zarah, fol. 8. 2.  Rabh Cahna saith, when R. Ishmael bar Jose lay sick, they sent to him saying, pray, Sir, tell us two or three things, which thou didst once tell us in the name of thy Father. He saith to them, an hundred and fourscore years, before the destruction of the Temple, the wicked Kingdom [the Roman Empire] reigned over Israel, fourscore years before the destruction of the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they [the Fathers of the Sanhedrin] determined about the uncleanness of the Heathen Land, and about Glass Vessels. Forty years before the destruction of the Temple, the Sanhedrin removed, and sat in the Tavern. What is the meaning of this Tradition? Rabh Isaac bar Abdimi saith, they did not judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgements of Mulcts. The Gloss is, Those are the judgements about sinning any that offered violence, that entice a maid, and the price of a Servant— When therefore they did not sit in the room Gazith, they did not judge about these things, and so those judgements about mulcts or sins ceased.  
Here we have one part of their judiciary power lost; not taken away from them by the Romans, but falling of itself, as it were, out of the hands of the Sanhedrin. Nor did the Romans indeed take away their power of judging in capital matters, but they by their own oscitancy, supine, and unreasonable lenity lost it themselves. For so the Gemara goes on.  
Rabh Nachman bar Isaac saith, Let him not say that they did not judge judgements of Mulcts, for they did not judge capital judgements neither. And whence comes this? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they saw that so many Murders and Homicides multiplied upon them, that they could not well judge and call them to account, they said it is better for us that we remove from place to place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how can we otherwise [sitting here, and not punishing them] not contract a guilt upon ourselves?  
They thought themselves obliged to punish Murderers whiles they sat in the room Gazith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the place itself engaged them to it. They are the words of the Gemarists. Upon which the Gloss. The room Gazith was half of it within and half of it without the Holy place. The reason of which was, that it was requisite, that the Council should sit near the Divine Majesty. Hence it is that they say, whoever constitutes an unfit Judge, is as if he planted a Grove by the Altar of the Lord, as it is written, Judges and Officers shalt thou make thee: and it follows presently after, thou shalt not plant thee a Grove near the Altar of the Lord thy God, Deut. XVI. 18, 21. They removed therefore from Gazith, and sat in the Tavern: Now though the Tavern were upon the mountain of the Temple, yet they did not sit so near the Divine Majesty there, as they did when they sat in the room Gazith.  
Let us now in order put the whole matter together.  
I. The Sanhedrin were most stupidly and unreasonably remiss in their punishment of capital offenders, going upon this reason especially, that they accounted it so horrible a thing to sentence an Israelite to death. Forsooth, he is of the seed of Abraham, of the blood and stock of Israel, and you must have a care how you touch such an one!  

a ●ava Meziah, sol. 83. 2.  R. Eliezer b. R. Simeon, had laid hold on some Thiefs. R. Joshua b. Korchah sent to him, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou Vinegar, the Son of good Wine, [i. e. O thou wicked Son of a good Father] How long wilt thou deliver the people of God to the slaughter! He answered and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I root the Thorns out of the Vineyard: to whom the other; Let the Lord of the Vineyard come and root them out himself. It is worth noting, that the very thiefs of Israel, are the people of God, and O they must not be touched by any means, but referred to the judgement of God himself.  

b Ibid. fol. 64. 1.  When R. Ishmael b. R. Jose was constituted a Magistrate by the King, there happened some such thing to him, for Elias himself rebuked him saying, how long wilt thou deliver over the people of God to slaughter! Hence that which we alleged elsewhere. 
c Maccoth, fol. 7. 1.  The Sanhedrin that happens to sentence any one to death within the space of seven years, is called a destroyer. R. Eleazar ben Azariah saith, it is so, if they should but condemn one within seventy years.  
II. It is obvious to any one how this foolish remissness, and letting lose the reins of judgement, would soon increase the numbers of Robbers, Murderers, and all kind of wickedness: and indeed they did so abundantly multiply, that the Sanhedrin neither could nor durst, as it ought, call the Criminals to account. The Laws slept whiles wickedness was in the height of its Revels, and punitive justice was so out of countenance, that as to uncertain murders they made no search, and certain ones, they framed no judgement against.  

d Sotah, fol. 47. 1.  Since the time that Homicides multiplied, the beheading the Heifer ceased. And in the place before quoted in Avodah 
e Fol. 8. 2.  When they saw the numbers of Murderers so greatly increase, that they could not sit in judgement upon them, they said, let us remove, etc.  
So in the case of Adultery, which we also observed in our Notes upon Chap. VIII. 
f Maimon. in Sotah, cap. 3.  Since the time that Adultery so openly advanced, under the second Temple, they lest off trying the Adulteress, by the bitter water, etc.  
So that we see the liberty of judging in capital matters was no more taken from the Jews by the Romans, than the beheading of the Heifer, or the trial of the suspected Wife by the bitter waters was taken away by them; which not one will affirm. But rather.  
III. When the Sanhedrin saw that it was in vain to struggle against the mighty torrent and inundation of all manner of wickedness, that played Rex and encroached so fast upon them, and that the interposure of their authority could do nothing in suppressing them, they being uncapable of passing judgement as they ought, they determine not to sit in judgement at all: And whereas they thought themselves bound by the Majesty and awfulness of the place, while they sat in the Room Gazith [In the very Court of Israel before the Altar] to judge according to the sacredness of the place, but could not indeed do it, by reason of the daring pride and resolution of the Criminals, they threw themselves out of that apartment, and went further off into the place where the Exchangers shops were kept in the Court of the Gentiles, and so to other places which we find mentioned in Rosh hashanah. 
* Fol. 31. 1.   
iv It is disputed whether they ever returned to their first place Gazith, or no. It is affirmed by the Gloss in Avodah Zarah 
g Fol. 8. 2.  When for a time they found it absolutely necessary, they betook themselves again to that room. We have the same also elsewhere upon this Tradition.  

h Chetubb. fol. 30. 1.  It is a Tradition of R. Chaia. From the day wherein the Temple was destroyed, though the Sanhedrin ceased, yet the four kinds of death [which were wont to be inflicted by the Sanhedrin] did not cease. For he that had deserved to be stoned to death, he either fell off from some house, or some wild Beast tore and devoured him. He that had deserved burning, he either fell into some fire, or some Serpent bitten him. He that had deserved to be slain, [i. e. with the Sword] was either delivered into the hands of an heathen King, or was murdered by Robbers. He that had deserved strangling, was either drowned in some River, or choked by a squinancy.  
But it may be objected, why is it said, From the time that the Temple was destroyed, and not, forty years before the destruction of the Temple? To this the Gloss answereth: Sometimes according to the urgency and necessity of the time, the Sanhedrin returned to the room Gazith, etc. It is further excepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they never returned to sit in capital causes, or to try Murders. For the reason of their removal at first was, because the numbers of Homicides so increased upon them, etc.  
V When the great Council did not sit in Gazith, all Courts for capital matters ceased every where else. One Gloss saith thus: They took no cognisance of capital matters in any of the lesser Sessions, so long as the great Sanhedrin did not sit in the room Gazith. Another saith: What time the great Sanhedrin sat in its proper place, where it ought, near the Altar; then thou shalt make thee Judges in all thy Gates, to judge in capital causes: but when that removed, than all cognisance about those matters ceased.  
VI The Sanhedrin removed, as we have already seen, from Gazith, forty years before Jerusalem was destroyed: and this is the very thing that was said, forty years before the destruction of the City, judgement in capital causes was taken away from them. And now let the Reader judge, what should be the reason of their being deprived of this privilege; whether the Romans were in fault, or whether rather the Jews, nay the Sanhedrin itself had not brought it upon themselves. When the Sanhedrin flitted from Gazith, all judgement of this kind vanished; and upon what reasons they did thus flit, we have learned from their own Pens.  
We will not contend about the time when these forty years should first begin; though I am apt to think they might begin about half a year before Christ's death. The words which we have under consideration, spoken by the Sanhedrin to Pilate, seem to refer wholly to the reason we have already mentioned. It is not lawful for us to put any man to death. Why is it not lawful? Because being forced by the necessity of the times, we retired from the Room Gazith, where if we sit not, neither we ourselves nor any Court under us can take any cognisance of causes of life and death.  
But what necessity of times could urge you to remove? So greatly did the Criminals multiply, and grew to such an head, that we neither could, nor durst animadvert upon them, according to what the Majesty of the place might expect and require from us, if we should sit in Gazith.  
That must be observed from the Evangelists, that when they had had Christ in examination in the Palace of the Highpriest all night, in the morning the whole Sanhedrin met, that they might pass Sentence of Death upon him. Where then was this that they met? Questionless in the Room Gazith, at least if they adhered to their own rules and constitutions; Thither they betook themselves sometimes upon urgent necessity. The Gloss before quoted excepts only the case of murder, which amongst all their false accusations they never charged Christ with.  
But however, suppose it were granted, that the great Council met either in the Tavern, or some other place, (which yet by no means agreed with their own Tradition) did they deal truly, and as the matter really and indeed was, with Pilate when they tell him, it is not lawful for us to put any man to death? He had said to them, Take ye him, and judge him according to your Laws We have indeed Judged and Condemned him, but we cannot put any one to death. Was this that they said, in fact true? how came they then to stone the Protomartyr Stephen? How came they to stone Ben Sarda at Lydda 
i Hieros'. San. hedr. fol. 25. 4. ? How came they to burn the Priest's Daughter alive, that was taken in Adultery 
k Bab. Sa●hedr. fol. 52. ●. & Juchasin, fol. 51. 1. ?  
It is probable they had not put any one to death as yet, since the time that they had removed out of Gazith, and so might the easilier persuade Pilate in that case: But their great design was to throw off the odium of Christ's death from themselves, at least amongst the vulgar crowd, fearing them, if the Council themselves should have decreed his Execution, They seek this evasion therefore which did not altogether want some colour and pretext of truth: and it succeeded according to what they did desire, Divine Providence so ordering it, as the Evangelist intimates, vers. 32. That the saying of Jesus might be fulfilled, which he slake signifying what death he should die. That is, be Crucified according to the custom of the Romans.  
Whiles I am upon this thought, I cannot but reflect upon that passage, than which nothing is more worthy observation, in the whole description of the Roman Beast in the Revelations, Chap. XIII. 4. The Dragon which gave power to the Beast. We cannot say this of the Assyrian, Babylonish, or any other Monarchy, for the Holy Scriptures do not say it. But reason dictates, and the event itself tells us that there was something acted by the Roman Empire in behalf of the Dragon, which was not compatible with any other, that is, the putting of the Son of God to death. Which thing we must remember, as often as we recite that Article of our Creed, He suffered under Pontius Pilate, that is, was put to death by the Roman Empire.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is truth? 
CHRIST had said, For this end came I into the world, that I might bear witness to the truth. q. d. I will not deny but that I am a King, as thou hast said, for, for this end I came that I might bear witness to the truth, whatever hazards I should run upon that account. Upon this Pilate asks him, what is Truth? that is, what is the true state of this affair? That thou who art so poor a wretch shouldst call thyself a King, and at the same time that thou callest thyself a King, yet sayest thy Kingdom is not of this world. Where lies the true sense and meaning of this riddle?  
But supposing when Christ said he came that he might bear witness to the truth, he meant in general, the Gospel: then Pilate asks him, what is that truth? However, the Evangelist mentions nothing, either whether our Saviour gave him any answer to that question, or whether indeed Pilate stayed in expectation of any answer from him.    

CHAP. XIX.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plaited a Crown of Thorns, etc. 
AMost unquestionable token this, that Christ's Kingdom was not of this world, when he was crowned only with Thorns and Briars, which were the curse of this Earth, Gen. III. 18. Herod had put upon him a purple Robe, Luke XXIII. 11. and the Soldiers added this Crown. It is likewise said that they also clothed him with this Robe, that is, after he had been stripped, in order to be scourged.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In a place that is called the Pavement. 
WHAT is it could be objected against it, should we say that the Evangelist by this title of the Pavement, should mean the room Gazith where the Sanhedrin sat? And that when the Jews would not go into Pilat's Judgment-Hall, he would himself go into theirs?  
Aristeas tells us concerning the Temple, that it looked toward the East, the back parts of it towards the West, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the floor was all paved with stone. To this the Talmudists all witness, and to the pavement, especially, Josephus by a memorable story: 
l De Excid. lib. 6. cap. 6.  One Julian a Centurion in Titus his Army, pursuing and killing the Jews, with infinite hardness and strength, in the very Court of the Temple, having many and very sharp nails fastened to the bottom of his shoes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as every other Soldier had; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and running along upon the pavement his heels tripped up and he fell backward, etc.  
But had not the room Gazith a Pavement laid in a more than ordinary manner? whence else had it its name? It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the room Gazith, saith Aruch, because it was paved with smooth square stone. Were not all the other places so too?  

m Bava Meziah fol. 117. 2. & Bathra, fol. 2. 1.  They distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Bricks, and half Bricks, squared hewn stones, and rough or unhewn. Now therefore when there were so many apartments about the Courts, were those all paved with rough Stone or Bricks, and this only of square and hewn Stone? without doubt, the whole building was much more uniform; And then we shall hardly find out any more probable reason why this place was particularly and above all other Rooms, called Gazith, but, that it was laid with a more noble and rich pavement than all the rest. And therefore what should forbid, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pavement in this place should not be meant of the room Gazith?  
Object. But Gazith was in the Holy place, and it was not lawful for Pilate being a Gentile, to enter there.  
Sol. I. If he would do it per fas & nefas, who could hinder him?  
II. It is a question whether he could not sit in that Room, and yet be within the bounds of the Court of the Gentiles, into which it was lawful for a Gentile to enter. Half of that Room indeed was within the Court of Israel, but there, the Fathers of the Council themselves did not sit, because it was lawful for none to sit in that Court but the King only: The other half part in which they sat, was in Chel, and extended itself, as it should seem, into the Court of the Gentiles. For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was but ten cubit's breadth within the Walls 
n Middoth, cap. 2. hal. 3.  it would be much too narrow a room, for seventy men to sit in, if the Gazith did not extend itself a little within the Court of the Gentiles.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in the Hebrew, Gabbatha. 
The Syriack renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mound, or fence: which may fall in with what we have said. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel, in which was part of this Room, was the fence to all the Courts, excepting the Court of the Gentiles.  
But let us see whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Hebrew for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gab, amongst other things signifies a surface, doth not stand in need of much proof: and so the pavement and surface of the floor are convertible. And as that Room might be peculiarly called Gazith in the ancient Jewish language, upon the account of its pavement; so might it in their more modern language be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason. What if that in Jerusalem Sanhedrin 
o Fol. 18. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered, the Elders that sit in the upper Gab in the mount of the Temple? But we will not contend.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was, etc. 
THE preparation of the Passover; that is, of the Chagigah, as we have already noted at Chap. XVIII. 28. and more largely at Mark XIV. 12. where also we took notice of the following passage: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the tenth hour.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Hebrew. 
THAT is, in the Chaldee Tongue, or the Language of those Jews on the other side Euphrates, as before at Chap. V.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What I have written, I have written. 
THIS was a common way of speaking amongst the Rabbins. 
p chetubb, fol. 96. 1.  A Widow if she take, or occupy the moveables of her Husband deceased, for her own maintenance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What she takes she takes, i. e. that which she hath done, stands good, and the moveables go to her.  

q Menacoth, fol. 3. 1.  If any one shall say, I bind myself to offer an oblation out of the Frying-pan, and offers indeed something from a Gridiron, and so on the contrary; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he hath offered, he hath offered. That is, (and indeed it is frequently used amongst them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is done, and cannot be recalled.  

r Jevamoth, fol. 106. 2.  If the putting off the shoe of the Husband's Brother be before the spitting in his face, or the spitting in his face, before the putting off the shoe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is done, and it stands good.  
Pilate doth almost act the Prophet as well as Caiphas. That which I have written [JESUS OF NAZARETH THE KING OF THE JEWS] I have written, and it shall stand and obtain, they shall have no other King Messiah than this for ever.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They took his Garments— and Coat, etc. 
BY the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Garments, we are to understand all his clothes, excepting his Coat, or upper Garment, for which, because it was without seam, they cast lots.  
Targumist upon Psal. XXII. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cast lots upon my Sindon, or linen. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him is Sindon, or Linen, Prov. XXXI. 24. That is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sindon, as it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Talith, The upper Coat.  
Matth. V 40. He that will take thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy Coat, or outward garment, let him also have thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inward garment also.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There stood by the Cross, etc. 

* Bava Meziah, fol. 83. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood under the Cross [or the Gallows] and wept. It is told of R. Eliezer ben R. Simeon, who being very angry had commanded a Fuller to be hanged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but his wrath abating, and he coming to himself, went after him to have freed him, but could not, for they had hanged the man before he came. He therefore repeated that passage, He that keepeth his lips and his tongue, keepeth his soul from trouble. He stood under the Gallows and wept, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marry of Cleophas. 
That is, Marry the Wife of Cleophas, or Alpheus. For,  
I. Consult Mark XV. 40. There were also Women looking on afar off, among whom was, Marry Magdalene, and Mary the Mother of James the less, and Joses. Now it is well enough known that Alpheus was the Father of James the less and of Joses, Matth. X. 3.  
II. We very oftentimes meet with the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Talmudists, which in the reading may be turned either into Alphai, or Cleophi. 
s Echah rabbathi, fol. 79. 4.  R. Berechiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Mid●as Coheleth, fol. 82. 4.  R. Chaijah and R. Achah say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
u Hieros'. Nazir. sol. 53. 3.  R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asked R. Johanan. 
x Beresh. rabb. fol. 14. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Woman behold thy Son. 
I. 
y Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Widow is maintained by the goods of the heirs [of him that is deceased] so long as she remain a Widow, till she receive her dower.  
II. Joseph being deceased, and Jesus now dying, there were no heirs, and probably no Goods or Estate, for the support and maintenance of his Mother Mary: This Christ at his last breath takes particular care of; and probably had made provision before; for it is hardly conceivable, that this was the first overture he had with St. John in this affair, but that had obtained a promise from him in his Mother's behalf some time before this. And hence perhaps that peculiar love he bore to him beyond all the rest. So that those words, Woman behold thy Son, and on the other side to him, behold thy Mother, seem no other than as if he had said, This man, from the time that thou art now deprived of thy Son, shall be in the stead of a Son to thee, and shall cherish and provide for thee; and so vice versâ to his Disciple John.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There was set a Vessel full of Vinegar. 
BUT was not this an unusual and uncustomary thing, that there should be a Vessel filled with Vinegar? should it not have been rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Myrrhate Wine, or Wine mingled with Myrrh? as it is Mark XV. 23.  
It seems evident from the other Evangelists, that our Saviour had the proffer of something to drink, at two several times.  
I. Before he was nailed to the Cross, Matth. XXVII. 33, 34. When they were come to a place called Golgotha,— they gave him Vinegar to drink, mingled with gall,— Vers. 35. And they Crucified him. It was the custom toward those that were condemned by the Sanhedrin; they were wont to allow them a Cup, but it was of Wine mingled with Myrrh or Frankincense, that by drinking that, their brains might intoxicate, and themselves become the more insensible of their torments, and less apprehensive of their death.  

z Sanhedr. fol. 43. 1.  When any one was leading out to Execution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they give them to drink a little Fankinsence in a cup of Wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark XV. 23. And they gave it for this reason, as it immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that their understanding might be disordered. It was a Narcotick draugt on purpose to disguise and stupefy the senses.  
Wine mingled with Myrrh, saith Mark. Vinegar mingled with Gall, saith Matthew. Perhaps both these were administered, for it follows in the place above quoted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Women of quality in Jerusalem, were wont to bring them this cup of their own accord. And no doubt there were Women in Jerusalem enough, that would not be wanting in this good office toward Jesus. But he, saith St. Mark, would not receive it. After this, it is probable, the Soldiers or some of the Jews might in scorn and derision offer him a draught of Vinegar and Gall, of which he also refused to drink. But be it so, that there was but one cup given him and that of Vinegar mingled with Gall, yet we have observed in our Notes upon Matth. XXVII. 34. how easily these two Evangelists may be reconciled.  
II. As to those that were condemned by the Sanhedrin, there was no need that they should have any other drink, than the entoxicating Wine, for they were quickly dead, and felt no thirst. But the Cross kept the wretch a long time in exquisite torment, and those torments provoked a mighty thirst. So that perhaps there might be a Vessel full either of water, or something else that was drinkable, placed near the Cross, by which he that was Crucified might allay his thirst as need should require. Whether this Vinegar might be according to the custom of the Romans, or whether only offered at this time in sport and mockery, I will make no enquiry at present. Christ knew before hand that Vinegar would be given him when he should say, I thirst, and therefore did he on purpose say I thirst, that Vinegar might be given him and the prophesy fulfilled.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they filled a sponge with Vinegar. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sponge which sucks up the drink. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Kelim. cap. 9 hal. 4.  The sponge that drinks up any moisture that is unclean, though it be dry on the outside, yet if it fall into a Furnace it defileth it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And put it upon Hyssop. 
Matth. XXVII. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put it on a reed. So also St. Mark.  
I. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify Hyssop, as the nearness of sound might persuade us it doth, than there are several kinds of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Parah, cap. 11. hal. 7.  Whatever Hyssop hath an adjunct, or an Epithet, is not fit; that is, to sprinkle the unclean. For there was, as it follows afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Hyssop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fucous Hyssop, perhaps of the colour of black Lead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roman Hyssop. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wild Hyssop.  
II. Now that there was a sort of Hyssop that grew into stalks like Canes or Reeds is evident from that which immediately follows in the next halach, where it is thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gathers Hyssop, for food, and he gathered it for wood. Partly also from Succah 
c Fol. 13. 1. , where amongst the mention that is made of Canes and Reeds, and Twigs wherewith they were wont to cover the Booths they made at the Feast of Tabernacles, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyssop is reckoned up for one.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
THAT Sabbath-day was an high day: Because, 1. It was the Sabbath. 2. It was the day where all the people presented themselves in the Temple according to that command in Exod. XXIII. 17. 3. That was the day when the sheaf of the first-fruits was offered according to that command, Levit. XXIII. 10, 11.  
I. On the fifteenth day of the Month was an holiday, the first day of the Feast, wherein they made ready their Chagigah, with which they feasted together for joy of the Feast. That is worth our noting, 
d Joma, fol. 20.  Every day they swept the ashes off the Altar at the time of cock-crowing, only on the day of expiation they did it at midnight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the three feasts they did it after the first watch. A little after, In the three Feasts when infinite numbers of Israelites assembled, and numberless sacrifices were offered, they swept the ashes off the Altar, just after the first watch; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by cock-crowing the Court was crowded with Israelites. I do not scruple here to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by cock-crowing, although in the very place alleged it is under controversy whether it signify the cock-crowing, or the Proclamation of the Sagan, or ruler of the Temple, viz. that Proclamation mentioned 
e Ibid. fol. 28. 1. , The Sagan saith unto them go and see whether the time for slaying the sacrifices be at hand; if it were time, than he that was sent out to see, returned with this answer, the day gins to break, etc.  
If the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be taken in this sense, then however we see that the people were assembled together before morning-light; and yet I do not doubt but it ought to be rendered the cock-crowing, which might be made clear by many good proofs, if there were place or leisure for it. Now the people's assembling in the Court thus soon in the morning on these Feast-days, was upon this account, because on the first day of the Feast innumerable Peace-offerings [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] were to be made, which were the Chagigah, and on the second day as many burnt-offerings for the appearance of the people before the Lord.  
It is true indeed the victims were not slain before the morning-light, but we may very well suppose that before they could be slain, they must be searched and examined by the Mumcheh, or any that were deputed to that office, to see whether the beasts allotted for sacrifice, were without blemish, and fit for the Altar yea or no. And upon this account they assembled, and the sacrifices were brought into the Court so early in the morning. And now let us call a little to mind Annas the Sagan, or ruler of the Temple; might not he also be in the Temple, very early in the morning? Did not his charge require it, to see that all things might be provided, and put into a readiness for the service of that day? Let us consider what hath been newly quoted, The Sagan or Ruler saith, Go and see if the time for killing the Sacrifices be come; i. e. whether daylight appear or no: And from hence it may be we may gather the reason why Annas was not amongst the rest in Caiphas his Palace, and why they brought our Saviour before him first, viz. because his affairs in the Temple would not permit him to sit at that time with the Sanhedrin, and yet they had a mind Christ should be carried before him, before he himself should be called away into the Temple for the necessary discharge of his office there.  
At the due time the Sacrifices appointed for the Chagigah were slain; those parts of them that pertained to the Altar or to the Priest, were given to them; the rest of the beast was shared amongst the owners that had offered it, and from thence proceeded their Feast together, and their great mirth and rejoicings according to the manner of that Festival.  
This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 14. The preparation of the Passover; and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passover, to which the Elders of the Council reserving themselves, would by no means enter into the Judgment-hall, Chap. XVIII. 28.  
II. That day drawing toward night, those that were deputed by the Sanhedrin to reap the sheaf of the first-fruits went out 
f Menacoth, fol. 65. 1. ▪ Those that were deputed by the Sanhedrin to reap went forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening of the Feast-day [the first day of the Feast] and bound their corn in sheaves pretty near the ground, that the reaping might be the easier. All the neighbouring Towns about gathered together, that it might be done with the greater pomp. When it grew duskish, he that was about to reap, said, The Sun is set; and they answered, Well. The Sun is set; and they answered, Well. With this Sickle; Well. With this Sickle; Well. In this Basket; Well. In this Basket; Well. And if it happened to be on the Sabbath-day, he said, On this Sabbath; and they answered, Well. On this Sabbath; Well. I will reap, and they said, reap. I will reap; reap. And so as he said these things thrice over, they answered thrice to every one of them, Well, well, well. And all this upon the account of the Baithusians, who said, the sheaf of the first-fruits ought not to be reaped on the close of the Feast-day.  
About that hour of the day wherein our Saviour was buried, they went forth to this reaping, and when the Sabbath was now come they began the work, for the Sabbath itself did not hinder this work.  

g Ibid. fol. 63. 2.  R. Ananias the Sagan of the Priests saith, on the Sabbath-day they reaped the sheaf only to the measure of one Seah, with one Sickle, in one Basket; but upon a common day they reaped three Seahs, with three Sickles, in three Baskets. But the wise men say, The Sabbath-days, and other days as to this matter are alike.  
III. This night they were to lodge in Jerusalem, or in Booths about, so near the City that they might not exceed the bounds of a Sabbath-days journey.  
In the morning again they met very early in the Court as the day before, the Sacrifices are brought for the people's appearing before the Lord; the sheaf of first-fruits is offered in its turn, the rites and usages of which offering are described in the place above quoted. So that upon this high day there happened to be three great Solemnities in one, viz. the Sabbath, the sheaf-offering, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing of the people in the Court before the Lord, according to the command, Exod. XXIII. 17.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With a Spear pierced his side▪ 
THE Arab. Vers. of the Erpenian Edition, adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he pierced his right side, afraid (as it should seem) lest the miracle should not be great enough if the blood and water should have been supposed to have issued from his left-side, because of the water that is said to be contained in the Pericardium; which being pierced, it is conceived blood and water could not but upon natural reasons flow out of it. But this issue of blood and water had something of mystery in it beyond nature; if nothing preternatural had been in it, I hardly imagine the Evangelist would have used that threefold asseveration concerning the truth of the thing▪ as we see he doth. And he that saw it bare record, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There came out blood and water. 
It is commonly said that the two Sacraments of the New Testament, Water and Blood flowed out of this wound; but I would rather say that the Antitype of the Old Testament might be here seen.  
I. The Apostle teacheth us that the ratification of the old Covenant was by Blood and Water, Heb. IX. 19 Moses took the blood of calves and of goats with water, etc. I confess indeed that Moses makes no mention of water, Exod. XXIV. but the Apostle writing to the Hebrews does not write without such authority as they could not tell how to gainsay. And if my memory do not fail me, I think I have read some where among some of the Jewish Authors (but the place its self is unhappily slipped from me) that when there was some pause to be made betwixt the slaying of the Sacrifice, and the sprinkling of the blood upon the Altar (such a kind of pause as Moses made when he read to the people the articles of their Covenant) they mingled water with the blood, lest it should congeal and coagulate. However the authority is sufficient that the Apostle tells us that the first Testament was dedicated by Blood and Water. The Antitype of which is clearly exhibited in this ratification of the New Testament; and hence is it that the Evangelist by so vehement asseverations confirms the truth of this passage, because it so plainly answers the Type, and gives such assurance of the fulfilling of it.  
II. I must not by any means let pass that in Shemoth rabba 
h Fol. 122. 1▪ , He smote the rock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the waters gushed out, Psal. LXXVIII. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but blood, as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman that hath an issue of blood upon her, Levit. XV. 20. Moses therefore smote the rock twice, and first it gushed out blood, than water.  
The rock was Christ, 1 Cor. X. 4. Compare these two together, Moses smote the rock, and blood and water, saith the Jew, flowed out thence. The Soldier pierced our Saviour's side with a Spear, and water and blood, saith the Evangelist, flowed thence.  
St. John concludes this asseveration of his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye might believe. It is not without moment what is commonly said, viz. that by this flowing out of water and blood, it is evident his Pericardium was pierced, and so there was an undoubted assurance given of his death; but I hardly believe the Evangelist in this clause had any direct eye toward it; would he be so vehement in asserting he that saw bare record, and he knoweth that he saith true, that ye may believe that Jesus was indeed dead? surely there was no need of such mighty asseverations for that; questionless therefore he would intimate something else, viz. that you may believe that this is the true blood of the New Covenant, which so directly answers the Type in the confirmation of the old. Nor do I think that the water itself which issued from his side, was that only which was contained in the Pericardium, but that something supernatural was in this matter.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A bone of him shall not be broken. 
THESE words may have some reference to that of Psal. XXXIV. 20. but they are more commonly referred by Expositors to that Law about the Paschal Lamb, Exod. XII. 46. For Christ is our Passover, 1 Cor. V 7.  

i Pesachin, fol. 84. 1.  If any one break a bone of the Passover, let him receive forty stripes. 
k Ibid. fol. 83. 1.  The bones, the sinews, and what remains of the flesh, must be all burnt on the sixteenth day. If the sixteenth day should happen on the Sabbath [and so indeed it did happen in this year wherein Christ was crucified] then let them be burned on the seventeenth; for they drive away neither the Sabbath, nor any holy day.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They shall look on him whom they have pierced. 
IT is observed by all Expositors how the Greek Version in that place of Zachary, from whence this passage is taken doth vary; for they have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They shall look toward me, because they have insulted. So the Roman Edition, and so some others.  
It is questioned whether those Interpreters did so render the words, or whether this were not an interpolation. To pass by the testimonies of the ancients that ascribe it to the Seventy. Let us observe these two things.  
I. It is no unusual thing for the Greek Interpreters in their renderings, sometimes to favour the Jewish Traditions, and sometimes the common Interpretation of the Nation; there want not instances of both kinds, it is the latter we have to do with at this time; wherein take one or two examples, instead of many that might be reckoned up.  
What reason can be given that they should render Caphtorim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cappadocians, and Caphtor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cappadocia, Deut. II. 23. but only because the Pelusiotes, and Pelusium were commonly so termed by the Jews? Who could have imagined any reason why they should say of Eli, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He judged Israel twenty years, when in the original it is forty, 1 Sam. IV. 18. but that they favoured the common sigment of that Nation, that the Philistines had such a dread of Samson, that for twenty years after his death they stood in as much awe of him as if he was then alive and judged Israel. Of this nature is their rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instruction, Psal. II. 12. and upon some such account no doubt is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place we are now treating of. For,  
II. The Chaldee Paraphrast thus renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rogabunt a fancy mea, quoniam translati sunt. They shall ask after me, because they are carried away. Which R. Sol. thus interprets, They shall look back to mourn▪ because the Gentiles have pierced some of them, and killed them in their captivity. Which agrees so well with the sense of the Greek Version, They shall look on me [mourning] because the Gentiles have insulted over my people in their captivity; that I cannot suspect any interpolation in the Greek Copies; but rather think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the very word which the Interpreters themselves did use, which rendering our Evangelist deservedly rejects.  
Think you that figment about Messiah ben Joseph (to which the Talmudists 
l Succah, fol. 52. 1.  apply these words of Zachary, as also doth Aben Ezra upon the place) was invented when the Greek Version was first framed? if not, which is my opinion, than it is probable that the Chakle● Paraphrast gave the sense that most obtained in the Nation at that time, with which that of the Greek accords well enough. The Interpreters rendering it according to the common opinion of the Nation, read as it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is a thing not unusual with them to be purblind either in earnest, or through trifling; on purpose, or through meet dim sightedness. Nor is it any wonder that our Evangelist should departed from their reading, when they depart from the Text itself, which the Jews retain against their own Comments upon it. They keep the word, but pervert the sense, especially Kimchi upon the place. The Targumist something more modestly than either he or the Talmudick Authors; but far enough from the mind of the Prophet, although not from the mind and opinion of the Nation in common upon that Prophecy; which opinion you will easily suppose the Greek Interpreter had an eye to, at least if you will admit R. Solomon as an Expositor upon them.    

CHAP. XX.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The first day of the week, etc. 
AND David smote them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. XXX. 17. Seventy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the morning to the evening, and on the morrow. Vulg. A vespera usque ad vesperam alterius diei, from the evening to the evening of the next day. But the Rabbins 
a Vajiera rab. fol. 188. 3. , What is the meaning of? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two nights and one day. Kimchi. From the evening of this day to the evening of the next, and all that evening to the twilight of the following day.  
Reckon the time from the laying of Christ in the grave to his Resurrection, and the measures of both the times will agree: Compare also the things themselves. In that space of time David conquered the Amalekites, in the same space of time our Saviour overcame Death, Hell and Satan.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He stooping down, etc. 
STanding within the Cave he bowed himself to look down into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place where the body was laid, which was four cubits lower than the flower of the Cave itself. See Bava bathra about places of burial 
b Cap. 6. hall. ult. , which place I have quoted and explained▪ Centur. Chorograph. cap. ult.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The one at the head, the other at the feet. 
SO were the Cherubins placed at each end of the Mercy-seat, Exod. XXV. 18, 19 As to those Cherubins that were in Solomon's Temple, 2 Chron. III. 10. I cannot but by the way observe what I meet with in Bava bathra 
c Fol. 99 1.  Onkelos the Proselyte saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cherubins are like children going from their master. That is, with their faces turned partly toward their Master, and partly toward the way wherein they were to go. For as the Gemarists, When Israel obeyed the will of God, the Cherubins looked toward one another, but when they did not, than they turned their faces toward the walls.  
Thus Onkelos comments upon this place of the Chronicles, I hardly think he Targumizeth on the Book; for the Targum, at least that is in our hands, renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Cherubins are made of lilly-work.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Touch me not, for I am not yet ascended, etc. 
THESE words relate to what he had spoken formerly about sending the Comforter, and that he would not leave them comfortless, etc. And this probably Mary Magdalen's mind was intent upon when she fell at his feet, and would have embraced them. But he, I must first ascend to my Father before I can bestow those things upon you which I have promised; do not therefore touch me, and detain me upon any expectation of that kind, but wait for my Ascension rather, and go and tell the same things to my Brethren for their encouragement.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose soever sins ye remit, they are remitted. 
HE had formerly given them a power of binding and losing, and therefore probably bestows something more upon them now than what he had conferred before. For,  
I. It would seem a little incongruous for our Saviour to use an action so new and unwonted, such as was his breathing upon them, to vest them only with that power which he had before given them.  
II. The power of binding and losing was concerned only in the articles and decisions of the Law; this power which he now gives them reached to the sins of mankind. That power concerned the Doctrines, this the persons of men.  
Now that we may understand the words that are before us, let us a little consider what is said, Luk. XXIV. 46. Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day. And that repentance and remission of sins should be preached in his name among all Nations, beginning at Jerusalem. Which words we may suppose he spoke before he uttered what is in this verse. And so might there not upon the occasion of those words arise some such scruple as this in the Apostles breasts? Is it so indeed must remission of sins be Preached to those in Jerusalem, who have stained themselves with the blood of the Messiah himself? Yes, saith he, For whose soever sins ye remit, they are remitted unto them. To this those words of his upon the Cross have some reference, Luk. XXIII. 34. Father forgive them, etc. And indeed upon what foundation, with what confidence could the Apostles have preached remission of sins to such wretched men who had so wickedly, so cruelly murdered their own Lord, the Lord of life, unless authorised to it by a peculiar commission granted to them from their Lord himself!  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whose soever ye retain they are retained. 
Besides the negative included in these words, that is, If you do not remit them, they shall not be remitted, there is something superadded that is positive. That is,  
I. There is granted to them a power of smiting the rebellious with present death, or some bodily stroke.  
II. A power of delivering them over to Satan. Whence had St. Peter that power of striking Ananias and Sapphira with so fatal a bolt? whence St. Paul that of striking Elymas blind? whence of delivering over Hymeneus and Alexander to Satan, if not from this very commission given them by Christ? Christ himself never exercised this power himself; it was not one person, whom he struck either with death, or any afflictive disease; some indeed he raised when they had been dead, and infinite numbers of the sick and diseased, whom he cured: He snatched several from the power of the Devils, he delivered none to them. That the Apostles therefore might be capable of performing things of so high a nature, it was necessary they should be backed and encouraged by a peculiar authority; which if we find not in this clause, Whose soever sins ye retain they are retained, where should we look for it? And therefore when he endows his Apostles with a power which he never thought fit to exercise in his own person, no wonder if he does it by a singular and unusual action, and that was breathing upon them, ver. 22.  
But we must know that whereas amongst other mighty powers conferred, we reckon that as one, viz. delivering over unto Satan, we are far from meaning nothing else by it but Excommunication. What the Jews themselves meant by that kind of phrase, let us see by one instance.  

d Succah, fol. 53. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those two men of Cush that stood before Solomon, Elihoreph, and Ahijah the Scribes, Sons of Shausha. On a certain day Solomon saw the Angel of Death weeping; he said, why weepest thou? He answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because these two Cushites entreat me that they may continue here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon delivered them over to the Devil, who brought them to the borders of Luz, and when they were come to the borders of Luz, they died.  
Gloss. He calls them Cushites [Ironically] because they were very beautiful. They entreat me that they might continue here. For the time of their death was now come: But the Angel of death could not take their souls away, because it had been decreed that they should not die but at the Gates of Luz. Solomon therefore delivered them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Devils; for he reigned over the Devils, as it is written, And Solomon sat upon the Throne of the Lord, for he reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over those things that are above, and those things that are below.  
Josephus also makes mention of the power that Solomon had over Devils. 
e Antiq. lib. 8. cap. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God taught him an art against Demons. The belief of either of these stories is at the liberty of the Reader. Only from the former we may make this observation, that a power of delivering over to Satan, was even in the Jews opinion divine and miraculous. We acknowledge this to have been in the Apostles, and in the Apostles only; and I know not where if not in the words we are now treating of from whence otherwise the original of this power and authority can be derived.  
III. It seems further, that at this very time was granted to the Apostles a commission to confer the Holy Spirit on those whom they found qualified, and that in these words, Receive ye the Holy Ghost. i e. Receive ye it, to distribute it to others. For although it cannot be denied but that they received the Holy Ghost for other reasons also, and to other ends, of which we have already discoursed; yet is not this great end to be excluded, which seemed the highest and noblest endowment of all, viz. that Christ breathing upon them, inspired them with the Holy Ghost, with this mighty authority and privilege, that they should be capable of dispensing it to others also.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Thomas called Dydimus was not with them. 
I. THE Evangelist does not here, as the writers of Lexicons render the signification of an Hebrew name into Greek, when he tells us that Thomas is also called Didymus, but only lets us know that as he was called Thomas among the Hebrews, so was he called Didymus among the Greeks. There is not another amongst the Twelve Apostles of whom this is said. Simon indeed is called Peter, but these are really two distinct names; so was Nathanael called Bartholomew; but Thomas and Didymus both one name, of one signification in different languages. Perhaps Thomas was born in some place where the Jews and the Greeks promiscuously inhabited, such a place was the region of Decapolis, and so by the Hebrews he might be called by his Hebrew name, and the Greek by the Greeks.  
II. The Disciples had all fled and were dispersed when Christ was apprehended, Mark XIV. 50. except Peter and John; whence it is said in ver. 2. of this Chapter that Mary Magdalene came to Peter, and that other Disciple whom Jesus loved; for she knew where she might find them, and so she could not for the rest. And thus scattered, as it should seem, they passed over the Sabbath-day, but when they heard that their Lord was risen, than they begin to associate again. But as yet Thomas had not got amongst them, and indeed Peter himself had been absent too, but that having seen the Lord he returned from Emmaus.  
III. Thomas therefore not being present when our Saviour breathed on the rest, and gave them the Holy Ghost, are we to suppose that he by his absence was deprived of this gift and privilege? No surely, for it was a privilege common to the whole Apostolate, and peculiar to them as so; so that however by his absence he might have missed of it, yet by reason of his Apostolacy he could not. St. Paul distant with a witness, while these things happened, both from the Apostleship and Religion too, yet when made an Apostle, was withal adorned with this privilege.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Except I shall see, etc. 
THEY judge Moses once to have been thus weak and wavering in his faith 
f Shemoth rabba, fol. 160. 1. , When the Holy Blessed God said to Moses, Go down for the people have corrupted themselves, he took the Tables and would not believe that Israel had sinned, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I do not see, I will not believe.  

g Midr. Tillin. fol. 38. 4.  Thou Racha, wouldst thou not have believed if thou hadst not seen?   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doors being shut. 
I Would not easily believe that the intention of the Evangelist in this place was to let us know that Christ penetrated the doors with his body, but rather that the doors were shut for fear of the Jews, as v. 19 which he also reiterates in this verse, that he might let us know the Disciples were still at Jerusalem, where their greatest danger lay. On the morrow probably they were to make toward Galilee.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blessed are they that have not seen, and yet have believed. 
R. Simeon ben Lachish saith 
h Tanchum, fol. 8. 1. , the proselyte is more beloved by the Holy Blessed God than that whole crowd that stood before Mount Sinai; for unless they had heard the thunderings, and seen the flames and lightnings, the hills trembling, and the trumpets sounding, they had not received the Law. But the proselyte hath seen nothing of all this, and yet hath come in, devoting himself to the Holy Blessed God, and hath taken upon him the Kingdom of Heaven.    

CHAP. XXI.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Simon Peter, and Thomas, etc. 
HERE are seven of the Disciples mentioned, and but five of them named; those two whose names are not recited, probably were Philip and Andrew, as the four that were absent at that time might be the Sons of Alpheus, Matthew, Judas, Simeon and James. Compare those that are mentioned, Chap. I. and you may reasonably suppose the person not named there, ver. 37, 40. might be Thomas.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ I go a fishing. 
CHRIST had ordered his Apostles to meet him at a mountain in Galilee, Mat. XXVIII. 16. It is plain, ver. 14. that he had not yet appeared to them there; so that it is something strange how they durst keep away from that mountain, and how the four newly mentioned durst be absent from the rest u● their number. They knew the mountain without doubt, and if they knew not the time wherein Christ would make his appearance amongst them, why should they not abide continually there in attendance for him?  
It should seem that they did not look for him till the Lordsday, which had not yet been since they were come into Galilee; and perhaps the Sons of Alpheus had in their return from Jerusalem betaken themselves amongst their relations▪ determining to be at that mountain on the Lord's day. These seven dwelled not far off the mountain which was near Capernaum, and hard by the Sea of Galilee; only Nathanael who dwelled more remote in Cana, toward the extreme North parts of that Sea. He was not yet gone home, but waiting the appointed time stayed here. Peter and Andrew dwelled in Capernaum, and so probably did James and John; Philip in Bethsaida, and Thomas (as we may conjecture from his Greek name Didymus) probably lived amongst the Syrogrecians in Gedara, or Hippo, or some place in that Country of Decapolis, not very far from Gennesareth.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Children. 
BY what word soever Christ expressed this Children to them, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syr. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it seems to be a very familiar and gentle compellation, that his Disciples from that very salutation of his might discern him. They did not know him by sight as appears ver. 4. he would have them know him therefore by the title he gave them.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Any meat. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very usual amongst the Rabbins, may not unfitly be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Meat for one single repast. As if Christ should have said, Children, have ye any meat with you sufficient for a breakfast, or a dinner? But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify any sort of meat that must be eaten with bread, as Camerarius thinks, than Christ's words seem to have this meaning: Here, I have bread with me, have you taken any thing that we may eat this bread? and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat may be distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Lovest thou me more than these? 
WHY more than these? might it not have been enough to have said, as well as these? For, what reason had he to expect that Peter should love him more than the rest did? especially more than St. John, whom Christ himself had so loved, and who had stuck so close to him?  
Christ seems therefore to reflect upon Peter's late confidence, not without some kind of severity and reproof. q. d. Thou saidst, O Simon, a little while ago, that thou wouldst never forsake me, no not though all the other Disciples should; thou didst profess beyond all the rest, that thou wouldst rather die than deny me; thou wouldst follow me to prison, to death, nay, lay down thy own life for me. What sayest thou now Simon? Dost thou yet love me more than these? If thou thinkest thou art provided, and canst hazard thy life for me, feed my sheep, and for my sake do thou expose thy life, yea and lay it down for them.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Feed my Lambs. 
If there be any thing in that threefold repetition feed, feed, feed, we may most fitly apply it to the threefold object of St. Peter's Ministry, viz. the Gentiles, the Jews, and the Israelites of the ten Tribes.  
I. To him were committed by his Lord the Keys of the Kingdom of Heaven, Matth. XVI. that he might open the door of Faith and the Gospel to the Gentiles, which he did in his preaching it to Cornelius:  
II. In sharing out the work of Preaching the Gospel, amongst the three Ministers of of the Circumcision, his lot fell amongst the Jews in Babylon. James his lot was amongst the Jews in Palestine and Syria: And John's amongst the Hellenists in Asia.  
III. Now amongst the Jews in Babylon, were mixed the Israelites of the ten Tribes, and to them did the Gospel come, by the ministry of St. Peter, as I have shown more at large in another Trearise.  
To this therefore have the words of our Saviour a plain reference; namely, putting Peter in mind, that whereas he had with so much confidence and assurance of himself, made such professions of love and constancy beyond the other Disciples, pretending to a wonderful resolution of laying down his very life in that behalf, that he would now show his zeal and courage in feeding the sheep of Christ. Thou canst not, Simon, lay down thy life for me, as thou didst once promise, for I have myself laid down my own life, and taken it up again: Feed thou my sheep therefore, and be ready to lay down thy life for them, when it shall come to be required of thee.  
So that what is here said does not so much point out Peter's Primacy as his danger; nor so much the privilege, as the bond of his Office, and his Martyrdom. At last, for, that our Saviour had this meaning with him is plain, because immediately after this he tells him by what death he should glorify God, vers. 18.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If I will that he tarry till he come. 
TILL I come, that is, till I come to destroy the City and Nation of the Jews. As to this kind of phrase, take a few instances.  
Our Saviour saith, Matth. XVI. 28. There be some standing here, which shall not taste of death, till they see the Son of Man coming in his Kingdom. Which must not be understood of his coming to the Last Judgement; for there was not one standing there that could live till that time: nor ought it to be understood of the Resurrection, as some would have it, for probably not only some, but in a manner all that stood there, lived till that time. His coming therefore, in this place, must be understood of his coming to take vengeance against those enemies of his, which would not have him to rule over them, Luke XIX. 12, 27.  
Perhaps it will nor repent him that reads the Holy Scriptures, to observe these few things:  
I. That the destruction of Jerusalem and the whole Jewish state, is described, as if the whole frame of this world were to be dissolved. Nor is it strange, when God destroyed his Habitation and City, places once so dear to him, with so direful and sad an overthrow; his own people whom he accounted of as much or more than the whole world beside, by so dreadful and amazing Plagues, Matth. XXIV. 29, 30. The Sun shall be darkened, etc. Then shall appear the sign of the Son of Man, etc. which yet are said to fall out, within that Generation, vers. 34. 2 Pet. III. 10. The Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, etc. Compare with this, Deut. XXXII. 22. Heb. XII. 26. and observe, that by Elements, are understood the Mosaic Elements, Gal. IU. 9 Coloss. II. 20. and you will not doubt, that St. Peter speaks only of the Conflagration of Jerusalem, the destruction of the Nation, and the abolishing the dispensation of Moses.  
Revel. VI 12, 13. The Sun became black as sackcloth of hair, etc. and the Heavens departed as a scroll when it is rolled together, etc. Where, if we take notice of the foregoing Plagues, by which, according to the most frequent threaten, he destroyed that people, viz. the Sword, vers. 4. Famine, vers. 5, 6. and the Plague, vers. 8. Withal comparing those words, They say to the Mountains fall on us and cover us, with Luke XXIII. 30. it will sufficiently appear, that by those phrases is understood the dreadful judgement and overthrow of that Nation, and City. With these also agrees that of Jerem. iv from vers. 22. to 28. and clearly enough explains this phrase. To this appertain those and other such expressions as we meet with, 1 Cor. X. 11. On us the ends of the world are come: and 1 Pet. IV. 7. The end of all things is at hand.  
II. With reference to this, and under this notion, the times immediately preceding this ruin, are called the last days, and the last times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, the last times of the Jewish, City, Nation, Oeconomy. This manner of speaking frequently occurs, which, let our St. John himself interpret. 1 Joh. II. 13. There are many Antichrists, whereby we know it is the last time: and that this Nation is upon the very verge of destruction, whenas it hath already arrived at the utmost pitch of Infidelity, Apostasy, and wickedness.  
III. With the same reference it is, that the times and state of things immediately following the destruction of Jerusalem, are called, a New Creation, New Heavens, and a New Earth. Isai. LXV. 17. Behold I create a New Heaven and a New Earth. When should that be? Read the whole Chapter, and you will find the Jews rejected and cut off, and from that time is that New Creation of the Evangelical world among the Gentiles.  
Compare 2 Cor. V 17. and Revel. XXI. 1, 2. where, the old Jerusalem being cut off, and destroyed, a new one succeeds; and New Heavens and a New Earth are created.  
2 Pet. III. 13. We, according to his promise, look for New Heavens and a New Earth. The Heavens and the Earth of the Jewish Church, and Commonwealth must be all on fire, and the Mosaic Elements burnt up; but we, according to the promise made to us by Isaiah the Prophet, when all these are consumed, look for the New Creation of the Evangelical state.  
iv The day, the time, and the manner of the execution of this vengeance upon this people, are called, the day of the Lord, the day of Christ, his coming in the Clouds, in his Glory, in his Kingdom. Nor is this without reason, for from hence doth this form and mode of speaking take its rise.  
Christ had not as yet appeared but in a state of Humility, contemned, blasphemed, and at length murdered by the Jews: His Gospel rejected, laughed at, and trampled under foot: His followers pursued with extreme hatred, persecution and death itself: At length therefore, he displays himself in his Glory, his Kingdom, and Power, and calls for those cruel enemies of his, that they may be slain before him.  
Acts II. 20. Before that great and notable day of the Lord come. Let us take notice how St. Peter applies that prophecy of Joel to those very times, and it will be clear enough, without any commentary, what that Day of the Lord is.  
2 Thess. II. 2. As if the day of Christ was at hand, etc. To this also do those passages belong, Heb. X. 37. Yet a little while, and he, that shall come, will come. James V. 9 Behold the judge is at the door. Revel. I. 7. He cometh in the Clouds: and XXII. 12. Behold I come quickly. With many other passages of that nature, all which must be understood of Christ's coming in judgement and vengeance against that wicked Nation: and in this very sense must the words now before us be taken and no otherwise: I will that he tarry till I come. For thy part, Peter, thou shalt suffer death by thy Countrymen the Jews; but as for him, I will that he shall tarry till I come and avenge myself upon this generation; and if I will so, what is that to thee? The story that is told of both these Apostles confirms this Exposition; for it is taken for granted by all, that St. Peter had his Crown of Martyrdom, before Jerusalem fell, and St. John survived the ruins of it.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we know that his testimony is true. 
THE Evangelist had said before, Chap. XIX. 35. He knoweth that he saith true; and here in this place he changeth the person, saying, We know that his testimony is true.  
I. One would believe, that this was an Idiotism in the Chaldee and Syriack Tongue, to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We know, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know, the same thing; which is not unusual in other Languages also, Joshua II. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know. The Targumist hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you would believe to be, We knew. 1 Sam. XVII. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew. Targumist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We knew. So amongst the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to be, We know, we say. And indeed, sometimes, nay most frequently they so signify. But sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I is included. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so of the rest: which appears very clearly in that Expression: 
* Beracoth, fol. 56. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell me what I am to see in my dream. For that so it must be rendered, I am to see, the Gloss and Context directs us, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not therefore in this place take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We know, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know, although the sense might not be very disagreeable if we did so. But,  
II. We suppose the Evangelist both here and Chap. XIX. 35. referreth to an eye witness, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For in all judicial causes the ocular testimony prevailed. If any person should testify that he himself saw the thing done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his witness must be received: For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, True, when it is said of any testimony, does not signify barely that which is true, but that which was to believed and entertained for a sure and irrefragrable evidence. So that the meaning of these words is this; This is the Disciple who testifies of these things, and wrote them: And we all know that such a testimony obtains in all judgements whatever, for he was an eye witness, and saw that which he testifies.    
Soli Deo Gloria.   

HORAE Hebraicae & Talmudicae, HEBREW AND TALMUDICAL EXERCITATIONS UPON THE ACTS of the Apostles. And upon some CHAPTERS of the Epistle of Saint PAUL TO THE ROMANS. By JOHN LIGHTFOOT, D. D. late Master of Katharine-Hall in the University of CAMBRIDGE.  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, MDCLXXXIV.   

HEBREW AND TALMUDICAL EXERCITATIONS upon the ACTS of the Apostles.  

CHAP. I.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The former treatise have I made, etc. 
WE may reduce to this place (for even thus far it may be extended) what our Historian had said in the very entrance of his Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It seemed good to me also to write to thee in order; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In order, seems to promise not only an orderly series of the History of the actions of our Saviour, but successively even of the Apostles too. For what passages we have related to us in this Book may very well be reckoned amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which were most surely believed amongst them. Indeed, by the very stile in this place he shows that he had a design of writing these stories jointly, that is to say, first to give us a narration of the Actions and Doctrine of Christ, and then in their due place and order to commit to writing the Acts and say of the Apostles.  
As to most of the things contained in this Book, St. Luke was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Eye-witness, yea and a part also; but how far he was spectator of those acts of our Saviour which he relates in his other book, none can say. What he speaks in the Preface of that work is ambiguous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and leaves the Reader to inquire, whether he means, he had a perfect understanding of things from the first, by the same way only which those had, that undertook to compile the Evangelical Histories from the Mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of those that were Eye-witnesses, and Ministers of the Word. Or whether he came to this understanding of things from the first, he himself having been from the beginning, an Eye-witness, and a Minister. Or lastly, Whether he does not by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare that he understood all these things from Heaven, and from above. We have taken it in this last sense in our notes upon that place, as being beyond all controversy, that he was divinely inspired, and the Spirit from above governed his pen while he was writing those things. But whether it might not mean, according to the second sense, (for the first we wholly disallow) viz. that St. Luke was amongst those who adhered to our Saviour Christ from his very first preaching of the Gospel; I leave it to the enquiry of the Reader to determine.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Of all that jesus began to do, etc. 
I am sensible that in the common dialect, to begin to do, and to do, is one and the same thing: But I suppose the phrase in this place is to be taken relatively, q. d. In the former treatise, I discoursed of all those things which Jesus himself began to do and to teach; In this, I am to give a relation of those things which were continued by his Apostles after him.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Through the Holy Ghost. 
EXpositors place these words differently. The Syriack, one of the Arabic Copies, Beza, and the Italian place them next after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom he had chosen: that the sense according to them is, after that he had given Commandment to the Apostles, whom he had chosen through the Holy Ghost. But the other Arabic, as also the Vulgar, the French and English translations retain the same order of the words as we find them in the Greek Text: most rightly rendering it, after that he through the Holy Ghost had given commandment. Which also of old had been done by God to the Prophets, dictating to them by the inspiration of his Holy Spirit what they should Teach and Preach.  
The Apostles had indeed cast out Devils, and healed diseases through the Spirit, but it is a question whether they had as yet taught any thing, but what they had heard verbatim from the mouth of their great Master. He had given them a promise that they should bind and lose the Law of Moses; he had told them, that there were several things yet behind, that must be revealed to them which as yet they could not bear, concerning which, they should be further instructed by the inspiration of the Spirit. When therefore he had risen, and breathed in their face, saying, receive ye the Holy Ghost; from that time, they were endued with the Spirit, as the Prophets of old, who dictated to them what they should preach, what they should require, and what they should ordain. And now nothing was wanting but the gift of Tongues, that what was dictated to them they might declare and make known to all men in their own Languages.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being seen of them forty days. 

a Sanhedr. fol. 43. 1.  IT is a tradition. On the evening of the Passover they hanged Jesus. And a crier went before him for forty days, saying, Behold the man condemned to be stoned, because by the help of Magic, he hath deceived and drawn away Israel into an Apostasy. Who ever hath any thing to allege in testimony of his innocency, let him come forth and bear witness. But they found none that would be a witness in his behalf. But he himself (O thou Tongue fit to be cut out) gives a sufficient testimony of his own innocence, having for the space of forty days conversed amongst men, after his Resurrection from death, under the power of which he could not be kept by reason of his innocence.  

b Ibid. fol. 99 1  It is a tradition. R. Eliezer saith, The days of the Messiah are forty years, according as it is said, Forty years' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I be grieved with this generation. The Gloss is, Because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the future tense) it is a sign the Prophecy is concerning the time to come. It is ingenuously done however, of these Jews, that they parallel that faithless generation that were in the days of the Messiah, with that perverse and rebellious generation that had been in the wilderness. For they will both of them prove a loathing and offence to God for the space of forty years. And as those forty years in the wilderness, were numbered according to the forty days in which the Land had been searching, Numb. XIV. 34. So also may those forty years of the Messiah be numbered according to the forty days wherein he was conversant amongst mankind, after his Resurrection from ●he dead. But you must compute warily, lest you stumble at the threshold about the year of Tiberius, wherein Christ risen again; or at the close about the year of Vespasian, wherein Jerusalem was taken. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Josephus 
c De ex id. lib. 6. cap 47. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jerusalem was taken in the second year of Vespasian's reign; When indeed, according to the Fasti Consulares, it was taken in his first year; but his second year from the time wherein he had been declared Emperor by the Army. He is saluted Emperor by the Army in Egypt, at the very Calends of July, and the fifth of the Ideses of July in Judaea. So that his first year from the time of his being declared Emperor, was complete on the Calends of July the year following, but indeed it was but half his first year according to the computation of the Fasti▪ Now Jerusalem was sacked on the eighth of September following.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And being assembled together with them, commanded them, etc. 
WE will make some enquiry both as to the place and time wherein these things were spoken and do●e.  
I. We derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt, but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly, or Congregation. So the Lexicons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Assembly. 
d Herodot. Polymn. cap. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When thou shalt give notice to the Persians to gather their forces together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus having gathered together his father's flocks and herds of Goats, and Sheep and Oxen, sacrificed them, etc. 
e Id. Clio, cap. 126.   
II. Our Saviour after his Resurrection never appeared amongst his Disciples but by surprise and unexpectedly, excepting that one time in the Mountain of Galilee, where he had appointed to meet with them, Matth. XXVIII. 16. So that I would refer these words therefore to that passage in Saint Matthew, so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify his meeting with them in the Mountain of Galilee, according to the appointment he had made. Nor do those words hinder, that it is said, he commanded them, that they should not departed from Jerusalem, etc. as if it should necessarily be supposed that they were now at Jerusalem; that passage ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they were come together, may signify their assembling in that place, and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he commanded them, etc. may very well be construed, that he commanded them to repair straightway to Jerusalem, and not to departed thence.  
III. I conceive therefore that these things were spoken and done in the mountain of Galilee (where probably the five hundred at once were together to see him, 1 Cor. XV. 6.) and that when the time of his ascension drew near. For reason would persuade us, that they would not delay their return into the City when he had commanded them thither; nor that he commanded them thither, but when the time drew near wherein he was to meet them there.  
And whereas he adds in the very same place and discourse, ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not many days hence; it is necessary that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have its due force, having not been added here in vain; but seems to respect the days that were yet to come between that and Pentecost.  
We have frequent mention amongst the Rabbins concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paras of the Passover, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paras of Pentecost; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paras of the Feast of Tabernacles. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paras, (themselves being the interpreters) was that space of fifteen days immediately before any of these Feasts. So that five and thirty days after the second of the Passover, began the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paras of the Feast of Tabernacles, and the second day of those fifteen was (this year) the Lordsday, on which I almost think they had that assembly on the mountain of Galilee, and that the Disciples being remanded from thence to Jerusalem, got thither within three days. But lest we should straighten the matter within too narrow a compass of time, and seem too nice and curious about the very day, I should judge we can hardly more properly apply these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being assembled together with them, than to that meeting on the mountain of Galilee, which Christ himself had made the appointment of. From thence it was that Christ commanded them to Jerusalem, a place which having tainted itself with the blood of their Lord, they might probably have very little mind to return to again, had it not been by some special command: and do we think they would have gone thither to have celebrated the Feast of Pentecost, or indeed have been present all at it, in that place, had not their Master directed them so to do?   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Wilt thou at this time restore the Kingdom to Israel? 
IT is very apparent that the Apostles had the same phansiful conceptions about the earthly reign of Christ with the rest of that Nation. But yet they seem here a little to doubt and hesitate, either as to the thing itself, or at least as to the time; and that, not without cause, considering some things which had so lately fallen our. Lord, wilt thou restore the Kingdom to those that have dealt so basely and perfidiously with thee? what, to this generation, that lies under the actual guilt of thy bloodshed? Or indeed, to this Nation at all, which by the perpetration of the late wickedness had made itself unworthy of so great a kindness? Now, what our Saviour returns for answer, viz. that it is not for them to know the times or the seasons, does not in the least hint any such Kingdom ever to be, but he openly rebukes their curiosity in enquiring into the times, and in some measure the opinion itself, when he tells them, that they should receive power from Heaven, and should be his witnesses, etc.  
What that Nation apprehended concerning the temporal reign of the Messiah, as to many things they speak plainly and openly enough, but in other things, a man may inquire, but can hardly satisfy himself what they mean or intent. To omit others, they are in three things somewhat obscure.  
I. Whether the ten Tribes be to be admitted to the felicities of this reign. For as to this matter it is disputed by the Rabbins. The ten Tribes are not to return. 
f Sanhedr. cap. Chelek. halak. 7.  But in the Jerusalem Talmudists it is expressed thus, The ten Tribes have not a part in the world to come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither shall they see the future age. Which is discoursed in the Babylonian writers, viz. whether this be not to be understood of those individual persons only, that were carried away by the King of Assyria; that they indeed shall not partake of the blessings of the Messiah, though their posterity should. So that there may lie hid something of ambiguity in the word Israel, in this passage we are now examining; that is, whether in the conception of those that speak it, the ten Tribes are included yea or no. For commonly the name Israel amongst the Jews, was wont to be taken for the Jews only, so that they called themselves Israel, and the ten Tribes, by way of distinction, the Ten Tribes. In which sense, and according to which distinction, that of the Apostle seems to be said. Are they Hebrews? So am I. Are they Israelites? So am I 2 Cor. XI. 22.  
II. What opinion was to be had of the two Messiahs, Messiah ben David, and Messiah been Joseph, or been Ephraim, as he is called by the Paraphrast, Cant. IU. 5. Whether they were to reign at the same time, the one over the ten Tribes, the other over the two: or whether in succession to one another, both of them over the whole Nation? Messiah ben Joseph was to be cut off. 
g Succah, fol. 52. 1.  And then, what must become of his Subjects, whether they were of the ten Tribes or of the two, or of all?  
III. It is further obscure in their writings, whether they had an apprehension that the Messiah should reign alone, or whether he should substitute any King or Kings under him, or after him. It seems probable to them that the Messiah should reign his thousand years alone; but then, as to that age which they called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (if Eternity be not meant by it) what did they conceive must be done in it? whether Kings should be substituted in it of the race of David? They can dream of nothing but mere Earthly things: and if from such kind of dreams we might conjecture what kind of future state that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be, we may guests what should then be done. But to what purpose is it to trace error, where, as we cannot so much as fix a foot, so the further we proceed the more we slip?  
What kind of Kingdom the Apostles had framed in their imaginations is not easy to conceive: There was something that might seem to cherish that opinion about a temporal reign, wherewith they had been leavened from their very childhood; and that was, That not only Christ, but several of the Saints had rose from the dead; and that the Kingdom of the Messiah should commence from some resurrection, they had already learned from some of their own traditions. But in what manner should Christ now reign? His body was made a spiritual body. Now he appears, anon he vanisheth and disappears again, and how will this agree with Mortals? The traditions indeed suppose the Messiah would be perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the dead: but when he should revive he was to have the same kind of body with other men. This was apprehended by some in Sanhedr. 
h Fol. 92. 2.  that those dead mentioned Ezek. XXXVII. did revive, returned into the Land of Israel, married wives and begat Children: I myself, saith R. Judah ben Betirah, am one of their offspring, and these very Phylacteries which my Grandfather bequeathed to me, belonged to them. Now, who is it can so much as imagine, what opinion the Apostles conceived concerning the bodily presence of Christ in this Kingdom of his which they had been dreaming?   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A Sabbath-days journey. 
I Have already said something in Luke, XXIV. concerning a Sabbath-days journey. I will add a few things in this place. 
i Maimonid. Schabb. cap. 27.  Whosoever goeth beyond the bounds of the City on the Sabbath day, let him be scourged, because it is said, let no one go out from his place on the seventh day, this place, is the bounds of the City. The Law doth not determine the compass of these bounds. But the wise men define these bounds from without, to be about twelve miles, according to the Israelites camp: for Moses our Master said unto them, ye shall not go out of your camp. However, it is ordained by the words of the Scribes, let no one go out of the City beyond two thousand cubits. For two thousand cubits are the suburbs of the City. From whence we may learn, that it is lawful to walk clear through the City on the Sabbath day, be it as spacious as Nineveh, and whether it be walled or no. He may also expatiate beyond the City to the length of two thousand cubits from every side of it— But if a man go beyond these two thousand cubits, they scourge him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the scourge of Rebellion, that is, if he go so far as twelve miles, but if he go out of the City beyond twelve miles, though it be but the space of one cubit, he is scourged according to the Law. Let us comment a little.  
I. It was commonly believed that the Israelites encamping in the wilderness, was about twelve miles square. 
k Targ. Jonath. in Numb. 2.  The length of the Israelites camp was twelve miles, and the breadth twelve miles.  
The breadth of the waters (that is, those that were divided in Jordan) was twelve miles answerable to the camp of Israel, according as our Rabbins expound it. 
l Kimch. in Josh. 3. 16.  The waters which came down from above, stood and risen up upon an heap, Jos. III. 16. And what was the height of these waters? it was twelve mile's height upon twelve mile's breadth, according to the camp of Israel. Where the Gloss is, The camp of the Israelites was twelve miles upon twelve miles, (that is, twelve miles square) and they passed over Jordan according to their encamp, viz. the whole breadth of their camp passed over together for the space of twelve miles. 
m Sotah, fol. 34. 1.  Hence that in Hieros. Sotah, 
n Fol. 21. 4.  Adam and Zarethan (i e. the place, from whence, and the place to which the waters were divided) were distant from one another twelve miles.  
Whether they took the number of twelve miles precisely, from allusion to the twelve Tribes, or from any other reason retained that exact number and space, is not easy to determine; yet this is certain, that the Israelites camp was very spacious, and had a very large compass, especially granting a miles distance between the first Tents and the Tabernacle. And indeed, as to this commonly received opinion of the camps being twelve miles square on every side, we shall hardly believe it exceeds the just proportion, if we consider the vast numbers of that people: nay it might rather seem a wonder, that the encamping of so many Myriads, or rather so many hundred thousands, should not exceed that proportion. Place the Tabernacle in the midst: allow the space of one mile from each side of it (in which space were the tents of the Levites) before you come to the first tents of the Israelites, and then guests what length and breadth and thickness all the other tents would take up.  
II. It is supposed lawful for any one to have walked upon the Sabbath day, not only from the outmost border of the camp to the Tabernacle, but also through the whole camp from one end of it to the other; Because the whole encamping was of one and the same, and not a divers jurisdiction. According to that known Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commixion or Communion of Courts. And hence it is that Maimonides makes such mention of twelve miles, and the lawfulness of walking on the Sabbath day through any City, be it as spacious as Nineveh itself.  
III. But when the people were disposed of and placed in their several Cities and Towns in the Land of Canaan, and the face of things quite changed from what it had been in the wilderness, it seemed good to the wise men to circumscribe the space of a Sabbath-days journey within the bounds of two thousand Cubits. And that partly, because the inmost borders of the Israelites tents, was so much distant from the Tabernacle, as may be gathered from Jos. III. 4. and partly because it is said, Numb. XXXV. 4, 5. From the wall of the City ye shall measure a thousand Cubits, and from without the City ye shall measure two thousand Cubits. Now, 
o Sotah, fol. 27. 2.  a thousand Cubits are the suburbs of the City, and two thousand Cubits are the bounds of the Sabbath.  
iv As to these words therefore of the Evangelist now before us, we must suppose they do not define the exact distance of the mount of Olives from Jerusalem, which indeed was but five furlongs, 
p Joseph. Antiqu. lib. 20. cap. 6.  nor do they take in the town of Bethany within the bounds of the Sabbath, which was distant fifteen furlongs, Joh. XI. 18. but they point out that place of the Mount, where our Saviour ascended into Heaven, viz. that place where that tract of the Mount of Olives ceased to be called Bethphage, and began to be called Bethany. Concerning which we have discoursed more largely in another place.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They went up into an upper room. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To an upper room, in Talmudic Language.  
I. It was very familiar with that Nation, that when they were to concern themselves with the Law, or any parts of Religion out of the Synagogue, they went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an upper Room, some uppermost part of the house. 
q Juchasin, fol. 23. 2.  Abniah a very rich man, invited Rabban Johanan ben Zacchai, and his Disciples, and Nicodemus, etc. to a Feast which he made at the Circumcision of his Son: when the feast was done, Rabban Johanan and his Disciples went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an upper Room, and read, and expounded till the fire shone round about them, as when the Law was given at Mount Sinai. Abniah was amazed at the honour that was given to the Law, and so devoted his Son to the Law. Take notice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper-room is distinct from a dining-room, where they dined and supped, and there it was they handled the Law and divine things: to which if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 large upper room mentioned Mark XIV. 15. and Luke XXII. 12. where our Saviour celebrated the Passover, had any affinity, it seems to have been something different from a common dining-room.  
II. Such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper-room, I presume was the Beth Midras' of this or that Rabbin. 
r Juchas. fol. 45. 2.  R. Simeon, saith, I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of the upper room that they were few in number, that is, (if I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aright) the Sons or Disciples of Beth Midras'; but I will not contend in this matter.  

s Hieros'. Schab. fol. 3. 3.  Those are the traditions which they delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the upper room of Hananiah, ben Hezekiah ben Garon: and many instances of that kind. Of this kind seems that upper chamber at Troas, mentioned, Acts XX. 8. And so, where we meet with the Church in such or such an one's house, it seems to look this way: viz. some upper part of the house, sequestered on purpose for the assembling of the Church, in the same manner that the Beth Midras' was set apart for the meeting of the Disciples of this or that Rabbin. And as the Beth Midras' was always in the house of some Rabbin, so probably for the most part were these Churches in the house of some Minister or Doctor of the Church. Was not Aquila such an one, in whose house we find a Church mentioned? Rom. XVI. 5. compared with Acts XVIII. 26. Was not Philemon such an one? Philem. ver. 2.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About an hundred and twenty. 
THE same number was Ezra's great Synagogue. 
t Juchas. fol. 13. 2.  Ezra was the head of all, he was the twenty second receiver of Traditions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his whole Sanhedrin consisted of an hundred and twenty Elders. There was not stated Council in any City under this number. 
u Sanhedr. fol. 17. 2. & Maimon. Sanhedr. cap. 1.  How many men are requisite in a City, that it might be capable of having a Council settled in it? An hundred and twenty. What is their office? Three and twenty are to make up the number of the lesser Sanhedrin. And there are three classes of twenty three; behold there are ninety two. There are ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be at leisure for the Synagogue; behold there are an hundred and two. Two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Plaintiff and the Defendant) who have business before the Sanhedrin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two crafty witnesses (those who by their counter-evidence might implead the witnesses if possible of a lie.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two counter witnesses, against those counter witnesses. Two Scribes. Two Chazanim, two collectors of the Alms, and a third to distribute. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Physician. (The Gloss hath it, one to circumcise Infants) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Artificer, Chirurgeon, (the Gloss is, one to let blood) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Libellary, i. e. one that was to write bills of Espousals, Divorces, Contracts, etc. and a Schoolmaster, behold an hundred and twenty. If you will pick any thing out of this parity of number, you may. However certainly the number of those we have now before us, ought always to occur to mind, when we read such passages as these, They were all with one accord in one place, Act. II. 1. They were all scattered abroad excepting the Apostles, Chap. VIII. 1. So Chap. XI. 19 etc.  
Beside the Twelve Apostles, and Seventy two Disciples, who can tell us who those other thirty six were that were to fill up the number? what kind of men, of what degree and quality, who though they were neither of the number of the Twelve Apostles, nor the Seventy Disciples, yet were admitted members of that great and holy Consistory. Reason itself seems against it, that any women should be accounted of that number. As also it is plain, that though there were more in the City that believed, yet these were for some special cause and reason ascribed into this peculiar fellowship and number. As to the Twelve, and the Seventy, we need not inquire; as to the rest, let us see whether it may not be intimated to us, ver. 21. that they had been the followers of Christ in company with the others from the very first of his publishing the Gospel.  
That Peter should be always in the head of them, and have the chief parts in the whole History, as their Prolocutor and chief actor, must be attributed.  

1. To his Seniority, he being older than any of the other twelve. And whereas under this notion of his age he had been their chief speaker all the while that our Saviour conversed amongst them, it was but just and reasonable he should hold the same place and quality, now that their Lord was gone.  
2. To his repentance. As what was but necessary that he who had so scandalously fallen might by his future zeal and religion, as much as possible give some considerable testimonies both of his repentance and recovery.  
3. He was designed to the Apostleship of Circumcision, as the chief Minister; it was fit therefore that he should be chief amongst those of the Circumcision. But when we style him the chief Minister of the Circumcision, we do not dream of any Primacy he had over the other Ministers of the Circumcision; only that the greatest work, and the widest space of that Ministry fell to his lot, viz. Mesopotamia, or the Babylonish and Assyrian Captivity, namely, the Jews in Babylon, and the Ten Tribes mixed with them. And when we speak of him as acting the chief and principal parts, we do not believe the rest of the Apostles idle, we know they were endowed with equal authority, an equal gift of Miracles, equal number of Tongues, equal wisdom, and an equal power of Preaching the Gospel; but that he for the reasons above mentioned had shown his zeal, industry, and activity in some ways and measures very extraordinary.    

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Falling headlong he burst asunder in the midst. 
THE Vulgar and Erasmus have it, Suspensus crepuit medius: Being hanged he cracked asunder in the midst. So the Italian Translation, Appicato crepo pelmezzo; rendering St. Matthew rather than St. Luke; and I question indeed whether they do rightly take the mind of St. Matthew while they so strictly confine the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to being hanged. I have produced my conjecture concerning this business at Mat. XXVII. viz. that the Devil immediately after Judas had cast back his money into the Temple, caught him up into the air, strangled him, threw him headlong, and dashed him in pieces upon the ground. For,  

I. It is questionable enough whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do necessarily and singly denote he hanged himself, and not as well, he was hanged or choked. And indeed whether the word always suppose the Halter: how the learned Hiensius hath defended the negative, we may consult him upon this place, and upon Mat. XXVII.  
II. If Judas hanged himself as is commonly believed, and commonly so painted, how could it be said of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fell headlong. Grant that upon the breaking of the Halter he might fall upon the ground, yet what matter is it whether he fell on his face, or that he fell backward. But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Grammarians would have it, it may be headlong as well as upon the face, that is as upon the face, is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to supine or backward.  
III. Histories tell us of persons strangled by the Devil. That is a known passage in Tob. III. 8. Asmodeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so it is in the Heb. of P. Fagius) strangled Sarahs' seven husbands, etc. and it may be the less wonder if the Devil being corporally seated in this wretch, should at last strangle him.  
iv There are also Histories of the Devil snatching up some into the air, and carrying them away with him. Now of all mortals no wretch did ever more deserve so direful a fate than this Traitor; not did any other death become the most impious of all mankind than the dreadfullest the Devil (to whom he was entirely given up) could inflict, as what might be of most horror to himself, and terror to others.  
V The words immediately following, That this was known to all the dwellers at Jerusalem, ver. 19 argue it was a thing of no common and ordinary event, and must be something more than hanging himself, which was an accident not so very unusual in that Nation.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And all his bowels gushed out. 

w Cholin. fol. 56. 8.  A certain Syrian saw a man who fell from the roof of his house upon the ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his belly burst and his bowels gushed out. The Syrian brought the Son of him that had thus fallen, and slew him before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but at length it seemed so. The Gloss telleth us he did not strike or hurt the boy, but made as if he would have killed him; because he being loath to meddle with the man's bowels himself, for fear lest he should any way displace them; he seemed as if he had killed the boy, that so the father upon the sight of it groaning and fetching strong and deep sighs, might draw in his bowels into their proper place again.  
The Devil had dwelled in this wretch for three days or thereabout, from the time that he had entered him upon his receiving the Sop, Joh. XIII. and now by an horrid eruption tearing out his bowels he goes out again.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aceldama. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A field of blood, so called both as it had been purchased with the price of blood, and as it had been watered with the blood of this Traitor; for hither I presume the Devil had thrown him headlong; and upon this event it was that the Priests were moved to purchase this very field; and so in a twofold sense it might be said of this Traitor, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he purchased a field, both as it was bought with his money, and sealed with his blood. If Aceldama was in that quarter of the City that it is now shown in, to strangers, that is, between the East and the South, as Borchard tells us; than it was in the valley of Hinnom or thereabout.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he might go to his own place. 
BAlaam 
x Baal turim, in Numb. XXIV. 25.  went to his own place, that is, into Hell. It is not said of the friends of Job, that they each of them came from his own house, or his own City, or his own Country, but from his own place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, from a place cut out for them in Hell 
y Midra● Cohtleth, fol. 100 4. . The Gloss is, from his own place, that is, from Hell, appointed for Idolaters. 
z Maimon. in Covel umazzi. cap. 8.  Whosoever betrays an Israelite into the hands of the Gentiles hath no part in the world to come. If so, then where must he have his place that betrayed the very Messiah of Israel?   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph called Barsabas. 
I. AMongst the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jose, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph are one and the same name. 
a Bava kama, fol. 83. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jose saith, in Babylon the Syrian tongue, etc. which being recited in Sotah 
b Fol. 49. 2. , is thus expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Joseph said, In Babylon, etc. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jose in Hieros. Jom tobh 
c Fol. 61. 3. , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Joseph in Bab. Berac. 
d Fol. 19 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jose ben Johanan in Avoth 
e Cap. 1. hal. 4. , is Joseph been Johanan in Maimonides Preface to Misnah. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mat. XXVII. 56. and Mark VI 3. is rendered in the Vulgar, Joseph. See Beza upon the place now before us.  
II. I would therefore suspect that this Joseph who is called Barsabas, might be Joses the Son of Alpheus, the brother of James the less, who as James also was called the Just; nor could we suppose any a more likely Candidate for the Apostleship, than he who was brother to so many of the Apostles, and had been so oftentimes named with James. What the word Barsabas might signify, it is not so easy to determine, because Sabas may agree with so many Hebrew words; the Nomenclators render it, The Son of Conversion, Son of quiet, Son of an Oath. (But by the way who can tell what Etymology the Arabic Interpreter in Bib. Polygl. referred to when he rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barzaphan?) I would write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Saba, which also the Erpenian Arab. does) i. e. a wise Son, unless you had rather Son of an old man. There is also another Barsabas, Chap. XV. 22. Judas surnamed Barsabas, by whom if Judas the Apostle be to be understood, let Joses and he (both Barsabas) be brothers, both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of old Alpheus.    

CHAP. II.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when the day of Pentecost was fully come. 
I. THIS word Pentecost, seems to be taken into use by the Hellenist Jews, to signify this Feast, which also almost all the Versions retain, the Western especially, and amongst the Eastern, the Syriack and Aethiopick. The Hebraizing Jews commonly call this Feast by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which one of the Arabicks differs very little when it renders it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only interserted; the other omits the word wholly, and only hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the fifty.  
II. It is well enough known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Holy Scriptures was an Holiday, Levit. XXIII. 36. Deut. XVI. 8. and the reason why the Jews so peculiarly appropriate it to the Feast of Pentecost, seems to be this, because this Feast consisted in one solemn day, whereas the Feast of Passover, and of Tabernacles had more days. 
f Beresh. rabba. fol. 114. 3.  As the days of the Feast are seven. R. Chaija saith, because the Pentecost is but for one day, is the mourning so too? They say unto him, thou arguest from a far fetched tradition. Where the Gloss hath it, That this Feast is but for one day, we learn from the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
g Beracoth, fol. 17. 2.  The men of the Town Mahaesia are strong of heart, for they see the glory of the Law twice in the year. The Gloss is, Thither all Israel is gathered together in the Month Adar, that they may hear the Traditions concerning that Passover in the School of Rabh Asai: and in the Month Elul, that they may hear the Traditions concerning the Feast of Tabernacles. But they were not so gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Feast of Pentecost, because that is not above one day.  
Hence that Baithusean may be the better believed in his dispute with Rabban Johanan 
h Menacoth, fol. fol. 65. 1. , Moses our Master (saith he) will love Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he knows that the Feast of Pentecost is but for one day.  
III. And yet there is mention of a second Holiday in Pentecost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabh Papa hath shammatized those bearers that bury the dead on the first Feast-day of Pentecost, etc. where the mention of the first Feast-day hints to us that there is a second, which we find elsewhere asserted in express terms. 
i Erachin. fol. 10. 1.  R. Simeon ben Jozedek saith, in eighteen days any single person repeats the Hallel over, that is to say in the seven days of the Feast of Tabernacles, in the eight days of the Feast of Dedication, the first day of the Passover, and the first day of Pentecost. But in the captivity they did it in one and twenty days. In the nine days of the Feast of Tabernacles, in the eight days of the Feast of Dedication, in the two Feast-days of the Passover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the two Feast-days of Pentecost.  
Whereas it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the captivity, the difficulty is answered; for although in the land of Israel there was but one solemn day in the Feast of Pentecost, yet amongst the Jews in foreign Countries there were two; which also happened in other Solemnities. For instance, within Palestine they kept but one day holy in the beginning of the year, viz. the first day of the Month Tisri; but in Babylon and other foreign Countries they observed both the first and the second day. And the reason was, because at so great a distance from the Sanhedrin at Jerusalem, they could not be exactly certain of the precise day as it had been stated by the Sanhedrin, they observed therefore two days, that by the one or the other they might be sure to hit upon the right.  
iv God himself did indeed institute but one Holiday in the Feast of Pentecost, Levit. XXIII. and therefore is it more peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solemn day, because it had but one Feast-day. And yet that Feast hath the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same titles that the Feast of Tabernacles, and the Passover had, Exod. XXIII. 14, etc. and all the males appeared in this Feast as well as in the others; nor was this Feast without its Chagigah any more than the rest. So that however the first day of Pentecost only was the Holy and solemn day, yet the Feast itself was continued for seven days. So the Doctors in Rosh hashanah, 
k Fol. 4. 2.  R. Oshaiah saith, whence comes it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pentecost hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compensations for all the seven days? because the Scripture saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Feast of unleavened bread, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Feast of Weeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Feast of Tabernacles. He compares the Feast of Weeks (i. e. Pentecost) with the Feast of unleavened bread. That hath compensations for all the seven days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Feast of Weeks (i. e. Pentecost) hath compensations for all the seven days. They called that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compensations, when any one had not made his just offerings in the beginning of the Feast, he repaired and compensated this negligence or defect of his by offering in any other of the seven days. And thus much may suffice as to this whole Feast in general. Now as to the very day of Pentecost itself it may not be amiss to add something.  
I. It is well known that the account of weeks and days from the Passover to Pentecost took its beginning from, and depended upon the day of offering the sheaf of the first-fruits, Levit. XXIII. 15. But through the ambiguity of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow of the Sabbath, there hath arose a controversy betwixt the Scribes and Baithusians, whether by the Sabbath, aught to be understood the weekly Sabbath (or as the Scribes commonly called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath of the Creation) or whether it should be understood of the Sabbatical day, i. e. the first day of the seven days of Passover, which was a solemn day, Exod. XII. 16. the Baithusians contend vehemently for the former, and will not have the sheaf offered but after the weekly Sabbath. As suppose the first day of the Passover should fall out upon the first day of the week, they would stay till the whole week with the Sabbath-day was run out, and then on the morrow of that Sabbath, i. e. the first day of the following week they offered the sheaf. But the Scribes very differently keep strictly to the sixteenth day of the Month Nisan, for offering the first-fruits without any dispensation, after the Sabbatical-day, or the first day of the Feast is over. And amongst other arguments by which they strengthen their opinion, those two different places of Scripture, Exod. XII. 15. Seven days ye shall eat unleavened bread, and Deut. XVI. 8. Six days thou shalt eat unleavened bread; they according to the sense they have do thus reconcile, Seven days indeed you shall eat unleavened bread; that is, unleavened bread of the old wheat on the first day of the Feast, the sheaf being not yet offered, and unleavened bread of the new wheat the remaining six days after you have offered the first-fruits 
l Sip●ra. fol. 51. 1. Pesikta, fol. 21. 1. Menach. fol. 66. 1 .  
II. If the day of the first-fruits be to be taken into the number of the fifty days, which the Authors now quoted do clearly enough affirm out of those words, Deut. XVI. 9 Number the seven weeks to thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou beginnest to put the sickle into the corn; than it will appear plain enough to any one that upon whatsoever day of the week the sheaf-offering should fall, on that day of the week the day of Pentecost would fall too. And hence the Baithusians contended so earnestly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow after the Sabbath (on which it is commanded that the sheaf of the first-fruits should be offered) should be understood of the first day of the week, that so the day of Pentecost might fall out to be the first day of the week too; not so much in honour of that day (which is indeed our Lordsday) but that the Pentecost might have the more Feast-days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Israelites might delight themselves for two days together, as one of them speaks out their meaning 
* Menac. fol. 65. 1. .  
III. As to the year therefore we are now upon wherein Christ ascended, and the Holy Ghost came down, the sheaf-offering was on the Sabbath-day. For the Paschal lamb was eaten on Thursday, so that Friday (on which day our Saviour was Crucified) was the first day of the Feast, the Sabbatical or Holiday. And the following-day which was their Sabbath, was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second, on which the sheaf was offered, whiles Christ lay in the grave; and for this very reason was it said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an high day of the Sabbath, Joh. XIX. 31.  
iv Let us inquire therefore whether the day of Pentecost fell out on their Sabbath-day; I know indeed that the fifty days are reckoned by some from the Resurrection of our Lord, and then Pentecost, or the fiftieth day, must fall on the first day of the week, that is, our Lordsday; but if we number the days from the common Epocha, that is, from the time of offering the sheaf of first-fruits (which account doubtless St. Luke doth follow) than the day of Pentecost fell out upon the Jewish Sabbath. And here, by the good leave of some learned men it may be questioned, Whether the Holy Ghost was poured out upon the Disciples on the very day of Pentecost or no. The reasons of this question may be these.  
I. The ambiguity of the words themselves, ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be either rendered as we have done in English, When the day of Pentecost was fully come; or as they in the Italian, Et nel finire del giorno de la Pentecoste, q. d. when it was fully gone. So that the phrase leaves it undetermined whether the day of Pentecost was fully come, or fully gone; and what is there could be alleged against it, should we render it in the latter sense?  
II. It is worthy our observation that Christ the Antitype in answering some Types that represented him, did not tie himself up to the very day of the Type its self for the fulfilling of it, but put it off to the day following. So it was not upon the very day of the Passover, but the day following that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ our Passover was sacrificed for us, 1 Cor. V 7. It was not on the very day that the sheaf of the first-fruits was offered, but the day following that Christ became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first-fruits of them that slept, 1 Cor. XV. 20. So also did he institute the Christian Sabbath not the same day with the Jewish Sabbath, wherein God had finished the work of his Creation, but the day following wherein Christ had finished the work of his Redemption. And so it was agreeable to reason, and to the order wherein he disposed of things already mentioned, that he should indulg that mysterious gift of the Holy Ghost, not upon the day of the Jewish Sabbath, but the day following, the day of his own Resurrection from the grave; that the Spirit should not be poured out upon the same day wherein the giving of the Law was commemorated, but upon a day that might keep up the commemoration of himself for ever.  
III. We can hardly invent a more fit and proper reason why upon this day they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All with one accord in one place; than that they were so gathered together for the celebration of the Lordsday. So that although we have adveutured to call it into question whether the Holy Ghost was poured out upon the very day of the Jewish Pentecost, yet have we not done it with any love to contradiction, but as having considerable reason so to do, and with design of asserting to the Lordsday its just honour and esteem; for on that day beyond all controversy, the Holy Ghost did come down amongst them.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They were all with one accord, etc. 
Who were these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these ALL here mentioned? probably the CXX spoken of Chap. I. 15. and the connexion falls in well enough with the foregoing story. Those All were together when the Election of the twelfth Apostle was propounded, and when the choice was made too. And therefore why the ALL in this place ought not to have reference to this very number also, who can allege any reason? Perhaps you will say, this reason may be given why it should not; namely, that all those that were here assembled, were endued with the gift of Tongues, and who will say that all the hundred and twenty were so gifted? I do myself believe it, and that for these reasons.  

I. All the rest were likely to publish the Gospel in foreign Countries, as well as the Apostles, and therefore was it necessary that they also should be endowed with foreign Tongues.  
II. The Apostles themselves imparted the same gift by the imposition of hands to those whom they Ordained the Ministers of particular Churches. It would seem unreasonable therefore that those extraordinary persons that had been all along in company with Christ and his Apostles, and were to be the great Preachers of the Gospel in several parts of the world, should not be enriched with the same gift.  
III. It is said of the seven Deacons that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of the Holy Ghost, even before they were chosen to that office; which doth so very well agree with what is said in this part of the story, ver. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were all filled with the Holy Ghost, that we can hardly find out a more likely time or place wherein these Deacons had been thus replenished, than when the Apostles themselves were so, that is, upon the coming down of the Holy Ghost.  
iv The dignity and prerogative of the Apostles above the rest of the Disciples, did not so much consist in this gift of Tongues being appropriated to themselves; but in this amongst other things, that they were capable of conferring this gift upon others, which the rest could not do. Philip the Deacon doubtless did himself speak with Tongues, but he could not confer this gift to the Samaritans, that they also should speak with Tongues as he did; this was reserved to Peter and to John the Apostles.  
V The Holy Ghost as to the gift of Tongues fell upon all that heard Peter's discourse in the house of Cornelius, Chap. X. 44. it may seem the less strange therefore if it should fall on these also at this time and in this place.    

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A sound as of a rushing mighty wind. 
THE sound of a mighty wind, but without wind; so also Tongues like as of fire, but without fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fitly and emphatically enough added here; but I question whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so properly put by the Greek Interpreters in Gen. I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit of God was carried upon the face of the waters; and yet the Paraphrast and Samaritan Copy is much wider still from the meaning and intention of Moses, when they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he breathed upon the waters. I conceive they might in those words, the Spirit of God moved upon the face of the waters, have an eye to those waters that covered the earth; whereas Moses plainly distinguisheth between the Abyss, that is, the waters that covered the earth, upon the face of which deep the darkness was; and those waters which the Spirit of God moved upon, that is, the waters which were above the firmament, ver. 6, 7. And by the moving or incubation of the Spirit upon these waters, I would rather understand the motion of the Heavens, the Spirit of God turning them about, and by that motion cherishing the things below, as the bird doth by sitting upon its young, than of any blowing or breathing of the Spirit or the wind upon them; or that the Spirit was carried upon the waters as a wind is upon the Sea, or upon the Land.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cloven Tongues like as of fire. 
THE confusion of Languages was the casting off of the Gentiles, and the confusion of Religion; for after once all other Nations, excepting that of the Jewish, came to be deprived of the use and knowledge of the Hebrew Tongue; in which Language alone the things of true Religion, and all Divine truth were known, taught, and delivered, it was unavoidable but that they must needs be deprived of the knowledge of God and Religion. Hence that very darkness that fell upon the Gentile world by that confusion of Tongues, continued upon them to this very time. But now behold the remedy, and that wound that had been inflicted by the confusion, is now healed by the gift of Tongues; that Veil that was spread over all Nations at Babel was taken away at mount Zion, Isai. XXVII. 7. We meet with a form of prayer in the Jewish writings, which was used on the solemn fast of the ninth month Ab, of which this is one clause 
m Hieros'. Taanith, fol. 65. 3. , Have mercy, O God, upon the City that mourneth, that is trodden down and desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou didst lay it waste by fire, and by fire wilt build it up again. If the Jews expect and desire their Jerusalem should be rebuilt by fire, let them direct their eyes toward these fiery Tongues, and acknowledge both that the building commenced from that time, and the manner also how only it is to be restored.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These men are full of new wine. 
RAbba saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is bound to make himself so mellow on the Feast of Purim, that he shall not be able to distinguish between cursed be Haman, and blessed be Mordecai. Rabbah and R. Zeira feasted together on the Feast of Purim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they were sweetened, or made very mellow. The Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were sweetened, i. e. they were got drunk. So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is nothing but what they were wont to express in their common Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are sweetened, that is, are drunk.  
But may we not rather judge those drunk, who by saying the Apostles were full of new wine, imputed that sudden skill of theirs in so many Languages to wine and intemperance? The Rabbins indeed mention a Daemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cordicus, who possesseth those that are drunk with new wine 
n Gittin. cap. 7. . But is he so great a Master of Art and wit, that he can furnish them with Tongues too? These scoffers seem to be of the very dregs and scum of the people, who knowing no other Language but their own Mother-tongue, and not understanding what the Apostles said, while they were speaking in foreign languages, thought they said nothing but mere babble and gibberish.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is but the third hour of the day. 
THAT is with us, nine a Clock in the morning; before which time especially on the Sabbath and other Feast-days the Jews were not wont so much as to taste any thing of meat or drink, nor indeed hardly of other days. 
o Maimo. Sch ib. cap. 30.  This was the custom of the Religions of old, first to say over his morning prayers on the Sabbath-day, with those additional ones in the Synagogue, and then go home and take his second repast. For he had taken his first repast on the evening before at the entrance of the Sabbath. Nothing might be tasted before the prayers in the Synagogue were finished, which sometimes lasted even till noonday; for so the Gloss upon the place, When they continue in the Synagogue beyond the sixth hour and an half, which is the time of the great Minchah (for on a Feast-day they delayed their coming out of the Synagogue) then let a man pray his prayer of the Minchah before he eat, and so let him eat. And in those days it was, that that commonly obtained, which Targ. in Coheleth noteth: 
p Cap. 10. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After they had offered the daily Sacrifice they eat bread in the time of the four hours; i e. in the fourth hour. In Bava Meziah 
q Fol. 83. 2. , a certain officer of the Kings teacheth R. Eleazar the Son of R. Simeon how he should distinguish betwixt Thiefs and honest men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go (saith he) into the Tavern on the fourth hour, and if thou seest any person drinking Wine, and nodding while he holds his Cup in his hand, etc. Where the Gloss hath it, The fourth hour, was the hour of eating, when every one went into the Tavern, and there eat. So that these whom ye deride, O ye false mockers, are not drunk, for it is but the third hour of the day; that is, it is not yet the time to eat and drink in.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the last days. 
THE Prohet Joel hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things. Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After these things. Where Kimchi upon the place hath this note, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall come to pass after these things, is the same with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall come to pass in the last days. We have elsewhere observed that by the last days is to be understood the last days of Jerusalem, and the Jewish Oeconomy, viz. when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of the Jewish world 
r Vide Matth. XXIV. 3. & 1 Cor. X. 11.  drew near. And there would be the less doubt as to this matter, if we would frame a right notion of that great and terrible day of the Lord: that is, The day of his vengeance upon that place and Nation. Which terror the Jews, according to their custom and fashion, put far off from themselves, and devolve it upon Gog and Magog, who were to be cut off and destroyed.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will pour out of my spirit upon all flesh. 
The Jews cautiously enough here, though not so honestly, apply this Prophecy and promise to Israel solely, as having this for a Maxim amongst them, That the Holy Ghost is never imparted to any Gentile. Hence those of the Circumcision that believed were so astonished, when they saw, That on the Gentiles also was poured out the Gift of the Holy Ghost, Chap. X. 45. But with the Jew's good leave, whether they will or no, the Gentiles are beyond all question included within such like promises as these. All flesh shall see the Salvation of God, Isai. XL. 5. And All flesh come and worship before the Lord, Isai. LXVI. 23, etc.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And vapour of smoke. 
THE Prophet hath it in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pillars of smoke. St. Luke follows the Greek, who as it should seem, are not very solicitous about that nice distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillaring smoke, or smoke ascending like a staff, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smoke dispersing itself here and there. A distinction we meet with in Joma 
s Fol. 38. 1. , where we have a ridiculous story concerning the curiosity of the Wisemen about the ascending up of the smoke of Incense.  
As to these prodigies in blood, fire, and smoke, I would understand it of the slaughter and conflagrations that should be committed in that Nation to a wonder by seditious and intestine broils there. They were monsters rather than instances, than which there could never have been a more prodigious presage of the ruin of that Nation, than that they grew so cruel within themselves, breathing nothing but mutual slaughters, and desolations.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Him being delivered by the determinate Council and foreknowledge of God, ye have taken, etc. 
WE may best fetch the reason why St. Peter adds this clause, from the conceptions of the Jews. Can he be the Messiah, think they, that hath suffered such things? What! The Messiah Crucified and slain? Alas! how different are these things from the character of the Messiah? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
t Rambam in Artic. fid. jud. Sanhedr. fol. 121. 1.  To him belongs honour, and glory, and preeminence above all Kings that have ever been in the world, according as all the Prophets from Moses our Master (to whom be peace!) to Malachy (to whom be peace!) have Prophesied concerning him. Is he then the Messiah that was spit upon, scouged, thrust through with a Spear, and Crucified? Yes saith St. Peter, these things he suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate counsel, and foreknowledge of God. And these things had been foretold concerning him from Moses to Malachy, so that he was never the less their Messiah though he suffered these things; nor did he indeed suffer these things by chance, but by the determinate counsel of God. What the learned have argued from this place, concerning God's decrees, I leave to the Schools.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having loosed the pains of death. 
LET these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be either the pains of death, or the hands of death, yet is it doubtful whether St. Peter might speak only of the death of Christ, or of death in general; so that the sense may be, that God raised him up, and by his Resurrection hath loosed the bands of death, with respect to others also. But supposing the expression ought to be appropriated to Christ only (whom indeed they do chief respect) then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are not to understand so much the torments and pangs in the last moments of death, as those bands which followed, viz. the continued separation of Soul and Body, the putrefaction and corruption of the body in the Grave, which two things are those which St. Peter acquits our Saviour from in the following words. For, however it be a great truth that death is the wages of sin, yet is it not to be understood so much of those very pangs whereby the Soul and Body are disjoined, as the continuation of the divorce betwixt Soul and Body in the Grave.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou wilt not leave my Soul in Hell. 
IT is well know what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Greek Authors: viz. the state of the dead, be they just or unjust. And their Eternal state is distinguished not so much by the word itself as by the qualities of the persons. All the just, the Heroes, the followers of Religion and Virtue, according to those Authors are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hades, but it is in Elysium, in joy and felicity. All the evil, the wicked, the unjust, they are in Hades too, but then that is in Hell, in torture and punishment. So that the word Hades is not used in opposition to Heaven, or the state of the blessed, but to this world only, or this present state of life; which might be made out by numberless instances in those Authors. The Soul of our Saviour therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, descended into Hell, i. e. he passed into the state of the dead, viz. into that place in Hades, where the Souls of good Men went. But even there did not God suffer his Soul to abide, separate from his body, nor his body to putrify in the Grave, because it was impossible for Christ to be holden of those bands of death, seeing his death was not some punishment of sin, but the utmost pitch of obedience, he himself being not only without sin, but uncapable of committing any.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let me speak freely, etc. 
IT is doubted whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered I may, or let me: If that which R. Isaac saith, obtained at that time, viz. Those words, my flesh shall rest in hope, teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That neither worm nor Insect had any power over David 
u M●dr. Till. fol. 13. 4. , than was it agreeable enough that St. Peter should, by way of Preface, crave the leave of his Auditory in speaking of David's being putrified in the Grace; and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered, let me. But I may, pleaseth me best, and by this Paraphrase the words may be illustrated. That this passage, Thou shalt not leave my soul in Hell, etc. is not to be applied to David himself appears, in that I may confidently aver concerning him, that he was dead and buried, and never risen again, but his Soul was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the state of the dead, and he saw corruption; for his Sepulchre is with us unto this day, under that very notion that it is the Sepulchre of David who died and was there buried; nor is their one syllable any where mentioned of the Resurrection of his body, or the return of his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the state of the dead.  
I cannot slip over that passage 
w Hieros'. Cha●ig. fol. 78. 1.  R Jose ben R. been saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David died at Pentecost, and all Israel bewailed him, and offered their Sacrifices the day following.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Lord said unto my Lord. etc. 
SEEING St. Peter doth with so much assurance and without scruple apply these words to the Messiah, it is some sign that that Comment wherewith the later Jews have glozed over this place, was not thought of or invented at that time; Glozing on the words thus, The Lord said unto Abraham, sit thou on my right hand. 
x Sanhedr. fol. 108. 2.  Sem the great, said unto Eleazar when the Kings of the East and of the West came against you, how did you do? He said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God took up Abraham and made him sit at his right hand. He threw dust upon them, and that dust was turned into Swords; Stubble, and that Stubble was turned into Darts; so it is said in David's Psalm, the Lord said unto my Lord sit thou at my right hand. Where the Gloss very cautiously notes, that these words, The Lord said unto my Lord, are the words of Eleazar, whose Lord of right Abraham might be called.  

y, fol. 32. 2.  R. Zechary in the name of R. Ishmael saith. God had a purpose to have drawn the Priesthood from Sem, according as it is said, he was the Priest of the Most high God. But when he pronounced his blessing of Abraham, before his blessing of God, God derived the Priesthood from Abraham. For it is said, and he blessed him saying, Blessed be Abraham of the Most High God, possessor of Heaven and Earth: and blessed be the Most High God. Abraham saith unto him, doth any one put the blessing of the Servant before the blessing of his Lord? Immediately the Priesthood was given to Abraham. As it is said, The Lord said unto my Lord, sit thou on my right hand: It is written afterward, thou art a Priest for ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the words of Melchizedek [who had not placed his blessings in due order.] And forasmuch as it is written, And he was a Priest of the Most High God, it intimates to us, that he was a Priest but his seed was not. Can we think that this Gloss was framed at that time, when St. Peter so confidently, as though none would oppose him in it, applied this passage to the Messiah? which also our Saviour himself did before him to the great Doctors of that Nation, and there was not one that opened his mouth against it, Matth. XXII. 44.   

VERS. XXXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be Baptised every one of you in the name of jesus Christ. 
BEZA tells us, That this doth not declare the Form of Baptism, but the scope and end of it. Yet this clause is wanting in the Syriack Interpreter. Wherever he might have got a Copy wherein this was wanting, yet is it not so in other Copies. But to let that pass: What he sayeth that this doth not declare the Form of Baptism, is, I fear, a mistake: for at that time they Baptised amongst the Jews, in the name of Jesus (although among the Gentiles they Baptised in the Name of the Father, and the Son and holy Ghost) that Jesus might be acknowledged for the Messiah by them that were Baptised, than which nothing was more tenacionsly and obstinately denied and contradicted by the Jews. Let the Jew therefore in his Baptism own Jesus for the true Messiah, and let the Gentile in his, confess the true God, three in one.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There were added about three thousand souls. 
AND Chap. IU. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About five thousand. To which I would refer that passage in Psal. CX. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy people shall be a willing people in the day of thy power. The day of Christ's power was the day of his Resurrection, when he had subdued Death and Hell; and the day of his Ascension when he was set at the right hand of God above all principality and power; concerning which the first Verse of that Psalm speaks. The story in this place therefore is the fulfilling of the Prophecy, Vers. 3. and is shown how willing his people were in that day of his power.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in breaking of bread. 
BReaking of bread was a phrase much in use amongst the Jews, arising from a custom as much in use among them. For their Dinner began with blessing and breaking of Bread. 
z Beracoth, fol. 46. 1.  R. Zeira was sick. R. Abhu came to him, and bound himself, saying, if R. Zeira recover, I will make a Festival day for the Rabbins; He did recover, and he made a Feast for all the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they were going to dinner, R. Abhu said to R. Zeira, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master begin for us. To whom he answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not the Master remember, or call to mind that of R. Johanan, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Master of the House breaketh Bread? Where the Gloss upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is this: It signifies a Feast, as if he should have said, break Bread to us with the blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that bringeth forth food out of the Earth, etc. The Gemaro goes on: When they came to give the blessing, R. Abhu said to R. Zeira, let the Master give the blessing for us, to whom he answered, Doth not the Master call to mind that of R. Hounah of Babylon, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that breaketh Bread, giveth the blessing. And a little after: He that breaketh Bread, doth not break it before the Amen of all that sit down at meat be pronounced, and that they all answer Amen, to him when he giveth the blessing. Again in the same place: No one of the guests must taste any thing, till he who breaketh Bread, hath first tasted.  

a Sc●a●●▪ fol. 117. 2.  R. Abba saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Man is bound on the Sabbath day, to break upon two loaves, because it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double Bread, Exod. XVI. 22. Rabh. Issai saith. I saw Rabh Calina, that he took two loaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and broke but one. Instances of this kind as to the use of this phrase, are endless.  
But now the question is, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of Bread in this place, be to be taken in this sense: that is, for common Bread, or not rather for Bread of the Holy Eucharist; which question also returns, vers. 46. breaking Bread from House to House. Now I ask whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of Bread amongst the Jews was ever used to denote the whole Dinner or the whole Supper? It signifies indeed that particular action by which they began the meal, but I do not remember that I have any where in the Talmudists observed the phrase applied to the whole meal of Dinner or Supper. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word by which they commonly expressed the whole repast: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking Bread, never, if I am not much deceived. And I doubt that of Beza is but gratis dictum, rather than proved, when he tells us, Factum est ut mutuus convictus, etc. It came to pass that eating together, and so all the Feasts they were wont to make amongst one another, went under the name of breaking of Bread. Which if true, I ingenuously confess my ignorance: but if false, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or breaking Bread in these places we are now upon, must not be understood of their ordinary eating together, but of the Eucharist; which the Syriack Interpreter does render so in express terms: a parallel to which we have in 1 Cor. X. 16. Acts XX. 7.   

VERS. XLIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They had all things common. 
TO repeat here what is disputed concerning the Essenes' and Theraputae, is to say the same thing over and over again: but what is said of the Jerusalem Writers, and is not so obvious, I cannot omit: viz. that they did not hire either Houses or Beds in Jerusalem; those things were not mercenary, but lent gratis by the owners to all who came up to the Feasts. 
b Joma, fol. 12. 1. Migil●. fol. 26. 1.  The same may be well supposed of their Ovens, Cauldrons, Tables, Spits, and other Utensils: Also provisions of water were made for them at the public care and charge 
c Shekalim, cap. 5. .    

CHAP. III.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At the hour of Prayer, being the ninth hour. 
WHether it was the ninth hour of the same day, wherein about the third, the Holy Ghost had been poured out, must be left to conjecture. This is certain that the ninth hour of the day (which with us is Three a Clock in the Afternoon) was the ordinary hour as for Sacrifice, so also for Prayer too. As to the hours of Sacrifice Josephus gives us this account: 
d Antiq●▪ lib. 14. cap. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Twice a day, viz. in the morning, and at the ninth hour, they offer Sacrifices on the Altar. And concerning the hours of Prayer, the Talmudists thus: 
e Beracoth, fol. 26. 1, 2.  R. Jose ben R. Chaninah saith, The Patriarches appointed the Prayers. R. Joshuah ben Levi saith, they appointed them according to the daily Sacrifices. Morning Prayer is till the fourth hour. The Prayer of the Minchah, or Evening is till the Evening. Which is the great Minchah? That from the sixth hour and an half. Which is the less Minchah? from the ninth hour and an half, etc.  
They distinguish betwixt the Afternoon Prayers, and the Evening Prayers, although part of them, if not all, were one and the same. For whereas the precise time for recital of the Phylacteries and the Prayers annexed for the Evening, was not but at the entering in of night, yet they recited them in their Prayers at the Minchah. Hence that dispensation in the Gloss in Beracoth, 
f Fol. 2. 1.▪  The recital of the Shemaa in Bed, is the foundation. That is, after that the Stars have begun to appear: And so it is in the Jerusalem Talmud. If any one recite them before that time he doth not do his duty. If it be thus, then why do we say our Phylactery-prayers in the Synagogue? It is that we way continue in prayer because of the words of the Law.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At the Gate of the Temple, which is called beautiful. 
HERE I am at a stand as to the determination of this Gate, according to the uncertain signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If in the Etymology of it, it hath any relation with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time (which any one would imagine) than we might suppose it the Gate called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huldah, perhaps so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heledh, time, or age. There were two Gates of this name on the Southside of the Court of the Gentiles, under that noble Porch called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Royal Porch. 
g Middoth, cap. 1. hal. 3.  Through which the way led from Jerusalem itself, or Acra, into the Temple. But if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant strictly beautiful, as it is commonly rendered, than we might suppose it the East Gate of the Woman's Court: which although it was but a Brazen Gate, yet for splendour and glittering it exceeded the other Gates of Silver or Gold. 
h Joseph. de Excid. lib. 5. c. 14.  There were nine of the Gates indeed that were overlaid with Silver and Gold— There were nine Gates overlaid with Gold and Silver— And one without the Temple, made of Corinthian Brass, which far exceeded those of Gold or Silver.  
Let the Reader judge whether that which is added v. 11. increase or explain the difficulty. As the lame man which was healed, held Peter and John, all the people ran together unto them in the porch which is called Solomon's. From whence this difficulty ariseth: Whether Peter, and John, and the lame man had hitherto gone no further than the Court of the Gentiles, or whether they had come back thither, from the Woman's Court. If the former, than the lame Man lay at some Gate of the Court of the Gentiles that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we may suppose was the Gate called Huldah: If the later, than he lay at that Corinthian Gate.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Look on us. V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He gave heed unto them. 
IN the Jerusalem Language perhaps it might be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look on us, and he looked on them. 
i Hieroso. Chetub. fol. 35. 1.  On a certain day, Elias came to R. Judah while a fit of Toothache was upon him, and he said unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look on me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he looked on him, and he touched his Teeth, and cured him.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Silver and Gold have I none 
IT is a Tradition 
k Beracoth, fol. 62. 2.  Let no one enter into the Mountain of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with money bound up in his Linen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor with his Purse hanging behind him. Where by the way we may observe the Gloss of Rambam upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Garment, saith he, which a Man puts on next his skin, in which he sweats, that he may not spoil better clothes: nor is it the custom for any one to go abroad with that Garment alone, having no other clothes on. We leave the Reader to spell out his meaning; but with this remark, That he is not followed in the explication of this word by his Countrymen.  
But though it was not lawful for any to carry a Purse into the Temple with them, yet was it very seldom that any did go into the Temple without money, either in his hand, or carried about them some other way, and that, with an intent either to bestow in Alms, or to make a voluntary Offering in the Treasury: this is evident from those two mites of the poor Widow. Might not Peter have something of this nature to bestow to a beggar though he had neither Silver nor Gold? Doubtless he had no such equivocation, but meant it sincerely, that he had no money at all.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Porch that is called Solomon's. 
IF we will distinguish betwixt Porch and Porch, than Solomon's Porch, was on the East, and the Royal Porch on the South, etc. But if we would have the whole Court of the Gentiles to be comprehended under the name of Solomon's Porch (though it may seem something obscure why it should be called a Porch, and why Solomon's Porch, yet) it may not be unfitly admitted here. But whether it took its name from Solomon's Porch, strictly so called, as being the most noble Porch, and anciently that of Solomon's: or because Solomon consecrated that Court in his Temple by Sacrifices 
l 1 Kings VIII. 64. : Or whether because Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Josephus tells us) filled the deep trenches with earth, that by levelling the place he might have room enough to make this Court. Whatever it was I deny not but the whole Court might go under that name, although as I have elsewhere shown, the very Solomon's Porch, strictly taken as a Porch, was only the Eastern part and Porch of that Court, And let me only repeat what I have quoted in that place. 
m Midr. Schir. fol. 16. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest's Gate, and the Gate Huldah, were not to be destroyed at all, till God should renew them. Which increaseth our suspicion, that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhuldah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hheled, which signifies time, and Age, from the lastingness they had fancied of this Gate; and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this place might have some such signification, as one would say, the gate of time. And perhaps the little Priest's Gate was the other Gate of Hhuldah, from the same duration they conceited in that Gate also. For there were two Gates of that name, on the South side of the Court, as we have noted before.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the times of refreshing shall come. 
I May perhaps betray my ignorance in the Greek Tongue, if I should confess that I cannot see by what Authority of that language the most Learned Interpreters have rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That when the times of refreshing shall come: as the Vulgar, ●rasmus, and the Interlinear; or When they shall come: also the English, French, and Italian: or, After they shall come, as Beza. I am not ashamed to confess, I do not understand by what reason they thus render it; when it so well agrees with the Idiom of that Language to translate it, That the times of refreshing may come. Psal. IX. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may show forth, etc. Psal. XCII. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may be destroyed for ever. Psal. CXIX. 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I might keep. Acts XV. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they might seek, etc. And so in this place, repent therefore, and be converted, that your sins may be blotted out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the times of refreshing may come, and God may send Jesus Christ to you. These last words, may send Jesus Christ, I suppose have begot the difficulty in this place, and occasioned the variety of Versions we meet with: And how the Chiliasts apply these things is well known. But if our Interpretation be admitted, what could be more fully and plainly said to answer the conceptions of the Auditors, who might be ready to object against what St. Peter had said. Is it so indeed? Was that Jesus whom we have Cruci●ied, the true Christ? then is all our hope of refreshment by the Messiah vanished, because he himself is vanished and gone. Then our expectation as to the consolation of Israel is at an end, because he who should be our consolation is perished.  
Not so, saith St. Peter, but the Messiah and the refreshing by him shall be restored to you if you will repent; yet so, that he himself shall continue still in Heaven. He shall be sent to you in his refreshing and consolatory word, and in his benefits, if you repent, etc. We have something parallel to this in Acts XIII. 47. We turn unto the Gentiles, for so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles. Set thee? Whom? What Paul and Barnabas? No, but thee Christ sent, and shining forth by the ministry of those two Apostles.  
And hence it is that I the less doubt of the reading of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preached before unto you, (whereas some would rather have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made ready) for St. Peter's design and discourse is about preaching. He shall send Christ to to you by way of Preaching, as he was before preached of. We may observe, That the Apostle in this discourse of his instances in a threefold time: 1. The time before his coming, wherein he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preached before by Moses and all the Prophets from Samuel and so on. 2. This time when he came and God exhibited him to the world, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having raised him up, vers. 26.) raising him up for a Saviour, he sent him to the first, that by his Doctrine he might turn every one of you from his iniquities. And, 3. Now that he is gone up into Heaven, and is there to abide, yet God will send him to you that repent, in the preaching of his word, as he was before preached.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And all the Prophets from Samuel, etc. 
WE have Moses and Samuel mentioned together in this place, as also Psal. XCIX. 6. because there were few or no Prophets between these two, 1 Sam. III. 1. and the Apparitions of Angels having been more frequent. And after the decease of Phineas it is a question whether there was any Oracle by Urim and Thummim, through the defect of Prophecy in the High Priests, till the times of Samuel: but than it revived in Abimelech, Abiathar, etc. 
n Hieros'. C●agigah, f. 77. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel was the Master of the Prophets.    

CHAP. IU.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Captain of the Temple. 
WE have spoken already of this Captain of the Temple in Notes upon Luke XXII. 4. and told you that he was the Captain of all those Priestly and Levitical Guards and Watches that were kept in the Temple. He is termed in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Man of the mountain of the House; or the Ruler of the mountain of the Temple.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their Rulers, and Elders, and Scribes were gathered together in jerusalem. 
IN Jerusalem, admits of a double construction. Either as the City may be set in opposition to the Country: or the Town itself to the Temple.  
I. If we admit the former and that these had gathered themselves from the adjacent Towns to meet in Jerusalem; then we may suppose them assembled rather upon the account of some Solemnity of the day, than merely to take cagnizance of the cause of Peter and John. It is a question whether they all knew of their Imprisonment which was done the Evening before, and probably while they were absent, their commitment was made and that act done by some chief of the Priests, the Captain of the Watches, and by the Sadducees, not by a just Sanhedrin.  
If we will grant therefore that the lame Man was healed that day in the Afternoon, on which the Holy Ghost had been poured out upon the Disciples in the Forenoon, then on this very day it behoved every male to appear before the Lord in the Temple with some oblation or other. For, whereas the day of Pentecost fell then on the Jewish Sabbath, and this day (that being supposed) was the second day after that, it was the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of appearing in the Temple, which probably might occasion these Rulers and Elders meeting together in the City at this time.  
II. But if we take Jerusalem in this place, in opposition to the Temple, it remembers us of the Tradition concerning the Sanhedrin's removal from the Temple to the City, which Jewish Authors tell us of. 
o Ro●h bashana●, fol. 31. 1.  The Sanhedrin removed from the Room Gazith to the Tavern, and from the Tavern into Jerusalem, etc. Where we may observe the same contradistinction between the City and the Temple: For in the Temple was both Gazith, and the Tavern, or Shops. This removal happened forty years before the destruction of Jerusalem. 
p Avoda● Zarab, fol. 8. 2.  Forty years before the destruction of the City, the Sanhedrin removed— For when they observed the strange increase of Murderers amongst them, that they grew too many to be called in question, they suid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is best for us to remove from place to place. Upon which very words it is best for us to remove, I cannot but remember that passage in Josephus, 
q De Excid. lib. 6. cap. 31.  On the Feast which is called Pentecost, the Priests, according to custom, entering into the inner Temple by night, to perform the Service, perceived first, as they said, a certain motion and crack, and then a sudden voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us remove from hence. Which words whether they agree amongst themselves, and fall in with the time now before us, let the Reader himself consider and judge. That passage in Chap. V 25. gives some hint that the Sanhedrin at this time sat in the City and not in the Temple; which the Reader may al●● consider.  
III. I hardly believe any one will doubt but that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rulers, Elders, and Scribes, must be understood the Great Council: but to distinguish these particularly, I can hardly say whether it be more nice, or more difficult. We might say that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rulers, might be meant Gamaliel the Precedent, and Simeon his Son, the Vicepresident: By the Elders, the rest of the body of the Sanhedrin; by the Scribes, either the two Registers, or those wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who judged before the Sanhedrin, or both. But I wave being too curious.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john. 
IF we may render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Vulgar, ex genere sacerdotali, and especially with the Syriack and Arabic, of the stock of the Priests; I would without any stickling conceive this John here mentioned to be no other than Rabban Jochanan ben Zaccai, because at that time there was not any one more famous throughout the whole Nation, and he was of the stock of the Priests.  

r I●●●asin. fol. 6●. 7.  Rabban Jochanan ben Zaccai the Priest, lived an hundred and twenty years, etc. He sound favour in the eyes of Cesar: From whom he obtained Jasneh, and his wise men, and Physicians that cured R. Zadok.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the time that he died, the glory of wisdom ceased. About that very time which we now have under consideration, we have this passage related concerning him. Forty years before the destruction 
● Joma, fol. 39 ●▪  of the City, when the Gates of the Temple flew open of their own accord, Rabban Jochanan ben Zaccai said. O Temple, Temple, why dost thou disturb thyself? I know thy end, that thou shalt be destroyed, for so the Prophet Zechary hath spoken concerning thee, open thy doors, O I ebanon, that the fire may devour thy Cedars.  
He saw the flames of the City and of the Temple: and having obtained from the Emperor Titus, that the Sanhedrin might be settled at Jabneh, he presided there two or five years; for the certain number is not agreed upon.  
All that can be objected against this Johanan been Zaccai being the John mentioned in this place, seems to be this, that if this was an Assembly of Priests levened with the leven of the Sadducees (as may be conjectured out of Chap. V 17.) then this Johanan been Zaccai ought not to be reckoned amongst them, for he both lived and died a Pharisee, at least not a Sadducee. But if the whole Sanhedrin is to be understood here, wherein the Priests as much as they were capable would strengthen their own party, then would I look for no other John than this Son of Zaccai.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This is the stone which was set at naught, etc. 
THE words are taken out of Psal. CXVIII. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The stone which they rejected, etc. And are these things said of the Messiah? Surely the Jew will hardly believe his pompous Messiah should be rejected, and set at naught by his own Countrymen. And therefore doth St. Peter the more vehemently inculcate it. This is the Stone. Our Saviour had said before, Matth. XXI. Did you never read in the Scriptures, the Stone which the bvilders rejected, etc. yes, they had read and read it again, and oftentimes recited in their great Hallel, but you shall never persuade them that these things were spoken of their Messiah, but rather of Jacob, as some 
t Midr. Tillin. ; or of David, as others 
u P●sachin, fol. 119. 1. ; or of the Congregation of Israel as Aben Ezra, etc. but by no means of their Messiah. For they dreamt of such a Messiah that should come so according to their heart's desire, that it was incredible any Jew should ever reject or despise him.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unlearned and ignorant men. 
ILliterate and Uulgar persons also. For it is supposed in Joma 
w Cap. 1. hal. 3. , that even the Highpriest himself, may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unlearned, when yet he was by no means a vulgar person, no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plebeian. They say unto him, Lord High Priest do thou read thyself, out of thine own mouth; perhaps thou hast forgotten, or perhaps thou didst never learn. And so vice versa. 
x Sanhedr. fol. 90. 1.  There are some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who were not so unlearned. There are three Kings that have no part in the world to come, viz. Jeroboam, Ahab, and Manasseh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and four common persons, Balaam, Doeg, Ahitophel, and Gehazi.  
But these Apostles were unlearned, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of no degree or quality, but vulgar persons, and of the common people. So 1 Sam. XVIII. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor and vile man. The Targumist reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A poor man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or vulgar person. And Chap. XXIV. 14. After a dead Dog, after a Flea? Targumist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After one feeble wretch, after one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common person.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let us straight threaten them, etc. 
I. THIS incessant and implacable enmity, and stubbornness, the Sanhedrin had against the Doctrine and Miracles of the Apostles in the name of Jesus, (of which this was the first specimen) did betray a most particular spite and ill-will they had toward Jesus above all other men. Let us only compare the case of Jesus with that of John Baptist. All men esteemed John a Prophet, Matth. XXI. 26. Nor did they so much oppugn his preaching. And why should they so unanimously set themselves against the preaching of Jesus which was signalised with so many, and so great miracles beyond that of John the Baptist?  
II. We conceive in our Notes upon John XI. 48. that the Fathers of the Sanhedrin had either a down right knowledge, or at least a suspicion that Jesus was indeed the Messiah, and hence arose their hatred against his person and doctrine. It is much disputed and questioned concerning the testimony which Josephus gives concerning Jesus, whether it was Josephus his own, or whether it had not been foisted and thrust in by some Christian. And yet in it (excepting the last clause) you will hardly find any thing, but what the very Rulers of the Jews either owned or at least suspected if they would speak out. 
y Antiq●▪ ●●●. 18. cap. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About this time there was one Jesus a wise man (if it be lawful to call him a man) for he wrought strange works. I suspect, that Josephus in those words [if it be lawful to call him a man] did not set the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man, in opposition to God, but in opposition to Prophet, in some such sense as this; if it be lawful to call him merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wise man [Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and not to call him him a Prophet; for he did great miracles. He goes on: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was the Christ, Matth. XXI. 38. The Husbandmen seeing the Son, said among themselves, this is the heir come let us kill him. Now if the rest of that Parable agree with the actions of the Rulers of that Nation, in persecuting the Prophets and even Christ himself, which any one may discern; then why may not this clause be accounted to agree so far with them too, as that when it shows that they said amongst themselves this is the heir, etc. it may intimate, that the chief of the Jews who Condemned and Crucified the Lord Jesus knew him to have been the Messiah.  
To proceed in the Historian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He appeared to them (his Disciples) having revived the third day. Let us but consult Matth. XXVIII. 13, 14, 15. and see if there can be any doubt whether the Priests and Fathers of the Sanhedrin were not convinced and persuaded, that Jesus had indeed arose from the Dead, when they did so knowingly and industriously devise a tale to elude his Resurrection. Thus far therefore Josephus (if it was he indeed that was the Author of that passage) hath uttered nothing but what the Rulers themselves were conscious of, if they would have spoken out: but what is added in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The divine Prophets having said these and a thousand other wonderful things of him. This I confess is so noble and ingenuous an acknowledgement of Jesus, that I would hardly expect it from Josephus, and much less from any of his Countrymen. But however, be this passage Josephus his own or no, yet,  
III. That which we assert seems confirmed by that of Joh. XI. 47, 48. The Chief Priests and Pharisees said, what do we? this man doth many miracles, if we let him thus alone, the Romans will come and take away both our place and nation. Who does not here see, that they that speak this, had their eye upon that of Daniel, IX. 26, 27. where the Prophet discourseth about the Messiah, that he shall be cut off; that he shall cause the Sacrifice and the oblation to cease, that the people of the Prince that shall come [i. e. the Romans] shall destroy the City any Sanctuary? Whence it may very probable be argued, that they both from the agreement of times, and from the miracles and Doctrine of Jesus, did more than suspect, that this was the Messiah of whom the Prophet had there discoursed, and that they were in great doubt what to do with him. This man doth many miracles, and demonstrates himself to be the Messiah; and what shall we do? To cut off the Messiah would be an horrid thing: And yet, on the other hand if we should suffer him, he would make the Sacrifice and Oblation to cease, he would put an end to the service in the Temple, our Religion would fall, and then what remains, but that the people of the Prince that shall come, the Romans, will come and take away both our place and Nation?  
Object. But do we not meet with such passages as these? And now Brethren, I wots that through ignorance ye did it, as also did your Rulers, Acts III. 17. For they that dwell at Jerusalem, and their Rulers, because they know him not, nor yet the voices of the Prophets, etc. Chap. XIII. 27.  
Answ. They knew not indeed, the person and office of the Messiah; they were ignorant of his Godhead, and as to his office dreamt of nothing but Earthly and Temporal things; but then, this doth not hinder but that they might know Jesus to be the true Messiah: whom when they found falling short of the expectations and conceits they had framed of the Messiah, and that his Doctrine tended to the subversion of Judaisme, they had rather have no Messiah than such an one: And let himself and his Gospel perish with him, rather than their Judaisme.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of a truth they were gathered together. 
AND then follows in some Bibles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this City. So Beza, the Vulgar, the Syriac, and the Alexandriam MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this City of thine. Which might be therefore the rather allowed of, because the Jews do remove the insurrection that should be made against the Lord and his Christ, so far from their own City. It is a thing they will not believe, that in Jerusalem or amongst the Jews, any rebellion against the Messiah should ever be moved or fomented: these things, they say, were spoken concerning Gog and Magog that risen up against Israel: 
a Avoda● Zarab, fol. 3 2.  Or concerning some other (heathen) Country rebelling against the Messiah. 
b ●●●r. Till. fol. 4. 2.    

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. joseph surnamed Barnabas, etc. 
WHereas there were two very noted Joseph's; for distinctions sake (as it should seem) the one was Joseph Barnabas, the other Joseph Barsabas. The Apostles gave the name of Barnabas; it may be questioned whether they did the name of Barsabas or no: Because there is a Judas Barsabas also in Acts XV. 22.  
It is uncertain whence the name Barnabas derives its self, and so much the more, because it is uncertain what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify in this place. It is generally interpreted, The Son of Consolation. In the Syriac, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence by a long deduction they would make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naba. I contend not, but when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally signifies Exhortation, as well as Consolation and the Apostle expressly distinguisheth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Consolation, 1 Cor. XIV. 3. it seems more probably to take its original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Prophesy, under which word every one knows Exhortation is comprehended in the first place, and according to this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we find him behaving himself, Cap. XI. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He exhorted them all that with purpose of heart they would cleave unto the Lord.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the Country of Cyprus. 
So the two Apostles of the Gentiles have Gentile Countries for their native soil. Paul in Cilicia, Barnabas in Cyprus. Where he also sold his Land, for it is a question whether he could have sold it in the Land of Israel; as also whether he being a Levite, was capable of possessing any Land that had not belonged to the Cities of Levi, which could not be sold in the same manner that other Lands were. Nay, It was not lawful for an Israelite to part with the Land of his inheritance, unless constrained to it by his poverty, according as it is said, if thy Brother should become poor and sell his possession, etc. 
c Maimon. Shemittah V●job●l. cap. 11.  Here Lands are sold, not so much upon the account of their own poverty, as the poverty of others.    

CHAP. V.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Kept back part of the price, etc. 
DIDST thou not remember O Ananias what things had been prophesied concerning the Spirit of the Messiah? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of the King Messiah, viz. a spirit of Wisdom and understanding, etc. Isai. XI. 2. He shall make him quick of scent in the fear of the Lord. 
d Sanhedr. fol. 93. 2.  Rabath saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He smelleth and judgeth. Not after the sight of his eyes doth he judge.— Bar-Cozbi reigned two years and an half; and said to the Rabbins, I am the Messiah; they reply upon him, it is written of the Messiah, that he smelleth and judgeth: let us see if thou canst do so also, etc. The Gloss is, He smells out a man whether he be guilty or innocent.  
By what apprehension of things Ananias was so deceived, as to think to have deceived the Holy Ghost, is not easy to conceive or guests. He might understand by the instance of Gehazi, how quick and sagacious the Spirit of a Prophet is, in detecting all cheats and tricks; and did he not suppose the Apostles endowed with a spirit as capable as the Prophet's was? whatever it was that had blinded him to that madness, or hardened him to that daringness in sin, he abides as a dreadful monument throughout all ages of the indignation of God upon all those that shall contemn and vilify his Holy Spirit: whom if he did not blaspheme within his heart, how near was he to that sin! such mischiefs can Hypocrisy and Covetousness bring about!  
It is not to be searched out of what degree or quality this Ananias was. There is some probability he was not of the mere vulgar sort, but of some higher rank, because the mention of him falls in with that of Barnabas; and there are more things that do in some measure persuade us. For what hinders why he should not be supposed to have been one of that number upon whom the Holy Ghost had been shed? What Judas was amongst the twelve, that might he be amongst the hundred and twenty: endowed with the gifts of the Holy Ghost, and yet a Devil. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may have something more in it, than lying to the Holy Ghost. Perhaps it may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsifying the Holy Ghost, and making him a liar.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And Peter said, etc. 
WHether St. Peter derived the Authority of sentencing this man to an immediate death from those words of our Lord, whose soever sins ye retain, they are retained, Joh. XXI. or whether from some immediate revelation, or both; he gives a notable instance of his own repentance, and recovery after his fall, whiles he who by a lie, yea even perjury itself, had denied his Master, doth such severe execution upon another for a lie he was guilty of.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Wound him up, etc. 
THEY having no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burying clothes at hand, do bind up the dead man in what fashion they can, and carrying him out of that place commit him to the earth.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About the space of three hours. 
SO long a space of time being spent for interring the deceased, doth seem to hint something as to the distance of the burying place; which in the Cities of the Levites we have thus described: The Suburbical Lands for the Levitical Cities are defined in the Law, to be three thousand cubits from the wall of each side outward. According as it is said, From the wall of the City and outward, a thousand cubits. And it is elsewhere said, ye shall measure from without the City, on the East side two thousand cubits. The thousand cubits are the Suburbs of the City, and those two thousand which they measure beyond those, are for Fields and Vineyards. Now they assign the burying place for each City, beyond all these bounds, because they do not bury their dead within the limits of the City. 
e Maimon. Shemittah Vejobel, cap. 13.  The burying place from a Levitical City was above a mile and an half distant. Was it so in other Cities that belonged not to the Levites? doubtless burying places were at some distance from all Cities, but whether so far, may be enquired, but must not be the matter of our present search.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not knowing what was done. 
Hence probably we may gather the reason why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They wound him up, is added. Had the deceased been carried to his own House or Lodgings, by them who brought him out of the Chamber where he fell down dead, to fetch burying clothes, his Wife could not have been ignorant of what had fallen out: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They wound him up, as well as they could in his own clothes, and so carried him out and buried him.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And of the rest durst no man join themselves unto them. 
WHO should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rest be? those certainly that were of the number of the hundred and twenty, excepting the XII Apostles. Of this number I presume Ananias might be one; and the rest being terrified by the fate of one of their own order, conceived so great a dread and reverence for the Apostles, that they durst not join with them as their equals.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That at least the shadow of Peter passing by, might overshadow some of them. 
AND why the shadow of Peter more than the rest of the Apostles, who shared an equal authority and power of miracles with himself, ver. 12? 1. It must be supposed that the sick were not brought out in their beds into the streets, unless they had first seen Peter, or were assured that he must pass by. 2. It is a question whether they that brought out their sick, knew any other of the Apostles besides Peter. They had heard him speaking, they had seen him doing, while the rest were silent and sat still. And that which these believers here do, doth not so much argue his preeminence beyond the rest of the Apostles, as that he was more known and noted than the others were.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The words of this life. 
THERE is no necessity that these words should beget any difficulty: if we will observe that ver. 17. there is mention of the Sect of the Sadducees. So that the words of this life are words that assert and prove this life (that is, the resurrection) which the saducees deny. For the controversy was about Jesus his resurrection.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gamaliel a Doctor of the Law. 
THIS was Rabban Gamaliel the first, commonly and by way of distinction called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabban Gamaliel the old. He was Precedent of the Council after his own Father Rabban Simeon, who was the Son of Hillel. He was Saint Paul's Master, and five and thirtieth Receiver of the Traditions; and upon this account might not improperly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctor of the Laws, because he was one that kept and handed down the Cabbala received from mount Sinai; only that the Rabbins of an inferior degree, enjoyed also the same title. He died eighteen years before the destruction of Jerusalem, his Son Simeon succeeding him in the chair, who perished in the ruins of the City. Whereas he doth in some measure apologise for the Apostles, one might believe, he did favour Christianity. But he died a Pharisee, and if he was not the author, yet did he approve and recommend that prayer entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer against the Heretics, Samuel the little being the Author: and who they meant by Heretics is easy enough to apprehend. The Counsel therefore that he giveth here seems to be of that nature that had all along been practised between the Sadducees and the Pharisees, one Sect always wishing and looking for the destruction of the other.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Before these days risen up Thudas. 
JOsephus makes mention of one Theudas an impostor, 
f Antiqu. l. 20. cap. 2.  whose Character indeed agrees well enough with this of ours, but they seem to disagree in time. For Josephus brings in his Theudas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when Fadus was Governor of Judea, about the fifth or sixth year of Claudius: and Gamaliel brings in his, before the times of Judas the Galilean.  
Those that are advocates for Josephus, do imagine there might be another Theudas besides him that he mentions; and they do but imagine it, for they name none. I could instance indeed in two more of that name, neither of which agree with this of Gamaliel, or will afford any light to the Chronology of Josephus.  
I. We meet with one Theudas a Physician, in Bab. Sanhedr. 
g Fol. 53. ●▪  where there is a dispute upon no mean question, viz. where Daniel was at that time that Nebuchadnezar's image was set up and worshipped, that he should all that while come under no examination nor have any the least harm f●ll to him; And it ●…g answered amongst other things that he was then sent into Egypt to fetch some sw●●e thence: it is objected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it so indeed? but this is the tradition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theudas the Physician saith that neither Cow nor Sow come from Alexandria of Egypt.  
II. There is mention of one Theudas a Jew living at Rome. 
h Hieros'. Jon. Tobb. fol. 61. 3. & Mo●d Katon, fol. 81. 4. & Beb. Beracoth. fol. 19 1.  The Tradition of R. Jose saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theudas a man at Rome, taught men (i. e. Jews) at Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Passover nights they should eat whole kids roasted; the Gloss is, the trotters, legs, etc. The Wise men sent to him, threatening excommunication, because he taught Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat holy things without, i. e. the Passover at Rome, which it was not lawful to eat but at Jerusalem; for, as the Gloss hath it, whosoever should see kids so roasted, would conceive they were consecrated for Paschal Lambs. I am very apt to believe that the procoenium or meal before the Lord's Supper, Cor. XI. 21. might be some such thing as this.  
Can we suppose now, that Gamaliel could have either of these Theudas in his eye? Indeed neither the one nor the other have any agreeableness with that Character that is given of this Theudas about whom we are enquiring. That in Josephus is much more adapted; and grant only that the Historian might slip in his Chronology, and there is no other difficulty in it. Nor do I indeed see why we should give so much deference to Josephus in this matter, as to take such pains in vindicating his care or skill in it. We must (forsooth) find out some other Theudas, or change the stops in the verses, or invent some other plaster for the sore, rather than Josephus should be charged with the least mistake; to whom yet both in History and Chronology it is no unusual thing to trip or go out of the road of truth. I would therefore think that the Theudas in Josephus is this same in Gameliel, only that the Historian mistook in his accounts of time, and so defaced a true story by false Chronology.   

VERS. XXXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●●das of Galilee. 
IN Josephus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●udas the Gaulonite, 
i Antiqu. lib. 18. cap. 1.  and yet in the title and inscription of that Chapter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Judas of Galilee, which hath elsewhere occasioned a question, whether some part of the Country beyond Jordan went not also under the name of Galilee: but I shall not repeat it here.    

CHAP. VI  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A murmuring of the Grecians against the Hebrews. 
FIRST let us consider who these Hebrews were.  
I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hebrew admitted another kind of signification under the second Temple than it had before and under the first: because in the Old Testament it had reference to the original and Language of that Nation; in the New Testament, to their Travels, and their Language. Abraham is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. XIV. 13. an Hebrew. So Symmachus, the Vulgar, and others: But the Greek Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Passover. 
k Vid. Nobil. in loc.  But this Version need not concern us much when it is plain the Interpreters have rendered the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the common use under the second Temple, and not according to the primitive and original use of it. For the same reason the Rabbins incline the same way.  

l Beresh. Rabath, fol. 47. 1.  R. Nehemiah saith, Abraham is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hebrew, because he was of the posterity of Heber; ●ut the Rabbins say, he is so called, because he came from beyond the river. And they add withal (which deserves some enquiry) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for that he used the Language beyond the River. I would rather have said, he might fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew, because even in Mesopotamia and Chaldea, he retained the Hebrew Language in the proper sense. For if he brought over the transfluvian or Chaldean Language into Canaan, as his ow●… families mother-tongue, it is hardly imaginable by what means the Hebrew Tongue strictly so called, should become the native and proper Language of his posterity. I have elsewhere offered another reason, why he should be termed an Hebrew in that place in Genesis, which I still adhere to.  
II. After the Babylonish Captivity there was such an alteration of things, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Tongue became the Language beyond the River, or the Chaldee Tongue. This is plain from those several words, Bethesda, Golgotha, Akeldama, etc. which are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so called in the Hebrew Tongue, and yet every one knows the words to be mere Chaldee. The old and pure Hebrew Language at that time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assyrian Tongue: and the Syriac and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Tongue or (as themselves interpret it) the Language beyond the River. 
m A●●●h. in. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew Language, i. e. in the Language beyond the River. 
n Gloss in Megil. fol. 8. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Assyrian Tongue, i. e. in the holy Language.  
We cannot but observe by the way that the Doctors distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Tongue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriac, in the mean time distinguishing both from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assyrian, or Holy Language. 
o Hieros'. Sotah, fol. 21. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrian Tongue is sit for lamentation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew tongue for speech. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are that say, the Assyrian Tongue is good for writing. This distinction between the Hebrew Tongue, or that beyond the River, and the Syrian which really are the same Language; is much such another distinction as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriac, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Aramean. 
p Bava Kama, fol. 83. 1. & Sotah, fol. 49 2.  Babbi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why the Syrian Tongue in the Land of Israel? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when either the Holy Language, or the Greek should rather be used. R. Jose saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why the Aramean Tongue in Babylon? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when rather, either the Holy Language, or the Persian should be used. The Gloss is, because the Greek is more elegant than the Syriac, and the Persian than the Aramean.  
We see first, how they distinguish here betwixt the Syriac Tongue and the Aramean, and the Gloss upon the place tells us upon what account they do it, in these words. Behold, whereas he takes notice that the Syriac is used in the Land of Israel, and the Aramean in Babylon, therefore he doth it as saith R. Tamburlaine, because there is some variation and difference between them: as it happens in any common Language, which they spoke much finer in one Country than in another. For as to those words, Gen. XXX. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This heap be witness. Onkelos renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Laban saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now we must say that Laban spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syrias Tongue, which is so called from Syria. Now Syria was Aram Naharim, and Aram Zobab which David subdued. And because that is nearer to the Land of Israel, the Aramean Language of it, is not so pure. Gloss in Sotah, 
q Fol. 49. 2.  The Syriac Tongue is near a kin to the Aramean. And I say that that is the Language of the Jerusalem Talmud.  
We see secondly, that the Syriac was the Mother-Tongue of the Land of Israel, and the Aramean (which is almost the same) was that of Babylon, rather than the Greek or Persic which were more elegant, nay rather than the Holy Language which was the noblest of all. And that (as to the Holy Language) for a reason very obvious, viz. that it was every where lost as to common use, and was generally unknown. As to the two other Languages, why they were not in use, the Gloss gives the reason, which we have also given us elsewhere. 
r Hieros'. Sotah, fol. 21. 3. & Be●esh. Rabath, fol. 83. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the Syriac Tongue should be vile in thine eyes [Bereshith Rabath by a mistake of the Printer hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Persic, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriac.] For behold, God doth give it honour in the Law, in the Prophets, and in the Hagiographa. In the Law, for it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heap of witness, Gen. XXXI. 47. In the Prophets, for it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus shall ye say unto them, Jerem. X. 11. and in the Hagiogropha, for it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Chaldeans spoke to the King in Syriac. Dan. II. 4.  
The Syriac therefore or the Aramean Tongue under the second Temple was that which went under the name of the Hebrew Tongue, that is, the Language beyond the River. Whence they were at that time called Hebrews upon the account of the common use of that Tongue. But whether all to whom that was their Mother-Tongue were called Hebrews, may be a little questioned; and for what reasons it may be so, I shall show, after I have said something concerning the Hellenists.  
I. It is not denied by any but that the Hebrews were Jews in their original: whether the Hellenists were Jews too, is called in question by some. Beza upon the place denies it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lucas hoc loco vocat genere quidem profanos, etc. The Hellenist. St. Luke means in this place, are those who were of a profane stock, but adopted into the Nation of the Jews by Circumcision, called therefore Proselytes. For they are mistaken who think those Jews that were dispersed amongst other Nations were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hellenists. He thinks this opinion of his is countenanced by that of Act. XI. 19, 20. Preaching the word to none, but to the Jews only. And some of them were men of Cyprus, and Cyrene, who when they were come to Antioch, spoke unto the Hellenists. From whence Beza infers, Cum hoc loco opponi videantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judeis, etc. Whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Hellenists seem to be opposed to the Jews in this place— it is plain, that by the name of Hellenists not only the provincial or proselyte Jews are to be understood 〈…〉 were here and there dispersed, but even those also of the Gentiles who are elsewhere by St. Luke termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or devout men, etc.  
Let it be granted, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout men should be promiscuously understood with the Proselytes, though there is some difference betwixt them, and that very conspicuous: yet I see not by what Law or Authority he should confound the Hellenists with the Proselytes. And if those are mistaken who suppose the Jews that were dispersed amongst other Nations, to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists, I confess myself willingly to be in that error too. Nor yet would I put all these Jews that were dispersed among the Gentiles, under the name of Hellenists; not those that were scattered amongst the Medes, Parthians, Persians, Arabians, and those Eastern Countries. Nor do I suppose that he would call the Proselytes of those Nations Hellenists, because the very Etymology of the word implies Grecisme.  

1. Chap. II. 10. we meet with Jews and Proselytes; and in this Chapter we meet with Hebrews and Hellenists. We may most truly say that the Proselytes there are distinguished from the Jews; we cannot at the same time say that the word Hellenists in this place distinguisheth them from the Jews, when we see it only distinguisheth from the Hebrews.  
2. St. Luke calls Nicolas a Proselyte of Antioch, ver. 5. would we therefore call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hellenist of Antioch? we would rather term him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Greek, because his very name shows him to have been originally a Greek.  
3. As to that distinction in Chap. XI. 19, 20. (for I would rather term it a distinction than an Antithesis) it doth not conclude the Hellenists not to have been Jews, but intimates the difference only between Jews of a more pure and worthy rank, and Jews not so pure and worthy.   
II. There are those that think, and that truly, that the Hellenists were Jews dispersed amongst the Gentiles: but that they were called Hellenists for this reason especially, viz. because they used in their Synagogues the Greek Bible; which whether it be true or no, I question, but will not dispute it at this present; only thus far I will observe.  
1. That the Greek Tongue was in mean esteem amongst the Jews, indeed they hated it rather than took any pleasure in it, or had any value for it. 
s Bava Kama, fol. 82. 2.  When Aristobulus the Asmonean besieged his brother Hyrcanus, and some things had fallen out amiss with them, through the Counsel of a certain old man skilled in the Greek learning, they said at that time, cursed be the man that cherisheth swine, and cursed the man that teacheth his son the wisdom of the Greeks. 
t Sotah, fol. 40. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the war of Titus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they decreed that no man should teach his Son Greek. The Gloss upon this place, confounds the stories and would have the war of Titus the same with that of Aristobulus and Hyrcanus; but the Gloss upon the former place rightly distinguisheth, and grants there was such a decree made in the days of the Asmoneans▪ but having been neglected in process of time, was revived and renewed in the war with Titus. Let it be one or the other, we may abundantly see what kind of respect the Greek Learning or Language had amongst them. For this passage follows in both. Samuel saith in the name of Rabban Simeon ben Gamaliel. There were a thousand boy's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Father's School, of whom five hundred learned the Law, and five hundred the wisdom of the Greeks, and there is not one (of all that last number) now alive, excepting myself here, and my Uncle's Son in Hasia.  
I rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Father's School, or Family, because of what follows in both places; They allowed the family of Rabban Gamaliel the Greek Learning, because they beware allied to the Royal blood. i e. they sprung of the stock and lineage of David. They permitted that that family should be brought up in that learning, because it became them for their honour and nobility to want no kind of Learning. But this they did not freely allow others; and if they did not permit the wisdom of the Greeks, we can hardly suppose they excepted the Greek Tongue, especially when we find it in the very terms of the decree, let no one teach his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek. Upon what I have already said, I cannot but make these following remarks.  

I. What an effectual bar they laid in their own way against the reading of the New Testament when they so renounced the Greek Tongue; which God had now honoured beyond their Syriac, though they will have that so much graced both in the Law, Prophets, and holy writings.  
II. That even those who understood little else but Greek, would very hardly admit the reading of the Law and the Prophets in their Synagogues in the Greek Tongue; in that it was so very grateful to their Countrymen, and the Decrees and Canons of the Elders did either require, or at least permit an Interpreter in the reading of the Bible in their Synagogues.  
III. How probable a thing is it that those Jews, who having lived amongst the Gentiles, understood no other Language but the Greek? for that very thing grew the less valuable with their own Nation that had retained the common use of the Hebrew Tongue; and were had in some lower esteem than others.   
2. If therefore they stood so affected toward the Greek Learning, what value must they have for the Greek Tongue? Grant that it were in some esteem amongst them, because indeed most of the Learned Rabbins did understand it: yet what account must they make of those Jews that knew no other Language but the Greek? Surely they must be looked upon as in the lower, yea the lowest degree of Jews, who were such strangers to the Language so peculiar to that nation, that is, the Hebrew. Such are those whom we find mentioned in Hieros. Sotah. 
u Fol. 21. 2.   
R. Levi ben Chaiathah going down to Caesarea heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciting their Phylacteries in Greek, and would have forbidden them, which when R. Jose heard, he was very angry, and said, if a man doth not know how to recite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Holy Tongue, must he not recite them at all? let him perform his duty in what Language he can.  
Caesarea Philippi is the seen of this story, a City that the Rabbins make very frequent and honourable mention of in both the Talmuds. This being one of the Cities in Decapolis, which were all under the Gentile or Greek jurisdiction, it seems there might be some Jews there that understood Greek but not Hebrew. Otherwise they would doubtless have said over their Phylacteries in the Hebrew, though they could not do it in the Holy Tongue.  
3. There were many Jews in several Countries, and those very probably to whom both the Languages of Hebrew, and Greek, were their Mother-Tongues. The Hebrew in their own Country and the Greek among the Grecians. The Hebrew in the Families and Synagogues of the Jews; the Greek amongst their fellow-Citizens the Gentiles. Such was Paul of Tarsus a Greek City, and yet was he an Hebrew of the Hebrews, Phil. III. 5. And such those of Cyprus and Cyrene seem to be who are mentioned Chap. XI. 19, 20. who in Cyprus, Phenice, and Antioch itself preached the word of God amongst the Hebraizing Jews (though perhaps they might also speak the Greek Tongue) and at length to the Hellenists in Antioch, i. e. the Jews who understood nothing but Greek, to whom the Hebrew Tongue was perfectly unknown. For so I would distinguish the Hellenists from the Jews in that place, and not oppose them to the Jews, as if they were not Jews themselves. And let me crave the Readers leave to give my judgement of these Hebrews and Hellenists in these following particulars.  
I. That the Hellenists were Jews dwelling among the Gentiles, and not at all skilled in the Hebrew Tongue. The Apostle in that division of his which he so oftentimes useth, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews and Greeks, meaning by Greeks all other Nations excepting the Jewish only, speaks chief to the capacity of the Vulgar, to whom by reason of the late circumjacent Empires of the Greeks, that way of expressing the Gentiles was most known and familiar: nor perhaps was it so very safe at that time to have brought in the Romans in that Antithesis.  
But may the word Hellenist be taken with that latitude on the other side, that the phrase may be applied not to the Jews only who understood nothing but Greek, but to all the Jews also that did not understand Hebrew? Perhaps the strict Etymology of the word may make something against it; but should it be granted, it would not be of so absurd a consequence, if we do but except the Parthians, Medes, Elamites, and the rest of those Eastern Countries, who were not of the Greek or Macedonian, but the Persian and Babylonish Captivity or transmigration. For the very word Hellenist, especially as it is opposed to Hebrew seems to intent some such thing; viz. that those who are called Hebrews should be those who were of the Captivity and dispersion beyond the River; and those that go under the denomination of Hellenists, are those who after their return from this Captivity, have suffered some other removal or scattering among the Greek or Western Countries, and understood no other Language but of those Countries only, having lost the use of what was originally their native Tongue, viz. the Hebrew or Chaldee.  
II. As to the Hebrews, I suppose there are hardly any will deny but that all in general might be so called, that used the Hebrew as their own Mother-Tongue, nor can I imagine for what other reason Paul of Tarsus should go under the denomination of an Hebrew, but because the Hebrew Tongue in his Father's family was his Mother-Tongue, and the Greek was the Mother-Tongue of the place where he was born. But that we may inquire a little more strictly into the peculiar propriety of this title and denomination, let us propound this question, viz. to whom that Epistle of Saint Paul to the Hebrews was particularly written?  
I would say to those of Palestine, for to them it is that the name of Hebrew doth of greatest right belong, which these two particulars (if I mistake not) will make very plain. 1. That it seems most proper that they should be termed Hebrews who use the Hebrew Tongue and none else as their natural Language, rather than they who use the Greek and Hebrew Tongue indifferently. 2. Indeed the Mesopotamians used the Hebrew only as their Mother-Tongue, and aught in reason to be accounted amongst the Hebrews in general, but they went commonly under the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Captivity, because they dwelled still in the place whether they had been led captive, and had not returned into their own Land. But those of Palestine who had returned thither were the most properly called Hebrews, because they had passed over from beyond the River, and had brought the transfluvian Tongue along with them.  
And as to what concerns this present matter, viz. the murmuring of the Hellenists against the Hebrews about an equal distribution of the common Charity: it may be made a question whether any other besides those of Palestine had as yet sold their Lands and Patrimonies. For, omitting that by reason of the distance of place, they could hardly yet be capable of doing it; that concerning Barnabas selling his Land in Cyprus, seems to hint some such thing, and that it was a thing very extraordinary, and that had not deen done elsewhere. But our enquiry is chief about the Hellenists not the Hebrews; and what we have said concerning both, is ingenuously submitted to the candour of the judicious Reader.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Seven men of honest report, etc. 
I. THIS office of the Deacon (to whom the charge and care of the poor was entrusted) was translated from the Jewish to the Christian Church. For there belonged to every Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Deacons with whom that care was deposited. 
w See Hor. in Matth. IU. 23. and elsewhere.   
II. As to the number Seven, I would not be curious, the multitude of the poor, and the increase of the Church made it necessary that the number of the Deacons should exceed the number that were allotted for every single Synagogue: why they should be just seven, let him that hath confidence enough, pretend to assign a particular reason. Only from the number and character of the men. I cannot but call to mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven good men of the City frequently mentioned by the Rabbins: and I would suppose them chosen both out of the number of the CXX mentioned Chap. I. 15. and also by them only, and not the whole Church in general.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Nicholas a Proselyte of Antioch. 
I. WHereas this Nicholas only is termed a Proselyte, it makes it evident that all the rest excepting himself, were Jews, however they might be known by Greek names. Nor yet would I call them Hellenists, but Hebrews rather, who understood Greek indeed (and for that reason the care of the Hellenists was commited to them) but yet the Hebrew was their own Mother-Tongue. For it is hardly supposable that Stephen when he pleaded his cause before the Sanhedrin and the whole multitude, would plead it in Greek though he understood it well.  
II. It is so constant an opinion of the Ancients that the most impure sect of the Nicolaitans derived their name and filthy doctrines from this Nicolas, 
x ●renae. lib. 1. cap. 27. Epiphan. lib. 1. ●●res. 5. etc.  that so much as to distrust the thing would look like contradicting antiquity. But if it were lawful in this matter freely to speak one's thoughts▪ I should conjecture (for the honour of our Nicolas) that the name might take its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nocola, Let us eat together, those bruits animating one another to eat things offered to Idols. Like those in Isai. XXII. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us eat flesh and drink wine.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They laid their hands upon them. 
WE read of this or that Rabbin constituting 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deacons in this or that Synagouge, 
a Hieros. Phah. fol. 21. 1.  but not a word about laying on of hands in that action: and no wonder, when even in the promotion of their Elders, they commonly used only some form of words, and not this rite or ceremony; which we observe in notes upon Chap. XIII. The Apostles in this place and elsewhere retain the ancient usage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of imposition of hands. At other times frequently, that they might in ordaining any to the ministry impart to them the gift of the Holy Ghost; here, that they might ordain persons to the office of Deacons without the gift of the Holy Ghost; For these seven had been so endowed already, vers. 3.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Certain of the Synagogue which is called the Synagogue of the Libertines. 
LIbertines i e. servants that had received their Freedom, called in the Jewish writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which  
I. Must be understood of Servants that were of the Jewish Nation, for this was a rule amongst them b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful to make a Canaanite (or 
Maimon. Avadim. cap. 2.  Gentile) Servant free, and if any one doth make such an one free, he transgresseth the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be your bondmen for ever, Levit. XXV. 46. but if any one do make him free, he is made free. There is a dispute about this matter in Sotah, 
c Fol. 3. 1.  R. Ishmael saith, there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Licence granted (if you have a mind) of keeping a Canaanite as bondman for ever. But R. Akibah saith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a binding command, that every one who hath a Canaanite Servant is bound to keep him in his service, and never to make him free. If it should be granted what R. Ishmael would have, that a man might, if he please, make a Gentile Servant, free, yet is it not likely there could be an whole Synagogue of such, so made free.  
II. Those therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servants that had their freedom, whom the Talmudick writers so frequently speak of, they were certain Jews who had either been sold into bondage by the Sanhedrin, for theft, or who had sold themselves for mere poverty, and had now regained their freedom anew. Exod. XXI. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou buy an Hebrew Servant. 
* R. Solomon upon the place  If thou buy him from the hand of the Sanhedrin, who sell him for his thieving: or if he have sold himself through mere necessity.  
In the servitude of these there were these differences. 
d Kiddushin. fol. 14. 2.  It is a Tradition. He that selleth himself is sold for six years, or for more than six; He that is sold by the Sanhedrin, is sold but for six years only. He that selleth himself, is not boared through the ear with an awl. 
e Exod. XXI. 6  He that is sold by the Sanhedrin is boared through. He that selleth himself, they provide no viaticum for him: he that is sold by the Sanhedrin, they do provide for him. A man that selleth himself, his Master cannot give him a Canaanitish handmaid to wife. To him that is sold by the Sanhedrin, he may.  
III. In what manner these are made free, either by paying a price, or by the year of Jubilee, or by the seventh year, or upon any other occasions, having a writing of their freedom given them, Maimonides treats largely in Avadim; and the Talmudie writers in the place already quoted, and elsewhere.  
I question not but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Libertines in this place were such, and that our Historian doth by this phrase render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than which nothing was more commonly known in that nation, or more commonly mentioned in Jewish writers. And if so, then may we see what dregs of people, what a lousy tribe (if I may so speak) risen up against our most blessed Martyr. Such as had been formerly either beggars, or thiefs, afterwards slaves, and were now little else but a pack of knaves.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrenians. 
What Cyrene that was from whence these Cyrenians are so called, St. Luke points to us Act. II. by its neighbourhood to Lybia, which whether the Interpreters rightly understand when they render Kir by Cyrene, let us consult themselves and see. So the Vulgar, and the Alexandrian M. S. in 2 Kings XVI. 9 The Vulgar and Targum in Amos, I. 5.  
Whether these Cyrenians mentioned by St. Luke here and elsewhere, took their denomination from the City Cyrene, or the Country of Cyrene is hardly worth our enquiring. Strabo describes the City, lib. 17. and Pliny the Country, lib. 5. cap. 5. but neither of them say any thing of the Jews dwelling there. However Dion Cass. in the life of Trajan speaks it out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In the mean time the Jews who dwelled about Cyrene, under the conduct of one Andrew, fell upon both Romans and Greeks, tear their flesh, devour their entrails▪ besmear themselves with their blood, and cover themselves with their skins. They sawed many of them in sunder from the Crown of the head, they threw many to the beasts, and forced several of them to fight one with another. So that they destroyed at least two hundred thousand men. It must surely be an infinite number of Jews that could commit so great a slaughter; (the like the Jews did in Egypt and Cyprus) It might be a wonder how so vast a multitude of Jews could be got together in those Countries. But this is not our present enquiry.  
That which is rather to be discussed is, what Language the Cyrenian Jews used. I would say Greek; for that was the Language of Cyrene, the City having been built by the Grecians, and the whole Country under the Government of the Ptolemy's, as Strabo tells us in the place before quoted. I would reckon them therefore among the Hellenists to whom the Hebrew Tongue was strange and foreign; unless that this Synagogue having been conversant at Jerusalem, might perhaps have learned the Language there.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alexandrians. 
We met with a Synagogue of Alexandrians in Jerusalem, mentioned in the Jewish Writers, There is a story of R. Eliezar ben Zadoc that he took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Synagouge of the Alexandrians, that was in Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turned it to his own use: word for word, Did in it all his business. 
e Hieros'. Megil. fol. 73. 4. Juchos. f. 26. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his pleasure.  
There is a dispute in the place newly quoted, whether it be lawful to alienate a Synagogue from its sacred to a common use: and it is distinguished betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Synagogue of one man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a public Synagogue. And upon permitting that the former may be alienated but the later not, there is this story which I have newly quoted, objected to the contrary, and this passage further added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrians build that Synagogue at their own charge, which doth both attest to what our sacred Historian mentions of a Synagogue of Alexandrians at Jerusalem: and argues that they were divers Synagogues here spoken of, one of the Libertines, another of the Cyrenians, and so of the rest, which may be so much the more credible, if that be true which is related in the same place, viz. that there were CCCCLXXX Synagogues in Jerusalem.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And them of Cilicia. 
Saint Paul seems to have been of this Synagogue, but of the School of Gamaliel, for the Jewish youth sent out of far Countries to Jerusalem, for education, being allotted to this or that Synagogue chose this or that Master for themselves according to their own pleasure. Saint Paul had been brought up in a Greek Academy from his very childhood, viz. that of Tarsus: I call Tarsus both an Academy, and a Greek one too, upon the credit of Strabo, who speaks thus concerning it. 
f Geogr. lib. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tarsus was built by the Argives that wandered with Triptolemus in the search of 10. And a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They of Tarsus had so great a love to Philosophy, and all liberal Sciences; that they excelled Athens, Alexandria, and if there were any other place worth naming, where the Schools and disputes of Philosophy, and all human arts were maintained. Hence is it so much the less strange, that Saint Paul should be so well stocked with the Greek Learning, and should quote in his discourses the Poets of that nation, having been educated in so famous an University from his very youth.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As it had been the face of an Angel. 
GOD himself by a miracle bears witness to the innocence of this holy man and shows he had done no wrong to Moses, when he makes his face shine as Moses' had formerly done, and gave him an Angelical countenance like that of Gabriel, for if he had said that Jesus should destroy that place, etc. he had but said what Gabriel had said before him.    

CHAP. VII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Abraham when he was in Mesopotamia. 

g Beresh. Rabath▪ fol. 32. 3.  ABRAHAM is like the friend of a King, who when he saw the King walking in darksome Galleries, gave light to him by a window: which when the King saw, he said unto him, because thou hast given me light through a window, come and give me light before my face. So did the Holy Blessed God say to Abraham, because thou hast given light to me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of my Mesopotamia, and its Companious, come and give light to me in the Land of Israel. Whether or no it be worth the while to inquire why God should term it my Mesopotamia, as also what should be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her Consorts, or Companions: yet can I not but take notice that this adjunct doth once and again occur in the writings of the Jews. 
h Ib. fol. 48. 1.  O seed of Abraham my friend I took thee from the ends of the Eurth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. from Mesopotamia and her Companions. 
i Ib. fol. 66. 1.  Who is he among you that feareth the Lord? This is Abraham: who walketh in darkness. Who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Mesopotamia and her Consorts, and knew not whither; like the man that dwelleth in darkness. It is written indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be out of Spain, but I correct it by the authority of the Aruch, and indeed the very sense itself corrects it. The Gloss hath nothing but this trifling passage in it, I have found the interpretation of Mesopotamia, viz. that it is the name of a City in Aram Naharaim.  
The Geographers do indeed distinguish betwixt Mesopotamia and Babylon, or Chaldaea; So in Ptolomys fourth Table of Asia to omit other authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Country of Babylon is bounded, on the South lieth Mesopotamia, etc. And yet Babylon may in some measure be said to be in Mesopotamia: partly because it lay between the two Rivers Euphrates and Tigris, but especially according to the propriety of Scripture Language, because it was beyond the River. Which we may take notice was observed by the Vulgar Interpreter in Josh XXIV. 3. where what in the Hebrew is, I took your Father Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the other side of the flood, he hath rendered it, I took your Father Abraham, De Mesopotamiaes finibus, from the borders of Mesopotamia.  
Josephus speaking of Abraham and his removing from his Country, hath this passage, 
k Antiqu. lib. 1. cap. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Wherefore the Chaldeans and other Mesopotamians moving tumults against him he thought fit to remove his seat, etc. Where we see the Chaldeans amongst others are called, those of Mesopotamia. Nor indeed without cause, when as Eratosthenes in Strabo tells us 
l Lib. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that Mesopotamia with the Country of Babylon, is contained in that great compass, from Euphrates and Tigris.  
And so perhaps the Rabbin newly quoted, distinguisheth; that that is Mesopotamia, which he makes to be called by God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Mesopotamia, is Charran, where the worship of God had been kept up in the family of Nahor; and which had been the native Country and breeder up of eleven Patriarches. And so let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her Consorts Babylon, and Chaldea; for in what other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here can be taken in, I cannot well tell.  
In that Stephen speaks of God appearing to Abraham while he was yet in Chaldea before he removed to Charran, when Moses rather ascribes that passage to Terah his Father Gen. XI. he speaks with the Vulgar, according to the commonly received opinion of his Countrymen. Who not only taught that Abraham acknowledged and worshipped the true God even while his Father Terah worshipped Idols; burr further, that Terah was so zealous an Idolater, that he delivered his son Abraham to Nimrod to be cast into a fiery furnace. We have the tale in Bereshith Rabath, 
* Fol. 42. 2.  ridiculous enough.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Get thee out of thy Country, and from thy kindred. 
I Would not confound this passage with that in Gen. XII. 1. For Stephen and indeed the thing itself assures us that this was spoken to Abraham, in Chaldea; but that, in Charran. Here is no mention of his going from his Father's house, as there is there. Nor did he indeed departed from his Father's house, when he removed from Ur of the Chaldeans; for he took his father and whole family along with him. But he departed, when he removed from Charran, leaving his father buried behind him, and Nahor his brother, with his family.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When his Father was dead, etc. 
HERE ariseth a difficulty, and upon that a controversy, which we may take in in the words of R. Solomon upon Gen. XI. And Terah died in Charran, that is, more than threescore years after Abraham had left Charran, and had settled in the Land of Canaan. For it is written, Abraham was seventy five years of age, when he went out of Charran, and Terah was seventy years old when Abraham was born. Behold Terah was one hundred and forty five years of age, when Abraham left Charran, and he had a great many years yet behind. There remained indeed, according to this calculation, sixty years.  
I. In that whole Chapter there is no mention of the death of any person there named, before or beside that of Terah. Where by the way we may take notice of the boldness of the Greek Interpreters, who to every one of those persons have annexed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he died, directly against the purpose of Moses, and the mind of the Apostle, Heb. VII. 3. Now therefore why, when Moses had passed over the death of all the rest that had been reckoned up before in that Catalogue should it be put in concerning Terah only, that he died in Charran, were it not to show, that Abraham did not remove from thence till after his Father's decease there? This R. Solomon, even while he is defending the contrary, seems something apprehensive of; For thus he expresseth himself; Why doth the Scripture tell of the death of Terah, before it mentions Abraham's removal? viz. lest the matter should be made public, and men should say, Abraham did not give that honour to his Father that he ought to have done, relinquishing him now in his old age, and going away from him; the Scripture therefore speaks of him as now dead, because the wicked, even while they are alive, are accounted for dead.  
How is this Rabbin mistaken? For Terah now is no wicked man nor an Idolater, but converted, and therefore Moses makes him chief in that removal out of Chaldea, that his conversion might be known; although the command concerning the departure from that Country came first to Abraham. And if it was not lawful for Abraham to have forsaken his Father being yet an Idolater, much less was it so, when he was now become a worshipper of the true God.  
II. It is indeed said that Terah lived seventy years, and begat Abraham, Nahor, and Haran, but as it is against reason to suppose they were all begot in one year, so there is no necessity to think they were begot in the order they are placed in in the story. Here that common maxim of the Rabbins takes place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no first and last in the Holy Scripture, i. e. the order of the story does not necessarily determine the time of it. And the Gemarists themselves, however they suppose that Abraham might be older than Nahor one year, and Nahor than Haran one year; yet do they at length conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps Abraham was the youngest of his Brethren; 
m Sanh●dr. fol. 69. 2.  which they also confirm out of the order observed in numbering the sons of Noah, where Sem is first in the Catalogue, though he was younger than Japhet.  
It is commonly received amongst the Jews, that Sarah Abraham's wife, was the daughter of his brother Haran, and that not without reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jecah (say they) is the same with Sarah, and Josephus, speaks it out, as a thing of ancient tradition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haran leaving one Son, Lot, and Sarah and Milcha two daughters died in Chaldea. 
n A●…▪ lib. 1. cap. ●.  If therefore Sarah who was but ten years younger than Abraham was Harans daughter (which seems to be in some measure confirmed, Gen. XX. 12.) we can by no means suppose Abraham to have been the first born amongst the sons of Terah, but Haran rather, unless we will trifle with some of the Rabbins, and say that Haran begat Milcha when he was but six or eight years old. But they conclude at length a little more rationally, if I understand what they mean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they reckon them up according to their wisdom.  
Conceive Abraham therefore born, not in the seventieth but in the hundred and thirthieth year of Terah, and that these words here recited by Stephen were spoken to him in Ur of the Chaldeans; but those mentioned Gen. XII. 1. spoken in Charran; and thus join the story. Terah died in Charran: Then said God unto Abraham, etc.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Threescore and fifteen Souls. 
THE Hebrew Copies have it every where but threescore and ten. So also Josephus 
o Antiqu. lib. 2. cap. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He came to Egypt with his Sons, and all their Sons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in all threescore and ten. Again elsewhere 
p Ibid. cap. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. wherewith threescore and ten, all that were with him going down into Egypt, etc.  
So Ezekiel, Tragad. in Euseb. de praepar. Evangel. 
* Lib. 9 ca 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From the time that Jacob having left the Land of Canaan, came down into Egypt, having seven times ten Souls with him. So the very Greek Version itself in Deut. X. 22. ‛ Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Thy Fathers went down into Egypt with threescore and ten persons; which is strange, when they have it in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threescore and fifteen. 
† Vid. Gen. 46. 27. & Exod. 1. 9  We may easily discern that Saint Luke here follows that Version, that adds five grandchildren to Joseph, Gen. XLVI. 20. Machir and Gilead, because of those words, Gen. L. 22. The Sons of Machir, the Son of Manasseh, brought up upon joseph's knees. And Sutelah, and Tahan and Eden, because it is said, Joseph saw Ephraim's Children unto the third genera●●on. Where, by the way, I cannot but think it strange, why the Greek Interpreters should select these their additional persons out of the Sons of Joseph rather than any other of the Patriarches: and further take notice, how though they reckon up nine Children of Joseph, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now the Sons of Joseph which were born to him in the Land of Egypt were nine Souls, ver. 27.) yet they name but seven. Josephus the Historian speaking of those threescore and ten persons that went down into Egypt, I will reckon them up (saith he) that I may satisfy those who would pretend we took not our original from Mesopotamia, but from Egypt: It is strange therefore that the Interpreters would add those that were actually born in Egypt. But it seems that when they would confound the true number, they chose those upon the account of those words in Gen. L. which we mentioned.  
As to these Children of Ephraim, and others whose story is mentioned 1 Chron. VII. 20. the Masters of Traditions tell some ridiculous tales of them; viz. that having not counted right as to the years of their bondage in Egypt, they went to invade the Land of Palestine before the appointed time, and fell by the sword of the Gittites. 
q Targ. in Cant. 2. 7.  But that they came to life again with those whom Ezekiel raised from the dead, Chap. XXXVII. 
r Sanbedr. fol. 92. 2.   
I have in my notes upon Luke III offered my conjecture why the Interpreter should confound the number, and put threescore and fifteen, instead of threescore and ten: as also why the Evangelist should follow that Version, and that number: and am of the same mind still. In the mean time wondering at their retaining the true number, Deut. X. 22. Where Nobilius in his Scholia, tells us, Josephus lib. 2. Antiquitatum etc. Josephus in his second book of Antiquities writing of Jacob, hath set the number. (I have quoted the passage already) And St. Jerom in his questions upon Genesis, witnesseth that the Septuagint so writ it. Alii codices, etc. Other Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threescore and fifteen Souls.  
If the Septuagint wrote so in this place, when elsewhere they have threescore and fifteen, I know no other reason can be rendered of it, but that Moses is here introduced speaking to the people of Israel, who very well knew the certain and true number; but elsewhere, where it is rendered by them threescore and fifteen, he is writing an History for the whole world, to whom the precise number was not so well known. But one may suspect the same pen did not translate the Book of Deuteronomy, that had translated the Books of Genesis, and Exodus. So Gaphterim in Gen. X. 14. by the Interpreter of that Book is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaphthoriim, or as it is in M. S. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphthoriin; but in the Book of Deuteronomy, Chap. II. 23. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappadocians.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Were carried over into Sychem. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ever let a man teach his disciple concisely 
s Gloss in Zevachin, fol. 2. 1. , or briefly. So that a short way of speaking, especially in a thing plain, was not strange amongst the Jews; which rule if Steven followed in this place, he might do it more safely and unblamably in a story so well known.  
I. It was very commonly and without any kind of doubt received amongst them that the bones of the Twelve Patriarches, as well as those of Jacob, were carried out of Egypt into Canaan 
t Hierosol. Sotah, fol. 17. 3. . It is written I will go down with thee into Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even in going up I will make thee to go up, Gen. XLVI. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are we taught by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in going up? He saith I will make thee to go up, and I will make all the other Tribes to go up too: teaching thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every Tribe should carry up the bones of the Patriarch of his Tribe with it. Take notice by the way that the Seventy render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the end.  

u Gloss in Bava kama, fol. 92. 1.  The bones of all the Patriarches were carried out of Egypt and buried in the land of Canaan, as it is written, And ye shall carry up my bones with you, Gen. L. 25. 
w See also Beresh. rabba, fol. 115. 3. Gloss in Maccoth. 11. 2. R. Sol. in Exod. 13. 19   
II. Thus far therefore Stephen speaks with the consent of that Nation, viz. that the bones of the Patriarches were conveyed out of Egypt into Canaan. But what can we say as to their being buried in Sychem? Doubtless he spoke according to the common received opinion amongst them in this thing also; though I cannot but say that a●● Jewish writers, as far as I have met with, are wholly silent in it. Nay Josephus himself will have them buried in Hebron, and that before the Israelites came out of Egypt 
x Antiq. lib. 2. cap. 4. .  
The Talmudists speak very much of Joseph's being buried in Sychem, and amongst other things say this, That they stole him from Sychem, and restored him to sychem again 
y, fol. 13. 2. . But as to the burying of the other Patriarches there, they have not one word. Benjamin also in his Itinerary, speaking of Sychem mentions the Sepulchre of Joseph, and none but that. And so do the Cippi Hebrai●i, as the Learned Hottinger translates them, From Sechem at the distance of a Sabbath-days journey, lies a village called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belata, where Joseph the just of blessed memory lies buried.  
I conceive the reason why the Jews are so silent in this matter, may be because they fear it would be a reproach to themselves, and too great an honour for the Samaritans, that the Patriarches bones should lie amongst them. As to Joseph's being buried there, there could be no denial of that, because the Scripture speaks it in express terms, that he was buried in Sichem; but it is very grievous for them to acknowledge that all the other heads of the Nation and Tribes should lie there where the apostasy of the Ten Tribes first began; and after their expulsion the odious Nation of the Samaritans were seated; and for this very reason one might argue that Stephen would never have mentioned such a thing if it could have been contradicted by them. The Masters of the Traditions indeed do tacitly yield that the eleven Patriarches were not buried in Hebron, when they admit but four couples there, viz. Adam and Eve, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah 
a Sotah, fol. 13. 1. . And if so, where were they buried? If we do but consider how the great charge and care of public affairs was committed to Joshua, who was of the stock and lineage of Joseph, and from that very relation had a particular concern with Sichem, probability itself would argue (were there no other proof for it) that he would have as strict a care of the Patriarches now deal as his Progenitor Joseph had had of them while they were yet alive.  
Whence I cannot but wonder that the Samaritans dwelling in Sichem, having in their Letters sent lately into England made mention of the Sepulchers of Joseph, Eleazar, Phinehas, the Seventy Elders, Eldad and Medad, that are with them to this day, should say nothing of the Sepulchers of the eleven Patriarches. But so long as all the other Tribes are in mean esteem amongst them, and the Tribe of Ephraim, i. e. (if I may so speak) the Samaritan Tribe being of greatest account, it is the less wonder if they are not so very solicitous, at least do not boast so much of the heads of the other Tribes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And laid in the Sepulchre that Abraham bought for a sum of money, of the Sons of Emmor, the father of Sichem. 
This passage is not a little obscure: not very unlike that in Gen. L. 5. saith Joseph, My father made me swear, saying, lo I die. In my grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have digged for me, or, which I have purchased for myself, there shalt thou bury me. I will not contend about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it should be rendered, I have digged, as the Greek, Jonathan's Targum, etc. have rendered it; or whether it should be, I have bought, as Onkelos; the Syriack and the Talmudists. Be it the one or the other, seeing the discourse is plainly about the cave of Maepelah, how can we say either this or that is true? I little question the former sense; for when Abraham had bought the Cave, and digged a Sepulchre in it for himself and Sarah; reason will tell us that Isaac did the same for himself and Rebecca; and Jacob for himself and Leah, for they both dwelled in Hebron as well as Abraham. But if we will admit of the latter sense (which the Rabbins tenaciously adhere to) there is no less a difficulty occurs than what is now before us. They indeed remove it by this blessed comment, viz. that when Jacob purchased the birthright from Esau, he did by a peculiar writing and deed of contract include this Cave within the bargain, as his own propriety. We may read the whole figment in Sotah, and the Targum of Jonathan in the places above quoted.  
But to take this matter in hand a little more seriously.  
I. It had been enough for Stephen to have made mention of the burial of Jacob and the Patriarches without any addition about the purchase of the burying place, if he had not a design to hint something peculiar, in the mention he makes of it. Nor did it make for his cause at all to tell over a bare story, which they all knew, if there were not something included in it, that made for his defence. He had said before, ver. 5. concerning Abraham, that God had not given him any inheritance in the promised land, no not so much as to set his foot on; and here he tells them, that even Jacob and the Patriarches had no place where they should be buried, but what they themselves bought for a sum of money: And will you, O ye persecutors upon the mere promise of the land made to your Fathers, be so confident as to persuade yourselves it will be your abiding place for ever, and that howsoever you behave yourselves toward God, you cannot be removed from it?  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That Abraham bought for a sum of money. Thus far is no difficulty when the discourse is of the burial of Jacob in the Cave of Macpelah, but the knot is in the following words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Sons of Emmor, the father of Sichem. That the Text is not interpolated (as Beza and Heinsius would have it) appears from the universal consent both of the Copies and the Translations. For those that would have it interpolated, cannot show one Copy, reading it otherwise, and all the Versions follow this reading, in the very words wherein the difficulty most lieth. The Syriack indeed refer the words to Jacob only, rendering it in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he was carried and laid, etc. but yet owns the following words in the Sepulchre that Abraham bought for a sum of money of the Sons of Hemor, where all the difficulty lies. So also as to that clause, other Versions have it.  
Now as to what is objected, let us take it in the words of Bereshith rabba 
b Fol. 89. 1● . R. Judan bar Simon saith, This is one of the three places, (viz. the Cave Jacob bought, Gen. XXXIII. 19) concerning which the Nations of the world cannot reproach Israel, saying, that they took it by force and rapine: The places are these, the Cave of Macpelah, the house of the Sanctuary, and the Sepulchre of Joseph. The Cave of Macpelah, as it is written, And Abraham harkened to Ephron, and weighed to Ephron, etc. Gen. XXIII. 16. The house of the Sanctuary, according as it is said, so David gave to Ornan for the place, etc. 1 Chron. XXI. 25. And the Sepulchre of Joseph, as it is said, He (Jacob) bought a parcel of a field, etc. Gen. XXXIII. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob bought Shechem; or that parcel of it; therefore Abraham did not. But,  
I. Let us take a little view of that passage, Gen. XII. 6. Abraham passed through the land unto the place of Sichem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the high Oak: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the plain of Moreh. Vulg. Usque ad convallem illustrem, to the famous valley. Targ. Hieros. & Samarit to the vale of vision, etc. But our enquiry is for the place, rather than the Etymology. Deut. XI. 29, 30. Thou shalt put the blessing upon mount Gerizzim, and the curse upon mount Ebal. Are they not on the other side Jordan, by the way where the Sun goeth down, in the land of the Canaanites, who dwell in the Champaign, over against Gilgal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the plains of Moreh.  
Let us take the Talmudick Comments upon this place, 
c Sotah, fol. 32. 1.  When the Israelites had passed over Jordan they came to mount Gerizzim and mount Ebal, which are in the Country of Samaria, near Sichem, which is besides the plain of Moreh. According as it is said, Are they not on the other side Jordan, etc. And it is said elsewhere, Abraham passed through the land unto the place of Sichem, to the plain of Moreh. What is the plain of Moreh there? Gen. XII. 6. it is Sichem. And so the plain of Moreh is Sichem here also. Deut. XI. 30. 
d Ibid. fol. 33. 2.  R. Eliezer ben Jose saith, In this thing have I accused the Samaritan Books of falsisying; and I said unto them, ye have falsified your Law, and gained nothing by it; for you say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh which is Sichem. For we confess that the plain of Moreh is Sichem. The Samaritan Text in Deut. XI. 30. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain of Moreh near Sichem; but no such thing in Gen. XII. 6. is added.  
If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Sepulchre, did not lay some obstacle in the way, I should easily conceive that Stephen had his eye as intent (if not more) upon this place, as upon the Cave of Macpelah. It is not said that Abraham bought this place, much less that he bought it for a burying place; but however, that he did buy it (though not under that notion of a burying place) seems probable, because this was the first place in which he pitched his Tent, and built an Altar; all which he would hardly have done upon another man's ground. It is said of Jacob that he bought a parcel of ground where he had spread his Tent, Gen. XXXIII. 19 And why should we not think that Abraham did the same, only it is not expressly said so of him as it is of Jacob.  
It might be no improper question here upon what conditions Abraham, Isaac and Jacob fed their cattle, and maintained their Families in the land of Canaan. Whether the places and fields they occupied were common, and had no proper owner? Whether Abraham not far from Sichem in the plain of Moreh, in the disposal of himself and his flocks, intruded upon an others possession, or whether it was all champaign without any Lord? It is probable it was neither one nor the other; and therefore some third thing must be found out, viz. that either they might purchase those lands, or take them of the owners upon an agreed rend. It is said of Abraham that he planted a Grove in Beersheba, Gen. XXI. 33. How came he to any right in that piece of land? Had that place no Lord, no Prince, no owner till he came? If it had any Lord or owner (which is most probable) than it is easy apprehending how Abraham might come by the possession of it, viz. by some sum of money, though there is no mention made of it.  
However, whether Abraham bought the plain of Moreh or no, it is very evident from the words of the Protomartyr, that the Patriarches were buried in that place, where he in his very first entry upon that land had made his abode, where he had received the first promise of the land by vision, and where he erected his first Altar; and I cannot believe but that either St. Stephen, or St. Luke would in this their short way of speaking, revive the memory of some such thing; viz. that the Patriarches were buried in that very same place where Abraham had made his first abode, where he had received the first promise of the land; yet that they did not possess that land any otherwise than in their graves.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When he was full forty years old. 
THE Martyr speaks agreeably with that whole Nation 
e Beresh. rabba, fol. 115. 3.  Moses was forty years in Pharaohs Court, and forty years in Midian, and forty years he served Israel. Rabban Jochanan ben Zaccai exercised Merchandise forty years, was learning the Law forty years, and forty years he ministered to Israel. R. Akibah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illiterate person forty years; he bent himself to study forty years, and forty years he ministered to Israel 
f Vid. Et Shemoth rabba, fol. 118. 3. .   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For he supposed that his brethren would have understood, etc. 
MOSES was endowed with a spirit of Prophecy even in Pharaohs Court, (to which that passage may refer, that he was mighty in words and in deeds) and knew himself designed to redeem Israel out of Egypt, and so he thought that people conceived of him too. For they could not but know the story of his miraculous preservation in his infancy; his Providential education in a Prince's Court, and especially the apparent signs of a Prophetic spirit in him. Which though Moses himself speaks nothing of, yet doth Stephen relate it, not without good authority, and the consent of his Countrymen, who all suppose Moses miraculously born, and as wonderfully saved in the Ark of Bulrushes; namely, that he was conceived when his mother was an hundred and thirty years of age; brought forth without any of the pangs of childbirth, and born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt for prophesying 
g Sotah, fol. 12. 1. . Note by the way how that fiction of Josephus 
h Antiq. lib. 2. cap. ●.  concerning Pharaoh's putting his Crown upon the head of the child Moses, and his throwing it to the ground, is told also by the Jewish Rabbins 
i Shemoth, rabb. fol. 118. 3.  only with this variation, that Moses himself took the Crown from Pharaoh's head and put it upon his own.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Have you offered to me slain beasts and sacrifices, etc. 
KImchi upon this place of Amos speaks out what the Jewish Schools think in this matter, by a passage taken out of Bab. Chagigah 
k Fol. 6. ●. , There is a Tradition concerning the daily sacrifice made in mount Sinai. R. Eliezer saith, that there were rules indeed given concerning it on mount Sinai, but the sacrifice itself was not offered. R. Akibah saith, it was offered, and from that time hath not ceased. But what do I prove (in these words) Have ye offered to me slain beasts and sacrifices, by the space of forty years in the wilderness, O ye house of Israel? viz. the Tribe of Levi that had not committed Idolatry, they offered, but Israel did not offer. And in those words the children of Israel kept the Passover in its time, seems to be some reproach reflected upon Israel, as hinting that they had observed no Passover in the wilderness but that.  
It is most certain that Sacrifices were offered in the striking of the Covenant, Exod. XXIV. in the Consecration of the Altar and the Tabernacle, and in the celebration of that Passover; and this was all done in Sinai, before the fatal decree passed of their not entering the land. But it may not without reason be suspected that though the daily Sacrifice were continued after that time, (for we find live-coals upon the Altar, Numb. XVI. 46. and it is not to be thought that fire would be perpetually burning on the Altar to no purpose.) But God's complaint seems to be about the freewill offerings, that they ceased, and that none made oblations of their own good will. Nor let any think it strange that the Prophet, and after him the Proto-martyr counts up the time in that round sum of forty years, when it was indeed but eight and thirty and an half, for so doth God himself, Numb. XIV. 34.   

VERS. XLIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And ye took up, etc. 
THE word in Amos is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if we might render with R. Sol. in the future tense, And ye shall bear your Idols with you into captivity, as burdens laid upon your shoulders, it would take off a little of the difficulty that otherwise seems to lie in this passage (for it might be very reasonably questioned, whether the Israelites ever did this in the wilderness) but then this is directly contrary both to the Greek Version in that Prophet, and now to the Holy Ghost in this place, and to the very scope of the Proto-martyr in quoting it. For he speaketh of God as giving up the people to worship the host of heaven, and straightways suggests that they first desisted from serving God, and then addicted themselves to the worshipping of Idols. But the question is, whether the discourse in this place is concerned in the Idolatry they committed in the wilderness, or that in aftertimes. That it doth not point at the Idolatry in the wilderness, these following arguments seem to confirm.  
I. Because there is no mention of any Idolatry committed in the wilderness after the Golden Calf, besides that with Baal-Peor. And it is hardly imaginable that Moloch and Baal-Peor were the same, and that Moloch and Remphan were not two different Idols. Nor is it probable at all that the Sacred Historian would have passed over such a piece of wickedness without any taking notice either of the fault or punishment; especially when as every where else the History of their Idolatry is related so very accurately. But not to multiply arguments,  
II. If Stephen refer this Idolatry of the Israelites to the times after those in the wilderness, and in that sense interprets the Prophet, he speaks the same thing that was commonly known and received amongst the Jews, viz. that the punishment of that sin of the Golden Calf descended and was derived to following generations. 
l Sanhedr. fol. 102. 1.  R. Oshaiah saith, that to the times of Jeroboam the children of Israel sucked of one Calf, (the Gloss is, viz. that Calf they made in the wilderness) but from that time forward they sucked of two, and of a third too. (The Gloss is, those two of Jeroboam's, and the third of the wilderness.) R. Isaac saith, there is not any instance of vengeance that comes upon the world, wherein there is not a twenty fourth part of a pound of the first Calf. According as it is said, In the day that I visit I will visit their sin upon them. Exod. XXXII. R. Chaninah saith, after twenty four generations (the Gloss hath it in the Reign of King Zedekiah) this verse was accomplished, as it is said, He cried in mine ears with a loud voice, the visitations of the City draw near, every man having his destroying weapon in his hand, Ezek. IX. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Tabernacle of Moloch. 
The Prophet Amos hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Interlin. Et portastis Siccuth Regem vestrum, i. e. Ye carried Siccuth your King. So R. Sol. and Kimchi, Siccuth is the name of an Idol. For my part I am at a stand in this matter, as also in what words the Chaldee Paraphrast hath rendered this clause. For in the Books published amongst us, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as the Aruch citing the Targumist in this place saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siccuth Malchechem with the Targumist is Succuth Pethachrechon. Observe Pethachrechon, not Pathcumarchon. And that it was so originally written in the Targumist, I do very much suspect, however Kimchi owns only the other reading. For,  
1. It is not easy, I may say not possible to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that propriety in this place that it bears in Ezek. XIII. 18. and Chap. XVI. 16.  
2. Whereas the same Paraphrast renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isa. VIII. 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zephan. I. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the more probable that he may render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word it should seem he useth for some Idol, or heathen God, because when he would express a King taken in its proper sense, he always retains the usual word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If therefore according to the Copy quoted by the Aruch, it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than the Chaldee Version falls in with the Greek, and shows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered your Moloch; so that Moloch signify an Idol, and Succuth not an Idol, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tabernacle of Moloch, which seems the more likely from the agreement of the two clauses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tabernacle of Moloch, and Star of Remphan.  
But who or what kind of God this Moloch should be, I will not spend much time to find out, this having been the business of so many Pens already, only this I cannot but observe, that both Moloch and Remphan were certain figures that represented some of the Celestial Luminaries, because he saith, He gave them up to worship the host of Heaven, etc. And that it is generally supposed that by Moloch was represented the Sun, partly because of the Kingly name, and partly upon the account of the fiery form and shape of the Idol, and the fiery rites of its worship. It is also called Baal, Jer. XXXII. 35. They built the high places of Baal to offer their sons to Motoch. Which whether it be the same Idol that Ahab brought in upon Israel, might not be unworthy our considering. There may be some colour and hint of that bloody worship in what the Priests of Baal did to themselves, 1 King. XVIII. 28. They cut themselves after their manner with knives and lancets till the blood gushed out upon them.  
Moloch (as the Jews describe him) was an Image of brass, having the face of a Calf, his hands open, like one ready to receive something brought him from another. And so Diodorus Siculus describes Saturn of Carthage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They had an Image of Saturn made of brass, stretching out his hands, extended towards the earth, so that a child being put into them was thrown and rolled in a great gulf of fire 
q Apud Euseb. Prepar. Evang. lib 4. cap. 16. . There we have also this passage out of Philo concerning the History of the Phoenicians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Saturn therefore whom the Phoenicians call Israel, having governed that Country after his death, was made the Star called Saturn. Of his wife Anobret he had one only begotten Son, whom therefore they call Jeoud, that being the term for an only begotten Son amongst the Phoenicians to this day. Upon the breaking in of a very destructive war upon the Country, he takes his Son, and having decently adorned him, and prepared an Altar for him, sacrificed him on it. This Israel by name was Abraham by the character, from whom whether they derived by direful imitation this horrid usage of sacrificing to Moloch, is no place at present to dispute; the question rather might be, whether the Israelites did act any such thing themselves in the wilderness; whether with the Tabernacle of the Lord they also erected a Tabernacle to Moloch too; whether having slighted the way of sacrificing beasts they instituted the offering up of their own children. Which how unlikely it was that Moses should either suffer it to be done, or having been done, should pass it by in silence, and make no mention at all of it, any one may judge. I shall conclude with that passage in Porphyrius quoted by the same Eusebius, worth our taking notice of: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That these sacrifices of men were abolished almost every where: Pallas tells us, who wrote excellently well concerning the mysteries of Mithra, under Adrian the Emperor.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Star of your God Remphan. 
In Amos it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chijun; in the Seventy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan. I would not in this place heap up what learned men have said in this matter; upon these two hinges the whole difficulty turns: First, to reconcile the Septuagint with the Prophet Amos, and then to reconcile St. Stephen, or St. Luke with the Septuagint.  
I. Forasmuch as the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chijun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan in the Septuagint, I would not look for any thing Gigantic in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan, but something rather weak and infirm. Any one knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify weak and weakness; and from thence perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan, may take its original, and not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant. And so the same thing might be done by the Interpreters in this name, that had been done by the Jews in the name of Beelzebul, viz. invented the name for mere contempt and reproach. The naked and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chijun, is firm, upright, stable; and therefore is rendered by some in that place Basis, or foundation; a name indeed most unfit for an Idol, which is a lie, vanity, nothing; this the Septuagint being apprehensive of, might translate it by a word perfectly contrary, but more agreeable to the thing itself; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan, that is in Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weakness, infirmity. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan, does not denote Saturn in the Coptick language, as Kircher tells us.  
II. But how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan, should be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there have been various, and those not impertinent conjectures. The Syriack and Arabic retain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as to the sense we have mentioned sound properly enough to Eastern ears. And what if St. Luke or our Martyr, that they also (as much as might be) might sound the same thing in the ears of the Greeks should pronounce it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remphan, where the sound of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies wand'ring, or tottering, might be included.  
Be it therefore that Molech is the Sun, and Remphan or Chijun should be Saturn; we read of the Introduction of Molech into the land of Israel, but of Chijun not at all, only in the Prophet Amos, and here in the mention of Remphan.  
When I read that in 1 King. XII. 30. That all the people went to worship the Calf in Dan. And observe further that Dan was called Panias, I begin to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phan, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rephan, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remphan, may have some relation with that name; and that Dan is mentioned rather than Bethel, because the Idolatry, or Calf of that place continued longer than that of Bethel.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will carry you beyond Babylon. 
But the Hebrew words of Amos are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Damascus, so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beyond Damascus.  
I Nothing was more usual in the Schools and Pulpits of the Jews, than for the Reader or Preacher to vary and invert the Text of the Scripture, to adapt and accommodate it to his own sense. Hundreds of times we meet with this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick Writers, and the Jewish Expositors, don't read this or that word so, but so, or so. Where forsaking the proper and genuine reading, they put another in the stead, that may better fall in with the matter they are upon. Not that they reject or vilify the original Text, but to bring what they allege more ingenuously to their own purpose. I have known this done in some words wherein they keep indeed to the same letters, but make the variation by the change of vowels. Which shows in the mean time that this was neither any strange thing amongst them, nor accounted any crime, but received rather with applause, to alienate the words of the Hebrew Text from their native and original reading, to deduce something either true in itself, or at least smooth and ingenious. And if Stephen here after the usage of the Schools, quoting this passage of the Prophet Amos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Damascus, had magisterially said as they were wont to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 don't read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Damascus, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond Babylon, it would have gone down well enough with his auditory, both by reason of the usual custom of the Nation, and principally because what he said was true. For,  
II. Let us consult another place in the same Prophet, Amos IU. 3. And ye shall go out at the breaches one against another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye shall cast them into the palace. Where the Targum and Syriack, They shall carry them beyond the mountains of Armenia. And the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unto the mount Romman. R. Sol. upon the place tells us, that Jonathan paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beyond the mountains of Horman, they are the mountains of darkness. 
m Beresh. rab. fol. 35. 4.  Alexander King of Macedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went to the King of Cazia behind the mountains of darkness. Let me add one passage more. 
n Hieros'. San●e● fol. 29. 3.  Israel went into three Captivities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one was within the river Sanbation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other was to D●phne of Antioch. The other where the clouds did descend upon them and covered them 
o Vid. & ●emid. rabba, fol. 268. 1. .   

VERS. LI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stiffnecked. 
WE have a like phrase, and a story not much unlike in Shemoth rabba 
p Fol. 156. 2. , when the people in the absence of Moses were urgent with Aaron to make them Gods that should go before them, Hur resisted them, and said to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye short necked, do you not remember what wonderful things God hath done for you? Immediately they risen up against him and slew him.   

VERS. LIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By the disposition of Angels. 
I. I Would not render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels, as the Syriack and Arabic Interpreters have done; but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messengers; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angel, or messenger of the Church. The Jews have a trifling fiction, that those Israelites that were present at mount Sinai, and heard the Law pronounced thence by God himself, should have been like the Angels, that they should never have begot children, nor died, but for the time to come should have been like to Angels, had it not been for that fatal and unfortunate crime of theirs in the matter of the Golden Calf 
q Vid. Avod. Zarah, fol. 5. 1. & Hor. Heb. in Joh. X. 3●. .  
If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might admit of this passive construction, that men might be disposed into the same predicament or state with the Angels; then I should think our Blessed Martyr might in this passage remember them of their own opinion, and the more smartly convince them of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgression of the Law, even from what they themselves granted. As though he had said, Ye have received a Law which you yourselves confess, would have put men into an Angelical state, and yet you have not observed it.  
II. But if this clause will not bear that interpretation, it is doubtful in what sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken; and whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the dispositions be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the dispositions, or disposition. That expression in Gal. III. 19 agrees with this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordained by Angels; and in both these places it would be something harsh to understand by Angels, those heavenly spirits strictly and properly so taken; for what had they to do in the disposition of the Law? They were present indeed at Mount Sinai when the Law was given, as many places of the Holy Scriptures do witness; but then they were but present there, for we do not find that any thing further was done or performed by them. So that the thing itself makes it necessary that both in this and in that place we should understand by Angels, the messengers of God's Word; his Prophets and Ministers. And the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may retain its own proper force and virtue, that the sense may come to thus much, viz. Ye have received the Law unto the disposition of messengers, i. e. that it should be propounded and published by Ministers, Prophets, and others, and that according to your own desire and wish, Exod. XX. 19 Deut. v. 25. and XVIII. 15, 16. and yet ye have not kept the Law. Ye desired Prophets, and ye had them, and yet which of those Prophets have not you persecuted?   

VERS. LVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Son of Man standing at the right hand of God. 
CHRIST frequently calls himself the Son of Man, but it is rarely that we find him so called by others. But St. Stephen in this expression recites that of Dan. VII. 13. I saw one like the Son of Man coming with the clouds of Heaven, and coming to the ancient of days, and they brought him before him. I would hardly have expected from a Jew what R. Sa●diah ●aith upon this place, like to the Son of Man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Messiah our righteousness; but is it not written of the Messiah, poor and riding upon an Ass? For he shall come in humility.— And they brought him before the Ancient of days, this is that that is written, The Lord said unto my Lord, Sat thou on my right hand.  
The Doctors in Sanhedrin 
r Fol. 98. 1. , talk much more out of the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they are worthy (i. e. the Israelites) than he shall come with the clouds of Heaven; but if they are not worthy, than he will come poor, and riding upon an Ass. The Proto-martyr declares he saw that of Daniel fulfilled now in Jesus; to which that in Isa. VI 1. is something parallel.   

VERS. LVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And casting him out of the City they stoned him. 

s Hieros'. Sanhedr. fol. 23. 1, & Bab. Sanhed. fol. 42. 2.  I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of stoning was without the Sanhedrin, according as it is said, bring forth him that hath cursed without the Camp, Levit. XXIV. 14. It is a Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of stoning was without three Camps. The Gloss tells us that the Court was the Camp of the Divine Presence, the Mountain of the Temple, the Camp of the Levites, and Jerusalem the Camp of Israel. Now in every Sanhedrin in whatever City, the place of stoning was without the City, as it was at Jerusalem.  
We are told the reason by the Gemarists why the place of stoning was without the Sanhedrin, and again without three Camps, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Sanhedrin go forth and sit without the three Camps; they make the place for stoning also distant from the Sanhedrin, partly lest the Sanhedrin should seem to kill the man; partly that by the distance of the place there may be a little stop and space of time before the Criminal come to the place of execution, if peradventure any one might offer some testimony, that might make for him. For in the expectation of some such thing,  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There stood one at the door of the Sanhedrin having a Handkerchief in his hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an horse at such a distance as it was only within sight. If any one therefore say, I have something to offer in behalf of the condemned person, he waves the Handkerchief, and the horseman rides and calls the people back. Nay if the man himself say, I have something to offer in my own defence, they bring him back four or five times one after another, if it be any thing of moment that he hath to say. I doubt they hardly dealt so gently with the innocent Stephen.  
III. If no testimony arise that makes any thing for him, than they go on to stoning him: The Crier proclaiming before him, N. the Son of N. comes forth to be stoned for such or such a crime: N. and N. are the witnesses against him, if any one hath any thing to testify on his behalf, let him come forth and give his evidence.  
iv When they come within ten cubits of the place where he must be stoned, they exhort him to confess, for so it is the custom for the malefactor to confess, because every one that confesseth hath his part in the world to come, as we find in the instance of Achan, etc.  
V When they come within four cubits of the place, they pluck off his clothes, and make him naked.  
VI The place of Execution was twice a man's height. One of the witnesses throws him down upon his loins; if he roll upon his breast they turn him upon his loins again. If he die so, well: If not, than the other witness takes up a stone, and lays it upon his heart. If he die so, well; But if not, than he is stoned by all Israel.  
VII. All that are stoned are hanged also, etc. These things I thought fit to transcribe the more largely, that the Reader may compare this present action with this rule and common usage of doing it.  
1. It may first be questioned for what crime this person was condemned to die. You will say for blasphemy: For we have heard him speak blasphemous words against Moses, and against God. But no one is condemned as a blasphemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless for abusing the Sacred name with four letters, etc. Hence is it that although they oftentimes accused our Saviour as a blasphemer, yet he was not condemned for this, but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he used witchcraft and deceived Israel, and seduced them into Apostasy 
t Sanbedr. fol. 43. 1.  And those are reckoned amongst persons that are to be stoned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that evilly persuades, and he that draws into Apostasy, and a Conjurer. 
u Ibid. fol. 53. 1.   
2. It may further be questioned whether our Blessed Martyr was condemned by any formal sentence of the Sanhedrin, or hurried in a tumultuary manner by the people, and so murdered: It seems to be the later.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At a young man's feet. 
Phil. vers. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being such an one as Paul the aged; by which we may compute, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here denotes mere youth, and not rather strength, and stoutness, 2 Sam. VI 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every chosen man of Israel: where the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every young man of Israel.   

VERS. LX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fell a sleep. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He slept, than which nothing is more common in the Talmudists.    

CHAP. VIII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Carried Stephen to his burial. 
THEY 
* Sanhedr. fol. 46. 1.  do not bury (any one condemned by the Sanhedrin) in the Sepulchers of their fathers. But there are two places of burial, belonging to the Sanhedrin; one for those that are beheaded and strangled; the other for those that are stoned and burnt. The reason why such are not to be buried with their fathers is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they do not bury the guilty with the innocent; which they deduce from the story of an ordinary person cast into Elisha's grave, who continued not there but risen again.  

x Ibid. fol. 45. 2  The stone wherewith any one is stoned, the wood on which he is hanged, the sword by which he is beheaded, and the halter wherewith he is strangled, is still buried in the same place with him: or at least very near him. That it was otherwise with Stephen, the words now before us do evince; but whether this was from the indulgence of the Sanhedrin toward the condemned person: or, because he was not condemned by the Sanhedrin, let others judge.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And made great lamentation over him. 
The Rabbins go on. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not make a lamentation over one condemned by the Sanhedrin, only bemoan him, i. e. inwardly, and in their heart only. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this grief is not but in the heart. And it was a Vulgar conceit amongst the Jews, that by how much the more sordidly the criminal was handled by the Sanhedrin, and how much the less bemoaned after execution, by so much the more it tended toward the remission of his sins. Whence the Gloss upon the place, They do not bewail him, that so that disgrace of his might turn to his atonement.  
This generous and true Christian courage of these good men burying St. Stephen, is deservedly applauded by all: and those that did thus bury him, did thereby publicly explode that ridiculous conceit of expiation by undergoing the greatest disgrace here: for they knew well enough that the remission of this Martyrs sins, flowed from a more noble source.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Into the City of Samaria. 
HAving done with the story of Stephen, who was the first named amongst the seven Deacons: the Evangelist passeth on to the affairs of Philip, who was the second. Whether he betook himself to Sebaste, or to Sichem, or to some other third City of Samaria, might be a reasonable question; because it is said, vers. 14. that the Apostles heard that Samaria had received the Word of God; which seems more agreeably to be understood of some City in Samaria, rather than the whole Samaritan Country. Now what City should that be, which as the Metropolis of that Country, is by way of Emphasis called Samaria? It is certain that Sebaste is that very City, which anciently was Samaria.  

a Benjam. in Itinerar.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebaste is the same, which was Samaria, where to this day the Palace of Ahab is shown. 
b Joseph. de Excid. l. 1. c. 16  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In Samaria (Herod) fortifying a City with a noble wall of twenty furlongs, and carrying thither a Colony of six thousand men, distributing good land amongst them: and in the midst of the City erecting a goodly Temple to Caesar, and a gr●ve about it of about three half furlongs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the City Sebaste.  
Was this therefore the City of Samaria, where Philip now was, because that was once the City Samaria? If we observe, how the City of Sichem was the very heart and seat of the Samaritan Religion, and the Mount Gerizim was as it were the Cathedral Church of that Sect; perhaps to this one might more fitly have respect, when mention is made of the City of Samaria, than any other place.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simon, who before time in the same City, used Sorcery. 
IF this was in Sichem, you will say, what became then of the Sichemites' faith which Christ himself had already planted amongst them? Joh. IU. It may be answered (though in so very obscure a thing I would not be positive) that it was some years since the time when Christ had conversed in that City, and when as he had done nothing that was miraculous there, Simon by his Magic's might obtain the easier reception amongst them. But however, grant, it was Sebaste, or any other City of Samaria, that was the scene of this story yet who did this Simon give out himself to be, when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he himself was some great one? And what sort of persons did the Samaritans account him, when they said of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this man is the great power of God?  
I. Did they take him for the Messiah? It is commonly presumed that Simon was a Samaritan by birth; but should Messiah spring out of the Samaritans? It is no impertinent question, whether the Samaritans, when they looked for the Messiah, (Joh. IU. 25.) yet could expect he should be one of the Samaritan stock, when they admitted of no Article of Faith that had not its foundation in the Books of Moses? Can they not gather this from thence, that the Messiah should come of the Tribe of Judah? A Samaritan perhaps will deny this, and elude that passage in Gen. XLIX. 10. by some such way as this: It is true, the Sceptre shall not departed from Judah, nor a Lawgiver from between his feet, until Shiloh come; but then this does not argue that Shiloh must derive his Original from the Tribe of Judah; only that some Dominion should continue in Judah, till Shiloh should appear. Where, by the way, it is worth our observing that the Samaritan Text and Interpreter in that place, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Jod; and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet, that Text reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his banners; and the Interpreter hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his Ranks, or Companies.  
That figment concerning Messiah been Joseph, or Messiah been Ephraim (for he goes by both those names) whether it was first invented by the Jews, or by the Samaritans is not easily determined. The Jewish Writers make very frequent mention of him: but the thing itself makes so much for the Samaritans, that one might believe it was first hatched amongst themselves; only that the story tells us that Messiah was at length slain, which the Samaritans would hardly ever have invented concerning him. And the Jews perhaps might be the Authors of it, that so they might the better evade those passages that speak of the death of the true Messiah.  
II. However, it was impiety enough in Simon, if he gave out himself for a Prophet, when he knew so well what himself was; and if you expound his giving out himself to be some great one no higher than this, yet does it argue arrogance enough in the knave. I would not depress the sense of those words concerning John Baptist, Luke I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall be great in the sight of the Lord: but if we take it in the highest degree, he shall be a Prophet before the Lord Christ; it carries both an excellent truth along with it, and also a most plain agreeableness with the office of John. And when Stephen expresseth Moses to have been a Prophet, in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was mighty in words and deeds, perhaps it bears the same sense with what the Samaritans said and conceited concerning this Simon, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great power of God.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then Simon himself believed also. 
THAT is, He believed that Jesus of Nazareth was the true Messiah, and so was made capable of Baptism; (as in vers. 37.) and was indeed baptised in the Name of Jesus, vers. 16. And now O Simon, what thinkest thou of thyself, if hitherto thou hadst exhibited thyself as the Messiah? Darest thou after this pretend to be the Son of God? That which is commonly told of him, and which Epiphanius reports without alleging any others: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the Samaritans he gave out himself to be the Father, to the Jews to be the Son; betrays not only the blasphemy but the madness of the man, that amongst the Jews he should pretend himself to be the Son of God, when they would acknowledge no Son of God at all.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They sent unto them Peter and john, etc. 

c H●res. 21.  EPIPHANIUS here very apositely tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Philip being but a Deacon, had not the power of imposition of hands, so as by that, to confer the gift of the Holy Ghost. It was the Apostles peculiar Province and Prerogative, by laying on of their Hands to communicate the Holy Ghost, that is, in his extraordinary gifts of Tongues and Prophecy; for as to the Spirit of Sanctification, they never dispensed that.  
Peter and John besides the eminent station they held amongst the Apostles, were also to be the Apostles of the Circumcision in foreign Countries. James the brother of John was now alive, who with those two made up that noble Triumvirate, that had a more intimate familiarity with Christ. And one would believe, he ought also to have been sent along with them, but that they were sufficient; and that this was only as a prologue to their future charge and office of dealing with the Circumcision in foreign Countries.  
They lay their hands upon some whom the Holy Ghost had pointed out to be ordained Ministers: And by so doing, they did communicate the gifts of Tongues and Prophecy, so very visible and conspicuously, that it is said, that Simon saw how through the laying on of the Apostles hands, the Holy Ghost was given. Amongst the Jews persons were ordained Elders, by three men: But here, this duumvirate was abundantly more valuable, when they could not only promote to the Ministry, but further, confer upon those that were so promoted, a fitness and ability for the performance of their office.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Give me also this power, etc. 
HOW infinitely mistaken is this wretch, if he think that the gifts of the Holy Ghost could be bought and procured by Silver or Gold; and how much more mistaken still, if he think that the power of conferring these gifts to others could be thus attained! The Apostles had a power of imparting these gifts, but even they had not a power of enabling another to impart them. Paul by laying hands on Timothy could endow him with the gifts of Tongues and Prophecy; but he could not so endow him that he should be capable of conveying those gifts to another. This was purely Apostolical to dispense these gifts, and when they died, this power and privilege died with them.  
It is easy apprehending what this wily wretch had in his thoughts and design, viz. an affectation both of lucre and vainglory. Otherwise it might have been abundantly enough for him to have requested, give me also the gift of Tongues and Prophecy as ye have given to these.   

VERS. XXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Pray ye to the Lord for me. 
IF he begged this in earnest and from his heart, it is a wonder he should afterward break out into so much blasphemy and wickedness that Church-history reports concerning him, if that say true. 
d Irenae. lib. 1. cap. 20.  And when he did still more and more disbelieve God, and set himself more greedily in an opposition against the Apostles, etc. 
e Euseb. lib. 2. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Simon the great adversary of the great and Holy Apostles, etc. For him to beseech the Apostles earnestly to pray for him, and yet from thenceforth to oppose them to the utmost of his power? This certainly is the gall of bitterness and the bond of iniquity.  
We have (if we believe the story) St. Peter and this Simon meeting with one another again at Rome, where the Apostle by his prayers tumbles this Magician headlong to the ground, while he was flying in the Air, and so Simon Magus breathes his last. If it had been taken notice of, that (if Philostratus may be believed) it is probable St. Peter and Apollonius Tyanaeus were at one and the same time together in Babylon, doubtless there would have been some such tale as this framed about St. Peter's triumphing over him also.  
That in Justin Martyr concerning a statue erected at Rome to Simon Magus with this inscription Simoni Sancto Deo, To Simon the Holy God, is shown by learned Men to have been so called by mistake, when it was rather a Statue erected Simoni Sango Deo. I fear there is some such mistake concerning St. Peter's chair erected in Rome, as there was concerning the Statue of Simon erected at Rome.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Gaza, which is desert. 
WHO is it speaks this clause [which is desert] the Angel or the Historian? Strabo indeed tells us, 
f Lib. 16.  that Gaza anciently was a noble City, destroyed by Alexander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and continues desert. But why is this added in this place, and by whom is it so? I would suppose it is added by the Angel, and that for this reason, because there was another Gaza not very far from that place where Philip now was, viz. in the Tribe of Ephraim, 1 Chron. VII. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sichem with the Towns thereof, to Gaza with the Towns thereof, this was the dwelling of the children of Ephraim. Here is Gaza of Ephraim, but Philip must go to Gaza of the Philistines.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of great Authority under Candace Queen of the Aethiopians. 
IN a French Treatise lately published, that bears the Title of Histoire de la haut Ethiopie, pag. 15. all the Ethiopian Kings are named and reckoned up, and Candace not mentioned. But at the end there is this animadversion upon it, Dans cette Chronologie i● n'est point parle ny de la R●ine Candace, ny de l' Imperatrice Helen, etc. In this Chronology there is no mention of the Queen Candace, nor of the Empress Helen; The Abyssins' no more than the Jews use not to name the women in their Genealogies; a thing very common with all the Eastern Nations.  
However, that there was a certain Candace Queen of the Ethiopians, nay that there were several Queens of that name, is so very plain both from Pliny and Strabo, that it would be an impertinent thing to seek for this Candace of ours any where else. The head of the Kingdom (saith Strabo) was Meröe, a City of the same name with the Island itself. Now the Country Meröe was made an Island by the river Nile Westward, and the river Astabora Eastward 
g Ptol. tab. 4● Africa. .  
If our Eunuch here came indeed from Meröe, then may we call to mind that passage in Zeph. III. 10. From beyond the rivers of Aethiopia my suppliants, etc. But from what part soever of Candace's Empire he might come, and what way soever he went; that might be true of him, and a very long journey he must needs take, before he could arrive at Jerusalem. But the Ethiopic Version, cuts the journey much shorter, when it makes him travailing to the City Gaza; So rendering that passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not, who had the charge of all her treasure, but who was over all Gaza.  
I am apt to imagine this devotionist might come to Jerusalem upon the same errand that had brought the Jews from all Countries, Acts II. viz. led hither by the Prophecy of Daniel, which had foretold the appearance of the Messiah about this time. And one would wonder, that whiles he was at Jerusalem, he should have heard nothing concerning Jesus. Or perhaps what he heard of him was the occasion of his studying at this time that passage in Isaiah's Prophecy. Where now were the Apostles and the rest of that holy College and company, that so great a person, and one of such devotion should be let go untaught and unsatisfied concerning the Lord Jesus? Is it possible that he could be ignorant of the talk of his Death and Resurrection, abiding in the City although as yet he might not believe it? But his instruction and conversion, is reserved to a more peculiar miracle, that should render it the more famous, and better known.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was led as a sheep to the slaughter. 
THE Text in Isaiah is indeed expressed here according to the Greek Version, but whether the Eunuch used that Version or no, is no unjust question. As also, whether he were a Jew or a Proselyte; whether a Proselyte made, or a mere Gentile; whether an Eunuch in the strict, or in the larger sense. Which things are not to be enquired into, because we can no where be resolved about them. The perverseness of the Jews is more obvious, who, to elude these express and plain things about the sufferings of the Messiah, do divert the whole sense of this Chapter to another thing. It goes current amongst them, that the afflicted people of Israel, are the subject of this Prophecy: although there are those that would apply part of it to Jeremy; others, part of it to R. Judah the holy; nay some there are that will allow some part of it to the Messiah himself, in the mean time providing that they admit not of his death; it would be very tedious to set down particularly their triflings and elusions in this matter. I rather inquire who it is that the Greek Interpreters apply this passage to? Whether they plainly and sincerely understood them of the sufferings and death of the Messiah? Let those answer for them, who would have them inspired by the Holy Ghost. If they were thus inspired, they could not but attain the true sense and scope of the Scripture, as well as the Grammatical signification of the words, and could not but discern here, that the Prophet treats of an afflicted, suffering, dying, buried Messiah, etc.  
And if so, how strange a thing is it, that the whole Nation should be carried away with so cursed, perverse and obstinate a denial of the Messiah's death? What? For Seventy two Doctors and Guides of the people, and those divinely inspired too, so plainly to foresee the sufferings and death of the Messiah foretold in this Chapter, and yet not to take care to disperse this Doctrine amongst the people, nor deliver and hand it down to posterity? But if they did do it, how came so horrid an averseness to this Doctrine to seize the whole Nation? If they did not, what execrable Pastors of the people were they, to conceal so noble, and so necessary an Article of their Faith, and not impart it?  
In like manner do the Jews commonly apply that famed Prophecy of Christ, Isa. IX. 6. to King Hezekiah; I doubt also the Greek Interpreters lean that way, that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will restore health, or soundness to him, gives a suspicion of it.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In his humiliation his judgement was taken from him▪ 
THE Hebrew Text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was taken from prison and from judgement; which the Seventy read thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. XXI. 7. Doeg (for devotion, saith Kimchi) was detained before the Lord: then is shown so much the greater wrong done to Christ. He was snatched from the place of his devotion, and from his work; and he was snatched from the place of judgement, that he could neither be safe in that, nor have just judgement in the other. Any one knows what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, namely, Being detained upon a Religious account, and what affinity the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut up, may have with it, every one may also see.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who shall declare his generation? 
That is, who shall declare the wickedness of that age or generation wherein he lived, and by whom he suffered such things? This and such like passages are very usual amongst the Jews. 
h Midr. Schi●▪ fol. 17. 3.  In the generation in which the Son of David shall come, the Synagogue shall be a common stews, Galilee shall be destroyed, and Gablan shall be laid waist.— the wisdom of the Scribes shall putrify, good and merciful men shall fail, yea and truth itself shall fail, and the faces of that generation shall be as the faces of dogs.— R. Levi saith, The Son of David shall not come, but in a generation wherein men's faces shall be impudent; and which will deserve to be cut off. R. Jannai saith, When thou seest the generation, after the slandering, and blaspheming generation, then expect the feet of King Messiah, that is, his coming. While I read the Chaldee Paraphrast, in Isa. LIII. methinks I see a forehead not unlike the faces before mentioned; for he wrists the Prophet's words with that impudence and perverseness from their own proper sense, that it is a wonder if his own Conscience, while he was writing it, did not check and admonish him.   

VERS. XL.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Philip was found at Azotus. 
IF this was done at Gaza or near it, it was from thence to Azotus about two hundred and seventy furlongs; or thirty four miles or thereabout. 
* Diod. Sicul. lib. 19  And Azotus was, as it seems, two miles from Jamnia, according to the computation of Antoninus his Itinerarium. From Gaza to Askalon sixteen miles: from Askalon to Jamnia twenty. We have the mention of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabath Philippi, as it should seem, in the Jerusalem Talmud. 
i Megill. fol. 70 2.     

CHAP. IX.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He desired letters of him [the High Priest] to Damascus. 
THESE letters were written from the whole Sanhedrin, 
k Vid. Acts XXII 5.  the head of which was Gamaliel, Paul's Master, yet they are attributed to the Highpriest, he being of a more worthy degree and order, than the Precedent of the Council; that in Acts XXIII. 4. hath a peculiar Emphasis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Highpriest, and hints to us the opinion that Nation had of the Highpriest, namely, that he was God's Officer; whereas the Precedent of the Council was only an officer of the People, and chosen by men. The charge of the Highpriest was to take care about holy things: the charge of the Precedent was to take care about the Traditions: for he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeper and repository of Traditions.  
But the words we are upon do occasion a more knotty and difficult question, viz. whether the decrees of the Sanhedrin were of authority amongst the Jews in Countries abroad? As to Damascus there is the less scruple, because Syria in very many things was looked upon to be of the same rank and condition with the land of Israel. But what shall we think of more remote Countries? For instance, Egypt or Babylon, where the greatest number of Jews above all other Countries in the World did reside?  
I. There was no Sanhedrin of Seventy men, either in Egypt or Babylon, or indeed any where else, but that at Jerusalem. There were very famous Academies in Babylon, viz. that of Nehardea, that of Sorah, and that of Pombeditha. But a Sanhedrin no where. There was a very famous Cathedral Church at Alexandria, wherein were seventy pompous stalls, but it was but a Church not a Sanhedrin 
l Hieros'. Succah. ●c. 55. 1. .  
II. In what veneration the Jerusalem Sanhedrin was held every where amongst all sorts of Jews, may be collected from this, that the rule and determination concerning intercalating the year, concerning the beginning of the year, and the appointed time of the feasts, etc. came from it, as also that was esteemed the keeper and repository of the oral Law.  
III. The judgement of life and death in the matter of Heresy and heterodoxy belonged only to the Jerusalem Sanhedrin: and it is some such thing that is now before us. The Christians were to be sent from the Synagogues bound to Jerusalem, that if they would not deny their faith, they might be condemned to die. The Synagogues by their three men, might scourge them, but they could not pass sentence of death: And these goodly men conceived there was no other way to extirpate Christianity but by the death of Christians.  
iv Whether therefore, these were mandatory letters, or only exhortatory which St. Paul desired; the Fathers of the Sanhedrin knew the Synagogues were heated with so great an indignation against Christianity that they would most readily undertake, what was desired. Where, by the way, we may make this observation, That the power of Life and Death was not yet taken out of the hands of the Sanhedrin. I have elsewhere given you a copy of a Letter from the Sanhedrin to those of Babylon, and also to those of Alexandria 
m Vid. Hor. Heb. ●d. Matth. II. 14 .   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is hard for thee to kick against the pricks. 
IN Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is well known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to kick, from Deut. XXII. 15. and 1 Sam. II. 29. nor is it less known what this word kicking in these places means. 
n Hieros'. Schab. fol. 11. 1.  R. Bibai sat and taught— R. Isaac ben Cahna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kicked against him.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hearing a voice, etc. 
BUT it is said Chap. XXII. 9 They heard not the voice of him that spoke unto me. They heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voice, or Sound; but they did not hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words. So we find the Jewish writers distinguishing. 
o Bemidb. rab. fol. 163▪ ●.  There I will speak with thee. The word shall be with thee, but not with them all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps they did not hear the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they heard the voice.  — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But seeing no man. 
But did Paul himself see him? See vers. 17. Jesus that appeared to thee in the way; and vers. 27. He saw the Lord in the way. 1 Cor. IX. 1. Have I not seen Jesus Christ our Lord? And Chap. XV. 8. He was seen of me also, etc. but did he see his person or his glory only? I would say he saw both; and so had obtained a more illustrious Vision of him than any of the rest, having seen him since he was glorified, which they did not. But whether he saw with his bodily eyes, or as Isaiah, Cap. VI 1. by Vision only, let those dispute it that think fit.  
Concerning Damascus the scene of this history, we may call to mind that of Zechar. IX. 1. The burden of the word of the Lord in the land of Hadrach, and Damascus the rest thereof, etc. where the Targum; Damascus shall be converted, so that it shall be of the land of the house of his Majesty. Kimchi hath it, Damascus shall be his rest: that is, the habitation of his glory and of his prophet, etc. which things whither they have any relation to this place, let the Reader judge. Only I must not let it pass unobserved, that Paul the Converter of the Gentiles, was called to his Apostleship, and saw Christ in a Country, and almost in a City of the Gentiles.  
St. Paul himself tells us that this voice which came from Heaven spoke to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Hebrew tongue, Chap. XXVI. 14. which our Historian doth not mention, nor indeed those passages, vers. 16. 17, 18. which S. Paul there relates.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Putting his hand on him, that he may receive his sight. 
ANANIAS himself adds, vers. 17. that thou mightest receive thy sight, and be filled with the Holy Ghost. Can Ananias therefore confer the Holy Ghost? This seemed the peculiar prerogative of the Apostles; could therefore a private Disciple do this to an Apostle? By the imposition of his hands could he impart the gift of Tongues and Prophesy? Will not this degrade our Apostle even below the ordinary Ministers, who received these gifts by the imposition of the Apostles hands, and shall he that is an Apostle take his Commission from the hands of one that is not so himself? It was not ordinary for an Apostle to be baptised by one that was not an Apostle; and it would be strange, if such an one should add over and above greater things to an Apostle.  
It may be no needless question, who it was that baptised the rest of the Apostles, when Jesus himself baptised not, Joh. IU. 2. who therefore baptised those that did baptise? Let the Romanists say, who baptised Peter? I would say John the Baptist did. But do you think Peter was rebaptised? If so, by whom, when Jesus himself did not baptise?    

CHAP. XII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He killed james with the sword. 
THIS kind of death is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing. 
p Sanhedr. fol. 49. 2.  Four kinds of death are delivered into the hands of the Sanhedrin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing (with the sword) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangling. 
q Ibid. fol. 52. 2.  The precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those that are to be killed, is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they beheaded him with the sword as the (Roman) Kingdom does. R. Judah saith, This is a vile disgrace to him. But they lay his head upon a block, and chop it off with an Ax. Others reply, there can be no death more disgraceful than that. You will say Herod (Agrippa) imitated the Roman customs as having no small relation to Rome. But beheading by the sword, was a death used amongst the Jews themselves; and they particularly fell under that sentence, that drew away the people to the worship of other Gods. 
r Ibid. fol. 111. 2.  If they be but a few that seduce the people to strange worship, they are stoned, and their goods are not confiscated; but if their numbers be great, they die by the sword, and their goods are confiscated.  
St. James indeed was but a single person, but Herod knew that there was Peter also and several others, who according to his judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drew away the people to an irreligious worship; and deals with James, as he intended to do with the rest. So he falls, and his goods are confiscated. And so that gins to be accomplished which our Saviour had formerly told the sons of Zebedee, ye shall drink of my cup, etc. 
s Hieros'. Sanhedr. fol. 29. 4.  The Rabbins say, Killing [by the sword] is an heavier punishment than strangling.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His chains from his hands. 
I Am mistaken if the Jerusalem Talmudists do not express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiromanicae, hand-manacles. 
t Ibid. fol. 28. 3  It is written, The Lord spoke to Manasseh, and to his people, but they hearkened not: Wherefore the Lord brought upon them the Captains of that host of the King of Assyria, which took Manasseh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manacles? The Targum on 2 Chron. XXXIII. thus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where, I am apt to suspect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ill writ instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but I stand corrected very willingly, if I guess amiss.  
In those words of our Saviour, Bind the unprofitable servant hand and foot, etc. it is plain to see, how he alluded to manacles and fetters.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is his Angel. 
THAT is, An Angel in his shape; for it was familiarly received amongst them, that the Angels did sometimes put on the shape of this or of that person. 
u De●aearim rabba fol. 290 4.  It is written, he hath delivered me from the sword of Pharaoh. Bar Kaphra saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Angel descended in the shape of Moses, and made him flee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that came to lay hold on Moses, thought the Angel to be Moses. The Gloss is, The Angel quickened Moses in his flight, so that those that sought for Moses, were very little solicitous about him, because they thought the Angel was Moses. 
* Midr. Coheleth, fol. 87. 4.  The Holy blessed God saith, I have said to mirth what doth it? What doth that crown in thine hand? Descend from my throne: in the same hour an Angel descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shape of Solomon, and sat upon his throne.  
It is well known that the Jewish writers do take Elias for the Angel of the Covenant, Mal. III. 1. and how often have we Elias appearing in the shape of this or of that man?  

x S●nhedr. fol. ●0●. 1.  Elias came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seemed unto them as one of themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y ●●ero● Kilaim. 〈…〉 32. ●.  On a certain day Elias came to R. Judah the Holy, in the shape of R. Chaiah Rubbah, etc. having touched his teeth he took away their pain; the next day R. Chaiah Rubbah came to him and said, how doth Rabbi, how do his teeth? To whom he replied, from the time that thou touchedst my teeth with thy fingers, they were healed.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because their Country was nourished by the King's Country. 
HERE we may call to mind that of Ezek. XXVII. 17. Judah and the land of Israel [O Tyre] were thy Merchants, they traded in thy markets wheat of Minnith and Pannag, and Honey, and Oil, and Balm. So the Latin, the Interlinear, our English, and the Italian Versions. But others make Minnith and Pannag not places, but Merchandise ware, namely the Syriac, Arabic, Greek and the Chaldee especially, who hath rendered the words so that R. Solomon, and R. Kimchi, confess they knew not well what he means. As for Minnith we have it mentioned in Judg. XI. 33. for which the Syriac hath Makir for a reason not known; and the Greek, Arnon, for no reason at all. As for Pannag we meet with it no where else. Whatever it be, the words of the Prophet hint to us the same thing, that the Evangelist doth here; which is strengthened also from that in 1 King. V 11. And Solomon gave Hiram twenty thousand measures o●…heat for food to his household, and twenty measures of pure Oil, thus gave Solomon to Hiram year by year.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being eaten of worms, he gave up the Ghost. 
JOSEPHUS speaks more sparingly in this matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pains of his belly came thick upon him: speaking only of the torments of the belly, and suppressing the cause. And that (as it should seem) not only to conceal the King's reproach, but to add something of honour to him. For lay that passage in the Talmud to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many just persons have died of the pain in the bowels. z On the contrary, to be devoured by worms was reckoned an 
x Schabb. f. 118 2.  accursed thing, and what befell none but men of greatest impiety. 
* So●a●. s. 35. 1.  Those that went to spy out the land of promise, and raised an evil report upon it, They had their Tongues hanging out, and falling upon their Navels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and worms issued out of their Tongues and crept into their Navels, and issued out of their Navels again, and crept into their Tongues. 
‖ Hieros'. Joma, fol. 39 1.  A certain Priest (a Baithusean as it should seem) made incense without, and brought it within.— There are who say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his Nose hung down, issuing out with worms; and that something like a calf's hoof grew in his forehead.    

CHAP. XIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There were some in the Church that was at Antioch. 
COMPARE that passage Chap. XI. 27. with this place, and neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some; will seem redundant; nor the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so harsh, There came some Prophets from Jerusalem to Antioch, when yet, there were in the Church of Antioch some Prophets of their own already. And it seems to hint that the separation of Paul and Barnabas to the Ministry was done by the stated Ministers of that Church, and not by others that came thither.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prophets and Teachers. 
These offices indeed are distinguished, 1 Cor. XII. 28. and Ephes. IU. 11. but here, they seem as if they were not so to be; for the Church of Antioch was not yet arrived at that maturity that it should produce Teachers that were not endowed with the Holy Ghost, and the gift of Prophecy; and the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate some such thing, viz. that according to the state of the Church then being in that place, there were, nay it was necessary there should be prophetic Teachers, because there was not any who by the study of the Scriptures, was become fit for that office. But why then is it not rather said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophetic Teachers, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets and Teachers? Namely, because there were Prophets who were not ordinary Teachers, but acted in their Prophetic office occasionally only; and they were such as rather foretold things to come, than ordinarily preached, or taught chatechistically. But these were both Prophets, and constant Preachers too.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Manaen which had been brought up with Herod the Tetrarch. 
So Menahem is writ in the Alexandrian copy, at 2 Kings Chap. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manaen: but the Roman hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manaem. This our Manaens education with Herod the Tetrarch, brings to mind what is related in Juchasin. 
c Fol. 19 1.  Hillel and Shammai received their traditions from them (that is, from Shamaiah and Abtalion) But first were Hillel and Menahem. Menahem went off into the King's family and service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fourscore men clothed in gold— Menahem was grave and wise, like a Prophet, and uttered many Prophecies. He foretold Herod, when he was yet very young, that he should come to reign: And when he did reign, he sent for him, who foretold him also that he should reign above thirty years. And he did reign seven and thirty. Josephus (who is quoted also by this our Author) speaks much the same as to part of the story. 
d Antiq. lib. 15 cap. 13.  There was amongst the Essenes' one named Menaem, who, besides that he was famous for the holiness of his life, had obtained of God a fore knowledge of future things. He called Herod while he was yet a child, King of the Jews, etc.  
I do not think this our Menaem, was the same person; nor do I say, that he was his son (for had the Essenes' children?) But whereas this person was so accepted in the Court of Herod the Great, and our Manaen brought up with Herod his son; I cannot but suspect there might be something of kindred betwixt them. But that matter is not tanti: it is only worthy our considering whether this Menaen might not lay the foundations of his Christianity, while he was in Herod the Tetraches Court, where John the Baptist preached, and that with some kind of approbation and applause even from Herod himself, Mark VI 20.  
As to the remaining part of the story, the Talmudists add this passage; 
e Chagigah, fol. 16. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menahem went out, and Shammai entered. But whether went Menahem? Abai saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lashed out into all abundance of wickedness. Aba saith, he went into the service of the King, and with him went four score pair of Disciples, all clad in silk. I dare not say this Menahem was the same with our Menahem unless he were an hundred years of age or thereabout; and yet when I observe the familiarity that was between that Menahem and Herod the father; and how ours was brought up with Herod the son (which certainly was not put in by our Historian for no reason) it cannot but give me some apprehension that either he might be the person himself, or rather his son (if at least the Essenes' had children) or in a word, some very near relation. Be it one or other, it is worthy enquiry, whether this our Manaen might not lay the foundation of his Evangelical religion in the Court of Herod the Tetrarch, when John Baptist preached there.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As they ministered to the Lord and fasted. 
I. THE more religious amongst the Jews fasted, and met in their Synagogues to the public Prayers and Service, on the second and fifth day of the week: so that on those days it might be properly said of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they ministered and fasted. On their Sabbath indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they Ministered, but they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fast; but on these days in the week, the second and the fifth they did both.  
II. Perhaps it might be somewhat bold to say that the Church at Antioch, did according to the Jewish custom, observe the weekly fasts. And yet more bold to say, that Church chose those days for fasting which the Jews had done, viz. the second and fifth day of the week. But it would be most audacious to conjecture that they observed the Jewish Sabbath in some measure with the Lords day; and that with fasting, when as the Jews would by no means endure a fast upon that day. But whatever the day of this fasting was, or what occasion soever there was of it: from that ordinary custom of the Jews it is easy to judge of that phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministering, viz. that a public fast was celebrated with the public assembly of the Church; and administration of holy things; which whether it was so done, vers. 3. where it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than they fasted and prayed, may be some question: that is, whether at that time there was a public fast of the whole Church, or a more private one amongst the Elders only.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Laying their hands on them, etc. 

f Sanhedr. cap. 1. hal. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordaining of the Elders, and beheading the Heifer is by the three. In this thing therefore, this present action agreeth with the common usage of the Synagogue, that three persons, Simeon, Lucius, and Manaen lay their hands on two that were to be sent out, viz. Paul and Barnabas. But in that they lay on their hands, they do also recede from the usual custom. 
g Maimon. Sanhedr. cap. 4.  After what manner is the ordaining of Elders for ever? Not that they should lay their hands upon the head of an Elder, but only should call him Rabbi, and say to him, behold thou art ordained, and thou hast power of judging, etc. Anciently, every one that had been promoted to be an Elder, promoted his Disciples also: But this honour the wise Men indulged to old Hillel, namely decreeing that no person should be ordained to be an Elder, but with the licence of the Precedent. But neither is the Precedent to ordain any person, unless the Vicepresident assist him, nor the Vicepresident, unless the Precedent assist him. But as to what belongs to the other Societies: It is lawful for one man to ordain with the allowance of the Precedent; but let him have two more with him: For it is not an ordination unless by three; nor do they ordain Elders out of the Land.  
It might not be unworthy our enquiry (if there were place for it here) both why they have abolished the ceremony of imposition of hands, as also, why they should restrain the ordaining of Elders to the land of Israel only. We see the Church at Antioch doth otherwise, and by the same rule the Christian Church. But perhaps some will ask, upon what reason; when laying on of hands in the ordination of Elders, was hardly used at all, either under the first Temple, or before or under the second Temple. It was not under the second Temple, if we may believe the Rabbin newly quoted; or at least if it was used, it was abolished at last. And before the second Temple, where is there any sign or footstep of such a thing?   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Departed unto Seleucia. 
THIS doubtless is Seleucia of Pieria, concerning which Strabo tells us, 
h Lib. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beyond Cilicia, the first City in Syria, is Seleucia which is said to be in Pieria. So Xylander Translates it, leaving out the Version of the last clause wholly, intimating that the river Orontes pours itself into the Sea not far from this place. And to this, the situation and distances in Ptolemy do agree.  

Seleucia of Pieria, 68 36. 35. 26.  
The mouth of the River Orontes 68 30. 35. 30.   
Pliny also affirms that Seleucia in Pieria is the very first Coast of Syria from Cilicia. 
i Nat. Hist. lib. 5. cap. 12.  Latitudo (Syriae) a Seleucia Pieriae ad oppidum in Euphrate Zeugma, DXXV M. p. The latitude (of Syria) from Seleucia of Pieria, to Zeugma a Town upon Euphrates is DXXV Miles.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From thence they sailed to Cyprus. 
How great a multitude of Jews there were in Cyprus, may be somewhat conjectured from the times of Trajan backward, from this story. 
k Di●●. Cass. in Vit. Trajani.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In the mean time the Jews who dwelled about Cyrene, under the conduct of one Andrew, fall both upon the Romans and the Greeks, feed on their flesh, eat their bowels, besmear themselves with their blood, and cover themselves with their skins: Many of them they sawed asunder, from the crown of the head down the middle; many of them they threw to the wild beasts; many of them they forced to fight amongst themselves, till they had destroyed above two hundred and twenty thousand men. In Egypt and Cyprus they committed the same kind of outrages, the leader (of the Cypriots) being Artemion; where two hundred and forty thousand men were lost: whence it came to pass that a Jew might not come into Cyprus. But if by chance and stress of weather he put in upon the Island, he was killed. But the Jews, as by others, so especially by Lucius, whom Trajanus sent upon that expedition, were all subdued.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whose name was Barjesus.  

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Elymas the Sorcerer, (for so is his name by interpretation.) 
I. IT may be enquired, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Barjesus, be a proper name, or an appellative. In the Arabic in the Polyglot Bible, it is writ as a proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus. But in the Arabic of the Erpenian edition, it is writ as an appellative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus, and under the same notion, the Syriac taking the word, for Bar-Jesus, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar-Shumah, the Son of a Name, as Beza would have it: but trulier, the Son of a Swelling, or a Wound: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Tumour or Pustle, in the Targumists, of Jonathan, and of Jerusalem, upon Levit. XIII. 2. and in the Syriac it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wound, is by that translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. I. 6. and LIII. 5. And indeed Elymas, can no way be the interpretation of Barjesus, if Jesus here be a proper name, and especially if it must be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
II. I would therefore write Barjesus in Hebrew letters thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to waste away, or be corroded and worn by a Disease. So Psal. VI 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine Eye is consumed, or as the Interlinear, corroded because of grief. And that the Syriac had reference to this radix, when he renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of a Wound, or a Swelling proceeding from a Disease, is little to be doubted; and with the etymology the word Elymas agrees excellently well.  
III. There are those that would have it to be the interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that the Arabic word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Elymas is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sorcerer, which does not seem very distant from truth; once indeed such a conceit pleased me well enough; but since, these two things well considered, have led me another way.  
1. Because it may reasonably be doubted, whether St. Luke would explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a well known word, by a word far more unknown. Besides, why should this Sorcerer only be called Elymas when as according to that etymology, all persons of the same art might have the same name.  
2. Because the Syriac and Arabic do not begin the word Elymas with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph. I little doubt therefore but this name Elymas takes its original from the Arabic word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alima or Elima, which signifies to grieve or be tormented. And how this sense agrees with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one may see. For what can be nearer akin than to consume away, and to grieve; and to waste away by a distemper, and be under torment? So that, I suppose, this Sorcerer was called in his own Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar-Jesus, and went by that name among the Hebraizing Jews: but amongst those that speak Arabic, Elymas, which in the Arabic Tongue signifies the same thing. I confess it is something an unusual thing for St. Luke to render an Hebrew name by Arabic and not by Greek, which the Evangelists commonly do. But it seems, that this Magician was born and bred in some place or Country, where the Arabic was the mother Tongue, inhabited by Jews also, that used their own Language, and from thence he came to be known by this twofold name. I am mistaken, if Jabneh itself, a known Academy of the Jews, and sometime the seat of the Sanhedrin, was not in such a Country. For it may be made out elsewhere, that it is very probable the whole Philistine Country, at least the greatest part of it, did use the Arabic as their mother Tongue.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then Saul who is also called Paul. 
HERE is both his Hebrew and Roman name too, upon the account of that relation he had to both Nations. He was by his parentage a Jew, and so called Saul, but withal, he was a free denizen of Rome, and thence had the name of Paul. Under the same notion Silas is called Silvanus; for he also was a Citizen of Rome, as may be collected out of Acts XVI. 37. The Apostle having hitherto conversed chief amongst the Jews retains his Jewish name, but being now declared the Apostle of the Gentiles, and travelling amongst the Gentiles, St. Luke gives him his Gentile name only.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou child of the Devil. 
IS not this much of the same import with that in the Old Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of Belial? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at first hearing seems to sound very harshly, and indeed at first sight might appear as if it signified the firstborn of Satan; but it is given to a certain Rabbin to his praise, and as a title of honour, 
l Hieros'. Jevam●th, fol. 3. 1. & Bab. Jevam●th. fol. 16. 1.  in a far different signification, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline from.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Deputy. 
THIS is a word much in use amongst the Talmudists, with a little variation only in the reading. 
m Hieros'. Beraceth. fol. 9 1.  R. Chaninah, and R. Joshua ben Levi passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deputy of Caesarea. He seeing them, rose up to them. His own people say unto him, Dost thou rise up to these Jews? He answered them and said, I saw their faces as the faces of Angels. See the Aruch upon the word.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They came to Perga in Pamphylia. 
FROM Paphos in Cyprus, whether old or new (both being Maritime places situated on the Western shore of the Island) they seemed to Sail into the mouth of the river Cestrus, concerning which Strabo hath this passage. 
n Geograph. lib. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Then there is the river Cestrus which when one hath sailed sixty furlongs, he comes to the City Perga, near which is the Temple of Diana of Perga, in an high place, where every year there is a solemn convention. Ptolomey also speaks of the river Cestrus, and of the Cataract, concerning which Strabo hath some mention.  
But Mela 
o Mela, lib. 1. cap. 14.  hath this passage, Thence there are two strong rivers Oestros and Cataracts. Oestros is easily navigable: but Cataracts hath its name from the violence of its running, amongst these is the City Perga, etc. One may justly suspect an error in the Writer here, writing Oestros for Cestros, and it is something strange that Olivarius hath taken no notice of it.  
We may conjecture there was no Synagogue of Jews in Perga, because there is no mention of it, nor any memorable thing recorded as done by the Apostles here; only that John whose Surname was Mark, did in this place departed from them; for what reason is not known.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They came to Antioch in Pisidia. 
STrabo reckons up thirteen Cities in Pisidia 
p Strabo, lib. 12  from Artemidorus, amongst which he makes no mention of Antioch. But Pliny 
q Plin. lib. 5. cap. 27.  tell us, Incident vertici Pisidiae quondam Solymi appellati, etc. There are that inhabit the top of Pisidia, who were once called Solymites, their Colony is Caesarea, the same is Antioch. And Ptolomey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The inland Cities in Pamphilia, are Sileucia of Phrygia, and Antioch of Pisidia. Where the Interpreter most confusedly, Civitates sunt in Provincia Mediterranea, Phrygia quidem Pisidiae, Seleucia Pisidiae, Antiochia: that is, there are Cities in the midland Country, Phrygia of Pisidia, Seleucia of Pisidia, Antioch, and in the margin he sets Caesarea.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After the reading of the Law and the Prophets. 
BUT in what Language were the Law and the Prophets read, in this Synagogue? It is generally supposed that in the Synagogues of the Hellenists, the Greek Bible was read. But was that Tongue understood amongst the Pisidians? Strabo at the end of his thirteenth Book tells us, The Cibratian prefecture was reckoned amongst the greatest of Asia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Cibyrates used four Languages, the Pisidian, the Solyman, the Greek, and Lydian. Where we see the Pisidian Tongue is expressly distinguished from the Greek. If Moses and the Prophets therefore were read here in the Greek Tongue, were they understood by those in Pisidia? Yes, you will say, for the very name of the City Antioch speaks it, to have been a Greek Colony. Grant this: but then suppose a Jewish Synagogue in some City of Pisidia that was purely Pisidian, such as Selge, Sagalessus, Pernelissus, etc. or in some City of the Solymites, or of the Lydians, in what Language was the Law read there? Doubtless in the same Tongue and the same manner that it was read, in the Synagogue of the Hebrews, i. e. in the Original Hebrew, some Interpreter assisting, and rendering it to them in their mother Tongue.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They sat down. 
So it is expressed commonly of any one that teaches; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sat down. And if the Rulers of the Synagogue had no other knowledge of Barnabas and Saul, they might gather they were Preachers, from this, that when they entered the Synagogue they sat down, according to the custom of those that Taught, or Preached.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And ye that fear God. 
THAT is, Proselytes, 
r Bemedv. rab. fol. 227. 2.  Blessed is every one that feareth the Lord, that walketh in his ways, Psal. CXXVIII. 1. He doth not say, Blessed is Israel, or blessed are the Priests, or blessed the Levites, but blessed is every one that feareth the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the Proselytes, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that fear the Lord. According as it is said of Israel, Blessed art thou O Israel, so is it said of these, blessed is every one that feareth the Lord. Now of what proselyte is it said, that he is blessed? It is said of the proselyte of justice. Not as those Cuthites, of whom it is said, that they feared the Lord, and yet worshipped their own Gods.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He suffered their manners. 
THE particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to exclude the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word we meet with in the Seventy, Deut. I. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God did indeed bear with them full forty years: and so you will say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not wide from the truth. But the Apostle adding the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the time of forty years, seems chief to respect that time, which went between the fatal decree, that they should not enter the land, and the going in.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seven Nations. 
THE Rabbins very frequently, when they mention the Canaanitish people, give them this very term of the Seven Nations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About the space of four hundred and fity years. 
AMongst the many things that are offered upon this difficulty, I would choose this, that in this number are reckoned the years of the Judges, and the years of those Tyrants that oppressed Israel, computing them disjunctly and singly, which at first sight any one would think aught to be so reckoned; but that 1 Kings VI 1. gives a check to a too large computation.  
1. The years of the Judges and Tyrants, thus distinguished, answer the Sum exactly.  

The judges.  Othniel XL. Eliud LXXX. Deborah XL. Gideon XL. Abimelech III. Tolah XXIII. Jair XXII. Jepthah VI. Ibsan VII. Elon X. Abdon VIII. Samson XX. Eli XL. In all CCCXXXIX. 
The Tyrants.  Chushan VIII. Eglon XVIII. Sisera XX. Midian VII. Ammon XVIII. The Philistines XL. In all CXI.  
So that reckoning three hundred thirty nine, and one hundred and eleven together, the Sum amounts exactly to four hundred and fifty.  
II. Josephus seems expressly to follow this computation. 
s Antiqu. lib. 8. cap. 2.  Solomon began to build his Temple in the fourth year of his reign, and in the second month, which the Macedonians term Artemision, the Hebrews Ijar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After five hundred ninety and two years, from the Israelites going out of Egypt.  
In 1 Kings VI 1. there are reckoned four hundred and fourscore years. Josephus, five hundred ninety two, exceeding that number by a hundred and twelve years: So as the three years of the Tyrants makes the number to exceed in this place.  
III. In the particular summing up of these years, I cannot omit what is said concerning Samson in the Jewish Writers 
t Hieros'. Sotah, fol. 17. 2. . Samson saith, O Lord Eternal, give me a recompense for one of mine eyes, in this world, and for the other, in the world to come. One place saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he judged Israel forty years. Another place saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he judged Israel twenty years. R. Acha saith, by this it is hinted that the Philistines were afraid of him twenty years after his death, as they had stood in fear of him twenty years while he was alive.  
From these words we might imagine that it was written concerning Samson that he judged Israel Forty years, which yet is no where found: only it is said in two places (Judg. XV. 20. and Chap. XVI. 31.) that he judged twenty years. Whence the Jewish Writers draw that conclusion as was said before, viz. that the Philistines were under the terror of him, for the space of twenty years after he had been dead. Indeed it is said of Eli, That he judged Israel forty years, 1 Sam. IV. 18. which when I observe the LXX. rendering by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, twenty years, I cannot but suspect they might somewhat favour the received opinion amongst the Jews.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the second Psalm. 

u Hieros'. Taanith, fol. 65. 3.  WHY are the daily Prayers to the number of eighteen? R. Joshua ben Levi saith, it is according to the eighteen Psalms, from the beginning of the Psalms to The Lord hear thee in the day of trouble [Psal. XX. 1.] But if any one say to thee, they are nineteen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say thou to him, Why do the heathen rage, [i. e. the second Psalm] is not one of them. Hence they say, he that prays and is not heard, it is necessary for him to fast too.  
I. Judge hence whether this second Psalm were joined or confounded with the first, when it seems in some measure sequestered from the whole number. And do you observe the Rabbins way of arguing? Being to prove that the number of the daily Prayers being eighteen, was adapted to the number of the eighteen Psalms, from the beginning of the Book to that place, The Lord hear thee in the day of trouble, etc. Psal. XX. he takes refuge in a common Axiom of theirs, He that prayeth and is not heard, must fast also. As if that Maxim was founded upon the equality of numbers, and the authors of that Maxim did so design it. q. d. He that pours out eighteen Prayers, according to the number of those eighteen Psalms, and is not head, let him Fast and he shall be heard, according to the tenor of the Psalm immediately following, The Lord hear thee in the day of trouble, i. e. in the day when thou troublest and afflictest thyself with Fasting.  
II. I will not make any nice enquiry for what reason they should exclude the second Psalm out of the number. We find in it, however shut out of the number, a considerable testimony to the resurrection of the Messiah: and perhaps to this the Apostle may have some respect in these words. But if not, by this his noting the number and order of the Psalm, we may guests he spoke to this sense, viz. ye have a testimony of the Resurrection of Christ in the very entrance of the Book of Psalms, so near the beginning of it, that we meet with it even in the second Psalm.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou art my Son this day have I begotten thee. 
R. Solomon confesseth that the Rabbins do interpret this Psalm of the Messiah, but he had rather it should be applied to David. For the Jews take special care that the Messiah should not be acknowledged as the genuine Son of God. Hence Midr. Till. 
* In loc.  Thou art my Son: Hence we may answer the Heretics who say he is Son to God. Do thou answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say, thou art Son to me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but, thou art my Son. (A very learned distinction indeed!) As the Master speaking kindly to his Servant, may say to him, I love thee like my own Son. So the Targumist 
‖ In loc. , The Lord said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art beloved to me as a Son is to his Father.  
They do indeed acknowledge that the Messiah is concerned in this Psalm 
w Succah, fol. ●2. 1. , but then, if you will be a true Jew indeed, you must have a care how you acknowledge him the begotten Son of God. It would be a vain and impertinent thing to collect all their little artifices by which they endeavour to evade the force of this place. It were much more proper for us to observe the way of the Apostles arguing, and by what means he makes it out, that these words of the Psalmist point at the Resurrection of the Messiah. Take this passage by the way: 
x Midr. Tillin. ubi. supr.  R. Honna saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three portions of chastisements divided. The Fathers of the world and all generations received one part: The generation of persecution another, and the generation of the Messiah another. And when his time cometh, then will the Holy blessed say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lies upon me to make him a new creature. And so he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day have I begotten thee.  
When the Jews asked a sign of our Saviour, he constantly gives them the sign of Ionas the Prophet; that is, that his Resurrection which should come to pass, should be a most undoubted proof for him, that he is the Son of God, the true Messiah. So Rom. I. 4. He was declared to be the Son of God, by his Resurrection from the dead. For so was he indeed distinguished from all mortals, and Sons of men. And God saith he had then begotten him, when he had given a token that he was not a mere man, by his divine power whereby he had raised him from the dead. And according to the tenor of the whole Psalm, God is said to have begotten him then, when he was ordained King in Zion, and all Nations subdued under him. Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead, is a good Commentary: All power is given unto me, etc. Matth. XXVIII.  
What do those words mean, Matth. XXVI. 29. I will not henceforth drink of this fruit of the Vine; until that day when I drink it new with you in my Father's Kingdom? They seem to look this way, viz. I will drink no more of it before my Resurrection. For in truth his Resurrection was the beginning of his Kingdom, when he had overcome those enemies of his, Satan, Hell, and Death; from that time was he begotten and established King in Zion. I am mistaken if that of Psal. CX. v. 3. doth not in some measure fall in here also, which, give me leave to render by way of paraphrase into such a sense as this. Thy people shall be a willing people in the day of thy power: it shall be a willing people in the beauties of holiness, it shall be a willing people from the Womb of the morning: thine is the dew of thy youth. Now the dew of Christ is that quickening power of his, by which he can bring the dead to life again, Isai. XXVI. 19 And the dew of thy youth, O Christ, is thine. That is, it is thine own power and virtue that raiseth thee again. I would therefore apply those words from the womb of the morning to his Resurrection: because the Resurrection of Jesus, was the dawn of the new world, the morning of the new Creation.   

VERS. XXXIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sure mercies of David. 
IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked, that by David was understood the Messiah, which yet the Rabbins themselves, Kimchi and Ab. Ezra have well observed, the following Verse expressly confirming it. The Resurrection of our Saviour therefore, by the interpretation of the Apostle, is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sure mercies of Christ. And God by his Prophet (from whence this clause is taken) doth promise the raising again of the Messiah, and all the benefits of that Resurrection. He had foretold and promised his death Chap. LIII. But what mercies could have been hoped for by a dead Messiah, had he been always to have continued dead? They had been weak and instable kindnesses had they terminated in death: He promises mercies therefore firm and stable that were never to have end, because they should be always flowing and issuing out of his resurrection  
Whereas these things are quoted out of the Prophet in the words of the LXX, varying a little from the Prophet's words; and those much more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold ye despisers and wonder, etc. vers. 41. it might be enquired in what language the Apostle preached, as also in what language Moses and the Prophets were read in that Synagogue, vers. 15. If we say in the Greek, it is a question whether the Pisidians could understand it. If we say in the Pisidian language, it is hardly to be believed the Bible was then rendered into that language. It is remarkable what was quoted above out of Strabo, where he mentions four tongues, amongst them the Greek and the Pisidian distinct from one another. But this I have already discusst in the Notes upon Verse 15. of this Chapter.   

VERS. XLI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Behold ye despisers, etc. 
DR. Pocock 
a Poc. Miscell. 3.  here, as always, very learnedly, and accurately examines what the Greek Interpreters Hab. I. read: saving in the mean time the reading which the Hebrew Bibles exhibit: for it is one thing how the Greek read it, and another thing how it should be truly read.   

VERS. XLII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Gentiles besought, etc. 
IT is all one as to the force of the words as far as I see, whether you render them they besought the Gentiles, or the Gentiles besought them; the later Version hath chief obtained: but what absurdity is it if we should admit the former? And doth not the very order of the words seem to favour it? If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one might have inclined to the later without controversy: but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is place for doubting. And if it were so that the Jews resented the Apostles doctrine so ill, that they went out of the Synagogue disturbed and offended, as some conjecture, and that not improbably, we may the easilier imagine that the Apostles besought the Gentiles that tarried behind, that they would patiently hear these things again.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On the next Sabbath. 
I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Lexicons tell us, amongst other things, denotes, hence forward, or hereafter. Now this must be noted, that this discourse was held in the fore noon, for it was that time of the day only that they assembled in the Synagogue; in the afternoon they met in Beth Midras'. Let us consider therefore whether this phrase will not bear this sense: They besought that afterwards upon that Sabbath, viz. in the afternoon, they would hear again such a Sermon. And then, whether the Gentiles besought the Apostles, or the Apostles the Gentiles, it dot not alter the case.  
II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day. It can hardly be denied; and if so, then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day, that is, upon the Christian Sabbath, and hear these things again. If we yield that the Lord's day is to be called the Sabbath, than we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sabbath after. And indeed when the speech was amongst the Jews or Judaizing Proselytes, it is no wonder, if it were called the Sabbath. As if the Apostles had said, to morrow we celebrate our Sabbath, and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have these words preached to you?  
III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be the week betwixt the two Sabbaths (as that expression must be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fast twice in the week) then, as the sense is easy, that they besought them, the same things might be repeated on the following week, so the respect might have more particularly been had to the second and fifth day in the week, when they usually meet together in the Synagogue.    

CHAP. XIV.  

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Derbe, and Lystra, Cities of Lycaonia. 
STRABO tells us expressly that Iconium also was within Lycaonia 
b Strab. Geogr. lib. 12. ; Thence are the Lyconian Hills, plain, cold, naked, and pastures for wild Asses, etc. There are also the lakes, the greater called Coralis; the less, called Trogitis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ About those places stands Iconium, a Town built in a better soil than what I mentioned as the pasture of wild Asses. Ptolemy also places Iconium in Lycaonia 
c Ptol. tab. Asiae. 1. cap. 6. . How comes it to pass then that St. Luke doth not call Iconium a City of Lycaonia, as well as Derbe and Lystra? Because Iconium was of something a distinct jurisdiction. 
d Plin. Nat. Hist. l. 5. c. 27.  Datur et Tetrarchia ex Lycaonia, etc. There is also granted a Tetrarchy out of Lycaonia, on that side that bounds upon Galatia, consisting of fourteen Cities, the most famous of which is Iconium.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Speech of Lycaonia. 
IT is hard to say what the Lycaonian Tongue was; nor is it easy to say why this was added, when it might have sufficed to have said, They lift up their voices, saying, the Gods, etc.  
I. I should hardly be persuaded the Lycaonian Language was any Greek Dialect, when it sufficiently appears by what I lately quoted out of Strabo that there were peculiar Mother Tongues in these Countries, distinct from the Greek. And he himself remarketh 
* Lib. 8. , That the Carians, who are situated something nearer Greece than the Lycaonians, were called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, people of a barbarous language; so the Phrygians also were Barbari, barbarous 
e Pausan. lib. 1. .  
Let us hear once again what Strabo saith 
f Strab. lib. 12. , The Coppadocians who use the same language, are those chief who are bounded southward, with that part of Cilicia, that is called Taurus Eastward by Armenia, and Colchis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and other interjacent Countries, that use a different language. What amongst these other languages, should be the Lycaonian, let him find out, that hath leisure and capacity to do it. As for my part I neither can, nor dare attempt it.    

CHAP. XV.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. No small dissension and disputation, etc. 
WERE I to render these words into the Talmudick Language (which was the School Language) I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terms very well known in the Schools; according to which Idiom, if they were expounded, there would be no difficulty in them.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They determined that Paul should go up, etc. 
Of this journey Paul himsel makes some mention, Gal. II. 1. where he intimates that he went up by revelation, that is, given to the Ministers of Antioch: for it would not have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they determinded, if the Revelation had been made to Paul himself. Amongst others that accompanied him in his journey, Titus was one: But where he adopted him to himself▪ in those his journeys described Chap. XIII. and XIV. let him guests that can.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A good while ago, etc. 
I Do not question but St. Peter in these words had an eye to that saying of our Saviour, I will give thee the Keys of the Kingdom of Heaven, viz. that thou mayst first open the door of the Gospel to the Gentiles. Then it was that the Lord chose him, that by his mouth first the Gentiles might hear the word of the Gospel, and might believe. This he saith was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In former days: that is, as he speaks elsewhere, In the time when Jesus went in and out amongst them, Acts I. 21. which time is expressed by our Evangelists by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ From the beginning, Luke I. 2.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will build again the Tabernacle of David, which is fallen down. 

g Sanhedr. fol. 69. 2.  RAB. Nachman said to R. Isaac, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence art thou taught when Bar Naphli will come? He saith unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is this Bar Naphli? The other replied; it is the Messiah. Dost thou then call the Messiah Bar Naphli? Yes, saith he, for it is written, In that day I will build again the Tabernacle of David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nopheleth, falling down.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That the residue of men might seek after the Lord, etc. 
I. I Think it will hardly be denied by any but that St. James spoke now in Hebrew, i. e. in the Syriac Tongue. For reason will tell us that the Council at Jerusalem would be managed best in the language of Jerusalem: and indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simeon, with which he gins his discourse, argues that he spoke Hebrew amongst Hebrews; not so much in that he saith Simeon and not Simon; as in that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the letter v, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Simeon; the Syriac Tongue affecting the letter u, in the first syllable, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bu●ra, Gushma, Ductha, and many such words. So also in proper names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Sutda, in Jerusalem Language, for Ben Satda, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mugdala, for Magdala.  
II. Neither, I presume, will it be denied that the Apostle quoting this passage of the Prophet recites the very words as they are in the Hebrew: which was always done in their Schools, and Sermons: when they recited any place or testimony of Scripture, they did it always in the very original words. But do you think that the Hebrew words of Amos, in the mouth of James, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the residue of men might seek; in which sense the Greek words speak? The Hebrew Text in Amos IX. 12. is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may possess the remnant of Edom. But the Greek Interpreters have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That the residue of men might seek after the Lord. where they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord, of their own, and is not the Prophets; nor indeed is it in the Roman Copy, but in the Alexandrian M. S. it is.  
It is hardly worth our enquiry whether through carelessness or set design they have gone thus wide from the words of the Prophet; for indeed nothing is more common with those Interpreters than to departed after that manner from the Hebrew Text. One may suspect that they did it on purpose here, partly as envying so comfortable a promise made to Edom; and partly, because in the Prophecy next following it is said, There shall be no remnant of the House of Esau, Obad. vers. ult. where they distinguish that also by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One that carrieth fire.  
III. The Hebrew words of Amos quoted by James, do suit very well with his design and purpose, when to prove that God visited the Gentiles, to take out of them a people for his name, he citys this, I will build again the Tabernacle of David, that they may possess the remnant of Edom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The remnant of ●●om, in the same sense with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the remnant of Israel, mentioned, Rom. XI. 5. And by naming Edom one of the bitterest enemies that Israel had, from whom a remnant should be taken out and reserved, the thing propounded is the more clearly made out, viz. That God had visited the Gentiles, etc. The words also in the Greek Version which St. Luke follows, do prove the thing too: mention being made of all Nations seeking after the Lord: and therefore he doth the more safely follow that Version here which indeed he doth almost every where; and for what reasons he so doth, I have observed in another place.  
iv I know that the Talmudic and other Jewish Writers understand by the Edomites, commonly the Romans; but why they do so, does not so well appear. But their impudence sufficiently appears, when they introduce the Romans owning themselves for the Children of Esau, or Edom, and making their boasts of it. 
h Avodah Zarah, fol. 11. 2.  At Rome once within seventy years, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bring forth a sound man, [one that represents Esau] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make him ride upon a lame man [that represents Jacob, and by that they show how Esau now ruleth over Jacob] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they cloth him with the Garments of Adam [those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Garments of desire that Esau had.] And they put upon his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the skin of the head of Rabbi Ishmael [He was the High Priest, that had been killed by the Kingdom of the Romans; but had so comely a face, that Cesar's Daughter caused the skin of it to be taken off and preserved in Balsam.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they hang upon him a Pearl of the weight of a Zuzee,— and proclaim before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The computation of the Lord (of Jacob, as one Gloss, or of Isaac, as another) is falsehood. [That is, his Prophecy by which he promised Redemption to his Children, is a lie.] The Brother of our Lord [i. e. of Esau] is a deceiver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever sees [this sight at present] let him see it, and whosoever doth not see it shall not see it, [that is, till the seventieth year again.] What did thy deceiver get by his deceit, and what did that falsifier get by his falsehood? And so at length conclude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe to this man, when he shall arise. [Woe to Esau, when Jacob shall arise.]  
I thought fit to transcribe these things, only to give you a specimen, with what confidence the Jewish Writers esteem the Romans for Edomites: of whom they hardly ever speak without spleen and hatred, curse and abhorrency. The words shut within the Parenthesis are not mine but those of the Gloss.  
V I do not belive that the Romans were thus taken for Edomites by the Jews, when the Greek Version was wrote: but yet I do believe that at that time the Edomites were as odious to the Jews: so that it is no wonder, if those interpreters from that hatred should envy them those things Amos had foretold should happen to them that remained of Edom, and diverted his words another way. 
i Shemoth rabba, fol. 152. 3.  This is the offering thou shalt receive from them, Gold, Silver, and Brass, Exod. The Gold is Babel: The Silver is Media: The Brass is Greece, Dan. II. But there is no mention of Iron: Why so? Because wicked Edom that wasted the Sanctuary is likened to that. To teach us, that God in time to come will accept an offering from every Kingdom, except Edom.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they abstain from pollutions of Idols, and from Fornication. 
I. IT may with good reason be asked, whether these four things were forbidden under one and the same notion; namely this, That the converted Gentiles might not give offence to the Jews, if they should not abstain from all these things. Or, whether there might not be something else interwoven, viz. that those converted Gentiles might not relapse into something of their former Heathenism: the abstaining from pollutions of Idols, and from Fornication, seems to respect this later, as that of abstaining from things strangled, and from blood, the former.  
In the mean time one might wonder at the heart and forehead of the Nicolaitans, who not only practised, but taught diametrically contrary to this decree of the Apostles, Revel. II. 14, 20. Those Balaamites, and Jezebelites: with what paint could they beautify that horrid and accursed doctrine and practice of theirs? was it the liberty of the Gospel they pretended? or rather did they not abuse that love and charity commanded in the Gospel? Namely, making a show of some more transcendent friendship amongst themselves, they would eat any thing with any Man, and lie carnally with any Woman.  
I have oftentimes thought of those words of the Apostle, 1 Tim. IV. 3. forbidding to marry. Who were these that forbade to Marry, but especially upon what account did they forbid it? We know indeed upon what unreasonable reason Marriage is forbidden to some, in the Romish Communion, in these later ages of the world; but to whom, and upon what occasion it was forbidden in those lasts days of the Jewish Oeconomy (to which times the Apostle refers, in this place) is not easily determined.  
As to the clause that follows immediately in the Apostle, commanding to abstain from meats which God hath created to be received, etc. that passage comes into my mind, 
k Bava bathra, fol. 60. 2.  When the Temple was destroyed the second time, the Pharisees [i. e. the Separatists] were greatly multiplied in Israel, who taught that it was not lawful to eat flesh, nor to drink wine. R. Joshua applied himself to them and said, My Sons who do you not eat flesh nor drink any wine? They say unto him, shall we eat flesh, that were wont to offer it upon the Altar, and that Altar is now broken down? shall we drink wine, that were wont to pour it out upon the Altar, which Altar is now gone? If it be so, saith he, than we should not eat bread, because the Offerings of breadcorn are ceased: we should not eat any fruits, because the offering of first-fruits is at an end. We should not drink water, because the drink offering is ceased, etc. And a little after, Since the Kingdom of iniquity [the Roman Empire] hath decreed sharp things against us— it is but just that we should ordain amongst ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to marry Wives, nor beget Children, etc. and so it would come to pass that the seed of Abraham would decay and fail of itself. But let Israel rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mistaken than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presumptuous.  
How great a difference is there between these men, and the Nicolaitans? And yet these as foolishly and superstitiously erred in one extreme, as those did impiously and filthily in the other. As to the Nicolaitans, we may wonder at their ignorance if they knew nothing of this decree of the Apostles; and their impudence in so bold a contradiction, if they did.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From pollutions of Idols. 
In the Epistle of the Council it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From meats offered to Idols. The Rabbins distinguish the matter (when they discourse of what is forbidden concerning Idolatry) into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things prohibited to eat, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things prohibited to use. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or things offered to Idols, were prohibited to eat. And all the Utensils about any Idolatrous Sacrifice, were prohibited to use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doubtless comprehended all things offered to Idols, and perhaps all the Utensils too: and it is no impertinent question, whether that in the Epistle commanding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to abstain from things offered to Idols, did not restrain them from the use of all such Utensils, as well as from the eating of things offered.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And from Fornication. 
Any one may discern how obvious this twofold enquiry is. Namely, of what Fornication the discourse here is; and for what reason Fornication, whatsoever it is, should be reckoned here amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indifferent things.  
I. When I recollect what we frequently meet with amongst the Rabbins, that some things are permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for peace sake; and some things forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the customs of the Amorites, or the Gentiles: I am apt to suspect, in these decrees of the Apostles there is some relation to both: that it was permitted to the converted Gentiles, to Judaize in some things for peace sake; but to abstain in other, not that they might not Judaize, but that they might not do as the Heathen.  
II. Particularly in this prohibition of Fornication, we must consider, that it is not so proper to think there needed any peculiar command or prescript of the Apostles, to those that had embraced Christianity, against Fornication in the common notion and acceptation of the word, whenas the whole tenor of the Gospel prescribed against it. And for that very reason I cannot persuade myself that by blood forbidden in this place, we are to understand murder.  
III. There was a certain Fornication amongst the Jews that seemed to them lawful, and had some colour of Legitimation: this was Polygamy, Host IU. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They commit whoredom and shall not increase: So the Chaldee and Syriac, and our own Translation render it well. But now Fornication, as it denotes Whoredom, doth not wish or expect any offspring, but the contrary rather: But the words relate to Bigamy, or Polygamy. For in case of the Wife's barrenness, it was a common thing for them to take to them another Woman, or more for propagation sake; and this it is that God brands with the reproachful name of Fornication. They commit Fornication but do not multiply. Whatever else is understood by this word; I would certainly understand this, namely, That the Apostles prescribed against Polygamy, a thing esteemed indifferent amongst the Jews (as fornication was amongst the Gentiles) and therefore not unfitly mentioned here amongst things indifferent.  
Tell me in what place in the New Testament Bigamy, or Polygamy, is forbidden, if not in this? perhaps you will say in that of our Saviour, Matth. XIX. 4, 5. Where indeed provision is made against putting away of a Man's Wife, but hardly against Polygamy, especially comparing the Apostles words, 1 Cor. VI 16. Provision is made that Bishops and Deacons shall not have two Wives, 1 Tim. III. and I should not believe but that the same provision is made against the Bigamy of the Laity. But where is that done, if not in this place?  
iv There was another Fornication, ordinarily so reckoned also in the opinion of the Jews themselves (for they did not account the having many Wives to be Fornication) and that was, besides what they call simple Fornication, their marrying within the prohibited degrees, that which they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nakedness. These Marriages they were so averse to, that to some of them they allotted Death, to all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cutting off. Concerning which Maimonides speaks largely 
l Maimon. Is●●r. beah. cap. 1. & per ●or. tract. . In the mean time they allowed the Gentile that became a proselyte to the Jewesh Religion, to marry with his Kindred though never so near in blood, with his Sister, if he pleased, or with his Mother, etc. 
m Idem, ibid. cap. 14.  Hence perhaps arose that incestuous Marriage mentioned 1 Cor. V They did well therefore to provide by this Apostolical decree, against such kind of Marriages as these, being so odious to the Jews.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And from things strangled, and from blood. 
These (I suppose) were forbidden the Gentile converts for the sake of the Jews, and by way of condescension, that they might not take offence. By blood therefore ●●● by no means understand murder; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strangled, shall be considered by and by▪  
1. For wherefore should any mention of murder come into this present controves●●● Were the Gentile converts to be brought over to Moses? when the Moral precepts of Moses scarcely came in their minds, as being the precepts even of Nature itself. But the question is about ceremonials, and what hath murder to do in that? and as I have already said, what need could there be of such peculiar caution against Murder to those who had embraced the Gospel of love and peace?  
II. By the prohibition of blood therefore, I make no question but that caution is given against eating of blood: which is more than once prohibited in the Law, Gen. IX. 4. Deut. XII. 16, etc. and there could hardly any thing (except an Idol) be named, that the Jew had a greater abhorrence for, than the eating of blood.  
III. The Jews distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a living beast, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of a living Beast 
n Sanhedr. fol. ●9. 1. . The former is forbidden by that, Flesh with the life thereof, which is the blood thereof, shall you not eat. The later also is forbidden, Thou shalt not eat blood let out by the cutting of a vein, or any other way, from any beast, saith R. Chaninah in the place above quoted. See also Pesikta, and R. Solomon 
o 〈◊〉 in ●●●●●●● & 〈◊〉 〈◊〉 IX. , and instead o● more, that passage: 
p 〈◊〉 fol. 76. 2.  Wherefore is blood forbidden five times in Scripture? [Gen. IX. 4. Levit. III. 17. & VII. 26. & XVII. 10. Deut. XII. 16.] That the blood of Animals that are holy might be included, and the blood of Animals not Holy, and the blood that was to be covered in the dust, and the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the member of a living Beast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the blood that is let out, by the cutting of a vein, or otherwise. God himself adjudgeth him that eats blood to be cut off, Levit. VII. 27, etc. But as to this matter there are wondrous nice and subtle questions and distinctions laid down in Maimonides; I will only transcribe this one: 
q Maimon. Maacaloth Asuroth, cap. 6.  As to the blood that is let out, and the blood of the members, viz. of the Spleen, the Kidneys, the Testicles, and the blood gathered about the heart in the time of slaying, and the blood found about the Liver, they are not guilty of cutting off; but whoever eateth of any of that blood let him be scourged: because it is said, Thou shall eat no blood. But concerning being guilty to cutting off, it is said, because the life of the flesh is in the blood. A man therefore is not guilty of cutting off, unless he eats of that blood with which the life goes out.  
iv I know what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strangled flesh, in Atheneus 
* Lib. 9  mean: but that hath no place here, nor is there any reason why such Meats as he there sets on the Table, should be forbidden even to the Jew. Nor would I by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strangled, understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a living Beast, partly because I suppose that included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blood; and partly because it is thus determined by the Rabbins concerning it. 
r Maim. Maacaloth Asuroth, cap. 5.  They learn by tradition that that which is said in the Law, Thou shalt not eat the life with the flesh, forbids the eating of a member torn from a living Animal: and concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member cut off from a living Beast, God saith to Noah, But flesh with the life which is the blood thereof, shalt thou not eat. So that, to eat a member so cut off, is to eat blood: and under that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from blood, is contained the prohibition of eating both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of a living Beast, and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a living Beast. And under that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of things strangled, is the prohibition of eating flesh of a Beast not well killed, so as the blood issueth not one as it ought to do. Concerning which there is a large discourse in the Tract Cholin, obscure and tedious enough; however, I cannot but note one passage out of it. 
s Cholin. fol. 33. 1.  If any one desire to eat of a Beast before the life of it be gone, let him cut off a piece of flesh from the kill place, to the quantity of an Olive, and salt it very well, and wash it very well, and stay till the life of the Beast be gone out of him, and then he may eat it: this is equally lawful both to the stranger and to the Israelite. When we speak of not eating of flesh which the blood is not duly got out of, it is not necessary we should include within this rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which dies of itself, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is torn of wild Beasts.    

CHAP. XXIII.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ananias the High Priest. 
IT is a question among some Expositors whether this Ananias be the same Ananias that Josephus mentions, that was High Priest. And I ask again, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, be to be necessarily rendered High Priest.  
I. That Ananias the High Priest whom Josephus mentions 
t Antiqu. lib. 20. cap. 5. & De Excid. lib. 2. cap. 21. , was sent bound to Rome, by Quadratus the Governor of Syria, to render an account of his actions to Claudius Cesar, and that, before Felix entered upon the procuratorship of Judea; but whether he ever returned to Jerusalem again, is uncertain: still more uncertain whether ever restored to his place of High Priest: and most uncertain of all, whether he filled the Chair at that time when Paul pleaded his cause, which was some years after Felix had been settled in the Government, Acts XXIV. 10.  
II. About this time there was one Ananias, a man very much celebrated indeed, but not the High Priest, only the Sagan of the Priests, concerning whom the Talmudic Writers record these passages: 
u Shekalim, cap. 6. hal. 1.  There were thirteen Corban Chests, thirteen Tables, thirteen Adorations in the Temple: But to them that were of the House of Rabban Gamaliel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to those that were of the House of R. Ananias, Sagan of the Priests, there were fourteen, etc. 
w Pesachin, c. 1. hall. 6. & Misn. Hieros.  R. Ananias Sagan of the Priests saith, etc. Ananias Sagan of the Priests was slain in the time of the destruction (of Jerusalem) with Rabban Simeon the Son of Gamaliel. 
x Tsemach, David.  R. Ananias the Sagan, is said to be slain on the five and twentieth day of the month Sivan, together with Rabban Simeon ben Gamaliel, and R. Ishmael. 
y, fol. 57 1.   
If we cannot reconcile the Ananias in Josephus, with this in St. Luke; let Ananias the Sagan be the Ananias mentioned in this place, who may very well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or High Priest, as may be evident from those titles given to Annas and Caiaphas; Luk. III. 2. Nor doth any thing hinder but that we may easily suppose that Ananias the Sagan was in the possession of his Saganship at this very time.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I witted not Brethren, that he was the High Priest. 
I. SUppose he might not know that man to have been the High Priest, or the Sagan (which is hardly probable) yet he could not be ignorant, from the rank he held, and the seat he possessed, that he must be at least one of the Fathers of the Sanhedrin, and Rulers of the people, and so in reviling him, he transgressed that precept, Thou shalt not speak evil of the Ruler of thy people, as well as if he had reviled the High Priest.  
II. It is very little to the credit of the Apostle to think, that when he said, God shall smite thee thou whited wall, etc. That he uttered it rashly and unadvisedly, or carried away in an heat of passion and indignation, or that he did not know whom he thus threatened, or what degree and office he held. But he spoke it soberly, and as became an Apostle, by the Authority and guidance of the Holy Ghost. Nor did he, nor had he any need, to retract those words, or make apology for his rashness, but they are of the very same tenor with the rest, that he uttered.  
III. If this Ananias was that Sagan of the Priests that perished in the destruction of Jerusalem, as hath been already said, I would conceive his death was foretold prophetically by the Apostle, rather than that he rashly poured out words, that he afterwards retracted. Let me therefore paraphrase upon the words before us, I know it is not lawful to speak evil of the Ruler of the people, nor would I have said these things to him which I have, if I had owned such an one, but I did not own him so, for he is not worthy the name of an High Priest.  
iv The Precedent of the Sanhedrin at this time was Rabban Simeon ben Gamaliel: his Father Gamaliel, having been dead about two or three years before. Paul knew Simeon, and Simeon very well knew him, having been fellow Disciples, and both sat together at the feet of Gamaliel; nor indeed could he be ignorant of any of the Rulers of the people, if they were of any age, because he had been so long educated and conversed in Jerusalem. So that it is very improbable he should not know either Ananias the High Priest, if he were now present, or Ananias the Sagan, or indeed any of the Fathers of the Sanhedrin if they had any years upon their backs.  
Indeed not a few years had passed since he had left Jerusalem: But seeing formerly he had spent so many years there, and had been of that Degree and Order, that he was an Officer of the Sanhedrin, and had a Patent from them; he could not have so slippery and treacherous a memory, but that upon his return, he could readily know and distinguish their faces and persons. And whereas it is said in the Verse immediately following, That Paul perceived that the one part were Sadducees, etc. If it should be asked whence he came to distinguish so well concerning their persons; it may be answered, That (if he had no other ways to know them) he might understand that by his former knowledge of them; He had known them from the time that he himself had been a Pharisee, and conversed among them. See Chap. XXII. 5.  
V Forasmuch therefore as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I witted not, I do not see how it can argue so much an ignorance of his person (with whom he might have had some former transactions, in obtaining that accursed commission against the followers of Christ) but that it must relate to his affection rather than his understanding. So that the sense is, I knew not that there was any High Priest at all: or, I do not acknowledge this person for such an one. It was safer to inveigh against the person, than the office: But if he had said concerning the very office, I do not know that there is any High Priest at all; I question not but he had uttered his mind: being well assured, that that High Priesthood was now antiquated, by the death of our great High Priest, Jesus.  
For let us lay down this Problem: Although the Apostle, as to other things, had owned the service of the Temple (for he was purified in it.) Yet, as to the High Priesthood, he did not own the peculiar ministry of that; doth it not carry truth with it? seeing God by an irrefragrable token, viz. the rending of the Veil of the Temple from the top to the bottom, had shown the end and abolishing of that office.  
But suppose the words of the Apostle relate to the person and not the office, and that they were spoken in reference to the man himself, I do not own him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, High Priest, that he is not worthy of that title: Perhaps St. Paul knew of old how wicked a person he had been; or from his present injustice, or rash severity, had reason enough to make such a reply. To know, instead of to own and acknowledge, is not unusual in Scripture stile; that is a sad and dreadful instance enough, I know you not, depart from me, ye workers of iniquity. And in the Jewish Writings, when R. Judah being angry with Bar Kaphrah, only said to him, I know thee not, he went away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebuked, and took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rebuke to himself. The story is this: 
z Moed. Katon. sol. 16. 1.  When bar Kaphrah came to visit him, he said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Bar Kaphrah, I never knew thee; He understood what he meant: Therefore he took the rebuke unto himself for the space of thirty days.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sadducees say there is no Resurrection. 
WHAT therefore is the Religion of a Sadducee? He Prays, he Fasts, he offers Sacrifice, he observes the Law, and yet doth not expect a Resurrection, or life Eternal. To what end is this Religion? It is that he may obtain Temporal good things, observing only the promise of them, made in the Law, and he seeks for nothing beyond the mere letter. That the Sadducees took their denomination from one Sadoc, a Disciple of Antigonus Socheus, is commonly received, and that not without reason. In the mean time it may not be amiss to inquire whether Sadoc did himself deny the resurrection; and whether he rejected all the Books of the Holy Scripture excepting the five Books of Moses, which the saducees in some measure did.  
I. The Jewish writers do relate his story with so much variety, that as some represent him, we might think he denies the resurrection and future rewards; but as others, that he did not. For so say some, 
a Yuchasin, fol. 15. 2.  Sadoc and Baithus, were the heads of the Heretics, for they erred concerning the words of their Master, etc. 
b Ramban in Avoth. cap. 1.  Sadoc and Baithus hearing this passage from their Master, be ye not as Servants that serve their Master for hire and reward sake, etc. they said among themselves, our Master teaches us, that there is neither reward nor punishment, etc. Therefore they departed from the rule, and forsook the Law, etc.  
Others say otherwise; 
c Avoth R. Nathan, cap. 5.  Antigonus Socheus had two disciples, who delivered his doctrine to their Disciples, and their Disciples again to their Disciples; They stood forth, and taught after them, and said, what did our Fathers see that they should say, It is possible for a labourer to perform all his work for the whole day, and yet not receive his wages in the Evening? Surely, if our Fathers had thought there was another world, and the resurrection of the dead, they would not have said thus, etc. 
d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Antigonus Socheus had two Disciples, their names Sadoc and Baithus: He taught them saying, be ye not as hirelings that serve their Masters only that they may receive their pay, etc. They went and taught this to their Disciples, and to the Disciples of their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they did not expound his sense. [Mark that] There arose up after them that said, if our Fathers had known that there were a resurrection, and a recompense for the just in the world to come, they had not said this. So they arose up and separated from the Law, etc.— And from thence sprung those two evil Sects, the Sadducees and Baithusians. Let us but add that of Ramban, mentioned before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadoc and Baithus did not understand the sense of their Master, in those words, Be ye not as Servants, who serve their Master for the rewards sake, etc.  
From all which compared together, as we find the Jewish writers varying from one another somewhat, in relating this story; so from the later passages compared, one would believe that Sadoc was not a Sadducee, nor Baithus a Baithusian; that is, that neither of them were leavened with that heresy that denied the resurrection, etc. There was an occasion taken from the words of Antigonus misunderstood and depraved, to raise such an heresy, but it was not by Sadoc, or Baithus, for they did not understand the sense of them, saith Ramban; and as it appears out of the Aruch, they propounded the naked words to their Disciples without any Gloss at all upon them, and their Disciples again to the Disciples that followed them. So that the name, sect and heresy of the Sadducees does not seem to have sprung up till the second or third generation after Sadoc himself: which, if I mistake not, is not unworthy our remark, as to the Story and Chronology. There was a time when I believed (and who believes it not?) being led to it by the Author of Juchasin, and Maimonides, that Sadoc himself was the first Author of the Sect and Heterodoxy of the Sadducees; but weighing a little more strictly this matter from the allegations I have newly made out of R. Nathan and Aruch, it seems to me more probable, that that sect did not spring up till many years after the death of Sadoc. Let us compare the times.  
The Talmudists themselves own that story that Josephus tells us of Jaddua, whom Alexander the great met, and worshipped: but they altar the name, and say it was Simeon the just. Let those endeavour to reconcile Josephus with the Talmudists about the person and the name, who believe any thing of the story and thing itself, but let Simeon the just and Jaddua be one and the same person, as some would have it 
e Vide Juchas. fol. 14. 1.  So then the times of Simeon the just, and Alexander the great are coincident. Let Antigonus Socheus, who took the chair after him, be contemporary with Ptolomeus Lagu●. Let Sadoc and Baithus, both his Disciples be of the same age with Ptolomeus Philadelphus. And so the times of at least one generation (if not a second) of the Disciples of Sadoc may have run out, before the name of Sadducees took place.  
If there be any truth or probability in these things, we shall do well to consider them, when we come to inquire upon what reasons the Sadducees received not the rest of the Books of the sacred Volume with the same authority they did those of the five Books of Moses. I ask therefore first, whether this was done before the Greek Version was writ? You will hardly say Antigonus, or indeed Sadoc his Disciple was touched with this error. He would have been a monster of a precedent of the Sanhedrin, that should not acknowledge that distinction of the Law, the Prophets and Holy writings. And it would be strange if Sadoc should from his Master renounce all the other books, excepting the Pentateuch.  
The Sadducees might learn indeed from the Scribes and Pharisees themselves to give a greater share of honour to the Pentateuch, than the other Books, for even they did so: but that they should reject them, so at least as not to read them in their Synagogues, there was some other thing that must have moved them to it.  
When I take notice of this passage, 
f Massech. Soph. cap. 1.  that five of the Elders translated the Law into Greek for Ptolemy; and that in Josephus 
g ●●tiqu. lib. 1. cap. ●.  that the Law only was translated, and both these before so much as the name or sect of the Sadducees were known in the world, I begin to suspect the Sadducees, especially the Samaritans, might have drawn something from this example. At least if that be true that is related by Aristeas, that he was under an Anathema, that should add any thing to, or alter any thing in that Version. When the saducees therefore would be separating into a Sect, having imbibed that heresy, that there is no resurrection, and wrested the words of Antigonus into such a sense, it is less wonder if they would admit of none but the Books of Moses only, because there was nothing plainly occured in them, that contradicted their error; and further because those ancients of great name, having rendered those five Books only into Greek, seem to have consigned no other, for Books of a divine stamp, I do not at all think that all the Sadducees did follow that Version; but I suspect, that the Samaritans took something from thence into their own text. It is said by some in defence of the Greek Version, that in many things it agrees with the Hebrew Text of the Samaritans, as if that Text were purer than our Hebrew, and that the Greek Interpreters followed that Text. They do indeed agree often; but if I should say that the Samaritan Text in those places, or in some of them hath followed the Greek Version, and not the Greek Version the Samaritan Text, I presume, I should not be easily confuted.  
Shall I give you one or two agreements in the very beginning of the Pentateuch? In Gen. II. 2. the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God ended his work on the Seventh day. But the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his work on the sixth day. The Samaritan Text agrees with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He finished his work on the sixth day, etc. You will say the Greek Version translated according to the Samaritan Text. I say the Samaritan Text was framed according to this Greek Version. Who shall determine this matter between us? That which goes current amongst the Jews makes for me, viz. that this alteration was made by the Seventy two. 
h Megill. fol. 9 1. & Massech. Sopher. cap. 1.  But be it all one, which followeth the other in this agreement we next produce, in the same Chapter, Gen. II. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord God had form out of the ground. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord God form as yet out of the ground. The Samaritan Text agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not inquire here which follows which, but we rather complain of the boldness of both, the one to add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet; which seems to persuade us, that God, after he had created Adam and Eve, did over and above create something anew; which as yet to me, is a thing unheard of: and to whom is it not?  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That there is no resurrection. 
In my notes upon Matth. III. 9 I take notice out of the Gloss upon Bab. Beracoth, (if he be of any credit) that there were Heretics even in the days of Ezra, who said that there is no world but this; which indeed falls in with Sadducism, though the name of Sadducee was not known then, nor a long time after. But as to their Heresy, when they first sprung up, they seem principally and in the first place to have denied the immortality of the Soul, and so by consequence the resurrection of the body.  
I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Writers is taken infinite times for the Resurrection from the dead, but it is very often taken also for the life of the dead. So as, the one denotes the resurrection of the body, the other, the immortality of the Soul.  
In the beginning of the Talmudick Chapter Helec, where there is a discourse on purpose concerning the life of the world to come, they collect several arguments to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of the dead, out of the Law, for so let me render it here, rather than the resurrection of the dead. And the reason of it we may judge from that one agrument which they bring, instead of many others; viz. 
i Sanhedr. fol. 90. 2.  Some do say that it is proved out of this Scripture. He saith unto them, But ye did cleave unto the Lord your God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alive every one of you this day, Deut. IU. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is plain that you are now alive, when Moses speaks these things; but he means this, that in the day wherein all the world is dead ye shall live. That is, ye also though dead, shall live; which rather speaks out the immortality of the Soul after death, than the resurrection of the body. So our Saviour's answer to the Sadducees, Matth. XXII. 31, 32. from those words, I am the God of Abraham, etc. is fitted directly to confute their opinion against the immortality of the Soul; but it little, either plainly or directly so proves the resurrection of the body, but that the saducees might cavil at that way of proof.  
And in that saying of the Sadducees themselves, concerning the labourer working all the day, and not receiving his wages at night, there is a plain intimation that they especially considered of the state of the Soul after death, and the non-resurrection of the body by consequence. Let the words therefore be taken in this sense, The Sadducees say, Souls are not immortal, and that there are neither Angels nor Spirits, and then the twofold branch which our sacred Historian speaks of, will the more clearly appear, when he saith, but the Pharisees confess both.  
It is doubtful from the words of Josephus, whether the Essenes' acknowledge the resurrection of the body, when in the mean time they did most hearty own the immortality of the Soul. 
k I●s. de excide lib. 2. c. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ This opinion prevails amongst them, that the body indeed is corruptible, and the matter of it doth not endure, but Souls endure for ever immortal. So that the question chief is concerned about the Souls Imortality.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither Angel, nor Spirit. 
They deny that the soul is immortal, and they deny any spirits (in the mean time perhaps not denying God to be a Spirit, and that there is a Spirit of God mentioned, Gen. I. 2.) And it is a question whether they took not the occasion of their opinion from that deep silence they observe in Moses concerning the Creation of Angels or Spirits, or from something else.  
There is frequent mention in him of the apparitions of Angels, and what can the Sadducee say to this? Think you the Samaritans were Sadducees? If so, it is very observable that the Samaritan Interpreter doth once and again render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels. So Gen. III. 5. Ye shall be as Elohim. Samar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall be as Angels. Chap. V 1. In the similitude of God. Samar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the similitude of Angels. So also Chap. IX. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the similitude of Angels. And wherever there is mention of Angels in the Hebrew Text, the Samaritan Text retains the word Angels too.  
Did not the saducees believe there were Angels once, but their very being was for ever vanished? that they vanished with Moses and were no more. Did they believe that the soul of Moses was mortal, and perished with his body? and that the Angels died with him? otherwise I know not by what art or wit they could evade what they meet with in the Books of Moses concerning Angels, that especially in Gen. XXXII. 1.  
You will say perhaps that by Angels might be meant good motions and affections of the mind. The Pharisees themselves do sometimes call evil affections by the name of Devils. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil affection is Satan. But they do not call good affections Angels; nor can ye yourselves apply that passage so. The Angels of God met him, and he called the name of that place Mahanaim, i. e. two Camps, or two hosts. One of those Camps consisted of the multitude of his own family, and will you have the other to consist of good affections?  
If the saducees should grant that Angels were ever created (Moses not mentioning their Creation in his History) I should think they acknowledged the being of Angels in the same sense that we do in the whole story of the Pentateuch; but that they conceived that after the History of the Pentateuch was completed, those Angels were annihilated, and that after Moses there was neither Angel nor spirit, nor Prophecy.  
I have in another place taken notice that the Jews commonly distinguished between Angels and spirits, and Devils. Where by spirits they understood either the Ghosts of dead persons, or Spirits in humane shape, but not so dreadful and terrible as the Angels; and what need is there any more (will the Sadducee say) either of Angel or Spirit, when God before Moses died had made known his whole will by his writings, had given his eternal Law, completely constituted his Church?  
It is an innocent and blameless ignorance not to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of Satan, and the secrets of Heretics; and if in learning their Doctrines we mistake, and perhaps not a little, the shame is not much. It is venial to err concerning them, to err with them, is mortal. Let the Reader therefore pardon my ignorance, if I confess I am wholly ignorant where lay the difference between the Sadducee and Baithusian, whether they agreed in one, or whether they disagreed in some things. The Holy Scriptures make no mention of the Baithusians; the Jewish writings talk much of them, and in some things they seem to be distinguished from the Sadducees, but in what it is somewhat obscure.  
We have the Sadducees disputing with the Pharisees 
l Jadaim. cap. 4. , and we have the Baithuseans disputing with a Pharisee 
m Menacoth. fol. 65. 1. , and a Baithusean interrogating something of R. Joshua 
n Schabb. fol. 108. 1. , and frequent mention of them up and down in the Jewish writings. But particularly I cannot let pass one thing I have met with 
o Rosh hashana. cap. 2. hal. 1. , Of old they received a testimony of the New Moon from any person whatsoever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but after that the Heretics began to deal deceitfully, etc. So the Jerusalem Misna reads it. But the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that the Baithuseans began to deal deceitfully, or lightly. And the Misna published by its self at Amsterdam hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Epicureans dealt lightly, etc. Where both the Gemara's tell us, The Baithuseans endeavoured to lead the wise men into an error, and hired for the sum of four hundred Zuzees, one of our own, and one of theirs, to give in a false testimony as to the New Moons, etc. The Glosses give this reason of it, The thirtieth day of the Month Adar fell upon a Sabbath, and the New Moon did not appear in its time. And the Baithuseans were desirous that the first day of the Passover should fall upon the Sabbath, that the sheaf-offering might fall upon the first day of the week, and so the day of Pentecost upon the first day of the week also.  
Who now should these Baithusians be? Sadducees or Samaritans, or Christians, or some fourth Sect? The Christians indeed would have the day of Pentecost on the first day of the week, but whether they mean them in this particular let others judge. In other things 
q Hieros. Joma. fol. 39 1.  otherwise. p Wherefore do they adjure the High Priest? [viz. that he rightly perform the service of the day of Expiation] Because of the Baithuseans, who say, let him burn incense without, and bring it within; there is a story of a certain person that burned incense without, and brought it within— concerning whom one said, I should wonder if he should live very long; they say that he died in a very little time after. You would believe this was an High Priest, and a Baithusean.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Scribes that were of the Pharisees part. 
FOR there were also Scribes of the Sadducees part, and on both parts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes, must not be distinguished either from the Pharisees, or from the Sadducees that were now present in the Sanhedrin; but the meaning is, the Scribes that were of the Sect or profession of the Sadducees, or of the Pharisees; and by this twofold division the whole Sanhedrin is to be understood. But if we would take the thing more strictly, there were in the Sanhedrin some Scribes who took the part of the Pharisees against the Sadducees, who yet were not of the Sect of the Pharisees; I should believe the Shammeans and Hillelites were all against the Sadducees, and yet I should hardly believe all of them of the Sect of the Pharisees. We find them frequently disputing and quarrelling one against the other in the Talmudick writings, and yet do not think that either the one or the other favoured the Sadducee, nor that all of them bore good will to Pharisaism. There is a bloody fight between them mentioned 
q Hieros'. Schab. fol. 3. 3. , The Shammeans (who at that time were the greatest number) stood below and killed some of the Hillelites. This was done in the house of Hananiah ben Hezekiah ben Garon, whom they came to visit, being sick. A friendly visit this indeed!   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So must thou bear witness also at Rome. 
HENCE the warrant and intimation given to St. Paul of appealing to Cesar; it was a rare thing for a Jew to appeal to any Heathenish Tribunal, and it favoured of venomous malice the Sanhedrin had against Jesus, that they delivered him over to an Heathen Judg. St. Paul therefore when he found no place or manner of escaping otherwise, was directed by this Vision what to do.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Neither to eat nor drink, etc. 
WHAT will become of these Anathematised persons if their curse should be upon them and they cannot reach to murder Paul? (as indeed it happened they could not) must not these wretches helplessly die with hunger? Alas! they need not be very solicitous about that matter, they have their Casuist-Rabbins that can easily release them of that Vow 
r Hieros'. Avodah Zarab, fol. 40. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath made a Vow not to eat any thing, woe to him if he eat, and woe to him if he do not eat. If he eat he sineth against his vow; if he do not eat he sinneth against his life. What must such a man do in this sense? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him go to the wise men and they will lose his Vow, according as it is written, the tongue of the wise is health, Prov. XII. 18. It is no wonder if they were prodigal and monstrous in their Vows when they could be so easily absolved.    

CHAP. XXVIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Melita. 
PLINY tells us 
s Nat. Hist. llb. 3. cap. 8.  that in the Sicilian Sea, Insulae sunt in Africam versae, Gauros, Milita, etc. there are Islands toward Africa, Gauros, Melita, from Camerina LXXXIV miles, from Lilybaeum CXIII. Ptolemy reckons it amongst the Maritime Islands of Africa. For thus he distinguisheth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Islands adjacent to afric, near the land. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the maritime Islands of afric. Amongst these later we find the Island Melite in which was the City.  
Melita 38. 45. 34. 40. Chersonesus 38. 40. 34. 45. Juno's Temple 39  34. 40. Hercules' Temple 38. 45. 36. 06.  

t Strab. lib. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Before Pachynus lieth Melita and Gaudus (Pliny calleth it Gauros) eighty three miles from both, (i. e. Sicily and Pachynus) both being distant eighty eight miles; where the Latin Interpr. saith furlongs, making a very vast defect in the measure. Whereas therefore according to the same Strabo 
u Ibid. lib. 17.  the distance between Carthage and Lilybeum of Sicily was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One thousand five hundred furlongs, or near two hundred miles; and Melita from Lilybeum one hundred and thirteen miles, it is evident that Island was situated almost in the middle between the Sicilian and the African shore, anciently under the jurisdiction of Carthage. And from them perhaps took the name of Melita, which in their language signifies evasion or escape, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape, from the Mariners that sail out of Africa, escaping the danger of the Syrtes. It was certainly an escape to Paul and the rest that were shipwrackt with him in this place.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the barbarous people, etc. Col. III. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek, Barbarian, Scythian. 
I. THE Gentiles were called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks; partly because the Grecians excelled all other Nations in language and learning; partly because the Jews had so long lain under the Empire of the Greeks, the Ptolomees on one side, and the Seleucidae on the other. From whence, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the Greeks is commonly taken by the Rabbins for all kind of Gentile learning, wherein the Grecians peculiarly excelled. Hence that passage 
w Megillah, fol. 9 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beauty of Japhet shall be in the Tabernacles of Sem. The Gloss is, This is the Greek tongue which is more elegant than any language of the children of Japhet. And Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek way of writing is most elegant. And hence is it, 2. that the Jews even while they were under the Roman yoke counted their years by the Epocha or Aera of the Greeks, that is, the Seleucidae, whence that cavil of the Sadducee 
x Jadaim. cap. 4. h●l. 8. , A certain Sadducee said, I rebuke you, O ye Pharisees, because you writ the Emperor with Moses. The Gloss is, In writings of contracts they writ the years of the Kings, and this also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this also is according to the Law of Moses and Israel, viz. that they might reckon according to the years of the Seleucidae. See Josephus and the Book of Maccabees.  
II. After the same manner that the Jews called all Gentiles Greeks, so the Greeks called all other Nations but their own, Barbarians 
t ●●●. 14. . Strabo largely discusseth the reason of that name, and him the Reader may consult. Perhaps the Etymology of the word may have some relation with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar a Chaldee word, which signifies without. Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger, or one of another Country, in the Samaritan Version is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bari, a Foreigner; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being doubled denotes a great Foreigner. But to let Etymologies pass, I take notice that the Syriack in that place of the Colossians before quoted, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greek, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arami; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbarian, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joni, or Greek, (which is chiesty to be taken notice of) and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scythian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbari, whence these inhabitants of Melita should be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Barbarous people, is something obscure, when doubtless the Island itself was under the Roman Jurisdiction, which the very name Publius, who was the chief of this Island, does make out. However the inhabitants seem to be Africans, brought over thither by the Carthaginians when they had possession of that Island. For I hardly think St. Luke would call the Romans, Barbarians, when they were so very cultivated a Nation; and all people were ambitious of the name of a Roman, St. Paul himself having obtained it. The people of Melita perhaps were transplanted out of Barbary itself, as that part of Africa at length was called.  

y, fol. 63. 2.  The fool hath said in his heart there is no God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the men of Barbary, and the men of Mauritania, that walk naked in the streets. Nor is there any thing more loathsome and execrable before God than he that goes naked in the streets.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vengeance suffereth not to live. 
THAT of the Jewish writers is not much unlike this 
z Sanhedr. fol. 37. 2. & Bemid. rab. fol. 259. 2. : Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning, either falls from his house, or a wild beast tears and devours him. He that deserves burning, either falls into the fire, or a Serpent bites him. He that deserves cutting off with the sword, is either betrayed into the power of an heathen Kingdom, or the robbers break in upon him. He that deserves strangling is either suffocated in the waters, or dies by a Squinancy.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Shaking the beast off into the fire. 
THE first miraculous sign recorded in the Holy Scriptures is about a Serpent, Exod. IU. and so is this last, for they may both be reckoned amongst mere signs.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who honoured us with many honours. 
THAT is, bestowed many gifts upon us. 
a Bemidb. rab fol. 239. 3.  Manoah said to the Angel of the Lord, what is thy name, that when thy words shall come to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may do thee honour, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may give thee a gift, Nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other than, we may do thee honour with some gift. According as it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honouring I will honour thee, Numb. XXII. 16. So 1 Tim. V 3. Honour widows that are widows indeed.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whose sign was Castor and Pollux. 
GEmini in the Zodiac, commonly pictured sitting upon horses; and so they appeared (if we will believe the Historian) in that fight at the lake Regillus, leading on the Roman horse, and so pressing upon the enemy, that under their conduct the victory was obtained 
b Dionys. lib. 6. . But another time the Pseudo-Castores, false Castor's and Pollux appeared not so fortunately: 
c Pausan. in Messenjacis, vel lib. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. While the Lacedæmonians were celebrating the Feast of Castor and Pollux within their Camp, and had given themselves to sports and drinking, after dinner Gonippus and Pandoremus, [two Messenian young men that were wont to waste the Lacedæmonians] of a sudden appear amongst these Lacedæmonians, clothed in white Tunicks and purple cloaks, mounted on beautiful horses; the Lacedæmonians beholding them, and supposing them no other than Castor and Pollux, and that they were come to their own Festivals, worship them, and make their prayers to them. But the young men as soon as they found themselves received in the midst of them, break through them, making slaughter every where with their lances, and so a great number being slain, they return safe to A●dania, casting a reproach upon the Feast of Castor and Pollux.  
From the habit of these Pseudo-castors', false Castor and Pollux it is easy conjecturing in what form they were wont to be pictured, who in the judgement of the deceived people were the true ones. Comely young men, in comely apparel, and riding on horseback; and yet they are sometimes drawn on foot; as in that obscure passage of the same Pausanias 
d Pausan. in Atticis, vel. lib. 1. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Latin Interpreter renders it, The Temple of Castor and Pollux is very ancient, where young men are beheld sitting on horseback. But the words of the Author are plainly to this purpose, that Castor and Pollux are drawn standing, and their boys on horseback. There is something parallel in another place of this Author that gives some light in this matter 
e In Corinthiacis, vol. lib. 2. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After this is the Temple of Castor and Pollux. They are pictured themselves and their two sons Anaxis and Mnasinous, and together with them, their mothers, Hilaria and Phebe, done by the skill of Dipenus and Scyllis in Ebony-wood; the greater part even of the horses being made of Ebony, the rest though very little of Ivory.  
It was believed they were propitious Deities to Mariners, and therefore does the Centurion having been so lately shipwreckt, so much the rather commit himself to a ship that carried that sign? And what doth St. Paul say to such a superstition? He knew he had the convoy and protection of a better Deity; nor is it improbable but that the Centurion had imbibed something of Christianity himself, and it would be strange if some of the Soldiers by so long society with St. Paul had not also. But it seems there was no other ship ready, at lest no other that was bound for Italy.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We came to Puteoli. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Strabo, lib. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a City, a very great Mart-Town, where there are havens for Ships, made by art and labour. Whence it is less wonder if now there were Christians there, either such as were Merchants themselves, or such as were instructed in Christianity by Merchants trading there.  
The Jewish writers make some mention of this place with this story 
g Echah rabbatha, fol. 81. 2. , Rabban Gamaliel and R. Eliezer ben Azariah, and R. Joshua, and R. Akiba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, went to Rome, i. e. made a voyage to Rome, [as in this Chap. ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we went toward Rome] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they heard the sound of the multitude at Rome, being distant an hundred and twenty miles. Therefore they began to weep, but R. Akiba laughed. They say unto him, O Akiba, why shouldst thou laugh while we weep? He saith unto them, and why should you weep? They make answer, have we not cause to weep, when these Gentile Idolaters worship their Idols, and yet remain prosperous and quiet, whiles in the mean time the Temple, the footstool of our God, is become a flame, and an habitation for wild beasts? Have we not cause to weep? To whom he answereth, for this very cause do I laugh, for if it be so prosperous with those that provoke God to anger, how much more shall it be so to those that do his will?  
This story is repeated elsewhere 
h Maccoth. fol. 24. 1. , and there instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puteolus, it is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet the Gloss upon the place quoted out of Echah rabbathi tells us, that in the third Chapter of the Treatise Maccoth it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
St. Paul and the rest abide at Puteoli seven days at the entreaty of the Christians of that place, which redounded to the credit of the Centurion, whose leave must be obtained in that case; so that his yielding so far may somewhat argue that he favoured Christianity.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They came to meet us as far as Appii forum and the three Taverns. 
VIA Appia, and Appii forum are much spoke of in Authors, but the mention of the Three Taverns is not so frequent. There is mention in Zosimus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The three Victualling houses; where Severus the Emperor was strangled by the Treason 
i Z●●im. lib. 2.  of Maximinus Herculeus, and Maxentius his Son.     

Hebrew and Talmudical EXERCITATIONS Upon some few CHAPTERS of the EPISTLE to THE ROMANS.  

CHAP. III.  

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They are all gone out of the way, etc. 
I. THIS with the following part of the quotation, is taken out of the fourteenth Psalm, according to the Greek Version: being indeed added to the Hebrew context; which is in truth a thing not unusual either to those Interpreters, or the ordinary Interpreters in the Synagogues. We have already observed elsewhere, that there stood by the Reader of the Law and the Prophets in the Synagogues, an Interpreter, that was wont to render, what was read to the people in the Hebrew, into their own Language: and that it was a very usual thing for those Interpreters to expatiate, and by way of Comment to Preach upon the words that had been read. Concerning which I have given some instances; a thing also observable enough in the Chaldee Paraphrasts.  
II. That the Greek Interpreters did the same thing upon this Psalm, I do not question: indeed the thing speaks itself: especially if we take notice of the subject which is discoursed of there. But let this be taken notice of, by the way; that where ever any thing occurs in the Holy Scripture, that is either terrifying, or disgraceful, or threatening, the Jews commonly apply it to the Gentiles, as by numberless instances might be confirmed. These Interpreters therefore, having gotten such a subject in this Psalm, and according to the custom of the Nation, applying it to the Gentiles; they heap together passages from other places of the Scripture, which they either believe, or would have, to look the same way, loading and stigmatising the poor Heathen with odious characters enough; for to them the Jews make no doubt, but assuredly believe, all those things do appertain.  
III. Our Apostle follows their quotations exactly, transcribes their words, approves the truth of the thing, but disproves the falsehood of the application, vers. 19 q. d. You Jews expound these things of the Gentiles only, as if they did not in the least belong to yourselves. And with the same design likewise, have your Interpreters multiplied this heap of quotations, having their Eye on them: But ye must know that whatever things the Law saith, it saith to them who are under the Law.    

CHAP. VIII.  

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the earnest expectation of the creature, etc. 
THERE is a twofold key hanging at this place that may unlock the whole, and make the sense plain and easy.  
1. The first is, this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the whole Creation, vers. 22. and we meet with it twice elsewhere in the New Testament, Mark XVI. vers. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Gospel to every creature. Col. I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel which was preached to every creature. Now it is apparent enough what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places, viz. all Nations, or the Heathen World. For that which in S. Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preach the Gospel to every creature; in S. Matthew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go and teach all Nations, teaching them. The very phrase in this place lays claim to that very Interpretation. I have also observed upon that place of S. Mark, that that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every creature, is applied by the Jews to the Gentiles, and that by way of opposition to Israel.  
2. The second is, that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 20. which indeed is not unfitly rendered vanity; but then, this vanity is improperly applied to this vanishing, changeable, dying state of the Creation. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vanity, doth not so much denote the vanishing condition of the outward state, as it doth the inward vanity and emptiness of the mind. So the Apostle speaking of the Gentiles (concerning whom he speaks here) tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became vain in their imaginations. 
a Rom. I. 21.  And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gentiles walk in the vanity of their mind. 
b Ephes. IU. 17.  So also, that The Lord knoweth the thoughts of the wise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they are vain. 
* 1 Cor. III. 20.  To all which, let me add this observation further, that throughout this whole place, the Apostle seemeth to allude to the Israelites bondage in Egypt and their deliverance out of it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challengeth him for his Son, and his firstborn, Exod. IV. 22. And in like manner the people of the Gentiles do earnestly expect and wait for such a kind of manifestation of the Sons of God within and among themselves. The Romans, to whom this Apostle writes, knew well enough, how many and how great predictions and promises it had pleased God to publish by his Prophets, concerning gathering together and adopting Sons to himself among the Gentiles; the manifestation and production of which Sons, the whole Gentile World with a neck as it were stretched out, doth now wait for.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For the creature was made subject to Vanity. 
THE Gentile World were subject to Vanity of mind; but how, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not willingly, but by reason of him who hath subjected the same? May we not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it became vain willingly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was made subject to Vanity, not willingly? For let us recur to the very first original of Gentilism, that is, to the first confusion of Languages by reason of the attempt to build the Tower at Babel. I confess, there are some passages in the Gloss of the Targumists upon this matter (Gen. XI.) that might move laughter; but, as to the sum and scope of the thing they are worth weighing.  

c Targ. Hieros. & jonath.  They said, Go to, let us build us a City, and a tower, and let its head reach unto the top of Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us make us an house of worship in the top of it, and let us put a sword into his hand, that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole Earth. We may smile indeed at that sigment about the Idol and the Sword, etc. But certainly they do not altogether miss the mark when they hint to us, that this Tower was built upon an Idolatrous account. So the Talmudists, 
d Sanhedr. fol. 109. 1.  It is a tradition. R. Nathan saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all intent upon Idolatry. And hence it is that they commonly say, That, that generation hath no part in the world to come. Nor indeed does the severity of the punishment (viz. the confusion of Languages, by which true Religion was lost in the World) argue any less, but that they sinned against God in the highest degree in that wicked enterprise. They were inclinable to Idolatry willingly and of their own accord, but that they were subjected to that Vanity, proceeded from the just indignation and vengeance of God. The whole World lay under Heathenism from the first confusion of Languages, to the bringing in of the Gospel among all Nations, two thousand years and upwards: And in this its most miserable condition, who could not but observe that God was angry?   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shall be delivered from the bondage of corruption. 
THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes, yea very frequently in the Holy Scriptures, denotes sinful corruption; so 2 Pet. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corruption through lust; 2 Cor. XI. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your minds should be corrupted; 1 Cor. XV. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Evil communication corrupts good manners, etc. So that the sense of the Apostle in this place seemeth to be this: The Gentile World shall in time be delivered from the bondage of their sinful corruption, that is, the bondage of their lusts and vile affections (under which it hath lain for so long a time) into a noble liberty, such as the Sons of God enjoy.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The whole creation groaneth together, etc. 
IF it be enquired, how the Gentile World groaned and travailed in pain; let them, who expound this of the Fabric of the material World, tell us, how that groaneth and travaileth. They must needs own it to be a borrowed and allusive phrase. But in the sense which we have pitched upon, the very literal construction may be admitted.    

CHAP. XI.  
BEFORE we apply ourselves to the Exposition of this Chapter, let me make these few inquiries.  
I. Whether the Jewish Nation, as to the more general and greater part of it, had not been rejected and blinded, before such time as our Saviour manifested himself in the flesh? I know well enough, that the casting off of that Nation, is commonly assigned to that horrid wickedness of theirs in murdering the Lord Christ, and persecuting the Gospel and his Apostles; a wickedness abundantly deserving their rejection indeed; but were they not blinded and cast off before? They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a generation of Vipers, at the time that the Baptist first appeared amongst them; and this bears the same signification as the seed of the Serpent.  
Our Saviour preacheth to them in Parables, that they might neither see, nor hear, nor be converted, nor their sins be forgiven them; Mark IV. 11, 12. which may give ground of suspicion, that that people were cast off to whom Christ preaches in such a form and manner of Oratory on purpose, that they should not be converted.  
If they were Jews to whom S. Peter directs his first Epistle (as who indeed doth deny it?) then there is some weight in those words, Chap. II. 10. Ye were in times past, not a people.  
II. Is it not very agreeable to reason and Scripture to suppose that Nation cast off, for the entertainment they had given to their fond and impious Traditions? A reprobate people certainly they were, whose Religion had made void the Commandments of God: A reprobate Nation, who in vain worshipped God, after the Commandments of Men, Matth. XV. and by such Commandments of Men, that had leven'd, yea poisoned their minds with blasphemy and hatred against the true Messiah, and the pure truth of God, Isa. XXIX. 13. Because the fear of this people toward me is taught by the precept of men— therefore the wisdom of their wise men shall perish, etc. May we not from this original derive the first original of the rejection of this people? And by how much the more they are bewitched with the love of their Traditions, by so much the more we may suppose them separated from God, hardened and cast off. That the Apostle seems to look back to times before the murdering of our Lord, when he is discoursing about the casting off of that Nation.  
III. Was not the Gospel brought unto and published amongst the ten Tribes as well as amongst the Jews, when the Apostle wrote this Epistle? The determination of this matter seems to conduce something toward the explaining of this Chapter, seeing throughout the whole Chapter there is no mention of the Jews singly, but of Israel.  
The Gospel was to be preached to the whole World before the destruction of Jerusalem, Matth. XXIV. 14. And was it not to the ten Tribes as well as other Nations? It makes for the affirmative, that S. James directs his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those ten Tribes as well as the other two. But the Apostles wrote to none, but to whom the Gospel was now come.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hath God cast away his people? 
WE may observe what it is the Apostle propounds to discourse, viz. not of the universal calling in of the Nation, but of the non-rejection of the whole Nation. Hath God so rejected his people, that he hath cast them away universally? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbidden. For I myself am an Israelite, and he hath not cast me away.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the Tribe of Benjamin. 
So Phil. III. 5. The Jasper stone upon which was inscribed the name of Benjamin in the Breastplate, was the first foundation in the New Jerusalem, Revel. XXI. 19 In memory (as it should seem) of this Benjamite, the chief founder of the Gentile Church. 
e Hieros'. Peah. fol. 15. 3. & Kiddush. fol. 60. 2.  The Jasper of Benjamin fell one day out of the Breast plate, and was lost. Dama ben Nethinah having one like it, they bargained with him to buy it for an hundred pence, etc.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How he maketh intercession, etc. 

f Leu. G●r. in 1 Kings XIX.  ELijah begs of God that he would take vengeance on the Israelites, for the wickednesses they had committed.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They have digged down thine Altars. 
THY Altars? What Altars of God should they be, that the Israelites had thrown down in Samaria? The Altar in the Temple was whole at that time: And what Altar had God besides? R. Sol. upon 1 Kings XIX. Tells us, these Altars were private Altars raised to the Name of God. Such an one was that that Elijah repaired being broken down, 1 King. XVIII. 30.  
There were indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high places built up to Idols, but there were some also built up to God. And that (as the Jews grant) lawfully enough, before the Temple was built; which were used afterward: but the use of them became faulty, because they were bound to go only to that Altar that was in the Temple. These Altars were unlawfully built amongst the two Tribes of Judah and Benjamin, because the way lay open for them to the Altar at Jerusalem; but it was not so unlawful for the ten Tribes within the Kingdom of Samaria, because they could have no such access. It is questionable therefore, whether Elijah would call the high places or Altars in Judaea, though dedicated to the true God, the Altars of God; which being so dedicated in Samaria, he calls by the name of thine Altars.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the image of Baal. 
THOSE who would have the Hebrew Bibles corrected by the Greek Version, and contend that those Interpreters were inspired with a Prophetic Spirit; let them tell us here, who it was that mistook, these Interpreters or St. Paul? For so they in 1 King. XIX. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thou shalt leave in Israel seven thousand men, all the knees, which have not bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Baal. So the Roman and Alexandrian Edition. But the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have reserved to myself seven thousand men, all that have not bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Baal. To pass by the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt leave, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have left, or reserved which is no little one; we will only examine the difference between the two Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Ahab had introduced Baal the Idol of the Tyrians, amongst the Israelites, 1 King. XVI. 31. And were there but seven thousand amongst the whole ten Tribes of Israel that did not worship this Baal? Perhaps there were seventy thousand, nay perhaps seven times seventy thousand. For consider the story in 2 Kings X. 21. and it will appear that the worshippers of this Baal were not so numerous, that they could amount to many thousands, perhaps not many hundreds.  
But what did it avail them not to have worshipped Ahab's Baal, if in the mean time they worshipped Jeroboam's Calves? Jehu himself that rooted out Baal and his worshippers out of Israel, yet did not he departed from the sin of Jeroboam, namely, the Golden Calves. And what great matter was there in this divine answer to Elijah, if it had said, I have reserved to myself seven thousand men, who have not worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, the God of the Tyrians, if in the mean time, they worshipped the Calves in common with the rest of that Nation? Elijah himself had slain these worshippers of Baal, before he had this answer from God; and therein indeed had done a great act. But it was a small matter, if all Israel, excepting seven thousand only, should still worship this Baal.  
By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore, with the femine Article, the Apostle teacheth us, that it must be understood not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the image of Baal, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Calf of Baal. For all will confess, that Baal was a common name for all Idols. And that which follows, 1 Kings XIX. 18. Every mouth which hath not kissed him, taketh light from that in Host XIII. 2. Let them kiss the Calves.  
Now Jeroboams Calves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine gender, 1 Kings XII. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he made two Calves of gold. So Josephus, 
g Antiq. lib. 8. cap. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Jeroboam making two golden Calves, places them, etc. And instead of more, the Book of Tobit comments sufficiently upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tob. I. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And all the Tribes that revolted together, sacrificed to the Calf Baal. To this sense therefore the words of God to Elijah come: I have left, or I have reserved, to myself, seven thousand men that have kept themselves untouched with the common Idolatry of the Nation, in the adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Baal, or of Jeroboam's Calf.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Even so then at this present time also there is a remnant, etc. 
HOwever we suppose the Jewish Nation, as to the more general mass of it, was cast off before the times of Christ; yet no question, there was in all ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remnant according to the election of grace, and in that age more especially wherein Christ and his Gospel began to shine out. And that he meant the calling of this remnant in that age and time wherein the Apostle wrote, and not any call of the whole Nation to be hereafter, what can be more plainly said, than what is said in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at this present time?  
Let us take a view of the Apostle's reasoning; Hath God cast away his people? No: for I also am an Israelite, and he hath not cast me off. And as in the days of Elijah there was a remnant, even so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at this very present time. How unfitly would this argue that the calling of the Nation was to be after a great many ages? But if we will suppose that the Jews had for the greatest part of them been cast off, blinded and hardened before the times of Christ, and the Apostle, than this reasoning will run easily, and smoothly: let it be granted, that the Nation, as to the main body of it, was cast away for some ages past; yet, is it so cast away, that there is no hope for any Jew? By no means. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at this present time there is a remnant, as it was in the days of Elijah; I myself am one of that remnant.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. God hath given them the Spirit of slumber, etc. 
SO the Greek Interpreters in Esa. XXIX. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lord hath made you drink into a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of compunction. The difficulty lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes remorse or compunction, very wide from the meaning both of the Prophet and Apostle.  
I. The Greek Interpreters, what Jews soever they were, do sometimes frame a sense of their own, and that not seldom, very foreign from the Hebrew truth: And very often use Greek words, in a sense very different from the common idiom of the Greeks. There might be instances given abundantly both for the one and the other, if this were a place for it.  
II. This very word we have in hand, they frame to their own sense, different from the common acceptation of it. And whether they take it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To prick, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to grieve, or have any Eye to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night, they attribute such a sense and signification to it, as denotes silence, astonishment, horror, etc. Gen. XXVII. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a clause of their own inserting) we may equally render it, Isaac being amazed and astonished, or, grieved and pricked with sorrow, Psal. LX. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou hast made us to drink the wine of compunction. The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of horror. So that the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them, must be fetched from themselves; and in this place from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet, rather than from any Greek Lexicon.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bow down their back always. 
THE Apostle follows the Greek Interpreters, and they their own Paraphrastic and allusive way. The Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make their loins to quake continually. And so the Chaldee Paraphrast renders it too: but these, Bow down their back, to which the Syriac and Arabic incline. It is very true, that they whose loins are weak and feeble, do go bowing and trembling: but perhaps the Interpreters might allude to that in Deut. XXV. 2, 3. where the Malefactor condemned to be beaten with stripes, must be bowed down: To which that passage in the Psalmist seems to allude, Psal. I. The wicked shall not rise up, or stand in judgement. The Greek Interpreters do frequently allude to the customs, yea, not seldom to the Traditions, of their own Country; whence one might the rather suspect an allusion in this place also. Such a kind of Version is that (seeing we are discoursing about scourging) Prov. XXVII. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If thou shouldst beat a fool with stripes in the midst of the Sanhedrin, instead of, Though thou shouldst bray a fool in a mortar.    
FINIS.   

HORAE Hebraicae & Talmudicae, HEBREW AND TALMUDIC EXERCITATIONS UPON THE First Epistle of St. PAUL TO THE CORINTHIANS. TO Which is added a DISCOURSE, concerning what BIBLES were used to be Read in the Religious Assemblies of the JEWS. By JOHN LIGHTFOOT, D. D. late Master of Katharine-Hall in the University of CAMBRIDGE.  
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard, MDCLXXXIV.   

TO THE Right HONOURABLE and LEARNED Sir William Morice Kt. PRINCIPAL SECRETARY of STATE, AND ONE OF HIS MAJESTY'S MOST HONOURABLE PRIVY COUNCIL.  
RIGHT HONOURABLE,  
ALL that I have done in this Work, may well seem a continued Solecism: When I have with so unskilful a hand attempted to explain so abstruse an Epistle, and handled things so difficult in so brief a manner, and lastly in daring to dedicate these so impolished papers to a person of such judgement and Learning. And what account shall I give of these things?  
I know indeed, that among those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passages hard to be understood, which are in S. Paul's Epistles, 2 Pet. III. 16. this First to the Corinthians claims no small share; an Epistle behind none for the variety of the things handled, and for the difficulty of the style wherewith they are handled, above all. Things these are to be trembled at, but alluring withal, and provoking a mind greedy of the knowledge of Holy Scriptures so much the more to the study of them, by how much they are the more difficult. So that it was neither arrogance nor rashness, that I employed myself in these obscurities; but a studious mind, breathing after the knowledge of the Scriptures, and something restless, when in difficult places it knew not where to fix. What fruit I have reaped, I say not any thing of, but this, that I repent not of my pains: for I have in some measure satisfied myself, but whether I shall do others, is not in my power to judge. I hope it will not give offence upon this account, that if I mistake, I mistake only in Historical matters (as most of those things are that here create difficulty) where there is no fear of dashing upon the Analogy of Faith, or the Doctrine of the Church.  
That I presume, Right Honourable, to lay these my rude thoughts before your Learned Eyes, is not boldness, but Duty, Gratitude, and Obligation. I know well enough, such is my meanness, that I am not able to invent or frame any thing, that may be worthy of that great Learning, wherewith you are so signally endowed. But it is your Goodness, with which you are as much endowed, that I and these my papers have to do with. They approach to pay their respects to it, and to render you all the thanks that possibly I can, for that Favour, Assistance, and Bat●onage, that your Honour vouchsafed to aid and comfort me with, when I and my affairs lay under adversity, and hazard. You, Great Sir, came in to my succour, and when I was wholly a stranger to you, and you to me, yet you generously afforded me your helping hand, and that of your own accord, unasked, and with an earnest diligence, care and affection. Oh! How much am I indebted to that kindness of yours, and wherewith shall I requite it? Let this issue of my Studies, whatever it be, serve as a Monument of my Vows; and having your Great Name inscribed upon it, let it live and glory, and testify to all the World the Obedience, Duty, and Gratitude that I own you, Being  
Right Honourable Your most Humble and most Obliged Servant, JOHN LIGHTFOOT. From Catharine Hall, Cambr. Commencement Eve, july 4. 1664.   

OF CORINTH ITSELF.  
CORINTH was seated in an Isthmus by the space of five miles parting the Egean Sea from the Ionian; joining Greece to Peloponnesus by a straight passage 
a Pomp. Mela, lib. 2. cap. 3. .  
In 
b Solin. cap. 13  the Isthmus was the Temple of Neptune, and the Isthmian Games every five years, for this cause instituted, as is said, because the Coasts of Peloponnesus are washed with five Bays. These Plays broke off by Cypselus the Tyrant, the Corinthians restored again to their ancient solemnity in the forty ninth Olympiad.  
The 
c Plin. lib. 4. cap. 4. Strab. lib. 8.  Bounds of the straits of the Isthmus, on this side is Lechaeae, and Cenchraeae on the other. The Haven of Cenchraeae serves for the Traffic of Asia, that of Lechaeae for the Traffic of Italy. The Haven of Cenchraeae was distant from the City LXX furlongs. The Lechaean Port lay under the City.  
King Demetrius, The Dictator, Caesar C. The Prince, and Domitius Nero, endeavoured to cut through the straits with a navigable Channel, but unsuccessfully 
d Mela, in the place before. . Corinth from that high Tower, which they call Acrocorinthus beholds both Seas. 
e Euseb. in Chron.  That City, heretofore called Ephyra, was built By Sisyphus, in that time when Othniel was Captain and Judge of the Hebrews. 
f Diod. Sicul. lib. 19  Hence the Tower Sisyphium at Corinth, from the name of the Founder. 
g Euseb. in the place before.  From the coming down of the Heraclidae into Peloponnesus, the City was under Kings for a long series; then under yearly Princes 
h Herodot. lib. 5. cap. 42. ; afterwards under Cypselus usurping the Government, and after him under Periander his son; and after a long space of time 
i Strab. in the place before. , under Philip. Whose endeavours the Corinthians aided, and so despised the Romans for him, that some presumed to cast dirt upon their Ambassadors as they passed by their houses. For which crime, and other wicked deeds, an Army was sent thither by the Romans, and Corinth overthrown by L. Mummius.  
When 
l Dion Cass. lib. 43.  it had a long time lain forsaken, it was rebuilt by Julius Cesar; who built Carthage also at the same time: and into both, anciently splendid and famous Cities, he brought down Colonies of the Romans, especially of such as were Libertins. 
m Strab. in the place before.  They when they had begun to remove the rubbish, and had withal digged up graves, they found very many works made of baked Earth, and not a few of brass, the workmanship of which they so admired, that there was no Sepulchre which they digged not up, and having got great plenty of such things, they Sold them at a great price, and filled Rome, Necrocorinthiis, with the spoils of the Corinthian dead, for so they called those works, which were taken from the Sepulchers, especially such as were made of Earth. And when Mummius laid the City waste, there were pictures found of admirable workmanship, which were brought to Rome. For the Arts of Painting and Counterfeiting, and other Arts of that kind were very much improved in Corinth, and Sicyone.  
The situation of the City now rebuilt was of this nature. There was an high Mountain, whose perpendicular was three furlongs, and an half: the Ascent thirty furlongs; and it ended in a sharp top. The Mountain's name was Acrocorinthus. At the very foot of Acrocorinthus stood the City. The compass of the City made full forty furlongs; It was strengthened with a Wall, as much of it as the Mountain had laid bare; Acrocorinthus also was walled, as far as it could be fortified with walling. And as we went up (they are the words of Strabo) the ruins of the old City appeared; so that the whole compass was eighty five furlongs.  
The Mountain on the top of it had the Temple of Venus, a Temple so wealthy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That it had more than a thousand Whore-Priests, whom Men and Women had dedicated to the Goddess. 
n Heredot. lib. ● cap. 92.  In the old City heretofore stood the Temple of Juno: where all the Corinthian women being gathered together, Periander the Tyrant by his Officers, stripped stark naked without any difference, and having carried their clothes into a certain pit he burned them to Melissa his deceased wife, with whom he laid after she was dead.  
The History of the first founding a Gospel Church in this City, Act. XVIII. makes it plain, that there were very many Jews there, and one Synagogue of them at least, if not more.   
HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDICAL EXERCITATIONS upon the First Epistle of St. PAUL TO THE CORINTHIANS.  

CHAP. I.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul. 
WHO was also called Saul. He had a double name according to his double relation: the Hebrew name Saul, as he was an Hebrew: The Roman name Paul, as a Roman.  
It was common in the Jewish nation, that among the Jews they went by a Jewish name, but among Heathens by another. That is, either by the same name turned into the Heathen Language; as Tabytha to the Jews, was Dorcas to them that spoke Greek, and Thomas to the Hebrews, was Didymus to the Greeks; and perhaps Silas to the Jews was Tertius to the Romans, Rom. XVI. 21. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalosh, Three, and Jason was Secundus, compare Rom. XVI. 21. with Acts XIX. 4. Or they went by some different name; As Herod in Luke, Act. XII. 1, 2. is Agrippa in Josephus: and John is also Mark, Act. XII. 12.  
Hence the Gloss upon Maimonides; a Perhaps he hath two names, viz. 
a In Cerushin, cap. 3.  Jewish and that whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are not Jews, do call him. And that passage, The 
b Hieros'. Gittie, fol. 43. 2.  Israelites without the Land of Israel have names like the names of the Gentiles. Yea, harken to what they say in the same Tract 
c Fol. 45. 3.  concerning Jews dwelling even in the Land of Israel; Perhaps he hath two wives, one in Judea, another in Galilee. And perhaps he hath two names, one in Judea, another in Galilee. If he subscribes his name, whereby he goes in Judea, to put away her who is in Galilee, or the name whereby he goes in Galilee, to put away her, who is in Judea, it is not a divorce.  
It is no wonder therefore, if Saul who was born out of the Land of Israel, and free of the City of Rome, had a Roman name joined with his Jewish. And it deserves observation, that he being now made the Apostle of the Gentiles, always calls himself by his Gentile name, by his Jewish never: and that Luke prosecuting his acts, calleth his name Saul, while the scene of the story is among the Jews, but Paul, while it is among the Heathen.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sanctified in Christ jesus. 
IT seems to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are sanctified in the Law, or to respect that Law, Deut. XXIII. 1, 2, etc. concerning the excluding very many out of the Church of God: which is not so done under Christ.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Called Saints. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A holy Convocation, is so rendered in the Language of the LXX Interpreters, Levit. XXIII. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feasts of the Lord, which ye shall call, called Holy. Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath, a Rest, called holy to the Lord, See also vers. 4, 7, 8, etc.  
Sanctified in Christ, is a general word, which is subdivided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Truly Saints, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that call on the name of the Lord, Saints by profession.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In all utterance, and in all knowledge. 
THAT is in the Gift of Tongues, and Prophesying. These he calls, in the verse following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The testimony of Christ, that is, The testimony whereby Jesus is proved to be the true Messiah, seeing he bestowed such gifts. So Revel. XIX. 10. The Testimony of Jesus is the Spirit of Prophecy: not only the doctrine which the Prophet uttered, but the very gift of Prophesying. And 1 Joh. V 8. The Spirit, and the Water and the Blood yield a testimony of Christ on Earth. The Spirit, or the gift of Prophecy, The Water or Baptism, and the Blood or martyrdom. For seeing the extraordinary gifts of the Spirit did so abound, and such infinite multitudes flocked to Baptism in the name of Jesus, and very many for that name endured martyrdom, it was an undoubted testimony, that he was the true Messiah.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I am of Paul, etc. 
TO trace the original of this Schism, we may have recourse to the twofold division of this Church, into converted Jews, and Gentiles; which appears from their story, Act. XVIII. The Gentile part perhaps boasted the name of Paul, and Apollo: the Jewish that of Cephas and Christ. But of them again were divided into two. Some of the Gentile partly reverenced Paul either alone, or certainly above all others, as their Father, their Apostle, and the first that brought in the Gospel among them, however he preached plainly, in a low style, and not according to humane wisdom and art. But some preferred Apollo before him, as more profound, more elegant, and more acquaint Doctor. See Act. XVIII. 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17. to Chap. IU. 6. Where he saith, that he transferred those things in a certain figure to himself and Apollo.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And I of Cephas. 
We will not here dispute, whether Peter were ever at Corinth. For even they themselves, who assert that he was sometime there, yet deny him ever to have been there before the breaking out of this Schism. Whence therefore came there to be a Sect of his name? You will scarce be able to produce, a more probable reason, than that those of the Circumcision embraced him, who was the Minister of Circumcision, rather than the Minister of Uncircumcision. Let us take an Example from Mark himself, the Son, or Disciple of Peter, 1 Pet. V 13. He being chosen by Paul and Barnabas for their companion, in their travail among the Gentiles, on a sudden departed from them, and returned to Jerusalem, Act. XIII. 13. And why so? I should bring this reason of it, which you may correct, if it displease, namely that he cleaving to Peter before, who was the Minister of the Circumcision, liked not what these Ministers of the Uncircumcision did among the Gentiles: but being better informed afterwards returned again to Paul. So also these Corinthians, and indeed all the Jews every where, that were converted, too much Judaizing as yet, how much more readily would they give up their names to that famous Minister of Circumcision, than to the Minister or Ministers of Uncircumcision? But why not to James or to John, who were as much Ministers of Circumcision?  
I. Peter was the Minister of Circumcision without the Land of Israel, but James within; and it seemed more agreeable to these Corinthian Jews, that were seated without the Land of Israel, to choose to themselves the chief Apostle without the Land, than he who was within it. But you will say, John also was an Apostle of Circumcision without that Land, as well as Peter, and he was nearer Corinth, dwelling in Asia, than Peter, who was in Chaldea. True indeed, but  
II. Peter was the Minister among the Circumcision of the purest name, namely, The Hebrews, when John was among the Hellenists: yea among the Hebrews of the purest blood, viz. The Babylonians: yea among the Circumcision taken in the largest sense, viz. among the Ten Tribes, as well as among the Jews. To which add  
III. That Peter in this outshone the two other Apostles of Circumcision, that to him alone were committed the keys of the Kingdom of Heaven; that is, that he should first open the door, and bring in the Gospel among the Gentiles. Taking all these observations together, it is no wonder, if these Corinthian Jews Judaizing in very many other things, as appears from this Epistle, when they were minded to enrol themselves under some Apostle, it is no wonder, I say, if they would enrol themselves under Peter the Apostle of the Circumcision, rather than under Paul, the Minister of the Gentiles; under Peter an Apostle out of the Land, rather than under James, who was not: under Peter the Apostle of the purest Hebrews, and of Circumcision in the fullest name, than under John the Apostle of the Hellenists.  
Yea it is no wonder, if the Christian Gentiles, whether Corinthians, or Beleivers of some other places, when they would enrol themselves under some peculiar Apostle, it is no wonder, I say, if they had regard to Peter, who first brought in the Gospel among the Gentiles, rather than any other, who brought in the Gospel into this, or that peculiculiar place. So that opinion of the Primacy of Peter seems to have arisen, among the Jewish Christians, for the particular difference of his Ministry among the Circumcision; and among the Gentile Christians, for his bringing in of the Gospel among the Gentiles.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And I of Christ. 
If there were any among the Corinthians, who had been baptised by the Baptism of John only, as there were among the Ephesians, Act. XIX. 4. no wonder, if they said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am of the Messiah, not knowing as yet Jesus of Nazareth to be Him. But be it granted, that all were better taught by Paul or Apollo, when yet very many still inclined to Judaisme, one may suspect, That they said, I am of Christ, or Messiah, in that sense as we formerly were instructed of the Messiah, namely, that every one should be enroled and subjected under him only, as our Captain, not under any deputed by him, or supplying his place.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crispus. 
THE name Crispus is also in use among the Talmudists. 
d Hieros'. Jevamoth, fol. 2. 3.  R. Aibular, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nigri Crispi saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Ib. fol. 12. 2.  R. Crispus saith.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gaius. 
If that Gaius or Caius, to which the third Epistle of John is writ, were the Corinthian Gaius, which is very probable, comparing Rom. XVI. 23. with the seventh verse of of that Epistle; then John seems to have written his first Epistle to the Corinthians. I writ, saith he, to the Church: To what Church? Certainly, to some particular Church, and where Gaius himself resided. But what Epistle is that which he writ? Who would not more fitly say, That it was the First of his Epistles, than that that which he writ was lost? And if these things are true, you may look for Diotrephes in the Church of Corinth, the ringleader in the Schism. But these things under correction.   

VERS. XVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Christ sent me not to baptise. 
PAUL was not appointed a Baptist among the Gentiles, as John was a Baptist among the Jews: nor was the office of the one and the other alike. The Jews even from their cradles were instructed in the doctrine of the Messiah, and in the Articles of Religion, so that John had no need to spend much pains to prepare them for Baptism in the name of the Messiah now to come, and for the reception of the Faith of the Gospel. But how much pains must Paul take among the Gentiles, who had not so much as ever heard, either of Christ, or of the true God? He preached therefore daily, and as it were drop by drop instils into them the doctrine of Religion; and it was no small labour, leisurely to lead them to a baptizable measure of knowledge, if I may have leave so to express it. He baptised Gaius, Crispus, Stephanas, that were Jews, who were presently and with little labour instructed in the doctrine of the Gospel: but others who did ripen more slowly to the knowledge of it, he committed to other Ministers to be baptised, when they should find them fitted for it.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Where is the Wise? Where is the Scribe? Where is the Disputer? 
GOD 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ● 24.  shown to Adam,  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And the Disputers of it.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And the Wise men of it.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And the Scribes of it.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And the Governors of it. These words are recited with some variation elsewhere. 
g Avodah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 5. 1.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wise man, who taught others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe, Any learned many, as distinguished from the common people, and especially any Father of the Traditions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer, or Propounder of questions, he that preached, and interpreted the Law more profoundly.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Wisdom of God the world by wisdom knew not God. 
THAT is, the World in its Divinity, could not by its wisdom know God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Wisdom of God is not to be understood that wisdom, which had God for its author, but that had God for its object: and is to be rendered Wisdom about God. There was among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisdom about natural things▪ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisdom about God, that is, Divinity. But the World in its Divinity could not by wisdom know God.    

CHAP. II.  

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Wisdom not of this World. 
THE Apostle mentions a fourfold Wisdom.  

I. Heathen Wisdom, or that of the Philosophers, Chap. I. 22. which was commonly called among the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Wisdom. Which was so undervalved by them, that they joined these two under the same curse. Cursed is he, that breeds hogs, and cursed is he who teacheth his son Grecian Wisdom 
a Bava K●ma▪ fol. 82. 2.   
II. Jewish Wisdom: that of the Scribes and Pharisees, who crucified Christ, vers. 8.  
III. The Wisdom of the Gospel, vers. 7.  
iv The Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this World: distinguished, as it seems, from the rest, where This World, is to be taken in that sense, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come. And he speaks of the last and highest Wisdom, which, who is there, that could obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In this World, before the revelation of the Gospel in the coming of Christ, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The World to come? And this is that the Apostle does, namely, to show, that the highest, yea, the soundest Wisdom of the Ages before going was not in any manner to be compared with the brightness of the Evangelic Wisdom.    

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Which eye hath not seen, etc. 
R. 
b Bab. Sanhedr. fol. 99 1.  Chaia bar Abba saith, R. Jochanan saith, All the Prophets prophesied not but of the days of the Messiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the world to come, eye hath not seen, O God, besides thee, etc. These words are repeated elsewhere 
c Schabb. f. 63. 1  upon another occasion. Where the Gloss, The eyes of the Prophets could not see these things.  
You see here the Rabbin distinguishes between the Days of Messiah, and the World to come; which is sometimes done by others: but they are very commonly confounded. And you see upon what reason, yea upon what necessity he was driven to this distinction; namely, that he supposed somethings laid up for those that waited for God, which the eyes of the Prophets never saw. But, saith he, the Prophets saw the good things of the days of the Messiah; therefore they are laid up for the world to come, after the days of the Messiah. Rabbin, learn from Paul, that the revelation under the Gospel is far more bright, than the Prophets ever attained to.    

CHAP. III.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As unto babes. 
THE Hebrews would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children (from a word that signifies to give suck) Hence that saying is very common, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in School. 
d Chetub. fol. 50. 1.  Rabh said to Rabh Samuel bar Shillah (the Schoolmaster;) Take a child of six years of age, and give him food as you would do an Ox. The Gloss is, Feed him with the Law, as you feed an Ox, which you fatten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man deal gently with his son to his twelfth year. The Gloss there, If he refuse to learn, let him deal gently with him, and with fair words, etc.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wood, hay, stubble. 
THAT the Apostle is speaking of Doctrines is plain by the Context.  
I. He supposeth these bvilders, although they built not so well, yet to have set themselves upon that work with no ill mind, vers. 15. He himself shall be saved.  
II. By the several kinds of these things, Gold, Silver, Wood, Hay, Stubble, we may understand not only the different manner of teaching, but even the different kinds of Doctrines taught. For if they had all propounded the same Truth and Doctrine, it had been no great matter, if they had not all declared it in the same manner. But while some produce Gold, Silver, Wood, precious, pure, sound Doctrine, others bring Hay, Stubble, Doctrine that is vile, trifling, and of no value or solidity; the very Doctrines were different, and some were such as could endure the trial of the fire, and others, which could not.  
III. There were some who scattered grains of Judaisme among the people: but this they did not, as professedly opposing the Gospel, but out of ignorance, and because they did not as yet sufficiently understand the simplicity of the Gospel. Paul calls these and such like Doctrines Hay and Stubble, to be consumed by fire: Yet while they in the mean time who had taught such things, might escape, because they opposed not the Truth out of malice, but out of ignorance had broached Falsehood.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the day shall declare it, because it is revealed by fire. 
TWO things shall discover every man's work, The Day, and The Fire. Both which you may not understand amiss of the Word of God manifesting and proving all things. For the light of the Gospel is very frequently called the Day, and the Law of God called Fire, Deut. XXXIII. 2.  
But I had rather in this place understand by the Day, the day of the Lord that was shortly coming, and by Fire the fire of Divine indignation to be poured out upon the Jewish Nation. And I am the more inclined to this interpretation, because there is so frequent remembrance of that Day and Fire in the Holy Scriptures.  
When therefore there were some, who built Judaisme upon the Gospel foundation, and that out of unskilfulness, and ignorance, of the simplicity of the Gospel, (for of such the Apostle here speaks;) he foretells and threatens, that the Day and Fire of the Lord is coming upon the Jews: by which the folly and inconsistency of that superstructure would not only be revealed, but that very superstructure itself should perish.  
This place being taken in this sense, all the things the Apostle speaks in this passage become plain. That Fire shall prove Doctrines, whether they are Evangelical, or no. If any one's Work or Doctrine will endure the trial of that Fire, he shall receive the reward of sound Doctrine: if the Doctrine of any will not endure it, but be consumed, he shall receive the damage of his pains and labour lost, but he himself shall be saved, but this, as he is proved by Fire.  
Would you have a parallel of a Doctrine and building of straw, concerning which Paul speaks? The 
e Bab. Bathr. fol. 60. 2.  Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man plaster his house with lime, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he mix sand and straw with lime, it is allowed. The Tradition respects the times after the Destruction of the Temple, when by reason of the mourning for that fatal overthrow, it was not permitted them to whiten their Walls, but to let them be overrun with blackness, as a Colour fit for mourners. Therefore it was not permitted to whiten the Walls with lime only, lest they should look too bright; but if they were mixed with sand and straw, whereby the whitness of the lime might be darkened, than it was permitted. A Doctrine of straw truly! from a superstruction of straw, and that yields a very fit image of those Jewish Doctrines, of which the Apostle speaks, clouding the brightness of the Gospel.    

CHAP. IU.  

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have in a figure transferred to myself and to Apollo. 
AND why not to himself and Cephas? From this very place, if it may not elsewhere be proved, it appears Peter taught not at Corinth. The Apostle treats purposely of their principal Ministers, and it is past belief, that he would pass by Peter, if Peter had preached among them.  
When he saith, That he transferred these things in a figure to himself and Apollo, he understands not the changing of names and persons; nor doth he transfer the names of others into his person, and Apollo's, that he might not reprove any by name; (which sense is commonly fixed to this place,) but the figure, which he useth, is this; namely, while he speaks of that preaching of the Gospel, which was plain, and rude, and very distant from humane wisdom; and on the contrary, of that preaching which was elegant, well studied, and more profound; these things, saith he, I have transferred in this Scheme to myself, and Apollo, the former way of preaching to myself, the latter to Apollo.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now ye are full, etc. 
A Bitter taunt: chastizing the boasting of the Corinthians, who had forgot from whom they had first received those Evangelical privileges, concerning which they ●ow prided themselves. They were enriched with spiritual gifts; They reigned themselves being Judges, in the very top of the dignity and happiness of the Gospel; and that without us, saith the Apostle, as though ye owed nothing to us for those privileges: and, O! would to God ye did reign; and that it went so happily and well with you indeed, that we also might reign with you, and that we might partake of some happiness in this your promotion, and might be of some account among you.    

CHAP. V.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That one should have his Father's wife. 
NOT his own Mother, but the wife of his Father, who was still alive, as it seems from the second Epistle to these Corinthians, Chap. VII. 12. I wrote to you, not in respect of him, that had done the wrong, nor in respect of him, that suffered the wrong. He that had done the wrong, was plainly this incestuous person; for it will scarcely be denied, but that the Apostle there speaks of that business. And who is he that suffered the wrong? The Father without doubt; now certainly alive and not deceased: for it would scarcely have been said of him, if dead, that he suffered wrong by this wicked action.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And ye are puffed up. 
IT is a wonder indeed, that they mourned not; but it is more wonderful that they should be puffed up and glory in such a wickedness, as is shown at vers. 6. But whence proceeded so foolish and wicked a boasting?  
I. Perhaps from the affectation of a party, and the bitterness of their contentions; the adverse party triumphing against that party in which happened so grievous a fall.  
II. Perhaps by an ill conceit of the liberty of the Gospel, they triumphed in this thing, as though the Gospel had brought in such a liberty against the Law.  
III. Or it may seem, that the Father of the incestuous person was not a Christian, but either a Heathen, or an unbelieving Jew, but the Mother converted to Christianity, and so the Son also. And hence might happen the departing of the wife from the unbelieving husband, and her marrying with the believing son. Thence might the glorying of the Corinthians proceed, not from this merely, that the son had married his mother in Law, (for to think that, would be ridiculous) but that the Gospel had so prevailed, as to separate even a wife from an unbelieving husband.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And have not rather mourned, that he should be taken away. 
It was your Duty, O ye Corinthians, to have beseeched God with prayers and fastings, to take away from among you so wicked a man, if so be he repent not: but you are puffed up, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To mourn, in this place seems to extend to the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting, among the Hebrews.  
These 
a Sanbedr. cap. 7. hal. 4.  are to be stoned; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that lies with his mother, or with the wife of his father. He that lies with his mother is (doubly) guilty, both because she is his mother, and because she is his father's wife. He that lies with the wife of his father, is (doubly) guilty, both because she is the wife of his father, and because she is the wife of another: whether his father believing, or dead, and whether she be the wife of his father by espousal, or marriage. See also Maimonides 
b In Iss●re Biah, cap. 1. & 2. . And elsewhere this very sin is adjudged to cutting off: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 
c Cherithuth, cap. 1. hal. 1.  are thirty six cuttings off in the Law (or thirty six, who are to be cut off) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that lies with his mother, or with the wife of his father, etc.  
It may indeed seem a wonder, that one and the same crime should be adjudged to stoning, which was inflicted by the Sanhedrin; and, to cutting off, which was by the hand of God. But hear the Glosser, All those cuttings off, saith he, are concerning things done presumptuously, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there was no previous admonition, or protestation; but if there were previous admonition, some of them are adjudged to strangling, and some to stoning. But if these things are done out of ignorance, a sacrifice for sin is required.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off, was by the immediate hand of God, which this impious person had deserved in the highest degree: for that this wicked act was done by him out of ignorance, it would be ridiculous to imagine.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To deliver to Satan. 

SECT. A Few things concerning Excommunication among the jews. Whether to excommunicate, and to deliver to Satan among them were the same.  
BEing to speak of Excommunication among the Jews, we must first speak a little concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof, which with the Babylonian Writers was the same with excommunication. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Bab. Moed ●at. n, fol. 16. 1  Reproof, or admonition, is not less than for seven days: as it is said, If her Father spit in her face, shall she not be ashamed seven days? (Numb. XII. 12.) Rabbi Chasda saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Excommunication (in Babylon) i● like their Reproof (in the Land of Israel.)  
These Examples are there produced. R. Simeon the son of Rabbi (Judah) and Bar Kaphra sat reading, and when the place which they read was too hard, R. Simeon said to Bar Kaphra, We have need of Rabbi for an Interpreter here. To whom Bar Kaphra, And what can Rabbi say in this matter? R. Simeon went away, and told this to his Father, who thereupon was angry. Bar Kaphra came to visit him. He said to him, O Bar Kaphra, I knew you not. He knew what he meant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore he underwent Reproof thirty days. And again, Rabbi sometime commanded, that the Masters teach not their Scholars in the streets; applying those words mystically hither, The compass of thy thighs are like Jewels (Cant. VII. 1.) As the Thighs are in secret, so the words of the Law are in secret. R. Chaiia (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) came forth, and taught the two sons of his brother in the street, that is, Rabb, and Bar bar Channah. Rabbi heard this, and was angry. R. Chaiia came to visit him. He saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Aija who shall read to thee in the street? (The Gloss there, He called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aija in contempt: Who shall read to thee in the street, is as much, as if he had said, Be gone hence) He knew why he uttered such words against him. Therefore he took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reproof for thirty days.  
R. Asher sticks in this business, why Bar Kaphra, and R. Chaiia submitted themselves thirty days to that Reproof, when it extended not itself beyond seven days: concerning which let the Reader see, if he be at leisure, what he discourseth.  
The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication, was this.  
I. That Reproof, or Correption had not need of absolution; Excommunication had.  
II. Although he who was struck with such Reproof kept himself within doors, and went not abroad, as a man ashamed; yet others abstained not from his company. Before him who had struck him with that Thunder, he appeared not, nor conversed in public, yet any one might resort to him at home. So R. Chaiia is said to have taught Rabh at home those thirty days.  
Reproof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Masters, is, when some eminent man chides another, saying, How impudent is N. or something of that nature. Now the Condition of a man thus chidden, or reproved, is this. He hides himself, and keeps himself at home, as one ashamed, that he may not see his face, who shamed him, nor does he stand before him with his head uncovered. He abates also of his laughter, and of his words, and of his business, and makes himself sad before those that see him. But there is no need for him to withdraw himself from men, but he may eat and drink with them, and salute them. Nor needs he to please him, that reproved him, nor needs be absolution. But when he hath taken the Reproof upon him, and the time is expired, he is free. Compare the words of the Apostle, 1 Tim. V 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Rebuke not an Elder, etc. with this passage.  
And now to pass to Excommunication itself.  
I. Excommunication was devised and found out by the Jews, if my eyes see any thing, to be a punishment of those faults, for which there was no other punishment decreed, either in the Holy Scriptures, or in the Traditions. I believe he scarcely was excommunicated among the Jews, for whose offence the punishment either of Cutting off, or of Death, or of Whipping, or of Restitution of double, or fourfold, etc. was openly appointed either by the Law, or by the Fathers of the Traditions. But in those things, concerning which there was no such appointment of punishment, what was to be done? There were faults worthy of punishment, but neither Law nor Scribes assign them any of all those punishments which were named: but certainly provision ought to be made, that such things be not done without punishment. Hence Excommunication was invented, as the general punishment of such faults. The thing itself (if I mistake not) speaks this, if we well weigh those things for which Excommunication was inflicted.  
II. The causes or reasons of Excommunication were generally two: namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For money; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Epicurism. This distinction we meet with in a place 
e Bab. Moed Katon, fol. 16. 1.  in their Talmud, where they treat at large of Excommunication, and whence we have many things concerning this subject.  
Excommunication for money was not, when one owing another money did not pay it; for an Action at Law laid against him: but when he was summoned into Court, and adjudged by the Bench to pay it, and yet paid it not.  
What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurism means, we may learn from the definition of Epicurus. 
f Sanhedr. fol. 99 2.  Epicurus is he, that despiseth the words of God. Epicurus is he that despiseth the Scholars of the wise Men. The Aruch saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that speaks with an ill tongue: he is Epicurus. Among the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes one that is presumptuous, dissolute, a man governed by no rule. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus, Lawless, dissolute, not circumscribed within the Laws of the Scribes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Megill. fol.▪ 25. 2.  The Heretics have hardened their faces. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gloss renders it, 
h Moed Katon, fol. 16. 1.  He reproacheth the Messenger of the Sanhedrin.  
More particularly. 
i ●rach Chaai● cap. 359.  Rambam of blessed memory saith, For twenty four causes they Excommunicate either man or woman; and these are they that are to be Excommunicated.  

1. He that vilifies a wise Man, yea after his death.  
2. He that vilifies the Messenger of the Sanhedrin.  
3. He who calls his companion, Servant.  
4. He that sets at nought one word of the Scribes. There is no need to say, he that sets at nought the Law.  
5. Who appears not at the day set him by the Bench.  
6. Who submits not to the judgement of the Bench, they excommunicate him, till he do submit.  
7. Who keeps any hurtful thing; for example, a fierce Dog, or a broken Ladder, they excommunicate him, till he put it away.  
8. Who sells his farm to a Heathen, they excommunicate him, until he take upon himself all the wrong, which may thence come to an Israelite his neighbour.  
9 Who gives evidence against an Israelite before a Heathen Tribunal; and by that Evidence wracks money from him: they excommunicate him until he pay it back again.  
10. A Butcher Priest, who divides not a portion to the other Priest, they excommunicate him, until he gives it.  
11. Who profaneth the second Feast day of the Captivity, although it be according to custom. Of this day see Maimonides 
l In Kiddush Hodesh, cap. 5. .  
12. Who doth any servile work on the Passover Eve afternoon.  
13. Who mentioneth the name of God in vain, either in an Oath, or in Words.  
14. Who compels the people to eat the holy things out of the bounds.  
15. Who compels the people to profane the Name of God.  
16. Who intercalates the year, or months without the Land of Israel.  
17. Who lays a stumbling block before the blind.  
18. Who hinders the people from performing the precept.  
19 The Butcher who offers a torn beast.  
20. The Butcher who showeth not his knife to a wise Man, to be approved of.  
21. Who hardens himself against knowledge.  
22. Who hath put away his wife, and yet hath partnership, and dealing with her.  
23. A wise Man, that lies under an ill fame.  
24. Who excommunicates him, that deserves not excommunication. These you have likewise in the Learned Buxtorph his Talmudick Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui.   
By how much the more carefully I look upon the causes and reasons of Excommunication, so much the more I persist in my opinion, that Excommunication was invented as a punishment for those faults, for which no kind of punishment was decreed, either by the Law or by any Traditional Canons. Consider them singly, and perhaps you will be of my opinion.  
III. He against whom they were to proceed by Excommunication, was first cited, and a day set him wherein to appear, by a Messenger sent him by the Bench, which certified him of the day, and of the persons before whom he was to appear. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Moed Katon, fol. 16. 1.  They appoint him the second day of the week (on which day they sit in the Court, and assemble in the Synagogue) and the fifth day of the week (on which day also there is an Assembly, and a Session) and the second of the week following. If he appeared not on the day first appointed, they look for him unto the day that was secondly appointed, and thirdly appointed. And this was when the case was about money; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if it were for Epicurism (if he made not his appearance on the first day appointed) they Excommunicate him without delay.  
iv They first struck him with simple Excommunication, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui, in which there was not absolute cursing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moed Katon, art. 55.  In Niddui was not absolute cursing. For they said only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let N. be under Excommunication.  
V This Excommunication was for thirty days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Hieros'. Moed Katon, fol. 81. 3  Excommunication (Niddui) was not less than for thirty days. As it is said, Until a month, until the flesh come out of your nostrils, Numb. XI. 20. But if the Excommunicated person appeased those that Excommunicated him within that time, they absolve him forthwith.  
VI But if he persisted in his perverseness, the thirty days being ended, they Excommunicate him again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding also a curse. And this second Excommunication they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Bab. Moed Katon, in the place before.  Whence is it, that we Shammatize? In that it is written, Curse ye Meroz. Judg. V. 23. Rabbenu Asher upon the place 
q Fol. 34. 2. , Barak Shammatized Meroz, as it is written, Curse ye Meroz, which is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cursing: for in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Excommunication and Cursing.  
VII. They published his offence in the Synagogue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Moed Katon, in the place before.  We particularly publish his crime in the Synagogue. The Gloss is, They said to his fellow Citizens, For this and this cause we Shammatize him.  
VIII. If he persist still for these thirty days in his perverseness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Anathematised him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Excommunicate him, and after thirty days they again Excommunicate (Shammatize) him, and after sixty they Anathematise. Rabbenu Asher 
s In the place above.  saith, They Anathematise, saying, Let him be under Anathema. And this much more heavy, than either Niddui, or Shammatha. For in this is both Excommunication, and Cursing, and the forbidding the use of any men, unless in those things only, which belong to the sustaining of life. And they Anathematise not, but when a man hath hardened himself against the Bench once and again.  
IX. They give the reason of these proceed in Moed Katon 
t In the place alleged.  in these words.  
Whence is it, that they send a messenger to him from the Court, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the house of judgement?) Because it is written, And Moses sent to Dathan, and Abiram.  
Whence is it, that they summon him to judgement? Because it is written, And Moses said to Korah, Be thou and all thy company present.  
Whence is it, that they cite him before some great and eminent man? Because it is written, Before the Lord.  
Whence is it, that it is before N. or such a man? Because it is writien, Thou and they and Aaron.  
Whence is it, that they appoint them a set time of Appearance? Because it is written, Be ye present to morrow.  
Whence is it, that it is from time to time? Because it is written, There they called Pharaoh King of Egypt but a noise, he passed the time apppointed. (Jerm. XLVI. 17.)  
Whence is it, that they Shammatize? Because it is written, Curse ye Meroz.  
Whence is it, that they Anathematise? Because it is written, Curse ye.  
Whence is it, that he is cursed, that eats and drinks with him, and stands within four cubits of him? Because it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inhabitants thereof, as one would say, Sedentes ejus, or those that sit with her, Judg. V. 23.  
Whence is it, that they publish his crimes in the Synagogue? Because it is written, Because they came not to the help of the Lord.  
Whence is it, that they confiscate his goods? Because it is written, whosoever comes not within three days, according to the Council of the Princes and Elders, all his substance shall be forfeited, Ezra, X. 8.  
Whence is it, that we contend with him, and curse him, and strike him, and pull off his hair, and abjure him? Because it is written, And I contended with them, and cursed them, and struck some of them, and pulled off their hair, Nehem. XIII. 25.  
Whence is it, that we tie and bind him? (The Gloss is, His hands and feet, and to a pillar to be whipped) Because it is written, Either to death or banishment, or confiscation of goods, or imprisonment, Ezr. VII. 26.  
You see excommunication among the Jews, drawn out by their own pencil, from head to foot. And now whether this, themselves being Judges, were delivering into the hands of Satan, is matter of further enquiry, and more obscure inquiry too. Any such saying of Excommunication does not at all occur in terms, and whether it occur in sense, let the Reader judge from those things, that are spoken of the condition of the person excommunicate.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
u Pisk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moed Katon, cap. 3.  This is the condition of a person excommunicate. They eat not nor drink with him, nor sit within four cubits of him, (his Wife, and Children, and Servants being excepted, to whom it was permitted to sit by him) When they give thanks (at meat) they join him not in the thanks, nor admit him to any thing, which wants the Ten men. But any may talk with him, and he hires workmen, and he is hird himself for a workman.  
II. As to those things which respect Religion.  
First, Persons excommunicate went to the Temple, as well as others. 
x Middoth, c. 2. hal. 2.  All that go into the Temple, according to the custom, go in the right hand way, and go about, and go out the left hand way, except him to whom any thing happens, who walked about to the left hand.  
Being asked, What is the matter with you that you go about to the left, he answered, Because I am excommunicate, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) To whom the other replied, He that dwells in this house, put it into thy heart, to hearken to the words of thy companions.  
Secondly, 
y Orach Chaijim, in the place before.  It is a Tradition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He thatis excommunicate expounds the Traditions, and they expound to him. He that is Anathematised expounds not to others, nor do thy expound to him, but he expounds by himself, that he forget not his learning. And again, 
z Pisk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place above, Art. 51.  It is permitted the Excommunicate person to deal in the Law. But to the person Anathematised it is forbidden. But he expounds by himself.  
Thirdly, he that turns over the Talmudical Authors shall very often observe, that a person Excommunicate, and he that mourns for the dead, are subject to the same conditions in very many things: yea the Mourner to worse conditions.  
The 
a Piske Harosh, in the place above, Art. 51.  Mourner and the Person Excommunicate are forbidden to have their hair cut. The Mourner is bound to veil his head, the Excommunicate not. The Mourner on the first day is deprived of his Philacteries: The Excommunicate not. The Mourner is forbidden salutation: To the Excommunicate it is permitted: much more is it lawful to talk with him. The Mourner is forbid to employ himself in the Law: To the Excommunicate it is permitted. But the Person Anathematised may not converse in the Law: but he expounds it to himself, and he makes himself a little tent for his food. The Mourner is bound to the rending of his garment; the Excommunicate not. The Mourner is forbid to do any work: to the Excommunicate it is allowed. The Mourner is forbid to wash himself, to the Excommunicate it is allowed. The Mourner putteth not on Sandals; the Excommunicate puts them on. The Mourner lies not with his wife, the Excommunicate lies with his, etc.  
From what hath been said it seems, that it may be concluded on one part, that Excommunication among the Jews scarcely sounded the same with Delivering to Satan: and there are some reasons also, by which it seems it may be concluded in like manner, that Delivering to Satan here in the Apostle, doth not sound the same with Excommunication. Be it granted, that he that is Excommunicated and cast out of the Church, is rejected also by God, and is indeed delivered into the hands of Satan: this is not that which is our task at present to consider; but whether Paul, by his, let him be delivered to Satan, or the Corinthians by that expression, understood Excommunication. We embrace the negative for these reasons.  
I. Because no reason can be rendered, why the Apostle, rejecting the vulgar and most known word Excommunication, should fly to another that was very unknown, very obscure.  
II. The act of this wicked wretch was above Excommunication. And it was a small matter for such an impious man to be excommunicated. He deserved death, as we have observed, two or three times over. And it was more agreeable to that extraordinary wickedness, that it should have some more extraordinary punishment inflicted on it, then that very common one, of Excommunication.  
III. Why should the Apostle use such earnest council, and exhortation to excite the Church to excommunicate one that so deserved Excommunication? Was Excommunition a thing so difficult to be obtained among them? What need was there of the presence of St. Paul's Spirit in a thing any Ministers of the Church were empowered to do? What need was there of such solemn determination (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have determined already) in a thing, concerning which every one would confess that he deserved Excommunication?  
iv To deliver to Satan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For destruction of the flesh. But what could Excommunication avail to that in a man sworn upon his lusts? You will say, Perhaps it might come to pass, that it might have such an effect. But I reply, when the Apostle saith, To the destruction of the flesh, he speaks not of a fortuitous effect, but of a certain or undoubted one.  
These are the reasons, to omit others, whereby we are led to be of their opinion, who interpret the place of a miraculous action, namely, of the real delivery of this person into the hands and power of Satan, to be scourged by him, and tormented by him with diseases, tortures and affrightments. And the Phrases used by the Apostle about this matter, and the circumstances of the thing itself do very well accord hereunto.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have judged already, as though I were present. 
I. To deliver to Satan is never mentioned in Scripture, but when there was an Apostolic power, as here, and 1 Tim. I. 20. And that Apostolic power of striking obstinate persons miraculously, or wicked sinners with any punishment, was not usually put forth by them, unless in the presence of the parties, as by Peter against Ananias and Sapphyra, and by Paul against Elymas, and likewise, as it is very probable, against Hymeneus and Alexander: yet he, being now a great way distant, and remote, I have judged, saith he, and decreed to exercise at a distance this my power against this wicked man, as though I were present, and before his face; which indeed was not ordinarily done, but this was not an ordinary wickedness.  
II. To this sense is that clause to be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and my Spirit, that is, my Apostolical Spirit, or the gift of the Spirit conferred upon me. So the Spirit of Elias dwelled upon Elisha, 2 Kings II. 15. that is, The Prophetical Spirit of Elias.  
III. And compare that clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the name of our Lord Jesus Christ, with the same manner of speech, Act. III. 6. In the name of Jesus Christ of Nazareth, rise up and walk: namely, when a miracle was to be done. And also,  
IU. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power, is very usually in the Gospel referred to miracles; it is very rarely, if at all, used for the power of Discipline.  
Let us conclude our discourse of Excommunication among the Jews with a Tradition received among them which see if you please. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Schab. fol. 11●. 1.  If the Rabbins Serpent by't any one, there is no cure for him. Bar Kasha in Pumbeditha was bitten by the Rabbins Serpent, and there was no cure for him. The Gloss is, Because he had transgressed against the Excommunication of the wise men, therefore when he was bitten by a Serpent, there was no healing for him.    

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I wrote to you in an Epistle. 
IN an Epistle? What?  
I. The Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered, I had written, without any wrong to Grammar. I had written in this Epistle, Accompany not, etc. before the report of this wickedness came to me: but now hearing it, I sharpen my pen the more, and I bind you with a straighter prohibition, namely, That ye do not eat with such.  
II. The Apostle had sent Timothy to the Corinthians before he wrote this Epistle, Chap. IU. 17. and it is very likely, that he sent some Epistle by him, in which he had so written. But Stephanas, Fortunatus, and Achaious coming to the Apostle, and laying open the whole state of the Church of Corinth to him, and bringing him Letters and Questions from the Church, when as yet, as they knew, Timothy was not arrived at Corinth; he suppresses that Epistle, and comprizes it in this. And if you say, that is lost, you will say true in some respect, because the exact copy of that Epistle came not unto us: and you will not say true in another respect, because in this Epistle we have all things comprised in that, and much more besides.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not to company. 
I. It is plain the Apostle riseth higher here, and obligeth them with a straighter admonition, than he had done before. He had written to them before Mr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not to company with them; now he writes, Mr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not to eat with them.  
II. It is plain also, that he aims his words at profane Christians, not at Heathens, both now, and when he writ before. For there were among the Christians converted from Heathenism some without doubt, whose Parents, or Children, or Kinsmen, not yet converted, wallowed in Idolatry, Covetousness, and Whoredoms. But now a Christian was not to forget all these alliances. Nor was all familiarity and respect towards them to be cast away.  
III. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes, saith Camerarius, Necessitudinem aliquam interiorem, some more intimate friendship, or Alliances: which indeed in some respect is true, if that more inward friendship be distinguished into that which is more close▪ and less close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be reckoned that conversation and friendship, which a Jew might enter into with a Jew, and not with a Heathen: according to the rule of which, as being very well known, it scarcely can be coubted, but the Apostle speaks.  
I. A Jew might deal and traffic with a Heathen: nevertheless under this, and some other cautions of that nature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Avodah, Zarah, cap. 1.  Three days before the Festivals of the Heathens, it is forbid to give and receive with them, to lend to or to borrow of them, to restore or to fetch back any thing, etc. I scarcely believe this falls under the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accompanying,  
II. To eat together and at one Table was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accompany, which certainly appears enough from the straight prohibition of such eating with a Heathen. A Pharisee in Markets and Fairs would have dealing with a common person, but he would not eat with him. So a common person would trade with a Heathen, but he would not eat with him. The Apostle therefore does not oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eating together, one against another, but propounds Eating together as a certain degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Companying, or mixing together. For  
III. There was, which by common experience may be observed, a much more inward friendship, than such a bare eating, namely, that which is called by the Jews Lawyers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copartnership in merchandise and traffic, and that which is called by us Deputation: both forbidden a Jew with a Gentile. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Bab. Sanhedr. fol. 63. 2.  It is forbidden a man to enter into Co-partnership with a Heathen: lest haply he must sometime swear, and is compelled to swear by his Idol. And Maimonides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Schillu●hin, etc. cap. 2.  A Heathen is not made a Messenger, or a Deputy, for any thing. Nor is an Israelite made a Deputy for a Heathen.  
iv Friendship was yet more close by contract of marriage and affinity: this the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. XXIII. 12.  
And now it is not very hard to fathom the sense of the Apostle, which take in this Paraphrase. I wrote you in an Epistle, that ye mingle not with Fornicators in any more inward familiarity or friendship: which I understood not so much of Heathen Fornicators, as of those who are called Brethren or Christians. But now I writ the same thing, that ye mingle not in any such familiarity with them or others of that stamp, as covetous, or Idolaters: no, not in that familiarity, that is most remote, namely, eating with such a man at the same Table.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What have I to do to judge them that are without? 
HERE perhaps one may stick at the Version and sense commonly received. Beza reads Quid mea interest? What doth it concern me? The French, Qu'ay-je a fair de juger? What have I to do to judge? The Italian, Che appartienni à me giudicare? What doth it belong to me to judge? I know well enough the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequently occurs in this sense: but here we may upon good ground inquire, if it concerns thee not, O Blessed Apostle, to judge them that are without, why didst thou judge Elymas with blindness? Why Hymeneus and Alexander by delivering them into the hands of Satan, when they were now Apostates, and no other than such as were without?  
What therefore if the words be rendered to this sense, For why is power granted me to judge concerning them also that are without? That is, by my Apostolic authority, to strike even a Heathen with some divine plague, if he be uncurably an Enemy, and Blasphemer of the Gospel; which I did to Elymas, etc. Why is this granted me, but to cut off such as are past cure? And do not you also within your Sphere judge those, who are within? But now those that are without, which I thus judge and smite, God judgeth, and smites, and by his vengeance gives his suffrage to my censure.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Therefore put away. In like manner, you also, doing what lies in you, may take away this man, and other such wicked persons by that hand of God. It cannot be passed over without observing, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the future Tense, and it is not rashly to be rendered by another Tense. We explain therefore the whole place by this Paraphrase. It is given me by God to judge those also that are without, and do not ye judge them that are within? But those that are without, whom I judge, God himself judgeth, and you also by the like judgement may take away this wicked person out of the midst of you. The LXX in Deut. XVII. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt take away the wicked person from among you. And elsewhere very frequently.    

CHAP. VI  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Go to Law before the unjust. 
WE cannot here but first of all produce the words of Titus the Emperor, thus discoursing to the seditious, that were besieged in Jerusalem; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. First, 
a Joseph. de bell. lib. 6. cap. 34.  we have granted you to dwell in your own Country, and have set over you Kings of the same tribes with yourselves. Then, we have preserved your Country's Laws, and have permitted you not only to live by yourselves, but others also, according to your will.  
That the Jews had nor lived by their own Laws under the Roman Empire, is clearer than to need demonstration. And the Gemarists, being witness, Judgement in money matters, or in things pertaining to this life, was not taken from them before the times of Simeon ben Jochai. 
b Hieros'. Sanhedr. fol. 24. 2.  Now I would have you tell me, whether the same things were not allowed the Jews converted to Christianity? Let us taken an Example in this Corinthian Church: it consisted of Jews and Gentiles now converted. The Jews, while they believed not, had in their Synagouges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bench of Three, who judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning things pertaining to this; and that by the permission of the Roman Empire. Now they were translated into a Christian Synagogue, or Congregation, and with them Gentiles, who believed. Was that denied them by the Romans in a Christian Congregation, which was granted them in a Synagogue?  
First, There was no Persecution at all as yet, raised against the Christians by the Romans, when the Apostle wrote these things. For not a few years passed before Nero broke forth into that wickedness.  
Secondly, The Romans little cared to distinguish between a Judaizing Synagogue of the Jews, and a Christianizing Synagogue of the Jews. And that of Gallio was, as the business was indeed, See ye to it, I will be judge of no such matters, Act. XVIII. 15. It was free for them to judge of names and matters of their Law.  
Therefore these Corinthians were worthy of reproof, in whose power it was freely to exercise such judgements among themselves; yet to the scandal of the Gospel, and the Christian name, betook themselves to Heathen Courts of justice.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Know ye not that the Saints shall judge the World? 
THIS place is wrested to a twofold opinion. By the Fifth Monarchists, into I know not what sense; which I would rather you should ask them, than expect from me. By others into this opinion, That the Saints in the last judgement, shall sit together with Christ, and shall approve his judgement. And to this they bring those words of our Saviour, Mat. XIX. 28. Luke XXII. 30. When the Son of man shall sit upon the throne of his Glory, ye also shall sit upon twelve thrones, etc.  
I wonder, the verses of so illustrious and notable a Subject as that is which we now handle, and that which is now quoted are, so much strained from their proper and genuine sense. Let me speak it by the leave of the Learned. Let us first weigh the words of our Saviour.  
I. There is but small Logical arguing in this manner (if those words were to be taken in that sense, which they would have) You shall sit upon twelve thrones, judging the twelve Tribes of Israel, Therefore, all the Saints shall judge the world, as Assessors with Christ in the last judgement. Which harshness they thus smooth over, That 
c Primasius.  which he said to them, he said to all those that shall imitate them. 
d Beza.  Here shall be some eminency of the apostles above the rest of the Saints. And so very many others.  
II. But Judas was present, when these words were uttered by our Saviour: and was not he to be concluded within that number of twelve? But omitting this, there were more also present when he said these words, who had followed him in the regeneration: and if all they, and all the Saints that should be in the whole world, were to be concluded within that privilege of sitting with Christ upon the Bench, why is the number restrained, only to Twelve? You Twelve, that is, All Saints, shall judge the twelve Tribes of Israel; that is, the whole world, is so thorny a Gloss, that my fingers can by no means touch it.  
III. We gave the sense of the words in their place. Namely, by Christ sitting in the Throne of his glory, is not to be understood his Tribunal in the last judgement; but when he should come in the glory of his vengeance, against the Jewish nation: than not the Persons, but the Doctrine of the twelve Apostles, should judge and condemn that most wicked Nation.  
And as to the opinion itself concerning the Saints sitting with Christ.  
I Nothing is plainer in the Scripture, than that all shall stand before the judgement seat of Christ, 2 Cor. V 10. as well the Sheep as the Goats, Mat. XXV. 32. etc. Mention indeed is made of reigning with Christ, but no where of judging with Christ in the day of judgement.  
II. How little or nothing doth that sound, The Saints shall approve the judgement of Christ? Are thrones for this to be set up, that those, that sit upon them, should approve the judgement? The very Devils and damned themselves shall not otherwise choose, but acknowledge his justice.  
III. And what, I pray, is this manner of arguing, Saints in the last day shall approve the judgement and sentence of Christ; Therefore ye are able to judge concerning those things, which pertains to this life?  
We therefore make no doubt, that the sense of these words, Know ye not that the Saints shall judge the World, most plainly is this, Know ye not that Christians shall be Magistrates, and Judges in the World? Which most clearly appears by these observations.  

I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saints, in the verse before, denotes all Christians, as opposed to Infidels, not professing Christianity. But that all these shall judge the world with Christ, the espousers of that opinion will not acknowledge: and then let a reason be given, why the word in this verse, is to be taken in a different and stricter sense, than the same word is in the verse aforegoing.  
II. The Apostle speaks as of a thing known, and confessed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Know ye not? But whence was this known, or to be known, that Christians should be Magistrates, and judges of the world? Most easily and most plainly out of Dan. Chap. VII. 18, 27. Where when the four Heathen Monarchies, which had so long ruled the world under their Tyranny, fell: at length the Rule and Dominion and Empire under the whole Heaven was to be translated to the people of the Saints of the most. In what sense and in what latitude the word Saints is to be taken, one may learn from a very plain Antithesis in that Chapter. The Rule, and the Dominion and Empire under the whole Heaven was before belonging to Heathens, but under the reign of Christ, it was the Saints, that is, the Christians.  
III. This sense agrees very well with the Apostles argument: Think it not unlawful to decide among themselves such differences as arise among yourselves: and by flying to Heathen Tribunals, do not bring a reproach upon the Gospel: for consider what is foretold by Daniel, which ye know well enough, namely, that the Saints, that is, the Christians, shall hereafter possess the Dominion and Government of the whole world, as now a long while the Heathens have possessed and do possess it. If they shall one day be endued with a right of governing, certainly you yourselves may determine of contentions now.  
iv That which is said by the Apocaliptic, Chap. XX. 4. agrees with the sense of this place. That when Christ had bound Satan, that he should no more deceive the Gentiles as he had done before, by Idols, Oracles, etc. Thrones are set up, and Judgement is given unto them, who set upon them, that is a Power and Authority of judging and ruling, and exercising magistracy.    

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Know ye not that we shall judge Angels? 
HE saith not as he did before, The Saints shall judge Angels, but We shall judge them. By Angels all confess Devils to be understood. But certainly all Saints, (according to the latitude of that word, in the verse foregoing) that is, that profess Christianity, shall not judge Devils. Nor is this judging of Angels to be understood in the last day. But the Apostle speaks of the Ministers of the Gospel, himself, and others, who by the preaching of the Gospel, and the name of Christ, should spoil the Devils of their Oracles and Idols, should deprive them of their Worships, should drive them out of their seats, and strip them of their Dominion. Thus would God subdue the whole world under Christian Power; that Christian Magistrates should judge men, and Ministers of the Gospel, Devils: and do not you now judge among yourselves of some trivial differences?   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. judgements of things pertaining to this life. 
HOW judgements among the Jews were distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniary judgements, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capital judgements, every one knows. Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements of things pertaining to this life, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniary judgements, are the same, we do not dispute: certainly under Pecuniary judgements, as they are opposed to Capital judgements, are comprised all judgements below Capital. Hence is that which we observe elsewhere; Capital judgements were taken away from Israel, forty years before the destruction of the Temple. 
e Hieros'. Sanhedr. fol. 24. 2.  And Pecuniary judgements were taken away from Israel in the days of Simeon ben Jochai. 
f Ibid. col. 1.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who are least esteemed in the Church. 
I. To interpret this word here for those that are most vile, or most contemptible, which some versions do, is certainly somewhat hard, and improper. What? Needy persons, and such as seek their living by alms, or hard labour, to make them Judges? Whence should such have skill to judge, or be at leisure for it? How apt might they be to consult rather their own gain, than just judgement? And who would not despise such Judges? The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, least esteemed, is not to be referred to the lowest of the common people, but to the lowest of the order of Judges.  
II. That Order had these degrees in the Jewish Benches: according to the custom and disposition of which, it is very likely, the apostle speaks.  

1. There was the Great Sanhedrin consisting of LXXI Elders.  
2. There was the Sanhedrin of Three and Twenty, in Cities of more note.  
3. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bench of Three, in every Synagogue.  
4. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authorized or Authentic Bench.  
5. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bench not Authorized; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not authentic.   
III. We distinguish first, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bench of Three, appointed in every Synagogue, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authorized Bench, however consisting also of three men. For the Bench of Three in every Synagogue, consisted of three Elders, ri●ely and by imposition of hands preferred to Eldership. But that Bench, which we style Authorized, consisted not always of men, promoted by ordination to Eldership, but often of men, receiving authority to judge in such or such matters by some special Patent, granted them by the Sanhedrin. It consisted for the most part of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellows of the Wise men, men learned indeed and Scholars, but such as were not yet elected into the Order and rank of Elders.  
And the duties of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mumchin, the Authorized Bench, was different from the Duties and offices of the Triumviral Bench. This Bench was to judge of money matters, of wrongs, etc. That, namely the Mumchin, was to judge of the firstborn of Cattle to be offered to the Lord, whether they were without spot, or no: 
g See Beracoth, fol. 48. 1.  of women's charms to be worn or not, on the Sabbath: 
h Scha●. fol. 57, etc.  of the knives of the Butcher-Priests, whether lawful, or not: and of divers things of that nature.  
iv When we rendered those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bench not authentic, we meant it so called, not that the judgements and determinations of that Bench were of no value, but that that Bench received not its authority from the Sanhedrin, but was chosen by them, between whom the controversy depended.  

i Bava Mezia, fol. 32. 1.  Rabh Nachman saith, A widow (if she would sell somewhat of her dowry) hath no need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Bench of the Authorized; but hath need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Bench of Idiots, or private men. Maimonides 
l In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 17.  citing these words writes thus, A widow, whether she became a widow after marriage, or after Espousal is bound by Oath, and sells a piece of Land of her Husbands (for her maintenance) either in the Court of the Mumchin, the Authorized, or in the Court of those that are not Authorized: Now that Court or Bench is when three men are present, that are honest and skilful in valuing apiece of Land.  
To this very ordinary Bench among the Jews, the Apostle seems to have respect in this place, and to prescribe the Corinthians for a means of ending their differences, which was easy, common, and void of cost and charges.  
The Bench of the Mumchin one may not unfitly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as were deputed by Authority; this Bench consisting of those that were not Mumchin, he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not vile or contemptible, but such as were not Authorized.  
He exhorteth therefore, that if at any time suits arise among them, concerning pecuniary, or other matters, they by no means run to Heathen Courts, but rather choose some private men among themselves, as Judges and Arbitrators in such matters.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Sanhedr. fol. 3. 1.  Pecuniary judgements may be by three private men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements of things taken away, and damages, by the three Authorized. 
n Jevamoth, fol. 101. 1.  The precept of pulling off the shoe of the Husband's brother, requires three Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although those three be private men. And Rambam upon the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private men, that is, not they that are the Wise men. And Rabbi Solomon, such who were not of the Bench of the Elders in their City: and yet in that case they might be Judges.  
They, who were to judge in that affair, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders, by God, Deut. XXV. 9: The wife of his brother shall come to him in the sight of the Elders, etc. And by the Talmudists they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges; and yet might be private men.  
The same Fathers of the Traditions speak many things, of the Plaintiff and Defendant, choosing themselves Judges or Umpires, to decide their differences; and that both parties be bound to submit themselves to their sentence, although it be a form of judging, not altogether according to the form of the Statute. For example sake, Three Judges were required to determine concerning pecuniary suits, and they, by Canon and Statute, such as were made Elders or Presbyters by lawful ordination. But the contending parties might if they would, choose themselves only one such Arbitrator, or Judge; or three private men, and not Elders. 
o Sanhedr. fol. 5. 1.  The Rabbins deliver; Pecuniary judgements are by Three. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he be authorized, he may judge alone. Rabh Nachman saith, As I judge alone of pecuniary matters. And so saith R. Chaija, As I judge alone of Pecuniary matters. Yea, if he be chosen by the contending persons, he may judge alone; for this hath obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they take upom themselves, or undertook to submit themselves to the judgement of that one Elder, or those three private persons; they must submit, and the judgement was good.  
Of this matter both Talmuds treat largely enough in the Tract Sanhedrin 
p Cap. 1.   
Out of the Babylonian take these passages in the place now alleged. Rabh Nachman judged, and erred in his judgement. He came therefore to Rabh Joseph, of whom he heard these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they have taken upon them (or undertaken) to stand to thy judgement, thou art not obliged to the payment of the damage, etc. And a little after, Rabban Simeon ben Gamaliel saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgement is by three, and Arbitration, or Reconciliation, by two. And better is the force of Reconciliation, than the force of Judgement. For when two Judge, the parties contending may departed from their sentence. But when two Arbitrators compose the difference, the Contenders cannot departed from their sentence. The reason of each is, because two Judges were not a just Bench: if therefore they would judge according to their Office, their judgement was of no avail; but if they were particularly chosen by the contending parties for Arbitrators, it stood. For as the Gloss, The Contending parties cannot departed from the sentence of two, who compose the difference, for they choose them.  
Out of the Jerusalem Talmud this passage. 
q Fol. 18. 1.  R. Abhu sat judging alone at Caesarea. His Scholars said to him, Did not Rabbi teach us this, That none should judge alone? He answered them, When ye shall see me sitting alone, and yet shall come to me, ye are like them, who take a Judge to themselves.   

VERS. XII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. All things are lawful for me, etc. 
THE Apostle now passeth to another subject, and treats underhand against that Plague, that got too much ground in the Church, even the wicked Horesie of the Nicolaitans, which persuaded the eating of things offered to Idols, and Fornication.  
I. He that should deny the Sect of the Nicolaitans to have taken its name from Nicolas one of the seven Deacons, would seem certainly to go against all antiquity. And yet the Ancients themselves do not sufficiently agree about the matter. Go to the Authors, and you will find them differing, whether the Heresy sprang from an action of Nicolas, or from some saying of his. What if it came from neither? But that the name of the Sect comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolah, which signifies, Let us eat. For who knows not, that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might pass into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Chaldees. And when nothing was more ancient among those very wicked men, than mutually to exhort one another to eat things offered to Idols, saying to each other, and to others also, as we may guests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us eat; how very fitly might they be called hence Nicolaitans by the Orthodox? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Targ. in Esa. XXII. 13.  Saying, Let us eat flesh.  
II. Whencesoever the name of the Sect comes, one can scarce say, whether the Sect itself were more to be abominated, or more to be wondered at. For when the Synod of Jerusalem had very lately decreed against eating things offered to Idols, and fornication, Act. XV. it is a matter of astonishment, that presently a sort of men should spring up, and they such as professed the Gospel, who should oppose them with all boldness, and excite others with all industry and endeavour to eat things offered to Idols and to commit fornication.  
III. Besides, that those naughty wretches used and abused the pretence of Christian liberty, in the doing of these most wicked actions; they invented arguments, fitted to conceal their wickedness, and to defend their boldness: which the Apostle reflects on in order.  
The first is that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ All things are lawful for me. Which although Paul might very well say concerning himself, All things are lawful for me, as he doth, Chap. X. 23. Yet he seems secretly to whisper their very words, and argumentation: to which he also answereth, But all things are not expedient. But I will not be brought under the power of any.  
The second is, The Belly is appointed for meats; Things offered to Idols are meats, Ergo. He answereth, God shall destroy both it and them. Therefore care is especially to be taken of the Soul, not of those things which shall perish. And be it granted, that the belly is for meats; but yet the body is not for fornication, but for the Lord.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For two, saith he, shall be one flesh. 
AND 
s Berishith Rabb. ●. 18.  they two shall be one flesh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely, in that place, where they make only one flesh. Which is an apt Gloss, than you would take it to be at first sight; and which the Apostle most plainly hath respect to in this place. Those words in Moses regard a just marriage, but the Apostle bends it to carnal copulation with an harlot: whence it is necessary to take the words of Moses in this sense. Therefore a man shall leave father and mother, and shall cleave to his wife, and they two (only) shall be one flesh. That is, They between themselves only shall be carnally coupled, and not with any other man, or any other woman.    

CHAP. VII.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Due benevolence. 
WHAT is wont to be understood here, is known well enough. For although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes all mutual offices of living together, you see to what the Apostle applies it, vers. 5. and that not without reason, when the Jewish Masters seriously prescribed many ridiculous things of this matter; sometimes defining the appointed times of lying with the wife, sometimes allowing the Vow of abstinence. Modesty forbids to relate their trifles: I had rather the Reader should go to them himself, than defile our paper with them. Only these few things we cannot but produce, that a reason may in some measure appear, why the Apostle treats of this matter.  

a Chetub. cap. 5. hal. 6.  Lying with the wife, concerning which mention is made in the Law, is this: Gentlemen, who neither exercise merchandise, nor any other work, every day. Workmen, twice a week. Scholars of the wise Men, every Sabbath Eve.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Defraud you not one another, etc. 
HE 
b Ibid.  that by a Vow constrains his wife from his bed, according to the School of Shammai, let him do it for two weeks; according to the School of Hillel, for one only. Rambam upon the place writes thus, Let him keep this his Vow for one week only. But if he will keep it longer, let him put her away, and give her her dowry. But they say, Let the Scholars go forth to learn the Law, even without the permission of their wives, for thirty days. These indeed are the words of R. Eliezar. But according to the wise Men, it is lawful for two or three years: and the Tradition is according to the wise Men.  
You have examples of some that far exceeded these bounds, in the Gemara at the place alleged, which see.  
Rambam concludes, (concerning the common people) Know thou, that it is in the power of the wife to retain her husband, from going to Sea, or into the Army, unless it be near at hand; lest she might be defrauded of her due bed. She may also restrain him from passing from one work to another, lest her bed be thereby diminished: the study of the Law only excepted.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not by commandment. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, permission, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Command, do something answer to those words, very usual among the Fathers of the Traditions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now they would have marriage enjoined under a very severe command.  
The 
c Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 15  man is commanded concerning begetting and multiplying, but not the woman. And when doth the m●n come under this command? From the age of sixteen or seventeen years. But if he exceeds twenty years without marrying, behold he violates, and renders an affirmative precept vain. But if he be studious in the Law, and conversant in it; and if he fears marriage, lest the care of providing for his wife hinder his study in the Law; he may still tarry. Because he that is employed in the precepts, is free from that precept: much more he that converseth in the study of the Law. He whose mind is always taken up in the study of the Law, as Ben Azzai, and he that is intent upon it all his days, if he marrieth not a wife, in his hand is no iniquity. But if affection prevail upon him, let him marry a wife, although he have now children, lest he fall into evil thoughts. 
d Jevamoth, cap. 6. hal. 6.  Let not a man refrain himself from generation and multiplying, unless he hath children already. The Gemara upon this place thus, If he have children, let him refrain himself from generation and multiplying; but from marrying a wife, let him not refrain himself— It is forbid him to be without a wife, because it is said, It is not good for man to be alone. And whosoever 
e Ibid. fol. 63. 2  gives not himself to generation and multiplying, is all one with a murderer— He is as though he diminished from the Image of God, etc.  
The Apostle therefore determines against the Jewish Schools, that a man is not bound by the Law to marriage, but that he is in his own power in this affair, to contract himself, or not, as he finds himself continent or not. They said it is a Command, that every one marry a wife; but he saith, I have not a Command.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is better to marry than to burn. 
THAT you may apprehend the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn, hear a story. 
f Kiddushin, fol. 81. 1.  Some captive women were brought to Nehardea, and disposed in the house, and in the Upper room (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of Rabh Amram. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They took away the ladder, or the stairs, (that the women might not go down, for they were shut up there, until they should be ransomed) As one of them passed by the window, the light of her great beauty shined into the house. Amram (taken with the woman's beauty) set up the stairs again, which ten men scarcely could do (that he might go up to the woman) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was now got to the middle of the stairs, he delayed his feet (and stopped, struggling with that evil affection to overcome it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with a loud voice cried out Fire, Fire, in the house of Amram. (The Gloss saith, This he did, that the neighbours flocking thither, he might desist from his purpose, and from that affection out of shame) The Rabbins run to him, and (seeing nothing of fire or flame) say, Thou hast disgraced us. To whom he replied, It is better that ye be disgraced in the house of Amram in this World, than that ye be disgraced by me in the World to come. He adjured that evil affection to go out of him, and from thence it went out as a pillar of fire. To which he said, Thou art fire, and I am flesh, yet for all that I have prevailed against thee.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not I, but the Lord. 
AND on the contrary, Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I speak, not the Lord.  
I. Weigh first that distinction very usual in the Schools, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A text of Scripture, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Opinion. 
g Bava Bathra, fol. 8. 2.  Death by the sword is worse than death by the plague.: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you will I will produce a Text of Scripture (to prove this) If you will I will produce reason, or my opinion. If you will I will produce an Opinion. That renders one abominable, but not this. If you will, I will produce Scripture, Precious in the eyes of the Lord is the death (the plague) of his Saints. Famine is worse than the sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you will, I will produce an opinion. Famine afflicts a long while, the sword not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you will, I will produce Scripture: It is better for them that die by the sword, than that die by famine. And, A burnt offering that is killed not under its proper notion, the blood of it is not to be sprinkled under a notion that is not proper. If you will, I will produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my opinion, or, reason, If you will, I will produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Text of Scripture. And very many instances of that nature.  
II. And now compare the words of the Apostle: These things I say not, but the Lord: that is, This is not my bare opinion, but so saith the Scripture. And on the contrary, These things I say, not the Lord: that is, This is my opinion, although there be not some Text of Scripture, which saith so in plain words. Thus he explains himself, Chap. IX. 8. Say I these things, and not the Law?  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let not the wife depart from her husband. 
Nor without weighty reason doth he admonish concerning this thing also, since both among Jews and Gentiles, the opinion was too lose concerning the firmness of the marriage bond; and more lose among the Jews, than among the Gentiles.  
I. Think first of the toleration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them, which take in their words, 
h Maimon. Gerush. cap. 11.  If any marry a young maid, and she afterward will not have him for her husband, she may put him away, and departed from him; and there is no need of a bill of Divorce. Hence this is the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Bill of this kind of putting away (when the wife put away her husband) if it were demanded.  
In the day N. of the week N. of the month N. of the year N. 〈◊〉. the daughter of N. put away before us, and said: My mother or my brethren deceived me, and wedded me, or betrothed me, when I was a young maid, to N. the son of N. But I now reveal my mind before you, that I will not have him, etc.  
II. Among them also there was departing from each other by mutual consent. 
i Berish. Rabb. §. 17.  A good man had a good wife: but because they had not children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mutually put away one another. That good man married a bad wife, and she made him bad. That good woman married a bad husband, and she made him good.  
They allow also the same licence to the Heathen. 
l Id. §. 18.  R. Jochanan saith, The sons of Noah have not divorce, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they put away one another.  
III. To omit the departure of the wife from the husband for the causes of lust, as Herodias departed from Philip, to be married to Herod, and Drusilla from Aziz, and married Felix 
m Joseph. Antiq. lib. 20. c. ●. . A perverse wife might compel her husband, to put her away. A 
n Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 14  wife which refuseth to lie with her husband, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebellious: And they demand of her, why she is so rebellious: if she answers, I despise him, and cannot endure his bed, they compel him to put her away for a time. Yea, 
o Berish. Rabb. in the place last quoted.  R. Jochanan saith, A wife may put away her husband.  
Those departures therefore the Apostle altogether forbids. And when vers. 11. he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But and if she depart, he doth not so much tolerate them, as supposes them to happen, and provides against them all, as much as may be, by the following rules, Let her remain unmarried, or be reconciled to her husband.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be reconciled to her husband. 
COmpare Deut. XXIV. 4. Her former husband, which sent her away, may not take her again to be his wife. For the bond which was there made, is not dissolved here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Jevamoth, fol. 90. 2.  He makes it void: it is made void: they are the words of Rabbi. (The Gloss is, The husband sends a bill of divorce to the wife: if either he himself afterwards goes to his wife, or sends a messenger to him, saying, The bill of Divorce, which I sent to thee, let it stand for nothing, it is nothing.) A Tradition. In former times he compelled the Bench in another place, who would make void the Bill, and made not the thing known to his wife. Gamaliel the Elder appointed, that they should not do this; because sometimes the wife not knowing of the withdrawing of the Bill, marrieth another, and so hath bastard children.  
Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reconciliation after a Divorce, (but the Apostle speaks not in this place of Divorce) and yet the Jews by their practice shown, that they thought the bond of marriage was loosed by any Divorce, for they admitted second marriages.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now are your children holy. 
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unclean, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy, denote not children unlawfully begotten▪ and lawfully begotten, but Heathenism, and Christianism. There is indeed this Tradition among the Jews. 
q Maimon Issure● Biah, c. 12.  A son by unlawful wedlock that is, unlawful by consangunity) is a son of the man in all regards, and is to be reputed for an Israelite, although he be misbegotten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a son begotten of a Heathen woman, is not his son. Where the Gloss, He is not called the son of the man, but the son of the woman.  
But the present discourse of the Apostle turns not upon this hang, namely, whether a son sprung from parents, whereof one was a Christian, the other a Heathen, be a legitimate issue, but whether it be a Christian issue. For it is sufficiently known, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy, is very frequently taken for those that profess Christianity: and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness in the Talmudists is taken in a like sense.  
Au 
r 〈◊〉▪ fol. 42. 1.  husband, and wife being made Proselytes, are separated from each other ninety days, that distinction may be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between an issue born in holiness, and an issue born out of holiness. 
s 〈◊〉. fol. 44. 2.  The daughter of a Proselytess, made a Proselytess with her mother, if she play the whore (after espousal) is to be strangled. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if she conceive without Holiness, and bring forth in holiness, than she is to be stoned. Again, 
t Mai●●●. Issueless ●iah▪ cap. 15  A Proselytess, which was married to a Proselyte; and they beget a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although both his conception, and his birth be in Holiness, yet it is permitted him to marry a bastard woman.  
You see at first sight, what that expression, In Holiness, means. An offspring born out of Holiness, was an offspring born while the Parents were yet Heathens: Within Holiness, when they were now made Proselytes. In the same sense the Apostle; Your children are born in Holiness, that is within Christianity, if either father or mother be Christian. And the children themselves are holy, that is, Christians.  
The Heatheus were reckoned by the Jews for unclean, and so unclean indeed, that they could not contract uncleanness, no not from the most unclean thing, a Sepulchre 
u Hieros'. Pesach. fol. 36. 2. . Hence Heathen children were to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unclean, and the children of Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy. To which sense, very well known to the Nation, the Apostle alludes in these words.   

VERS. XVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let him not become uncircumcised. 
IN Talmudic Language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him not draw his foreskin. 
x Berish. Reb●, fol. 46.  Let Circumcision be four or five times repeated, if any one be so often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drawn uncircumcised. Again, 
y Hieros'. Jevamoth, fol. 9 1.  There were many in the days of Ben Cozba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who drew over the foreskin, that were again circumcised. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
z R. Nissim in Jevamoth, fol. 428. 2.  A Tradition. He whose foreskin is drawn over, is to be circumcised again. The Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drawn) is this, if after he had been circumcised, the foreskin is drawn over, either by men, or by some sickness. There were many in the days of Ben Cozba, who had been circumcised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose foreskin they drew over by force in the City Betar. But Ben Cozba prevailed, and reigned two years and an half. And they were circumcised again in his days.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Circumcision is nothing. 
AMong many things which may here be spoken, we will observe only two; one from the very practice of the Jews, the other from the chief end of circumcision.  
I. You will wonder perhaps, Reader, when you hear, that some Jews always went uncircumcised; yea, that some Priests not circumcised, ministered at the Altar, and that without the complaint of any, and indeed without any fault. But the Fathers of the Traditions themselves do confess this. Very frequent mention is made in the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncircumcised Israelite, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncircumcised Priest.  
R. 
a Hieros'. Pesach. fol. 36. 2.  Jochanan in the name of R. Benaiah saith, They sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon an uncircumcised Israelite. 
b Levachin, cap. 2. hal. 1.  All the Sacrifices whose blood is received by an Alien, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The uncircumcised Priest lamenting, etc. are not approved. R. Simeon saith, They are approved. And, 
c Hieros'. in the place before.  R. Lazar in the name of R. Haninah saith, There is a story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an uncircumcised Priest, who sprinkled blood at the Altar; and his sprinklings were approved. 
d Gloss in Zevachin.  An uncircumcised Priest is a Priest, whose brethren died by circumcision. And, An 
e Arach ex C●●li●.  uncircumcised Israelite is, whose brethren died of circumcision: and yet he is an Israelite, although uncircumcised. For the Israelites are not bound to perform the precepts where Death will certainly follow. For it is said, Laws, which if a man shall observe them, he shall live in them, not that he die in them.  
Hence if the first, second, third son should die by circumcision, those that were born after were not circumcised, but were always uncircumcised, and yet Israelites in all respects, Priests in all respects. 
f Hieros'. Jevamoth, fol. 7. 4.  R. Nathan saith, I travailed to Caesarea of Cappadocia, and there was a woman there, who had brought forth male children, which had died of circumcision, the first, the second, the third: they brought the fourth to me, and I looked upon him, and saw not in him the blood of the Covenant. He advised them to permit him a little while, though not circumcised, and they permitted him, etc.  
Now Jew, tell me, Whether Circumcision is any thing, especially whether it be of so much account, either to Justification, or to Sanctification, as you esteem it, when an Israelite might be a true Israelite, and a Priest a true Priest, without Circumcision.  
II. Circumcision is nothing, in respect of the time, for now it was vanished, the end of it, for which it had been instituted, being accomplished. That end the Apostle shows in those words Rom. IU. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A seal of the Righteousness of the Faith in uncircumcision. But I fear the words, are not sufficiently fitted by most Versions to the end of Circumcision, and the scope of the Apostle; while they insert some thing of their own. The French Translation thus, Scene de la justice de foy Laquelle il avoyt durant le prepuce. A seal of the righteousness of Faith, which he had during uncircumcision. The Italian thus, Segno della giustitia della fede laquale fu nella circoncisione. A Seal of the Righteousness of the Faith which was without circumcision. The Syriac reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a sign of the Righteousness of his Faith, The Arabic, of the righteousness of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was in uncircumcision. Others to the same sense; as though Circumcision were given to Abraham for a sign of that righteousness, which he had, while as yet he was uncircumcised: which we deny not in some sense to be true: but we believe Circumcision especially looks far another way.  
Give me leave to render the words thus, And he received the sign of Circumcision, a seal of the Righteousness of the Faith, which should hereafter be in Uncircumcision. I say, Which should be, not, which had been. Not, which had been to Abraham, as yet uncircumcised, but which should be to his seed uncircumcised, that is, To the Gentiles, that should hereafter imitate the faith of Abraham.  
For mark well upon what occasion Circumcision was appointed to Abraham, laying before your eyes the history of it, Gen. XVII.  
First, This promise was made him, Thou shalt be the Father of many Nations; in what sense, the Apostle explains in that Chapter: and then a double Seal is subjoined to establish the thing, viz. The changing of the name Abram into Abraham; and the institution of Circumcision: ver. 4. Behold my Covenant is with thee, Thou shalt be the Father of many Nations. Why is his name called Abraham? For the sealing of this promise, Thou shalt be the Father of many Nations. And why was, Circumcision appointed him? For sealing the same promise, Thou shalt be the Father of many Nations. So that this may be the sense of the Apostle, very agreeable to the institution of Circumcision: He received the sign of Circumcision a Seal of the Righteous of Faith, which hereafter the Uncircumcision (or the Gentiles) was to have and obtain.  
Abraham had a double Seed: a natural seed, that of the Jews; and a Faithful seed, that of the believing Gentiles. The Natural seed is signed with the sign of Circumcision, first indeed for the distinguishing itself from all other nations, while they were not as yet the seed of Abraham. But especially, in memory of the justification of the Gentiles by Faith, when at last they were his seed. Therefore upon good reason Circumcision was to cease, when the Gentiles should be brought in to the Faith, because than it had obtained to its last and chief end; and from thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Circumcision is nothing.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be ye not the Servants of men. 
I Ask whether the Apostle speaks these words directly, and as his own sense; or by way of objection, to which he answereth in the verse following. The Jews were wont thus to object concerning themselves, by reason of their liberty obtained by the redemption out of Egypt; so that they would not endure by any means to be called Not free. Joh. VIII. 33. Rabban 
g Kiddush. fol. 22. 2.  Jochanan ben Zaccai said, The blessed Lord saith, The ear which heard my voice upon mount Sinai, at what time I said, For the children of Israel are my Servants, and not the Servants of Servants, but it goes, and obtains to its self the Lord, let that ear be bored.  
Perhaps these new Christians, that were of a servile condition, laboured under this pride, not as yet instructed concerning the true sense of Evangelical Liberty. Or this scruple stuck with them, whether it were lawful for a Christian to serve a Heathen, An Atheist, An Idolater, etc. such Questions are moved by the Masters, Whether an Israelite is to be sold for a Servant to a Heathen, Whether an Israelite that is a Servant is to be pressed with the same service, as a Canaanite.  
If the Apostle speaks directly, he does not discourse concerning Servants particularly, but of all Christians in general. And it is far from his intention to take away the relation, that is between Masters and Servants: but he admonisheth all Christians, that they serve not the evil lusts and wills of men, but him that redeemed them with a price.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the present necessity. 
AND by and by, vers. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The time is short, it remaineth. The Corinthians enquired of the Apostle by a letter in the case of marriage, as it seems by his answer.  
I. Concerning Marriages between a believer, and an unbeliever, whether they were to be continued, or not continued.  
II. Concerning the Marriages of Virgins, or single persons. But now, how a scruple should arise to them in this latter, is somewhat obscure. Among the Jewish Christians a scruple might arise, whether it were lawful for a single man to abstain from marriage, because in that nation, as we have observed, they commanded matrimony by Law. But if the question were, whether it was lawful for a Virgin, or a single man to contract Matrimony (For the Apostle answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou hast not sinned, as though it were asked rather, whether it were lawful to marry, than whether it were lawful not to marry) than you will scarcely conjecture whence it should arise but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From the present necessity.  
Our Apostle teacheth, that some forbade marriage, 1 Tim. IV. 3. But under what pretence? Either under this, that they babbled that marriage opposed the purity of the Gospel, as Satur●ilus in Jereny; or that they avoided marriages for those calamities that hung over them. They forbidden marriage, saith the Apostle, and command to abstain 
h Lib. 1. c. 22.  from meats. Hear the Gemarists a little.  
From 
i ●●●● 〈◊〉, fol. 60. 7.  the time that the second Temple was destroyed, Pharisees (Separatists) were multiplied in Israel, who eat not flesh, nor drunk wine. To whom R. Josuah, Why, O my Sons, do ye not eat flesh, nor drink wine? And they answered, should we eat flesh, of which we were wont to offer on the Altar, and now it is perished? And shall we drink wine, of which we were wont to pour out upon the Altar, and now it is ceased.— When a wicked Empire ruled over Israel, and decreed rough things against them, and made the Law, and the precept cease from them, and permitted them not to circumcise their children, they said to R. Jesus, It is fit, that we resolve among ourselves, not to contract marriage, nor beget Sons, etc.  
Behold men prepared, and sworn almost to perpetual abstinence from marriage by reason of calamities. From the like cause also I suspect, some Christians might be in doubt, in the times of the Apostles. Our Saviour had foretold, that those times should be very rough, that went before the Destruction of Jerusalem, Mat. XXIV. And that not within the bounds of Judea only: but that judgement should begin from the Temple of God every where, 1 Pet. IV. 17. and a day of Temptation should come upon the whole world, Revel. III. 20. So that that prediction being known to the Churches, and the times now inclining towards those calamities, it is no wonder, if concern and care about those straits invaded the Christians, and deterred very many single persons from marriage.    

CHAP. VIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We know that we all have knowledge. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Knowledge, of which the Apostle here speaks, is the knowledge of the liberty of the Gospel: but these words are spoken Ironically: as if he had said, It is concluded by all, that they know sufficiently that Evangelic liberty, and thereupon some run out into things which are not convenient. That Knowledge puffeth up, renders men bold, neglects the consciences of others, and he that in this sense seems to know something, as yet knows nothing as he ought to know.   

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Idol is nothing in the world. 
I Render it, We know that there is no Idol in the World: that is a representation of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Idol, as the Lexicographers teach, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A likeness, an Image, a Sign, a Character, a Shadow. Idols indeed are in the World, made of wood, stone, gold, silver, etc. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is No Idol; there is no representation, or figure of God, and none can be. The Apostle hitherto, as I indeed think, puts on the person of those, who made no scruple in eating things offered to Idols: as though he had said, You say, We know that there is no representation of God in the World, and there is only one God, etc. Therefore those graven Images, and those various Idols, are mere figments of humane mistake, and to offer Sacrifices to them is a mere invention of men: there is nothing sacred, nothing of Religion in them, because there is no representation of God in them. Shall we therefore, who are under the liberty of the Gospel, abstain from eating that flesh which the foolishness of men only hath separated from common use, and offered to stocks and stones, which have nothing of God in them, but are created only by the same humane sottishness? Ye say truth indeed, but illy applied, and all have not this knowledge. Or if you render it, An Idol is nothing in the world, it comes to the same sense.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sitting at meat in the Idol Temple. 
COmpare those passages of the Talmudists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Sanhedr. fol. 61. 2.  He that adores an Idol out of love or fear, Rabath saith, he is free, Abai saith, he is guilty. Abai saith, he is guilty, because he worships it. Rabath saith, he is free: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he take it for God, he i● so, he is guilty; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he doth not, he is not. And a little after, If he supposeth the Idol Temple to be the Synagogue, and adore an Idol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold his heart is towards God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he see a statue, and adore it, if he take it for God, he is guilty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doing presumptuously. But if he takes it not for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is nothing at all. The Gloss there is Behold his heart is towards God: although he know that that house is an Idol Temple, and he adores God in it, it is no crime, etc. If he see a statue, such as they are wont to set up for the picture of the King, and adore it, not under the Notion of an Idol, but in honour of the King, it is nothing.  
Hieronymus à sancta Fide citys this Talmudic passage in these words. 
b Lib. 2. Contr. Judaeos, cap. 2.  They say in the book Sanhedrin, If any worship an Idol out of love or fear, he is free; and R. Solomon glosseth thus; By love is understood, that if any Master should ask his Servant that out of love to him, he would adore him. By fear, that if any Master should threaten him, unless he would. Nevertheless R. Moses of Egypt glosseth otherwise, saying, that by love is understood if he be in love with the beauty of the image of that Idol; by fear, that if he fear, the Idol should hurt him; as the Worshippers of it think, that it can profit, or hurt, and that if he adore it in such a case, he is free.  
An excellent School, and excellent doctrine indeed! To omit other things, mark that, which prevailed also with these Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he acknowledge not the Idol under the notion of God, it is nothing: and these men said also, An Idol is nothing. Therefore to be in an Idol Temple, to eat things offered to Idols, is nothing: for I own nothing of the Deity in the Idol, I know it is wood or stone, etc. But saith the Apostle.  
First however the Idol itself be wood or stone, yet those things which are offered to it, are offered to Devils, Chap. X. 20. And  
Secondly, However you think yourself so wise, as to judge of an Idol as a matter of nothing; yet all have not so accurate a judgement; and you by your example encourage others to eat things offered to Idols, even under the notion of things offered to Idols.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For whom Christ died. 
HE useth the very same argument and reason, Rom. XIV. 15. And his words respect the quality of the person, than rather the person himself, barely considered. As though he had said, for tender consciences, and trembling at the word of God, for those that are burdened and groan under the yoke and weight of the Law, for such as sweat and pant in the ways of the Lord, to keep faith and a good Conscience; for such Christ died; and will you destroy such an one by your meat? He died, to loosen those yokes, and to lighten consciences pressed under those weights, and will you destroy such with your meat?    

CHAP. IX.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Am I not free? 
HERE some Interpreters in their Versions vary the order of the clauses, and read, Am I not free? and then after that, Am I not an Apostle? Moved to it hence undoubtedly, because it is greater to be an Apostle, than to be Free; and they supposed they should keep true order, if they proceeded from a lower degree to a higher. But they should have considered, that Paul did not barely treat of Christian Liberty, but of Apostolic Liberty: which appears also sufficiently vers. 5: Nor could he use a more accurate method in his business, than by first proving himself an Apostle, and then proving his Apostolic Liberty.  
He is about to treat of his Liberty, or how lawful it is for him, to require maintenance for himself, his wife and family, if he had them, for his ministry in the Gospel among the Heathen, which Peter and the rest of the Apostles did among the Jews. It was formerly appointed by Jewish Lawyers, that Tithes were not to be required and taken of the Gentiles, maintenance was not to be asked from Heathens, and that a Jew should not make himself any ways beholden to an Heathen. Which so much the more also prevailed among them, because there was not any permission in the Law concerning these things, or at least that there was deep silence in the Law concerning them. These matters could not but raise a contest against him, concerning his maintenance among the Heathen, while he preached the Gospel to them.  
Our Apostle therefore, the Minister of the Uncircumcision, flies to that, namely to defend himself by his Apostolical power among them, who had raised a difference against him about this business, Ver. 3. Be it granted, that it was appointed by the Traditional Laws, concerning taking no maintenance from Heathens; yea though it were granted, that it were so decreed by the Law of Moses; but I am an Apostle, I am free from such Laws; yea it is in my power to institute this for a Law to the converted Heathen, that those that preach the Gospel should be sustained by the Gospel.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Have I not seen jesus Christ? 
PAUL saw the Lord twice. First in his journey to Damascus, when he was marked out for an Apostle. Secondly, In his Trance at Jerusalem, when he was marked out for the Apostle of the Gentiles, Act. XXII. 21. He alone among the Apostles saw the Lord after his ascension.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Apology, etc. 
THE Apology itself follows, Have we not power, etc. unto ver. 15. The necessity of his Apology was, that he was accused by some of receiving maintenance from Heathen Churches for his preaching the Gospel: or it was observed with a stern countenance by some Cavilers, whether he would receive it, or not. Hence it was, that he applied himself to mechanic labour, whereby he might sustain himself, and get his living: Not that it was unlawful for him to demand a livelihood of the Gentiles, but because he would not; to stop the mouths of the Jews that barked against him. Hence are those words, vers. 19, 20. I am free from all men, and yet I am become the Servant of all. To the Jews I became as a Jew, etc. Compare III. Joh. ver. 7. They took nothing of the Gentiles.   

VERS. XIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They that wait at the Altar. 
HE distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labouring about holy things, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Waiting at the Altar. For there were some who wrought in the holy things, besides those who served at the Altar: concerning whom see the Tract Shekalim. 
a Cap. 5.  Among the rest were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who picked the wormt out of the wood, which was to be laid upon the Altar: who being touched and infected with some spot, were not fit to minister at the Altar; but they were deputed to this office, and nourished out of the consecrated things.  

b Middoth, cap. 2. hal. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Assidentes Altari, sitting at the Altar, not in the proper and strictest sense: for it was lawful for none to sit within the Court, but for the King alone. 
c Joma, f. 69. 2.  But rather Obsidentes, Besieging the Altar, and spread every where about it in the service of it. Some taking away the ashes, some killing the Sacrifice, others sprinkling the blood, others laying the pieces of the Sacrifice upon the Altar, etc. Concerning which see the Tract Tamid. 
d Cap. 3. hal. 1. etc.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to lay snares, which may also be applied to that emulous diligence, wherewith they did as it were lay snares for the Altar, contending in former times who should first go up thither to take away the ashes, and to make the fire, etc. concerning which these things are related. In 
e Joma, f. 22. 1.  former times whosoever would clear the Altar of its ashes, did it (in the morning:) But when many strove together about that business, and ran, and went up by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascent of the Altar, etc. There was a time when two strove together, and ran with equal speed, and went up by the Ascent of the Altar, and one thrust the other, so that he fell, and his leg was broke, etc.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To them that are without Law, as without Law. 
HE distinguished, as it seems by the verse before, between the Jews, and those that are under the Law. Which may be understood of the Jews in general, and of the Pharisees in particular: because the Pharisees seemed more to subject themselves to the Law, than the rest of the Nation. But by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such are without Law, whether he means the Sadduces, who altogether opposed the Laws of Pharisees, or whether the Heathen, inquire. How he could yield himself conformable to the Heathen, it is not easy to judge; to the Jews, the Pharisees, the Sadducees he might conform himself in some things without scruple, that he might gain them: this only being understood of the Sadducees, that his conformity is to be understood in rites, not in the heresy about the Resurrection.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lest I should become a Cast away. 
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very usual among the Masters: especially, as it is opposed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, approved, fit, either thing or person: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not approved, not fit.    

CHAP. X.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And were all baptised unto Moses. 
THEY had been newly circumcised before their going out of Egypt. For when God accuseth them by the Prophet, that they complied with the customs of the Egyptians, and worshipped their Idols, XX. 7, 8. it is more than probable, that they neglected Circumcision, as also other of God's appoinments, and yielded themselves conformable to the Egyptians in all their irreligious rites. Whence by a peculiar precept God provided, when he instituted the Passover, that before the eating of it, every one should be circumcised: Exod. XII. 48. Which that it was done also, is clear out of Jos. V. 5. All going out of Egypt were circumcised.  
To Circumcision is added Baptism in the cloud and in the Sea; and the latter Seal took not away the first, but superinduced a new obligation. They were not circumcised into Moses, but they were baptised into Moses. The Jews themselves confess, that they were baptised at mount Sinai, from those words, Exod. XIX. 10. But the Apostle fetcheth the thing higher, that he may show, that the types of the Gospel Sacraments were both divine, and also miraculous.   

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of that Spiritual rock that followed them. 
NOT that the very rock in Horeb followed them, but that streams of water flowing from that rock followed them, and were gathered together into pools, wheresoever they encamped. Hence that Rhetorical figure very usual in the Prophets, I will give in the Wilderness pools of water, when discourse is of the watering of the Gentiles by the Gospel and the Spirit. 
a R. Sol. in Num. XX. 2.  During all the forty years they had a Well. And the Targum of Jonathan concerning another Well: 
b Num. XXI. 19  From the time that the well in Mattanab was given them, it was made again to them brooks, that were overflowing, and violent; and again it went up unto the tops of the mountains, and went down with them into the Valleys, etc.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Three and twenty thousand. 
BUT in Numb. XXV. it is, Four and twenty thousand. And in the Talmuds; 
c Hieros'. Sotah, fol. 21. 4.  Those four and twenty thousand, that perished by reason of Baal-Peor, etc. And 
d Hab. Sanhedr. fol. 106. 1.  Balaam came to receive his reward for the four and twenty thousand, that had perished. Whence therefore is it in Paul, Three and twenty thousand only?  
To omit that, which is not unusual in the holy Scriptures, when the same story is recited in two places, to bring in somewhat different in the reckoning, either of the things, or the men, or the years; and that not without the highest reason. As compare 2 Kings, VIII. 26. with 2 Chron. XXII. 2. And 2 King. XXIV. 8. with 2 Chron. XXXVI. 9 and very many of that nature: Let us see what the Talmudists say of this story.  
They discourse of it in divers places of the Tract Sanhedrin, e to this sense: upon those words of God to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take all the heads of the people and 
● Fol. 33. 1. & 64. 1. & 82. 2. & 106. 1. and elsewhere.  hang them up before the Sun, they thus comment. Take all the Princes of the people, and make them Judges; that they may stay all those that transgressed with Baal Peor.— If the people sinned, what did the Heads of the people sin? Saith Rabh Judah, Rabh saith, God said to Moses, Divide to them Judgement seats. Wherefore? Because they judge not two in one day. Now Jew find fault with Paul, if you list, and he hath wherewithal to answer you even from your own writers.  
I. He saith not, that three and twenty thousand were all, that fell in the case of Baal-Peor; but he saith, that three and thenty thousand fell in one day.  
II. It is manifest enough, that God made use of a double vengeance against the sinners, namely, by Judges, and by a Pestilence.  
III. But now their own Countrymen say, It is not lawful for one Bench to judge two in one day. Or be it granted (which is granted also by their Countrymen) that it is lawful to judge and slay two, so it be by the same kind of death, How many Benches, I pray, were set up? Or how many days were spent in putting to death a thousand men under that provision, Let one Bench put to death only one man, or at most two in one day.  
Our Apostle therefore speaks with the vulgar: and saith not definitely three and twenty thousand perished just to a man, but three and twenty thousand at least; when according to that vulgar Canon, it is scarce credible, that a thousand men were put to death by those Benches; when one Bench put to death only one or two at most, in the space of one day.  
The Levites being numbered presently after the plague of Baal-Peor, were just so many as the Apostle here numbers, Numb. XXVI. 62. So a number equal to the whole tribe of Levi perished in one day.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the Destroyer. 
THE Jews call evil Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Destroyer's: and good Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministering. But I inquire, whether the Apostle speaks to this sense in this place. For where can we find the people destroyed and slain by an evil Angel? They perished indeed by the Pestilence, and by the plague for Baal-Peor, concerning which the Apostle spoke before: but here he distinguisheth the destroying of them by the Destroyer, from that kind of death. Therefore the Apostle seems to me to allude to the notion, very usual among the Jews, concerning the Angel of death, the great destroyer, called by them Samael, concerning whom among very many things which are related, let us produce this only.  

f Bava Mezia, fol. 36. 1.  A Question is propounded of a Cow delivered to a Keeper hired with a price, carefully and faithfully to keep her. She strays in a Fen, and there dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common manner; that is, by no violent death; it is demanded, how far the Keeper is guilty? And it is determined, that if she had perished being devoured by Wolves, or drove away by thiefs, and slain, than the Keeper were guilty by reason of negligence. But this, they say, was the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death. For they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Angel of death had suffered her, she had lived in a Thiefs house. And the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of death ●ight kill her even in the house of him, who hired the Keeper.  
You see how they ascribe it to the Angel of death, when any violent, known, and ordinary cause, and evident kind of death doth not appear. So the Apostle in this place, mentioneth the known and evident ways of death; serpents, pestilence, ver. 8, 9 and now he speaks of the common kind of death, (and not of some evident plague) whereby the whole multitude of those that murmured perished, Num. XIV. within forty years. He saith, they perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by that great Destroyer, the Angel of Death.   

VERS. XI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. On whom the ends of the World, etc. 
HE saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The ends of the Ages, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the World. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Age, in the Scripture, very ordinarily is the Jewish age. In which sense, Circumcision, the Passover, and other Mosaic rites, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For an age. So the Disciples Mat. XXIV. 3. inquire of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the end of the age; and he answereth concerning the destruction of Jerusalem. In the same sense should I render the words of the Apostle, Tit. I. 2. To the hope of eternal life, which God hath promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the times of the Jewish ages: that is, God promised eternal life before the Mosaic Oeconomy: that life therefore is not to be expected by the works of the Law of Moses.  
Thus therefore the Apostle speaks in this place; These things which were translated in the beginning of the Jewish ages, are written for an example to you, upon whom the ends of those ages are come. And the beginning is like to the end, and the end to the beginning. Both was forty years, both consisted of temptation and unbelief, and both ending in the destruction of unbelievers: that in the destruction of those that perished in the wilderness, this is the destruction of those that believed not, in the destruction of the City and Nation.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Cup of Blessing. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing. So was that Cup in the Passover called, over which thanks were given after meat: and in which our Saviour instituted the Cup of the Eucharist; of which we have spoken largely at Mat. XXVI. 27. When therefore the Apostle marks out the Cup of the Lords Supper with the same name, as the Jews did their Cup, he hath recourse to the first institution of it, and implies that giving of thanks was continued over it by Christians, although new under another notion.  
Thus his reasoning proceeds: as we in the eating of bread, and drinking of the Eucharistical Cup, communicate of the body, and blood of Christ: so in eating things offered to Idols, men communicate of and with an Idol. You communicate of the blood of Christ; therefore fly from Idolatry. I speak to wise men; do you judge of the argument. For the very participation of the Eucharist seals you up against Idolatry, and things offered to Idols.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For we all partake of one bread. 
The manner of reasoning, We all are one body, because we partake of one bread, recals that to mind which among the Jews was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Communion. The manner and sense of which learn out of Maimonides. 
g In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1.  By the words of the Scribes, saith he, it is forbid neighbours to go (on the Sabbath day) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place appropriated to one, where there is a division into divers habitations, unless all the neighbours one the Sabbath Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into communion.— Therefore (Solomon; for they make him the author of this Tradition and Custom) appointed, that each place be appropriated to one man, there where there is a division into divers Habitations, and each of the Inhabitans receive there a place proper to himself, and some place also is left there common to all, so that all have an equal right in it, as a Court belonging to many houses, which is reckoned a place by right common to all. And every place which each hath proper to himself, is reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper place. And it is forbid, that a man carry any thing from a place proper to himself into the place common to all (that is, on the Sabbath) but let every one use the place appropriate to himself alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until all enter into communion.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how is that Communion made? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They associate together in one food which they prepare on the Eve of the Sabbath: as though they would say. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all associate together, and we have all one food: nor does any of us separate a propriety from our neighbour, but as we all have an equal right in this place which is left common to us, so we have all an equal right in the place, which every one takes to himself for his own.  
And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consorting together, which those, that dwell among themselves in the same Court, make, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Communions of Courts. And that consorting together which they make, that dwell among themselves in the same Walk or Entry, or which Citizens of the same City make among themselves, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Participating together.  
They do not consort together in Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with a whole loaf. Although the bread of the bach be a whole Seah, if it be not a whole loaf, they do not enter into consortship with it. But if it be whole, if it be no more than an Assarius only, they enter into consortship with it.  
How do they enter into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Communion, in the Courts? They demand of every house which is in the Court, one whole cake or loaf which they lay up in one vessel, and in some house which is in the Court, although it be a barn, or a stabl●, etc. And one of the company blesseth, and so all eat together, etc.  
Compare these things with the words of the Apostle, and they do not only illustrate his argumentation, but confirm it also. If it were customary among the Israelites to join together in one Political or Oeconomical body by the eating of many loaves collected together from this, and that, and the other man; we are much more associated together into one body by eating one and the same bread appointed us by one Saviour.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What say I then? 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what say I? A Phrase very usual in the Schools, that is, This I will, or this I conclude. Be an Idol something or not; or be a thing offered to an Idol something or not; yet certainly those things which the Gentiles offer to Idols, they offer to Devils.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Table of the Lord. 
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Table of the most High, a phrase not unusual in the Talmudists, for The Altar.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the shambles. 
THE h Gemarists treat of a question not much different from this, which the Apostle 
g In Cholin, fol. 95. 1.  here treats of: namely, how far it is lawful to buy flesh in the shambles, and that from a Heathen, where there may be a suspicion concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its being torn: and a story is brought in of one buying such torn flesh of a Heathen. Upon which case saith Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this fool, who did that which was not decent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall we forbid all shambles? See the place, if you list, and be at leisure to read it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ask no question for conscience sake. 
The Jews were vexed with innumerable scruples in their Feasts, as to the eating of the thing, as also to the company, with which they eaten, and of the manner of eating. Of fruits and herbs set on the Table, they were to inquire, whether they were tithed according to custom, whether they were consecrated by the Truma, or some other way, or whether they were profane: whether they were clean, or touched with some pollution or uncleanness, etc. And concerning flesh, that was set on the Table, whether it was of that which had been offered to Idols, whether it were of that which was torn, or of that which was strangled, or not killed according to the Canonical rule, etc. All which doubts the liberty of the Gospel abolished, as to ones own conscience, with this Proviso, that no scandal or offence be cast before another man's weak and staggering Conscience.    

CHAP. XI.  

VERS. iv  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Praying or prophesying having his head covered. 
IT was the custom of the Jews, that they prayed not, unless first their head were vailed; and that for this reason, that by this rite they might show themselves reverend, and ashamed before God, and unworthy with an open face to behold him.  

a Maimon. in Tephil. cap. 5.  Let not the wise Men, nor the Scholars of the wise Men pray, unless they be covered. And the Gloss upon Schabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Fol. 12. 2.  Let him veil himself out of reverence towards God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Piskt Tosaph in Menacoth. numb. 150.  The Priests veil themselves, when they go up into the pulpit. 
d Avoth R. Nathan, cap. 6.  Nicodemus went into the School, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And veiled himself, and prayed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Erakin, fol. 2. 2.  A child, when he knows how to veil himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bound to fringes upon the borders of his garment. 
f Maimon. in Jesudei Torah. cap. 1.  Moses, in Mount Sinai, saw God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As an Angel of the Church vailed.  
You may fetch a double reason of this vailing out of these words of the Rabbins. 
g Schabb. fol. 12. 1.  When one goes in to visit a sick person, let him not sit upon the bed, nor in a chair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let him veil himself, and sit before him; for God is upon the pillow of the sick person. Where the Gloss is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vails himself by reason of the terror of God (or, reverence towards God) like a man that sits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fear, and looks not on this or that side of him. And, 
h ●●●●ith, fol. 14▪ 2.  The Scholars of the wise Men (in solemn fasts) veil themselves, and ●it, as mourners and persons excommunicate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As those that are reproved by God: Namely, as being ashamed by reason of that reproof. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was reproved by some great Rabbin, kept himself at home, as one that was ashamed, nor did he stand before him, who made him ashamed, with his head uncovered.  
We may observe Onkelos renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With an high hand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With an uncovered head. As in Exod. XIV. 8. The Israelites went out of Egypt with an uncovered head; that is, confidently, not fearfully, or as men ashamed. And Numb. XV. 30. The soul which committeth any sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an uncovered head; that is, boldly, and impudently. So Jonathan also in Judg. V. 1. The wise Men returned to sit in the Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With an uncovered head; that is, not fearing their enemies, nor shamed by them.  
Men therefore vailed themselves, when they prayed, partly for a sign of reverence towards God, partly to show themselves ashamed before God, and unworthy to look upon him. In which thing that these Corinthians did yet Judaize, although now converted to Christianity, appears sufficiently from the correction of the Apostle.  
Of the manner of vailing. See the Treatise Moed Katon 
i Fol. 15. 1. & 24. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and the Aruch l.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But every woman. 
I. IT was the custom of the women, and that prescribed them under severe Canons, that they should not go abroad but with their face vailed.  
If 
m Maimon. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 24  a woman do these things, she transgresseth the Jewish Law: if she go out into the street, or into an open Porch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there be not a vail upon her, as upon all women, although her hair be rolled up under a hood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 
n 〈◊〉. fol. 72. 1.  is the Jewish Law? Let not a woman go with her head uncovered. This is founded in the Law; for it is said (of the suspected wife) The Priest shall uncover her head (Numb. V 18.) And the tradition of the School of Ishmael is, that the Daughters of Israel are admonished hence, not to go forth with their heads not vailed. And, 
o Schab. ●. ●0. 1  Modest women colour one Eye with paint. The Gloss there is. Modest woman went vailed, and uncovered but one Eye, that they might see, and that Eye they coloured. 
p Bava Kama, fol. 90. 2.  One made bare a womons head in the street: she came to complain before R. Akiba, and he fined the man four hundred Zuzees.  
II. But however women were vailed in the streets, yet when they resorted unto holy Service, they took off their vails, and exposed their naked faces; and that not out of lightness, but out of religion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q 〈◊〉. fol. ●●. 1.  The three feasts are the Scabs of the year. The Gloss is, The three feasts (Passover, Pentecost, and Tabernacles) are the break out of the year by the reason of the association of men and women, and because of transgressions. Because in the days of those feasts men and women assembled together, to hear Sermons, and cast their Eyes upon one another. And some say, that for this cause they were wont to fast after Passover and Pentecost.  
From whence it may readily be gathered, that men and women should not so promiscuously and confusedly meet and sit together, nor that they should so look upon one another, as in the Courts of the Temple, and at Jerusalem, when such innumerable multitudes flocked to the Feasts: but that women should sit by themselves, divided from the men, where they might hear and see what is done in the Synagogue, yet they themselves remain out of sight. Which custom, Baronius proves at large, and not amiss, that those first Churches of the Christians retained.  
When the women therefore did thus meet apart, it is no wonder, if they took off the vails from their faces, when they were now out of the sight of men, and the cause of their vailing being removed, which indeed was, that they might not be seen by men. The Apostle therefore does not at all chide this making bore the face absolutely considered, but there lies something else within. For,  
III. This warning of the Apostle respects not only public religious meetings, but belongs to those things, which were done by men and women in their houses, and inner chambers: for there also, they used these rites, when they prayed and handled holy things privately, as well as in the public assemblies. 
r Hieros'. Av●●ah Z●r●h. fol. 4●. 1.  Rabban Gamaliel journeying, and being asked by one that met him concerning a certain vow, he light off his horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and veiled himself, and sat down, and loosed the vow. So R. Judah Bar Allai, on the Sabbath Eve, when he composed himself in his house, to meet and receive the Sabbath, they brought him warm water, and he washed his face and hands, and feet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vailing himself with his linen cloth of divers colours, he sat down, and was like the Angel of the Lord of Hosts. So in the example of Nicodemus, lately produced, He went into his School alone privately, and veiled himself, and prayed. So did men privately, and women also on the contrary bearing their faces privately. A reason is given of the former, namely, that the men were vailed for reverence towards God, and as being ashamed before God: but why the women were not vailed also, the reason is more obscure.  
A more general may easily be rendered, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a woman was loosed, or free from the precept, that is, from very many rites, to which men were subject; as from the carrying of Fringes, and Phylacteries, from these or the other forms and occasions of prayers, and from very many Ceremonies and Laws, to which men were bound. 
s In Menachoth, fol. 43. 2.  R. Meir saith, Every man is bound to these three benedictions every day: Blessed be God, that he hath not made me a Heathen: that he hath not made me a woman; that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupid, or unlearned. But Rabb Acha bar Jacob, when he heard his Son saying, Blessed be God, that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned, stuck at it; and upon this reason, as the Gloss interprets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because a Heathen and a woman are not capable of the precept: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude or unlearned man is capable. Deservedly therefore God is blessed, that God made him not a Heathen, or a woman.  
By this Canon that a woman was loosed from the precept, they were exempted from covering the face during Religious Worship, when that precept respected men, and not women. But if you require a more particular reason of this exemption, what reason will you find for it? It is almost an even lay, whether the Canonists exempted women from vailing, because they valued them much, or because they valued them little. In some things, they place women below the dignity, and without the necessity of observing those or the other rites; and whether in this thing they were of the same opinion; or that on the contrary, they attributed more to the beauty of the faces of women, than of men, is a just question. But whether the thing bend this way or the other, the correction and warning of the Apostle doth excellently suit to this, or to that, as it will appear in what follows.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dishonoureth her head. 
Dishonoureth her head? What head? That which she carries upon her shoulders? Or that, to which she is subjected? As the man to Christ, the woman to the man. That the Apostle is to be understood especially of the later, appears from the verse before, and indeed from the whole context. For to what end are those words produced, vers. 3. I would have you know, that the head of the woman is the man, etc. unless that they be applied, and make to the Apostles business in the verses following.  
Nor yet is the subjection of the woman, and the superiority of the man, all that by, and because of which the Apostle concludes, that a woman must not pray, but vailed, and a man the contrary. For if it were so argued by him, Let not a woman pray but with her head covered, because she is subject to her husband: it might be argued in like manner; Let not a man pray, but with his head covered, because he is subject to Christ.  
I fear, lest that interpretation, which supposeth the vailing of women in this place, as a sign of the woman's subjection to her husband, should more obscure the sense of this place, obscure enough indeed of itself. So one writes, 
t Primasius.  A woman ought to have a covering, that she may show herself humble, and to be subject to her husband. And another, 
u Carthus●an.  Now the reason of the vailing of women is, because they are subject to men, etc. 
x Beza.  Take a covering, by which is signified, that the wise is in the power of the husband. And lastly, 
y Camerarius.  A vail, whereby is signified, that she is subject to the power of another. And very many to the same sense. But let me ask,  
I. Where, I beseech you, is a vail propounded as a sign of such subjection? It is put indeed as a sign of true modesty, Gen. XXIV. 65. and of dissembled modesty, Gen. XXXVIII. 14. but where is it used as a sign of subjection?  
II. Hair was given to our grandmother Eve for a Covering (as the Apostle clearly asserts in this place) from the first moment of her creation, before she was subjected to a husband, and heard that, He shall rule over thee; yea, before she was married to Adam.  
III. The Apostle treats not of wives alone, but of women in general, whether they were Wives, Virgins or Widows.  
iv The obligation of subjection towards the husband follows the woman ever and every where; ought she ever and every where to carry a vail with her, as a sign of that subjection? Must she necessarily be vailed, while she is about the affairs of her family? Must she be vailed in the garden, in the fields, walking alone, or with her family? It is clear enough, the Apostle speaks of vailing only, when they were employed in Religious Worship; and that regard is had to something that belongs to the woman in respect of God, rather than in respect of her husband. And although we should not deny the vailing of the woman was some sign of her subjection towards her husband; yet we do deny, that the vailing, concerning which the Apostle here speaks, hath any regard to it.  
V The Jews assign shame as the reason of the woman's vailing. 
z ●ereshith R ●●. §. 17.  Why does a man go abroad with his head not covered, but women with their heads covered? R. Josua saith, It is as when one transgresseth, and is made ashamed: she therefore goes with her head vailed. Behold a vail, a sign indeed of shame, but not of subjection. And they fetch the shame of the woman thence, that she first brought sin into the world.  
Therefore the Apostle requires the vailing of the woman in Religious Worship, by the same notion and reason, as men vailed themselves, namely for reverence towards God. But certainly it may be enquired, whether he so much urgeth the vailing of women, as reproves the vailing of men. However, by this most fit argument, he well chastiseth that contrary custom, and foolishness of men: as though he had said, Do ye not consider, that the man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glory of God, but the woman is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Glory of the Man; that woman was made for man; that man is the head of the woman: and then how ridiculous is it, that men should use a vail, when they pray, out of reverence and shame before God, and women not use it, whose glory is less? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The woman is the glory of the man: So R. Solomon 
a In Esay XLIV. 13. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like the glory of the man, that is, saith he, Like the woman, who is the glory of the husband. See also the Targum.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonoureth her head. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lightness of the head, among the Talmudists is Levity or irreverence: and if you should render the Greek expression in the same sense, as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vili●ies his head, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She vili●ies her head, one should not much stray either from Grammar, or from truth. But the sense ariseth higher: a man praying covered, as ashamed of his face before God, disgraceth his head, Christ, who himself carried the like face of a man: especially, he disgraceth the office of Christ, by whom we have access to God with confidence. And a woman praying not vailed, as if she were not ashamed of her face, disgraceth man, her head, while she would seem so beautiful beyond him, when she is only the glory of the man: but the man is the glory of God.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let her also be shorn. 
IF she be not vailed, let her be shorn. Yea rather, you will say, let her go with her hair lose, for it was given her for a Covering by nature. Will the Apostle suffer this, or any civilised Nation? By no means. He saith, the hair of women was given them for a Covering, and yet requires another Covering; calling to mind the primitive reason, why the Covering of hair is given by nature to a woman, viz. to be a sign of her reverence, humiliation, and shame before God. The Apostle permits women to gather and bind up their hair into knots by hairlaces; a thing done in all Nations, that were not fierce and wild; yea he would scarce suffer the contrary. But if any woman was so unmindful or forgetful, why the vail of her hair was granted her by nature, and so much assured of her beauty, and her face, as when she prays, to take off her vail, the sign of her reverence towards God; let her take off also, saith he, that natural sign of reverence, the vail of her hair.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For this cause ought the woman to have power, etc. 
THAT which commonly here obtains is, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power, is understood A vail. a sign of power above her, or of her subjection. But it is to be enquired, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have power, does not properly, yea, always denote to have power in ones own hand, not a power above one: as Matth. VII. 29. Joh. XIX. 10. 1 Cor. VII. 37. and IX. 4. and elsewhere a thousand times.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because of the Angels. 
Because of the Angels? Whom? Whether because of good Angels? or because of bad? Or, because of the Ministers? The Reader knows what is said for this sense, and for that, and for the other, which we will not repeat.  
I. Truly, if I would understand A vail by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power, by Angels I would understand Devils, which are called Angels in this very Epistle, Chap. V●. 3 A●● i● I were of opinion, that the Apostle treated here of public Assemblies only, I would render his words to this sense: A woman in the public Assembly of the Church ought to hav● her face vailed because of the Devils: namely, that they ensnare not men by the appearance of the beauty of women's faces, and provoke them to gaze upon their faces, and to behold them with lascivious eyes, while they ought rather to look up to Heaven, and to be intent upon divine things.  
II. Or if by Angels are to be understood Ministers, our Interpretation, doth suit very well, which makes a vail a sign of shame and reverence before God, not of subjection towards the husband. For certainly this sounds more Logically, women are to be vailed in Religious Worship, as being ashamed before God; therefore let them be vailed before those, who are the Ministers of God; than that, women are to be vailed in Religious Worship, because they are subject to their husbands, therefore they are to be vailed before Ministers.  
III. If we take Angels in the most proper sense, that is, for good Angels, and attribute its most proper sense to the expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To have power, that is, to have power in ones own hand, than we might interpret the place after this manner; A woman hath not the power of her own head in her own hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of God, but is to be vailed in reverence towards God: but she hath the power of her head in her own hand, of not vailing herself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of the Angels; for she oweth not such a Religious reverence to them.  
IU. But I suppose the Apostle looks another way: And,  
I. That he does not here speak in his own sense, but citys something usual among the Jews: not so much to dictate some rule for Christian women, as to produce a Jewish custom, in confirmation of those things, which he had said immediately before.  
II. He had said, That the woman is the glory of the man, that she was of the man, that she was made for the man, etc. And this may testify that which is said among the Jews, The woman ought to have in her own hand power of her head because of the Angels.  
III. But now there was among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels, or messengers of Espousals: who were deputed by this or that man, to espouse a wife for him that deputed him. Concerning which Angels the Masters here and there discourse largely: but especially see Kiddushin 
b Cap. 2. . Where it gins thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man espouseth a wife to himself either by himself, or by his Angel, or Deputy.  
IU. But now although the Canons of the Masters required, and the custom of the Nation approved the vailing of women's faces in the streets: yet it was permitted women to bare their faces, to adorn them, to beautify them in order to honest marriage: which reason itself, and the custom of the Nation confirms, and the Rabbins teach.  
V Hither the reasoning of the Apostle in this place seems to refer, Woman was created for man, vers. 9 Which is proved, O ye Jews, by your own consent; when ye decree, that a woman hath power, and aught to have it, in her own hand, over her own head because of the Angels of Espousals. Let her bare her face, if she will, that she may appear beautiful; let her veil it, if she will, that she may appear modest. She hath free power in her own hands, to promote her own Espousal, and Marriage, that she may be for a man, since she was created for man.  
VI It is true indeed, that especially obtained, which immediately almost followeth after the words newly alleged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is commanded, that a man espouse a woman by himself, rather than by his Deputy: and that which presently follows, Let no man espouse a woman, before he see her 
c Kiddush. fol. 41. 9 . But it was very frequently done, that after one had seen a woman, he betrothed her to himself by his Angels or Deputies, either out of his own modesty, or some necessity compelling him.  
VII. Hence the Apostle seems to make mention of those Angels, rather than of the men, that deputed them to that business, and that the more strongly to confirm and prove the thing, which he treats of. As if he should say, The woman hath not only power of her head, to bare her face before him, who is to be her husband, but before them, who are sent, and deputed by him, to betrothe her: and from this very thing, saith he, it is clear, that the woman was created for the man, seeing she, that she might be for the man, hath such a power of uncovering her face before those Angels, who come to espouse her, when otherwise by the custom of the Nation it were not lawful. The Apostle conceals the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Espousals, and saith only Because of the Angels, not, Because of the Angels of Espousals: for by the very scope of his discourse that is easily understood; when in the words immediately going before, he saith, The woman is created for the man. So also the Talmudists very frequently use the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels, when once it is known, that they are speaking of Espousals.   

VERS. XIV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That if a man have long hair, etc. 
WHether the Apostle reproves men's long hair, by occasion offered from his discourse of women's long hair; or (which is not improbable) that these Judaizing Corinthians as yet retained Nazarite-ship, and for that cause let their hair grow; that which he saith, That nature itself teacheth, that it is a disgrace for a man to have long hair, is sufficiently confirmed from hence, that it is womanish. There were indeed divers Nations which wore long hair, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The long haired Acheans, in Homer; Gallia Comata, Gaul whose Inhabitants wore long hair, in the Historians, etc. But whether in this they followed the light of nature, or rather did it out of their barbarous breeding, or that they might appear more terrible to their enemies, is upon good reason inquired.  
You will say then, whence comes it to pass that the Nazarites let their hair grow, and that by divine command? I answer, it was a sign of humiliation, and self-denial, as abstaining from Wine and Grapes also was. It made a show of a certain religious slovenliness, and contempt of a man's self.  
They are therefore very much deceived, who think that Absalon let his hair grow out of pride, when he did so indeed by reason of a vow (at least a feigned vow) of Nazarite-ship. The Jerusalem Talmudists say very truly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Nazir, fol. 51. 2.  Absalon, say they, was a perpetual Nazarite. Very truly, I say, in this, that they assert he was a Nazarite: but of the perpetuity of his vow we will not here dispute. See 2 Sam. XV. 7, 8.  
There is, in Tacitus, a wicked Votary not unlike him, Civilis by name; of whom thus he speaks, 
e Hist. lib. 4. cap. 14.  Civilis, barbaro Voto, post coepta adversus Romanos arma, propexum rutilatumque crinem, etc. Civilis by a barbarous vow, after arms taken up against the Romans, laid down his long red hair, the slaughter of the Legions being at last executed.  
The Jews, if they were not bound by the vow of a Nazarite, cut their hair very often: and however they did it at other times, certainly always before a Feast, and that in honour of the Feast, that was approaching. Whence a greater suspicion may here arise, that these Corinthians by their long hair professed themselves Nazarites.  
These 
f Moed Kat●n, cap. 3. hal. 1.  cut their hair in the feast itself: He that comes from a Heathen place, and he that comes out of prison, and the excommunicate person, who is loosed from his excommunication. The sense of the Tradition is this, Those, who were detained by some necessity before the Feast, that they could not cut their hair, might cut it in the Feast itself. But if no such necessity hindered, they cut their hair before the Feast, and commonly on the very Eves of the Feast: 
g Piske Tosaph. at Moed Katon, Art. 78.  When any man cuts not his hair on the Eves of the Festival day, but three days before, it appears, that he cut not his hair in honour of the Feast.  
We cannot here omit this story. 
h Hieros'. Avodah Zarab, fol. 41. 1.  A certain Traveller, who was a Barber, and an ginger, saw by his Astrology, that the Jews would shed his blood (which was to be understood of his Proselytism, namely, when they circumcised him) when a certain Jew therefore came to him, to have his hair cut, he cut his throat. And how many throats did he cut? R. Lazar ben Jose saith, Eighty. R. Jose ben R. Bon saith. Three hundred.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Her hair is given her for a Covering. 
THE daughter of Nicodemus being reduced to miserable poverty, going to Rabban Jochanan to speak to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Bab. Chetubb. fol. 66. 2.  veiled herself with her hair, and stood before him. The poor woman had no other vail, therefore she used that which was given her by nature: and she used it (shall I say, as a sign? Or) as an Instrument, and mark of modesty, and shamefacedness.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every one taketh before other his own supper. 
I. I Wonder the Agapae, The love Feasts, of which S. Judas speaks, vers. 12. should among Interpreters receive their exposition hence. In those Feasts, saith Beza, which they call Agapae, that they used to take the holy Supper of the Lord, appears from, 1 Cor. XI. Of which thing discourse is had in Tertullia's Apologetic, Chap. XXXIX. and in other writings of the Ancients. So he also speaks at Act. II. 42. And upon this place, The Apostle, saith he, passeth to another Head of this Discourse, namely, the administration of the Lords Supper, to which the Love-feasts were joined, etc. And upon the following verse, The Love-feasts, although they had been used a long while in the Church, and commendably too, the Apostles themselves being the Authors of them, yet the Apostle judgeth them to be taken away because of their abuse.  
So also, Baronius: The use of a most commendable thing persevered as yet in the Church; that what Christ had done at his last Supper, and had admonished his Disciples to do in remembrance of him, that Christians meeting in the Church should sup together, and withal should receive the most holy Eucharist: Which nevertheless when the Corinthians fulfilled not as they ought, Paul doth deservedly reprove.  
He that should deny such charitable Feasts to have been used in the Church together with the Eucharist, certainly would contradict all antiquity: but whether those Feasts were these Agapae, of which the Apostle Judas speaks, whether those Feasts had Christ or his Apostles for their Authors; and whether these Corinthian Feasts were such; if any doubt, he doth it not without cause, nor doth he without probability believe the contrary. Of these Corinthian Feasts, here what Sedulius saith: Among the Corinthians, saith he, heretofore as some assert, prevailed an ill custom, to dishonour the Churches every where by Feasts, which they eat before the Lord's Oblation. Which Supper they began a nights; and when the rich came drunk to the Eucharist, the poor were vexed with hunger. But that custom, as they report, came from the Gentile Superstition, as yet among them. Mark that; I should say, From the Jewish Superstition. The very same is in Primasius.  
II. If I may, with the good leave of Antiquity, speak freely that which I think concerning the Agap●, of which the Apostle Judas speaks, take it in a few words.  
Those Agapae, we suppose, were, when strangers were hospitably entertained in each Church, and that at the cost of the Church. And we are of opinion, that this laudable custom was derived from the Synagogues of the Jews. 
l Gloss in Bav● Bathra. f. 3. 2.  In the Synagogues they neither eat nor drink, etc. But there was a place near the Synagogue, in which Travellers were wont to sleep and eat. Hence that in Pesachin, 
m Fol. 101. 1.  where it is asked, why they consecrate the day (which was usual over a cup of wine) in the Synagogue? And it is answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Travellers also may do their duty, who eat, and drink and feast in the Synagogue. Here the Glosser inquires, whether it were lawful to eat and drink in the Synagogues, when it is forbid by an open Canon. 
n Megil. fol. 28. 1.  And at length among other things he answereth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chambers which joined to the Synagogue, are called Synagogues also, and from thence travellers heard the Consecration. There was therefore a certain Hospital, either near or joining to the Synagogue, wherein travellers and pilgrims were received and entertained at the common cost of the Synagogue. Compare Act. XVIII. 7.  
But now, that a custom of so great charity was translated into the Christian Church, there are many things which persuade: as also, that these entertainments of strangers were those Agapae, concerning which St. Judas speaks in terms, and Peter in the same sense, though not in terms, 2 Pet. II.  
I. Since the Apostolic Churches imitated the laudable customs of the Synagogues in all things almost, which might more largely be demonstrated, if this were a place for it; it is by no means to be thought, that this so piouss, so Christian, so necessary a custom should be passed over by them, I say it again, so necessary. For  
II. When the Apostles and Disciples travailed up and down preaching the Gospel, poor enough both by the iniquity of the times, and by the very command of our Saviour: and when at that time not a few were banished from their own dwellings for the profession of the Gospel; the honour of the Gospel, the necessity of the thing, and Christian piety and charity required, that they should be sustained by some such relief.  
III. When Gaius is said to be the host of the whole Church, Rom. XVI. 23. You can scarce take this in another sense, than that he was deputed by the Church over the public Hospital; where he discharged his office so laudably, that he carried away a testimony of praise, (if he be the same Gaius, which it is probable he was) from St. John in his third Epistle, vers. 5.  
iv When mention is made of Widows washing strangers feet, 1 Tim. V 10. And when Phebe is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Servant of the Church at Kenchrea, Rom. XVI. 1. to omit other women, who are said to labour much in the Lord; you will scarcely fix a better sense upon these Characters, than that they ministered in that public Hospital, of which we are speaking.  
V And this sense agrees excellently well, above all others, with the place of Judas alleged, as also with that of Peter, who treats of the same thing. For Judas speaks of Apostate Heretics, Seducers, the most wicked of all mortal men; whom, he saith, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spots in their Agapae. And do you think these were of the same Church, where they so fasted? Were these admitted without any scruple to the Agapae, if they were appendages to the Lords Supper? For Judas saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding themselves without fear, etc. How much more probable is it to think, that these strangers were unknown persons, under the form of believers, wand'ring up and down, and received in the common Hospital of the Church, and there scattering their errors; and that so much the more boldly, as they were themselves the more unknown. We are far from denying, that some Agapae, Love-feasts, were used as appendages of the Lords Supper, in more ancient ages of the Church: but whether in the times of the Apostles, we ask, and whether Judas means such, we very much doubt, and that such are here pointed out by the Apostle, we do not at all believe. Those banquet of the Corinthians before the Eucharist, unless we are very much mistaken, look far another way: and I fear, lest while some pursue this place concerning the Lord's Supper with such Commentaries of dread and terror, that some being moved and terrified thereby, do altogether avoid this Sacrament, as some deadly thing, and not to be meddled with: I fear, I say, that they do hit upon the fault and error of the Corinthians in this business, and that they do not reduce that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unworthily, to their proper crime.  
We believe the Jewish part of this Church, although converted to the Gospel, yet retained somewhat of their old Leaven: and as they Judaized in other things, so in this about the Eucharist: so grievously erring concerning the proper end of it, that they thought it only an appendage of the Passover; or some new or superadded form of the commemoration of the going out of Egypt. Into which error they might be the more apt to fall, they especially who were so inclinable to Judaisme, both because it was instituted in bread and wine, which were in the Passovers and because they had drunk in this from their very cradles, That the Messiah when he should come, would banish or change nothing of the rites of Moses, but would promote and raise all unto a more splendid form and pomp. That this was the error of the Corinthians about the Eucharist, these observations make evident, which the Apostle hints, both in this verse, and those that follow: of which in their order, as we meet with them. And first let us weigh this, that is under our hands.  
I. It is clearer than the Sun, that the Apostle sharply reproves the Corinthians for these very Suppers: I say, for the very Suppers, and not only for an abuse happening in the Suppers. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own Supper, he calls that, which was to be eaten at home, if any were so hungry before the Eucharist, that he could not abstain. He dishonoureth the Church with the Supper which was brought into it. Weigh these things and think, whether these Agapae were those that are supposed.  
II. The Corinthians placed somewhat of Religion in these Suppers, when they brought them into the Church. But what was that? Thus doing they retained the shadow, and memory of keeping the Passover, and very willingly they imitated the example of Christ in the Ante-supper, that they might the more freely serve their Judaisme in so doing: yea, they dreamt that the Eucharist was instituted for the same commemoration with the Passover. It was Epidemical among the Jews converted to the Gospel, that they embraced Christianity, but did not forgo Judaisme; yea, that they brought over the things of the Gospel, as much as could be, to the doctrines and practices of the Jews.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Another is drunken. 
There is none, that we know, that applies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One is hungry, to the poor, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another is drunken, to the rich: which we also once believed: but they seem rather to be applied to the different Nations. Drunken to the Jews, celebrating the Passover in their Ant suppers before the Eucharist; and Hungry to the Gentiles, not being hungry so much out of poverty, or necessity, as that they would not embrace such an Ante-supper, as savouring of Judaisme.  
We may interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another is drunk, more favourably, than to extend it to extreme drunkenness. For all know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means, in Gen. XLIII. ult. They drunk largely with him; and Cantic. V 1. Drink abundantly, O Beloved. Where the LXX read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were drunk with him: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye drunk, Brethren. But if you will attribute an ignominious sense to it, it does not much differ from that liberal pouring in of wine, which was allowed, and used by some in their celebrating the Passovers. But the Apostle seems to inveigh against the very use of the thing, namely, against the Suppers themselves, rather than against the abuse of them. For if the excess of those Suppers had been that, which is especially accused, he had bend the force of his reproof more directly against it; but of that there is not one Syllable, besides this word.  
We therefore believe these two contrary expressions, One is hungry, and another is drunken, are thus to be understood. The Jewish part of the Church would by no means come to the Eucharist without a Paschal Ante-supper, and banquet, where they were treated, eaten and drank deliciously, and plentifully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and drank freely, and were filled, and raised to a pitch of cheerfulness; when the Gentile party on the contrary abhorring this Judaizing, and avoiding such Ante-suppers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as yet were hungry, and approached to the Sacrament fasting, that is, not having supped. And this we suppose to be the true cause of that enormity, which the Apostle corrects, ver. 33. namely, that they would not tarry one for another: the Gentile party would not tarry, till the Jewish party had dispatched their own time, how much so ever it were, in eating their Suppers.   

VERS. XXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For I have received of the Lord. 
WHAT need had the Apostle to recur to this? Did the Corinthians doubt of the institution of the Eucharist? Or, of the authority of the Apostle, who delivered unto them that institution? It was neither one, nor the other; for they came to the Eucharist, and that because it was delivered them by the Apostle. But he calls them back hither for this reason, that from the words of Christ, who had instituted his own Supper, and from his words wherein he had delivered to them that institution, they might observe, that the scope and end of that institution was the commemoration of the death of Christ, not any Paschal commemoration.  
I. Namely, that Christ had said, This is my body; This is my blood; to teach that the bread and wine now looked another way, than they had looked, when they were used in the Passover. In that the unleavened bread shown their hasty deliverance out of Egypt, and the wine their joy for that deliverance. But in the Eucharist, the bread points out the body of our Lord broken, and the wine his blood poured out.  
II. That he said also of the wine, that it is the New Testament in his blood: and what had it therefore to do with the Passover of the Old Testament?  
III. That he said lastly upon both, Do this in commemoration of me. In commemoration of me, not in commemoration of the Passover, or any thing else.   

VERS. XXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Cup. 
THAT our Saviour speaks here figuratively hath been sufficiently proved formerly by very many. But let us observe this moreover. That cup, which Christ used was mixed with water, if so be he retained the ordinary custom of the Nation in this matter, which is not in the least to be doubted. Of the custom of the Nation we have spoke at Mat. XXVI. 27. Now repeating this only thence: 
o Bab. Beracoth, fol. 50. 2.  The Wise men gave their votes for R. Eleazar, that none must bless over the cup of blessing, until water be mingled with it. This we note, that the harmony between the Sacramental Blood, as we may so call it, of the Old Testament, and this Sacramental Blood of the New may be demonstrated: and in like manner between this Sacramental Blood of the New Testament, and the very Blood of Christ.  
I. In the striking of the old Covenant, Exod. XXIV. there was blood mixed with water, Heb. IX. 19 and in this Sanction of the new, there was wine also mixed with water.  
II. Out of Christ's side with blood flowed water, Joh. XIX. 34. Unusual, beside the course of Nature, and that it might answer the Type.  
Matthew and Mark exhibit the words of Christ thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is my blood of the New Testament: Paul and Paul's companion, Luke thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup is the New Covenant in my blood: to the same sense with the former; but more explained. And here again, let us compare the Sanction of the old Covenant, Exod. XXIV.  
I. A figurative expression is used in that History: when it is said that Moses sprinkled the blood upon all the people; that is, upon the twelve pillars erected by him, to represent the twelve tribes, vers. 4. So also in this place, This is my blood, that is, The representation of my blood.  
II. Of the blood than sprinkled it might be said, This is the blood of Christ, of the old, or first Testament. The very blood then, and from thence represented the blood of Christ: because under the Old Testament there was from time to time to be shedding of blood. But now wine is a representation of the blood of Christ: because thence forward the shedding of such kind of blood was to cease.  
III. The old Covenant was not established in the blood of that Paschal Lamb in Egypt, but in the blood of Bulls and Goats in the wilderness. And the reason was, because when the Passover was instituted, the Laws and Articles, concerning which the Covenant was entered into, had not been promulgated: but when they were published and written, than the Covenant was established. In like manner Christ in the institution of Baptism established not the New Covenant: Baptism was the beginning of the Gospel, Mark I. 1. But when he had delivered the doctrine and articles of the Gospel, than he established the New Testament.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The New Testament. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
p Hieros'. Peah, fol. 17. 2.  What is giving? Behold all my goods are given to N. from this time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a Covenant? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let mine be my own, and remain so, but when I die, let N. have them. So the Apostle, Heb. IX. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Where a Testament is, there must of necessity be the death of the Testator, etc.  
I. This Cup is not only a sign of the blood of Christ, nor only a Seal as a Sacrament; but the very Sanction of the New Testament, that is, of the whole Evangelic administration, not only the Sanction of a Covenant, but the Sanction of the Covenant under the Evangelic administration. From thenceforth was the cessation of Judaisme. So that blood, Exod. XXIV. was not only the Sanction of the Covenant of grace, and the Sanction of the Covenant of the peculiarity of the people of Israel, but the Sanction of these things under such an Oeconomy.  
II. While therefore we receive this Sacrament, we profess and protest against all other dispensations and religions, besides that of the Gospel. Hence in the times immediately following the ascension of Christ, the communication of the Eucharist was so frequent; viz. that they, who had been now newly converted from Judaisme, by the use of this Sacrament, might show, that they renounced their Judaisme, and professed the Faith and Oeconomy of the Gospel.  
III. Our Communion therefore in this Sacrament is not so much Spiritual, as External, and declarative of our common and joint profession of the Christian Faith. We are far from denying, that the Saints have a Spiritual Communion with God, and among themselves in the use of the Eucharist; yea we assert there is a most close Communion between true believers and God. But what is that Spiritual Communion of Saints among themselves? Mutual love, one heart, prayers for one another, etc. But they may exercise the same Communion, and do exercise it, when they meet together to any other part of Divine Worship. They may and do act the same thing, when they are distant from one another. Therefore their Communion in this Sacrament, which is distinctly called the Communion of the Eucharist, is, that they meet together, and by this outward sign, openly and with joint minds profess, that they are united in one sacred knot and bond of Christian Religion, renouncing all other Religions.  
iv When therefore we approach to the Eucharist in any Church, we do not only communicate with that congregation, with which we associate at that time, but with the whole Catholic Church in the profession of the true Evangelic Religion.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye do show the Lords death. 
IT is known, what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passover Supper was, namely, a Declaration of the great works of God in the deliverance of the people out of Egypt. The same, as it seems, would these Judaizing Corinthians retain in the Lord's Supper; as if the Eucharist were instituted and superadded only for that commemoration. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does very well answer to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Declaration: and while the Apostle admonisheth them, that the death of Christ is that which is to be declared, it may be gathered, that they erred in this very thing, and looked some other way.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unworthily. 
THE Apostle explains himself vers. 29. Where we also will speak of this verse.   

VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let a man examine himself, etc. 
HE had said before verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That they which are approved may be made manifest. And in the same sense he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let a man approve himself, in this place; not so much, Let him try, or examine himself, as Let him approve himself; that is, Let him show himself approved by the Christian Faith and Doctrine. So Chap. XVI. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whomsoever ye shall approve. We meet with the word in the same sense very often.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not discerning the Lord's body. 
THIS is to be meant of the proper act of the understanding: viz. Of the true judgement concerning the nature and signification of the Sacrament. If it were said indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not discerning the Lord, it might be rendered in the same sense, as He knew not the Lord, that is, he loves him not, he fears him not, he worships him not. But when it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the body, it plainly speaks of the act of the understanding: He does not rightly distinguish of the body of the Lord. And this was a grievous error of these Judaizing Corinthians, who would see nothing of the body of Christ in the Eucharist, or of his death; their eyes being too intent upon the commemoration of the Passover. They retained the old Leaven of Judaisme in this new Passover of the Eucharist. And this was their partaking of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unworthily, as assigning it a scope and end much too unworthy, much too mean.  
There are, alas! among Christians, some who come to this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unworthily; but whether this unworthily of the Corinthians, be fitly applied to them, I much doubt. How mean soever I am, let me speak this freely, with the leave of good and pious men, that I fear, that this discourse of the Apostle, which especially chastized Judaizers, be too severely applied to Christians, that Judaize not at all: at least that it be not by very many Interpreters applied to the proper and intended scope of it.  
Of these Corinthians receiving the Eucharist unworthily in the sense of which we spoke, the Apostle speaks two dreadful things.  
I. That they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Guilty of the body and blood of the Lord, vers. 27. With this I compare that of the Apostle, Heb. X. 29. He hath trampled under foot the Son of God, and hath counted the blood of the Covenant, by which he, the Son of God, was sanctified, a common thing. And Heb. VI 6. They crucify again to themselves the Son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and put him to an open shame. Of whom is the discourse? Not of all Christians, that walked not exactly according to the Gospel rule (although they indeed esteem and treat Christ too ignominously) but of those that relapse and Apostatise from the Gospel to Judaisme, whether these Corinthians too much inclined, and are admonished seasonably to take care of the same guilt: for when any professing the Gospel, so declined to Judaisme, that he put the blood of Christ in subordination to the Passover, and acknowledged nothing more in it, than was acknowledged in the blood of a Lamb, and other Sacrifices, namely, that they were a mere commemoration and nothing else, oh! how did he vilify that blood of the eternal Covenant: He is guilty of the blood of the Lord, who assents to the shedding of his blood, and, gives his vote to his death, as inflicted for a mere shadow, and nothing else; which they did.  
II. That they eaten and drank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judgement to themselves. But what that judgement is, is declared vers. 30. Many are sick, etc. It is too sharp, when some turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Damnation, when the Apostle saith most evidently vers. 32. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ When we are judged we are chastened, that we should not be condemned.  
Thus as in the beginning of the Mosaical Dispensation, God vindicated the honour of the Sabbath, by the death of him that gathered sticks; and the honour of the worship in the Tabernacle, by the death of Nadab and Abihu; and the honour of his Name, by the stoning of the Blasphemer: so he set up like monuments of his vengeance in the beginning of the Gospel Dispensation, in the dreadful destruction of Ananias and Sapphira, for the wrong and reproach offered to the Holy Ghost; in the delivery of some into the hands of Satan, for contempt of, and enmity against the Gospel; in this judgement, for the abuse of the Eucharist; in the destruction of some by the Plague for Nicolaitism Revel. II. 23, etc.   

VERS. XXXIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Tarry one for another. 
NOT that he allowed those Ante-suppers of the Judaizers, and commands the Gentile party of the Church to wait till the Jewish part eat those Suppers: but having before wholly condemned those Paschal Ante-suppers, he would take away all dividing into parties, and that all might resort to the Eucharist together with one accord, not separately, and in parts and contentions.    

CHAP. XII.  

VERS. III.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Calleth jesus accursed. 
VERY many Jews, that were Magicians, Exorcists, Conjurers, wandered up and down, who boasted that they were endued with the Holy Ghost, taught much, and did miracles; and yet called our Lord Jesus Anathema. But be ye certain, saith Apostle, that these men neither speak, nor act, nor are acted by the Spirit of God: For no man speaking by the Spirit of God calleth Jesus accursed. On the other part also, the whole Jewish Nation indeed denied, that the Holy Ghost was given to the Gentiles. The Holy Ghost, say they, dwells not upon any without the land of Israel 
a See R. Sol. in Jon. 1. . Hence is that, Act. X. 45. The believers that were of the Circumcision were astonished, that even upon the Gentiles had been poured out the gift of the Holy Ghost.  
But, saith the Apostle, when the Gentiles confess Jesus is the Lord, they do not this but by the Holy Ghost. And so he instructs Christians, that they be not deceived by the crafty and magical Spirits of the Jews; and in like manner he stops the mouth of the Jews, that they should not deny the Holy Spirit to be bestowed upon the Gentile Christians.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The word of Wisdom, etc. 
WHEN the Apostle in this very Chapter numbers up thrice the gifts of the Spirit, perhaps it will not be in vain to make them stand parallel in that very order, wherein he recites and ranks them.  

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is given. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word of Wisdom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word of Knowledge. 
VERS. XXVIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath set some. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First Apostles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Secondly Prophets. 
VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Are all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prophets. 
VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gifts of Healings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thirdly Teachers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After that Miracles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teachers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Miracles. 
VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Working of miracles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prophecy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Discerning of Spirits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divers kinds of Tongues. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Interpretation of Tongues. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then gifts of healings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Helps. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Governments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divers kinds of Tongues. 
VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gifts of healings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Speak with Tongues. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Interpret.  
We will not be so curious, as to conclude, that all the words that are placed in parallel denote the very same things, when Paul himself inverts his own order concerning the Gifts of Healings, and of Miracles, or Powers, vers. 9 and 28. and 30. Yet we cannot be so negligent, but to observe a little his order, that we might fetch something out of it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word of Wisdom therefore we attribute to the Apostles: because they unfolded in a divine clearness the whole mystery of the most deep Wisdom of God concerning Christ, and the Salvation of Man. Concerning which our Apostle very frequently.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word of Knowledge, we attribute to the Prophets, that is, The Knowledge of things to come.  
But how do we apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith to Teachers? That by Faith in this place is not to be understood justifying Faith, is granted, as I think, by all; and that upon good reason, when the Apostle treats here only of the extraordinary gifts of the Spirit: Nor can I indeed understand it of the Faith of Miracles; not of the Faith of doing Miracles, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Miracles, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gifts of Healings, are particularly, and distinctly reckoned up: Nor of the Faith of believing Miracles, because the discourse here is of the ways and persons that actively propagated the Gospel, not passively that received it. By Faith therefore I would understand Fiducia, that is, a holy boldness, confidence, and magnanimity, wherewith those most holy Preachers of the Gospel were armed; so that they could not be terrified by any thing, nor by any person. See Act. IU. 13. But especially vers. 29. 31. And in this sense Faith may very well be attributed to Teachers.  
Miracles, and the Gifts of Healings are very easily both distinguished, and understood. You have them again so distinguished, Mark VI 5. and XVI. 17, 18.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Helps, were they probably, who accompanied the Apostles, and baptised those that were converted by them, and were sent here and there by them to such places, to which they, being employed in other things, could not come: as Mark, Timothy, Titus, etc. The Talmudists sometimes call the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Helps of the Priests.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prophecy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Helps, are placed in parallel according to the order of the Apostle; and do agree indeed excellently well together, if you take Prophecy for Preaching: which is done very frequently.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Governments also, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Discerning of Spirits stand parallel; and that they denote one and the same thing, I scarcely make a doubt. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to me sounds not Governments, or a power of ruling, but it speaks a deep and profound reach: in which sense it occurs in the LXX Interpreters more than once; and answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudent counsils, Prov. I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Interlinear Version reads, Intelligens consilia solertia possidebit; The Understanding man shall possess wise counsils. Aben Ezra saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tahbuloth denotes counsel, and thinking. See also Kimchi, and R. Solomon upon the place. And the same LXX, Chap. XI. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall. What the word means you may easily gather from the Antithesis in the following words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ But safety is in in much Council. And again, Chap. XIV. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. War is made with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar reads, Cum dispositione inter bellum, with disposing, or, setting things in order.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Discerning of Spirits, was the Judging between Magical and Diabolical Spirits, and their operations, and between the operations and speech of the Holy Ghost. For many false Prophets had at that time gone out into the World, 1 Joh. IV. 1. and that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the working of Satan in all power, and signs, and lying wonders. So that it was not easy, I had almost said, it was impossible, to distinguish between their wonders, and the true miracles of the Holy Ghost. But the most merciful God taking pity upon his people, among other gifts of the Holy Ghost shed abroad for the edification of the Church, granted this also to some, that they might distinguish of prophetical Spirits, whether they were true and divine, or false and diabolical. That this deep reach is pointed out under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostles order, the signification of the word, and the thing itself do not a little persuade. For when among all the gifts of the Spirit, there was scarce any, either more useful, or more necessary, than this judging of Spirits, I think he would hardly omit it in his second Enumeration. But where will you find the mention of it, if not in that word?    

CHAP. XIII.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ With the tongues of Angels. 
RAbban 
a Bava Bathra, fol. 134. 1.  Jochanan ben Zaccai omitted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The speech, or the Talk, of Devils, of Palms, and of Angels: but had learned it. The Gloss is, The speech of Devils, to exorcise them, and of Angels, to adjure them. The Apostle speaks according to the conception of the Nation.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ A tinkling Cymbal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Cymbal, in the Talmudists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which thus they writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Erachin, fol. 13. 2.  And Asaph with loud Cymbals, 1 Chron. XXV. The little bells, or Cymbals, were two, (as appears from the Dual number) But when they performed one work, and one man performed it, they are called one. The Aruch saith, They were two balls of brass, and they struck one against another.  
But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A tinkling Cymbal was, when these two Balls were struck one against another without any either measure or tone of Music, but with a rude, inartificial, and howling sound, Mark V 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Weeping, and howling.  
We may observe in these instances, which are compared with charity, and are as good as nothing, if charity be absent, that the Apostle mentions them, which were of the noblest esteem in the Jewish Nation; as also the most precious things, which could be named by them, were compared with this more precious, and were of no account in comparison of it.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ To speak with the Tongues of men, with those Interpreters is, to speak the Tongues of the seventy Nations, or at least, To speak the Tongues of many Nations. So they relate it to the praise of Mordechai, that he perfectly understood the Languages of the seventy Nations; and they require of the Fathers of the Sanhedrin, that they be skilled in many Languages, that the Sanhedrin hear nothing by an Interpreter 
c Maimon. in Sanhedr. cap. 2. .  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speak with the Tongues of Angels. For this singular praise they extol Jochanan ben Zaccai in the example alleged.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To know all mysteries, etc. So they from the same place cited above; Hillel the Elder had eighty Disciples: thirty, who were worthy to have the holy Spirit dwell upon them, as it did upon Moses. Thirty worthy, for whom the Sun should stop his course, as it did for Josua. Twenty were between both. The greatest of all was Jonathan been Uzziel; the lest was Jochanan been Zaccai. He omitted not (but perfectly understood) the Scripture, the Mishnah, the Gemara, the Idiotisms of the Law, and the Scribes, Traditions, Illustrations, Comparisons, Equalities, Gematries, Parables, etc.  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To remove mountains. By this expression they denoted Doing things in a manner impossible, as we have observed at Matth. XXI. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rooted up mountains 
d Bava Bathra, fol. 3. 2.     

CHAP. XIV.  

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ He that speaketh in a Tongue. 
SPeaking in a Tongue? In what Tongue? You will find this to be no idle question, when you have well weighed these things.  
I. There is none with reason will deny, that this whole Church of Corinth understood one and the same Corinthian or Greek Language: as also, that the Apostle here speaks of the Ministers of that Church, and not of strangers. But now it seems a thing not to be believed, that any Minister of that Church would use Arabic, Egyptian, Armenian, or any other unknown Language publicly in the Church; from whence not the least benefit could accrue to the Church, or to the Minister himself. For although these Ministers had their faults, and those no light ones neither, yet we would not willingly accuse them of mere foolishness, as speaking an unknown Language for no reason: nor of ostentation, as speaking only for vain glory. And although we deny not, that it was necessary, that those wonderful gifts of the Holy Ghost should be manifested before all the people, for the honour of him that gave them; yet we hardly believe, that they were to be shown vainly, and for no benefit.  
II. The Apostle saith, vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ He that speaketh in a Tongue edifieth himself. Which how could he do from those Tongues, when he could have uttered those very things in his Mother Tongue, and have reaped the same fruit of edification?  
III. The Apostle tolerates an unknown Tongue, if an Interpreter were present. But I scarce believe he would tolerate, that one should prate in Scythian, Parthian, or Arabic, etc. when he could utter the same things in the Corinthian Language, and without the trouble of the Church, and an Interpreter.  
We are of opinion therefore, nor without reason, that that unknown Language, which they used, or abused rather, in the Church, was the Hebrew; which now of a long time past was not the common and Mother Tongue, but was gone into disuse; but now by the gift of the Holy Ghost it was restored to the Ministers of the Church; and that necessarily, and for the profit of the Church. We inquire not, in how many unknown Languages they could speak, but how many they spoke in the Church; and we believe that they spoke Hebrew only.  
How necessary that Language was to Ministers, there is none that doubts. And hence it is, that the Apostle permits to speak in this (as we suppose) unknown Language, if an Interpreter were present, because it wanted not its usefulness. The usefulness appeared thence, as well to the speaker, while he now skilled and more deeply understood the original Language; as also to the Hearers, while those things were rendered truly, which that Mystical and Sacred Language contained in it.  
The foundations of Churches were now laying, and the foundations of Religion in those Churches; and it was not the least part of the Ministerial task at that time, to prove the Doctrine of the Gospel, and the person, and the actions, and the sufferings of Christ out of the Old Testament: now the Original text was unknown to the common people; the Version of the Seventy Interpreters was faulty in infinite places; the Targum upon the Prophets was unconstant, and Judaized; the Targum upon the Law was, as yet none at all; so that it was impossible to discover the mind of God in the Holy Text without the immediate gift of the Spirit, imparting perfect and full skill both of the Language and of the sense: that so the foundations of Faith might be laid from the Scriptures, and the true sense of the Scriptures might be propagated without either error, or the comments of men.  
The Apostle saith, Let him pray, that he may interpret, vers. 13. And Interpretation is numbered among the extraordinary gifts of the Spirit. Now let it be supposed that he spoke Latin, Arabic, Persian: either he understood what he spoke, or he did not: if he did not, then how far was he from edifying himself? And yet the Apostle saith, He that speaks in a Tongue edifies himself. If he understood what he spoke, how easy was it for him, to render it in the Corinthian Language? There are many now Learned by study, who are able to translate those Tongues into the Corinthian or the Greek without that extraordinary gift of Interpretation, immediately poured out by the Holy Ghost. But let it be supposed, which we do suppose, that he spoke in the Hebrew Tongue, that he either read, or quoted the holy Text in the original Language; and that he either preached or prayed in the phrases of the Prophets; it sufficed not to the Interpretation, to render the bare words into bare words, but to understand the sense and marrow of the Prophet's Language, and plainly and fully to unfold their mysteries in apt and lively and choice words, according to the mind of God: which the Evangelists and Apostles by a divine skill do in their writings.  
Hear the judgement of the Jews concerning a just Interpretation of the holy Text. 
a Bab. Kiddush. fol. 49. 1.  They are treating of the manner of espousing a woman. Among other things these passages occur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins deliver; If he saith, Be thou my Espouser, if I read: If he read three verses in the Synagogue, behold she is espoused. R. Judah saith, Not until he read, and interpret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be interpret according to his own sense? But the Tradition is this, R. Judah saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that interprets a verse according to his own form, behold he is a liar. If he add any thing to it, behold he is a Reproacher and Blasphemer. What therefore is the Targum? Or what Interpretation is to be used? Our Targum.  
The Gloss there writes thus. He that Interprets a verse according to his own form,] that is, according to the literal sound. For example, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXIII. 2. He that interprets that thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not testify against judgement, is a liar: for he commands, that judgement be brought forth into light. But let him so interpret it, Thou shalt not restrain thyself from teaching any that inquire of thee in judgement. So Onkelos renders it.  
If he add any thing to it.] If he say, Because liberty is given to add somewhat, I will add wheresoever it lists me: he sets God at nought, and changeth his words. For wheresoever Onkelos added, he added not of his own sense. For the Targum was given in Mount Sinai; and when they forgot it, he came and restored it. And Rab. Chananeel explains those words, He that Interprets a verse according to his own form, by this example, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXIV. 10. He that shall render it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the God of Israel, is a liar; for no man hath seen God, and shall live: And he will add to it, who should render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the Angel of God. For he attributes the Glory of God to an Angel. But let him interpret it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the Glory of the God of Israel. So Onkelos again.  
So great a work do they reckon it to interpret the sacred Text. And these things which have been said perhaps will afford some light about the gift of Interpretation.  
But although the use of the Hebrew Tongue among these Ministers, was so profitable and necessary; yet there was some abuse, which the Apostle chastiseth; namely, that they used it not to edification, and without an Interpreter: and further, while I behold the thing more closely, I suspect them to Judaize in this matter, which we have before observed them to have done in other things; and that they retained the use of the Hebrew Language in the Church, although unknown to the common people, and followed the custom of the Synagogue. Where,  
I. The Scripture is not read, but in the Hebrew Text; yea, as we believe, in the Synagogues even of the Hellenists: as we dispute elsewhere of that matter.  
II. Public prayers in the Synagogue were also made in Hebrew, one or two excepted which were in Chaldee. 
b Gloss. in Beracoth, fol. 3. 1.  They were wont to repeat the prayer, whose beginning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Sermon. For the common people were there present, who understood not the holy Language. Therefore this prayer they composed in the Chaldee Tongue, that all might understand. The rest they understood not.  
III. He that taught, or preached out of the chair, spoke Hebrew, and by an Interpreter. 
c Gloss. in Jo●a, fol. 20. 2.  The Interpreter stood before the Doctor, who preached, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Doctor whispered him in the ear in Hebrew, and he rendered it to the people in the mother Tongue. And there in the Gemara, a story is related of Rabh, who was present as Interpreter to R. Shillah: and when R. Shillah said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cock crows, Rabh rendered it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he should have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence there is very frequent mention in the Books of the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpreter of this and that Doctor.  
While I consider these things used in the Synagogues of the Jews, and remember that a great part of the Church of Corinth consisted of Jews; I cannot but suspect, that their Ministers also used the same Tongue according to the old custom. Namely, that one read the Scripture out of the Hebrew Text, another prayed, or preached in the Hebrew Language, according to the custom used in the Synagogues. Which thing indeed the Apostle allowed, so there were an Interpreter, as was done in the Synagogues: because that Language full of mysteries, being rendered by a fit Interpreter, might very much conduce to the Edification of the Church.  
I suspect also that they Judaized in the confused mixture of their voices: which seems to be done by them, because the Apostle admonisheth them to speak by turns, ver. 27. and not together. Now from whence they might fetch that confusedness, judge from these passages. 
d Megil. fol. 21. 2.  The Rabbins deliver. In the Law one reads, and one interpreters; And let not one read, and two interpret. But in the Prophet's one reads, and two interpret. But let not two read, and two interpret. And in the Hallel, and in the book of Esther ten may read, and ten interpret.  
The Gloss is thus, Let not one read in the Law, and two interpret.] Much less, let two read. And the reason is, because two voices together are not heard. But in the Prophets, let one read, and two interpret] Because the interpretation was for the sake of women, and the common people, who understood not the holy Language. An it was necessary, they should hear the interpretation of the Law, that they might understand the precepts: But of the interpretation of the Prophets they were not so accurate.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that prophesieth. 
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To prophesy, comprehends three things, Singing Psalms, Doctrine, and Revelation: as vers. 26.  

I. To Prophecy is taken for singing Psalms, or celebrating the praises of God, 1 Sam. X. 5. A Choir of Prophets shall meet thee with a drum, a pipe and a harp, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall prophecy. Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall sing or praise. And Chap. XIX. 24, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he went forward singing. And he put off his (royal) garment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung. 
From this signification of the word prophesying, you may understand in what sense a woman is said to prophecy, Chap. XI. 5. that is, To sing Psalms. For what is there said by the Apostle, A man praying or prophesying, and a woman praying or prophesying, is explained in this Chapter, when it is said, I will pray, and I will sing.   
II. To prophecy is to preach, or to have a doctrine, as vers. 26. Hence the Chaldee almost always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe, or Learned, or one that teacheth. When it is very ordinarily said of those, that were endued with extraordinary gifts, That they spoke with Tongues, and Prophesied, Act. X. 46. it is said, that they spoke with Tongues and magnified God. For, they prophesied, is said they magnified God. And that, these two ways, either by praising God, or by preaching and declaring the wonderful things of God, Act. XI. 11.  
III. To Prophecy is to foretell and teach something from divine revelation; which is expressed vers. 26. by Hath a revelation. In those times there were some who being inspired with a Spirit of Revelation, either foretold things to come; as Agabus did a famine, Act. XI. 28. and Paul's bonds, Act. XXI. 10. or revealed the mind of God to the Church, concerning the doing or the not doing this or that thing: as Act. XIII. 2. By the Prophets of Antioch they separate Paul and Barnabas, etc.    

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I would that ye all spoke with Tongues. 
THE words do not so much speak wishing, as directing; as though he had said, I restrain you not to prophesying alone, however I speak those things, which are vers. 1, 2, 3. But I will exhort, that ye spoke with Tongues, when it is convenient, but rather, that ye prophecy. He had said, Tongue, in the singular number, vers. 2, 4. because he spoke of a single man; now he saith, Tongues, in the plural number, in the very same sense, but that he speaks of many speaking.  
Would the Apostle therefore have this, or doth he persuade it, or doth he wish it, if so be it be a wish; I would have you all speak in the Church in the Punic, Egyptian, Ethiopic, Scythian, and other unknown tongues? Think seriously to what end this could be. But if you understand it of the Hebrew, the end is plain.   

VERS. XV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is it then? 
THE Apostle renders in Greek the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most common in the Schools, 
e Bab. Chetubb. fol. 39 1.  Rabath asked Abai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man goes in to the woman, when she is espoused: what then? Or what is to be resolved in that case? Again, 
f Ibid. f. 61. 1.  The wife saith, I will suckle the Infant: but the husband saith, thou shalt not suckle him. The women hearken. But the husband saith, that she should suckle it, the wife saith not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be done? 
g Bava Mezia, fol. 24. 2.  One goes in the street, and finds a purse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is to be done with it? behold it becomes his. But an Israelite comes, and gives some signs of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is then to be resolved on? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Jevamoth, fol. 25. 1.  Let our Master teach us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest that hath a blemish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is it, that he lift up his hands, to bless the people? that is, What is to be resolved concerning him? whether he should lift up his hands or no? And the determination of the Question follows every where.  
To the same sense the Apostle in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What therefore is to be done in this case, about the use of an unknown tongue? he determines, I will pray with the Spirit, and I will pray with the understanding.  
So vers. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is it, brethren? that is, What is to be done in this case, when every one hath a Psalm, hath a doctrine, etc. He determines, Let all things be done to edification.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I will pray with the Spirit, etc. 
That is, in the demonstration of the gifts of the Spirit; and I will pray with the understanding, that is, That I be understood by others.   

VERS. XVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that occupieth the room of the unlearned. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot, a word very usual among the Rabbins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Bab. Mezia, fol. 104. 1.  R. Meir explained, or determined, in the private tongue. So also R. Judah. And Hillel the old. And R. Jochanan ben Korchah, etc. The Gloss is, Private men were wont to write other wise, than according to the rule of the wise men. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are opposed. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private Priests are opposed to Priests of a worthier order: and which we have observed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Private men, are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges.  
In 1 Sam. XVIII. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor and contemptible man, in the Targumist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor and private (Hidiot) man.  
According to this acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jews, the Apostle seems in this place to distinguish the members of the Church from the Ministers, private persons from public. So in those various companies celebrating the Paschal Service, there was one, that blessed, recited, distributed and was as it were the public Minister for that time and occasion; and all the rest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or private persons. So also in the Synagogues, the Angel of the Church performed the public Ministry, and the rest were as private men. These were indeed persons among them, who were not in truth private men, but Judges and Magistrates, and learned men; but as to that present action, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which you must not understand of sitting in lower seats, but of their present capacity) they supply the place, or sustain the condition of private persons, as to the present action, as men contradistinct from the public Minister. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed occurs for a common, or unlearned man, vers. 23. Which yet hinders not at all, but that in this place it may be taken in the sense mentioned.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. How shall he say, Amen, etc. 
It was the part of one to pray, or give thanks, of all to answer Amen. 
l Beracoth. cap. 8. hal. 8.  They answer Amen after an Israelite blessing, not after a Cuthite, etc. But 
m Hieros'. Berac. fol. 12. 3.  They answered not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Orphan Amen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the snatched Amen, etc.  
The Orphan Amen was, when Amen was said, and he that spoke, weighed not, or knew not why, or to what he so answered. To the same sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Bab. Avod. Za●ah, fol. 24. 2.  An Orphan Psalm, that is, a Psalm, to which neither the name of the Author is inscribed, nor the occasion of the composure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists is sometimes a Fool, or Unlearned. Let it be so, if you please, in this phrase. Such is the Amen, concerning which the Apostle in this place; when any one answers Amen foolishly to a thing not understood.   

VERS. XXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is written in the Law. 
IN the Law, that is, in the Scripture. In opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the Scribes. For that distinction was very usual in the Schools. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we learn out of the Law, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this from the words of the Scribes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Tosapht. in Jevamoth, cap. 1.  The words of the Law (that is, of the Scripture) have no need of confirmation. But the words of the Scribes have need of confirmation.  
The 
p Bab. Sanhedr. fol. 91. 2.  former Prophets, and the latter, and the Hagiographa are each styled by the name of the Law; so that there is no need of further illustration. Whence is the Resurrection of the dead proved out of the Law? From those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. VIII. 30. It is not said, Then he built (in the preterperfect Tense) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall build (in the future Tense) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Resurrection of the dead is proved out of the Law.  
Whence is the Resurrection of the dead proved out of the Law? From thence, that it is said, Blessed are they that dwell in thine house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall always praise thee, (Psal. LXXXIV. 4.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said, they do praise thee, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall praise thee. Hence the Resurrection of the dead is proved out of the Law.  
Whence is the Resurrection of the dead proved out of the Law? From thence, that it is said, Thy Watchmen shall lift up their voice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall sing with their voice together, (Es. LII. 8.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said, They sing, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall sing, Hence the Resurrection of the dead is proved out of the Law.  
Behold the former Prophets called by the name of the Law; among which is the book of Josua; and the latter Prophets, among which is the Book of Esaiah; and the Hagiographa, among which is the Book of Psalms.   

VERS. XXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every one of you hath a Psalm. 
THAT is, when ye come together into one place, one is for having the time and worship spent chief in singing Psalms, another in preaching, etc. One prefers singing of Psalms, another a Tongue, another preaching, etc.   

VERS. XXVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By two or at most by Three. 
THE Apostle permits the use of an unknown Tongue, as you see; and I ask again of what Tongue? Let that be observed which he saith, vers. 22. Tongues are for a sign, not to them, who believe, but to them, who believe not. And unless you prove there were in the Church, such as believed not, which it implies, I would scarcely believe he permitted the use of unknown Tongues, under any such notion; especially when he had said immediately before, Let all things be done to edification. But suppose, that which we suppose of the Hebrew Language, and the thing will suit well.  
This our most holy Apostle saith of himself, Chap. IX. 20. To the Jews I became a Jew, that I might gain the Jews: which seems here to be done by him; but neither here, nor any where else, unless for edification, and that he might gain them. They would not be weaned from the old custom of the Synagogue, as to the use of the Hebrew Tongue in their worship; and for the present, he indulges them their fancy, and this not vainly, since by the use of that Tongue the hearers might be edified, a faithful interpreter standing by; which in other Languages could not be done any thing more, than if all were uttered in the Corinthian Language.  
If any speak in a tongue, let it be by two, etc. Let one read the Scripture in the Hebrew Language, let another pray, let a third preach. For according to these kinds of divine worship, you will best divide the persons, that all may not do the same thing.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the Prophets speak two or three. 
LET one sing, who hath a Psalm: let another teach, who hath a doctrine: and if a third bath exhortation or comfort, as vers. 3. Let him also utter it.   

VERS. XXX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if any thing be revealed to another that sitteth by. 
THAT is very frequently said of the Jewish Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sat: which means not so much this barely, He was sitting, as He taught out of the Seat of the Teacher, or he sat teaching, or ready to teach. So that indeed, he sat, and he taught are all one. Examples among the Talmudists are infinite. In the same sense the Apostle: If something be revealed to some Minister, who hath a seat among those that teach, etc. not revealed in that very instant, but if he saith, that he hath received some revelation from God, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the first be silent; let him be silent, that hath a Psalm, and give way to him.   

VERS. XXXV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it is a shame for women to speak in the Church, 
COmpare that: 
q Megill. fol. 23. 1.  The Rabbins deliver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one is reckoned within the number of Seven (of those that read the Law in the Synagogues on the Sabbath day) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even a child, even a woman. But the Wise men say, let not a woman read in the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the honour of the Synagogue. Note that it was a disgrace to the Church, if a woman should read in it: which was allowed even to a child, even to a servant: much more if she usurped any part of the Ministerial Office. It was also usual for one or the other sitting by, to ask the Teacher of this or that point: but this also the Apostle forbids women; and that for this reason, Because it is not allowed women to speak, but let them be subject to their husbands, vers. 34. It was allowed them to answer Amen with others, and to sing with the Church, but to speak any thing by themselves it was forbidden them.    

CHAP. XV.  

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that he was seen of Cephas. 
NAmely going to Emmaus. See what we have said at Mark XVI.   

VERS. VI  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then he was seen of above five hundred brethren at once. 
IN a Mountain of Galilee, Mat. XXVIII. 16. When it is added by the Evangelist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But some doubted, which is to be warily understood; not that some of the Eleven now still doubted of his Resurrection; for Thomas himself had believed before: but that some of that multitude, assembled there with the Eleven, doubted. Therefore it is not only, congruous, but necessary to render that verse thus, And they (the Eleven Disciples) seeing him, worshipped him; but others doubted. Not some of the Eleven, but others of the company.   

VERS. VII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After that he was seen of james. 
WHAT James? The Son of Zebedee, or of Alpheus? It is more probable to understand it of James the Son of Alpheus; and that he was alive, when Paul wrote this; and that the Apostle seems on purpose to treat of the appearance of Christ to Peter and James the Minister of the Circumcision, and to himself, the Minister of the Uncircumcision. See the story of one James, a Disciple, as he is styled of Jesus. 
a Avodah Zarah, fol. 16. 2. & 27. 2.    

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As one born out of due time, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An untimely birth, Job. III. 16. to the LXX Interpreters is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and which is to be marked, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An hidden untimely birth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an untimely birth proceeding out of his mother's womb; when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden, seems rather to denote the contrary; namely, That it never went out of its mother's womb, but was always hidden there. So the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth hidden in the womb.  
Hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very usual among the Talmudists for a woman bringing forth an abortive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 
b Cherithuth, cap. 1. hal. 3.  woman that comes before her time, and brings forth, in the figure of a beast, or a bird. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming before her time, and bringing forth a sandal, secundine, or a figured lump, etc. Numb. XII. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As an untimely birth coming out of the mother's womb, and devoureth the half of her flesh.  
As though the Apostle should say; How far am I from an Apostle? As much as some misshapen and desormed lump, brought forth by an abortive birth, differs from the shape of a man. You may render the words in English more apt and clear, unless I am mistaken in my conjecture, after this manner, As to a thing born out of due form, than as they are rendered, As to one born out of due time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A child not shaped, So the LXX in Exod. XXI. 22.   

VERS. XX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first fruits of them that slept. 
ALthough the Resurrection of Christ compared with some first fruits hath very good harmony with them, yet especially it agrees with the offering of the Sheaf, commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only as to the thing itself, but as to the circumstance of time. For first there was the Passover, and the day following was a Sabbatic day, and on the day following that, were the first fruits offered. So Christ our Pasover was crucified. The day following his crucifixion was the Sabbath; and the day following that, he the first fruits of them that sleep, rose again.   

VERS. XXIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They are baptised for the dead. 
I. IN this sense you may best understand these words: Otherwise what shall they do, who undergo martyrdom, and are baptised in that sense, as baptism denotes death by martyrdom; if the dead are not at all raised? For  
I. That Baptism is taken for martyrdom, appears enough, Mat. XX. 22, 23.  
II. See how very well the connection of the following verse agrees to this sense▪ What shall they do, who have undergone, and do undergo martyrdom, if there be not a Resurrection? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And why do we also every day, and every moment, go in danger of martyrdom?  
III. He argues from them that die in Christ, that is, in the Faith of Christ, ver. 18. And do you believe he would omit an argument from those that die for the Faith of Christ?  
iv He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What shall they do? Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What do they? Not what they mean, or denote, or signify by this, that they are baptised, etc. But, what shall they do? Or what shall become of them? They have delivered their bodies to martyrdom, and what shall become of them, if their bodies rise not again. So Jer. V ult.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What will ye do in the end? That is what will become of you?  
There lies no sense in the words, as to this sense which we propound, but in the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the Dead: which let us illustrate by a like Phrase. The Jews baptised a Proselyte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under the Notion, or in the name of a Proselyte; and a servant to be set free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under the Notion, or in the name of a Libertine. But now when it was said, N. is baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Proselyte. N. is baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Libertine; are not these words uttered well in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such an one is baptised for a Proselyte, for a free Man?  
II. If the rendering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense seem somewhat uncouth, let it be supposed that the Apostle speaks of washing and purification appointed to the Jews after the touching a dead body, and the rendering will be nearer. Upon that Law thus R. Bechai; He that toucheth a dead body is to be purified with the water of purification with ashes, namely, those of the Red Cow, which purifies him that is defiled by the dead. Whence arose among us the custom of washing hands, when we come from a dead person; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which intimates the water of the Red Cow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And intimates also the Resurrection of the dead. But after what manner doth it do that? Hear Zohar upon that matter; 
c Fol. 86. 4.  The spirit of uncleanness dwells upon men by reason of the dead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what remedy have they? That which is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall return to their dust, that is, To the dust of the burnt Red Cow, whereby they are purified. And the spirit of uncleanness departs, and another Holy Spirit is shed abroad. God gave Israel council, that they should use all manner of remedies, whereby they might obtain the life of the world to come: namely, that they be found pure in this world, and holy in the world to come. Concerning whom it is written, I will sprinkle upon you pure water, and ye shall be purified, Ezek. XXXVI.  
We cannot omit that: 
d Bab. Moed Katon. fol. 27. 2  Anciently it was a custom to baptise Vessels over women dying in their monthly courses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At which thing the menstruous women that were alive blushed. Therefore they appointed to baptise over all women, for the honour of menstruous women, that were alive. Anciently they baptised over profluvious men departed. For which the profluvious men that were living were ashamed. They appointed therefore, that they should baptise over all men in honour of the profluvious men that were alive.   

VERS. XXXI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I protest by your rejoicing, which I have, etc. 
THAT which the Apostle asserts is this, that he died daily; that is, was trod upon, suffered contempt, underwent danger, expected death. And that this is so, I appeal, saith he, to your boasting, O ye Corinthians. But in what sense is that boasting to be understood? Not the Apostles boasting of them: for than it would more properly have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our boasting, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Your. Nor was there indeed any reason, as things than stood, why the Apostle should boast of them. Nor is their boasting in the Apostle to be understood: for alas! how did they too much undervalue him! The boasting therefore that he hints, was their boasting against him ● and this is it that he calls upon, and appeals to. Every day, saith he, I die, I am despised, trod upon, am in hazard: and for witness of this I call and appeal to your very boasting against me: which indeed I reckon for my boasting in Jesus Christ. It became not you to glory against me; but since ye do it, I glory in this very contempt, and reproach.   

VERS. XXXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If after the manner of men, I have fought with beasts. 
THIS is that great danger, concerning which he speaks, 2 Cor. I 8, 9 which is not at all to be understood of the Tumult raised among the Ephesians by Demetrius: for this Epistle was written before that tumult: but according to the letter, that the Apostle was really cast to wild beasts in the Theatre. Nor does it obstruct this opinion, that Luke relating the Acts of Paul, omitted this so notable an History, since he hath omitted very many other: nor that those that fought with beasts, were different from those that were cast to beasts, since the latter must fight with them, or perish without any hope. But on the contrary there are these two things make for it.  
I. That in Demetrius his insurrection, the chief of Asia (Asiarchae) afforded themselves Paul's friends, Act. XIX. 31. That is, Those Priests among the Heathen, whose office it was, to publish those Plays of the Theatre for the honour of the Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
e E●sib. Eccles. H●st. lib. 4. c. 15  They asked Philip the Astarch (The Interpreter renders it Munerarius, The setter forth of the Games) to let lose a Lion upon Polycarp: But he answered, He might not, because now the fight with wild beasts (those Games) was over. The same were the Phoenicharchae, and the Syriarchae 
f Novel. 89. at the end, etc.   
But now whence came it to pass, that these Asiarches were friends to Paul? Was it as being persons that embraced the Gospel? Why therefore were they still Asiarches? But it seems rather that Paul, being set to combat with beasts, was preserved by some wonderful and stupendious manner; so that the Asiarches themselves seeing the miracle, were carried away with admiration of the thing, and the good will towards him.  
II. What else doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean, than I have fought with beasts in that manner as men fight with beasts? Or, I have fought with beasts in this very humane body. And that which he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Ephesus, renders the sense more clear, and restrains it much more to the letter. For if it were so to be understood, I fought at Ephesus with Demetrius and his fellows, as if it had been with beasts, it had been much more suitable to have brought an example of his stoning in Lystra, Act. XIV. 19 of his whipping at Philippi, Act. XVI. 22, 23. etc. For in Demetrius his uproar at Ephesus you find him to have born or undergone no, not one blow, I had almost said, nor any danger. Gaius and Aristarchus indeed being drawn into the Theatre endured some violence, being perhaps presently to be cast to the beasts. But read and read again the whole story, Act. XIX. and there is not a syllable of any wrong, that Paul at that time endured in his person.   

VERS. XXXVI.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fool. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would the Talmudists say, Sot, mad man. 
g Gloss. In Taanith, fol. 1●. 1.  Rabban Jochanan ben Zaccai answered the Baithuseans (denying also the Resurrection of the dead) and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fools, whence did this happen to you, etc.   

VERS. XLV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so it is written, etc. 
OF the former no doubt is made, for it is written Gen. XI. 7. But where is the latter? Throughout the whole sacred book: thence the Jews speak so many things and so great of the Spirit of Messiah, and of Messiah quickening.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The last Adam was made a quickening Spirit.  
Job XIX. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth. Job seems to me in this place in the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The last Adam. Of the former Adam it was said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dust thou art, and to dust thou shalt return. And I know, saith Job, that my Redeemer liveth; and he shall arise from the dust another, or a latter; and I shall see the Lord made of the same flesh that I am of, etc. Intimating the Incarnation of the Messiah.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A quickening Spirit. The Spirit of the Lord moved upon the face of the waters, Gen. I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of King Messiah. So the Jews speak very frequently. And also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah shall quicken those that dwell in the dust.  
It cannot be passed over without Observation, by what authority Paul applies those words of Psal. XCII. Thou, Lord, in the beginning hast founded the earth, etc. to the Messiah, Heb. I. 10. to prove his Deity and dignity. But thou art deceived, O Paul would a Hebrew say, These words are to be applied to God the Father, not to the Messiah. The Apostle hath what to reply from the very confession of the Jewish Nation; You acknowledge that Spirit which was present at, and precedent over the Creation, was the Spirit of the Messiah.  
It ought not also be passed by without observation, that Adam, receiving from him the promise of Christ; and believing it, named his wife Chava, that is, Life. So the Seventy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Adam called his wife's name Life, Gen. III. 20. What? Is she called life, that brought in death? But Adam perceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The last Adam, exhibited to him in the Promise, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A quickening Spirit; and had brought in a better life of the Soul, and at length should bring in a better of the body. Hence is that Joh. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In him was life.   

VERS. XLVII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The second man is the Lord. 
GEn. IU. 1. Eve conceived and brought forth Cain, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have possessed, or obtained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man the Lord; that is, That the Lord himself should become man. For let me so turn it, depending upon these reasons.  
I. That this Interpretation is without any manner of wresting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yea it is according to its most proper signification and use.  
II. That without doubt, Eve had respect to the promise of Christ, when she named her son; as Adam had respect to the promise in the denomination of Eve.   

VERS. LV.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. O death, where is thy, etc. 
HOs. XIII. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Where is thy revenge, O Death? And thus speaks Aben Ezra, There are some which invert the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be, as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where. And very truly; as it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 10. Where is thy King. Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Not, I will be thy King, but) Where is thy King? So that the Greek Interpreters, and the Apostle after them, translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Where, properly, and truly.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet, is rendered by the Targumist and the Rabbins, to signify A Word: but some as Kimchi acknowledges, understand it to signify The Plague; and that upon good ground, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction, is joined with it; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plague, are joined together, Psal XCI. Where see the Targum and R. Solomon, and compare the Greek Interpreters with them.    

CHAP. XVI.  

VERS. I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now concerning the Collection for the Saints. 
UNLESS I am much deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jerusalem Writers denotes, in the like sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collection for the wise men.  
They have this story: 
a Ho●aioth, fol. 48. 1.  R. Eliezer, R. Josua, and R. Akiba went up to Chelath of Antioch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Employed in the Collection for the wise Men. One Abba Judah was there, who performed the Law with a good Eye. Being now reduced to poverty, when he saw the Rabbins, he was dejected. He went home with a sad countenance. His wife said to him, Why doth thy countenance languish? He answered, The Rabbins are come, and I know not what to do. She said to him, You have one field left: Go, and sell half of it, and give to them. Which he did. And when they were departed, he went to blow in the half of his field, and found a great treasure, etc. I produce this the more willingly, that it may be observed, that collections were made among the Jews in foreign Nations, for the poor Rabbins dwelling in Judea, in the same manner as they were made among Christians in foreign Nations for the poor Jews converted to Christianity in Judea.   

VERS. II.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On the first day of the Week. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first of the Sabbath, would the Talmudists say.  
I. That day was every where celebrated for the Christian Sabbath: and which is not to be passed over without observing, as far as appears from Scripture, there is no where any dispute of that matter. There was controversy concerning circumcision, and other points of the Jewish Religion, whether they were to be retained, or not retained; but no where, as we read, concerning the changing of the Sabbath. There were indeed some Jews converted to the Gospel; who, as in some other things they retained a smatch of their old Judaisme, so they did in the observation of days, Rom. XIV. 5. Gal. IU. 10. but yet not rejecting, or neglecting the Lords day. They celebrated it, and made no manner of scruple, as appears, concerning it: but they would have their old festival days retained too: and they disputed not at all, whether the Lords day were to be celebrated, but whether the Jewish Sabbath were not to be celebrated also. So they admitted Baptism, but it went against them not to admit Circumcision also. And so also in some other Articles of Judaisme, not rejecting the Gospel, but superinducing something of Judaisme. As I have ordained in the Churches of Galatia, saith the Apostle, so do ye also: On every first day of the Week, etc. And yet the same Apostle saith of the same Galatians, Ye observe days, and months; Not that they refused the Christian Sabbath, but that they retained the Jewish Sabbaths.  
II. The Lords day sufficiently commended itself by its own authority: nor could the institution of it at all be doubted by the converted Gentiles, as never knowing, or at least owning, any other Sabbath: nor by the converted Jews, if they acknowledged Jesus for the true Messiah; because they had learned in their Schools, that Messiah should make a new Law, as Moses had made the old. And that also, which they had drunk in from their cradles, that Messiah should not abolish the Institutions of Moses, but raise them higher, and make them more splendid, although it might be more a scruple among them of the abolishing the Jewish Sabbath; yet it could make none of superinducing the Christian Sabbath.  
III. In that controversy of the change of the Sabbath, from the Jewish to the Christian, which some prosecute too much without any cause, they reckon the Scriptures silence concerning the Institution of the Lords day for a denial of the thing; as if it were by no means to be believed, because it is not expressed in plain words.  
Among many things said in that case, let us put in these few.  
I. The Holy Text indeed is silent of this matter, while the scene of Christian affairs is laying in Judea, mention being only made by the Evangelists of the appearances of Christ, the first day of the week; namely, on that day, wherein he arose from the dead, and the first day of the week following, Joh. XX. 26. But when the scene is transferred to the Gentiles, than there is very open mention of it; namely, in this place, and Act. XX. 7. and Revel. I. 10.  
II. For the chief care concerning mentioning the Sabbath was this, that mention might be made of that Sabbath, which was to be among the Gentile Churches, and was to endure for ever. And of that, mention is most evidently made in the history of those Churches.  
III. Therefore the former silence does by no means argue, that the Apostles and Disciples in Judea converted to the faith, did not celebrate the Lords Day, or that they observed it not by Divine Institution; but by good right and reason the mention of it is reserved to its most proper place, that is, in the story of the Gentile Churches.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laying up. 
For these, saith Beza, are true riches laid up in Heaven, etc. By occasion of whose words, let us add these few passages of the same subject.  
A 
b Bab. Cherubs▪ fol. 66. 2.  certain woman came to Rabban Jochanan ben Zaccai, and said, Sir, vouchsafe me sustinence. To whom he answered, And who art thou, my daughter? I, saith she, am the daughter of Nicodemus ben Gorion. And, replied he, O daughter, what is become of the riches of the family of thy Father? She answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Rabbi, Do not they use this Proverb at Jerusalem, The salt of riches is the want of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those that stood by said to her, But mercy, or alms, is their salt. Where the Gloss is, Whosoever will season his riches, that is, make them not to putrify, let him bestow them in alms, and the want of riches arising from such a cause, is the seasoning of them.   

VERS. V  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For I do pass through Macedonia. 
THERE is a division about the sense and translation of these words: and here indeed the whole hinge of the controversy turns upon the place whence this Epistle was writ.  
There are some that render it to this sense, I am now passing through Macedonia; which without doubt he did, whosoever he were, who first joined those words to the end of the Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first Epistle to the Corinthians was written from Philippi: and they must do the same, who think it sent from thence.  
But the Vulgar and Interlineary Interpreter; For I shall pass through Macedonia, in the future tense, is more true, and best of all. For that this Epistle was sent from Ephesus, these and other things make plain.  
I. That the Apostle salutes the Corinthians in the name of the Churches of Asia; which it is probable he would not at all have done, if he now were in Macedonia. But be it granted, that he very lately coming out of Asia, carried the salutations of those Churches along with him, it is as improbable, that he would not also salute them in the name of the Churches of Macedonia.  
II. It appears that he wrote this Epistle before he came into Macedonia, from what he saith in the second Epistle, Chap. II. 12, 13. and Chap. VII. 5, 6, 7. For when he met not Titus at Troas; whom together with Stephanus, Fortunatus, and Achaicus he had sent to Corinth with this Epistle; nor as yet could know what fruit it had gained among the Corinthians, he hastened a journey into Macedonia. And when he came thither, and found not Titus there, he stayed for some time with an unquiet mind, until Titus, the messenger of good news at last came.  
III. He saith, vers. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I shall tarry in Ephesus: as if he would say, Here at Ephesus, where now I am, I shall remain until Pentecost.   

VERS. VIII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I will tarry in Ephesus. 
WHETHER he tarried at Ephesus until the time determined by him, that is, Pentecost, or the uproar of Demetrius drove him away thence sooner, is uncertain. Being driven thence Macedonia received him, as is related, Act. XX. Where although among his travails, there is no mention of his journey to Corinth, yet thither he travailed, while his companions went before to Troas, and expected him there.   

VERS. IX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For a door is opened to me, etc. 
See Act. XIX. 17, 18, 19, 20.   

VERS. X.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if Timothy come. 
THIS place deceived him again, who added the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Underwriting to this Epistle: in whose fancy, Timothy was sent with Stephanus, Fortunatus, and Achaicus, to bring the Epistle to the Corinthians: by no light mistake: for Timothy indeed was sent, but from Ephesus into Macedonia with Erastus, Act. XIX. 22. to see the Corinthians in his return, but not at all sent thither out of Macedonia by the order of the Apostle, which he dreams of.   

VERS. XIX.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With the Church which is in their house. 
SO also it is said of them, when they were come back from Rome, that they had a Church in their house, Rom. XVI. 5. And the same is said of Philemon, Philem. vers. 2. and see Coloss. IU. 15. But in what sense to understand this, is somewhat obscure.  
I. Perhaps there were in Aquila's house some, which travailed with him from Rome; being driven thence by the Edict of Cesar, and boarded with him in the same house, while they were in their banishment. But what then shall we say of them, when they went back to Rome to their own dwelling? And also, what shall we say of the Church in the house of Philemon?  
II. Or perhaps Aquila was the Church's Host, as Gains was at Corinth; in whose house were other men and women, appointed to that office with him. And it may be, he performed the same Office at Rome, when he went back. And it may be Philemon did the same at Coloss; and thence that of the Apostle to him, Prepare me a lodging, vers. 22. But all these things are somewhat uncertain: nor can one see, where to fix his foot. Let me therefore add another conjecture also.  
III. It is well enough known, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Midrash, The Divinity School, or the Chapel, was among the Jews; and what the difference was between it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue. Now Beth Midrash was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Rabbanan. The School of the Rabbins. And it is enquired, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 
c Megill. fol. 2● 2.  is the School of the Rabbins? It is the House of the Rabbins. Where the Gloss, Why do they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity Schools, Be Rabbanan? Namely, Because it is their House for any use. In that place the Gemarists treat of Synagogues set apart for holy use; and how far it was lawful to put them to common uses, either when they now flourished, or were fallen to decay, and antiquated as to sacred uses. And concerning the Beth Midrash, which was very near of kin to the Synagogue, it is concluded, as you see, that it is as the very house of the Rabbin, teaching in it, and to be used by him for any use.  
Mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Rabbanan, or Beth Midrash, and the very thing, concerning which we now are speaking, brings to remembrance the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan; of which the Talmudists write; but in a double and various sense. The mention of it occurs in Bab Avodah Zarah 
d Fol. 17. 2. , where it denotes a Heathen Temple. R. Eliezer Ben Parta is examined by a Roman Magistrate, and among other things, this is demanded of him, Why did you not go to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan, The Temple? He answered, I am an old man, and I was afraid, lest you should tread me under foot. To whom the other replied, Was ever any old man trod under foot? A miracle happened; For that very day was an old man trodden upon. Where the Gloss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan is an House, or Temple, where they eat and drink in honour of an Idol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And void dung (that is, sacrifice) to an Idol, etc.  
But elsewhere 
e Schabb. fol. 116. 1.  it occurs in another sense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Books of the Be Abidan, do they snatch them out of the fire, or do they not snatch them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yes, and No: that is, sometimes they do, and sometimes they do not. But what the books of the Be Abidan were, the Gloss teacheth in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heretics wrote books of Disputations to themselves against the Jews: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the place where the dispute is, is called Be Abidan. By Heretics, no doubt is to be made, but that Christians are understood: and that Be Abidan in this place is not to be taken for a Heathen Temple, is clear enough from what follows: Rabh, say they, went not into Be Abidan, much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Heathen Temple. Samuel went into a Heathen Temple, but went not into Be Abidan. They said to Rabath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why went you not to Be Abidan? He answered, There is a certain Palm in the way, and hindereth me. We will stock it up, say they. The place of it, saith he, is difficult to me. The Gloss writes, Rabh and Rabath feared to go into Beth Abidan, lest in the dispute they might rise up against them, and kill them.  
And now let us return to our own business. What hinders, but that we may be of opinion, that the House of Aquila at Ephesus, and Rome, and of Philemon at Coloss, might serve for such a purpose; namely, sometimes for holy Lectures, and disputes either with Jews, or among Christians. Not that the public Assembly in the Church should be neglected; but that some number out of the Church; perhaps the whole company of Ministers, and Teachers assembled here, and others, who breathed more after Gospel Mysteries; where the more obscure Articles and Points of Faith were handled, and disputes were held, if the thing required it, either among themselves or against the Jews.   

VERS. XXII.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any love not the Lord jesus Christ, let him be Anathema Maranatha. 
THE word Anathema sounds indeed all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem, among the Hebrews; as we may see abundantly (to omit all other examples) in the seventy Interpreters, in the last Chapter of Leviticus compared with the Hebrew.  
And the word is taken in a threefold sense especially in the Holy Scripture; which the Author of Aruch notes in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem, and that from the Author of Tosaphoth 
f Ad Erachin, cap. 4. .  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Anathems or somewhat devoted to the Priests, that is, something which being consecrated to God, necessarily falls to the Priests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Bab. Erachin, fol. 28. 2.  The Anathemae's of the Priests do not admit Redemption; but they are to be given to the Priests for Trumah, or an oblation.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anathema, or that which is devoted to the most High. Examples of which you have, Levit. XXVII. 27, 28. etc. Where the Seventy thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every Anathema shall be holy to the Lord. In Bab. Nedarim 
h Fol. 28. 2.  it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is devoted to Heaven.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anathema which is devoted of men. Of this Levit. XXVII. 29. Where again the Seventy thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every Anathema, or devoted of men shall not be redeemed, but shall die the death. But what is the Anathema of men? The Author of Tosaphtoth answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is condemned to death by the Sanhedrin. R. Solomon saith, When an Israelite devoted his man servant, or his maid servant, that were Canaanites, to death. R. Menahen saith, When the Israelites in war devoted their enemies to destruction, if they overcame them, as was done by them, Numb. XXI. 
i Bab. Chetubb. fol. 37. 2.  Whence is it, that when any condemned to die by the Sanhedrin is led forth to suffer death, another goes forth interceding and saying, I will pay for his Redemption: Whence is it, I say, that he saith this to no purpose? Namely, Thence, because it is said, Every Anathema of men shall not be redeemed, but shall be punished with death.  
If therefore we inquire into the original and proper nature of this Anathema, it was certainly the destining of some Malefactor to most certain death and destruction. Hence is that in the Chaldee paraphrast in Esa. XLIII. ult. Where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will deliver Jacob to Anathema, he renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will deliver him to be slain.  
And now in reference to the words Maran-atha, very many Commentators agree, that this Phrase is a certain form of Excommunication, and that it is the highest, and heaviest. Thus, say they, is the extremest kind of Anathema marked; as though he would say, Cursed be he to the coming, and in the coming of the Lord.  
They assert this to be the third kind of Excommunication among the Jews, and think that it sounds the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schammatha, and interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God cometh to the same sense.  
But let me, with the leave of so great men, speak freely what I think in this business.  

I. I have not found, in my reading, in any places, although I have sought diligently, in any Jewish Writers that I have perused, where Maran-atha occurs once for a form of Excommunication. Nor have I found in any Christian Writer, the least sign, whereby might be shown in what place, or in what Hebrew Author that Phrase is found in such a sense. Yea to speak out plainer, as the thing is, I do not remember, that I have found this Phrase Maran-atha, in any sense at all, in any Rabbinical or Talmudic Writer; at any time, in any place.  
II. But those Commentators mentioned, do silently confess, that Maran-atha indeed, in so many syllables, does not occur in the Hebrew Writers: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schammatha, which speaks the same thing, occurs very frequently: and so they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God cometh.   
But passing over this, that this interpretation seems to betray an ignorance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence Schammatha is derived; the Talmudists, to whom that word is sufficiently common, and well known, produce another Etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schammatha. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Bab. Motd Kat●n, fol. 16.  What signifies Shammatha? Rabath answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shame metha, There is Death. Samuel answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Death be there, or come thither; as it is written, The curse shall come into the house of the Thief, and shall lay it waste, Zach. V They have these and the like say; but no mention in them of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God cometh.  
What the Apostle means by Maran-atha, we shall more easily trace, when we shall have observed this first, That the Apostle chief directs the dint and stroke of this Anathema and Curse, against the unbelieving Jews, who were most bitter enemies against the Lord Jesus, and his Gospel: which I cannot but think, being induced thereunto by these four reasons.  

I. Because the Jews above all other of humane race, loved not the Lord Jesus, neither yet do love him. The Holy Scripture teaches this abundantly; unhappy experience teaches it. The Pagans indeed love not Christ, because they knew him not: but because they know him not, neither do they hate him. The Turks indeed love not Jesus, in that manner as the Christians do; but they do not hate him in that manner as do the Jews.  
II. Because he speaks here in the Language and Dialect of the Jews, namely, in that Syriack phrase, Maran-atha. He had spoke Greek through the whole Epistle; he speaks Greek in all his Epistles: but when he speaks here in the Jewish Language, the thing itself speaks it without all controversy, that he speaks concerning the Jews.  
III. The Jews only of all mortals, called Jesus accursed, (see Chap. XII. 1.) therefore the Apostle deservedly strikes them above all other Mortals with a curse, rendering like for like.  
iv Hither I, or rather doth the Apostle, bring those words of Esaiah, Chap. LXV. 15. Ye shall leave your name for a curse to my chosen. Hither also may be brought that of Malachi, Chap. IU. wherewith the Old Testament is concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest I come, and smite the land with (Anathema) a Curse. Lest I come: this is the same with that which the Apostle saith, Maran-atha, The Lord cometh. And, I will smite with Anathema, the same with that in this verse, let him be Anathema. Against whom is the threatening in the Prophet? Against the unbelieving Jews. Against the same is both his threatening and curse of the Apostle; taken (methinks) out of the very words of the Prophet.   
And now you may easily fetch out the sense of the word, Maran-atha. The Holy Scripture speaks great and terrible things concerning the coming of Christ to punish the Nation of the Jews for their not loving, yea hating Christ, and treading the Gospel under foot. It is called his coming in his Kingdom, in the Clouds, in Glory: which we observe elsewhere. So that I should much more readily interpret this expression Maran-atha, that is, our Lord cometh, in this sense, from this common manner of speech, and which is so very usual to the Scripture; than to run to I know not what Jewish form: which yet is not at all to be met with among the Jews.    

To be added to Chap. XIV.  
THAT some light may be added to what we spoke at Chap. XIV. about the use of an unknown Tongue, we thought it not amiss, to make a brief discourse for the discussing that Question, What Bibles were commonly used in the Religious Meetings of the jews? Which discourse we have laid here, that the continuation of the Commentary might not be broken.  

CHAP. I. Concerning the Hebrews and Hellenists.  
WHEN the Hellenists and Hebrews are distinguished, Act. VI 1. it seems to be less obscure, than when distinction is made between the Hellenists and the Jews, Act. XI. 20. For that the Hellenists were Jews, almost all agree.  
The reason of the distinction may be fetched, either from their Dispersion or from their Language. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Dispersion of the Greeks, Joh. VII. 35. may be plainly distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From the Dispersion of the Babylonians. The Jews dispered by the Victories and Colonies of the Greeks, from the Jews dispersed by the Babylonian Captivity, and the Persian Dominion.  
But the difference is rather fetched from their Language: They being called Hebrews, to whom the Hebrew was the Mother Tongue, that is, The Syriac, or Chaldee, they Hellenists, to whom the Greek Language was so.  
Under the name of Hebrews, there is none but would place the Palestines, the Babylonians, the Assyrians, the Syrians, if they knew what was the common Mother Tongue of all these Countries, especially, if they that knew all these Countries were placed by the Tamudists themselves, in effect under the same rank and alliance of customs and privileges as well as under the same Language. Hence are these and such like expressions to be met with in them.  

a Bab. Chetub. fol. 31.  Whosoever dwells in Babylon is as though he dwelled in the Land of Israel. b All foreign Land is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathen, except Babylon. Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babylon, they 
d. ●. S●●. in ●i●. cap. 1.  understand all those Countries, unto which the Babylonian Captivity was carried, and led away.  
And these passages they have of Syria. 
c Gi●●i● ● 8. 1.  In three respects, Syria was like to the Land of Israel. It was bound to tithes, and the seventh year. You might go thither in purity: and he that bought a farm in Syria, was as though he bought one in the Suburbs of Jerusalem. And again, 
d ● 〈◊〉 in ●●●●i. cap. 6.  Syria as to some judgements is as the Land of Israel. And again, 
e 〈◊〉, cap. 6. h●●. 6.  They bring out (the fruits of the seventh year) into Syria, but not without the Land. Note, that Syria was not reputed without the Land; but in divers things to be united with Palestine. And many passages of that nature may be produced both of Syria, and of Babylon.  
Now then when our discourse is of the Hellenists, the Jews of these Countries and of this Language are to be distinguished from those: not denying nevertheless, that even among these here and there were also Hellenists: as the Synagogue of Alexandria at Jerusalem: they of Caesarea, who 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 7.  recited their Phylacteries in the Language of the Hellenists: and they of Antioch, of whom mention is made in that place of the Acts alleged.  
No body doubts, that the Syriac was the Mother Tongue of all Syria; and yet who will doubt, who hath read the History of the Syrogrecians, that there were very many in Syria, whose Mother Tongue was Greek? And hence that knot is very easily untied, Acts, XI. The Dispersed Disciples, that preached the Gospel, found in Antioch some Hellenists, that is, whose Mother tongue was Greek, among the Jews, whose Mother tongue was Syriac.   

CHAP. II. Of the Hebrews in Babylon, and the adjacent Countries.  
THE people that returned from Babylon are numbered, Ezr. II. and the sum total is computed to be Forty two thousand three hundred and threescore, vers. 64. And yet the number of the families there particularly reckoned amounts not to more than thirty thousand. So that those twelve thousand which are comprised within the sum total, and yet are not numbered by their families, were either Plebeians, and persons of no name, or such who could not derive their Genealogy, as vers. 62. or perhaps not a few of them were of the ten Tribes.  
But how great a multitude of Jews yet remained in Babylon, when that number went back to their acient Country, you may conjecture by these two things, to omit others.  

I. That of the Four and Twenty Courses of the Priests there returned only four, 
a Taanith, fol. 68 1.  as the Jerusalem Talmudists observe, and that well, out of Ezr. II. 36. And although you may conceive a less proportion by far in the rest of the people; yet the number of those that tarried behind did far exceed the number of those that returned.  
II. The people had taken root in Babylon: and the seventy years of the captivity had in a manner made them forget their own Country. They had been commanded of God to build themselves houses, to plant gardens, and to compose themselves for a long continuance in that place; Jer. XXIX. 5, 6. And at length necessity passed into pleasure; and having obtained quiet, commodious, and gainful seats, they judged it better to be there, than to return into an unmanured Country, full of danger, and want.   
Hence the Master's dispute, whether that whole company, that went up with Ezra, went not up by compulsion, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b B●b. Kiddush. fol. 69. 2.  One Master thinks, that in separating they separated themselves, and voluntarily went up. Another Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were carried away by compulsion. For as the Gloss speaks, They that remained at Babylon enjoyed their quiet; but those that went up to Jerusalem were pressed with poverty, and with all kind of labour and fear, by reason of those that dwelled about them.  
Concerning those that tarried behind, the Jews themselves have these words.  

I. That a purer blood of Jews remained in Babylon, then was of those that went up. 
c Ib. fol. 27. 1.  Because that Ezra carried away with him the dregs of the people, and left Babylon like pure flower; that is, as the Gloss writes, All that were of impure blood he carried away thence with him. Hence is that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Lands are as a mixed (or impure) lump, compared with the Land of Israel: and the Land of Israel is a mixed lump, compared with Babylon, viz. As to purity of blood.  
II. That the blood of the stock of David remained more noble in Babylon, than that which ascended in the family of Hillel: because that was of the male seed, this of the female. 
d Juchas. fol. 89. 1. Bab. Chetub. fol. 3. 1.   
III. Yea, this prevailed with them in the Talmudic times. It is forbid to go out of Babylon into another Land, even from Pombeditha to Be Cubi: and Rabh Joseph excommunicated one, who went from Pombeditha to Be Cubi   
And if we would propound some specimen of the numerousness of the Jews inhabiting that Land, we might take a view of their three Universities under those times, viz. at Naardea, Sora, and Pombeditha: as also divers other places famous for Rabbins, such as,  

Bethdoli, where R. Nehemiah was. 
e Jevam. fol. 122. 1.  Which is also called Bedeli. 
f Ib. fol. 115. 1.   
The River Pekod, where R. Jacob was. 
g Zevach. f. 6. 1.   
Bagdat, where R. Channah was 
h Zevach. f. 9 1.   
Corconia, where R. Chaijah. 
i Jevam. fol. 67. 1.    
The Town Mahaziah, where were Doctors equal with those of Pombeditha 
l Chetub. fol. 4. 1. & fol. 55. 1.  But let us offer some kind of Geographical Table of the Countries in Babylon, where the Jews dwelled, as it is represented by the Talmudists.  

m Kiddush. fol. 71. 2.  Rab● Papa the aged in the name of Rabh, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babylon is in health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meson is dead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Media is sick. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persia is expiring. That is, the Glosser being Interpreter, In Babylon the Jews are of pure blood; in Meson all are illegitimate: in Media many are of pure blood, and many not: in Persia there are very many not of pure blood, and a few that are pure.  
They go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How far is Babylon extended? Rab saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the river Azek. Samuel saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the river Juani. And how far above, near Diglath? Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Bagdaah and Avana, Samuel saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Muscani. But Muscani itself is not within the border. But R. Chaija bar Abba saith, that Samuel saith, that Muscani is as the Captivity (that is, Pombiditha) as to Genealogies. To Muscani therefore is so to be understood, as that Muscani is within the border. Within, near Diglath, how far? To lower Apamia. For there were two Apamia's, one the Upper, and another the Lower. In one were Jews of pure blood, in the other, not. And between them was the space of four thousand paces.  
Above towards Euphrates, how far? Rabh saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Acra Tulbankana. Samuel saith, Unto the bridge of Euphrates. R. Jochanan saith, unto the passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gizma.  
From the River Azek] Thence perhaps the Town Azochis, of which Pliny, 
n Lib. 6. c. 27. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The River Juani, or Joani] is perhaps the same with Oena in Marcellinus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diglath.] Tigris where it was slower than Diglitus, whence it riseth; from its swiftness began to be called Tigris. 
o Plin. lib. 6. cap. 27.   
Of Apamla] Ptolemy and Pliny both speak.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tulbankana.] Among the Cities near a part of Euphrates according to Ptolemy, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thelbenkane, in Degree 78. 30. 35. 30.  
To all this that hath been spoken may also be added, that in the Notitia Imperii, under the disposition of the Honourable Person the Duke of Oschoena, were Equites promoti indigenae Syriae Judaeorum: Promoted Horse, Inhabitants of Syria of the Jews: and that in Pliny, there was a Country called Palestine in these regions, concerning which we are now speaking; which whether they do not favour of Jewish Inhabitants, we leave to conjecture.  
Let that also of Marcellinus be added. 
p Ammian. Marcellin. Lib. 24.  Near the place, where the greater part of Euphrates is divided into many Rivers: in this tract, a City being deserted by the Jews that were inhabitants in it, because of its low Walls, was fired by a band of enraged Soldiers.   

CHAP. III. In the same Regions were the seats of the ten Tribes.  
TRacing the feat of the Ten Tribes by the light of the Scriptures and the Talmudists, we find they were placed in Assyria, and Babylon, and the bordering Countries: disposed under their Captivity in those very Lands, wherein the Divine Counsel had decreed the two Tribes also should be disposed, when they should undergo the same lot: that those Tribes which had bordered upon each other in their own Land, should border also upon each other in a strange Land: and that they, whom God had united in the promise of their future call, should be also united in the same habitations, that they might be called together.  
Those that were carried away from their own Land, the King of Assyria placed in Halach and Chabor, near the River Gozan, and in the Cities of the Medes. 2 King. XVII. 6. and VIII. 11.  
The Talmudists do thus comment upon the places named. 
a Bah. Jevam. fol. 16. 2.  R. Abba bar Chana saith,  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halac is Halvaoth.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habor is Adiabene.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The River Gozan is Ginzak. 
b Berish. Rabath, § 33.  R. Akiba preacheth in Ginzak in Media.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cities of the Medes are Chemdam, and its fellows. But there are some who say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihar and its fellows. What are those fellows? Samuel saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musechi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidki, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domki.  
These things are repeated elsewhere, and that with this variation of the names.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Kiddush. fol. 72. 1.  Chalah is Chalzon.  
: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cities of the Medes are Tamdan, and its fellows. But there are some that say. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehvanad, and its fellows. What are these fellows? Samuel saith, The Towns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muschi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chushki, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romki.  
Of the rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalah, although the Gemarists do not exactly agree among themselves, one while interpreting it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halvaoth, another while by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalzon: yet they disagree not about the situation of the place, when in both places they join it so Adiabene. And in the place last cited, they so apply those words of Daniel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And three ribs within his mouth. Dan. VII. 5. R. Jochanan interpreting, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalzon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Adiabene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nesibis.  
I ask whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalzon be not illy written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalvaon, (by the likeness of the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain;) which comes nearer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halvaoth; and both agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alvanis, which was a City in Mesopotamia, in Ptolemy, in Degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 20. 
a Ptol. Tab. 4. Asiae de situ Mesopot.  In the same Author, the River 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaboras, bears the memory of Chabor, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalcitis, bears that of Chalach, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gauzanitis, that of Gozan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The River Adiab, whence the Country of Adiabene, of most noted fame. See Ammianus Marcellinus. 
e Lib. 23.   
These things the Jews speak of the first seats of the ten Tribes; and that they also remained there in after ages, they are so assured, that in the Talmudists, 
f Jevamoth, in the place above.  provision is made concerning Espousals, that they contract not with any of the ten Tribes. And the Gloss there is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In those places were very many of the Ten Tribes.  
And while the Masters strictly provide, that the stocks of pure blood be preserved, and name very many places in Babylon, and the Country's adjacent, where families of pure blood were, and where they were not; they point with the finger as to others, so also to the ten Tribes residing there, as people of impure blood, and with whom they were not to mingle.  
But now, if the Seats, Cities, Countries of the ten Tribes, in the times of the Talmudists, were so well known, much more were they so in the times of the Apostles; which were not so far removed from their first Captivity. That people therefore in that time skulked not in I know not what unknown Land, a thing now conceived of them, but that the preaching of the Apostles came also to them, as well as to other Nations. One may say this with the greatest assurance, upon the credit of S. James, who writes his Epistle to the whole twelve Tribes and also upon the credit of the Apocaliptic, in whom the twelve Tribes are sealed, Chap. VII. And the words of our Saviour argue the same thing, of the Twelve Apostles, that were to judge the Twelve Tribes, implying, that they all Twelve heard of the sound of the Gospel concerning the reception or rejection of which that judgement was to be.  
Under this notion, unless I am much mistaken, is the Apostle to be understood, treating of the calling of Israel, Rom. XI. not of the Jews only, but of the whole Twelve Tribes of Israel. And this is that mystery, concerning which he speaks at vers. 25. namely, that hardness, or blindness happened to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parts, or separately; first the Ten Tribes were blinded, and some hundreds of years after the two Tribes: and both the one and the other remained under that state, until the fullness of the Gentiles came in, when the Gospel entered, and so all Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Twelve Tribes, namely, they, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Remnant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Election of Grace, vers. 5. were saved. For those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the fullness of the Gentiles come in, are not so to be understood, as if the gathering of the last handful of the harvest of the Gentiles were to be expected, before that calling of all Israel: but they are opposed to that seldom coming in of Heathens to true Religion before the preaching of the Gospel. For at that time they were added to the Church by drops only, and very rarely. But when the Gospel entered, they flowed in as in a full stream, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the whole fullness of the Gentiles. And so (which is a great mystery) first the Gentiles were blinded, and after them the ten Tribes were blinded, and after them the two Tribes were blinded; all laying under that miserable condition, until all at last were enlightened by the Gospel, and closed together into one body. And that the Apostle spoke of his own times, when the Gospel was now newly brought to the Gentiles, he himself sufficiently ratifies and makes known by those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this present time, vers. 5.   

CHAP. IU. Peter preaching the Gospel in Babylon.  
THE whole world therefore being thus divided into Israelites, and Gentiles; and the Israelites again into the Ten Tribes, and the Jews; and the Jews again into Hebrews and Hellenists; and the Hebrews into those who dwelled within the Land of Israel, and those that dwelled without it: hence something may be observed which concerns the Evangelical and Apostolic History.  

I. And this first, as to the four Evangelists, namely, that Matthew writ for the Hebrews within the Land of Israel, and Syria: Mark for the Hebrews without the Land in Babylon and Assyria; where also were the ten Tribes: John for the Hellenists: Luke for the Gentiles.  
II. Then, when James, Peter and John are celebrated for the three Apostles of the Circumcision, Gal. II. 9 hence one may fitly distinguish each Apostles Diocese: viz, Palestine, and which borders upon and is reckoned with it, Syria to James: Babylon and Assyria to Peter: and the Hellenists, especially of Asia, and such as were further off, to John.   
Babylon, I say, and Assyria to Peter: which he himself confirms, when he dates his First Epistle from Babylon; and in his Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a See Kiddush. fol. 71. 2.  He useth the Babylonian Idiom. You would believe the word Bosor to be pronounced for Beor, Chap. II. 15. or it was a solecism of Peter, or an error of the Transcribers: but it favours of the Chaldee dialect, and plainly teaches, what that Babylon was, where Peter then was.  
It was ordinary with the Chaldeans to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain; and on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepham into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apamia, Num. XXXIV. 11, 12. Where see the Targums, Samaritane and Jerusalem and Jonathan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bill of contracts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudists, and divers others of that nature. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The letter He only put in, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Until, in the Samaritane Dialect, is changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a letter in like manner put in. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cheek, is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And very many of the like variation; which, being observed, do openly testify that Peter was in Babylon of Chaldea, and spoke Chaldee, when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bozor for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beor.  
Nor was there in all the World any Country, in which that great Apostle of Circumcision could preach, more agreeably, and suitably to his office, than in Babylon, and the adjacent places; where were Hebrews of the purest blood, and where the Ten Tribes were; the Circumcision in its full name.  
Hitherto we have traced the Hebrews, or those Jews, whose Mother tongue was Syriac or Chaldee, namely, the Palestines, Syrians, Assyrians, Babylonians, Mesopotanians, and an infinite number of Israelites of the twelve Tribes sprinkled among them, using also the same Language. Now let us see briefly what Bibles were used in their Synagogues.   

CHAP. V The Hebrew Bible read in the Synagogues of the Hebrews.  
THE Jerusalem Talmudists say, 
a Taanith, fol. 56. 1.  There were five things wanting under the second Temple, which were under the first; the fire from Heaven, the Ark, Urim and Thummim, the oil of anointing, and the holy Spirit, or the Spirit of Prophecy: Let the Hebrew Tongue, the Prophetic Language, be added also.  
Of the Spirit of Prophecy the Babylonian Talmudists have these words also: 
b Sotah, f. 24. 2.  From the death of the later Prophets, Haggai, Zechary, and Malachi, the holy Spirit ceased from Israel. In the first generation indeed after the return out of Babylon, that the gift of prophecy flourished, those Prophets, and indeed very many others do witness, if we believe the Masters of the Traditions. For thus they speak: 
c Hieros'. Megil. fol. 70. 4.  Among the eighty Elders, who opposed the statute of Esther and Mordecai, concerning the Feast of Purim, as if it were an innovation in the Law, more than thirty were Prophets. But that generation being extinct, the gift of Prophecy vanished also, and appeared no more before the morning of the Gospel. To this that of St. John hath respect, Chap. VII. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Holy Ghost was not yet: and Act. XIX. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have not heard, whether there be any Holy Ghost.  
Whether the use of the Mother Hebrew Tongue was continued in that first generation, as the gift of Prophecy was continued, we shall not dispute: this certainly we cannot pass by, that those Books of the sacred Canon, which were writ in that generation, viz. Chronicles, Ezra, Nehemiah, Esther, Haggai, Zechariah, Malachi, (only a little in the Book of Ezra excepted) all were written in the Hebrew Language.  
Whether the Hebrew Language were at that time the vulgar speech, or not, without all doubt in the ages following, the Syriac or Chaldee was the Mother Tongue both in Babylon and Palestine: and yet the Hebrew Bible was read in their Synagogues, not understood by the common people, but rendered into Chaldee their Vulgar Tongue by an Interpreter.  
The Gemarists assert, that it was so done in that first generation, while they thus explain those words of Nehemiah, Chap. VIII. 8. 
d Megil. f. 2. 1. Nedarim, fol. 37. 2.  They read in the Law of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explaining it, that is, with the Targum.  
In all the following ages these things obtained. 
e Massech. Sopher. cap. 1. hal. 6.  ●● any write the holy books, in any Language, or in any Character; yet he shall not read in them (publicly in the Synagogue) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be written in Hebrew: 
f Hieros'. Megil. fol. 74. 4.  R. Samuel bar Rabh Isaac went into the Synagogue, and saw a Minister there interpreting, and not any standing by him for an Interpreter. He saith to him, This is forbid you: for as the Law was given by a Mediator, so it is to be handled with a Mediator. Hence were there so many and so accurate Canons concerning an Interpreter in the Synagogues. 
g Bab. Megil. fol. 23. 2.  He that reads in the Law, let him not read to the Interpreter more at one time, than one verse. The Gloss saith, Left the Interpreter mistake. And, 
h Ibid. f. 25. 1.  The deed of Reuben is read, but it is not intepreted. The deed of Thamar is read, but it is not interpreted. The first History of the golden Calf is read and interpreted: the second is read, but is not interpreted. Where the Gloss is, That History which Aaron himself relates of the Calf, is called the second History of the Calf. In it are th●se words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there came out this Calf. Therefore that story is not interpeted, lest the common people err, and say, That there was something that came forth from itself. But they understood not the Hebrew Text itself. Let that be marked. The Gemarists go on: R. Chaninah ben Gamaliel went to Chabul, and hearing there a Minister of the Synagogue reading those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when Israel dwelled, He said to the Interpreter, Be silent and interpret not; and the wife men commanded him.  
Very many passages of that nature might be produced, whereby it appears plain, that the Hebrew Text was read in the Synagogue of the Hebrews, that is, of those of Babylon and Palestine, and whose so ever Mother Tongue was Syriac or Chaldee. But whether it were read in the Synagogues of the Hellenists, further enquiry must be made.   

CHAP. VI What the jews think of the Versions.  
THOSE Canons which we have cited concerning reading and interpretation, do they bind the Jews, Palestines, and Babylonians only, or other Jews, and the whole Nation wheresoever dispersed? Those Canons are in both Talmuds, and as all other Traditions comprised in that Book do bind the whole Nation, unless where the reason of times, and the difference of places dispense; so why should not these bind concerning reading the Law, and the Prophets in the Synagogues out of the Hebrew Text?  
The whole Jewish Nation were carried out with the highest zeal and veneration towards the Hebrew Text, which to neglect in the Synagogues was accounted among them for a high impiety. It was read in the Synagogues of the Hebrews, and rendered very frequently in the very words of Onk los and Jonathan. And why were not the Targumists themselves read rather, and the business done by fewer? Because the original Text is by no means to be neglected. And why the Hellenists should be cooler in this business than the Hebrews, who can give a reason?  
Therefore, how much the more zeal and honour they had for the Hebrew Text, so much the less grateful to them was the Version of it into another Tongue. For they thought so much of honour, virtue and worth departed from the holy Text, as that Language or those very letters were departed from.  

I. In that Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Books pollute the hands; whereby, as they say, the worth of those Books is proved, if there be made any change of the Language or Characters, so much they believe the nobility of them is diminished. 
a Jadaim, cap. 4. hal. 5.  For the Targum if it be written in Hebrew, and the Hebrew Bible, if it be written in the Language of the Targum, and the writing changed they defile not the hands; and indeed those Books do not defile the hands, unless they be writ in Hebrew.  
II. It is disputed, 
b Schabb. fol. 115. 1.  Whether it be lawful to snatch the holy Books out of the fire on the Sabbath day, when that cannot be done without some labour. And it is concluded without all scruple, that if they are wrote in Hebrew they ought to be snatched out, but if in an other Language, or in other Characters, than it is doubted. Yea R. Jose saith, They are not to be snatched out.  
III. It is disputed further, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the holy Books so written shall come to your hands, whether you may destroy them with your own hand either by cutting or tearing them, or throwing them into the fire: and it is concluded indeed in the negative: which yet is to the same effect, as though it were determined in the Affirmative. Let them be laid up, say they, in some foul place, where they may be consumed by themselves.   
And it is related of Rabban ●●●aliel first, that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Job made into a Targum, was brought to him, he commanded, that it should be buried under a heap of stones. Which example also a certain Rabbin afterward urgeth to his great grandson Gamaliel, that he also should bury under ground the Book of Job Targumized, which he had in his hand, to be consumed.  
The Book of Job Targumized was that Book translated into the Chaldee Language, the Mother Tongue of the Nation, the Tongue into which the Law and the Prophets were rendered in the Synagogues, and yet by no means did they tolerate the Version of that Book (which indeed was not read in the Synagogues) though rendered in that Language, much less would they tolerate the Version of the Law and the Prophets into a more remote and more Heathen Language.  
These things well considered, one may with good reason suspect, that the Jews thought not so honourably of any Version, as to cast away the Hebrew Bible, and to espouse that in the room of it. And what they might, or did, think concerning the Greek Version of the LXX, as it is called, let us, as much as we can, briefly search.   

CHAP. VII. A Comparison of the History of the LXX as it is in josephus, and as it is in the Talmudists.  
THE story as it is in Josephus, and Aristeas hath no need to be repeated, being so well known to all. From which how vastly different is it from the story as it is related in the Talmudists? Which we transcribe verbatim from Massecheth Sopherim 
a Cap. 1.  thus,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There is a story of five Elders, who transcribed the Law for Ptolemy the King in Greek. And that day was bitter to Israel as the day wherein the golden Calf was made. Because the Law could not be turned according to all things requisite to it. And again there is a story of King Ptolemy, that he assembled seventy two Elders together, and disposed them into seventy two Cells. But he revealed not to them why he had assembled them. But coming in to every one of them said to them, writ me out the Law of Moses your Master; God put council into each of their hearts, that their minds agreed in one. And they wrote out for him the Law by itself. But they changed thirteen places in it. 
The Babylonian Talmud f relates the story in the like manner, this only excepted, 
● In Megill.  that there is no mention of the five Elders; as also that this clause is wanting, They wrote out the Law for him by itself.  


I. Josephus speaks glorious things of letters sent from the King to the High Priest sending for Interpreters, of Presents sent to Eleazar, and other things consecrated to the Temple, of many Talents spent by Ptolemy for the redemption of the Jews, of honourable rewards conferred upon the Interpreters: all which according to the account of Josephus and Aristeas amounted to such a sum, that one might with reason believe the whole Alexandrian Library was not worth so much, yea a whole years tax of Egypt would scarcely have been of that value.  
But of all this there is deep silence in the Talmudists; and yet usually they want not either for Will or Elocution, when something is to be declared for the glory of their own nation. They are not silent of the gifts of Monobazus and Helena, Nicanor, Ben Kattin, etc. of the gifts of Princes either given or lent to their Rabbins, but of these vast expenses of Ptolemy, there is not one Syllable.   
II. In Josephus the Interpreters are sent for by letters, and that under that notion, that they should interpret. But in the Talmudists they are convened, being altogether ignorant what they must do.  
III. In Josephus they turn (the Law at least) into Greek: in the Talmudists it is obscure, whether they translated any thing at all. Of the five Elders indeed it is said in terms, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they transcribed in Greek, that is, they turned, as the word which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret, sufficiently explains. But of the Seventy there is no such thing: but only this, That they transcribed the Law by its self, and changed thirteen places in it.   
There is a passage indeed, where the Babylonian Talmudists are brought in with their relation, whereby one might think, that they intimated that the Seventy translated into Greek. Our 
c Megil. f. 9 1.  Masters, say they, permitted not that the holy Books should be transcribed, but into Greek. And it is a Tradition R. Judah saith, when they permitted to transcribe in Greek, they permitted it of the Book of the Law only. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that because of that which happened to King Ptolemy: Or let it be as it is rendered by some, Whence the work was begun with Ptolemy the King.  
But if any should say, that they transcribed indeed in Greek, that is, the Hebrew Text in Greek letters, and translated not, you would scarcely refute him out of the Talmudists especially, when elsewhere they distinguish between writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Language, 
d Scab. fol. 115. 1.  that is, in the Characters of any Language, and writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Version into any Language: and when there was a publication and edition of a double Hebrew Text in origen's Hexapla and Octapla 
e ●piphan. haeres. 63.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Hebrew and Greek Characters, he seems not to have been without his Copy, in which the Hebrew Text itself was written out in Greek Letters.  
What at length does that mean, They writ out the Law by itself? Certainly either this, They transcribed the Law only, and not the other Books; or rather, they transcribed the Hebrew Law itself in Hebrew, and turned it not.  
They wrote out, say they, the Law by itself, and changed thirteen places in it, the examination of the latter clause will yield light to the former, and will give its vote to him that says, that it does not appear in the Talmudists, that the LXX translated at all, but that they only transcribed the Hebrew Books in Hebrew.   

CHAP. VIII. Of the thirteen places, that were changed.  
BOTH Talmuds, as also other Rabbins, who relate the story of the LXX Elders, add always this that they changed thirteen places in the Law: which they also reckon up. But now when those different readings are not found in the Greek Version, that story is exploded by the most, as a mere fiction; when indeed the change was not in the Version, but in the Hebrew Transcription. Let the thing speak itself.  
They wrote, say they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God created in the beginning, Gen. I. 1. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created. Lest the King should say, Bereshith is God, and there were two powers, and the first created the later 
a See the Gloss in Megill. & fol. 9 1.  But now in the Greek Version it was impossible, that such a scruple should arise; it could arise only from the Hebrew Text: and it must necessarily be, that this change, intended for an amendment, should be reckoned to be in the Hebrew words themselves.  
They writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sarah laughed among her neighbours, Gen. XVIII. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within herself.  
They wrote, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever was desirable I took not from them, Numb. XVI. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Ass. Now who will doubt, but that the change was made in the Hebrew words themselves? In the former from the affinity of the words; in the later from the similitude of the letters.  
But instead of more, let this one Example serve. They wrote, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sent worthy men of the children of Israel, Exod. XXIV. 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young men. Now if it be asked, whether they wrote the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sense of it in the Greek Language, the Jerusalem Gemarists witness, that that very same word was writ by them in this story. Three books, say they, were found in the Court of the Temple. In one of them was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XXXIII. 27. in two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received those two, and they rejected the third. In one was written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent worthy men of the children of Israel. In two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent young men of the children of Israel. They received those two, and rejected the third. In one was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nine. In two was written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eleven. They received those two, and rejected the third.  
Now it may be asked, What, I pray, were those two Copies, in which it was written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Hebrew Copies, without all controversy: and so was that without all doubt in which it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
There is no reason therefore, why that tradition of the thirteen places changed should bear so ill a report, and be accounted for a fiction, because those thirteen alterations are not met with in the Greek Version. For the Talmudists plainly treat of the Seventy two not Translating out of Hebrew, but transcribing the Hebrew Books themselves.  
Let us also add the introduction that the Jerusalem Writers make to this history. 
b Megill. f. 71. 4.  The Jerusalem Talmudists, say they, wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem, Jerushlema, Tzaphon, Tzephona, Teman, Temna. That is, they changed the writing of these Hebrew words: and immediately they add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise Men altered thirteen places for Ptolomey the King. Which is also to be understood of the Hebrew words themselves, otherwise this does not suit with what goes before.   

CHAP. IX. In what value the Version of the Seventy, as it is commonly called, seems to have been among the jews.  
THUS it remains doubtful, whether the Talmudists acknowledge any Version of the Seventy two Elders, or no. Let it be granted therefore, that they attributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divine inspiration to them, from hence, that being put asunder, yet they all conspired in one mind and sense; nevertheless it will not at all follow thence, that any honour was given by them to this Version, which is carried about under that name.  
One may much more readily perceive in it the breath of Jewish Traditions, than any inspiration of the Holy Ghost: And although their own Traditions were of account certainly to the Nation; and for the patronising them, many things seem to be put into the Version, which favour them; yet this did by no means so much obtain with them, as that they valued the Version above the Hebrew Original, and that the casting away that, made choice of this to themselves; but they always reserved to the Hebrew Text its due honour.  
I. What the Learned among them might judge of the Greek Version, one may somewhat guests from hence, that even a Christian himself seriously reading and viewing it, may observe many things in it, whereby he may discover by what counsils, cautions, and crastiness that Version was published; especially, if together with it he hath in his Eye, the Manners, Traditions, Ordinances, and State of the Jewish Nation; to which allusion is very frequently made, and respect had by those Interpreters. The matter may be illustrated by one or two examples, as to their Traditions.  
Gen. XX. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because the Lord in shutting shut up all the Womb without. Whence comes the putting in of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Without? It agrees with the Tradition, that the Wombs were barred up against copulation 
a Bava Kama, fol. 92. 1. .  
Exod. XXIV. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They saw the place, where God had stood, instead of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They saw the God of Israel. Compare the Tract Kiddushin 
b Fol. 49. 1.  with this; where the Gloss is this, R. Hananiel saith, He that renders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the God of Israel, is a liar, etc. See the Notes before at Chap. XIV. vers. 2.  
Deut. XXX. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Lord shall purify thy heart. And Jos. V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After which manner Joshua purified the children of Israel: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He circumcised; in a sense too much inclining to the trifling praises of Circumcision among the Masters.  
Whence are those words taken? Jos. XXI. 42. and XXIV. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There they laid with him (Josua) into the Sepulchre in which they buried him, I say, there they laid the stone, knives, etc. And 2 Sam. XXI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they died, and Dan the son of Joa of the sons of the Giants took them.  
1 Sam. I. 21. This clause is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the tithes of his land: according to the Canons of the Nation concerning offering tithes at the Feast.  
2 King. II. 1. When God would take up Elias in a whirlwind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as into Heaven; so vers. 11. Agreeing with the opinion of the Nation concerning the Ascension of Elias very near to Heaven, but not into Heaven itself 
c Succah, fol. 5 1.   
1 Chron. IX. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pan of the High Priest: from the noted fame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the High Priests pan. See Menacoth 
d Cap. 11. hall. 3 , and in other places very frequently.  
Psal. II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take hold of instruction; instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son. 
e Sanhed. fol. 92 1.  Bar signifies nothing else but the Law, as it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiss the Son.  
We omit more passages of the same observation and suspicion; and they are not a few.  
II. We may observe in the Jerusalem Talmudists, that the Greek Version of Aquila is sometimes quoted, but that of the Seventy never.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Schabb. fol. 8. 2  Aquila renders (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tablets, Esa. III. 20.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stomachers.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Joma, fol. 41. 1  Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against the Candlestick, Dan. V 5. Over against the Lamps.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Megill. fol. 73 2.  He shall be our guide unto death (Psal. XLVIII. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Immortality.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Succah, fol. 54 4.  Fruit of goodly trees (Levit. XXIII. 40.) R. Tanchuma saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etz, Water; if his conjecture fail not in the interpretation. See also Bereshith Rabath 
l Fol. 14. 2. & fol. 19 1, etc. .  
But I do not remember, that I have found one clause alleged out of the Version of the LXX in the whole Talmud, either one or other.  
Let it also be added, that 
m Sanhedr. fol. 100 2.  the Book of Ben Syra is a prohibited book, and yet you may find it cited in both Talmuds. In that of Jerusalem, in the Tract Beracoth 
n Fol. 11. 2. : where it seems to be the book of Syracides. But otherwise in divers other places 
o Bab. Chetub. fol. 110. 2. Chagig. fol. 13, 1. Bathra, fol. 98. 2. especially, Sanhedr. in the place before. . But I do not, I say, remember, that I have found the Version of the Seventy alleged in any place; and I scarce think, that such an allegation could pass me unobserved. Which thing more increaseth my suspicion, that those Jews owned not such a Version, and that they understood the Transcription of the Seventy, not to be the Version, but the copying out the very Hebrew Text itself. And as to the Version itself, whereof we are speaking, how they stood affected towards it, one may in some measure learn from this, that when another Version is alleged by them, they cite not this at all.  
III. The Jews knew well enough, that the Greek Version was not published for Jews, but for Heathen: and was done by their labour, who came unwillingly to that work, nor would have suffered any such thing, if it had laid in their power to have hindered it. But now with what faithfulness such a thing was done, the thing itself speaks, and the Jews knew it well enough; who knew also well enough with what small affection the whole Jewish Nation stood towards the Heathen.  
By no argument therefore shall any persuade me, that that Version was a pure and accurate Version, exactly according to the Hebrew truth, which the Interpreters had in their hands; and that the differences which we now perceive in our Bibles, were risen thence, that the Jews depraved the Hebrew Text according to their pleasure. For I shall never believe, that any Masters of the Jews would exhibit a pure, uncorrupted and exact Bible to the Heathen in the Greek Version; and obtrude an interpolated, depraved, corrupt one upon themselves. And let us call themselves in for judges in this case.  

I. In Gen. II. 2. The Greek words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished on the sixth day. Was it to that very sense in the Copy, which the Interpreters used? They changed, and wrote, say the Gemarists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He finished in the sixth day. The Gloss writes, That it might not be said, that God did any thing on the Sabbath. In their Hebrew Copy it was, as it is in ours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God ended his work on the seventh day; but they changed it in the Hebrew Transcript, whereof we spoke, and so did the Interpreters in the Greek Version.  
II. In Exod. XII. 40. The Greek words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now the sojourning of the children of Israel, which they sojourned in the Land of Egypt, and in Canaan, etc. Did the Interpreters read so in their Hebrew Copy? No. They changed, say the Talmudists, and writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Land of Egypt, and in the Land of Canaan. In the Copy which was in their hands, those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Land of Canaan, were absent: but they added it of their own. The Gloss saith, Lest it should be said, a lie is written in your Law: for behold Kohath was among those that went down into Egypt. And if you reckon all the years of Kohath, Amram, and Moses, they amount not to four hundred.  
III. In Numb. XVI. 15. The Greek words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not taken the desire of any of them. Was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire, writ in the Copy the Seventy used? No, It is an alteration, say the Masters; for it was writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ass, and they transferred it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire. The Gloss writes, That it might not be said, Perhaps he took not an Ass, but he took away some other desirable thing. And you may know the Lion by his paw.   
Let these things be spoken to prove, that it is not so Heterodox to suppose that the Greek Version was not read in the Synagogues of the Hellenists, but the Hebrew Text, so as it was in the Synagogues of the Hebrews. And now let us briefly weigh, what things are said on the contrary side.   

CHAP. X. What things are objected for the Affirmative.  


I. FIRST, That passage is objected, 
a Hieros'. Sotah, cap. 7.  R. Levi went to Caesarea, and hearing them read the Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schma, Deut. VI in Greek, would hinder them. R. Jose observing it, was angry, saying, He that cannot read in Hebrew, shall he not read at all? Yea, let a man read in any Tongue, which he understands, and knows, and so satisfy his Duty. So the words are rendered by a very learned Man.  
But the Gemara treats not of reading the Law in the Synagogues, but concerning the repeating of the passages of the Phylacteries, among which the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear, O Israel; Deut. VI. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendered reading, but repeating. In which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs very frequently in the Masters. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Bab. Megill. fol. 17. 1.  She recites the book of Ester by her mouth; that is, without book. And, 
c Biccurim, fol. 86. 1.  Heretofore every one that could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recite (that passage used in offering the first fruits, Deut. XXVI.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recited. And he that could not recite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they taught him to recite: or they recited for him.   
II. That example and story is urged concerning reading the Law and the Prophets in the Synagogue of Antioch of Pisidia, Act. XIII. 15. To which there is no need to answer any thing else, but that it begs the Question.  
III. That also of Tertullian is added, 
d Apoleget. cap. 18.  Sed & Judaei palam lectitant, Vectigalis libertas vulgo auditur (or, aditur) singulis Sabbatis. But the Jews also read openly, the liberty of the Tax is heard (or, gone unto) every Sabbath day. 
I answer, Be it granted, that Tertullian speaks of the Greek Version, which is not so very evident; that which was done under Severus doth not conclude the same thing done in the times of the Apostles: but especially when Severus was, according to the sense of his name, very severe towards the Jews, as Baronius teacheth, and Spartianus long before him. Under whom Sabbaths could not be kept by the Jews, but under a Tax. And be it granted, that the Greek Version was read then by them at Rome (as the Glosser upon Tertullian describes the scene of the affair) that was also under a Tax; not by the choice of the people, but by pure compulsion.   
iv That of Justin Martyr is produced; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Or●● P●ran●●. ad Graecos.  But if any say, that these books belong not to us, but the Jews; and therefore they are to this day preserved in their Synagogues. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
f Apolog. ●.  The books remained even among the Egyptians hitherto, and are every where among all the Jews, who reading them understand them not.  

V But that is instead of all, that Philo and Josephus follow the Greek Version; and that (which is still greater) the holy Penmen do follow it in the New Testament in their allegations taken out of the Old. Therefore without doubt, say they, that Version was frequent and common in the Synagogues, and in the hands of men; and without doubt, of the highest authority among the Jews; yea, as it seemeth, of divine. These are the arguments which are of the greatest weight on that side.  
That I may therefore answer together to all, let us expatiate a little in this enquiry.     

CHAP. XI. By what Authors and Counsils it might probably be that that Greek Version came forth, which obtains under the Name of the Seventy.  
I. IT was made and published without doubt not for the sake of the Jews, but of the Heathen. We have Josephus a witness here in his story of the Seventy; granting him to be true in that relation, what moved Ptolomey so greedily to desire the Version, to purchase so small a Volume at such vast expenses? Was it Religion? Or a desire of adorning his Library? By that paint does Josephus colour the business: but reason will dictate a third cause, and that far more likely. For both the Jewish and Heathen Writers teach, that Egypt at that time was filled with an infinite multitude of Jews: and what could a prudent King, and that took care of himself and his Kingdom, do else, than look into the manners and institutions of that Nation, whether they consisted with the peace and security of his Kingdom; since that people was contrary to the manners and Laws of all other Nations.  
When therefore he could neither examine nor understand their Law, which comprised their whole Religion, Polity, and Occonomy, being writ in Hebrew; it was necessary for him to provide to have it translated into their Vulgar Tongue. Hence arose the Version of the five Elders, as we may well suppose; and lest some fraud or collusion might creep in, the assembling of the Seventy two Elders was occasioned hence also. And does it not favour of some suspicion, that he assembled them being altogether ignorant what they were to do? For let reason tell us, why we should not rather give credit to the Talmudists writing for their own Countrymen, than to Josephus writing for the Heathen. And if there be any truth in that relation, that when he had gathered them together, he shut them up by themselves in so many chambers, that still increaseth the same suspicion.  
II. Let it be yielded that they turned it into Greek: which as we have seen, is doubtful; yet the speech in the Gemarists is only concerning the Books of Moses, and concerning the Law only in Josephus. Who therefore Translated the rest of the Books of the Holy Volume? It is without an Author perhaps, should we say, the Jerusalem Sanhedrin, but not without reason. For,  
III. The Jews, wheresoever dispersed through out the World, and they in very many Regions infinite in their numbers, made it their earnest request, that they might live and be governed by their own Laws, and indeed they would live by none, but their own. But what Prince would grant this, being altogether ignorant what those Laws were? They saw their manners and rites were contrary to all other Nations; it was needful also to see, whether they were not contrary to the peace of their Kingdoms. That very jealousy could not but require the Version of those Laws into the common Language, and to force it also from them, how unwilling soever they might be. The great Sanhedrin therefore could not consult better and more wisely for the safety, and security, and religion of the whole Nation, than by turning their Holy Books into the Greek Language, that all might know what it was that they professed. They could not but see, but those Books would at last, though they were never so unwilling, come forth in the Vulgar Language; nor could they hinder, but they would every where happen into the hands of the Heathen: therefore that it would be far better, that a Version should come forth by their care and authority, which might be according to their pleasures; than that some should come forth in one place, and some in another, which perhaps might turn to the disgrace of the Holy Text, or to the danger and reproach of the Nation, or might too much lay open the Holy Mysteries among the Heathen.  
By these Authors, and by these reasons, I confess ingenuously, it is my opinion, that that Version was made, which goes about under the name of the Seventy. Nor are there some things wanting in the Version itself, which hint some such council in the publishing of it. For,  
IU. Even a blear Eye may see clearly enough, that it was hammered out, and dressed with more caution, than conscience; more craft than sincerity: 1. That as much as might be, the Holy Books might remain free from any reproach or cavilling of the Heathen. 2. That they might soften some things, which might be injurious to the Jewish Nation, either as to their peace, or reputation; or which might create offence to the Gentiles. 3. That the mysteries, and the bare truth of the Holy Books might be revealed as little as possibly could be, to the Heathen. All which might be demonstrated by such numberless examples, as to leave no occasion to doubt of that matter, behind it.  
By these and the like cautions and subtleties was that Version made; where in the Translators had less care, that the Interpretation should come out sincere and true; but provision was chief made, that any thing should be thrust upon the Gentiles so it were without danger, and that the Glory and safety of the Jewish Nation might be maintained. And may it be allowed me to speak out what I think. Among the various Copies and Editions of this Version, which go about; I do not esteem that Copy for the most genuine, which comes nearest to the Hebrew Text, but that which comes nearest to the mind of the Translators in such like cautions.  
It is said, as we saw before, that when the five Elders had turned the Law, That day was bitter to Israel, as the day wherein the Golden Calf was made. And why? Because the Law could not be turned according to all things convenient to it. Did their grief arise hence, because it was not turned, nor could not be, clearly, exactly and evidently enough, that the Heathen might see the full and open light of it? Who will believe that this ever was the Jews desire or wish? But their trouble proceeded rather from hence, that those five had not Translated it cunningly, warily and craftily enough, as the Gentiles were to be dealt withal.  
Of this matter there was care enough taken in this Version: the Authors setting all their strength and wits on work, that, according to their own pleasures, it might come forth such as they would have it; and might serve their purpose both as to themselves, and as to the Gentiles. This they established, and strengthened by their own authority, not as a pure Version, and such as was to be recommended to their Countrymen, but as fit enough to stop the mouths and satisfy the curiosity of the Heathen; and lest any among them might attempt another, in which those cautions and provisions might not be sufficiently observed.  
This they laid up in their Sanhedrins and Synagogues, that it might be ready, and shown to the Heathen, as a Symbol and token of the Jewish Law, Faith, and Religion, if at any time the matter, and necessity called for some such thing.  
We grant therefore to Justin Martyr, that that Version was in the Synagogues and hands of the Jews: but one would not conclude from that, that it was read in the Synagogue instead of the Hebrew Text. And we will yield also to Tertullian, that that Version was read at Rome in his age in the Synagogues of the Jews; but being compelled so to do, by that suspicion, whereof we spoke; namely, that it might be known to all, what the Law and Religion of the Jews was, whether it consisted with the Roman Government. Our Question is, whether the Hellenists chose to themselves the reading of the Greek Version, and neglected the Hebrew Text: and seeing for the most part they lived by their own Laws and Ordinances, you will hardly any where show me, especially in the times of the Apostles, concerning which we speak, or in the times before them, that they were compelled to reject the one, and to read the other.  
And as to that which is objected concerning Philo and Josephus; 'tis no wonder if they writing for the Heathen, followed that Version, which was designedly made for the Heathen.  
But that is of the greatest weight of all, which is objected concerning the Evangelists and Apostles, who embraced that Version in their quotations out of the Old Testament? To which the Answer is very easy. Namely, Those Holy Writers had to do with two sorts of men, Jews and Gentiles: the Volume of the New Testament was in the hands of both. A Gentile desires to examine the quotations, which are brought out of the Old Testament. But not understanding the Hebrew, whether should he go, but to the Greek Version, which he understands. So that it was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of condescension, that those Holy Writers followed the Greek Version, but out of pure necessity: for otherwise it was impossible, that their allegations out of the Law and the Prophets could be examined by the Gentiles. And if a Jew having the New Testament in his hand, should complain and quarrel, that in their quotations they departed from the Hebrew Text, they had an answer ready, viz. This very Version which is cited is that very same, which ye have writ, published, and propounded to the World, as the Symbol and token of your Law and Religion, and as your own very Bible.  
If we would designedly attempt a full disquisition concerning that Version, we might, it may be, more at large demonstrate all these things which have been spoken, by various instances, reasons and methods. But let this suffice at present. This discourse was raised by occasion of the mention of the unknown Tongue, Chap. XIV. which we suppose was Hebrew: formerly used in the Hellenistical Synagogue of the Corinthians, and which they would retain, being now converted to the Gospel: too much wresting to Judaisme the gift of Tongues, in the same manner, as they did the other privileges, and ordinances of the Gospel: and using an unknown Language so much the rather, because the gift of Tongues was granted from Heaven, using it to an end plainly contrary to the gift itself; unhappily perverting it, and not requiring, not admitting now an Interpreter, which before was done by them, as if they thought God had given unknown Tongues, to be unknown to all, besides those to whom they were given.  
In what I have said of the Greek Version, and of the not reading it among the Hellenists, I know, I have very learned Men differing in their opinions from me; and heretofore I myself was of a contrary judgement: Whence, I hope, the Reader will be the more easily persuaded, that I do not speak these things from a desire of contention, but from a serious enquiry, as far as I am able, into the thing, from often repeated thoughts, and a most hearty desire of searching after truth.    
FINIS.  

THE WORKS OF THE REVEREND & LEARNED John Lightfoot D. D. LATE Master of KATHERINE Hall in CAMBRIDGE. The Second Volume. PART II. CONTAINING SERMONS and DISCOURSES upon sundry Subjects and Occasions: A Catalogue whereof with their several Texts you will find in the following Pages.  : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
LONDON, Printed by William Rawlins, for Richard Chiswell at the Rose and Crown in St. Paul's Churchyard. MDCLXXXIV.   

A TABLE of the Texts of the Ensuing SERMONS, together with an account of the time when, the places where, and the occasions whereupon the more public of them were Preached.  

Sermons Preached before the NATIVES of STAFFORDSHIRE.  
AT S. michael's Cornhill, London, Novemb. 25. 1658. joh. X. 22, 23. And it was at jerusalem the Feast of Dedication; and it was Winter. And jesus walked in the Temple, in Solomon's porch.  
At S. Mary Woolchurch, London, Novemb. 22. 1660. S. jude, vers. 12. These are spots in your Feasts of charity.  
At S. michael's Cornhill, London, Novemb. 26. 1663. Rom. V 1. Being justified by saith we have peace with God.   

Sermons Preached at the ASSIZES at HERTFORD.  
March 1660. Revel. XX. 4. And I saw Thrones, and they sat upon them, and judgement was given unto them.  
March 16. 1663. judge's XX. 27, 28. And the children of Israel enquired of the Lord. For the Ark of the Covenant of the Lord was there in those days. And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days.  
March 29. 1663. 2 Pet. III. 13. Nevertheless we according to his promise look for new Heavens and a new Earth, wherein dwelleth righteousness.  
March 17. 1664. joh. VIII. 9 And they being convinced by their own conscience, went out one by one, beginning at the eldest even to the last.  
July 16. 1665. joh. XIV. 2. In my Father's house are many mansions, etc.  
April 6. 1666. 1 jon. V 16. There is a sin unto death, I do not say, that he should pray for it.  
March 27. 1669. Act. XVII. 31. Because he hath appointed a day, in the which he will judge the World in righteousness, by the Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the dead.  
August 6. 1669. joh. XVIII. 31. Then Pilate said unto them, Take ye him and judge him according to your Law. The jews therefore said unto him, It is not lawful for us to put any Man to death.   

A Sermon Preached at the ASSIZES at ELY.  
Septemb. 12. 1671. james V 9 Behold the judge standeth before the door.   

Sermons Preached at S. MARY'S, CAMBRIDGE.  
Octob. 7. 1655. Matth. XXVIII. 19 Go ye therefore, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.  
At Aspiden, April 5. 1660. 1 Cor. X. 2. And were all baptised unto Moses, in the cloud and in the Sea.  
Febr. 24. 165●. Luke XI. 2. When ye pray, say, Our Father which art in Heaven.  
April 9 1658. 1 Pet. V 13. The Church which is at Babylon, elected together with you, saluteth you.  
Novem. 27. 1659. Rom. VIII. 23. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body.  
June 24. 1660. 1 Cor. XIV. 26. How is it then, Brethren? When ye come together, every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation. Let all things be done to edifying.   

Sermons Preached on the Fift of NOVEMBER.  
1661. Dan. X. 21. And there is none that holdeth with we in these things, but Michael your Prince.  
1669. At Ely. Rev. XIII. 2. And the Dragon gave him his Power, and his Seat, and great Authority.  
1670. At Ely. Rev. XX. 7, 8. And when the Thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the Nations, which are in the four quarters of the Earth, Gog and Magog, to gather them together to battle, whose number is as the Sand of the Sea.  
1672. At Ely. 2 Pet. II. 15. Who have forsaken the right way, and are gone astray, following the way of Balaam the Son of Bosor, who loved the wages of unrighteousness.  
1673. At Ely. 2 Tim. III. 8. As jannes' and jambres withstood Moses, so do these also resist the truth.  

1674. At S. Maries Cambridge. Act. XIII. 9, 10. Then Saul, who also is called Paul, filled with the Holy Ghost, set his Eyes on him.  
And said, O full of all subtlety, and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?    

A Sermon Preached at Guildhall, LONDON, before the Lord Mayor.  
Jan. 24. 1674. Rev. XXI. 2. And I john saw the holy City, the new jerusalem, coming down from God out of Heaven.   

More private Sermons.  
Exod. XXX. 15. The rich shall not give more, and the poor shall not give less, than half a Shekel, when they give an offering unto the Lord, to make an atonement for their Souls.  
Judg. XI. 39 And it came to pass at the end of two months, that she returned to her Father, who did with her according to his Vow, which he had vowed.  
1 King. XIII. 24. And when he was gone, a Lion met him by the way and slew him: and his carcase was cast in the way. And the Ass stood by it, the Lion also stood by the carcase.  
Act. VII. 53. Who have received the Law by the Disposition of Angels, and have not kept it.  
Rev. XX. 5. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.  
2 Sam. XIX. 29. I have said, Thou and Ziba divide the Land.  

Dan. XII. 12, 13. Blessed is he that waiteth, and cometh to the thousand three hundred, and five and thirty days.  
But go thou thy way till the end, for thou shalt rest, and stand in the lot at the end of days.   
Heb. X. 29. And hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing.  
Heb. XIII. 10. We have an Altar, whereof they have no right to eat, which serve the Tabernacle.  
Luke XV. 7. I say unto you, that likewise joy shall be in Heaven over one sinner that repenteth, more than over ninety and nine just persons, that need no repentance.  

Luke XXIII. 42, 43. And he saith unto jesus, Lord, Remember me, when thou comest into thy Kingdom.  
And jesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise.   
Acts XXIII. 8. For the Sadducees say, That there is no Resurrection, neither Angel nor Spirit. But the Pharisees confess both.  
John XI. 51. This spoke he not of himself, but being High Priest that year he prophesied, That jesus should die for that people.  
Rom. IX. 3. For I could wish that I myself were accursed from Christ, for my Brethren, my Kinsmen according to the flesh.  
Gen. III. 20. And Adam called his wife's name Eve, because she was the Mother of all living.  
1 John III. 12. Not as Cain, who was of that wicked one, and slew his Brother: and wherefore slew he him? Because his own works were evil, and his Brothers righteous.  
Gen. IU. 15. And the Lord set a mark upon Cain, lest any finding him should kill him.  
Exod. XX. 5. For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me.  
Exod. XX. 11. For in six days the Lord made Heaven and Earth, the Sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.  
Exod. XX. 12. Honour thy Father and thy Mother, that thy days may be long in the Land, which the Lord thy God giveth thee.  
A Discourse upon the fourth Article of the Apostles Creed, He descended into Hell.    

A SERMON PREACHED AT St. Michael's Cornhill, Novemb. 25. 1658. Before the NATIVES of STAFFORDSHIRE.  JOHN X. 22, 23. And it was at Jerusalem the Feast of the Dedication, and it was Winter. And jesus walked in the Temple, in Solomon's porch. 
THE Text is suitable to the occasion: Here is a Feast as well as yours; a Feast in Winter as well as yours; and as I shall show you anon, a Feast on the five and twentieth day of November as well as yours. If Christ will vouchsafe his presence at yours, as he did at this in the Text, the parallel will not be so pregnant as it will be happy.  
Of all the four Evangelists John is most punctual, nay, he only is punctual to give account of the Festivals that intercurred, between Christ's entrance into his Public Ministry at his Baptism, and the time of his Death; that renowned and signal space of time, of half a week of years, as they be called, Dan. 9 27. or three years and an half, in which Christ performed his Ministry, and wrought Redemption. And this he doth partly, that he might the more remarkably count out the time, and partly that he might show how careful our Saviour was to observe those Festivals.  
He names you the four Passovers that intervened.  
The first Passover after his Baptism in Chap. II. when he whipped Buyers and Sellers out of the Temple.  
The second in Chap. V when he healed the long diseased Man at Bethesda.  
The third in Chap. VI 4. a little before which he fed five thousand Men miraculously.  
The fourth and last in Chap. XVIII. at which he suffered.  
He gives you also account of his being at the Feast of Tabernacles, Chap. VII. and of his being at the Feast of Dedication in the words that I have read.  
To the expounding of which, the very way that I must go, cannot but mind me to Observe this to you.  That Humane Learning is exceeding useful, nay exceeding needful to the Expounding of Scripture. 
The Text gives the rise of this Observation, and it gives the proof of it. Here is the mention of the Feast of Dedication, and not one tittle else in all the Scripture concerning it. And so there is the bare mention of Solomon's porch, and indeed it is mentioned once again in Act. III. 11. but neither here nor there any more than the bare name. Certainly the Holy Ghost would never have mentioned these things, if he would not have had us to have sought to know what they meant. But how should we know them? The Scripture gives not one spark of light to find them out, but Humane Learning holds out a clear light of Discovery.  
Would you know what this Feast of Dedication was? Upon what occasion instituted? How celebrated? At what time of Winter it occurred? The Scripture speaks not one word of all these, but Humane Authors, the Talmud, Maimony, Josephus, the first book of Maccabes tell you all fully.  
And would you know what Solomon's porch was, and where it was, and in what part of the Temple it was, in Scripture you can never find it; but consult Humane Learning, and Writers, and they will tell you it was a Cloister-walk on the East bound of the utmost Court of the Temple; and they will tell you the very space and fashion of it.  
Here is a Text fallen into our Hands occasionally (a Thousand others of the like nature might be produced) let any of those that deny Humane Learning to be needful in handling of Divinity, but expound me this Text without the help of Humane Learning, and I shall then think there is something in their Opinion.  
Two things lead them into this mistake. 1. Because they conceive the New Testament (which part of the Bible Christians have most to deal withal) is so easy of itself that it needs no pains, or study to the Expounding of it. 2. And the less, because, say they, the Spirit reveals it to the Saints of God, and so they are taught of God, and can teach others.  
Give me leave partly for our settlement in the Truth about this Point, and partly for the stopping the mouths of such gainsayers, out of many things that might be spoken, to commend these four to you.  

I. That in the time when Prophecy flourished, the standing Ministry that was to teach the people were not Prophets, but Priests and Levites: that became Learned by Study. And for that end God disposed them into forty eight Cities, which were as Universities, where they were to Study the Law together, that they might be enabled to teach the people. And you may see the very Prophets themselves, sending the people to them to be Instructed, Hag. II. 2. Mal. II. 7. It is but a wild thing now when Prophecy is▪ ceased so many hundred years ago, to refuse Learning and a Learned Ministry, and to seek instruction we know not of whom.  
II. There is no ground in Scripture to believe, nor promise to expect, that God doth, or ever will, teach men the Grammatical or Logical construction of the Scripture Text. 'tis true indeed that he gives to a gracious Saint the Spirit of Wisdom and Revelation in the knowledge of Christ, as it is Ephes. I. 17. But how? Revealing to him by experimental feeling, that which he knew indeed before in Scripture, but only by bare Theory. As for example, A man before his conversion knows by reading and hearing what Faith and Repentance are in their definitions, but when he comes to be Converted, the Spirit of Grace reveals these to him in feeling and experience. And further Revelation as to the understanding of Scripture there is not the least groundwork in Scripture, whereupon to expect it.  
III. When God had committed the New Testament to writing, he had revealed all that he would reveal to men on Earth, of his will and way of Salvation. The words in Joh. XVI. 13. are appropriate to the Apostles. None ever were or will be, whom God led into all Truth, save the Apostles. He leads indeed every Saint he hath, into all Truth needful for him, but the Apostles into all Truth needful both for themselves, and the whole Church. Because God by them was to give the rule of Faith and Manners to all the Church. Now when all the Truth that God would reveal was revealed and compact in the New Testament, as all Light in the body of the Sun, must we still look for further Revelation to explain this Revealing? It was foretold that the Light that God would exhibit under the Gospel should be as the Light of the Sun sevenfold, and must we look for another Sun of Revelation to give Light to this Sun? The New Testament revealed the Old, and must we look for Revelations to reveal the New? And so we may look in infinitum.  
iv The main difficulty of the New Testament requires study to unfold it rather than Revelation. The Old Testament needed further Revelation to unfold it, and further was promised. And accordingly the New Testament was a further Revelation, that did unfold it. For the great difficulty of the Old Testament was in the Sense; the Language every Child could understand, for it was their Mother-tongue. But when they could understand what the words meant, they could not understand what the Sense meant; nor was it possible to find it out in abundance of places without further Revelation. But the main difficulty of the New Testament is in the Languages; unlock that clearly, and the Sense ariseth easy. The Old Testaments difficulty was in the Kernel, the New in the Shell. For besides, that Greek, the Original is not the Native Tongue now of any part of the World, there is such intermixture of Septuagint Greek, Hebrew Idioms, Talmudichal Phrases, and Allusions to the Jews Opinions and Customs, that the greatest difficulty is to explain the Language: that done the Sense is plain. Now certainly, it is more likely to obtain understanding of Languages by Study, than to attain it by Revelation: unless any one will yet expect that miraculous gift of Tongues, which I suppose there is none will make himself so ridiculous, as to say they expect. But this only by the way.   
In the Text, as there are two Verses, so are there two distinct things observable.  
In the former a Festival mentioned, in the latter Christ's presence there intimated, and either of them illustrated by three circumstances.  

I. The Festival. 1. By its Name. It was the Feast of Dedication. 2. By the Place. It was at Jerusalem. 3. By the Time. It was Winter.  
II. Christ's presence there. 1. By the place where he was. In the Temple. 2. The particular place in the Temple, Solomon's porch. 3. His posture there, He was walking. He was at the Feast at Jerusalem, though it were Winter, and he walked in the Temple, belike to get him heat, because it was Winter.   
The Feast of Dedication (as the Authors before mentioned do inform us) was instituted upon this occasion. Antiochus Epiphanes, one of the Kings of Syria, one of the Horns of the fourth Monarchy, Dan. VII. 24. having the Nation of the Jews under his Power and Tyranny, raised against them and their Religion a very sad Persecution. He forbade them to Circumcise their Children: he restrained the exercise of their Religion, burned the Books of the Law, set up idolatry, defiled the Temple, set up an Idolatrous Altar upon the very Altar of the Lord in the Court of the Temple. And all this for a Time, two Times, and half a Time; as Daniel styles it, Dan. VII. 25. or three years and an half.  
The Jews had never felt such misery of that nature before, and Daniel in his twelfth Chapter foretelling of that a long time before it came, saith, That it should be such a time of trouble as had never been since they were a Nation.  
At last Judas Maccabaeus prevails against his Power and Tyranny, shakes off that Yoke, restores the People and Religion, destroys his Idolatry, purges the Temple, pulls down his Idol-Altar, that he had erected there, yea also the Altar of the Lord which it had stood upon and defiled, reareth up a new Altar, and on the 25th day of the month Cisleu, which was the ninth month, or their November, dedicates the Altar, and sets the Public Service of the Temple afoot again. And thereupon he and the generation ordained that day, and seven days forward for the Feast of Dedication, to be kept annually throughout all succeeding Generations, as may be read at large in 1 Macc. IU. and in the Authors beside, that I named. I might Observe from hence  How joyful a thing it is, and how joyful and perpetual a Memorial it ought to carry, when decayed Religion is restored to a Nation. 
Oh! that England might see that day, and come to such a Feast of Dedication!  
But I desire to fix upon the latter Verse of the Text, and to observe Christ's presence at that Feast, which is the more remarkable and strange, because there were three things, that might not only have warranted his absence thence, but even persuaded and urged it, according to the three circumstances we observed in the former verse, the Feast itself, the Time and the Place.  

I. The Time. It was Winter. An ill time to travail; and Jerusalem was a very long journey from Capernaum, the place of Christ's habitation. And the Evangelist seems to have added this circumstance the rather, that we might look upon his presence there as the more remarkable.  
II. It is said that Christ was at this Feast at Jerusalem; whereas he might have kept it in his own Town. For although indeed the three Festivals, that God had appointed by Moses, Passover, Pentecost, and of Tabernacles, required men's personal appearance at Jerusalem; yet the two Feasts, that were ordained afterwards, Purim and Dedication, as the Jews Records tell us, might be kept at their own homes.  
III. And that which was the main thing indeed, this Feast was not ordained either by the immediate appointment of God, as those three were to Moses, nor was there then any Prophet in those times, that by Divine Warrant could authorise its institution: but it was only of a Civil and Ecclesiastical Sanction, appointed by the Higher Powers in that Generation. As our fift of November is indeed of Religious observation, and yet but only of Humane Institution. These reasons might have kept Christ from going up to Jerusalem at this Feast, and yet you see that he is there. From whence I Observe, and on which I shall insist.   That our Saviour held in Communion with the Church of the jews in which he lived in the public exercise of Religion; And, I might add, in conformity to the common custom of the Nation in Civil Converse. 
An Observation that the Text plainly affordeth, those considerations laid to it, that I have mentioned. For look upon this Feast as a thing of Religion and Religious Observation, he is present at it, as holding Communion with the Church in the public exercise of Religion, or look upon it only as a civil Commemoration, and of a civil Institution, he is present at it, because he kept in conformity with the common customs of the Nation in civil Converse.  
I begin with the former: And we are upon a Subject very seasonable in these times of our great Divisions and Separations, and not unseasonable for your Meeting and Feast of Love and Unity. And I know no point, that may more usefully and profitably be studied and looked into toward the reconciling our great Separations than this, if so be the example of our Saviour be of Authority and value with us.  
For clearing the way of our discourse, let me first Observe these things to you.  
I. That when I say, he held Communion in the public exercise of Religion, I mean, their National Religion, by which indeed they were a National Church. A National Religion and a National Church are phrases, that will not now be allowed of by many among Christians, though they will allow them for current among the Jews. Though indeed there can be no clear reason given of the difference.  
'tis true indeed, that no Nation can now be said to be a National Church in that restriction, that the Jews were, who were so a National Church, that no people were of the Church besides: yet is there the very same cause, that made them a National Church, that may make other Nations so now. Their being a peculiar people did not make them a National Church, for that made them only an only Church. Nor did their Ceremonial Rites in Religion make them a National Church, for that made them only a distinct Nation. But that that did properly make and denominate them a National Church, was the Worship of God, and the exercise of Religion went through the whole Nation. And I see not why Christian Nations, where there is the very same reason, may not also carry the very same name.  
In the Apostles times indeed there was no National Church of the Gospel, and that is most true that they plead that hold the contrary to what I assert; namely, that it is not said the Church of Achaia, the Church of Galatia, Indaea, Macedonia, etc. but the Churches. And there is very good reason why it is so said. For those whole Nations had not yet received the Gospel: but as there was a Christian Church in one place, so there was a Heathen Temple in another, and a Jewish Synagogue in another, nay it may be three for one, ten for one. But when the whole Nation came to profess the Gospel, and there were no Church but Christian, then whole Achaia, whole Macedonia, etc. were National Churches.  
Observe that in Esay XIX. 24, 25. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the Earth. When the Lord of Hosts shall bless, saying, Blessed be Egypt my people, etc. Assyria the work of my hands, and Israel mine inheritance. Israel was a National Church, because the whole Nation professed Religion and Worshipped God. Egypt and Assyria could not be called so, when Heathen Temples, and Idolatrous Worship, and Jews Synagogues and Judaismes were intermixed; but when all Egypt and all Assyria came to own the same Religion, and Worship of God in the way of the Gospel, why might they not hear the same name of National Churches, as well as Israel?  
We mean then that Christ held Communion with the Church of the Jews in the public exercise of that Religion which was the seated and fixed Religion of the Nation, and which went through the Nation.  
II. The Religion of the Pharisees, Sadduces, and Esseans was not the National Religion, but Sects and excrescences from it: therefore it no whit denies Christ Communicating with the Religion of the Nation, though he did not Communicate with the Religion of these Sects.  
You may take up in your thoughts the whole Nation of the Jews when Christ came among them, in two parts: and you may very well so take them up, under the representation of an overflowing flood. Let Jordan their own River be the instance. It is said in Jos. III. 15. That Jordan overflowed his banks all barley harvest. Then a great part of the water ran in the channel, and another part flowed over the banks, and wasted what was in the way. So the greatest part of the Nation kept in the channel of their National Religion, and a great part, namely these Sects, overflowed the bounds, went beyond the proper current, especially the first and the last, and spoiled all with overdoing.  
Now out of whether of these two parts did Christ gather those thousands, nay those several ten thousands, as Act. XXI. 20. that came into the profession of the Gospel? Some indeed from among those Sects, but the far greatest part from among them that kept in the channel of the National Religion. For observe what sad doom the Scripture passes upon those Sects severally and jointly.  
The Pharisees single, Christ curseth and denounceth woe against, Matth. XXIII. over and over again.  
The Pharisees and Sadducees together, John proclaimeth a generation of Vipers, Matth. III.  
The Pharisees and Sadducees and Esseans altogether, the three evil Shepherds that misled the people, Christ professeth that he hated them, as they did him, Zech. XI. 8.  
Now it is no wonder if Christ Communicated not with the Religion of them, that were so abominable in themselves and to him, and their Religion so wild; and it had been a wonder, if he should not have Communicated with them to whom he came more especially to be a Minister, and from among whom he was to gather so great an harvest.  
And now having premised these things, to come to prove and clear the assertion before us, we shall first consider the obligations that lay upon Christ and bound him to hold Communion with the Church wherein he lived, and the examples and instances that show he did so. The former will evince de jure, the latter de facto.  

I. Need I to prove that Christ was a member of the Church of the Jews? And if that be granted, it can hardly be denied that he was bound to keep Communion with the Church of which he was a member. The Apostle in Rom. IX. 5. tells us that Christ was of the blood of the Jews, and was he of their Nation only and not of their Church? He was Minister of the Circumcision, and was he not of the Church of which he was Minister?  
II. I need as little to prove that he was admitted to Communion with the Church by Circumcision. That stamped him for an Israelite, and joined him to Israel. In Exod. XII. 44. But every man's servant, that is bought for money, when thou hast circumcised him, then shall he eat thereof. Circumcise him and thou bringest him into Communion; then he may eat, nay then he must eat the Passover.  
III. Now as he was a member of the Church of the Jews, as a Jew, and admitted to the full Communion with it by Circumcision, so there were two things besides engaged him, that he did not, that he might not departed from that Communion. 

1. The obligation of the Law was upon him for things of Divine Institution. And  
2. The tenderness of his own Heart, not to give offence in things indifferent.     
First, The Apostle tells us, Gal. IU. 4. That he was made under the Law. He was under the Moral Law, as Man, bound to observe it upon duty, as all men are. He was also put under it, as Mediator, that he might fulfil it; and so he saith himself, Matth. V 17. I am not come to destroy but to fulfil. It is a strange quotation the Apostle makes in Heb. III. to prove, that Christ was not ashamed to call his Saints brethren, vers. 12. I will declare thy Name amongst my brethren, that is plain and pregnant; but vers. 13. And again, I will trust in him. How doth the proof speak to the thing proposed? Why, very properly thus, As the Saints trusted in God, so did he; as it was their duty, so it was his; he being bound as Man to the obedience of the Moral Law, as well as any of his; and to it as Mediator, for the fulfilling of it in behalf of his.  
Nay he was put under the whole Law and oeconomy of Moses: the Ceremonial Law, which was the great Law of their Religion, as well as the Moral.  
Take their Ceremonial Religion in all its relations, and he was under the bond of all.  

1. As it was a badge of distinction to difference an Israelite from all other Nations, so he was bound under it, as being a Jew.  
2. As it was a way of Gods instituted Worship, so he was bound under it as one Religious.  
3. As it was the bond of Israel's Communion in God's Worship, so he was bound under it as a member of that Church.   
True you will say, he was bound to these rites, that were of Divine Institution, but a great part of their Religion consisted then of Humane Inventions, which neither were of Divine Authority, nor some of them seemed of any great Solidity: Yet  
Secondly, Even in these things, whilst they were not sinful in themselves, he would not break off Communion from the way of their Religion, because he would not give offence. That reason that he gives about paying the half Shekel, went along with him in other things, Matth. XVIII. 27. Lest we give them offence. He might have stood upon the argument, that he useth in vers. 26. his own immunity from such payments, as being the great King's Son, to whom they were paid. He might have stood against the present employment of the money so paid. It was for the repair of the Temple, and now the Temple was become a den of thiefs. It was for buying things for the service at the Altar, and he might have pleaded the corruption of the Priests and of the service; but he stands not out, but complies upon this account, lest we should give them offence.  
When he had healed a Leper, in Matth. VIII. 4. He commands him to go and show himself to the Priest, and to offer his gift due upon such occasions. And why should he enjoin him the ordinary observance, when his cleansing was extraordinary? Why should he send him to undergo the common rites of cleansing, when he was entirely cleansed already? And these rites also seeming not to carry much solidity with them. For he must stand in the Court gate of the Temple, and not himself go in, but thrust his head in, that the blood of his offering might be put upon the tip of his ear. For neither might the blood be brought out of the Court, because it was holy; nor might he go into the Court, because he was not yet cleansed, but thus standing and thrusting in his head he saved both cautions. A strange rite and posture, you will say, yet will Christ for all that, have the man to undergo those common rites used in that part of Service, because he would not give offence either by crossing or hindering.  
His own precept speaks not only his own practice, but even his own mind and sense; and he would never go contrary to that, to which he exhorted others in Matth. XXIII. 1. The Scribes and Pharisees sit in Moses chair, they are the chief Magistrates and sit in the Legislative chair, therefore whatsoever they command you, in things not sinful, do.  
And it was a great deal easier to bring in sinless humane inventions into Divine Worship then, than it is under the Gospel. For when even their whole Religion given and appointed by God himself consisted namely of Ceremony, it was less to add Ceremony to Ceremony, than it is now under the Gospel; whose simplicity hath excluded such Ceremoniousness altogether. God by Moses had given general rules for Sacrifice, Purifications, Worship, and other things. Now there were some particulars necessary for the carrying on of those generals, which either were not at all, or not plainly set down by Moses. Now if the Learned Leaders of that Nation finding it needful that something should be stated in those particulars, and did according to their best judgement determine such and such things, it was but helping forward Ceremoniousness by Ceremoniousness, and stating particular practices suitable to the general end and intent, which how any Ceremoniousness may be to the Gospels is not so easy, if possible at all, to find out or digest. And therefore although I would set before you the great example of our Lord and Master of holding Communion with the Church, yet upon this very thing, that we are now speaking of, it may give every one a time to consider whether Humane Inventions do so well and sinlesly comply with Divine Worship now, as they might do then.  
And thus having considered Christ's obligations to hold Communion, now let us come to observe his practice. And that we shall take up in these two heads. His Public Devotions, and his Gospel Institutions. And the former in observing his demeanour at the Festivals in Jerusalem, and in the Synagogue.  
As to the first, God appointed the three Festivals, Passover, Pentecost, and of Tabernacles, for Religion and for Communion, and for Communion the rather.  
I say, for Communion the rather. For the Services that Israel were to perform at them at Jerusalem, might have been done by them there, had they severally gone up thither; but God would have them to go up, and meet there altogether; and to do those things altogether, that he might tie them to Communion in Religion, as well as to Religion; and that they might own and keep their Communion, as well as their Religion.  
Our Evangelist gives us account of Christ's resorting to these Festivals, and can we think that when he came there, he failed of either of the ends, for which all came thither? And that he went up, as the rest of the Church did, to withdraw from the Communion of the Church, or to cross it when he came there? Let us look on the examples this Evangelist gives us.  

I. He gives an account of his going up to the Passover; and unless there may be some scruple about the third from Joh. VI he resorted to all between his Baptism and his Death. Now in all the Evangelists you cannot find that when he came there he differed the least tittle from the custom and order that was constantly used by the Church at that Solemnity. Nay they that are versed in the Jews Records, and see their customs there, may show you how he followed the Rubrics and Ritual of that Passover from point to point. His manner of sitting at the Table, his beginning the Meal with a cup of Wine, his ending it with a cup of Blessing, his using Bread and Wine, his concluding with a Psalm; and indeed his whole demeanour at the Meal, compared with the Jew's Rubric and custom for the Solemnity, do clearly speak that he kept close Communion with the whole Church in that great Symbol of Communion. He that was to be the Paschal Lamb himself and to fulfil what the Typical Ordinance signified, would not, might not confound or cross the constant received order of that Solemnity.  
II. He gives us an account of his being at the Feast of Tabernacles, Chap. VII. and that he should go up then, and to the Feast, one may think it strange, if he consider what strange rites and customs were then used. 

1. That all the People, Men and Children, should go up and down with Palm and Willow-branches in their hands, singing and shaking them, and walking in procession with them. One would think it had been too light a thing for him to have been present at, yet he is so far from breaking Communion for such a rite as this, or crossing it; that he admits the entertainment of himself into the City at another time with the very same procession.  
2. But this was not all. This might plead for something of Divine Institution from Levit. XXIII. 40. but there was another custom yet stranger; and what warrant can we find of it? Every day of that Festival one of the Priests took a silver Flagon, went and fetched water at the fountain Siloam, and came and poured it on the Altar. All the year long they poured Wine upon the Altar for the drink Offering; but now and never but now, they poured water too. None could tell who instituted this rite, nor upon what occasion, nor well what it signified; only the Jews Records tell us, that some said it signified the pouring out of the Holy Ghost. Now at night, after the water had been thus poured on the Altar by day, the grandees of the people, the gravest, wisest, and of chiefest authority, met in one of the Courts of the Temple, and thereby torchlight danced, capered and sung, that you might have thought the men besides themselves. And this, they said, was the rejoicing for the pouring out of the water: insomuch that it grew into a common Proverb, He that never saw the rejoicing for the pouring out of the water never saw rejoicing in all his life. One would think that these were strange passages for Christ to be present at, or to hold Communion with them that used them, and yet he is so far from withdrawing or crossing, that he instructs the people to know the right meaning in this custom, or at least would draw their minds higher than the bare rites, Joh. VII. 37, 38. In the last day, that great day of the Feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. q. d. Ye go to Siloam for water from that Text [for the Jews themselves say the custom took ground from that Text] Come to me for water and drink: and ye pour out a Flagon of water upon the Altar, to represent the pouring out of the Holy Ghost, I am he that pour him out, and he that believeth on me, even rivers of waters shall flow out of him.    
III. He giveth us an account in the Text of his being present at the fear of Dedication. The chiefest Solemnity of which was this strange custom also, viz. To light up candles in every house: one candle the first night of the Feast, two the second, three the third, and so to increase the number of the candles as the account of the days increased, so that on the eighth night, there were at least eight candles burning in every house. I say, at least eight. For Maymony tells us, that those that would show themselves forward and zealous indeed lighted up a candle the first night for every person in the house. As, if there were ten persons, ten candles the first night, twenty the second, and so augmenting every day, that on the eighth night there were burning eighty candles. From this, as Josephus tells us, the Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is lights: and he conceives the reason of the custom to have been because of the light that risen to the people after the great darkness of their misery.   
One would scarely think that Christ should make any account of a Festival, when such a thing as this was one of the greatest Solemnities: and yet because he will show his Communion with the Church, he goes to Jerusalem to this Feast, or at least is there present at it; when he might as well have kept it at home; and he goes, though in Winter, when so evil travailing.  
Many more examples might be produced, by which might be illustrated his holding Communion in the Festivals at Jerusalem, but these may suffice. And now from these, let us follow him to the Synagogues.  
The Evangelists make it plain that it was his manner to go to the Synagogues every Sabbath day. And what to do there? To disturb the Congregation? To cross the Service? To sit dumb whilst others sung Psalms? To put on his hat [that I may express it by our known English garb] while others sit bare? To do every thing or any thing cross to the order of the Synagogue? As there are too many among us at this day of this cross-grained humour. No; no such thing came near his most meek and Divine Spirit. His noise or troublesomeness was not heard in the Streets, much less in the place and time of Divine Worship. But he went to the public Congregation to join with the Congregation in the Worship of God, as the duty of the Sabbath did require. He went indeed to preach, but withal he joined with the Congregation in other parts of Divine Service, as he desired that they should join with him in that. We will allege but one example, having a further hint about this to give hereafter.  
It is said Luke IV. 16. That as his custom was, he went to the Synagogue on the Sabbath day, and stood up for to read. It had been his constant custom to go to that Synagogue of Nazareth, his Parish Church, every Sabbath day, but this is the first time that he Preached there. And in the clause, He stood up for to read, there is more than every one observes. He Preached in other Synagogues, but he Read in none but this. For he that read in the Synagogue was a member of the Synagogue; and he by reading showed that he owned himself and was owned to be one of This. Now what a kind of people the Congregation of Nazareth was, we may somewhat guests from that passage, Can any good thing come out of Nazareth? But plainly enough from what follows in the same story, that they would have murdered him, because his Doctrine pleased them not, vers. 29. And yet did he keep himself till then to that Congregation, owned himself a member of it, read in it as a member of it, till his function called him, and the fear of his life forced him thence.  
And thus much be spoken of his Public Devotions, from thence we pass to his Gospel Institutions, and they speak to the very same tenor, that the other did, that he held Communion with the Church of the Jews in which he lived. Of which I shall give you these four instances.  
I. His Institution of Baptism. Think not that Baptism was never used till John Baptist came and baptised. It was used in the Church of the Jews many generations before he was born, and for the very same end that he used it; and it hath been used ever since, viz. for Introduction and Admission into the Church. The Jews did not only use Baptism in their legal Washings and Purifications, but also in the way that we do, viz. to admit into their Church. There own Records (enemies sufficient to our Christian Baptism) yet thus far bear witness also to it; and an Enemy's testimony is a double witness. For they tell, that when any Proselytes came in from among the Heathen, to embrace the Faith and Religion of the Jews, they first Circumcised them, and when they were whole, than they Baptised them: and that they so Baptised the whole family, where the Master came in, even Wife and Children with him. So that Baptism of Men, Women and Children was no new thing among them, when John Baptist came Baptising, but a thing as well known as with us now. And hence it was that Christ gave no rule how to Baptise, or when to Baptise; because they knew the manner, and knew that Men, Women, and Children were Baptised, as we know it now. It pleaded no precept to Baptise Infants, and no example. It needed not: for Christ took up Baptism as he found it, a thing commonly known, and it was needful only to give a precept to make it an Evangelical Ordinance. As for other circumstances how to Baptise and when to Baptise, there needed no such rule, since common custom and use of the Ordinance had taught that for many ages before. The Parliament makes a Law, let every one resort to the public Congregation on the Sabbath, and expresses no more. He would be laughed at, that in after times should deny, that Praying, Preaching, Singing Psalms, etc. should not be used in the Congregation, because there is no such Command in the Parliaments Act. Common and known custom and the constant use of such things in the Congregation made it needless to insert those particulars. And so it is in this case.  
Doth not this speak Christ's Communion with the Church of the Jews, and his compliance with the public exercise of their Religion, when he would take one of their Ordinances [and no one knew, who first instituted it among them] and make it an Evangelical Ordinance?  
I might speak the like of his Institution of the other Sacrament, the Lords Supper, but I need to speak no more of that, than what I said about his keeping of the Passover before.  
II. His Institution of a standing Ministry under the Gospel, speaks also his conformity to the Church of the Jews. They had a standing Ministry, so would he. They ordained their Teachers by Imposition of Hands, he ordained the like Ordination. Remarkable is that of the Apostle, Heb. VI 2. Observe here the Doctrine of Imposition of Hands in Ordination is a fundamental Point, as well as the Doctrine of Faith and Repentance. See vers. 1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God, of the doctrine of Baptism, and of laying on of hands, etc. As the Doctrine of Faith is a fundamental point, so this; That a Gospel principle, so this. And what a point of Faith it is, may be seen by proposing this Question, with the Church, when the Apostle wrote, would propose, Whither must we go for instruction, when the Apostles and inspired men are gone? Why, saith the Apostle, this is a fundamental Point, that Christ hath set up a standing Ministry by Ordination. Hence that Evangelical promise and prediction, Esa. LXVI. 21. And I will also take of them for Priests and for Levites, saith the Lord. Not Priests and Levites, as they offered Sacrifices at the Temple, but as they were the standing Ministry through the Nation. And see v. 20. They shall bring all their brethren for an offering unto the Lord.  
Think you, if Christ had despised the current of the public practice of Religion among the Jews, he would have so confirmed to it in a thing of such weight?  
III. His institution of God's public worship under the Gospel speaks also the same conformity. The public worship of God among the Jews was twofold. At the Temple and in the Synagogues.  
At the Temple, Sacrificing, Washings, Purifying, etc.  
In the Synagogues, Reading, Preaching, Hearing, Praying.  
That at the Temple was Ceremonial, and that Christ abolished, having fulfilled what Ceremonies meant. But the worship in the Synagogue was moral and perpetual, and so translated by him into the Christian Church.  
In that great Controversy, that hath been so much canvased, about Church Government, I should first lay down this for a foundation, which may, I conceive, be very clearly made good.  
That Christ by himself and his Apostles platforming the model of Churches under the Gospel, did keep very close to the platform of Synagogues, and Synagogue-worship under the Law. This might be showed by showing parallel practices in the Apostolic Churches to those that were in the Synagogues. As a public Minister, Deacons, Reading, Preaching, Praying, Collections for the Poor, and Love-Feasts, or entertainment of strangers at the public charge; but I shall fix particularly upon the public Minister.  
All the Titles that are given to Ministers of the Gospel are the very same that were given to the public Minister in the Synagogue. A Gospel Minister is called Angelus Ecclesiae, so was the Minister in the Synagogue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel or Messenger of the Congregation. The Ministers of the Gospel are called Episcopi, Bishops or Overseers so was the Minister in every Synagogue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan Hacconeseth, the overseer of the Congregation. They are called Rulers, Elders, and those that are set over the people, so were the Ministers of the Synagogue called in every title.  
Now doth not all this speak Christ's owning conformity to the Platform, Discipline and Worship in the Synagogues, when he thus translated all into the Christian Church? And this doth plainly show what we hinted before, that Christ's resorting constantly to the Synagogue was to join with them in the Worship there, as well as to preach or to heal what diseased he met with there.  
iv His institution of the Lords Prayer tells that he held Conformity with the Church in the public exercise of Religion. They that are of opinion that the Lords Prayer was not given for a form to be used to●idem verbis, that it is not fit to be joined with our Prayers, that it is not fit to be said by all, because all may not call God, Our Father; did they but clearly see in what conformity to the practice in the Jewish Church, both the Prayer was given, and every petition and phrase in it doth go, they would be of another opinion, if they be not espoused to their own.  
The surest and safest construction of phrases and passages in the New Testament, is not by framing a sense of our own, which we think fair and probable, but by observing how such phrases and passages, wereunderstood by them to whom they were then uttered, according to the common use and signification of such phrases and passages, in the vulgar sense and use of the Nation. It is not what conceits or constructions we can mint out of our invention to maintain the opinions about this Prayer, that I mentioned before; but it is best to cast, how the Disciples, to whom it was given, did or could conceive of it upon such observations on it as these.  
They knew, that such short forms of Prayer were usual in the Nation. That such forms were given by Masters to their Scholars to be used verbatim. That such were to be subjoined to their other Prayers. That the most common title, whereby the whole Nation called God, was, Our Father which art in Heaven. That every petition in this Prayer was such as was also usual in the Nation. So that they saw that Christ had given this Prayer directly according to the custom, stile and form of the Nation, and that he had given no exception to them about it. Therefore how could they understand or conceive of it according to the common custom of the Nation in such cases, but that it was to be used in terminis and to be joined to their Prayers?  
By these few examples, indeed of multitudes that might be produced, you see an evident proof of his holding communion all along his practice.  
Thus have I done with the former part of the Doctrine, viz. That our Saviour held in communion with the Church of the Jews in the public exercise of Religion. I should now take up the latter; That he conformed to the common customs of the Nation in civil converse. And here we are come into as large a field as the other, if not larger; a subject of abundant proof and clearness, and which if I should go about to evidence by all examples that might be produced, the day would fail me. I shall say no more upon it but this, That besides that what is said already doth abundantly prove it, one that hath perused the Jews Writings, and observed both the common dialect, and the customs of the Nation in those times, may observe Christ's conformity, almost to their customs in every one of his actions, and his conformity to their Phrase, Language and Manner of speech, almost in every one of his Speeches.  
And as here is Wisdom, so here is Learning from knowledge of their Customs and Languages to unlock the phrases and passages of the New Testament, to which it alludes all along. It is not what we can guests upon these and the other speeches of Christ, where he is obscure; but the best way to find out the sense is to observe how such words which are their own Language, would be taken according to the common acceptation of them in the Nation, and how they understood them, to whom they were spoken.  
I might be large in Application. And indeed in our divided times one can never speak too much upon this subject. But what need I do more among Christians, than to leave so plain a copy of Christ before them? I shall leave only this request with you concerning what hath been spoken: Deal as the Bereans, Search the Scriptures diligently. Let this hint your poor Countryman hath given you go along with you, as you read the New Testament: See there whether ever you find Christ, but going on in that communion I have spoken. And till you find him dividing, I hope there is none here, but will account his Example a rule inviolable.  
And let me give you caution against that Opinion, that by mistake of a Text or two, sticks not to say, that the Gospel doth naturally produce division, Matth. X. 34, 35. Think not that I am come to send peace on Earth, I come not to send peace but a sword. For I am come to set a man at variance against his father, etc. And Luke XII. 51, 52. Suppose ye that I am come to give peace on Earth, I tell you, nay, but rather Division, etc. It were strange, if these should be natural effects of the Gospel of peace; and how doth such production agree with that of Esa. II. 4. They shall beat their swords into ploughshares, and their spears into pruning hooks. Nation shall not lift up sword against Nation, etc. And Chap. XI. 9 They shall not hurt nor destroy in all my holy mountain. And it were strange that Christ and his Gospel should be of so different tempers; he to keep so close to communion himself, and to give a Gospel that should break it. But mistake not the Texts, They speak not that Christ would send those divisions by the Gospel, but by his vengeance. He was most fearfully to destroy the cursed unbelievers, the Nation of the Jews, and one dreadful way of the execution of that vengeance was by sending a Spirit of division among the Nation, whereby they even destroyed themselves. The stories of their horrid Civil Wars, Burn, Plunderings, Assassinations one of another; the like example is in no stories, is a most plain exposition of those Texts, and a dreadful accomplishment of that denunciation. The other Texts I mentioned, they show the natural and genuine product of the Gospel. They shall beat their swords into plough shares, etc. But when will that be? Never, according to universal obtaining. Ever have been Wars, and ever will be, because ever will be Lusts. And yet these are fulfilled in the sense proposed by the Prophets, viz. that God hath fully afforded means for this. The Gospel hath enough in it to move men to peace, but the fault is in themselves. God hath not failed, but men fail. As it is in Rom. III. 3. What if some did not believe, shall their unbelief make the faith of God of none effect? So what if some be unpeaceable, shall their divisions make the Gospel of peace of none effect? So in other prophecies to make like construction, Jer. XXXI. 34. They shall no more teach every man his neighbour, for they shall all know me from the least of them to the greatest. It never was, never will be, Esa. LXV. 20. There shall be no more thence an Infant of days, nor an old man that hath not filled his days. It never was nor will be. Yet God hath accomplished what he promised; He hath afforded means that it might be so.  
Let me therefore leave this great copy of peaceableness and communion with you.   

A SERMON PREACHED BEFORE THE Staffordshire-Natives, At St. Mary Wolchurch LONDON, Novemb. 22. 1660.  S. JUDAS Vers. 12. These are spots in your Feasts of Charity. 
I Must take up that Style and Strain of excuse to begin withal, that St. Paul doth to his Countrymen about his Appeal unto Caesar; I have nothing, saith he, to accuse my Nation of, though I have been put upon it to make such an Appeal. So I, I have nothing, Dear Countrymen, to accuse this your Feast of Charity of, nor nothing to accuse any of, that are to come to it, though I have chosen these words, that speak so point blank of spots that occurred in such kind of Feasts. But I have fixed upon the words, partly that I might speak in some kind of parity to that discourse that I made to you at our last meeting upon this occasion, and chief that I might give you caution against such, that to Feasts are spots, to Charity destructive, and to all meetings dangerous.  
Who they were that our Apostle meaneth, I shall clear to you by these two Observations.  
I. That as it was foretold by the Holy Spirit in the Prophets, that the best and most comfortable things, that ever should accrue to the Church of the Jews, should accrue to them in the last days, that is, of Jerusalem. (For so is that expression, the last days, in most places of Scripture, to be understood.) So was it also foretold by the same Spirit, that the worst things that ever should accrue to it, should be in those last days also. It was foretold, that in those last days, Esa. II. 2. That the mountain of the Lords house should be established in the top of the mountains, and should be exalted above the hills, and that all Nations should flow unto it. That in those last days, Joel II. 29, 30, etc. God would pour out his Spirit upon the servants and upon the handmaids; and that he would show wonders in the Heavens and in the Earth, etc. That in those last days, Host III. 5. the Children of Israel should return, and seek the Lord their God, and David their King, and should fear the Lord and his goodness. And all other things of the greatest comfort. So it was also foretold, That in those last days, perilous times and persons should come, TWO Tim. III. 1. In those last days there should come scoffers, walking after their own lusts, TWO Pet. III. 3. In those last days, there should be many Antichrists. I Joh. II. 18. And by this we know that it is the last time.  
Among all other the sad things that befell in those last days of Jerusalem and the Commonwealth of the Jews, one of the greatest was, that there was a most horrid and very general Apostasy or falling away from Faith in the most Churches of the Jews, that had embraced the Gospel; they turning back to their old Judaisme and vain Traditions again. Of this the Spirit had spoken expressly. I Tim. IV. 1. Of this our Saviour had foretold in that sad application of the Parable. Matth. XII. 45. When the unclean spirit is gone out of a man he walketh through dry places, seeking rest and findeth none. Then, he saith, I will return into my house, from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. The Devil had been cast out of a very great part of the Nation of the Jews. He thought to find rest there, but found none; such notable success had the Gospel of Christ found in that Nation. Upon which the Devil marshalleth up all his malice, strength and subtlety, taketh with him seven other spirits more wicked than himself, and so he at last prevails, to cause a grievous defection in the People from Christianity: they enter in and dwell there, and their last state was worse than their first. So was it with that generation. Of this he had foretold, Matth. XXIV. 12. And because iniquity shall abound, the Love of many shall wax cold. Of this the Apostle speaketh, TWO Thess. II. That before the terrible day of the Lord, and his vengeance, against Jerusalem (for ●● that phrase doth signify almost continually▪ there should be a falling away. Of this you find sad footings in the Church of Galatia. Gal. III. 3. & IV. 9, 10. of Colosse, Col. II. 20. of Ephesus, Revel. II. 4. And indeed you may tract the footing of it in all the Epistles of the Apostles.  
II. The chief cursed promoters and procurers of this backsliding, was that multitude of false Teachers of the Jewish Nation, that went about pretending to have the Spirit of Prophecy and Revelation; and many of them working Miracles by the power of Magic; so sha●●ing the minds of men, and drawing them away from the Faith of the Gospel of Christ. Of these our Saviour had foretold, when he foretold of the miseries that should occur in those last days of Jerusalem, Matth. XXIV. 24. Of these the Apostle foretold, when he spoke of the Jewish Antichrist (for of the Jew he speaks, TWO Thes. II.) and saith, he would come after the working of Satan, with all power, and signs, and lying wonders, vers. 9 And of these the same Apostle speaks in that obscure place, I Cor. XII. 3. No man speaking by the Spirit of God calleth Jesus accursed. For divers went about pretending to the Spirit, and yet cursed our Lord Jesus. Mention and footing of these you may find almost in all the Epistles of the Apostles, more especially in the second Epistle of S. Peter, and in this Epistle of S. Judas throughout. These are they that the Text saith were spots, certain deceivers crept in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 4. men that took on them to have the Spirit, but were sensual, not having the Spirit, vers. 19 and filthy dreamers, vers. 8. These were the Spots.  
What these Feasts of Charity were is some scruple. The more general opinion is, that they were Solemn Meals, which every Congregation had, and eat at together at receiving the Sacrament: some think instantly before, some after: And the groundwork of this opinion is that, I Cor. XI. 21. In eating every one taketh before other his own supper. Thereupon Beza without any sticking. At those Feasts, saith he, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they received the Sacrament, as is plain out of I Cor. XI. Whereas such Feasts as these Suppers, were as far from the Apostles meaning, as the Apostle is far from commending or approving them. For you may observe that he doth not only, nor so much, condemn the misdemeanours at those suppers, as he doth the suppers themselves, as a misdemeanour. For 1. He tells plainly, that by them they vilified the Church, or the place of their public meeting. 2. That they shamed the poor, who could not bring in so good commons and victuals. And 3. That if they were so hungry, they should eat everyone at home.  
There are such dreadful and terrible glosses made of the unworthy eating and drinking at these Feasts here mentioned, that many Christians now a days are terrified from partaking of the Lords Supper, for fear lest they fall under this unworthy eating and drinking, and the Judgement consequent upon it. Whereas, I know you will think it strange, if I say it, yet I fear not to say it, that I believe, there is not a Christian now in the World, that receives the Sacrament unworthily in that sense the Apostle speaks of unworthy receiving there. Mistake me not, I say, in that sense that the Apostle speaks of there. For whereas all Churches consisted then of Jews and Gentiles, and this of Corinth particularly, as appears in the story of its first planting, Acts XVIII. and hence were their divisions: this was the cause of their other divisions, I Chap. I. 12. The Gentile party saying, I am of Paul, etc. The Jewish party, even in all Churches, in this Church undoubtedly, hankered too much after their old Judaisme, this old leaven that the Apostle gives them caution against, Chap. V 8. Two smacks of Judaisme you find them tainted with, which the Apostle hints in that XI. Chap. before he speaks of their misreceiving of the Sacrament. The first was, that the men would not pray, but with their faces covered. Which was a mere Judaizing superstition. And the other that they wore long hair: as it appears by his so smartly reproving the thing, which relished of the rite of Nazarites, a mere Judaic custom. Upon that very account did Absalon wear his long hair: which some think, he did of pride, because that kind of pride is grown into fashion among us. But he did it as being or pretending to be under a Nazarites vow, TWO Sam. XV. 8. And as they thus Judaized in those two things, (and I might show their speaking with strange Tongues, etc. had a smatch of Judaisme also) So did they Judaize about the Sacrament.  
It was a common and generally received opinion among the Jewish Nation, That Messiah when he came should no whit alter, much less abolish any of their Mosaic Ordinances, but should enhance them to a greater glory. That he should make their Sacrifices, Purifications, Sabbaths, Festivals, and all other usances, far more resplendent and glorious, than ever they had been. According to this opinion did these Jewish Christians of Corinth understand and conceive concerning the Sacrament. They observed not, that it was a Remembrance of Christ's death, which the Apostle minds them to observe, vers. 26. nor did they discern the Lords body at all in it, as the Apostle lasheth them for not doing, vers. 29. But they reputed it only as a farther inhancement of their delivery out of Egypt; and that Christ had only ordained it, as a further addition to this Passover, and to that Memorial. Hence those Procoenia were in imitation of the Passover-suppers, Judaizing in them, and in their opinion and receiving of the Sacrament. Which were as far from being any ground for these Feasts of Charity in that sense, that they are commonly interpreted in, as Judaisme from Christianity, Error from Truth, as a thing odious and to be abhorred in Christianity from a thing laudable and of divine approval.  
If therefore I may have liberty to descent from an opinion so generally received, I should say, these Feasts of Love were the Entertainment of strangers. It was a constant custom among the Jews, that at every Synagogue a place and persons were appointed for the reception of strangers, as appears by their own Writings. That this custom was translated into Christian Congregations, may be concluded, partly by the necessity of such a thing, at that time when the Apostles and Disciples went abroad to preach without money or provision of their own, and could not have subsisted without such entertainments, and partly, because we read of Gaius, Rom. XVI. 23. and Phoebe vers. 1. and women that washed strangers feet.  
So did these false Teachers walk abroad, and came as strangers (for they crept in unawars, vers. 4.) taking on them to be true: and so the Churches entertained them in such entertainments, in those Feasts of Charity, at the common charge, looking on them as true Ministers and Disciples, but they proved Spots and Rocks (for so the Greek word signifies) in those entertainments. Spots, that shamed the company they conversed with, and soiled them with the filth of Errors and false Doctrines; and Rocks, at which multitudes of Souls dashed, split, and shipwracked Faith and their Salvation.  
I am not ignorant of the variety of Reading and Interpretation of these words, as much as in most places: but I shall not insist upon that: for it would be but expense of time, since both Antiquity embraceth the Reading, as we do, and an easy discovery might be made by what mistakes other Readins and Interpretations took place.  
In the words there are three parts.  

I. The Persons, in the first word These.  
II. One particular act of theirs, hinted in the last words, they crept into their Feasts of Charity.  
III. What and how they proved there, they were Spots or Rocks, and did mischief.   
I might take up words by way of Descant upon the present occasion, and tell you what are Spots in the Feasts and Entertainments, Riot and Drunkenness, obscene and filthy Communication, Quarrelling and Contention, Uncharitableness and Forgetting of the Poor; these and other things are Spots. But I keep close to the Apostles meaning, and consider the persons he speaks of, such as I described unto you, false Teachers, that pretended to the Spirit, and to preach and work Miracles by the Spirit. And I shall discourse a little concerning the great delusion that is by pretence of the Spirit: and this the rather that I may speak something like in subsequence to that I treated upon at our last Meeting. Then I exhorted you to hold Communion by the example of Christ. For separation I then told you, was the undoing of our Church. Now I give caution against the pretence of those that Preach and Expound Scripture by the Spirit. For that is the cause of Separation, and hath proved the ruin of Religion.  
And although this change of times doth seem to promise that this delusion in time will die, so that the present discourse may seem not so very pertinent, yet doth that mischief now live, move, delude, and captivate silly souls little less than it hath done all along. Therefore give me leave a little to discover this delusion to you, that you may not only be the better fenced against it, that it do not deceive you, but that you may be the better furnished to stop the mouths of those that pretend to it.  
For the prosecuting this argument, you must distinguish between the false pretence to the Spirit of Sanctification, and to the Spirit of Revelation. By the former men deceive themselves, by the latter, others. They deceive themselves, by conceiving they have the former, because they have something like it; but these deceive others by the pretence of the latter, though they have nothing like it.  
There is no grace, but there is a false coin minted by the Devil to dissemble it. As the Harlot takes the live-child from the unwitting mother, and fosters the dead one in the room: and so lies the poor woman deceived: and so the poor man is deceived, and thinks he hath saving grace, when 'tis but common, and the Spirit of Sanctification, when 'tis but the Spirit of Bondage. But I shall not insist on this. But proceed to the other pretence, viz. to the Spirit of Revelation and Prophecy, whereby these, in the Text, deceived others.  
I shall not need to show you how this hath been the great cheat in all times. There were false Prophets before the captivity, and false Prophets after it; such pretenders almost in all times. I shall strip this delusion naked, and whip it before you by observing these four things.  
I. No degree of holiness whatsoever doth necessarily beget and infer the Spirit of Revelation, as the cause produceth the effect. It is the first cheat that these men put upon themselves and others by concluding, I am a Saint, therefore I have the Spirit, and I preach and expound Scripture by the Spirit: whereas, I say, no degree of Sanctification doth necessarily beget and produce that of Revelation. I clear this from the nature of the thing itself, and by examples.  
First, From the nature of the thing. The Spirit of Holiness and Revelation are far different, therefore the one is not the cause of the other. The cause and the effect have a parity and similitude one with another; but these are far from being so.  

1. They are impartible to different subjects: Holiness only to holy men; the Spirit of Revelation sometimes to wicked men. So it was imparted to Balaam, Numb. XXIII. so likewise to Judas and Caiaphas.  
2. They are bestowed upon different ends: Holiness for the good of him that hath it, Revelation for the benefit of others.  
3. They are of different manners and operations. The Spirit of Sanctification changeth the heart; Paul is a Saul no more; Revelation doth not. Judas is Judas still.  
4. They are of different Diffusion in the Soul: Sanctification is quite through, I Thess. V 23. Revelation only in the understanding.  
5. They are of different Effects; Sanctification never produceth but what is good: Revelation may produce what is evil. Knowledge puffeth up.   
Now see what a cheat they are in This to themselves, (if they believe it themselves) and to others that believe it, in this argumentation, I am holy, therefore I have the Spirit of Revelation.  
To the further confuting of this, add but two Examples.  

1. The first Adam. He was as holy as created nature could be, and yet had he the Spirit of Revelation? Not the Spirit at all. He was most holy, yet had not the Spirit of Sanctification, most full of knowledge, yet had not the Spirit of Revelation: but all his holiness was founded only in his nature, as he was created. God made him holy, and left him to stand upon his own holiness, and had not the assistance of the Spirit at all. So he had great knowledge, yet not the Spirit of Revelation, either to know things to come, or to know things beyond their natures and causes. But  
2. Consider the second Adam. He was holiness itself, yet had he not the Spirit of Revelation by that holiness. In Christ there were two things. The holiness of his person, by union with the Godhead, and the Endowment of the Spirit upon his person. He was so holy that he was not only without sin, but he was impeccable, Rom. VIII. 2. as we are a Law that cannot but sin, so he contra. Now this holiness of Christ's person or nature is to a clean different end to what the gifts of the Spirit upon him were. His person was so holy, that he might perform the Law, satisfy justice, pay obedience, conquer Satan. But the gifts of the Spirit were to fit him for Mediatorship, to cast out Devils, to reveal the will of God, to work Miracles to confirm that Doctrine.   
As these differ in their ends, so are they from different originals; holiness from the purity of his nature, endowments by extraordinary donation. If he had the Spirit in extraordinary gifts of Revelation and Miracles, by virtue of his holy nature, why was that Spirit given so visible, Matth. III. and given when he was to begin his Mediation? Consider his own words, Mark. XIII. 32. But of that day and that hour knoweth no man, no not the Angels which are in Heaven, neither the Son but the Father: Some are ashamed to confess their ignorance of any thing, yet he doth it plainly. For the Divine Nature in Christ acted not to the utmost of its power. 'tis clear from this passage of Christ, that by his nature he had not the Spirit of Revelation, but he had it by the immediate gift of God. For it pleased not God so to reveal that day and hour to him, while he was here on Earth. So that by this example you may see much more the fallacy of that argument, I am a Saint, therefore I have the Spirit of Revelation. Whereas Christ himself could not say so.  
II. The Spirit of Revelation is given indeed to Saints, but means little that sense, that these men speak of, but is of a clean different nature. The Apostle prays, Ephes. I. 17. That God would give unto them the Spirit of Wisdom and Revelation in the knowledge of him. And God gives this Spirit; but in what sense? Not, to foresee things to come, not to understand the Grammatical construction of Scripture without study, not to preach by the Spirit: but the Apostle explains himself, vers. 18. The eyes of their understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints. So that the Revelation given to the Saints is this, that God reveals the experience of those things, that we have learned before in the Theory from Scripture, a saving feeling of the hope of his calling, and the riches of the glory of his inheritance. Here let me speak three things.  

1. To feel the experience of Grace is not by new Light, that was never known before, but by application of what was known before. As the Queen of Sheba first heard of the Fame of Solomon, then found by experience. Compare we our knowledge of Spiritual things to a Banquet, to your Feast this day. A man before Grace sees the banquet God hath provided for his people, hath by the word learned the nature and definition of Faith, Repentance, Holiness, Love of God, and Love to God, but as yet he does but see the banquet; when Grace comes, than he sees and tastes these things in experience and sense in his own Soul. He had a light before from the Word, now it is brought so near his heart that he feels warmness, he feels life and sense and operation of these things, is as it were changed into these things; as in TWO Cor. III. 18. We with open face beholding as in a gl●ss the glory of the Lord, are changed into the same image from glory to glory. Now this is no● the Spirit of Revelation in that sense, that these take it in, but 'tis so called, because it▪ is by a light and operation above natural light and operation. As common grace is called grace, because 'tis above the ordinary working of nature, so this is called revelation, because above the work of common light.  
2. How do men come to assurance of pardon and salvation? Not by the Spirit of revelation in their sense, not by any immediate whispers from Heaven, but another way. As in Rom. XV. 4. Through patience and comfort of the Scriptures we have hope. In Scripture is your comfort, and in your own conscience; and in them is your assurance. A Saint makes this holy Syllogism. 

Scripture, Major, He that reputes, believes, loves God, hath the pardon of his sins.  
Conscience, Minor, Lord, I believe, Lord, I love thee.  
Saint, from both makes the Conclusion, Therefore I am assured of the pardon of my sins, and my Salvation.     
Thus Christ would bring S. Peter to assurance of his Estate after his denial, by this trial, Lovest thou me? Not by any revelation that Christ loved him, but it was assurance enough, if he loved Christ. And here by the way let me speak one word for trial, whether we have the Spirit of Sanctification, that we be not deceived in the rest. Never believe you have the Spirit of Sanctification, unless your heart be changed to love God. Among many signs this is the most sensible and undoubted. I say, unless the heart be changed, and changed to love God. Change of heart is the mother habit of all Graces. God speaks enough in Ezek. XXXVI. 26. A new heart will I give you, and a new spirit will I put within you. In that question about perseverance and loss of grace, as in the case of David, Peter, etc. we say, That the Act may be suspended and lost for the present, but the Habit not. Now by habit we mean not the particular seed of this or that Grace, but the change of the Heart, the materia prima of all Graces. That is never unchanged back again: the stone is taken away. The heart indeed may freeze into ice, as david's and peter's, but never turn into stone again.  
I say further▪ To love God. A man may feel some kind of change of heart in common grace Common grace is God's ordinary way for working Saving grace; his keys, Illumination, stirring of Conscience, fear of Hell, some kind of Grief. Now though these go not so far as to come to saving grace, yet saving grace comes not but by the inlet of these. And here many are deceived, if they have some such stir within them, if startled, pricked, have some sorrow for sin, though all from the Spirit of bondage, yet think they have repentance, godly sorrow enough. And here were an insuperable difficulty of discerning a man's estate, whether yet under common grace only, but that this resolves it, If I Love God. Peter's startling of Conscience, grief, tears, were good signs, but never sure signs, had not this seasoned all, Lord I Love thee.  
So that a man's assurance of his happy estate is not by any Spirit of Revelation, but of Sanctification, not from Inspiration, but from the work and testimony of a good Conscience; the Spirit of God in grace bearing witness to our Spirits.  
3. I may add, A Saint in Heaven finds nothing, but what he knew before in little, what he tasted before in little, but then is filled. As he hath heard, so now he seethe in the City of God: hath heard of the Beatifical Vision, of partaking of God, of Eternity; now he enjoys it, not by any new Revelation of the Spirit, but by blessed experience. So that the dearest Saint of God hath no further promise of Revelation, then in this sense.  
III. There is no promise in Scripture, whereupon the Spirit of Revelation is to be expected after the fall of Jerusalem. It is a delusion by which the men, we speak of, deceive themselves and others, when they think and assert, that what promises are made of Revelation, or of great light, are to be applied to these times. How have these places been as it were worn threadbare by them for this purpose, Esay LIV. 13. All thy Children shall be taught of the Lord; and Jer. XXXI. 33, 34. And this is the Covenant I will make with the house of Israel after those days, saith the Lord, I will put my Law in their inward parts, etc. And they shall teach no more every man his neighbour, saying, Know the Lord, for they shall all know me, etc. and others; as if they had been directly aimed for these very times, and as if directly for England: whereas I say again, there is no promise, upon which the Spirit of Revelation is to be expected after the fall of Jerusalem. This assertion is more important and provable, than seems at first sight. I limit Prophecy to expire at the fall of Jerusalem. Whosoever saith not so, will not know where to limit it, and what that age was wherein it was extinguished. And if no limit, than how great is the danger we are in, who live in these times, when so many of contrary minds pretend to Prophesy: and then there were no age, but there would be some persons Oracular as Moses. If any limit then, where is it fixed? I say at the fall of Jerusalem. And I will prove it by what they bring to prove Prophecy for these days, Act. II. 17. And it shall come to pass in the last days saith God, I will pour out my Spirit upon all flesh, and their sons and their daughters shall Prophesy, etc. By the last days, they would understand it of the World, I, of Jerusalem. So in divers places besides. That it is so to be understood in the place, S. Peter's application makes out. Who applies this place of the Old Testament unto himself and the Christians at that time; upon occasion of their speaking strange Languages. What absurdity would there also be in his applying this place?  
The old Oeconomy is as the old World, the Evangelical is the new Heaven and the new Earth. So that the last days of the old World are the last days of the old Oeconomy. Hence the destruction of Jerusalem is spoke of as the destruction of the old World, and Christ's coming is said to be in the last days. So that if we take not the pouring out of the Spirit in the last days, in that sense, we swerve from the sense of the phrase in Scripture. And hence it appears that Spirit to be in those last days, and that it was affixed to them from propriety of phrase.  
To this we might add, the manner of imparting the Spirit in those times: It was either by effusion upon many together, Act. II. & X. or by imposition of hands upon some single ones. Now who dares think that ever was since the fall of Jerusalem, such manner of giving, or ever will be? And these are the only ways of imparting the Spirit that are spoke of since Christ ascended.  
To all we might add, that at the fall of Jerusalem all Scripture was written, and Gods full will revealed; so that there was no further need of Prophecy and Revelation.  
Therefore those places they cite, are misapplied both as to the time and also as to the proper sense of them. So that here is a discovery of the third delusion, that Prophesy still continues, whereas it was to cease at the fall of Jerusalem, and there is no promise, whereupon any hath reason to expect it in these times.  
iv The standing Ministry is the ordinary Method that God hath used for the instruction of his Church. It has ever been God's way, since he first wrote words, to teach his Church by a studious learned Ministry, who were to explain the Scripture by study, not by the Spirit. Mistake not, this Ministry consisted not of Prophets, (they were occasional, and of necessity,) but of Priests and Levites. We are sent to them, Hag. II. 11. Thus saith the Lord of Hosts, ask now the Priests concerning the Law, Mal. II. 7. For the Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of Hosts. We have mention made of the sons of the Prophets in the Old Testament; these were not inspired, but understanding was instilled into them by Elias, and they sat at his feet; such were those of Issachar. So the Disciples sat at the feet of Christ. The true Apostles indeed were inspired because there was a necessity of it. But when the New Testament was written, there was no further need of inspiration. And then the Church was sufficiently instructed by ordinary Ministers, therefore was Timothy left at Ephesus, Titus in Crect. Therefore was the Imposition of Hands, Hebrews VI 2.  
I conclude all with that suitable advice of St. John, I Chap. IV. 1. Beloved believe not every Spirit, but try the Spirits whether they are of God, because many false Prophets are gone out into the World.   

A SERMON PREACHED BEFORE THE Staffordshire-Natives, At St. Michael's Cornhill LONDON, Novemb. 26. 1663.  ROM. V Vers. 1. Being justified by Faith we have peace with God. 
THIS Text may seem very unsuitable to this occasion; but certainly to no occasion, no company, no season can it be unsuitable, can it be unseasonable to speak, hear, meditate of the infinite mercy of God in justifying men, and of the unexpressible happiness of man in having peace with God.  
But I have chosen this Subject to treat upon in a methodical succession to what I have discoursed upon heretofore, being called to this Employment: At my first being upon this task before you, from those words in X. Joh. 22, 23. which speaks of Christ's being at Jerusalem at the Feast of Dedication, I shown you at large how our Saviour held Communion with the Church of the Jews; and thereupon I spoke of such unity, against Schism. At my second from those words, Jud. vers. 12. These are spots in your Feasts of Charity, I shown that the spots spoken of were false Teachers, that went abroad pretending to the Spirit, and so deceiving; and thereupon I spoke of taking heed of such delusions, against Heresy and Error. And now what can I more orderly and methodically speak upon, after speaking of keeping Peace with the Church, and keeping Peace with the Truth, than of having Peace with God?  
Yes, you will say, To have taken in first having peace one with another. True, that might not have been immethodical. But you speak that in my stead; this Loving, Friendly, Brotherly meeting discourses that for me, and makes a visible Sermon of your peace one with another. And I have made that as it were a Text, whereupon to raise an occasional meditation to the tenor of that, which the Text that I have read, speaks. And let me raise it thus, If it be so good, and pleasant and happy a thing to see brethren thus live together in unity, thus to meet together, to walk together, to Feast together in Love, Unity and Peace; Sursum corda, lift up your hearts, and from this lustre you see of the Sun shining in this water below, look up to the light that is in the body of the Sun itself, and meditate how excellent, how pleasant, how happy a thing it is to have peace with God, to walk in peace with God in his own ways, to converse in peace with God in his own House, to Feast in peace with God at his own Table, and at night to lie down and sleep in peace with with God in his own Bosom.  
This is the last Epistle the Apostle wrote before his apprehension and imprisonment. He wrote it from Corinth, where he touched in his journey to Jerusalem, his last journey thither. He wrote it in the second year of Nero immediately after Easter, when Claudius, who had hindered the Mystery of iniquity from its working in its full scope, by his discountenancing the Jewish Nation, had now been taken away above a year and an half ago. And now that mystery did find itself lose, and acted in its full activity: those of that Nation, that had not embraced the Gospel persecuting it with all virulency, and multitudes of those that had embraced it apostatising from it, and becoming its bitter enemies.  
This double fruit of gall and wormwood proceeded from one and the same root of bitterness, viz. Their doting upon Judaisme: the word taken in a Civil sense, as they accounted it a privilegial excellence to be a Jew, or in a Religious sense, as they expected to be justified by their Judaical works.  
So that the very season and present juncture of affairs might very well give occasion unto the Apostle, to handle the two Themes that faced these two great delusions, so copiously in this Epistle, above all other places, viz. The casting off the Jews, and coming in of the Gentiles, to decry their boasting of being Jews; and Justification by Faith, to face their dangerous principle of Justification by their Works.  
How he prosecutes his Discourse upon the point of Justification by Faith from the beginning of his Epistle hither, any one may see plainly; first, confuting the opinion concerning Justification by Works, and then proving that it is by Faith.  
As to the former, in Chap. I. he speaks of the works of the Heathen, most abominable, and clean contrary to justifying: in Chap. II. of the works of the Jews, most failing and infinitely short of justifying; and yet concludes, as to the second head he handles, that the Believers of the one Nation and the other are justified, Chap. III. 30. as well the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and not by works, as the uncircumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith, though it had been of so contrary works.  
In Chap. IU. he instanceth in Abraham, as serving to both his purposes, showing that he was not justified by his Works, but by believing, and that the rather because it was a common opinion and saying among the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Abraham performed all the Law to a little, and consequently that he was justified by that performance. He showeth, that he believed and was justified by his faith, before he received circumcision, in which they placed so much of justification, and that he received Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal of the righteousness of faith, which he had being yet uncircumcised, and a seal of the righteousness of faith which should be in the uncircumcision, or Gentiles, that should come to believe, (as those words will also bear) that he might be the Father of all that believe, though they be not circumcised, that righteousness might be imputed to them also; vers. 11.  
In this verse before, as he gins to apply the Doctrine he had cleared, and the word Therefore infers no less. Upon which I shall not insist to examine, whether by it he infers only the first clause of the Text, as proved already, That Justification is by Faith: or the second also, as proved likewise, or now added to be proved, That being Justified by Faith, we have peace with God. Nor shall I insist upon the connexion, but take the words as they lie singly before us; and methinks they are as Ephraim and Manasseh before Jacob, both clauses so excellent, that we may be at a stand on which to lay the right hand; so great the mystery of Justification, and so incomparable the happiness of having Peace, that on which shall we fix to discourse in this hour? I may not pass the former, but in a word or two by the way, hint something of the great mystery of Justification.  

I. It is a mystery and wonder, that I may say with that Apostle, even the Angels desire to look into, and that men have cause with amazement to look upon, that ever a sinful wretch, a condemned person, should be justified before God. But so it was in the Law, he that was unclean with the deepest died legal uncleanness that could be, if purified with the Purification of the Sanctuary, he became clean.  
II. It is a mystery, that a sinner should be justified, and yet whiles he lives in this world he is sinful still. But so likewise it was in the Law, the Leper was cleansed, yet he was a Leper still, Levit. XIII. 13. In a case there mentioned the Priest was to pronounce him clean. His condition was changed as to his restoring to the public Worship, and to the Congregation, but his inherent distemper was not wholly removed.  
III. It is a mystery, that a sinner should be justified by God's justice: the property of which is to condemn sin and to punish sinners. For we are justified not only by the grace and mercy of God, but by the very justice of God. And methinks the very word Justification speaks no less, I am sure the Apostle speaks so in Chap. I. 17. For therein is the righteousness of God revealed from faith to faith. In the Law was revealed the righteousness or justice of God condemning, and in the Gospel the righteousness or justice of God justifying.  
iv It is a mystery, that man's believing should justify: it being an Act of man, and so infinitely unadaequate to Gods justifying. But as in the Law, he that would have his atonement made at the Altar, and have his acceptance there, must of necessity take the Priest in his thoughts, and in his way to do it for him; so Faith doth inevitably include also Christ the object of believing, and his merit. So that you cannot define this Gospel faith but with this comprehension, that it is a trusting in the grace and promise of God through Christ.  
V It is a mystery, that a sinner should be justified or made righteous by the righteousness of another. This is strange to the ears of the Jews, who expected to be justified every one by his own righteousness. Whereas they might have learned at the Temple, that even the holiest things there, were not holy of themselves, but made holy by something else; the Sacrifice by the Altar, the Priest by his garments. And this is that Faith that the Apostle speaks of in the place mentioned before, The righteousness of God revealed from Faith to Faith, I. Rom. 17. i. e. a righteousness beyond that that the Jew expected by Faith in God, who immediately trusted in God upon the account of his own righteousness: whereas This is a Faith or trusting in God upon the righteousness of Christ.  
VI It is a mystery, that whereas Faith is not the same for degree and measure in all that believe, yet justification is the same in all that believe, though their belief be in different measures and degrees. So once in the Wilderness all gathered not Manna in the same measure, yet when all came to measure, they had all alike, none above an Omer, none under. Sanctification indeed receiveth magis & minus, and one hath a greater degree or less of holiness than other, but Justification is not so. For all are justified alike; the truth of faith justifying, not the measure. So actual sinfulness recipit magis & minus, and so some are greater sinners some less, but origine sui, 'tis not so, but sin is alike in all.   
But my discourse shall light down and stay upon that which in the Text is the lighting down of the happiness of being justified, viz. That such have peace with God.  
The very word, to have Peace with God may make a Christians heart to leap within him, it speaks so much happiness. Did not our hearts burn within us, say they in the Gospel upon Christ's gracious discourses with them. It is enough to warm a heart, if it be not, if it will not be, a stone; if it be sensible, if it will be sensible, what it is to be a sinner: to hear that an offended, just, dreadful, all-powerful God, will be at peace with him, that hath offended him.  
Why art thou so dull O my Soul, why so stupid within me, as not to stir, not to be affected at the sounding of such tidings as these, that it is possible for a sinner to have peace with God? Cain, why art thou so unquiet in thy conscience, if thou do well shalt thou not be accepted, but if thou do not, there is a sin offering lies at the door, and thou mayest have an atonement. Wretch that thou art, if thy heart relent not at such tidings as these!  
When the Devil had set enmity twixt God and Man at the fall of Adam, it was a lovely dawning towards man's recovery, when God set enmity twixt Man and the Devil: for their friendship had been Man's undoing. But it was the glorious Sunrising, or noon-tide rather, when God abolished the enmity betwixt Man and himself, and brought and spoke Peace.  
In the Angel's song, that they sung at the birth of our Saviour; that part of the Ditty spoke a great deal of happiness, that spoke of Peace on Earth twixt man and man; which was not to be by reconciling Jew and Gentile in the Gospel: but that part of it spoke more happiness, that spoke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's good will towards men, or Peace twixt Men and God.  
Now what it is to have peace with God, who can utter? 'tis a fit Theme for an Angel from Heaven to discourse upon, who never had enmity with God, or rather for a Saint in glory, who had once been at enmity, but now knows what the sweetness of peace with God is in its full enjoyment. Take the prospect of it thus reflexly. Take your stand in your thoughts from a deathbed, a very convenient stand to take our view in all our actions. Think of your dying condition, and conceive all your sins then mustered before you, the vanity, folly and wretchedness of an ill led life presenting themselves before you in their horror and confusion, your conscience flashing the very flames of Hell into your faces: imagine that you beheld God frowning, and his face full of indignation; in a word that you saw plainly your lost and undone Condition; and then speak, heart, what is it to have peace with God? Solomon, wilt thou have riches? Sinner, wilt thou have preferments, wealth, pleasure, all contents the World can afford? No, Lord, let me have Peace with God, which is above ten thousand Worlds.  
It is very incident to any, that treateth upon this Subject, to be carried by a kind of delightful impulse and enforcement, to discourse what happiness it is to have Peace with God. And no wonder, when the field is very pleasant to spatiate in: But I shall according to the proper rule of method, first, inquire into the nature of the thing itself, and then, if time permit, speak of that happy fruit of it.  
Of the former of these I shall discourse Negatively and Positively.  
I. Negatively, what is not this Peace, nor any sign of it: but is counterfeit coin▪ And  
1. Outward Peace, or prosperity in the things of this World is no sign at all of Peace with God. The men of the World are willing to delude themselves with this Sophism, All things go well with me, therefore 'tis so twixt God and me. 'Tis true, outward prosperity in Scripture-phrase is often termed by the name of Peace; and it is true also, that outward prosperity is often promised upon pleasing God in obedience to his Commandments, as in Levit. XXVI. and Deut. XXVIII. and in multitudes of other places. And hence some may be ready upon the enjoyment of worldly prosperity to think they may conclude upon the favour of God, and that they are at peace with him, and all well 'twixt God and them.  
But that promise of the Covenant is to be interpreted according to the tenor of the Covenant itself: which is, That it is absolutely a Covenant of Grace and Peace, but it is conditionally the Covenant of somewhat else, viz. of temporal things. In 1 Tim. IV. 8. Godliness hath the promise of the life that now is, and of that which is to come: Of the life to come absolutely, of this conditionally. God's Covenant is, that they that keep his Covenant, shall have grace; that is absolute: and it may be prosperity, it may be adversity; that is conditional. But this may be, spoils all. By no means. Thou shalt have prosperity, if best; thou shalt have adversity, if best: Riches if good for thee, prosperity if better.  
And in that question, whether wicked men have right to the creature, the determination is made more easy, this being observed, That there is a great deal of difference betwixt a right to the Creature, and a Covenant-right, which is, that the use of the Creature be for our good. For Dominium temporale non fundatur in gratia. It is not grace that gives interest to the use of the Creature, but to the blessing on the Creature, I Tim. IV. 5. The creature is sanctified by the Word of God and Prayer. The matter is not, whether we have the use of the Creature, but whether the Creature be sanctified, and becomes a blessing. God hath promised, keep my Covenant, and be blessed in thy basket and thy store, etc. and yet thousands have kept God's Covenant, and walked hungry and naked; as in Heb. XI. 36, 37. These good men, if they had not well understood the tenor of the Covenant of Grace, might have disputed with God, Thou hast promised to them that keep thy Covenant, that they shall be so and so blessed, we have done it, but where is the promise? As they plead Psal. XLIV. 11. 17. Thou hast given us like sheep appointed for meat, etc. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. But saith God, and they knew it well, The tenor of the Covenant absolutely is Grace, and that you have, but other things are but conditional, viz. as they may be best for you.  
Let no man then deceive himself; seek not the living among the dead. A full bag, and chest, and barn is a very improper place to seek for the Peace of God in. A man's outward condition is not a sign of his interest in the Covenant of Grace and Peace: but if that condition will be a blessing to him, and will forward and help him on the better to Grace and Peace, the end of the Covenant, than he shall have it: A man prosperous in the World grows proud, secure, insulting. Is this Covenant Prosperity? No, it is clean contrary to the end of the Covenant, which is the forwarding men in grace. So that I may wind my assertion higher, That outward peace and plenty is so little a sign of Peace with God, that it is oftentimes a sign rather of his enmity. See Eccles. V. 13. There riches are said to be kept for the owners thereof to their hurt. And Mal. II. 2. There God threatens to curse these blessings. But I need say no more upon this point, but only to mention, that our Saviour sets his Peace and this peace of the World in opposition, in XIV. Joh. 27.  
2. There is another false coin that counterfeits Peace with God, and that is men's having peace in their own consciences. I shall discover how deceivable it is, by speaking to this second assertion.  
That inward peace in the Conscience doth not at all infer having Peace with God. And let me add a third and speak reversely,  
That having peace with God doth not necessarily infer inward peace of Conscience.  
1. That inward peace in the Conscience doth not infer having Peace with God. By inward peace in the Conscience I mean, the opposite to pangs, troubles, storms of conscience. And this peace is the common temper of the most consciences in the world; they have no disquiet at all. Who hath used to visit the sick on their dying beds, hath he not found it too common, that Conscience hath been in this temper? I thank God, nothing troubles me, all is quiet in my Conscience. As Elisha over Hazael, upon foresight of his mischievousness to come, so could I weep over such a poor Soul, to see it go out of the World with such a delusion as this in its right hand.  
Ah! say not peace, peace, when there is no peace. For here indeed is neither peace with God, nor peace of Conscience properly so called. But if you will have the Spirit of God to word it, it is the Spirit of slumber, Rom. XI. 8. It is an impenitent heart, Rom. II. 5. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, past feeling, Eph. IU. 19 In a word it is a Nabals heart dead within him. And that such a Conscience should be quiet it is no wonder; for mortui non mordent. But it would be a wonder if such a peace in the Conscience should be a sign of peace with God. Into such a peace, let not my Soul, my Conscience enter.  
It was a strange request of him that said to his Father, Smite me, I pray thee. But I hardly know a more pertinent request, that a sinner can put up to God, and it must be mine continually; and I know, that all that know what belong to the right frame of Conscience, will pray with me, Lord smite me I pray thee, wound me, lash my Conscience and spare it not, rather than suffer me to lie and die, and perish under such peace of Conscience as this is; if such stupidity may be called peace.  
Doth any one by such a peace of Conscience as this argue his peace with God? I must now also wind this assertion higher, as I did the former: It is so far from inferring peace with God, that it directly argues peace with the Devil. And our Saviour the God of Truth, and the Prince of Peace bears witness to it, Luk. XI. 21.  
2. But doth not Peace with God argue or infer Peace of Conscience? That is the second thing I should speak to. And here I could insist with delight, for it is a very material case of Conscience.  
It is a mystery in Divinity and experience, that an unregenerate person can hardly be driven off from presuming on his Salvation, and that a regenerate man can hardly be brought to hope of his Salvation. That he who is furthest from having peace with God should scarcely be driven from not doubting of his peace with him, and that he that undoubtedly hath his peace with him, should so hardly be driven off from doubting it. Many a good Soul is in the world that is justified, and hath without question quoad re● ipsam, his peace with God, according to the divine Oracle of the Text; and yet is as it the fence of it, exceeding far from peace of Conscience; full of troubles and fears at all times.  
Think you not David was justified, and that his peace was made with God? Who can doubt it? And yet you have him sore broken, Psal. XXXVIII. 8. Think you not that he that penned the seventy seventh Psalms, was justified, and had peace with God, be he David or Asaph? Who can doubt it? And yet you have his sore running, etc. vers. 2. Was it not he that composed the eighty eighth Psalms justified and had peace with God? It is past all question; and yet you have him sadly bemoaning, at vers. 15, 16. That from his youth up all his life he was so terrified in Conscience that he was even distracted, and that he felt the fierce wrath of God go over him, and his terrors cutting him off.  
But let my lot be with such mourners of Zion; let me have such break of heart, whilst others delight to be secure. Let me be in tears, and such trembling of Conscience, as these men were: and those that delight in having no trouble there, let them take it to themselves.  
If this case were inconsistent with having peace with God, then were such a condition of all men's most miserable; but it is so far from being inconsistent, that it is the common and constant condition of all that obtain peace with him, though it be not alike to all, and in the same degree. It may seem as snow in Harvest to speak of a mourning, afflicted, grieved Conscience at a Feast of mirth; but to show that yet such an unquiet Soul may be, for all that, at Peace with God, will make the case like that at the laying the foundation of the new Temple in Ezra, Chap. III. that the sound of rejoicing may drown that of weeping.  
I could gladly and delightsomly, as I said, speak to this case, and show for the comfort of such afflicted Consciences, how little their case doth deny having peace with God: how comfortable such a condition is, though it be bitter also. I might clear the state and nature of such men's Condition, Partly, by observing under what predicament such a case comes in the Covenant of Grace. Partly, by observing the quality of such trouble, and how clear it is from being sinful. Partly, by observing the extent of the ability of Conscience to judge of a man's estate. Partly, by observing the proper original from whence it ariseth in the Soul itself. Partly, by observing the purpose of God in stating Conscience in such a Condition. By every one of which might be evinced, that Conscience may be at miserable trouble within itself, and yet that person at most entire peace with God: that his peace with God may be most undoubtedly sure, when his Conscience doth most doubt of it.  
But these would require the hour to begin again to have time to speak to them. And indeed it may seem as mourning at a banquet of Wine, to speak of an afflicted Conscience at a Feast of rejoicing.  
II. And therefore having thus spoke to the negative, I shall come to the positive, and show what it is to have Peace, having showed what it is not. But when shall I begin and when end? First, a discourse of this subject must begin at the suburbs of Hell, enmity with God, and end in the highest Heaven, the full enjoyment of him in glory. Secondly, it must proceed to show the original of this enmity, from the disjunction of sinful nature from the holy nature of God, and from disobedience of life and will to the divine Will and Law. And now thirdly, it comes to Jerusalem, the vision of Peace. The thing itself what it is, we may take up in two considerations briefly.  

1. It is a laying away and extinguishing of God's hatred and enmity against a sinner.  
2. It is not only privately, the laying aside the wrath of God, but positively, the flowing in of the love of God. Moses prays to God, Lord, show me thy Glory. Oh! what a sight is it, when the cloud of unbelief is over, how lovely and sweetly does the Son of righteousness arise upon us?   
But I give not the whole definition of Peace with God, unless to God reconciled to man, I add, Man reconciled to God. We may observe, how the Holy Ghost expresses the great Reconciliation: the main stress lies in the reconciliation of man to God, Col. I. 20. God through the blood of the cross hath reconciled all things to himself. He saith not, hath reconciled himself to all things, but all things to himself. And in TWO Cor. V 19 God was in Christ reconciling the world unto himself. He saith not, reconciling himself unto the World; and vers. 20. We pray you in Christ's stead, be ye reconciled unto God. The great business is for man to be reconciled unto God; Absalon unto David. Here then is the main trial, to know whether God be at peace with you; see if you be at peace with him. This is the Note in the Index, and if we find it there, we may be sure to find the other in the Book. As he that looked Westward, for the rising of the Sun, saw it sooner, guilding the tops of the Mountains, than they that looked for it in the East. So this is the best way to see whether God be at peace with us: let us look back upon ourselves, and see how our Condition is towards God. Some hold, that the answer by Urim and Thummim was by the rising of the stones in the High Priests breastplate. Though I am not of their mind, yet I may allude unto it in the case in hand; Look into thine own breast, make thine observation thence, see how thy heart stands affected towards God: and by that thou mayest undestand what Gods Answer to thy Question is, viz. Whether he be at Peace with thee?   

A SERMON PREACHED AT HERTFORD Assize, March 1660.  REVEL. XX. 4. And I saw thrones, and they sat upon them, and Judgement was given unto them. 
THIS portion of Scripture out of which I have taken this Text, is as much misconstrued, and as dangerously misconstrued, as any one portion of Scripture in all the Bible. How much, I shall show you in the unfolding of it: and how dangerously, you may read in the late example, of a handful of unhappy men, who thought to have brought our great City, but indeed brought themselves, to a fatal end and untimely grave, merely upon the misconstruction of this Scripture.  
I must therefore humbly crave your patience a little, whilst I speak something for the discovery of the meaning of the context, that so I may facilitate and plain the way to the understanding of the meaning of the words that I have chosen.  
What work the Millinery and Fifth-monarchists make upon this place, I need not tell you, I would that matter were not so well known as it is. To whom, and to whose opinion, I must do as he did in the story; who when a great company of men were met together and wanted a head over them: and had agreed that he should be their chief, that could first espy the Sun rising the next morning; whilst all the rest stood gazing into the East for that purpose, one among them turned the clear contrary way and looked Westward; and he espied the shining of the Sun on the hill tops before him, sooner than they could espy the body of the Sun arising in the East before them. So I to these men and their opinion. They look forward and make account, that the things that are here spoken of their accomplishment and fulfilling, are yet to come. I look backward and fear not to aver that the things here spoken of have received their accomplishment not long ago. They look forward, and expect that the 1000 years that are here mentioned, are yet to begin. I look backward, and make no doubt, that those 1000 years ended and expired above half a thousand years since.  
And the reason of this difference between us, is because there is propotionable difference between us about subjectum quaestionis, the subject and matter that the Apocaiyptick here aimeth at.  
He speaks up that great and noble Theme that all the Prophets so divinely and comfortably harp upon, namely the calling of the Gentiles: that they should come in out of their dark and deluded estate, to the light and embracing of the Gospel, and to become the Church and People of the living God: This is the Theme of our Apocalyptick here, and he speaks to it in seven particulars.  
I. As to the way and manner that God used to bring them in: that Christ the great Angel of the Covenant, should by the power of the Gospel chain up the Devil that he should deceive them no more as he had done.  
The mistakers I mentioned, do either ignorantly or wilfully err about the subject handled here; and construe it to this sense, that the Devil should be bound by Christ that he should not persecute, disturb and disquiet the Church as he had done: but that all along these thousand years their should be only some time of peace and tranquillity, and not one cloud of disquieture or disturbance by the Devil or his instruments eclipse it. A sense as far from the Holy Ghosts meaning as the East is from the West.  
There is not a word here of the Devils binding that He should not disturb the Church: but of the Devils binding that He should not deceive the Nations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a Grecian Read the words and he will render them, that He should not deceive the Heathen any more. The Devil had deceived and kept the poor Heathen in deludedness by Idols, Oracles, false Miracles, horrid Mysteries of irreligiousness, and a thousand cousenages for above two thousand years: namely, from their first casting off at the confusion of Babel, till the Gospel was brought in among them by the Apostles. By the Gospel there, Christ dissolves those charms of delusion, brings down Idolatry, silences the Devils Oracles and Miracles, and chains up the Devil from that power and liberty of deceiving all Nations as he had done.  
II. He saith, the Devil was chained up in this sense a thousand years: using a known expression of the Jews and alluding to an opinion of theirs, partly that he might speak the more to be understood, when he useth an expression so well known, and partly that he might face the mistake of the Jews in that opinion.  
It was their conceit and fancy, as I might show you out of their writings, that Messiah when he should come should reign among the Jewish Nation a thousand years, but as for the Heathen he should destroy them.  
No, saith our Apocalyptick, His reigning a thousand years shall be among the Nations or the Gentiles, and he shall not come to destroy the Gentiles, but to deliver them: To deliver them from the power and delusions of Satan, to chain up Satan that he shall deceive them no more as he had done: but that whereas before for so long a time together they had been only taught of the Devil; now they should all be taught of God, as had been foretold, Esa. LIV. 13. and as our Saviour himself applies it, Joh. VI 45.  
III. He speaks of Christ's disposal of the Heathen when he should have brought them in from under the deceive of the Devil, to the knowledge and embracing of the Gospel, viz. That he would platform them into Kingdoms, States, and Civil Governments, and that he would set up Christian Kings, and Magistrates, and Judges among them, and that is the meaning of the words of the Text, And I saw thrones, and they sat upon them, and Judgement was given unto them: as I shall show to you by and by.  
iv He relates, That the Souls of those that were beheaded for the witness of Jesus, nor had worshipped the beast nor his image, etc. should live and reign with Christ a thousand years.  
Where he faceth another erroneous opinion of the Jews again: which was that the Kingdom of Messiah should be a pompous Kingdom, and of earthly splendour and glory. And that those that should reign with him, should do it in the enjoyment of all earthly magnificence and worldly state.  
No saith our Apocalyptick, they that suffer with him are those that shall reign with him: as also saith the Apostle, TWO Tim. II. 12. That howsoever he shall set up Kings and Magistrates to rule for him, and under him, yet his Kingdom is not of this World; but the way to reign with him is by suffering, self denial, enduring for him, dying for him.  
V He calls this calling in of the Gentiles, The first Resurrection, vers. 5. And a wondrous one too: when they that had so long lain dead, in darkness, trespasses and sins, should now be revived to live unto God: as Ephes. II. 1. and our Saviour useth the very same expression of the same persons, Joh. V 25.  
VI He telleth, that some of those dead should not live again, till the thousand years should be fulfilled, vers. 5. Not that they should live again when the thousand years should be fulfilled, but that they had lost the opportunity of living in those thousand years, when light and life was offered and tendered through the world. For  
VII. When those thousand years should be expired Satan should be loosed again, and deceive the World as he had done, vers. 7, 8.  
And if you begin to count the thousand years from the time that the Gospel was first brought in among the Gentiles by Paul and Barnabas and other of the Apostles, you will find that the end and expiring of them will fall to be in the very depth and thickness of Popery: and then was the Devil got lose again, and deceived the Nations by as gross and wretched delusions as ever he had done before.  
And thus you have a brief account of the meaning of this portion of Scripture, so much mistaken and misconstrued: and by this time you see that the meaning of my Text is, as I gave it you before, namely that in the Church of the Gentiles called in, God should set up Thrones, and Kings, and Magistrates, and put Judgement into their hands, to govern and judge the World and to administer Justice.  
So that they that from this place would argue against Magistracy and Civil Government in the Christian Church, do no less mistake, than they did these words of God in the Prophet Jeremy, Jer. XIII. 12. who when God told them That every bottle should be filled with wine, and his meaning was, that every person should be filled with his indignation▪ as it is explained in the next verse; they so far misconstrued, that they answer, We certainly know that every bottle shall be filled with wine: meaning bottles in the proper sense, and that they should be filled with good liquor to maintain them still in their luxury and jovialty. So the mistakes we spoke of, would from this Scripture argue against Magistrates and the Civil Power: whereas there is hardly a place of Scripture that speaks more home and throughly for it than this doth.  
And this I shall further clear to you partly out of the words of the Text themselves, and partly from two other places that speak the same thing.  
In the Text, it is said, Judgement was given unto them; what can this mean, but power and authority to be Magistrates and Judges? Yes say our mistakers, It means that the Saints ●t the day of Judgement shall sit upon seats with Christ approving and applauding his Judgement. And they misapply other Scriptures as much for the confirmation of this, as they do this to such a construction. And those are Mark XIX. 28. Luke XXII. 30. which speak one and the same thing. Where Christ speaks not at all of the Saints judging the World in such a sense as they fain to themselves, but only the twelve Apostles [and Judas if you well observe the places, to be reckoned for one] judging the twelve Tribes of Israel. And the meaning is but this, that when Christ should come to reveal himself in his glorious appearing in vengeance against Jerusalem and the Jewish Nation, the Doctrine that they had Preached should condemn the twelve Tribes that had not believed it, as if they themselves sat on the Thrones to judge and condemn them. And so some of the Ancients have of old well understood it, that it is not spoken of their Persons but of their Doctrine, Judging and Condemning.  
And to the true sense, that I say the Text speaketh, speaketh also that equally abused place, I Cor. VI 2. Do ye not know that the Saints shall judge the World, i. e. know ye not that there shall be a Christian Magistracy: that Christians shall be Kings and Magistrates to rule and judge the World?  
And the very same sense speaketh Dan. VII. 18. 26, 27. from whence both my Text and that passage of Paul are taken; know ye not, saith he, that the Saints shall judge the World? How should they know it? Why? Plainly enough out of that place in Daniel, where in vers. 18. it is foretold, That the Saints of the most High should take the Kingdom, and possess the Kingdom for ever and ever. And in vers. 26, 27. The Judgement shall sit (as in the Text) and the Kingdom, and Dominion, and the greatness of the Kingdom under the whole Heaven should be given to the people of the Saints of the most High.  
Two considerations will put the matter out of all question.  
I. That the word Saints means not strictly, nor really Sanctified, in opposition to men not really sanctified, but it means Christians in general in opposition to Heathens. And so the Apostle himself clears it in the verse before that I cited. Dare any of you go to Law before the unjust and not before the Saints? What is meant by the unjust there? Heathens or Infidels as he calls them, vers. 6. And than what is meant by Saints? But Christians in opposition to Heathens.  
II. Observe the tenor of the contents in Daniel, and that will illustrate the sense of these verses that I produced. He speaks before of the four Heathen Monarchies, the Babylonian, Mede-Persian, Grecian, and Syrogrecian, that had had the Kingdom and Dominion and Rule in the World, and had tyrannised in the World, especially against the Church that was then being: but at last they should be destroyed, and upon their being destroyed Christ should come and set up his Kingdom through the World, and then the Kingdom, and Rule, and Dominion in the World, should be put into the hands of Saints or Christians, and they should Rule and Judge in the World, as those Heathen Monarchies had done all the time before.  
And thus you have the words unfolded to you, and I hope according to the meaning of the Holy Ghost.  
And now my Lords and Gentlemen, you may see your own picture in the glass of the Text; for you are of the number of those of whom it speaketh. In it you may see yourselves, Imbenched, Commissioned and your work put into your hands.  
In the first clause, The institution of the Function, the ordaining of Magistracy and Judicature: I saw Thrones set. In the second, The Commissionating of Christians unto that Office and Function, They sat upon them. In the last, The end of this Office, and the employment they are set upon in it, Judgement was given unto them.  
Thrones set: by whom? By him that had been the great agent in the verse before, Christ that had bound the Devil and chained him up.  
They sat upon them? Who? They that are the persons mentioned in the verse before. Men of the Nations, undeceived from the delusions of Satan, and brought into the truth of the Gospel.  
Judgement was given them: for what end? For Judgement sake, that they might execute judgement and righteousness among the Nations.  
And so I have my words fairly cut out before me, and the matter and the method of the Text calls upon me to speak unto these three things.  

I. Of the institution of Magistrates, as an ordinance of Christ.  
II. Of Christian Magistracy as a Gospel mercy.  
III. The great work, the all in all of Magistracy, The execution of Judgement.   
I. Of all the offices of Christ, he executed only one of them peculiarly and reservedly himself, without the communicating of any acting in it to any other, but as to the execution of the other two, he partly acteth himself, and partly importeth some acting therein by deputation to others.  
His Priestly office, that that most concerned, and had the greatest stroke in man's redemption, he executed entirely himself, and no other had share, no other could have share in the executing of that with him.  
None could be capable of offering any of his all-sufficient Sacrifice with him: none could be capable of offering the incense of mediation with him. But in his Kingly and Prophetic offices he acteth himself and he deputeth others to act for him.  
As the great Prophet, he teacheth his Church himself, by giving of the Scriptures, and instructing his holy ones by his Spirit, yet withal hath he deputed Ministers to be her Teachers.  
And as the great King of the Church, and of all the World, he ruleth in both himself: in the hearts of his people by his Word and Spirit, and amongst his enemies with a rod of Iron: yet withal hath he deputed Kings, Judges and Magistrates to be Rulers for him.  
These two great Ordinances you have couched in this very place. In the verse before the Text, Christ chaineth up the Devil, that he should no more deceive poor men as he had done before. And how did he this? By the Ministry of the Word and Preaching of the Gospel: And in the words of the Text, he setteth up Thrones, and sets men upon them; for what? To execute Magistracy and to administer Judgement.  
And so likewise are they closely hinted in that place of the Apostle that I cited, I Cor. VI Know ye not that the Saints shall judge the World, or Christians be Magistrates? and in the next verse following, know ye not that we shall judge Angels, or we Apostles and Ministers judge Devils and overthrow their Idols, Oracles, Miracles and Delusions by the Ministry of the Gospel?  
And so if I should take Pastors and Teachers, Ephes. IU. 11. for Magistrates and Ministers, I believe there were no solecism in the thing: and I am sure the Jews called their chiefest Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastors in their common speech. And if the Apostle may be showed there to speak in their vulgar dialect, as he doth indeed all along his Epistles, it would save a controversy and question that is raised upon that place.  
These two Functions are the two standing Pillars and Ordinances, the Jachin and Boaz, that our great Solomon hath set up in his Temple to stand with the Temple while it standeth.  
These are two choice strainings and distilings of the precious ointment that was poured on the head of our great Aaron that runs down upon the skirts of his clothing.  
Yours, my Lords and Gentlemen, is a beam of that lustre that shineth in the Royal Crown of Christ's Kingly office. It is a coin stamped, with the Image and superscription of the great Cesar of Heaven and Earth sitting in his Empire and Dominion over all.  
I remember a Phrase of Pliny in his Epistles, speaking of a virtuous and gallant daughter that imitated to the life the virtues and gallantry of a noble Father, Filia patreni exscripserat, the daughter had copied out her father to the life. Magistracy is a daughter of that Royal Father, that said, All power is given to me in Heaven and Earth: and it is a copy of her father. He himself hath drawn his own picture in it in little, as he sitteth in his Royal Domination, and given that image of himself to you to wear always about you.  
Let me therefore only tell you the story of a King that always wore his Father's picture, who had been a worthy Prince, about him: and ever and anon would look on it, and say, Ne quid unquam faciam indignum tali patri. O may I never do any thing unworthy such a father. Your wisdom, and worth, will make the Application.  
A good Magistrate hath one part of the image of Christ more than other good men: as Adam's dominion over the Creatures was part of the image of God upon him as well as holiness and righteousness was the image of God in him: So is his Power and Commission to rule Kingdoms in the World, the very image of Christ ruling and judging, if Righteousness and Holiness be added; and Adam in all his glory was not arrayed like such a Person.  
I am unwilling to insist and spend time to prove that Magistracy is Christ's ordinance, lest I speak but as he did at Rome, who had written a large discourse in praise of Hercules: he was but jeered for his pains and folly, to go about so seriously to commend Hercules, whom none, said they, did ever discommend. What sober man does or can deny, Kingship and Magistracy to be of Christ's ordaining? and I am unwilling by being urgent in the proof of it, so much as to seem to undervalue the judgement of any in the Congregation so far, as to think, this great and important truth needs any proof to him.  
Only let me say this, to those that do deny it, That it is a very strange Logic they make, when they conclude thus, Jesus is King Jesus, and he is Lord and Ruler of all, therefore he will endure no Kingship else, no Potentates, no Civil Government. Thou thoughtest me like unto thyself, is the complaint of God against the profane in Psal. L. 21. Men that would Rule, and would have none to Rule but themselves, would persuade you Christ is of that mind, and so make that persuasion a stalking-horse to their ambition.  
I am sure God himself, concludes after another manner in the second Psalm. I have set my King upon my holy hill of Zion: what infers he thereupon? Not, Therefore O ye Kings give up your Kingship, Nor O ye Judges of the Earth, judge the Earth no more. But therefore be wise O ye Kings, etc. and do your duty in your places.  
When our Saviour Christ came to set up his Kingdom of the Gospel, as among the Jews, he took away and abolished only that of their Laws and Ordinances that were Ceremonial, and that that related only to them as peculiar people, but let that stand that was Moral, and that that was not of that peculiar relation: so among them Gentiles when he made them his Church, he took away and destroyed only that that was sinful and abominable among them, and which did most properly denominate them Heathenish, as strangers and enemies to all Goodness and Religion: but that that was innocent, useful and necessary, he perpetuated among them.  
Among the Jews he abolished the worship at the Temple, as purely Ceremonious, but he perpetuated the Worship of the Synagogue, Reading the Scriptures, Praying, Preaching, and Singing of Psalms, etc. transplanted it into the Christian Church as purely Moral. So among the Gentiles, he destroyed their ignorance, Idolatry, corruption of manners, delusions of Satan, as purely Heathenish. But he perpetuated Kingship, Magistracy, civil Government as useful and profitable, and taken up upon the very pure light of nature and inevitable necessity,  
I may compare what he did in this to what he did about Baptism. He found when he came, that it had been in use among the Jews for admission of Proselytes to their Church, many hundred of years before he himself or John Baptist were born: and hence he was not solicitous to give rules what persons, and ages were to be baptised, nor in what manner now, for that was known both then and many generations before he came, as well as we know it now: but he took up Baptism as he found it continued in the Christian Church, only he enhanced the dignity of it by Sanctionating it for a Gospel Sacrament.  
So when he came among the Gentiles, he found that Magistracy and Civil Government had been among them in all generations, and he takes it up as he found it, and continueth in the Christian Church, only he enhanced the dignity of it in Sanctionating it now for a Gospel Ordinance. And I must add for a Gospel Mercy.  
II. And that is it that I observe from the second clause in the Text, They sat upon them. A Christian Magistracy is a Gospel Mercy: Christian Kings are Enthroned, and Christian Magistrates are Impoured for a mercy unto Christians. The context for several verses together speaks of several things, as Gospel mercies: and my Text coming in the midst of them speaks of that that is of the same nature and qualification.  
It was a Gospel Mercy that the Devil was chained up that he should deceive the Nations no more as he had done in the verse before the Text.  
It is a Gospel Mercy that those that suffer for Christ, and die for Christ, are not lost, but reign with him in glory in this same verse with the Text.  
It was a Gospel Mercy that the Heathen that had been so long dead in ignorance and all manner of sinfulness should have a Resurrection and come to the life of grace and glory; in the fifth verse.  
And it is a Gospel Mercy, in the Text, that Christians are set up to be Kings, Rulers and Judges among Christians.  
We need not go far for proof of this, for the flourishing condition of England, both in Church and State under such Government and Governors, gives evidence and example sufficient in this case. And vox populi, the universal joy and acclamations of all the Nation upon the happy restoring of his Sacred Majesty, speaks the sense and attestation of the whole Nation, nay of the three Nations unto the truth, and their sensibleness of this mercy. The shout of a King, of a most Christian King was among them.  
I know your own thoughts prevent me in the proof of this, and read the truth of it in this days occasion; who is here that is a lover of right and honesty, that is a son of peace and order, and deserves indeed the name of a Christian, whose heart rejoiceth not within him to see such occasion as these? Justice looking down upon us from Heaven: Deputies sent us from our great King in Heaven as well as from his Sacred Majesty, and they of our own Nation, Religion, Profession, of the same Body, Church and Nation with ourselves, administer Judgement among us to relieve the oppressed, to pull the unjust gotten prey from the jaws of the cruel; to punish the evil, to encourage the good, and to cause Righteousness to run down like a stream, and Judgement like a running brook.  
If any desire further proof, I must remit him to such Prophetic prediction as these, Kings shall be thy nursing Fathers, etc. And I will give them Judges of themselves, and Rulers of their own people.  
And let them but compare the difference of the Jews condition, when they were under the Government of Heathens in their own Land, Persians, Grecians, Romans, and when they were under the Government of those of their own Blood and Nation. And it deserves more observation than most men bestow upon it, that Paul appealed from the Bench of his own Nation, to a Heathen tribunal, a thing I believe hardly ever paralleled in that Nation; but it shows what a wretched condition they were then come unto. Now I call that a Gospel Mercy.  
1. That is for the benefit of those that profess the Gospel. And that Christian Magistracy is so, he knows not the meaning of Christianity and Christi●● Magistracy that can deny it.  
2. That is a Gospel Mercy that is dispensed by Christ in a Gospel way of dispensation, and that Christian Magistracy is so I shall evidence to you by this demonstration.  
There is a Magistracy in Turkey, China, and Tartary, as well as in England, and there were a Senate at Rome, as well as a Parliament in England, and all disposed by Christ who is made Lord of all: but there is as much difference betwixt the way of dispensation, as there is betwixt Christ's ruling over all the World as he was Creator, and dispensing common bounty, and his ruling in his Church as Mediator, and dispensing peculiar mercy. As much as betwixt his ruling in all Nations as the Conqueror of all God's enemies, and his ruling in his Church, as the Saviour and Mediator of his people. God hath made him Lord and Christ, Act. II. 36. There is more distinction in the words than many are ware of. He is Lord over all: He is Christ to his own chosen.  
3. That is a Gospel Mercy that doth promote and advance the efficacy of the Gospel: And that a Christian Magistracy doth so, if it need any proof I shall show it by this one instance.  
There are great promises in the Prophets, of mercy to be exhibited under the Gospel, which seem incredible, and which some look for still to be accomplished according to the letter, and hence their expectation of such glorious times to come; whereas they are accomplished long ago and accomplishing daily, but never were, nor ever shall be according to the letter. Such are  
That in Esa. II. 4. They shall beat their swords into ploughshares. And that in Esa. XI. 6. The wolf shall dwell with the lamb. And that in Esa. LXV. 20. There shall be no more thence an Infant of days, etc. What shall we say to these things? Were they ever fulfilled according to the letter? No, nor ever shall be.  
And yet God is faithful, and hath performed his promise, he hath done his part of what was promised, and his own people partake of the promise: and why should we look for any further?  
There will be warrings in the World whilst there are lusts in the World, for warrings come from lusts, Jam. IU. 1. And there will be lusts in the World, while there are men in the World, for every imagination of the thoughts of men's hearts are evil, only evil, and evil continually, Gen. VI 5. But God hath done his part, he brought the Gospel of peace into the World, that might have taught men and wrought men to better, but it is their own faults and wretchedness that they are not better. And though Saints of God have this promise accomplished in themselves, and they are knit together in the unity of the Spirit and the bond of Peace, and what accomplishment more can be expected?  
And so there will be Woolvish and Serpentine affections and actions of men in the World, where there is sin in the World: and there will be ignorance in the World, and men will be infants in understanding, whilst there is Fleshliness and Worldliness in the World; yet God hath done his part, he hath brought the Gospel into the World, that might tame men's brutish affections and curb their actions; and the Saints of God have this effect wrought upon them, but some men will be Wolves and Lions still.  
He hath brought the light and knowledge of the Gospel into the World, that men need not to be infants in understanding; and the Saints of God that embrace the Gospel, come to be aged men in knowledge: but men will be ignorant still.  
Hath not God therefore performed his promise? As Esa. V. 4. What could God have done more to this purpose than he hath done, in affording the means for the effecting of this, as much as could be afforded?  
And here comes in the work and employment of the Magistracy: God is so fully a performer of his promise, that he hath left the issue not only to the bare preaching of the Word, but he hath ordained also the Sword and Authority of the Magistracy, to restrain men from their fightings and brutishness, and to force them out of their wilful ignorance, when the only preaching of the Word will not persuade them. As when the Priests with the sounding of their Trumpets will not serve the turn to subdue Jericho, an host of men of arms must be ready to assist the work and to do it.  
It is in mercy to men's Souls that God hath ordained Magistracy, as well as it in mercy to their Estates, and for the securing of their Persons. It is a bond of love, whereby he would draw men from their own ruin and the ruining of others; a holy, tender and loving violence, whereby, when the Ministry of the Gospel cannot persuade them to be good, he would restrain them from being evil, and would constrain them to be better than they are. A holy violence that would make men good whether they will or no.  
Such a mercy is a Christian Magistracy: An Ordinance stamped with Christ's own Kingly picture, and sent for a token to his Church of special love and mercy: As Aaron in his breastplate of Judgement carried Urim and Thummim, Light and Perfection. So Magistrates in the Breastplate of Judgement, they always carry about with them, have written there as it were with Christ's own finger, Power and Mercy: Power, derived from Christ to them, and mercy derived from Christ by them to the Church.  
The Pagans and Infidels Magistracy that is among them, it is true, is an ordinance of Christ, Rom. XIII. 2. The powers that be are ordained of God. But these are but crumbs that fall from his Table of common providence, as he is the great Ruler of all the World. But Christian Magistracy is a full furnished Table of mercy from him, as the Father and cherisher of his Church.  
Mercy to our Estates for their preservation, mercy to our Lives for their security, mercy to the Nation for its peace, mercy to Widows for their encouragement, mercy to the Gospel for its maintaining, mercy to Souls for their reducing. Such a mercy is a Christian Magistracy, and so is the end, and such the fruit of the execution of their Office, the execution of Judgement, which is the third thing I have to speak to from the third clause in the Text, and Judgement was given unto them.  
III. He saith not Power, for that would not have included Judgement, but he saith Judgement which includeth also lawful power, yea and something else, Righteousness and Justice.  
I am assured there is none that hear me this day, is so little acquainted with the stile of Scripture, but he knoweth that when it speaketh of Judgement as the work of the Magistrate, it meaneth the execution of Justice or of right Judgement: Shall not the Judge of all the World do right? Gen. XVIII. 25. The very title of Judge speaketh doing right, as it was with the Judge of all the World, so with the Judges of any part of it.  
This, my Lords and Gentlemen, is your work and employment to judge righteous Judgement, to plead the cause of the oppressed, to relieve the fatherless and widow, and him that hath no helper, to reward every one according to the Justice of his cause before you.  
As you carry the stamp of Christ's own image in your Power, so it is no whit to the life, if Justice be not stamped there also. And your being a mercy to the people, is by doing Justice to the people.  
I shall not here go about to teach you what you have to do in your Employment and Function. I am far from supposing that either you know not your duty, or that I know it better than yourselves. Only give me leave to be your remembrancer a little of what is the charge that lies upon you: and that not by setting any rules before you, but by setting some Divine copies before you, most fairly written, upon which to look with a single eye may be enough to stir you up to your duty: and that the more because we are commonly more wrought upon men by example than by precept: I shall only propose three: two copied out by God in his own example; and the third, a singular copy set out in his Word. The first, I shall be bold, to offer to you of the Magistracy. The second, to all that have to do with you at the present occasion, Counsel, Jurors and Witnesses; and the third, before all that hear me.  
The first is this, You know Gods Attributes, Power, Mercy and Justice. Now God acteth not any of his Attributes according to the utmost extent of the infiniteness of it, but according to the most wise and most holy counsel and disposal of his own Will. God never acted his Power according to the utmost infinity of his Power: for else whereas he made one World, he might have made a Thousand.  
He never acted his Mercy according to the utmost infinity of his Mercy, for than whereas he saveth but a little flock, he might have saved all Men and Devils.  
Nor did he ever act his Justice according to the utmost infinity of his Justice, for then all flesh would fail before him and the Spirits that he hath Created.  
But his Will as I may speak it, acts as Queen Regent in the midst of his Attributes, and limits and confines their acting according to the sacred disposal of that.  
So that he showeth his Power, not when and where he can, but when and where and how he will show his Power: He showeth his Justice not when and where he can, but when and where he will show his Justice: And he will show Mercy, not on whom he can, but on whom he will show Mercy, Rom. IX. 18.  
Look upon this copy and then reflect upon yourselves and your Function. You have your Attributes, let me so call them, of Power, Mercy, Interest in the people, and the like; now how are these to be acted by you? An unjust Magistrate, like him Luke XVIII. would be ready to miswrite after the copy, and say, I will act these after mine own will, as God acteth his after his own will. No, he is mistaken: let him look better on his Commission. The Judgement that is put into his hand, is the Will of God put into his hand. As the Apostle saith, This is the Will of God, even your Sanctification: so This is the Will of God, even the Judgement that is given him; his Commission carries it not, sic velis sic jubeas, do not thou with thy Power what thou wilt, but sic volo sic jubeo, Do in thine Office as it is my Will and as I Command.  
The Sun in Heaven sends down his shine upon the Earth, and we are to set all our dials by that light, and not by any candle of our own.  
The Will of God as it is the rule of all his own actions, so he sends down the beams of it in his Word to men to be the rule of theirs. By the Ministry, God puts his Will revealed in his Word into the hands of men, to do according to that rule, and not by any rule of their own Will. So the Commission that he puts into the hands of the Magistracy, is the Will of God to act by, as he hath revealed in his Word, not to act according to their own mind. Not to show Mercy, Justice, Power, and Favour as they please, but as Gods Will appears in their Commission.  
It was the custom in Israel that when the King was Crowned, the book of the Law was put into his hand, the Will of God to be his rule, and not his own. So when Joshua is made chief Magistrate, God instates him in his Power, and with all put the Law into his hand, Josh. I. 8. This book of the Law shall not departed out of thy mouth, etc. And so at the Crowning of young Joash, I King. XI. 12. They put the Crown upon him and gave him the Testimony.  
Look then upon the Copy that is before you, and look upon the Commission he hath given you. His Will in Heaven acts all his glorious Attributes, and as I may speak it with reverence, his Will rules them. He hath transcribed his Will in little in your Commission, to act all yours: Now his Will be done by you upon Earth, as it is done by himself in Heaven.  
A second Copy, that I would present before you, and before all that have any thing to do with you at present about Judicature, Counsel, Witnesses and Jurors, is Gods own righteousness, and that especially in one particular example. It is needless to tell you from Scripture, that the righteous God loves righteousness, delights in righteousness, practices righteousness, commands righteousness. That one acting of his does demonstrate all these to admiration, and that is his Justice in justifying a sinner. Much is spoken in Scripture of this righteousness of God, and indeed never enough. My righteousness is never to be revealed: To bring in everlasting righteousness: New Heavens and a new Earth wherein dwelleth righteousness, etc. Never enough spoken, never enough conceived of this Righteousness: the most mysterious acting of Heaven, the wonder of wonders among men, the Justice of God in justifying a sinner: A Divine Justice that exceeds divine Justice, Divine Justice turned into Mercy. You may think I speak strangely: if I do it, I am something excusable, with Peter ravished with the Transfiguration. I am upon a subject that may swallow up all minds with amazement; but I clear my meaning.  
In Rom. I. 17. It is said, Therein is the righteousness of God revealed from faith to faith. Revealed in the Gospel, not in the Law. Was there no revelation of Justice till the Gospel came? Yes, the Law revealed Justice, but it was condemning Justice; as that Text speaks, From faith to faith, so from righteousness to righteousness. God's Justice was most divine that appeared in the Law to condemn, but that Justice exceeded in the Gospel to justify. Where are they that talk of being justified by their own works? Then must they have a righteousness of their own, that must outvie Gods condemning justice, which is infinitely just. But his own justifying justice doth outvie it. As it is said, Where sin abounded, Grace did superabound: So where condemning Justice was glorious, justifying Justice was much more glorious.  
I said, Justice was turned into mercy; I say, the greatest Justice into the greatest mercy. How are we justified and saved? By Mercy? True, and yet by Justice become mercy, not ceasing to be Justice, what it was, but becoming Mercy, what it was not. Here is a lively Copy before you; God so loveth, so acteth justice, that he will satisfy it upon his own Son, that he might glorify it by way of mercy on all justified. His greatest mercy appeareth in this acting of his justice; and you are the greatest Mercy to a people when you do them the most Justice.  
A third and last Copy that I would set before you all, that hear me this day, is fairly, yet seems strangely written with Gods own hand in the Gospel. In divers places of the New Testament, where mention is made of the Law, and where you would think it meant both the Tables, it comes off only with mention of the Second, Matth. XIX. 17. If thou wilt enter into life, keep the Commandments. You would look for all the Ten, but look forward, and he pitcheth only upon the second Table. So Rom. XIII. 8. He that loveth another hath fulfilled the Law. You would look for the whole Law to be mentioned there, but look forward in vers. 9 and only the second Table is mentioned. So Jam. II. 8. If you fulfil the Royal Law according to the Scripture, etc. you would look for the whole Law, but he concludes all under this, Thou shalt love thy neighbour as thyself. Why, where are the Duties of the first Table? See, how God put even all religion in the second Table. As it is said, Behold! how he saved Lazarus; so, Behold! how God loveth honest, upright, charitable dealing 'twixt man and man.  
I shall not insist, to show you the reason of this strange passage. I might tell you it is, because whatsoever men pretend of Religion towards the Commands of the first Table, it is nothing, if it appear not in our obedience to the second. I might tell you, God puts you to that that is more in your own power, as to obey the second Table, is more so than the first. But I leave the Copy in your own hands to read and comment on. And when you have studied it the most, you will find this to be the result, how God requires, how God delights in our righteous, upright, charitable deal one with another.   

A SERMON PREACHED AT HERTFORD Assize, March 13. 1663.  JUDG. XX. 27, 28. And the Children of Israel enquired of the Lord. For the ark of the Covenant of the Lord was there in those days. And Phinehas the son of Eleazar the son of Aaron stood before it in those days. 
AND it was time to inquire of the Lord, considering their present condition, and exigent: and it was well they had the Ark in those days to inquire at, considering the evil of those days, and their exceeding wickedness. And it was strange that Phinehas was then there, considering the time of the story, when he is thus brought in. The three clauses in the Text, that hint their enquiring, and the manner of their enquiring, and the Person by whom; they inquired of the Lord, and they inquired at the Ark of the Covenant, and they inquired by Phinehas, require each one a serious explication; and each one explicated, it may be will afford something of information, that every one hath not observed before.  
I. They enquired of the Lord. And it was time to inquire indeed when business went so crossly with them, that though the Lord himself had encouraged them to that war, yet they lose so many thousands in the battle. At their first mustering they ask counsel of God, and he allows their quarrel, and appoints their Captain, vers. 18. And the Children of Israel arose and went up to the house of God, and asked counsel of God, and said which of us shall go up first to the battle against the Children of Benjamin? And the Lord said, Judah shall go up first. And yet when they come to fight, they lose two and twenty thousand men, vers. 21. They ask counsel of God again, and he bids them go up, and yet when they come to fight again they lose eighteen thousand men more. And now after the loss of forty thousand men, they inquire again, and indeed it was very full time.  
But what was it they inquired about? If why they thus fell when God himself had encouraged them to the War, which was a very just Quaere; Had I or you been there, we might have resolved them without an Oracle. There is an accursed thing in the midst of thee, O Israel; and a very strange accursed thing, that it is not strange, that thou canst not stand, but fallest thus before thine enemies.  
In the Chapter before, a Levites Concubine plays the whore, and runs from him, and as he fetches her again, she is paid in her kind, and whored with at Gibeah till it cost her her life. Hereupon all Israel musters in arms as one man, and solemnly vows and resolves to avenge her quarrel. But in the Chapter before that, Idolatry is publicly set up in the Tribe of Dan. And in the Chapter before that, it is publicly enough set up in the Town of Micah, and yet not one man, that stands up or stirs in the quarrel of the Lord. Oh Israel that art thus zealous in the quarrel of a Whore, and hast been no whit zealous in the cause of the Lord, it is no wonder if thou fall and fall again before thine enemies.  
So that it was the Justice of God that encouraged them to this war, and it had two parts to act. First, To punish Israel for that Idolatry against which they stirred not, and now stirred so in the cause of a Strumpet. And then secondly, To punish Gibeah and Benjamin for the abominable fact about that Strumpet, the one for acting and the other for abetting it, and not delivering the offenders▪ to deserved punishment.  
So that had they inquired why they fell so many in the war, when God himself had set them to it, this answer might easily have been given without ask at an Oracle; and no question but Phinehas, or what other holy men were in the army, did sadly observe it.  
But before we pass further, the observation, how God encourages them to this war, and yet foils them in it, minds me of two cases, that are something parallel, but only in this excepted, that they had not a precedent and dormant cause, why God should so check, when he had commanded and encouraged, but only a present and emergent.  
The one is Jacob commanded and encouraged by God to go from Haran to his own Country, and God promised to be with him, and yet Christ the Angel of the Covenant meets him by the way, wrestles with him, seeks to kill him, and he escapes so narrowly, that he lamed him all his life. The emergent reason was, because Jacob upon news of Esau's coming with four hundred armed men, was sorely shaken in his faith, foiled with distrust, and sends him a great multitude of cattle before he had tithed them, as his Vow was to do. Hence God that had commanded him, doth so check him; but he wept and made supplication, recovers his faith and escapes with life, though not with all his limbs.  
The other is Moses, commanded and encouraged by God to go for Egypt to deliver the people, and the power of miracles put into his hand: And yet Exod. IV. 24. It came to pass by the way in the Inn, that the Lord met him, and sought to kill him. The emergent cause was Moses distrust likewise: He had long declined the Employment, as doubting and pleading his own insufficiency for it; and though God had given him this token, that he should bring the people to worship God at that mountain, yet durst not Moses venture to leave his wife behind him, lest he should not come to see her any more, but takes her with him though now in childbed, and her child not yet eight days old, to be circumcised. And for this distrust God that had commanded him, yet doth check him with so great a danger. But he recovers his faith, escapes with life, sends back his wife, and goes on his journey.  
But these failings with these good men were sudden and emergent. This fault of Israel had been sometime dormant, and they dormant under it; but now God awakens them with the alarm of a grievous slaughter; that if ever they will inquire about their condition and business, it is time for them to inquire now. But how do they do it?  
II. And that is a second thing to be inquired after. The Ark and Phinehas are here mentioned, because their inquiry was by Phinehas, and his inquiry at the Ark.  
And was it possible that Phinehas should be then alive? He was one of the persons that came out of Egypt, Exod. VI 23. And it was three hundred and fifty years at least, since they came out of Egypt, to the death of Samson, which you see is set before this story in the XVI. Chap. let Phinehas be supposed to have been in the swaddles, when they came out, yet must he be at the least three hundred and fifty years old, if he were alive at the death of Samson, which is far above the date, that the ages of men went at at that time. Before the Flood indeed the Patriarches lived almost to a thousand years. But at the Flood man's age was halved, so that none that was born after, lived up full to five hundred. At the Confusion of Babel it was halved again; so that none born after that lived up, no not to two hundred and fifty, as is easy to observe by computing the Ages in Gen. XI. Nay the Ages of men stood not at that measure neither, but at the murmuring in the Wilderness, Numb. XIV. they were shortened again, and the common stint of man's life brought to seventy or eighty years, or thereabouts, as Moses tells us in the XC. Psalm. Which Psalm was penned by him upon that very occasion.  
So that it is not so much as to be imagined, that Phinehas attained to three hundred and fifty years of age; which he did and more if the time of this story were according to the order of placing it in this book. But as it is very usual in Scripture to dislocate stories out of their proper time and place, and that upon most divine reason; so it is done here; and indeed more signally, than in any other place whatsoever. This story of the war at Gibeah, and that before, of the Idolatry set up in Dan; and that before that, of the Idolatry set up by Micah in Mount Ephraim, being set in the latter end of the Book, which indeed for their proper time should have place near the beginning. And that  
First, Because in Chap. II. 7. it is said that Idolatry broke out among them, assoon as the first generation that had seen the wonders in the Wilderness was dead and gone. Now that Idolatry of the Danites, with the Idol of Micah, was the first public breaking out. And thereupon Dan is omitted to be named among the sealed of the twelve Tribes, Revel. VII.  
Secondly, It is said that this occurrence at Gibeah was, when no King, i. e. no Judge, in Israel was yet risen. It is repeated three times over, Chap. XVIII. 1. Chap. XIX. 1. and Chap. XXI. 27. to point out, that these stories occurred, before any Judge was.  
Thirdly, The wickedness at Gibeah is reckoned for the first notorious piece of villainy in the Land, Host X. 9 O Israel thou hast sinned from the days of Gibeah.  
Fourthly and lastly, That passage in Judg. V. 8. speaks clearly of this matter. They chose new Gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel? They chose new Gods refers to the Idolatry in Dan. Then was war in the gates, to this Civil war in Gibeah in their own gates. Was shield or spear seen among forty thousand? To the forty thousand that fell in this war, as if neither shield nor spear had been among them.  
I shall not trouble you with large discourses to show why these stories are displaced, and laid in this place, whereas they occurred so soon in the story of this book. I shall only commend this to your Conception. Samson their last Judge, after whose death their seat declined, was of Dan: and their first public Idolatry was in Dan. Sampsons' life was sold for eleven hundred shekels of silver of every Philistin Prince, Chap. XVI. 5. And then look at the eleven hundred shekels of silver consecrated for making Micahs Idol, Chap. XVII. 2. which was set up in the Tribe of Dan, Chap. XVIII. 29. And you may easily perceive, that the Holy Ghost hath laid these stories thus together, that their sin in Dan, and shame in the fall of Samson of Dan might be cast up together. Their last Judge, Samson of Dan came to so fatal and unhappy an end, and no wonder for their first Idolatry was in Dan. And thus you see, how Phinehas is still alive in this story, and he named because they inquired by him: and the Ark named because he enquired at the Ark. Which is the third inquiry.  
III. But how enquired he? By Urim and Thummim. So was God's direction to them Numb. XXVII. 21. And Joshua shall stand before Eleazar the Priest, who shall ask council for him after the Judgement of Urim before the Lord. As Joshua the chief Commander in his time did inquire by Eleazar the father, so did the chief commander now by Phinehas the son, and both by the judgement of Urim and Thummim.  
But how was that? There are so many opinions about what Urim and Thummim was, and so great obscurities made, how the Oracle was given by it, that it may seem to require another Oracle to tell how that Oracle was given. I shall not tyre you with diversities of opinions, I shall briefly lay down some particulars concerning this thing, upon which I myself am abundantly satisfied about it, and upon which I suppose any that is not over curious may receive satisfaction.  
1. None but knows the Dress of the High Priest, Exod. XXVIII. and particularly the breastplate, the twelve stones, and the names of the twelve Tribes engraven in upon them. And then it is said at vers. 30. And thou shalt put in the breastplate of judgement the Urim and Thummim. By the breastplate there is meant, as in vers: 15, 16. viz. that piece of embroidered work foursquare, and doubled of a span square, in which the twelve precious stones were to be set. And by the Urim and Thummim is meant the twelve precious stones themselves, which are called Urim or Lights, or Brightness, because of their shineing Lustre; and Thummim or Perfections, because with most exact and perfect compacture they were all set and fixed in a plate, and border of gold in that embroidered piece, or that piece of cloth of gold.  
2. The inquiry by Urim and Thummim was not upon any private occasion, nor by a private man; but by the Prince or Commander in chief, and that in some matter that concerned the whole Nation. This might be largely cleared, but needeth not; only this I cannot but observe, that till Solomon's time there is mention and example of this enquiring by Urim: by Joshua, here in the Text, by Saul, by David, but after Solomon's time no such mention: not because the Oracle then failed, but because till David had done the work, the whole Land, in the full extent that God had promised, namely to Euphrates, was not conquered. And therefore in those times this Oracle was stirring for the direction of the Prince or chief Commander in that expedition and employment.  
3. There was no enquiring of any Priest by Urim, who was not inspired by the Spirit of Prophecy. And hence it is that, as the Jews well observe, after the first generation after the return out of Captivity, the Oracle by Urim and Thummim, was not under the second Temple at all: because thenceforward there never was any High Priest, that had the Spirit of Prophecy, or divine Inspiration. The case of Caiaphas was singular, and it was but once, XI. Joh. 51. Being High Priest that year he prophesied. The emphasis and main reason lies in that year: that year when Vision and Prophecy should be sealed, that year, when the Spirit should be poured down in so abundant a measure, as it was, Act. II. He being High Priest that year, had one drop of that shower of divine Inspiration that fell that year, and he Prophesied. But before him had there been no High Priest, that was endued with the Spirit of Prophecy from the times of Nehemiah, Chap. VII. 65. and accordingly not the Oracle by Urim and Thummim.  
4. That Oracle therefore was not given by any audible Voice from off the Ark, nor by rising of the letters of the Names of the Tribes in the precious stones, that should spell out the answer, for two or three letters in the Alphabet were wanting in those Names: nor was it by change of Colour in the letters or stones, as is conceited by some; but the manner of enquiring and receiving answer was thus. The High Priest with all his Habiliments on, particularly the Breastplate with the twelve precious stones in it upon his breast, the Names of the twelve Tribes engraven in the stones, stood before the Ark, only the Veil between, and so he presented the Names, and represented the Persons of the twelve Tribes before God. He proposed the thing that was inquired, as Phinehas here in the Name of the People, shall I go up against my Brethren? And the Lord presently inspired him with immediate Revelation, discovering to him what was his mind in that case, and so he told it the people. As Phinehas here, Go up now against Benjamin again, and you shall prevail.  
And thus have we done with the Historical concernment of the Text. And now instead of any doctrinal Observations upon it, I might take into Consideration three material inquiries, which lie fairly hinted in the three parts I have spoken to.  
I. From the first part, that speaks of the Children of Israel's enquiring of the Lord, we may be justly moved to inquire, how the Children of England may inquire of the Lord in their doubtings or perplexities as Israel did.  
II. From the second part that speaks of the Ark being there in those days, it may justly call upon us to consider, why or whereupon the Ark carried that Name and Title that it doth here, and in many other places? viz. The Ark of the Covenant.  
III. From the third and last part, that speaks of their enquiring by Phinehas the High Priest, it may justly move this Quaere, whether the High Priest were Prophetic or Oracular by his Function? I take the hint for this, from the Rhemists note upon Caiaphas his Prophesying, Joh. XI. 50. where they say, that the gifts of the Holy Ghost followed his Order and Office, though he were so wicked; and so bring it home to Peter's chair, that the Pope sitting there cannot want the Spirit.  
I shall especially pitch upon the two first, Namely, to take up that Inquiry, Why the Ark was called the Ark of the Covenant? And the resolution of that Quaere will help not a little to resolve the first, as to the mainest things, that we are to inquire of the Lord about.  
How frequently the Ark is called by this title, The Ark of the Covenant, I need not instance: hundreds of places do evidence it. But what could any one see in the Ark, that might speak God's Covenant? There was indeed the Mercy seat upon it, and the two Cherubims at the several ends of it, and the cloud oft between, and this was all that any Israelite could see, that looked upon it. But this was not that that entitled it to that Title; but the two Tables of the Law that were in it. And so Moses himself doth make the exposition, Exod. XXXIV. 28. He wrote upon the Tables the words of the Covenant, the ten Commandments. Deut. IX. 11. At the end of forty days and forty nights, the Lord gave me the two Table of stone, the Tables of the Covenant. And to spare more instances you find the terms Covenant and Commands to be convertible, or to mean one and the same thing, Psal. CV. 8. He hath remembered his Covenant, the word which he Commanded. And Psal. CXI. 9 He Commanded his Covenant for ever. He Commanded his Covenant; a strange expression, and a comfortless expression as one would think: his Covenant to be nothing but a company of impossible Commands: his Covenant to be nothing but a Law, the Ministration of which, the Apostle tells us, was the Ministration of death, TWO Cor. III. As he, I thought he would have stroked his hand over the sore, and prayed, and he bids only, Go wash in Jordan. So one would think, it should be said, He hath promised, tendered, engaged his Covenant, and it comes off only with this, He hath Commanded his Covenant.  
And here we are come to the great question, Under what notion the Moral Law stands in the Covenant of grace? You know who they were, that have held, and I doubt too many hold it at this day, that to Israel it was a Covenant of Works, and thereupon infer, that Christians are delivered from the obligation of the Moral Law, because they are not under the Covenant of Works, but the Covenant of Grace. And accordingly they understand that distinction of the old Covenant and new, mentioned so much by the Apostle in the Epistle to the Hebrews, that the old Covenant means the Moral Law, and the new Covenant the Gospel. To these men let me first speak in the style of God to Abraham, Gen. XV. 5. Look up to Heaven and count the Stars, if thou canst number them. So look up to Heaven, and see the old Moon and the new, and observe them. Are they really two several Moons? No, but one and the same Moon under various shapes. Or look on the Earth, upon a person now Regenerated; he was before an old Creature, now he is a new, TWO Cor. V 17. What is he now a really distinct person from what he was before? No, but of a different condition only: the same man, but his condition and temper changed. So the Covenant of Grace is the same, like Christ the chief Tenor of the Covenant, yesterday and to day and the same for ever: the same from the first day that it was given to Adam, to the last day of the World, and till Time shall be no more. The same under the Law, the same under the Gospel, but clothed in different garments, in administrations of various fashions.  
The Covenant of Grace to the Jew, was Believe in Christ and be saved, as it is to us, as the Apostle clears in all his Epistles, more particularly in Heb. XI. But to them God added thus, Because the Doctrine of Christ is not yet so clear, use these Ceremonies; which figure out the actings and Office of Christ, the Priesthood his Mediating, the Sacrifices his Death, cleansing with Blood his purging of Sin, and the like. And because no other people is yet to be admitted to the Church and true Religion, but themselves, use these Ceremonies, to distinguish you from all other people, till time come, that the Gentiles come to be admitted. So that these Ceremonies were not the Covenant of Grace to them, nor a Covenant of Works to them, but only the manner and mode of the administration of the Covenant of Grace, till the Gospel should come; which when it came, and Christ was come, than the Doctrine of Christ was clear; and all Nations were come in, than were these Ceremonies laid aside, and a clean different administration of the Covenant of Grace brought in; and under these reasons are these different administrations called the old and new Covenant. So that the Ceremonial part of the Law is called the old Covenant, but the Moral doth not fall under that title, nor vanish as the other did.  
And secondly, To these that we are speaking of, let me propose this question, Did God go backward in his Covenanting, first to give a Covenant of Grace to Adam, when he had broke his Covenant of Works, and after to give a Covenant of Works to Israel, and to lay by his Covenant of Grace? The Sun in the sky stood still once, and went backward once: but the glorious Son of Righteousness that risen in the Covenant of Grace, the first day of Adam, never stood still, never went back, but is still keeping his course, to save by Grace, to save in the Covenant of Grace, and not by Works; If I go to Jonathans' house again, saith Jeremy, I shall surely die; and if God send man back to a Covenant of Works, when Adam himself failed in his Covenant of Works, man is but lost for ever.  
And thirdly, Let us read the Draught of the Covenant itself; This Indenture made betwixt the great God, and poor dust and ashes, sinful and miserable, witnesseth, That God of his infinite Love, and Grace, and Mercy, doth promise, and demise, and let to this poor creature, Grace and Glory, interest in himself and Heaven. Provided always, That man keep his Law, and do those Commands that God lays upon him. For God could not make a Covenant of Grace, but it must include Commandments and a Law: unless he would have conditioned thus with him, Do what thou wilt, live as thou wilt, Eat, Drink, Revel, be Epicure, be Atheist, and yet thou shalt enjoy me for ever, thou shalt be blessed for ever. We may tremble at such Language. The Stool of wickedness could do no more. And how cheap and vile a thing were God, if to be enjoyed on such terms as these. Man as he is a Creature must have a Law from his Creator, or else God should resign his authority, and let man be his own God. Our obedience to God is founded in God himself: If God be God serve him: an argument so urgent that 'tis never to be dissolved. And therefore that clause is set before the ten Commandments, and set after divers Commands afterwards, I am the Lord, as an argument sufficient to challenge obedience. There is nothing can dissolve the bond of man's obedience to his Creator, unless God would cease to be God, for if God be God serve him.  
And therefore the Covenanting for Grace is so far from abating of a Law to be laid upon man, that it requires it the more: because in that he is not looked upon only as a Creature, to serve his Creator; but as a Creature, that is to enjoy his Creator. Accordingly when God created Adam, he wrote a Law in his Heart, and made a Covenant with him upon the full terms of the Law for perfect obedience, and this is commonly called his Covenant of Works with Adam. The short Draught of that Covenant is this, If thou performest perfect obedience according to the tenor of this Law, To love the Lord with all thy heart, etc. thou shalt be blessed, and enjoy God for ever; if not then thou shalt be cursed, and perish for ever. Now observe the two contrary parts of this Proposal of God, which we cannot but conceive to have been the tenor of the Covenant of Works with him. First, The Promissory part, If thou performest perfect obedience, thou shalt be saved. There is mercy, that God promiseth Salvation, as well as Justice that he requires obedience. For Adam's obedience was due from him as a Creature, though there had been no Salvation for him. But in the Threatening part there was nothing but Justice, If thou performest not perfect obedience, thou shalt perish: and all the equity in the World in it. For as such obedience was due from him to God, so was he then able to perform it, and deserved perdition, if he did not.  
But Adam fell, and that Covenant of Grace came in; and than what became of the equity of that Law? Did the Covenant of Grace extinguish God's just claim of man's obedience? Nay, of man's perfect obedience? No, for God must not lose one tittle of his right and due; but that Grace that made the Covenant did contrive that Christ must pay the perfect obedience, and the believer the best obedience he can. As he under the Law that could not reach a Lamb, etc. his sacrifice was not remitted, but that sacrifice abated, and he was to bring what he could, two Turtles: So man is now grown poor, and cannot perform perfect obedience, yet the Covenant of Grace doth not remit his obedience, but abates the execution; takes perfect obedience in his behalf from Christ, but requires the perfectest he can perform from him too. So that a sinner, though he cannot perform obedience, is not therefore acquitted from the Laws challenge of obedience; nor a Believer, though Christ has paid perfect, nay infinite obedience for him, yet he is not acquitted from obeying the best he can. And the reason is, because nothing can disannul Gods just claim of obedience from his creature.  
So that this Law of obedience being founded in Gods being God, and in our being his creatures, it is impossible that God should make a Covenant with man for Grace and Salvation, and this not be included. Now though in the Covenant of Grace it stands not as in Adam's Covenant of Works, as by the performance of which to be justified, yet doth it so stand in it, as without Works performed there is no participation of God, nay without which the Covenant is no Covenant. What is said of the Sacramental Elements, the like may be said in this case. Elementum, add verbum, & sit Sacramentum. Here are the Elements, add the word of institution, and it becomes a Sacrament. So hoc est promissum, add legem, & fit foedus. Here is the promise, add the Law, and it is a Covenant. For though Promise and Covenant be sometimes convertible, yet the Promise barely considered is not the Covenant, without the Conditions of the Law affixed to it. And under this notion, in Gods own Language, the Commandments of God are the Covenant of God; Psal. CIII. 18. To those that keep his Covenant, which is explained in the next clause, which remember his Commandments to do them. They that keep his Covenant? One would think it should be, To those to whom he keeps his Covenant. But herein the main stress of the matter ●●es, if they keep his Commandments, there is no doubt of the God of Truth performing his promise. As the stress of God's reconciliation to man is laid mainly in Scripture upon man's being reconciled to God, TWO Cor. V 19 God was in Christ reconciling the World unto himself; Col. I. 20. To reconcile all things to himself: Not so much himself to the World, as the World to himself: not so much himself to all things, as all things to himself: for here is the great business to get man reconciled unto God, and then no doubt of Gods being reconciled to man. So there is no doubt of Gods performing his promise of Grace and Salvation, but the great business is, man's performing his part and keeping his Law.  
And thus having spoken to that Question, which in our enumeration came the second, Why the Ark is called the Ark of the Covenant? It hath made some way to answer the first, How may Christians inquire of God in their doubtings, as Israel did here and elsewhere, in theirs?  
I must answer briefly, and that in the Words of Gods himself, Esa. VIII. 29. To the Law and to the Testament. To the written Word of God. Search the Scriptures. As you might appeal to Balaam to bear witness concerning the blessedness of Israel, whereas he was called forth to curse them: So for the proof of this matter, viz. That there is now no other way to inquire of God, but only from his Word; you may appeal to those very Scriptures, that they produce, that would maintain, that there are Revelations and Inspirations still, and that God doth still very often answer his People by them.  
They produce that, That they shall all be taught of God, that is, say they, All the Saints shall be taught by the Spirit; but that passage aims a clean other way, as relating to the Gentiles, as it doth in Esa. LIV. 13. hence it is quoted: It means▪ that whereas they in their Heathen blindness had been taught of the Devil by his Oracles, Prophets, Pythonesses, and the like; God would bring in the Gospel among them, and so they now should be taught of God. Or as relating to the Jews, as Christ applies it, Joh. VI 45. the meaning is, that whereas they had been taught by men, either by Scribes and Pharisees, which were evil men, or by holy Priests and Prophets, which were but men, they should in time be taught▪ and now were of God himself; Christ Preaching among them, as the Apostle observes, Heb. I. 1.  
They produce that, Heb. VIII. 11. And they shall not teach every one his neighbour and every man his brother, saying, Know the Lord, for all shall know me from the least to the greatest: from Jer. XXXI. whereas the meaning is but this, that by the Word of the Gospel should come in so clear light, and so great means of knowledge, that none but might know God, if they would seek to know him. And to the very same sense and tenor speaks that strange expression, Esa. LXV. 20. There shall be no more thence an infant of days, nor an old man that hath not filled his days, for the child shall die an hundred years old. That is, there shall be so clear and great means of knowledge by the Gospel, that none needed to be a child in understanding, if they would but labour to know: and that even the young child might speak itself to be, as it were, an hundred years old for knowledge, if men would apply themselves to the means afforded for knowledge.  
They produce that, in I Joh. II. 27. The anointing which ye have received of him abideth in you, and ye need not that any man teach you, etc. Whereas the Apostle himself doth explain what that anointing is, namely Truth; But as the same anointing teacheth you of all things and is Truth: which is the very common title of the Gospel in the Gospel. To speak fully to this matter I should clear this,  
I. That after God had completed and signed the Scripture Canon, Christians must expect Revelations no more. It was promised by God, that he would pour down of his Spirit in the last days, but it means the last days of Jerusalem; and when she had finished her days, and seen her last, the Spirit in such kind of effusion is to be looked for no more.  
II. I should show, that the Scripture containeth all things necessary for us to know or to inquire of God about. 'tis not for you to know the times and the seasons, Act. I. 'tis not for Peter to inquire what should become of John; What is that to him? Joh. XXI. 22. But what is necessary for us to know, to the Law and to the Testimony, there you may learn it. I need not to tell you that you may inquire there and learn what to believe, what to do, what to avoid, how to demean yourselves towards God, towards your Neighbours, towards yourselves, how to come to Heaven and the like. For I hope none come hither at this time upon the present occasion, but have consulted with this Oracle to direct them, Whether to go to suit with their Neighbour or no, how to bear Witness, how to Council, how to Determine. But the common curiosity of men is ready to inquire, how should I know my Fortune? Why I may tell them from this Oracle, if I may use the term Fortune in such a case, Esa. III. 10, 11. Say ye to the righteous, it shall be well with him, for they shall eat the fruit of their do. woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him.  
But shall I propose a case of the greatest concernment that a man can possibly inquire about, and that is, How shall I know, whether my sins are pardoned, whether I have the favour and love of God, whether I shall be saved? At Urim and Thummim they never enquired about any of these things; and I believe such questions were rarely proposed by any to any Prophet. And yet this Oracle we are speaking of, the Law and Testimony, will resolve this Quaere, as far as is needful for any man to know, so little are we behind them in the advantage of enquiring of God.  
Is there any here that proposeth this question from a good heart, and for a good end? Let me close with him in the words of God, Esa. XXI. 12. If ye will inquire, inquire ye.  
But first let me tell him, That a man may be saved, though he do not know he shall be saved, till he come to Salvation. And I doubt not but there are many in Heaven, that were never certain that they should come there, till they came thither. A good man may die doubting, fearing, trembling, and yet his estate be sure for blessedness, though he be never assured of it, till he enjoy it. For it is Faith that secures Salvation, and is absolutely necessary for it, Assurance is not so absolutely necessary. If he kill me, yet will I trust in him, saith Job. A strong Faith, but little Assurance; and yet his eternal state secure enough.  
Secondly, A man may have Faith and yet not know that he hath it. As how many of the dear Saints of God have groaned under this doubtfulness? And answerably a man may have Certainty of Salvation, as to the thing itself, though not Assurance as to his own apprehension. I deny not all this while, that Assurance may be had, though it be not obtained by all; and that it is to be striven after according to that, give all diligence to make your calling and election sure.  
But to the coming to satisfaction upon this inquiry, do as the Priest in his inquiries, put on the breastplate, and go and stand before the Ark of the Covenant, and there inquire. Bring your Covenant to face the Law, and then consult with it. For this purpose consider these properties of Conscience.  
1. The actings of Conscience are only about things twixt us and God.  
2. The actings of Conscience in this case, and indeed in all, are not directly, but by reflection: the very name of Conscience imports no less, a knowledge by reflection. Thus a sinner by his Conscience knows he hath sinned. How? By reflecting on the Law, knows he hath deserved wrath by the Law.  
3. As Conscience condemns, in the same method it comforts and acquits. In Rom. II. 15. Conscience accuses or excuses in the same way; both by reflection upon a Law. For  
4. The ultimate resolution in this inquiry must be from the Mandatory part of the Covenant, not the Promissory. Many a man deceives himself, undoes himself by judging his case from the promises, and not taking his Resolution thence whence it should come, viz. his Conscience, and Gods Commandments laid together. God hath promised pardon, mercy, salvation, therefore I doubt not, saith a secure soul, but all will be well with me. But how knowest thou these promises belong to thee? Go to the Mandatory part of the Covenant, the Moral and Evangelical Law: and lay Conscience to that, as face and glass, and there what seest thou? The Law commands thus and thus: look in Conscience, hast thou done thus? If so, thou mayst conclude that thou shalt participate of the promises that are affixed to such Commandments. Thou canst not look on the Sun in Heaven, but mayst see it in a pail of water. Thou canst not immediately discover whether God loves thee, has pardoned thee, intent thee for Salvation; but thou canst do it by reflection twixt Law and Conscience, twixt this and the Conditions of the Covenant. Peter does not conclude, Lord, thou lovest me, but Lord I love thee. Look on the Command, Love the Lord, then look in Conscience, and that gives the reflection; and so thou mayest be secured.   

A SERMON PREACHED AT HERTFORD Assize, March 29. 1663.  II. PET. III. 13. Nevertheless we according to his promise, look for new Heavens, and new Earth, wherein dwelleth righteousness. 
IT is well they might so, and had warrant of promise so to do, otherwise where had their expectation been? The verses immediately before speak nothing but devastation and ruin of Heaven and Earth, and if there had been nothing beyond that to be looked after, their hopes and expectance had been ruined also: but we, says our Apostle, look for new Heavens and a new Earth.  
But of what nature they, is all the question. I doubt some men construe these words of the Apostle as far distant from his sense almost, as the Earth is distant from the Heavens: whilst they conceive from hence, that after the dissolution of all things yet there shall be a renewing of Heaven and Earth, and they shall be as before, as to their substance and form, only their quality changed. To this they apply, Rom. VIII. 19, 20. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God, etc.  
They would make our Apostle say Sibboleth whether he will or no: whereas he speaks Shibboleth plain enough to a far differing sense.  
For the discovery of his meaning, have patience a little, whilst I make this observation clear unto you, which may be useful to you in reading several places of Scripture▪  
That the ruin and destruction of Jerusalem and the Jewish commonwealth and oeconomy, is set forth in Scripture in such expressions, as if it were the destruction and dissolution of the whole world. Moses beginneth this stile in Deut. XXXII. 22. where he is speaking of that vengeance. For a fire is kindled in mine anger and it shall burn to the lowest hell, and it shall consume the earth with her increase, and set on fire the foundations of the mountains. Would you not think that the dissolution of all things were in mention? Look upon the context and you find it to mean no other than the destruction of that Nation. Jeremy yet higher, Chap. IU. 23. I beheld the earth, and ●o, it was without form and void: and the heavens, and they had no light: You would think all the world were returning there to her old chaos again. Add yet further, I beheld the mountains, and lo they trembled, and all the hills moved lightly. I beheld, and lo, there was no man, and all the birds of the heavens were fled. You would think that the whole universe were dissolving, but look but in the 27 vers. and it speaks no other than the dissolution of that people, For thus hath the Lord said, The whole land shall be desolate.  
Our Saviour yet higher, Matth. XXIV. 29. The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man, etc. who would not conclude that these expressions mean no other thing in the world, than the last dissolution of the World and Christ's coming to Judgement: yet look well upon the context and it speaketh plainly that the meaning is only of the dissolving of the Jews City and State: and Christ speaks it out most plainly at vers. 34. where he afferts, that that present generation should not pass till all those things were fulfilled.  
The beloved Disciple follows his Master's stile upon the very same subject in the sixth of his Revelation, where after he had described the means of the destruction of this wretched people under the opening of certain seals, by Sword, Famine and Plague; he comes at last in vers. 12, 13, 14. to speak their final dissolution itself in the very like terms. The Sun became black as sackcloth of hair, and the Moon became as blood. And the Stars of Heaven fell unto the Earth, and the Heavens departed as a scroll that is rolled together and every mountain and Island were removed out of their places. One would think the final dissolution of all the world were spoken of: but look in the 16th verse and you find the very same words that our Saviour applies to the destruction of that people, Luke XXIII. 30. They said unto the mountains fall on us, and hid us, etc. Our Apostle Peter's meaning is no other in the expression before my Text, where when he speaks of the Heavens being dissolved by fire, the Earth and the works therein burnt up, and the elements melting with fervent heat, he intends no other thing, than the dissolving of their Church and oeconomy by fiery vengeance, the consumption of their State by the flame of God's indignation, and the ruin of their elements of Religion by God's fury. Not the Elements in Aristotle's sense, of Fire, Air, Earth and Water, but the Elements in his brother Paul's sense whom he mentions presently after my Text, the carnal and beggarly Elements of their Mosaic rites and traditionary institutions.  
By this time you plainly see in what sense The new Heavens and the new Earth is to be taken in the Text: but for the fuller and clearer understanding of these things still, give me yet a little further patience to show you, that as the destruction of that old World of the Jewish people and oeconomy is uttered by such expressions, as if it were the destruction of the whole universe; so the times going near before, and concurrents going along with that destruction, are phrased by expressions also suitable. And this I shall observe to you in four heads.  
I. There is much mention of the last days in Scripture, which in most places is not to be understood of the last days of the World, as some take them, and so mistake, but of the last days of Jerusalem and the Jewish State. And indeed the greatest mercies that were promised to that people were promised to occur in those last days, as Esa. II. 2. Host III. 5. Jo●l II. 28. as he is cited by this our Apostle, Act. II. 17. these things are not to be allotted to the last days of the World, but to the last days of that City; as Peter's very allegation out of Joel makes it plain, if there were no more proof. Now, saith he, is fulfilled that which was spoken by the Prophet Joel, In the last days I will pour out, etc. These are the last days, there intended, and now the thing hath received its accomplishment. For how improper is it to construe him in such a sense as some do, This is that which Joel foretold should come to pass in the last days of the world two or three thousand years hence?  
And so on the contrary the worst of men and times are foretold to be in those last days of Jerusalem, because they did not improve those mercies, I Tim. IV. 4. and TWO Tim. III. 1. and our Apostle in the third verse of this Chapter; let the Apostle John explain all, I Joh. II. 18. Little children, it is the last time, and as ye have heard that antichrist shall come, even now are there many antichrists whereby we know that it is the last time.  
II. In such a sense are such Phrases as these to be understood, I Cor. X. 11. Upon whom the ends of the World are come. Not the very best times of the World, for the World hath lasted sixteen hundred years since Paul spoke that; and how long yet it may last, who knoweth: but the end of that old World of the Jewish State, which then hasted on very fast. In the same sense are the words of our Apostle in his first Epistle, Chap. IU. 7. The end of all things is at hand; Not the end the World but of that City, Nation and oeconomy: the like is that James V. 9 Behold the Judge standeth before the door; and divers other of the like nature.  
III. The vengeance of Christ upon that people in that final destruction, is set out and called, his coming, his coming in his Kingdom, and in clouds, and with power and great glory. His coming. Joh. XXI. 22. In his Kingdom, Matth. XVI. ult. In power and glory, Matth. XXIV. 30. Nor is this any figure, for observe, vers. 34. This generation shall not pass till all these things be fulfilled. Accordingly the day of that vengeance is called The day of the Lord.  
iv The state of the Church and Gospel after that dissolution, of that old World, is called sometimes the World to come, Heb. II. 5. sometimes new Heavens and new Earth, as in the Text; sometimes all things new, as TWO Cor. V 17. Old things are passed away, behold, all things are become new.  
So that by this time you see plainly the meaning of our Apostle at this place. In the verses before he speaks of the dissolution of the Jewish Church and State in such terms as the Scripture useth to express it by, as if it were the dissolution of the whole World: And in the words of the Text, of the new face and state of the Church and World, upon the dissolution when a new people and new oeconomy took place: We according to his promise.  
The promise is in Esa. LXV. 17. For behold I create new Heavens and a new Earth. Where if you look into the context before, you shall find the sense justified that I put upon the words, and these new Heavens and new Earth, created after the Jews casting off and destruction. It is a strange opinion that would persuade you that the most glorious things that are foretold by the Prophets should come to pass when the Jews are called, which calling is yet expected: whereas those glorious things are plainly enough intimated to come to pass at the Jews casting off. I might name many places: I shall not expatiate upon that subject here: this very Chapter speaks enough to justify what I say. In the second verse God complains, I have spread out my hands all the day long to a rebellious people. This the Apostle in the tenth of the Romans and the last, applieth unto that people. But to Israel he saith, All the day long have I stretched forth my hand to a disobedient and gainsaying people.  
The Prophet along the Chapter telleth what shall become of that people. At vers. 6. I will not keep silence, but will recompense, even recompense into their basom, Your iniquities, and the iniquities of your fathers together (saith the Lord) which have burnt incense upon the mountains, and blasphemed me upon the hills, therefore, etc. At vers. 12. I will number you to the sword, and ye shall all bow down to the slaughter. At vers. 13. Behold my servants shall eat, but ye shall be hungry, etc. At vers. 15. You shall leave your name for a curse to my chosen. And then follows the promise that is related to in the Text, For behold I create new Heavens and a new Earth.  
Though you are gone yet all the World shall not be gone with you. For though I destroy my old people, the old Heavens and Earth, of the old oeconomy, yet I shall provide myself a new people of the Gentiles, when the Jews shall be a people no more: and when that old World is destroyed, I will create new Heavens and a new Earth.  
Such another passage is that of our Saviour, Matth. XXIV. 31. where when he had described the ruin of the Jewish Nation in the terms we have spoken of before; and it might be questioned, what then shall become of a Church, and where shall it be? The Son of man, saith he, shall send his Angels or Ministers, with the sound of the trumpet, of the Gospel, and they shall gather together his elect from the four winds, from one end of the Heaven to the other, among all Nations.  
Thus had Peter read this great promise in Esay the Evangelical Prophet, thus had he heard it from the mouth of the great Prophet, his sacred Master; and therefore it is no wonder, if when it is confirmed by the mouth of two such witnesses, he undoubtedly look for new Heavens and a new Earth according to such a promise. But what is meant by righteousness in this place?  

1. Not God's primitive or distributive righteousness or justice: for that was ever, Gen. XVIII. The Judge of all the World did right ever since the World was: In the old World, in all the World, and the same for this yesterday and to day and for ever.  
2. Not that men were more righteous toward the latter end of the World, than before, as some dream of such glorious things yet to come: for there is no such promise in all the Scripture. True indeed that promise of such glorious things was in the last days of Jerusalem; but where is any promise of any such things in the last days of the World?  
3. Nor doth it mean the glorified estate, for where do you find righteousness applied to that estate? It is commonly applied to the state of believers here.  
4. Therefore it means justification of sinners, or that righteousness by which they are justified.   
The righteousness of God, which is witnessed by the Law and the Prophets: Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe, as the Apostle most divinely doth expound it.  
This is the righteousness that is so gloriously spoken of throughout all the Scriptures, Dan. IX. 24. To bring in everlasting righteousness; Esa. LVI. 1. My righteousness is near to be revealed; to which that is agreeable, Rom. I. 17. In the Gospel the righteousness of God is revealed from faith to faith. Why? Was not the righteousness of God revealed in all times before? Was not his justice revealed in the Law? Yea his condemning justice, but his justifying justice in the Gospel.  
This the meaning of the Apostle here: That as God had promised to Create new Heavens and a new Earth, a new Church and People and oeconomy among the Gentiles, when the old Judaic one should be destroyed: so in this new created World, justifying righteousness should dwell most evidently and appear most glorious, when such abominable ones as the Gentiles had been should be justified. Justifying righteousness had showed itself in the World in all generations from Adam and righteous Abel, upon all that believed; but upon the believing Gentiles most especially both because of the multitude that were justified, and men that before had been so far from righteousness.  
You may see a picture of what is intended in this Text, in the fourth of the Revelation, where there is a scheme of this new World that our Apostle speaketh of from the promise in the Prophet. There is a scene fashioned of Christ sitting in the midst of the Gospel Church, platformed according to the form of Gods dwelling in the midst of the people of Israel in his Tabernacle, and upon the mercy seat. His throne is said to be in Heaven, in the second verse, but it means in his Church: for so Heaven is taken in most places in the Revelation: And observe before his Throne in Heaven is a Sea of glass, vers. 6. as the molten Sea was before the Temple: there is an Altar before the Throne, and offering of Incense, Chap. VIII. 3. as there was at the Temple: nay there is the Temple itself filled with smoke, Chap. XV. 8. as the Tabernacle and Temple were at their Dedication.  
About his Throne were, First, four living Creatures on the four sides of it, as the four squadrons of Priests and Levites pitched on the four sides of the Tabernacle betwixt God and the people. On the outside of them sat four and twenty Elders, the representative of the whole Church, as the squadrons of the people pitched on the one side of the squadron of the Priests and Levites. And it is said these four and twenty Elders were clothed in white; which speaks the very things we are speaking of; for so doth the Holy Ghost himself explain it, in the XIX. Chap. vers. 8. The fine linen is the righteousness of the Saints. And in Chap. VII. 14. They have washed their robes and made them white in the blood of the Lamb. Strange washing, washed them white in blood? You would think that should make them of another colour: but the whiteness that we are speaking of is the pure white of Justification, and nothing can purify to that die but the blood of Christ.  
And here let me also crave your patience a little to speak to another Text of Scripture, which speaketh fully to the matter we are upon, but which is not so clearly rendered to its proper purpose, but that it hath produced no little controversy. And that is these words in Rom. IU. 11. Abraham received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised. Generally all Translations run in the same tenor: whereas these words which he had yet are not at all in the Original, as you that cannot read the Original may see by that that they are written in a different character. The Greek hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verbatim to be rendered thus, He received the sign of circumcision, a seal of the righteousness of faith, in the uncircumcision: And not to be understood of the righteousness of faith which Abraham had in his uncircumcision: though it is true he had it, but a seal of the righteousness by faith which was to be in the uncircumcision, or in the believing Gentiles. And that this sense is most agreeable to the intent of the Apostle in that place, needs no more proof than the serious observing of the nature of his discourse from those words forward. And that it is most agreeable to the end of the institution of circumcision, needs no more proof than the serious observing of the story of its institution.  
That you have in Gen. XVII. where this promise is given to Abraham, Thou shalt be the father of many Nations. In what sense the father of many Nations, the Apostle clears in the words next following those that we are upon. That he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also. So that this was the Covenant that God makes with Abraham there, that the uncircumcision should believe and become the sons of Abraham embracing his faith.  
This Covenant and promise God confirms with a double seal. 1. With the change of his name from Abram to Abraham: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a high father to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of a great multitude: and 2. With the seal of Circumcision; A seal of the righteousness by faith which should be in the uncircumcision, or in the Gentiles that should believe.  
Ponder the words and the context, and the story of the institution of Circumcision well, and you will find this to be the main aim and end of it. Not a seal of the righteousness by faith which Abraham had being uncircumcised, but of the righteousness by faith that the uncircumcision should have, when they came to believe. And it speaks the very same thing with the Text, that when God should create the new Heavens and the new Earth of the Gentile Church, when the Jewish should be cast off, that righteousness or justification by faith should dwell and shine in it.  
I have been something long in the explanation of the words, but the necessity of the thing may plead my excuse. And now they being thus explained, they offer three most noble Themes for discourse before us.  

I. Here is mention of a new World.  
II. Of God's Promise.  
III. Of Justification or Righteousness.   
And upon which of these shall I fix? Any of the three would take up the time that is allotted: therefore I will lay my right hand upon Ephraim's head which is the youngest.  
The word righteousness you see is last born in the Text, and yet indeed the birthright is due unto it. It is the first aim of our Apostle that he looketh at, and the other two are but appendices to it in his aim. Fellow his eye with yours and see where he fixeth. Righteousness is the thing he looketh after, the new Heavens and the new Earth are the state and place where he looketh for it; and the promise is the prospective through which he looked at it.  
I shall therefore pitch upon that as the main subject of the Text, and from the eye of the Apostle so intent upon it; Observe,  How desirable a thing to be looked after, righteousness is, as it speaks justification. 
Me thinks Peter speaks here concerning this righteousness, much like the tenor that the Psalmist doth concerning God, in Psal. LXXIII. 25. Their is nothing in the new Heaven but thee, and nothing in the new Earth, that I look after besides thee. His brother Paul is of the same mind and song, Phil. III. 8, 9 I do count all things but dung that I may win Christ. And be found in him, not having mine own righteousness which is of the Law, but the righteousness which is of God by faith. Offer him as Satan once did to our Saviour, and try him with haec omnia tibi dabo, Paul, choose through all the World what thou wilt have, honours, riches, pleasures, profits, take what thou wilt and have. Lord, let me have the righteousness which is of God by faith. All things in the World are but dung to it. His great Master had taught him, and teacheth us all that this is the thing so desirable and to be longed after, Matth. V 6. Blessed are they which do hunger and thirst after righteousness.  
How shall I speak upon this subject? A theme fit to be discoursed on by the Tongue of an Angel, or by the Tongue of a Saint in glory. If a Lazarus should come out of Heaven to preach on Earth, as the rich man would have had him in that parable, how would he upon his own experience of the excellency of it, magnify this righteousness? Nay if a Dives could return from Hell to preach to his brethren, and advise them that they should not come into the place of torment, he would tell them that all things in the world are but dung, and there is but unum necessarium, to get that righteousness which is of God by faith.  
Lazarus, how camest thou to Heaven? Why, I was justified, Rom. VIII. 30. Whom he justified, them he also glorified. Dives, how camest thou to be damned? Because I was not justified.  
I shall not enter into any of the various and nice disputes about Justification, I shall only speak something of the incomparable excellency of it, that if it may be, I may warm your hearts a little, in the desire and longing after it, which is so desirable and to be longed after.  
And this I shall do by considering the nature of it, and the effects, and I need to look no further: It's like the Ark of the Covenant, overlaid with gold within and without. 'tis all glorious within in its own nature, and all glorious without in its fruits and effects.  
For the first, the nature of justification: How shall I define or describe it? As the Apostle doth Faith, Heb. XI. 1. Faith is the substance of things hoped for, and the evidence of things not seen; not so exactly desining it to speak out its whole nature, but as best applicable to his present discourse: So I of this, to speak of it according to the theme proposed, as it is desirable and to be longed after, let me say, Justification is a man's being interessed in all Christ's righteousness: and if any thing be to be longed after, sure that is, To be interessed in all Christ's righteousness.  
Laban spoke high, when he said, All these things thou seest are mine, these Children are my Children, etc. XXXI. Gen. 43. But how high and glorious is that that may be said of a justified person? All thou hearest of Christ is thine, his life is thine, his death is thine, his obedience, merit, righteous spirit, all is thine. The Jews speak much when they say all the six hundred and thirteen precepts are comprehended in Justus ex fide vivet, The just shall live by faith. But they are far from construing the thing aright, when they look for justification by their own works: and it is a monster of Doctrine in their ears, that men are to be justified by the righteousness of another and by the obedience of another.  
But the Gospel, as the Apostle tells us, Reveals that great mystery; For therein is the righteousness of God revealed from faith to faith: Rom. I. 17. Here are two scruples, 1. Did not the Law reveal the righteousness of God? How then is it ascribed to the Gospel, that it reveals it? And 2. How doth it reveal it from faith to faith?  
True indeed the Law revealed God's condemning righteousness, but the Gospel his justifying righteousness; the righteousness of God in a more singular excellency. Glorious is the righteousness of God in all its actings, his condemning justice, his rewarding justice, but most singularly glorious is his justifying justice; and this most especially is exalted in Scripture as the righteousness of God, of the choicest eminency.  
And, secondly, this Righteousness is revealed in the Gospel from faith to faith. How, is that? I cannot take it only from one degree of faith to another, but from one kind of faith to another. The Jews that expected justifying by their own works, yet had they a faith in God, they believed in him, looked for good from him, but they knew not what faith in God through Christ was, they looked for justifying from God, and had a faith or belief they should observe it; but were utter strangers to justifying through faith in Christ, this therefore the Gospel reveals as the great mystery of salvation. The righteousness of God justifying a sinner, and this from immediate believing in God, to believing in him through Christ Jesus, and expecting justifying from by our own righteousness, to expecting justifying by the righteousness of Christ.  
The Apostle in Rom. V from vers. 12. forward, confirms that that I propose, that justification is by imputation of Christ's righteousness; and the comparison that he there useth, clears the matter fully. He to open that great point of justification by the righteousness of Christ, takes a parallel, from the imputation of Adam's sin, and you may see how all along he sets the one against the other: let us speak a little to that parallel.  
1. Does not the matter of imputation in his discourse there, and in deed in itself argue some descending relation, as I may tell it? Imputation is upon relation of descension.  
He speaks of Adam's sin imputed: to whom? To them that are in relation to him in descent, all his posterity. The Angel's sin is not imputed to him, nor his to Angels, nor Angels to Angels, but adam's to all his posterity, because of their relation to him. The sin in violating the command given him, is imputed to all his posterity, because his posterity: for they all were in him, and enclosed in the Covenant, for it was made not with Adam as one man, but with all humane nature included in him: and so his guilt descended to them upon that relation.  
So the righteousness of Christ is imputed: to whom? To those that are related to him, his seed such as are born of him. The comparison of the Apostle must run parallel; Adam's sin imputed to his seed, Christ's righteousness to his.  
2. All the seed of Adam are made sinful alike by his sin, so all the seed of Christ are justified a like by his obedience.  
Original sin hath not magis & minus, but all originally sinful alike; though all not actually sinful alike. So Justification hath not magis & minus, but all that are justified are justified alike. Sanctification hath its degrees. Adam's righteousness and holiness were equally perfect, but the righteousness and holiness of Saints not so: for they are justified by an infinite righteousness, but they are not sanctified by an infinite holiness.  
3. All the righteousness of Christ is imputed to him. Not one Saint one part, another another, but every one all. As anima tota in toto & tota in qualibet parte. So all the righteousness of Christ is to all believers, and all to every one. As a million of men are in the Sun, and one partakes not one of one part of his light and beams, and another of another, but every one of all. So here as the first inhancement of the desirableness of justification, it makes us partakers of Christ's righteousness: Oh what a treasure is this!   

A SERMON PREACHED AT HERTFORD Assize, March 17. 1664.  JOHN VIII. 9 And they being convinced by their own conscience, went out one by one, beginning at the eldest even to the last. 
EVEN so be it with all that deal in falsehood, as these persons do, that are spoken of by the Text. So be it with every one who at this time and occasion when Conscience should be stirring, and doing its just work toward the forwarding the execution of Justice, can find in his heart to hinder it, or to persuade it to the contrary: Any one that can swallow down and choke his Conscience with a false Oath, any one that shall intent a false Testimony, lay in a false accusation, or maintain a wrong cause. Awake Conscience, awake, and do thy duty, fly in his face and make him blush and be ashamed; admonish, chastise, correct and hinder him that he being convinced of his own Conscience, may either get him out, or at least it may get him off from being so injurious to others, or to his own soul.  
There is hardly any Commentator upon the Gospel or this Chapter, but he will tell you that this story of the adulterous woman was wanting and left out of some Greek Testaments in ancient time, as appears by this, that some of the Father's setting themselves to expound this Gospel make no mention at all of any part of this story. So Nonnus turning all this Gospel into Greek verse hath utterly left out this whole story, and so hath the Syriac New Testament first printed in Europe; and so Jerome tells us did some old Latin translations. When I cast with myself whence this omission should proceed, I cannot but think of two passages in Eusebius.  
The one is in his third Book of Ecclesiastical History, the very last clause in that Book, where he relates that one Papias, an old Tradition-monger, as he characters him, did first bring in this Story of the adulterous woman, out of a book called the Gospel according to the Hebrews. For so is that passage of Eusebius commonly understood.  
The other is in his fourth Book of the Life of Constantine, Chap. 36, 37. Where he relates, That Constantine enjoined him, and committed to his trust, to get transcribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the last Translation renders fifty Copies of such parts of Scripture, as he thought might be most useful for the Churches of Constantinople: But his Greek expression seems rather to mean fifty Copies of the Gospel compacted into one body by way of Harmonizing them together: which I am the rather induced to believe, partly, because of those Canon's Eusebiani, which are so famous, and were in tendency to such a purpose: partly because he relates that he finished the work according to the Emperor's command, and sent him the books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ternions & quaternions: which seems to mean three or four Evangelists compacted together according as they jointly related the story.  
Now if Eusebius believed that this story was introduced by Papias, as he seems to do, you may well conclude, that he would be sure to leave out this story in all his fifty Copies, which he thought unfit to be compiled with the Evangelical Story, as having no better authority, than the introduction of it by such a man. Or if the ages before Eusebius were of the same belief with him in this matter, you may see why this story might also be wanting in those times.  
But I shall not trouble you about this matter, which is now past all dispute. For I believe it is hardly possible in all the World to find now a printed New Testament, either in the Original Greek, or in any other language, either Eastern or Western, wherein this story is not inserted without any question. Nor had the thing been ever disputed, if the story itself had be searched to the bottom, for then of itself it would have vindicated its own authority, to be Evangelical and Divine.  
It tells of a Woman taken in adultery in the very Act, I could easily be persuaded to say, And in the very Temple too. For as our Saviour saith, They had made that House of prayer a den of Thiefs, so I doubt, they made it sometimes a nest of Whores. And at this time there was offered an extraordinary occasion and opportunity for such a lewdness. For as the Chapter preceding tells you at vers. 37. That the day next before this occurrence was the great and last of the Feast of Tabernacles; so the Jews Records will tell you, that that night, as also others of the same Feast, was spent by the chief men in the Nation in dancing, singing, sporting, and even revelling in the Temple-Court, vast companies of men and women looking on. Now if such nightwork as that did produce such a deed of darkness as this, it was no wonder. But I leave this as not asserted.  
The Scribes and Pharisees bring this woman to Christ as he sat teaching in the Temple, to have his sentence upon her, as it is like she was first brought to them to have theirs. If I should construe the Scribes and Pharisees here for the Members of the Sanhedrin, or bench of Judicature, it might plead the warrant of the words of our Saviour, Matth. XXIII. 2. where he useth the same expression in the same sense. The Scribes and Pharisees sit in Moses chair, i. e. the Sanhedrin sit in Moses Legislative Magistratical seat. As also the warrant of his words in this very story, where ask the woman, Hath no man condemned thee, he seems to intimate, that those that accused her had also power to judge and condemn her. However it is well known, that Scribes and Pharisees in Scripture language speak the men of the most eminency and dignity in the Nation.  
They propose the case to Christ as a point of Scruple, though they intent something worse in it. This woman was taken in adultery in the very act. Now Moses in the Law commanded us, that such should be stoned, but what sayest thou? And indeed there were two scruples in the case.  
One was as to a point in their Civil Law, viz. whether a woman taken in the very act of Adultery, might not have the benefit of Divorce, as well as a woman deprehended an Adulteress by some other discovery: since that permission of divorce was to mitigate the sharpness of the Law of putting her to death.  
The second was as to a point of Civil Policy, which you may pick out of their words to Pilate, Joh. XVIII. 31. The Jews said unto him, It is not lawful for us to put any man to death. It is very generally understood, as if they meant, that the Romans had taken away from them the power of Capital punishments. But the Jews more truly give the reason of it, viz. That Murderers and Malefactors were grown so numerous, and headstrong, and so strong a party, that the Sanhedrin could not, durst not execute justice upon them. And let me add one other Record of theirs, which suits with the thing, we are upon, namely, they say, That Adulterers grew so common, so in numerable, that they were glad to lay aside that practice by trying the adulterous wife by giving her to drink the bitter waters prescribed by God in the fifth of Numbers. And that Rabban Jochanan ben Zaccai, who I doubt not was of the Sanhedrin at this very time, caused it to be laid aside, alleging that saying of the Prophet Hosea, I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery, Host IU. 14.  
Now take it either way, whether the Romans had taken away the power of Capital punishments out of their hands, or Malefactors had overpowred it, that it durst not act, a just scruple arose in this case, what to do with this woman?  
But these men come not for resolution of questions, but for catching advantages, which Christ well knoweth, and therefore gives them no answer, but stooping down, and with his finger wrote on the ground. Our English hath added as though he heard them not, which is rarely to be found in any Greek Testaments. Some few indeed have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as not regarding: which might very well have been spared, since Christ, when he had showed that he heard and regarded, by saying to them; Whosoever is without sin, let him cast the first stone, yet he stoops down and writes on the ground again.  
An action and gesture that seems so strange to Beza, that he plainly professeth that for this very passage, he had a suspicion of the whole story, that it is not Gospel. It may be it seemed to him too like the gesture of David, scrabbling on the walls and doors in a dissembled frantickness. But if he had turned the other end of his Perspective, it would have looked more like Gods writing with his finger on the two tables of stone, for the Temple-floor was stone also.  
Some on the other hand as confident, as he was suspicious, will tell you verbatim what it was that Christ wrote: who let enjoy their confidence and fancy. It is enough for us, if we can discover why he wrote, and what his intent was in this gesture. To the discovery of which let me observe these things to you.  
I. That as the trial of an adulterous wife is the thing that is in transaction, so Christ acteth in some conformity to the trial of the adulterous wife prescribed by God, in the fift of Numbers. And much like, if I mistake not, did Moses act in the trial of Spiritual adultery, the Idolatry with the Golden Calf. In Exod. XXXII. 27. He saith to the Sons of Levi, Put every man his sword by his side, and go in and out from gate to gate throughout the Camp, and slay every man his brother, and every man his companion, and every man his neighbour. Now how could they know among so many thousands who were guilty? Why, as the adulterous wife drinking the water mixed with the dust of the Sanctuary floor, gave evidence of her guilt by her belly swelling; so Moses by God's direction beats the Calf to powder, strews the powder upon the water of the brook that descended out of the Mount, Deut. IX. 21. causes the people to drink of it, and probably God caused some like token to appear upon the faulty.  
II. The Jews have a Maxim in reference to the trial of the suspected wife, most agreeable to sense and reason, viz. That her trial proved of no effect, unless her husband that accused and tried her, were himself free from unchastity. Though she indeed had played the whore, and though she drank the bitter waters, and the Priest denounced the curse appointed to be denounced, yet that all had no effect upon her to make her belly to swell, and her thigh to rot, if her husband were an adulterer too, or a defiled person.  
Our Saviour acts here directly according to the equity of this Maxim, and sets himself purposely to try these accusers, who accused the woman, and brought her to be tried. As if he had thus spoken out unto them, You have brought this woman to me for me to sentence her, as a Judge, but who made me a Judge or a Magistrate among you? But let me act this once as personating the Priest that was to try the suspected wife, and let me go by the equity of your own rule: you say the trial of an adulterous wife proved to no effect upon her to bring her to condign punishment, if her husband were guilty of the like crime. You accuse this woman and put her upon my trial, are you yourselves free from the like fault? If you be, stone her. He that is without sin, let him cast the first stone. But if you be not, expect not that this her trial should be of effect to her condign punishment, because you the accusers are guilty of the like fault, or of some such notorious fault yourselves.  
If we should strictly understand the words, He that is without sin, for he that is without the guilt of this same sin of uncharity, among you, it were but agreeable to the construction of the phrase, Luke VII. 37. a Woman in the City that was a sinner; which is commonly understood a Common strumpet. And it were agreeable to that title that Christ once and again puts upon that generation, calling it a wicked and adulterous generation. And it were but agreeable to the lascivious temper of the Nation, as I observed before. But take it to mean some other notorious crimes, you see our Saviour's dealing is exactly according to the equity of that Maxim mentioned, viz. No trial of the adulterous wife to condemn her, if the husband that accused her be an Adulterer himself.  
III. Whereas the Priest in the trial of the suspected wife, was to stoop down and take of the dust of the Sanctuary, to make her drink it; and he was to write the curses he denounced against her in a book; the gesture of our Saviour here remembers both. His stooping down, and making the pavement of the Temple as his book, and writing in the dust there something most likely bitter and grievous against them he tried.  
VI The trying Priest wrote the curses in the book, and as soon as he had done he blotted them out with the bitter waters again: because the matter was doubtful, that he was upon, whether the woman was guilty or no: if the were guilty then there were curses written, if she were not, than they were blotted out: But here Christ is sure of the guilt of the persons he puts to trial, and therefore he writes not, and blots out again, but he writes and he writes again. And herein he imitates the acting of the trying Priest again. For he, as the Jews expound his acting, first denounced the curses, than made the Woman drink the bitter waters, and then he denounces the same curses again. So Christ stoops down, and writes some such thing, it is like, of the same nature, and then potions these whom he tries with that draught, that went down so bitter with them, He that is without sin, etc. and then stoops down and writes again; which while he is doing, They being convinced by their own consciences, went out one by one, etc.  
I have been the longer upon the whole story, partly to unfold these things that are most material in it, which, it may be, every eye doth not observe in reading of it, and partly to vindicate it to its native and genuine authority of Evangelical and Divine. And now to speak of the words and passage in the Text.  
The first gloss we may make upon them may be in silence and wonder. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you hear of strange things in it.  

1. That the Consciences of such men as these should be brought to any conviction at all, men sworn to mischief and to be unconscionable.  
2. That so many such Consciences should be convinced all alike, and altogether and all at one stroke. For the very words intimate, that they were some number, and that conviction seized upon the whole number.  
3. That they should be convinced with these few words, He that is without sin, &c: when they had taken no thoughts of any such thing before.  
4. That they should be so overpowred by conviction, as to their own shame before the multitude to proclaim their guilt by departing away and not standing to it.   
But, by way of Doctrine hence,  So little is any man able to stand before, or to stand against the Conviction of his own Conscience, when Christ is resolved to set it on. 
And this is that I shall insist upon out of the words; which ariseth very pregnantly out of them, and lieth very plain in them to be observed: That little is any man able to stand before, or to stand against the Conviction of his own Conscience, when Christ sets it on.  
Think you that if the poor guilty Delinquent, that stood now at the bar, had spoken the very same words to them that our Saviour doth, that they would have had the same effect upon them? Had she said, He that is without sin among you let him ●ast the first stone at me; do you think they would have parted with Conviction of Conscience as they did? Their answer to another poor person, that was innocent, that went about a little to instruct them; Thou wast altogether born in sin, and dost thou go about to teach us, in the next Chapter, may give you a guess what their answer would have been, if she had gone about thus to try them; Thou a whore just now taken in the act of adultery and dost thou go about to reprove us? But it is Christ that speaks the words, and Christ resolved to set conviction home upon them, to shame them before the company, and to confound them in their own Conscience: and therefore he sends Thunder with his Lightning, adds his Power to his Word; and with these two edges of the Sword of his mouth he cuts so keen, that they are neither able to avoid the stroke nor to abide it. So little is any man able to stand before or to stand against the Conviction of his own Conscience, when Christ is resolved to set it on.  
For the proof and attestation of this truth, I might call for all the mourning men and mourning women, that ever were in the World, either under the torture of horror of Conscience, or under the pangs of Remorse. I might call even Heaven and Hell to bear witness to it; either the Saints in glory, that have been here so convinced of their duty, that they were not able, nay not so much as to be willing to stand against it: or the damned in Hell, eternally so convinced of their guilt and condition, that they are utterly unable to stand before it.  
But as he once that had received an unjust sentence of death against himself from a wicked Judicature, cited all his sentencers within such a time to answer God and him; so let me make such a challenge, what Conscience soever is here, or in all the World, that is most unconscionable, that can swear and forswear, lie and oppress, whore and drink, or commit any sin without remorse or feeling: Whosoever is come or shall come to this present meeting and occasion with intent to take a false Oath, to bear false Witness, to lay in a false Plea, or to maintain a wrong Cause; I challenge every such a Person, every such a Conscience at one time or other, either in this life, or within a moment after he is departed out of it, to bear witness and to subscribe to this truth, That little is any one able to stand before or against the conviction of his own Conscience, etc.  
To speak of Conviction of Conscience at such a time and meeting as this, is to speak of an Assize in the Soul at the Assize of the County, of Conviction of Conscience at a time when Conscience and Conviction had need to be stirring in a special manner: A subject for discourse very agreeable to the occasion, could I but frame a discourse adequate to the subject. But I must crave your help and assistance for such a work; that as I am to speak of Conscience and Conviction, so your Consciences would go along, and speak also to it, and make out in the discourse of your own Conscience what I speak too short concerning Conscience or Conviction. That whereas all that I can speak will be but as a very short note in the Index, you would turn into the book of your hearts, and see how largely you can read it there.  
You see thereby three things plainly before us to speak unto, Conviction of Conscience, and Christ's setting it on, and man unable to withstand such setting on. No one of which but might take up more time in discourse than is allotted; and therefore I shall twist all together in these considerations.  
I. First, Being to speak of Conviction of Conscience, I may begin much after that oenigmatical stile, that the Apocalyptick useth in speaking of the eighth beast in Revel. XVII. 8. where he saith, That he was and is not, and yet he is. So there is Conviction of Conscience, that is not Conviction, and yet it is. As there are too many in the World, that have no Conscience at all, and yet have a Conscience. As Absoloms' long hair signified he was a Nazarite, and under a vow: but Nazarism in an Absolom signified as good as nothing, and yet as to his condemning it signified something.  
There is Conviction of Conscience, if we may call it Conviction of Conscience, that is a thing without life, without feeling, without fruit, like Pharaohs thin ears of corn, that sprang up like ears of corn, but are blasted as soon as sprung up, and are empty and come to nothing. Conscience and Memory are so lodged together in the faculty of the Understanding, as two infants laid together in one and the same cradle, that Conscience cannot but receive some jogging, some motion, some touch from its cradle-fellow, and its cradle.  
The profanest wretch that is, cannot but sometimes be told by his own heart, that he hath done evil, and that he doth not well: he cannot but remember, that he hath committed such and such abominable actions: he cannot but be convinced he hath done what he should not, that he hath incurred guilt and danger in so doing: he cannot but be convinced he should do otherwise; and yet all this while he hath no impression upon his heart, no remorse, no amending, but doth the same things still and still. Here is a spark of Conviction struck out between the flint and steel, between his memory and understanding, and it lights into the tinder of his Conscience: but this is damp and dead, that it takes no fire, and the spark presently goes out and dies. A blasted Conviction, like Pharaohs thin ears; an abortive Conviction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles language though in another case, a thing born out of due form, Conviction born dead, and not shaped or form to the feature of a due conviction. I may compare it to letters written in paper with the juice of a Lemon, out of which you cannot spell either sentence or sense without bringing it to the fire: and fire in time will make these letters legible, to him that now will see nothing in them.  
II. Secondly, There is a Conviction of Conscience, that brings with it some overpowering, some more, some less, some for one end, some for another. I say, some overpowering. In that dispute about the resistibility or irresistibility of grace, as far as I can see into the dispute, this distinction might be useful and advantageous toward the determining of it, viz. to consider what the Spirit of God doth to the heart by way of trying it, and what it doth with intent and resolution to overpower it. The former part of the distinction you have in Exod. XX. 20. Fear not, for the Lord is come to prove, or try, you. The latter in Esa. XXVI. 11. They will not see, but they shall see and be ashamed. The former in Revel. III. 17. Christ stands at the door and knocks, to try whether he shall be entertained. The latter in Ezek. XXII. 14. How can thy heart endure, and thy hands be strong in the day that I shall deal with thee, when I break in resolved to overpower thee? As in that blasted conviction I spoke of before, there was a trying but no over powering, so there is some over powering conviction also, that is but for trial.  
There was some overpowering Conviction upon the Consciences of those men in the Text, and that in a very great degree, when it packed them out of the room and company, but this was far from overpowering them to the utmost end of Conviction; but it was only by way of trial, how they would improve this Conviction to that utmost end. So that was a very overpowering Conviction upon the Conscience of Herod, that made him reverence John Baptist, and to hear him gladly and to do many things according to his doctrine, but it was far from attaining the utmost end of Conviction: it was only by way of trial, whither he would come up to the utmost end or no. This Conviction neither they in the Text, nor Herod could resist, for Conviction broke in, whether they would or no, but the ultimate operation of Conviction they resisted; because in this Conviction the Spirit of God did only try them, not resolved to overpower them to the utmost fruit and effect of Conviction.  
III. Thirdly, Now the ultimate effect of Conviction is double and divers, according to the duplicity and diversity of the matter of Conviction itself; namely, when the Conscience is convinced of its condition, or when it is convinced of its duty. The former so, that it is awaked like Jonah with a storm, and not able to stand before the Conviction, but is broke all to pieces by terror and torture: the latter, that it is not able to stand against the Conviction, but is overcome and overpowered to close with its duty.  
I shall illustrate the former, by comparing the case with a known story, and the latter by speaking to a case of Conscience worth the knowing.  
For the first, it is well known how God tried the Hearts and Consciences of Pharaoh and the Egyptians, by Moses words and miracles, and how again and again he in some degree did overpower them; but still they resisted, and came not up to the proper and ultimate effect of Conviction, to own and to do their duty. At last he brings them into the horror of three days darkness: and in that darkness they are haunted with dreadful and horrid Apparitions of Fiends and Devils. For observe in Psal. LXXVIII. 49. when the Holy Ghost is reckoning up the Plagues of Egypt; and instead of mentioning the Plague of darkness in express terms, he mentions that that was the very quintessence of that Plague, He cast upon them the fierceness of his anger, wrath and indignation and trouble, by sending evil Angels among them. What Conviction, think ye, these men's Consciences were struck withal, in the sense of their condition, when they are so overborne with it, and even crushed all to pieces with horror, and are brought even into the suburbs of Hell? They felt the fierceness of the anger, wrath and indignation of the Lord; they saw his dreadful executioners about them, Fiend's and Devils: and they are all the while chained up in fetters of darkness, that they cannot outrun their horror: they cannot abide the horrid confutation of Conscience they are under, nor can they avoid it. Ah! woe, woe, woe to the people, to the person is in such a case.  
And to such a case doth God sometimes bring the Consciences of men even in this life, though not exactly in the very same kind of execution. Who hath read the story of Spira? Does he not see him and his Conscience in as dreary a condition as these men, though not in the very same way of tormenting? What ails Lamec to howl so horribly, Gen. IU. 23, 24 that he had slain young and old, and undone the World by the cursed example of his Polygamy; that he is in seventy and sevenfold more cursed condition than Cain, who had slain only one Abel. Lamec, what is the matter? Oh Conviction, Conviction of Conscience, set on with such horror, that it grinds his soul even to powder, and he cannot stand before it, he cannot stand under it. What ails thee, Judas, to confess thy fact against thyself with so much sadness and confusion of spirit? Why to east down thy thirty pieces of Silver, which thou hadst got so notoriously, and bought so duly? Oh! Conviction of mine own Conscience, which bears me down, and lies heavier on my Soul, than a thousand thousand millstones. They shall say to the Rocks fall on us, and to the Hills cover us. And those weights seem lighter, than the burden of Conscience, that lies upon them.  
Here is Conviction of Conscience overpowering ad ultimum quod sic, as far as possible in that kind, and as far as possible in this World: a man so throughly convinced of his lost, undone, damnable condition, that his Conviction is his Hell already, and he cannot suffer, or feel more of Hell till he come there. But  
Secondly, There is a Conviction of Conscience overpowering to the utmost effect of Conviction, that is smother like Jacob, and not such a rough thing as this Esau: a child of the freewoman, and of the promise, and not of this spirit of horror and bondage: and that is when a man is so convinced in Conscience concerning his duty, that he cannot but with all earnestness set to it and keep to it. As in Jer. XX. 9 The word of the Lord was in my heart as a burning fire shut up in my bones, that I was weary of forbearing and could not stay. This I shall illustrate to you by looking into a case or state of Conscience, referring something to the Conviction spoken of last before, and also to this we are speaking of now.  
Many a dear child of God walks in darkness, and sees no light from the time of his new birth to his grave; he walks in brokenness of Heart and dejection of Spirit, and never sees good day. His example may be instance enough for all others, in Psal. LXXXVIII. 15, 16, 17. I am afflicted and ready to die even from my youth up, I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me, and thy terrors have cut me off. They came round about me daily like waters, they compassed me about together. Now what is that that bears such a Soul up that it does not sink under despondency and despair? It is a wonder that such a one can live▪ and what is it that he lives upon? Upon the strong and overpowering Conviction and sense of his duty. Every child of God that is born to God by the new birth is in Rebecca's case, with a Jacob and Esau struggling in her, but the younger overcoms the elder. He hath a twofold overpowering of Conscience in him, namely, concerning his lost condition, and concerning his duty, and the latter overcoms the former. He hath those pangs and anguishes of Conscience through the sight of his sins, and sense of God's displeasure, that it brings him to the very brink of Hell, and of the gulf of despair, but he hath withal so strong an impression of his duty, that that keeps him from sinking or falling in.  
A traveller towards Heaven walks upon two legs, Hope and Sense of his duty. Now many and many a time his hope like jacob's thigh is sinnew-shrunk and lame, and hath no strength at all in it; yet he makes shift to bear upon his other leg, the sense of his duty, that Jacob-like at last he limps out to his journey's end. The hope of a good Soul may be in the dark, that he cannot see the glimmering of the least spark of it, but the sense of his duty is always in his s●ght, that he cannot but look on it, and walk after it.  
The case of Jonah in the Whale's belly, Jon. II. 4. I said, I am ●●t off from the light. Why Jonah, than thy case is desperate, and there is no hope. But I will yet look toward thy holy Temple. That is my duty, and I must not give out from it. That good man in Psal. LXXXVIII. thou seest, thou hast waited, and prayed, and laboured for comfort all thy time, and no comfort comes, there is no hope, strive no longer. I, but it is my duty to wait, and pray, and labour, and I must hold to that, and not give out. Job dost thou not see thy hopeless case, dost thou still hold thine integrity, blessing God and dying? Ah! thou speakest like a fool, saith he, though God kill me, yet will I trust in him, I will wait on him, this is my duty, and I must do it.  
Oh! This is worth your laying to heart. If ever your case come to despond in hopes and comforts, yet to ●ear up with this, Though I cannot see it is the Will of God to show me comfort, yet I am sure it is his Will that I should hold out in doing my duty. I long for assurance of pardon of my sins, and cannot find it. I pray, and wait, and labour for grace, and hope, and comfort, and cannot feel it. My heart is as sad as ever, as dull, as slippery, as encumbered as ever, yet come what will I must not leave my hold, I must pray, and wait, and labour still, it is my Duty. Thus hath many a sad Soul been born up under despondencies, that have seen no light, hope nor comfort; that it hath been a wonder how they have holden up: yet have lived upon a hidden manna: as in Revel. II. 17. have been born up upon this crutch, the overpowering Conviction of their Conscience concerning their Duty.  
IU. Fourthly, Every Conscience in the World must at one time or other come to such ultimate Conviction, in the one kind or other, either to confusion and horror, or to conversion and setting to his duty. Cain, if thou do well, shalt thou not be accepted, but if thou do not well, sin lies at the door, Gen. IU. 7. The word in the Original ●●●●●fies sin, but more commonly a sin-offering, and that laid at the door. And that I take to be the meaning of the place, and this to be the first doctrine of Repentance in the Bible. Though thou do not well, yet there is a sin-offering to make thy peace: repent and thou shalt be pardoned, but if thou do not repent, sin and vengeance lies at the door, ready to seize upon thee. Sinner, if thou improvest trying Conviction, as thou oughtest to do, thou mayest come to the kindly overpowering Conviction to set thee to thy duty for thy everlasting comfort; but if not, expect overpowering Conviction at one time or other to thy eternal horror: And to this sense could I easily be induced to believe those borrowed expressions of Daniel mean, Dan. XII. 2. And many of them that sleep in the dust of the earth 
Joh. V 28, 29  shall awake, some to everlasting life, and some to shame, and everlasting contempt: A resurrection of dead Consciences, as well as dead bodies. Conscience of itself is one of the sleepiest things in the World, if God would let it sleep, but he will suffer no Conscience to sleep for ever. But up sluggard, Jonah why sleepest thou, either call upon thy God or betake thyself to thy duty, or into the Sea of horror and confusion, and sink and be drowned.  
And so much be spoken, or rather so little of much that might be spoken, concerning the first thing that lay before us to be spoken to, viz. Conviction of Conscience.   

A SERMON PREACHED AT HERTFORD Assize Time, July 16. 1665.  JOHN XIV. 2. In my Father's house are many mansions, etc. 
THE words are the words of our Saviour, and much mistaken (if I am not much mistaken) by many as to the time when they were spoken, and by many as to their sense which they intent. The first verse of the thirteenth Chapter, and the last verse of this, state the time of their speaking, and the consideration of the case of the persons to whom they were spoken must state their meaning.  
Very many conceive that the story of the foregoing Chapter was at the Passover-supper: that it was at the Passover-supper, when Christ washed his Disciples feet, gave Judas the ●op, and foretold Peter of his denial: whereas the very first words in that Chapter do plainly tell it was before the Feast of the Passover came; and the nine and twentieth verse of it tells us, that when our Saviour said to Judas, what thou dost do quick, the Disciples thought he meant, Buy those things that we have need of against the Feast, which was not yet come.  
Matthew and Mark resolve us both of the time and place, namely, that it was not at the Passover, but two days before; and that it was not at Jerusalem, but at Bethany, two miles off, Matth. XXVI. 2. 6. Mark XIV. 1. 3. Two days therefore before the Passover, at Bethany, at a common supper, Christ's head is anointed, he washeth the Disciples feet, Judas receives the sop, and the Devil with it, goes in the night to Jerusalem, and plo●● for the betraying of his Master against the Passover come. And after his departure Christ speaks of his own departure from them, and tells Peter, The Cock shall not crow, till thou have denied me thrice.  
That very passage hath bred that mistake about the time, as if it were on the Passover night, and that no Cock should crow till Peter had so denied him. Whereas it is apparent that he denied him but once before the Cock crew, Mark XIV. 68 and forward; and that he denied him twice after the Cock had once crowed. But our Saviour's meaning is, that he should deny him thrice in the time of Cock crowing.  
This matter is the more material for consideration, because of that assertion of some, That Judas received the sop at the Passover-supper, but that he stayed not till the administration of the Lords Supper, but went out; whereas indeed he had received the sop two nights before the Passover-supper came.  
At the same place at Bethany, though not exactly at the same time with the story before, Christ utters his discourse of this Chapter: and you see how he concludes his discourse at the last verse of the Chapter, Arise, let us go hence, that is from Bethany to Jerusalem on the Pass-over day.  
He gins his discourse of this Chapter with Let not your hearts be troubled, etc. and presently comes on with the words of the Text, In my Father's house are many mansions. About the juncture of which words there is some scruple. Some apply them thus, though I go alone, yet there is room for you also where I go. Others thus, That whereas he had said to Peter, Chap. XIII. 36. Thou canst not follow me now, but thou shalt follow me afterwards, he saith now to the rest, let not your hearts be troubled, there are many mansions in my Father's house; There is room for you as well as for Peter. Some understand many mansions so, for much room: some for divers degrees of glory.  
But we shall the better discover the bent of his words, if we observe the three stays that he gives to their troubled minds in the three first verses. We must take notice withal of the three things that might especially trouble their minds. The three stays are, Believe in me: In my Father's house: I will come to take you. And of the discomfiture that troubled their minds.  
I. The first and not the least was that he had told them that he was going from them, and that could not but go very near their hearts: so loving, so divine a Master to be taken away from their heads. They had forsaken all to follow him, and he now to forsake them, that they can follow him no more: they no more to enjoy the sweet delight of his company, the saving and favoury flavour of his discourses, and rare example of his life and converse. Of all this they were very sensible, but most of all, that he should be taken from them in such a manner: As the Children of the Prophets said to Elisha, Knowest thou that thy Master this day will be taken from thine head? Disciples, know ye that your Master will presently be taken from you? Yes, we know it, he hath told us so. But do you apprehend that he is to be taken from you by such a shameful, cruel, horrid death? That he was to be taken away from them at all, how might it justly trouble their hearts; but overwhelm their hearts, if they knew the manner how?  
Against this sadness he cheers them with all the arguments and comforts that we meet with in the Text and Context: ye will not see me any more, yet believe in me: I go from you, but I go to prepare a place for you. Though I leave you, yet I do not forsake you, for I will come and take you to myself. But besides this,  
There was a two fold trouble and discomforture might lie upon their hearts by looking upon themselves with reflection upon two common and received opinions and tenets of the Nation; in which they themselves had been trained up even from their infancy, till they met with their Master.  
And the first was, that if a Jew forsook his Judaisme he should have no part in the World to come. A sour sauce, that no doubt the unbelieving Jews would lay in the dish of the Disciples, and all other of the Nation, that were turned Christians. Oh! ye have forsaken your Religion, and what will become of you? The Apostles discourse seems directly to face such a reproach, in I Thes. IV. 13, 14. I would not have you ignorant, brethren, concerning them that sleep, that ye sorrow not as others that have no hope. What were they Sadducees, that denied any Resurrection? And did they account them that were dead to be dissolved into nothing, and quite lost and gone? Or acknowledging the Resurrection, did they think their fellow Christians that were dead were gone to perdition, and were in a damned estate? Or was not this old Jewish Maxim rather cast in their teeth: (for the first foundation of this Thessalonian Church was of Jews). You and your Sect have turned your back upon your Judaisme, and forsaken your Religion; and where are they that are dead, and what will become of you, when you die? When as you have been taught from your childhood, He that forsaketh his Judaisme shall have no part in the World to come. You forsook to follow a certain Jesus, have forsaken the Religion of your Fathers, and what will you do in the latter end, when ye come to die? Why, saith the Apostle, Doubt not, but as many as sleep in Jesus, Jesus will bring with him, and raise them even as God raised Jesus.  
Now this might trouble the minds of the Apostles. They had forsaken their Judaisme, and turned their backs upon the Religion, they had been trained up in from their cradle, to follow the new doctrine, and precepts of their Master: and now their Master is going from them; and what have they to comfort themselves against that dagger-doctrine, He that forsakes his Judaisme, etc. why, Let not your hearts be troubled, ye believe in God, be not afraid to believe also in me on the terms that I have told you, even to the forsaking of your Judaisme, and to the embracing of my new way of administration. For in my Father's house are many mansions: Mansions for you that believe in me, as well as for them that under Judaisme believe in the Father; mansions for them under the Gospel administration under which I have brought you, as well as for them, that are under Legal administrations, which you have left. If it were not so I would have told you, and will not deceive you.  
III. It was a common and received doctrine and opinion of the Nation, that Messiah should have a pompous Kingdom; that he should give splendid entertainment to his followers upon earth, feasting, banqueting, great state and bravery. And the Apostles themselves, were not yet cleared of that opinion, as appears by the request of Zebedees' sons, that one of them might sit on his right hand, and the other on his left in his Kingdom: and by that question of the Disciples, Act. I. 6. etc. Lord, wilt thou at this time restore the Kingdom to Israel? etc.  
Now these poor men took Jesus indeed for the Messiah, but as yet they have seen no such entertainment at all. They poor and their Master poor too. He so far from giving any such treatment, that he had not where himself to lay his own head; and they so far from finding any such entertainment, that they had met with nothing but poverty, danger, contempt and obloquy. And now their Master is going from them, and what is become now of their expectation of that bravery and Kingdom? Why, Let not your hearts be troubled, I have noble entertainment for you, but that is not to be here, but in my Father's house; and thither I am going to prepare it and a place for you: and I will come again and take you to myself to treat you there.  
So that reading the words with the foil and set off of those two opinions, which help to illustrate the sense by reflection, you may observe in them these Two things.  

I. That Christ's entertainment of his people is in Heaven.  
II. That there they all meet in that blessed entertainment, though here they were under various and different administrations.   
Many mansions in the Text speaks not several and divided places in Heaven, as the several Cabins in Noah's Ark, but it reflects upon the many administrations they were severally under upon earth: though under various and different, and almost contrary administrations on earth, yet all meet in his Father's house, for there are many mansions, and there is the place of his entertaining them.  
I shall not need to prove that by his Father's house he meaneth Heaven, the very words following, I go to prepare, etc. make that plain enough. But I shall speak to both the Propositions before us as it were twistedly together in the method in which Christ acteth as to the things spoken of. And first this,  
I. Christ saw it good to bring his Church through various administrations of the matters of Religion, and of the way of Salvation. I say not through various Religions and ways of Salvations, but through various administrations of the matters of Religion and of the way of Salvation, before the Law, under the Law, and under the Gospel.  
I shall not need to clear this in particulars; it is so conspicuous, and so well known to all, that it were but expense of time to insist upon the proof of it. Only let me say this upon it, that God used these various administrations to his Church according to the diversity of the age of that mystical body, Childhood, nonage and consistency. And this the Apostle speaks plainly for me, Gal. IU. at the beginning, where he tells us, that as the heir in nonage differs nothing from a Servant, but is under Tutors and Governors, and subjection; so we when we were Children, that is, while Christ's body was under age, were in bonduge under the rudiments of the World, till the fullness of time come. Before the Law, the Church was in its childhood, small and little, confined within the compass of one or few families: and then God brought it up upon his own knees, documenting it, (as a mother does her child beford she send it to School) with his own lively Voice, in Visions, Revelations, or his own Words spoken from Heaven.  
When it grew bigger and so very numerous in Egypt, God then set it forth to School, under the written Law, a Schoolmaster, as the Apostle calls it, and a sharp one too: and it was no more than needed, that it should be put under the lash and ferule of so severe a discipline. For now the youth began to wax wanton, and to forsake God that had so tenderly brought it up, and to betake itself to the Idols of Egypt, as Ezekiel tells you in his twentieth Chapter. Therefore to School, child, to School, under the lash of a seveer Law to keep under that youthfulness, that was so ready to grow exorbitant.  
And in this School the Church yet under age, was under a twofold administration, viz. under the Law with Prophets and Revelations under the first Temple, and under the Law without Prophets and Revelations under the second.  
At last comes in the Gospel; and the Church is taken from School, and put to the University, and how it comes up to perfect manliness; the Gentiles are called in, and that makes up the complete body. It might be an Inquiry, why the Church was to grow up towards consistency three thousand nine hundred twenty eight years, viz. ere Christ came?  
That is, the perfect man and the measure of the stature of the fullness of Christ, which the Apostle speaks of, Ephes. IU. 13. which some conceive to mean the stature of the bodies of the Saints when they shall rise from the dead, just proportionated to the stature of Christ's body when he died; which is as far from the meaning of the Apostle, as it is from hence to the Resurrection: but he means the perfect growth and full stature of Christ's mystical body, the Church, which was growing up from generation to generation, and now, when the Gentiles came in their full conflux, was come to its full consistency and manhood.  
And of the same body is his meaning in that obscure and much mistaken place, Rom. VIII. 23. And not only they, i. e. the whole creation, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every creature, which means no other thing than the Gentile or Heathen World: not only they groan to come into the Evangelical liberty of the children of God, but we also of the Jewish Nation, who have the first fruits of the Spirit, groan within ourselves, waiting for the redemption, to wit, the adoption of our body: we wait for the redeeming and adopting of the Gentiles to make up our mystical body.  
To the same sense is the meaning of the same Apostle in that also mistaken place, Heb. XI. ult. That they without us should not be perfect. He little means, that they that believed before the coming of Christ were not perfectly saved; as the Papists from thence would prove their Limbo: But his meaning is, they without us were not the perfect body of Christ; but we under the Gospel came in to make that up: nor they so perfect in the Doctrine of Salvation, as under the revealing of the Gospel at our coming in. So that this is the first thing, That Christ saw good to bring his Church through various administrations.  
II. Secondly, Though the manner of administration were thus various, yet the way of Salvation in them all but one and the same, viz. by Faith in Christ: as the Apostle plainly evidenceth in the Chapter just now cited, Heb. XI. As the brazen Oxen under the Laver, their faces looked several ways, but their hinder parts met in one centre under the Laver, so these Administrations indeed looked divers ways, without Law, with Law, with Prophets, without Prophets, without Gospel, with Gospel, yet agreed in all one and the same centre, Faith in Jesus Christ. I have a large field before me, to show that all the holy ones, that lived and died before Christ were saved by believing in Christ. But I shall confine myself to observe this by a rule of contraries, namely thus.  
It is something to be wondered at, that in our reckoning the various administrations under which Christ brought his Church to glory, we may not number the firstborn administration that was in the World, and which one would think was the likeliest way to have brought to Heaven, and that was the state of innocency. But this we must except from the general rule, and leave it quite out. He that will observe shall find that Christ descended most of younger brothers: and answerably Salvation descended not from this elder brother in God's administration, that state of innocency, but something else had the birthright: Reuben lost it, and it descended to Joseph.  
It was never God's intent to bring men to Salvation by the way of innocence, in which Adam was created. This appears plain enough by the Issue. Nay, did God bring the holy Angels to Salvation by the way of the perfection of their nature, in which they were created? Merely being in Heaven doth not denominate Salvation. The Angels that fell were there, and it proved but little Heaven to them. And merely beholding God face to face doth not denominate Salvation: for we have no cause to think, but the Angels that fell, had beheld his face, as well as they that stood: but this is Salvation to behold him as he is, and to be like unto him, I Joh. III. 2. Like him, not in infinity, omnipotency, ubiquity, but like him in holiness, holy as he is holy. Now though Adam was like unto him by Creation, being form in his Image, and the Angels like unto him by Creation, as eminently also carrying the same Image; yet herein both come short, of that Image that doth consummate the Saints and Angels in glory, viz. that though they were perfectly holy by Creation, yet they were not unchangeably holy: for unchangeableness was not to be found in created nature. And what the holy Man in the book of Job saith concerning Wisdom, we may say concerning immutability: Where is unchangeableness to be found, and where is the place of immutability? The Sea saith it is not in me, and the Earth saith it is not in me. Men say it is not in us, the Angels say it is not in us, but the Truth saith it is only in God.  
Therefore to bring Men and Angels into the Estate of Glory, that, set Infinity aside, they should be like unto God, perfectly holy and unchangeably holy as God is holy, eternally holy as God is holy; it was needful not to leave them bottomed only upon the excellency of their created natures, be that never so excellent, but to ingraff, and as I may say, incorporate them even into the unchangeable God himself, the Lord Christ. The Saints in glory are unchangeable, how? Both in nature and affection, their estate unchangeable, yea their very thoughts which were so unfixed and fluid, become unchangeable. They are so infinitely ravished with the beauty and love of God in beholding him as he is, that they cannot turn the least thought away or aside from him. And they are so ingraffed and united into Christ, that the corruptibleness of them being now laid aside, they are become unchangeable, as Christ himself is unchangeable. The Angels that fell wanted this uniting, so that though they beheld the face of God, yet their hearts turned away from him: because they had no other uniting to God, than what lay in their own created holiness, which was changeable and soon changed.  
So that, I say, God never intended to bring man to Salvation by the way of created innocency, because he intends to glorify grace and not nature, and to bottom all that were to be saved upon Christ, and not on themselves. It may seem strange, that Adam, when his wife had brought in sin and death into the World, should name her Eve, life, whereas before he had only named her Woman. Call me not Naomi, but call me Marah, might she very well have said unto him; Call me not life, but call me death and misery, for I have been the unhappy introducer of both. But Adam had now heard of Christ, he had received his promise, and laid hold on it, and found a better life now by him than before.  
And to this refers that in Joh. 1. 4. In him was life, and that life was the light of men. In the verse next before he had said, All things were made by him, and without him was nothing made that was. Then had all living things that were created their life from him. What need he then to add, in him was life? Namely because he intends that life in Christ, that we are speaking of. Which life, he saith, was the light of men. And the light shone in darkness, and the darkness comprehended it not. Life in Christ held out in the promise to Adam, was the light that all holy men from Adam forward looked after and walked by. And that light shone in the darkness of man's now sinful and undone condition. That light shone in the darkness before the Law, when their was no light of a Law, but what was written in the heart of man. That light shone in the darkness of the Types and Figures that were in the Law, when the Law was given. And that light shone in the darkness and obscurities of the cloudy Prophecies of the Prophets. And at last it shone out fully without any darkness at his coming in the Gospel, and that, at verse the ninth, was the true light that inlightneth every man that came into the world, that inlightneth the Gentiles, even all the World.  
So that all along even from the first day of Adam, under the various administrations, in which it pleased God to carry on this Light, this was the life and light of men, None but Christ, none but Christ. They that went before him, before the Law, and under the Law; and they that come after, under the Gospel, crying Hosanna to him, expecting and finding Salvation from him.  
III. And this leads me to the third thing we are to speak of, viz. Christ's entertaining all his, that thus under these several Administrations believed in him, in his Father's house, in Salvation and Eternity.  
I, at the last he did so, will the Romanist say, but first, by your leave, were all the believers before Christ came entertained in Limbo? Truly very course entertainment, when the good men had served God all the day, and at night should have received their wages, there was yet none for them, but they must to Limbo, and wait yet (it may be) two or three thousand years, and then they shall be paid. Poor Abel served his Master faithfully and truly all his time, dies in his Master's service, and for his Master's sake, and when he comes to expect his reward in Heaven; no, Abel, thou must to Limbo, and there stay till Christ come and fetch thee out, about three thousand five hundred years after thou comest thither. Very hard payment. And a strange business, that Abraham whilst he lived should converse with God as a friend, and walk and talk with him, and entertain God at his Table; and when he is dead, he is become a mere stranger to God, thrust into a hole in Limbo, where no light of God, no communion with him at all, but God and Abraham are now mere strangers.  
Such mad absurdities doth the limiting of the Spirit and operation of Christ to the bodily presence of Christ produce and bring into the World. Such is the Doctrine of Transubstantiation, and such this of Limbo. Transubstantiation that maintains that there is no receiving Christ virtually in the Sacrament, unless we receive him bodily, his very flesh and blood. And this of Limbo, that none went to Heaven, till Christ went in his real presence to Limbo, after his Death, to fetch them thence, and bring them to Glory.  
I had thought Abraham had been in glory before. For when Christ before his death doth propose that parable of Abraham in joys, and Lazarus in his bosom, certainly he is proposed not as being in Limbo, but in Heaven. And when Moses appears to Christ in Glory, Luke IX. 31. do you think he came out of Limbo in that glory? But what need I trouble you with the confutation of such absurdities? If it be the Spirit and Power of Christ, that operates for man's Salvation, and not his bodily presence: if it be the fruit and effect of Faith to unite to Christ, and to bring into the enjoyment of all the benefits of Christ, grace and glory: and if all the holy ones under those various administrations, before the Law, under the Law, and under the Gospel, had such faith in Christ, what doubt can be made of their Salvation, when they died, and that they were received and entertained by Christ in the Mansions of his Father's house?  
The last word You in the Text, I suppose, is that where the Emphasis especially lies. I go to prepare a place for you, as I have prepared place for others before you: for Enoch, Abraham, etc. before the Law; for Moses, Aaron, Joshua, David, etc. under the Law; I am now going also to prepare a place for you; and there is place for you, that are come under an administration, clean different from all theirs. For in my Father's house are many mansions.  
Being then to speak of Christ's entertaining all his in Heaven, let me begin my discourse with sursum Corda, Christians, lift up your hearts; that that you have to look after is above. It is the Voice of my beloved, I am going to prepare for you in my Father's house. O my soul, look not after any lower preparation. The husks and draff of this World is not the provision, that Christ makes for his. And why should I feed upon Onyions and Garlic, when if I will seek after it, there is Manna enough for me, the food of Angels. I am going to prepare a place for you in my Father's house, is a word that might make a Soul never to be quiet till it come there, and that might make it to scorn and slight all this trash here below, in reaching out and breathing after the provisions that are there.  
Lift up your heads and hearts, ye afflicted and dejected, and despised servants of the Lord Jesus; though your bread here be bread of affliction, and you mingle your drink with weeping, though ye walk in hunger and poverty, under derision and persecution and trouble, though oppressed, afflicted, tormented, yet here is enough to make amends in the end for all. I go to prepare for you. Be content with your dinner of bitter herbs, and sour sauce, apud superos coenaturi, there is a supper provided for you in eternal mansions.  
What entertainment Jew and Millenary look for in Christ's personal reign upon Earth, let them enjoy when they can meet with it, but if you be risen with Christ seek those things that are above, where Christ sitteth at the right hand of God, preparing for you. Let us begin at the lowest step of jacob's ladder, and climb up gradatim to the top of it, where it is lodged in Heaven.  
First, This World is not a place for Christ's entertaining of His; as it proved but a course Entertainment of Christ, when he was here. My Kingdom, saith he, is not of this World, nor indeed can it be, let Jew and Millenary conceit what they please. For observe that passage in III. Gen. 17. where as soon as Adam is fallen, the Earth is cursed, Cursed be the ground for thy sake, in sorrow shalt thou eat of it. Did I say, as soon as he was fallen, the Earth is cursed, I should rather say, as soon as Christ is promised, the Earth is cursed: for there is as proper a connexion between those two as between his fall and that curse. Christ is promised and the Earth is cursed, that Adam and all the Saints of God might not look for blessedness upon the Earth but in Christ; nor for Christ nor his Kingdom upon this cursed Earth, but in Heaven.  
O Jew the Earth is cursed, where canst thou find a place upon it for Messiah blessed Kingdom? All is but as Meshek and the Tents of Kedar to him, he finds not a place here to lay his head. I may say the title over Christ's head was and is a stumbling block under the Jews feet; where it was written Jesus of Nazareth, and they looked for Messiah of Bethlehem; King of the Jews, and they saw nothing in him but poverty and contempt.  
In Joh. XVII. 24. Father I will, that those whom thou hast given me, be with me, where I am. Where I am, where is that? Not here, wherein is poverty, contempt and dishonour, as he experienced when he was here, but to see my glory: there where he is glorified. Alas! What treatment can he provide for them here? Can he spread a table for their full satisfaction in this Wilderness; where he found none for himself? The dish he sets before them is, In this world you shall have tribulation, but be of good cheer, there is better cheer provided for you in my Father's house. This is but a Wilderness, you are passing through, Canaan is the land provided for the flowing with milk and honey. In my Father's house there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many abiding places, here you are flitting from place to place and no abiding; but I have prepared a Rest for the people of God.  
An unfit place here, where there is nothing but changes and vicissitudes, and where in a moment Amnons' mirth and feasting may be turned into mourning and misery. All the days of my appointed time will I wait till my change cometh, saith Job. Why he met with changes enough; but he means his great change, when he should be changed no more, than that that he looks for and trusts in. An unfit place this, when the house may be blown down, whilst we are feasting in it, as it happened to Jobs children. This World than is no fit place for Christ to entertain his people in.  
Secondly, A believer in this World is not yet capable of the Entertainment that Christ has to give him; therefore that is reserved for him in his Father's house. As Christ tells his Disciples, I have many things to speak to you, but you cannot bear them. So I say in our present case, Christ hath many excellent treatments to entertain them withal, but here they are not fit for them; while we are in this corruptible flesh, we want the wedding garment. Flesh and blood cannot inherit the Kingdom of God. So corruptible bodies are not garments fit for these divine entertainments.  
1. The Soul in these bodies does not act to the utmost extent its nature is capable of. It is like a bird, that let out enjoys a whole World of liberty, but not before. There is a kind of immensity in the Soul, and this is one part of God's image. Any one Soul among us could hold as much wisdom, goodness, etc. as God in its degree and capacity, but it is straitened in these bodies, that it cannot act to such an extensiveness. As the River is straitened within its banks till it fall into the Ocean; so the Soul here is straitened by ignorance, infirmities, pressures, but at death it slips into the Ocean of Eternity, where there is no more straitness.  
2. How impossible is it in these mortal bodies to see God, as he is? How hard through the fogs of flesh to see the things of God? How impossible to behold God in his essence? In the mount will the Lord be seen, and not in the low valleys of mortality and corruption. Oh! I cannot but with rapture consider of the strange and blessed change, that blessed Souls find, as soon as ever departed. Here we are groping after him, and much ado we have to discern a little of him; here one cloud or other is interposing twixt our contemplation, and that Sun. But as soon as we are got out of the body we behold that incomprehensible light, as he is. Oh! what rapture of Soul will it be, to see all clouds dispelled, and to look with open full eye upon the Sun. Oh! this is our God, we have groped, we have waited for him. What the Apostle saith TWO Cor. III. ult. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory: This is of transcendent comfort for believers, it being their happiness here to behold as in a glass the glory of the Lord, and to be changed into the same image. What ravishment of Joy will it be to find it effected to the utmost in Eternity?  
3. How impossible is it to keep the heart fixed on God here? While flesh hangs on it, that will be making it to flag aside.   

A SERMON PREACHED AT HERTFORD Assize, April 6. 1666.  I JOHN V. 16. There is a sin unto death, I do not say that he should pray for it. 
AND it is a deadly sin indeed that outvies and excludes the charity of this Apostle. A man as his Writings evidence of him, and as Ecclesiastical History testifies concerning him, composed altogether of Charity. His Epistles evidence to you how urgent he is for love one to another; and Ecclesiastical History will tell you that his common salutation to all he met, was, Let us love one another: But here he hath met with a wretch to whom he cannot find in his heart to say God speed. A deadly sin and a deadly sinner, to whom he cannot allow the Christian, the Common, the needful Charity of his own or other men's prayers. O no, It is a sin unto death.  
The uttering of the first clause, There is a sin unto death, may not undeservedly nor impertinently move such another inquiry in the Congregation, as the uttering of those words of our Saviour, One of you shall betray me, did move at his Table every one then to say, Is it I, and every one here to say, is the sin mine? As it was time for every one of Israel to look about him lest the thing should fall to his share, when Joshua proclaimed among them, There is an accursed thing in the midst of thee O Israel, Josh VII. 13. So when the Holy Ghost proclaimeth in the words of the Text, There is a sin unto death, is it not time, is it not pertinent for every one that is within hearing to look about and take heed lest this dead Concubine do lie at the threshold of his door as she did in Gibeah, Judg. XIX. And what hath any notorious sinner to say for himself, why the Law of the Text should not proceed against him and condemn his profaneness, uncleanness, wickedness, unconscionableness under the name and title of a sin unto death: seeing it seemeth a great deal more currant that there is sin unto death, than that there should be any sin that is not unto death, as our Apostle saith there is in the words immediately going before these that I have chosen.  
In these that I have chosen you see there are two clauses, and out of either of them arise two Questions.  
Out of the former, I. What sin it is the Apostle means? And II. Why he titles it by such a name. A sin unto death?  
Out of the latter, I. Why he forbiddeth to pray for it? And, II. Why he forbiddeth not to pray for it?▪ I mean, why he speaketh not out in down right terms, I say, that he should not pray for it, but says only, I say not that he should.  
The Rhemists Popish Expositors upon the place will answer you even all these questions with a breath, if you will but take their words, and little more than their bare word must you expect for the proof and confirmation of what they tell you.  

1. They will tell you, that the sin our Apostle means is any sin whatsoever, that any one lives in unrepentant all his time.  
2. They will tell you, that it is titled A sin unto death, because he lives in it till his death, and so dies in it.  
3. They will tell you, that the Apostle by not praying for him, means not praying for him, when he is dead: but he that sins not a sin unto death, that is, that lives not in his sin till he die, but reputes of it before, for him you must pray after his death.   
For that the place is most properly or only meant of praying for the departed, say they, this convinced that neither the Church, nor any man is debarred here from praying for any sinner while living, nor for remission of any sin in this life. And so they go on.  
When I read these men's Annotations on this Scripture, they often mind me of Benhadad's servants with ropes about their necks, catching at any word that fell from the King of Israel's mouth, that might be for any advantage to their forlorn and lost cause and condition. These men's Popish cause hath had the rope about its neck now a long time, and been in a lost and forlorn case, and I cannot tell, whether I should laugh or frown, to see what pitiful shift, and shameful scrambling they make for it, by catching at any word or syllable in the Scripture or Fathers, and wresting, and twisting, and twining it to any seeming or colourable advantage to their condemned cause to save it from execution.  
Certainly they are at a very hard pinch for proof of praying for the dead, when they make such a scraping in this portion of Scripture to rake it out thence: whereas the words are as far from meaning the living praying for the dead, as the dead praying for the living.  
And at the very same game they be in their notes upon our Saviour's words concerning the sin against the Holy Ghost, that it shall never be forgiven in this World, nor in the World to come, Matth. XII. 32. Their note is, that some sins may be remitted in the next life, and consequently this proves Purgatory. As the poor frantic distracted wretch at Athens, that fed and pleased himself with this fancy, that every ship that came into the Port was his ship, that all the goods that came into the Town were his goods, whilst he himself in the mean time was miserably poor, naked, and ready to famish: so these men think every verse in Scripture brings in something to their stock, every saying of the Father's something to their bank; whilst in the mean while, their pitiful cause walks starven, and poor, and blind, and naked, and stands in need of all things.  
The sin against the Holy Ghost indeed is distinct and something different from this sin unto death, that our Apostle speaketh of; yet since there is such a particular sin against the Holy Ghost, that is so deadly, why should not these men think, that sin in the Text, that carries so deadly a name, is a particular sin likewise?  
It is true indeed that a sin in which a man continues unrepenting until his death and in which he dies, may very justly be called A sin to death, that is, a sin until his death, and it will prove A sin to death eternal, but that the Apostle means here a particular sin, and that he estimates it, not by its length but by its weight, not by how long the party continues in it, but by how grievous the sin is in itself will appear as we go along, partly by discovery of the reason of the title he puts upon it, and partly by discovery of the very sin itself that is here intended.  
But before we begin with the discovery of the reason of the title, let us a little look first into the meaning of those words of our Saviour, Joh. XX. 22. He breathed on them and saith unto them, Receive ye the Holy Ghost, whose soever sins ye remit, they are remitted to them, and whose soever sins ye retain, they are retained. Do not the Apostles here receive a new power, or privilege, or gift which Christ had not imparted to them before? Else why such an action as he had never used toward them before, so breathing on them?  
The common acceptation of these words, whose soever sins ye remit or retain are remitted or retained, is to make them to mean the same thing, with what ye bind on Earth shall be bound in Heaven, etc. But besides that the expressions are of a vast difference, why if Christ had given them the very same power in those words, that he doth in these, why should he repeat it, especially why should he use such a solemn and unusual rite toward them to breath upon them?  
He had given them power of miracles, and healing, and casting out Devils before without breathing upon them: He had given them power of binding and losing, that is of establishing or abolishing the rites and Laws of Moses, for so the Phrase in the common acceptation of the Nation did only signify; and this he did without breathing upon them. Therefore certainly in this his new action and these his new words, as I may call them, he gives them some new power, and that in two kinds.  
1. In his breathing upon them and bidding them receive the Holy Ghost, he gives the Holy Ghost, to give again, or he gives them power by the imposition of their hands to bestow the Holy Ghost as the sacred Story tells you, the Apostle did, and none but the Apostles could do.  
And 2. In his words, whose soever sins ye remit or retain, he gives them a punitive or executive double power, viz. To strike desperate or incorrigible and horrid transgressors with some corporal punishment or stroke, or else to give them up to Satan to be tortured and scourged in body, and vexed and disquieted in mind. Where had Peter his warrant to strike Ananias and Sapphira with death, but from these words? And Paul to strike Elymas with blindness, and to deliver Hymenaeus and Alexander unto Satan, but from that Apostolic power which Christ granted to the Apostles in these words?  
Well: might not these sins very well be called sins unto death, that were overtaken with such deadly and dreadful penalties?  
Was not that sin a sin unto death, that was to be retained, as retaining is set in di rectopposition to remitting? Thus may we bring the subjectum quaestionis into a farnarrower compass than the Rhemists bring it, who do bewray their ignorance one way, that they may serve their own turn another: their ignorance of the proper original of the Phrase sin unto death, that they may serve their turn about praying for the dead.  
The greatest difficulties of the Scripture lie in the Language: for unlock the Language and Phrases, and the difficulty is gone. And therefore they that take upon them to preach by the spirit, and to expound the Scripture by the spirit, let them either unlock to me the Hebrew Phrases in the Old Testament, and the Greek in the New, that are difficult and obscure, or else they do nothing. Now to attain to the meaning of such dark and doubtful Phrases, the way is not so proper to put on them a sense of our own, as to consider what sense they might take them in, to whom, and among whom, the things were spoken and written in their common Speech.  
If it were well considered how the Jewish Nation understood binding and losing in their Schools and in their common Speech, we should never need to mint such senses of our own to put upon the Phrase, it would so be done to our hands.  
Such an obscure Phrase is that of our Saviour's, about the sin against the Holy Ghost, that it shall never be forgiven neither in this life, nor, etc. And the collection that the Rhemists make upon it, may seem very Logical, for in that he saith, that sin shall not be forgiven in the World to come, doth it not argue that some other sins are then forgiven? But this is their own sense and Logic, it is not our Saviour's.  
Now how should we know our Saviour's sense? By considering how they would understand it to whom the words were spoken, in their common acceptation and Language, viz. they would soon understand it to be a direct facing and confuting of their foolish opinion concerning forgiveness of blasphemy against God; which was, that repentance and the day of expiation expiated a third part of the sin, corporal punishment inflicted by the Magistrate expiated another third part, but death did quite wipe it clean out: for say they, it is written, This sin shall not be purged from you till you die, which argues, that it was purged by death. No saith our Saviour, neither in this life either by repentance, nor day of expiation, nor corporal punishment, nor pardon in the life to come, by the purging and wiping out of death.  
Such an obscure Phrase is this before us. A sin unto de●th, and it seems a fair sense which the Rhemists have put upon it of their own, viz. that it should mean A sin a man li●es in till he die. But this is their own sense, it is not the Apostles: Now how should we know the Apostles sense? By considering how they understood this Phrase in their common Language to whom he wrote: And how was that? Take it up by this Observation.  
That in the Jewish Schools, and Nation, and Language, this was a most frequent and ordinary saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man do such or such a thing as should not be done, ignorantly, he is to bring a sin offering and that atones for him. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he do it wilfully, he is bound over to cutting off.  
And in this they speak but the words of the Law, in Numb. XV. 27, 28. If any soul sin through ignorance, he shall bring a she goat of the first year for a sin offering. And the Priest shall make an atonement for him that sinneth ignorantly. But the soul that doth aught presumptuously; whether he be born in the Land, or a Stranger, the same hath reproached the Lord: That soul shall be cut off from among his people.  
Now what is meant by cutting off? If you ask some they will put a sense of their own upon the Phrase, and tell you it means a cutting off or separating a person from the Congregation and public Assemblies by Excommunication. But ask the Jews to and among whom the thing was spoken, what it means in their common speech and acceptation, and they will tell you, cutting off means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven. Death or destruction by the hand of God. Interpreting the matter to this purpose, that if a person sinned wilfully and presumptuously, there was no sin offering allowed in that case, but the party so offending fell immediately under liableness to divine vengeance, to be destroyed or cut off by the hand of Heaven.  
And this interpretation of the Phrase of cutting off, the Apostle Paul doth justify in that passage, Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin; but a certain fearful looking for of judgement, etc. That Text of Moses lots out the family of the Achan that we are speaking of, the sin unto death: and this Text of the Apostle takes him by the poll, and tells what sin it is.  
It tells you what sin it is, viz. Sinning wilfully after we have received the knowledge of the truth: It limits to you, why it is called a sin unto death; because there is no other way upon the committing of it, but a certain fearful expectation of judgement and fiery indignation. And it gives you some intimation why no praying for it, because no sacrifice for it.  
Before we come to speak upon the words, we have some cause to muse and mourn over them. As it is said, Origen wept over that passage of the Psalmist that after his Apostasy stung him, in Psal. L. 16, 17. But unto the wicked God said what haste thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction and casteth my words behind thee.  
If there be no sacrifice for sin but a fearful expectation of judgement and fiery indignation when we have sinned wilfully, after we have once received the knowledge of the truth: Men and brethren, what shall we do? Take the truth in the sense that may help most to favour us, for the Gospel, as it means there indeed. And take sinning wilfully for as exclusive a term as you can, to shut and exclude us out of the guilt here intended; yet who can say but he hath sinned wilfully since he received the knowledge of the Gospel over and over?  
If I should take Jeremiahs' course in his fifth Chapter and vers. 4. and forward, sending first to the poor or inferior rank and ask them, Have you not sinned wilfully since you received the knowledge of the Gospel in your private deportment? Or go to the great ones or to them in power, dignity and estate, and ask them have you not sinned wilfully since you received the knowledge of the truth in your public employment? I cannot say what every one, or any one, may answer: but I am sure the fairest way, and upon the justest reason for every one to answer, were as 'tis Job VII. 20. I have sinned, what shall I do to thee, O preserver of men? I have sinned wilfully what shall I do to thee, O thou giver of the Gospel?  
The word the Apostle useth here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the best and nearest propriety signifies willingly, and so it shreds a lapful of gourds the more into the pot of pottage, to make it the more bitter. For though some conscience may contend to secure itself against the accusation of sinning wilfully, yet who can say but he hath sinned willingly since he received the knowledge of the Gospel, and that many a time over?  
The allay shall I say, or the smartness of this word is best to be judged by the contrary word, which the Greek Interpreters used in the case of Moses, we have alleged. What he speaks of sinning ignorantly, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinning unwillingly, and so they oppose unwilling sinning and presumptuous sinning one against the other. And answerably the Apostle using the word, but doth most directly oppose unwilling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that doth most directly oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he showeth plainly that he takes it in the same direct opposition, namely to signify sinning wilfully or presumptuously.  
But what is this particular sin that he doth intent? What is that sinning wilfully with him, that with our Apostle is a sin unto death? Guess it by the story of those times, which shows it plain enough, that I may not spend more time than is needful about the discovery of it. Our Saviour in the end of his parable of the unclean spirit cast out of a man, and walking in dry places, and because he could find no rest there, returning to the place whence he came out, with seven other spirits worse than himself, and dwelling there, hath this sad cadence, Even so shall it be also to this wicked generation, Matth. XII. 45. Ah! unhappy generation, the Devil cast out and returning again, absent a while himself, but returning with seven other Devils worse than himself: how great, how sad an apostasy doth this intimate in the Jewish Nation, from the Gospel, which had cast out the unclean spirit for a while from among them?  
Such an Apostasy very deadly and general, from the Gospel after they had received the knowledge of it, and so evidently recorded in the Apostles Epistles, that I need not to recite it: and so copiously, that I should but tyre you with citing places. Take but these two or three.  
Gal. I. 6. The Apostle intimates that they were removed, and soon removed, from him that called them into the grace of Christ. TWO Tim. I. 15. All Asia which once had been all for Paul, were now departed from him. TWO Pet. II. 22. It was happened to some according to the Proverb: The Dog is returned to his vomit.  
Such instances are numerous. But this was not all: The cast out Devil did not only return, but seven worse Devils returned with him. They did not only Apostatise from the Gospel they had professed, but became bitter enemies and persecutors of the Gospel from which they Apostatised. This cursed root of gall and wormwood did sprout forth into Hell, as cursed branches, fruits of Sodom; direct revolting to their old Judaisme, or downright falling, into Nicolaitisme: the one gainsaying liberty of the Gospel, the other turning it into Libertinism. The one an enemy to the Gospel because of its Spiritualness, the other because of its Holiness.  
The Jewish Nation were so doting upon their Ceremonies and formal manner of Religion and Worship, that as you find all along the story of those times in the Acts of the Apostles, and their Epistles; the unbelieving Jews cried down the Gospel, and were bitter enemies to it, because it cried down their Ceremonies. And many and many of those that had believed, Apostatised from it, upon the same dotage, and became as bitter, nay if possible, more bitter enemies against them than the other.  
The Nicolaitans stumbled at another block, interpreting the liberty of the Gospel, and they fell into all looseness and uncleanness, to eat things sacrificed to Idols and to commit Fornication: and they became as horrid enemies to the Gospel as the other, because it taught and persuaded a better course. These things lie so clear in Scripture to be observed, that I should do but a needless work to insist on them.  
Thus whereas that was a happy wonder of Paul, Gal. I. 23. That he now preached the Gospel, which he once destroyed: the contrary is an unhappy monster with these men, they now destroy the Gospel which they once professed: and it is not unlikely, what some of them preached. Instances of this are little less copious than the other. I shall offer you but two: the one foretelling that such a thing should be, and the other telling that such a thing was come to pass.  
Act. XX. 29, 30. This I know that after my departure shall grievous Wolves enter in among you, spoiling the flock. Also of your own selves shall men arise speaking perverse things, etc. To which this echoes, I Joh. II. 18. Little children, it is the last time. And as ye have heard that Antichrist should come, even so now are their many Antichrists, whereby we know that it is the last time. They went out from us, etc. They went out from us: There is their Apostasy from the Gospel: They are Antichrists, there is their enmity against it.  
And by the way learn from the Apostle there how to construe the last times; which Phrase occurs so frequently, viz. for the last times of the Jewish State and City.  
And I must crave leave to understand that passage concerning the man of sin, in TWO Thes. II. of these very persons, and of those very times. I read the Romish Antichrist in the Revelations in great Letters, but truly I can read none but the Jewish Antichrist in this place.  
This then more peculiarly is the sin our Apostle meaneth here, and the Apostle Paul in that place of the Epistle to the Hebrews, that I cited; as might be showed out of that and this Epistle, if it were needful; but I suppose that is not much needful, since the thing speaks itself; and it is so plain, that there could not be a more deadly sin, and there was not a more horrid sin in those times, than such horrid Apostasy, and such horrid enmity.  
Every presumptuous sin in the Text was cited in Moses, was a sin unto death, in the sense that the Jewish Nation understood a sin unto death, viz. that brought to an immediate liableness to cutting off by divine vengeance. Now this was a sin of presumption, and despising the Word of God, as Moses explains what that presumptuous sinning is, in a high degree, which as the Apostle tells in the same Chapter, that it was a treading under foot the Son of God, etc. Therefore it is no wonder, if with Paul, there be no Sacrifice for it, and with this Apostle, no praying for it.  
But why does not this our Apostle speak out, and say, I say he should not pray for it, but says only, I do not say that he should.  
Let me lay to this expression that passage of our Saviour, Matth. XVIII. 17. If he neglect to hear the Church let him be to thee as a Heathen or a Publican. By which our Saviour doth not excommunicate such a one out of the Church, for he saith, not let him be to the Church but thee as a Heathen. But he dischargeth and acquitteth the party injured from those duties and offices which he ought otherwise to him as a brother.  
Our Apostles expression is much like to the same tenor: He takes care of the Consciences of the people of God, as well as he showeth the two conditions of the sinner he speaketh of. There were some that might be in a straight what to do in this case. They were commanded by their Lord and Master to pray for their enemies: these enemies of theirs were become so like their Father the Devil, that it might pose their Consciences whethe● they should pray for them or no. Therefore this divine Apostle useth a happy temper: that he will lay no charge on them, that are so pinched, to pray for them: nor indeed forbidden those to pray for them that are more enlarged: for undoubtedly the indifferent expression of the Apostle as I may call it, seems plainly to carry with it such a consideration.  
Ye see here in the Text a deadly wounded wretch, like Amasa, TWO Sam. XX. wallowing in his own blood: if you call in Moses and Paul to give their Coroners verdict concerning the manner and cause of his death from those Texts of theirs that we have cited, they will tell you that he is felo de se, that he destroyed himself; and they will tell you, that it was by wilful sinning after the knowledge of the truth, wilful sinning against the Word of God.  
That sin is the more desperately deadly, by how much it is the more desperately wilful: Host V 11. Ephraim is oppressed, and broken in judgement, because he willingly walked after the Commandment. One would think it should be, because he did not willingly walk after the Commandment: but by Commandment is meant the idolatrous Commandment of Jeroboam, the Statutes of Omri; and Ephraim was broken in pieces, because he walked after them, and broke the more, because he walked after them willingly. If the motions of sin which are by the Law, do work in them to bring forth fruit unto death, as the Apostle says, Rom. VII. 5. much more the motions of sin, which are clean against the Law. I must confess I do not understand the irritating or provoking power of the Law, which some collect from this place: for to me it is without doubt that the meaning of the Apostle is, The motions of sin that were by the Law mistaken, not efficiently; for such was the Judgement of the Jews concerning the Law, viz. That it did restrain only the outward action, but regarded not the internal motion: and so the Apostle seems to give some hint of his own mistake a while of the Law about the point of lust. Now if the fruit of those motions of sin which are by the mistake of the Law be so deadly, how must the actings of sin which are against the known Law wilfully committed be much more deadly?  
Among the grains (shall I call them?) or the talon weights that are cast into the scales to make sin weigh exceeding sinful, this adds not the least aggravation, if it do not indeed the greatest, that it was done knowingly and wilfully. And therefore in that cousin german sin to this we are speaking of, (for to me they are clearly distinct) the sin against the Holy Ghost; the grievousness of it in comparison of sinning against the Son, lies not in regard of the persons sinned against, as if the Holy Ghost were a nobler person than the Son: but in regard of the manner of sinning: the Son they knew not in so much humility, and so blasphemed him out of ignorance; but they saw the apparent evidence of the Holy Ghost in the miracles they saw and yet blasphemed him wilfully.  
This dies the sins of wicked men of so deep a dye above the sins of the Saints of God: because those sin with whole propensity of mind, these of infirmity and against their wills. And I cannot but remember the determination of St. Austin in a point of this nature; About chaste Christian matrons and virgins that were ravished by the enemy when he broke into the City: he determines well that they were not defiled though they were defiled; their minds pure, though the body polluted: and he concludes, Duo fuerunt, hast unus adulterium commisit; there were two in the action, but one of them in the adultery. And that here one sinned wilfully, the other had no mind to the sin at all.  
This then if there were nothing else doth sufficiently aggravate the grievousness of wilful sinning, that it carries the very image and superscription of the sin of the Devil: it is as it were flesh and bone of his bone, and sin of his sin, very Devil of very Devil.  
Does any ask me, what was that sin of the Devil? It has been conceived by many that it was such a Pride, as made him aspire to be equal with God, or above him, to set his Throne even with God, or to unthrone him: and to this purpose have those words been applied, Esa. XIV. 12, 13. How art thou fallen, from Heaven, O Lucifer, son of the morning, etc. For thou hast said in thine heart, I will ascend into Heaven, I will exalt my throne above the stars of God, etc. I will be like the most High. Which words indeed mean only the arrogance and haughtiness of the proud King of Babylon. Does any one then ask me what was the sin of the Devil? I should answer, desperate malicing the honour and happiness of man, in which God had placed him, and desperate despising and scorning of that charge and command that God had laid upon Angels concerning man, that they should attend him and keep him in all his ways. And both these desperately wilful, for he could sin at no lower rate: for he could not sin of ignorance being an Angel: and an Angel could have no tempter to sin but himself.  
I shall not go about to define or circumscribe exactly the bounds wherein to conclude wilful sinning: I shall not confine this evil spirit with any circle: because I would have every one to look well about, lest the case be his own, and not I but every man's own Conscience to judge whether he be guilty of wilful sinning or no. What thinks the Conscience of a false witness, of a forsworn deponent, that knowingly and resolvedly takes a false oath, perverse justice, and seeks the injury of his neighbour: doth not this man know his sins wilfully? What thinks the common swearer, the common profaner of the Lords day, the unclean person, the riotous and wanton, the deceiver, oppresser, scoffer of the power of godliness, does he not know or think that he sins wilfully? If they will not know it, nor think so, but be more wilful still in wilful shutting their eyes against conviction; let me leave that saying of the Lord himself written as it were upon these walls for a witness against them (shall I say?) or as a doom upon them, which you have Esa. XXVI. 11. They will not see: but they shall see, and be ashamed for their envy at the people, yea and the fire of God's enemies shall devour them. The Apostle Echoes the last words in that passage we cited, expectation of fiery indignation which shall devour the adversaries.  
I might show the deadliness of such wilful sinning especially by two Observations.  
I. That it is a most deadly symptom, when the actus primus voluntatis, when the will is so desperately poisoned at the bottom. The acting of any sin is deadly enough of itself, but when it is committed by the full bend of the first act of the will, it is as poisoning the bullet to make it the more deadly, which was killing enough of itself before. Chistian, how readest thou? Thou shalt love the Lord thy God with all thy mind and withal thy heart. But wilful sinner, how actest thou? To oppose the counsel and command of the Lord with all the heart, and mind, and soul. To love and follow and commit wickedness with all the heart, and mind, and soul. If this be not a deadly wound under the fifth rib, a mortal Plague at the bottom of the Will, what can you call the Plague of the Heart?  
II. Such sinning doth not only proceed from such a deadly principle, but it adds more deadliness to that principle. Every wilful sinning doth add more hardness and more wilfulness of sinning to the Heart still. A hard Heart doth harden by sinning: and the more the sin is wilful, the more the Heart gathers hardness.  
The Jews feign this the creeping on of the tempter to Eve, that the Serpent asked the Woman, why not eat of this Tree? She answered, Because God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. First, he drew nigh to it, and said, Thou seest I am nigh it and yet do not die: then she touched it, and then eat of it. So do wilful sinnings draw on one another, and from one the Heart is emboldened to another. If such sinners would but find time with an impartial candle of self examination to look into their own Hearts, they would find the too sad experience of this truth written there in black letters indeed.  
But because few such will read their own Hearts, let me leave that verse of the Apostle with them, to read and to see what construction they can make of it, to save their own stake. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgement and fiery indignation, which shall devour the adversaries.   

A SERMON PREACHED AT HERTFORD Assize, March 27. 1669.  ACT. XVII. 31. Because he hath appointed a day in the which he will judge the world in righteousness, by the man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. 
OCcasional meditations, are Samsons honey gathered out of a dead carcase: Heavenly thoughts taken up from Earthly occurrences: the Sun and Heaven seen in looking downward into the Water: from the Earthly objects that man meets with here below, the Heart raising meditation upon them to some Heavenly purpose. The true Philosopher's stone indeed that turns what a man meets withal into some golden meditation. And this divine Elizir our Saviour used very much. From the occasion of the Samaritan Woman's fetching water he raiseth his discourse and her thoughts, to consider of the water of his Grace, Joh. IU. And upon the occasion of the people's following him for loaves, he would raise their minds to think of the meat that perished not, but endureth to Eternal Life, Joh. VI And in all his parables which were so exceeding frequent with him, wherein he was still teaching some Spiritual and Heavenly things, by some Earthly resemblance, whatsoever the particular intent of every several parable was, yet this intimation went in general with them all, That there was to be an improvement of the observation of Earthly things and occurrences to Heavenly thoughts and meditations: As he in the story that looked toward the Earth, and pointed toward the Earth, and yet cried O C●lum.  
Methinks such a noble and remarkable occasion as we now meet withal, should not be let pass without some elevated meditation. And when we see our Assizes, Judges, Trials, Sentencing, methinks a sursum corda may do very well in thoughts taken of the great and dreadful Judgement. As Esa. XXXIII. 17, 18. Thine eyes shall see the King in his beauty; Thy heart shall meditate terrors.  
A right occasional meditation. The right of an Earthly King in his royalty, may justly move and stir up the heart to meditate the terrors of the King of glory. The sight of a Judge in his authority and honour, and the sight of the day and of the passages of an Assize, may very properly and should indeed stir up the heart to meditate the terrors of that great day which the Lord hath appointed, wherein he will judge the World in righteousness, by the man which he hath ordained, of which, etc.  
Such a reflection caused me to choose these words to discourse upon at this time: at the Assize of our County to stir up the remembrance of the greatest Assize of all the World, a meditation that can never be but useful, and more especially at such a time as this, that gives some specimen and Idea in little of the thing, and does as it were in landscape lay the thing before us.  
The Apostle in this place is discoursing to the University men of Athens, It is said, vers. 21. That the Athenians spent their time in nothing, but to tell or hear some new thing. And here was strange business for them to purpose. Strange news to them to hear such a Sermon against their Idolatry, to hear speak concerning the Resurrection of the dead, and an universal Judgement of all the World, and all the World to be judged by a man that God had ordained. Such riddles to flesh and blood, and to the wisdom of this World, are the great matters and mysteries of the Gospel and of Salvation.  
The Judgement to come that he speaks of in this verse, he characters or pictures in divers colours or circumstances.  

I. The object of it. He shall judge the World.  
II. The manner, He shall judge it in Righteousness.  
III. The time, At a day which he hath appointed.  
iv The agent to be employed in it, The man whom he hath ordained.  
V And lastly, the certainty of it, He hath given assurance thereof, etc.   
There is some controversy about the translating of that clause, He hath given assurance. In the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will admit a double construction. The Vulgar Latin and the Syriack gives one, our English and the French another.  
The Vulgar Latin renders it, Fidem praebens omnibus. Which I should have supposed might freely have been rendered in the sense our English gives, Giving assurance to all; but that I find some expositions constrain him another way, viz. Affording faith to all, and the Syrian inclines the same way, for it renders Restoring every man to his faith, or to faith in him: As if the meaning were, that God by the Resurrection of Christ did restore the World to faith and believing, from that ignorance and infidelity, which it lay under before; which is a real and a very noble truth, but I question whether that be the Apostles meaning in this place.  
For he is showing, That God had appointed an universal Judgement, and hath ordained Christ to be Judge: and for proof and confirmation of both, especially of the latter, he saith as our English well renders, he hath given assurance; and as the French, he hath given certainty in that he hath raised: and the Greek very clearly bears such a sense. And this to be the sense that is intended, is yet further clear, by observing the argumentation of the Apostle in this place. Read the verse before, The times of their ignorance God winked at, but now commandeth every man to repent. Because he hath appointed a day, etc. Why? Was not this day appointed before that time that Christ was risen? The Jews will tell you that Heaven and Hell were created before the World: then certainly the Judgement that was to deem to Heaven or Hell was appointed before. But our Saviour in the sentence that he shall pronounce at that Judgement, Matth. XXV. Come ye blessed of my Father, receive the Kingdom prepared for you, etc. shows that the appointing of the day of Judgement was of old time, long and long ago before Christ's Resurrection: but the Apostle tells that he had never given such assurance of it before as he did then, by raising him that should be Judge.  
The Apostle at this portion of Scripture doth plainly show three things. First, He lays down a doctrine. Secondly, He proves it. And thirdly, He makes application. His doctrine is, That God hath appointed a day wherein he will Judge the World in Righteousness. His proof, From Gods own real vouchment, He hath given assurance in that he raised Christ from the dead. His application therefore, Let all men in every place repent.  
I should deserve a just censure, if I should refuse the Apostles method to take another: and not tread in the steps of that Logical proceeding that he had printed before. Yet I shall decline to insist much upon the confirmation of the doctrine, as a particular head by itself, since the taking up the second thing, the proof of it is the doing the same thing. Only I shall call out as the Prophet Esay doth in the place cited, who assoon as he had said, Thy heart shall meditate terrors, presently subjoins, where is the Scribe, etc. So while our heart is meditating of terrors, of the thing we are speaking, this day, which God hath appointed wherein he will Judge the World, etc. Where is the Sadducee, where the Atheist, where the Disputer of this World? What say they to this thing?  
I. The Sadducee, will tell you, That there is no Resurrection, neither Angel nor Spirit. Act. XXIII. 8. And would persuade us, that Moses was of the same opinion, because he speaks not of any such things in terminis in all his book.  
It is a common received opinion among the Learned, that the Sadducees refused all the Books of the Old Testament, but only the five Books of Moses: If they mean it absolutely, I must confess my small reading hath not taught so far as to be satisfied in that: But if they mean it with some qualification, than I believe the thing is very true. In such a qualified sense, as to say the rest of the Jews refused the third part of the Bible, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians render the word Hegiographa: that is they refused to have it read in the Synagogue. The Law and Prophets they read there every Sabbath, Act. XIII. 15. but admitted not the reading of Job, Psalms, Solmons books, Daniel, Lamentations, Chronicles, Ezra, etc. not so much out of the undervaluation of those books, but because they accounted the other were sufficient. So if you say the Sadducees admitted no other Books of the Old Testament to be read in their Synagogues, on the Sabbath, but only the books of Moses, I doubt not but you speak very true: but that they utterly rejected and made nothing of the rest of that Sacred Volume, I am yet to seek for satisfaction. And I suppose something may be said out of the ancient records of the Jews that might countenance the contrary: but it is not now time and place to enter into such a discourse.  
But you will say, If they had them in their closerts though not in their Synagogues, If they read them, though not there, If they believed them, how could they be ignorant of the resurrection, Judgement to come and World to come, of which there is so plain declaration in the rest of the Old Testament, though not in Moses?  
The answer is easy: Because they had this principle, that nothing is to be believed as a fundamental Article of Faith, but what may be grounded in Moses.  
The very Pharisees themselves did not far differ from them in this principle: and I could produce a Pharisee in their own writings, saying, That if a man believed the Resurrection, etc. yet believed not that it was taught and grounded in the Law of Moses, he should not be Orthodox. Now why Moses did so obscurely intimate these great fundamentals, in comparison of other parts of the Bible, I shall not trouble you with discussing, though very acceptable reasons may be given of it. We find the Resurrection asserted by our Saviour out of Moses, by one argument; and we find it asserted by many arguments, by the Pharisees against the Saducees in the Jews own Pandect: and so we leave the saducees to take his answer and confutation there. But  
II. Behold a worse than a Sadducee is here; and that is a Christian Atheist. Oh! give me that word Christian again, that I speak not contradictions. And yet there are too many in our times, O! that I might not say in our Nation, that were Baptised into the Christian Faith, that live in a Christian Church, and would go under a Christian Name, and yet that deny these great points of Christian Religion, and greater too if there may be greater.  
There are too many of Atheistical principles now adays, that say what you can for the assuring that there is an Eternal Judgement, yet you never assure them. Non persuadebis etiamsi persuaseris, You cannot persuade them, though you do persuade. They will make but a puff at such a Doctrine, and tell you that Religion and such Doctrines preached, are but as bugbears of policy, to keep men in awe and order. I need not to enlarge their say to this purpose, they are but too large and broad in themselves. I have only this to say to them at this time.  
Let me mind you of that passage, Zech. XI. 8. where the Prophet speaking in the person of Christ hath these words, Three Shepherds also I cut off in one month: and my soul loathed them, and their soul also abhorred me. The three Shepherds that he means were the Pharisee, Sadducee and Essean, the ringleaders and the wrongleaders of the Jewish Nation. Shepherds that caused the unfortunate sheep to go a stray, and there fed them not but did destroy them. Now how can it be said that Christ cut them off, and especially now in one month? When it is most apparent, that these three Sects and Heresies continued many years, many scores of years after our Saviour was ascended into Heaven. Nay Pharisaisme is alive among all the Jewis. Nation unto this day.  
The meaning is this, that Christ delivered a Truth and Doctrine, enough and enough, again to confound and destroy those cursed Heresies, and to direct into the way of Truth: but if those Heretics will not be convinced and embrace that Doctrine and Truth, that Doctrine and Truth in time will confound, condemn and destroy them. The World that I speak, saith Christ, shall judge you at the last day.  
God gives his Word, and whether men will hear or whether they will forbear, it is and will be the Word of God for ever. And if men will not believe it, God will not be beholden to them to believe it: let them believe it at their own peril. A Papist will not believe the Divine Authority of the Scriptures for themselves, God and the Scripture will never be beholden to him to believe it: they need not to beg his believing of it, but let him look to it if he do not believe it.  
If God have given such demonstrations of the Judgement to come, as may assure all the World of the certainty of it, and an Atheist, an Epicure, a Fool will not believe it; if he will not believe what a Felix believed and trembled at, if he will not believe what Devils believe and tremble at, God will never come crouching to him to beg of him that he will believe it, but let him disbelieve it at his own peril, and take what comes.  
When God gave the Scriptures he never intended they should stand at the courtesy of every curious carping Atheist, whether they should be of Authority and be believed or no: but God gives them in their Divine Authority and Majesty: and laid them a sure foundation in Zion, elect, precious and glorious, that he that will build upon them may build and prosper: but if any cross, or quarelsom, or wilfully blind Bayard, will stumble at them, where he might walk plain; let him take his own hazard, and stumble, and fall, and be broken, and snared, and taken: while in the mean while, the foundation of God remaineth sure, and the Divine Scriptures will be the Divine Scriptures, and retain their Truth and Author, when such a wretch is dashed all to pieces.  
III. There cometh the Disputer of this World, such as these Scholars of Athens that Paul was now discoursing with, that will have nothing believed but what may be grasped by humane reason, and he will tell that it is very unlikely there should be an universal judgement; because it is very unlikely there should be a Resurrection. That bodies in the grave, that have been dust these thousand thousand years, should live and rise again the same; Oh! how many arguments he frames to show you that it is against all Logic, Philosophy, nature, reason.  
I shall first reply to him as Paul to Agrippa, King Agrippa, believest thou the Scriptures, I know that thou believest. Oh! thou disputer, believest thou there is a God? I hope thou believest. If not, I shall give thee the answer much like that I gave the Atheist before, God will be God whether thou wilt or no: as Scripture will be Scripture whether thou believest it or no. But if thou believest that God is, and that he is what he is, then why dost thou go about to measure the great things of God, by the pitiful scant measure of poor humane reason?  
I remember the check in the story of him that went about such a thing. He was deeply studying upon the mystery of the Trinity, and went about to fathom it by reason and to suit it to reason: as he was thus studying at the Sea side, he saw a child that was about to empty the ocean into a ditch, with a spoon, and when he told him how simple and vain a thing he went about; Even so dost thou, saith the child, or an Angel in likeness of a child, when thou goest about to draw out the profound and bottomless mystery of the Sacred Trinity by thy silly reason.  
What? Must we then believe things that are clear contrary to reason? I Answer, There are no points in all the mysteries of Divinity contrary to reason, if we resolve them into the right Principle; that is, if we resolve them into the power, will and working of God. That this vast Universe should be created of nothing in a moment, that God should become man, that dead bodies should be raised again, that this mortal should put on immortality, are high mysteries, many regions above natural reason, but not a whit contrary to reason● if you resolve them, as I said before, into the Power, Will and Working of God.  
Let Philosophy and humane reason therefore cavil, as much as they can, against the Resurrection, as a thing unlikely, incredible, impossible, I shall only answer in the tune of them that when they saw a thing as unlikely and incredible, yet brought to pass by Divine Power, viz. Elias pouring water on and about the Altar and bringing fire, they fell on their faces and cried, The Lord he is God, the Lord he is God.  
And if the Lord he be God, the Lord be God, he can raise all the dead in a moment and bring them to Judgement, as he Created the World in a moment by the Word of his Power: If it be but his Will so to do. And that it is his Will so to do, he hath given assurance, in that he hath appointed a day wherein to judge the world in righteousness, by the man that he hath ordained. And of that appointment and ordaining, he hath given assurance, in that he raised him from the dead.  
And so we are come to the second part of our task, or the second thing that I named to be spoken, viz. the assurance that God hath given of the Judgement to come, and more particularly, of that whereby he hath assured that Christ shall be Judge, viz. in that he raised from dead. The assurance God hath given of the Judgement to come we may distinguish into verbal and real. Assurance that he hath given in his Word, and in his Providential dispensation.  
I need not to insist upon his verbal assurances, of the certainness that he hath given of such a thing in Word, for he that runs may read them. Such as these, Eccles. XI, 9 & XII. ult. TWO Cor. V 10. and multitudes of passages to the same purpose. So that the Apostle reckons Eternal Judgement for one of the fundamental Articles of our Christian Faith, and that it is so clearly asserted that he finds he needs not to insist much upon the proving of it, Heb. VI 2.  
And as the verbal assurances that God hath given of this in Scripture are so very many, so the real ones that he hath given in his dispensations are not few. I shall but mention some, and pitch only upon this mentioned in the Text, Christ's Resurrection.  

I. Was not the Judgement of all the World by Water in the days of Noah, a prognostication and assurance of the Judgement to come at the end of the World? Certainly they must need conclude so, that thinks that Peter speaks of the last Judgement, in TWO Epistle III. 6, 7. where he hath these words, The World that then was, being overflowed with water, perished. But the Heaven and Earth that now are, are kept in store reserved unto fire.  
II. Was not the Judgement and sad conflagration of Jerusalem, and destruction of the Jewish Church and Nation, an assurance of the Judgement to come; when the expressions whereby it is described are such, as you think they meant nothing else but that final Judgement? As Christ's coming: coming in clouds, in his glory, in his Kingdom. The day of the Lord, the great and terrible day of the Lord: The end of the World, the end of all things: The Sun darkened, the Moon not giving light: The Stars falling from Heaven, and the powers of Heaven shaken: The sign of the Son of man appearing in Heaven, Heaven departing as a scroll rolled together, and every mountain and hill removed out of its place, etc. You would think they meant nothing but the last and universal Judgement, whereas their meaning indeed is Christ's coming in Judgement and vengeance against the Jewish City and Nation; but a fore signification also of the last Judgement.  
III. I might speak of particular fearful judgements upon persons and places. Are not they assurances of the Judgement to come? I am sure the Apostle Peter raiseth them to such a signification in his second Epistle and second Chapter, where when he had mentioned the Judgement of the Angels that fell: of the Judgement of the old World by water, and of Sodom by fire, he makes this conclusion, vers. 9 The Lord knoweth how to deliver the godly out of temptation, and to reserve the ungodly to the day of Judgement to be punished.  
iv Are not the Tribunals and Judicatures that God hath set up on Earth, assurances that he hath given of a final Judgement to come? Upon which we may take up the stile of the Psalmist, in Psal. XCIV. 9 He that planted the car shall he not hear? So he that hath erected Judicatures shall not he Judge?  
V Is not the Judicature that he hath set up in every man's soul an undoubted assurance of the Judgement coming? Where the Conscience, as one very well defines it, is Praejudicum judicii, A foretaste, a Preface to the Judgement to come?  
VI And lastly, The very prospering of the wicked in this World, and the affliction of the righteous is an undoubted assurance that the day is coming, when both the one and other is to be judged according to their works, and receives a reward according to their works. And with this very Argument, Will. Tyrius, in his bello sacro, relates that he satisfied Amalrich King of Jerusalem, when he desired him to give him some proof of this very point. So that that very prosperity in this World, that de●●ives Atheistical men to think, there shall be no Judgement, is continually a growing argument that there shall.   
Upon all these things I might have spoken very largely, but I hasten to that assurance that is in the Text, viz. The Resurrection of Christ, may give assurance to all the World of his coming to Judgement. It is worth your observing these two things about the Jews ask a sign from our Saviour.  
1. That he ever denies to give them a sign, Matth. XII. 39 He wrought signs and wonders among them above number, but he would never work that that should be a mere sign. His healing diseases, etc. were not mere signs, but were benefits by miracle wrought for the People: as the Plagues on Egypt were not mere signs, but punishments wrought by miracle.  
2. That he still when they asked a sign referred them to his Resurrection, Joh. II. when he whips the buyers and sellers out of the Temple, and they ask him, what sign showest thou seeing thou dost these things: He refers them thither, vers. 19 Destroy this Temple, and in three days I will raise it up: speaking of the Temple of my body. So Matth. XII. 39 when the Scribes and Pharisees are at it, Master we would see a sign from thee, he still refers to his Resurrection: No sign shall be given but the sign of the Prophet Ionas. As Jonah was three days and three night buried in the Whale's belly, but risen again and was cast alive on shore, so shall the Son of man be buried and rise again. And why thus refer them still to his Resurrection? Because that was the great sign and demonstration that he was the Missias, the Son of God, Rom. I. 4. Declared to be the Son of God with power by his Resurrection from the dead. And  
Observe that allegation of the Apostle, Act. XIII. 33. God hath raised up Jesus, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. Was this Resurrection day the day of the Lords begetting him, was that the first day that he was the Son of God? It was the day that he was first declared in full power, and that it was manifest that he was the Son of God. It was the day of his Victory and putting on his Kingdom, the day of his Trophea and Triumph, and the sign that he was the Son of God, the true Messiah. And the Jews that would not believe that, no sign would serve to make them believe. That indeed you'll say gave assurance to all men that he was the Son of God, the true Messiah; but how did that give assurance that there should be an universal Judgement, and he the Judge? Truly he that knows what the true Messiah means, needs no more proof and demonstration of that than his very Character. He is heir of the World, he is Prince and Saviour, he is King in Zion, he is set up above all Principality and power, as the Scripture speaks these and divers other things of him: and doth any man need more evidence of his being judge of all the World?  
But our question is how that is inferred or argued from his Resurrection?  
The Resurrection of Christ did beget and effectuate a double Resurrection, for you have mention of a two fold Resurrection in Scripture.  
First, There is mention of the first Resurrection, Rev. XX. 5. The Millenary not able to clear the notion whereof, nor to spell out the meaning, hath bewildered himself in those wild conceptions, as he hath done. The first Resurrection began and took place presently after our Saviour's own Resurrection: for it means no other than the raising the Heathen from their death in sin, blindness and Idolatry, to the life, light and obedience of the Gospel. And so the Apostle titles their estate, writing to the Ephesians, which had been some of them, Ephes. II. 1. You hath he quickened who were dead in trespasses and sins. And to that very tenor are those words of the Prophet, Esay XXVI. 19 Thy dead men shall live; together with my dead body shall they arise. The Gentiles to be raised from their spiritual death presently upon his raising from his bodily. And who so shall well weigh those words of our Saviour, Joh. V 25. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live: will clearly find them to mean nothing else. So that the Resurrection of Christ had first influence and virtue to cause this spiritual Resurrection; the Resurrection of souls, the raising up of the Gentiles from the death of sin: And whence it had this influence, it is easy to read, viz. because by his Resurrection he had conquered the Devil, who had so long kept the poor Heathen under that spiritual death.  
Will you have a Commentary upon that passage, in Psal. CX. 3. Thy people shall be willing in the day of thy power. First, His Resurrection day of power, Rom. I. 4. Then look into the story of the Acts of Apostles, the history of the times next following his Resurrection. You may wonder there to see people coming in by flocks and thousands, to the acknowledgement and entertaining of the Gospel, three thousand at one Sermon, Chap. II. five thousand at another, Chap. III. and further in that book, in a little time, the Gospel running through the World, and embraced and entertained of all Nations. Oh! It was the day of his power; and thy people shall be willing in day of thy power. He had now Conquered Hell and Satan by his death and rising again, whose captives those poor heathen had been two and twenty hundred years, and now he said to the captives, Go free; and to the prisoners, Go forth, and so they did.  
And upon the very like account, his Resurrection hath influence to the causing and effectuating the general Resurrection at the last day. For though it might be a little too long, to hold that the wicked shall be raised by the very same virtue of Christ's Resurrection that the godly shall, yet it is not too large to hold, that they shall be raised by some virtue of his Resurrection, viz. as his Resurrection had conquered death, and brought him to those articles, that he must in time give up and restore all prisoners and dead, that they may come and give account to him that conquered him. I have the keys of the grave and death, faith he in the Revelations, he had wrung the keys out of the jailors hand, and opened the prison doors, that the prisoners should come out when he calls.  
Very observable to the purpose we are upon, viz. that Christ's Resurrection did assure that judgement and that he should be judge, is that in. Phil. II. 8. 9 He humbled himself and became obedient unto death, even the death of the cross. Wherefore also God hath highly exalted him. Obedience was that debt that was to be paid to God. Whereas much stress is laid upon the torments that Christ suffered; it is very true, that he suffered as much as, I may say, God could lay upon him short of his own wrath, and as much as the Devil could withal his wrath: but that was not the debt that was due and to be paid to God. Wrath, and torment, and damnation was rather the debt that was to be paid to man. But the debt was obedience. For easy is it to observe, how Satan had got the day of God, as with reverence I may speak it, when he had brought the chief creature of God's creation, and in him all mankind, to disobey God and to be obedient to him; and had carried it for ever, had not an obedience been paid again to God that outvied that disobedience. How might Satan triumph, Man that is the darling creature to the Creator, and that is set up Lord and Ruler of all Creatures, and to whom even the Angels are appointed to be ministering Spirits; I have brought this brave Gallant, to forsake his Creator and to follow and obey me. But forth steps this noble Champion of God, and in the form of a servant encounters this triumpher, and maugre all his spite and power and vexatiousness; he pays God an obedience incomparably beyond the obedience that Adam should have paid; incomparably outweighing the disobedience that Adam shown. He paid an obedience that should answer for the disobedience of all his people. An obedience that should be a stock for all his people. Nay he paid an obedience that outvied all the disobediences of all men and Devils. For he paid an obedience that was infinite.  
Now his Resurrection did demonstrate that he had made full payment, or else Satan and Death might have kept him still in the grave, their prison, if a farthing had been yet unpaid.  
Now he having by his Resurrection consummated the payment of so great obedience, and vindicated the honour and quarrel of God against his enemies; In all justice and equity the Lord exalted him above all, that all should be subject and homagers to him, and that he might take account, and reward accordingly, those that obey him, and that obey him not. And so the Lord hath appointed a day in which he will judge the World in righteousness by him, whereof he hath given assurance unto all men in that he raised him from the dead.  
And are you assured that there will be such a day and such a Judgement, and such a Judge, and you, and you, and you: then Men and Brethren, what have we to do? Let me first propose this supposal.  
Suppose this very day were the day that God hath appointed to Judge all the World; and that this Assize of our County should be turned into the universal Assizes of all the World. Suppose that instead of the sounding of the High Sheriff● trumpets, we should have the great trump sound and call, Arise ye dead, and away you living, and come to Judgement. Art thou prepared to meet thy God O Israel? Art thou prepared to meet that Judgement O Israel? How many or rather how few of us are able to say, My heart is ready, my heart is ready, come Lord Jesus, come and welcome? Such a call will undoubtedly once come, and we cannot tell how soon: and when it comes, it will not be at that lenity that Festus used with Paul, Wilt thou go up to Jerusalem and be judged before me of these things: but, For all these things God will bring thee to Judgement, whether thou wilt or no.  
Oh! what shrugging and unwillingness and drawing back would there be, with too many. Oh! a little more time, a little more respite, a little more space of repentance and making ready. No, Time must be no more, no way else but thou must away and go to judgement. How wholesome therefore is that Counsel, and oh! that there were such a heart in this people as to take the lesson out, TWO Pet. III. 11, 14. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness? And seeing beloved, that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless.  
How large a discourse might be made for the setting on of this exhortation from the several particulars in the Text: that the day is certainly appointed, that the Judgement will be of all the world, that it will be in righteousness, that it will be by Christ. Another hour would be too little, a whole day would be little enough and the meditation of it may well take up our whole lives.  
The same Apostle that speaks the words here, hath epitomised them all into two words in the place I cited before, Heb. VI 2. Eternal Judgement. Bonarges, two was of thunder, Judgement and that Eternal, words of a dreadful sound, and yet I know not a fit motto to be written over all our occasions. Eternal Judgement, a very fit sentence to be written over a bench of Judgement, over a Jury's chamber door, in all our chambers, over all our doors, in all our hearts: that looking upon and remembering always Eterternal Judgement, we may learn righteousness.  
Every Assize is a picture in little of this great Assize that is to be of all the World. And that that draweth the truest lineaments of it and most to life is Righteous and impartial dealing. I say Righteous and impartial dealing, rather than Righteous and impartial Judging; because there may be Righteous and impartial judging, where there is unrighteous and partial dealing.  
You will say this is a paradox, or rather a contradiction: and you will say the like or rather much more, if I should say, That there may be righteous Judging, when there is not righteous Judgement: and yet if you weigh these things in your thoughts you will find that they are the words of Truth and soberness.  
A worthy upright good Judge, he judgeth according to the evidence that is given in, and the testimony that is laid before him: here his Judging is right and righteous, because he judgeth according to his Conscience, and according to his evidence; but it proves that the evidence was false, and the testimony deceiving: here the Judgement is not right, because not according to the very truth of the case, although the judging of the Judge be righteous, because according to his Conscience and sincerity of his heart.  
And herein indeed our Assizes seem short of picturing the great Assize to the full proportion [as the thing signifying commonly comes short of the thing signified] because there can be no surprisal of the Judge Eternal by any false information, here the best and wisest Judge may be so surprised. And so was once as good and as wise a Judge as any we have upon record, and that was David, being deceived by the false information of wretched Ziba, to pass a most unjust sentence against innocent Mephibosheth, and to give away all his land to the cheating informer.  
Therefore if I should apply myself to give direction to those that have to do in this great business that lies before you, I should not be so arrogant as to offer to do it to you, my Honoured Lords, who know your works far better than myself: No, I shall not so much as offer to give you a caution that you be not surprised by false information, your own wisdom and grave prudence prevents all need of such exhortation. I should rather apply myself to Witnesses and Juries, which it may be are not many of them here, to admonish them to deal in the fear of the Lord, and in remembrance of the Eternal Judgement: that they go not about to deceive the Lords and the King's Vicegerents by any false colours or dissimulation, that they bring not double and redoubled guilt upon their own heads: that there be no cozening Ziba among them, that for base or by ends of their own shall go about to wrong an innocent Mephibosheth, or to abuse a good David by fair but false suggestions, to induce him to do contrary to right and equity.   

A SERMON PREACHED AT HERTFORD Assize, August 6. 1669.  S. JOHN XVIII. 31. Then Pilate said unto them, Take ye him and judge him according to your Law▪ The jews therefore said unto him, it is not lawful for us to put any man to death. 
A Strange Assize is the Evangelist recording in his story here: the Judge of all the World judged and condemned: and he before whose tribunal all sinners must once stand, standing and falling before a sinful tribunal: such a person sentenced, such injustice in that sentence, that the World never did, never must see its parallel.  
But who is he, and where is he that durst presume in his heart to do such a thing? As Ahasuerus once in a far lesser matter? And the answer may be given in the words of Esther, that immediately follow [the name only changed] The adversary and the enemy is this wicked Pilate: The adversaries and the enemies are these wicked Jews, whom you have discoursing in the words of the Text; and whom you have acting all along this Tragedy.  
Whose persons, Logical method calls upon us first to consider, and then to consider of their words and discourse.  
Pilate said, and the Jews answered. Persons, if you look wistly upon them you may see more than their bare persons. For you may read the Roman power and tyranny in the one, and the Jews malice and mischievousness in the other: and upon the full view the Roman and the Jew conspiring together and becoming guilty of this horridest fact that ever was committed under the Sun, the murdering of the Lord of life and glory.  
Let us begin first with Pilate, who stands first in mention in the Text, as he stands representative of Rome, whose authority he carried, and whose Tyranny in this case he exercised. Methinks there is hardly a more remarkable passage in the whole book of the Revelations, than that Chap. XIII. 2. The Dragon gave his power, and seat, and great authority unto the Beast. Which in plain English is this, The Devil gave his power, and seat, and great authority to Rome. For that by the Dragon is meant the Devil, there is none but grant, and that by the Beast is meant Rome, even Romanists themselves do not deny. When you read that passage in S. Luke IV. 5, 6. that the Devil shown our Saviour all the Kingdoms of the World, and the glory of them; do you not presently conceive, that he shown him Rome her Empire and Glory? For then where was the pomp and glory of the World, but within that City and Empire? And when you read that he said unto him, All this power will I give thee, and the glory of them, do you not presently conceive that he offered to make him Caesar, or Lord of that vast Empire, if he would fall down and worship him? And how pat do these words of his, for that is delivered to me, and to whomsoever I will, I give them, agree with these in the Revelations, The Dragon gave his power and seat and great authority unto the beast?  
It neither is, nor indeed could be said so of the other Monarchies or Empires that had gone before. It is not said the Dragon gave his power to the Babylonian Empire, nor to the Persian nor Grecian nor Syrogrecian: nor indeed could it be so truly and pertinently said so concerning them, as concerning Rome. For the Dragon had a business for Rome to do, which the other neither did nor could do for him, which was to put the Lord of life to death. The old Serpent knew from of old, that he was to bruise the heel of the seed of the woman, that he was to compass the death of Messiah, and it was reserved to Rome and her power and tyranny to be the instrument of such an action, and the Dragon gave his power, seat, and authority to that City for that purpose, that it might do his business in murdering Christ, and his members after him.  
Pilate, who carried with him the authority and commission of that City, confessed him innocent, and yet condemned him, pleaded for him that he was not guilty, and yet crucified him; and that mainly upon the account of Rome, and for her sake, because forsooth there must be no King but Caesar, or who was set up or kinged by Caesar.  
In Revel. XI. 8. where mention is made of slaying the two witnesses, it is said, their dead carcases shall lie in the streets of that great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified. The last clause, where also our Lord was crucified. may seem to direct your eyes to Jerusalem, but the title, The great City, which Chap. XVII. ult. is defined, The great City, which ruleth over the Kings of the Earth, calls them back again to look at Rome, as our Lord's crucifier, by whom, that work must be done, or not done at all, for to such a tenor do the Jews tell Pilate in the Text, when they say, It is not lawful for us.  
Before ever I should turn Romanist, I must be satisfied in this scruple and question. How comes the Jew and Jerusalem, so cursed a Place and Nation for the murder of our Lord, and the Romanist and Rome, so blessed, as to be the holy mother Church of all the World, when that City and Nation had as deep and bloody a hand in the murder of the Saviour of the World, as the other, if not deeper?  
I remember the story of one of the Grand Signors, that when he had received a foul and base foil before a poor and contemptible Town, Scodra, if I mistake not the name, for very rancour and vexation, and that he might be whetting on himself continually to revenge, he commanded him that waited nearest on him, to be minding him continually with these words, Remember Scodra. May I be so bold as to hint such a memorandum to you against Rome. As oft as you read, or rehearse, or hear rehearsed that article in our Creed, He suffered under Pontius Pilate, Remember Rome, and that under that it was our Saviour suffered: and the article minds you of so much: and if it were not intended for such a memorandum, had it not been enough to have said He suffered, without any mention of Pontius Pilate at all? Let us reason with the Romanist a little after the manner of his own Logic. He argues thus, Peter was at Rome and sat Bishop there, and suffered martyrdom and died there; Ergo, Rome is the mother Church, and head of all Churches. We argue in like manner, Pilate was at Jerusalem, sat Judge there, condemned and crucified the Lord of life there, and that by the Power and Authority of Rome; Ergo, let Rome look to it, how she clears herself of that fact and guiltiness. And so I have done with the first party in mention in the Text, Pilate, and he invested with the Roman authority.  
The other party are the Jews, more peculiarly the Sanhedrin invested also wi●● the Jewish power, and Representatives of the whole Nation. How busy and active the Jews were in this bloody business needs no illustration of mine, the Sacred pens of the Evangelists have done that abundantly.  
Only I might speak to this circumstance, and not impertinent question, whether the Jews did not indeed think him to be the Messiah, and yet murdered him?  
Pilate condemned him, though he knew him innocent, and did not they murder him though they knew him to be the very Christ?  
Methinks that passage in the Parable of the husbandmen in the Vineyard speaks very fairly for the Affirmative, Matth. XXI. 38. When the husband men saw the Son, they said, this is the heir, come, let us kill him, and let us seize on his inheritance. They knew him to be the heir, and yet they kill him, nay they kill him because they know him to be the heir, and that by killing him they shall get the inheritance. It is said indeed, they knew him not, Act. XIII. 27. which if you interpret, that they knew not the dignity of his person, and that he was God as well as man [the Jews will not be persuaded of the Godhead of Messiah to this day] that does not deny, but that they might take him for the Messiah howsoever. But I shall not dispute this case. If they took him for Messiah, they thought he was not a Messiah for their turn, nor that he was likely to answer their expectation, in what their wretched traditions had taught them to look for from Messiah. For,  

I. From Messiah they expected Pomp and Stateliness, a royal and victorious Kingdom: they see him appear in a low condition, and contemptible poverty.  
II. From Messiah they expected an advancing and heightening the rites of Moses: they saw that he began to take them down.  
III. By the Messiah they expected to be redeemed and delivered from their subjection to the Roman yoke. He taught them to give Caesar his due, and to submit to the government God had set over them.  
iv By the Messiah they expected, that the Gentiles should be subdued, trod under their feet and destroyed. He taught that they should be called, converted and become the Church.   
So that if they took him for Messiah, they thought he was a Messiah that would mar all, and was far unlike the Messiah their traditions had taught them to look for. And therefore be he Messiah or no, they will rather kill the heir, than they themselves lose the inheritance, which they thought they should have done, if he should have liyed.  
It were worth the labour, if that were the task that were before us, to trace these two Nations, Jew and Roman, after this fact; as I may say, by the blood, and to consider, as they made themselves yoke-fellows, like Simeon and Levi, in this guilt and evil, so whether God yoked not them also together under the like curse and vengeance.  
Yokefellows indeed are the Jew and Romanist above all the people of the World, in a deluded fancying their own bravery and privilege above all the World besides. He that comes to read the Jewish Writings, especially those that are of the nature of Sermons, will find this to be the main stuffing of them, almost in every leaf and page, How choice a people is Israel, how dearly God is in love with Israel, what a happy thing it is to be the seed of Abraham, how blessed the Nation of the Jews above all Nations, and such stuff as this all along: And is not the style of the Romanist to the very same tune? How holy the Church of Rome, how glorious the Religion of the Church of Rome, what superiority and preeminence hath the Church above all Churches; and all the men in the World are Heretics and Apostates and Castaways, if they be not Romanists. Whereas if both the Nations would but impartially look upon themselves, they would see that there are such brands upon them two, as are upon no Nation under Heaven, now extant; I shall but glance at these few particulars.  
I Is not the Jew Antichrist, viz. Thes. TWO? Examine the place seriously, and compare it with 1 Joh. II. 18. and with II. Joh. 7. and other places in the Epistles, and you may see it plain. And is not Rome Antichrist in the Revelations? Rome herself doth not deny it, if you allow her but her distinction of Heathen and Christian.  
II. Have you not observed a horrid Apostasy in the Apostles time in the Church of the Jews, of those who had embraced the Gospel? Evidences are abundant in the New Testament, I shall name but two, 2 Tim. I. 15. All Asia is fallen away, and departed from Paul at one clap. This thou knowest, that all they which are in Asia are turned away from me. And in XII. Matth. 49. our Saviour compares that generation to one that had the Devil cast out of him, but he returns again into him with seven worse Devils, so shall it be, saith he, to this wicked generation.  
And who also hath not observed a horrid Apostasy in the Church of Rome, (They themselves only excepted, who will not see) from that Faith and Religion, for which that City was once renowned through the whole World, I. Rom. 8? And that direful Apostasy in the Christian Church of the Jews, was never so matched and paralleled in the World as by the Apostasy in the Church of Rome.  
III. Were there ever two Nations, two Churches under Heaven so besotted with Traditions and the Doctrines of Men, as the Jew and Roman? Weigh them well together, and is not that as true of the Roman to every tittle, that our Saviour speaks of the Jew, XV. Matth. 3, 9 That they had made the Commandment of God of none effect by their traditions, and that they taught for Doctrines the Commandments of men?  
He that shall seriously compare their Doctrines together, about Opus operatum, Sin venial, the merit of Works, Purgatory, Freewill, the point of Justification, and multitudes of other points in Religion and Divine Worship, will see the Romanist has gone to School to the Jew, and indeed the Scholar is not a whit behind the Master.  
IU. And to spare more, Is not the Jew doomed to a perpetual curse in that passage, Esay LXV. 15. Ye shall leave your name for a curse unto my chosen? And in other passages of like nature, that might be produced, not a few:  
And is not Rome doomed to perpetual perdition in that passage, Numb. XXIV. 24. Ships shall come from the coast of Chittim, and shall afflict Assar, and shall afflict Eber, and he [Chittim] shall perish for ever. Where Chittim is Rome or Italy by the consent both of Jews and Christians, both of Protestants, and even Romanists themselves.  
And thus much concerning the persons before us. Pilate and the Jews, Representatives of the Jewish and Roman Nation, Actors of the Jewish malice and Roman tyranny.  
And now let us consider their words, the handling of which will bring our discourse nearer the present occasion.  
Pilate said, Take him, etc. for he very well knew they might do so▪ for any restraints the Romans, who were their Lords, had put upon them in that case. Josephus tells us the Romans suffered them to live by their own Laws and Religion; and he records a speech that Titus their Conqueror made to them, while he besieged their City, to persuade them to yield, in which he useth this argumentation. The Romans have always permitted you to live by your own Laws, and why then should you rebel against them? And he also records a speech that himself made to them to the same purpose, to persuade them to yield, in which he useth the very same argument. And certainly Pilate did not speak it in a way of jeering of them; when he bid them Take him, etc. as knowing they were restrained by the Romans.  
They, though such a restraint were not upon them, yet answer, It is not lawful, etc. It is not lawful, i. e. we cannot, we may not, it is not in our power; for such a construction will the Greek expression very well bear; and if they used their own Jerusalem language, I doubt not but their words were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an expression very obvious and frequent in the writers in that Language, and signifies in that latitude, as to mean, we have not liberty, power, privilege.  
Now how or when, or whereupon, did they lose this power? If the Romans had taken it away from them, how then did they afterwards arraign and condemn and execute S. Stephen, and would have done no less without all doubt to S. Paul, if they might have had their own way? And their own stories tell us of their judging and condemning to the fire, after this, a Priest's daughter for playing the whore in her father's house, and execution was done accordingly. And yet, they say, they cannot judicially put any man to death, which power indeed if they had lost, they lost it more like fools, than like slaves, and it was not at all taken from them by the Romans, but they let it drop from them by their own folly.  
Their own Writers and Records do tell us at what pass it was with them at this time, in this manner.  
Forty years, say they, before the destruction of the Temple, did the great Sanhedrin, or chief Court or Council rise, and departed out of the room Gazith, and then the power of judging in Capital matters was taken away from Israel. Gazith, the room where this great Court sat, was in the Court of the Temple near unto the altar; or as themselves express it, near to the divine presence, which, they supposed, dwelled upon the altar, and looked on them how they acted in judgement. They thought therefore that by the very reverence and venerableness of the place, and presence, they were bound to judge malefactors, and to execute them unfailingly, which at the last they saw, they could not do, and therefore they resolve to rise and departed from that place.  
The case was now with them much like to that gloss of some of the Hebrew writers upon the first words of the book of Ruth. The words properly are thus, It came to pass in the days when the Judges judged. But they invert it thus, It came to pass in the days, when they judged the Judges. And a shrewd inversion indeed, when the people judge their Judges, and malefactor's awe and overpower the Magistracy. And just such was their case now. Their Country did so swarm with all manner of wickedness and villainies, that they were grown beyond the correction of the Magistracy, that they out dared the Magistracy. As Jezebel. The Sanhedrin could not, durst not judge them. Nay these go further than defy and da●e, they even conquer and master. So that not any but is glad to yield and resolve, that they will not go about to punish such villainies and wickedness any more, for they saw that it was but in vain to go about it, and that they could not do it without their own danger. And so their own Records tell us, That adulteries were grown so common and open, that the Sanhedrin determined, there should be no more trial of the suspected or adulterous wise by the bitter waters, which God had prescribed, Numb. V That murders were so common and ordinary, that the Sanhedrin determined, there should be no more the beheading of a Heifer, which God had prescribed for the expiation of an uncertain murder, Deut. XXI. And Murderers so numerous and potent and impudent, that the Magistrate could not, durst not judge them for fear of being themselves murdered. And therefore the great Sanhedrin resolves, Come let us rise and sit here no longer, for it is better for us to rise and departed hence, than by sitting here to contract guilt to ourselves, when the very place challengeth from us, that we do judgement and execution, and we cannot do it. And so they risen and went thence, and then ceased and failed the judging of Capital offenders through out all the Courts of Israel. And this account do their Writers and Records give, how it came to pass that they lost that power, that they could not, might not, put any malefactor to death. And so you have a Commentary of their own Nation and Historians, upon their words here in the Text. I might yet add further from them.  

1. That sometimes they returned to the Hall or room Gazith to sit upon Capital offenders, as blasphemers, false Prophets, notoriously incestuous, etc. when they thought good; but never returned thither to sit upon murder.  
2. That when they did sit there and Judged and Sentenced, yet they hardly ever executed, but referred the offenders to the punishment of God. And they will tell you, That God at one time or other, did bring them to some kind of death in some sort suitable to that the Sanhedrin should have put them to.   
Sometimes indeed malice and spite made them venture an execution doing, when they saw they might do it without their own danger, when they executed S. Stephen for a Heretic, and Bensatda for a Seducer, if by him they meant not our Saviour himself.  
But that that we have the most reason to consider of, is how the Nation came to this pass of Vice and Villainy, that Vice and Villainy were not only incorrigible, but were grown terrible to those that should correct them: Wickedness strong, and Magistracy feeble: Murders, Plunderings, Assassinations, all manner of Abominations swarming, and no power in them that were in power to punish them.  
Not to speak of the secret disposal of God for the executing of his vengeance upon that sinful Nation in giving them up to themselves and to confusion, but to look only at those things that are apparent.  
I. The growth of Villainy was from the not punishing of villainies in time: and the Magistrates want of executing Judgement made them lose the power of executing Judgement. And they could not punish malefactors when they should, because they would not do it, when they might. The sword of Justice rusted in the scabbard, that they could not draw it, because they let it rest in the scabbard when they should have drawn it.  
As that generation was the wickedest that the Earth had carried in our Saviour's character, A wicked and adulterous generation, a faithless and perverse generation, a Serpent and Viper generation, a generation wicked above expression, as appears by that expression of the Prophet Esay LIII. 8. Who shall declare his generation, i. e. the generation wherein he lived; so the same Prophet speaking of the very same time and generation, shows from whence the above wickedness of the generation grew, Esay LIX. 14. Judgement is turned away backward, and justice standeth afar off: truth is fallen in the streets, and equity cannot enter. And it displeased the Lord, that there was no judgement. Which very Scripture the Jews themselves do produce to prove that the Messiah should come in the worst of times and generations. Now  
II. There were two things that hindered and spoiled the execution of Justice and Judgement, like two worms lying at the root of Judicature; that like the worm that smote Ionas gourd, killed execution of Judgement at the very root, that that tree was clean blasted, dried up and withered.  
The first let me Emblem by this homely Emblem. The Ape loving and hugging her young so dearly, that she hugs, and presses, and crushes them to death. They had so foolish and fond a prising and tenderness to a Jew forsooth, because he was a Jew, that that very fondness helped to hug and crush the Nation to this confusion and ruin. O noli tangere, meddle not with him so severely, he is an Israelite of the seed of Abraham, he is not to be dealt with as you would with another man. I could tyre you with evidences of this fondness and folly in multitudes of instances. Shall I but give you one of their own stories.  
A father sent out his son to hire labourers to come to work with him. The son agreed with him for so much money a day, and meat and drink; when his father understood that he had agreed to find them their diet, Ah son, saith he, what hast thou done? Though thou shouldest keep as noble and royal a Table for them as ever Solomon did, thou couldst never make good thine agreement for their diet; for they are the children of Abraham, and no treatment or entertainment can rise up to their desert and dignity. John Baptist very well knew how high their pulse beat upon this delirium, which he bids, Think not to say within yourselves, we have Abraham to our Father: for this they thought, was privilege enough and would serve for all things.  
It was the Doctrine of their Schools and Pulpits, That every Israelite was to have a portion in the World to come, in the benefits and happiness of the days of Messiah, for so the expression means there. And why, I pray you, every Israelite? Why forsooth because he is an Israelite. And this very Maxim learned, and believed, and taught by Nicodemus, made the Pharisee at a nonplus, when our Saviour told him he could not see the Kingdom of Heaven or Messiah except he were born again. For he thought his being born a Jew and Israelite would serve well enough for that purpose and that he needed no more.  
I could produce you instances in their own Authors, where this very argument is used to check and hinder execution of justice upon a malefactor Jew. O do it not, for he is a child of Abraham, of the stock of Israel, and flock of God. Though never so horrid a villain, yet O do not put him to death, for he is a Jew. Nay, they stick not to tell, that Elias himself hath appeared to hinder the execution of malefactors with this very argument. And some of their great Doctors and Grandees have not stuck to say, That that Sanhedrin that puts one man to death in seven years, nay in seventy years is a bloody Court; And if we had been in those times, say they, when executions were done, there should never have been any in our time done.  
Needed there any other seed for the breeding of mischief and villainy in the Land, of all sorts and sizes and without number, than such a fond and senseless principle and practice as this? Sow but such remissness of executing justice and judgement in a Nation, and presently you will have a very plentiful crop of all manner of mischief, like that Hemlock crop in Host X. 4. Judgement springeth up as Hemlock in the furrows of the field.  
By the way upon this fond and mad principle of theirs, of Jew-prizing. I cannot but observe these two things.  
I. Their deadly spleen and malice against our Saviour, when contrary to this their National principle, they did not only pursue him eagerly to put him to death, but for that end delivered him up to the Heathen power, which I question whether they had ever done so by Jew before.  
II. How heavy the hand and vengeance of God was upon them in their Civil Wars and Seditions among themselves, when contrary to their Nation-principle of Jew-prizing, they fell Jew to destroy Jew, the seed of Abraham to murder the seed of Abraham, in the horridest assassinations and destractiveness, that any story recordeth.  
A second hinderer and destroyer of the execution of justice among them I may emblem by that foolish Roman Emperor, that while he should have been busied in consulting and taking care about the great affairs of state, he made it a very great business and employment he followed, to catch flies. Our Saviour tells you these men did much the like, Matth. XXIII. 22. You tithe mint, and anise, and cummin, and have omitted the great things of the Law, Judgement, Mercy and Faith. They were punctual about things of little or no weight, and remis about matters of moment, and the greatest import, severe about things, that were indeed as good as nothing, and careless about those things, that were indeed all in all. Like Israel at the battle of Gibeah, Judg. XIX. zealous to avenge the quarrel and injury of a whorish woman, the Levites Concubine, but never mind the avenging of the quarrel and injury done to God by the setting up michal's and the Danites Idol. They were extreme punctual in requiring the washing of hands before meat, but as our Saviour tells them, their tradition gave leave to starve their parents with saying, Corban, or let whatsoever I should relieve thee by, be dedicated for sacred, and they made no matter of letting father or mother perish for want of sustenance. They were very exact in looking that no one should come into the mount of the Temple with staff in hand, or shoes on their feet, or their purse at their girdle, against which they had a strict Law; but they made nothing to keep a Market or Fair of Oxen and Sheep and Doves there: they had Tabernae, Shops there, where they sold Salt and Oil and Frankincense and such things as they used about the Altar. And the Sanhedrin itself, when it removed out of the room Gazith, came and sat down close by those Shops, and never quecht at it, to make the Temple an house of Merchandise. What a deal of do do they keep about our Saviour's healing on the Sabbath day, but when a woman is taken in adultery in the very act, the Sanhedrin brings her to our Saviour to lay a trap for him by trying what he would determine in that case: but of more done to her for her crime you have no news. And to spare more, He that reads their Pandects and Canons and their determinations, and debates there, may justly stand amazed to see how serious and grave they be in a thousand things, that are but trash and chaff, and that deserve nothing but laughter, and how slight and little looking after these great things that concern true Piety, Justice, Charity and a holy Life. How smartly they measure the violation of a tradition of the Elders about toys and trifles, and take no notice of the violation of the Divine Law of God about the greatest matter. And so our Saviour speaks enough of this in that short passage, Ye strain at a gnat and swallow a Camel. Those traditions were the ruin of Religion and Justice in the Nation, and proved consequently the utter ruin of the Nation itself.  
It is observable concerning that unhappy Nation▪ that before their Captivity into Babylon, they were all for Idolatry, but after their return out of Captivity they abhorred Idolatry, but were all for Traditions, they changed naught for naught, or rather naught for worse. For indeed their Traditions, one may justly say, were more destructive than their Idolatry. Their Traditions wrought them and brought them to murder the Lord of life and glory, which their Idolatry would hardly ever have brought them to. And the very principles of their Traditions were such, that they had not been right Scholars in that School, they had not been faithful to their principles, if they had not destroyed him. So directly contrary to the tenor of the Gospel, and to the quality and appearance of Christ were those cursed Traditions, that if they sought not withal might and main, to destroy them and root them out, the beast did not work according to the nature of the beast, but clean contrary to it.  
It is very generally conceived that God rejected that Nation for the murder of the Lord of life. And that was a very just cause and reason why they were rejected. But if I should say, God rejected the bulk and mass of that Nation long before the death of Christ for those cursed Traditions, I believe, I should not speak it without good proof and warrant. And it is observable that John Baptist calls them a generation of Vipers, which in plain English is, The seed of the Serpent, at his first preaching among them. And it is observable, that which we are upon, that wickedness and villainies were grown so abounding and so predominant, that they were past the Magistrates correcting, before ever our Saviour comes to be arraigned. And it is no wonder they were grown so abounding and predominant, when their very Principles led them to make crimes of those that were but trifles, and no crimes of those that were crimes indeed: to omit the great things of the Law, whereby they might have beaten down cruelty, dishonesty, and debauchery, and to make all their business only about toys, only for the promoting of formality and hypocrisy, and seeming goodness.  
And thus you see wickedness uncorrected till it grow incorrigible: an unhappy Magistracy asleep, till it wake, like Samson, with the locks of his strength cut, and overpowred by the Philistines: and a miserable Nation bleeding to death, and weltering in its own blood, because the Physician would not let blood when he should have done, in due time and in the right vein.  
And now do I need to say any thing by way of Application? As the Apostle concerning Abel, He being dead, yet speaketh; so I of Judea, she is here dying, and do you not hear her speak? nay as he of old, Loquere ut te videam. Do you not see her speak? The very looking on her may read a Lecture. As the Lacedæmonians read a silent Lecture against drunkenness to their children, only by showing them their slaves Swine-drunk. So 'tis a silent Lecture against neglecting of the execution of Justice and Judgement, and against partiality in executing of Judgement and Justice, only to look upon her, and her undone condition.  
It is well known to you all that pass by, behold and see if there be any sorrow like unto my sorrow, that is done unto me. And who wrought it to thee, O unhappy Nation? Oh! I was wounded in this house of my friends. Folly and fondness, partiality and foolish tenderness, sloth and sleepiness have been my undoing. Discite justitiam moniti▪ Take warning by my fate, all Nations and Countries, and set yourselves to execute Judgement and do Justice, lest wickedness grow that there be no curbing, and so vengeance follow, that there be no healing.  
The Grandees of that Nation, though so careless as to practise this, will tell you, that all the six hundred and thirteen precepts contained in the Law of Moses, are couched and included within those two in Esay, LVI. 1. Keep judgement, and do justice. And indeed how much and how great things are included in those two, keeping or observing Judgement in causes Controversal, and doing just in causes Criminal? The Greek Poet will tell you,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
That in Justice is comprehended all Virtues; and the Scripture will tell you, that under the name of righteousness is comprehended all piety; by the use of the name: a righteous man for one after Gods own heart.  
I might speak how much piety is comprehended in doing Justice, and how much charity, how much service to God, how much benefit to the Country. But need I to illustrate these things that are so plain?  
It is something strange, and not to be passed by without observation, that in the New Testament in several places, the second Table is cited and taken for the whole Law without mention of the first Table at all. In Matth. XIX. 16. when a man comes and asks, what he should do to have eternal life? Christ bids him, keep the Commandments: When he demands, which? He refers him only to the second Table, Thou shalt do no murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. Honour thy Father and thy Mother. And Thou shall love thy neighbour as thyself. You have the like reference to the second Table, Rom. XIII. 8. Owe nothing to any man but to love one another, for he that loveth another hath fulfilled the Law. And there going to reckon up the Commandments of the Law, he mentions only those of the second Table. And you may observe the Apostle S. James using the same style, Jam 11. 8. If ye fulfil the Royal Law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well.  
What then is the younger sister fairer than the Elder, the second Table more lovely than the fi●●●, that Jacob m●●t serve his apprenticeship for Rachel the younger, rather than for I●●ah the elde●?  
As Micah VI▪ 8. He hath showed thee, O man, what is good, and what the Lord requires of thee, to do justly, and love mercy. For these two are the Urim and Thummim of the second Table, the very life of true Christian piety, and of a true Christians acting. And the Lord thus directs men to the duties of the second Table, as the touchstone of Piety, whereby to try whether we love God, by our love to our neighbour; whether he will do God right, by doing right to his neighbour. If time would permit I m●ght speak,  

I. How great a duty Justice is of the second Table.  
II. How great a charity to a place or Country.  
III. How great a tye upon all, not Judges and Magistrates only, but Juries, Witnesses, all in their places to promote it.  
IU. How great a misery, and undoing of a Nation to have the current of it stopped.    

A SERMON PREACHED AT ELY ASSIZE, Septemb. 12. 1671.  JAMES V. 9 Behold the judge standeth before the door. 
THE great Court of Judicature at Jerusalem sat near the Altar of burnt offerings, half the room where they sat, being in that holy Court where the Altar stood. And they thought they were bound to sit so near the Altar, as long as they might, and they thought they were bound, while they sat there, to execute impartial justice, because of the nearness of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine presence, which they accounted was always upon the Altar.  
A very needful, useful and proper conception and remembrance for every Court of Judicature to take up; to think, how near the Divine presence is unto them to overlook them: how God is close by them, near unto them, nay, as David tells us, sitting among them, seeing and observing their doing, and demeanour in that great employment: Therefore being to speak to such a Court, if I should be so bold a● to take on me to direct the way to the impartial administration of justice, I could find no more proper way of direction in that case, than to mind you of the noble copy you have before you, viz. the great Judge: Or if I should set myself to exhort to the execution of it, I could use no more enforcing and persuasive arguments or exhortations, than to mind you how near this great Judge is unto you. Behold, the Judge standeth before the door.  
But do we behold him? Can we see him with these bodily eyes, as we see that honourable Person, I should need to say no more. Such a sight would be Text and Sermon enough and enough again for us. But is there no other eye to see him that is invisible? It is a true Christians motto, I have set the Lord always before me: and he sees him, though he sees him not; and with God in his eye he frameth all his demeanour, and carriage, and lives, and walks, and does, and suffers, and dies, as seeing him that is invisible, as it is said of Moses, Heb. XI. 27.  
But to see him as the great Judge, is, as I may say, a second contemplation of God, and as needful as the first. The first I call that, when the Soul contemplates God, as the chiefest, choicest, only, and most desirable Good, and so all its affections, desires and long are laid out upon him, striving for the enjoyment of him. But withal the good soul contemplates God, so as to make him his fear and his dread, as well as his portion and delight: he owns him infinitely just, as well as he owns him infinitely good, and as he looks upon him as his God, so he looks upon him as his Judge, Job IX. 15. Whom though I were right, yet would I not answer, but I would make supplication to my Judge.  
Such a Contemplation of God may the very present occasion call upon us to take up. For can so great and remarkable an occasion pass us without some spiritual reflection, and heavenly meditation? Occasional meditation is a second sacred concoction, as I may call it, that when the body or sense hath, or hath had the use of an earthly occurrence, turns it to the good and nourishment of the soul. And shall such an occasion as this you are now entering on, pass without some such beneficial, spiritual improvement? For what kind of heart does he carry, that can see the day of an Assize, and never think of the great day of judgement? that can see a Judge, a tribunal, arraigning, sentencing, and never remember that, We must all stand before the tribunal seat of Christ: nor remember with himself, For all these things God will bring thee to judgement?  
Therefore Sursum Corda, let us lift up our hearts, and let their thoughts carry us beyond sight and sense, and pick up the honey of some spiritual meditation from so noble a flower. And the Text in some particulars directs us how to do it, viz. that as we see the Judge already come and ready to enter upon the work of the Assize, so to remember the great Assize is coming, the great Judge is coming. For he cometh, for he cometh to judge the Earth. Nay, behold, he standeth, behold he standeth before the door.  
But there may be some question, what is our Apostles immediate, and most intent and direct sense in these words. For there are several expressions of the like nature in Scripture, which seem to intent more especially the nearness of the destruction of Jerusalem, and the Jewish Nation. For as Christ's pouring down his vengeance in the destruction of that City, and people, is called his coming in his glory, and his coming in judgement; and as the destruction of that City and Nation is charactered in Scripture, as the destruction of the whole World; so there are several passages, that speak of the nearness of that destruction, that are suited according to such characters. Such is that in 1 Cor. X. 11. Upon us the ends of the world are come. 1 Pet. IV. 7. The end of all things is at hand. Heb. X. 37. Yet a little while, and he that shall come, will come and will not tarry. And to the very same tendency may this be in the words of the Text: Behold, the Judge standeth before the door. As also that in the Verse before, The coming of the Lord draweth nigh.  
There is very much mention in Scripture of the last days, and both of exceeding much good, and exceeding much evil that should accrue in them. Our present dealing is about the latter. By the last days are meant the last days of Jerusalem, and of that Nation. And there is foretold of them, that in the last days there should be perilous times; 2 Tim. III. 1. That in the last days there should come mockers; 2 Pet. III. 3. That in the last times there should come many Antichrists, which was an evidence that those were the last times; 1 Joh. II. 18. Under those sad times did the poor professors of the Gospel live, till God gave them some recovery and refreshment by the ruin of the City and Nation. They were times of mockings and scourge, and imprisonments, and of most bitter persecution of the Church both by the Jews that never believed, and by Apostates, that had believed, but were revolted from the Gospel, and become enemies to it. A sad hour of temptation, Rev. III. 10. Judgement began at the house of God. 1 Pet. IV. 17. A fiery trial, at the thirteenth verse of the same Chapter.  
Therefore the Apostles, to bear up the hearts of the poor persecuted and afflicted Saints of God, mind them concerning Christ's coming in vengeance against that City and people, to make an end of the persecution by making an end of the persecutors. Instances might be given of this numerously, if I would insist upon it. Such an one, I suppose, is that in the verse before: Be patiented, Brethren, till the coming of the Lord: Be patiented for the coming of the Lord draweth nigh. And that in the verse of the Text, Grudge not, Brethren, one against another, lest you be condemned, with them that grudge at you, when the Judge cometh to plead their cause, and behold, the Judge standeth before the door.  
If we should take the words in this sense, and pointing at such a time and matter, I suppose, it might not be far from the Apostles meaning. But do his words reach no further? Are not these things written for our learning, as well as for theirs, to whom he wrote? Is it not a truth spoken to us as well as it was spoken to them, Behold the Judge standeth before the door? Dispute it not, but rather down on our knees, and bless and magnify the patience and goodness of this Judge, for that he is standing at the door, and hath not yet broke in upon us.  
In handling of the words, I suppose, I need not to spend time in explaining the Phrases. For none that hears of this Judge, but he knows who is meant, and none can but know what is meant by his standing at the door, viz. as near at hand, and ready to enter. And if the Apostle speak here of the nearness of the destruction of Jerusalem, our Saviour's words of the very same subject may help to explain him; Matth. XXIV. 33. So likewise ye, when ye see all these things, know that it is near, even at the doors. So behold, the Judge is near, even at the door. But the Judge of whom? And at the door of whom? These shall be the two things, that my discourse shall inquire after.  
The Jews in their Pandect, mention several things, of which they say, they are two, and yet are four: and when they explain themselves, they show they speak very good sense. I may speak much like of the Propositions that rise out of the words, that they are two, but indeed are four. The two are these, That there is a Judge, or God is a Judge: and That this Judge stands before the door. But the very stile and expression doth double it; That God is the Judge of all, and That this Judge stands at the door of all. Because there is no exception about whom he judgeth, nor any exception at whose door he standeth.  
I cannot say, it is as essential to God, to be a Judge, as it is essential to him to be holy, infinite, eternal, good, etc. because he had been there had these never been creature to judge; as he was these from eternity, before the creature was: but since there is a creature to judge, I may say, it is as essential to God to be Judge of his creature, as it is to be God. For we may truly say, if he were not Judge, he were not God. For what kind of God were that, that had not to do about judging the creature? I need not to produce places of Scripture, to prove that that is before us; for what more plain, what more frequent, than such testimonies? That God is Judge himself, Psal. L. 6. That he is the Judge of all the Earth, Gen. XVIII. 25. That he is the Lord, the righteous Judge, 2 Tim. IV. 8. That he sits upon the Throne judging right, Psal. IX. 5. That with righteousness he shall judge the world, and the people with equity, Psal. XCVIII. ult.  
But because the language of the Text is, Behold the Judge! let me speak, as I may say, unto your eyes, according to the expression, O generation, see ye the word of the Lord, Jer. II. 31. So let me lead your eyes to behold some specimen of this great Judges judging, and some demonstrations and assurances that he hath given, that he will so judge.  
Eternal Judgement is one of the first principles of Christian Religion; Heb. II. 6. viz. the judgement that doth determine of every man's state for eternity, for of God's temporal judgements we shall not speak here. And that judgement is either particular, passed upon every one at death; or general, which shall be at the last day. Of either of these I shall take some prospect.  
I. Concerning the particular Judgement. When man's day is done, the day of the Lord gins with him: and when his work is done he is to receive his wages according as his work hath been good or evil. Lazarus and the rich man no sooner dead, but the one is in torment, and the other in Abraham's bosom. And how come they there? Conceive you see their passage. The souls of all, good or bad, as soon as ever departed out of the body are slipped into another world. And what becomes of them there? Do they dispose of themselves? Do they go to Heaven or Hell by their own disposal? There would never soul go to Hell, if it were at those terms. But the departed soul meets with its Judge, as soon as ever it is departed; and by him it is doomed and disposed to its eternal estate. The Judge stands at the very door of that World of Spirits, to dispose of all that come in there to their everlasting condition, according as their works have been here, good or evil. So that those words of the Apostle, as they speak the subsequence of judgement to death, so they may very well speak this nearness, It is appointed for all men once to die, and then cometh the judgement, Heb. IX. ult.  
Those words of our Saviour are very regardable, Luk. XX. 30. He is not the God of the dead, but of the living, for all live unto him. Though dead and gone to the World, and to themselves, yet to him they are not dead, but alive, and he deals with them as such as are alive. And though he be not the God of all that so live, yet he is the Judge of them all. He calls himself the God of Abraham, Isaac and Jacob, when they had been now dead and in the dust a long time; for they lived though they were dead. And so Cain, and Cham, and Pharaoh lived, though they were dead; that is, were not utterly extinct, and yet God was far from owning himself the God of Cain, Cham and Pharaoh, but he was their Judge.  
And do but think, how these men looked upon their Judge, when they met him. A carnal wretch that never thinks of God, never dreams of judgement, but is all for his pleasures and delights here, when he dies and instantly meets his dreadful Judge to doom him; Can any tongue express what a horrid surprisal that soul is taken at? I cannot but take some scantling of conception of it from that passage, Rev. I. 17. And when I saw him, I fell at his feet as dead. The beloved Disciple to be thus terrified at the sight of his beloved Master? He that used friendly to lean in his bosom, now to fall at his feet for fear, as dead? And Christ not coming to him neither with any message of terror, but in a friendly manner with instructions concerning things that were to come to pass thereafter. And if so dreadful a consternation fell upon him upon meeting and seeing the glory of his dear; what is the wretched souls case, when it so unexpectedly meets with the dreadful terrors of its angry Judge?  
II. Concerning this great Judges judging all the World at the last day. I shall but offer to you that Prospect: Rev. XX. 12. I saw a great white throne, and him that sat on it, from whose face the Earth and Heaven fled away, and there was no place found for them. And I saw the dead small and great stand before God, and they were judged. Heaven and Earth fled away before God, but not fleeing for small and great, but they must be judged. Heaven and Earth that were in being are dissolved and gone, but the dead small and great that were not in being are brought into being; that they may be brought to judgement. And so Chap. VI 14. Heaven departs as a scroll that is rolled up together, and every mountain and Island is removed out of his place. But in the next verse there is a World of wretches that would fain be gone too, but it will not be; would fain be hid since they cannot go, but that will not be neither. That say to the rocks fall on us, and hid us from the face of him that sitteth upon the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who shall be able to stand?  
II. Now what assurances or earnests, as I may call them, hath God given of this that 
II.  he will Judge all the World, which is the second thing I mentioned? I might mention divers. The Apostle makes the destruction of the World by water, and Sodom by fire to be such, 2 Pet. II. 9 Another Apostle makes the raising him from the dead, that is to be Judge to be such assurance, Act. XVII. 31. But I only name three more. That he hath set up Judicatures in the World. That he hath set up a Judicature in every man's soul. And that he hath given his Law and Word, by which men must be judged.  
I. Are not the Tribunals and Judicatures that he hath set up in the World evidence and assurance given, that he will Judge the World? Magistracy, whose image and superscription doth it carry? The great Caesars, the great Magistrate of Heaven and Earth. And if that deal in matters that concern the body, may we not read in it that he that ordained it, will dispose both of bodies and souls?  
Take to thoughts that of the Apostle, 1 Cor. VI 2. Know ye not that the Saints shall judge the World? i. e. That a Christian Magistracy shall judge among men. And, Know ye not that we shall judge Angels? i. e. That a Christian Ministry shall judge against Devils. Weigh the words seriously, and I believe you will find them to rise to this sense. And then know you not, that the ultimate judging of Men and Devils must rest in him, that instituted Magistracy and Ministry both? I said you are Gods, for in your function you carry his representation and character, but I said, he is much more God, that ordained you Gods, and he much more Magistrate and Judge, that ordained you Magistrates and Judges. In you Judgement is drawn in little, in him it is in full proportion. Filia exscripsit Patrem, as he of old of a good daughter, that she had copied out a good father. Your function hath copied out Divine Authority: but yours is but a Copy, the original incomparably fairer.  
II. Is not the Judicature that God hath set up in every man's soul an undoubted assurance of Gods judging of all? When a very proper definition of Conscience is, That it is Praejudicium judicii, a foretaste, a preface to the judgement to come, doth it not give assurance of the judgement to come? And that to every soul, when there is a conscience in every soul. That as our Saviour, when the Jews ask him, what appearance was there of the Kingdom of Heaven, gives them this answer, The Kingdom of Heaven is with in you, as some read it; so if any one ask, what proof and assurance is within you. Ask Felix also, Act. XXIV. 25. As Paul reasoned of righteousness, temperance and judgement to come, Felix trembled. And how comes a Roman valour to be so shaken at the word of a poor Jew? A great Judge trembling at the words of his prisoner? He had that within him that gave testimony to every word that Paul spoke, that it was true. A strange thing to him as well as a dreadful, to hear of the Judgement to come in manner, as the Divine Orator set it out. But there was that within him, that could not but assent to the truth of all he spoke.  
III. Gods very giving of his Law to the World is an assurance abundant, that he will once judge the World. Let me draw your thoughts to the foot of mount Sinai, to stand with Israel there while the Law is giving. Do you not see the dreadful terror in which it is given, fire, and smoke, and earthquake, and sound of trumpet? And do you think that the great Lawgiver, that comes in such dread to give it, will never come to demand an account of it, how men have dealt with it? Must those Words be scattered in the Air, and God never take more care or account of them?  
And let me lead your eyes to mount Calvary, and there let them observe the great God, sealing his Covenant and Gospel in the blood of his own Son. See Christ bleeding there; hands, feet and heart bleeding out his last drop of blood, to confirm and seal that Truth and Gospel, that he had preached to the World. And will God and Christ never take account, how men use the Gospel, that, as I may say, cost so dear engrossing?  
This very thing is an undoubled assurance, that God will Judge all the World, because he cannot, but call men to account, how they have demeaned themselves to his Law and revealed will. As sure as a Law and a Gospel have been given, so sure a judgement to come, to inquire what usage Law and Gospel have found among men, and a reward accordingly. The Jews in their writings do oft bring in the Law complaining to God of injuries done to her by such and such persons, and begging that he would do her right. Hath a despised Law, a contemned Gospel, a scorned Word of God, no cry in the ears of the Lord of Sabaoth, and hath the Lord no care to plead their cause? Are they only to cry to men, and if men abuse them, have they no cry to God? And hath the despised blood of Christ, and trodden under foot, no cry to God?  
I cannot but remember the Talmudish story about Zacharies blood that was shed betwixt the Temple and the Altar, that no rains, no pains, no water could wash it off the pavement of the Temple, but still and still it was bubbling there, and would never be quiet, till execution of judgement quieted it; the King of Babylon slaying near an hundred thousand persons in the same place. The application is easy. The judgement of wicked men lingreth not, and their damnation slumbreth not; 2 Pet. II. Their sins will not let them linger and slumber, but continually cry in the ears of God for judgement. The injuries they do to Law, Gospel and Blood of Christ will not let them linger nor slumber, but these are continually crying to God to avenge their cause. And will not God avenge his cause?  
What need I speak of his Sovereignty challenging, that he dispose of all men's eternal being, as he brought them into being here? What should I speak of his Justice, challenging that every one be rewarded according to his work? And indeed what need I to insist much to prove that God is Judge of all, and that he will bring all to judgement, to any that call themselves Christians, and have the Bible in their hand?  
And so I have done with the first double Proposition in the Text, viz. That God is Judge: and Judge of all. And now briefly to speak to the second duplicity, viz. He stands before the door, and before the door of all.  
I know the Apostles expression means in general, the Judge is near; but if it should come to particularising, of this or the other or any person, would he not say the same? And will not any say the same, that will acknowledge a Judge or Judgement? Who can say, who dares say, the Judge stands not before my door? I am sure a good man dares not say so, for he accounts his God and Judge near unto him. Thou compassest my path and my lying down, and art acquainted with all my ways, Psal. CXXXIX. 3. And if any wretched man dare say so, let him take heed that he finds not his Judge a great deal nearer than he supposes; nay the nearer for his putting him so far off.  
The Scripture speaks of two kinds of people, but indeed are but one: and they seem to look two several ways, whereas indeed they look but one and the same way, viz. those that put the evil day far from them, and those that desire the evil days coming. You have mention of them both near together in one and the same Prophet. Of the former, Amos VI 3. woe to you that put the evil day far away: And of the latter, Amos V. 18. woe to you that desire the day of the Lord. How they put away the evil day, in their own foolish fancy and conceit, is no hard thing to understand. I wish that too common experience had not acquainted us with that too much, and too many a time. But how do such wicked wretches desire the day of the Lord? The Prophet Esay tells you of some Chap. V 19 That say, let him make speed and hasten his work that we may see it; and let the council of the holy one of Israel draw near and come that we may know it. And all this in scorn as making a puff at the Word of the Lord, that tells of an evil day, and a day of the Lord to come. Here is talk of the Word of the Lord, I pray you let us see it; and telling of the Lords coming, where is it? Let him come that we may know it. Directly these mockers 2 Pet. III. 2. That say in scorn, where is the promise of his coming?  
Now is the Judge ever the farther off for these men's putting him, and his judgement far away? Nay, is he not the nearer? In that place of Esay, the wretches that spoke so in scorn are said to draw iniquity with cords of vanity, and sin as it were with cart-ropes. And if they draw these do they not draw judgement on too? Judgement is the nearest when the sinner is securest; and when men cry peace, peace, then sudden destruction cometh upon them; 1 Thes. V. But,  
First, At whose door doth not the Judge stand harkening and taking notice of men's behaviour? Rev. III. 20. Behold I stand at the door and knock. He knocks that if it may be, he may be admitted; but if he be not, he stands not in vain, but takes notice of what passes in the house that he may take account of it in his due time, Jer. VIII. 6. I harkened and heard, but they spoke not aright, no man repent him of his wickedness, saying what have I done? Mal. III. 16. The Lord harkened and heard, and a book of remembrance was written before him. The Judge writes what passes, and in time will have a reckoning about it. And so may the council of the Apostle here be very well construed. Grudge not, brethren, one against another, grumble not, repine not one against another, for the Judge is at the door, and he takes notice of every thing that passeth and you must account for it.  
It were an excellent lesson for every Christian to get the hundred and nine and thirtieth Psalm not only by heart, but in his heart; and to be convinced and have a feeling of what is there spoken concerning Gods nearness to every man, in what place and posture soever he is. I need no more proof for that we are speaking of than only that Psalm. I would every heart would make the Use of the doctrine there taught, and make Application by his practice.  
Secondly, Who can say otherwise then that the Judge is at the door, and may break in any moment by death and judgement? And this needs no other proof than only to remember the uncertainty of death and judgement. Isaac was of this belief, when he said, I know not the day of my death, Gen. XXVII. 2. whereas he lived many a fair year after.  
And remarkable is that of the Apostle, that when he is speaking of the Judgement to come, he states it as if it were to come even in his time, whereas so many hundred of years above a thousand are passed since his time. We shall not all die but we shall all be changed, 1 Cor. XV. And 1 Thes. IV. The Lord himself shall descend from Heaven with a shout. And then we which are alive, and remain shall be caught up together with him into the clouds. Why? Blessed Apostle, dost thou think the resurrection and general judgement shall come, while thou art alive? Do it, or do it not, I have learned always to think, that the Judge always stands before the door. And I would teach all generations and ages to believe the same: that the Judge standeth, etc.  
And, Thirdly, who can keep him out, when he is pleased to break in? Elisha could shut the door against the King's messenger, that was sent to take away his life: can any man do it against the great Judge, when he comes to do it? Are any doors judgement proof, when the Lord will batter against them? Rather list up your heads, O ye gates, and be lift up, O ye everlasting doors, that the King of glory may come in. Prepare to meet thy God, O Israel: that when he comes, thou mayest comfortably entertain him. It may seem a very hard passage, that of the Apostle, 2 Pet. III. 12. Looking for and hasting to the day of God, when the heavens being on fire shall be dissolved. Any one may be ready to say upon it, as Ahab doth to Benhadad, That which my Lord sent to me for at the first, I will do, but this second thing I cannot do. The first thing proposed, To look for the day of God, I shall willingly agree to, but to hasten the day of God, this is a hard saying. For who, as the Judge standeth before the door, dare invite him in? Who dares say as Laban to Abraham's servant, Come in, thou blessed of the Lord, come in, why standest thou without? The generality of men thinketh the day of God hasteneth fast enough of itself, and that there is little need to hasten it. And yet that very consideration is a great persuasive so to do. I am sure it is so argued, Matth. XXV. Behold, the Bridegroom cometh, go forth to meet him. Not sit still till he come up to you, for he is coming, but because he is coming go forth to meet him.  
It was a noble confidence and valour in David, that when Goliath came out against him, he ran and made haste to meet him. And he had but coursely encountered that great giant, had he not had that confidence and valour. That man or woman will but coldly encounter death and judgement, that sit still till death and judgement come upon them, and never make out to meet them: that when the Judge stands at the door, have no mind of his entering and coming in.  
It were worth disputing how far a good man may be willing to die, or how far unwilling, but I shall not enter upon that at this time. It is past all dispute that every one should be preparing to die, and to meet the Judge when he cometh. He standeth at the door, it is happy to be prepared against he cometh in. Let us all leave our thank-offerings at the Judge's altar for his great patience and long-suffering towards us: that he is still standing at the door, and hath not broken in upon us: that his Patience is not outwearied by us, after our so great exercising of it. And let us ever carry the words of the Text sounding in our ears and hearts. That the Judge standeth at the door, beholding all our actions, beholding all our hearts, noting and observing all we do, to demand an account of us at his day of Judgement.   

A SERMON PREACHED AT S. MARIES Cambridge, Octob. 7. 1655.  MATTH. XXVIII. 19 Go ye therefore and teach all Nations baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. 
SEven things may be taken notice of from these words at first sight.  

I. A permission and commission to bring the Gospel among the Gentiles. The Apostles had been tied up before, Matth. X. 5. Jesus sent forth the twelve, and commanded them saying, Go not into the way of the Gentiles. But now he enlargeth them.  
II. The end of this enlargement, to bring the Gentiles in to be Disciples. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, as we shall see anon.  
III. The way to initiate them for Disciples: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make them Disciples by baptising them.  
iv The form of the administration of Baptism. In nomine Patris, etc. In the Name of the Father, and of the Son, and of the Holy Ghost.  
V This is the fourth establishment of Baptism. The first was in the hand of John. Secondly, Christ himself was baptised. Thirdly, The Disciples baptised in his Name, Joh. III. 22. Joh. IU. 2. Fourthly, Here in the Text is the full establishment of it.  
VI The Doctrine of the Trinity is in the Text, and professed in every Baptism.  
VII. The Office of Ministers: To teach and administer the Sacraments.   
Two Heresies especially misconstrue this Text, Anabaptism, and Socinianism. For I must call that Heresy that unchurches all Churches, and ungods God. I shall not entangle myself in these disputes, only consider the sense and propriety of the Text as before us; and that in these parts named.  
First, I shall consider the Apostles commission to fetch in the Gentiles. This is called a Mystery, Ephes. III. 4, 5, 6, etc. Whereby when ye read, ye may understand my knowledge in the Mystery of Christ. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit, That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel: etc. This is the great business in the Prophets. To bring thy sons from far: All the Ends of the Earth shall see the Salvation of God, etc. In a word, this is a great monument of the Riches of grace, that when the Gentiles had lain rejected so long as two and twenty hundred years; so deep, as to commit all sin, and not know of sin; so enslaved, as to adore Devils; so far from the means of grace, as that they never heard of it: yet not length of time, depth of sin, power of Satan, nor vastness of distance, could hinder the light of the Gospel breaking in upon them. O! the height, depth, breadth, and length of the grace of God  
Here is a large field, to consider this Grace. As first, how the Gospel was slighted by the Jews, yet this Grace was not worn out of patience, but God sends it also to the Gentiles. And secondly, how it was brought to them that cared not to come to it. I might speak here of our share of this grace, who were Heathen. It was good tidings to all people; as to the Romans, Chap. I. 6. Among whom are ye also the called of Jesus Christ: But I shall keep close to the words of the Text. I shall observe two things concerning this Commission.  

I. The time when this Commission was given.  
II. The work, which the Apostles were to do by virtue of this Commission.   
First, The time. Christ being now risen. And the reasons, why Christ took this time to deliver this Commission to his Apostles, were these.  
1. One reason of it appears in the word Therefore. In the 18 vers. All power is given unto me in Heaven, and in Earth. Go ye therefore. All power, as Mediator. He dispensed things before, after his own Will, by virtue of his Sovereignty, Rom. IX. 18. Therefore hath he mercy, on whom he will have mercy. But add to this, that now he had paid a price for the Heathens: he had earned his wife as Jacob: had conquered Satan that had them captive▪ had exhibited a Righteousness, to save the wickedest▪ where they would apply it: had broken down the partition wall between Jew and Gentile. In Ephes. II. 13, 14. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For he is our Peace, who hath made both one, and hath broken down the middle wall of partition between us. And in vers. 15. he shows you how. Having abolished in his flesh the enmity, even the Law of commandments contained in Ordinances, etc. In his flesh he hath abolished the enmity between both. First, By dying for both alike. That the Scripture oft inculcates: his dying for all, i. e. Jews and Gentiles. Secondly, He satisfied what the Ordinaces of the Partition-wall required. Take Sacrifices, Purifications for the Partition-wall, he satisfied them. Take Touch not, taste not, handle not, for the Partition-wall, he exhibited a purity that nothing could taint. Thus, all Power was given him, and such a claim to the Heathen. And therefore Christ now after his Resurrection sends his Apostles to all Nations.  
2. Another reason was this, because the Jews had now forfeited their privilege. Beauty and bonds were broke. They were set under a peculiar favour at first: Christ owns that: till they forfeited it, by despising their highest privilege of all, viz. Christ himself born of them, and his Gospel. This is plain by those words of Barnabas and Paul, in XIII. Act. 46. It was necessary that the Word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life; lo, we turn to the Gentiles. And Christ had said to them before, The Kingdom of Heaven shall be taken from you. They had sinned worse than the Heathen, the Prophets blame them so. For besides the contempt of means, which the Heathen had not, they out went them in that very sin, that cast the Heathen off. The Gentiles had refused the invisible Creator, 1. Rom. 25. but they had but small light. These had rejected God visible, and that for a Murderer, when the light shone as clear as possible: I say as plainly as possibly God could converse with men and show himself, viz. in infinite goodness and holiness. They looked for power and glory: he shown that in his miracles: but that is not the highest way of Gods showing himself, the Devils can show power; but he went about doing good and showing holiness: the greatest evidence and footsteps of God, and yet they rejected him.  
This makes me not believe the Call of the Jews; because they sinned beyond the Gentiles; because they sinned against such light, as shall never appear to eyes again. Some have dreamt of some glorious appearance of Christ, that shall convert them: if more shall be seen, than they have seen already, I believe it. But more certainly they cannot see.  
So that the Apostles now are sent duplici jure: Christ had made good his claim to the Gentiles, and the Jews had lost their privilege. Go ye therefore and teach all Nations.  
Secondly, The Apostles Work enjoined them by Christ. Here are three actions of the Apostles mentioned. Go, Teach, Baptise.  
I might speak to the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go. And here I might observe those Prophecies, Deut. XXXIII. 18, 19 And of Zebulun he said, Rejoice Zebulun in thy going out, and Issachar in thy Tents. They shall call the people unto the mountain, there they shall offer sacrifices of righteousness, for they shall suck of the abundance of the Seas, and of treasures hid in the sand. And in LXVI. Esa. 19 And I will set a sign among them, and I will send those that escape of them, unto the Nations, to Tarshish, Pull, and Lud, that draw the bow, to Tubal and Javan, to the Isles a far off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles. I might observe the Apostles pains and dangers, among Wolves, Dogs, Lions; their liberty to go among the Gentiles, which was not allowed them before by Christ's prohibition and his own custom. In Act. X. 28. Ye know how that it is an unlawful thing for a man that is a Jew, to keep company, or come unto one of another Nation. How odious among the Jews was conversation with Gentiles? They were dust defiled, Samaritans, filth. And therefore▪ it was not lawful for Jews to go among them: but now they had liberty to do it. I might speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Nations, whether all Countries in the World be meant here?  
But it is the Apostles work that I am to consider in those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teach them, Baptising them, for I will take them together. You know what is hence collected, viz. that men must be first Taught, before they are to be Baptised. But the word is not of that strict propriety; it means not so far as Teaching; that is in verse the twentieth, Teaching them to observe all things, etc. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, bring them in to learn, to be Disciples, Scholars. Scholars easily see the sense. Men were made Disciples, not when already taught, but ut doceantur, that they might be taught. Philip and Nathaniel were Disciples as soon as they cleaved to Christ, and were taught afterwards. Will you be his Disciples? That is, will you follow him, betake you to his School? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always one learned, but that gives himself to it, contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostles understand the word Discipling in the tenor of the Nation; and they took the word as i● Christ should have said to them, Fetch in all Nations to be Scholars to the Gospel and profession of Christ. But they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that say, we must go to Christ's School that we may be Baptised: it is contrary, Baptism makes Disciples, and discipling sets i● the way to be taught.  
And hence I lay down this Doctrine.  That Baptism is God's appointed way to introduce into Christ's School. 
Make Disciples. How? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptising them. As Circumcision was the way to Israelitism, so Baptism is the way to Christianity. We are upon a subject, that seems heterogeneous to this Audience; for no Baptisms are here. Yet hardly is there a subject fit upon better consideration, since here are so many Candidates for the Ministry, to which this belongs. There are great divisions about the Sacraments; and I know not what lesson Candidates may better apply themselves to for the peace of the Church, than to study well the nature of the Sacraments.  
In prosecution of this Doctrine, I might allege places of Scripture that urge this, as Act. II. 38. Repent, and be baptised every one of you in the Name of Jesus Christ. And VIII. Chap. 36. etc. And as they went on their way, they came unto a certain water: and the Eunuch said, See, here is water, what doth hinder me to be baptised? But that I may not manage this subject at random, I observe these things gradually.  
I. That Scripture doth hold out a clear distinction betwixt them that profess Christ, and them that do not. I say, profess, as to outward profession. And we must learn Scripture sense and language in this case, and not be our own Dictionary. When Ephraim speaks finer than Gilead, it spoils all: so when we speak finer than Scripture, and make words narrower in their sense than the Scripture does, we spoil the true meaning. Sometime this distinction is taught by phrases, that speak both parties, viz. them that profess, and them that do not: and sometimes by a single word, that speaks them that profess only. I will mention these few.  
1. 1 Cor. VII. 12, 13. But to the rest speak I, not the Lord. If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband which believeth not, and if he be pleased to dwell with her, let her not leave him. Brother, in opposition to unbeliever: The Apostle here starts the point of Christians married with infidels, whether they should divorce because of Religion; and what rank their Children were in? To the rest speak I, not the Lord. He spoke not without the Lord, but he means, that there was not a Text for this case in the Law. See vers. 10. And unto the married I command, yet not I, but the Lord. Let not the wife depart from her husband. And see Chap. IX. 8. Say I these things as a man, or saith not the Law the same also? If any brother, i. e. Christian. See 1 Cor. V 11. If any man that is called a brother, be a Fornicator, or Covetous, etc. whereby Brother is plainly meant a Christian. A wife that believeth not, viz. a Pagan; And so along. The same case is handled, 2 Cor. VI 15. What concord hath Christ with Belial, and what part hath he that believeth with an Infidel? There Believer and Infidel are opposed. Believer here is as large as professor, in opposition to Jew or Pagan.  
2. Those Phrases Within and Without. 1 Cor. V 12. What have I to do to judge them that are without: do not ye judge them that are within? It is a Jewish phrase, and they straiten the sense, that take those that are without to be meant of Christians.  
In one word, sometime Believer alone, the opposite not named, Act. II. 44. And all that believed were together, and had all things common. And here, whole families, children and all, are understood. Sometime Disciples, and Christians, Act. XI. 26. The Disciples were called Christians first at Antioch.  
In this sense Church most commonly is taken, viz. for the Professors of Christ in opposition to Jews and Pagans, that professed him not. XVI. Matth. 18. Thou art Peter, and upon this Rock I will build my Church. Which is meant of the Church of the Gentiles in general. So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God. So by Saints are meant nothing else but Professors of Christian Religion: 1 Cor. VI 1, 2. Dare any of you, having a matter against another, go to Law befare the unjust, and not before the Saints? Do ye not know, that the Saints shall Judge the World? And VII. Chap. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were their children unclean, but now are they holy. Now are they Saints: answering to the usual Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Sanctitate.  
Here is a study for a young Divine, to be settled in the sense of these words. There are great divisions, and great misconstruction of one another from mistake of these things.  
II. That God hath appointed Sacraments, as external and visible marks whereby to sign out this distinction. Badges of Homage; as in the Text, Disciple all Nations baptising them. So under the Law Circumcision served for that end, to be a mark of a Jew: and therefore the Heathen are called uncircumcised. And when some of the circumcised seed degenerated, that they wanted that mark to distinguish them, than God ordained the Passover. So under the Gospel Baptism is the Mark, as in the Text. Children are baptised, that there may be none in our families, that bear not the badge of Homage. Christ ordained it for this end, to badge out the owning of his Power, and to introduce into the Profession of him. III. Gal. 27. For as many of you, as have been baptised into Christ, have put on Christ.  
See Joh. III. 5. Jesus answered, Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Speech is there had of Christ's Kingdom of Heaven upon Earth, or the state under Christ. See vers. 2, 3. Nicodemus came to Jesus by night, and said unto him Rabbi, we know thou art a teacher come from God, for no man can do these miracles that thou dost, except God be with him. Jesus answered and said unto him, Verily, verily I say unto thee, Except a man be born again, he cannot see the Kingdom of God. Where mark, how Christ's answer suits. He observed in Nicodemus words signifying that he thought he saw the dawning of the Kingdom of Heaven; and now it was, that the Jews thought it would come upon them; and this further confirmed him, that Christ was the Messiah. To this therefore Christ answers, and intimates to Nicodemus to be baptised.  
Why would Christ himself be baptised? Because he would own the proper way of introduction into the Gospel, which he was now to preach.  
So the Lords Supper is a badge of this distinction; See 1 Cor. X. 14, 16. Wherefore my dearly beloved, flee from Idolatry. The cup of blessing which we bless, is it not the communion of the blood of Christ, the bread which we break is it not the communion of the body of Christ? As much as if he should have said, because we have the Sacrament of the Communion of the body and blood of Christ, therefore avoid Idolatry. It is the badge of those that profess Christ in opposition to Heathenism.  
I might speak how the word Sacrament speaks such distinction, but that is well enough known.  
III. As Baptism hath several coordinate ends, so all or most of them are suitable to that that we are speaking of, viz. introducing into the Profession of Christ. Both Sacraments have several ends; therefore it is proper in the dispute now about them to consider, whether it is fit to apply them to one only end?  
1. Baptism hath a doctrinal end. It is a visible word, Loquitur Deus, ut videas. As it is a visible sign, so a visible doctrine. As God speaks in Jer. II. 31. O generation, see ye the Word of the Lord. The Lord, to come home to our capacity, brings divine things to our eyes; 1 Joh. I. 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon. Thus Baptism, when we see it administered, reads the doctrine of our natural defilement and purging from it; Ezek. XXXVI. 25. is so understood. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. So circumcision in the member of generation, shown a check to our natural generation, and that God would circumcise.  
So was the Primitive institution of Baptism. As it was used originally to admit Proselytes, so it is used in the Gospel to admit all Nations: it was used then to denote washing from moral and legal pollution, now under the Gospel to denote washing from natural: and is of this everlasting use. As washing in the Temple was a needful introduction into it: so Christ ordained this, that at our entrance into his Religion, we might read our natural defilements and our cleansing from them. Baptism is the Epitome of what comes to us from both adam's, pollution from the first, and purifying from the second.  
These great doctrines are read in these primis elementis, first elements; the sum whereof is, that if we intent to come into the Kingdom of Christ, we must be purified.  
2. As it reads doctrines to us, so it seals the truth of the promises. It is a seal of the Covenant: it is as a seal to a Deed. We put our seal two ways, by believing and obeying; God puts his three, viz. by his oath, (Heb. VI. 17.) by the blood of his Son, and by the Sacraments. These Sacraments are everlasting visible seals: and hence appears the reason of their continuance. Circumcision is a seal, Rom. IU. 11. And he received the sign of circumcision, a seal of the righteousness of the Faith. How was it a seal of the righteousness of the Faith? Not to seal Abraham's righteousness, but God's truth: and therefore it is called his Covenant. It sealed that righteousness that is by Faith. So baptism is a seal likewise in the nature of circumcision. Observe how Circumcision and the Passover answer to Baptism and the Lords Supper.  
Circumcision Passover Seals of the Righteousness by Faith. Baptism Lords Supper Of the life by Faith.  
Now this seal being imprinted upon all in their admission to the Church, 'tis as much as if God should have said, you coming into the administration of the Covenant, here is my mark, that I will perform all I promise.  
3. There is an obligatory end of it, to engage them that are baptised on their part. As a Covenant is of mutual obligation, and so are seals. As by circumcision a Jew was made debtor to the Law, Gal. V. 3. I testify to every man that is circumcised, that he is a debtor to the whole Law. So Baptism makes him that receives it debtor to the Gospel. See the Text for this, and vers. 20. Teaching them to observe all things that I have commanded you. It brings into the bond of the Covenant; a man now becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of the Covenant.  
Now the equity of this obligation lies in two things. First, in Christ's institution. It is equal that he lay obligation on all that come to serve him. And, secondly, in the equity of the things themselves, that are required.  
4. There is a privilegial end of Baptism. It brings into the number of the owned people. It badged out some to escape the wrath to come, Matth. III. 7. When he saw many of the Pharisees and Sadduces come to his baptism, he said unto them, O generation of Vipers, who hath warned you to flee from the wrath to come? God makes a plain difference betwixt the Church and Pagans. There are promises, providences to this, which belong not to them. Now this rite gives admission into that Society. It makes Disciples, so the Text speaks: by this they are admitted into the atrium of the Temple, into the Court of the Church, and stand no longer without among the strangers. As the Sichemites by circumcision came into jacob's family, and came under his Promises and Providences. Baptism brings the baptised person into the condition of Ruth, puts us under the wings of the Almighty, II. Ruth 12.  
Having spoken something to the Apostles Commission and Work; and particularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Disciple all Nations, baptising them, observed how Baptism introduces into the School of Christ, and upon this considered the nature of Baptism, viz. that it is Doctrinal, Sigillative, Obligatory, Privilegial; I shall now make some Application on that, and then proceed to the Form prescribed to be used in Baptism, In the Name of the Father, and of the Son, etc.  
Look back then in your thoughts upon the ends named, and Observe hence,  
I. The durableness of the Sacraments, because these ends are durable. Things of Divine Institution are as durable as their ends. Both Sacraments now a days are at indifference, nay some assert them needless. As God complained of old that men made his Law a common thing, so he may now take up the same complaint of his Sacraments. And the reason is, because men know not the nature of them. But they risen with the Gospel and they must live with it, because of such affinity betwixt them. They hold forth the same doctrines with the Gospel, and they are seals of the same promises. As Circumcision and the Passover dured that Oeconomy, so these Sacraments, Baptism and the Lords Supper must endure as long as the Oeconomy of the Gospel: and unless there be no Gospel or a new Gospel they must continue; 1 Cor. XI. 25. This Cup is the New Testament in my blood. The New Testament in Christ's blood must last with the New Testament.  
And observe God would not lay by Circumcision and the Passover, without other rites were brought in in their stead; and one in the place of the other, Baptism in the place of Circumcision, the Lords Supper in the place of the Passover. Let Anabaptists cavil and contend against this assertion as much as they will, it is yet most true. Christ laid down those, and took up these: and so one takes beginning at the end of the other, as the two Testaments do: and both like Cherubs wings reach from one side of the House of God to the other, and meet in the middle. Joshua's pillars in the water of Jordan, and at Gilgal where the children of Israel eaten the Passover, must endure, because the ends wherefore they were set up were to endure; IV & V Chapters of Joshua: And so must the two Sacraments, these monuments, endure also, because their ends endure, viz. To seal God's truth, and our homage. Learn, O ye Candidates for the Ministry, the perpetuity of Sacraments: they are not for a moment, they are not arbitrary.  
It is sad to see what authority men take over the Sacraments. Some Congregations have had none these fourteen years; and what think these men of the Sacraments? What light businesses indeed are they, if men may thus dispose of them? I wish God avenge not the quarrel of the seals of the Covenant. And as he punished the Jews for suffering his Temple to lie waste, I Hag. 9 so we may fear his punishments may light upon us for suffering his Sacraments to lie waste.  
II. Hence we infer the lawfulness of admitting Infants to Baptism. Look back to the three things last spoken of concerning the Sacraments, that they are Seals, Obligations, and Privileges. And upon every one of these children are capable of the Sacrament of Baptism.  
First, Why is it not lawful to imprint a Seal of God's truth upon babes? Memorials of God's truth and faithfulness have been imprinted upon liveless and insensible things. Thus the Bow in the cloud was set for a token of a Covenant between God and the Earth. IX. Gen. 13. And Joshua wrote God's Law on the stones of the Altar, VIII. Josh. 32. It was imprinted on children by God's appointment in circumcision: why not now? Why do we seclude children from that honour now? Why uncapable now?  
Mistake not, in thinking that Sacraments seal his righteousness, or interest in God, that receives them; no, they seal God's truth whosoever receive them. Simon Magus received baptism, and Judas the Lord's Supper: they were seals of God's truth, though not to their profit. Peter, Paul received them for advantage. How? As Seals? Yes, but not sealing their righteousness, but as seals of God's truth, and so they confirmed their faith. 'tis ignorance and a blind cavil to assert the Sacraments seals of his righteousness that partakes of them, and therefore that Infants are not to be baptised.  
Secondly, Infants are capable of an Obligation. A man may bind his heir though an infant. So infants were bound by circumcision. Why not now? Nay see Deut. XXIX. 11, 15. You stand this day all of you before the Lord, your Captains of your Tribes, your Elders, and your Officers, with all the men of Israel: your little ones, etc. That thou shouldest enter into covenant with the Lord thy God, and into his oath, etc. Neither with you only do I make this Covenant, and this oath: But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day. Where you see, that those that were unborn and distant, when Moses made this Covenant, were bound to this Covenant: and children are no further off than these.  
For the equity of the obligation lies not in the parties understanding the thing, but in aequitate rei, in the equity of the thing itself. How come all men liable to Adam's sin▪ Aequitas imputationis, the equity of imputing it to them makes them liable, as they are in Adam's loins and Covenant. How do men become bound to perform their duty? Not because able, but ex aequitate rei, because it is so equal and fit that they should. So children at baptism may come under obligation, not because they are able to perform their duty to know it, but the equity of the thing lays it on. They have this natural bond upon them as Creatures, to Homage God; if the Sacramental bond be added, they are bound as Christians to Homage Christ. Why should this be so monstrous, since they are as much capable to know one as the other?  
I may add, they are part of their Parents, and therefore to be brought under the same Bond. So I would answer an Anabaptist, I baptise my child because I am baptised myself. A strange reason, will he say. Let him give me the reason of those two passages, Gen. XVII. 14. And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my Covenant. And Exod. XX. 5. I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children. Alas! what hath the poor child done? Why doth God visit the iniquity of the Father upon the child? He is part of his Parent, and in the punishment of the child the Parent is punished. Here then is the reason, why Parents ought to bring their children to Baptism, because they themselves are not whole under this bond and introduction, if part of them, viz. their children, be out of it. This is the reason of baptising whole families, Act. XVI. 15. 33. etc. Where you may see how they were first discipled by Baptism in a minute after hearing of Christ, and also how the whole Family was baptised with the Parent. It is childish to say, it may be there were no children in those families, and shows their ignorance that plead it. For if never so many children they must be baptised. For so was the Custom of the Jewish Nation in their use of Baptism, when a Proselyte came in, his children were baptised with him: and all this upon this ground, that all that were related to the Parent might come into Covenant. But were succeeding generations of Proselytes children baptised? I answer, No, but only the first generation was baptised. Why then are we baptised after the conversion of our Nation? I answer, They had the Sacrament of admission, Circumcision, for true Israelites, and that continued from generation to generation; and Baptism being of the same nature and use, requires the same continued practice.  
Thirdly, Baptism is for privilegial ends. And a child is capable of privilege. A child in the cradle may be made a King. Children were capable of Circumcision, that was a Privilege to be admitted into the Jewish Church, why are they not capable of the like privilege now? Talm. Bab. in Jeramoth Cap. 4. disputes this case, and so resolves, That one may be privileged, though he know it not. As one at a distance may be chosen Fellow of a College. Why is not a child capable of receiving a badge of the privilege of being under the Covenant with his Parents?  
Object. But these Privileges come by birth of Christian Parents.  
Answ. No, not any privilege further than Baptism. Birthright entitles to that, and that admits to the rest of the privileges. He that was uncircumcised was cut off, though of circumcised parentage, Gen. XVII. 14. This argument the Apostle handles, 1 Cor. VII. 14. So that children are not only capable of Baptism as a Privilege, but bound to Baptism as an Introduction to privileges, and cut off without it: as it was in circumcision.  
We conclude with that remarkable passage, Matth. XIX. 14. But Jesus said, suffer little children and forbidden them not to come unto me: for of such is the Kingdom of Heaven. Who brought these children? Not unbelievers: such to be sure would not: they must therefore have been such as believed on him. But what did believers bring them for? Not to heal, for if it were for that end, why should the Disciples hinder them, rebuking those that brought them? vers. 13. Christ's answer to the Disciples shows that they brought them as children of Disciples, and that Christ would own them as his Disciples, which he by his words concerning them professeth them capable to be. And the Disciples rebuked those that brought them, not that they were ignorant, that children were introduced into the Gospel bond and profession with their Parents, but they thought this too much, that they should desire so particular admission by Christ.  
It is observable, that Baptism in the first times was the badge of Preservation from destruction. See Matth. III. 7. When John saw Pharisees and Sadduces come to his baptism, he said, Who hath warned you to flee from the wrath to come? By receiving Baptism they fled from God's wrath that was coming upon the Jewish Nation. So 1 Pet. III. 21. The like figure whereunto, even Baptism, doth now save us. As the Ark saved Noah and his family from perishing in the general Deluge, so Baptism, the figure of that, saved those that received it from the destruction that was then coming. Would men look upon Baptism under this notion, as it is a badge of preservation, they would not need much persuading to baptise their children.  
And thus I have considered the Disciples Commission and Work, Go, teach all Nations baptising them. I now come to the Form of Baptism, In the Name of the Father and of the Son, and of the Holy Ghost.  
It is not unprofitable to observe, how the Holy Ghost at the story of great actions doth oft intimate the Trinity. Let us make man. Let us confound their language. And at the XVIII. Chap. of Genesis you read of three men that stood by Abraham, who are called afterward Jehovah. And at the settling of the Service of the Tabernacle, Num. VI ad fin. the Form of blessing that was prescribed to the Priests to use, intimated a Trinity: The Lord bless thee and keep thee. The Lord make his face shine upon thee. The Lord lift up his countenance upon thee. But to spare more instances, at Christ's entry into the Ministry the Trinity is at his Baptism; and now at the end of it he proclaims it, and enjoins it to be professed at every Baptism.  
Christ giveth no rules for the manner of Baptism, but only this; for that needed not, it being known before. The Anabaptist pleads that there is no precept for Infant-baptism. I say, it needed not; and Christ took up Baptism as he found it. If a Law be made in these words, Let all the University come to S. Mary's on the Sabbath, it would be madness hereafter to say, That there ought to be no Sermons there, because there is no mention of them in the Law. That is supposed in the Law as a thing common and known. So Christ makes this Law, that all Nations should be baptised, he directs not in this Law, how to Baptise, nor who to be baptised, because that was so well known to all already. And you may observe that the Jews never wonder at John's baptism, as to the thing, but all run to him to be baptised, Matth. III. 5. There went out to him Jerusalem and all Judea, and all the region round about Jordan; and were baptised of him. And John is questioned only what authority he had to baptise; whether it was from Heaven or of Men. They would have said his Baptism had been from the Devil, if it had been of the nature of a Monster, never seen before. No, Baptism was well enough known to the Jews, and both John and Jesus Christ took it up as they found it. And the Form was the only new rule that he gave for the Ministration of it: and that he did, because it was necessary in the alteration of the Oeconomy, into which Baptism was an Introduction.  
There were three Forms of Baptism as used for introduction.  
First, The Baptism of Proselytes under the Old Testament; these were baptised into the Profession of the Father: not verbatim, so said, but reipsa it was so. I shall not dispute, how far holy men then acknowledged the Trinity. But under the second Temple, when that doctrine was more obscure, their common appellation of God, was Father.  
Secondly, Baptism in the Gospel was at first in the Name of the Son only, though not under this title. And this was doubly done by John and by the Apostles.  
1. John baptised in the Name of the Messiah now coming, Act. XIX. 4. John verily baptised with the Baptism of Repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. John baptised half a year before he knew the person of the Messiah, John I. 31. I knew him not. So those baptised by him, knew not Jesus, yet were baptised into the Messiah. Hence that Act. XVIII. 25. Apollo's spoke and taught diligently the things of the Lord, knowing only the baptism of John. And such were those, XIX. Act. 2. that were baptised into John's baptism, but knew not whether there were any Holy Ghost. They by their baptism took the badge of owning the Messiah, but knew not his person. Thus John baptised into the Name of the Messiah.  
2. The Apostles baptised into the Name of Jesus, as true Messiah. That in III. John 22. is so to be understood. After these things Jesus came and his Disciples into the land of Judea, and there he tarried with them and baptised. By the way we may take notice of two things.  
First, That Christ bids his Apostles here Go to the Gentiles, yet they were not of divers years, Act. XI. 19 They that were scattered abroad upon the persecution that arose about Stephen, travailed as far as Phenice, and Cyprus, and Antioch, preaching the Word to none, but unto the Jews only. And Peter preached not to any else, till he had the vision, Act. X. The reason of which may be fetched from Act. I. 8. Ye shall be witnesses unto me both in Jerusalem, and in all Judea and in Samaria, and unto the uttermost part of the Earth. By which words Christ commands them first to preach all Judea through, before they preached to the uttermost parts of the Earth.  
Secondly, That Christ bids them baptise in the Name of the Father, and of the Son, and of the Holy Ghost; yet they did baptise all the while they were in Judea, in the Name of Jesus only, Act. II. 38. Be baptised every one of you in the Name of Jesus Christ. VIII. Chap. 16. They were baptised in the Name of the Lord Jesus. So the XIX. Chap. 5. When they heard this they were baptised in the Name of the Lord Jesus. Now the reason of this, was to seal Jesus for the Messiah and true God. The controversy was whether Jesus was the Messiah: hence Jesus Christ is so oft joined together; not so much to show Christ a Saviour, as to assert Jesus to be Christ. And for this end baptism among them was in the Name of Jesus. And hence the Apostles benediction, Grace and peace from God, and Jesus Christ, in their Epistles.  
Where is the Holy Ghost, says Socinus? Not excluded, though not nominated. If satisfaction be given concerning Jesus, that he is the Messiah, satisfaction is easy about his Spirit. The Jews acknowledged the Spirit of Messiah of a Divine Nature and acting, even to be the Spirit of God that wrought the Creation. So Zohar on Gen. I. 2. Now therefore that being the thing to be settled, that Jesus was the Messiah, and Son of God, the Apostle applies himself to that in the benediction, and the other would follow of itself, viz. a blessing from the Spirit of Messiah, which is the Spirit of God. Let us observe these things gradually or in order.  
I. That whereas the Jews expected Messiah in his Personal and pompous presence, he resolves them, that his Presence is by his Spirit; and his Victory by his Spirit. See that John XVI. 7. Nevertheless, I tell you the truth, it is expedient that I go away from you, for if I go not away the Comforter will not come unto you, but if I depart I will send him unto you. He speaks there in reference to the Jews opinion, that called Messiah Menahem, Comforter: and looked for earthly comforts from him. No saith he, It is expedient for me to go away, and my Spirit shall supply comforts unto you. To that purpose is that Joh. XX. 17. Touch me not:: for I am not yet ascended to my Father. Greg. Nyssen. for Adveniat regnum tuum, speaks of Luke's having it Adveniat Spiritus sanctus tuus: instead of Thy Kingdom come, let thy Holy Spirit come. The thing is true, though the authority questionable.  
II. For the justifying and evidencing this, that his Presence is by his Spirit, and so his Rule, he sent his Spirit in powerful Demonstrations; as you read in the Acts of the Apostles: that by the sight of his Spirit, men might come to own him. Observe that passage, Joh. XIV. 12. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also, and greater works than these shall he do, because I go unto my Father. You, my Disciples, shall do greater things than I do; why so? For the magnifying of the Spirit. Hence that in Mark III. 28, 29. He that should speak against the Son should be pardoned, but not he that should speak against the Holy Ghost. He that shall blaspheme against the Holy Ghost, hath never forgiveness. Because the Son appeared in meanness, and his personal presence was not to be insisted on; but the Holy Ghost came in all powerful and convincing Demonstration. Hence Ananias and Sapphyra were so severely punished, because their sin was against the Holy Ghost. Why hath Satan filled thine heart to lie to the Holy Ghost, V Act. 3.  
III. The Spirit did by these demonstrations of power assert the Deity and authority of Christ, and his own, as sent by him, and to be his Spirit. See Joh. XVI. 8, 9, 10. And when he (the Spirit) is come, he will reprove the World of sin, and of righteousness, and of judgement. Of sin, because they believe not on me. Of righteousness, because I go to my Father, and ye see me no more. Of judgement, because the Prince of this World is judged. And by that very thing is showed Christ's Rule and Work in his Church by his Spirit.  
iv That as the Spirit by these Demonstrations was to assert Jesus, so the Apostles at that time baptised only in the Name of Jesus. And accordingly the gift of the Spirit was given at Baptism. See Act. XIX. 2. He said unto them, have ye received the Holy Ghost since ye believed? Signifying that the receiving of the Holy Ghost followed upon Baptism. As the Spirit of God, that is, the Holy Ghost, rested on Christ at his Baptism, so the Spirit of Christ, that is, the Holy Ghost, rested on His at their Baptism. Not on all. Why? Because, he was come for that end, to enable the Disciples to teach and preach, and to assert Jesus.  
V When the Doctrine of Jesus and the Spirit were thus manifested, than it was ripe to baptise in the Name of the Father, Son and Holy Ghost. Each Person had demonstratively approved his Godhead. The Father under the Old Testament. Hence is the tenor of Christ's speech, John V. 19, 20. The Son can do nothing of himself, but what he seethe the Father do; for what things soever he doth, these also doth the Son likewise. For the Father loveth the Son and showeth him all things, that himself doth: and he will show him greater works than these, that ye may marvel. The Son hath demonstrated his Godhead by his conversation among us, Joh. I. 14. The Word was made flesh and dwelled among us, and we beheld his Glory, the Glory as of the only begotten of the Father. And by his Resurrection, Rom. I. 4. Declared to be the Son of God with power by the resurrection from the dead. And lastly, by pouring down of his Spirit, when he was ascended. The Holy Ghost demonstrated his Godhead by his powerful actings.  
VI Turn your minds back to Babel, Gen. XI. there the Heathen lost the knowledge of the true God, Rom. I. 21. etc. Because when they knew God, they glorified him not as God, neither were thankful, but became vain in their imagination, and their foolish heart was darkened. And changed the glory of the uncorruptible God into an image made like to corruptible man, etc. Thence forward consider what was done in that peculiar people whom God had chosen, for revealing the true God, Father, Son and Holy Ghost. And when all those revealings were full, than it was ripe to bring that manifestation of God among the Heathen. Go and teach all Nations, baptising them, etc. It is as much as if Christ should have said to his Apostles, The Heathens have lost the knowledge of the true God, now bring that knowledge among them again, and baptise them in the Name of the true God, Father, Son and Holy Ghost. As Baptism was in the Name of Jesus among the Jews, where the question was about the true Messiah; so among the Gentiles, where the question was about the true God, Baptism was in the Name of Father, Son and Holy Ghost. Lay Rom. I. 25. to this Text. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator. The casting off the Gentiles was because they worshipped the Creature. What was their Recovery in the Text? Was it to bring the worship of the Creature among them again, as the Arian and Socinian gloss? No, but to bring the knowledge and worship of the Creator among them, of the true God, and that was Father, Son and Holy Ghost.  
I shall not go about to confute those cursed opinions, the Lord rebuke them, I shall only observe these things upon them.  
First, That as they blaspheme the greatest, so the plainest truths in the Bible. I cannot but wonder at the denial of the Godhead of Christ: and though the Godhead of the Holy Ghost is not in so plain terms, yet it is in as plain Evidences as can be.  
Secondly, That they go clean cross to the stream of Scripture. The main purpose of that is to extol Christ and the Holy Ghost, the main purpose of these to abase them.  
Thirdly, Grant them what they would have, they set themselves further from Heaven and Hope, when the Redeemer and Sanctifier are but Creatures.  
Fourthly, Observe here the Spirit of old Antichrist, and how it hath descended.  
First, The Jews began and blasphemed Christ, 1 John II. 22. Who is ● liar, but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son. And that then was the Jew.  
Secondly, When they were destroyed, than Rome began to persecute, till Constantine.  
Thirdly, When that was quieted, than the Arian and the Macedonian appeared in the Jewish Spirit.  
Fourthly, That cursed Spirit was hardly laid, but then the Papacy gins t● rise, and brings in all Judaisme against the honour of Christ.  
And, Fifthly, That unmasked in the Reformation, the Jewish Spirit appears again in the Socinian.   

A SERMON PREACHED AT ASPEDEN, April. 5. 1660.  1 COR. X. 2. And were all baptised unto Moses, in the Cloud, and in the Sea. 
ONE great breach in England is the breach about the Sacraments. It is the policy of the Devil to divide Christians even there, where there is the greatest bond of Communion. As poison is to our Victuals, which makes that which in its own nature is the great means of the preservation of our health and lives, to become the destroyer of it. Our knitting together must be in these Sacraments, but they are made the means of our disuniting. Therefore if the present occasion called not for it, yet the present necessity of our Nation does, to inform ourselves about these bonds.  
For your instruction in the Sacrament or Bond of Baptism I have chosen these words. Wherein we may observe these four things. I. Israel was Baptised. II. All were baptised. III. Unto Moses. iv In the Cloud, and in the Sea.  
I. Israel was baptised, when they came out of Egypt. From whence I make this Doctrine,  That Baptism was no new thing when Christ ordained it in the Church of the Gospel. 
This Observation is of excellent use. It is said concerning the times of the Gospel that there should be new Heavens and a new Earth. All new. When God set aside that old people, he chose him a new people, viz. The Gentiles. This change of new for old consisted in two things. First, Some things were laid aside. And, Secondly, some old things were reserved, but the end of them changed. All the Ceremonial Law laid aside, but the Moral reserved, and the Doctrine cleared. The public Worship of the Temple laid aside, of the Synagogue reserved. But some old things were reserved and changed. At the Passover, the Lamb was laid aside, Bread and Wine reserved, but the end changed. And in this Sacrament, where Baptism was added to Circumcision; Circumcision was laid aside, Baptism received.  
The first mention of Baptism is in Gen. XXXV. 2. And Jacob said unto his household, and unto all that were with him, Put away the strange Gods that are among you, and be clean, and change your garments. Be clean, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundate vos. That Baptism is meant here is confessed by the Jews.  
The next mention is this in the Text: They were all Baptised unto Moses, etc. And this is the more considerable, that they should be Baptised now, when they were but newly circumcised, to wit, in the three days darkness that was upon the Egyptians, during which time Israel was circumcised to qualify them to eat the Passover. For no uncircumcised Person may eat thereof; Exod. XII.  
A third mention of Baptism is at Sinai. So the Jews. And they speak of Proselytes Admission now.  
The Anabaptists will not hear this: nothing but the letter of Scripture. But that is a dangerous Text. 'tis true, we are to require it for the foundation of Faith, but by ininsisting upon it too rigorously for other matters, we lose infinite profit, that may accrue to us by Examples and Explications.  
But let us reason with them, that Baptism could be no new thing in those times. First, The Scribes and Pharisees were not so easy to be brought to follow Novelty. But they came in multitudes to John's Baptism, Matth. III. 7. Secondly, See I. Joh. 25. The Jews sent Pharisees to John the Baptist, and they asked him why baptisest thou then, if thou be not that Christ? Whereby you may see they never questioned the thing, and shown also that they were easily persuaded, that the Messiah would make use of their rite of baptising for the admitting Disciples.  
Take this in the dispute about Poedobaptism. They tell us, that there is no example in the Scripture of children baptised. I answer, True, but no such example needed to be recorded; for Christ took up Baptism as he found it in the Jewish Church; and they baptised Infants as well as grown persons. And if Christ would not that Baptism should have been administered to children, he would have forbidden it. Therefore there is no Rule or Example given in Scripture of baptising children. Luke wrote enough in XVI. Act. 15. & 32. where he tells us of the Baptism of Lydia and her household; and of the Jailor and all his. Now one reading these passages in Judaea, how would he have understood it? Undoubtedly, according to the ordinary practice of Baptism, as it was used among them in admitting of their Proselytes; which was that when the Master of the house was baptised for a Proselyte, all his family, children and all, were baptised too. 'tis the best rule to come to the understanding of the Phrases of Scripture, to consider in what sense they were taken in that Country and among that People where they were written.  
II. They were All baptised. Who? All our Fathers, vers. 1. All passed through the Sea. Were there not children here? How? Was there no child in arms, did they carry none on their backs, when they passed through the Sea? What say the Anabaptists here? This Text saith All were baptised. They say, None ought to be baptised that are children, because they are not capable of understanding the Ordinance. What then? Were the Jewish children more capable than the children of Christians?  
There are two opinions of the Anabaptists, which we are to be informed in, else we may fall into mistake.  
First, That Baptism is not to be administered to any that are without knowledge.  
Secondly, That it is not to be administered to any, unless he be verus filius foederis, a true son of the Covenant. To these I will put answer into your mouths.  
To the first, God never ordained Sacraments, that their nature should be changed pro captu recipientis, according to the capacity of him that received them. Ordinances retain their nature, whosoever receives them. As sin is sin, though not felt: and the Word is the Word of God, though he that hears it is not benefitted by it: So Sacraments are Sacraments, as to their nature, whatsoever the Receivers be. 'tis true their fruit is pro captu recipientis, but not their nature. The Sacrament is a seal whosoever receives it.  
Again, You read of Baptism without knowledge in Matth. XXVIII. 19, 20. Go and Disciple all Nations baptising them in the Name, etc. Teaching them to observe all things that I have commanded you, etc. Baptise and Teach. True indeed, the Adults that were baptised confessed their sins, but this restrains not baptism to them alone: because there are several ends of it applicable to those that know not, especially that in the next particular.  
As to the second, That Baptism belongs to none but such as are in the Covenant, and that it is a seal of our righteousness. This phrase is fetched from IU. Rom. 11. And he received the sign of circumcision, a seal of the righteousness of the Faith. Which place is expounded to mean a seal of the persons righteousness that receives it. But to examine this place.  
1. It is said to be a sign, now a sign is to help unbelief and to confirm doctrine, Exod. iv Moses miracles there mentioned were to be signs, to make the Israelites believe his message, 1 Cor. XIV. 22. Tongues are for a sign, not to them that believe, but to them that believe not. And to that purpose is that of our Saviour, Except ye see signs and wonders ye will not believe.  
2. The Doctrines there delivered are well worth such a Confirmation; namely first, That a sinner upon his believing in Christ becomes righteous, this is the greatest truth. Secondly, That he becomes righteous by another, this was a wonder to the Jews. Thirdly, That it is by a better righteousness than adam's. Fourthly, That it is by a righteousness infinite, viz. A righteousness that outvies condemning righteousness, and that very same righteousness that God gives to Christ.  
So that the meaning of those words, the sign of circumcision, a seal of the righteousness of the Faith, is, that it was a Seal to confirm that great Doctrine. So Sacraments are to Seal the truth of God. He hath put to his Seal in the Sacrament: as a Seal to a Dead confirms the truth of it. So that Circumcision is a Seal of the same truth to Esau, Judas, etc. else it loses its nature, which is to confirm God's truth. And so the Sacraments are Seals of God's truth. Baptism seals that truth, that washing by the blood of Christ cleanseth us from our sins. So that though children know not what baptism means, yet it hath this nature.  
III. They were all baptised unto Moses, i. e. unto his discipline. They were circumcised unto God, viz. unto true religion. Now they are baptised into Moses, that is, into his Way. Baptism is to enter us into the true profession, Matth. XXVIII. 19 Baptising them in the Name of the Father, Son and Holy Ghost; that is, into the profession of the true God. So in the Name of Jesus, that is, into his belief and religion.  
Hence also Infants are capable of Baptism, as it is a distinctive body, that marks us out for Christians. And therefore we are said to be all baptised into one body, 1 Cor. XII. 13. So the children of Israel were circumoised, though they were born Israelites, that they might be marked for God's people.  
As to the fourth observable in the Text, baptised in the Cloud and in the Sea, I cannot now insist on that.  
The Conclusion is, that we retain this Sacrament without doubting. It carries its warrant in its institution, and in its own nature. I will leave two directions with you.  

I. Rest not in a negative Religion only.  
II. Let the practice of the Church have authority with you.    

A SERMON PREACHED AT S. MARIES Cambridge, Febr. 24. 1655/ 6.  LUKE XI. 2. When ye pray, say, Our Father which art in Heaven. 
THE words are our Saviour's. And they are a sweet condescension to a pious request, in the verse before; where Christ praying publicly, as it seems, among his Disciples, one affected with it, prays, Lord, teach us to pray. Where was this Disciple at the Sermon in the Mount, Matth. VI 9 where Christ had taught them to pray? Was he absent, or had he forgot? Or did he not rightly understand? However it was, Christ yields to his request; and gives the same directions again here, as he had done there. There it is, After this manner pray ye. Here, When ye pray say.  
In the Text are two things contained. The one is, Christ's giving a Platform of prayer, When ye pray, say. The other is, The form given, Our Father which art in Heaven, etc. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When, leaves us not at liberty, but commands us: and is of the same import with another saying of our Saviour, when he instituted his holy Supper, As oft as ye do this, do it in remembrance of me.  
Out of the former I Observe two things.  

I. That we had need to pray.  
II. That we had need to be taught to pray.   
Two truths confirmed by three witnesses, John, this Disciple, and Christ. Ask John, why he taught his Disciples to pray, he will answer these two things, viz. because they had need to pray, and because they had need to be taught to pray. Ask the Disciple why he asked Christ to teach him to pray, he will answer so. Ask Christ why he taught his Disciples to pray, he will answer so also. As there are many Comments on these subjects, so there is as copious handling them. So that I shall not handle them at large, but speak to them in a few illustrations, and so pass to insist rather on the second, viz. The Form itself.  
I. That we had need to pray: And that, first, because of our Duty: Secondly, Because of our Wants. In regard of what we own to God, and in regard of what we expect from him. These both draw and drive us. Accordingly the Lord's Prayer consists of two general parts; first, we pray in adoration to his Name, Kingdom, Will, in the three first petitions, and then for our wants in the last. I shall not now speak how Prayer is Adoration of God, nor how it is commanded by Scripture on that account. I shall only at present show,  
First, That it is a duty, and that we had need pray because of our Duty. And for 
●.  that purpose observe,  
1. It is a Duty written in nature. That in Gen. IU. ult. Then began men to call upon the Name of the Lord, however understood, shows it from the beginning. Hence the Heathen prayed, though they mistook in the manner of praying, Matth. VI 7.  
2. It is a Duty for every man and woman in the World to perform. All flesh come to thee, LXV. Psal. 2. And Psal. CL. ult. Let every thing that hath breath praise the Lord. T is a Duty due upon our creature-ship. It is the Duty of the holiest men, Psal. XXXII. 6. For this shall every one that is godly prey unto thee. And of the wickedest also, even Magus was to pray to God, Act. VIII. 22.  
It is so a Duty for the holiest, that it lay upon Adam in innocency. It lay upon Christ in the Flesh, he prayed both because of his Duty and because of his wants, V Heb. 7. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared. It lies upon glorified Saints in one part of it, viz. Thanksgiving.  
It is so a Duty for the unholiest, that though they sin in their prayers, yet they sin worse if they pray not. Your prayers are not sin as to the Act, but because of other things. External adoration is absolutely required to be given to God by all his creatures, and if that be not yielded, they doubtless sin. This the wicked man, when he prays, gives to God. They mistake foul, that say, Pray not till the Spirit move you. Truth saith, Pray because Duty requires you, and in doing your duty wait for the Spirit.  
3. It is a Duty that makes out and sanctifies all our duties: As 1 Tim. IV. 5. Every creature of God is sanctified by the Word of God and Prayer: So is every religious duty that we perform. What is our hearing, reading, meditation, if we pray not that God would sanctify it, and make it beneficial to holy ends and purposes to us?  
4. We had need to pray in reference to our Duty, lest God turn us out of all, and own us not for Tenants, because we pay not our Rent. You read in XXX. Exod. 12. etc. That every Israelite was to give half a shekel for the Redemption of his Soul; the rich was not to give more nor the poor less. This Christ himself paid, Matth. XVII. 24. etc. Prayer is that half shekel to us. The rich can give no more, and the poor hath this to give, viz. To make our humble acknowledgements to God for our lives, and our comforts. This is the greatest owning of our homage: and none is so poor as to be without it. The words that signify Prayer speak this, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judging ourselves, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depending upon grace. We hold all upon grace. The acknowledgement of this is the payment of our Homage to our Creator: Would you comfortably enjoy your Houses, Lands, Studies, Comforts, pay your Rent; Pray, Pray, Pray. See what becomes of them that pay not this Homage, Jerem. X. 25. Pour out thy sury upon the Heathen that know thee not, and upon the Families that call not on thy Name.  
Secondly, We had need pray because of our wants. This is the only way for our supply. 
II.  This is the bucket to draw our Water. Ask and you shall have. Call upon me in the time of trouble, and I will deliver thee: Yea, though God know our wants, we must pray for the supply of them. That is a strange motive to prayer, in Matth. VI 8. Your heavenly Father knoweth what things ye have need of, before ye ask them. What need then is there to tell them? If he will give, he will give whether we ask or ask not. Yes, pray for what ye stand in need of, though ye are sure of the grant of those things. Daniel prayed for the restoration of the Captivity, which he knew certain: David for the pardon of his sin, which he knew God would pardon. And that for these reasons,  
First, God will have his Homage. 'tis reason Elias should have his cake first, that provides meal for the maintenance of the whole family, 1 Kings XVII. 13.  
Secondly, We pray not to show God our wants, as if he were ignorant of them, but to show that we are sensible of them, and to signify that we know he only is able to supply them. Saints are called poor, because they know their wants, and know they live on God's Alms. See Rev. III. 17, 18. Because thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched and miserable, and poor and blind and naked. I council thee to buy of me gold tried in the fire, that thou mayest be rich, etc. God would that this Church of Laodicca should know her wants, and buy by prayer the supply of them.  
Thirdly, I may add, We had need to pray because of our advantage and benefit, yea, though we receive not particularly what we pray for. Though as Psal. XXII. 2. We cry in the day time and God heareth not; and in the night season we take no rest. Though God seem as in Psal. LXXXVIII. 14. to cast off our Soul and hid his face from us: yet we had need to pray still, because we still want; and if we never receive particularly what we pray for, yet these benefits we shall reap by our prayers.  
1. We keep up and refresh our communion with God. Constant prayer hath this advantage, that it suffereth not God to forget us. Lord, why hast thou forgotten me, saith David? Prayer permits not God to forget no more than a Mother can forget a crying child. He that prays is God's Remembrancer, and gives him no rest.  
2. The more we pray, the better God will know our faces at the day of judgement. I know you not, shall Christ say to some; why? They never looked towards him, Psal. XIV. 2, 3. The Lord looked down from Heaven to see if there were any that did understand and seek God. They are all gone aside, etc. And I. Esay 4. There 'tis said of wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are estranged backward, or turned backward. To these methinks the great Judge will say another day, Ye were always strangers to me, such as turned their backs upon me, I could never see your face; and therefore verily I know you not. But on the contrary, he that now confesses Christ, and makes himself known to him by prayers and humble addresses, he will know and confess him at the day of Judgement.  
3. The more we pray the more the heart is in Heaven, and with God. So that Prayer itself is a blessed benefit, Phil. III. 20. Our Conversation is in Heaven. This of all other Conversations is the heavenly Conversation. As Christ when he prayed, was transfigured, Luke IX. 29. So in prayer the Christians heart is changed, the soul is winged and mounts up till it gets hold of God: as Jacob had him in his arms when he prayed.  
4. Time will come that all our prayers and tears shall meet us. God puts our tears in his Bottle. God reserves our prayers, not one of them is left; and we shall in time receive the fruit of them. In 1 Kings VIII. 59 There Solomon prays, Let these my words wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of his Servant, etc. Prayers are nigh unto God. And thus I have finished the first Observation, viz. That we had need to pray. I come to the second.  
II. That we had need to be taught to pray. There is no doing spiritual work, but according to the Pattern in the Mount. God prescribed Forms. As at the offering of the first-fruits of the Land of Canaan, XXVI. Deut. 3, 4. etc. Thou shalt go unto the Priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the Country, which the Lord swore unto our Fathers for to give us. And the Priests shall take the basket out of thine hand, and set it down before the Altar of the Lord thy God. And thou shalt speak, and say before the Lord thy God, A Syrian ready to perish was my Father, and he went down into Egypt, and sojourned there with a few, and became there a Nation great, mighty, and populous, etc. likewise there was a form appointed to be said over the beheaded Heifer, XXI. Deut. 6, 7. etc. And all the Elders of that City that are next unto the slain man, shall wash their hands over the Heiser that is beheaded in the Valley. And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people Israel's charge. The Priests when they blessed the people had also a form prescribed them, VI Numb. 23, 24. etc. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee, The Lord make his face shine upon thee, and be gracious unto thee. The Lord lift up his Countenance upon thee and give thee peace. And David appointed Psalms for the Tabernacle, 1 Chron. XVI. 7. And the Schools of the Prophets no doubt had Forms delivered to them. So John and Christ taught their Disciples to Pray as wellas to Preach. He had not been the Great Teacher had he not taught a Form of Prayer. We should have been left untaught in not the least thing.  
Consider also in the behalf of prescribed Forms, that we poor creatures, short fighted in divine things, know not what we ought to pray for. Peter at the Transfiguration prayed he knew not what, IX. Luke 33. We often, as Adonijah, are ready to ask our own Bane. There is no man but if God had granted all that ever he asked, it would have been worse with him. Midas his wish may teach this.  
But that place of the Apostle will be objected against me, in Rom. VIII. 26. The Spirit helps our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groan that cannot be uttered. Therefore we need no forms, as long as what we are to pray is dictated to us by the Spirit.  
But I answer, 'tis the Spirit not an Oracle within us to teach us immediately. The Word teaches us what and how to ask. But the Office of the Spirit is to help our infirmities in ask; our infirmities of memory, our want of application to ourselves of what we know to be our wants. So in the application of Doctrines, of Promises, the Spirit teaches us no new thing, but minds us, and brings home to the feeling of our Souls those things we learned from the Word.  
Consider moreover, we had need to be taught of God what language to use when we are speaking to God. 'tis no small thing to betake ourselves before him, and to speak to him who is the great and living God. Now is it an easy thing to speak as we ought to do unto him? Jobs friends spoke not right things of God, XLII. Job 7, 8. For which God tells them his wrath was kindled against them, and requires them to make atonement for it by offering up seven Bullocks and seven Rams. Moses could not speak unto Pharaoh, IU. Exod. 10. Much less how shall the poor creature address unto the great God? Therefore we are advised by the Prophet Hosea when we approach unto God to take words along with us, XIV. Host 2. Take with you words and turn to the Lord, say unto him, Take away all iniquity and receive us graciously, so will we render the Calves of our lips. Where you see are express words put into our Mouths to use, when we go and make our Confessions unto God.  
Ah! Gracious God, how ready art thou to give, that biddest us Ak, and teachest us to ask also. That puttest Words into our Mouths, and teachest us what to say to thee. He must needs be ready to pardon sin, that would prevent sin in our prayers, that are begging for pardon.  
Christ well knew the Majesty of God, and the necessities of men, the need of Prayer, and our disability to pray; and therefore he left not himself without a witness of infinite mercy and condescension, nor us without one of the greatest things that we could have prayed for, when he left us this Platform of Prayer, When ye pray, say, etc. And so I come to the Prayer, or Form itself, When ye pray, say, Our Father, etc.  
It is an opinion then, that I can rather wonder at, then understand, that bids when we pray, Say not Our Father. As I have often grieved to see the neglect and disuse of the Lords Prayer, and to hear the reproach that some have cast upon it, so have I as seriously as I could, considered what ground these have had for the disusing of it, and to this hour I rest admiring, and no way satisfied, why they should refrain it, when Christ hath commanded the use of it, as plain as words can speak, Matth. VI 9 After this manner pray ye; and again in the Text, When ye pray, say.  
The Cavils that are made against the use of it are obvious.  

I. To avoid superstition, for unto such ends it hath been used. Here I cannot but think, how wild it is to extinguish a thing good per se, because another useth it ill. To cut down Vines, to avoid drunkenness. How subject is he, that makes it all his Religion to run from a Superstition, to run he knows not whether?  
II. Such a narrow Form straitens the heart, is too straight, stinting the exercise of the gift of Prayer. And here I cannot but think of Soloecisms in pride of apparel. It is monstrous to make clothes our pride, which are only a badge of sin, and cover of shame. So it is a Soloecism to cast away this Prayer upon presumption that we can pray so well, when it is mainly given because we cannot pray at all.  
III. It is generally questioned, whether it be a Form of Prayer, or a Copy to pray by.  
iv If a Form, yet what warrant have we to subjoin it to our Prayers as we usually do.  
V And if both, yet that it is not lawful for every one to say Our Father.   
I shall not dispute these Questions. The words of the Text plainly answer the most of them. Nor that I go about to give the sense of the Petitions. There are many good Comments upon them. I shall only consider the nature of the Prayer, and the manner of its giving; that we may be the better satisfied in the manner of its use▪  
First, As the Ten Commandments are a Sum of all Duty, or what is to be done, so this Prayer is a Sum of all things to be desired. This is not denied. And as in the Ten Commandments, the things contained in them are of a twofold concernment, some things referring to our duty to God, and others to our duty to our Neighbour: so in this Prayer, are petitions for God's Honour, for ourselves, and for Others. That God provides for man's memory, that our Duty might always be in our Eye, and Prayer might be always in our Mind. He gave both the Commandments and the Prayer that so we might see our Duty, and beg ability to perform it. So that as the Jews account the Law a mercy, we ought to reckon this much more so. What is the Law? What is the Gospel, if we were not taught to pray to improve both? What is the gift of Christ to man, if the Gospel taught not to know Christ? And what is the Gospel itself, if Christ had not taught us to pray in it? They that refuse it know not what Christ did for us when he gave it.  
Secondly, Christ gave this prayer twice, so the Tables were given twice, and the Ten Commandments rehearsed twice. Some Harmonists of the Gospel have jumbled both together, and make it but once given, and so make but a wild story of the Gospel. But this was given twice, almost a year and an half asunder: first in his Sermon in the Mount, Matth. VI and that was about Pentecost; and then in the Text, about the Feast of Tabernacles come twelve months after. There he gave it unasked, here asked. He gave the same again, because a better could not be given, and indeed because another could not be given.  
Thirdly, There is some difference in this Prayer as it is repeated by our Saviour. In one place it is Debts, in the other Sins. One hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day: but especially one hath the Conclusion, For thine is the Kingdom, the Power and the Glory, etc. the other hath it not.  
These things premised I shall offer you a view of this Prayer through the Perspective of some things that were commonly received in opinion and practice in the Church of the Jews at this time. And those applied hither may give us a judgement, how the Apostles that were acquainted with these things received and conceived of this prayer. It is worth observing how nearly Christ complied with things used in the Jews religious practice and civil converse, that were lawful. I know not what Reformers should more study than this. A serious student in the Gospel, and versed in the Jewish antiquities might trace him every step.  
First, Speaking cum vulgo in his speeches.  
Secondly, Practising cum vulgo & cum Ecclesia, with the common People, and with the Church, where the practice was lawful. Himself did what he taught, in Matth. XXIII. 1, 2. The Scribes and Pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do. Such compliance with common use we may observe in this matter in hand.  
I. The Jews daily prayers at the time when Christ gave this, were eighteen. Of which both Talmuds, and so were large and numerous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being added to them.  
II. They reduced all these prayers to a brief Epitome; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brief Form, containing the marrow of them all. Every one was not able to pray those prayers, therefore they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Akibah saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he have prompness in Prayer, pray the eighteen, if not the short Epitome.  
Now let us bring the observation of these things hither. Christ nullifies not the Jews prayers, nor other prayers when he gave this, but superduceth this as a perfect form, because ours are imperfect, and an Abstract of all prayer, when we cannot but fail in ours. And therefore justly to be added to ours. Observe in Matth. VI 7. Christ there condemns the Heathens prayers not the Jews: and in vers. 5. he condemns the Jews hypocrisy, not their prayers. And himself joined in their prayers in the Synagogue. And therefore he gave not this prayer to extinguish all others, but to be added to others. So the Doctors taught their Disciples to pray, and gave them forms, Beracoth, not to extinguish their other prayers, but to be used besides. And so John taught his Disciples a set Form, and so be used with others. And so Christ being asked by his Disciples to teach them to pray as John did, saith When ye pray, say. They understand not how the Masters taught their Disciples to pray, that doubt whether this be a set form, or no.  
III. They had a Canon, never to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the plural number. Bab. Berac. fol. 30. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man must always join in prayer with the Synagogue. Rambam thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not a man pray the short prayer, but in the plural number. They have a Rule about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one praying in the plural number, when more are together with him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be prayed in the plural number though he that prayed was alone by himself; because it should never seem, as though a man were cut off from the Congregation. But we may observe the like in the Lord's Prayer it is plain. Is it not a Prayer for a man to pray alone? Matth. VI 6. Where we are bid when we pray to enter into our closet, and to shut the door, and to pray to our Father in secret. And yet it runs in the plural number.  
iv They held no Prayer right, where there was no mention of God's Name and Kingdom. This is a plain Canon, Beracoth 40. 2. And they apply, Deut. XXVI. 13. to this, where he that offered the first fruits was to say, I have not transgressed thy Commandments, that is (say they) in failing to say grace, nor forgotten thy Name and Kingdom. This is observed in this Prayer likewise, in the two first petitions, viz. Hallowed be thy Name, Thy Kingdom come.  
V They used the mention of God's Kingdom and Glory in the Temple for the Antiphon of their Prayers, Hieroes. Berac. 13. 3. They answered not Amen in the Temple, but said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be the Name of the glory of his Kingdom for ever and ever. So in the Rubric of the day of expiation, several prayers of the High Priest are mentioned, and this added, That the people answered as before, Blessed be the Name, etc.  
In Synagogues and Houses they said Amen, but in the Temple they said this clause in stead of Amen. Christ gives this Prayer with this and without it. The reason of which they mistake, that exclude it quite. Why does Christ give this Prayer twice? That it might serve for a public and private prayer. Therefore in one place this is the conclusion, For thine is the Kingdom, etc. which is to be used in public prayers; and in another place it is not, viz. when it serves for a private. And this is the reason why the Doxology is added in St. Matthew, and omitted in St. Luke.  
VI The preface of this prayer is the very Phrase used by the Jews, when they prayed to God or spoke of him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father which art in Heaven. The Phrase is of as large use, as the Duty is of extent. Though all have not the Spirit of Adoption, yet all have cause to call God our Father by virtue of their creation, Deut. XXXII. 6. Is not he thy Father that hath bought thee; hath he not made thee and established thee? We may call him likewise our Father, as he is our Lawgiver and great Teacher.  
And now think how the Apostles, that knew these things, spoke and thought of this.  
First, Can they think it otherwise, than a Form of prayer verbatim to be used, when none were given by the Doctors but Forms, and when it was thus given twice?  
Secondly, Can they think it otherwise than to be used publicly, and privately, when in one place it concludes with a Doxology, and in the other without it?  
Thirdly, Can they think it otherways than to be subjoined to our prayers, when Christ gives it in such concurrency to these known customs and tenets of the Jews, and annexes no exception against the answerable use of it?  
So have we ground to think of it and repute it, a Form, a sum of all Prayer, to be used verbatim in Churches, in closerts, to be used single, especially subjoined: and all the more warrantable, because Christ saith, When ye Pray say, Our Father.   

A SERMON PREACHED AT S. MARIES Cambridge, April. 9 1658.  1 PET. V 13. The Church which is at Babylon, elected together with you, saluteth you. 
THE places to which this Apostle writeth are plain in the beginning of this Epistle, and the place from whence, plain here in the latter end. And yet upon that may a just question be moved, and upon this a question is moved, though not so justly. He writeth to the dispersed Jews in Pontus, Galatia, Capadocia, Asia, and Bythinia: but you may justly question why to them more than other, and why to no other. He dates his Epistle from Babylon in the Text, but some do too scrupulously question, what Babylon is here meant. A Romish pulpit would soon resolve both, if we would take his resolution. That will tell you, that S. Peter went to Rome, and that Babylon in the Text so meaneth, and that he preached to those places in his way, and so now writes to them. It would be a hard task to prove either that Peter was ever at Rome, or if that granted, that he made these places in his journey. If I would insist upon the reason why he writes to these places, that he was never at, the same reason might more warrantably be given, that may be given of S. Paul's writing to Colosse, whose faces he never saw, as may be guessed from Chap. II. 1. viz. because Horrid heresies, and Apostasy were excee●ingly grown in those Churches. And what Babylon is here meant we shall observe in the progress of our discourse.  
In the words of the Text are four things contained. I. Peter was at Babylon when he wrote this Epistle. II. There was a Church there. III. The title that he gives that Church, it was elect, together with those also to whom he writes. iv This Church salutes the others. The Historical discourse of these things is first requisite, before we come to the Practical.  
I. Peter was at Babylon when he wrote this Epistle. For though he say not directly, I from Babylon salute you, but the Church which is at Babylon, etc. yet it is so plain, that he was then with that Church, that none ever scrupled it. Time hath been when the place of Peter's residence and death, was more an Article of Faith, than to determine the place of the residence and death of any other mentioned in Scripture. But by craft and deceit it was at last brought to be the greatest Article of Faith in all Religion. For though you believe all the Scripture, yet if you believe not that Peter was at Rome, you know who will tell you, you had as good believe nothing. Let not your thoughts prejudge me to your impatience, as if I were setting in to tire you with dispute, whether Peter were at Rome or no? I will confine myself to the Text, and that only because this Text is brought as a proof that Peter was there. I shall therefore, First, speak something to the rise and original of that opinion. And secondly, examine, whether Babylon in the Text mean so or no?  
In all the Scripture you cannot find Peter nearer Rome, than in the Town Joppa; and our Protestant Writers have made it as plain as the Sun at noon day, that he was never there. Therefore it is a stupendious thing to think, how this conceit hath invaded the World, and got so high a seat in the hearts of men, and among the Articles of Religion. To trace backward toward the spring head of it, I suppose this is undeniable, that many a good man was of this opinion, before it became an opinion of advantage, especially of that advantage which hath been made of it these many hundred years. None almost of the Fathers, that lived and wrote before the Papacy arose, and that monster of an Universal Bishop appeared, but he held so, but he wrote so. For 'tis far more probable, that these passages in them to this purpose were their own or most of them, than that they were foisted into them all, and into all places where they are met withal in them. I cannot but in my thoughts compare these good men to Absaloms' guests, in 2 Sam. XV. 11. that went along with him in their simplicity, and they knew not any thing: so these took up this mistake in their simplicity, knowing not any thing of the ill use that would afterwards be made of it.  
But how should these good and learned Men come into that belief, viz. of a thing, that in itself had no ground? For satisfaction to which let us consider two things. I. In general to observe the proper causes of the rise of falsehoods in Ecclesiastical Story. And II. to apply this particular case to them.  
The falsities and fictions in Ecclesiastical Story, which are not few nor small, have proceeded especially from four Originals, one or more or all.  
First, From ignorance or misconstruction, when men have framed stories from phrases, or passages of Scripture, which they have misconstrued or not understood. We see by experience in common intercourse, how many lying relations are raised upon words of men mistaken, and not rightly understood, so it is too obvious in Ecclesiastical Story: when men have not understood, what such a phrase, passage or relation in Scripture meant, they have been ready to construe it according to their own ignorance, and to frame stories upon it according to their construction. I shall give but one Example, and that big enough for many, viz. that huge story of John the Evangelist, his being boiled in scalding oil, and yet not killed, and when buried at Ephesus, yet his grave beating, as if he lived within it. If you trace to the proper spring head, you will find it founded upon ignorance of the meaning of those words, in XXI. John 22. If I will that he tarry till I come what is that to thee? Which were mistaken when first spoken: as if that Apostle should not die.  
I might speak how ignorance in other Stories and Sciences hath brought in multitudes of falsities, as Domitian's killing David's line, etc.  
A second original is over-officiousness of the Relator. And that hath outshot the other many bow-lengths. Ignorance hath bred its thousands, but this its ten thousands. The undoing of History is the overdoing. When Historians over-sedulous and over-officious to advance the honour of Religion, and religious men, have thought they could never say enough, and said they cared not what: and like Poets have never thought enough said, till so much is said as none can believe. I shall give but one example, and that in the very beginning of Ecclesiasticul History. Menologia, Surius, etc. will afford thousands. The example is this, that there is hardly one named in the New Testament with any credit, or without a brand, but in Ecclesiastical Story he is made either a Planter of Religion in some Country, or a Bishop or a Martyr or all. See Dorotheus his Synopsis. and other Histories of those times, and you will find this so. Now this is not true, neither is it from Ignorance, nor indeed from their believing it was so, who first asserted it; but from officiousness to do these men honour, that they might have more than bare naming in the New Testament. There is a particular fabulousness in Ecclesiastical History, that I know not whether to refer to ignoronce, or this, or to make it a mongrel of both. Such as that, That Christ laid in a manger betwixt an Ox and an Ass, because it is said, Esa. I. 3. The Ox knoweth his owner, and the Ass his Master's crib. And that, That the wise men, Matth. II. were three Kings, because it is said, Psal. LXX. 10. The Kings of Tarshish and of the Isles shall bring Presents, the Kings of Sheba and Seba shall offer gifts. Whether this was the effect of ignorance or officiousness or both, its Father was an Amorite, and its Mother a Hittite.  
Thirdly, A third original of this is, studium partium, favour to a party. This is officiousness sworn and engaged to a side. What this hath done in all stories, he knows but little of story that hath not observed. Officiousness to Religion in general, and to good Men in general, who were unknown and unrelated to, hath done much, this more. When Writers in their Relations were minded to honour singular places, persons, actions, 'tis hard to find them keeping within bounds. He is an Historian indeed, that can keep ab odio procul & favore, free from envy and affection; especially when he writes near that time of those persons and actions, which he writes of.  
When I read Eusebius de Vita Constantini, and Sozomen, and Julian in Coesaribus, De Constantino, I cannot but be suspicious on both hands, that studium partium, odium & favour have made the contrary parties lay on so much black and white, that it is impossible to discern the true visage. Thousands of such Relations thus tainted might be produced. Hence are more Martyrs in the Calendar, than ever were in the World, and more miracles than ever men of reason, especially that knew Scripture, did or well or can believe. But to pitch near the case in hand. How hath it ever been a partiality and Studium sui in Countries and Cities to father their original upon some transcendent person or other: the Heathens on some Deity? So Livy. Datur haec venia antiquitati, ut miscendo humana divinis, primordia urbium augustiora fiant. Christian Cities or Countries have the like ambition, to refer the original of their Religion to some chief Apostle, Saint or Martyr.  
Fourthly, A fourth origine of falsehood in Ecclesiastical history is Animus decipiendi, a mind and purpose to deceive. And this hath been sometimes done pia fraud, out of an holy craft: because histories do affect, and men are led by example. And therefore if Piety and Religion be promoted, no matter whether it be done by truth or falsehood. But sometimes this hath been done impiissima impudentia, out of a most wicked shamelesness. Some there have been, who have made it a trade to impose upon the belief of mankind, either to amuse men's minds, or to abuse them, or to interrupt their study and believing of better things.  
II. Now which of these four originals shall we refer this opinion unto? It is no doubt but animus decipiendi in this last and worst sense hath maintained, that St. Peter was at Rome, but that was not the first cause of that Position. Therefore let us try the Original of it by the three forementioned. First, Might it not be occasioned by ignorance and misconstruction of Scripture? To make this appear the more probably to be a cause of it, let me preface these few things.  

1. That from the death of Peter to the asserting of this opinion by authors of less suspicion, was not an hundred and fifty years.  
2. Observe, that the Scripture is silent of the place of Peter's death, unless it be to be collected from hence.  
3. Credulity in those times was better cheap: partly, because deceit was not then suspected, nor discovered: partly, because neither were Copies of the New Testament so common, nor generally were men so well versed in them.  
4. How easy was it to misconstrue this place; and take Babylon to signify Rome, and so to use it as an argument to confirm Peter's being there? And this mistake might be the original of that opinion.   
But however this might administer some occasion to this error, I should ascribe more influence to the two other things before mentioned, viz. Officiousness to Peter, and a study to advance Rome. For observe, First, In story we find that the Church of Rome was always much spoken of, and of great authority. And Secondly, Observe therefore, how History, that it might dignify that Church in respect of its Original, hath brought Paul and Peter to be martyred at Rome, and John near it, and he undoubtedly had been brought thither and Martyred, had not the misconstruction of Joh. XXI. 22. hindered; supposing from that Text, that he never died. I presume James would have been brought thither too, but that Josephus had prevented it by his story, relating he was slain at Jerusalem. And Ignatius is brought thither from Antioch. Thirdly, It was thought an honour to have such Patrons. And Rome being chief City, officiousness of story must do something more for the Church there. Every place almost had had Paul for their Founder: it was fit sure the Church at Rome should outvie others as being the nobler place, therefore Historical officiousness brings Peter thither also. For that Church strove for dignity of place before it did for superiority of Episcopacy. And upon this account 'tis like it was invented, that the Minister of Circumcision Peter, as well as the Minister of Uncircumcision Paul, was brought thither.  
II. Now whencesoever this opinion sprang, it was a chief prop for this argument, That Rome is called Babylon by John in the Revelations. True, and good cause, but Peter had not so good cause to conceal its name, Plin. lib. III. cap. 5. Romae nomen alterum dicere arcanis ceremoniarum nesas habetur. It might be too homely to say John was imprudent in concealing the name of Rome under another, but rather it had been danger in him to have called it by its name at that time, when he spoke such things of its Wickedness, and of its Judgements: it might have endangered himself and the Christian cause to have spoken out what City he meant, Rome reigning and raging then as it did. Now Peter had no such cause. What was there in his Epistle or in himself, but he might call Rome Rome, when he would speak of it. Paul doth and why not Peter. He deserved not to be Bishop of Rome; if he would not call it Rome.  
Therefore Babylon here is to be properly taken, viz. for Babylon in Chaldea. And to clear it I shall only use two arguments or demonstrations.  
First, Peter was the Minister of Circumcision, and what had he to do at Rome the chief City of the Gentiles? Paul was there justly, but if Peter had been there, he would have been in Paul's line. Herein he held agreement with Paul, II. Gal. 9 He with James and John, gave to Paul and Barnabas the right hand of fellowship, that these should go unto the Heathen, and they unto the Circumcision. 'tis true, there were some Jews in Rome, but they were but an handful in comparison, not a fit company to engage the Minister of the Circumcision to come thither, to live and die there. But rather on the Contrary. But Babylon was one of the greatest knots of Jews in the world. Scan that Prophecy, Esa. XIX. 23. In that day shall there be an high way out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrian. In that day shall Israel be the third with Egypt and Assyria. Compare this with this story. In Judea were Jews none doubts. In Egypt there were no small number of Jews likewise, because of Onias his Temple. Now Assyria should be as Egypt, replenished with Jews. Of which Country Babylon was a part. And since the ten Tribes and the two had been carried away Captive unto these Countries in former times, no doubt there were now no small remainders of them there. And then take Peter chief Minister of the Circumcision in Babylon, and he is in the midst of the Circumcision. Need I show how there were multitudes of Jews in Babylon, that returned not with Ezra? Need I tell you, that in that Country there were three Jewish Universities? Or need I speak how there were ten Tribes scattered in Assyria? Then how proper was it for Peter to have been there?  
Secondly, The word Bosor, in 2 Pet. II. 15. speaks Peter in Babylon. What would they think of it to whom he wrote, if he wrote from Rome? But if from Chaldea, it was the Idiom of that Country. Bosor was the name of the place whereof Balaam was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Balaam of Bosor. But in XXII. Numb. 5. it is called Pethor. Pethor being turned into Bosor, by a change of two letters ordinarily done by the Jews in those times, their language being now degenerated into Syriac, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew was sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Syrian. And Peter speaking in the Dialect of Babylon, it is a fair conjecture he was at Babylon when he spoke so.  
I shall not add more: every argument, that is used to prove Peter was not at Rome, is some argument for this that we are upon, viz. That he was at Babylon. And the Consideration that Peter ended his days at Babylon, is very useful, if my judgement fail not, at the setting out of Ecclesiastical story. I only add one thing, that if Philostratus, or his intelligencer Damis, spoke true of Apollonius Thyaneus his being at Babylon, this calculation of time shows, that he was there, when Peter was there. And I doubt not but if Babylon had been rightly and clearly construed, the officiousness of History would have had a story of his contestation with Apollonius, as it hath with Simon Magus. And so  
II. We are come to the second thing observable in the words, That there was a Church at Babylon.  
I will not insist on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it is to be taken for the City or the Country. As for the word Church, 'tis not in the original, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Translations generally say Church: and I know not what word else could come in, unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dispersion, used vers. 1. of the Epistle: and then there is this parity. They to whom he writes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dispersion and the Elected, and so are these among whom he is. Under these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ecclesia, the Dispersion and the Church, joined, we may best come to take up the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elected together. And here again I shall, as I did before, make two or three Historical Observations.  
I. That the Jews were scattered before Christ is not so hard to prove, as just to be wondered at. In which respect there was no Nation like them. How they were scattered in the Nations nearest Judea, in Scripture it is plain: how in all parts of the Eastern Empire, of Babylon, Media, Persia, you may read Esth. III. 8. Haman said unto King Ahashuerus, There is a certain people scattered abroad, and dispersed among the people in all the Provinces of thy Kingdom: meaning the Jewish people. How in the Western parts, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dispersed of the Gentiles, Joh. VII. 35.) is apparent in Scripture likewise, and all other Writers. In a word, all stories speak of Judaei intra Romanum imperium, Jews within the Roman Empire, even in all places; and Dion of Judaei extra Romanum Imperium, Jews without the extent of the Roman Empire, that assisted against Titus.  
II. As this was an extraordinary thing, so there was an extraordinary work of God in it. God's work appears in this their dispersion, because he had done that which he threatened them to do, viz. to scatter them among the Nations; but withal some singular Providence of God appears by his singular disposal in managing this dispersion. Not to speak, how he had promised Abraham a numerous seed, and now so numerous as to be scattered strangers through the World. He had chosen them for his own people, yet they were thus disunited; had promised them the Land of Canaan, and yet dispersed them into all Lands; a peculiar people, and still they are so, notwithstanding their Dispersion, for they run into one knot, and retain their Families: as the Poets fain the River Arethusa to remain unmixed in the Sea. Take them as a contrary Religion to all Nations, yet retaining their Religion among all Nations, when there was such promoting, nay forcing them to Idolatry.  
III. The great dispersion was from the two Tribes. The ten Tribes were shut up in the remote parts of Assyria, in Halock, Habor, etc. And you bear no more of them, but of the two Tribes were all these Dispersions in Babylonia, Egypt, all Persia over and the Roman Empire.  
iv As the Curse on Levi, Gen. XLIX. 7. I will divide them in Jacob and scatter them in Israel, had a blessing in it to others, so here. They the sons of Levi were scattered, but it was to be Teachers to the Nation. So these two Tribes were dispersed about the World: but wheresoever they came, they carried the doctrine of the true God with them, Ezek. XXXVI. 22. There it is said, That they professed the Name of God among the Heathen where thy were scattered, though they profaned it. Here are two things observable, First, That the Two Tribes were dispersed, the Ten shut up, because the Two carried the true Profession of God, the Ten had been Idolaters. Secondly, So had the Two indeed been, but after the Captivity never; and from thence they were dispersed, to disperse the Name and knowledge of the true God.  
Thus God did prefoce to the Introduction of Religion among the Gentiles: as by scattering the Greek Tongue, he made way for the New Testament, that was written in that Tongue. Seneca questions Add Helviam cap. 6. Quid sibi Volunt in mediis Barbarorum regionibus Graecae urbes? Quid inter Indos Persasque Macedonicus sermo? What it meant, that the Greek Language and Greek Cities were found among Barbarous Nations? It was strange, but a singular Providence, viz. that the New Testament might reach to and be understood by those remote Countries. So if you ask, why there were Jews in all Nations? I answer, for a punishment to them, and withal for a singular Providence to all the World, viz. to acquaint the World with the true God against the time when the Gospel came to the Heathen.  
V All this diffused dispersion kept the same Religion, nay the same Traditions, when they came up. All zealous of the Tradition of their Fathers. The Sadducees indeed differed in the Resurrection, and in Traditions, yet kept exceeding much in the same rites, though they pleaded another original. It is a wonder how the same spirit should be in all, those in Babylon, Judaea, Egypt, (except about Onias' Temple) these places to which Peter writes, Greece, all the World over; the Leaven leavened the whole lump. Trace the Apostle Paul, you find he hath the same opposition every where upon the same account, because he opposed their customs. See 1 Thes. II. 14, 15, 16. For ye Brethren became followers of the Churches of God, which in Judaea are in Christ Jesus, for ye also have suffered like things of your own Country men, even as they have of the Jews. Who both killed the Lord Jesus and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men. Forbidding us to speak to the Gentiles, that they might be saved. Where you see all of them in general wheresoever dispersed in Judaea or out of it; yet were of the same disposition, all zealous of their own Traditions, and bend upon persecuting the Preachers and Professors of Christian Religion, because that opposed them. There is that think, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that weight and the sin that doth so easily beset us, in Heb. XII. 1. meaneth this; that this was the sin that did hang on the Hebrews. However it were, undoubtedly this was their Epidemical sin, plague and undoing. For,  
VI For this God gave them up to a reprobate sense. As once for their sins God turned and gave them up to worship the Host of Heaven, Act. VII. 42. So for this God cast off the generality of the Nation, as in a desperate and incurable condition, even before he destroyed their City. See 1 Thes. II. 16. There it is said, that wrath was come upon them to the uttermost. And that Epistle was writ the first of all the Epistles. And the Apostle S. Paul, Rom. XI. even concludes that they were cast off already, though when he wrote, it was long before the City was destroyed. Nay, go further back, Joh. XII. 39 Therefore they could not believe, because Esaias said, He hath blinded their Eyes, and hardened their hearts, Mark IV. 12. That seeing they may see and not perceive, and hearing they may hear and not understand, lest at any time they should be converted. Which places speak Gods giving them up, and induration of them. Nay yet further back, Matth. III. 7. O Generation of Vipers, who hath warned you to flee from the wrath to come? Even in John the Baptists time they were destined for God's wrath. See also 1 Pet. II. 10. Which in time past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy. This is spoke of the Dispersion, that believed. Before they embraced the Faith, God had rejected them, they were not a People.  
VII. But God had a remnant in that Nation, that should be saved. Therefore he destroyed not the Nation utterly, and continued a public Worship among them. See how S. Peter mentioning the Dispersion in Pontus, Galatia, etc. styles them Elect, in the first Chapter and 2. vers. and here in the Text, elected together. Take two or three other places, Matth. XXIV. 22, 24. For the Elects sake those days shall be shortened. There shall arise false Christ's and false Prophets, and shall show great signs and wonders, in so much that (if it were possible) they shall deceive the very elect, Rom. XI. 5. Even so then, at this present time also there is a remnant according to the election of Grace. These places infer, that God had a peculiar people in that Nation, that he had not give up. To those this Apostle refers in the second Epistle III. 9 The Lord is not slack concerning his promise (as some men count slackness) but is long suffering to us ward, not willing that any should perish, but that all should come to repentance. God stayed his judgement that he threatened upon that Nation for some time, that so all that belonged to the Remnant might come in, and that none of them should perish.  
It might be questioned, whether any Jews persevered in the Gospel till the destruction of the City, but those that were the Elect. True, many had embraced it, but God and trial had sifted them: and there were many heresies, and a great Apostasy: So that Matth. XXIV. 24. argues that the Elect only held out.  
And thus we come to understand the Reason. I. Why the Apostle speaks so much of their Election? viz. Because the Nation before were rejected, and there was only a Remnant to be saved. II. Why he conceals the word Ecclesia, Church? viz. Partly because the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elected together, speaks it enough: and partly because his mind was to pitch upon that that made and preserved a right Church indeed in those times, that it was elected, chosen and taken out from among the rest of people rejected and cast off.  
And now we come to take up some Theological Observations.  
I. A Church at Babylon.  
1. How doth Grace appear here to abound, where sin abounded? At Babel was the Confusion of Tongues, at Babel was the beginning of Heathenism, there was Idolatry practised in its height, and from Babel proceeded a continual persecution of God's Church of the Jews, and yet now there is a Church. How was that fulfilled, in Psal. LXXXVII. 4. I will make mention of Rahab and Babylon to them that know me. To which also that is consonant, in Esa. XIX. 23. In that day there shall be a High way out of Egypt into Assyria, and the Assyrian shall come into Egypt— and the Egyptians shall serve with the Assyrians. God has delighted to set up monuments of his grace for encouragement of sinners to come in to him; and that both in places and persons. In places, for Example, Besides this of Babylon, I will instance in Antioch and Egypt. Antioch was built by Antiochus the greatest persecutor of God's people, yet Christians did afterwards so flourish at Antioch, that believers were first styled Christians there. And so Egypt was the great enemy of Israel, and yet in Psal. LXXXVII. 4. I will make mention of Rahab, that is Egypt. And out of Egypt God called his Son. In Persons, Adam after the Devil caused his fall was restored to a better condition that he was in before it. Paul who once was the great persecutor and waster of the Church, was afterwards sent to the Gentiles, and became the great planter and builder of it among them. And he gives that very reason, that God called him by his grace to reveal his Son in him, that he might preach him among the Heathen, Gal. I. 15, 16. So much did the goodness of God's grace out face sin, and the power of grace exceed the power of the Devil.  
2. Places or persons on this side contempt of the Gospel may be capable of Gods turning to, but after that, that capacity is lost. To that sense is that, in Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. This Place and all the East Country are Witnesses of this.  
3. Peter at Babylon and a Church with him. Ubi Imperator ibi Roma, Where the Emperor was there was Rome. Where the Apostles come, presently there grows a Church. Trace St. Paul and you find it so, trace S. Peter, and the rest of the Apostles, and still you find it so. 'tis observable, how God, when the fullness of time came, inclined the hearts of the Jewish people to come in to the Gospel. You read of three thousand souls converted, in II. Act. 41. and five thousand in IV. Chap. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many myriads, XXI. Chap. 20. And among the Gentiles they flocked into Christ as the Doves to the windows, insomuch that God in the Prophet says, Who begot me these, etc. they were so numerous. Certainly this was more than the effect of man's own Vires naturae, strength of nature: but rather it must be referred to the mighty grace of God. Hence our Saviour, in iv John 35. useth those words, Say ye not, there are four months, and then cometh Harvest, behold I say unto you, lift up your Eyes, and look on the fields, for they are white already to Harvest: This Harvest respects the Harvest of the Gospel among other Nations besides the Jews, for he spoke these words when he was among the Samaritans. And that of the Apostle illustrates this further, viz. of the Gentiles coming into Christ; in VIII. Rom. 19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God. Where creature is to be understood as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in Mark XVI. 15. Go ye into all the World and preach the Gospel to every creature, i. e. to the Gentile World. They had an earnest expectation of these times of the Messiah, and groaned and travailed in pain together for this Gospel. But I shall not insist on that.  
II. The Elect of God, elect together or alike, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First observe hence, That Election doth not admit of magis & minus. 1. All are within the same act of Election in eternity, Ephes. I. 4, 6. According as he hath chosen us in him before the foundation of the World, etc. 2. All are elect a like in Christ as the Head. 3. All partake of the same love; the same infinite love is to all alike, in Joh. XVII. Christ makes that prayer for them all without any distinction. 4. All are appointed to the same determinate end, the sprinkling of blood, obedience, perseverance and Glory. Perseverance I say, and that is a second thing observable. Secondly then, observe how much this Apostle stands upon Election, because of the Apostatising times wherein he lived. So great an Apostasy was there in those days, that it might be a question, whether any Jews were then so much as in the true profession of the Gospel, but those that were Elect. See Matth. XXIV. 24. and compare this with it. It was a time of trial and sifted them out. Whence we might build this Doctrine.  That Election is the great cause of Perseverance. 
1 Pet. I. 3. The Elect in the second verse are said to be begotten to a lively hope, and vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are said to be kept by the power of God through Faith unto Salvation.   

A SERMON PREACHED AT S. MARIES Cambridge, Novemb. 27. 1659.  ROM. VIII. 23. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our Body. 
MANY verses in the Scripture are facile, taken single by themselves, but difficult when they are to be construed in connexion with the preceding. Of such nature is this verse. Take the words singly, and they are easy to construe; We which have the first fruits of the Spirit, even we groan within ourselves, waiting, etc. They may be interpreted to a facile sense; but construe them in connexion and conformity to the sense of the verses before, as the first clause of this verse. And not only they, but we ourselves, etc. does argue they must be, and there will appear, aliquid difficultatis propter vicinam difficultatem, some difficulty in them, because of a difficulty near them. We may take Joh. III. 1, 2, 3. for an instance, There was a man of the Pharisees named Nicodemus a Ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a Teacher come from God, for no man can do these miracles that thou dost except God be with him. These words make a difficulty in the next verse, which is, how our Saviour's reply there should correspond with Nicodemus his words. Jesus answered and said unto him, Verily, Verily, I say unto thee, Except a man be born again he cannot see the Kingdom of God. Which words are easy in themselves, but the difficulty is to find out the relation they bear to the former. There must be something understood to make Christ's words an answer to Nicodemus his. Peter saith, 2 Pet. III. 16. that in S. Paul's Epistles there are some things hard to be understood. This ●is probable is one of those hard places. But Expositors, aut inveniunt aut faciunt, either invent the difficulties or make them before they were so: and indeed most when they have expounded these words, leave them more obscure than they found them.  
The main difficulty is what sense to put on the word Creature, vers. 19 For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God. And I find especially three.  
1. Sedulius applies it to good Angels: they groan for man's conversion. But how are they subject to vanity? vers. 20. He hath an Interpretation for that, which is not worth the trouble of your patience to hear.  
2. Primasius out of Austin understands it of Man only considered sinful. Signaculo imaginis Dei amisso remansit tantum creatura. Man having lost the mark of the Image of God, there remained nothing but the creature. And, Creature ipsa est, quae nondum vocatur filiorum forma perfecta, sed tantum creatura. The creature is that, which hath not yet obtained the name of Sons, but creature only. But how this is applicable to the whole passage, without much harshness, I leave to your own thoughts to consider.  
3. A third and which is most entertained, is, that by Creatura is meant Ipsissima mundi machina coelesti & elementari regione constans, the very fabric of the world, consisting both of the heavenly and elementary region: all subject to change and vanity and corruption because of sin; Et convexo nutans pondere, ready to sink with its weight, labouring to be got into a better condition. Accordingly Beza renders it, Mundus hic creatus, this created World, and comments largely to this purpose: and brings 2 Pet. III. 10, 12. that speaks of the dissolution of the World, to this purpose. Out of which two places so taken, what collections are made I need not tell you, viz. That after the Resurrection, Mundi Machina, the Fabric of the World shall not be dissolved, but there shall be a Bodily creature still, but purified and in an uncorrupt condition. But quorsum haec? & cui ●ini? Why is all this, and to what end? But I shall not now dispute this, only I would recommend to you to consider whether taking up this sense the Apostles argumentation be proper.  
If I be not deceived there are two phrases in the verses, as keys hanging at their own girdle, that do clearly unlock them into a sense far different from these, but yet a sense plain and probable enough.  
The first, I shall take up is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole creation, in the vers. before we find the word in two places more. The former is in Mark XVI. 15. Go ye into all the World, and preach the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every creature. There it means all Nations. For Matthew so renders it in the parallel place, Matth. XXVIII. 19 Go ye therefore and teach all Nations. The second place is I. Col. 23. The Gospel, etc. which was preached to every creature. There it means the same; and is as it were but an echo to that in Mark. There was the Command, here the performance. The Apostle here speaks Attic Language, but Jerusalem sense, Greek but in a Jewish Idiom. For the expression does but render a phrase most usual among the Jews, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All creatures, which they use for all men or Nations, as I might show you by multitudes of Examples. Now since in the two places mentioned it means all the Nations or Gentiles, he offers violence to Scripture, and frames a construction on his own head, and not on his own heart, that shall not construe it so here. And for aught I see one might translate it omnis mundus Ethnicus, all the Heathen World, with as good warrant, as Beza doth, Totus hic mundus creatus, all this created World.  
A second key that I shall take up and use for the explaining this place, is the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity, vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the creature was made subject to vanity. It is well translated Vanity, but the word is ill construed. It is generally taken for a vanishing fading condition, whereas it signifies, Vanity of mind. This Apostle is a good Lexicon for this Rom. I. 21. Because when they knew God, they glorified him not as God, neither were thankful, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became vain in their imaginations, Eph. IU. 17. That ye henceforth walk not as other Gentiles walk in the vanity of their mind: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lay these two places to the Text, and see how they speak the same thing. And now to take up the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paraphrase, vers. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the very Gentiles look after this glory to be revealed, vers. 19 For the earnest expectation of the creature, of all Nations or the Heathen, waiteth for the manifestation of the Sons of God. God had spoke much of his sons among the Gentiles; and now the Gentiles did wait for the manifestation of these Sons of God, vers. 20. For the creature was made subject to vanity; the Nations or Gentiles were subject to vanity of mind, not willingly, but by reason of him, who hath subjected the same in hope, vers. 21. Because the creature, the heathen World, itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God, vers. 22. For we know that the whole creation, totus Mundus Ethnicus, the whole Heathen World, groaneth and travaileth in pain together until now. For it might be showed, that at this time, there were some extraordinary stir, as the child in the womb, among the Heathen towards this delivery, vers. 23. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit the Redemption of our Body. And so I am come to my Text.  
In it are three words especially observable towards opening the sense of it: I. We. II. First fruits of the Spirit. III. Our Body. I will take them up inverso ordine, the last first.  
I. Body. I cannot understand it of the body we carry about us. For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Adoption of the Body, or the Adoption of the Soul, set alone is unusual in Scripture, but Adoption is of the whole person. But I take it for the mysticacls body of Christ; of which the Gentiles were the far greater part. And than this acceptation of the word nothing is more usual. God had promised the Adoption of numberless sons from among the Gentiles, and this was to make up the whole mystical body. And this we groan for, waiting for the Adoption, to wit, the Redemption of our Body. This, this same Apostle calls the measure of the stature of the fullness of Christ, Eph. IU. 13. He hath ordained in his Church divers orders of spiritual men; some Apostles and some Prophets, and some Evangelists, etc. for the edifying the body of Christ, for the bringing it to its full growth: Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Christ's mystical Body was growing up from time to time under the preaching and publishing of the Gospel by the Apostles, Prophets, Evangelists, etc. and was not yet arrived to a perfect man, but when the Gentile World came in, than it attained to its manhood, to the measure of the stature of the fullness of Christ.  
II. First fruits of the Spirit. This refers to afterfruits, not to grace or glory. But the first fruits of the Spirit implies that the Spirit was first given to them, and that it was afterwards to be given to others. As the Priests had the first fruits, and the afterfruits or the rest the people had. So 1 Cor. XV. 23. Christ the first fruits, and those that are Christ's the afterfruits. And this clears the meaning of the first word.  
III. We. That is, we Jews among whom God bestowed his Spirit. I need not prove that God bestowed his Spirit first on the Jews. The Prophets oft call the Jewish Nation Pools of Water for this, and the Gentiles a dry Wilderness for want of this: but foretell that the Wilderness should become Pools of water. And this we groan for, that is, we Jews, for them Gentiles, that they might partake of this Spirit as well as we. Or take it, we Christians or Saints, that have first received the Spirit, we groan that God would make good the like upon the fullness of the Gentiles.  
This Exposition I leave at your feet. If it be not as agreeable to the Apostles discourse; for he presently after gins with Election and Reprobation, that may fall out to be thought of upon Gods calling of the Gentiles; if not as agreeable to the whole tenor of Scripture; if not as full of plainness and clearness; if not as warrantable by the Language, as any of the three I mentioned, refuse it: nay if it were not so, I myself should never own it. However I will not so confine you to my sense, as to ground the foundation of my ensuing Discourse upon my interpretation; but I take up one clause without consideration of the connexion, and that whose construction is unquestionable, viz. We that have the first fruits of the Spirit.  
Not to insist upon the word first fruits: I will leave it out: and speak to this Question, What it is to have the Spirit? A question pertinent to be looked after, both because of that in vers. 9 where it is said, That if any man have not the Spirit of Christ he is none of his: and because of the common delusion, I have the Spirit. I doubt not the Apostle speaks of the sanctifying Spirit, and so I shall handle it. I shall answer this Question in seven or eight Observations.  
I. Observe, Having of the Spirit is spoken of man only considered under his Fall. I mean the Spirit of Grace, and so the Apostle here. I mean not in opposition to his recovery, but to Innocency and Glory. Adam in innocency had not the Spirit, nor Saints in glory, but man only in the middle condition. True, Adam was perfectly righteous, entirely holy, and absolutely able so to act, but this was not founded in his having the Spirit, but merely in his nature. He had the Image of God, not the Spirit of God. God having created him, left him to himself, did no more to him, but as Creator. His holiness was not founded in Sanctification but in Creation. The Spirit created him, but left him to himself, and did no more to him. And let me ask, Can he have fallen, if he had had the Spirit? As the Spirit created him impeccaminosum, without sin, so if he had had the Spirit inhabiting and acting as in Saints, it had made him impeccabilem without possibility of sinning. The Spirit raiseth the fallen, preserveth that good men fall not finally, and yet they are sinful: allow the same property of operation in Adam, and could he have fallen?  
Nay he had not so much as the Spirit of Prophecy. Which is less than the Spirit of Sanctification. For Balaam and Caiaphas had that. His knowledge was great, but it was not prophetic foreknowledge. He could see future things as wrapped in causes, but not things contingent. Knowledge is part of God's Image, Col. III. 10. The new man which is renewed in knowledge, after the Image of him that created him. This Adam had, when he knew God, himself and the Creature as perfectly as possible flesh and blood could. But to know things to come was not for created knowledge, but the Creators. And the Serpent tickles him not with the promise of knowing future things, but of good and evil. And our new Creation in knowledge, Col. III. 10. is to know God, not to know future events.  
On the other hand, Saints in glory have not the Spirit nostro sensu, in the sense we are now speaking of; for cui sini, to what purpose? They are beyond sanctification, and now need it no more: the Spirit hath done his work with them. And as Christ shall deliver up the Kingdom to God, so the Spirit his Sanctified ones. Ecce ego, & filii quos dedisti. Behold here I am and the sons which thou hast given me. Grace is now turned into Glory, Faith into fruition, Sanctification into impeccability; and there will be no need of the Spirit in our sense any more. So that Having the Spirit, is understood of man considered only under the Fall.  
II. Having the Spirit speaks of having it for man's Recovery. The Spirit is given for his Recovery, viz. what God will have recovered. Let us look back to the Creation. That lesson is divine and pertinent, Eccles. XII. 1. Remember now thy Creator in the days of thy youth. There is more in it than every one observes. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the plural: and teaches two things, That as the first lesson Youth is to learn is to know his Creator, so therewith to learn to know the Mystery of the Trinity, that created him. God created all things, and man an Epitome of all, by the Word and Spirit, Son and Holy Ghost, XXXIII. Psal. 6. By the word of the Lord were the Heavens made, and all the host of them by the breath of his Mouth. Joh. I. 3. All things were made by him, and without him was not any made that was made. Job XXXIII. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. Now when God's creation in man was spoiled, by Son and Spirit it is repaired. So that as Christ saith of himself, I come to seek and to save that which was lost, so the Spirit came to restore and repair what was decayed. This is the meaning of the new creature, 2 Cor. V 17. If any man be in Christ Jesus he is a new creature, Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works. Who works this? Christ and the Spirit. Something Christ doth by his blood, viz. restores righteousness, the rest by his Spirit, viz. recovers holiness.  
Nay I may add, the Spirit is given only for man's Recovery. The Spirit created man so perfect to try him; Spiritus movens the Spirit moving is to try man: outward administrations are to try him, but when sanctification comes, it hath a further purpose. Compare man in innocency with man after the fall. His state in which he then was, was to try him. But will the Spirit always have his work of so uncertain issue? Will he never act but for trial, and leave the issue to the will of man? God when he intended not innocency for the way of Salvation, left man to himself; Doth the Spirit the like in a way intended for Salvation? Who then could be saved? Spiritus movens, the Spirit moving, I said, was given to try, inhabitans, inhabiting only and undoubtedly to Recover.  
III. Having the Spirit presupposeth having of Christ, vers. 9 If any man have not the Spirit of Christ, he is none of Christ's: & contra, If any have the Spirit he hath Christ. These terms are convertible, He that hath Christ hath the Spirit, and vice versa, he that hath the Spirit hath Christ. As, He that hath the Father, hath the Son, and he that hath the Son hath the Father also. As Son and Spirit cooperated in man's creation, so in his renovation. Personal works are distinct, but never separate. Christ to Justify, the Spirit to Sanctify: but never one without the other. The Spirit is called the Spirit of Christ, is it possible then to have the Spirit absque Christo, without having Christ? And he is called his Spirit, not only, quia procedit a filio, because he proceeded from the Son, but because he gives him, and is a purchase of his blood. As the Spirit moved on the Waters, so he moves on the blood of Christ, he comes swimming in that, and it is ex merito sanguinis, from the merit of his blood, whosoever hath him. See God's way of cleansing the Leper, which is an Emblem of cleansing a sinner, XIV. Levit. 14, 15, 17. And the Priest shall take some of the blood of the trespass offering, and the Priest shall put it upon the tip of the right ear of him that is to be cleansed, etc. And the Priest shall take some of the Log of oil, etc. And the Priest shall put it upon the tip of the right ear, etc. First, Blood and then Oil. On whom is the unction of the Spirit, on him is first the unction of blood. As the person is accepted before his Service, Gen: IU. 4. The Lord had respect unto Abel and to his offering. So the person is first Justified before Sanctified. God doth not new-create a person whom he accepts not.  
iv He that hath the Spirit hath a twofold work of the Spirit, common grace and sanctifying grace. We may consider the Spirit as Creator and Sanctifier; and thirdly, acting in a Work between both. When he teacheth man arts, endues him with intellectual abilities, he than works as Creator, in bonum Universi, for the good of the Universe. When he sanctifieth, he doth it for the recovery of the Soul. Now there is a work between both, that is more than he doth as Creator, and less than as Sanctifier; but in tendency to the latter, but as yet it is not it, viz. Common grace. Such is Illumination to see one's Condition, Conviction with feeling, Conscience active, thoughts of Soul. This is called grace because more than nature, Common, because wicked men have it sometimes, as appears by Heb. VI 4. And you read of Felix his trembling at S. Paul's Sermon. Now the Spirit never worketh sanctifying grace, but first useth this to make way: He ploughs the heart by common grace, and so prepares it for sanctifying grace. In this Chapter at vers. 15. There was the Spirit of fear before that of adoption. As the Law was given first, so the work of the Law is first, Rom. VII. 9 When the Commandment came, sin revived and I died. As Moses delivered the people of Israel into the hand of Joshua, so the Law when it hath sufficiently disciplined us, commits us into the hand of Grace. As in Gal. III. 17. The Covenant that was confirmed before of God in Christ, the Law, &c. cannot disannul, that it should make the promise of none effect. The Law is subservient to the promise, so this work of the Law to Grace. Is a mere work of the Law sanctifying Grace? True, the work of the Law goes along with grace, hence many a gracious heart is under terrors. But is the first work of the Law Grace? No, it is to fit the heart to receive Grace. Many now a days say, I have the Spirit. How came they by it? If they have it, it is an unnatural birth, not bred and born after God's ordinary way. To day debauched, to morrow turn Sectary, and then have the Spirit. That was a wonder in the Prophet, speaking of one, that before she travailed was delivered, such a wonder is this, if it be so. No, God causeth this work of Common Grace to prepare and fit us for the reception of the Holy Spirit.  
V The Spirit worketh both these by the Word. The Spirit gave the Scriptures, and he useth them for the end why they were given, viz. man's Salvation. The Spirit unhingeth not the Essential actings of the Soul, but works with them. Now the acting of the Soul is by reasoning and persuasion. The Will chooseth, being persuaded by the Understanding, and the Understanding is persuaded by the object. And so the Spirit does in the work of Grace, Gen IX. 27. God shall persuade Japhet, 2 Cor. V 11. We persuade men. Now this is not done but by the Word. The heart is moulded by the Spirit to receive persuasion: but by the Word he works persuasion in us. Common grace, first grace, growth of Grace are thus all wrought by the Word. I mean Common grace where sanctification is to follow. Sometime there is stirring of Conscience in wicked men from horror and affrightments, and sometimes from the Law for the glorifying of it: but where healing must come, the wound is made by the Word, and the healing is effected by the Word.  
A man is persuaded and satisfied, that he is in an undone condition. How is he so persuaded? By the Word. The Law does it, Rom. VII. 9 before mentioned. A man is persuaded to rest on Christ. The Word doth it. Faith comes by hearing. That in Joh. VI 45. will illustrate this. It is written in the Prophet, And they shall be all taught of God. Taught of God, who had been taught of the Devil. Every man therefore that hath heard and hath learned of the Father, cometh unto me. Cometh unto me as Teacher. And how did they hear and learn from the father, but from the Word of the Father? Growth of grace also is built up by the Word. 1 Pet. II. 2, 3. As new born babes desire the sincere milk of the Word, that ye may grow thereby. What sets man upon obedience, and striving against sin, longing after God, & c? The Word continually applied. Man lives by the Word, grows by the Word. This is the means that the Spirit useth. They that speak of a Light within them, that serves for all, if they mean Light from the Word, let them then own the Word; if they mean the Light of nature, that never yet lighted man to Heaven. That was the true light that lighteth every man that cometh into the World, viz. The Gospel, that went through the World: 'tis clear that the Evangelist means that there, Joh. I. 9  
VI Having the Spirit speaks not perfection in him that hath it. It speaks Holiness, not Sinlesness. Take this in the mouth of two witnesses as holy as any. First, S. Paul, Rom. VII. 17. Sin dwelleth in me: and 25. vers. with the flesh I serve the Law of sin. Secondly, S. John, 1 Ephes. I. 8. If we say we have no sin we deceive ourselves, and the truth is not in us. To them that distinguish not betwixt holiness and perfection, but say they are perfect because they think they are holy; I say two things. 1. They are little seen in their own hearts. 2. Little seen in the Scripture and Divinity. For the Scripture is abundant to the contrary: and Divinity makes the contrary most plain, and facile to be understood.  
It is a Paradox, Adam had perfection though not the Spirit; a Believer hath the Spirit, yet not perfection: and yet the Believers imperfection is more excellent than Adam's perfection. I might instance, First, in the foundation of either's holiness, adam's from his Creation and nature, a Believers from the Spirit and grace. Secondly, In the amissibleness of adam's, adam's was liable to losing, a Believers not. Thirdly, In the manner of Acting, of which anon. I cannot but observe that in Ephes. IU. 24. The new man which after God is created in righteousness and true holiness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered two ways: and both to the present purpose. The English well and according to the Hebrew Idiom, reads true holiness: and so the Apostle seems to compare the holiness of the new man with adam's. His was true holiness, but this truer, and more excellent, though imperfect. It is rendered also, The holiness of truth. The Gospel is oft called Truth, and if it be so to be rendered here then it means Evangelical holiness, not only in opposition to Legal, but to Adam's. Evangelical holiness is the holiness, and that that indeed restores the Image of God. After God created in righteousness and the holiness of truth. Hence is that in 2 Pet. I. 4. That by these ye might be partakers of the Divine Nature. Adam was not partaker of God's holy nature, but only of his creation: if his holiness were any, yet it was man's only; but a Believer is partaker of the Spirit, when he hath holiness. Let me ask this Question, and Answer it, and that will clear all.  
Why are we justified by perfect justification and righteousness (for so we are, because it is by the righteousness of Christ, which is called the righteousness of God) when we are not sanctified by perfect sanctification and holiness, though sanctified by the Spirit of Christ? I answer.  
First, It is needful that Justification be perfect, for if we are not justified from every sin, it is all one as if we were from none. As break one Command and break all, so unjustified from one sin and unjustified from all. For 1. Such persons are not accepted of God. 2. They are liable to condemnation; therefore Justification must be perfect. But in sanctification 'tis not so, as I shall observe by and by. A man may be truly, though not perfectly holy.  
Secondly, It is Gods will and disposition to glorify his grace in holiness by its living and acting in and against contrariety. As it was Abraham's glory, in Rom. IU. 18. Who against hope believed in hope. Whether is it greater to be holy in the midst of sinfulness, or as Adam to be holy when no sin touched him? Which was greater for Lot to be holy in Sodom or in Abraham's house? Compare a Believer with Adam. Adam had God's Image, the Believer hath God's Image restored. What was God's Image in Adam? It consisted first, in the Essence of his Soul, and made him spiritual, intellectual, immortal: and secondly, in the qualification of his person, and made him holy, righteous. The former is not lost nor extinguished by sin, nor could, only spoiled and soiled. The Devils for all their sin, yet are spiritual, intellectual, immortal substances. The latter did embalm and keep fresh the former. His holiness kept his spiritualness, his intellectual nature in the right temper, while he kept it. Now to a Believer there is so much holiness as to do the same thing. He is spiritual though he be flesh; his Holiness makes his intellect right, viz. To know God and love him: and preserves him to immortality: nay goes beyond Adam in operation. As namely,  

1. He knows God in Christ: which full revealing of God Adam did not attain to.  
2. He loves God more excellently than Adam did or could do. Adam had no pul-back to hinder him from the Love of God, the Believer hath, Sin, the World, the Flesh, the Devil, nay, Deum Visum iratum, God himself when he seems to be angry, yet he loves God through all these. Whereas Adam fell in the first opposition.  
3. A Believers obedience is more excellent than Adam did or could perform. Adam had no hindrance, nay he was not in a condition of passive obedience. A Believer obeys through poverty, sadness, pains, nay to death itself. Thus Having the Spirit speaks not perfection, yet at last brings to perfection in Heaven. Adam begun in perfection and grew imperfect. Holiness gins and sojourns in imperfection here, and ends in perfection hereafter.   
VII. Having the Spirit speaks having it for ever: XIII. Joh. 1. Having loved his own which were in the World, he loved them unto the end. The falls of them that have the Spirit, as for example of Peter, of David, speaks not the loss of the Spirit, nor the weakness of the Spirit, but only the Spirits disposing: Every sickness is not loss of life, so every fall is not the loss of the Spirit. I might illustrate this from the Spirits acting in ruling and guiding the course of nature. The Spirit as Creator, preserves the Universe in its being and order. How? In that he hath set rules in the course of nature, that there should be such seasons, such productions, such causes to produce such effects; that warmth and nearness of the Sun should cause Spring and Summer, and so contra. And the Spirit sits above all and gives influence. So when Nature is inverted, that there happen winter-weather in Summer, and contra, Summer-weather in Winter, the Spirit is not departed from his work, nor is he become weak, but so disposes, and that after his own Rule, viz. Northern cold winds and rain to breed cold, though in Summer, thick cloudy air and sky warmth even in Winter. So though he fails of the Rule set in regard of the seasons, yet not of the Rule set of such causes producing such effects. So the Spirit hath set a Rule in Course in the work of Grace, that such cause produce such effect, that it should be Summer or Winter with the Christian as the Sun of Righteousness is near or far off. And in Winter we have not lost the Sun, though he be not so near. Now when the Course of Grace is inverted, and man falls, the Spirit is not lost, but this is according to the Rule set of causes and effects; care of men's ways to produce growth and comfort; neglect thereof, to produce failings. But yet the Spirit is not quite gone from his work▪  
VIII. Having the Spirit, speaks not having the gift of Prophecy. As some did not distinguish before, concerning the Endowments of the Spirit, so do others not distinguish here, or at least confound. Hence some will say, I believe, therefore I have the Spirit of prophecy: Of all men I believe lest they have the Spirit, that boast of it. But to this I shall only say two things,  
First, Did the very holiness of Christ's person necessarily endue him with the Spirit of Prophecy? If so, then what need had he of the gift of the Spirit? It is said of John, Luke I. 15. That he should be filled with the Holy Ghost even from his mother's womb. But it is not said so of Christ. Nor was John Baptist filled with the Holy Ghost in that sense.  
Secondly, These are of so different natures, that one is not the cause of the other. 1. The Spirit of Sanctification is only to help our infirmities, etc. the Spirit of Prophecy not. 2. The Spirit of Sanctification is beneficial to the person in order to his Salvation; the other not. 3. The Spirit of Sanctification only proves good, the other may be the occasion of evil. S. Paul's revelations were in danger to puff him up, 2 Cor. XII. 7. Lest I should be exalted above measure through the abundance of the Revelations, there was given unto me a thorn in the flesh, the messenger of Satan, to buffet me. 4. The Spirit of Sanctification changeth the heart, the other not. 5. It goeth through the whole soul, the other not.  
And thus I have done with the eight Observations I named, which may serve as good directions for our understanding what it is to have the Spirit, and what is the nature of his operations. I might add more. As, First, One may have the Spirit and not know it. Secondly, One may have a great measure of the Spirit, and yet doubt whether he have it at all. Thirdly, The Spirit is not had upon courtesy of man's will, but by the overpowering of God's grace. Fourthly, The chief way of the working of the Spirit, is to work Faith and Love, and to build up Christians by Faith and Love.   

A SERMON PREACHED AT S. MARIES Cambridge, June 24. 1660.  1 COR. XIV. 26. How is it then Brethren? When ye come together every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation: let all things be done to edifying. 
THE last time I spoke of one abuse in the Public Assembly of this Church of Corinth, and that was, misjudging and misreceiving the Holy Sacrament. Here in the Text is another disorder and confusedness in the exercise of the Public Ministry: from what arising uncertain, but certainly ending in non-edification, as the Apostle intimates by the conclusion of the verse. Such confusion indeed in their business, that we know not where to find them; and indeed the Chapter is very hard: very hard, either to find out what it was they did, or what it is the Apostle would have them do, or whence proceeded that enormity that he doth correct. We will inquire after it the best we can, and keep as near as we can to the words of the Text.  
In it are three parts. I. What to do in a certain case. How is it then Brethren? II. The case propounded; When ye come together every one of you hath a Psalm, hath a Doctrine, a Tongue, hath a Revelation, hath an Interpretation. III. The Determination given. Let all things be done to edifying.  
I. What to do in a certain case. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a School-phrase; and if I be not much deceived, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used infinitely in the Talmud, and in Tanchum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word occurs a thousand times. It means most commonly, What is to be done in this case: or, May such a thing be done. Either will serve here. Every one hath a Psalm, hath a Doctrine, hath a Tongue, etc. What is to be done in this case? Or may we do thus, and keep to this Custom? The Apostle resolves the case in the end of the Verse, Let all things be done to edifying. And so vers. 15. compared with vers. 14. If I pray in an unknown Tongue, my spirit prayeth, but my understanding is unfruitful. And then comes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is then to be done? vers. 15. I will pray with the Spirit, and I will pray with the understanding also. So in Act. XXI. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is it therefore, the multitude must needs come together, for they will hear that thou art come. The Brethren at Jerusalem are here deliberating concerning the case of St. Paul's preaching to the Jews strangers, that they should forsake the Institutions of Moses: the report of which had given great distaste unto the believing Jews in Jerusalem. This was the case. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what is to be done therefore? Then follows the resolution. Do this therefore that we say unto thee, vers. 23. This then is the Question, what is to be done in a certain case? Now the Case is this which is the second particular contained in the Text.  
II. The case propounded. Every one hath a Psalm, etc. Here are two questions. First, Whether every one in the Congregation had these gifts? And Secondly, If not, whether every one ●hat had gifts, ●ad all these gifts?  
To th● former question I answer, It is undoubted, but that spiritual gifts w●●● in this Church, 1 Cor. I. 5. That i● every thing ye are enriched by him in all utterance, and in all knowledge. And in the 6. vers. Even as the Testimony of Christ was confirmed in you. The testimony of Christ, i. e. the Spirit of prophecy. For that not only testified of Christ by preaching him, but also the very gift itself spoke Christ the Lord of glory. And in 2 Cor. XII. 12. Truly the signs of an Apostle were wrought among you in all patience, in signs, and wonders and mighty deeds. Such were healing, doing miracles, and among the rest giving of the Holy Ghost, so vers. 13. asserts. Nor i● this gainsaid by thei● being not ab●● to give up to Satan, in ● Cor. V where you find that c●nsu●e was inflicted upon the incestuous person by S. Paul himself; for that was purely an Apostolic work. As to give the Holy Ghost was a peculiar prerogative of the Apostles, so the giving up to Satan was peculiar to them. So that the Corinthians had these gifts that were given, by virtue of the Apostles conferring the Holy Ghost, viz. to prophesy and to speak with Tongues.  
Secondly, These gifts were not bestowed on all, but Ministers only. Here the Enthusiasts mistake, and they make much of this example, and their argumentation runs thus, Every one had a Psalm, had a Doctrine, had a Tongue, etc. And therefore it concludes, that any one may have the Spirit, and be a teacher in the public. Which supposes that the members of the Church had these gifts of the Spirit, whereas these gifts were only imparted to Ministers. For the clearing of this consider these things.  
1. It is not to be doubted, but that there were Ministers in this Church ordained by the Apostle, as in all other Churches, Act. XIV. 23. where you see what their practice was, ordaining Elders in every Church. I need not insist on this.  
2. Those whom the Apostle ordained, he bestowed the Holy Ghost upon, otherwise they had been unable to have performed the work they were called to, that is, to preach the Gospel to unbelievers, and to confirm their doctrine by doing miracles. In order to which he conferred the Holy Ghost on those whom he ordained, Act. XIX. 6. And when Paul had laid his hands upon them the Holy Ghost came on them, and they spoke with Tongues and Prophesied. Such an one was Timothy, 2 Tim. I. 6. where S. Paul reminds him to stir up the gift of God, which was in him, by the putting on of his hands.  
3. Such were these persons in the Text, that were endued with spiritual gifts, they were Ministers, not any private persons. For proof of this, first, See vers. 6. Now I brethren if I come unto you speaking with Tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, etc. and vers. 15. What is it then? I will pray with the Spirit, and I will pray with the understanding also, I will sing with the Spirit, etc. and vers. 18. I thank my God, I speak with Tongues more than you all. In all which verses he ranks them with himself, as of the Ministerial function with himself. And for further proof Consult, Secondly, vers. 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say, Amen, etc. of the unlearned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the word signifies a private person. How shall this private person in the Congregation say Amen at thy giving of thanks; as the Congregation in the Synagogue said Amen after the public Minister? So that you see, he sets a distinction here between the Minister and the private person; it was the Minister, that had the gift, he blessed with the Spirit, and not the private man.  
Thirdly, There were many Ministers then ordained in all Churches. In the Church at Antioch there were several Prophets and Teachers, namely, Barnabas and Simeon, that was called Niger, and Lucius of Cyrene, and Manaen, and Saul: as you read in the XIII. Act. 1. In the Church at Jerusalem there were Apostles and Elders, XV. Act. 2. In the Church at Ephesus you meet with twelve, XIX. Act. And so it appears it was in this place; and there was the greater need of many Ministers there, because Corinth was great. And hence did Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affect to be chief among the many Ministers in the Congregation where he was, and it may be it was in this very Church, if Gaius to whom John writes was the same with Gaius of Corinth. This numerousness of Ministers was practised in the Christian Church;  

1. From the platform of the Synagogue, where though there was but one Chazan, Angelus, yet there were ten learned Men, who took care of the Congregation, able to teach, and do other things pertaining to their office, as there was occasion.  
2. This number of Ministers in the Churches was needful, because Christian Congregations were daily and numerously increasing: And,  
3. Because some were to be sent out to other places. And so the former Question is resolved.   
Now as to the other, viz. Whether every one that had gifts had all these gifts? That will be answered by and by. But first,  
Note we the miscarriage of these Ministers in the Church about these gifts is two fold.  

1. That they spoke with Tongues not to Edification: for they were not understood.  
2. That they prophesied (when they might be understood, yet) confusedly and crowdingly: so it seems in the Text, and by the Council of the Apostle: in 29. vers. Let the Prophets speak two or three, and let the others judge: and 31. vers. for ye may all prophesy one by one, that all may learn. This miscarriage in both these seems to proceed from a double original.   

1. Either from some vain glory, and affectation of popular applause: or at best, because each thought his course and faculty best. Some thought best to spend the time in singing Psalms, others thought the time better spent in delivering some doctrine, others in speaking with strange Tongues, etc.  
2. Or indeed rather in both these practices they Judaized. As in Chap. XI. they followed the customs and opinions of the Jews, in praying vailed, in wearing long hair, and in their misconstruction of the Holy Sacrament; so they did here, both in speaking in a strange Tongue, and in thus crowding to prophesy together.   
The Jews read the Scriptures in the Hebrew Tongue, and although it were unknown, yet they would so read it, and have an Interpreter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor in his School whispered in the Hebrew. If you conceive the strange Tongue here used by them to be Hebrew, as there is the most reason to do so, being a Church that Judaized in many other things, and consisting in a great measure of Jews. I need say no more to show they Judaized in this.  
So for many of the public Ministers in their Synagogues to speak together, to read, interpret together, their own records do so far assert it, that they set the number how many together in each, and in some allow good store. In like manner you see in the Text how they thus crowded, many speaking together confusedly in five distinct administrations. One hath a Psalm, others a Doctrine, others a Tongue, others a Revelation, and some an Interpretation. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one, means not that every one had all these, but every one their something of these. So every one must signify if you read 1 Cor. I 12. Every one of you saith, I am of Paul, and I of Apollo's, and I of Cephas, i. e. some for one, and some for another: not each one for all. And thus the second question is answered.  
And now to proceed in the Explanation of the Text. The extraordinary gifts of the the Spirit are comprised under two heads in Scripture, Tongues, and Prophesy, XIX. Act. 6. The Holy Ghost came upon them, and they spoke with Tongues and prophesied. And vers. 1, 2, 3, etc. of this Chap. Desire spiritual gifts, but rather that ye may prophesy. For he that speaketh in an unknown Tongue speaketh not unto men, but unto God, etc. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. Where you see the Spiritual gifts in the first verse are divided into Tongues and Prophecy. Now all these five are thus reduced to these two.  

I. Speaking with Tongues. That which is meant by it, is couched under those two words, Hath a Tongue, hath an Interpretation. That is, Either to speak with strange Tongues himself, or to Interpret them that do.  
II. Prophesying. What is comprised under that, is explained by those three words. Hath a Psalm, hath a Doctrine, hath a Revelation.   
1. The word Prophesying is taken for singing and praising. So 1 Sam. X. 5. Thou shalt meet a company of Prophets coming down from the high place with a Psaltery and a Tabret, and a Pipe and a Harp before them, and they shall prophesy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. They shall praise him. And Chap. XIX. 24, 25. And the Spirit of God was upon him also, and he went on and prophesied until he came to Naioth in Rama 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went on and praised. And he stripped off his clothes, i. e. his royal robes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and praised.  
2. Prophesying means preaching, declaring to the people the Doctrine of the Gospel. So here hath a Doctrine. The Apostles by the Imposition of hands ordained Ministers, and gave them Spiritual abilities to prophesy, or preach and unfold the Doctrine of Christ and Salvation. So the Chaldee most commonly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar, one learned and able, and that taught the people. So even that in 1 Sam. XIX. ult. Is Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Scholars or Ministers. It is usually said of these extraordinary gifts, that they are, Tongues and Prophecy: but see Act. X. 46. They heard them speak with Tongues and magnify God. This magnifying God is to the same sense with prophesying. For they magnified God these two ways, viz, Singing or praising, and preaching the glorious things of the Gospel.  
3. Prophesying means speaking some heavenly Revelation. So here hath a Revelation, and thus the word Prophecy is taken in its proper sense, as some had in those times: either a Revelation of something to come, for a warning to the Church, as Agabus, Act. XI. 28. who signified by the Spirit, that there should be a great dearth throughout all the World, which came to pass in the days of Claudius Caesar. And he is called a Prophet, in 27. vers. And you meet with him again, in XXI, Chap. 10. Or the Revelation was of something, that God would have his Church to do, as in Act. XIII. 2. As they ministered unto the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them.  
Hence we may understand that in vers. 29. Let the Prophets speak two or three. That is, one to sing praise, and one or two to preach. But vers. 30. If any have a Revelation, let the first, that had the Psalm, give place, and let him rather be heard, as remembering that God might intent some special admonition to the Church by so special a Declaration.  
To discourse of all these five would take five times as much time as is allotted me. I shall therefore only meddle with the first at present, Hath a Psalm: and speak something concerning that great and heavenly work of singing of Psalms in Christian Congregations. And that the rather, because it hath been spoken against in the cross times, that have gone over our heads, wherein all Religion has been brought into dispute. Although it is a question, whether these Psalms mentioned in the Text, were of their own dictating, or penned by others, the former whereof seems more probable, yet the very mode and work of their singing Psalms, shows that it was a practice in the Christian Church from its very beginning. Nay, though this place speak it not clear, yet others do, That it was the practice to sing David's Psalms in the public Congregation, the whole Congregation together.  
You know what arguments are brought against this our practice. 1. That the Congregation is not holy enough to join with in the performance of this Duty, the very same argument which some urge against the reception of the holy Sacrament. 2. That they being set forms are too narrow to express our particular wants and thanksgivings. 3. That every one doth not understand, and we should sing with understanding, vers. 15. Therefore I shall take up this Discourse the rather, to show that singing of David's Psalms is a Duty incumbent upon Christians. For the clearing of this, I shall First, speak something of the nature of this work, which will speak it moral, and upon that account fit to be used in the Christian Church. And secondly, the Evidence of the use of it in the first times.  
And first of the Nature of this Duty. Many things are spoken of the excellency of the book of Psalms; and many may be spoken of the Excellency of singing Psalms. I may allude to that expression, Many daughters have done virtuously, but thou excellest them all. So may I say in reference to this Duty; all Duties are excellent, but this includes all. In singing of Psalms there is what is in other Services, and more. Prayer is our duty, Praise, speaking of God's works, singing are our Duties, but this last is all; it is like the holy Incense, mixed of all these perfumes. The excellency of this duty will appear further under these four heads.  
First, It is an action that helps up and keeps up the heart in a Spiritual frame as much as any. See the Apostle arguing for singing upon this account, V Ephes. 18, 19 Be filled with the spirit, Speaking to yourselves in Psalms and Hymns and spiritual Songs, singing and making melody in your hearts to the Lord. And V James 13. Is any among you afflicted? Let him pray. Is any merry? Let him sing Psalms. If the heart would be up in mirth, use this to help it up, being not yet come into frame. If it be up, use this to keep it, that it be not transported. The Heart by spiritual music is called up to beat in the right mean. As David by his Harp calmed saul's spirit; so this is proper to beat down immoderate mirth. And so on the other hand it is proper to free the mind of lumpishness and sadness; as Elisha being put into a passion and disturbance at the sight of the King of Israel, called for Temple Music to pacify and allay his discomposed mind, 2 King. III. 14, 15. And Elisha said, as the Lord of Hosts liveth before whom I stand, surely were it not that I regard the presence of Jehosaphat the King of Judah, I would not look toward thee nor see thee. But now bring me a Minstrel. And it came to pass when the Minstrel played, that the hand of the Lord came upon him. See a strange passage in Jer. XX. at the 12. vers. the Prophet's heart is quite down, O Lord of Hosts that tryest the righteous, and seest the reins and the heart; let me see thy vengeance on them, for unto thee have I opened my cause. At the 14 vers. his heart is lower yet, Cursed be the day wherein I was born, let not the day wherein my mother bore me be blessed. But in the midst of these sorrows and dejections he falls to praising and singing unto God. At the 13 vers. Sing unto the Lord, praise ye the Lord. He strives to wind up his heart to a right pitch, with Sing unto the Lord.  
As God requires outward and inward worship, so a spiritual frame for inward worship may be forwarded by the outward composure. Gazing drowsiness hinders the activity of the Soul, but the contrary temper furthers and helps it. Singing calls up the Soul into such a posture, and doth as it were awaken it: 'tis a lively rowzing up of the heart.  
Secondly, This is a work of the most meditation of any we perform in public. It keeps the heart longest upon the thing spoken. Prayer and hearing pass quick from one Sentence to another, this sticks long upon it. Meditation must follow after hearing the word, and praying with the Minister, for new sentences still succeeding, give not liberty in the instant well to muse and consider upon what is spoken. But in this you pray and meditate, praise and meditate, speak of the things of God and meditate. God hath so ordered this duty, that while we are employed in it we feed, and chew the cud together. Higgaion or Meditation is set upon some passages of the Psalms, as IX. Psal. 16. The same may be writ upon the whole duty, and all parts of it; viz. Meditation. Set before you one in the posture to sing to the best advantage: eyes lift up to Heaven denote his desire that his heart may be there too: hath before him a line or verse of prayer, mourning, praise, mention of God's works; how fairly now may his heart spread itself in Meditation on the thing while he is singing it over. Our singing is measured in deliberate time, not more for Music than Meditation. He that seeks not, finds not this advantage in singing Psalms, hath not yet learned what it means.  
Thirdly, This is a Service in which we profess delight in the thing we have in hand. Yea even in sad mourning ditty we delight so to mourn, Psal. C. 1. Make a joyful noise unto the Lord all ye Lands, serve the Lord with gladness. 'tis a noise of joy and gladness. It speaks that we delight in God's Ordinances that we are about. As Music at Table shows we make a Feast of delight of what God hath provided. Solatur voce laborem. He that sings at his work shows that his work goes on with contentedness. David at his harp, and composing Psalms to the honour of God, what delight did he take therein. So that in singing there must be two things,  
I. The Ditty to be applied by Meditation.  
And II. Tuning the Voice to it in the best liveliness we can, as delighting in the work. Nay,  
Fourthly, This is a Service wherein one is cheered from another. It is a joint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One takes mirth, life and warmth from another: a holy servor and emulation, as the Seraphins, Esa. VI strive to outvie one another in praising God. Who is there but while he is joining with the Congregation in this Duty, feels such an impression and excitation: his own string wound up by the consort of the Quire. 'tis a story goes of St. Austin, that it was one means of his conversion, the hearing the heavenly singing of Psalms at Milan. As all our Duties here in public carry some bond and badge of communion: we come to pray together, hear together, and so profess ourselves Christians together, we being all Scholars in the School of Christ; so this of singing together more especially speaks it out. But herein is not only a sign of communion, but also mutual excitation. As David speaks when he was at this work, Psal XXXIV. 3. O magnify the Lord with me, and let us exalt his Name together. We do as it were joy one another to put on all as much as we can, to join together in the praise and honour of God.  
I need to say no more to show that so excellent a Duty could not but be settled by Christ, with others, in the Christian Church, the very nature of the thing may speak it. I shall therefore only speak to three things.  

I. The warrant of Christ for the observance of this Duty.  
II. The admonitions of the Apostle for the same purpose.  
And III. An Instance or two of the practice of all the Church.   
And all this will serve for illustrating the second thing I propounded for the clearing this Duty, viz.  
Secondly, The Evidence of the use of it in the first times.  
I. Our Saviour the very next thing he did, after signing, sealing, and sanctionating the New Testament, was to sing a Psalm. And who then can doubt of the institution of this as a New Testament-duty, Matth. XXVI. 28. 29, 30. For this is my blood of the New Testament which is shed for many for the remission of sins. But I say unto you I will not drink henceforth of the fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom. And when they had sung an Hymn they went out into the Mount of Olives. Let us stick here a little, and from this singing of an hymn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may observe three things.  
1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number. Beza approves of Erasmus here for departing from the Vulgar. That hath it Hymno dicto; He come cecinissent. Beza hereupon, Ut intelligatur Apostolos una cum Christo cecinisse. That men might understand that the Apostles joined with Christ in singing. And very true; for it was the custom among the Jews in all companies that celebrated the Passover, so to do: for though one chief rehearsed, yet all had some share in the Quire. And so in the case in the Text, though the Psalm were of their own composing, yet the Congregation bore some part in it, as Miriam with Moses, XV. Exod. 21.  
Apostolos cecinisse, the Apostles sung. Was Judas there or no? I wonder it is not confessed by all the World; it is so plain, that he eat the Passover, received the Sacrament, and stayed the Psalm, and was present till all rose from the Table. And Christ knew him and yet gave the Psalm, and sung with the whole Table. And Peter and John knew him, and yet it were peevishness to think that they joined not in the Choir, when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had sung. What can they say to this that refuse to join with us in this exercise? Will they, can they say that Judas was not there? But if that be granted, that he was gone, yet at the eating the Passover it is well known every company sung together without boggling.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung. What? The very same that every company did, viz. The great Hallel, as it was called, which began at the CXIII. Psalms, and ended at the end of the CXVIII. No expositor but grants this, and no reason to the conrary; for Christ complied with all the rites of the Passover, and started not from them in this. Here the Lord of David sings the Psalms of David. What Christ saith by way of posing, If David in Spirit call him Lord, how is he his Son? We may say the like by way of admiration, If David in spirit call him Lord, how did he descend, to make use of his Poetry? What says our Caviller now? Set forms are too straight for the Spirit. He that had the Spirit above measure thinks not so, but useth such. He that gave the Spirit to David to compose, sings what he composed. That All-blessed Copy of peace and order, could have indicted himself, could have inspired every Disciple to have been a David, but submits to order, which God had appointed, sings the Psalms of David, and tenders the Peace of the Church, and takes the same course the whole Church did.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having sung a Hymn. In what Language? Here is a question indeed, and that might provoke a Scholastical dispute both in Divinity and Antiquity. In Divinity: Did they sing in the original Hebrew? That was not now understood. In Antiquity: Had they a translation of the Psalms and Hagiographa now? Yea, they had the LXX. But all that sung understood not the LXX. But had they a Vulgar Translation in their own Tongue? This draws into another question, viz. What was their Tongue? I should answer, Not the Syriack we now read; but the old Syriack or Chaldee, which they call Turgumica. And I should answer to the former question, That they had the Hagiographa now in the Tongue, as well as the Prophets of Jonathans' translation: and I find in both Talmuds, that each speaks to it to confirm it. However who thinks they sung in a Tongue they understood not, or in any other but the Vulgar? And here is our warrant for our framing the Psalms into our Tongue and Metre. Thus have we seen the Example, nay institution, of our great Master.  
II. Now let us hear our great Apostle, the Apostle of the Gentiles. In two places he speaks to this subject, besides what he says in this Chapter, Ephes. V. 18, 19 Be filled with the Spirit: speaking to yourselves in Psalms and Hymns and Spiritual Songs, singing and making melody in your hearts to the Lord. And Col. III. 16. Let the word of Christ dwell in you richly in all Wisdom, Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs, singing with grace in your hearts to the Lord. Where let us take up three things, as we did in the former.  
1. Observe how spiritual a pitch he set this at, and what elevation of Heart he ascribes to it. Be filled with the spirit, speaking to yourselves in Psalms and Hymus, etc. It is the very vent and issue, whereby a spiritual frame breaks out in its chiefest demonstration. The more we are filled with the Spirit, the more we break out this way: and a most fit vent it is to the Spirit, when both Tongue and Heart speak and put forth themselves in their best vigour by singing to the praise of God, when the heart is full of spiritual fervour this excellent way. So in that place to the Colossians, Let the word of Christ dwell richly in you. When it does, it will break out in all wisdom, and in Teaching and Admonishing one another in Psalms and Hymns, etc.  
2. Observe the three Titles he useth, Psalms, Hymns, Spiritual Songs. They are variously indeed taken, but very generally for the Psalms of David. Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Psalms upon any subject. Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Psalms of Praise. Spiritual Songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cantica magis artificiosa. Psalms about which is employed greater art and curiosity. Others differ upon particulars, but agree upon this, that by these three are meant the Psalms of David, and other Songs in Scripture. What? If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Psalms of David upon any subject; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hymns be such Psalms as are picked out and used for special occasions, as Hallel, those of Degrees, and for every day. So that word seems to imply, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used to express the Psalms that Christ and his Apostles sung at the Passover, which were ordinarily used by the Jews for that occasion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spiritual Songs, were other Songs in Scripture besides david's. So you read of the Song of Moses and the Song of the Lamb, in XV. Revel. 3.  
3. Observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. V The English translates it, to yourselves, i. e. inter vos mutuo, among yourselves, as Beza well, and as that in Col. III. explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, admonishing one another, Which speaks it a public exercise, and of communion, where all joined, and stirred up one another.  
III. Further examples of this Exercise in the New Testament we might observe in the Revelations. That Book speaks of the State of the Christian Church, and one great work of it is singing, Rev. V. 9 And they sung a new song, etc. The ordinary practice was to sing the Psalms of David: but they sung a new song: and that is there set down, Thou art worthy to take the Book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, etc. So in Rev. XIV. 23. And I heard the voice of Harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the Elders, and no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the Earth. This place speaks according to the acceptation of the Jews, how they shall sing when Messiah brings them out of Captivity; for there is mention among them of one hundred and forty four thousand of the twelve Tribes. And so upon other occasions, you find the Church singing▪ as in XV. Chap. 2, 3.  
But that that I shall fix on, is that in 1 Cor. XI. 5. Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head. What is meant by the woman prophesying? Not preaching. For that is forbidden them in the Chapter wherein the Text is, 34. vers. Let your women keep silence in the Churches, for it is not permitted them to speak, etc. Nay, nor so much as to ask any question, which in the Jewish assemblies at their Sermons was ordinary, vers. 35. And if they will learn any thing let them ask their husbands at home. Neither is meant by this prophesying prophesying in the proper sense, i. e. foretelling things to come. For it is a question, whether any woman in Corinth, nay in rerum natura now, Philip's daughters excepted, Act. XXI. 9 did thus prophesy. But it is plain the Apostle speaks of the ordinary Service, which whole Congregations joined in; and the praying and prophesying here used, is praying and praising or singing Psalms. Take the Apostles own gloss in this Chapter, vers. 15 I will pray with the Spirit, and I will pray with the Understanding also: I will sing with the Spirit, and I will sing with the Understanding also. As all the Congregation joined in prayer with the Minister, and said Amen, vers. 16. So all the Congregation, Men and Women, joined with him, that had and gave the Psalm, and sung with him.  
For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers, viz. That it is the work of Angels, the Employment of glorified Saints, the music of Heaven, etc. I confess I want words to express the excellency of this Duty. Now to make some Use of what I have said.  
I. If I were in a vulgar or unlearned Congregation, I would give rules for singing of Psalms with profit: and among divers, especially these two.  
1. To mind what is sung: not only that the Heart go along with the Tongue in general, but to be carefully observant of what is sung. There is variety of matter in most Psalms: they pass from one thing to another. This we should carefully observe: now I pray, now I mourn for my sins, for the Church of God, etc. To this I may apply that in vers. 15. I will sing with the understanding, if the place speaks in reference to a man's own understanding of what he prays or sings: but the Apostle there means of singing and praying to be understood by others.  
2. To apply to ourselves the matter we sing, as far as it may concern us: To bear a part with David, not in word and tune but affection. This way we must use in hearing or reading the Scripture, to bring it home to our own concernment. So likewise in this action of singing. Thus did they Revel. XV. 3. They sung the song of Moses, that is, they applied Moses song in Exod. XV. unto themselves. And this the leisure for meditation gives you opportunity to do. At male dum recitas, incipit esse tuus. He that illy repeats another man's verses, makes them ill verses, but withal makes them his own. But here I will alter the words a little, Si bene recitas; If you sing right, sing David's Psalms, but make them your own. Let the skill of composure be His, the life of devotion yours.  
II. If I thought there were any here, that made scruple of this ordinance, I would speak a word or two to them. Let me say but two things.  
First, There is no plain ground, why to refrain from singing, but most plain grounds, why to sing. A thousand times we are bidden, Sing; never forbidden, Sing not. So of the holy Sacrament, 'tis commanded in Scripture, Do this, but never Do it not.  
Secondly, Where a Duty is commanded, and a scruple ariseth from some circumstance, it is safer to go with the Command, than from it. It is commanded in Psal. XXXIV. 3. O magnify the Lord with me, etc. The scruple is, that some profane persons sing, that set forms are too narrow, etc. It is warrantable now notwithstanding these scruples to keep up to the Command, but not contra, not warrantable to omit the Command because of these scruples. There is no extinguishing a Duty because of some particular doubts concerning it. This rule holds good of the reception of the holy Sacrament.  
III. I might speak by way of incitation to all, to make Conscience of this Duty. Fail not to join with the Congregation in the performance of it, stir up your hearts while you are conversant about it. Say to yourselves as David to his Instruments, Awake Lute and Harp, I myself will awake right early. I will say but this, Qui vult cantare in Coelo, discat cantare in terris. He that will sing in Heaven, let him learn that divine exercise on Earth. As S. Paul saith of Charity, 1 Cor. XIII. 8. Charity never faileth, but whether there be prophecies, they shall fail; whether there be Tongues, they shall cease; whether there be knowledge, it shall vanish away. But charity only remains, and goes to Heaven with us. So I say of this Duty, Praise only of all the Services we perform to God here, goes along with us to Heaven. There is no praying, no hearing, no receiving Sacraments there, nothing but praising, lauding, and celebrating God: and that is the work of Saints and Angels to all Eternity.  
Amen.   

A SERMON PREACHED ON Novemb. v. MDCLXI.  DAN. X. 21. And there is none that holdeth with me in these things, but Michael your Prince. 
THE words of an Angel, and strange because of the singularity spoken of in them. But one Angel and Michael to stand for the people of God? Where are all the heavenly host in such a pinch? At first sight the words are obscure: we must clear them, First, by the Context; Secondly, by the thing itself.  
In verse the second, Daniel is mourning three weeks. And the reason of it was, because of the hindering the building of the Temple, Ezra IU. 24. Then ceased the work of the house of God, which is at Jerusalem. So it ceased unto the second year of the reign of Darius' King of Persia. It was hindered several years, but it was only three weeks, before Daniel had comfortable tidings of it. That is called one and twenty days, vers. 13. But the Prince of the Kingdom of Persia withstood me one and twenty days. By Prince of Persia some understand the tutelar Angel: as if Angels fought with Angels: but he means the King of Persia, Artaxerxes. So vers. 20. Now will I return to fight with him.  
Here observe Gods dispencing. daniel's prayer must first make way for victory. God intended good concerning his Temple and his People, but gave not commission to the Angel Gabriel, till Daniel had prayed, and then he goes out. Here a wheel on Earth moves the wheel in Heaven. Such power hath the prayer of the faithful, and such delight hath God in their prayers: that he takes as it were the Watchword from them.  
Where is Praying to Angels? Had Daniel done so, what would it have availed, since this Angel had not yet his commission?  
Well, now he hath upon daniel's prayers. I shall not question whether he had knowledge of his success before? If I should say, he had not, it would be no Soloecism; since the will of God is revealed to Angels not all at once, but as they are to be employed. And observe that in Mark XIII. 32. Of that day and that hour knoweth no man, no not the Angels which are in Heaven. But I shall not insist on that.  
Now he hath knowledge of the Will of God, and his Commission to fight against the King of Persia. And here we may understand a parallel Phrase, Judg. V. 20. They fought from Heaven, the Stars in their courses fought against Sisera. Angels are called Stars; Job XXXVIII. 7. When the morning Stars sang together, and all the sons of God shouted for joy.  
Well, he goes to fight with the King of Persia, but he goes alone. None holdeth with me. Where are the thousands of Angels? There were many against Sisera, and none here? Is not the cause the same? Jacob to have an army of Angels, Gen. XXXII. 2. and the whole people of God but one? Where are they, or where is their mind? The meaning is not tending this way: not but that the Angels are ready always to help and stand up for God's people. But the meaning is, that God would do this work by himself. Only Michael must do it by his Angel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not one either man or Angel must serve for this, but Michael your Prince stands with me, and that is enough.  
That by Michael is meant Christ, this very place evidenceth: in that he is called your Prince. For who is the Prince of the Church but Christ? And Chap. XII. 1. He is called the great Prince. And in Revel. XII. mention is made of Michael and the Dragon, that is, Christ and Satan. He is called the Archangel, Jud. vers. 9 And so 1 Thes. IV. 16. The Lord shall descend from Heaven with a shout, with the voice of the Archangel. Which elsewhere is expressed, shall hear the voice of the Son of God, Joh. V 25. He is the Archangel in two respects: either as the chief Angel or messenger that ever God employed, or as Chief or head of the Angels. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a chief Priest, or the Chief of Priests.  
So that hence the meaning is clear: I will go fight with the Prince of Persia, and Michael, or Christ, is with me, and so the work shall be done miraculously, without any other strength; for no other needeth. In the words than may two things be Observed.  

I. That Christ standeth for his people.  
II. That if he stand for them, no matter, though there be no other.   
As the Apostle speaks, if he be with us, who can be against us? So may we say, If he be with us, no matter whether there be any other for us. I might speak here of the Ministration of Angels. But that I shall wave at present, and fix upon this Doctrine.  That Christ sets himself against them that set themselves against Religion. 
The truth of the Doctrine will appear here in the Text, and in this days Commemoration. The King of Persia thought he might do what he would with the Jews, who were now his own people, had information against them, that their City had been rebellious, and hurtful unto Kings and Provinces, and thereupon forbade the building it, Ezra IU. But yet Michael there Prince takes their part against the Prince of Persia. So they, for our deliverance from whom this day is celebrated, what sought they? Who defeated them, if Christ had not been on our side? We need not particular proofs. Look into the Scripture, and into story: who ever opposed Religion and prospered? Christ is a stone to bruise his enemies to powder.  
Now the reason of this is, First, Because Religion is Christ's own child, of his begetting, and he will defend it. He created it in the beginning, and he will maintain it to the end. Secondly, Because opposing Religion is the highest wickedness. Other wickedness may be of weakness, or for the satisfaction of the flesh; but this is the direct part of the Devil: and direct opposition of Christ. Thirdly, Because Christ delights in Religion. He dwelled upon the Ark, he walked in the Candlesticks. The zeal of thine house, saith he, hath eat me up. And there are two things in Religion, that makes him take this pleasure in it; the one is, that it glorifies him, and the other, that it tends to the saving of Souls.  
Of this discourse we may make this Use. First, To tremble to oppose Soulsaving Religion. Secondly, We may see the certain enduring and continuance of it, because Christ defends it. And thirdly, We may learn to what to ascribe our deliverance this day. Not to us, not to us, but to thy Name give the glory. In Scripture God's gracious dealing with his people is ascribed to his mercy, and to his Name. And to that alone must the glory of this our deliverance be given also.   

A SERMON PREACHED AT ELY, Novemb. v. MDCLXIX.  REVEL. XIII. 2. And the Dragon gave him his power, and his seat, and great authority. 
IT is recorded of Hannibal, that great Commander and Enemy of Rome, that being but a Youth he put himself under an Oath before the Altar, of maintaining a perpetual enmity against that City. And he proved as big as his Word and Oath. This day may justly call upon England, to engage in such a feud and hostility against the same City. For on this day she proclaimed open fe●d and hostility against England. This day she shown that her Doctrine and practice and Church is not to be reconciled to: her Doctrine destruction, her Practice murder, her Charity cruelty, her Piety barrels of powder. In a word as Joab to David, 2 Sam. XIX. 6. Thou hast declared this day, that thou regardest neither Princes nor Servants: for this day I perceive, that if Absalon had lived, and we all had died this day, than it had pleased thee well. This day she declared, that she regarded neither Princes nor Servants, who this day may perceive, that if Absalon had lived, and we had all died, if Popery might have lived, though all England had perished, she had liked it well; and indeed that was her great desire and great design.  
The day commemorates a Devilish plot, and a Divine deliverance, and the work of the day very suitable is, as to render all our Praises and Thanksgivings possible to the Author of our Deliverance; so to whet our detestation against the Author of such a Plot and Design. To help on this latter I have chosen these words, that I have read, that out of them I may lay before you the picture of that City, that fathered and fostered such a Plot; and the sight of that may help on the former, and set an edge upon our Thanksgivings, when we see from whom and from what we were delivered.  
The words that I have read, I look upon as one of the most remarkable passages in this book; (which book hath not a few passages very remarkable) That the Devil should give his seat and Authority and Power to Rome. For that by the Dragon is meant the Devil, there is none can doubt: and that by the Beast spoken of here, and whose story runs on through the greatest part of the Book, is meant Rome, needs not much proving; for Romanists themselves do not deny it. Before I proceed further, I cannot but remember and mention two things, which are recorded by Roman Historians themselves concerning their City.  
I. They tell you that the proper Name of Rome was a great secret, and that very few knew it, and that it was not to be uttered. And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name. Our Apocalyptick doth not mention Rome by name in all this Book, but truly he gives it its very proper and significant name, one while calling it Babylon, Chap. XVII. 18. Another while Egypt and Sodom, Chap. XI. 8. And what qualities of Babylon, Egypt and Sodom were, every one very well knows.  
II. Those Historians tell you, that whereas it was commonly known, under what Tutelar God or Deity other Cities were, some under Mars, some under Jupiter, some under Hercules, it was utterly unknown, who was the Tutelar God of Rome. Our Apocalyptick here resolved that scruple; he tells you who is the Patron and Deity of that City, under whose Tutelage and Guardianship it is, viz. of the Dragon, the old Serpent the Devil, who gives his seat and power and great authority to it. For that Rome is meant here, and all along through divers Chapters forward is not only the consent and opinion of ancient Fathers, not only of Protestants, but the very Romanists themselves grant it, if you will but grant the distinction twixt Imperial and Papal, Heathen and Christian. And indeed our Apostle hath so plainly charactered it, that it cannot be denied, that he means that City.  
In Chap. XVII. 9 He telleth that the Scarlet where, that is drunk with the blood of the Saints sitteth on seven Mountains, which is the very character of Rome in her own Poets and Historians, and they reckon the seven Mountains by name on which the City stood, and at vers. 18. he saith, The whore which thou sawest is that great City, which reigneth over the Kings of the Earth. Now he is a mere stranger to History, that knoweth not that Rome, when John wrote this Revelation, ruled all Kings and Kingdoms; and even any one may gather so much from Luke II. 1. where it is said, There went out a Decree from Cesar Augustus, that all the World should be taxed: meaning only the Roman Empire, which is reputed there, as ruling and spreading over all the World. Divers more demonstrations might be given, but they need not, since Papists themselves cannot but grant it. So that the subject of the matter in the Text thus understood, yields us this clear Doctrine and Demonstration.  
That Rome is the Devil's seat, his Deputy and Vicegerent: one that the Devil hath invested in his own Throne and Power, and set it as Vice-Devil upon Earth. And can any good thing come out of such a Nazareth as this? It is no wonder if sire and gunpowder, mischief and destruction come from this City, when it is, as it were, the Deputy-Hell, that the Devil hath constituted on Earth, to act his authority and power. Glorious things are spoken of the City of God, Psal. LXXXVI. 3. But what things are to be spoken of the City of the Devil? I shall not fetch colours any where from abroad to paint out its blackness, though Histories relate infinitely horrid actions of it, as black as Hell; I shall only use those colours that are afforded by the Scripture, and take my discourse only from within the compass of that.  
When you read of the Devils showing Christ all the Kingdoms of the Earth and the glory of them, do you not presently conceive that he shown him Rome, and her dominion and glory? For there was no glory and pomp on Earth then comparable to her glory and pomp. And when you read that he said, All these will I give thee, if thou wilt fall down, etc. that he offered to make him Cesar? And when he saith, For that is mine, and to whomsoever I will I give it; how agreeable is it with the Text, that that seat, authority and power, was the Dragons, but he gave it to that Beast? It is not so said of the other Monarchies that had gone before. It is not so said of Babylon, Greece, etc. that the Devil gave them their Power and Authority, as it is said of Rome in this place, nor indeed could it so properly be said of them, as I shall observe afterward.  
And here I doubt the fift Monarchy Man is foully mistaken in his reckoning, when he accounts the fift Monarchy to be the Kingdom of Christ, whereas indeed the fift Monarchy was this Kingdom of the Devil. In the second and seventh Chapter of Daniel, you read of the four Monarchies, and all destroyed before Christ came in the flesh, as is apparently to be observed there. They were the Babylonian, Mede-Persian, Grecian and Syrogrecian, and after them risen the fift, this of the Roman. And which is observable, and which may be observed out of Roman Records, It began most properly to be a Monarchy that very year, that our Saviour was born, as might be showed out of Dion, etc. if material; and so Christ and this Roman Beast born and brought forth at the very same time.  
Well, the Devil gave his Seat and Power to this Beast, this City. If you look for any thing but Devilishness and mischief from it, you look for Grapes of Thorns, and Figs of Thistles. True, there was in the beginning of the Gospel a flock of Christ there holy, and their Faith famous, Rom. I. 8. but poor men they were underlings and of no power. We speak of Rome in its pomp and power, acting in its authority and dominion, as it ruled over all the World: and as it was invested in the Authority and Seat of the Dragon himself.  
And why did the Devil give his Seat and Power and great Authority to it? You may easily guests for what, viz. that it should be an enemy to that, and them to whom he himself was chief an Enemy, Christ, and his Gospel, and his People. We cannot say, that Rome conquered Nations, and subdued Kingdoms by the power of the Dragon, so properly as that Rome fought against Christ and his Gospel and People by the power of the Dragon. And this was the very end, why the Dragon gave him his Seat and Power. And that City hath done that work for her Lord and Master the Dragon, as faithfully, zealously, constantly as the Dragon himself could have done. For indeed the spirit of the Dragon hath all along acted her, and been in her.  
The first cast of her office for her Master, and which shows what she would do all along for him, was, that she murdered Christ himself, the Lord of life. I said before that it is not said of the Monarchies before, that the Dragon gave his power and his seat and great authority to them, nor indeed could it so properly be said of them, as of Rome. For the Dragon had something for Rome to do, which they did not, could not, viz. to murder the Saviour of the World, the Lord of Glory. In Rev. XI. 8. where mention is made of the witnesses Prophesying, and being martyred, it is said, Their dead bodies shall lie in the street of the great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified. When you hear of the City where our Lord was crucified, you will think of Jerusalem, but when you hear of the great City, this Apostle teaches us to look at Rome. And who can but observe that, which our Saviour himself saith concerning himself, Luke XVIII. 32, 33. The Son of man shall be delivered to the Gentiles, and shall be mocked and spitefully entreated, and spitted on. And they shall scourge him and put him to death. Who was it that so spitefully entreated, and put to death the Son of God? The Gentiles. And who those Gentiles? The Evangelists tells you who: Pilate the Roman Governor, and the Roman Soldiers, and that by the Authority and Tyranny of Rome, and in the cause of Rome, that would have no King but Cesar. There were two Nations that had a hand in the conspiracy of Christ's murder, the Jew and the Roman, and whether of them deeper in the murder? The Evangelists tell, and the Jews themselves tell, that the Roman must do it, or it could not be done. Joh. XVIII. 31. Pilate said unto them, Take ye him and judge him according to your Law; the Jews therefore said unto him, It is not lawful for us to put any man to death. Therefore thou must do it, or it will not be done. And he did it.  
And now as Hannibal's father brought him to an Altar, and engaged him in an oath to be an enemy to Rome, so let me bring your thoughts to Christ's cross, and engage your hearts in such another enmity. Christian, it was Rome that murdered thy Saviour, and need I to say any more? As oft as you read, repeat the History of our Saviour's bitter passion, remember Rome, for it was Rome that caused him so to suffer, and Pontius Pilate brought him to it by the Authority of Rome. And the very frame of the Article in the Creed, Suffered under Pontius Pilate, hints you to observe and remember such a thing. For if it had meant to intimate Christ's sufferings only, it had been enough to have said, He suffered, without saying any more, but when he saith, He suffered under Pontius Pilate, it calls you to think of that Power and Tyranny by which he suffered, viz. the Power and Tyranny of Rome, which Pontius Pilate the Roman Governor acted and exercised.  
And here let us argue with a Romanist according to the cue of his own Logic: He saith Peter was at Rome, etc. Ergo. We argue likewise, Pilate was at Jerusalem, etc. Ergo. Here was a sad beginning, and that which speaks plainly, why it was that the Devil made Rome his Deputy, and invested it in his Seat and Power, viz. that it might murder his great enemy, the Lord Christ. And this was but too plain a prognostic what it would do to the members of Christ in succeeding generations; which how it did, there are so many thousand stories written in blood, that I need not to mention them.  
I might begin with the Ten Persecutions raised by the Heathen Emperors against the Professors of Christ and his Gospel: wherein so many thousand poor Christians were destroyed with the most exquisite torments that could be invented, and whereby that City and Empire shown, how zealously it wrought for its Master, and would not spare the dry tree, when it had cut down the green, would not spare Christ in his members who had so little spared him himself in his own person.  
But a Papist will say, True indeed, Heathen Rome was even as you say, but Papal Rome is of another kind of temper. It is the Church of Christ, the Mother Church, the chief of Churches. It was Babylon, and Sodom and Egypt in the Heathen Emperor's time, and the seat of the Devil, but under the Popes it is Jerusalem, Zion, and the City of God.  
I should ask him that pleads thus one question, and ere ever I should turn Romanist I 
I.  would be resolved of, but I doubt the infallible chair itself is not able to resolve it; and that is this. Whence it is, that since the Jew, that had a hand in murdering Christ, hath laid under a curse ever since, and hath been utterly cast off of God for it, and is like to be to the end: how comes it to pass that the Roman, that had a hand as deep in that horrid act, if not deeper, should be so blessed, as to be the only people and Church of God? That Jerusalem for that fact should be a curse, a hissing, and an everlasting desolation, and that Rome, that was as guilty every whit, should be a blessing, a renown, and the prime Church of all Churches? Let a Papist solidly unriddle me this, and he says something.  
And to speak to what he pleads, we may first answer with that common saying, Ubi lex 
II.  non distinguit, etc. what the Word of God doth not distinguish, we are not to make any distinction about; but of any differences of qualities twixt Rome Heathen and Papal, the Word of God doth not distinguish, unless it show the Papal to be the worse of the two. In this Chapter indeed, it distinguishes of the change of state and government from Imperial to Pontifical, but for mischievousness and abomination there is no such distinction, Rome Heathen in the beginning of the Chapter is a Beast like a Leopard with feet like a Bear, and a mouth like a Lion. And Rome Papal at vers. 11. a beast like a Lamb, but it speaks like a Dragon, and exerciseth all the power of the former Beast, and is not behind it a whit in wickedness and cruelty. A Lamb in show, but a Dragon, a Devil in speech, and the very former beast in demeanour; the former beast had the mouth of a Lion, this of a Dragon, the former bad, this worse. And look but at several places, that speak of this City, and you find, they speak of it without any such distinction of quality, but that Rome all along is herself, i. e. stark naught till her latter end, and till she perish.  
The first time you meet with any hint of Rome in Scripture is Numb. XXIV. 24. And 
I.  ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever. Where by Chittim, that Rome and Italy are meant, it is the consent both of Jews and Christians, both of Protestants and Papists; and the very intent and story of the passage doth so enforce it to be taken. And the words show, how Ships and Soldiers from Rome, should afflict and conquer Assyria, who had been once the great afflicter, and that they should afflict and conquer Heber, or the Hebrews, the afflicted people, yea, afflict Christ the chief child of Heber, for Rome, as I said, put him to death. All which, History showeth to be most true. And he also, that is, Chittim, Rome or Italy, shall perish for ever. The word also parallels her perdition with Amaleck, of which there is mention, vers. 20. Amaleck was the first of the Nations; that is, he was the first of the Nations that fought against Israel, Exod. XVII. and that Nation shall perish for ever. So Chittim or Rome is the last of the Nations, that shall afflict Heber and the Israel of God, and he also shall perish for ever. Now do you find any such distinction here, as that Rome Papal should be holy, blessed and the most excellent Church in the World, when the conclusion, the period of Chittim is, that he shall perish for ever.  
And the last time, that there is discourse in Scripture of Rome, it makes this distinction 
II.  indeed of the state and government of it, that Rome Heathen is the Beast, and Papal is the false Prophet, but it leaves both under the same condemnation, and perishing for ever, Revel. XIX. 20. And the Beast was taken and the false Prophet: And both these were taken, and cast alive into a lake of fire burning with brimstone.  
Antichrist in Scripture is charactered under the character of Apostasy, or falling away 
III.  from the Truth, 2 Thes. II. 3, 4. There must be a falling away first, and then the Man of sin shall be revealed. And Rev. IX. 1. I saw a star fall from Heaven unto the Earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit, and there arose a smoke out of the pit, as the smoke of a great furnace, and the Sun and the Air were darkened by reason of the smoke of the pit. And there came out of the smoke Locusts upon the Earth, etc. He that lets Hell lose, and opens the bottomless pit, and let's out smoke that darkneth all the World, and let's out Locusts that devour all before them. He is a Star, a Churchman, an Angel, a Minister of the Church, (as Chap. I. 20. The seven Stars are the Angels of the seven Churches) but a Star fallen from Heaven: a Minister apostatised and revolted from the Truth; or else he would not rightly resemble his father the Devil, who abode not in the truth, but fell from it, and became an enemy. Now let any one judge, whether Rome Heathen or Papal, be this apostatised wretch, and whether of them hath departed from the truth. Rome Heathen never embraced the truth, and so could never fall from it; Rome Papal hath done it with a witness.  
And lastly, That much mistaken place in Revel. XX. speaks to this very tenor we are 
iv  upon. First, The old Dragon, which is the Devil and Satan is bound by Christ a thousand years, that he should no more deceive the Nations, vers. 3. The old Serpent had deceived the Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Heathen, for above two thousand years with Idolatry, false miracles, false oracles, and with all blindness of superstition. Now Christ sending the Gospel by his Apostles and Ministers among the Heathen or Gentiles, bound the Devil and imprisoned him, kerbed his power and delusion, that he should not deceive the World in manner as he had done, but the World now becomes Christian, and Heathenism is done away; and this is there called the first Resurrection, viz. the Resurrection of the dead Heathen, as Ephes. II. 1. You hath he quickened who were dead in trespasses and sins. And Joh. V. 25. The hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. Well, thus the Devil is bound a thousand years, during which time the Gospel runs through the World, and prevails and makes it Christian. At vers. 7. the Devil is let lose again and by Popery he makes the World as blind, deluded, heathenish, as it had been in the worst times under Heathenism. And it were no hard thing out of History to show that Rome Papal did equal, nay exceed Rome Heathen, in all blindness, wickedness, cruelty, uncleanness, and in all manner of abomination. But an hour, a day, a week would not serve the turn to describe that full Parallel. The Text gives a full summary of all, though in few words when it tells us that the Dragon, the Devil, gave his power, seat and authority to Rome, and it hath, and doth; and will act, in that spirit while it is Rome; and can any thing but mischief be expected from such a spirit?  
This days memorial is evidence enough, instead of more. A Plot and Design of cruelty and horridness, that Rome Heathen could never show its parallel. And the old Roman valour, though cruel enough, yet would have been ashamed to have been so murderous, in so base and undermining a manner.  
And now sursum corda, lift up your hearts unto the Lord. It is very meet, and right, and our bounden duty so to do, upon consideration of our deliverance, and upon consideration from whom and what we were delivered. Let us fall into the hands of the Lord, saith David, and not into the hands of men. Where had we been, had we fallen into the hands of these men? Blessed, ever blessed be our God, that he did take us into his own hand and protection, or else poor England had dwelled in silence. Imagine in your thought, that you saw that, which your hearts abhor to imagine, the cursed Plot to have taken place and effect: as Abraham from the hills of Hebron, saw the smoke of Sodom and Gomorrha ascend up to Heaven, like the smoke of a furnace. Imagine that you had seen King, Parliament, Religion, England, going up in fire and smoke, and destroyed and come to nothing: can our hearts but quake and tremble at the only imagination of such a sight? Oh! what great things hath God done for us, that we neither saw it, nor heard of it; yea, the Lord hath done great things for us, whereof we rejoice.  
They show how sensible they are, from what and from whom they are delivered, that sing so triumphantly, and praise God so hearty upon the Fall of Babylon, Revel. XIX. the beginning: and they intimate what a vexation, a curse, a plague that was to the World while it stood, when they so were ravished with joy when it is taken away. After these things, saith the Apocalyptick, I heard a great voice of much people in Heaven, saying Alleluia, salvation and honour and glory and power unto the Lord our God. For he hath judged the great whore, that corrupted the earth, etc. And again, they said Alleluia, vers. 3. And again, Amen. Alleluja, vers. 4. They never think, they can say enough for such a deliverance of them from so mischievous a vexer and enemy.  
The word Hallelujah is frequently in David's Psalms, rendered, Praise ye the Lord. Ye first meet with it at the latter end of Psalm CIV. where the Jews note upon it is not impertinent, viz. That Hallelujah comes not till there be tidings of the ruin and destruction of ungodly men: and such you have in the last verse of that Psalm, Let the sinners be consumed out of the Earth, and let the wicked be no more: Bless thou the Lord O my soul. Hallelujah. Ye have the like in that place of Revelations; the wicked destroyed, Babylon, Babylon no more, but ruined, fired, and her smoke goeth up for ever and ever; and then are the mouths of all the Church of God filled with Hallelujahs, praising of the Lord for so great deliverance.  
When Babylon shall be destroyed, I shall not go about to prophesy, too many have lost themselves in that boldness and curiosity: but when the Plots of Babylon have destroyed, especially such an one as this was, which would have destroyed us all; when such brats of Babylon are dashed against the stones; we know not what Babylon is, nor what our own interest is, if our mouths be not filled with Hallelujahs, and our hearts with the praises of the Lord. Where had England been by this time if the Plot designed had taken effect? We had been by this time like the Syrians blindfold in the midst of Samaria; our eyes blinded with the smoke of the bottomless pit, that we should never have seen the light of that Truth and Gospel, that we now behold. Blindness, and ignorance, and superstition had been entailed upon us to all generations.  
Except the Lord had been on our side, now may Israel say, except the Lord had been on our side, when men risen up against us, they had swallowed us up quick, when they were so wrathfully displeased with us. This is a day which the Lord hath made, we will rejoice and be glad in it.   

A SERMON PREACHED AT ELY, Novemb. V MDCLXX.  REVEL. XX. 7, 8. And when the thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the Nations, which are in the four quarters of the Earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the Sea. 
A Very sad story and heavy news: Satan lose, Gog and Magog in arms, Nations deceived, and a numberless army mustered, and going forth to battle against the Camp of the Saints, and the beloved City, as it is related in the verse following. It is no wonder, if there go before such a rout as this, such a Proclamation, as you have, Chap. XII. 12. woe to the Inhabitants of the Earth, and of the Sea, for the Devil is come out among you having great wrath. I, and having a great army too. And as Balaam complains, Alas! who shall live, when the Lord doth this? Numb. XXIV. So may we; Alas! who shall live, when the Devil doth this, and the Lord suffer him? You cannot blame Elishas' servant, when he saw the City where he was, beset round about with Syrians, if he cried out, Alas! Master, what shall we do? If the matter of the Text have any relation to our times, we have much reason to make such a crying out, Alas! Men and Brethren, what shall we do? And whether the things concern our times we shall search as we go along.  
You see in the Text the Monster Goliath and his uncircumcised Philistines, marching against the poor Israel of God; and if God be not with them, what will become of them? Now blessed be the Lord God of Israel, for that he hath set such a memorial upon this day, as he hath done, and written as it were upon it, Emanuel, God with us. For if the Lord had not been on our side, now may England say, if the Lord had not been on our side, when these enemies risen up against us, they had swallowed us up quick, when they were so enraged against us. For that those that then contrived our Destruction were of Satan's army, I believe, none but they themselves will be so senseless as to deny: and that they were of Gog and Magogs' regiments, the design itself, and the truth itself makes undeniable.  
That may seem something in consistence with the Text, which the Apostle speaks, Eph. VI 12. We have not to fight against flesh and blood, but against the Rulers of the darkness of this world. But the Text tells, that we have to fight against them, and against flesh and blood too; against Satan, and against Gog and Magogs' army also. But the Apostle understands the word only, which if spoken out, makes the sense clear, and reconciles him, and our Apocalyptick very well, and very easily together. We have not to fight against flesh and blood only, but against principalities, etc. And such manner of speech is no rare thing in Scripture, as might be showed by several instances, if I would insist upon it.  
And all the World is inevitably put upon this Dilemma, either thou must be of Satan's army, or must fight against Satan's army, and expect it to fight against thee. That therefore may seem an hard case, that God from the beginning put enmity between the Devil and Men, Gen. III. 15. And I will put enmity between thee and the woman, and between thy seed and her seed. And was there any need of this? Had not the Devil spite and enmity enough against men, without Gods putting enmity between them? Yes, enough and enough again, but man had not enmity enough against the Devil. He had been too much friends with him, in harkening to him, obeying him, complying with him to the violating God's Command, and the undoing of all mankind; and should he still continue in that compliance with him, there were no hope of recovery, no way but eternal ruin. Therefore it was a most comfortable and happy passage, when God himself takes on him to dissolve this society, and to set them at odds, that the seed of the woman should set the Devil at defiance, be an Enemy to him, and fight against him, and at last through God's strength and good assistance tread him under foot.  
But they must look for as sharp dealing from him, as possible. If they will be enemies to him, and not obedient and compliant, he will be an enemy to them to purpose, and omit nothing that may tend to their ruin, whether subtlety or strength. For he hath his deceive and his Army in the Text, and he hath his deceive and his strength in his temptations and assaults.  
I need not to spread before you, the parts of the Text, they lie so plain in their several clauses. The task before us is rather to explain them, which we shall assay to do in the method and order as they lie.  
And first, the first clause, And when the thousand years are expired, Satan shall be loosed, recals us to the third verse of the Chapter, where Satan is bound for a thousand years. There bound, here loosed: there bound for a thousand years, here the thousand years are expired: there bound and imprisoned that he should not deceive the Nations, and here loosed he goes out to deceive the Nations again.  
I doubt a Millenary and I should scarce agree about the explication of this Scripture▪ He looks for the thousand years yet to come, I make no doubt, but they are long since past and ended. He thinks Satan shall be chained up that he shall not persecute or trouble the Church, when the Text tells you plainly that his chaining up was that he should not deceive the Nations. And there is a great deal of difference between persecuting and deceiving, between the Church and the Nations.  
Do but call to thoughts, how the Devil deceived the Nations, or the Heathen (for that English word of ours is the very Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Text) to worship Idols, or, as the Scripture phraseth it, to worship Devils, to believe lying Oracles, false Miracles, to account the highest profaneness to be Religion: as the Prostitution of their bodies in Fornication, to be divine adoration, offering their children to Molock, to be devotion, sacrificing men and women, to be zeal, and to bury men quick, to be a blessed atonement. I say, do but call to remembrance how the Devil thus deceived the Nations, before the Gospel came among them, and you may easily perceive what is meant by the great Angels binding the old Serpent, the Devil, and imprisoning him, that he should not deceive the Nations, or Gentiles, as he had, viz. Christ sending his Gospel among them did by the power and prevalency of it, curb, restrain and chain up the Devil's power and activity from cheating so abominably, as he had done hitherto. For the Gospel cast down their Idolatry, silenced their Oracles, dissolved their Miracles, and kerbed those abominations that had reigned before. As those that are any whit acquainted with History, do very well know, and those that but read the Bible cannot be ignorant of. And thus he bond the Devil, that he should not deceive the Nations.  
Secondly, His binding and imprisoning is said to be for a thousand years. Which may be taken Allusively or Determinately.  
1. Allusively, or speaking according to the common opinion of the Jewish Nation: which conceiveth that the Kingdom and Reign of Messiah should be a thousand years, as it were easy to show in their own Authors abundantly. And so the Apocalyptick may be conceived to speak according to their common opinion, that he may the better speak to their capacity: and that speaking by things familiarly received and known, he might intimate his mind more feelingly to their apprehensions. But withal he explains what is meant by Christ's reigning, viz. in and by the power of the Gospel conquering Nations to the obedience of the Truth, and subduing Satan from his cheating and deluding them as he had done.  
Now the Scripture speaking so much of Christ's Kingdom, and reigning among the Gentiles by the Gospel; that Gospel subduing the power of Satan among them, and bringing them to subjection under Christ's sceptre: and the Jews holding that Messiah his Kingdom should be a thousand years: our Evangelist relates to the former, and allude● to the latter, that he may the better be understood, when he saith, Satan was bound a thousand years, and the Saints of Christ reigned with him a thousand years.  
2. You may take the time determinately, and that very properly, for just so long a time. And begin from the time that the Gospel was first sown by the Apostles among the Heathen, and count a thousand years forward, and you have them ending in the depth and darkness of Popery: when Satan was let lose again, and the World and Nations cheated and deceived by him into as gross ignorance, palpable darkness, horrid Idolatry, ridiculous belief of forged Miracles, and Oracles, and committing all manner of abominations, as ever the Heathen had been deceived and cheated by him before.  
The Gospel from the first preaching of it among the Gentiles, had now gone through all Nations, and by it the World was made Christian; and all People, and Nations, and Languages were come to the acknowledgement of it, when up comes Popery in the West, as Mahumetism in the East, and overspreads the World with an universal darkness, that it becomes as blind, superstitious, deluded, heathenish, as ever it had been. And that Popery is more peculiarly here meant, whereby Satan deceived the Nations, as much as ever he had deceived the Nations under Heathenism, besides that the calculation of the time taken determinately, doth help to argue, the main scope of this book from Chapter XIII. hitherto doth also evince, which is to speak of Rome, or the Western Babylon, and as it were to write her story.  
Thus according to the first clause in the Text, When the thousand years are expired, Satan 
III.  shall be loosed; upon which passage and providence, we cannot but stand and muse a little: to see Barrabas the Villain and Murderer let out of prison, and at liberty again. Can you but wonder at it, that such a horrid Villain as he should not be kept fast, when he was caught and laid fast.  
That Satan did break prison and lose himself from his bands, I suppose, none can imagine, that remember that Christ laid him up, and Christ was too strong and too watchful to let such a prisoner escape from him, whom he had so fast. And the very expression in the Text, Satan was loosed from his prison, hint that he got not lose himself, but was loosed by him that had tied him up.  
And this in some reflection may speak comfort, that the Devil whom God hath in a chain, is not at his own disposal and liberty, but that God restrains or enlarges, binds or loses him at his pleasure. He reserves him in chains of the darkness of his wrath and displeasure, that he shall not finally escape him; and he hath him in the chains of his providence and disposal, that at his pleasure he curbs and restrains him, rage he never so much, and be he never so furious.  
But there are two things here that are a just cause of sadness, for this one of comfort.  
First, That Christ should let him lose, when he had him fast, seeing with him there is nothing but mischief. Had he broke lose it had been another matter, but that Christ should lose him it is something the more bitter to think of, as it is very well worth the thinking of. Let me relate this story for answer to this strangeness: When the cruel and bloody Phocas was Emperor of Greece, and the Church and Kingdom lay under very much sadness and affliction under so wretched a Ruler; a good and holy man in his zeal and devotion, made bold to question God, why he had set so wicked a Governor over his People? And he received this answer, That Phocas indeed was as vile and wicked a Ruler as could be set over them, but that the sins of the People had deserved, that such a Tyrant should be set over them. If any one in like zeal and bitterness of Spirit should be so bold as to question Christ; Lord Jesus, why shouldest thou let Satan lose when thou hadst him fast, seeing thou knewest that he being lose would only do mischief and destroy? He might very well receive this most true and just answer, That it is indeed a very woeful thing that Satan should be let lose, to go and deceive the Nations, and to lead them into blindness and error, but the Nations had deserved that they should be so served. And let the Apostles be the Lords interpreters, 2 Thes. II. 10. Because they received not the love of the truth, that they might be saved, therefore God sent them strong delusions, the great deluder, that they might believe a lie.  
God had chained Satan that he should not deceive them, in that he had brought in the Gospel among them. But Jesurun waxed fat and kicked. The World grew wanton with the Gospel, and toyed with it. They prized it not as they should, improved it not as they should, slighted the truth, embraced error, followed their own ways and follies. Therefore, saith Christ, as it is in Esa. LXVI. I also will choose their delusions, to give them up to them, and because decipi vult hic Populus, decipiatur. Therefore among them, Satan, and let them have enough of falsehood, deceiving and delusion, because this people love to have it so.  
Wantoning with the Word of God, and dallying with the Gospel of our Lord Jesus Christ is but too justly punished with the loss of it, and with removing the Candlestick out of its place, if men care not to walk by the light of the candle. When men will shut their eyes against the light, it is no wonder if God make them dwell in darkness. This is one sad business that Satan is thus let lose to deceive, but behold! a second we cometh after it, viz.  
Secondly, That he being thus loosed, you never find that he is bound again. He had been lose before, and was bound, but loosed here, and for aught we find, loosed ever▪ Read the Chapter henceforward, and you find no end of his deceiving till you find an end of his being. In the Text he is deceiving, and his army is mustered and marching against the beloved City: and what is the next news, vers. 9 Fire came down from Heaven, and devoured them: and vers. 10. The Devil that deceived them was cast into a lake of fire and brimstone. Ask you, how long shall Satan be thus lose, and deceive, how long shall his army battle against the Camps of the Saints, and besiege the beloved City? The Apocalyptick here tells you till his army be destroyed by the fire of God's vengeance from Heaven, and till Satan himself be cast into fire and brimstone. A passage which I think is very well worth their considering, which look for and speak of such golden and glorious times, yet to come before the end of the World.  
Fourthly, Satan loosed, you see, falls to his old trade again of deceiving the Nations. 
iv  A right Jail-bird indeed, a Thief, that delivered out of prison, falls to his old course of theiving again, and will not leave till the Gallows ended him. Would you not think that a thousand years' imprisonment should have wrought some change in him, and amendment upon him? But bray a fool in a mortar, and he will come out a fool still. Satan is no changeling, but will be Satan still. Who what he is, we shall have occasion to speak to more hereafter.  
Fifthly, Among the Deceived by him, Gog and Magog is particularly named. And 
V  what is meant by them is variously, and by some wildly guessed. I might make a long Discourse concerning Gog and Magog, and tell you;  

1. That the Jews, from Ezek. XXXVIII, & XXXIX. where there is a dreadful Prophecy concerning Gog, do hold that such a dreadful enemy shall appear a little before Messiah shall appear, and that Elias shall come to fight with him; and they tell terrible things about the War of Gog framed out of their own fancy.  
2. That some Christians by Gog and Magog understand the Turk, some the Pope, some both.   
Not to trouble you with things more immaterial, our Apocalyptick alludes to that Gog in Ezekiel: he means not the same person with that Gog there mentioned, but one of the same temper and qualities with him. So he calls the City where our Lord was crucified, Sodom and Egypt, Chap. XI. 8. because that City was a place of the like wickedness with them. Now that Ezekiel by Gog, and the Land of Magog means the Kingdom of the Syrogrecians, or Greek-Syrian, more especially Antiochus the great Persecutor of the Jews, and their Religion, might be copiously proved both by the order of Ezekiels prophesy, especially comparing that prophecy with the book of Daniel, and by the story of that Kingdom, and that King himself.  
In all that large Prophecy I take up but vers. 17. of Chap. XXXVIII. Art thou he, of whom I have spoken in old time by my servants the Prophets of Israel, which prophesied in those days many years that I would bring thee against them? His meaning is, No, thou art not he. My Prophet's prophecy of the King of Assyria, and the King of Babylon, that these should come up against them to avenge my quarrel upon them, and to be my scourge to punish them for their iniquities. But thou art an upstart risen of thyself, not to do my work, but to work against me, and against mine ordinances. Read Dan. VII. 25. that speaks of this cursed King. He shall speak great words against the most High, and shall wear out the Saints of the most High, and think to change times and laws, and they shall be given into his hands for a time, etc. And of the same Wretch, and the same actions speaks he, Chap. XII. 11. He took away the daily sacrifice, and set up the abomination that maketh desolate. Upon which he that readeth 1 Maccab. I. will find a large comment: that he enjoined, upon pain of death, the Jews to take up the manner of the Heathen, not to circumcise their Children, not to use the Law, that he caused abominable things to be offered on the Altar, Idols and Groves to be set, and in a word not to use their own Religion upon pain of death. The like may be read of him in Josephus, and other Authors; and that not only he, but other Kings of the same Kingdom, bore the same enmity, and exercised the same persecution against the Jews and their Religion.  
This is that Gog and Land of Magog that Ezekiel speaks of, so bitter and grievous enemies unto Israel. To him our Apocalyptick alludes in this place, and speaking of a Kingdom and party of the like temper, and that imitated him in enmity and persecuting the true Religion, he useth the very same name; and meaneth that Satan should deceive men into a false Religion, that they should hate and persecute the true, as Gog and Magog, the Syrogrecians and Antiochus, had once done. And be it Pope that he intends or be it Turk, or both, I do not dispute, but by the currant of the discourse along the whole Chapter, to me the Papacy is plainly meant more especially: and how properly it belongs to Rome, sad experience hath so copiously evidenced, that I need not to insist on any parallel. About the fortieth year of Christ the Gospel was brought among the Gentiles, than Satan began to be bound and imprisoned, that he should not deceive the Heathen as he had done: Count a thousand years thence, and look what times were in the World about the year of Christ MXL, and methinks, I see the World turned purely Heathen again for blindness, and superstition, and Idolatry: that Satan was then plainly let lose, and the Nations as much deceived then, as they were under Heathenism before Christ's coming.  
One thing by the way may not be passed unobserved, That in one sense he was lose when he was bound, and did a World of mischief one way, when he was tied up from doing mischief another: Within those thousand years from the first going forth of the Gospel among the Gentiles, counted thence forward, you find as bitter persecution of the Gospel, as bloody murdering of the Saints of God as ever was in the World, till he was loosed again, and Popery fell to that trade a fresh. Within the thousand years that Satan is said to be imprisoned, were those Ten bloody Persecutions, that Ecclesiastical History speaks of; in which so many hundred thousand precious Christians were horridly and barbarously murdered for the profession of the truth. And is not the hand of Joab in all this? Had not Satan a hand in all that butchery? No, he was imprisoned. But can such mischief be wrought, and Satan not there? All that persecution, and cruelty, and murder committed, and the great Murderer from the beginning not there? By which very thing you may observe, that there is a great deal more danger in Satan's deceiving, than in his persecuting: for his persecuting is not here mentioned, while he is said to be tied up from deceiving.  
Upon the whole thus unfolded we may Observe these three things.  

I. That Satan's great work and business that he follows is, to deceive.  
II. That it is his great Masterpiece to deceive in matter of Religion.  
III. That it is his ultimate refuge to raise persecution when he cannot deceive.   
How all these arise out of the Text, I suppose, none but may easily observe. His work before his imprisonment was to deceive the Nations, and he sets to the same again, when loosed from imprisonment. His deceiving of the Nations was by cheating them into false principles and practices of Religion, Heathenism before and Papacy after. And when he cannot deceive, the camp of the Saints, and the beloved City, he hath his Gog and Magog, his army as the sand of the Sea to sight against.  
Need I to spend much proofs to show, that it is Satan's trade, and work and business that he follows, to deceive? It was the first thing he did after he was Satan: the Serpent deceived me, saith Eve, and I did eat: and he hath been doing the same ever since, and will be ever doing, whilst he is. He is a Liar and the Father of Lies, Joh. VIII. 44. And that very name and profession of his speaks cheating and deceit. There was a lying Spirit in the mouth of Ahabs' prophets, to cheat both him and them; and there is a lying Spirit in the heart of thousands and thousands to deceive and ruin them. I fear lest Satan have beguiled you, as he beguiled Eve, saith the Apostle to some that were a thousand fold better than some thousands in the World.  
How abundant proof of this, that it is Satan's work to deceive, might be fetched from Scripture, how abundant from experience? But what testimony would be given of this in Hell? If it were asked there, Do you think that Satan is a Deceiver? Oh! what a howl would be given up of the attestation of this, felt by woeful and miserable experience? Oh! he hath deceived and cheated us all hither: he hath led us like the Syrians blindfold into Samaria, into the midst of their enemies; so us into this misery merely with his cozening; and we never dreamt of any such thing. He made me believe, says one, and to say in my heart, that there was no God, and now I feel there is an angry one with a witness. He cheated me say others, to think the threaten and curses of the Word of God were but Bugbears to fright men, but now we feel them heavier than Rocks and Mountains. He cozened us to believe, that the pleasures of sin should never be changed, the contents of the Flesh and the World should never have an end. And how sadly and miserably do we feel the contrary to our eternal sorrow. Oh! Satan, thou hast deceived us, and we have been deceived, thou hast proved stronger than we, and hast undone us.  
For indeed Satan's strength lies in his Cozenage: cut but these locks of his like sampson's, and he is weak and can do little. Satan with all his strength and power cannot force any man to sin, and therefore his way is to cheat them to sin. If Satan could force any soul to sin, all souls must go to Hell, and no flesh should be saved, for he would spare none: but since he cannot force and compel the Will, he cheats and cousins the Understanding, and so persuades the Will. The subtle Serpent winds into the Will and Consent by deceiving the Fancy and Intellect: as the Apostle speaks of sin, Rom. VII. 11. Sin deceived me, and so slew me. Satan deceives and so destroys.  
How he does insinuate and inject his deceit and illusions upon the minds of men, how he strikes fire, that the tinder of the soul may take some kindling, is not so easy for discovery, as it is sad in experience. It is a depth of Satan hard to be known, as to his managing of it, but too well known in the effect and operation. I shall not therefore trouble you with any discourse upon that subject, though something might be said about it both from Philosophy and Divinity.  
II. It is a Masterpiece of his cheating to cheat men in matter of Religion. To deceive the Nations with a false Religion instead of a true, as he did the Heathen before he was bound, and as he hath done the greatest part of the World with Popery and Mahumetism since he was let lose. As it is the great work of Christ to propagate the truth, and to promote the Gospel, which is the great Truth of God, and Mystery of Salvation; so Satan makes it his business to sow tares among the wheat, to corrupt the truth as much as possible; and to muddy the wholesome waters of Religion, of which the Sheep of Christ should drink, as much as he can, that no man may drink but dirt and puddle. As he himself abode not in the truth, Joh. VIII. so he cannot abide, that men should abide in it, if he can prevent it. In 2 Cor. IV. 4. The God of this World blindeth men's minds, that the brightness of the Gospel of the Glory of Christ should not shine to them. The Devil plays not the small game of cheating men of their money, of their lands and worldly interests, as men cheat one another; but of their Religion, of the soundness of truth, of solid and wholesome principles. Whence else such Idolatrous principles among the Heathen, such damnable traditions among the Jews, such cursed heresies among Christians? The enemy hath done this, who cannot abide the fair growing of the Wheat, but if possible he will choke it with Tares. Do you not hear of Doctrines of Devils, 1 Tim. IV. 1. and of damnable heresies, 2 Pet. II. 1. 'tis the Devil's damnable plot and design, to destroy men by their very principles of Religion: to poison the fountains, out of which they should drink wholesome water, that they drink death and damnation, where they should drink wholesome refreshing.  
It is a cheat too sad, when the Devil cousins men to the hurt of their souls, by their choosing and using things for their bodies outward condition; but it is a Mastery of his delusions, when he cheats them in matters and principles of Religion, which they choose and use for their souls. 'tis a great and a sad mastery of his, when he brings men to sin out of the very principles of their Religion, to establish mischief by a Law. As the vilest Act, that ever was committed in the World, viz. the crucifying the Lord of life, the Jews did it out of the very Principles of their traditional Religion, which engaged them not to endure such a Messiah. And the horrid fact, that this day commemorates, which even amazeth all stories, and the like to which no Age or Nation can produce or parallel, they did it out of the very principles of their Religion: their Faith being Faction, and their Religion Rebellion, as our Churches have many a time heard that character of them.  
It is not a trifling business for men, to take up principles and practices in Religion out of fancy and humour and self conceit, though that hath been very much in fashion in our days. It is Satan's masterpiece of Policy, to make men forsake the Waters of Siloam that run softly, and to dig themselves Cisterns, that will hold no water, and so to perish for thirst. Is it not a desperate cheat of Satan, that men should out of principles of Religion, refuse the public Ministry; out of principles of Religion should rant and become Atheists; out of principles of Religion should do, as they were about to have done by us this day, to destroy those that are not of the same principles and Religion?  
A sad thing, when that which should be a man's balm becomes poison, and those things which should have been for his greatest good, should turn to his greatest evil, when his principles of Religion become his greatest ruin. Surely a very powerful cheat of Satan is there, when men choose darkness to be their light, poison their diet, and doctrines of Devils to be their way of Salvation. I shall only mind you of the Apostles counsel, 1 Joh. IV. 1. Beloved, believe not every spirit, but try the Spirits whether they are of God: for many false Prophets are come into the World. And that of another Apostle, Prove all things, and hold that which is good; And, Be not led away with every Doctrine.  
The present occasion calls upon us to remember, what men seduced by Satan would have done to us, and what the God of truth and mercy hath done for us: and we cannot better do either, than with reflection upon Religion. The Text before us tells us that Satan deceives all he can, and musters an Army of those that he hath deceived, to fight against those that will not be deceived. For ask that Army, why do you fight against the Camp of the Saints, and why do you besiege the beloved City? And what answer in the World can they give but this, Because they will not be deceived by Satan, as we are.  
And ask our Gunpowder Plotters, Why do you go about to destroy King, Parliament, and Nation? What quarrel have you against them, that you would bring so horrid a ruin upon them? What wrong have they done you, that you will take so severe and cruel a revenge? Why, they will not be as we are, blind as we are blind, befooled and deceived, as we are befooled and deceived.  
A sad case, that a Nation must be destroyed, because it will not be cheated by Satan; because it will not put out its own Eyes, and choose to be blind and live in darkness, when it hath Eyes and light. A doleful thing, that men should be killed, because they will not be fools. Think of the hundreds, that have gone to the fire and faggot, because they could not believe Transubstantion; because they could not believe that which is contrary to Reason, Religion, and the trial of the Senses, therefore they must be put to a most cruel death. Poor England, because she will not be Popish must be no more; because she will not lose her wits, she must lose her life. Poor Abel must be murdered, because he will not be such a wretch, hypocrite and villain, as Cain. This is all the quarrel they had against us, because we would not be of such a Religion, as they are of, and had no mind to build our Salvation upon straw and stubble.  
Think of this and of the constant practice of Rome, to seek to destroy those, that will not be of her mind and Religion; then guess who is the Gog and Magog in the Text, that takes up persecution and fight against those, that will not be deceived by Satan, as they themselves are. The design of this day engageth us to hate Popery, that must be maintained and propagated with blood and force. I shall not dispute which is the true Religion, the Protestant or the Popish. Only set Jacob and Esau before you, whether of the two is more lovely? Popery is rough and rugged, witness the Inquisition, the Massacre, the Marian days, and the fift of November. Think of these, and hate Popery.  
Let me enlarge myself a little upon this subject, what a great cheat Satan puts on men, when he deceives them to become enemies to true Religion. There was hardly ever any persecutor of the truth in the World, but he would confess this truth, so that I might need no other proof of it, but the confession of such enemies. Paul when he murdered the members of Christ without mercy or measure, he would be ready enough to say, Oh! it's a cursed cheat the Devil puts upon men, when he sets them to be enemies to persecute the true Religion: but this Sect of nazarenes that I persecute, they are Heretics, Apostates, and 'tis a good deed to persecute them, for they are fallen from the Religion of their Fathers.  
Bonner that Butcher of Hell, that so bloodily murdered so many of the Saints of God in Queen Mary's time, he would be ready enough to say, Oh! it's a cursed cheat of the Devil to set men upon persecuting true Religion, but these Lollards, these Protestants are desperate Heretics, horrid Apostates, that have fallen away from holy Mother Church of Rome, and it is fit such men should not live. And none that hates and persecutes another for Religion, but he will be ready to say in the like kind: this being one errand and very general cheat of Satan, to make all men, though of the falsest, worst and most damnable Religion or profession of Religion, to believe theirs is the best.  
The greatest Dispute in the World is, which is the true Religion; and as the Apostles upon Christ's speaking of one betraying him, every one asked, Is it I? So will every Religion in the World, upon this Question, Which is the true Religion, answer, It is I. The Jew saith, His; the Turk, His; the Papist, His; the Protestant, His: one Protestant, his manner of worship and profession is best, another His, and a third His. Like the two Hostesses before Solomon about the living and dead child, one saith, the dead Religion is thine, and the living mine, and another, nay, my Religion is the living, but thine the dead.  
How is it possible to determine this controversy, about which there hath been so much quarrelling, and so many, many vast Volumes written? And if we do not determine which is true Religion, we can make nothing of the Doctrine before us, which speaks of Sataus cheating men to be enemies to it. It would speak high to undertake to determine, when dispute is betwixt so Learned Men. But let me give you these two marks of it, which also may help to give some caution against being enemy to it.  
I. That is the true Religion, and true Religiousness, that the Devil hates most. That is the King of Israel, that the Captains of the Syrians bend themselves most to fight against, 1 Kings XXII. Need I to tell you how the Devil in the Revelations is continually fight against the true Saints of God and their Religion? It hath been his quarrel ever since God set the enmity between the Woman's seed and him, Gen. III. 15.  
Now certainly it may be a very pregnant mark of discerning what a man's Religion and Religiousness is, by computing, whether the Devil have reason to hate it or no. In the great question twixt Papists and us, whether is the true Religion? Bring them to the touchstone: hath the Devil any cause to hate worshipping of Images, to hate the casting away the Scripture, and taking up the wretched Traditions of Men, to hate their nurseling of the people in Ignorance, and the blind leading the blind into the ditch, to hate the Pope's pride and arrogance against God and Christ, and Kings and Princes, the Clergies domineering over the Consciences of Men to keep them blind, and so as they may make a prey of them?  
In a word, hath the Devil any reason to hate that Religion that is nothing but paint and show and outside, and no life of Religion at all▪ in it? These things make for him and are on his side, and bring him Souls to Hell heaps upon heaps, and he hath no reason to be an enemy to these.  
Hath the Devil reason to hate or hinder the Religion and Devotion of him that is huge devout in the Church in all ceremonial and formal appearance, and they would take him for a Saint or an Angel: but out of the Church he is lose, covetous, malicious, cruel, profane, and no better than a Devil? Such men's Religion will never do the Devil any disadvantage, or be any diminishment to his Kingdom.  
But that Religion that gives God his due in holy and spiritual Worship, in holy and spiritual walking; that devotion that serves God in Spirit and Truth; that Ministry that in care and constancy, and conscientiousness, is always striving to bring Souls to God, and to bring them beyond the form to the power of godliness, and to deliver them from the power of darkness to the Kingdom of God's dear son; Let any man of reason and understanding guests, whether Satan do not, cannot choose but hate such a Religion, Devotion, Ministry. So that as Solomon judged, this live child is that Woman's, because her bowels earn towards it: so may we very well judge, that to be the true and best Religion and Religiousness, that the Devils bowels earn against, that he cannot but hate and be enemy to.  
II. That is the best and truest Religion and Religiousness that showeth forth the most power of godliness. There is a form and a power of godliness, and as much difference between them, as between a picture taken to the Life, and the live person of whom the picture is taken. A form of godliness is like an apparition of a dead person, that carries the resemblance of him when he was alive, but it is but an empty airy Phantasm, an apparition, no substance: but the power of godliness is that that is substantial and hath life in it: a living Religion, a fruitful Religion, a Religion with power: as it is 2 Tim. I. 7. God hath given us not the Spirit of fear, but of power. I cannot but observe that in 1 Tim. IV. 8. the distinction betwixt bodily exercise and godliness. Bodily exercise profiteth little, but godliness is profitable to all things. By bodily exercise he means strictness or austerity used upon the body upon a Religious account, much fasting, watching, lying hard, faring hard, and even severity upon a man's self. The Papists will tell you▪ brave stories of such persons, and brag of the stupendious austerity of their Saints, Hermits, Anchorites, Cloisterers, how hard they faired, how they watched, how hard they lay, what cold, what heat they endured: whereas when all is done, all that may prove a clean distinct thing from godliness, and may prove but little profitable.  
I might speak at large, what godliness is, as distinct from this, what the power of godliness is, as distinct from the form, and wherein true Religiousness shows forth the power of godliness: but I will give you only the Apostles brief description of all. Jam. I. 27. Pure Religion and undefiled before God and the Father is this, To visit the Fatherless and the Widows in their affliction, and to keep himself unspotted from the World. True Religion is that that brings forth the fruits of charity and purity. The power of godliness is that that appears in charity and purity, to visit the Fatherless and Widows, and to keep unspotted from the World.  
Need I much discourse to show what a sad cheat Satan puts on them that he deceives to be enemies to the power of godliness? If time would permit I might reckon by particulars.  
First, Is it not a base cheat of Satan to make men his drudges and deputies to vent his spleen? In the Fable, the Fox uses the Cat's foot to take the apple out of the fire. Satan puts such men's fingers into the fire to serve his own turn. Sometimes wicked men are instruments in the hand of God to punish the wicked, and God when he hath done with the rod, throws it into the fire: but to be an instrument in the hand of the Devil to persecute godly men, is a dreadful cheat of the Devil, to bring men to it: and if that rod scape fire, you might say, There is no God.  
Secondly, 'tis a base cheat to bring men to account it godliness, to hate godliness, to do God service by doing him disservice: to cheat men even out of their wits, to think it Religion, to hate, persecute and destroy those that will not be as irreligious, ceremonial, profane, and evil as themselves. An old trick that began in Cain, 1 Joh. III. 12. and hath been in fashion too much in all time.  
Thirdly, To deceive men that profess the Gospel, to persecute the Gospel, is to cheat men to the very height of iniquity. Some think this carries a great smatch of the sin against the Holy Ghost. Certainly it will be hard for you to name a greater impiety. Error in Religion is sad and lamentable, corruption in manners is sinful and deplorable, but to persecute and hate the power of godliness, breathes the very breath and lungs of the Devil.   

A SERMON PREACHED AT ELY, Novemb. V MDCLXXII.  2 PET: II. 15. Who have forsaken the right way, and are gone astray, following the way of Balaam the son of Bozor, who loved the wages of unrighteousness. 
THE last days of Jerusalem are charactered in Scripture in one regard the best of times, in another the worst. The best in regard of the dealing of God, the worst in regard of the dealing of men. For  
I. As to the dealing of God. In the last days of that City, (for so is that expression to be understood most commonly, when we meet with mention of the last days:) God sent his Son, Heb. I. 2. In the last days of that City, God poured down his Spirit, Act. II. 17. In the last days of that City, was the mountain of the Lords house exalted above the mountains, and many Nations flowed unto it. Es. II. 2. And in a word, in the last days of that City, were accomplished all the great things, that God promised concerning Christ, the coming of the Gospel, and calling of the Gentiles. The happiest times that ever came in regard of God's actings.  
II. But in regard of the actings of men, the most unhappy and wretched. For in those last days were perilous times, 2 Tim. III. 1. In those last times there were those that departed from the faith, 1 Tim. IV. 1. In those last times were Mockers, 2 Pet. III. 2. And in a word, in those last times were many Antichrists, 1 John II. 18. By which (saith the Apostle) we know that they are the last times.  
And hence the generation of those times are pictured so black and ugly all along the New Testament, An evil and adulterous generation, Mat. XII. 39 An untoward generation, Act. II. 40. A generation of vipers, Mat. XXIII. 33. And in a word, a generation that no man can speak out their wickedness: for so the Prophet means, Esay LIII. 8. Who shall declare his generation? Meaning the wickedness of the generation wherein Christ lived.  
The men the Apostle speaks of in the words of the Text are the worst of that generation, as that generation was the worst of all before it. That the very dregs of time, and these the very dregs of those dregs. In so much that if you would give forth a lot to find out the wickedest generation of men, and the wickedest men of the generation, that had been from the beginning of the world till those times, that generation and those men would be taken. How these men are pictured at large in their proper ugly colours and complexion in those places in the Epistles to Timothy, in the Epistle of Judas, and this Chapter all along, you may read at leisure. What their Character is in the words that are before us, gives a fair conjecture what they are in their full description; and the words speak them bad and bad again, though they say no more of them. They have forsaken the right way, and are gone astray, etc. They are gone out of the right way▪ and have betaken them to the wrong, and have chosen even the worst of wrong ways, the way of Balaam.  
Of him and of his actings you have the story in Numb. XX, and forwards: and the Apostle gives a very fair Epitome of it here in a very few words, when he saith, He loved the wages of iniquity. We will first consider of him a little and his Copy after which these men write, and then we will consider of their writing after it.  
You have him here described by his Parentage, and by his qualities. By his Parentage, 
I.  he is Balaam the son of Bozor: by his qualities, He loved the wages of unrighteousness. That you may read of him in his story in Moses, though not in such terms, yet in equivalent; but his father's name to be Bosor, that you find not there; but all along he is called there, and wheresoever named in the Old Testament, Balaam the son of Beor. Those that are apt to tax the Originals of Scripture of corruption and interpolation, may chance think it is so here; and that some carelessness or unhappy dash of the pen made it Bosor here, when it should have been Beor. I remember the eleventh verse of the Tenth Chapter of Jeremiah, that it is written in the Chaldee tongue, and so is no other passage in all his prophecy, Thus shall ye say to them, The Gods that have not made the Heavens, and the Earth even they shall perish from the Earth, and from under these Heavens. These words come not into the Chaldee tongue by chance, or any inadvertency, but by sacred wisdom, to put so much of the Chaldee language into the mouths of the Jews against the time when they should be captivated into Chaldea in Babylon, that if they could speak no more of that language, yet they might have thus much of it, as to be able to answer the Chaldeans, if they should be bragging of their Gods, or entice them to worship them, That the Gods that made not the Heavens and the Earth, should perish from the Earth, etc.  
The change of the name Beor into Bosor relishes of the Chaldee language too, as they that are versed in that language may very well observe, Ain being ordinarily changed into Sin, and Sin into Ain. And our Apostle doth neither mistake himself in so pronouncing the name, nor hath any transcriber miswritten it after him; but he uttered it according to the Chaldee Ideom and propriety: and by this very word gives intimation, that he was in Chaldea when he wrote this Epistle. He dates his former Epistle from Babylon, Chap. V 13. The Church which is at Babylon doth salute you. And this word uttered in the Chaldee Idiom, doth evidence that it was Babylon in Chaldea, though some would have it to mean Rome, which in mystery is called Babylon.  
We might by the way upon change of the name, Beor into Bosor, observe these three things.  
First, That Peter spent his latter days in Chaldea, and that there he died; whereas it is, so confidently asserted, but can never be proved, that he died at Rome. For he himself tells in Chap. I. 14. that he was now old when he wrote this Epistle, and looked daily when he should lay down the Tabernacle of his body.  
Secondly, That no tittle in Scripture is idle, but aught to have its consideration; according to the saying of the Jews, That there is no tittle in Scripture, but even mountains of matter hang upon it: And as our Saviour saith, one jot or tittle of the Law shall not perish: so not one jot or tittle in Scripture, but hath its weight. Here is one poor letter, which one would think were crept in by some oversight, yet that carries with it matter of important and weighty consideration.  
Thirdly, How necessary humane learning is for the understanding and explaining of Scripture, which is so much cried down and debased by some. They that cry out against humane learning, and take on them, that they can expound the Scripture by the Spirit▪ I doubt they would be very hard set to clear this place, and to reconcile Moses, and this Apostle about the pronunciation of the word Beor and Bosor.  
Well, however these names differ, yet Balaam is the same both in name and nature, and no changing. He loves the wages of unrighteousness to day, and he loves them to morrow, and wheresoever he goes, that goes with him, and he is always at the same lock with it.  
It is a strange passage in his story, that God should forbid him to go with the first Messengers of Balak, and yet suffer him to go with the second: that when he had permitted him to go with these second, he should by his Angel meet him and stop him with a drawn sword, and with danger of his life: and that after that stop he should permit him to go again, and restrain him no more. God saw his heart, how it hankered to curse Israel, that he might get the wages of iniquity, the money and reward which Balak had promised. So that one while God permits him to go, that he might try him what he would do, another while he stops him from going, because he saw his heart was set on mischief. At last he shows himself, after his dissimulation all along: and when he had told Balak, that he would speak nothing in favour to him, but only what the Lord should command him; and had told his Servants, that though Balak would give him his house full of silver and gold, he would not step one word aside from what the Lord should dictate to him: yet his heart run after his covetousness all this while, and the silver and gold and honours that Balak promised run in his mind, and his mind upon them; he cannot but hanker after those wages of unrighteousness.  
Therefore whereas God did so overpower and overrule him, that he could not curse Israel, as with his heart he would have done, before he would have lost that money: he finds a trick to make them make themselves accursed, by counselling Balak to entangle them in whoredom with Midinatish women. Cursed counsel indeed it was, and proceeded from a most cursed heart▪ A wretch, that knew by such experience as he did, that God would not have the people cursed, yet he rather than lose his money, will make them to make themselves curses. A wretch, that prefers his bag of money, before the welfare of a whole Nation; that cares not how many of them perish both soul and body, rather than he should fail of his prize.  
This is Balaam, this is the way of Balaam, thus to love, thus to purchase the wages of unrighteousness. For I need not to show, why they are called the wages of unrighteousness, when they are thus gotten.  
This is the Copy, that they follow in the Text, and write so fair after, if the following of 
II.  such a foul copy may be said to be writ fair. And who they were, the first clause in the Text doth give some notice of: that they had been in the right way and had forsaken it: and so had Balaam been so far in the right way, while he blessed Israel, if he could have kept him there; but he forsook that way, and betook to the way to make them cursed. These most abominable ones in that most abominable generation we have been speaking of; and the Text speaks of, were such as had been once in the right way, in the profession of the Gospel, but now were utterly revolted from it, and become most contrary to it. And so our Saviour shows the very topping up of the wickedness of that generation, in that Parable of the Devil cast out by the Gospel, but come in again with seven evil Spirits worse than himself. So, saith he, shall it be with this generation, Mat. XII. 45. Of such the Apostle speaks, 1 Tim. IV. 1. Some that should departed from the faith, giving heed to seducing Spirits, and doctrines of Devils. And he saith, that such a falling away would discover the man of sin, and child of perdition, 1 Thes. II. 3. And the Apostle, 1 Joh. II. 19 saith, that many Antichrists were abroad, come out from them, that professed the Gospel, but now were become Antichrists. And this our Apostle in this Chapter, vers. 2. intimates, that they had once known the way of righteousness, but were turned from the holy commandment, that was delivered to them.  
And being thus turned out of the way, and fallen from the truth, they were fallen into all manner of abomination. Read but this Chapter and the Epistle of Judas, at your leisure: and you will see the full Character of them. In little take this account of them.  

1. That like Balaam for love of filthy lucre, they made merchandise of souls, and cared not what became of them, that they might get gain. And accordingly  
2. That they led them into all looseness and libertinism; to commit fornication and eat things sacrificed to Idols; to ●iot in the day time, and indeed to account any thing lawful. I might produce Scriptures for all these, but I suppose, you remember them.  
3. They were direct enemies to the power and purity of the Gospel, and bitter persecutors of the sincere professors of it. The Apostle gives evidence enough of this in those few words, 2 Tim. III. 8. As Jannes and Jambres withstood Moses, so do these also resist the truth. I shall spare more picturing of them: read but the places I have cited, and you will see them in very sad colours.   
And now let us look upon them, as very justly we may, as a very sad spectacle; such another as the spectacle of the fallen Angels; once Angels but now Devils: these once Christians, but now brute beasts, Atheists, Devils incarnate. In the cursed copy and example before us, Balaam, and these his disciples or followers, we may see the fruits of two as cursed trees, as any grows by the lake of Sodom: Covetousness in Balaam, and Covetousness and Apostasy or revolting from the truth in these that came after him.  
Covetousness, that makes him to sell a whole Nation to God's curse and plague and their own ruin, for the wages of unrighteousness. He hath got a bag of money, and twenty four thousand men of Israel are destroyed for it, and the anger of the Lord brought upon the whole Camp. And what cares Balaam for all this, so long as he hath got the money. Oh▪ the cursed fruits of covetousness that might be reckoned heaps upon heaps; I shall but mention one, and that may be enough. Covetousness made Judas sell the very son of God for money. A monster of villainy that the very Devils themselves might stand amazed at, but that he played their own game.  
And as for Apostasy or revolting from the truth, how horrid fruits and effects have followed and do follow upon it, Scripture and History give such evidence and instance, that to speak of them would take up more time, then even this whole day would afford us. We shall only speak of, one particular, wherein all Apostasy and all the fruits of Apostasy are met and convened; and that is, that which this day gives us occasion to commemorate and remember, viz. the Church of Rome. When you read of those that have forsaken the right way and gone astray, remember Rome; for who is there that hath done so more? and when you read of following the way of Balaam, and loving the wages of unrighteousness, remember that Church and City, for who hath done the one, and who doth the other, more than she? she cavils at us, as if we had forsaken the right way, when we forsook her, but we most truly answer, that we forsook her, because she hath forsaken the right way.  
The Church at Rome was once in the right way indeed, and celebrated for it, through the whole world, as the Apostle tells us, Rom. 1. 8. But how long did it continue in that way? I may very well answer, as long as it was built upon the rock Christ: but when it began to build itself upon Peter, then and thenceforward did it forsake the right way. For certainly he forsakes the right way, that leaves to build upon the sure foundation, Christ, and builds upon the sand, the person of a mere man.  
If I were to render an account of my belief concerning the first Founders of a Church at Rome, I should have recourse to that passage Act. II. 10. That there were at Jerusalem at the feast of Pentecost, when the Holy Ghost was poured upon the Apostles, Strangers of Rome, Jews and Proselytes. Did not some of these believe, and returning to Rome carried the Gospel thither with them? If any doubt it, I shall name two of them, that did, Rom, XVI. 7. The Apostle from Corinth saluting the Church that was then at Rome, among others, names there, Salute Andronicus and Junius my kinsmen, and Fellow-prisoners, who are renowned among the Apostles, and who were in Christ before me. Here are two men that were very highly respected among the Apostles, and that before Paul was an Apostle, and where and when could this possibly be, but at that time at Jerusalem, these being of those that are mentioned in those words, There were then at Jerusalem, Strangers of Rome, Jews and Proselytes. By these men and some other, that we cannot name a Romanist must give me leave to believe that the Gospel was first planted in Rome, and a Church first founded there.  
And I must believe, that the Church by them planted there was watered by Paul, and that before ever he came to Rome. That ye may think a Solaecism, to say that he watered the Church of Rome before ever he came at it; But the Church came to him. For if you observe that Act. XVIII. 2. That Claudius had expelled all the Jews out of Rome: and that the Apostle met with Priscilla and Aquila, and divers others of that Church mentioned, Rom. XVI. you must conclude that when they returned to Rome again, after the death of Claudius, as it is plain they did, they returned fully furnished with the doctrines and instructions of that blessed Apostle; and so there is a Church there then pure and holy, and in the right way, and renowned as the Apostle tells us through the world: but how long it so continued is not easily determined; but that it did not always so continue is as easily proved. The Apostle gives us cause to suspect, that some corruptions were crept in there even in his own time, when in his Epistle to them, Rom. XVI. 17. he speaks of divisions and scandals as it seems among them contrary to the Doctrine they had learned. And in his Epistle to the Philippians written from Rome he intimates, that some preached the Gospel as it seems there, not purely, but of strife and contention, Phil. I. 14, 15.  
However though we cannot punctually determine the time and degrees by which the Church of Rome did degenerate; yet that it is degenerate from the purity of that first Church there, and from the purity of the Gospel primitively professed there, is written so plainly, that the dimmest eye may read it, if a man will not shut or put it out. How is the faithful City become an Harlot? righteousness once lodged there, but now murderers, is the sad question and complaint of the Prophet Esay concerning Jerusalem, in his first Chapter. How and by what degrees it came to be an Harlot, and to what an high degree of harlotry it was come, the former was not easy to determine, and the latter not easy to express, yet that it was so was but too plain. And the very like may be said in this case and of this City. The City once faithful is become an harlot: but how and by what degrees, and to what a degree, let her look to that at her peril. It is not so very material to determine of the time and degrees of her degeneration, as to consider how grossly she is degenerate. If we should go about to particularise in every thing concerning faith and manners, wherein that Church hath forsaken the right way, and is gone astray, we had need to take up the longest day in summer to speak out that matter, rather than to confine ourselves to a piece of an hour, and it would require our examining even their whole doctrine and practice. We we will touch but two instead of two hundred.  
First, The Apostle Chap. I. 8. saith the Faith of the primitive Church at Rome was renownedly spoken of through the world. Now do you think, it was such an implicit faith, as the Church of Rome teacheth now? That it sufficeth, if a man believe as the Church believes, though he know not what either the Church, or himself believeth. Do we think that the first Founders of the Church in that City, be it Peter, as they will have it, or Paul, as he had some concurrence to it, or those that I have mentioned; do we think I say, that they ever broached such a doctrine there, It is enough if you believe with an implicit faith, or as the Church believes? The right way of believing in Christ, the Apostle laid down most divinely in such expressions as these, Let every one be assured in his own mind. I know whom I have believed. Have Faith in God, and if thou hast Faith, have it to thyself, etc. importing a knowledge and certainty of what is believed, and not that faith should grope in the dark, and believe it cannot tell what, but only as others believe.  
The right way that the Primitive Church of Rome was in, was the way of knowledge and understanding, that they knew and understood the things of salvation, and were acquainted with the things of God, and the way of eternal life. Can he that reads the divine Epistle to the Romans think otherwise? Or that hears the Apostles commendation of them think otherwise?  
Now hath not that Church forsaken the right way that teacheth, That Ignorance is the mother of devotion, and practiseth accordingly to keep the people in ignorance? Was Paul of that mind, think you when he writ his Epistle to the Romans? He might have very well saved that labour of instituting them in those many high and excellent points that he doth in that Epistle, if he had been of the mind the now-Church of Rome is, that the way to build people up in devotion is to keep them in ignorance. His counsel is, Be not Children in understanding; but theirs, By all means to make them in understanding children. And when as our Saviour tells, that blind guides lead blind people into the ditch, these teach, that blindness is that, that will lead to Heaven. Have not these forsaken the right way to Heaven, that choose the ways of darkness to lead thither?  
Secondly, Certainly that Church hath forsaken the right way, that goes clean contrary to the right way. If the right way is to search the Scriptures, as Joh. V. 39 then they have forsaken the right way, for their way is to keep men from searching them. If the right way is to use a known tongue in public worship, as, 1 Cor. XIV. their way is to use a tongue not understood. If the right way is to administer the Cup in the Sacrament; their way is to forbid its administration. The right way is, Thou shalt worship the Lord thy God, and him only shalt thou serve: certainly they have forsaken the right way, that worship Angels and Saints departed, that worship Crucisixes and Images, that worship and adore a piece of bread.  
Thirdly, In a word, (for it were endless to reckon all their aberrations) Is there any wrong way in the world, if blowing up of Parliaments be not out of the right one? If this be the right way, than Pharaoh was in the right way, when he plotted the drowning of the Infants of Israel. Jezabel was in the right way, when she murdered the Prophets of the Lord. And Nabuchadnezzar was in the right way, when he threw the three young Nobles of Judah into the fiery furnace. Either this is not the right way, or the best of the Saints of God were in the wrong; for they ever walked in a way clean contrary to this kind of dealing. They were many of them slain for the truth, you shall never find so much as one of them, that slew any for the truth. Do you think that Peter the founder of their Church, as they pretend, would ever have consented with them, had he been alive, to the blowing up of a Parliament? And do they find any direction or encouragement to such a thing in any of his writings? Though he was once so fiery as to draw his sword, and cut off the High Priests Servant's ear; yet I believe, he would never have been persuaded to have been a Faux, a Garnet, or a Catesby in such a design as this. His Master had cooled his courage for swording it again with that Cooler, He that smiteth with the sword shall perish with the sword. And these men might have learned that lesson, if they had been either his or Christ's Disciples.  
When the two Sons of Zebedee, James and John, misconstruing the meaning of their name, Boanerges, would have fired a village of the Samaritans, our Saviour checks them with You know not what spirit you are of. His meaning was, that they understood not, what spirit the Disciples of Christ should be of: not so fiery, but meek, charitable and forgiving. Did these men, think you, ever consult Christ and his oracle, when they went about to fire Parliament and State and Kingdom? Would Christ, think you, ever have given such counsel? and would he have owned such a spirit for the spirit of a true Chistian? Certainly, they are gone astray from his right way, that breath nothing but fire and sword, and blood and slaughter.  
I have heard it more than once and again from the Sheriffs that took all the Powder Traitors, and brought them up to London, that every night, when they came to their lodging by the way, they had their music and dancing a good part of the night. One would think it strange, that men in their case should be so merry. And was it, think you, because God had prevented their shedding so much innocent blood, as Divid once rejoiced for such a prevention by the Counsel of Abigail? No, it was because they were to suffer for such an undertaking, accounting they should die as Martyrs in such a cause.  
Let them dance and make themselves merry with such a fancy; I am sure we have cause to rejoice and to leap for joy, because their design was prevented. For where had England been, had their design taken effect? It may make us even to tremble to think, where England had been, had their design taken effect. Blessed be the God of our mercies, that hath given us cause only to think of it, and that we did not feel it: that only shown us the pit, and did not shut us up in it. The great Memorandum to Israel was, I am the Lord thy God, which brought thee out of Egypt, out of the house of bondage. To England it may be, I am the Lord thy God, which kept thee out of Egypt, and from the house of spiritual bondage. And our keeping from falling into that servitude, was little less, if not as much as their delivery out of it.   

A SERMON PREACHED AT ELY, Novemb. V MDCLXXIII.  2 TIM▪ III. 8. As jannes' and jambres withstood Moses: so do these also resist the truth. 
IF any one be of that curiosity as to desire to see the picture of incarnate Devils let him look here, for the Apostle is charactering such from the beginning of the Chapter hitherto. A generation of men as black as Hell, and of that lineage and kindred. An ungodly breed of worthies that, like the Devil himself, sinned as deeply as they could against God; as irrecoverably as they could against themselves, and as destructively as they could to others. That whereas the Lycaonians said concerning Paul and Barnabas, The Gods were come down to them in the likeness of men; Paul and Barnabas might very well say concerning these, That fiends were come up among men in the same likeness of men.  
From such turn away, is the Apostles counsel at the fifth verse of this Chapter, which words compare but with those words of another Apostle, Resist the Devil and he will flee from you, and guests what kind of creatures these were. A man may make the Devil flee from him, but there is no putting of these to flight but you must flee from them. Impudent untractable ones, that will by no means be moulded to Religion, Reason or Humanity: that will never be convinced, answered, satisfied, that there is no way to deal with them, but not to deal with them; no way to deal with them, but to flee from them. Their manners the Apostle gins to describe, as vers. 2. That they were lovers of themselves: lovers of money, proud, boasters, blasph●mers, desobedient, etc. so he goes on to the 5th verse. There he describes their Religion, That they had a form of godliness, as a Devil in shape of an Angel of light, but that they denied the power of it, resisted the truth of it, and that not in an ordinary manner and degree, but as Jannes and Jambres withstood Moses.  
So that in the words you have mention of a cursed Copy and a cursed Company that wrote after it. The Copy, Jannes and Jambres withstanding Moses, and the cursed Company that wrote after it, those also resist the truth. The former obscure, who they were, and the latter obscurer.  
I. Of Jannes and Jambres you have no more mention by name in all the Scripture: For Moses himself nameth no such men, though the Apostle say, They were the men that did resist him: And the Apostle gives no other signification of them, but only that they resisted Moses. Who then were they, and whence had the Apostle their names? From the common received opinion and agreement of the Jewish Nation, that currently asserted that the Magicians of Egypt was called by these names. So their own Authors tell us in their Babylonian Talmud. in the Treatise Menacoth: Aruncha Talmudical Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Chaldee Paraph. of Jonathan upon Exod. I. to omit more. So that the Apostle takes up these two names neither by revelation, as certainly asserting that the Sorcerers of Egypt were of these names, but as he found the names commonly received by the Jewish Nation so he useth them.  
Such a passage is that of the Apostle Judas, about Michael contending with the Devil about the body of Moses, which he neither speaketh by inspiration, nor by way of certain assertion, but only citing a common opinion and conceit of the Nation: he takes an argument from their own Authors and concessions. The observation of such a thing as this is useful, upon general places of the New Testament, which is more worth discoursing upon, ●● it suited with the time and p●ace.  
Thus have we int●lligenc● who Jannes and Jambres wer●, the Sorcerers or Magicians of Egypt, that withstood Mose●, helped to ha●●en Phar●●h, ●eceived the people with lying wonders, affronted the real miracles of God, and opposed the deliverance of Israel. Wretches, that one would think, they should never find their matches, and yet the Apostle hath found mates for them: For where was there ever copy of villainy set, but some or other was found that hath written after it? Even the crucifying of the Lord of glory, when it cannot be done literally because he is not here again to be crucified, yet there are but too many that in our sense crucify the Lord of ●l●ry, Heb. VI 6. And if he had been again upon Earth, do you not think he would have been crucified again before this?  
II. Who these are whom the Apostle compares with Jannes and Jambres is harder to find, than to find who Jannes and Jambres were. For the mark whereby the Apostle would discover them seems rather to cloud than to clear their discovery, viz. the circumstance of the time wherein they lived, which he calls the last days, vers. 1. This know that in the last days shall perilous times come. So 2 Pet. III. 3. In the last days shall come mockers walking after their own lusts: the very same men that our Apostle speaks of here. But which are these last days? A threefold conception is taken up concerning the thing.  

1. That by the last days is meant, all the time of the Gospel from its first coming into the World, to the World's end. But that is too wide a compass, to be a mark of such an occurrence as the Apostle speaks of here.  
2. By the last days, some understand the last days of the World: and so will apply the things and men spoken of here, to these times wherein we live, and hereabout and so to the World's end: but this construction will hardly agree to what the Apostle aimeth at here, when he bids Timothy, Turn away from such men: nor agree with other places of Scripture that speak of the same men. Therefore  
3. The proper meaning of the expression in the common use of the Phrase in Scripture, is, The last days of Jerusalem and of the Jewish state, when both of them drew near their end and desolation. And for confirming of this among numerous evidences that I might produce, I shall give you but two places of Scripture and the reason of the expression. Act. II. 17. The Apostle Peter citing those words of the Prophet Joel, It shall come to pass in the last days, I will pour out my Spirit upon all flesh, etc. He plainly and positively asserteth that the Prophecy was fulfilled at that time when now it was but forty years to their destruction. The Apostle John, 1 Epistle chap. II. 18. plainly tells, Little children, It is the last time, and as you have heard that Antichrist cometh, so there are now many Antichrists whereby we know that it is the last time. And the reason of the expression, Because the destruction of Jerusalem and of the Jewish state, is charactered in Scripture as the destruction of the whole World, which might be evidenced by abundance of instances. Therefore the last days of that City and State, are named as the last days of that World.   
Now who these were, of whom in those last days of Jerusalem the Apostle speaketh, may be some question, viz. whether unbelieving Jews, or some that had professed the Gospel but had revolted from it, and had corrupted it by their false doctrine and evil lives.  
I doubt not he means the latter, which might be cleared out of several other places in Scripture, and even out of this place also, when the Apostle saith they had a form of godliness, and that concerning the faith or doctrine of the Gospel they were reprobate. The mystery of iniquity he calls it, 2 Thes. II. i. e. iniquity under a mask or visor of Religion, for the opposition of the unbelieving Jew against the Gospel was barefaced iniquity: Iniquity above board, and that had no mask or mystery in it: But these under the mask of the profession of the Gospel opposed the purity and resisted the truth of it. And of such Apostates the Epistles of all the Apostles are full of complain, as instances might be produced which would take up the whole time now allotted. I shall allege but these two places. Act. XX. 29, 30. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things to draw away Disciples after them. And 1 Joh. II. 19 They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest, that they were not all of us. And to the same tenor tends that parable, Matth. XII. ad ●in.  
So that you have here the wickedest men of the wickedest generation that ever was upon the earth. For so was that generation, wherein they lived, and they the very dregs of that generation: that generation resisting Christ and the Gospel with open face, these under a mask of Religion and the Gospel: that generation proclaimed open enmity against the truth, these practising it under pretence of friendship. Those came against Christ with swords and staves, these saluted Christ with a Hail Master, but betrayed him, They pretended to the Gospel, as Herod pretended to worship Christ when he was new born, but intended to murder him. And herein they outvied Jannes and Jambres their sampler, as commonly in writing after. a wicked Copy, the Transcript exceeds the Original. For Jannes and Jambres had never owned the Truth, as they had done: for these had owned it, bet now resist it.  
I need not, I suppose, either to trouble myself or you; by insisting to prove that the Apostle by the truth here does mean the Gospel. And do I need to clear why the Gospel is called by that title of the truth? If any desire that let me briefly propose these things to him.  
I. First look upon the heathens Theology and Religion, and that were but a mere lie. Those poor wretches as Esa. XLIV. 20. Fed on ashes, and a deceived heart turned them aside, that they could not say there is a lie in my right hand: though there was nothing but a lie there. The Devil foisting the greatest lie upon the World that all the anvils of Hell could forge, viz. to persuade men to worship Devils for God▪ 1 Cor. X. 20. The thing which the Gentiles sacrifice they sacrificed to Devils and not to God. That I may well remember to you that passage about the mad Emperor Caligula that would needs be a God, and for that purpose had dressed himself in accoutrements possible to make him seem such a one. A sober man that saw all, being asked what he thought of him, why, saith he, I think he is magnum delirium. A great piece of foolery.  
Stand and look on the Divinity of the Heathen as it is charactered by the Poets, and all is but a great fable. Mark the Religion of the Heathen as it was prescribed by their Augurs▪ Pontiffs, Philosophers and it is nothing but a great lie. That the Gospel that was to uncharm those delusions, to release those poor creatures from those cheats and impostures, is most deservedly called The truth.  
II. Look upon the Religion of the Jews: that was all but types and shadows: Moses face vailed, Israel in the cloud, all Divinity and Religion under mysteries and figures. The Tabernacle was filled with a cloud as soon as it was set, Exod. XL. ad finem, and all the Ordinances given out of it, cloudy and shadows. Hereupon the Gospel is called the Truth, because it unridled those mysterious Hieroglyphics, unvailed the face of Moses, and shown the substance and body, which those vails and shadows did enfold. Thereupon it is that the Evangelist makes that most pertinent opposition, Joh. I. 17. The Law was given by Moses. The moral Law was given by Moses, the ministration of condemnation as the Apostle calls it, 2 Cor. III. but grace came by Jesus Christ against condemnation. The ceremonial Law was given by Moses a ministration of types and shadows, but truth came by Jesus Christ substantiating and resolving all.  
III. Look into the Gospel itself, It is the greatest and most Divine truth that can be given. And as the Devil when he brought in the Heathen Religion brought in the greatest lie that could be imposed upon men: So when God brought in the Gospel he brought in the greatest Truth that could be received by men. And should I exceed my bounds▪ if I said, The greatest Truth that could be revealed by God. For what could God reveal to mortal men more than he hath done in it, himself, his Son, his Spirit, his Grace, his Salvation? More than what is revealed in the Gospel shall never be revealed to men on this side Heaven. And is not Heaven itself revealed very plainly in it? And yet there are men in the Text, and men in the World that make it their work to resist this Truth▪ This light to lighten Gentiles they would put out. This glory of the people Israel they would corrupt, and this great and Divine Oracle of God they would silence and stop its mouth. Very fitly resembled in the Emblem, where the candle being lighted and set up, the Devil, the Turk, the Pope, and a company of Heretics and Persecutors, set with all their earnestness and endeavour to blow it out.  
More than an Emblem of such an endeavour, was the great plot and design of this day, from the stroke of which, we are here met to render our acknowledgement and thanksgiving: An endeavour to have blown up and blown out the Truth of God and the purity and power of the Gospel out of this nation for ever.  
In the words before us you plainly see two things, an Act and the Agents, resisting of the Truth, and the men that resisted it: But do you not also observe one out of sight, or behind the vail, viz. the providence of God looking on and permitting such a thing to be done. A mystery of iniquity in the cursed acting of the persons, and a mystery of providence and dispensing in suffering them so to act.  
I. Concerning the persons and their acting. The Truth might take up the complaint and expostulation of David, It was not an open enemy that did me this evil, for than I should have born it; neither was it an open adversary that magnified himself against me, for then peradventure I might have hid myself from him; but it was thou my companion and familiar, which took counsel with me together and we walked to the House of God, as friends. He that eateth at my table hath lift up his heel against me.  
These men and the Truth or Gospel had been old acquaintance, they had conversed and been familiar together, they had taken counsel together, and gone to Church too as friends: but now they become her enemies because she is Truth. They had approved the Gospel, been initiated into it, professed it, and it may be some of them had preached it, but now they become its enemy because she is Truth. They had once received the knowledge of the Truth, but now they wilfully sin against it, Heb. X. 26. They had once known the way of Righteousness, but now were utterly turned away from it, 2 Pet. II. 21. They had once run well, as Gal. III. but now they run clear counter to what they had done: and seek to destroy the Gospel which they had once professed, and resist the Truth with as much, nay more fervency and earnestness, than ever they owned it.  
It was Paul's honour and comfort that He now preached the Gospel which he once destroyed, Gal. I. 22. but it was these wretches dread and condemnation that they destroyed the Gospel which they once preached.  
That general Apostasy or revolting from Truth that was then in the Church, brought forth twins of a clear contrary complexion as different as Jacob and Esau, if I may use jacob's name with such persons, when both of them are of the manners and conditions of Esau and you could hardly tell which of them was the worse. For some Apostatised to pure Judaisme, some to mere or worse than Heathenism, some to dote upon the rites of Moses, and to look to be justified by the works of the Law, and to betake themselves to a Pharisaical austerity, hoping thereby to be justified. Others revolted to all looseness of life and Atheism, abusing the liberty of the Gospel to libertinism, and turning the grace of God into wantonness: and accounting all things lawful, that might content the flesh and please a carnal mind.  
Now the Apostles give intimation of both these, and sadly complain and inveigh against them, I need not to particularise, he that runs may read it; more especially in the Epistle to the Galatians concerning the former, and in 2 Pet. II. and Judas concerning the latter.  
I might speak how these wretches did resist the Gospel, or what instruments or machinations they used for the opposing of it. As  

1. Venting damnable Heresies and Doctrines of Devils, as our two Apostles tell us, 1 Tim. III. 1. 2 Pet. II.  
2. Using the trade of Jannes and Jambres, conjuration and sorcery and lying miracles, as our Law had foretold, Matth. XXIV. 24. That they should show signs and wonders to deceive the very elect, if it were possible. And the Apostle tells it was so as our Saviour had foretold, 2 Thes. II. 9 That the coming of this mystery of iniquity, was according to the working of Satan, in all power and signs and lying wonders.  
3. They used the trade that the Roman Emperors afterward used, of bitter, sharp and cruel persecution. Of which you have several memorial in the Epistles: ravening Wolves breaking into the Church in sheep's clothing, and making sad havoc of the flock all before them. This was the judgement that begun at the house of God, 1 Pet. IV. 17. The hour of temptation that came upon all the Earth, Rev. III. 10.   
I might by the way observe, How far a man may fall from the true profession of the Gospel, viz. so far as to become the worst of men, and the Gospel's most bitter enemy. And that the bitterest enemies of the Gospel have ever been some that have pretended to the Gospel. Persecution never did that mischief in the Church that Heresy hath done: And the sorest wounds that the Gospel ever received, were like his in Zach. in the house of her friends, but this I shall not insist on.  
You see Jannes and Jambres have here met with their match: but is there any match to be found for these men, that have matched them? Yes, look at Rome and you find them there. As many Protestants and Papists by the last days do indeed understand the last days of the World: So many Protestant Divines do attribute all the characters of those wretched men to the Papacy. And indeed they are so like that it is no wonder if they be not clearly discerned asunder. Though the Papacy would be taken for a Jacob, yet she must give leave to standers by to take her for Esau, when her hands and neck and other parts be as rough as his.  
Set her and this mystery of iniquity, we have been speaking of, together, and can you know them asunder? Though I am not persuaded the Apostle speaks of Rome, in 2 Thes. II. but of these first Apostate Christians, yet comes not Rome an inch behind what is charactered there.  
I. Both of them Apostatised from the truth, she as well as those in the Text before us. It's very true, Rome had once been a famous Church, whose Faith was renowned through the whole World, as the Apostle intimates once and again in his Epistle thither. But as the Historian, Quaeres Samnium, You may seek for Samnium where Samnium was, and not find it: so may you seek for such a Church there where once such a Church was and be far enough from finding it. Corruptio optimi, The corruption of that best Church that then was is become the worst corruption. And if you would find either truth or a right Church there, you do but look for the living among the dead. They brag of their incorruption, and that their Doctrine and Worship hath descended pure all along, and that that Church hath not been tainted from its first foundation by Peter and Paul. So the Jews of old cried, The Temple of the Lord, The Temple of the Lord, when they had made it a den of thiefs.  
You can hardly persuade me, but some taint was got into that Church (in the time of Peter, I do not say, for I am assured he never was there, but) even before Paul came there, and while he was there: and sure he must be of a large faith that can believe she hath kept pure so many hundred years together above a thousand. When I read that, Rom. XVI. 17. I beseech you brethren mark those that cause divisions and offences, contrary to the Doctrine ye have learned, and avoid them. For they serve not our Lord Jesus Christ, but their own belly. I cannot but strongly suspect, that there were some such wretched ones as these we have been speaking of, then tampering in the Church of Rome, and it was well if she received no taint from them; hardly any Church in the World, but did. And when I read that Philip I. 16. Some preach Christ of envy and contention not purely, thinking to add affliction to my bonds: I cannot but suspect, that that was in Rome itself where the Apostle then lay prisoner: And that then the quarrel, I am of Paul, I am of Cephas or Peter, was set afoot in the Church of Rome, as it was in the Church of Corinth.  
How ever I believe that that Star that fell from Heaven, to whom was given the key of the bottomless Pit, and he opened the Pit and let out horrid smoke, and so horrid Locust, Rev. IX. beginning, is most truly understood by our Protestant Divines, of the Bishop of Rome or the Papacy. For a Star in the Revelation-language is a Doctor or Minister of the Church, and falling from Heaven is falling from the Truth, and the true Church.  
II. As the Apostasy of the men in the Text, and in the Apostles description in this Chapter and elsewhere, was into the two contraries, strictness in outward ceremony, and looseness of life and conversation, he that knows not the like in the Papacy is little acquainted with their story. As great strictness enjoined in the one, and as great looseness permitted in the other in that Church, as that the Jews themselves were not more strict in the one, nor the Heathens themselves more lose in the other. Like Solomon's Temple windows, if it were fit to compare so noble a thing with so base, narrow without and broad within, strict in outward formality, lose in inward conversation.  
III. As these in the Text resist the Truth, so that the Papacy doth, none that is a child or disciple of the Truth, but he knows with grief, and can they of the Papacy but know it themselves? How many witnesses of this matter, have been in every corner of the World, especial in those where the truth or purity of the Gospel hath appeared?  
Were you to name the greatest contrariety to the truth of the Gospel that you could name, could you name any thing so directly contrary as Popery. The smoke out of the bottomless pit, that is as contrary to the purity of the light, as what can be most contrary. I should but do what is done again and again in large and numerous volumes, if I should go about to prove and evidence this to you, viz. That the Papacy is the great resister of the Truth and Gospel, and the great contrariety to the purity of the Gospel. There are two things that speak it out, though all Protestants hold their peace: And those are,  
1. Their corruption of the Scriptures and the Fathers: As the messengers for Micaiah would have corrupted him to speak as the false Prophets did, so do these by the Scriptures and Fathers, to make them speak according to their own mind. Their Index expurgatorius shows that they are void of all shame in this point as well as void of all conscience. And crueler than the Gileadites that slew so many for saying Sibboleth, these make those say Sibboleth whether they will or no, that they may destroy the Truth that they once spoke out.  
2. The bitter and bloody persecution that the Church of Rome hath ever used against the true profession of the Gospel, is a testimony written in blood, how incomparable a resister of the Truth the Papacy is. And had Christ been at Rome any time for those many and many years, he had tasted of their kindness that way. It is compounded of such principles, that the Truth and it cannot live together, but it cannot but seek to destroy the Truth. The very temper of the Devil himself, who not only strives to destroy the Gospel, but cannot do it with all his endeavour. Aut tu illum aut ille vi. He must either destroy it or it will destroy him. What resistance the Papacy practiseth against the Truth by persecution, I suppose it needless to speak of unto any, that hath heard of the bloody days of Queen Mary, the Massacre in France and the Powder Treason in England, that you need go no further for instance. And blessed be the Lord, for that we have these testimonies only to our ears, and have not seen Popish resistance of the Truth; by persecution with our eyes. The Lord grant that England never see it.  
Thus have we briefly taken some view, of the mystery of iniquity hinted in the Text, and verse whence it is taken: Men of corrupt minds reprobated concerning the faith, resisting the truth as Jannes and Jambres withstood Moses.  
Now how large a discourse might we take up of the mysterious dispensation of God, in permitting his most sacred Truth to be so affronted and resisted; His most dearly beloved Truth thus to be abused and spurned against; His most divine Truth, sealed with the blood of his dear Son, thus to be persecuted; afflicted, tormented.  
The name of Rome, in Rev. XVII. is Mystery Babylon: And that indeed not only because it is Babylon in a Mystery, but that it is a great Mystery that God permits such a Babylon, so cruel, bloody, inhuman a persecutor of his Truth: so▪ continual a disturber and vexation and firebrand to the World: Such a Deceiver, Seducer and Destroyer of Souls. We may take up that, Jerem. XII. 1. Righteous art thou O Lord, if I plead with thee: yet may we plead with thee concerning thy judgements: why doth the way of the wicked prosper? And why is it so well with those that work iniquity? Why is it so successful, with Popery, Heresy, Error and Ignorance? That that is aloft and prevaileth, domineers and tyrannises, while Truth is trodden down, and the poor Gospel trampled under foot?  
I might speak at large how God permits things to go thus upon very Divine reasons. As,  
First, For the trial of his own people, that profess his Truth, how they will stick to his Truth under opposition: how they will cleave to a poor, persecuted, despised Gospel: how they will own a Truth that brings in no Money, no Worldly profit, nor Honour, nor Preferment, but Loss of all things, to gain Eternity. The Gospel is the fan of Christ, whereby he purgeth his floor, and separates wheat and chaff asunder.  
Secondly, He permits wicked men to resist ●is Truth, that they may make up the measure of their iniquities. They think, they avenge themselves of the Truth, whereas God avengeth himself on them, in giving them up to so reprobate a mind. To refuse the Truth is bad enough, to disobey the Truth, this is worse; to deny it and apostatise from it, this is bad of bad's; but resisting and persecuting it, this is worst of all. Some count this the sin against the Holy Ghost. In these men it might be, for they had seen his miracles. But however, it was a sin unto death in them.  
Thirdly, God permits this, because he knows Truth at last will conquer. As God turned Christ lose to combat Satan, and withdrew his Divine acting, because he knew Christ would at last come off a conqueror. As it was said of Gad, Gad a troop shall overcome him, but he shall overcome at the last; XLIX. Gen. 17. So it is with Truth, it may be opposed, oppressed, trodden under, yet it will overcome at last. Truth is a heavy stone, whosoever falls upon it will be broken, but whomsoever it falls upon, it will grind him to powder. If Truth triumph not in the conversion of men, it will triumph in their condemnation. When there were persecuting Emperors, how doth Truth triumph over them? And so the time of Rome is coming, when the Truth and Gospel, which she hath so bitterly resisted and persecuted, shall triumph, and clap their hands at her confusion and ruin; when Babylon shall sink as a millstone in the midst of the Sea, and rise no more. And all those divine Truths in the Gospel, that she hath opposed, resisted, persecuted, shall everlastingly rise up in judgement against her, and load her with torments and condemnation.  
So let Babylon come in remembrance before the Lord, and he plead the cause of his Truth, Gospel, People, Interest; and reward her, as she hath done to all these, and as she would have done to poor England on the fifth of November. And let all the people say,  
Amen.   

A SERMON PREACHED AT S. MARIES Cambridge, Novemb. V MDCLXXIV.  ACT. XIII. 9, 10. 
Then Saul who also is called Paul, filled with the Holy Ghost, set his Eyes on him,  
And said, O full of all subtlety, and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?  
A Dreadful and dismal character to be given to a man by an Apostle, and an Apostle now filled with the Holy Ghost to give it. Take out but that little great clause, Thou child of the Devil, and there needs not much more to the picturing of the Devil himself in his proper colours and full proportion: Full of all subtlety, full of all mischief, enemy of all righteousness, and the uncessant perverter of the right ways of the Lord. How little needs there more to the limning out the Prince of darkness himself in his blackest complexion? What is it for these titles to be given to any man? But our Apostle could very well discern between a Brother and a Sorcerer, between a true Christian and a false Prophet, between a Professor of the Gospel, and a professed perverter of the ways of the Lord.  
The Text tells us, he set his Eyes upon him, and sees him through, he discovers what he is to the very bottom, and accordingly is warranted by the Holy Ghost, with whom he is filled to give him these brands, O thou full of all subtlety and of all mischief, thou child of the Devil, and enemy of all righteousness.  
The two Parties in mention were as different and contrary as light and darkness, as Hell and Heaven; the one an Apostle, the other a Sorcerer; the one a most near servant of God, the other as near a servant of the Devil, the one full of the Holy Ghost, the other full of all subtlety and mischief: and all the agreement that was between them, (if that be any) was that either of them had a double name: for Saul he was also called Paul, and Bar Jesus, he was also called Elymas.  
The reason of the Apostles double name, I should look no further for, than to his double relation, as he was a Jew born, and as he was a freeborn Roman. His Hebrew name Saul, relates to his Hebrew original, and his Roman name, Paul to his Roman privilege. And whereas he had been called by his Jewish name, Saul, all along the story hitherto, while he had been conversing among the Jewish Nation: he being now appointed Apostle of the Gentiles, and now set out upon that employment, he is called by his Gentile name all along hence forward, Paul, and Saul no more.  
But the resolution about the Conjurers double name is not so easy, and we shall not find Esau in this matter so smooth as Jacob.  
First, As concerning his name Bar Jesus; I believe it was almost as far from the signification of that Blessed Name that we adore, as he himself was from adoring him; and I believe it was a very great way from the letters of that Blessed Name. In the Arabic translation, indeed that we have in our Polyglot Bible, it is written with the very same letters. But in the translation, in that Language, published by Erp●●●us it is written otherwise, and better I doubt not; and yet I question whether with the letters proper for it or no▪ I should divine his name Jesus from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain inchoante, which signifies contabescere, morbo corrodi, to languish, to pine away, to be eaten up with some malady; and if I miscount not, you have it but three times in the Bible, and those in the Psalms, Psal. VI 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by our English, Mine eye is consumed because of grief: by the Interlineary Latin, Erosus est prae indignatione oculus meus. And the very same words you have, Psal. XXXI. 9 where our English renders after the same manner, and that Latin Contabuit; and in the very next verse after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My bones are consumed. Now the third person future of that word, if you would write it in Greek letters, you can hardly do it more properly, than in the word Jesus that is before us.  
And to this Hebrew word I cannot but conceive, that the Syriack Translator had an Eye, when he writes not Bar Jesus, but Bar Shuma; by which he means not Filius Nominis, a man of Name or renown, as some would have it, and as indeed it might signify, but a man of sores, swell or break out: for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Levit. XII. 2. in the Targum of Jerusalem, and Jonathan upon the Law; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Esa. I. 6. and elsewhere in the Targum of the other Jonathan upon the Prophets. And how Bar Shuma, a man of sores agrees with Bar Jesus, a man wasting and languishing, I need not tell you.  
But how doth Elymas agree with both? vers. 8. Elymas the Sorcerer, for so is his name by interpretation: But there is some scruple which name is meant, whether his name Bar Jesus, or his title Magus. And that that hath been the currentest rendering hath been by the Arabic word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain inchoante, which signifies a knowing, a wise man, and so may be bowed to the sense of Magus: But both the Syriack and Arabic Translators begin the word Elymas with another Letter. I learn from that incomparable work for pains and learning the Heptaglot Lexicon, that Alima or Elima, Eliph inchoant, in the Arabian Tongue, signifies Dolere or cruciari; to be in pain or anguish. And I think I need to look no further how Elymas doth interpret Bar Jesus, when the one signifies contabescere, and the other dolere; the one morbo corrodi, and the other cruciari, the words being so near a kin.  
It were worth enquiring, why his Hebrew name is rendered into Arabic, and not into Greek, as is generally done all along the New Testament with other names. But that discussion is not so proper for this time and occasion.  
The man's sickly names therefore, Bar Jesus or Contabescens, and Elymas or dolens, may justly make us to look upon him, as some pitiful, pining, langushing, diseased body. Which whether that were so or no, is not much material, but certainly the titles that the sacred Historian and blessed Apostle do give him, put it out of all question, that he carried a very sad sickly and diseased soul. The Jewish Writers when they would speak out a very wicked man indeed, they say, that he broke out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the superfluity of naughtiness, as our English renders the phrase turned into Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. I. 21. Now read this man's Epithets, and guests whether he could have broken out further than he did. The holy Penman calls him a Jew, a false prophet, a Sorcerer, vers. 6. The holy Apostle calls him full of all subtlety, full of all mischief, the child of the Devil, and enemy of all righteousness, in the verse before us. Titles or Epistles, or Stigmata, or call them what you will, so foul that an hours discourse can speak but little to them of what might be, or what were requisite to be spoken, to give every of them their due.  
Therefore to confine myself to the time, I shall confine my discourse only to his present action, upon which the Apostles Eye is more peculiarly intent, viz. that he perverted, and ceased not to pervert the right ways of the Lord. Into which sink of his, as into a common sewer, flowed all the rest of his puddles here mentioned, some as causes of his so acting, and some as instruments.  
Hither flowed as causes his being a Jew, a false prophet, a Sorcerer: these set him on work. And hither flowed as instruments, his subtlety, his mischievousness, his Devilishness, his enmity against all righteousness: these helped him in his work. And what his work was, or what is meant by his perverting the right ways of the Lord, we need not go far to learn, the eighth verse resolves it fully, he withstood the Apostles Barnabss and Paul: and he sought to turn away the Deputy Sergius Paulus from the faith. He opposed the preaching of the Gospel, and he opposed the conversion of the Gentile.  
And such Emissaries, some will tell you, the Jews had abroad in the World for such a purpose; subtle and mischievous men, sent abroad purposely to oppose, and contradict and vilify the Gospel, and to hinder as much as possibly the conversion of any Heathen. It were too bold to say, this man was sent by the Sanhedrin upon such an employment. If he were not, they could hardly have fitted themselves better for such a business, than with him so accomplished and accoutred for so cursed a design. The very mildest title that he carries, viz. as he was a Jew, speaks him capacitated and principled sufficiently for such an Employment, had he been neither false prophet nor Sorcerer.  
Accordingly I shall only take up that Epistle and relation of his, and let all the rest alone, and consider him as a Jew, and so acting, as a Jew, in this his cursed employment, Not ceasing to pervert the right ways of the Lord, or to oppose the Gospel.  
If you scan and observe the demeanour of the Devil in the two different ages of the World, under Heathenism, and under the Gospel, you will find this to have been his method, and his shifting policy, viz. That under Heathenism he foisted upon the World the greatest lie that could be forged in Hell, to make the Heathen believe, that the Devils that they served were Gods. And under the Gospel, when that lie would not do, he set men to oppose and contradict that greatest truth, that could be revealed from Heaven, the truth and tenor of the Gospel. And the first Agents that he employed in this business was the Nation of the unbelieving Jews. A generation by the very principles of their Religion fermented into a sowrness and contrariety to the Gospel, and the right ways of the Lord in it. Our Apostle in Rom. XI. 8. tells us, They were under the spirit of slumber. And 1 Thes. II. 15. he intimates, how they were under a spirit of contradiction: They are contrary to all men. Under the spirit of slumber, so that all their Religion was but ● dream of men that slumbered. And under the spirit of contradiction, so that all their acting was to oppose whatsoever was not according to that Dream.  
And that that caused both these was their drinking in the enchantments of their Traditions. Which drunkenness cast them into a deep sleep, and which made them rave and rage whilst they thus slept.  
It is very observable again, how Satan, and the Nation itself did shift and change the manner and means of their undoing. Before their Captivity into Babylon, they were all for Idolatry, and the Devil cheated them with his great lie, as he did the Heathen, to worship and sacrifice to Devils instead of God. But after that Captivity he something changed his temptation, and they became the means of their undoing; he persuading them to embrace another great lie, that of Traditions, instead of that of Idolatry: and they embracing it. They had so sorely smarted by the seventy years' captivity for their Idolatry, that it was not so easy to bring them to that again; but he found it easy to foist upon them this other great lie, to make them believe that every doting Tradition, the invention of foolish men, was a divine Oracle, delivered to Moses at mount Sinai, and so from hand to hand to all posterity.  
The Nation had been used to divine Oracles, by Visions, by Prophets, by Urim and Thummim all along. But now all these under the second Temple were ceased and gone: and how should a people that had been always used to such Oracles do without them? Here Satan saw his opportunity to cheat them with a Leah instead of Rachel, to impose upon them the famed oracularity of Traditions instead of the lively Oracles of God: like the deceitful Harlot in the Book of Kings, to lay a dead Child in their bosom instead of a living; and this they wing and cherish and make much of, as if it were the l●ving Child, even to this day.  
Now how these Traditions wrought with them I may very well spare my labour to demonstrate, the Gospels and Epistles do it so abundantly. That by their Traditions they transgressed the commandments of God, Matth. XV. 3. That by their Traditions, they made the Word of God of none effect, vers. 6. That by their Traditions they worshipped God in vain, teaching for Doctrines the Commandments of men, vers. 9 And in a word, that they were led into a vain conversation by the traditions received from their Fathers, 1 Pet. I. 18. Thus was it as to their effect in general; instances of particulars might be endless. I shall only mention three; and those that may be called the first three, as David's three Champions were, if I may mention so noble persons, and so base things together.  
First, These Traditions of theirs made them dream, that Messiah should be a pompous temporal Prince, arrayed with all earthly royalty and glory, and crowned with all terrene victoriousness and triumph. And this dream under the spirit of slumber, cast them also under the spirit of opposition against the true Messiah when he came. Poor Jesus looked so unlike the gallant Messiah they dreamt of, that by the very principles of their Traditions and Religion, they could do no less to him, than what they did, persecute, afflict, torment, crucify him. For he was not the Messiah they looked for, but a false Christ forsooth, a false Prophet, a deceiver, a seducer of the Nation.  
Secondly, Their Traditions made them dream, that Messiah and his Law and Doctrine that he should bring with him, should be so far from abating or abolishing any of the ceremonies of Moses, that he should rather add to them, heighten and enhance them. And this dream under that spirit of slumber cast them also under the spirit of opposition against the Gospel. That is not for their turn, but against it, that cries down those ceremonies, and that justification they expected by them; that lays those shadows aside, and does, as it were, bury Moses, as Christ did his body, in the valley of Beth Peor. So that with them you cannot be a friend to Moses, unless you be an enemy to the Doctrine of Jesus.  
Thirdly, and lastly, Their Traditions made them dream, that they were the only beloved of God of all people: that the seventy Nations of the World were abhorred, hated, cursed of him, and were to be destroyed. But oh! dearly loves he the seed of Israel, how entirely does he affect the Children of Abraham! And this dream under the spirit of slumber casts them also under the spirit of contradiction against the calling of the other Nations. What must those dogs eat of the children's bread? Must these Children of the bond woman come to be heirs with the Children of the free? They forbidden us to speak unto the Gentiles, that they might be saved, saith the Apostle in that place to the Thessalonians before quoted. And our Saviour must be cast down the steep hill, and dashed all to pieces by his Townsmen of Nazaret for but hinting the calling of the Gentiles, in the story of Elias sent to the widow of Sarepta, and Naaman the Syrian sent to Elisha, and healed.  
And thus briefly from this short scantling we may see, how this wretch before us was principled to oppose the Gospel, and to resist the Deputies conversion, by the very dictates of his Religion, as he was a Jew. How he might be forwarded and helped in his so acting by being a false Prophet, and a Sorcerer, by his subtlety and mischievousness, and by the rest of his devilish accommodations for such a purpose, I need not insist to demonstrate, the thing itself speaks it sufficiently.  
So much therefore be spoken concerning his Person, and his Qualities and Conditions. Nor need we to stand gazing only upon him, since this day hath discovered some too like unto him. In the verses after my Text, it is related that this varlet was struck blind, and that he went up and down groping for some, that might take him by the hand and lead him. The memorial of this day may direct him, where to find some that may go hand in hand with him; and whether leads the other, it is no great matter; for whethersoever does, it is but the blind leading of the blind.  
The day commemorates a Fact and Design, as black as all this wretches Titles. It commemorates men full of subtlety and mischief, as well as he, men that opposed the Gospel, as well as he; and that were principled by their very Religion to oppose it, as well as he. And men, who while they style themselves The Society of Jesus, by their principles and practices give suspicion that they relate more to this Bar Jesus, which we have had in hand, than to him, upon whom they would father their denomination. Men, I say, that are principled by the very dictates and elements of their Religion, to oppose the Gospel and the sincere profession of it. And indeed you can expect no better from Rome, from whence these men's principles came, either from the Place or from the Religion.  
I. For the Place. The Holy Ghost hath spoken out the Numen of Rome, which was by no means named or known before, Rev. XIII. 2. The Dragon gave it his power and seat. For that Rome is there meant hath not only the consent of the Interpreters of old, and of the Protestants at this day, but even of the Romanists themselves, if you will but allow them the distinction of Rome Heathen and Christian. And can any good thing be expected thence, where the Dragon's donation is the Founder of the power, I doubt, more truly than Constantine's? And can the Gospel but sinned opposition there, when there is such a power delegated from the great opposer? For you read not of any revocation or alienation of that Conveyance of Power.  
II. As to her Religion in after times, and at this day, give me leave to use the words written upon the wall of Belshazzers dining room, Mene, Mene, Tekel, Upharsin.  
1. Mene. Number the Doctrines of that Church and Religion one by one, and how great a company of them will prove to be like those of the Jews, but dreams of men, lying under the spirit of slumber: Universal Bishopship, Primacy, Infallibility, Power to pardon, Purgatory, and Deliverance thence, Transubstantiation, and multitudes more of the like fancy: the believing of which is but like his case in the Prophet, that dreameth that he eateth, and behold! he is still hungry; and dreameth that he drinketh, but behold! he is still thirsty, and his soul fainteth in him.  
2. Tekel. Weigh their Doctrines in the balances of Scripture, reason, and impartial judgement; and how great a company of them will prove again like the Jewish, of no greater weight, than fond traditions and the vain inventions of men, even from the Chair, wherein the King sitteth upon the Throne, to the Souls in Purgatory, or the servant behind the Mill.  
3. Lastly, Perez, Divide their Doctrines, that every one may have his part, to whom it belongs; and how great a share will fall to the unbelieving Jew, and how great a share to the Apostatizer, or him that once believed, but was revolted and fallen away?  
These two were the great Enemies and Opposers of the Gospel in the Apostles times, before ever the Heathen Rome began to persecute it. And these two, if my conjecture do not very much deceive me, made up the full measure of the stature of the Antichrist, that the Apostles St. Paul and St. John speak of, as extant in those very times. The former, the unbelieving Jew, was the man in the Parable, out of whom the unclean spirit was not yet cast. The Apostatised Jew was he, out of whom indeed that spirit had been cast, but was returned with seven other spirits worse than himself, and dwelled there again. The former opposed the Gospel by enforcing against it the rites and ceremonies of the Law, and justification by it. The latter by that also, as it would serve his turn; but withal abusing the liberty of the Gospel against the Sanctification of it.  
These were the Opposers of the Gospel before the Heathen Roman persecution began to meddle with it. And when that ceased, after long succession of time, whether the same spirit and principles were not metempsychosed into Rome now grown Papal, let any impartial Censure judge, by comparing her strictness for Mosaic rites, and the looseness of her Libertine Doctrines. I am deceived, if the Jubilee now coming speak not very fair and far toward the attestation of both these, Mosaic strictness in proclaiming a Jubilee, and Libertine looseness in indulging so easy pardons.  
If men's practices speak their principles, as this man's in the Text did, we need not to ●ip so much into the principles of this Church, elementing and indoctrinating to the opposing of the power, purity and sincerity of the Gospel; her practices do make them legible abundantly▪ as written in Capital letters of fire and blood. This days memorial gives evidence sufficient, that I may not trouble you with raking into any more.  
Which commemorates a design of cruelty and horror, a design full of all subtlety, of all mischievousness, of all inhumanity, that remote ages to come, will hardly believe, that a Church that takes on her to be the only holy Catholic Church, should ever ●●eed so horrid a monster. And why so cruel against a harmless Nation? What had we done that we must be so destroyed? Abimeleches plea to God was, Lord wilt thou also destroy an innocent Nation? And God accepted his plea as good, and would not destroy it. But▪ these men were deaf to any such pleading, and an innocent Nation must perish, because it was so innocent. As all the crime of Abel that must cost him his life was, that he was more righteous than his Brother; so all our guilt was because we had the more righteous and pure Religion. And therefore Mother and Child, our Religion and we must perish together.  
As God by fire sent from Heaven, in the days of Elias, did determine the question, who was the true God, the Lord or Baal; so he by preventing this fire from Hell hath determined the question, betwixt Rome and us, which is the true Religion, theirs or ours. O! England, happy in thy Gospel and Religion, a Religion doubly lovely and beautiful Tirzah-like, both because thou deservest the hate of such a people, and because God hath so owned thee against thy haters. Blessed be the great God of Grace and Truth, that hath planted thee, watered thee, preserved thee, and so shines upon thee. And so may it grow, and prosper, and flourish, and bring forth blessed fruit under the same influence of Heaven, and let all the people say Amen. Hallelujah.   

A SERMON PREACHED AT Guildhall LONDON, Jan. XXIV. MDCLXXIV.  REV. XXI. 2. And I john saw the holy City, the new jerusalem, coming down from God out of Heaven. 
AND no wonder if there be a new Jerusalem, when at the fifth verse of this Chapter, God proclaims that he makes all things new. And that new Jerusalem must needs be a holy City, when it is sent down from God, and comes out of Heaven. And that holy City coming from Heaven could not but be a most lovely prospect to him that saw it, when the old Jerusalem on Earth had been once so lovely, that it was the glory and joy of the whole Earth, Psal. XLVIII.  
Who it was that saw it, he himself tells you, speaking out his name, John: by which I suppose there is none here but understands the blessed Apostle and Evangelist of that name; though time hath been, that some have dreamt of another John: but no account could be given who he was, or whence he came. I shall therefore in this matter, which I believe needs but little dispute now, only say these three things.  

I. That it is disagreeable to all reason to think, that our Saviour, when he intended to do some man so much honour and favour, as to impart such noble and glorious visions and revelations to him, as are recorded in this Book, that he should pass by and skip over his own Apostles and Disciples, and should pick out a man, that we all know was no Apostle, that no one knows, whether he were a Disciple or no. But,  
II. It is agreeable to all reason to conceive, that as the man, to whom God vouchsafed the revelation and discovery of the times and occurrences, that were to intervene betwixt his own times and the fall of Jerusalem, was Daniel, a man greatly beloved; so that the John, to whom Christ would vouchsafe the revelation and discovery of the times and occurrences, that were to intervene betwixt the Fall of Jerusalem and the end of the World, was John the Disciple greatly beloved.  
III. Of that Disciple Christ had intimated, that he would that he should tarry till ●e came, Joh. XXI. 22. that is, till he should come in vengeance against the Jewish Nation and their City to destroy them; for that his coming, both in that place, and in divers other places in the New Testament, doth mean in that sense, it were very easy to make evident, should we take that subject to insist upon.   
Now as our Saviour vouchsafed to preserve him alive to see the Fall and destruction of that City, so also did he vouchsafe to him the sight of a new Jerusalem instead of the old, when that was ruined, laid in ashes and come to nothing. He saw it in Vision, we see it in the Text, and upon that let us six our Eyes and Discourse, for we need not speak more of him that saw it.  
In the verse before, he sees a new Heaven and a new Earth, and in this verse a new Jerusalem. 
I.  Something parallel to which is that in Esa. LXV. 17. Behold, I create new Heavens and a new Earth. And in the verse next following, Behold, I create Jerusalem a rejoicing. The expressions intimate the great change of affairs, that should be in the World under the Gospel, from what had been before. A new Heaven, or a change of Church and Religion, from a Jewish to a Gentile Church, and from Mosaic to Evangelical Religion. A new Earth, or a change in the World, as to the management or rule of it, from Heathenism to Christianity, and from the rule of the four Heathen Monarchies, Dan. VII. to the Saints, or Christians, to judge the World; 1 Cor. VI 2. or being Rulers or Magistrates in it.  
And the new Jerusalem is the emblem and Epitome of all these things under this change, as the old Jerusalem had been, before the change came. There is none but knoweth, that Jerusalem, in Scripture language, is very commonly taken for the whole Church then being, as well as it is taken particularly and literally for the City itself then standing. That City was the Church in little, because there were eminently in it all those things that do make and constitute a true Church, viz. the administration of the Word and divine Ordinances, the Assemblies of the Saints, the Worship of the true God by his own appointment, and the presence of God himself in the midst of all. And can any doubt, but that the new Jerusalem meaneth in the like sense, and upon the like reason, The Church of God under the Gospel, this enriched with all those excellencis and privileges, that that was, yea and much more? There was the Doctrine of Salvation, but wrapped up in Types and Figures, and dark Prophecies; but here unfolded to the view of every Eye, and Moses veil taken off his face. There Ordinances of divine Worship, but mingled with multitudes of carnal rites; here pure adoration in Spirit and Truth. There an assembly only of one People and Nation; here a general assembly compacted of all Nations. There God present in a cloud upon the Ark; here God present in the communication of his Spirit.  
Therefore it is the less wonder that it is called the holy City, because of these things, 
II.  which is the second circumstance considerable in the words, I saw the new Jerusalem, The holy City. It is observable that the second old Jerusalem (for so let me call the Jerusalem that was built and inhabited after the return out of Captivity) was called the holy City, when goodness and holiness were clean banished out of the City, and become a stranger there. When the Temple had lost its choicest ornaments, and endowments that contributed so much to the holiness of the place and City, The Ark, the cloud of Glory upon it, the Oracle by Urim and Thummim, the fire from Heaven upon the Altar: these were all gone, and Prophecy was utterly ceased from the City and Nation: yet even than it is called the holy City in this her nakedness.  
Nay when the Temple was become a Den of Thiefs, and Jerusalem no better, if not worse; when she had persecuted the Prophets and stoned those that were sent unto her, when she had turned all Religion upside down, and out of doors, and worshipped God only according to inventions of men; yet even then, and when she is in that case, she is termed the holy City, Matth. IU. 5. Then the Devil taketh him up into the Holy City, and setteth him on a pinnacle of the Temple. Nay when that holy Evangelist had given the story of her crucifying the Holy of Holies, the Lord of life and glory, even than he calls her the holy City, Chap. XXVII. 53. The bodies of many Saints, which slept, arose, and came out of their graves after his Resurrection, and went into the holy City, and appeared to many.  
Call me not Naomi but call me Marah, might she very well have said then, and so might others say of her, for it might seem very incongruous to call the holy City, when she was a City so very unholy. She was indeed simply and absolutely in herself most unholy, and yet comparatively The holy City, because there was not a place under Heaven besides, which God had chosen to place his Name there; and there he had: and that was it that gave her that name and title. And while she kept the peculiarity of the thing, she kept the name, but at last forfeited both; and than God finds out another City where to place his Name, A new Jerusalem, A holy City, a holier City; her younger sister fairer than she.  
Holy, under the same notion with the other, because God hath placed his Name only 
III.  there: Holier than she, because he hath placed it there in a more heavenly and spiritual manner than in her, as was touched before. And Holier still, because she shall never lose her holiness as the other did, as we shall touch hereafter. And she cannot, but be holy as I said before, when she comes down from Heaven, and is sent thence by God.  
And this is the third thing remarkable in the Text, I saw the new Jerusalem coming down from Heaven. The Apostle S. Paul calls her Jerusalem which is above, Gal. IU. 26. Our Apostle sees her coming down from above; and the Prophet Ezekiel in his fortieth Chapter and forward, seethe her pitched here below when she is come down. She is above, and yet she is beneath; much as the case was at Mount Sinai, there was a Tabernacle above, the heavenly pattern on the top of the Mount, and there was a Tabernacle beneath, the material building and fabric at the foot.  
Jerusalem that is above; intimating that it is not a material building, but a spiritual, that the Builder is not man, but God: and yet that Jerusalem is come down, and is also here below, because it is among men, and consists of men; Men as lively stones being built up into a spiritual house and building, as it is 1 Pet. II. 5. Most commonly in this book of the Revelations, she is called by the very name of Heaven itself, that where you read Heaven you must understand the Church, partly because she is the only Heaven that is upon Earth; partly because of the presence of God in the midst of her as in Heaven; and partly because of the holy and heavenly things that are in her; and partly because she is the gate of Heaven, and the only passage whereby to come thither. Upon all which accounts together, it is no wonder that she carries the name of the heavenly Jerusalem, the holy City, and the holy City, that came down from God.  
And let this suffice to be spoken concerning the meaning of the New Jerusalem, or what it is, viz. the Gospel Church. The great question and dispute is where it is? And whereas our Apocalyptick saw it coming down from Heaven, the great inquiry is, where it lighted, pitched and took its station? Where is the house of the Prince, and where is this City of the great King? Where is the true Church, this new Jerusalem? The finding, where it is not, will be some direction how to seek it, where it is: and let us begin there first.  
I. First therefore, Let me say in this case much like what was said of old by the Historian concerning the City Samnium, You may look for Samnium there where Samnium stood, and cannot find it. If you look for the new Jerusalem there where the old Jerusalem stood, you will not find it there: though the Jew would have you to look no where else, and have it to be found no where else. It is well known what the conception and expectation of that Nation is in this point: how they look for a most stately Jerusalem to be built where the old one stood, for a pompous Kingdom settled in the Land of Canaan suitable to such a City, and for a pompous Messiah riding in the midst of both with stateliness suitable to both. I shall say no more to this opinion but briefly only this, (for it is not worth speaking much unto) That this opinion helped forward the murder of the true Messiah when he came among them. And I much wonder whether the opinion that produced so bad an effect then, can come to any good effect at any time. Because our Saviour, Poor Jesus, did not bring so much pomp and gallantry with him, as that opinion expecteded he was looked upon by them as a false Messiah, and under that notion they made him suffer. And it is more than suspicious that such an opinion can prove good, solid and successful never, that proved so very fatal and mischievous then.  
It is true indeed that the Prophet Ezekiel doth delineate his visionary Jerusalem, as seated in the very place where the old had been: for indeed there was then a Jerusalem to be built there, as it was after the return out of captivity. But whosoever shall take measure of the dimensions that he giveth to his City in space and compass, will find it to come near, if not to equal, the space and compass of the whole Land of Canaan. And this Apocalyptick, the best interpreter of that Prophet, measuring his square new Jerusalem at vers. 16. of this Chapter, finds it to be twelve thousand furlongs, or fifteen hundred miles, upon every side of the square, six thousand miles about; and the wall about it also fifteen hundred miles high: The wall of Salvation, Esa. XXVI. 1. So that these things considered, a mystical or spiritual sense is enforced here, and for a literal one there is left little or no room at all. And we must look for the new Jerusalem somewhere else, then where the old one stood, for there is not room for it. Where then shall we seek next, since we cannot find it there. Here,  
II. I cannot but remember the story in 2 Kings VI The Syrians are seeking Elisha at Dothan, and he strikes them blind; and this is not the way, says he, this is not the City, but follow me, and I will bring you to the man whom ye seek, and he brought them to Samaria. We are seeking the new Jerusalem, and there are those that will tell you (but you must let them blindfold you the first) that you of London, we of England, are out of the way, if we look for any new Jerusalem, any true Church here among us, but follow them, and they will lead you where it is, and they will bring you to Rome. A place where I should as little seek for the new Jerusalem, as I should have sought for the old Jerusalem in Samaria; or as I should have sought for true worshippers, and the place of true worship at Sichem, and mount Gerizim. When they pretend to lead you to the new Jerusalem, and bring you to Rome, they could hardly lead you to any place under Heaven more unlikely where to find the new Jerusalem, then there.  
Our Divines in their writings have evidenced this abundantly, and I shall not trouble you with rehearsing any thing they have spoken. I shall only lay these four Scriptural considerations before you, easy to understand and carry away; and even out of them let any impartial judgement censure and determine in this case. And first, Two concerning the place and City: And then two concerning the Church and Religion.  
I. Concerning the Place and City.  
First, As the new Jerusalem is never mentioned in Scripture, but with an honourable and noble character, so Rome on the contrary is never spoken of under any name or title, but with a character as black and dismal. One Memoir only excepted, (which is in her story, as Abijah was in the family of Jeroboam, 1 King. XIV. 13. the only one there, in whom was found any thing that was good.) And that is, that there was once a Church there, whose faith was renounedly spoken of through the whole world, Rom. I. 8. There was so indeed, and there could not be an Antichristian Church there, unless there had been a Christian Church there first: since, There must be a falling away first, that the man of sin might be revealed, 2 Thes. II. 3.  
The first mention that you have of Rome in Scripture is in Numb. XXIV. 24. under the name of Chittim: and there it is branded for the great oppressor and afflicter of Nations: and it is finally doomed to perish for ever.  
Secondly, You have mention of her armies, Dan. IX. ult. but with this brand upon them, that they are called The abominable army that maketh desolate, there styled by their Vulgar Latin, as in Matth. XXIV. the abomination of desolation.  
But thirdly, That which tops up all is, that she is called Babylon in this Book of the Revelations, and described there as she is. For that by Babylon is meant Rome, the Romanists themselves will readily grant you, if you will grant them the distinction of Rome Pagan and Christian, Imperial and Pontifical. And the last verse of Chap. XVII. puts the matter out of all doubt, where it says, that the Woman, the scarlet Whore, which thou sawest is the great City which reigneth over the Kings of the Earth. Upon which every one that is acquainted with the Rome-history must needs conclude, that no City can there be understood like the City Rome.  
Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever; to look for the holy City among the abominable armies, and to look for Zion the City of God in Babylon that Mother of Harlots, and abominations of the Earth.  
Secondly, Whereas old Jerusalem and the Jewish Nation incurred so great a curse and guilt for the murder of the Lord of life, as we all know it did; it requireth very cogent arguments to prove, that Rome that had a hand as deep in that murder, should obtain so great a blessing, and happiness on the contrary, as to be the only Church in the World, and the Mother of all Churches. There is no Christian but knoweth how deep a hand Jerusalem had in that horrid fact: and he knoweth but little that knoweth not that Pontius Pilate was Deputy for Rome there, and how deeply also he was engaged in it, as her Deputy.  
And so much be spoken concerning the very Place, and how unlikely it is to find the new Jerusalem there. How improper it is to imagine that that should be the City of God, of which God himself in his Word speaks not one good Word, but evil: to imagine that he should choose that of all Cities for his dearest spouse, that of all Cities had the deepest hand in the murder of his dear Son.  
II. Concerning their Church and Religion. If these men that pretend to lead men to the new Jerusalem, and lead them to Rome, would but speak out and plain, and tell them that they will lead them to the old Jerusalem, and so lead them to Rome, they speak something likely. For what is the Church and Religion of Rome, but in a manner that of old Jerusalem, translated out of Judaick into Roman, and transplanted out of Palestina into Italy. And there is hardly an easier or a clearer way to discover that she is not the new Jerusalem, then by comparing her with the old: as God doth most clearly discover the Jerusalem then being, Ezek. XXIII. by comparing her with Samaria and Sodom divers hours would scarce serve to observe the parallel in all particulars, and punctually to compare the Transcript with the Original: I shall only and briefly hint two things to you to that purpose. And,  
First, Let me begin with that distinction that the Jews have in their writings once and again; of the Mosaic Law, and the Judaic Law, or the Law of Moses, and the Law of the Jews. And they will tell you, such and such things are transgressions of the Mosaic Law, and such and such are transgressions of the Judaic Law. And as they themselves do make the distinction, so they themselves did cause the distinction. What they mean by the Mosaic Law, we all understand, and by their Judaic Law, they mean their Traditional Law, which they call the Law unwritten. While they kept to the Law of Moses for a rule of faith and life, as they did under the first Temple, they did well in point of Doctrine, and no heresy and heterodoxy tainted them: but when they received and drank in Traditions, as they did under the second Temple, they drank in their own bane and poison.  
There is in Scripture frequent mention of the last days, and the last times: by which is meant most commonly the last days of old Jerusalem, and of the Jewish oeconomy, when they were now drawing toward their dissolution. But from what date or time to begin her last days may be some question. If you date them from the time she first received and entertained her traditions, you do but fit the calculation to the nature of the thing calculated. For than did she fall into the consumption and disease that brought her to her grave: then did she catch that infection and plague, that never left her, but grew upon her, till it made her breath her last in a fatal end. Traditions spoiled her Religion, and brought her to worship God in vain, teaching for Doctrines the commandments of men, Matth. XV. 9 Traditions spoiled her manners, and trained her up in a vain conversation, received by tradition from the Fathers, 1 Pet. I. 18. In a word, Traditions, as they made the Law, so they made the Gospel of no effect; and the doctrine of Christ, the death of Christ, the belief in Christ, to be but needless business, and things to no purpose. Nay Traditions leavened them to hate the Gospel, to murder Christ, and to persecute his Disciples. For by the principles of their Traditions they could do no less than all these.  
Now surely Jerusalem that is above is above this infection; and the new holy City certainly brought no such infection from Heaven, nor was tainted with this contagion, which was the death of the old: as a Priest in Israel could hardly be infected with Leprosy. But you may see the tokens upon the Church of Rome very thick; traditions upon traditions; some of so like stamp to those of old Jerusalem, that you can hardly know them asunder; but all of the like effect and consequence, that they make the Gospel of none effect, as those did the Law; and causing men to worship God in vain, while they are taught for Doctrines the commandments of men. How great a part of their Religion is nothing else but the commandments of men, and other Traditions, and how great a part of their Church is built upon nothing else? The very chief▪ corner stone in all their fabric is of no better substance and solidity, viz. that S. Peter was Bishop there, and there was martyred, when the Scripture and reason gives a far fairer probability that he was Apostle to the circumcision in Babylonia, and there ended his days.  
Secondly, You would hardly think that there was a worse brood in the old Jerusalem, than those that we have spoken of; the men so infected with the Plague (and with a Frenzy with it) of traditions. And yet I can name you a worse, and that was those that had forsaken their Judaisme, and entertained and embraced the Gospel, but at last apostatised from it, and revolted to their old Judaisme again; to their old Mosaic rites, which sometime had been right, but now antiquated, and to their traditional principles, which had never been right, but now lest of all to have been embraced; and to a deadly hatred and persecution of the Gospel, that they once professed.  
How the Apostles speak of and against this Apostasy in their Epistles, I need not tell you, he that runs may read it: But he that stands still, and reads presely will find, that they find The Antichrist, that then was, in that Apostasy. I say the Antichrist, that then was. For the Scripture gives a hint of a twofold Antichrist, one in the Epistles, and the other in this Book of the Revelation: one that was in those times, and the other that was to be afterwards: one among the Jews that had embraced the Gospel, and the other among the Gentiles, which should embrace it. And if you will let the unbelieving Jew to be one part of the Antichrist, that then was, the Apostatised Jew was much more. Many Antichrists in those times, as this our Apostle tells us, 1 Joh. II. 18. but those were they especially of whom he speaks immediately after; They went out from us, but they were not of us. And the like character do these Apostates carry in other places in the Epistles in terms equivalent.  
Now therefore the nearest way to discover the Antichrist, that was to be in after times among the Gentiles, is by observing his likeness and similitude to the former, viz. in apostatising from the pure and sincere profession of the Gospel to Judaisme, or to Mosaic manner of worship, and Judaic principles and Religion.  
Which how the Church of Rome hath done, it would require a long time to compare in all particulars; but it will require a far longer time for her to clear herself from that just accusation. How near doth she come to Judaisme in the doctrine of Justification? how near in the doctrine of opus operatum? How near in the doctrine of expiation by bare Confession? How near in the doctrine of the value of Traditions? And one for all, how near in turning all Religion into Ceremony? Their present year of Jubilee is it not Mosaic? And were you there at it, and saw the manner of their devotions, their formal Services, and Ceremonious Worship, would you not think you were in the old Jerusalem among the Scribes and Pharisees, rather than in the the new, where the true worshippers worship the Father in spirit and truth.  
So that when we departed from the Church of Rome, we did but the same thing, that the Apostles, Disciples, and other holy converts of the Jewish Nation did; they forsook Judaisme to embrace the purity of the Gospel. And so did we. And in the way that they call Heresy we worship God.  
If I have trespassed too much upon your patience by so prolix a discourse upon so unpleasing a subject, I must crave your pardon. We enquiring after the new Jerusalem, where we might find it, come to the place where your ways parted, and one went right, and the other wrong. The wrong way is the broader, pleasanter, and more trodden; and not a few that stand in it, and cry, This is the right way, and no other. It is good to give warning, it is needful to take warning, that we be not misled, that the men and the way do not deceive us.  
And having thus far observed where the new Jerusalem is not to be found, let us now look where it is.  
And, first, we must not expect to find it in any one particular place, as you might have done the old Jerusalem; but it is dispersed here and there abroad in the World. It is the Catholic Church, as we are taught in our Creed, and it is not in one only, but in this, and that, and the other Nation. When the new Jerusalem is to be measured in Zach. II. an Angel bids, O run after yonder young man, that is to measure it, and tell him, that Jerusalem shall be inhabited as a City without walls, for the multitude of men and cattle that shall be therein. It is a City unlimited, and therefore not to be bounded within this or that compass. We may use this Paradox of it, That it is a fluid and yet a fixed body, nay fixed because fluid: that is, it is moving sometime into one place, sometime into another, and therefore it shall never fade or perish.  
The Jews accused S. Stephen of Heresy and blasphemy, because he said, that the Church and Religion should not always be pinned to that City and Temple, but taken away. In his answer he showeth, that the Church and Religion is a Pilgrim, one while in one place, another while in another: in Mesopotamia, in Charran, in Canaan, in Egypt. And our own observation may tell us, that when it failed in Egypt, and Israel followed the Idols and manners of that Land, as Ezek. XX. that then God found himself a Church in the family of Job and his three friends. The saying of our Saviour may suffice for this, The Kingdom of Heaven shall be taken from you, and given to a people, that shall bring forth the fruits of it. And this is that that makes it fixed, or never failing, because when it decayeth in one place it groweth in another. And that promise of our Saviour will ever maintain it in life and being, Upon this rock will I build my Church of the Gospel, and the gates of Hell shall never prevail against it: as they have done against the Church of the Jews.  
In Matth. XXIV. when Christ foretells of the desolation of that City, Church and Nation, that their Sun and Moon and Stars, Religion and Church and State, should be darkened, and fall, and come to nothing: and they should then see the Son of man, whom they would never own, coming in a thick cloud, and storm of vengeance against them; it might be questioned, where then will God have a Church, when that is gone? He gives an answer, That the Son of man should send his Angels, or Ministers, with the sound of a trumpet, the trumpet of the Gospel, and gather him a Church from all the corners under Heaven. To which may not improperly be applied that, Heb. XII. 22. Ye are come to an innumerable company of Angels. God will never want his Church, but if it be not in one place, it will be in another.  
Secondly, There is an invisible Church as well as a visible. Paul's Jerusalem which is above and out of sight, as well as ezekiel's Jerusalem pitched here below. There is commonly some invisible Church within the visible, as Ezekiel's wheel within a wheel. But there is sometimes an invisible Church, where there is none visible, as those seven thousand men in the days of Elias, when he could not discern one. The Apostle speaking of the new Jerusalem, that we are speaking of, in that place of the Epistle to the Hebrews before alleged, among other things saith, Ye are not come to the Mount that might be touched, meaning Mount Sinai, but ye are come to Mount Zion. One would think when he spoke of Mount Sinai, he should rather have called it, the Mount that might not be touched; for God charged that neither man nor beast should touch it, Exod. XIX. But you may see the Apostles meaning, That the Mystical Mount Zion is not such a gross earthly thing, as Mount Sinai was, that was subject to sense and feeling, to be seen and felt and trod upon: but that Zion is a thing more pure, refined and abstract from such sensibleness, spiritual and heavenly.  
And from this undeniable notion of a Church invisible, we may easily answer that captious, and scornful question, that you know who put upon us, Where was your Church and Religion before Luther? Why, it was in the Jerusalem that is above, out of the reach, and above the ken of man's discerning: it was upon Mount Zion, above the sphere of sight and sense. It was in such a place and case, as the Church and Religion was in, when there were seven thousand men, that never bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Golden Heiser at Dan or Bethel; and yet the greatest Prophet than being could not discern the least sign of any Church at all. Now,  
Thirdly, The new Jerusalem must be known by her Pearls and Jewels, upon which it is founded and built up. True Religion is that that must distinguish and discover the true Church. And where that is, it is like the Wiseman's Star over the house at Bethlehem, that points out, and tells, Jesus, and his Church is hero. I must confess I do not well understand that concession of some of our Protestant Divines, that yield, That the Church of Rome is a corrupt Church indeed, but yet a true Church. For I do not well understand how there should be a true Church under a false Religion. If the Church of the Jews, under the great corruption of Religion, that was in it might be called a true Church, that was all it could look for. And it must have that title rather because there was never a Church in the World beside it, than from any claim by Religion. But what do you call true Religion?  
1. First, That which is only founded on the Word of God; as the Wall of the new Jerusalem, in vers. 14. of this Chapter, is founded upon twelve pearls engraven with the names of the twelve Apostles of the Lamb.  
2. That Religion that tends directly to the honouring, of God and saving of souls, and is adequate to these ends. In short, That Religion that can bring to Heaven. For I so little believe, that any man may be saved in any Religion, that I believe there is only one Religion, in which any man may be saved. And when Moses can bring Israel only to the skirts of the Land of Promise, I hardly believe that any Religion will bring them into it.  
Though one should not stick to grant that a person may be saved in the Church of Rome, yet should I question, whether in the Faith of Rome. And it is the Faith or Doctrine of a Church more especially that I mean by the Religion of it. Let a Romanist ride all the stages of his Religion, from his uncouth kind of Baptism to his extreme Unction, through his auricular Confessions and Absolutions, through his Penances and Pardons, through his Massing and Cross, through all his Devotions and Austerities: will all these bring to Heaven, if the main fundamentals of Faith be faulty and failing? Nay if the main fundamentals of belief be clean contrary to the way of God to Heaven? A Scribe or Pharisee in old Jerusalem is as devout in Religion, and as strict and severe in outward conversation as is imaginable, that you would think sanctity itself were there; yet will all this bring to Heaven, when the chief principles of his Faith are directly contrary to the way of Salvation; while he believes to be justified by his own works, and places all in opere operato, in a little formal and ceremonial service? Like him in the story and on the stage, that cried, O! Heaven, and pointed down to the Earth; these pretended for Heaven in their practical Devotions, but pointed downward in their Doctrinal principles.  
I shall not insist to illustrate those particulars that I mentioned; I suppose they carry their own proof and evidence with them, that they are most proper touchstones, whereby to try the truth of a Church and Religion. And it is our comfort that we can, that we do, that we desire to bring our Religion to such Tests and touchstones, and refuse not, but most gladly appeal to the impartial Judge, the Word of God, to give judgement of it. I shall not therefore undertake so needless a task, as to go about to prove the truth of our Faith and Religion, since so many Protestant pens have so clearly, and so abundantly done it, far more learned than my Tongue. And since I may make such an Appeal to you, as the Apostle did to King Agrippa, King Agrippa, believest thou the Prophets? I know thou believest. Fathers and Brethren, believe you the Truth of our Religion? I know you believe it. Then I have no more to do but to offer two or three words of humble exhortation and entreaty, viz. Prise it, Cleave to it, Beautify it.  
I. Prise it; for it is the chiefest jewel in all our Cabinet: And the wisest Merchant in all your City cannot find out a Pearl of greater price. It is the life of our Nation at home, and it is the honour of our Nation abroad. It is that that makes our Land a Royal Street of the new Jerusalem. It is that that must make your City a holy City.  
We see a new London, as our Apocalyptick saw a new Jerusalem. The buildings stately and magnificent, the furniture sumptuous and very splendid, the shops rich and bravely furnished, the wealth great and very affluent: but your Religion the all in all. As it was said in old time that Athens was the Greece of Greece, and as it may be said at this time that London is the England of England, so let your Religion be the London of London. It is that by which your City must stand and flourish, by which your prosperity must be watered and maintained, and the Ancile, which kept in safety, will keep us in safety.  
II. Keep therefore close to your Religion, and leave it not. Dread revolting from the true Religion. The Apostasy in the Apostles times was the sin unto death, in our Apocalypticks first Epistle, and last Chapter. And there is an Apostasy in our time but too common and to be deplored with tears, to a Religion but too like to that, to which they then revolted. I would therefore that those that are tempted either by the lightness of their own hearts, or by the Emissaries of Rome, to revolt from their Religion, would remember that dreadful saying of the Apostle, Heb. X. 26. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin; but a fearful expectation of judgement, and fiery indignation, which shall devour the adversary. Which is spoken peculiarly of Apostasy, or else it were a passage too terrible for all flesh.  
Hannibal's father took him at nine years of age to an Altar, and there swore him never to have confederacy and friendship with Rome. If all the World had always been under such a tye, it had been happy for it. I hope our Religion, our Hearts, our God will keep us from entering into league and society with that City, that had so deep a hand in the murder of our dear Saviour, and in the blood of his dear Saints.  
III. Lastly, Let us strive to adorn our Religion with a suitable conversation: to beautify our Church with the beauty of Holiness. We desire to be owned for Citizens of the new Jerusalem: and whereas our Religion may give us some title to it, it is holiness of conversation that must naturalise and enfranchise us. The new Jerusalem doth challenge a new conversation: and doth not a new London new Hearts and Lives? The City so stately and sumptuously built up, if such top stones be laid on, we may comfortably and joyfully cry, Grace, grace, Peace, peace unto it.   

A SERMON Preached upon  EXODUS XXX. 15. The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your Souls. 
IT is our Duty to love all men; and a reason of it is, our likeness to all men: they have Souls like ours; their Souls have all the image of God as well as ours, and capable of the fruition of God, and eternal glory, as well as ours. Which Parity, whether it be not fairly intimated in the words of the Text, judge you, when God for atonement for Souls sets a value to all people alike; the Rich and Poor to meet in one and the same sum, and not one to pay more or less than another, but all alike. The rich shall not give more, and the poor shall not give less, than half a shekel. This may seem to be something an unequal rating, and the rich to be set too low, and the poor too high.  
But to give a clear account of this matter, let us consider,  

I. Of the sum that was to be given, Half a shekel.  
II. The end for which it was given, To be a ransom or atonement for souls. And then,  
III. The parity that is to be in this payment, None to exceed above, nor none to abate beneath another: but all to pay alike.   
I. The sum is half a shekel. Now their shekel was of the value of our half crown, and the half shekel was half as much. And as our half crown is either in one piece, or hath five six pences to make it up in value: So they had their shekel either in one piece, or four pieces to make it up. Those four pieces in the Greek language were called Drachmas, in the Hebrew Zuzees, in Latin Pennies. And so the Greek renders the half shekel here two Drachmas. And the two Pennies that the good Samaritane gave, Luke X. 35. is the very same sum, viz. half a shekel: the Roman penny being seven pence half penny, and two of them making half a shekel, or fifteen pence.  
And that sum of two pence, that the good Samaritane lays down, is very properly mentioned in that case. For as here the half shekel, which was in value two pence, is to be given for atonement of Souls, so there the two pence, which was in value half a shekel, is given for recovery of life.  
Two things concerning this half shekel here mentioned are observable in the New Testament.  
First, That the money changers Tables that our Saviour overthrew in the Temple, were the Tables of the Collectors and Receivers of this half shekel. And why then should he overthrow their Tables, when the money they received was of God's appointment? It was indeed, but the wretched Receivers made a base trade of getting gain by changing their money. And for giving them single money for their whole shekel or half crown piece, they must be paid some profit. This is that that made our Saviour kick down their Tables, and not any crossness against the sum, which was of Gods own appointment.  
Secondly, In that story, Matth. XVII. 24. It is this half shekel money, that they come to demand, which Christ rather than he will not pay, will fetch it by miracle out of a fishes mouth. Now,  
II. What was the end or reason of this gift or payment. It was for the ransom of a Soul, for the atonement of a Soul. Where by Soul is not strictly meant that inward part of man properly so called, but his life and person; for so the word Soul signifies also in Scripture very often. As instead of more, for the first signification, viz. Soul for Life, take that of David, Let them be cut off, that seek after my Soul. For the last, Soul for Person, that in Exod. I. 5. All the Souls that came out of the Loins of Jacob were seventy Souls. The meaning is that this parcel of money was yearly to be paid, as a payment or tribute, to God for the preservation of their lives and persons. And that may be observed by these two things.  
First, This was an extraordinary oblation, and not the like commanded in the whole Law, i. e. any offering of money. Lambs and Goats and Bullocks were commanded to be offered, but as for the offering of money there was this payment only. Now the Sacrifices of Lambs and Bullocks were more properly for the atonement of their Souls, viz. for the pardon of their sins, and the withholding or removing of judgement. But this peculiar and extraordinary one of money was for the peculiar and extraordinary end, viz. for the ransom or preservation of their life and person.  
Secondly, This you may find hinted in vers. 12. When thou numbrest the people, they shall give every one a ransom for their Souls, lest there be a plague among them. This must be a ransom for their lives, to keep the plague, or any other deadly occurrence away, that might take away their lives, or destroy their persons.  
III. The parity or equality in the payment of this sum. The rich no more, and the poor no less. The reason of which when we come to weigh, let us be sure to do it in Gods own balances, or we may easily be mistaken. What the rich pay no more than the poor, and the poor as much as the rich? A Gallant would scorn to be so ranked with the poor, to pay no more than he; and the poor would grudge to be rated with the rich, to pay as much as he. But he that ordained the payment saw very good reason for what he did; and would that they rest in his ordaining, and learn somewhat from such appointing. The rich shall not give more, and the poor shall not give less.  
And now let us look over these three things again, and consider what may be learned from them.  
I will transpose a little these particulars, and speak of the second first, viz.  
I. The end and purpose for which this sum was given, to wit, as an acknowledgement and an owning that their lives and persons were in the hand of God, and that to him they looked for their Preservation. And therefore it was that they paid this sum, for the ransom of their lives. So that as the payment of this money was a Duty, so it was a Doctrine, teaching them to own their depending upon God for their lives and beings. So that hence we learn,  That every man is to own his dependence upon God for his life and being. 
The Jews were taught it by their being bound to pay a yearly tribute to God for the preservation of their life and being: and we taught it from their example. And I speak to this subject the more willingly, because the thing and the time do concur so fair together; so that the subject we speak of is not only useful and necessary, but seasonable and agreeable both to their time and ours. Concerning their payment of this Pol-mony, or dependence money, their own writers tell us, that the Collectors of this Tax began upon the Collection of it the last month of their year; and so went on gathering in the beginning of the new year. That we are come to the last month, nay the last week of our year doth very justly give us occasion to remember our preservation the year that is now gone over our heads, and all the years of our life hitherto; and to consider of that merciful and good Providence, that hath preserved us all along those years. And this, and hardly a more seasonable discourse can we take up at this time, than such an one, as shall remind us, and if it may be, warm us with a feeling of our Dependence upon God for our preservation.  
Need I to divide the Theme before us and prove apart, That our Dependence is upon God for our preservation: And, That we are to be sensible of this Dependence? We can hardly find a place in Scripture that proves the one, but it proves both together: and none there is hardly but if they acknowledge the truth of the thing, that men's dependence is upon God for their preservation; but they acknowledge also their sense of it, and that they so own their preservation.  
I might instance multitudes of places, but do I need, when there is not a holy man through all the Bible, that speaks of his own preservation, but he owns it to have been from God, and shows himself to have been sensible of it? Job X. 12. Thou hast given me life, and thy visitation hath preserved my spirit. Lam. III. 22. It is the Lords mercies that we are not consumed: And Act. XXVI. 22. Having obtained help of God, etc. There is not a person in Scripture that takes notice of the preserving of his life and person, but he always turns it that way to own God the Author of it; unless it be such a fool as he, that bids, Soul, take thine ease, etc. or as he, Is not this great Babylon that I have built, etc. or they that say, To day, or to morrow we will go into such a City, and buy and sell and get gain: and never mention God or his providence in the bargain. I hope I need not prove that all our lives, persons, and the preservation of both are in the hand of God, and at his disposal; but I may sum up all in this challenge and appeal, Dare any defy God's Providence and Preservation, and take upon you your own preservation, and to maintain your life and person of yourselves?  
But let not such a thing be once mentioned among Christians: but the great business is that Christians would become rightly sensible of their dependence upon God.  
I cannot omit one thing in this Law about paying this half shekel, viz. vers. 14. that every one that was twenty years old and upward, was to pay it. And why then? And why not before? Not but that they that were under twenty years old were under the same preservation, and had reason to acknowledge the same preservation: but at twenty years of age they were come to that age as should be the age of discretion, and that men should now consider under what tuition they lived, and that then it was time to own it; though folly and vanity of youth had not suffered them to do so before. And twenty years of age was the time, when they were in their prime and strength and flush, and when it was the likeliest time to think of their own strength and vigour, and that they stood upon their own subsistence. Then and forward, it was most seasonable to admonish them upon what it was that they subsisted, and who it was that preserved them.  
The acknowledgement that it is God that doth preserve our life and being, may be of the Tongue only, and nothing but words, or bare conviction of the truth of the thing, and but little more than words neither. But a feeling acknowledgement of God's preservation is such a thing, as speaks itself by some evident demonstration. It is the Apostles saying, That saving faith worketh by Love; we may say the like of Historical Faith, if it work at all, it worketh by some evidence or demonstration of action. And such evidences or demonstrations in this case are various.  
I. Such a person, who owns and feelingly believes his dependence upon God for his preservation, is careful to commit himself to God's protection, and his preserving providence the best he can. We read of persons being under the wings of the Almighty, and putting themselves under his wings; and they are there because they put themselves there, Psal. XCI. 4. He shall cover thee with his feathers, and under his wings shalt thou trust. How comes he there? He puts himself there by committing himself to God's providence as he ought to do. As Ruth did II. Chap 12. Psal. XXXVI. 6, 7. Thou savest man and beast. How excellent is thy loving kindness, O God; therefore shall the sons of men put their trust under the shadow of thy wings. There is a general providence, that preserves man and beast; but a peculiar protection for them that put themselves under the shadow of his wings.  
Can we say that man is under God's protection, that never put himself under God's protection? Can we say God keeps that that was never committed to him? Such an one as a Worldling, an Epicure, that minds not God, nor his duty of committing himself to him? Yes, you will say, for this man lives and is preserved as well as the best; he is kept out of danger as well as the holiest: he is in health, wealth and a thriving condition as well as another man; and therefore sure God keeps him as well as another: He preserves indeed man and beast, as the Psalmist tells us, and so he is preserved as beasts are preserved. But he owns not God in his preservation no more than they.  
A man that rightly owns his dependence upon God, commits himself to God by prayer, beseeching him to take him to his care and charge. Thus the Saints of God have ever put themselves under his wings. I will call upon the Lord, who is worthy to be feared and so shall I be saved from mine enemies. This was David's way to be in safety and preservation continually. And it is according to God's direction, Psal. L. 15. Call upon me in the time of trouble, and I will deliver thee. So Jacob commits himself to God's protection, when he is going for Syria by prayer and a vow. Gen. XXVIII. 20. If God will be with me, and keep me in the way that I go, and will give me bread to eat and raiment to put on, etc. And such another copy you have of Jabez, 1 Chron. IV. 9 And Jabez called upon the Lord God of Israel, saying, O that thou wouldst bless me indeed, and inlarg my coast, and that thine hand might be with me, and that thou wouldst keep me from evil, that it may not grieve me. And God granted him that which he requested. This is the way to engage God to our preservation, when we thus cast ourselves upon him, and implore his care of us.  
II. They that own their dependence upon God for preservation and protection put themselves under his protection in the way of his protection. Do you think that Gods merciful prot●●●●on dwells every where, and that a man may promise himself to meet with it every where; in an Idol Temple, a Whorehouse, lewd company? He that walks in a wicked course of life; can he expect Gods merciful providence will meet with him here? The Apostle tells us how to put ourselves under God's protection, 1 Pet. IV. 19 to commit the keeping of our souls to him in well doing. And David long before, Psal. XXXVII. 3. Do good, and verily thou shalt be f●d. Keep in his ways and he will keep thee: be doing his work and he will take care of thee: But canst thou expect his protection and care, when thou art in the ways of the Devil, and doing the work of the Devil? A Christian should always be doing of that, as that he may lawfully and warrantably beg God's blessing upon him while he is doing it. Join prayer and well doing together; and thou art sure to speed well.  
III. He that owns his dependence upon God, aims that his preservation be to the service of him that preserves him. As he owns that he lives upon God, so he aims to live to him. This use of Gods preserving providence Jacob aimed at, Gen. XXVIII. 21. If God will be with me and keep me in this way, etc. so that I come again to my Father's house in peace, then shall the Lord be my God. And David, Psal. CXVI. 8, 9 For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the land of the living. And it pinched Job that he should any way have failed of it; Job VII. 20. I have sinned, what shall I do unto thee, O! thou preserver of men? Hast thou preserved me, and do I sin against thee, contrary to the end I should have aimed at under thy preservation? Reason and the very light of nature may argue to such a purpose, that in all equity and justice he that is maintained by God should be serviceable to God. We look for service of our servants and beasts, and all the reason in the World God should have it from Men.  
iv He that owns his dependence upon God, observes Gods constant preserving providence; and counts nothing in preserving providence small. No sin is to be accounted little, because it is against a great God; and no good providence is little, because it is exercised towards sinful men. A true owner of his dependence upon God, looks upon Gods preserving mercy towards him through this double multiplying glass, his own brittleness, and his own unworthiness; that God should preserve a thing so brittle, and so ill deserving.  
And thus I have considered the end of this offering, viz. To be an acknowledgement to God of their dependence on him for their lives, and to implore his care and good providence towards them for their preservation. Now in the second place we come to consider,  
II. The quantity of this sum. Half a shekel. What? But half a shekel for the best man in Israel? Why? The price of a servant was thirty whole shekels, and is the rate of the best freeman in Israel, but at a poor half shekel? Exod. XXI. 32. If an Ox push a man servant or maid servant, that they die, the owner of the Ox must give to their Master thirty shekels of silver for the price or value, of his servant he had lost. And so our Saviour was sold at the price of a servant, viz. thirty pieces of silver: a poor price to value him at: and you may think it not a rich price to value the best man of Israel, but at half a shekel, when the poorest servant was valued at thirty whole ones.  
Do you not observe the difference? That was the price of a Servant twixt man and man; this the rate of men twixt Man and God. A servant might well be worth thirty shekels to his Master, as being able to be profitable to him. But what can poor sinful man be profitable to God? Even an Ox or an Ass may be of a good handsome price twixt man and man, because they may be profitable to man; but what can man be profitable to God? It is Eliphaz question, Job XXII. 2. Can a man be profitable to God, as a wise man may be profitable to himself? You find oft in Scripture mention of the Children of Belial: the word signifies, Unprofitable, but it means an Idol, a God that cannot profit, and whom it is no profit to serve. Our God is not such, he is not an unprofitable Master; it is profit to serve him, but when we have done all we can, we have cause to say, We are unprofitable.  
If we should be valued by God according as we can be profitable to God, (as we value our cattle according as they are profitable to us) at what rate should he set us? At a grain of dust, and a dram of ashes, at a puff of vapour, and a blast of wind, at the rate of a moth, and the price of a worm, at the value of nothing, and lighter than vanity: this is the proper weight we carry upon the balance, if we be weighed as we are indeed in ourselves. Therefore never complain that God rates men so low as but half a shekel: wonder rather that he rates or values them so high; nay, that he sets any value upon them at all. For Lord, what is man that thou shouldest value, or think of him, and the Son of man that thou shouldest make account of him. Man is like to vanity, his days are like to a shadow that departeth away; Psal. CXLIV. 3, 4. And yet upon such an one God setteth his eye, upon such an one he setteth some value. He was to offer God half a shekel for his Soul. God lays not this Tax to rate men according to their worth, for that was nothing, nor to lay any heavy burden upon them, for the tax was small, but it was to instruct them,  That God requires some tribute of men for their preservation. 
Men must not think to live on free cost, and that God maintains their lives for nothing but rather let them know that he looks for some pay and tribute from them. The Apostle tells us, that what was written aforetime was written for our learning; and so what was written for them is written for us too. Only the punctual rate and payment of half a shekel lies not upon us, as it did upon them; but what is intimated by the payment of this rate, is intimated to us as well as it was to them. The intimation was, that they, Men, own God a debt and payment for the preservation of their lives, and he expects it from them. This payment of half ashekel money ceased, when the Jews ceased to be a Nation; but the equity and intimation that it read and carried with it, ceased not, but takes hold upon us as it did on them.  
The Ceremonial appointments of the Jewish Nation did not only prescribe the external action, but also enjoined the signified Duty too. They were enjoined to offer sacrifice. The outward action was killing a beast, and offering him upon the Altar for an atonement for their sins. The thing siynified was the sacrificing of Christ, the great oblation for the sins of men. The Duty intimated was, that they should look to the death of Christ, and by that believe to obtain the forgiveness of their sin, and not barely by their sacrifice. So that they were bound both to the moral Duty, to believe in the death of Christ for the atonement of sin: and they were to offer sacrifice too, thereby to signify his death in which they believed. And the like might be said of the other ceremonious burdens that were laid upon them. But we will only take instance in that before us.  
They were enjoined to offer this half shekel yearly to God for the preservation of their lives. The thing signified was, that their lives depended upon God, and to him they must look for their preservation. The moral Duty intimated and required, was, That they were bound to pay attribute of obedience to God for his preserving them. For it was not money that God looked after, but to obey is better than sacrifice. The ceremonial part of their work was laid down long ago, but the moral Duty that it signified lays still upon all of us, and all men in the World.  
By the way let me tell you this out of the Roman Histories, that when Vespasian had conquered and destroyed Jerusalem, he commanded that the Jews should pay this half shekel, that they used to pay to God for their lives, to his Idol Jupiter Capitolinus at Rome. A sad thing to pay that that was to be paid to God their Preserver, to the Devil the Destroyer. For his God Jupiter Capitolinus was no better than a Devil. And I wish in the parallel it be not too true with too many: that they pay what they own to God for their lives and preservations to the Devil.  
Well, the first thing taught in the payment was, That we should learn and observe, that God doth not preserve and take care of men's lives for nought, but that he expects some tribute and payment for it. And truly that he may in all reason in the World, if we will but compare his case and men's together. Every shepherd, every shepherd's boy must be paid for keeping another man's flock; and must the great shepherd have no pay for keeping and leading Israel like a flock? Nay, Satan himself sees it all the reason in the World, though he speak it with a venomous intent, that if God have hedged Job round about, as he had done, and taken such care of him, that he pay him with fear and careful walking before him. Doth Job fear God for naught? Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? I. Chap. 9, 10. Therefore it is no wonder if he fear thee, it is all the reason in the World he should.  
There is no care in the world taken of one person by another, but it is repaid with some fair repayment or other: Even the care of Parents to their Children, which you will say nature itself binds them to, yet they expect to be paid with their obedience. That challenge of God is but most just, Mal. I. 6. A Son honoureth his Father, and a Servant his Master; if then I be a Father, where is mine honour, and if I be a Mast, where is my fear? It is the very title and profession of God, that he is the Preserver, Keeper Saviour of men; and no pay to him from men for all this? Job VII. 20. O thou preserver of men. The word signifies Observer too. As God looks to men, so he looks after men to see what they do, and how they demean themselves to him that looks to them. So Samuel hints to Saul, and Nathan to David; I have done thus and thus to you, kept you, dignified, promoted, prospered you, and is this the requital you make to me? Need I to tell you that God is called the Watch man of Israel, that never slumbereth nor sleepeth, but continually takes care of them. But the Apostle, 1 Tim. IV. 10. goes further, and tells you, that he is not only the Preserver of Israel, but even of all men. We trust in the living God, who is the Saviour of all men, specially of those that believe. Some from the word Saviour would conclude universal grace and redemption; but the word means as in the Book of Judges, a Preserver or Deliverer; and so God is to all, especially those that believe. Though he preserve not unbelievers in the very same manner and degree that he doth believers, yet he preserveth them, and looks for requital from them for their preservation.  
Now that in all equity some payment is due to God in this case, let us a little consider of these things.  
First, The preciousness of life; that very thing may argue, that it is not a small debt we own to him that preserves it. It hath the proper name of precious. Prov. VI 26. For by means of a whorish woman a man is brought to a piece of bread, and the adulteress will hunt for the precious life. And do you not think that Solomon speaks very true when he calls life precious; and do you not think that even the father of lies speaks true when he said, Skin for skin, and all that a man hath will he give for his life? What will any man take for his life to pass it away? What jewels, what rubies, what riches will buy his life from him? No, he accounts it too precious to part with his life for money or moneys worth. And this doth enhance the preciousness of life, that it is not only so excellent a being in itself, but without it all things are nothing to him that hath lost it. Bring a dead man bags of gold and heaps of silver, fill his coffin up with pearls and jewels; strew his grave with diamonds and rubies; there is no hearing, no minding, no affecting, when his jewel, that was more worth than all these, his life, is gone.  
Now who is the Preserver of this dear jewel, while we carry it about us? Is it we ourselves? The Psalmist tells us, that It is he that made us, and not we ourselves. Psal. C. And reason may tell us, that it is he that preserves us, and not we ourselves. For can we any more preserve our lives of ourselves, than we can give life to ourselves? When a desperate danger is ready to swallow us up, if God withdraw his preserving providence can man bring his life out of danger? In Scripture Phrase for a man to put his life in his own hand (Judg. XII. 3.) is to venture it to danger, where there is no safety: but in the hands of God it is secure, while he will take charge of it. Feeling is that passage of Daniel to Belshazzar, Dan. V 23. The God in whose hand is thy breath. Canst thou take it into thine own hand, and there hold it? The Jews tell a story of the Angel of death sent to take away the soul of Moses, but Moses withstood him, and he could not do it; but when God saw his time to take it, no withstanding. The Angel of death in their meaning is the Devil, and the Apostle speaks to their opinion, Heb. II. 14. That through death he might destroy him that ●ad the power of death that is the Devil. Now wherein lies the reason, why Satan takes not away our lives, when he pleaseth? Is it in ourselves? Would not he, think you, carry away all men bodily to his den, if it were in his power? And is it our power that doth restrain him? Think of those poor possessed ones in the Gospel, whom the Devil hurried so up and down at his pleasure. Is it our own power that doth restrain him, that he useth not us so? When we read or hear such stories have we not cause, if we had hearts, to look up at a higher power than our own, that we are not, as they were, in his power? And was it his courtesy that he spared their lives, when God had given him liberty to use their bodies as he did? Or was it not, that God restrained him? you may guests it by Jobs case, betwixt whose life and Satan's malice against him God had put this bar, Only take not away his life.  
But when God himself comes by death resolvedly to take away any man's life, whose power is it in to hinder? When he is resolved to tear body and soul asunder, who shall say, what dost thou? When he will preserve life no longer, who can make it out, and preserve it himself? The Lord giveth life and the Lord taketh it away, in his hand only is the disposal of our life and being.  
Secondly, God shows himselves tender of our lives: doth not only preserve them, but shows that he is tender of them, and willing to preserve them. God is the fountain of being, and giver of life, and it is agreeable to his nature to maintain the being of men, and their lives; but it is not so agreeable to him to destroy them: it is said of him that he doth not afflict willingly, nor grieve the children of men, Lam. III. And he saith of himself that he hath no pleasure in the death of the sinner, Ezek. XVIII. And no wonder, for it is somewhat besides his nature: q. d. for it is his nature to give being, and not to destroy it.  
Now that God is tender of the lives of men, and preserus them willingly and tenderly, you have it evidenced in the mouth of three or four witnesses, that the truth of it may be established.  
1. He is tender of the lives of very birds and beasts, and therefore forbids all cruelty towards them. Balaam for cruelty towards his poor Ass is reproved both by the Angel, and the Ass herself. And how does God forbid to kill a beast and her young on the same day, to take a bird and her young at the same time, but if he take the young to let the dam go; forbids to seethe a kid in his dams milk: and in a word, it is a token the Holy Ghost gives of a good man, that he is merciful to his very beast.  
2. Is it not an evidence that God is tender of men's lives, when he hath made so severe a Law against murder, or taking them away? And what strange discoveries hath he made of murders and murderers, that he that hath taken away a man's life may not go unpunished? So tender is God of the life of man, that as man hedgeth in a choice tree or plant that he is tender of; so hath God man's life with such a siry law, as well as he doth also with his providence.  
3. Doth not God tender the life of man, when he would have all men to spin out their lives to life eternal, and shown them a way how to do it, if they would but take his way? God had rather thy life should reach Heaven and Eternity there, than to drop into Hell in the end, and be drowned in eternal death. And this is one thing amongst others that doth highly enhance the preciousness of man's life, that it may be translated to Eternity.  
4. And Lastly, If you yet need any evidence and demonstration of God's tenderness to men's lives and willingness to preserve them, and unwillingness to destroy them, look upon yourselves as you are alive here this day. And whence is it, that you are so? Can you give any other proper reason, than this, because God is tender of your lives, and is not willing to destroy them? Hath he not power enough to have cut them off and destroyed them long ago? And have we not given him cause enough to have destroyed them over and over? Whence is it then, that we are all here this day? God hath spared our lives, preserved our lives, tenderly preserved them, or our souls had long ago dwelled in silence.  
And are we not in debt to God for this care and tendering of us? Is there nothing to be paid him, not one half shekel, for all our preservation? Doth not all the reason in the world dictate, that when we live by him, we should live as he would have us: that when he spares and preserves our lives, we should lead and spend our lives according to his rule?  
And this is all that he requires from us, He looks not for money nor moneys worth; not for a shekel nor half a shekel, not for an offering of a lamb or bullock for the ransom of our lives; but all that he requires is, that we pay God obedience and service; live to God as we live by him.  
III. Having considered the Quality of this payment, viz. to be a tribute of acknowledgement of their dependence upon God for their lives, and the preservation of them: and the Quantity of it, or the Sum itself, Half a shekel, to imply that they lived not on free cost, but under a rent and homage to God: we come now in the third place to discourse of the Equality of the payment. The rich shall give no more, and the poor shall give no less; but every one exactly alike. Which may seem something strange, when there was such a diversity of persons. That was a miracle about the measuring of Manna, that every one should have the same proportion, when they came to measure, and yet such a difference of proportion, when they gathered. And this is something wonderful in the proportioning, that all should pay so exactly alike, when there was such vast difference twixt persons and conditions. Some worth thousands, some worth nothing, some on high on a Bench of State, and some as low embracing a dunghill: and yet all pay alike: What are we become Levellers, All hail, fellows, and no distinction; the rich no better than the poor, and the high become yoke-fellow with the base? This taught them and may teach us, that which so oft is inculcated in Scripture,  
That God is no Respecter of persons in regard of any ones outward condition, Rom. II. 11. There is no respect of persons with God. Act. X. 34, 35. Of a truth I perceive that God is no respecter of persons. But in every Nation he that feareth him, and worketh righteouness' is accepted with him. But Peter there seems to destroy what he had built up, for he had said, God is no respecter of Persons, and yet immediately after he saith, God accepteth some. But the meaning of him, and of other places that speak the same is, that God respects no men upon any external accounts; he respects not the rich man a whit the more for his being rich, nor any poor man the less for his being poor; he is not like them, Jam. II. 2. Who if they see a man with a gold ring or gay clothing, O! then I pray Sir, come up hither and sit here; but if a poor man in mean garb and habit, then go thou, and stand or sit there at my footstool. The Apostle at vers. 4. gives them their right title, though at first sight not easy to understand, Are ye not become Judges of evil thoughts? His meaning is not, that they judged or passed sentence upon evil thoughts, but that they were evil thoughted Judges, as a Judge of unrighteousness is an unrighteous Judge. When God hath so commanded, that men should judge impartially without respect of persons, are not you evil thoughted Judges, when you so prise the rich, and despise the poor, merely because of their outside, or external condition?  
God cannot do so: he cannot gaze with admiration upon a gallant suit and clothings, glittering lace and diamonds: he cannot ever the more regard a man, that hath regarded money and gotten a great deal of it together. Nothing that the World can contribute to a person, can make God to respect him a straw the more. Take but that one instance of Herod Agrippa, Act. XII. When he was in all his pomp and gallantry, and as irchly dressed as money and hands could make him, the sun shining upon his cloth of silver, and cloth of gold raiment, that dazzled the spectators eyes, as Josephus tells the story; the foolish people, they admire him, applaud, adore him; and he speaks and looks more like a God than a Man. In that very instant God shown how little he regards any man for his outside, be it never so gorgeous; for he strikes him with the lousy disease and he is eaten up with louse, and dies.  
God looks upon men as they come into the world, and as they go out, Naked, and not through any deckage that the world hath put on them. And accordingly Exod. XXXIII. 5. When God would call the people to account for their making the golden calf, and look upon them in their proper condition, he bids them put off their ornaments from them. Now God looking upon men in this their naked condition, as men, he sees this equality in all men in the world.  
First, That they are all alike his Creature, and therefore he may in this respect value them all alike. The rich did no more create himself then the poor, and the high no more than the low, but they are all alike his creation. Psal. C. He made us, and not we ourselves. And there is no man to be excepted from the word Us, but he made one as well as another. That is a Caveat to the rich and high, which God speaketh to Job, in Chap. XL. 15. Behold now Behemoth, which I made with thee, he eateth grass like an Ox. What dost thou compare with me any thing that eateth grass? Yes, I made him as well as thee, and thou madest thyself no more than he did, and you are both my creatures, as well the one as the other. Thou as well as Herald So is the rich his creature as well as the poor. Prov. XXII. 2. The rich and the poor meet together, the Lord is the maker of them both. They meet together, and it may be, the rich spits at the poor in scorn and despising: yet the Lord made them both; and in that regard there is no difference betwixt them. And thereupon the same Solomon saith, Prov. XIV. 31. He that oppresseth the poor reproaceth his Maker. As if he cast in the teeth of God, for that he made such a pitiful creature, that were fit for nothing, but to be oppressed and trodden upon. The oppressor thinks himself another kind of creature, whereas they were cast in one and the same mould.  
Doth the rich and high and great think, that he is less beholding to God for his creating, than the poor and the mean? Or else does he think, that God laid out more pains and power and love in the creation of him than he did on the other? Did God use more art or skill, or more care and endeavour in making him, than in making the poorest Creature, that goes from door to door? Although the Holy Ghost hath made some difference in relating the history of the Creation of other things, and of man, and hath brought in the whole Trinity consulting for the making of man, Come let Us make Man; yet in the making of several men we must not look for any diversity. And whatsoever men will gather out of Psal. XXXIII. 15. He fashioneth their hearts alike: as some from thence would gather the praeexistence of souls, some the equality of souls: certainly this may be, that God made no difference of his working, when he made all.  
Secondly, As all the men of the world are of this parity and equality in regard of the Creator's work that made them, so also in regard of the matter or mettle of which they are made. Did God choose any finer clay for the making of one than for another? Dust thou art, was the character of the first Adam, and does any of his posterity differ from that character? Did God look out for finer clay to make a great rich man of, than he did to make a poor? Jer. XVIII. 4. The vessel that he made of clay was marred in the hand of the Potter: so he made it again another vessel, as seemed good to the Potter to make it. The Potter hath a pot on the wheel, and it hits not to the fashion he aimed at, so that he works it up to vessel of another fashion, but the same clay still. So however there may be some variety in the frame of the vessel made, some diversity in the composure of men, some fair, some foul, some black, some white, some a smooth Jacob, some a rough Esau, yet the clay that these diversified vessels are made of, is but one and the same.  
You remember that Esay XLV. 9 woe! to him that striveth with his Maker, let the potsherd strive with the potsherds of the earth. The meaning of the latter clause, The potsherds of the earth, is, Men to strive with men is something like, equal match; and if they will needs strive, let them strive one with another, but Woe! to him that striveth with his Maker. You see the title given to all on earth, they are but earthen potsherds, but as bits of a broken pitcher. While the pitcher was whole it was but an earthen pitcher; while Adam was in innocency he was but a vessel of clay, though a vessel of honour: but his fall hath broke the pitcher all to pieces; and all the men of the world are but as shards of a broken pitcher. It may be one piece of the potsherd may be bigger than the others are, yet that is but a potsherd still, and of the very same mettle with the other. It may be one piece is finely painted and coloured, which the other is not, yet it is but a potsherd for all its painting, and but of the very same clay, with the other bits for all its bravery.  
Thirdly, And as all are of the same dust in their original, and no difference; so is there any difference in the dust to which they shall return? Shall great and rich less turn to dust, than mean and poor; or shall they turn to nobler dust than the other? Shall a more noble or gentile worm seize upon a great man in the grave, than does upon a mean; or a more gallant corruption devour the rich man than doth the poor? There the Kings and Counsellors of the earth lie down together, Job II. 14. And there the poor and rich have the same lodging, and the Servant hath the same bed with his Master. And do they not all go to the same, the very same dust, and doth not the same, the very same corruption seize and consume them? Psal. CIII. 14. The Lord that made us knoweth our frame, he remembreth that we are dust. Dust in our beginning, dust at our latter end, and one and the same dust, both in our beginning and end, and no difference.  
And therefore how can he in this regard but value all at one rate; and when the poor and rich come to pay tribute for the preservation of this dust, our bodies, that all should contribute alike; the rich no more, and the poor no less.  
But are all men's Souls alike too, that God should rate them all alike too? Take the word in the text in the proper sense, you shall make an atonement for your Souls; are all Souls looked upon by God alike too? It was an old question in the Schools, An animae sint aequales? Whether all Souls are equal? And our inquiry adds one question more, Whether God weigh all Souls alike? And the the question lies not so much in this, Whether God prise not an holy Soul above a sinful, as whether every Soul be of the same value as a Soul? And the reason of the question is from the vast difference of the tempers of men, in which the acting and nature of the Soul appears. And it were wonder if some of the Jews did not cavil at this Law upon this very point. They took upon them to be exceeding wise; and abundance of them gave themselves that title; and must they be valued with fools and Idiots?  
I am not curious to discuss this question copiously. It might be a very proper answer to this question, such as is Joh. XXI. 21. Where Peter's inquisitiuness receives an answer, What is that to thee? So when any are curious to know, whether all Souls are alike, whether an unlearned Soul is like a learned, an Heathen like a Christian, an Idiot like a solid man, I may say, What is that to thee? search and try and examine, and take care of thine own Soul. Yet to speak something to this case.  
First, Distinguish between the Activity of the Soul, and the Capacity of it: what it does and what it is able to do. It is a Maxim, A posse ad esse non valet consequentia. From what a man can do, it will be but a weak consequence to conclude, that therefore he will do it. The Leper to our Saviour understood Logic better, and concludes not, that he would make him clean because he could do it; but he begs that he would do it, seeing that he could, Lord, if thou wilt, thou canst make me clean. It is a good consequence to say, a Man does thus, therefore he can do it; but a wild one to say, therefore he can do no otherwise. So as to the judging of the true quality of the Soul, if you would take measure of a Soul aright, you must not barely look at its present acting, but at its capacity, and what in its full largeness and latitude it is able to act: not take measure of a reasonable Soul, as it is in its childhood, but when it is in its full growth, and capacity.  
Secondly, Now the acting of a Soul in its full capacity, cannot be while it is in the body. It cannot see God face to face, nor the Devil as he is a Spirit, which it may do when out of the body. It cannot converse with things in eternity, which it cannot but do, when out of the body, either blessed or miserable. It cannot hear but be deceived many a time over, there it cannot possibly be deceived; and so I might speak in other particulars.  
So that the proper judging of the nature of the Soul and its capacity, is to take it as God did Israel at Sinai, (when he would know what to do with them,) stripped of their ornaments; so must the Soul be stripped out of the Body; loosed of all that that pinioned, hampered or any ways strainted it. And what think you of the Souls of Infants, of Fools and Idiots then and there? Can we think their Souls are Infants, Fools and Idiots in the other world? For  
Thirdly, Though the Soul be of a vast capacity while in the body, yet the acting of it even there is many and many a time hindered, and kerbed that it cannot reach to its acting in its full capacity, which it could reach to even here, if there were not some hindrance. Take instead of more an instance or two of what may seem nearest to folly and ideotism, and are not. A man is drunk; does his Soul then act according to the proper capacity that it were able to act in, if he were sober? There is a man learned, and an hundred that have no learning at all. Now the reason why those unlearned ones are not learned as well as he, is not, because their Souls were not of capacity to have received learning, but because they had not the means of education in learning that he had. So the acting of the Soul according to its capacity is often time hindered by the want of apt organs or instruments in the body. Do you not see before your eyes by experience a man or woman moped, their understanding clean spoilt by a sad stroke of the Palsy or Apoplexy, that the person is not the same that he was before? and yet his Soul is the very same, but the right acting of it spoiled by the spoiling of the organs or instruments by which it should act. The brain is so shattered by the stroke of a Convulsion, that it cannot be so serviceable to the Soul as it hath been. And so those Naturals and Idiots we are speaking of, their Souls are like to other Souls, spiritual substances, as well as others, immaterial and intellectual as well as others; but there is some defect of the organ or instrument in the body, something that the Intellect should use, is failing or bruised.  
Now not to wade farther into this question, these two things are undeniable concerning all Souls in the world.  
1. That they are all of the workmanship of God, and no Souls but come out of his hand. Ezek. XVIII. 4. Behold! all Souls are mine. XXXVIII Jer. 16. Zedekiah swore to Jeremiah, As the Lord liveth, who made us this Soul. And he spoke very true; though Jeremiah was as good, and he as bad, yet God made both their Souls alike, Jeremia's as well as Zedekiahs', & contra. In that dispute about Praeexistence of Souls, some hold Praeexistence, and some not: yet both hold that the Soul comes immediately from the hand of God. And sure God sends no maimed Soul out of his hand.  
2. That all Souls have equally need of God's support. There is a double support of the Soul. Either that God preserve and keep it in the body for the life of the body, or preserve and keep it in grace for the good of the Soul. This distinction the words of the Apostle mean, 1 Tim. IV. 10. He is the Saviour of all men, especially of them that believe. He preserves the lives of all that live, but especially he preserves the Souls of those that believe in him.  
So that, if the Question be, Doth God preserve all alike? Doth his providence set itself to keep all alike? If not, why should all be bound by this tax in the Text to pay for their preservation alike?  
The Answer is easy, though it may seem strange when given; He doth, and he doth not. But I may facilitate it by this distinction.  
First, He preserves all alike; that is, all that are preserved have their preservation alike from him, and alike own their preservation to him. So that none is able to say, I own my preservation to God less than thou dost. Thou art much beholden to him for the preservation of thy life, but I am not so much. Thou hast had more need of his preservation than I have had.  
Secondly, He preserves not all alike, viz. in this sense, That he takes care of the preservation of the Souls of some in another manner than he doth of others. He preserves the persons even of ungodly men, and keeps their Souls in them; but he preserveth the Souls of the godly in well being, as well as their bodies in life. Hence those frequent expressions. He keepeth the Souls of his Saints. The Lord careth for my soul. Commit the keeping of your souls to him, 1 Pet. IV. ult. And that one instead of more, Psal. CXXI. 7. The Lord shall preserve thee from all evil, yea, he shall keep thy soul. He shall preserve thee from all evil to thy body; but which is the preservation indeed, he shall take care of the welfare of thy soul.  
I shall not need to insist to show the great difference of these two kinds of preservation; even all the wicked of the world are under the former, God's preservation of their lives; but the children of God are under both, the preservation of their bodies and souls also.  
There is nothing that differenceth men in the sight of God, but good or evil actions. And the Judge of all the world, that cannot but do right, judgeth and rewardeth every one according to their works. As the Apostle hints, Rom, II. 6, 7, 8. Who will render to all men according to their works, and For there is no respect of porsons with God. He respects not whether men be high or low, rich or poor, but deals with all according to their works. Hence that in Eccles. IX. beginning. Outward accoutrements distinguish men in the world, but not with God; and poverty or riches, high place or contempt are not signs of his favour or disfavour; but he looks on men according to their do.  
Well; by Gods thus equally valuing all, we are taught, that we should undervalue 
I  none. God hath set a stint, that we should not be proud nor despise any▪ For,  
1. What are we better than another? Yes, I have more estate than another, I go braver; such an one a poor pitiful fellow, not to be compared with me. I, but he is God's workmanship as well as thou. Ye are twins so like, that ye cannot be known asunder. Yea God himself knows no difference betwixt you. Hast thou an immortal soul, so hath he. Hath he a mortal body, so hast thou. Hast thou a soul that is made in the image of God, so he. Hath he a body, that is but dust and ashes, so hast thou. What is added by the world, as we say, of wealth, and honour, and clothes, are such things as will once be clean stripped off, and where is the difference then?  
2. And who hath made the difference as to their outward condition? Answer the Apostles question. What hast thou that thou hast not received? And if thou hast received it, why boastest thou thyself, as if thou hadst not received it? When we see a person in worse state than ourselves, we commonly look upon ourselves as some body; whereas we should look up to him, that hath made the difference. And do we see a poor miserable creature, and look upon him with scorn? And do we not rather think, Might not God have made me as poor and miserable, as this poor wretch? He might have clothed me with rags, as well as this poor beggar. He might have made me as silly as this poor Idiot. Down great heart, and proud, and learn to ascribe all the comforts and benefits thou hast above any other poor soul, where it is due, and to ascribe nothing to thyself, but guilt and sinfulness.  
If we desire to be esteemed, what is it to be esteemed by God? He hath set all at one 
II.  rate, as men are in the lump; if we desire to be of a better value, it is wisdom to labour to be so in his eyes that so values all. To esteem ourselves is but a folly, to labour to have others esteem us is but folly, unless it be in an estimation, that God will say Amen to it also. Remember that of the Apostle, It is not he whom man approveth, but whom God approveth. If we would be thought to be beautiful, let it shine in the image of God; if rarely decked, let it be with his ornaments; if to be learned, remember that, He that honoureth me, I will honour.   

A SERMON Preached upon  JUDGES XI. 39 And it came to pass at the end of two months, that she returned to her Father, who did with her according to his vow which he had vowed. 
THE Apostle in the Epistle to the Hebrews, Chap. XI. reckoning up, that noble Catalogue of men famous for faith and great actions under the Law, at vers. 32. mentions three, that may seem to be something questionable: and those are Gedeon, and Samson and Jephtha: men indeed that had done great acts, but that in the close came off with some foul blot. Gedeon, Judg. VIII. 27. made an Ephod, and put it in his own City Ophrah, and all Israel went thither a whoring after it. Samson pulled down the house upon his own head, and so became Felo de se, or guilty of his own death. And was not Jephtha guilty of the death of his own daughter?  
That is the question we are now to look into. I have lately shown you the Heathen sacrificing men and women to their Gods, and Heathenish Israelites sacrificing their children unto Moloch; let us now consider, whether Jephtha, a man of a better Name, and Religion fell not under the like miscarriage, in sacrificing of his Daughter. The Text tells us, He did to her according to his vow which he had vowed. And the resolution of the question lies in the resolution of another verse, what his Vow was? That you have at vers. 30, 31. And Jephtha vowed a vow unto the Lord, and said, if thou shalt without fail deliver the children of Ammon into mine hands. Then it shall be that whatsoever cometh forth of the doors of my house to meet me, when I come in peace from the children of Ammon, shall surely be the Lords, and I will offer it up for a burnt-offering. A rash Vow, as appears by his repenting and renting his garments, vers. 35. A rash Vow, that he could not come off with either breaking or performing it, but with sin. If he performed it not, he sinned in making a Vow that he might not perform. If he performed it, he sinned in performing a Vow that he might not make. So that as the King of Syria once said, Whether they came out for peace, take them alive, or whether they come for war, take them alive. So is Jephtha taken deadlily, whether he hold his Vow or break it: he is caught under a rash and sinful Vow, as a man that hath a Wolf by the ears, that whether he hold him, or let him go he is in danger. If he break his Vow, how can he answer his taking such an engagement upon him, as not to keep? If he hold it, how can he answer making a Vow of so nice a performance?  
The words of his Vow are read one way by some Interpreters, and another way by others: and there is one letter in the Hebrew Text breeds this diversity, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that may signify either And, or Or. And accordingly some read it, Whatsoever cometh forth of the doors of my house to meet me, when I return in peace, shall surely be the Lords. And I will offer it up for a burnt offering. And others read it, Or I will offer it up. As meaning, if it be fit to be offered in sacrifice, I will offer it in sacrifice; but if it be not fit, yet it shall be the Lords. So some of your Bible's give intimation of this diversity of reading, having one in the Text, and the other in the Margin. But in the Text you see it is, And I will offer it up. And so it is in the Greek, Vulgar, Italian, French; and so rendered also from the Eastern Languages.  
Now what could meet him out of the doors of his house that was fit for sacrifice? Nothing to be expected to come out thence, but Men, Women and Dogs; and any of these, yea the very Dogs might come out to meet him, and welcome home their Master, but none of these were sit to be sacrificed. Nay a Dog is not fit to be dedicated to God any way. For though there is a supposal, Levit. XXVII. 11. and a permission of dedicating and sanctifying an unclean beast to the Lord, that was not fit to be sacrificed, and that it might be redeemed for a sum of money to be given to the Priest: yet a Dog is particularly excepted in that prohibition, Deut. XXIII. 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Vow. And do ye think Jephtha had his dog in his thoughts when he made his Vow? That were more ridculous to imagine. And if any were so simple as to imagine it, it might be answered, He could not think of his dog because he knew a dog could not be so consecrate to God.  
Can he then think of a Bullock, Ram, Lamb, Kid or Goat? These were things indeed that were fit to sacrifice; but a double objection lies against thinking that he thought of any of these. The one is because he speaks of coming out of the doors of his house; which not one will understand but of his dwelling house. And it were ridiculous to think of Ox, or Ram, or Lamb, or Goat, coming out of his dwelling house. And the other is, that he speaks of coming to meet him, which expression means to welcome him home, as his Daughter went out to meet him to welcome him home. Now it can little be imagined that he thought of any Bullock, or Lamb, or Goat, coming out to meet him under any such notion.  
Therefore these things considered, it is passed all doubting, that when he saith, Whatsoever cometh out to meet me, that he meaneth some man or woman or child of his family. And child he had none, but only this one daughter, vers. 33. And it is very like he little thought of her, when he made his Vow, but some of his men or maids. And whereas our English hath rendered it favourably, because of the great question that is raised upon his Vow, Whatsoever cometh out, the Hebrew original will most properly bear it, He that cometh forth: and so the Greek, Latin, and other Translations bear it.  
For he was now upon an extraordinary and very great design, viz. To go and fight with the potent army of the Ammonites, his forces not being very great. And therefore it is very likely that he makes an extraordinary Vow to his extraordinary design he was upon. Now this had been but an ordinary and common business to Vow, if I return from the children of Ammon with victory, I will offer the first Lamb, or Ram or Bullock I meet withal at my coming to mine own house. Had this been any great Vow for the imploring his prospering in the great undertaking he went about? But to dedicate a man or a woman to God spoke high, and something like the greatness of the design.  
And how he served his daughter when she came first to meet him, is the great question and dispute? Some tender of Jepthahs' credit, and reckoning it not fit to lay more hard things on him than the story will well bear, therefore to make the best of it, hold that he did dedicated to God, not sacrifice his daughter; he devoted her to God in keeping her a Recluse and Nun, and never to be married; though he had no other child, and so his family was like to fall. But on the contrary,  
First, Nunship and Vow of Virginity by the Papists indeed is pretended to be a great piece of devoting and consecrating the party to God. But that it is so, never was, nor ever will be proved, but only pretended, and with a loud noise cried up; as they did in the great hubbub at Ephesus, Great is Diana of the Ephesians; when none could understand or see any reason for such a hubbub and outcry. Certainly among the Jewish Nation, they were so far from accounting the Vow of Virginity a piece of Devotion and Religion, that they accounted it a reproach for a woman to be childless; nay a reproach for a woman not to be married. You remember that saying of Elizabeth that had thitherto been barren, Luke I. 25. Thus the Lord hath dealt with me in the days when he looked upon me to take away my reproach among men. A great reproach for a woman to live and die childless; but God hath taken away that reproach from me in giving me a child.  
And a greater reproach it was for a woman not to be married. And hence is that in Psal. LXXVIII. 63. Their young men were slain by the sword, and their maidens were not praised, for so it is in the Original, which our English hath rendered, were not given in marriage. For it was a dispraise for a woman not to be married. Nay the Jews in their Traditional Law, (by which they were led too much) did not only account it a shame not to be married, but a sin and a breach of God's command. For those words, Gen. I. 28. Be fruitful and multiply, they account not only a blessing, but a Command; and reckon it the first Command of the six hundred and thirteen commands that are in the Law. And to this opinion of theirs it is that the Apostle reflects, 1 Cor. VII. 25. Where treating concerning virginity and marriage, he saith, Now concerning Virgins, I have no command from the Lord, but I give my judgement, as one that hath obtained mercy of the Lord to be faithful.  
Secondly, To this may be added, that Persons dedicated to the Lord, were not thereby bound to perpetual Virginity. For we read of some that were so dedicated, that yet for all that married. As Samson a dedicate Nazarite, yet took him a wife, and that of the daughters of the Philistines. And Samuel dedicated by his parents; and yet afterwards married, and had children.  
So that whereas the Papists account vowed Virginity so great a piece of Religion and Devotion, and thereupon their Nuns, and their Priests must not marry; they will hardly find the least warrant for it either in the Old Testament, or the New. It is merely an invention of their own, as indeed is most of their Religion, and clearly without any warrant or allowance of God. It is very unlikely therefore that vowed Virginity should be ever so much in fashion or request in the Jewish Nation, as for them to account it so great a piece of Religion, or that Jephtha should account that a noble performance of his Vow; and account it a great Vow to devote his Daughter to perpetual Virginity.  
But if that were not the intent and action of his Vow, what did he to his Daughter? Did he really sacrifice her, and offer her up for a burnt offering? Tha● was less Religion, and less in custom in the Nation, to sacrifice a person. And can it be imagined, that Jephtha, that the Apostle reckons among the faithful, should do such a thing?  
I answer, Very true. But may we not think him, though faithful, yet for the present that he might fall under ignorance, and a blind zeal. It is indeed something hard and strange to think so uncharitably of such an one as he was. But,  
The Fathers of old were almost unanimously of the mind, that he really sacrificed his daughter. They that have purposely handled this question will tell you, that Tertullian, Athanasius, Nazianzen, Hierom, Ambrose, Chrysostom, Austen, Theodoret, and others were of that mind. Besides Jewish Writers that might be produced. I will name but two, the Chaldee paraphrase, and Josephus. And divers modern Christians are of the same mind.  
But still the objection will return. What such a man as Jephtha murder his own Daughter, and offer her in sacrifice? Would the Apostle ever have reckoned him among the noble army of Faithful ones, had he done such a thing as this?  
I answer, First, That comes but a little short of this that is said of Solomon, 1 King. XI. 5. Solomon went after Ashtoreth the Goddess of the Zidonians, and Milcom the Abomination of the Ammonites. Let the Jews plaster the case the best they can, and say, that he himself did not worship these Gods, but only suffered his wives to worship them; and that he did not build those high places for Chemosh and Molec, vers. 7. but only suffered his wives to build them. Yet how deeply was he guilty in suffering such a thing. But the Text tells you that he himself went after these Gods; which in Scripture language signifies commonly the real committing Idolatry with such Gods. And do but remember what the service of Molec was, and offering children to him; and observe that Solomon went after Milcom or Molec, and built high places to Molec: and how little short that does come of Jephtha's sacrificing his daughter? And yet I doubt not of Solomon's salvation; for I doubt not of his repentance.  
Secondly, That it was now too common in Israel to worship Molec. Now observe; Judg. X. 6. The children of Israel did evil again in the sight of the Lord, and served Baali● and Ashtoreth, and the gods of Syria, Zidon, Moab, the children of Ammon and the Philistines; and forsook the Lord, and served him not. An evil case were the people in, when they were generally so idolatrous, and so variously idolatrous. Now among others observe, that they served the God of the Ammonites, which was Molec: So that it was no strange thing with them to offer such barbarous and bloody sacrifices, as their own children. That you may guests, that the corruption of the times might suggest to Jephtha the fancy of offering some such sacrifice of Man or Woman to God; the rather since  
Thirdly, That he was now going to fight against the children of Ammon, who offered their children to their God Molec. And it seems he thought he should speed better against Ammon, who offered their children to Molec, if he vowed and offered such another sacrifice to God.  
We observed before, that nothing could come out of the doors of his house to meet him, that could be fit to be sacrificed by any warrant or allowance of God; not his dog, nor his servant: and therefore that his words cannot but be conjunctive, Whatsoever meets me shall be the Lords, and I will offer it up. And that the strictness of his Vow as he conceived it, did put him on to the strictness of his performance.  
It had been the part of the Priest, and of the great Council of the Kingdom to have prevented such a fact as this. The Priest's lips they should have preserved knowledge, they should have taught him better: and the great Council that should have preserved righteousness, and good order should have taken care against such an action. But the Nation it seems was so overgrown with ignorance and idolatry, and particularly with the serving of the Idol Molec, that such a thing as this proved no regret at all to them.  
The poor girl his daughter begged two months' respite, that she might go upon the Mountains and bewail her Virginity. She might have hoped that in all that time, some rescue might have come to her; either the Counsel of the Priests, or the authority of the State interposing with her Father. But all was so out of tune and overgrown with Idolatry, as may be seen in that Text I cited before, Chap. X. that Jephtha, that was too much led away with the evil example of the times, is not at all restrained, but rather encouraged by the negligence of those, that should have directed and ordered better.  
And to one that doth more narrowly search into the Bible, I may recommend this observation to his examination. That in the time of the Judges, the High Priesthood was lost out of the line of the sons of Eleazar into the line of the sons of Ithamar, from one family of Aaron's to another. And whether it might not be, because the then High Priest did not better demean himself about this very matter, let him seriously consider.  
I am unwilling to charge Jephtha too heavily, nor lay such a fact to his charge; but I have given you the opinion of the greatest men of note that have written, laying it to his charge, and I have given you some reasons, that might induce and move them to it. But I dare say, none of them that have so held, but they thought that he had repentance proportionable to this miscarriage. And so no doubt had Gedeon in setting up his Ephod in his City, which caused all Israel to go whoring after it. And so repent Solomon after his building of Altars to Molec; and so did Manasseh after his offering of his sons to Molec. And such repentance of Jephtha, I doubt not but the Apostle had an eye to, when he reckons him among the faithful, and those that died in the Faith.  
I shall fix only upon one Observation, which fairly offers itself unto us, take we the story one way or other; that he sacrificed his Daughter, or only devoted her to perpetual Virginity, viz.  What care, prudence and piety men had need to use about making of Vows. 
Do you not think, that Jephtha would have born witness to this, when he found himself caught in the trap of his Vow, and his daughter fallen into it, which he little meant? Can he not wish he had had more care in the making of his Vow, when the keeping of it must prove so bitter? Did not rashness go before his care, when he vowed and considered not what might be the issue? Did not his eagerness go before his prudence, when he vowed some body, but he knew not whom? And did not his zeal go before his piety, when he vows but violence to some or other, on whomsoever it lights, viz. either to sacrifice them, or otherwise to devote them, though against their will? When he rends his garment upon his daughters meeting him, and cries out that she was one that troubled him; it might have been answered him, as Elias did Ahab, No, I am not he that troubled Israel, but thou and thy father's house. No, Jephtha, it is not thy daughter that troubles thee, but it is thy Vow that troubles thee, that was made with no more consideration. If more care, prudence and piety had been there, thy present grief and perplexity had not been here.  
I name these three most deservedly, and upon very good reason. For as a Vow is a bond or cord, whereby a man binds himself, so these are as a threefold cord twisted to make up such a bond. These are so essential to the constitution of a right and lawful Vow, that let any of them be absent, there will be a sad maim there. Let Care be absent, the Vow will be rash; let Prudence be absent, it will be impertinent: and let Piety be absent, it will be wicked and ungodly.  
A Vow is a bond that binds the Soul, and so the Scripture calls it, Numb. XXX. 3. If a woman shall Vow a Vow to bind her Soul with a bond. And a man had need to be prudent and careful how he binds his Soul. It is a tender piece, take heed the bond sit right, lest it gall and fret it. Take heed the bond be not such, as to bind hand and foot, and to cast into utter darkness. What else think you was those forty men's Vow, that bound themselves by an oath, that they would neither eat nor drink till they had killed Paul. Had not these men fettered their own Souls for utter darkness by the bond of their Vow?  
Now because we have before us a remarkable case of a Vow, let us a little consider of that subject, and what a man does or should do, when he makes a Vow.  
And, first, let us begin with this question, Whether a man be bound to make Vows or no? Is a man bound to lay such a bond upon his Soul? It is enjoined, Psal. LXXVI. 11. Vow and pay unto the Lord your God: Let all that are round about him bring presents unto him that ought to be seared. Now doth this bind a man to make Vows, or only bind him to pay them if he have made them? And if it bind to make Vows, doth it bind under the Gospel, as well as under the Law, where most of their Vows were vowing of sacrifices? And so that latter clause of the words cited give intimation, Bring presents, etc. And so some construe that, Eccles. V. 4, 6. If thou hast made a Vow, defer not to pay it. Suffer not thy mouth to cause thy flesh to sin, neither say before the Angel, it was an error. Where by Angel they understand the Priest that should receive the sacrifice. Thou Vowedest; say not before him, thou wast mistaken. Now for the resolution of this Question many things are to be spoken, and especially the nature of a just Vow considered.  
To the constitution then of a lawful Vow these two things are requisite and essential.  

I. That it be for a Religious end.  
II. That it have a Religious warrant. And both these must be concurrent, else a Vow cannot be lawful.   
A Vow is a matter of Religion, by which a man ties himself in a bond to God; and Religiousness must be that, that must give it life and warrant. The Scripture calls a Vow a bond laid by the person that Vows upon the Soul, in the place above cited. And therefore the thing refers unto the Soul, and so is something betwixt the Soul and God. To bind the Soul in reference to any thing of the World, is both contrary to the interest of the Soul, and not agreeable to the proper nature of a Vow. I will instance in one as likely, colourable, and common as may be, viz. A Vow never to be surety, nor bound for any man. This may be a good resolution possibly, but hardly possibly a good Vow. For a Resolution and a Vow may admit of a clear distinction. And a man may resolve wisely, justly and warrantably such and such things concerning his estate and affairs in the World: Whereas such Resolutions may not be fit to be turned into Vows. Thou mayest do wisely in resolving never to be bound for any man; or to resolve, I will spend but thus much weekly, monthly, or yearly in housekeeping. But thou mayest not do wisely, or warrantably to bind thyself to these things by a Vow: to bind thy Soul under a bond, and consequently under a curse, if thou break thy bond, for such worldly things as these: To call in God to witness, and to engage to him about such earthly concerns as these.  
The Phrase of the Apostle is observable, 1 Cor. VII. 36. where he is speaking of Virginity, which the Papists would bring under a Vow. If any man thinketh he behaveth himself unseemly towards his Virgin, if she pass the flower of her age, and need so require, let him do what he will. Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his Virgin, he doth well. You find not here either Vow of Virginity or oath not to marry, but only a steady resolution. Standing steadfast in his heart; and decreeing in his heart: not laying any bond of Vow or oath upon his Soul.  
You find not in Scripture of any Vow of any good man, but it was aimed at a Religious end, and in tendency to the service of God, and not to any worldly interest or respect; I mean when considerately made. Such an one was jacob's, Gen. XXVIII. 20. Such another Vow was that of David, Psal. CXXXII. 2. And without all controversy Paul's Vow, Act. XVIII. 18. had a higher aim and end than any earthly or worldly concernment. Nay even men of no Religion, yet accounted that a Vow aimed at a religious end. Even Absalon, when he made his Vow in Geshur, pretends to such an end, 2 Sam. XV. 8. And the mariners in the Ship with Jonah sacrificed Sacrifices, and vowed Vows, Jonah I. 16. And their Sacrifices and Vows without question looked both the same way, and aimed at the same end, religious worship. And that Vow that the Israelites made, Numb. XXI. 2. Israel vowed a Vow unto the Lord, and said, if thou wilt deliver and give this people into mine hand, than I will utterly destroy their Cities. Though it may seem somewhat hard and unreasonable, yet they aimed at a religious end in it, viz. obedience to God's command, that had enjoined them to destroy the Canaanites, and not to spare them.  
These Vows mentioned you see were Conditional; and the persons engaged in them desired in them as it were to bind God to do something for them, and they engaged to do something for God. But there were and are vows absolute, and without any such condition, whereby men out of conscience of their duty bound, or bind themselves to as strict obedience and service of God, as they can; such is that of David, Psal. CXIX. 106. I have sworn, and will perform it, to keep thy righteous judgements. And such was the general end of the vow of the Nazarites, to set themselves peculiarly to some service of God, Numb. VI 2. When either man or woman shall separate themselves to vow a vow of a Nazarite to separate themselves unto the Lord. Nazaritism was properly a Vow of humiliation, that a man would chastise himself and deny himself his ordinary delight of liberty, and neatness.  
I say of liberty, for he bound himself to a strict avoiding of every thing, that might defile him. And this required not a little care and circumspection, and denied him that liberty of walking at freedom, that he might have had. It is said of Elizabeth the Mother of the Baptist, that when she conceived with child, she hide herself five months. And why? Because she carried a Nazarite in her womb: lest she should be any prejudice to the Nazarite she bore, by lighting upon any thing unclean to defile her. She thus reclused herself from all company that she might be sure to be far from all defilement. And the Nazarite denied himself the liberty of eating or meddling with any thing that came of the Vine, Wine, Grapes, Raisins, or any thing the Vine bred.  
And, I say, he denied himself of the common neatness and comeliness, that both he might have had, and every body else had. And that was in that he let his hair grow, and did not cut it as others did. For however long hair among us be accounted a bravery, and men be grown effeminate like women; yet among the Jewish Nation it was accounted cloan contrary, a sluttery, nastiness, and deformity. And they are mightily mistaken, that think that Absalon wore his hair so long, because he was proud of it: he wore it so long because he had vowed Nazaritism, and by way of humiliation, and denied himself that neatness that he used before. For that which the Apostle saith, 1 Cor. XI. 14. Doth not nature itself teach, that if a man have long hair it is a shame to him: the Jewish Nation consented to with all their hearts. And therefore they looked upon Nazarites with their long hair, as men under humiliation, and that wore it so, to take shame unto themselves before God and Men. And so they took up their Vow, as whereby to tie themselves to a more strict way of religiousness and humiliation.  
Men generally think there is some weight, and awe and terror in a Vow, and even the profanest of men stand in fear of breaking even of foolish and rash Vows, Prov. VII. 14. The Whore there speaks, This day have I paid my Vows. I have known where a wicked fellow having made a Vow, that he would never go in at his neighbour's door, durst not for his Vow sake go in at the door; but could be content to creep in at the window. And another that having made a Vow he would not go into such an Alehouse of so long a time, durst not for his Vow sake go into it, but could be content to be carried in. Now however these wretches dallied with God, and trifled with their Vows, and their own Souls: yet they shown, that there is some awe of a Vow even upon an ungodly heart, and that that stands over them, as with a whip and scourge. A good heart discerns the awe of it much more: and many a good man hath made Vows of careful walking; that he might have his Vow his Monitor, and keep him in awe to it: hath stuck as it were this rod always by him, to mind him to have a care, and to whip him if he failed.  
Now is every man bound to make such Vows as these; with David to make a Vow to take heed to his ways, and to take an oath, and swear that he will keep God's commandments? The bond lies upon us from God to walk holily and carefully, have we need, or are we bound to add to the bond, and to lay a Vow upon ourselves so to do?  
For answer to this, I shall recommend to you two passages of Solomon, and one of David.  
First, That in Prov. XX. 25. It is a snare to a man to devour that which is holy, and 
I.  after Vows to make enquiry. For a man to Vow, and to devour what he had vowed, and not pay it; and then to make enquiry concerning his Vow; whether he vowed well or ill or no? This is a snare. This should have been done before he made his Vow, and not after. It is best for a man to consider before he Vows, whether he do well in making his Vow, and whether he shall be able to perform it, when he hath made it? The great cause of breaking Vows, or repenting of what a man hath vowed, is want of consideration before hand, what he goes about.  
A Vow, even a holy Vow is a thing of deliberation, and not to be undertaken rashly, but as in our Saviour's parable, He that builds a Tower had need to sit down and cast, whether he be able to finish it when he hath begun it? To consider whether he be able to perform his Vow, when he hath made it? For as a Vow is to be of a thing lawful and weighty; so it is to be of a thing possible. He that vows that which is not reasonably in his power to perform, casts not himself only into a bond, but into a snare. Such is the Nuns Vow of Virginity, and the Priests Vow among the Papists never to marry. It is not more a Vow, than a Snare, because they cannot say or think it is absolutely in their power to perform it. And the contrary hath been proved, and is daily among them by doleful experience.  
A good heart, out of a good intention, may be willing to bind himself under a Vow to walk as carefully before God as possible: but let him well consider before hand, how he can keep his Vow. For consider that considerable place of the same Solomon.  
Secondly, Eccles. V. 5. It is better that thou shouldst not Vow, than that thou shouldst 
II.  Vow, and not pay. Whether Solomon spoke there only of vowing a Sacrifice, or generally of any holy Vow, his saying will hold true, that it is better not to Vow, than to Vow and not perform.  
Such holy Vows as we speak of, a man's vowing all care possible in his holy walking, proceed either from conscientiousness of his Duty, or consciousness of his frailty. A man out of conscientiousness and a holy zeal to his Duty, binds himself by a Vow to his utmost performance of it; that his Vow may be a continual spur, and Monitor to him to keep up to it. Another out of consciousness of his readiness to fail, or to be sleepy in his Duty, or to be ready to falter from it, binds himself by a Vow, to be as a Bell to keep him awake to it, and to be a check to his faltering. These men have done well in making their Vows, if they keep them: but if they keep them not, it had been far better not to have vowed, than not to pay. God undoubtedly requires, that they should perform when they have vowed: but we cannot say, that he so strictly requires, that they should Vow. Which makes me remember that of Peter to Ananias, Act. V 4. While it remained was it not thine own, and when it was sold was it not in thine own power? And thou mightest have chosen, whether thou wouldst have vowed and consecrated it to God or no: but since thou hast taken on thee to devote it to him, the Lord requires that thou shouldst perform, and not falter with him. As a man may choose whether he will enter into bonds or no, but when he is entered into them, he must look to pay them.  
Thirdly, A hint about this matter let us take from Psal. LVI. 12. Thy Vows, O Lord, 
III.  are upon me. He speaks oft of his own Vows being upon him, here of the Lords. Either thy Vows, that is, made to thee. So sacrifice was the Lord's sacrifice: Or thy Vows, that is, that thou hast laid upon me; the bonds wherein thou hast bound me.  
A Vow in Baptism is laid on us by God; so on Israel by circumcision: and God even as soon as we come into the World, seizes upon us, and would tie us to him: Swaddles us in the bond of the Covenant, as soon as we come into the swaddles, that he might bring us up for his. And as it is said of Jonathan, That he made David swear, and enter into oath with him, because he loved him as his own Soul: so God makes us to swear, and to enter into Vow to him, because he is very tender and loving to our Souls.  
It is the great dispute, Whether an Infant in Baptism be capable to have a Vow and bond laid upon him? And thereupon some deny Infant baptism; because he is not able to stipulate, or take any bond upon him; for he knows not what a bond or a Vow means. Man is born as a wild Ass' colt, saith Job: and a wild Ass colt little understands any religious concernment, and an Infant, when he is baptised as little.  
Very true, and yet Anabaptists cannot say, A wild Ass colt is as fit to have a bond laid upon him, as an Infant. An Infant hath a Soul, and owes duty to God, a wild Ass colt wants both: which moves God to deal after another manner with an Infant, than with an Ass colt. An Infant hath sin and guilt upon it, and so hath not an Ass colt; and upon this account also God deals in another manner with an Infant than an Ass colt. An Infant is born a child of wrath, as the Apostle saith, all are, Ephes. II. 2. God surprises it as soon as born, and makes it enter into bonds with him, that it may come out of the state of wrath. But further in answer to this objection consider these three things.  
I. The child indeed then understands not what it does, and cannot stipulate again in words to God, as God by his Word doth to it; but the very equity of the things, that God lays upon it, doth tie the child in the bond, and wrap him in the obligation, as justly and forceably, as if the child had said Amen to every particular. For it is the equity of God's commands that lays the obligation of obedience upon men, and not their own consent. For as the Prophet speaks, whether they hear, or whether they forbear, yet the obligation lies upon them. Because it is so meet, fit and just, that they should do what God commands them. By this equity God lays his obligations upon us in our baptismal bond. And though as Infants, we cannot understand, nor consent to it, yet by the justness of the things enjoined we are enwrapped in it. And God's Vows are upon us, and the more because he lays them on for our good, viz. to deliver us from the wrath under which we are born. The bond is, to forsake the Devil and his works, to believe in God and to serve him. And can there be any thing more just and equal? And though we are not then able to give consent to the bond and obligation, and though none others should undertake for us, yet doth not the very equity of the thing required oblige us?  
II. God by the continual preaching of his Word minds us of the obligation. We know not what we did, nor what it was laid upon us: but he all along now teaches us to know it, and daily is refreshing to us the sight and sense of our bond, and as it were anew tying it on. It is considerable, that the Commands are called the Covenant, and the two Tables of the Ten Commandments, the Tables of the Covenant. And whose Covenant? Both Gods and Mans. God's, because God hath indented with man upon such conditions. And Man's especially, because the condition of the obligation is his. And God is continually warning him that it is his obligation. There is a voice behind him, continually telling him this is his duty.  
III. As God in Baptism lays his obligation upon us, when we knew not of it, and in preaching of the Word is continually urging of us to know it; so in the Sacrament of the Lords Supper he would have us willingly and knowingly to take it upon us. They know not what the Lords Supper means, that own not an obligation in it. As in that Sacrament there is taught living by Christ, so there is challenged a living to him. The Sacrament reads, that Christ died for men; and that very thing reads, that men are not to live to themselves. There is a benefit, partaking of Christ to live by him; but there is an obligation also, a bond, to live to him. For as the Covenant is obligatory, so this seal or administration of the Covenant is so too. Now he that in receiving the Sacrament owns not such an obligation, and takes not that bond upon him, understands not what he does. And if his heart do not engage to live to Christ, as much as he desires to live by Christ, he seeks to serve his own turn, and not Christ's.   

A SERMON Preached upon  1 KINGS XIII. 24. And when he was gone a Lion met him by the way and slew him: and his carcase was cast in the way. And the Ass stood by it, the Lion also stood by the carcase. 
IN this Chapter there is mention of one or two miracles, and there is intimation of two wonders. The miracles are the Altar at Bethel renting and Jeroboams head withered, and at the Prophet's prayer restored again. The wonders are, that so brave a Prophet should be deceived as he was, should be destroyed, as he was: and its wondrous, that the Lion that destroyed him should not also destroy his Ass. I know you know the story. He was sent to cry out against the Idolatrous Altar at Bethel and so he did. He is commanded not to eat or drink in that place, and he did not, though the King kindly invited him home. But by the deceiving of another Prophet he is brought back again, when he was got out of Town; he eats and drinks in the Town contrary to what he was commanded; and when he goes out again a Lion meets him by the way and kills him.  
There is no difficulty at all in the wordsof the story, it is very easy to be understood: but there is mysteriousness in the providential disposal of God, that appears in the story.  
I. The good Prophet to be so destroyed. How would this encourage Jeroboam and the Idolaters at Bethel in their Idolatry? Oh! this man was but a false Prophet, all he said against our golden Calf and Altar was but a scarbabe, for otherwise he would never have come to such an end. And how might they boast, that their new God at Bethel had met with him for his sauciness against him.  
II. And how might this discourage other Prophets to go on the message of the Lord, when this poor man sped no better, than to be killed with a Lion.  
III. That one Prophet should so deceive another as the old Prophet at Bethel deceived this poor man to his undoing, by telling a lie and making him transgress the command of God. How might this disadvantage the function and credit of the Prophets, for who will believe them, when they lie one to another, and deceive one another?  
iv A poor man to be cheated and deceived into a transgression, having that fair excuse, The old Prophet did deceive me, and I did it: And yet to be so dreadfully punished for it, as that it must cost him his life; and in such a manner too as to be killed by a Lion.  
V That this poor man should suffer so severely for violating but one command of God, Eat not; and Jeroboam should escape so secure that had violated the greatest command in the two Tables, Thou shalt have none other Gods but me: and Thou shalt not make unto thyself any graven Image.  
This poor man is induced to sin by another, and that by ignorance, and he speeds so sore; and Jeroboam induceth all Israel to sin, and that wilfully, and yet he is Jovial and feels and fears no dangers.  
VI It is something obscure what this old Prophet of Bethel was, a true Prophet or a false, a good or a bad. If a true Prophet, why did he lie to him? If a false, how could he foretell him of his end? He was a true Prophet, and this poor good man knew that he was a true Prophet: and the lie that he told was not with intention of any hurt to him, but an officious lie to persuade him to go home with him. He desired to have the company of this good man, and to give him some entertainment at his house. He sees no arguments will persuade him: therefore he minteth that lie, that an Angel had spoken to him, and commanded him to bring him back, and so is the poor man deceived and undone.  
In this story of his fatal end, we may first consider a little upon the instrument of his death, a Lion; and then concerning his death and fate itself.  
I. A Lion met him and slew him. How much praise have you in Scripture of the Land 
I.  of Canaan; that it was the pleasant Land, the glory of all Lands, Ezek. XX. 15. The Land flowing with milk and honey, in multiudes of places. A Land upon which the eye of the Lord was from one end of the year to the other. A Land of Vineyards, and Olive-yards, etc. And yet how sadly, and dangerously was that Land infested with ravenous, cruel, wild beasts? Where almost might a man be safe? Samson walking by the vineyard of Timnah, a Lion sets upon him, and had served him as this Lion served this poor man, if he had not met with his match, and Samson had been too hard for him. And a Lion and a Bear ravine upon David's flock and had robbed him of a Lamb and Kid, had not he also been too strong for them. But every one was not so. As Jacob doubted concerning Joseph, Certainly an evil beast hath devoured him, undoubtedly my son Joseph is so dead. What a sad havoc was it, when about this very place, Bethel, where the Lion destroys this Peophet, two she-Bears at one clap tear in pieces two and forty Children.  
And that passage is very remarkable, in the story concerning the battle betwixt David's men and Absaloms', in the wood of Ephraim, 2 Sam. XVIII. 8. The battle was scattered over the face of all the Country, and the wood devoured more people that day than the sword devoured. The wood devoured? How? Why the Lions and Bears, and ravenous beasts that were in the wood, they picked the men up as they were scattered up and down and made a greater slaughter than the sword.  
It is something obscure that which is said, Deut. VII. 22. The Lord thy God will put out these Nations before thee by little and little: thou mayst not consume them at once lest the beasts of the field increase upon thee. And among other things that might be inquired upon it, this might be one, why God did not drive out the wild beasts out of the Land, as well as he drove the Canaanites out? And the answer might be various.  
I. That he might show that there is no absolute quiet, and happiness, and security to be expected here. Canaan the choice Country upon Earth, the only paradise on this side Heaven, and yet even Canaan is not without its inconvenience and molestation. There were Gardens, and Orchards, and Vine-yards, and Olive-yards, but it may be a Lion or Bear lurking in them; there was all pleasure and plenty, but there were wild and ravenous beasts ranging abroad, that one could never say, I will walk without danger.  
So would God teach them, that it was not their earthly Canaan that they were to look after, but they must look higher, if they would look for rest and quiet and secure habitation. A man sat under his Vine or under his Figtree, it may be on a sudden a wild beast rusheth upon him, and he escapes narrowly, if he scape, devouring. A man is binding sheaves in the field, or a woman gleaning, and suddenly a Lion or Bear is at their back; that there is but a span betwixt them and death, if there proved so much. This was a very evincing lesson that absolute quiet and safety was not to be had there for all the bravery of the Land; but that they must look for another Land of promise, if they would be perfectly safe, quiet and free from danger.  
II. These wild and ravenous beasts in the Land, were as it were a rod or scourge ready in the hand of God, to whip transgressors withal, as he saw cause, as he did this poor transgressor in the Text. And he reckons them among the Plagues and punishments that he used to avenge himself by upon the rebellious, Ezek. XIV. 15. If I cause noisome beasts to pass through the Land and they spoil it so that it be desolate, that no man may pass through because of the noisome beasts. And vers. 21. How much more when I send my four sore judgements upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence. You have some emblem of a man persecuted with noisome beasts, Amos V. 19 A man flees from a Lion and a Bear meets him, and he gets home and leans his head upon the wall and a Serpent bites him. And you have a real example of it, 2 King. XVII. 25. They feared not the Lord, therefore the Lord sent Lions among them, which slew some of them. And God doth give this as a promise of a singular blessing; Levit. XXVI. 6. I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land.  
And how can we choose but remember the mercy of God to this our Land in this particular: That no such ravenous, dangerous beasts do range in our Nation; if men themselves would not be Wolves and Bears and Lions one to another. A man may take his journey and never fear being set upon by any wild beast. No father sending out his son needs to fear any evil beast devouring him; and no mother hath cause to weep with the women of Bethel for their children torn in pieces by he or she-Bears. God hath so blessed our Land, that such dangers are least feared of us. We see no Lions or bears, unless it be under grates and bars. It is to be bemoaned with tears that we are such Lions, and Bears, and brute beasts one to another.  
II. And thus much of the instrumental cause of this poor Prophet's death, A Lion. The efficient cause was his transgressing a command of God.  
Upon which if any heart be moved any whit to murmur, or dispute against the severity of God in this case, let me calm it much after the manner that Joabs' messenger must calm David. If the King's anger arise, and he seem vexed and displeased, saith Joab to the messenger, then say thou to him, Thy servant Uriah is dead also. If thy heart, sinner, arise against God's dealing here, and thou think it very severe that this poor man must die thus, let me say this to calm thee, But thou art not dead, who art as great a transgressor as he▪ Why he died a reason may be given, but canst thou, or all the World, give a reason why thou art a live.  
This than let it be the first application of this story: Every one to consider with themselves, That they after all their sinning are yet alive, when this poor man but for one sin came to so fatal a death. Let me use our Saviour's stile and question a little, Think you that these Galileans were sinners above all others; or that those eighteen on whom the Tower of Siloam fell were sinners above all others? Thinkest thou this man was a greater sinner than thou art, that he came so to his end and to so fatal an end? Nay, speak heart from the very bottom and in sincerity, Thinkest thou not, that this man was an hundred fold, a thousand fold less sinner than thou art? And yet he was thus taken away and thou yet alive: He a good man, a holy man, a holy Prophet, and yet he so fearfully cut off for violating but one command, and deceived into that miscarriage too. And how many commands hast thou broke knowingly, wittingly, wilfully; and how far, how many degrees art thou short of the holiness of this man, and yet alive? Hast thou any heart to complain of God's severity against this poor man, look home and see what cause thou hast to stand amazed at his patience toward thee. He for breaking one command: How many ones hast thou broken? Nay if God had reckoned to cut thee off at the hundredth the thousandth breach of his commands, had not the account been up an hundred, a thousand times over? And yet thou art here.  
David questions, Lord what is man? Take the Philosopher's answer, Homo mirum. Man is a wonder. And so he is, a wonder in his creation: and so David himself owns, Psal. CXXXIX. I am fearfully and wonderfully made. A wonder in his preservation, when there are so many concurrents, that might dash him all to pieces, and yet he lives.  
I will draw nigh, saith Moses, and see this great sight, that is before me; The bush burning and yet is not consumed. And a great sight indeed, that fire that devours all things that it lays hold on, should burn so vehemently in the bush, and yet the bush nothing at all impaired. Draw nigh and turn thine eyes to such a kind of sight in thine own preservation. So many things concurring that might cause thy consuming, dust and ashes, frailty, mortality, sinfulness, provoking of God and yet not consumed. What account can we give of our preservation?  
First, Let us look upon this man, and then let us look upon ourselves: As the man that fell among thiefs travailing from Jerusalem to Jericho, lay by the way side half dead: So this poor man is fallen into the pa●s of the Lion, and lieth by the way side wholly dead. And is this nothing to us, that we should like the Priest and Levite thus slightly pass by him? The man was a good and holy man, and I make no question but he was saved, though he came to such a fatal end.  
Saved? Will you say, when he came to such an end, for transgressing Gods command? He died in his sin certainly, and can we think that he was saved?  
1. Consider what follows immediately in his story, 28. ver. The Lion had not eaten the carcase nor torn the Ass. God that so severely punished him to the death, yet shown a miracle for him when he was dead. Which showeth that God had not cast away all care of him, though he had so sorely punished him: And it was a very fair sign that God had not suffered the great roaring Lion to devour his soul, in that he suffered not this Lion to devour his carcase. It's David's saying, Dost thou show wonders for the dead? Yes, in one sense he did here: And can we think that God would show such a miracle for a castaway, and for one whose soul was now in Hell, would he show such a wonder for his body?  
2. It's true indeed that he died for transgressing of God's command, but had he not repent of that transgression? It's observable what is said of the Prophet, that had brought him back again, vers. 21. That he cried to the man of God that he had brought back: When God had revealed to him, what wrong he had done in lying to the poor Prophet, and making him transgress God's command, and what a sad fate should befall him for his transgression, he cried out with sadness and affection, and told him how it should be with him. And can we think that the good man having his sin so laid before him, and his dreadful punishment, was not deeply touched with the sense of his sin, and with all earnestness sought to God for pardon?  
We may not judge of him by ourselves; we little take to heart what we have misdone, and what is denounced by God against our sinning. A holy Prophet was of better temper and of a tenderer heart, and deeply sorrowed for his transgression, when he was convinced of it, and sought for pardon and obtained it. So that though he died for his sin, yet he died not in it. The case of David may give some illustration to this case. When Nathan told him home of his sin about Uriah and his wife, he instantly reputes, is pardoned, that he falls not under condemnation for it: but he is not quit from temporal judgement and punishment for it. The sword shall never departed from thine house. And, the child shall die. So this man is told of his fault by the other Prophet; he reputes, is pardoned, that he falls not under condemnation; but he is not acquitted from a temporal punishment, and that a severe one, that cost him his life.  
We may here take notice of divers things.  
First, Of the wild opinions of Antinomians, that say a Believer is not punished for his sins, whatsoever befalls him. But the reason they give spoils what it would prove. For Christ, say they, hath born his punishment: which if it be true, yet it is punishment as to satisfaction, not to castigation. For who among us ever said, that a Believer was punished for the satisfaction of his sin. God punisheth him upon other accounts. David's sin was pardoned, and satisfied for by Christ, when Nathan tells him, the Lord hath done away thy sin; but the punishment followed, viz. the Sword, which was not to departed from his house. And the reason of his punishment was, because he had given occasion to the enemy to blaspheme; therefore God, to vindicate his own honour, and the honour of Religion, punished him, that men might see that God was righteous, and hated iniquity, wheresoever he saw it.  
Secondly, Let us remember here that strange passage, Amos III. 2. You have I known of all the families of the Earth, therefore I will punish you for all your iniquities. You have I known, owned, chosen, of all the families of the Earth. What then? One would think he should infer, Therefore I will not punish you; but he says the contrary, therefore I will. The children of God are punished many and many a time as to temporal punishments, when wicked and ungodly men scape. This poor holy man falls under so sad a fate, while Jeroboam the wickedest wretch upon Earth, that made all Israel to sin, eats and drinks and sleeps, and no hurt comes to him. Some will think that speaks strangely, others will think it speaks as they would have it, in Host IU. 14. I will not punish your daughters, when they commit whoredom, nor your spouses when they commit adultery. This is as they would have it; for than they may whore, and drab, and adulterate, and fear no colours. But that is a sad Diapason, Jer. V ult. What will you do in the end thereof? And that 2 Pet. II. 9 God knoweth how to reserve the unjust to the day of judgement to be punished.  
That of the Apostle may state the case on both hands, 1 Cor. XI. 32. When we are judged, we are chastened of the Lord, that we may not be condemned with the World. When wicked men are not judged, it is a sore sign that they are to be condemned with the World. When God neither judgeth them, nor they judge themselves, there will be a judgement to come will pay for all. For a man to go on uncontrolled in his sinning is the very preface of destruction; and especially if his own conscience do not now and then control him: for that is sometime the whip, wherewith God doth chasten. God saith of some persons, I will not punish, I will not chasten him, when he sins against me, but Let Ephraim alone he is joined to Idols, so let him be. Let the Scribes and Pharisees alone; they are blind leaders of the blind, and let them be so still. Wouldst thou change thy afflicted state with one of these? Wouldst thou part with thy smarting conscience for such ●eared, stupid, past feeling souls, and such as God will have nothing to do withal? God hath thee in hand and is chastening thee for thy good, these he hath utterly cast off all care of, and will have nothing to do with.  
But what kind of chastening was this to this poor man that it cost him his life, and cut him off, whereas God useth to do good to his people by his chastisements? Heb. XII. 11. No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness to them that be exercised thereby. But what fruit was there with this man, when the very chastening was his death? A Jew will tell you that his death did expiate for his sin, and was a means to atone for it; and a Papist will almost be of the same opinion. But God's intention in the dispencing of this providence looked another way, viz. to vindicate his own honour, and to show to the World how tender he is of his own commands. And that is the third thing we may read in this great and dreadful severity, viz.  
Thirdly, That God will not abide to have his Commands dallied and trifled withal: that we are not to account that common which he hath sanctified. He is a jealous God, that will not hold him guiltless that breaks his Commandments, Host VIII. 12. I have written unto them the great things of my Law. The things of his Law and commands are great things, and what one of them is little, or so to be dealt withal? Though they are one less than another, if compared among themselves, yet none of them are to be reputed little by us. One is less than another in regard of their matter, yet all alike of reverence and dread to us in regard of their Author. A small business you would think for this man, being hungry and weary, to eat and refresh himself in Bethel, and that being invited by another Prophet, and told too by him, that an Angel had commanded him to invite him. But because he had a command from God to the contrary, you see how dear it cost him.  
A small thing you would think for Saul to save Agag alive, and to bring away some of the Amalekites cattle, especially when it was to sacrifice to God; yet how severely doth he smart for it, because in it he transgressed God's command to the contrary. How might the poor man have pleaded, as he went to be stoned for gathering sticks on the Sabbath day; Alas! this was not so great a crime to gather a few sticks, especially when I wanted them for the necessity and benefit of my family. But, friend, there is an express command and Word of God against it; the Word of the Lord is sharper than a two edged sword.  
That title of the Law is regardable and dreadful, in Deut. XXXIII. 2. From his right hand went a fiery Law for them. Or, as it is in the Original, the fire of a Law for them. A Law not only given in fire, as it was in Mount Sinai, but a Law that itself is Fire, to consume and destroy those that transgress it. As our God is a consuming fire, so his Law and Commandment is a consuming fire; Host VI 5. I have hewn them by the Prophets: I have slain them by the words of my mouth. His word is a weapon of slaughter to them that disobey and rebel against it. And whereas it is said, Man shall live by the Word of God, if he obey it; he shall die by the Word of God, if he transgress it. The Commandments of God are edged tools, if slightly meddled withal they cut to the quick; and prove as that stone, if they fall upon one they will grind him to powder. Not one command, but the transgression binds over to eternal condemnation: and therefore it speaks less to say, it binds over to temporal punishment.  
Fourthly and lastly, This man's repentance so little a time before his death, as we spoke of before, and obtaining pardon, some may chance take hold of, and use it as an argument for putting off repentance till his death bed, and latter end. For may his carnal heart thus argue: if this Prophet repent of his transgression but an hour or two before his death, and obtained pardon; I hope I may do so too, and obtain pardon as well as he. Yes, it is like thou mayest, if thou be like him. He was a holy, a good, a righteous man all his time, only he was now fallen into one transgression a little before his death, and reputes of it, and is pardoned. But thou, who thinkest of putting off repentance till thy last time, I doubt, art in another case. He had no sin unrepented of, but only this, that he had just now committed, and that he repent of, and is pardoned. Thou wilt have all thy sins to repent of at thy latter end; and that changeth the case not a little. He walked in the ways of repentance and holiness all his life, thou thinkest not to do so till thy death.   

A SERMON Preached upon  ACTS VII. 53. Who have received the Law by the disposition of Angels, and have not kept it. 
I Concluded last day with mention, how God would have none of his Commandments to be dallied and trifled withal, from that dreadful example of the poor Prophet, that broke God's Commandment in eating and drinking in Bethel, being cheated into that transgression by the lie of another Prophet: and yet he escaped not, though his ignorance might something excuse him; but a Lion met him by the way and slew him.  
I have chosen these words in the prosecution of that subject: to consider a little upon Gods giving his Commands or Laws, and man's too common violating them, and misdemeanour against them. The Law given by the disposition of Angels, but men not keeping it.  
The words are the words of Steven, pleading for his life, and answering that charge that his accusers laid against him; of Blasphemy against Moses; for that he had said, That the rites of Moses should be changed: and against the Temple; for that he said, That holy place and City should be destroyed. How he answers particularly to this accusation I shall not trouble you with observing: in the conclusion of his speech he comes to speak home to the persons, both of them that accused him, and of them that sat in judgement upon him. He first calls them all stiffnecked, and uncircumcised both in heart and ears. Then he chargeth them all with all resistance of the Holy Ghost, speaking by the mouth of the Prophets: chargeth their Fathers with persecuting and slaying the Prophets, and them with the murder of the great Prophet, Christ: and concludes his speech with the words before us, Who have received the Law by the disposition of Angels, and have not kept it.  
In the words is sweet and sour, life and death, light and darkness. Ye received the Law by the disposition of Angels, this is like Ezekiel's book sweet in the mouth: but ye have not kept it, that is in the belly as bitter as gall. In the former clause, you may see Israel before mount Sinai in a happy condition, receiving the Law: in the latter, you may see them a little from it, undoing themselves by making a golden Calf. And to that particular we might very well apply the words. There were thousands of Angels in the Mount, when ye received the Law, but ye so little kept it, that within forty days ye broke the two first Commandments of it, viz. Thou shalt have none other Gods before me. And, Thou shalt not make to thyself any graven Image.  
But it may be questioned, whether he saying, They received the Law by the Disposition of Angels, means the Angels that were attending God, when he gave the Law at Sinai. True, the Scriptures mention frequently the presence of Angels with God, when he gave the Law. Two only may serve instead of more, Deut. XXXIII. 2. He came with ten thousands of his holy ones, at his right hand was a fiery Law for them, Psal. LXVIII. 17. The charets of God are twenty thousand, even thousands of Angels; the Lord is among them, as in Sinai the holy place. But what did the Angels that were there? You read not, nor hear of a word that they spoke, but it was the Lord, that spoke these words, and said, I am the Lord thy God.  
For the understanding therefore of the Martyr's meaning:  
First, We may mention a wild conception of the Jews, that say, That all they that heard the Law uttered by God from Mount Sinai, were by that very hearing made like unto the Angels; that they should never have begot children, never grown old, never died, but have been as the Angels, had not that unlucky business of the Golden Calf fallen out, and that turned them to sinful and mortal men again. There is a strange construction in the original Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our English renders, By the disposition of Angels; whereas the word in the strictest propriety should be read, Unto the disposition of Angels. As if Steven did rub their own opinion upon them, as is frequently done by the Apostles, and that his meaning should be this, You say and conceive that the very receiving of the Law, did translate and dispose them that heard it into the very predicat and state of Angels, and yet this brave Law you have not kept. The Law that you conceit made others Angels, you have made but dirt; and that that you think had so noble an effect upon them that heard it, hath had no good effect upon you at all; for ye have not kept it.  
But this Interpretation I shall not insist upon, though it be very frequent with the Apostles arguing with the Jews, to confute them from their own Opinions and Tenets. I shall name but two to you, 1 Cor. XI. 10. For this cause ought the woman to have power on her head, because of the Angels. Where the Apostle argues from their own concessions, practice and custom. And Judas, vers. 9 Yet Michael the Archangel, when contending with the Devil, he disputed about the body of Moses. Not that ever such a dispute was twixt Michael, or Christ, and the Devil about Moses body, but the Jews have such a conceit and story, and we meet with it in their writings; and the Apostle useth an argument from their own saying to confute their doing. But,  
Secondly, If I should say, that there were none but Angels on the top of Mount Sinai at the giving of the Law, I should speak but the language of Steven, that speaks the words that we have in hand; at vers. 38. This Moses is he, that was in the Church in the wilderness with the Angel which spoke to him in the Mount Sinai. It is said, God spoke all these words, and said: and yet Steven saith, It was the Angel that spoke to him in Mount Sinai. But he means the Angel of the Covenant, the Lord Christ; the Archangel or the chief or Lord of all the Angels.  
And here let an Arian or Socinian, that denies the Godhead of Christ, compare Moses and Steven together, and learn to acknowledge the truth. Moses saith, it was God that spoke to him in Mount Sinai; Steven saith, It was the Angel, viz. The Angel of the Covenant, Christ, who, as the Apostle says, is God blessed for ever.  
So that the great Angel Christ, at the giving of the Law, was the speaker, and all the created Angels his silent Attendants. And this Observation might be useful in some points of Divinity, that Christ gave the Law as well as he gave the Gospel. But,  
Thirdly, The Prophets and Ministers in Scripture phrase are usually called Angels. Do I need to give instance? Eccles. V. 6. Suffer not thy mouth to cause thy flesh to sin, neither say before the Angel, or Minister at the Temple, that it is an error, Mal. II. 7. The Priest's lips should keep knowledge, and they should seek the Law at his mouth, for he is the Messenger or Angel, of the Lord of Hosts. And Chap. III. 1. Behold, I send my Angel, i. e. my messenger, before thy face. And to spare more, you remember that in Revel. I. ult. The seven stars are the Angels, or Ministers, of the seven Churches.  
So that the words before us may be reduced to this sense, Ye received the Law by the disposition, preaching and explaining of the Prophets and Ministers, and have not kept it. And to this sense speaks, that Heb. II. 2. For if the word spoken by Angels, that is, God's messengers the Prophets, were steadfast, and every transgression and disobedience received a just recompense of reward: How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord. That is, If the word in the mouth of the Prophets might not be transgressed, but there was a just recompense of reward paid to the transgressor, much more he must be paid that neglects the Salvation spoken by the Lord Christ. And to the like sense may that be taken, in Gal. III. 19 The Law was added because of transgression, being ordained, disposed of, preached, by Angels, i. e. Prophets and Ministers, in the hand of a Mediator.  
And this sense of Angels in the Text agrees very well with the words of Steven a little before. Your Fathers persecuted and killed the Prophets, the Lords Angels or Messengers, and ye have received the Law by such Angels or Ministers, but have not kept it. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Angel in the Greek Tongue signifies any messenger among men, as frequently as it does the Angels in Heaven.  
And so taking all these constructions together, the words do fairly lead us to consider, what cause or reason God hath given men to keep his Law and Commandments, but men will not keep them. Some have written large and excellent Discourses concerning the equity and reasonableness of Christian Religion. And how large a discourse might be made upon this particular in our Religion, How it is agreeable to all the reason in the World to obey and keep God's Commandments, which he hath given▪ The Socinian requires a natural reason for what is supernatural, or else he must not believe it. Because it cannot be demonstrated in Logic, Philosophy, Mathematics, how three should be one, and one should be three, therefore we must not believe, that there are three Persons in the Trinity, and but one God. But the wiser and more solid discourse would be rather to show a reason, why we are to believe such a thing, than to seek a reason, why or how such a thing is. For there may be a plain reason to believe an article of Faith, the reason of which thing reason cannot fathom. So it may be but a saucy, wild inquiry, what reason God had to give such and such particular commands. But it may be a pious and humble inquiry to search what reason we have to keep his Commandments, now he hath given them.  
I. And the first reason we meet withal in all regular method and order is, because he hath given them, therefore we should keep them. Ye received the Law by the disposition of Angels, therefore ye should have kept it. The Command in itself does not only challenge our obedience of it, but the very giving of it does also challenge it. There is a bond in the giving as well as a bond in the Command itself, viz. a bond of love and mercy: that would impart his Will and Commands. David in Psal. CXLVII. ult. accounts it an incomparable mercy, that Israel had above other Nations, That God made his Law known to Jacob, and his statutes to Israel. And dealt not so with any Nation besides, neither had they knowledge of his Law.  
And God himself instituted the Feast of Pentecost at that just time of the year when the Law was given, that they might celebrate the Memorial of that great mercy; as he had instituted the Feast of the Passover at that just time of the year, when they were delivered out of Egypt, that they might commemorate the memory of that mercy. He would have them to own the giving of the Law an equal mercy with their delivery out of bondage. And what was the treasure of the Ark, or the precious things that were laid up there? The two Tables, and Pot of Manna. The Pot of Manna, that minded them of the merciful and miraculous food, wherewithal the Lord fed their bodies; and the two Tables, which minded them of the divine and heavenly food of their Souls, that Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
That passage is worthy a great deal of meditation, Luke XII. 47, 48. He that knew his Masters will and did it not, shall be beaten with many stripes. But he that knew it not, and committed things worthy of stripes, shall be beaten with a few stripes. Now whether do you think it better to know our Masters will, or not to know it? To have God to impart his Commands to us, or not to impart them? Herein it might seem better not to know his Commands, because it we keep them not, not knowing them, there will follow the fewer stripes; but the more, if we know them and break them. But this weighs the balance down on the other side, that it is impossible to avoid stripes, if there be not the knowledge of God's Commands; it is possible to avoid them, if there be knowledge. More stripes indeed will be added, if we keep them not, but if we keep them, no stripes at all.  
If we should dispute this question, whether God shown more mercy in giving his Law and Commandments, or in giving the Gospel and promises? This might make some stand about the determination; because though the promises are given of an infinite mercy, yet there is no possibility of coming up to the attaining of the promises, but in the way of the Commandments. In the Promises God shows, that he would do good to us, and save us; and in the Commandments he shows that he would have us to do good to ourselves, and save ourselves. Say not therefore, that it was any severity in God to lay any such binding Commandments upon men; acknowledge it mercy, that he would make known his Will and Commandments to thee. Wouldst thou change places with a Heathen or Pagan that never heard of the Law and Commandments of God? Dost thou not think it an infinite mercy that God hath revealed them to thee, and laid them before thee? In that very thing he shows, that he would not that thou shouldst perish without the knowledge of his Law, but that thou mightest know and keep his Commandments and live. His Commandments are not bonds of iron, and fetters of brass, but they are the cords of men, and the bonds of Love. God gives them in mercy, that we might know what he would have us to do, and that we may do it, and be blessed in the deed; and this may be a second reason to urge our keeping of God's Commandments, viz.  
II. Because God gave them, that we might keep them. He gave them in mercy that we might keep them for our own good. God gave them with this intent that men should keep them, and that keeping them it might be well with them both here and ever. He speaks this once and again himself, Exek. XX. 11. I gave them my statutes, and shown them my judgements, which if a man do, he shall ever live in them. And Deut. XXX. 15. I set before thee this day, in giving thee my Commandments, life and death, blessing and cursing, that thou mayest obtain the one and escape the other. And observe his pathetical and affectionate expression to this purpose, Deut. V. 29. O that there were such a heart in this people, that they would fear me, and keep my commandments always, that it might be well with them, and with their children for ever.  
So that these two things are observable concerning the Law and Commandments of God.  
First, That the Commandments of the Law were given for a Gospel end: that though the Law be the ministration of death and condemnation, 2 Cor. III. yet the direct end of it was for life and salvation, Gal. III. 24. It was our School master to bring us to Christ, that we might be justified by faith. The Antinomians sure little consider what injuriousness they offer to God, when they say, the Law to Israel was a Covenant of works; as if God had given them a Covenant which should do them no good. For by the Law how little could they be justified? True indeed the Law is called his Covenant, the two Tables the Tables of his Covenant, but he means his Covenant of grace, to which the Law aimed and directed. And the Law was not a Covenant of works, but a noble part of the administration of the Covenant of grace. 'tis true that the Law killeth, curseth, condemneth, but that is the first end of it, not the last; neither did God ordain it, that it should only condemn, and there end, but by condemning it might drive men on to seek salvation.  
Secondly, That though the performing of the Law in one sense is impossible, yet the keeping of the Law in another is not impossible. It is impossible to perform the Law so exactly, as to be justified by it, yet 'tis not so impossible to keep the Law, as to be saved in it. Now what is it to keep the Law? When a man makes it only, and entirely his rule to walk by; and as near as he can, keeps from declining from it either to the right hand or left. God never gave his Law to fallen man with intention that he should perfectly perform it, when Adam did not, who had power to have done it. But he gave his Law to fallen man, that he should make it his Law; and that he should not walk lawless, or after his own will, but that the Law of God should be his Law and Rule. And he that makes the commandments and Law of God his rule, whereby he walks, and keeps as close to that as he can, this man keeps the Law of God; though no man be able to perform it to justification.  
Here then is a second enforcement to keep the Commandments of God, because they were given us for that very purpose, and there is a blessing and happiness in keeping them.  
III. I might speak of the authority wherewith they were given, and of the terror in which they were given, fire and thunder, etc. Both of which speak the reason and obligation for our obeying them. God commanded them, and he requires obedience; and he gave them in terror, as intimating what must follow upon disobedience to them.  
But I shall speak only to what the Text especially speaks, viz. of his giving his Law and Commandments by the disposition of Angels, i. e. Prophets and Ministers, men like ourselves. You may remember that in Exod. XX. that when the people had heard God speak from Sinai in such dreadful terror, they trembled and quaked, and stood afar off. And we are not able, say they, to hear this terrible voice of God any more, if we do, we shall die. Take thou, speaking to Moses, the words from the mouth of God, and speak thou to us. Be thou the Angel, or messenger of the Lord to us, to tell us what his mind and commandment is, and we can hear it, but if the Lord himself speak thus to us any more, we are but dead men. And the Lord did accordingly, first giving his Laws to Moses, that he might give them to the people; and afterwards raising up Prophets and Ministers among them that they might instruct them in his Laws and Commands. And so in all succeeding generations. So that his Commandments come now to us not in fire and thunder, but in a still voice by men like unto ourselves. Thus God draweth near to men in mildness, and softness, that if it might be, he might win upon them: We Ambassadors of God beseech you in Christ's stead, that you would receive the Commandments of God, and be saved.  
IU. Lastly, The reasonableness of God's Commandments is reason strong enough to enforce our keeping of his Commandments, and obedience to them for the keeping them. Some of the Commands that God gave Israel in the Ceremonial Law were such as the reason of them was not so readily to be found out. For why may not I wear linsey woolsey, might a Jew say, as well as other people? Why may not I blow with an Ox and an Ass, as well as other Nations do? Why may not I eat such and such things good for diet, as other countries do? The reason of these commands and prohibitions lay deep, and were not so easy to be discovered. But God hath laid no such Commands upon us, but whose very equity is not only a bond upon us to keep them, but is a reason plain and apparent, why they were given.  
What more reasonable thing in the World than that we should all love God, and our neighbour? And what greater equity in the World than that we should believe in Christ, deny the World, mortify corruption, live holily, and glorify God, and seek to save our own Souls? Do we need to go to Heaven to fetch thence a reason of these Commandments, or to go beyond the Sea, to learn the equity of these precepts? Do we need to dig deep to find a reason, why we should be bound to these things? Do they not of themselves speak all equity and reason in the World? And as it is Rom. XII. that we should offer up ourselves a holy living sacrifice to God, is it not a most reasonable service, that is required of us?  
Upon what hath been spoken these two consequences must needs be concluded.  
First, That if there be so great reason to keep the Commandments of God, how unreasonable a thing than is it, not to keep them? The Scripture speaketh not in vain when it calls wicked men Fools: for they go against all reason, and have even lost their reason, unreasonable men, as the Apostle calls them, men that are without all reason. Is there any pleading for Baal, as gideon's Father spoke? Is any reason to be pleaded for men's transgressing the Commands of God? Produce your arguments, bring forth your strong reasons to plead for your Idols, and Idolatry, saith God in derision to those that worshipped stocks and stones. Produce your arguments, bring forth your strong reasons, why you should transgress any of the Commands of God. And think you, you can answer or satisfy God with all the arguments you can invent? I must break such a Command, or I shall lose my pleasure; such a Command, or I shall lose my profit; such a Command, or I am crossed, and shall lose my will. Excellent reasons! Wherewithal to out-argue the divine will of God; and excellent plead! To lay before God at the great day of judgement, and very likely to come off fairly with.  
A good man, according to S. Peter's counsel, should be ready to give a reason of the hope that is in him. Can a wicked man give any reason either of any hope in him, or of the evil that proceedeth from him? Sinning is a thing unreasonable; and where there is so great reason for the keeping of God's commands, the breaking them must needs be against all reason. And from this very thing, if there were no other, must the Conscience of ungodly men in Hell torture them for ever; because reason is now awaked with them, which they lulled a sleep in their lusts here: and now they see, how it was against all reason that they transgressed God's commands.  
Secondly, If there be so great reason and equity to bind men to keep the Commandments of God, certainly there is some reason and equity to bind them over to punishment, if they keep them not. Does God ever Command, and never demand what becomes of his Commands? Did he give them in such terror, and will no terror follow the breach of them?   

A SERMON Preached upon.  REVELAIONS XX. 5. But the rest of the dead lived not again until the thousand years were finished. This is the first Resurrection. 
WHAT is meant by the first Resurrection here, is to be discerned by the verses preceding. They tell you of Christ, the Great Angel, binding the Devil in a great chain, and casting him into the bottomless pit a thousand years, 1, 2, 3 verses, and of thrones set, and some sitting on them, and judgement given to them; and those that were martyred for the profession of Christ living and reigning with him a thousand years, vers. 4. But the rest of the dead lived not again, etc.  
The end, for which Christ thus bound the Devil being considered, will help to clear and unfold the whole matter, and that you have vers. 3. That he should deceive the Nations no more: i. e. that he should not delude the Heathen or Gentiles, as he had done. From the casting off the Gentiles at Babel, the Devil had kept all the world under a perpetual cheat, to worship Idols, to sacrifice to Devils, to live and walk in all the ways of the Devil, till Christ sent his Gospel among them to teach them better. This than was the Chain, whereby the Great Angel of the Covenant, Christ, tied up the Devil, that he should not cheat the world as he had before done, viz. sending the Gospel among them, by the preaching and power of which he restrained and quelled that power and deluding of the Devil. The Heathen by the instruction of the Gospel come to know and worship and fear the true God, to cast away their Idols, to defy the Devil and his works, and to laugh his Oracles and delusions to scorn. Dagon is now fallen before the Ark of God, and his head, and hands broken off, and now Dagon is left but a mere stump. Jericho's walls are fallen flat with no other Engine but only the sound of Trumpets made of rams-horns; the strong hold of Satan cast down with the only sound of the great trump of the Gospel: and he himself tied up that he shall no more cheat and cousin the world, till a thousand years be expired; and then he is loosed again, and cousins the world by Popery now, as he had done by Heathenism then.  
The poor Heathen thus recovered out of the power of Satan by the coming in of the Gospel among them, did creep out of their graves of Ignorance, Idolatry and Sinfulnss, in which they had lain stinking and rotting so many ages together, had life put into them, to live to God: they are awaked out of their dust and long sleep, to see and act and live as the children of God. And this is that, which is here called, The first Resurrection.  
And the very same title doth our Saviour give to the very same thing, John V. 25. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. That he speaks of the first resurrection: and of the last, at vers. 28, 29. Marvel not at this, for the hour is coming, in which all that are in the grave shall hear his voice; And shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. And do but consider, how great and near a parallel there is twixt this first, and that last resurrection. That last shall raise men from the death of the body; this raised the Heathen from the death of the Soul. That shall be by the powerful sound of the Trump of God; this was by the powerful sound of the Trumpet of the Gospel. That will be acted by an infinite power raising men dead in the grave: this was acted by an infinite power raising men dead in sins.  
But the rest of the dead lived not again, till the thousand years were finished. And did they live then? The Millenary will tell you, Yes. For his conceit about these thousand years is this. That at the beginning of the thousand years, those that suffered martyrdom for Christ's sake shall be raised out of their graves, and reign with Christ a thousand years, and when the thousand years are finished there shall be the general resurrection. And accordingly they construe: the words before us to this sense. The rest of the dead lived not until the thousand years were finished. And then lived  
An opinion, as like the opinion of the Jews, as one egg is like another. They think, Christ shall reign among them on earth a thousand years pompous reign: So do these. They think that at the beginning of his reign the holy Prophets and Patriarches shall be raised from death, and reign with him: So these. They think, that at the end of his thousand years' reign, there shall be the general resurrection, and world of Eternity: so do these. So that the Millenary doth Judaize, and he knows it not, he is fallen into the Jews opinion, and is not ware of it.  
This book of Revelations is exceeding full of expressions that allude to the Jewish customs and opinions. I say, again, is exceeding full; but it were ridiculous to think, that such passages are to be construed in the same literal sense, that the Jews took them in. Only those common and well known things, as being familiar to the Nation, are used to signify or illustrate some spiritual sense or matter. Expressions are used in this place, that are agreeable in sound to the opinion of the Jews; but not agreeable in sense, but signifying something else. They conceit a personal pompous reign of Christ on earth a thousand years in all earthly state and gallantry. These words speak of a reign of Christ a thousand years, but they mean his reign and ruling by his Word and Spirit; and of his subduing and bringing the Nations into subjection and obedience, but by the Ministry of the Gospel. They speak of those that had been martyred reigning with him, but the meaning only is to intimate, that the children of his kingdom must suffer persecution, and that they shall lose nothing by their persecution; but as the Apostle speaks, If they suffer with him, they shall also reign with him. Let us read the verse before, I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God: And which had not worshipped the beast, neither his image, neither had received his his mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand years.  
But the rest of the dead lived not again, till the thousand years were finished. And did they live then? That is not imaginable, the time of reviving being then past and over. For at the end of the thousand years Satan is let lose again, brings in Popery and Mahumetism, and the World grows as Heathenish as it had been before Satan's binding and imprisoning. So that they had lost the opportunity of reviving, which was in the thousand years.  
The word Until signifies doubly, either concluding or else excluding, you may see my meaning by these examples. The Master in the Parable gives Talents to his servants, and bids them, Occupy till I come. Here the word until concludes that he would come again. This iniquity shall not be purged from you till you die, Es. XXII. 14. Here the word till excludes them from ever having their iniquity purged. The word until in the text is of this latter construction, and means, that they let slip and embraced not the opportunity of reviving all the thousand years, when was the time of reviving, and so they lived not again at all.  
And if we well observe the Histories both of the Heathen and of the Church, we shall find, that all along this time that the Gospel was dispersing through the World, there were multitudes of Heathens that would not forsake their Heathenism; and multitudes in the Church in a little time fell to superstition and worshipping of Images; and so even turned to Heathenism also. Therefore God suffers Satan to be let lose again, to go about in the world again with his delusions: he brings in Popery in the West, and Mahumetism in the East; and so the whole World is returned to blindness and darkness again; because when the light shone they would none of the light. They would not embrace the offer of reviving, when the time and opportunity of reviving was: therefore they lived not again, till those thousand years were finished, and then the time of living again was over.  
So that in the words before us we observe three things.  

I. That the raising of the Gentiles from the Death of Sin is called the first Resurrection.  
II. That in that time of raising some lost the opportunity, and would not be raised.  
III. That they losing the opportunity of rising and living miss always of rising and living.   
I. As to the first thing named, That the raising of the Gentiles from the death of sin is called the first Resurrection. It gives us occasion to consider, how a man's getting out of the state of sin into the state of grace is a Resurrection or a rising from the dead. And with all to compare this first and last resurrection together, and to see what connexion there is between them.  
I. To Sadduces and Atheists that deny the resurrection at the last day, because they can see no reason for it, I should propose this question, Whether there hath not been a raising of dead souls from the death of sin? Abraham once an Idolater; was not his soul dead then? Yet afterwards he was the great Father of the faithful. Was there not then a Resurrection of that dead soul? Manasseh the King, an Idolater, a Conjurer, a Sacrificer of his Sons to Molech, was not this man dead in trespasses and sins? and yet this man afterwards was a Penitent, a Convert, a Promoter of piety, and the true worship of God. Was not here a Resurrection of a dead Soul? Is God less able to raise a dead body out of the grave, than to raise a dead soul out of its sins? Nay, is not this as great a work of God, as that will be? Christ, that can make such vile souls, that they may be like unto his most glorious soul, cannot he make these vile bodies, that may be like his most glorious body, according to the mighty working whereby he is able to subdue all things to himself?  
II. But let us look upon this first resurrection a little, and blessed and holy is he that hath part in it, over such an one shall the second death have no power. In some things it is not parallel or like to the second resurrection, in more it is.  
First, The Second Resurrection shall be of all bodies, this First is not of all souls. And if we come to seek for the reason of the difference, where shall we find it? Cannot the same power, that shall raise all bodies also raise all souls? The reason of the difference lies not in the difference of that power. Were it not as much for the glory of God to raise all souls, as to raise all bodies? The reason of the difference lies not there neither. For God chooseth freely the ways of glorifying himself, and is not tied to this or that way by any necessity. But the reason of the difference lieth.  
First, In his own Will, as the Apostle resolves it. He will have mercy on whom he will have mercy, and whom he will he hardeneth. But  
Secondly, As in reference to the persons raised, he raiseth what souls he raiseth by virtue of his Covenant of grace; but he raiseth not all the bodies he raiseth by the same virtue. It is said concerning Christ himself, that God brought him from the dead by the blood of the everlasting Covenant, Heb. XIII. 20. So doth he by the blood and virtue of the same Covenant, bring from the dead every soul that he brings from the dead; but he doth not so every body that he brings from the dead. Now the tenor of the Covenant is, Harken to my voice and live. Es. LV. 3. Incline your ear, and come unto me; hear and your soul shall live. And to the very same tenor are those word of our Saviour mentioned before, Joh. V 25. The hour is coming and now is, when the dead shall hear the voice of the son of God, and they that hear shall live, What kind of language is this? The Dead shall hear? All the Dead shall hear, and yet only they that hear shall live? What needed more to have been said, than that the Dead shall hear his voice and live. But his meaning is, all the dead Heathen shall have the Gospel, and hear the word of it brought among them, and they that hear it, that is, obey it and follow it, shall live.  
Let me repeat that which I alleged from Esay, LV. 3. and add what follows there, Hear and your soul shall live, and I will make an everlasting Covenant with you even the sure mercies of David. Now that by sure mercies of David is meant the resurrection of Christ, the Apostle teacheth us in Act. XIII. 34. And as concerning that he raised him from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. The resurrection of Christ therefore are the sure mercies of Christ. For that by David is meant Christ it were easy to show, and it is so confessed by the Jews themselves in their expositions of that place. It was the sure mercy that God gave to Christ himself, of which he so rejoiceth, Psal. XVI. 9 My heart is glad, my glory rejoiceth, and my flesh also shall rest in hope. Because thou wilt not leave my Soul in Hell, etc. And it is the sure mercy of Christ, that God gave to the members of Christ, that he raised him from the dead, and imparts to them the benefit of his Resurrection. And this is called there an Everlasting Covenant that he makes with them. That as he gave Christ a resurrection, so he will give them a resurrection. The first and the latter rain, the first and the latter resurrection. First to raise their Souls by the virtue of his Covenant from the death of sin in his good time, and to raise their bodies by virtue of the same Covenant at the last day. Of which last our Saviour speaks three times over, Joh. VI ver. 39 This is my Father's will which hath sent me, that of all that he hath given, I should lose none, but raise him up at the last day, ver. 40. And this is the Will of him that sent me, that every one that seethe the Son, and believeth on him should have eternal life, and I will raise him up the last day. And ver. 44. None can come to me except the Father, which sent me draw him, and I will raise him up at the last day. Will Christ raise up all persons in the world at the last day upon these terms? Ye see, No, but only those that comply with his Covenant, to come to him, see him, believe in him. His power and justice will raise all others, the virtue of his Covenant will raise these.  
Now I suppose you easily see how to distinguish twixt the Tenor of his Covenant, and the Virtue of his Covenant. The Tenor of his Covenant is, Hear and obey my voice and live. The Virtue of his Covenant is his unfailing truth, power, goodness, that will give life to them that hear his voice and obey him. Thus you see one reason of the difference, why he raiseth but some souls here from the death of sin, but will raise all bodies from the death of the grave.  
Thirdly, Another reason of difference may be given, for that at the last day he will raise all the persons in the world from their graves, that he may glorify himself, but he raiseth only some few from their sins, that they may glorify him. And there is a great deal of difference twixt Gods glorifying himself upon men, as he did upon Pharaoh, and the Egyptians, and bringing men hearty and laboriously to glorify him, and to live to his glory. But  
Secondly, a main difference in these two resurrections, the soul from sin, and the body from the grave, is that the first resurrection is with the desire of him that is raised, the latter will be in despite of thousands, that will have no mind of it. God will bring thee to judgement. Eccles. XI. 9 is a cutting saying, but all the World shall never be able to take the edge of it off. But let wicked men struggle and strive and tug never so hard against the resurrection, God will bring them to it, and no resisting. But the first resurrection, or the raising a soul from the death of sin, how sweet, how welcome, how comfortable is it to every one to whom it comes? Thy people will be willing in the day of thy power, and help forward their own rising as much as they can: and the Spirit and Bride say come, and the soul and heart say, Come Lord Jesus, come quickly, and let me see this resurrection.  
And thus have we seen some circumstances, in which the first and second resurrection differ, and are at distance let us now consider, wherein they; agree and shake hands one with another.  
Observe, that the Scripture speaks in some places of the Resurrection, as if it were to be no Resurrection, but of just and holy ones only; as you may take notice in 1 Cor. XV. and 1 Thes. IU. That there shall be a Resurrection of the unjust as well as of the just, the Scripture assures us over and over again; but it more especially calls that a Resurrection, that is a Resurrection indeed, and and not a raising to be cast down again. Christ being raised from the dead dieth no more, as the Apostle tells us, Death hath no more dominion over him. And the Scripture doth more especially call that a Resurrection, that is written after his Copy, for a man to rise from the dead to die no more. That man is but little helped which we read of in the Prophet, that in the way met a Lion, and flying from him into the house, a Scorpion bitten him. And can you call that a Resurrection cheerfully and favourly, when a man is raised from one death to die another?  
Blessed and holy is he, saith this our Apocaliptic, that hath part in the first Resurrection, over such an one the second death shall have no power. But if he have no share in the first Resurrection, at the second Resurrection, his rising is but to remove out of one death into another, out of one deadly room in the prison into a worse. Therefore the Scripture in the places mentioned speaks of the Resurrection, as if belonging only to the holy and righteous, speaking of it as it is in its proper definition, arising again from death, and not flitting from one death to another; it speaks of the second Resurrection, as it is akin and related to the first, that being an arising from one death, this from another.  
And this is the first Parallel that we may make between them, they are both a rising 
I  from death, that neither in the one nor in the other death hath any more dominion: not the death of sin in the first Resurrection, nor death in the grave in the second.  
Shall we dispute whether the first or second Resurrection be the greater work, the greater business? They are as it were brethren, and to whether belongs the privilege of birthright? It hath been said of old, that sleep is the elder brother of death; and certainly with as much right we may call rising from the death of sin elder brother to rising from death in the grave. May we not call sin the elder brother of Damnation, and on the contrary, Grace the elder brother of Glory, and the rising of the Soul elder brother to the rising of the body? What is the first formulation or corner stone that is laid for the building up of a happy and blessed Resurrection at the last day? Will you lay it in the Power of God? That can raise men to damnation, as well as salvation. Will you lay it in the Will of God? That will raise up some to damnation, as well as some to salvation. But you must lay it in the first Resurrection, or the rising of the soul out of the grave of sin.  
Thou shalt not suffer thine holy one to see corruption. The word is so written in Hebrew, that it may be read Holy one, or Holy ones. We know the Holy one of God did not, could not see corruption, and the reason was because he was so holy an one: and it must be holiness that must be the beginning, the great promoter of our incorruption. And get but the soul happily raised and cleared of her corruption, the happy raising and clearing from the corruption of the body will certainly follow.  
You remember the expression of the Apostle, If you be risen with Christ, seek those things which are above. Col. III. 1. We risen with Christ? It is well worth considering how that is done. There were some that arose with him indeed out of their graves at his Resurrection. Mat. XXVII. Of these it might well be said, you are risen with Christ: but how of others? The meaning is, Not only you are risen as Christ is risen, but you are engrafted into Christ's Resurrection, and risen united to his rise. The Apostle warrants the expression of ungrafted, Rom. VI 5. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection. So that in the instant of the first Resurrection, that any man attains to rising from the death of sin to the life of righteousness, that man is engrafted, implanted into Christ; and as sure of a happy Resurrection, as that Christ is risen.  
A Second Parallel of the first and second Resurrection is in regard of the instrumental 
II.  cause of both. The second Resurrection will be effectuated by the all powerful voice of Christ, calling all out of their graves. Joh. V 28. All that are in the graves shall hear his Voice, and shall come forth. This the Apostle calls the Voice of the Archangel, and Trump of God. 1 Thes. IV. 16. And in 1 Cor. XV. The trump shall sound, and the dead shall be raised. Let us by the way pause a little, and take up some thoughts of this Trump or Trumpet.  
The Father of old said, That whether he were eating or drinking, or whatsoever he did, he still thought he heard this Trumpet sounding this alarm, Arise ye dead and come to judgement. Suppose you heard it now, would it not startle you? We have been startled many a time with a dreadful clap of thunder; what amazement and dread would you be in, if you heard this alarm? the voice of the Trumpet, that will make Heaven and earth to quake, and to vanish away: the Voice of the Archangel and his Trumpet, that will rouse and awake all the world, and whosoever hath slept the longest in the dust: The alarm of the Trumpet, that will not only force all to awake, but to rise and to come, and appear at the Judgement.  
Now what parallel doth the first Resurrection bear to this? Why, that is an alarm also of the Trumpet of the Gospel. How oft is the Ministry of the word of God compared to a Trumpet? Esay XXVII. 13. The great Trumpet shall be blown, and they shall come, that were ready to perish in Assyria, and the out casts in the land of Egypt, and they shall worship the Lord in the holy mount at Jerusalem. That is, the sound of the Gospel shall gather them, and bring them to worship the true God. Mat. XXIV. 31. He shall send his Angels with a great sound of a Trumpet, and they shall gather together his elect from the four winds, That is, he shall send his Ministers with the sound of the Gospel. Think of the sound of the Trumpet at Sinai, and think of the Trumpet at the last day: at Sinai, to cause a first Resurrection, or to bring Israel out of their sinful condition to rise and live to God: and at the last day, to call to account about the keeping of that Law, that was then given.  
So that would you know, Whether you shall have a happy Resurrection at the last day, consider with yourself, whether you have come to the first Resurrection even to this day. And if you would know whether you have attained that, consider, whether you have been raised by the Trump of the Gospel. It is to thy first Resurrection thou must look, to judge of thy speeding at the second. These two are linked together, and have relation one to another, as the Feast of Pentecost, when barley harvest was now got in, had relation to the second day in Passover week, when barley harvest first begun. The Resurrection will be a fit harvest for every man to reap according as he hath sowed. There is none but would willingly have a Resurrection at the last day to life, and not to damnation; begin thy Resurrection here; and as thy soul is risen from the death of sin, so mayest thou expect thy bodies rising from death in the grave.  
The Jews speak of a little bone in some part of a man's body, they call it Luz, which they say will never be consumed in the grave, but will be as it were a seed sown in the ground, out of which will spring the Resurrection of the whole body. I may say, graciousness in the soul is rather the seed of the Resurrection of the body, that will cause it to rise to life and happiness. And thus much concerning the first Observation.  
II. That in the time of the first Resurrection, that is, the raising the Gentiles from the Death of sin, some lost the opportunity and would not be raised. The rest of the dead lived not again, because they were not raised by a first Resurrection, when season and opportunity of living again was in date, that is for the thousand years mentioned in the Text.  
Whether you take the thousand years for a certain determinate time of exactly so many years, or that a certain number is used for an uncertain, and this number the rather because it is used by the Jews: whether the one or the other, you are to begin to count from the time the Gospel was first sent among the Gentiles. And count such a space of time forward, and you will find in story, that though the Gospel had gone through the world, in that time, and made the world Christian, and vast numbers were converted to Christianity: yet there was still a struggling to have kept the World Heathen, and multitudes were unwilling to come off from their old Heathen and Idolatrous Religion.  
For three hundred years the Emperors, and all the Magistrates were enemies to the Gospel, and if any of them did not persecute the Christians, as but few but did, yet they maintained their Heathen Religion might and main. And the great wise men of the World, (as they were esteemed) the Philosophes and learned ones; were the greatest sticklers for the maintaining of the worshipping of their many false and idol Gods all along, when the Emperors were become Christians. Which may very well make us to remember the words of the Apostle, 1 Cor. I. 26. Not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise. I cannot omit two remarkable passages.  
The one of Julian the Emperor, who was brought up a Christian, but turned Heathen; nay, who, as stories relate of him, had been a Lecturer in a Christian congregation, but became the bitter enemy to Christianity. He, when the Emperors had been Christian for two successions, viz. Constantine and Constantius; and the Christian Religion had flourished in their times well towards forty years, and the Heathen Idolatrous Temples shut up, and Christian Churches opened: He opens the Heathen Temples, shuts up the Christian, promotes Idolatry again, and the worship of the Heathen Gods; and hath many Heathen Philosophers, Jamblichus, Maximus, Ecebolus, Libanius, and I know not how many more, to spur him on to it.  
And the other passage I have, is a clause in a letter of Adrian the Emperor to one of his Nobles; in which he tells him, I have been in Egypt, and there I observed the Christians worshipping Christ and Idols; yea, the Christian Bishops worshipping Christ and Serapis. Which Serapis was the great God and Idol of the Egyptians.  
By all which we may see the truth of what is asserted in the Text, That the rest of the dead lived not again, but continued still in their dead condition of blindness and Heathenism. And may also see the reason why they lived not again, viz. because they would not, but chose death before life, to continue in their dead condition of being Heathens, rather than to become Christians, and live. And from this we may see, how just it was with God, to let Popery and Mahumetism invade the world, and to reduce it to its heathenish ignorance, blindness and superstition again, because it was so unwilling to part with its ignorance, blindness and superstition. Because they would not receive truth in the love of it, as the Apostle says, it was just with God to give them up to strong delusions, to believe a lie.  
And by that sad example we may observe, how men lose and let slip the opportunities that God affords them for their own good, and so losing them they lose themselves. Jerusalem knows not the time of her Visitation, and the things of her peace, and so poor Jerusalem is lost, and her opportunity gone for ever. There is a critical time, when there is a season opportune for the good of the Souls, and the clock strikes Time is; but foolish men too commonly take so little notice of it, that the brazen head cries Time is past, and breaks to pieces.  
If we should take up the Dispute, whether God do not set his time and stint, how long he will let men have opportunity of rising from the death of sin, are there not many evidences for the affirmative, that he doth? He sets his stint and date, how long he will afford a man the opportunity that his body may live; and doth he not the like for the living of the Soul? Doth not God shut the gates of mercy against sinful Souls even in this life, and doth he not shut the gates of Repentance? These in the Text that lived not again, was not all possibility of living again taken again from them, because they had let the time and opportunity of reviving let slip, and go, and neglected it? Esau lost his opportunity, and having lost that, he found no place of recovery, though he sought it with tears. And Joh. XII. 39, 40. They could not believe, because Esaias had said, he hath blinded their eyes, etc. Why? were Esaias words a charm to them that they could not believe? No, they could not believe, because those words of Esaias were verified upon them. And they had so long wilfully blinded their own eyes, and hardened their hearts, that God had put to his Seal; and blinded and hardened them, that they were now past all possibility of believing.  
In that great dispute and iniquiry, how God hardeneth men's hearts, of which there is so frequent mention and intimitation in Scripture: the first crisis toward the determination of it is, that God hath set such men a time, how long they may be in a possibility of repenting and believing, which when it is come, and they are still impertinent, and unbelieving, and will not repent and believe, he shuts the door against them that they shall not repent and believe.  
Upon the consideration of all which, we have advertisement what we have to do; viz. to strive after this first Resurrection, while the Lord affords time and opportunity; and when God offers the advantage of our living again, not to be enemies of our own reviving.   

A SERMON Preached upon  2 SAMUEL XIX. 29. I have said, Thou and Ziba divide the land. 
AND I think it is said very nobly and as became a David. A Prince of prudence and clemency. A Prince of faithfulness and justice, though I cannot tell who thinks so of these words but myself. I believe there are but few that have either commented upon these words, or that do read them but they have some hard thoughts of David, as if he dealt but somewhat hardly with poor Mephibosheth.  
I am sensible what disadvantage I go upon, if I go about to plead for him, though I speak for the King: for it is much that a firstborn gloss or exposition upon a difficult place of Scripture doth gain by being firstborn. And the commonly and old received opinion upon these words, hath so got prepossession in the hearts of most by privilege of its birthright, that a younger interpretation will hardly find entertainment because it is a younger brother.  
The Jews do commonly speak their minds upon these words in this manner. I have said, Thou and Ziba divide the land. At the same instant divine providence said, Then let Rehoboam and Jeroboam divide the Kingdom. Accounting this action of David so horrid unjust a thing, as that it deserved and brought that ●ore judgement of renting ten Tribes from David's Kingdom. Christian expositors are no more favourable to him in their construction, but lay the very same accusation to his charge, of harshness, rashness and injustice in this case: for giving away half Mephibosheths, innocent Mephibosheths' land to his lying servant. Come let us reason together with him and with ourselves a little.  
I. And is thy kindness, O David, to thy old dear friend Jonathan, the man of thy love and the man of thy Covenant, to use his son so very hardly, yea though he had given thee some just offence? Thou once professedst with tears, Thy love to me, O Jonathan, was wonderful passing the love of women. And now this unkindness of thine, O David, were as wonderful passing the unkindness of an enemy.  
II. Is David become so weak in Wisdom and Judgement, as to be so baffled and befoold by a cheating fellow and never to discover him; or is he become so easy and soft as to sit down with such a gull put upon him, and he never go about to ungul himself? 'tis true indeed he was surprised with the lie when he was fleeing for his life, chafed with anxiety and vexation; but can we think David of so sleepy a conscience, as so rashly to undo a poor man by giving away all his land upon a bare information, and never to take second thoughts, whether he had done the man wrong or no? And how easy was it for him before he here met with Mephibosheth to have informed himself of Mephibosheths' behaviour, and of his innocency?  
It is said in vers. 17. that a thousand men of Benjamin met him at Jordan when he was returning, and is it likely that he would not inquire of them about him, or that they could not or would not inform him of his demeanour, who was now the chief man of their Tribe? Had they so lost the love and remembrance of their old Master Saul and his good son Jonathan, as to see his son so undone by a cheat, and none of them to testify his integrity.  
III. His very beard and clothes might bear witness for him, if no body else would: and these might give Ziba the lie, and satisfy David that the poor man was falsely accused: for he had neither trimmed his herd nor washed his clothes since the Kings going away, until his return again, but had utterly neglected and been careless of himself, as showing really, that he was really afflicted for the King's affliction. And would not David think you believe such clear and evident testimonies as these?  
iv It is said 1 King. XV. 5. That David did that which was right in the sight of the Lord, and turned not aside from any thing that he commanded all the days of his life, but only in the matter of Uriah the Hittite. Truly it might very well have been added, And in the matter of the wronged Mephibosheth: if he did so condemn him to the forfeiture of his land upon a false accusation.  
V And lastly, Can David be so ready as he was, to pardon Shimei who cursed him to his face, and be so hard to be reconciled to Mephibosheth who was only accused behind his back? And the Holy Ghost hath seemeth to hint this very thing, and observation to us. For who observeth not the dislocation of this story we are upon? That it is laid out of its proper place, and that it is placed before its proper time?  
In the story immediately next before this you have David at Jordan, there speaking with Shimei, at vers. 23. And in the story immediately next after this, you have David still at Jordan there taking his leave of Barzillai, vers. 31. And yet in this story between you have David met with Mephibosheth at Jerusalem, vers. 25. This is not done at random and by any oversight, as if the Holy Ghost had forgot himself, as we poor fumbling creatures are many time lost in our tale; but the sacred Spirit hath purposely thus methodised the story with such a dislocation, for our more narrow observation and clearer instruction. In the story before, you have Shimei and Ziba meeting David at Jordan: a very proper couple and fitly yoked together, like to like. The one of them had cursed the King to his face, and the other had cozened him to his face: the one had abused him with rough railing and the other had abused him with a smooth lie.  
What past between David and Shimei the story tells you, but not a word of what passed twixt David and Ziba. That is comprehended in this story of what passed twixt David and Mephibosheth, because Ziba's business was Mephibosheths' concernment.  
The story tells that Shimei fell down before David and confessed his fault and begged pardon: and if Ziba did not so too he was a fool, as well as he had been a knave before: for he might well conclude that his knavery either was already, or else would be discovered. Well, whether he did or No, The Holy Ghost as soon as he hath related how Shimei had obtained his pardon, comes and relates this conference twixt David and Mephibosheth; as prompting us to think that if David were so readily reconciled to Shimei, who had been guilty of so great a crime, he would not be unreconcilable to Mephibosheth who indeed was guilty of none. And if he had not given this hint by this strange placing of this story, our own reason might suggest such an argument to us. That certainly if he so easily was friends with Shimei, whose villainy he himself was an eye and ear witness of, he cannot be so unexorable to Mephibosheth his dear Jonathans' son, against whom he had only the accusation of a false tale. That if he would not hearken to Abishai the son of Zerviah when he urged him for revenge upon Shimei, but puts him back with what have I to do with you ye sons of Zerviah, vers. 22. Certainly he would not be so harsh and inexorable to Mephibosheths' fair and just Apology and vindication of himself.  
Upon these reasons that I have mentioned, to spare more, I must crave leave to refuse the common and very generally received exposition and interpretation of these words of David, that tends not a little to his crimination and reproach: And let me crave your patience and pardon, if I take the humble boldness, to construe his words to a clear contrary sense, and a construction that tends to his honour and vindication.  
When David takes Mephibosheth first to his notice, friendship and Table, 2 Sam. IX. He hath these words first to Mephibosheth, at vers. 7. Fear not, Mephibosheth, for I will surely show thee kindness for Jonathan thy father's sake. And this at vers. 3. he Phraseth, showing the kindness of God. But surely it was neither kindness of God, nor kindness of man, if he should so unkindly at last take his land from him, and be so kind as give it to his servant. At vers. 10. he hath these words to Ziba, I have given to thy master's son all that partained to Saul and all his house. Thou therefore, and thy sons, and thy servants shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread always at my table. A piece of a riddle and who can unriddle it? Thy master's son shall always have food at my table, and yet thou must till the land that thy master's son may have his food to eat. We must blow with Samsons heifer to find out the riddle, and the twelfth verse is that that will help us. And Mephibosheth had a young son whose name was Micha. And all that dwelled in the house of Ziba were servants to Mephibosheth. And now upon this Text and this case let me ask these two questions.  
First, Who was it that Ziba must till the land for that he might have food? It was for Micha; for Mephibosheth himself had food at the King's Table. But,  
Secondly, Whence must Mephibosheth have to maintain himself in clothes, and to maintain his port and retinue at the Court, according to his place and rank and quality? Did David find him these as he did find him meat and drink? Certainly when he took him to his Table, upon the restoring of saul's land to him, we can little think, that he did it because he would have him to live of mear alms, but he did it out of pure respect to him for his father's sake. Not so much as if Mephibosheth had need to be at the Kings finding, when he had now all his grandfathers land, but that the King would honour him with the participation of his own table and friendship and because he would enjoy his company.  
So in this Chapter out of which the Text is taken, the King invites Barzillai to go and live with him at Jerusalem, and he would feed him at his own table, vers. 33. What? Would he have Barzillai to live purely upon his alms? No, that he knew he needed not, for the verse before tells, that Barzillai was a very great man, and that he had provided the King sustenance whilst he lay at Mahanaim. And because he had done so, the King invites him to his own table, not out of mear alms, but out of kindness and gratitude; and because he would enjoy his good society.  
Do you not by this time see how Mephibosheths' land is divided twixt him and Ziba? Not to make Ziba a Proprietor, but a Tenant, or rather a Bailiff or Steward: He to till the land and to bring in the profits, and the one part to go to find Micha food and maintenance, and Zibas house, and the other part to go for Mephibosheths' maintenance and the maintaining his retinue at the Court. And thus he and Ziba divide the land from the very first, and it was David's own project from the very first, that it should be thus divided; Ziba to enjoy half for the maintenance of Micha, and to pay rend for the other half for the maintenance of Mephibosheth.  
And to this purpose is observable, that it is said, That all that dwelled in Ziba's house were servants to Mephibosheth: And how could they be so, when Mephibosheth and they lived so far a sunder, as he at the Court in Jerusalem, and Zibas house in the land of Benjamin's but that they were all servants to him in this sense, that they were all under him as chief Landlord, that they were Bailiffs for him upon his land and demesnes, for the maintenances of his son, who was with them in the house, and Mephibosheth himself who was at the King's table.  
When David was surprised with Ziba's lie, than he said, Behold, thine is all that pertaineth to Mephibosheth, Chap. XVI. 4. But did he mean withal, behold, thine is all that pertaineth to Micha? That had been yet a more unjust act, than giving away Mephibosheths' land; for he had no accusation against Micha, though he had against Mephibosheth: So that then it was at this point, Ziba and Micha divide the land, for poor Mephibosheth was clean shut out. But when David was come again to Jerusalem, and come again to himself than it is at this, Now Mephibosheth and Ziba divide the land, as it was in the first contrival and disposal. Ziba to have one part for Micha's maintenance, and Mephibosheth the other for his. And to this sense may his saying, I have said, be very well applied to David's first determination about the land: though I know it may also be applicable to his present saying, why speakest thou any more of thy matters, I said from the very first when I gave thee thy father's land, and took thee to mine own table, that the land should be so divided twixt thee and Ziba, for the use of thyself and thy son Micha, and I hold to the same determination, and I say so still.  
Thus have I laid before you with all humble submission to better Judgements, my thoughts and conceptions upon these words. And now what can I say more upon this Text?  
To take up from it any observation or doctrine, either dogmatical or practical, I know not how. For I must either frame it according to the common sense given upon the words, which I refuse, and then I should lay the foundation of my building upon ground I like not. Or I must frame it according to mine own sense, that I have given, and then I shall lay the foundation of my building upon a ground which it may be you like not. Therefore I shall to avoid these rocks on either hand, steer a middle course, and speak to that, which the very ambiguity of the Text, and the dislocation of the story out of which it is taken, may justly call upon us to Observe, viz.  That the stile and difficulty of Scripture requireth all serious and sober study of the Scripture. 
You see the stile here, and you see the difficulties here. The story laid out of its natural and proper order: and the words of the Text capable of two and those even contrary senses. The former not done by heedlessness or at peradventure, the latter not as if the Scriptures were not of a fixed and steady sense: but both to stir up the more serious and sober study of Scripture.  
It is our Saviour's prescription, as our English reads it, Joh. V 39 Search the Scriptures, and if you ask a reason he gives you two in that verse, and divers more may be given. Search and study the Scriptures, because it is the Scriptures, the writing of God, the discovery of the mind of God, the witness of the Son of God, the revealing of the glory of God. To be studied to make one wife, to be studied to make one holy, to make one happy.  
But I shall not speak of these or of what other reasons of like kind might be alleged to very serious study of Scripture; but I shall bring my discourse to a closer and narrower compass, to urge a reason only from its stile and difficulty, The stile and difficulty of Scripture requires all sober and serious study of it. The thing that I assert, will on the one hand please the Romanist, if he may limit it to his sense, but on the other hand it will not so very well please the Enthusiast. The one will tell you that the Scripture is so difficult indeed that it requires all serious study, but of the Clergy only, for it is too difficult for Laity to meddle withal: the other will tell you there is no difficulty at all in the Scripture to them that have the Spirit, but all things easy enough to understand and explicate, by revelation, without any study. So that here are two rocks more for us to sail, and hold a middle course between, lest we dash either upon the one or upon the other, and the card and compass I shall go by shall be the Scripture itself.  
The Scripture itself tells us there is difficulties in it: and if it did not so in words, yet we might easily find it in deed. And I might need no other proof of this assertion, than such a one as he gave to prove motion, he risen out of his chair and moved up and down. Tolle, lege, take up the Bible and read presly, and that very thing will show you that you had need to read presly, because of the difficulty.  
Let me but observe in our entrance into this matter these two things to you.  
I. That the difficulty of Scripture doth so much require study, that none but by serious study can perceive its difficulty. As the Philosopher could not so much as imagine how hard it was to define God, till he set seriously to study upon the matter and then he found it. The further you go in Ezekiels waters, Chap. XLVII. the deeper you go, and the more you study the Scriptures seriously, the more cause you will still find to study them seriously. And it is not the least cause of their error, that hold the explaining of Scripture is so very easy, that they have not attained to so much skill in the study of the Scriptures as to see their hardness. And I doubt not but I could show them scores nay hundreds of very hard and obscure places, which they had never the eyes to see: and I doubt as little, that they would find as little eyesight to resolve them, if they saw them.  
II. The Holy Ghost hath purposely penned the Scriptures so as to challenge all serious study of them. Else what think you is the meaning of that, He that readeth let him understand, Matth. XXIV.  
Peter tells us that there are divers things in Paul's Epistles hard to be understood, 2 Pet. III. 16. and why did the Holy Ghost dictate them so hard by Paul; and why did not Peter explain them who had the same Spirit? As that passage of Peter, you may very well remember the Parable of the wounded man twixt Jerusalem and Jericho. The Priest and Levite pass by, look on him, but afford him no help. And why does Peter so by those hard places, and afford them no explication? Because the Holy Ghost hath so penned Scripture so as to challenge all serious study: He could have penned all so plain that he that runneth might have read them, but he hath penned them in such a stile, that he that will read them must not run and read but sit down and study.  
It were a very long task indeed to show wherein the difficulty of Scripture doth consist in every particular. I shall give you but a taste in two or three heads.  
I. To begin with that which the difficulty of the Text may first hint to us, viz. that there are several passages in Scripture may be esteemed to a clean contrary construction, may be taken in two senses not only differing one from another, but directly contrary. I shall only instance in some that I cannot but deal withal as I have done with the words of the Text, viz. take them in a sense clean contrary to that sense that commonly is put upon them.  
The first I shall offer you is that, Gen. IU. 7. If thou dost not well, sin lieth at the door. Who is there, that reading or explaining this doth not conclude it for a threatening? If thou do not well judgement is ready at doors to seize upon thee. I cannot but on the contrary construe it for a comfort; and that sin meaneth only a sin offering, as the word in the original is used an hundred times: and the very English word is so used once and again, as Host IU. 8. They eat up the sin of my people, that is, their sin offering; and 2 Cor. V 21. He hath made him sin for us, i e. a sacrifice for sin. And the sense to be for the raising of Cain from dejectedness and despair, If thou do well, there is undoubted acceptance; and if not, yet despair not, let not thy countenance fall for there is a sin offering to be had that may heal all again lying at the door: and you know in the Law the sacrifice was to be brought to the Tabernacle door, Leu. I. 3. etc.  
A second is that Exod. I 19 The Midwives said unto Pharaoh, Because the Hebrew wom●● are not as the Egyptian women; for they are lively, and are delivered ere the midwives' ●●me in unto them. How many expounding that place do roundly conclude they told a lie to save their stake; when, as I suppose, it were no hard thing to show, that the thing they spoke was most true, that the Hebrew women in travail were so miraculously vigorous: and that their words are so far from a sneaking lie to save their lives, that they are a bold and holy confession of their faith and piety, to the hazard of their lives; that they saw so plain an evidence of the wonderful hand of God in that extraordinary vigour of the travail of the women, that do what Pharaoh would, they durst nor would not stand or strive against it, because they would not strive against God.  
A third is that Exod. VIII. 19 Then the Magicians said unto Pharaoh, this is the finger of God. How many are there that read and comment upon those words, that without any scruple conceive, that they are a fair and ingenuous confession of the power and work of God; whereas, I suppose, it were no hard thing to show, that they are an horrid blasphemy against the Lord, they ascribing the miracle wrought to their Elohim, their unknown gods or Deity, in scorn and affronting of the true God, the Jehovah of the Hebrews. This is the finger of Elohim, this is not the finger of Jehovah.  
Let a fourth and last be that Esa. IX. 1. Nevertheless the dimness shall not be such, as was in her vexation, when at the first he lightly afflicted the land of Zebulun, and the land of Naphthali; and afterwards did most grievously afflict her by the way of the Sea beyond Jordan in Galilee of the Gentiles. Who but takes these words, the dimness or affliction shall not be such, to mean, it shall not be so great as was in her vexation, etc. where it were not hard to show, that the meaning is, It shall be greater. I spare more; these with the Text are enough in this head to show and confirm, That the stile and difficulty of Scripture requires all sober and serious study of the Scripture.  
II. A second head let be, passages in the New Testament directly contrary to the Old, as if the two Testaments were fallen out and were not at unity among themselves. I will give you but five instances of these as I did of the other.  

1. Jechoniah, Matth. I. 12. is said to beget Salathiel, whereas Jer. XXII. 30. he is threatened with a witness, (O! Earth, Earth, etc.) that he should be childless.  
2. In Luke III. 36. you have a Cainan the father of Shelah or Sala and son of Arphaxad, whereas Gen. X. 24. Arphaxad is the father of Shelah, and there is no such man as Cainan to be found at all.  
3. In Act. VII. 14. Jacob goes into Egypt with seventy five, whereas in Exod. I. 5. you have them reckoned but seventy.  
4. In the next verse but one you have dead Jacob carried over into Shechem to be buried, whereas in Gen. L. 13. you have him carried over to Machpelah before Mamre and Hebron, some scores of miles distant from Hebron.  
5. And the same verse you have Abraham buying a burying place of the sons of Emor the father of Sichem, whereas in the same verse in Genesis and Chap. XXIII. you have him buying it of Ephron the Hittite.   
I spare more again, these are enough in this head also to confirm what I say, and to show, That the stile and difficulty of Scripture requires all sober and serious study of Scripture.  
III. A third head let be the strange manner of accounting and reckoning of numbers even in the Old Testament different from itself, as if that were not constant and consonant to itself. I shall give you some instances also of this head, a few amongst many.  

1. In Josh. XIII. 3. The Text is reckoning five Lords of the Philistines, and it counts them, the Gazathites, Ashdodites, Askelonites, the Gittites, Ekronites, and Avites; it speaks of five but reckons six.  
2. In 2 King. VIII. 26. Two and twenty years old is Ahaziah when he began to reign and reigned one year in Jerusalem; but in 2 Chron. XXII. 2. Two and forty years old was Ahaziah, when he began to reign, etc. And if you look well there and compare his father's age in the latter end of the Chapter next before, you will find that he is made there two years older than his father.   
Need I trouble you with any more instances to prove the difficulty of Scripture? I might give a thousand, some in Chronology, some in Chorography, some in Language, some in Sense. So that some have taken upon them to pick out some places in the Bible which they say are past all possibility of interpreting or understanding.  
But ● may seem to have pleaded the Papists cause against the Scripture enough and too much. But I am far from making the consequence and conclusion from the difficulties of Scripture that they make. They say the Scriptures are hard, therefore let not the Laity and unlearned meddle with them or read them at all. I say the Scriptures are hard therefore let the Laity and unlearned read and study them the more. And I need not fetch a warrant of my argumentation from any rule of Aristotle, for behold a greater than Aristotle is here, and sets me a copy, and that is the Holy Ghost in the mouth of Joshua. Josh. XXIV. 19 Ye cannot serve the Lord, saith Joshua, for he is an Holy God, he is a jealous God, he will not forgive your transgressions nor your sins. The Pontifical inference after the rate they infer about the difficulties of Scripture would be this; therefore let the serving of God alone, and go not about to serve him at all; whereas the inference the Holy Ghost aims at it this is, Therefore give the more diligence and use the more care and endeavour to serve him as ye should. The parallel in the matter we are speaking of will speak itself.  
I shall not enter into any deep Scholastic discourse for the making of this inference good, upon which so many Learned pens have made so many large discourses. I shall mention only some few demonstrations which carry their own evidence in their forehead and speak it plain to the most vulgar and meanest understanding.  
I. It became the Holy Ghost, the penner of Scripture, to write in a Majesty, that the 
I.  wits and wisdom of all the men in the World should bow before it. As is the man so is his strength, do they say, Judg. VIII. 21. and as is the Writer so is his stile and strength of writing. If Pericles the Orator at Athens spoke Lightning and Thunder, as it was commonly said of him, because of the stateliness and awe of his Oratory, certainly it is no wonder if the great God of glory speak Thunder and Lightning out from Mount Sinai. If the Holy Ghost wrote the Scriptures, we must needs conclude that he wrote them like the Holy Ghost in a Divine Majesty. Nor is it enough that we give to the Scriptures, if we should think only they were written for the benefit of men, if we do not think and consider also that they were written in the demonstration of God. And how ever a blasphemous Jesuit durst be so daring as to take the Bible in his hand, and to say, Thou Spirit that, the Protestants say, breathest in these Scriptures, I defy thee; yet we have better learned the Scriptures: and cannot but tremble at such blasphemy, but are no whit moved by the boldness and confidence of it, the less to own and maintain that the Holy Ghost that gave the Scriptures, breathet● in the Scriptures in Majesty and Power. In Power to convert Souls, and in Majesty to confound confidence in man's own Wisdom.  
We should look upon the Majesty of Scriptures, viz. so as to bow to it, and not to make it bow to us. My meaning is not for any adoration to the book or papers wherein Scripture is written, as the Jews keep a great deal a do with the very book of the Law, little short of adoration; but to bow to that Divine Wisdom and Authority that shineth there.  
That remarkable passage of the Apostle hath been observed by many, as it is very observable, Rom. VI 17. You have obeyed from the heart that form of doctrine whereto you were delivered; as the Original Greek carries it, and so some of your margins give intimation: whereas in the Text it is, which was delivered to you. The Scripture is delivered to us so as we rather are delivered up to Scripture: much like the same Apostles expression in another place and another case, Phil. III. 12. I apprehend, but am apprehended▪ We are delivered up to the Scriptures as they are to be our Masters and not we theirs. As another Apostles expression is, We are to be doers of the Law and not Judges; to be students of the Scriptures, doers of the Scriptures, not their judgers.  
You know who say, I will not believe the Scriptures for themselves, unless they could show their own Authority: Let them show me in Scripture where the Scripture tells, that all the books in the Bible are Scripture; where it said, such a book was written by such a penman, or else how should I believe that all the Bible is Scripture? How should I believe that the books were written by such and such penmen? Let them choose whether they will believe it or no, may God say, but at their own peril. He never intended to satisfy every man's curiosity and crossness and cavilling, but he hath given the Scripture in Authority and Majesty, and if men will bow and submit to it well and good, and if they will not, let them see how they will answer it another day. If a prisoner at the bar should not own the Authority of that venerable Peer to judge him, unless he should particularly fetch out his Commission and show it him, what would you call such, peevishness, madness, or impudence, or both, or worse. The application is easy enough.  
II. Difficulties and things hard to be understood in Scripture, is one part of the majestickness 
II.  of Scripture, and it is good to judge of such difficulties aright. One once reading the crabbed and most obscure Poet Persius and not being able with all his study and endeavour to make sense of him, he fling him away with this saying, quoniam non vis intelligi: because thou hast written so as if thou resolvedst not to be understood, I am resolved not to be at pains and study to understand thee. Are the difficulties of Scripture of this nature? Are they the resolved purposes and purposed resolutions of the Holy Ghost not to be understood? Did he write them intentionally that men should never come to know the meaning of them? If this were so, the inference of the Papists were eousque something reasonable; therefore meddle not with them, for they are insuperable: but it is no such thing, for the difficulties of Scripture are of another end and intention. And let us consider of them briefly in these two or three Particulars.  
1. Though we say, There are difficulties in Scripture, yet we dare not say the Scriptures are difficult. Peter saith, Some things in Paul's Epistles are hard to be understood: he will not say, Paul's Epistles are hard, 2 Pet. III. 16. The Holy Bible is like the Holy Land: some part indeed mountainous and rocky, and hard to be travailed over, but the greatest part pleasant, plain, champagne, and valley. Like any clean beast or fowl that might be eaten, some bones but the far greatest part flesh: now it were but a mad kind of inference, never go about to eat the flesh because thou canst not eat the bones.  
Men indeed have made an obscure Bible, but God never did. As Solomon speaks, God made man righteous, but they found out sundry inventions. So God made the Bible plain as to the main of it, but men have found out inventions of Allegorising, Scepticizing, Cavilling, that would turn light into darkness, but that the light shineth in darkness, and the darkness comprehends it not. That which God hath sanctified do not thou call common, and that which God hath made plain, do not thou darken, nay do not thou say it is dark. How plain as to the general is the history in Scripture? How plain the commands, exhortations, threaten, promises, comforts, that are written there? Take a Sunbeam and write, and is it possible to write clearer? And what? Must not the Laiety and unlearned meddle with Scripture, because it is too obscure? I doubt their meaning indeed is, because it is too clear and will discover too much.  
2. These difficulties that are in Scripture, which indeed are not a few, are not a noli me tangere to drive us from the study of the Scriptures, as the inference would be made, but they are of another kind of aim and tendency. They are not unriddleable riddles, and tyring-irons never to be untied▪ but they are divine and majestical sublimities, not to check our study of Scripture or of them, but to check ourselves confidence of our own wit or wisdom. They are not to drive us from the holy ground where God shines in Majesty in the flaming bush, but to teach us to put off our shoes at the holy ground; not to stand upon our own skill or wisdom, but to strike sail to the Divine Wisdom and mysteriousness that shineth there. Not to dishearten us from study of the mysteries of God, but to teach us in all humility to study them the more. That obscure passage, Dan. IX. 27. about the abomination of desolation; is not, that for the obscurity we should cast away the book, not meddle with it, but that we might read and study the more presly that we may understand, Matth. XXIV. 15.  
It is true, That God never intended that all men in the World should understand Scripture alike; nor that all men in the World should be able to study the Scriptures alike, or have opportunities to do it: yet these two things we may observe as to Gods will and disposing in this case.  
I. That God would have all to study and meditate on the Scriptures according to their capacities: The Scriptures do so frequently and urgently call upon all to this purpose, that I suppose it is altogether needless to go about to prove it, Thou shalt meditate therein day and night: Thou shalt meditate therein when thou sittest down and risest up, when thou sittest in the house, when thou walkest in the way: and various such passages as these, require and engage all sorts and conditions of people to this study and meditation, according to their several capabilities and atcheivances.  
In some important points of Divinity, some men have sometimes mistaken in stating them by men's benefit rather than by their duty. If you did so in this point, it would make one very good piece of an argument; study the Scriptures for you may benefit by study of them: But take the other and it argueth more strongly, study the Scripture for it is your duty: God calls for it, lays his command upon you to do it the best you can.  
II. Therefore upon this we may make such another inference as Samsons mother doth, Judg. XIII. 23. If the Lord were pleased to kill us, he would not have accepted an offering, neither would he have showed us all these things. If the Lord were pleased that the Scriptures should not be understood, he would never have written them, he would never have charged all to study them. God never writ the difficulties of the Scripture only to be gazed upon and never understood: never gave them as a book sealed, and that could never be unsealed, that learned and unlearned alike might never see what is in them, but that they might be more seriously read, more carefully studied; that so being understood and practised they might become the means of Salvation unto all.   

A SERMON Preached upon  DANIEL XII. 12. 
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.  
13. But go thou thy way till the end, for thou shalt rest, and stand in the lot at the end of days.  
DOTH he not speak riddles? 'tis hard to tell whether verse is harder. And I have chosen to speak to them, partly that I may explain them, partly in subsequence to my late discourse about Gog, Rev. XX 8. I shown that meant an enemy to true Religion (and more particularly the Pope) styled by the name of the old Enemy, Ezek. XXXVIII. & XXXIX. I shown that Gog was Antiochus, that laid waste the Jews Religion, and would force them to turn to the manners of the Heathen: that forbade them Circumcision, Law, Religion, forbade the daily Sacrifice, and profaned the Altar with Swine's flesh, and sacrifices abominable and offered to Idols. I cited that that speaks concerning him, Chap. VII. 25. He shall speak great words against the most High, and shall wear out the Saints of the most High, etc. until a time and times, and the dividing of time: that is, a year, two years, and half a year; or, three years and an half.  
In the verse before the Text there is mention of the same matter, and there are reckoned only a thousand two hundred and ninety days. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. For the Holy Ghost reckons by round sums, near about three years and an half, which he calls a time, times and half a time; and does not punctually fix upon the very exact sum. And so in the Book of the Revelations, where allusion is made to the same space of time, viz. three years and an half, it is sometimes expressed by a thousand two hundred and sixty days, as Rev. XII. 6. The woman fled into the wilderness, where she had a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Sometimes by forty two months, Chap. XIII. 5. And there was given to the beast a mouth speaking great things and blasphemies, and power was given him to continue forty and two months. You have both in Chap. XI. 2. They that tread the holy City underfoot forty and two months. And vers. 3. I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days.  
Now let your thoughts conceive the case and state of the people and Temple in this time, a thousand two hundred and ninety days, three years and an half or there abouts: no Law, no Religion, no Sacrifice, but what is abominable; the Temple filled with Idols, the Heathen there sacrificing swines-flesh, and other abominable things to their abominable gods. Ah! Poor Jerusalem, what case art thou in! How is the gold become dim, nay changed to droes? What desolation of Religion is come upon thee, and what bondage and thraldom under irreligion? How it goes against their heart not to circumcise their children? But they dare not do it. How grievous to see the Books of the Law burned, and they upon pain of death dare not save them, nor use them? How bitter to see Altar, Temple, Holy of Holies all defiled with abomination, and all Religion laid in the dust, and they cannot help it, dare not resist it? What should these poor people do? Wait God's deliverance: for Haec non durabunt in secula. These things will not always last. Stay but till one thousand three hundred thirty five days, but forty five above the thousand two hundred and ninety of the Temples defilement in the verse before and there is deliverance.  
And read two verses together. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. Add but forty five days further, the sum to come up to a thousand three hundred thirty five days, and there is some remarkable thing done; as pleading the cause of the people and Religion, that had been so abused: which in all probability was the death of the Tyrant, that had brought this misery upon them: or at least some signal thing done by God for the relief of the people, who had been so oppressed. But I rather believe the former. The story of whose actions and death you may read in the first Book of the Maccabees, Chap. I. beginning. The story of which book goes almost step by step with Josephus. However his death was the Mercy, or some other special providence, the words afford plainly these two Truths.  

I. That the time of the affliction of the people of God is determined with God.  
II. That it is a blessed thing for the afflicted to wait his time and determination.   
The former Observation lies in the latter clause, the latter in the former. The two things, the latter an inference upon the former, or the former a Doctrine, the latter the Use and Application of it, I shall handle in the same method and order. The time of the affliction of the people of God is determined with God; Therefore it will prove a blessed thing for the afflicted to wait his time and determination.  
In prosecuting either, I shall not so much prove as clear them; and to begin with the former, I must begin with clearing a scruple or objection or discouragement.  
'tis true, will an afflicted people and person say, that in the times of the Old Testament God did determine the time of his people's affliction, but we can find no such determination now. The affliction in Egypt determined to four hundred years, Gen. XV. 13. And though the time were long, yet they knew when it would expire; and there might be the more patiented bearing, because the end was known, and the end would come. So for their wand'ring in the wilderness, God told them before that it should be forty years, and they might the more contentedly bear it, because they saw some shore, and knew that that calamity would last but to such a time. So the affliction upon Judah by Israel or Ephraim, it was told before hand, that it should last so long, and no longer, Esa. VII: 8. Within threescore and five years shall Ephraim be broken, that it be not a people. What need I speak of the Captivity in Babylon told of before, and limited to seventy years, and no longer. And these miseries of the people in the Text, it is told them before that they should expire at the end of a thousand three hundred thirty five days.  
But now there is no such prediction, no such limitation, that men can know of. Poor afflicted Christians may take up that mournful Ditty, Psal. LXXIV. 9 There is no more any Prophet, neither is there among us any that knoweth how long. We are afflicted, oppressed, trodden under foot, and we cannot tell when these things will come to an end. How long, Lord, holy and true, dost thou not avenge our blood, etc. is their cry, Rev. VI 10. But they cannot tell how long that How long will be. Is not this some disadvantage to poor Christians above what those had in ancient times, that God hath not, doth not certify them before hand of the end of their calamities? Their case seeming something like theirs, Esa. LIX. 10, 11. We grope for the wall like the blind, we grope as if we had no eyes. We roar like bears, and mourn sore like doves; we look for salvation but cannot discover how far it is from us.  
I shall not insist to discuss, why God gave that people of Israel such revelations before hand of the term and date of their miseries, and hath not imparted such forehand discoveries to his people now. It is enough to say as the Apostle, These things were done to them, and are written before us for our learning: that since he is the same God still that changeth not, and hath the same regard of the afflictions of his own people yesterday and to day, and the same for ever; we might believe and be assured, that the affliction of his people is determined now with him, as well as then; that he sets his period now as well as then, that he numbers the days of it now, as he does theirs in the Text.  
But what am I the better as to my comfort, if I know not when this period, date and time is set?  
I remember the story of him, that carrying a basket covered very close, and being asked what was in it? Answered, It is covered so close purposely that none should ask or know what is in it. And I remember withal the saying of our Saviour, Act. I. 7. It is not for you to know the times and the seasons, which the Father hath put in his own power. That was spoken in the beginning of the going forth of the Gospel, and may very well be taken notice of in all ages after.  
It pleased God so to reveal the term and end of Israel's affliction to them, as being a peculiar people, and a people of whom Christ should at last descend, and they not fail from being a people till Christ was come of them. Therefore when such calamities came upon them, it pleased God to tell them still of the end of them, that they might still bear up in their subsistence and expectation of Christ to come. Let me observe these two things to you.  
I. That you have some old women and barren till old, bare children in some generations before Christ: Elizabeth in the very half year before Christ's birth; but you read of no such thing after. The reason whereof is, because their supernatural child bearing was to make way to the belief of the supernatural child bearing of the Virgin Mary. For thus may reason justly argue, if these bear children when past the course of nature, why not a Virgin beyond the course of nature? But after the birth of Christ, such births of old women ceased, because in the birth of Christ, that which they related to was fulfilled.  
II. That the Holy Ghost draws up a Chronicle of times from the Creation to the Redemption, from the beginning of time to the fullness of it, viz. from the beginning of the World to the Death of Christ, and there he leaves and counts the time no further, save only that he mentions Pentecost fifty days after. The reason whereof is, because by links and links of time God would draw men on to observe, how God was numbering and counting out times toward that great time of promise and expectation, and to observe, when that great matter was accomplished, how faithful God was through all changes and vicissitudes of times, to carry on that great promise. Accordingly it pleased God in the time before that great work of Redemption to certify his people oft when they fell into misery, nay oft before, how long the time of their affliction and oppression should be; that still they might be carried on to look for deliverance: and by the deliverance might still have an eye to the promise, and be confirmed in the promise concerning deliverance by Christ.  
So Jacob foreseeing in Gen. XLIX. 17. the great deliverance of Israel from the Philistines by Samson of the Tribe of Dan, that he should be as a Serpent by the way, and an Adder in the path, that bites the Horse-heels that he throws his rider: So he caught the heels of the Philistines Horse, the posts of the house on which they were mounted, and overthrew house and riders, even three thousand. I say, Jacob foreseeing this, presently cries out, vers. 18. O Lord, I have waited for thy salvation. His eyes look beyond that deliverance of Samson to the deliverance or salvation of Christ; and in the sight of that Type his belief of that greater matter signified is confirmed. So in this very thing we are speaking of: Till Christ came God very frequently acquainted his people before hand of what times were to come upon them? What miseries? What deliverances? What oppressions? What deliverance? Seventy years' captivity in Babylon, and then deliverance: three years and half oppression under Antiochus, and then deliverance; and so in other examples: that still in their afflictions their hearts might be held up patiently to wait God's time of deliverance: and the deliverance answering and verifying the promise of deliverance, they might be built up in belief and expectation of the truth of the promise of the great Deliverer when he should come.  
But when Christ was come and had done that great Work; and there being now no such peculiar people to be born up in hope of their subsistence, till Christ should descend of them: but the Church of God being scattered through the World, and Christ having sanctified the bearing of the cross to them by his own bearing it, and having allotted the cross to them for their portion, and assured them, 1 Cor. X. 13. That they should not be tempted above what they were able, but that with the temptation he would make way to escape, that they might be able to bear it.  
First, It cannot be imagined that every particular Church in the World should be acquainted with what persecutions and afflictions should come upon them, and how long they should last, and when they should be removed, as God was pleased to acquaint that peculiar Church. Nor,  
Secondly, Is it requisite, that God should punctually and exactly tell them the end of their persecution and affliction, but that they should always be kept to their duty, waiting, patience and dependence. When Peter would be curious to inquire concerning what should become of John, Christ answers, If I will that he tarry till I come, what is that to thee, follow thou me: Look not thou at his end but mind thou thine own duty. So if any people now should be inquisitive, How long Lord, and what, and when will be the end of this calamity? God might justly answer, It is not for you to know the times and the seasons; but keep to your duty, possess your Souls in patience, and wait to see the salvation of God in his own time and way. For let me repeat my Doctrine again, and now come to clear it further.  The time of the affliction of the people of God is determined with him. 
He knows it, nay he hath set it. For these two are the main things we shall speak to in this Point.  
That no times, no men's times are hidden from God, Job makes it a principle, as of which there is no questioning; Job XXIV. 1. Why seeing times are not hidden from the Almighty, do they that know him, not see his days? The latter half of the verse is of some scruple, and translations are various, and scrupulous upon it; but the former is of no scruple, but of undoubted concession; that times are in no wise hidden from God. Only the botching Greek Translation, which some would authorise above the divine Hebrew original, reads it clean contrary, Why are times hidden from God? As if they were hidden from him. Point the latter clause right as you should do (for I observe in some Bible's it is mispointed) and the passage is much cleared. Why since times, etc. do they that know him, not see his days? Or, not more consider of his Eternity?  
Dan. VIII. 13. There is a word something strange in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the English Text reads it, That certain Saint, Then I heard one Saint speaking, and another Saint said unto that certain Saint that spoke, How long shall be the Vision? etc. But the margin reads it, The numberer of secrets, or, the wonderful numberer. His name is Wonderful, Esa. IX. 6. And Judg. XIII. 18. Why askest thou after my Name, seeing it is secret? Marg. Wonderful. When he is now treating concerning times, he is called the wonderful numberer of them. Mene, mean, Tekel. He numbers and he finishes the Times of Men and Kingdoms: he weighs men and their Times and their Conditions. He is the Wonderful Numberer, in whose hand and knowledge and disposal are the times of all men, as David saith of his own, Psal. XXXI. 15. My times are in thy hand. Concerning Gods knowing and dating the Times of men, and their affairs, I might largely speak to these two things for evidence to it.  
I. His foretelling of times and affairs before they come. By this very thing he proves himself to be the true God; and by coming short of this, the Gods of the Heathen to be but lies and vanity; Esa. XLI. 22, 23. Let them bring forth, and show us what shall happen, let them declare us things for to come. Show the things that are to come hereafter, that we may know that ye are Gods. But Chap. XLIII. 12. saith God of himself, I have declared, and saved and showed, when there was no strange God among you. And Chap. XXVI. 9, 10. I am God, there is none like me. Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My Counsel shall stand, and I will do all my pleasure. How did he determine the time of the sojourning of the children of Israel before their coming out of Egypt four hundred and thirty years before to the very day? Exod. XII. 40, 41. Now the sojourning of the children of Israel who dwelled in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the self same day it came to pass, that the Hosts of the Lord went out from the land of Egypt. How did he foretell of the Death of Christ seventy seven of years, even four hundred and ninety years before it was, to the very hour? Dan. IX. 21. At the hour of the evening sacrifice, the Angel Gabriel tells Daniel the time to that very hour Christ should suffer: for he suffered at that hour. Is not the time of the affliction of his people determined with him, who foresees, foretells of times and affairs to a day, to an hour, so many hundred of years before they came?  
II. His harmonizing of times in so sweet an union as he hath done, doth not that show that he is the wonderful Numberer of times, and Numberer of times of the affliction of his people? The Scripture is most copious, and the providence of God most sweet and heavenly in this kind of consort; and it may much refresh and ravish the Reader of Scripture to observe such harmony. Henock, that glorious shining light upon Earth, to run his course here just in as many years, three hundred sixty five years, as the Sun doth his course in Heaven days, three hundred sixty five days; Gen. V. 23. David, to reign exactly so long a time in Jerusalem, as Christ the son of David lived here upon earth, thirty two years and an half; 1 Kings II. 11. No rain in Elias time three years and an half, Luk. IU. 25. Antiochus desolating of Religion three years and an half, in the verse before the Text, and Christ's Ministry to be three years and an half, Dan. IX. 24. Doth not this Harmony tell that God is the wonderful Numberer of time, and Weigher of all affairs?  
Multitudes of such Harmonies of times are to be found in Scripture: which all ●ound out this truth we are upon, that with God the times of the afflictions and Condition of his people are most certainly determined, because all times are determined by him.  
For the further clearing of this Point, I might discourse distinctly of these two things.  

I. That it is God's determination, that his children shall be afflicted.  
II. Gods determining of their afflictions leaves not the time, they shall last, undetermined.   
It is the latter of these I shall prosecute. The Providence of God herein is not like the Ostrich, that lays Eggs, and leaves them in the sand: as if he determined of the thing, and left the time of its lasting at random, but he weigheth and setteth the one as well as the other. In Mene, Mene, Tekel, Upharisin, the two latter words are either of them two several Languages. Tekal in Chaldee, is, He hath weighed: Tekel in Hebrew, Thou art light. Parsin in Hebrew is the Persians; in Chaldee, They divide: And accordingly Daniel doth render them. So in God's determination of the Saints affliction (as those words speak of Gods determining that Kingdom) there are two several providences, viz. as to the thing itself, and as to the manner and time of it: these two are twins born together in God's decree, and when he determines the one he determines the other.  
In those passages in the Revelations where the Church is in the Wilderness in a sad and solitary condition a thousand two hundred and sixty days, Chap. XII. 6. And where the beast blasphemes and tyrannises forty two months, Chap. XIII. 5. though the time be not that time definitely, yet the very expressions show the times defined and determined with God. Allusion is made to the time of Antiochus tyrannising over Religion three years and an half: not as though the Church was to be bewildered three years and an half, and no more and no less: but by using the memorial of that sum of three years and an half, he speaks the sad condition of the Church in that time it was in the wilderness, as the times under Antiochus were sad. And so concerning the Beasts blaspheming, 'tis not meant, as though he were to blaspheme and tyrannize forty two months exactly; take them either of days, which make three years and an half, or of years, a thousand two hundred and sixty years: but by the memorial of the time of Antiochus rage and mischief, the rage and mischief of the Beast is intimated. So, I say, though the time intended be not exactly and punctually the time named, yet when so punctual a sum is named, it must needs argue, that the time intended is punctually determined with God.  
But need I to spend time to prove this to them that have learned that not a sparrow falls to the ground without our Father; and that the hairs of our heads are all numbered, Matth. X. 29, 30. which last passage puts me in mind of that, Luk. XXI. 18. There shall not an hair of your head perish▪ Observe, vers. 16. Some of you they shall cause to be put to death. And yet, Not a hair of your head fall to the ground; not a hair perish. With many a Saint of God head and all have fallen to the ground, as it was with them, Revel. XX. 4. that were beheaded for the witness of Jesus. And yet not an hair of their head perish? Some Expositors take this to have its accomplishment in the Resurrection, when the Saints, say they, shall rise with all their hair. Which granted, yet the Exposition is far fetched. The expression is a Proverbial speech, as appears by 1 Sam. XIV. 45. Shall Jonathan die, who hath wrought this great salvation in Israel? God forbidden; as the Lord liveth, there shall not one hair of his head fall to the ground. The meaning is, he shall not suffer the least hurt or injury. And to apply it to that passage of our Saviour, and it speaks this comfortable Doctrine,  That the Saints of God in the bitterest persecution, yea in death itself, suffer not the least hurt or damage. 
But however take it in what sense you will; if our hairs be numbered, and it be promised, that not one of them shall fall to the ground, then undoubtedly nothing befalls the Saints concerning affliction fortuitous or by hap hazard, but the thing, matter, manner, measure, time of affliction is determined by God.  
Is there not an appointed time for man on Earth, Job VII. 1. There is an appointed time for every man, which he shall not pass, Job XIV. 5. Be his end never so casual, accidental in the Eyes of men, yet it is prefixed by God, and he cannot pass it, or go beyond it. And can we think any thing occurs to a Saint of God in the way to his end, that is not likewise fixed?   

A SERMON Preached upon  HEBREWS X. 29. And hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing. 
THE whole Verse runs thus, Of how much sor●er punishment, suppose ye, shall he be thought worthy, that hath trodden underfoot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? The spring head of this verse is at vers. 26. and that bubbles out fire and brimstone. Not a more dreadful portion of Scripture at the first reading and hearing in all the Bible: A Text which speaks, much like as the Law was spoken, in Fire and Thunder. If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin. But a certain fearful looking for of Judgement, and fiery indignation, which shall devour the adversaries. No sacrifice for sin, if any sin wilfully after receiving the knowledge of the Truth; and nothing but fearful expectation of judgement, and fiery indignation. If the Truth mean here the Gospel, as undoubtedly it doth, then, Men and brethren, what shall we do? Who hath not sinned wilfully, since he received the knowledge of the Gospel? Nay our English translation is as favourable as may be; for the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willingly: and that makes the case still sadder. For who hath not sinned willingly: nay, who not wilfully, since he received the knowledge of the Truth of the Gospel, against Knowledge, against Truth, against the Gospel?  
That Chirurgeon had need of a tender hand, that is to dress a wounded heart gashed with the keen and cutting edge of this dreadful Scripture. If any heart should be darted through with this arrow of the Almighty, and that the reading or hearing this Text wounds his heart to the very root: as the story is, origen's heart after his Idolatry, was wounded with reading those words in Psal. L. 16, 17. But to the wicked, God said, What hast thou to do to declare my statutes, or to take my Covenant in thy mouth; seeing thou hatest instruction, and castest my words behind thee? So that upon reading them he sat down and wept, and all the Congregation wept with him. What could be said to the comfort of such a bleeding soul? Should a soul wounded with these words of the Apostle, cry out, as that Prophet in another case, My bowels, my bowels, I am pained at the very heart, my liver is cut through as with a javelin, to hear that there is no sacrifice for sin, that sinneth wilfully, after receiving the Knowledge of the Truth, and I have sinned so of, and so wilfully against that Knowledge and Truth as I have done: What plaster? What lenitive could be applied to allay the aching smart and torture of so sad a cut? As our Saviour of the smarting and cutting days of affliction before the ruin of Jerusalem, Except those days should be shortened, no flesh should be saved: So if there were no allay to the foreness of such a stroke and case, what flesh could but perish? But there is some allay, and that is this.  
That the Apostle speaks not of that common, willing or wilful sinning, to which who is not incident at one time or other, in one degree or other? But of a willing, wilful, total apostatising, and revolting from the Truth and Gospel once professed and received. If you observe in the Epistles of the Apostles, and in the story of the New Testament, you will find that the very topping up of the wickedness of the Jewish Nation, and of their perdition was this, that as the unbelieving part of the Nation, continued enemies to Christ and his Gospel; so those that had believed did by infinite numbers and drov●s revolt and apostatise from what they had belived, and became, if possible, worse enemies than the others, and drew as many of the believing Gentiles as they could, into the same Apostasy and condemnation with themselves.  
I might evidence this by instances heaps upon heaps: And hardly any one of the Apostolic Epistles but it is so plain in it, that he that runs may read it. I shall only give you three passages instead of scores, that might be given.  
First, Weigh that 1 Joh. II. 18. Little children it is the last time: and as ye have heard that Antichrist should come, even now there are many Antichrists. And who were they? vers. 17. They went out from us, but were not of us. Once Professors, and following the Apostles, now revolting, and fallen from them; once Disciples, and now Apostates and Antichrists.  
Secondly, Who can pass that of the Apostle without serious observing, 2 Tim. I. 15. This thou knowest that all they which are in Asia are turned away from me. A sad Apostasy! Ah poor Paul, all turned away from thee? Where now hast thou any friend? Nay rather, Ah poor souls, ah unhappy souls, that turned away from S. Paul, and the blessed Gospel, that he brought with him.  
Thirdly, And that for all. How sadly does our Saviour foretell this in the Parable of the Devil cast out of the possessed, but comes again with seven other spirits worse than himself, and repossesses: And observe the cadence at Matth. XII. 45. Even so shall it be also with this wicked generation. The Application is easy.  
Of such Apostasy it is the Apostle speaks, at vers. 26. where he calls it, wilful sinning after receiving the knowledge of the Truth. And of such an Apostate he speaks in this verse, when he saith, He hath trod underfoot the Son of God, and counted the blood of the Covenant, wherewith he was sanctified, an unholy thing. Many think that the Apostle speaks here of the sin against the Holy Ghost. I am sure he speaks of that sin unto death of which the Apostle John hath mention, 1 Joh. V 16. Not but that the sin against the Holy Ghost is a sin unto death; but the sin unto death may be distinguished from the sin against the Holy Ghost in this respect, that the Scribes and Pharisees, whom our Saviour layeth under the guilt of sinning against the Holy Ghost, never received the knowledge of the Truth, and acknowledgement of the Gospel. But this wretch that sins this sin unto death, had received that knowledge, but was apostatised and revolted from it.  
Their Apostasy or falling back from the Truth was into a two fold gulf. Some fell to horrible Libertinism to abuse the liberty of the Gospel, to eat things sacrificed to Idols, and to commit fornication: Of which you have intimation in several places of the Epistles, and particularly in Revel. II. 15.  
But the most general Apostatising was from the true liberty of the Gospel to the slavery of Judaisme again, to seek justification by the works of the Law. Against this you find the Apostle speaking copiously almost in all the Epistles; and particularly S. Paul, the penman of this Epistle, (For I make no doubt at all to ascribe it to him,) sets himself purposely to stay the Hebrews, to whom he writes, from staggering and falling in such Apostasy. And you may observe, how in the whole current of his discourse, he bends himself to show, that those Mosaic ceremonies and services, by which they thought and looked to be justified and saved, were but shadows, that did but signify greater things to come: but shadows, that were but for a time, and were to fade away.  
The same subject, that he is upon at this portion of Scripture, he is handling, in Chap. VI 4, 5, 6. Where we may have an exposition of some words or passages in our Text. Receiving the knowledge of the Truth, he calls there, Being enlightened, tasting of the heavenly gift, of the good Word of God, of the powers of the World to come. Sinning wilfully here, is falling away there with him: and the fate and punishment of such a wretch here is no sacrifice for sin, there in few words it is impossible to renew them again to repentance. His wickedness in this verse is threefold, and his judgement in the verses before threefold also.  
I. He hath trodden under foot the Son of God. For as the Apostasy generally was from the grace of the Gospel, to seek to be justified by their own works, then what need of Christ at all? What value is he of to such wretches any more than the mire under their feet? As S. Paul, Act. XIV. was first accounted a God, then presently stoned: So these wretches used Christ not much unlike. First, They professed him, embraced him, looked to be justified and saved by him; presently they looked to be justified by the works of the Law, and cast away Christ, and scornfully trample upon him, as a thing altogether useless.  
II. He accounted the blood of the Covenant a thing unholy, or a thing common, as the Greek word most strictly signifies: Not so holy, not so valuable, as the blood of Goats and Calves. For that blood was shed for something, but this wretch makes Christ's blood shed for nothing. And indeed what was his blood shed for, if men can justify and save themselves?  
III. He hath done despite unto the Spirit of grace: Or hath reproached, despised the Spirit of grace, and the grace of the Spirit. he is now revolted from that, and expects to be saved by his actings, and puts a scorn and reproach upon the Spirit of grace. A sad wretch! Look on him, look on his villainy, and of how sore punishment do you think him worthy? The Apostle reads his doom.  

I. That there is no more sacrifice for his sin, to keep off vengeance, when he hath trod under foot the great sacrifice, and counts the blood of atonement but a common thing.  
II. That that could not but follow, when there was no sacrifice for attonemenr, viz. A fearful expectation of judgement, and fiery indignation.  
III. That that at last was to seize as sure, and sorer than the punishment of him, that despised Moses Law, who yet died without mercy.   
In the words that I have chosen to insist upon, which speaks the second part of this wretch's villainy, He accounted the blood of the Covenant wherewith he was sanctified, an unholy thing: A great question is, who is the He that is here said to be sanctified? Doth it mean this wretch himself? He ever sanctified? Ever sanctified by the blood of the Covenant, that he now so undervalues? I am not ignorant what is disputed upon this case; which dispute I shall not take upon me to determine; but the sense of the place itself I suppose, may be otherwise determined without any great difficulty or dispute, viz. that the He here mentioned to be sanctified is the Son of God, mentioned in the clause next preceding. And I should read the two clauses together to this sense, He hath trod underfoot the Son, and hath accounted the blood of the Covenant, wherewith He, the Son of God himself was sanctified, an unholy thing. And I am induced to believe, that this is the Apostles meaning in this place, upon these two or three reasons.  
First, Because the same Apostle hath much like such an expression in this very Epistle, Chap. XIII. 20. Where he saith, that God brought Christ again from the dead by the blood of the everlasting Covenant. Now if it be proper to say, Christ was raised by the blood of the Covenant, it is not improper to say, Christ was sanctified by the blood of the Covenant. For,  
Secondly, As the words both in the Original and your English, do as fairly carry that sense, that I put upon them, in Grammatical construction; so do they in that sense carry a most undeniable truth in Theological Doctrine,  That Christ was sanctified by his own blood. 
Not indeed as a Saint of God is sanctified by the blood of Christ, who was once unholy, but by it now is made holy: But as the word signifies to separate, set apart, and capacitate to a holy use or office. As Aaron is said to be sanctified by his clothes, and unction, i. e. set apart, fitted, accomplished for his office, and Priesthood. So Christ sanctified by the blood of the Covenant, i. e. fitted, capacitated to be perfect Mediator. And so,  
Thirdly, The Apostle that he may aggravate the sin of this wretch, that he is speaking of, doth enhance the blood of the Covenant by the highest dignity and excellency that is possible to entitle it to. This wretch accounts it an unholy, common, trivial thing: Whereas the Son of God himself was sanctified by it, by it capacitated and fitted to be a perfect Redeemer: An High Priest, who by his own blood entered into the holy place, having obtained eternal redemption for us.  
I shall not be urgent with any to entertain and espouse this construction, that I make of the words. If the fairness and probability of the sense I propose, will not speak and plead for it, let it alone, and remember that of the Apostle, Prove all things hold fast that that is good.  
But that that I shall insist upon shall be to consider of the meaning of the blood of the Covenant. And in our consideration of that we shall see the infinite preciousness and value of that blood, which yet the wretch in the Text doth so undervalue, that he accounts it but unholy and common; And there are but too few, too few that value it at its proper rate. I need not tell among Christians, that the blood of the Covenant means the blood of Christ, of which such glorious things are spoken in Scripture, viz. that we are washed, redeemed, justified, saved by his blood, the blood of the everlasting Covenant. And this very intimation parts our discourse into two branches, viz. to consider it, as the blood of Christ, and to consider the blood of Christ as the blood of the Covenant.  
It is observed by a pious pen, how Malice cankers things where it comes. For those words, Sanguis ejus super nos, etc. His blood be upon us and our children, spoken in a right Christian pious sense, speaks a thing, that a more excellent, happy and desirable cannot be prayed for, viz. The blood of Christ to be upon us, and upon ours, as it is upon all true believers, to wash, cleanse, justify, save. But in their cursed, cankered sense the Nation finds it to this day; their direful and doleful infelicity, that the blood of Christ is upon them, as they wished. So there is much spoken, and much of comfort spoken concerning the sprinkling of Christ's blood, and the sprinkling of his blood in that Scripture sense brings all happiness with it. But take it according to the bare letter there is no such thing, nay there is the contrary in some respect. Take his blood barely to mean that substance of his blood, that issued from his wounds, as he hung upon the Cross; and some of it was sprinkled upon the Cross, and some of it ran upon the ground, and what happiness either to the Cross or ground from such sprinkling? Nay, some of it was sprinkled and dashed upon his murderers, and proved so little happiness to them, that it made them the more unhappy, nay the most unhappy men under Heaven.  
Therefore as the Scripture saith, The life is in the blood, so are we to look for something besides the bare substance of his blood, that flowed from him, and besides the bare flowing of his blood from him; something that was as the life of that blood, that gave it the vigour, virtue and efficacy of justifying and saving. And what was that? You will say, His infinite sufferings; let me add, His infinite obedience. In both which is concluded the supposal of the Dignity of his person; and the whole is spoken.  
I shall not much insist upon his sufferings, because his obedience to those sufferings was the life of those sufferings, the very life of his death, as I may so phrase it, and that (the Dignity of his Person computed in) that gave virtue, vigour, efficacy to his sufferings, death and blood.  
Of his sufferings I shall only say thus much, That he suffered as much as God could put him to suffer, short of his own wrath; and that he suffered as much as the Devil could put him to with all his wrath. You will say, I speak too high, when I say, He suffered as much as God could put him to suffer; and that I speak too low, when I say, short of his own wrath. I dare not say, He suffered the wrath of God, as many do; but the Prophets and Apostles teach me, that he suffered the trying of God. And more he could not be put to suffer than what he did. It pleased the Lord to bruise him and to put him to grief; Esa. LIII. 10. And more could not be laid upon him, than what was laid. Have you seriously weighed the meaning of those words of our Saviour himself, Luke XXII. 53. This is your hour, and power of darkness? The plain English of it is: This is your hour, that God hath let you lose upon me to do with me what you will without restraint: And so hath he let lose upon me the Kingdom of darkness in its utmost power, at the full length of the chain, to do against me the utmost it can do. I was daily with you in the Temple, and ye stretched out no hands against me. For than Providence restrained them, because the Hour was not yet come. But this is your hour, and now Hell and all its power, and all its Agents are let lose against him; and Providence does not check them with any restraint.  
I might insist to show you, that whereas God, from the day of Adam's fall, had pitched a combat and field to be fought twixt the Serpent, and the seed of the Woman; in which the Serpent should bruise his heel, and he break the Serpent's head: the hour of that encounter being now come, the Godhead of Christ suspends its acting, the providence of God suspends its restraining; and lets Satan lose to do the utmost of his power and malice, and leaves Christ to stand upon the strength of his own unconquerable holiness. The Providence of God hath the Devil in a chain, yea, as to wicked and ungodly men. Else why are they not carried bodily to Hell by him? Why are they not hurried to their own place by him body and soul together? But here God let the chain quite lose: Satan, do thy worst against him, use all thy power, rage and malice: but all would not do, for God very well knew what a Champion he had brought into the field to encounter him. And therefore I may very well say it again, That God put him to suffer as much as he could put him to suffer on this side his own wrath; and the Devil put him to suffer as much as he could do with all his rage and power.  
But his sufferings were not all, that gave his blood and death that virtue, that most justly is ascribed to it, of justifying and saving. The torments that he suffered were not the Godfather, that named his blood by that precious Name of justifying and saving; but it was that infinite Obedience, that he shown in bowing so low as to undergo those sufferings. And there especially does the Scripture lay and lodge the stress of it, Rom. V. 19 By the obedience of one shall many be made righteous. Phil. II. 8. He humbled himself, and became obedient unto death, even the death of the Cross. Heb. V. 8. Though he were a son yet learned he obedience, by the things which he suffered.  
Our Saviour in his sufferings and death; for to that I will confine my discourse concerning his Obedience, as the Text confines us to treat only of his blood, and as the Scripture more peculiarly lodges his Obedience there. For though he performed Obedience to God all his life, yet the Obedience that he shown to and in the shedding of his blood, was the very apex and top-stone of his obedience. And for this it is, that I scruple to say, that he suffered the wrath of God in his sufferings; because it is hard to think, that he lay under the depth of God's displeasure, when he was now in the highest pitch of obeying and pleasing God. I say, That Our Saviour in his sufferings and death had to deal with God and Satan upon different accounts; with God to satisfy him, with Satan to destroy him. And with one and the same instrument, as I may call it, his Obedience, he effected these contrary effects. As the pillar of ●ire, Exod. XIV. was darkness to the Egyptians, but light to Israel: So his Obedience was destruction to the Devil, and satisfaction to God.  
I. Christ was to break the head of the Serpent, as the Serpent had broke the head of Adam and all mankind. He was to conquer the Devil, who had conquered Man. And what was that by which he conquered him? By his divine power as he was God? That had been no great Mastery; for the great God, by his omnipotent power to conquer a creature. When he did but exert a little of his divine power at his apprehension, he made Judas and all his band of Ruffians to go backward, and fall to the ground, Joh. XVIII. 6. But he was to conquer Satan by righteousness, holiness and obedience to God. He had not needed to have been incarnate, to conquer the Devil by his omnipotent divine power; but he was to conquer him, and he did conquer him, by obedience and holiness.  
Joh. XIV. 30. The Prince of this World cometh, saith he, and hath nothing in me. And he came with all his forces, all his fury, all his power; and do all he could, he could find nothing in him, that could serve his turn. All that he did or could do, could not move him one hairs breadth from obeying God, and persisting in his holiness. The Apostle in the ninth of this Epistle, vers. 14. saith, He offered himself without spot to God. One spot had spoiled all the offering; but the Devil could not fix one spot upon him, though he fling against him all the sink of Hell: but still he keeps to his obedience and holiness. Vicisti, Galilaee. Julian, a child of the Devil, once said, O Galilaean, thou hast overcome me. The Devil himself hath cause to say so now. The Devil let lose upon him, to do the utmost against him that he could without any restraint, to bring him from his obeying of God, and so to foil him; and all will not do. All the temptations, and tricks, and assaults, that the anvil of Hell could forge and sharpen, were bend and used against him, and all return blunted and avail nothing. All that Satan can do cannot bring from him one repining word for all his tortures, not one desponding thought for all his pangs, not one unbecoming passage for all his passion. But still he will oby God, come what will; he will still retain his holiness and integrity, let Devils and Men do what they will.  
Satan, art thou not conquered? O Devil, where is thy power now; O Hell, where is thy victory? Thanks be given to God that hath given us such victory through Jesus Christ our Lord. Satan, thou hast not the first Adam now in handling, who was foiled by one Devil; and in one and the first temptation presented to him. Now all the power and army of Hell is let lose, all the machinations of the bottomless pit put in practice against the second Adam; but all to no purpose; he stands like a rock unmoved in his righteousness and obedience, and by such a death destroys him that had the power over death, the Devil.  
II. As the D●●●l must be conquered, so God must be satisfied. And as Christ's obedience did the one work, so it did the other. Obedience was the debt of Adam and mankind; and by disobedience they had forfeited their Bonds. Then comes this great Undertaker, and will satisfy the debt with full interest, yea and measure heaped and running over. Does not the Apostle speak thus much, Rom. V from vers. 12. forward; particularly at vers. 19 By the disobedience of one man many were made sinners, so by the obedience of one shall many be made righteous?  
Nor was this all, that man's debt must be paid, but God's honour lay at stake too, and that must be vindicated. God had created man his noblest creature, that he might glorify and honour his Creator by his obedience, Satan brings him to disobey his Creator, and to obey him. How might Satan here triumph, and the honour of God lie in the dust? I have mastered the chief Creation of God, might Satan boast, and made him, that carried the badge and livery of his image, now to carry mine. I have frustrated the end and honour of the Creator, and now all is mine own. How sad a time were those three hours or thereabouts, that passed betwixt the Fall of Adam, and the promise of Christ?  
Adam in darkness, and not the least glimpse of promise or comfort: Satan triumphing, and poor mankind, and Gods honour trampled underfoot. But then the Sun of righteousness arose in the promise, that the seed of the woman should break the head of the Serpent. And shall this uncircumcised Philistin thus de●ie the honour and armies of the living God, saith Christ; shall Satan thus carry the day against man, and against God? I will pay obedience, that shall fully satisfy to the vindication of God's honour, to confound Satan; and to the payment of man's debt, to his reinstating and recovery.  
And that was it that he paid consummatively in his Obedience to the death, and in it, and to the shedding of his blood. Of which to speak in the full dimensions of the height, depth, length, breadth of it, what tongue can suffice, what time can serve? 'tis a Theme the glorified Saints deservedly sing of to all Eternity. I shall speak in little of that which can never be extolled enough, these two things only.  
I. That he died merely out of obedience. The Apostle tells us in Phil. II. 8. He became obedient to the death, the death of the Cross. And what can ye name, that brought him thither but Obedience? Christ's dead body imagine lies before you. Call together a whole College of Physicians to dissect it, and to tell you what it was of which he died. And their Verdict will be, Of nothing, but Love to man, and Obedience to God. For Principles of death he had none in his nature. And the reason of his death lay not in any mortality of his body, as it does in our●▪ but in the willingness of his mind. Nor was his death his wages of sin, as it is ours, Rom. VI ult. but it was his choice and delight, Luke XII. 50. I have a baptism to be baptised withal, and how am I straitened till it be accomplished? Ask the first Adam, why he sinned, when he had no principles of sin in him; and the true answer must be, Because he would sin. And so ask the second Adam why he died, when he had no principles of death in him; his answer must be to the like tenor, He would lay down his life, because he would be obedient to the death.  
He came purposely into the World, that he might die. Behold! I tell you a mystery: Christ came purposely into the World, that he might die, and so never did Man but himself; never will man do, but himself. True, that every Man that comes into the World must die, but never Man came purposely that he might die, but only Herald And he saith no less than that he did so, Joh. XII. 27. Father, save me from this hour, but for this cause came I to this hour. And John XVIII. 37. For this cause came I into this World, to bear witness to the Truth. Even to bear witness to the Truth, to Death and Martyrdom.  
II. Now add to all this the dignity of his Person, who performed this Obedience: that he was God as well as Man. That as he offered himself according to his Manhood, so he offered himself by the Eternal Spirit, or as he was God: as this Apostle saith, Chap. IX. 14. And now his obedience, his holiness that he shown in his death is infinite. And what need we say more? So that lay all the disobedience of all men in the World on an heap, as the dead frogs in Egypt were laid on heaps, that they made the land to stink again; yet here is an Obedience that outvies them all. For though they be infinite in number, as to man's numbering, yet lay them all together they are finite upon this account, because committed by creatures finite. But here is an Obedience, a holiness paid down, by him that is infinite.  
And now Satan, where is thy Triumph? Thou broughtest the first Adam to fail of perfect Obedience, that he should have paid his Creator; and here the second Adam hath paid him for it infinite Obedience. And what hast thou now gained?  
Therefore to take account from whence comes that infinite Virtue of Christ's blood and death, that the Scripture so much and so deservedly extols and magnifies: Because, as the Evangelist ●aith, Out of his side came water and blood, so out of his wounds came obedience and blood, holiness and blood, righteousness and blood; and that obedience, holiness, righteousness infinite: because he that paid it down and performed it was infinite.  
And now judge, whether it may not very properly be said, That Christ was sanctified by his own blood? As Aaron was sanctified for his Priesthood by his Unction and Garments. Christ was consecrated, fitted, capacitated by his infinite obedience and righteousness, which he shown to the death, and in it, to be an High Priest, able to save to the uttermost all those that come to him.  
For first as in reference to himself, it is said by this Apostle, that he was raised from the dead by the blood of the Covenant, Chap. XIII. 20. And it was not possible but he should be raised: for when he had performed such obedience and righteousness, as in it was infinite, in its validity subdued Satan, in its alsufficiency satisfied the justice of God, it was impossible that he should be held of death, which is the wages of sin and disobedience. And as he was thus raised by the virtue of his blood, i. e. of his obedience and righteousness, so see what the same Apostle saith of his Exaltation, Phil. II. 8, etc. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted him, and given him a Name which is above every Name. That at the Name of JESUS every knee should bow, etc.  
And think here, Christian, what a stock of obedience and righteousness here is for thee, to answer and satisfy for thy disobedience and unrighteousness, if thou become a child of the Covenant, as this blood was the blood of the Covenant. It is said in Dan. IX. 26. That Messiah should be cut off, but not for himself. This blood of the New Testament was not shed for himself, but for many. And here is enough for every soul, that comes to him, be they never so many: Like the Widows oil in the Book of the Kings, there is enough and enough again, as long as any Vessel is brought to receive it.  
And this may direct us toward the forming of the reliance of our Faith upon the blood of Christ, the great work that a Christian hath to do for his Justification and Salvation. Which will be the more cleared to us, by considering how his blood is the blood of the Covenant. Which is the next thing we should speak to, had we time to do it.   

A SERMON PREACHED UPON  HEBREWS XIII. 10. We have an Altar whereof they have no right to eat, which serve the Tabernacle. 
THERE is one that asks our Saviour, Good Master, what good thing shall I do that I may have eternal life? Mat. XIX. 16. And another that asks his great Apostle, What must I do to be saved? Act. XVI. 30. The questions mean one and the same thing, but only proposed in different expressions. And the answers tend to one and the same purpose, though proposed in terms very different. Our Saviour answers, If thou wilt enter into life keep the Commandments. The Apostle answers, If thou wilt be saved, believe on the Lord Jesus Christ. The one proposeth Faith, the other proposeth Good works; not in such contrariety as the Apostle James speaks of Faith and Works, Chap. III. but in such consonancy as that the one is subservient unto the other, keeping of the Commandments towards the bringing on of Faith, and Faith to the breeding and forwarding the keeping of the Commandments, and both to obtain eternal life.  
I will speak at present of the absolute necessity of Faith for the obtaining eternal life; and therefore have I chosen these words, which I have read to you, which seem at first sight to be mere strangers to such a subject, but when explained and rightly understood, are very pertinent to such a matter. I say rightly understood, for there are many, the Popish Expositors especially, that understand them exceedingly wrong, and as far from the Apostles meaning as likely can be.  
By we have a Altar, they understand the Altar in their Churches, viz. the Table where they administer the Sacrament, and thence they call the Sacrament, The Sacrament of the Altar. A title that hath been too common in England, and which hath cost many a good man very dear. The Lord grant the title be never known here any more. But the title of the Altar is commonly known among us still; and ask many why they call it an Altar, they will be ready to produce this place of the Apostle, We have an Altar. As if the Apostle, who had been crying down the service and sacrifices of the Altar all along this Epistle, and shown that they were but shadows, and to vanish when the substance appeared, should set them up again, and build up anew, what he had so earnestly set himself to destroy. As if Gedeon that destroyed the Altar of Baal in the night, should fall a-work in the morning and build it up again.  
But the Altar in the Apostles meaning here is Christ himself. And as he had called him an High Priest, and a Sacrifice along in the Epistle before, so he calls him also the Altar here; showing that all those things did but represent him, and that he was the substance and reality of those shadows. He shows how he was the Great High Priest in the later end of the fourth, and along the fifth Chapter. He shows how he was the great Sacrifice in the ninth and tenth Chapters; and how he was the great Altar, he shows at this place, We have an Altar.  
And that he means Christ by the Altar is apparent by two things, that follow, to omit more, that might be collected by the context.  
The first is, in the words immediately following, For those beasts whose blood was brought by the High Priest into the holy place for sin, their bodies were burnt without the Camp. Therefore Jesus also that he might sanctify the people with his own blood, suffered without the gate. His argumentation is this: The great solemn Sacrifice for sin on the day of atonement was not burnt upon the Altar in the Temple, but was burnt without the City; so Christ was sacrificed without the gate; so that whosoever will partake of that true Sacrifice for sin, must go to the Altar there, and not to the Altar within the Temple.  
And in the next verse but one he shows yet more plainly that he means Christ by our Altar, ver. 13. Therefore by him let us offer the sacrifice of praise continually to God. As on the Altar in the Temple they offered their Sacrifices and Thank-offerings, so by him, as on our Altar, Let us offer our sacrifice of praise to God.  
So that in the words you have an Affirmative assertion, and a Negative. The Affirmative, That we have Christ for our Altar. The Negative, That they that serve the Tabernacle have no right to eat of this Altar. The Affirmative comfortable to every true Christian; the later seems comfortless for every true Jew. The reason of the Negative assertion we may inquire more particularly into afterwards. To the former to speak at present, we take up this Observation from it;  
That he that will offer any sacrifice acceptable to God, must go to Christ as the true Altar, on which to offer it. No sacrifice among the Israelites could be accepted if it were not offered on the Temple-altar. And it was Gods special command, Thou shalt not offer thy sacrifice in any of thy Cities, but shalt go to the Altar of the Lord thy God in the place which he shall choose. Nor can any sacrifice be acceptable to God of any Christian, but what is offered to him upon the Altar of his appointment, the Lord Christ, where alone is atonement for sinners. As Priesthood and Sacrifice were typical, and signified to this purpose, so also was the Altar of the same signification. And whereas there were two Altars at the Temple, one for Sacrifice, the other for Incense, they did both but represent Christ and his acting in his two great works, viz. His offering himself a sacrifice by his death, and his offering the continual incense of his mediation. And how methodically did the representation proceed suitable to the reality? For first the Priest offered the Sacrifice upon the Altar, and then went in within the Tabernacle, and offered incense. So Christ first offered himself at his death, and then went into the highest Heaven to make Intercession.  
The Papists in their Mass take upon them to offer Christ as a Propitiatory sacrifice for quick and dead. So they are the Altar, and Christ is the offering. But we learn better, to make Christ the Altar, and we ourselves, and our services the offering offered upon it.  
For the clearing of the thing before us, and to reduce these words of the Apostle to a Doctrine of Faith, whither he intends them, let us premise these four things.  
I. That every Christian hath three spiritual Sacrifices to offer to God, Himself, his Devotions and Religious services, and his good works and Religious walking. 1. Himself, Rom. XII. 1, 2. I beseech you Brethren, that you present your bodies a living sacrifice, holy, acceptable unto God. 2. His prayers, Devotions and Religious services, Mal. I. 11. In every place incense shall be offered unto my Name, and a pure offering. And, 3. His holy walking, 16 ver. of this Chapter, To do good and to communicate forget not, for with such sacrifice God is well pleased. Christ is to be offered to God no more, as Papists take on them to offer him every Mass; but man is to offer himself to God, the only sacrifice that God now requireth. Now,  
II. On what Altar is this spiritual Sacrifice to be offered, and presented to God? On some spiritual Altar, as it is a spiritual offering. Those Sacrifices that were earthly and material required an earthly and material Altar; but those that were spiritual must be offered on some spiritual Altar; else the manner of offering them contradicts their nature. Now what the Apostle speaks concerning the Rock in the Wilderness, The Rock was Christ; so we may say concerning the Altar under the Gospel, The Altar is Christ. In the Law the offering was to be put into the hands of a Priest, or it could not be accepted; so our services are to be put into the hands of Christ to be presented to God, else no acceptance. And the sacrifice was to be laid upon the Altar, or it could not be accepted; so must ours be laid on the altar Christ, or no acceptance. For,  
III. The Altar must sanctify the Sacrifice to make it acceptable; and so our Saviour tells, Mat. XXIII. 19 It was not enough that the Sacrifice was a clean Beast, and not unclean, nor that it was without fault or blemish to make it an acceptable Sacrifice. But it must be laid upon the Altar, for that to sanctify it, and to make it a right Sacrifice.  
IU. And here I cannot but take up the Jewish Doctors most true and pertinent explication of that point about the Altars sanctifying the gift, viz. The Altar sanctified that that was fit for it. The Altar could not sanctify an unclean Beast, a Dog or an Ass, or a Cat, to make it a Sacrifice, but only a Beast that was clean. And if the Beast were a clean Beast in his nature, yet if he had faults or blemishes, the Altar did not sanctify him for a sit Sacrifice; but it sanctified only that that was fit for it.  
By all which laid together we may learn and observe the great Doctrine of Faith, about our acceptance with God only by Christ. Which to view particularly, let us begin from this.  
First, None can come to God to find acceptance with him, but he must first give himself into the hand of Christ to bring him to God for acceptance. The Apostle tells us that all acceptance is in the Beloved, and to be expected no other way, Ephes. I. 6. This is the great mystery of the Gospel. For the want of which duly owned, Turks and Jews are at loss, and are lost from God for ever. They both pretend for Religion, pretend for Heaven; but they both miss the door by which alone they are to enter, and so are excluded eternally, missing of Christ, by whom only we come there. Our Saviour indeed speaks of entering, and getting into the sheepfold some other way than at the door, but he saith, they are thiefs and robbers. His meaning is of false teachers, that can find a way to creep into the sheepfold, the Church, to seduce and destroy the sheep, some other way than at the right door. But whosoever will get either into Heaven, or indeed into the true and sincere Religion that leadeth thither, must enter by Christ the Door, or he will never come there. Joh. XIV. 6. I am the Way, the Truth and the Life, none can come to the Father but by me. Consider of that, I am so the Way that none can come to the Father but by me. Then sure the Papists are out of the way, as well as Turks and Jews, when they think to come to God by the mediation of Saints and Angels. None can come to God but by me, saith our Saviour; but I can come to God, saith a Papist, by the Virgin Mary, by Peter, Paul, and the mediation of other Saints in Heaven. Certainly they must have some nice distinction here, or they contradict Christ to his face, and take his honour and give it to another.  
Heb. VII. 25. Christ having an unfailing Priesthood is able to save to the uttermost those that come to God by him. If you come to God you must come by him; and that only is the way to be saved. But if you expect to come to God by any other means whatsoever, you are out of the way and will be lost. 1 Pet. III. 18. Christ suffered once for sins, the just for the unjust, that he might bring us to God. If there were any other way to come to God than by Christ, the death of Christ was but to little purpose, and our believing in him to as little. And we may justly say with the Apostle, 1 Cor. XV. 14. Our preaching is in vain, and your faith is also vain. It is said of Christ, that he is a Priest for ever after the order of Melchizedek, Psal. CX. Though he died and offered himself the great Sacrifice for sinners; yet he is a Priest for ever, still offering sacrifice to God; but no more himself, but his people's sacrifice; And that offering is twofold, viz. offering the persons of his people to God, as an acceptable living sacrifice; and offering their services, as an acceptable spiritual sacrifice to God. Of the former you have testimony from his own words, Isa. VIII. 18. Behold I and the children which the Lord hath given me. Of the later, Revel. VIII. 3. where you read of his offering the prayers of all Saints upon the Golden Altar, which was before the Throne.  
What the manner of Christ's mediation is, is too curious to inquire after; but what the matter of his mediation is, these two things make evident, viz. his presenting his people to God's acceptance; and his presenting their services to the like acceptance. For what acceptance can any soul under Heaven find upon his own account? What can a man do toward his own justification before God? Job VII. 20. I have sinned, what shall I do unto thee? A very pertinent question. A man is so little able to find acceptance with God of himself, that he may rather stand amazed, that ever sinful men do find acceptance. The Apostle accounts it not an ordinary thing, to comprehend with all Saints the breadth and length, and depth and height of this mystery. Ephes. III. 18.  
Before Christ, a Mediator, was set up, imagine how Adam could deal with God to find acceptance with him, after he was now become sinful Adam. Nay it is not easy to conceive how he dealt with God, even while innocent. For certainly it was his duty to pray in his innocency; thereby to show his dependence on God; but upon what interest to pray, when he had no Mediator, is something difficult to apprehend. But after he was fallen, and Christ not yet promised, those three hours that he lay in darkness before the promise of Christ came to him: How could he then pray to God, and upon what account beg his pardon? But I need not to use many words to show the need of Christ a Mediator.  
Secondly, This that we have spoken concerning the Altar may give us some measure and scantling, how to come to Christ and believe in him for acceptance, viz. to rely upon him entirely for our acceptance with God; as the Israelite cast himself entirely upon the Priest's offering, and the Altar sanctifying his gift, that it might be acceptable.  
If there may be any distinction made betwixt coming to Christ, and believing in him (which indeed may very well signify the same thing) let us observe it here, and observe it upon the comparison before us about the Altar.  
An Israelite comes and brings a sacrifice along with him to the Priest and Altar, and prays him, I pray, Sir, offer this to God for me for acceptance. You must first observe the nature and quality of his sacrifice, whether it be fit for the Priest to meddle with, and for the Altar to receive upon it. I remember a distinction the Jews have in their writings concerning a firstborn child, viz. that he may be fit for the inheritance, but not fit for the Priest, that is, may have some blemish or defect that he may not be fit to be consecrate to God, as the firstborn aught to be; yet may be fit enough to inherit his Father's land. A man may be fair and fit for this and that employment in earthly things, and very useful in his place and station, when in the mean while he may be little fit for Christ's employment or receiving. An Israelite brings a Dog, Cat, etc. to the Priest, and entreats him to offer that upon the Altar for him. Was this a fit offering for the Altar? Can the Altar with all its holiness sanctify such a gift as that? Antiochus the wretch when he offered Swine's flesh upon the Altar, it was to defile the Altar, and not for the Altar to sanctify the Sacrifice.  
This shows what kind of person he must be that goes to Christ to desire him to present his person an acceptable sacrifice with God, and that he may find favour with him. He must bring him a clean sacrifice, or no coming there. In Isa. LXVI. 3. where the Prophet speaking about abolishing the Jewish Sacrifice under the Gospel, he saith, He that killeth an Ox is as if he slew a man; he that sacrificeth a Lamb is as if he cut off a Dog's neck; and he that offereth an oblation as if he offered Swine's blood. Think not that when offering of clean beasts is ceased, offering of unclean will be accepted. Men think to obtain acceptance and favour from God through Christ at an easy rate, and with a little ado, when there is more in it than they conceive. They must first be such as are fit for Christ to own, and to present to his Father a sacrifice, fit to be offered to God upon his Altar, and not a Dog or Swine. The Apostle tells us how to come to this our Altar, Heb. X. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. It is the custom in our University, that when any one presents another to the Vicechancellor and University for the taking of any degree, he undertakes to them, that he is fit for such a degree. Christ never presented any to his Father to graduate him in his acceptance and favour, but such an one as was qualified and fit for that acceptance. When I say fit, I mean not out of merit, but so qualified as God requires those to be qualified that he will accept.  
A thing very well worth the deep consideration of us all, that we be not deceived concerning believing in Christ, as too many are deceived. Who is he among us, but he thinks at one time or other so to believe in Christ as shall serve his turn for salvation; while in the mean while he walks in the clean contrary way to believing? To believe in Christ is indeed to rely upon him for salvation, but it is relying upon him on such conditions as Christ will admit of; not at a man's own pleasure. A man takes on him to get to Christ, through him to find acceptance of God, though his tongue be full of vanity, hands of filthiness, heart of evil, life of profaneness; yet through Jesus Christ our Lord he hopes to speed well enough. It is true indeed, that there is no other name under Heaven, whereby acceptance with God is to be found; but this man does no better than bring a Dog or a Swine to be offered on the Sacred Altar, when he thinks that Christ will present such a filthy beast as he for a person to be accepted of God. No, Wash you, make you clean, put away the evil of your do from before mine eyes. Cease to do evil, learn to do well. And then come to the Altar, and you may hope for acceptance.  
Those that Christ presents to his Father are such, as of whom he is not ashamed, Heb. II. 11. and XI. 16. But would not Christ be ashamed to present a Dog or a Swine, a filthy and ugly sacrifice to his Father, a wretch that is all dirt and filth, and pollution, and wallows in it still, and will not out of it?  
He in the Law that must come nigh the Altar, must wash himself in water, and change his garments, or he must not come to offer there. The application is so easy that I need not to insist upon it. And by this very thing we may observe two things.  
I. That reliance upon Christ comes not into date, till a man do the best he can to fit himself to be a sacrifice for that Altar. The Altars sanctifying of the gift came not in date, till the offering was fit for the Altar. There must be these concurrents, First, It must be of the clean kinds of Beasts or Birds, Oxen or Sheep, or Goats, Sparrows, Pigeons, or Turtles; not Dog, Cat, Ass, Bear, not a Crow, Raven, Owl, or Vultur. Then it must be viewed by some skilful person, that it be without blemish, as well as that it be clean, viz. That it be not a blind Bullock, or Lamb, that it be not broken, diseased, etc. And lastly, the Offerers freewill and mind in his offering must be concurrent. And thus qualified it was fit for the Altar, and the Altar sanctified it. Now was there all this care about the offering of a beast upon a material Altar of brass or stone; and is not as much at least required for the offering of a souls own self on Christ the Altar? Must any thing polluted or unclean come near that Altar?  
Faith in Christ is not so easy a matter as men take it for; a man must first do all he can in purifying himself, before he can believe. For his believing is his refuging to Christ, to make out for him, when he sees he cannot do it himself.  
And by this appears the vast difference 'twixt the believing of a Jew, and the faith of a true Christian. The Jew as he thought performed the Law, and believed that he should be justified by his performance, and looked no further. A true Christian observes the Law the best he can, but when he hath done all, he finds himself but an unprofitable servant, and that he comes infinitely short of Justification by all he can; therefore casts himself upon Christ to satisfy for him. The sacrifices of God are a broken heart, a broken and a contrite spirit, O God, thou wilt not despise, Psal. LI. 17. Under the Law nothing that was broken or bruised was to be offered; under the Gospel no heart but broken or bruised, is to be offered. And whereupon bruised and broken? not only upon sight of the evil they have committed, but also upon sense how little they can do of good, when they have done their best. And then lay such an heart upon the Altar, Christ and the Altar sanctifies the gift, and makes out for it.  
Brethren, take heed you be not deceived about Faith, by which you must stand or fall to all eternity. It is more than fancy, or thinking or hoping you shall be saved by Christ, it is more than taking on you to pray in the name of Christ, more than begging mercy for the sake of Christ. It is working and labouring in the way of God's Commandments till you be weary and heavy laden; and then resting yourselves in Christ for safety and refreshing. It is doing your duty all you can, and still leaning on Christ to make out all failings for you. It is that that must bring up the rear of your best endeavours. As Simon of Cyrene was laid hold upon to bear the Cross of Christ after him, when it was too heavy for him. So on the contrary lay hold on Christ, and get him to bear your burden for you, when you yourselves are not able to bear it.  
II. By this also we may observe the absolute necessity of keeping Gods Commandments for salvation, as well as the absolute necessity of faith for salvation, and the amicable and indeed unseparable agreement 'twixt these two. It is impossible to find acceptance with God for justification and salvation, unless by faith in Christ we be presented as living sacrifices upon him, the Altar. And it is impossible to be fit sacrifices for that Altar, unless by keeping the Commandments of God we be purified and fitted. For as Faith purifieth the heart where it is once come, Act. XV. 9 So keeping the Commandments of God is purifying the heart, that Faith may come. Consider of that, 1 Pet. I. 22. Seeing you have purified your hearts in obeying of the truth. Now what is obeying of the truth, but doing what God in the word of truth directeth and commandeth? and this also purifieth the heart toward believing, as Faith doth, when a man now believes.  
And thus believing and obeying are so twisted together, that without keeping of God's Commandments the best you can, you cannot come by Faith; and Faith when it is come, it cannot be without keeping of God's Commandments the best you can. For as to the former we may not unproperly apply those words of the Apostle, Gal. III. 23. For before faith came we were kept under the Law, shut up unto the faith which should afterwards be revealed. And as to the later, that in Jam. II. 26. As the body without the spirit is dead, so faith without works is dead also.  
And now to make some Application upon what hath been spoken, and to take up the words in order.  
First, From the title here given to our Saviour, that he is our Altar, upon and through whom to offer ourselves, and all our services to God, we may observe that the bare offering of Christ himself upon the Cross is not the all that a Christian hath to look after for his salvation, but he himself is also to offer himself through Christ to God. Christ was a dying sacrifice, a Christian must be a living; and as Christ voluntarily offered himself to God, so is he also to do in his place and station. How oft do we find in Scripture that the death of Christ doth challenge our dying to sin, and not living to ourselves, 1 Cor. V 7. Purge out the old leaven that ye may be a new lump, for even Christ our Passover is sacrificed for us. 2 Cor. V 15. And that he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them. And so there are divers other places to the like tenor.  
The obedience of Christ does not dissolve the obedience of a Christian, but enhance it. For his obedience was not to disannul our obedience, but to challenge it, to love him who loved us first. His offering himself was to lead us the way, and to teach and engage us to offer ourselves also. He to die according to the will of God, and we to live according to his will; that is, to die unto sin, and to live unto righteousness.  
Secondly, Now since every one that is accepted of God is to be presented to him as a sacrifice offered through Christ, as the most Sacred Altar, it may give us just cause daily to examine ourselves, how fit we are to be presented to that Altar, and from that Altar to God. The Sacrifice under the Law was to be examined, whether it were fit or no, by one that was skilful in such a scrutiny. The work now under the Gospel must be our own; every one to examine his own heart, since the heart should be that that is chief offered. And let our hearts speak to us, if they will but learn to speak truth, how many of us, think we, are fit for the hands of Christ to present us at his own Altar, and to offer us to his Father? Will his pure and most holy hands meddle with any thing that is impure and filthy, to bring us to his Altar? A man is worldly and covetous, filthy and lascivious, cruel and envious; is such a beast, such an unclean beast fit for Christ to hand to his Altar, to make him a sacrifice to God? Do we believe that ever he will or can say to his Father, Father, I present this filthy man to thee, to be accepted of thee, as a well pleasing sacrifice? Who of us would be willing that Christ should present us to God, to take us as we are, and deal with us as we deserve? Who of us can think that we are such, as that Christ may call us Brother or Sister, or Mother, and commend us unto God's acquaintance and favour under such titles?  
Let us compare the case with those the Apostle speaks of here, that have no right to eat of our Altar, viz. those that serve the Tabernacle of the Levitical Priesthood. And why have they no right?  

I. It may be said, they had no right to eat of the sin-offering of atonement; for that was all to be burnt, and nothing to be eaten of it, as the Apostle toucheth immediately after. Now in this regard the parallel will not hold, because Christ was not consumed as that sin-offering was; but he was sacrificed that he might be eaten, or spiritually fed upon.  
II. What the Priests did eat of the Sacrifices, they eaten within the verge of the Temple, and might not bring those holy things out of the holy ground. But as the Apostle tells here, Christ was sacrificed without the Gate, whether it was not lawful for them to come to eat any sacrifice. But this, I believe, is not the reason why the Apostle saith, They had no right to eat of the Altar that we have.  
III. The Jews have a tenet, which is considerable, and not impertinent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests eating of the Sacrifices was for expiation of them that offered them. It is very true, that God allowed the Priests such and such parts of the beast sacrificed, for their diet and maintenance. But that was not all, but there was some religious concern in their eating them, viz. for the benefit of the offerer. Now if you take the Apostle speaking in reference to this matter, the Priests that served the Tabernacle could not eat of the Altar or Sacrifice that we have under any such notion. For the offering of Christ, as it was not by men but by himself and God; so the feeding on him cannot benefit either them, or any other, but him only that feeds on him.  
iv Therefore the Apostles reference is to the Priests very serving in the Tabernacle; that they themselves that stood upon those Sacrifices and services in the Temple, as sufficient enough to atone for sin, by that very conceit outed themselves out of benefit by Christ our Altar, who is the only atonement; and they that can feed upon any other way of atonement have nothing to do with him.   
We cannot but be affected with the expression of Having no right to eat of our Altar, as a very doleful accent, which speaks having no right at all to Christ. Which very sound may make a heart to tremble. No right to Christ? No portion in the Son of God? The very mention of the thing may justly move us to the examination of ourselves, whether we think we have any portion in him, yea or no. Take heed it be not with too many, as it was with the Church, Rev. III. that said, I am rich, and increased in riches, and want nothing, whereas she was wretched, and miserable, and poor, and blind, and naked. Take heed that we think not we have share in Christ, and have none at all; and that we perish not with such a dead child in our bosoms, such a fancy and delusion in our hearts.  
Look upon these men that served the Tabernacle; they are men that are careful and attendant upon their service, blameless in their lives, zealous in their Religion, and servently looking after atonement and salvation. And yet because they relied upon their services, and thought to be saved by the very works they did, they miss of Faith, and so miss of Christ, and have no right in him; and so perish from him for ever and ever. How many of us have gone so far in a religious way as we may suppose these men to have gone, and sought for justification and salvation so earnestly as they have done, have been so constant in devotion and duty, as they have been? and yet they had no right in Christ. What just fears may this create in us that we also have no right at all in him?   

A SERMON PREACHED upon  LUKE XV. 7. I say unto you, that likewise joy shall be in Heaven over one sinner that repenteth more than over ninety and nine just persons, that need no repentance. 
THE occasion of these words is at vers. 1, 2. where the Evangelist tells us, that all the Publicans and Sinners came unto our Saviour to hear him. Which is something strange to hear. For it was much, that any such came to him; but exceeding much, that all should come. And not a much unlike expression you have at vers. 1. of Chap. XII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Ten of thousands of the multitude, or common people, were gathered to him: twenty thousand at least according to the strict propriety of the Greek expression. Which was a very vast company.  
But if you observe the beginning of the Tenth Chapter, it gives light to these stories. A little above half a year before our Saviour's death, he sends forth Seventy Disciples by two and two to every City, and Town, and Place, whether he himself was to come. These were to certify the people of his Person, that he was Messiah; and to certify them of his coming to them, and to prepare them for the receiving of him against he should come. This raises vast multitudes to hearken to him, hearing of Messiah coming, and knowing where to meet him. And amongst others a very great and general conflux of Publicans and Sinners, men of an infamous name, and scandalous conversation among the Nation. The Scribes and Pharisees quarrel our Saviour for entertaining such and conversing with them. An evil business, but proves occasion of good, and light ariseth out of that darkness.  
For thereupon our Saviour proposeth the three Parables of this Chapter. And in them transmits' comfort to all posterity that should repent, and encouragement to all to repentance. The words of the Text are the Application of the first Parable. As a man that hath lost one sheep out of a flock of an hundred, rejoiceth more for the finding again that one that was lost, than for the ninety and nine, that went not astray. So I say unto you, that likewise joy shall be in Heaven over one sinner that repenteth more than, etc.  
In the words you see there are two assertions. The one, Positive, the other Comparative. The Positive, That there is joy in Heaven over one sinner that repenteth. The Comparative, That there is more joy in Heaven over one sinner that repenteth, than over ninety nine just persons, etc. The former something strange, but very comfortable. The later more strange, and something difficult.  
It is something to hear of joy in Heaven for a sinner's repentance. But more strange to hear of any men on Earth, that need no repentance. There is nothing but joy in Heaven, and one would think enough and enough again in the fruition of God. It may seem something strange, that any addition should be made to it by the conversion of men. And it were no great news to hear of ninety nine thousand, that did not repent, but strange news to hear of any one person that needed no repentance. The wisest of Men tells us, That there is not a just Man upon Earth that doth good and sinneth not, Eccles. VII. 2. And then is there a just Man upon Earth, that needeth no repentance for his sinning? And the Apostle James assures us in Chap. III. 2. That in many things we offend all: and that very thing may assure us, that we have need to repent of many things.  
For the apprehending of the meaning of our Saviour in this Comparison, we may observe, that he speaks either by way of opposition to something in the opinion of those, to whom he speaks; or directly in reference to the Persons of whom he speaks.  
It was common with the Nation of the Jews to distinguish just Men into two sorts. 
I.  Those that had been sinners, but had repent, and were become new Men; these they acknowledged to be just Men in comparison of wicked Men, and in comparison of what themselves had been before. But those that had not been sinners, and faulty, and vicious Men, but had led a fair course of life all their time, like that young Man, Matth. XIX. that had kept all the Commandments from his youth: these Men they account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good or holy Men, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly just Men. And oh! How far were these beyond those Men, that had needed repentance? How they speak plainly and copiously to this Tenor in their writings, it were easy to produce. I shall give you but two instances according to the two things I mention, viz. Their making such a distinction, and their under-ranking Men of repentance below the other. As to the first.  
I. At the Feast of Tabernacles, while the Temple stood, the Elders and Grandees of the Nation used to dance in the Temple every night, and to sing these Songs. Some of them this, Blessed be my youth, that hath no way shamed my old age. These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say they) good and holy Men; and that had been Men of good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their first sprouting, or growing. The other sung this, Blessed be my old age, that hath made amends, and expiated for my youth. And these, they say, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of repentance. And,  
II. How far they undervalved these Penitents and Repentance below the other, they speak in their interpretation of those words, Esa. LXIV. 4. From the beginning of the World Men have not heard, nor perceived by the Ear, neither hath the Eye seen, O God, besides thee, what he hath prepared for him, that waiteth for him. The good things, say they, that the Prophets prophesied of, were for Men of Repentance, and those things were revealed to the Prophets: but the things that are laid up for those that are perfectly Just, never Prophet's Eye saw, nor Ear heard, nor were they ever known to any but God. This distinction the Apostle alludes to, Rom. V. 7. For scarcely for a righteous Man will one die: that is, for one that is barely a righteous Man by repenting himself of his unrighteous ways: yet peradventure for a good Man some will venture to die; that is, for one that is perfectly just from the beginning, and that needeth no repentance.  
They do indeed prefer Repentance before perfect righteous ones in this one regard, that Penitents have tasted the pleasures and sweet of sin, and have forsaken them, and cast them off: when it is doubtful, say they, whether those perfect righteous ones would have done so, if they had tasted the pleasures of Sin, as the others did. Yet howsoever they account it better always to have been of a holy conversation, than once to have been unholy, though now become holy. And better never to have needed repentance, than to have needed it, and betaken to it.  
And if you understand our Saviour as facing this Opinion of theirs, there is no difficulty in his words, but they are plain and easy. As if he should thus speak out at large. You think yourselves very righteous, and that ye need no repentance, and therefore ye despise these poor creatures, Publicans and Sinners, as men of a hopeless and desperate condition; but I say unto you, There is more joy in Heaven over such an one repenting, than over an hundred such as you conceive yourselves to be, not needing any repentance at all.  
Or doth our Saviour speak of those that have been Good, not in their own conceit, 
II.  but indeed and in reality, from the very first, and never run into any extravagancies from a child? As Josiah sought the Lord from eight years old, and so continued; and as Timothy trained up in piety from a child: and as others, that have been so happy as to remember their Creator in the days of their youth; and have begun to be pious, and so have continued from their cradle. Doth our Saviour speak of such as these on the one hand, as well as he speaks of sinners, that come at last to repent on the other? Is there more joy in Heaven for a penitent Thief upon the Cross, that had been a villain to that very time, than for a good Obadiah, that had feared God from his youth? More joy in Heaven for a Mary Magdalene repenting, who had been an arrant strumpet a long time, than for a holy Hannah, that had never trod awry? It seems so by the Parable of the Prodigal and his elder Brother: more joy for the return of that mad, rambling, debauched, vicious fellow, than for his elder brother, who had ever kept at home with his father, and never transgressed his commands. And how the Parable may admit this construction we shall observe afterwards.  
However though as to the comparison, there may be some difficulty, and about the Person that is said to need no repentance: yet as to the Positive, and about a sinner that reputes, there is no scruple at all. And so we will speak to that especially; and speak to the Comparison, as occasion offers itself. The Positive being this:  
There is joy in Heaven for a sinner that repenteth. Joy in Heaven when a sinner repenteth? Or, for a sinner that repenteth? When we have wondered a while at the thing itself, than we may ask, Joy among whom?  
And truly we have very just cause to wonder at the thing itself. And it is as feeling a passage as likely we can meet with in all the Scripture, Joy in Heaven upon a sinners repenting. How then may you construe that expression, Well done, good and faithful servant, enter into thy Master's joy? Mutual joy, thou rejoicing in thy Master, and thy Master rejoicing in thee. The good servant by his very repentance rejoicing his Lord, as well as his salvation with his Lord rejoicing him. I cannot but think of that passage concerning the Eunuch, Act. VIII. That when he was converted and baptised, he went away rejoicing. And there was rejoicing in Heaven for it by our Saviour's relation here, as well as there was with him on earth: one deep calling upon another through the noise of the water-pipes. And like two Lutes tuned in Union, the very same string of joy sounding in Heaven, that was struck here upon Earth. Not much unlike the stile of that passage, What ye bind on Earth shall be bound in Heaven.  
We read of some, that upon reading or hearing some particular Texts of Scripture have been converted, and become new men. So was S. Austin by reading a verse or two in Rom. XIII. Junius by reading three or four verses of Joh. I. And so others by others.  
Now can you find a more winning, melting, piercing passage almost any where in all the Bible than this, if we well consider of it, There is joy in Heaven over a sinner that repenteth? That for yours, or mine or any of our repentances, there should be joy in Heaven? Alas! if we were all in Hell, what were Heaven the worse for it? And yet that it should be joyful news to Heaven, if we repent! Do we not know how joyful news takes upon Earth? And do we not wonder, that our repentance should bring joyful news to Heaven?  
We read how Jacob was ravished and revived, when the joyful news came to him, that his son Joseph was alive. And are there those in Heaven would be so affected, if we repent? Yes, the great King of Heaven tells us so, That there is joy in Heaven, etc. How full are we, if we have good news to tell, till we tell it? Ahimaaz and Cushi ran as if they ran for their lives, who shall first bring the good news of Victory over Absalon. And is it possible for any of us to bring good news to Heaven? Yes, the Text tells us we may. For our repentance would set Heaven a rejoicing; and be very gladsome tidings there. And who is it, that runs astrife, that he may first bring such rejoicing news thither? As the four Lepers said at the Camp of the Syrians, We do not well, that we tarry here, for this is a day of good tidings, and we are to blame, if we go not, and tell them. Men and Brethren, more joyful news cannot come to Heaven than of our repenting. And are we not moved at the thoughts of it, and do we not blame ourselves for delaying to send such news thither? Do we by muddling here for money, and pleasures, and preferments, and I know not what, as those Lepers did in the Tents of the Syrians, when our repenting and turning to God would set Heaven itself on rejoicing for us?  
It is no wonder, if a Soul rejoice, when it gets to Heaven: but it may ravish us with wonder and amazement, that Heaven should rejoice for a man's making thither. For what need hath Heaven of such poor, wretched creatures, as we are? Who would not dwell upon such a subject as this? But it must be rather in Meditation than Elocution. For astonishment at the thing may swallow up words, that we are not able to speak of it, to speak it out. Make out by your memory, meditation, and admiring what my Tongue wants in expressing and uttering. Let such a ravishing truth as this, That there is joy in Heaven, etc. never slip out of your memory. Cherish the warm thoughts of it in your spreading meditation. Meditate yourselves into rapture at such comfortable tidings from Heaven, that your repentance would be joyful tidings to Heaven: that there would be joy in Heaven for your repenting.  
But joy among whom there? And let that be a second thing to meditate of, and to warm 
II.  our meditation. The Text only tells of joy in Heaven, and particularizes no more, but the rest of the Chapter speaks out with whom. The last Parable in the Chapter tells you there is joy with God the Father, by that intimation, How the Father rejoiced upon the return of his lost Prodigal son. The first Parable in the Chapter tells you, there is joy with Christ, the great shepherd, by that intimation, How the man rejoiced upon the finding and bringing again his wand'ring and lost sheep. And the application of the middle Parable speaks it out, vers. 10. That there is joy in the presence of the Angels of God over one sinner that repenteth.  
Joy with God the Father, joy with Christ the Son, joy with the holy Angels. Do we need to inquire, whether with the blessed Saints in Heaven? We have more reason to stand admiring at this, that is so plain before us, than to intricate ourselves with that that is more obscure. God and Christ, and the Angels know a man's repenting here; which the glorified Saints in Heaven, for aught we know, know not. And God and Christ and Angels can be helpful to a Soul in the ways of repentance here, which the glorified Saints in Heaven cannot be. I know who they be, that will maintain, that the Saints in glory know a man's repentance, and can be helpful to him in the ways of repentance. And that therefore they are to be prayed unto. But we leave them to their proofs and practices: we have no such Doctrine, nor custom; nor the Churches of Christ. We doubt not, but  
First, The Saints in glory desire the consummating of the mystical body of Christ in glory. It is their desire here, and it leaves them not there, Rom. VIII. 23. They groan here for the Adoption, that is, the Redemption of the Body. And they carry the same affection of desire of it into Heaven.  
Secondly, We may very well conceive, that the Saints in glory rejoice as this his mystical Body comes on to be glorified, when a Soul comes to Heaven.  
But that they know what men do here below, is neither proved, nor is it material to be believed. Therefore I shall not entangle myself in that question, but leave it to them that do believe it, to prove it, when they are able.  
That God and Christ and Angels rejoice over a sinner, that repenteth, is that that is before us: and it is a thing that may be wondrous in our Eyes, and we can never meditate too much upon it. That God should rejoice over a repenting sinner with, Oh! this my Son was dead, and gone, but he is alive and found again. That Christ should rejoice with, Oh! this my sheep was wandered and quite lost, but here he is found out, and brought back again. And that the Angels should rejoice with, Oh! here is a poor Groat, that was quite lost and gone, but now found and recovered again. Certainly these are strange things to hear, and who could have believed such a report, but that word of it is brought from Heaven by him, that came to reveal the will of the Father, which is in Heaven?  
Upon the hearing of it, whether shall we first stand to admire the wondrous goodness of God, Christ and Angels: or to consider the admirable excellency and virtue of repentance, that comes off so happily and comfortably with the rejoicing of God, Christ and Angels?  
When we rank Angels so roundly with Christ and God, it is only in reference to the particular we are speaking of, their rejoicing for the Conversion of a sinner. For who else knoweth not the great distance between them, as between the Creator and Creatures. But in reference to the subject before us, let us consider these two things of them.  
I. That their Wills are so entirely agreeing with the Will of God, that they can will nothing, but as he willeth. Their Dial goeth exactly with his Sun, and their Will set only by His, Psal. CIII. 20. They do his Commandments, and hearken to the voice of his words. And they cannot go a hair breadth from it to the right hand or left. That is, the fair Copy we have before us in that petition when we pray, Thy will be done on Earth, as it is in Heaven. So that what God mindeth towards the good of men, they do the like. Doth he desire the salvation of men? They do the same. Doth he look and wait for any man's repentance? They do so also. Doth he rejoice for a sinner's conversion? They rejoice also. And that,  
II. Not only out of their entire agreement with the Will of God, but also out of their entire love of Men. They are Ministering-spirits for the good of them that shall be saved, Heb. I. ult. And they do their Ministration most willingly and readily, and out of entire love, and desire of the good of men. Guess them by their contrary, the Angels that fell. The Devils seek the mischief of man all that they can: the good Angels seek his good. The Devils do hearty desire that all men might be damned; the good Angels desire that all may be saved. The Devils rejoice in any man's Perdition, the good Angels rejoice for his Conversion. And they willingly and readily attend upon men for that end, as God doth appoint them; and they require no pay or reward for their attendance, more than the man's amendment, and repentance, and that he would do as God would have him.  
The Papists will tell you of worshipping Angels: and the Apostle tells you there were some so deceived as to worship Angels, Col. II. 18. But will you hear what an Angel himself saith upon that point? Read Rev. XXII. 8, 9 I fell down to worship before the feet of the Angel, which shown me these things. Then saith he unto me, See thou do it not. For I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the say of this book. Worship God. Yes, that is all they desire for their attendance about us. Let us worship God, fear God, serve God, and they account themselves very well paid. Their Will is so entirely resolved into the Will of God, that they desire no more for all their service, than that our Will might be resolved so too. And their love and affection is so entire to man, that for their Ministration they desire no better pay, than that man would love God for his own everlasting good.  
Therefore though Angels be infinitely below God, as being his creatures; and though they cover their faces before God, Esa. VI as owning themselves so infinitely below him: yet when the good of man is the business that is transacted; as the seeking of his good, rejoicing for his good: it is no wonder if Angels be also named with God and Christ in some concurrence for such a thing.  
But in what sense are we to understand God and Christ and Angels rejoicing at a sinner's repentance? Are they subject to such a kind of passion, and such a change of passion and affection as we are? Consider the contrary. As God is said to rejoice at sinner's repentance, so he is said to be grieved at their sinning and impenitency, Psal. LXXVIII. 40. and XCV. 10. and Ephes. IU. 10. etc. Now is their such a change in God, as one while to be grieved, another while to rejoice; one while to be sad, another while to be glad? This is for such changeable things as we are, that are twenty things in an hour; but not for the Lord of Hosts, with whom is no change, nor shadow of turning. But these expressions are used concerning God, the things themselves, Joy and Grief, being so well known to us, that from these known things we might judge, how God looks upon sin and impenitency, and how he looks upon repentance: how the one takes with him, and how the other.  
Joy is the highest expression of our Contentment, and being well pleased: for it speaks that we have sped of that contentment we desired. For consider of these three degrees, Desire, Hope and Joy. There is a thing that would give us contentment, if we could obtain it, and thereupon we desire it. Hope to obtain it doth somewhat add to the contentment, and doth warm the Desire after it. But Joy comes when we have obtained it. Our joy is in our enjoying that content we desire. So that by God, Christ and Angels rejoicing at a sinner's repentance, is expressed, how great contentment and satisfaction and well pleasing a sinner's repentance is to them. It is that that they have mainly and earnestly desired: and now when it is obtained, oh! how contentive and well pleasing is it to them. I have now found the Sheep that I long looked for: I have found the Groat that I long desired to find: and my lost Son, that I have long longed for his return, is now come safe home again.  There is nothing more desirable to God, Christ and Angels than a sinner's repentance. 
Let that be the first thing, that we spend our present thoughts upon. Wine glads God and Man, Judg. IX. So Repentance glads God and Angels. I remember that Job XXXVIII. 7. where there is mention of the creation of the World, and of laying the foundation of the Earth, and the corner stone of it: and then it is said, The morning Stars sang together, and all the sons of God shouted for joy. The whole Choir of Angels sang, and shouted for joy to see that great work of the Creator to go so wonderfully. And it was worthy of all their shouting and singing and rejoicing. But here is a business, that God himself joins himself with the Choir, and rejoices and triumphs with Angels too.  
And what can move God and Christ and Angels to rejoice but this? Think seriously of this question, What could move them to rejoice but only this? Look all the World through, and think what in it might move joy in Heaven but this. Gold and silver and wealth, and earthly pomp is but a drug, as we say, reputed there. And bring tidings of that, and what is that to Heaven? That that we so dote on, that we are ready to venture Soul, Body, Eternity, all for, i. e. the pelf and prosperity of the World, offer it to God, Christ, Angels or glorified Spirits by bags, barns, by heaps, by mountains, what are all these to Heaven? As much despised, as Earth is below Heaven. No, it could be none of these earthly treasures that moved the joy of Heaven: nothing but the repentance of a sinner.  
Most true, God and Christ would be never the less blessed and holy and glorious, if never man in the World should repent. For God receiveth no addition from man, but man from God. And the blessed Angels would be never the less blessed and happy, if never Person should repent. For their happiness is Primitive and Original to them, and not Accidental. If all the World were in Hell, what were God less in Majesty and Glory? And what were the Angels less in blessedness and purity? And therefore it is the more ravishing a consideration, that God and Angels should rejoice when any come to Heaven. But the Repentance and Salvation of men is not a thing that God could not be without. For he was the same God before there was a World, that he will be for ever. Nor is it a thing the Angels could not be without. For the Angels were what they are before man was in being.  
But God would not, Angels would not be without men's repentance and salvation: and as I may say with reverence, they are not satisfied, will not be satisfied without men's salvation. The principle of this desiring is in the goodness of their own will, not in any pinching urgency in their own want. A poor miserable beggar, a poor miserable prisoner; that the one should come to a better estate, and the other obtain his liberty; if we have any whit Divine or Angelic hearts, we should wish it should be so, and we should rejoice if it were so: but this not out of any pinching need we have of the bettering of their estate: for we are not the worse, while they are in poverty and prison, and we should not be bettered by their being out. But something within of Love, Charity, Pity and Goodness is that that moves us to desire their bettering, at least should do.  
And how many inward Principles, as with reverence I may call them, there are to move God and Christ and Angels so to desire man's repentance, the way to his salvation, not a small time would serve to discourse. I shall only observe these two things concerning it.  
First, God created the World for Man, and Man in the World, more especially to show and communicate his Goodness. Consult Psal. CXXXVI. and it will inform, that the bottom of God's design in creating all things was to impart his Mercy. He made the Heavens. Why? Because his Mercy endureth for ever. He stretcheth the Earth upon the Waters. Why? Because his Mercy endureth for ever. That made two great Lights. Because his Mercy endureth for ever, etc. Showing all along that that which moved God to create the World was Mercy: and because he would impart Mercy to the Creature, especially Man, for whom he created all things. It is true, that he Created the world to show his Eternal Power and Godhead; and so the Apostle intimates, Rom. I. 20. But he created the World more especially to show that which he meant to communicate, which was his Mercy: whereas his Eternal Power and Godhead he cannot so communicate. But,  
Secondly, By the fall of man the brave workmanship and design of God is ruined. Man that he created to be his servant, is now become the Devil's bondslave: and he to whom he intended his mercy, hath now utterly lost his mercy, and is under the worst of misery. Satan hath now got the day, and all is his own: but the Zeal of the Lord of Hosts will not suffer it. Mercy doth not forsake poor man in misery, but doth double itself, and become Grace. Mercy had made him of a condition happy. Grace restores him from a condition miserable. Mercy had made him able to do for himself, and when that was lost, Grace raiseth up Christ to do and suffer for him. Mercy had made him partaker of the Divine Image; Grace makes him partaker of the Divine Nature.  
There is a Principle in God, as I may call it, that cannot but be moving for the good of man. And a Principle in Angels, that cannot but delight in that Principle of God. I say, that cannot but be moving; when indeed the wheel that stirs all, and necessitates that notion is only the goodness of God, and the Love of Angels to Men. As the moving, so the reason of the moving is within themselves.  
Object. Why then are not all men saved? If there be such an essential moving in God for the good of Man, why do not all men partake of that goodness? And if such joy in Heaven for a sinner's repentance, why doth not God bring all the World to repentance? For if he would, he could do it; and if he so delight in it, why doth he not do it?  
Answer, I remember the saying of the Prophet, The Lord is pleased for his righteousness sake, to magnify the Law and make it glorious. As the Lord is pleased to magnify his Grace in man's Salvation, so God is pleased to magnify the means of Grace, and that man should magnify the means of Grace, or no Salvation. God never intended that men should leap into Heaven without more ado; but that they should take jacob's ladder, the means that he hath appointed, to get up thither. In that opposition, that God sets in the Prophet betwixt his ways, and men's ways, (Are not my ways equal, are not your ways unequal) he plainly directs to take his ways whosoever intends to come to him. For it is not man's ways; it is no other way, that will bring to him.  
Now the means of Grace and Salvation we may distinguish into what God hath afforded for man's direction and forewarning, and what a man is to practise according to that direction. The Word and Ordinances of God is that that God hath afforded for direction and forwarding. And for the Practical means, I shall mention but these three instead of more. A man's striving to get clear from Satan; his labouring to have part in Christ; and his glorifying God by obedience.  
Here are the reasons of the joy in Heaven, when a sinner reputes. Because a Soul is delivered from Satan. Because there is one come in towards the making up of the Body of Christ, and to the glorifying of God, and his Word, and his Son, and Grace. I might enlarge copiously upon all these particulars. Now though there be such joy in Heaven for a sinner's repentance upon these reasons, yet can we not think for all that joy, that men should be brought to repentance, that either despise such means, or are far from applying themselves to them.  
Upon the●e things that we have hitherto spoken, we may the better judge of our Saviour's comparison here, of more and less rejoicing over a penitent sinner, and a just person. A person that hath followed righteousness from his youth, this man is not lost to God, because he hath always been in his ways. But a person that never came into the ways of God, and hath always been extravagant, that man is as yet lost to God. He is twice or thrice lost, in Adam, in himself, and by both lost to God. Now when such a person as this reputes and turns into the ways of God, Oh! how is God and Christ delighted and well pleased to see such a conversion. Not but that God tenders the soul of a Just person, as well as such a Penitents; but by how much the greater and more apparent danger he is delivered from, the more is God, as I may speak, affected with his Deliverance: and his own Grace and Word is the more apparently glorified in such a Deliverance.   

A SERMON PREACHED upon  LUKE XXIII. 42, 43. And he saith unto jesus, Lord, remember me, when thou comest into thy Kingdom. And jesus said unto him, Verily I say unto thee, To day shalt thou he with me in Paradise. 
OUR Saviour upon his Cross was like Joseph in his Prison, in regard of this circumstance, that he was between two Thiefs that had offendded against the Law of the Land, as Joseph was between two Servants of Pharaoh, that had offended against the Law of the life of their Master. One of these Delinquents was delivered, and the other Executed: as one of these Thiefs is saved and the other perished. But here is a very great difference and discord, that Joseph entreats one of these Offenders to remember him, when it should be well with him, but he forgot him: but here one of the Offenders entreats Christ, that he would remember him, when he came into his Kingdom, and he does it and forgets him not.  
O! Who would not love thee, O thou King of mercies, though the King of sorrows, that forgetest thine own tortures to remember a poor Petitioner; and mindest not the wrecking of thine one Cross, to take care of another souls deliverance? And who would be ashamed, nay who would not triumph in a Crucified Jesus, that evidenceth such Salvation in his very Crucifying? That in the deepest of his shame, and in the highest of his pain, and greatest of his weakness, shows such pity, such strength, such deliverance, towards a poor wretch, when there is but a span betwixt him and destruction: when the roaring Lion had him in his mouth, and it was but three or four hours' journey to have got him into his Den. But in comes this great deliverer in the very needful nick of time: and in the midst of all his weakness and anguish, he wrings the Lamb out of the jaws of the devourer, and secures him; Verily I say unto thee, to day shalt thou be with me in Paradise.  
For the construction of the words, only these two carry some difficulty with them. One in the Thief's Petition, What he means by Christ's Kingdom. And the other in Christ's Answer, What he means by Paradise. The former we will refer to speak to afterwards: and indeed the explication of the later will explain the former. But as for the later, who shall explain it to us?  
If you will believe some, they will make it something different from the highest and happiest Heaven: though, if the Apostle were wrapped into the highest Heaven, he saith, he was taken up to Paradise. But here you must believe that our Saviour spoke according to the common notion and apprehension of the Nation; and our surest way to understand it, is to take the sense in which they understood it. In their Writings they commonly speak of The Garden of Eden, which speaks but the same thing with Paradise: and that what they meant by it was the place and state of the Blessed, may appear by these two things.  
I. That they constanly oppose it to Hell, or Gehennah. Instances out of their Writings might be given numberless. Their explication of those words of Solomon may suffice, Eccles. VII. 14. God hath set the one against the other; that is, say they, the Garden of Eden, and Gehennah, i. e. Paradise and Hell. Now as Hell in their construction was the place of the wicked and damned in torment: so Paradise on the contrary in their construction was the place of the righteous and blessed in glory. And,  
II. This appears in their Writings more plain, in that they tell us, that Abraham when he died, went to Paradise; Moses, when he died went to Paradise. Which elsewhere they express after this manner, That Abraham and Moses, and all righteous ones, when they die, are laid up under the very throne of God. To which that seems to allude, Rev. VI. where mention is made of the holy Souls under the Altar. For the Altar they accounted the seat of the Divine Presence. The Thief very well understood the meaning, for he was no stranger to the phrase in the Nation: and he knew his Petition of being remembered by Christ in his Kingdom, was sufficiently granted, when Christ secured him, To day shalt thou be with me in Paradise.  
So that in the two verses you have the Thief turned to Christ, and Christ to him; 
I.  the Thief petitioning, and Christ promising: the Thief begging for Heaven, and Christ granting it: the great power and work of divine grace appearing in the Thiefs conversion, and the great freeness and abundance of divine grace appearing in Christ's pardon. The man's request, as happy a prayer as ever man made: and our Saviour's return, as happy an answer as man could desire.  
We must first look upon the man and his Prayer. The man in the Evangelists character 
I.  of him was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Thief, for so one calls him: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Malefactor, for so another: one that had traded in mischief, and it had now brought him to the Gallows. And on the Gallows for a while bad enough too, if you will take the words of Matthew in strict propriety; for he joins both the Thiefs as companions together in reviling of Christ, Chap. XXVII. 44. The Thiefs also that were Crucified with him cast the same in his teeth. That is, the same that other standers by reviled him with: If he be Christ let him come down from the Cross: And let God deliver him, if he will have him. And so it doth magnify Divine grace the more, if it checked him in his very reviling, and made that tongue that reproached Christ, in the very next instant to confess and adore him. So Saul was happily checked even while he was breathing rage and revenge against the Church, and he brought to be a most special member and minister in it.  
The cause of this man's Conversion we must all ascribe to God's infinite grace and goodness. But the means that that grace and goodness used for his conversion, I cannot but ascribe to these two things: a Doctrine, and a Miracle; as in those times Doctrines and Miracles went very commonly together.  
I. I cannot but suppose, that the darkness, that then began to be over all the Land, wrought something with this man to bring him to some consideration with himself, of the present case, which he had not before. His fellow Thief it seems was not moved with it at all, but I cannot but believe, that This was so deeply affected with it, that it proved a means of his Conversion. They both of them knew very well, that Jesus suffered merely because he professed himself to be the Christ. That is plain by their saying to him, If thou be the Christ, save thyself and us. And now this man seeing so strange an occurrence, as had been not seen, or heard of at any man's Execution before, gins to be convinced, that he was the Christ indeed, for whom such a wondrous miracle was wrought and manifested. And then,  
II. It may very probably be conceived, that he remembered those passages of the Prophet Esay, describing his Passion and suffering, Chap. LIII. and particularly that, vers. 12. He was numbered with the transgressors. A clause which the Jewish Expositors wrest, some one way, some another, because they cannot abide to hear of Messiah sufferings. But (which we may very well think) that as Divine grace brought his Soul to the acknowledgement of Christ, so it brought also that prediction of Christ's sufferings, and with such company, to his remembrance, as a means to work him to that acknowledgement. For how might he argue, This Jesus after all the great miracles that he hath done, agreeable to the working of Messiah, hath asserted and maintained, that he is Messiah to the very death: this strange and wondrous darkness, that is begun over all the Land cannot but bear witness to such a thing. And when it is so plainly prophesied by the Prophet Esay, that he should suffer, and be numbered with such Malefactors as I and my fellow are: I am passed all doubting that this Jesus is the promised Messiah. Therefore, He said unto Jesus, Lord remember me, when thou comest into thy Kingdom.  
A great faith, that can see the Sun under so thick a Cloud; that can discover a Christ, a Saviour under such a poor, scorned, despised, crucified Jesus, and call him Lord. A great Faith, that when he sees Jesus struggling for his own life, and no deliverer come to him; yet sees reason to cast himself upon him for his Eternal state and Everlasting condition, and pray to him, Lord, remember me. A great Faith, that could see Christ's Kingdom through his cross and grave and death, and where there was so little sign of a Kingdom; and pray to be remembered in that Kingdom.  
I doubt the Apostles reached not to such a Faith in all particulars. They acknowledged Jesus indeed to be Christ, while he lived, but when he is dead, they are at it, We trusted that it had been he that should have redeemed Israel, Luk. XXIV. 21. But now they could not tell what to make of it. But this man, when he is dying doth so stoutly own him. They looked for a Kingdom that Christ should have indeed, but they little looked that Christ should suffer, and so enter into his kingdom; as it is intimated in the same Chapter, vers. 26. But this man looks for it through and after his sufferings. That it is no wonder if he sped at the hands of Christ, when he brings so strong a Faith with him; and that when he pours out his Prayer, Lord, remember me, etc. in such strength of believing, it is no wonder, if he hear from him in whom he so believes, Verily I say unto thee, To day shalt thou be with me in Paradise.  
And could such a Faith be without a parallel and suitable measure of Repentance? Our Saviour very well saw that it was not. And the Evangelist gives some intimation, that it was not. For he tells, that he confessed his own fault, which is one sign of his Repentance; We are here justly, and receive the due reward of our do. And that he reproveth his fellow, and would fain have reduced him, which is another: Fearest thou not God, seeing thou art in the same condemnation? And that he pleadeth for the innocency of Christ, which is a third: This man hath done nothing amiss. And in what words and meditations he spent the three or four hours more, that he hung alive upon the Cross, it is easy to conjecture, though the Evangelist hath spoken nothing of it.  
The great sum and tenor of the Gospel is, Believe in the Lord Jesus Christ, and thou shalt be saved. And as Christ himself did seal the truth of the Gospel with his own death, so was he pleased, that that main truth of the Gospel should be proved and confirmed by this noble and notable example, even whilst he was dying. And accordingly it hath pleased the Spirit of God to give a demonstration of this man's believing in the Lord Jesus Christ, more copiously and apparently than of his repantence; though he hath given very fair demonstration of that also. That as all posterity was to read that great Doctrine of Believing in the Lord Jesus Christ for Salvation, so they might have this illustrious and lively Commentary of the truth and proof of it in this man's believing, and in his Salvation.  
And now having seen this great monument of Faith and Repentance and Pardon, What say we to it? As the Evangelists tell us, that they that had seen the passages at Christ's death, returned from the Cross, striking upon their breasts; and no doubt very full of cogitations. So what are the thoughts of our hearts upon this passage, which was not the least remarkable among them? A great matter that the light of the Suu should be so darkened; and not a small, that such a dark soul should be so enlightened. A great matter, that the Earth should quake, the Rocks rend, and the Veil of the Temple be torn from top to bottom: and not a small matter, that such a stupid soul should be moved, that such a strong heart should be dissolved, broken and brought to softness. The spactators than present considered of those things. Our present work is to consider of these: and what do we think of them?  
I move not the question without reason, because many men assume vain hopes from such demonstrations of mercy, as these, without any ground. Therefore instead of looking what use may be made of this passage, let us consider that we make not an abuse of it. And the Apostle Peter gives the proper reason of it, Because they wrist the scripture to their own destruction, 2 Pet. III. 16. Here are things recorded indeed, that may justly be admired for their excellency by Men and Angels, the wondrous power of grace in converting such a sinner, the wondrous readiness of Christ in pardoning such a sinner, and the infinite mercy of God in saving such a sinner. And yet even Manna itself, the bread of Angels, proves worms and rottenness and stink to those that use it not aright; as well as it proves wholesome and pleasant food to those that do.  
It is but too common with the rotten heart of Man to misconstrue such demonstrations of mercy to the more boldness in sinning, and to make most base conclusions from most noble premises. Here is a great and notorious sinner pardoned; he is pardoned upon his first begging of pardon; he begged not pardon, till he was just in dying, and yet was pardoned. And therefore thinks the carnal heart, I hope I shall as easily obtain pardon; and though I put off my seeking of pardon still and still, yet I hope I shall find it as well as he, when I seek it. And Men that put off repentance, and seeking pardon and salvation from day to day, and from year to year, do but speak too plain, that they are of the same thoughts, though their tongue do not confess, and it may be, their hearts take no notice of it neither.  
The Thief's Petition we may the better understand, if we consider some Doctrines of 
II.  the Jewish Nation, in which he was trained in his Religion, if he had any at all: which laid against his present thoughts, will make his Petition appear the more pious.  
I. It was the common Doctrine in their Schools and Pulpits, That a condemned Malefactor, when he was to go to Execution, if he made but confession of his sins, that that and his death did expiate for his sins. To that Doctrine about Death expiating for sin, which was their Doctrine in that case and all others, do those words of our Saviour relate when he saith, The blasphemy against the Holy Ghost shall never be forgiven neither in this life, nor in that which is to come. Which words Papists abuse to maintain forgiveness of sins by Purgatory in the world to come: whereas our Saviour's meaning is, that it shall never be forgiven either before death, nor by death itself, as the Jews held it might.  
Now it is very likely this Man had been at his Confession; and by his Confession had been encouraged to expect expiation of his sin by that, and by his death. But now that serveth not his turn, his mind is not satisfied with that; but he finds something else is needful, viz. To trust in the Messiah, and to be saved by him. And therefore being satisfied now, that Christ is He, he addresseth himself to him in that Petition, That he would remember him, and that through him he might find and obtain Salvation. For to that tenor does his request run, Lord, remember me, etc.  
II. It was the common Doctrine of the Nation that they needed nothing from Messiah for redemption, but only that he would deliver them from their dispersion, and from under the yoke of the Heathen. They speak this out in plain terms in their Writings. For as for justification and salvation, they thought they could do that by their own works. And as for teaching and instruction, they concluded that they had as much as they needed, or as could possibly be contributed to them, by their Traditions, which they dreamt God delivered to Moses at Mount Sinai.  
But this man you see looks upon the deliverance by the Messiah with another kind of eye. He values it at its proper rate; viz. That his Redemption is the Redemption of Souls; that it is, as the Apostle most truly calls it, Eternal redemption: and thereupon he bequeathes his departing soul to his goodness for its eternal welfare.  
III. The Scriptures had taught that Messiah should have a Kingdom, and their Schools had taught, That this Kingdom must be an earthly, pompous, flourishing Kingdom; that he should restore the Kingdom to Israel, as the Apostles fancy, Act. I. 6. And that Israel should enjoy that Kingdom in all worldly prosperity, and earthly flourishing. But this man you see looks upon his Kingdom under another notion: he looks for his reigning in Heaven, rather than upon Earth, and his Saints reigning there eternally with him. And accordingly he begs that he may obtain that like felicity from him, and that he may have interest in that blessedness; Lord, remember me when thou comest into thy Kingdom.  
Who taught him this wisdom, we need not to ask, if we but consider who or what it was, that brought him to his conversion. Divine grace must have the honour of all attributed to it: and so no doubt did he attribute it with all his soul, and ascribed it to his Divine goodness. Whose further goodness he still begs, that he would consummate that grace in glory, and complete what he had begun in his Everlasting Kingdom.  
And now look upon the Man thus converted, thus enlightened, and thus praying, and we may say of him, as our Saviour of the Syrophenician Woman, the title of the sex only changed, O Man, great is thy Faith.  
In our Saviour's Answer we may observe his ready granting the Thief's Petition, and his 
II.  assuring the Man that it was granted. His granting of it, Thou shalt be with me in Paradise. His readiness of granting it, that it should be accomplished that very day. This day shalt thou be with me. And his giving him assurance of it, Verily I say unto thee.  
What is meant by Paradise hath been some dispute. Some not thinking it means the complete state of blessedness in Heaven, but something short of it; but how much short of it, it is not worth the examining. I believe the blessed Apostle (that was rapt into the third Heaven, or into Paradise; and he makes them one and the same thing) would determine the question after another manner, and assure us, that where he heard those unutterable things that he heard, was in the highest Heavens, where is the throne of God, and the habitation of the blessed.  
When I think of men's wresting such passages of mercy, as these, to their own destruction, I remember that cross conclusion, that the Chief Priests and Scribes make upon very good premises, Act. IU. 19 That indeed a notable miracle is done by these men, is manifest to all them that dwell at Jerusalem, and we cannot deny it. What then? Therefore let us take care, that this doctrine spread no further. Whereas the direct contrary had been the proper inference; viz. Let us take care not to hinder it. So, that indeed a notable and renowned miracle of grace and pardon is showed here, is manifest to all the world and all generations: what then is the conclusion, that such men make upon it? Therefore we hope we shall get pardon and salvation with a little ado: and if we put off the seeking of it till our deathbed, we hope we may find it then, as this man did. Whereas the proper conclusion should be to no other tenor, viz. Why should I sin against such a God, that is so good and merciful? Let us consider of two or three things.  
First, Monuments of mercy were never set up in Scripture to be encouragements of presumption, and examples of pardon never recorded to state the rate and price of pardon. David's conclusion is, There is mercy with thee, that thou mayst be feared, Psal. CXXX. But God never shown mercy, that he might be made the more bold withal, and the less feared. And the inference he makes upon the pardon of his sin is this, Psal. XXXII. 5, 6. I acknowledged my sin, and thou forgavest the iniquity of my sin. What use is here for others to make of that example? For this shall every man that is godly make his prayer in a time, when thou mayst be found: and not put it off to what time he himself shall find, he knows not when. Whosoever is emboldened by this rare example before us, to think he shall so easily obtain his pardon, though he put off the earnest business of it to a sick bed: Let him but hit on such a nick of time as this man did, and he may possibly speed. But it was such a nick of time as the world never saw, nor ever must see the like: the very instant of time when Pardon and Salvation were purchasing. And whereas he looks upon the Thief's sin so easily pardoned, and thinks his own may be so too; Let him bring the same Faith and Repentance, that he did; and he may be likely pardoned as readily as he. For herein are men deceived about the facility of pardon, that because God can easily forgive sin, therefore it is easy to get sin forgiven: and because he hath so readily forgiven others, therefore he will as readily forgive me. As if no difficulty else lay in the way. Whereas,  
Secondly, The great difficulty is to get the party fit and capable of pardon and Salvation. For that is an ointment not to be poured into every Vessel. There is no sin but it may be pardoned, if it can be repent of, but all the business is to get repentance. The Scripture tells you of two sins impardonable, the sin against the Holy Ghost, Mark III. and the sin unto death, or final Apostasy, 1 Joh. V Now the reason of the unpardonableness of these sins, lay in the men themselves, that were guilty of them, viz. because they were past repentance; and so the sins could not be pardoned, because they could not be repent of. There are thousands in Hell whose sins in themselves were pardonable, and had been pardoned, had not they themselves been the cause, why they were not pardoned, because they did not repent of them.  
If I were to Answer this Question, What hope the greatest sinner may have of the pardon of their greatest sinning: I might reckon up how great sins and sinners have been pardoned from Adam upward. But this doth not reach the question. For the question is not, whether such sins be pardonable, nor whether God be able to forgive them; but what hope may the party have of pardon being such a sinner. For in this case something more is to be looked at, than either God's power or his mercy, and than either the quality of sin or the quantity: And this something more is a man coming into the way and capacity of pardon. When our Saviour prays for the forgiveness of those that Crucified him, he never meant they should be forgiven, while they continued in their cruelty, wickedness and unbelief; but that they might be brought into a composure and capacity fit for forgiveness.  
Thirdly, The Providence of God was never the rule for men to go by, but his word. It were not good sense to say, that God's extraordinary actings should be men's ordinary rule. He that would not blow nor sow, but expect bread to be reigned for him from Heaven, because God once reigned Manna upon Israel, may fit and starve: and he that will look for Ravens to bring him bread and flesh morning and evening, because they did once so to Elias, may walk with a hungry belly, but he will never be fed.  
God's extraordinary actings are peculiarly for the magnifying of his own glory, but never were intended for man's rule to go by. They show what God can do, but little intent that man should either expect the like or do the like. Here was a most singular acting of God, to pardon and save such a wretch as this, who had put off his repentance to the very last; because there was an extraordinary occasion in hand, and because God would signally glorify the death of Christ. He that puts off his repentance, and seeking for pardon to the very last in reliance upon this example, does but tempt God, and turns that to his own poison, which God intended for a better end. And he forsakes the bridge that would carry him safe over Jordan, and ventures to go through the River to his own drowning; expecting a miracle for the drying of it up, because it was once dried up before the Children of Israel.  
God hath appointed the wages and means to come to repentance, and those we are to wait upon: and if he brought this man to repentance by a way extrarodinary, we have to admire the peculiar dispensation of his grace, but still to have an eye to our own rule.  
The mercies of God are never recorded in Scripture for man's presumption, and the failings of men never for imitation. Here is the memoral of a singular mercy of God in saving this sinner: and a failing of this man, that he never sought salvation till this very instant. Now he makes but an evil application, that resolves to imitate his failing, and yet hopes to speed as he did, who had an unparallelled mercy: and whom God would set up for a monument to all generations. Not for men's presuming upon mercy, because of this mercy, nor to imitate the delay of repentance in this man: but rather from God's mercy he should be stirred up the more unto it.  
For the stating of the sure grounds, whereupon a man may comfortably hope and expect pardon and salvation at the hands of God, it were a mad doing, to lay for the two corner stones in such a building, Presumption upon Mercy, and delaying of Repentance. This is worse than building upon the sand, for this is building upon Impiety.  
Now the word of God, which is to be our rule tells us these two things:  
1. That Repentance is the gift of God, as well as Pardon. It is he that pours out the spirit of grace and supplication, Zech. XII. 10. Him God hath exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins, Act. V 31. Therefore that man takes the interest of God and Christ out of their hands, that presumes he shall give himself Repentance, and that when he pleaseth. Can such a man give himself life, when God will not give it; health, when God will not give it; And can he give himself Repentance, when God will not give it? They in the Apostle James, that say, To day or to morrow we will go into such or such a City, etc. are justly confuted, by the uncertainty of their life; that can so little maintain it, that cannot tell how long or little it shall be maintained. So those that promise to themselves repentance the next year, or the other; besides that they cannot promise to themselves to live to such a time; and if they do, can they any more give themselves repentance then, than they can now? Or can they presume, God will give them repentance then any more than now? I remember that passage of the Apostle 2 Tim. II. 15. If peradventure God will give them repentance. If the Apostle put it to a Peradventure whether God will give them repentance, I dare say it is passed all peradventure they cannot give it themselves.  
It is God that gives repentance, as well as he gives pardon. For he and he only is the giver of all grace: and repentance is the gift of sanctifying grace, as pardon is of justifying.  
2. He that hath set conditions, upon which to give repentance: a rule whereby to come to repentance, as well as he hath set repentance the rule whereby to come to pardon. And his rule is, Take God's time, as well as take God's way. His way is to attend upon his word, that calls for repentance; to cast away every thing, that may hinder repentance. So his time is, Betake to repentance, when God calls for repentance. And that is this day, this very hour, every day, every hour. We hear of to day, and while it is called to day, in the claiming of man's duty; but we never hear of to morrow, or the next day, much less of the next month, or next year, or I know not how long to come.  
How ever this man in the Text neglected God's time all his life, and yet sped well enough at his later end, because God would make him a singular example of God's mercy and Christ's Purchase, and triumph: yet canst thou find no reason in the world to expect the like mercy, if thou neglectest God's time; unless thou canst think of Gods setting thy name in the Bible for a monument to all posterity, as he did this man's? The Rule of our duty that we go by, and not by Providence, especially miraculous and extraordinary. Now the rule of our duty teacheth, that we delay not any time, but to it to day, while it is called to day. And as our Saviour's lesson is about not taking care for to morrow, in respect of food and clothing; so we may say, We are not to put off the care till to morrow in respect of repentance and amendment.  
Object. But do you think, that Deathbed repentance never speeds well? There have been many, that have not betaken themselves to repentance, nay nor never thought of repenting, till death hath been ready to seize on them; and yet then have showed great tokens of repentance, and have made a very hopeful end.  
Answer. We must distinguish the rule of our duty, and the rule of judging others. The rule of our duty is plain and legible; the rule of our judging others is not so plain; if so be we have any rule at all, besides the rule of Charity, which not seldom is mistaken. It is not for us in such cases to be so wise as either to limit God, or to be too confident of our own determinations, or too ready to judge. The words of our Saviour may hint unto us a good caution in this case, Joh. XXI. 22. What is that to thee, follow thou me. Be not inquisitive after other men's occasions, but mind thine own. And this may be very pertinent counsel. Venture not Salvation upon such late Repentance, and venture not to have the question determined in your case, but keep to the stated and fixed Rule.   

A SERMON PREACHED upon  ACTS XXIII. 8. For the Sadducees say, that there is no Resurrection, neither Angel nor Spirit. But the Pharisees confess both. 
TWO Parties mentioned in the Text, that are oft mentioned, and oft mentioned together in several other places in the New Testament, viz. The Pharisees and Sadducees: Simeon and Levi. Brethren in evil, though at enmity among themselves: Samsons Foxes looking with their faces several ways, but their tails meeting together in heresy and mischiaf. Their Doctrine different in many particulars; but both corrupt leaven, and equally to be taken heed of, Mat. XVI. 12. Their manners different and their hearts envious one against another: yet both agreeing to be vexatious to Christ, and both proving alike a generation of Vipers, Matth. III. 7.  
Parties that differed not only about this Article of Religion, viz. The resurrection and the World to come; but that differed even about the whole Frame of Religion. For the Pharisees would have their Religion to be built upon Traditions: and the saducees would admit of no Tradition at all. The Pharisees admitted all the Books of the old Testament, to be read in the Synagogue: the Sadducees the Books of Moses only. The Sadducees sound in this particular, that they would not admit of Traditions, as the Pharisees did: But as unsound again in that they would not acknowledge the Resurrection. The Pharisees sound in that particular, in that they acknowledged the Resurrection, which the Sadducees did not: But as unsound again, in that they so denoted upon Traditions, as they did. Both erring from the truth, and not a little; and both maintaining opinions directly contrary to the way of Salvation; and directly contrary to one another.  
It is a saying of the Jewish writers, and is very true, That after the death of the later Prophets Zechary and Malachi, the Spirit of Prophecy departed from Israel, and went up. So that there was no Prophet thenceforward among them, no Vision, no Revelation, no Oracle by Urim and Thummim, at the least for four hundred years, till the rising of the Gospel. Ah! poor nation, how art thou not stripped of thy great jewel and privilege, the Spirit of Prophecy and Revelation? What will now become of thee, when thy Prophts are gone, and such divine Guides, and Teachers are no more? Time was, when thou mightest in thy doubting have recourse to them, and they could resolve thee: in thy fear, have recourse to their prayers, and they would prevail for thee: in thy desire to know the mind of God, and they would inform thee. But now what will become of thee, when those thy Treasures, those thy Teachers are no more?  
Why, naught become of them. For presently after the death of those Prophets, and the departure of the Spirit of Prophecy, the Nation parted into two deadly heresies, viz. The Pharisees, teaching for Doctrines the Commandments of men, Mat. XV. And the Sadducees, teaching for doctrines the very dictates of Devils; That there is no resurrection, nor Angel, nor Spirit, nor world to come.  
The first thing that I observe hence is, That two such different Parties should be in the Nation together, should sit as they do here, in council together: So great a difference betwixt the parties, and a continual contestation about that difference: and yet both parties admitted to be in the Church to bear office in the Church, and to sit Judges in the great Council.  
There were Sadducee-Priests, as well as Pharisee. And the Jews Records have a story of a Sudducee-Priest, that was to offer the drink offering upon the Altar at the Feast of Tabernacles: and because he miss something of doing exactly as he should have done, all the Company present fell a pelting him with Pomecitrons, which every one used to carry at the Feast. And there were Sadducee Magistrates and Judges, as well as Pharisee. And the Jews Records do give us notice, that there was once a time, that the great Council at Jerusalem consisted almost all of Sadducees, if not altogether. In reading of the Context at your leisure, you will see, that in that great Council now as Paul stands before it, there were not a few Sadduces, as well as there were divers of the other Sect.  
And what toleration there was of a dissenting Party in that Church is worth the considering of those, that have to dispute about that Case.  
Another Gloss, that I should make upon both these opinions, should be this question, 
II.  Was it possible that a Sadducee and a Pharisee should be saved? Some will maintain, that a man may be saved in any Religion, in any opinion, so that he live honestly toward men, and devoutly towards God. Whereas a man may take up an opinion and belief, which may put such a bar against his salvation, as to make it impossible for him to be saved, let him live never so honestly. For it is not bare civil honesty, nor blind devotion will bring to Heaven.  
Let a Sudducee live never so honestly, never so devoutly, was it not utterly impossible for him to be saved, while he held the opinions, that he did, which were directly against Salvation? And a Pharisee, while he made it the great Article of his Faith, that he could be justified and saved by his own works, put a bar against all possibility of his justification and salvation.  
Men think it a small thing to be meddling with this or that new strange opinion, or (should I not say?) they think it a great thing, a brave matter to invent and vent some new opinion or other: when that very thing and opinion may be the very lock and key, and bar to keep them out of Heaven. Instance and example of such opinions might be given in men of several professions and religions in too great plenty. But we will look more particularly on this before us. The Sadducees say there is no resurrection, neither Angel nor Spirit.  
The Sadducees here are marked for their Heretical opinions about some main Articles of Faith; and it gives us occasion,  

I. To observe, that they denied such Articles.  
II. To consider the Articles they denied.   
As to the First, we may first remember that saying of the Apostle 1 Cor. XI. 19 For 
I.  there must be heresies among you, that they that are approved may be made manifest among you. That is a sad accent, there must be heresies. And whence comes that must be, or that necessity? Hath God any hand in it, that it must be, because he will have it? Or is there any such necessity, that it must be, because the Church hath need of Heresies? There must be weeds in the garden. Is it, because the garden hath need of weeds? It hath need of weeding, rather than of weeds. But the must be proceedeth from the corruption of men of evil minds, that will raise up heresies. And it cannot be otherwise, while their minds are and will be so evil. That we may take some view of this unhappy necessity, proceeding from such an unhappy cause, let us gradually observe these things.  
I. That God gives forth his word and truth to men authoritatively, that men should believe them at their peril. He sends forth his word not to go a begging for belief of it and obedience to it: but let men disbelive and disobey it at their peril, Ezek. I. Whether they will hear, or whether they will forbear, yet shall they know that there hath been a Prophet among them. And let them answer it according as they have received him.  
II. Now the causes of men's not believing the World, and not obeying the truth, are in themselves, and not at all in God. He that gave his word to be believed and obeyed, would not be the cause that it should not be believed nor obeyed. It is the wickedness of men's own hearts that causeth it: and it is the voluntary doing of their hearts not to obey it. It is said Joh. XII. They could not believe; but the first cause was because they would not believe. And so by the continual practice of not willing to believe, they came to the fatal distemper, that they could not believe. The Prophet Esa. Chap. LIII. cryeth out, Who hath believed our report? Why, no body. And what is the reason? Was not the word worth believing? Or could they say, they could not believe it? The truth was, they had no mind to it. They had a mind against it. They in Jeremy, Chap. XLII. deal plainly and speak out, We will not hear the word of the Lord, which thou hast spoken to us. And what was their reason? They had no mind to it, because it was not to their mind. Now had they been disputed with, and questioned, Do you not think that God is wiser than you? Are not his Councils better than your Councils, and the words of his mouth more to be valued, than the suggestions of your hearts? What answer do they make? Be it what it will, we will have our own minds.  
This is the cause of the must be, because men will have it so; and no persuasion to the contrary can prevail with them. We have the mind of Christ is the Apostles rejoicing: but we will have our own minds, is the world's language and practice. And upon this mad wilfulness it is, that there must be Heresies.  
III. Now it is too tedious to inquire into all the immediate causes and originals of Heresies, they are so many. The Father of them was an Amorite, and the Mother an Hittite, the whole breed a Canaanite, a cursed generation: a monstrous generation, bred very oft of clean contraries, bred ever of what is contrary to Right and Good. Sometimes Heresy is bred of ignorance; sometimes of too much knowledge; sometimes of too much carlesness about the word of God; sometimes of too much curiosity; sometimes of leaning too much to sense; and sometimes too much to carnal reason: most commonly of pride, of men's seeking themselves, of crossness, of boldness about divine things; and ever of men's wilfulness to have their own minds.  
Might I not instance and give example in all these things? And hath not the Church had too sad experience of these things in all generations? Weeds ever creeping up in that garden out of one piece of cursed ground or other, and is never free of them. There must be Heresies, saith the Apostle: there have been Heresies, saith Experience; and there will be Heresies, saith the corrupt nature and heart of man, that will be seeking itself, and hath no mind of obeying the truth. Weighty is that saying of the Apostle, 2 Thes. II. 10, 11. Because they received not the love of the truth, that they might be saved. For this cause God sends them strong delusion that they should believe a lie.  
It is more proper to say (and it is more commonly done) that men rather fall into Heresy, than that Heresy falls upon them. That is, that they rather choose it themselves, than that they are any way enforced to it. Heresy is a Greek word put into an English dress. And the word in Greek, as Grammarians will tell you, signifies a Wish, a choice. Heresy is a thing that a man takes up of his own wish and choice. And I think it might be a disputable point, Whether a Heretic ever took up and maintained his opinions purely out of conscience.  
The great Heresy abroad in one party, is Popery. And can I, or you believe, that the ringleaders of that Religion, that lead the poor, silly people blindfold, do maintain that Religion purely out of the principles of a good conscience: when we see they make no conscience of Massacres, Powderplots, killing Kings, and disquieting Kingdoms?  
The great Heresy abroad in another party is Socinianism. And can I think or believe, that the ringleaders in that doctrine do maintain that doctrine purely out of the principles of conscience: when even the whole System and Body of that Divinity doth clearly speak itself to be a crossing even all the Articles of Religion, of what hath been received for sound and orthodox in the Church in all ages?  
And I must be excused, if I take Quakerism to be a direful Heresy, and that it is hard to find out that the ringleaders in it do maintain it purely out of the principles of conscience; while they are so bitter, high, cross and censorious. You remember the saying of the Apostle, The Wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, Jam. III. 17. If their wisdom or profession carry those marks; and if their Doctrine carry even any badge of Truth, we do not yet understand it or them.  
And as for the Heresy that the Text speaks of, the Sadducees denying those great Articles of Religion, The Resurrection, Angels, and Spirits. Can we think they maintained their opinions merely out of the princi●ples of conscience; and not rather out of Faction, Sectarism, or some other by respect and regard? Our Saviour chargeth them with Ignorance in the Scripture, and in judging concerning God. Do ye not err, saith he, not knowing the Scriptures, nor the Power of God? And it is not very suspicious, that there was wilfulness in the matter too, that they were resolved to stick to their opinion for some by-ends, that they had, of their own.  
Let us a little consider of the Persons, and then of their Opinions.  
I. Of the Persons. We read not of Sadducees, but under the second Temple, or after the return out of Captivity: but when and how they risen then, is something questionable.  
Some think there were saducees in the time of Ezra, and the Prophets that lived after the Captivity, Haggai, Zechariah and Malachi. And they think that those words, Mal. III. 13. Your words are stout against me, do refer to the Sadducees. And there are of the Jewish Writers that say, that in the time of Ezra, there were saducees, that denied the World to come. And therefore to affront that Heresy, they of the great Council ordained, that in the end of some prayers, instead of saying Amen, they should say for ever and ever. As instead of Blessed be the Lord Amen, they should say. Blessed be the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever, or as the words do properly signify To worlds of worlds, or to ages of ages.  
Others ascribe the original of saducees to a later date: and that one Sadoc was the first author of the Heresy, divers years after these holy Prophets were dead and gone. Which opinion is most embraced both by Jews and Christians.  
II. Well, be it the one way or the other; the first singularity of this sect was, that they would receive no point of Faith, but what they could see plainly grounded in the Books of Moses. For the other Books of the Old Testament they admitted not of, to be of such authority, as were the Books of Moses. And because they could not find the 
I.  Resurrection, and the World to come spoke of in plain terms in all Moses, therefore they would not take those Articles into their Creed.  
They would be their own choosers, and what they will have to be Scripture must be Scripture; and what they would not have must not be: The great cause of Heresy, which we mentioned before, men's wilfulness to have their own minds. It is a blessed thing to be led by Scripture; for that will lead to Truth and to Heaven. But on the contrary, a cursed thing to lead the Scripture whether a man would have it: For that will certainly end in error and miscarriage.  
It is but too common a thing, for men to take up an opinion, or doctrine of their own heads or minds, and as please themselves: and then to lead and strain the Scripture to speak to their opinion, and to maintain it: to make the divine Oracles of God to truckle to their fancies. Like that that Solomon accounts so absurd, and preposterous; to set Servants on horseback, and Princes to lackey by their horse side, and to trudge afoot. These Sadducees had learned from their Master Sadoc, that there was no Resurrection, nor world to come. And to maintain that opinion they will make so bold with Scripture, that that which speaks not plainly of those things, shall be Scripture, but that that does, shall not be at all.  
How the Church of Rome dealeth in this kind is very well known. That Church hath taken up cursed and abominable Opinions and Doctrines: and she cries down the Scriptures, and would not have them meddled with. And you know who among us talk so much of the light within them as all-sufficient for their guidance, and salvation: and how they undervalue the Scriptures by that very opinion. But yet will own and wrest, and strain the Scriptures, where they think it may serve their opinion. Men will have their own minds; and would have every thing to serve their humour, and to maintain their conceits.  
The Arian and Socinian will have Christ to be a Creature, and not God; the Holy Ghost a Creature, and not God. What do they gain by this toward Heaven? Do they not set themselves further off, when they make him that should redeem them, but a Creature like themselves; and him that should sanctify them, to be but a Creature like themselves? But they must have their own minds. These saducees what gained they by their opinion against the Resurrection and world to come? What either profit, or credit, or comfort could their opinion carry with it; that men should die like dogs, or other beasts, and there is an endof them? But they must have their own minds.  
And it is like they were well content, there should be no Resurrection nor World to come. For this opinion might very well serve a voluptuous life. For a man to live as he pleased in all voluptuousness, and pleasure, and to hear no more of it: never to be judged, or called to account for what he had done. This is a brave opinion to maintain lust and looseness, and all manner of villainy. They in isaiah. XXII. cry, Let us eat and drink for to morrow we die. One would think they should have been in another tune, when they thought death was so near; and left their jovializing to day, when they think they must die to morrow. But dying was all the business they looked on, and looked no further. That was bitter to think of, when they must perish with all their delights and pleasures and braveries, but beyond death they little thought of any thing. And so Historians report of the Egyptians, that when they were feasting, and in the height of their frolic and joviality, a man brought in a dead man's skull, and shown to every one of them, with these words added, Eat and drink, and make merry, for you know not how soon you may be like to this. One would think, that the sight of such a spectacle should have called them to repentance, and mourning and weeping and girding with sackcloth. But they aimed it a clean contrary way: viz. that since they were sure they should die, they should take as much pleasure as they could, while they lived; and lose no time from their voluptuousness, because they knew not how long or short their time might be, and how soon they might be cut off from those delights.  
It is more than probable, that the Sadducees maintained their opinion to the like purpose; and were very well content to forgo the world to come, that they might the freer and with less disquieture enjoy this. The Pharisee fasted, and was of a strict and severe life and conversation; but the Sadducee thought it more delightsome to live more at large, and not to deprive himself of those contents and pleasures that he might have here. And it is more than probable, that he so maintained his opinion upon that account: at least his opinion did suit most properly with such a course.  
The Sadducees denying of the Resurrection may justly mind us to make it our Hope, and Awe, unless we also should be saducees. Let me use the strain of Paul to Agrippa, Men and Brethren, do you believe a Resurrection? I know you believe it. May I add and say, I know you remember it? This I dare say, that if you do not, I know you have no cause not to remmember it. A thing of the greatest concernment, that ever will befall you: a thing as sure to come to you, as you are sure you have come hitherto: a thing that you can as little avoid, as you can avoid death, and a thing that must determine of your eternal state. And do you not remember it? I am sure we have all cause to remember it.  
The Prayer of Moses for the people is very reasonable, pathetical and affectionate, Deut. XXXII. 29. O that they were wise, that they understood this, that they would consider their later end. Do you not consider this out of these words, That they that are not wise do not consider this; and out of the thing itself we are speaking of, that the Resurrection is our later end beyond our later end? Death is our later end, but the Resurrection is a later end beyond it. And if the continual remembrance of death be needful (as who will deny it?) the continual remembrance of the Resurrection is as needful. I had almost said, is more needful; according to the rate that most men think of death. Oh! how bitter is the remembrance of death to them that are at ease, and in earthly prosperity. But upon what account? Because they must part with all their delights here, and must be no more, as they have been, jocund and jovial and florid. The Roman Emperor of old spoke not only his own sense, but the sense of others, when dying he cried out, Ah! poor soul, whither must thou go now? Thou must never jest more, nor enjoy thy pleasures more, as thou hast done. So they thought of death, but as an end and determining of their bravery here. But, the Resurrection must determine of their state for ever hereafter. And if Solomon's whips be whips, Rehoboams whips are scorpions. If death be so sharp to them, to part them from their present delights, what will the Resurrection be, that will state them in a state undelightsome for ever?  
Oh! how many sins might we have avoided in the course of our lives, if we had had the serious remembrance and apprehension of the Resurrection? And how many might we yet avoid? In the midst of all our security and mirth and music to have this as Belshhazzars hand writing upon the Wall in our eye, But will this hold in the day of Resurrection? Will this follow me in another world? In the midst of our Pride and Bravery to think, shall I be so dressed at the Resurrection at the last day? And will this Gallantry stand me in any stead in that day? I cannot but fancy how a Sadducee, that denies the Resurrection, or any that are mindless of it, will be surprised at that day. He thought none should ever rise from the dead at all, and he himself will be raised whether he will or no. Oh! let me lie still in the dust, will his heart cry; Let the earth cover me, and the Mountains and rocks lie upon me. No, will the alarm of the great Trump sound, Arise thou wretch, and come to judgement. And thou must come, and no avoiding, Eccles. X. 9 Know that for all these things God will bring thee to Judgement. He will do it, and thou canst not hinder him.  
And so much concerning the first Article, that a Sadducee put out of his Creed; He 
II.  would not own, that there will be any Resurrection. It follows, Neither Angel nor Spirit. Now why he should deny this, is a great deal harder to find out, than to find out why he denied the Resurrection. For that he denied because he could not find mention of it in plain terms in all Moses. But he finds mention of Angels and Spirits in terms plain enough there.  
There is indeed no mention in Moses of the creation of Angels in the History of the Creation. And that might haply give the Sadducee occasion to think there were no such creatures made. But than what will he say, when he meets with the mention of Angels so frequently after? Gen. XXXII. 1. Jacob went on his way, and the Angels of God met him. And Jacob called the name of that place Mahanaim; that is, two Armies: viz. The army of the Angels that met him, and the other army or great train of his own Family. An Army of Angels then, and not one now? Thousands of Angels at Sinai, Deut. XXXIII. 2. and not one extant now? What could a Sadducee think was become of those Angels of which there is so frequent mention in Moses? Were they dead, and not in being, or were they confined to Heaven, and no more to converse with men? It is not easy to unriddle an Heretics fancy, a Sadducees mystery. And it is very excusable ignorance, to be ignorant of the depths of Satan, of the depths of a Sadducean Heretic.  
There is not indeed mention of Spirits in Moses in such plain terms, but only of the Spirit of God, and the Spirit of Men. But though there were no more, yet one would have thought that enough to have stopped his mouth, that he should not say; There was no Spirit: when it is said in the very second verse in all Moses, The Spirit of God moved upon the face of the Waters. And Numb. XXVII. 16. Let the Lord, the God of the Spirits of all flesh set a man over the congregation.  
The First that offers itself to our consideration in this case, is, The distinction that is 
I.  here made twixt Angels and Spirits; Neither Angel nor Spirit. And in the next verse, The Pharisees cry out, We find no evil in this man, but if a Spirit or Angel have spoken to him, let us not fight against God. Where the question is, What is meant by a Spirit thus distinguished from Angels, when the Angels themselves are called Spirits? A further distinction of the Jews may help to clear this. They in their writings thus distinguish, Angels and Spirits and Devils. And among other say that hold out this distinction, they have this, All things are subservient to the will and command of the Holy Blessed God, Angels and Spirits, and Devils. Where what is meant by Angels and Devils is easy to understand; but what is meant by Spirit, when so distinguished from both? viz. walking Ghosts of the dead, as they supposed, or Spectra appearing in the shape of this or that Person, that was dead. So the appearing of a representation of Samuel raised by the Witch of Endor, they would account a Spirit. And that remarkable passage, Luke XXIV. 36, 37. As they thus spoke, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed they had seen a Spirit. That is, They did not think that it was Jesus in his own person, that stood in the midst of them, but some apparition only in his shape.  
Now the Pharisees thought there were such Ghosts and Apparitions. And so did the Heathen also conceive. And Tully a Heathen from that very thing doth plead the Immortality of the Soul. For, saith he, since men that are dead, appear to the living, it is a sign that they also live, though they be dead: and that they are not quite extinguished.  
That there have been, and may be such Apparitions, there is no question, and Histories give us some instances in this kind. As one among many, that famous story of the Ghost of Julius Cesar after his being murdered in the Senate, appearing to Brutus; who had had a chief hand in the murder, and telling him, Vide●is me apud Philippos, Thou shalt see me again at Philippi. And so he did.  
And the very forbidding of Necromancy in Scripture doth argue that there may be such Apparitions, Deut. XVIII. 10, 11. There shall not be found among you an Enchanter, or a Witch, or a Charmer, or a consulter with familiar Spirits, or a Vizard, or a Necromancer. Now what is a Necromancer? The very Greek word speaks it, that it is one that consults or asks Council of the Dead; as the Witch of Endor would do of Samuel. And there is a hint of such a thing, isaiah. VIII. 19 should not a people seek unto their God? should they seek for the living to the dead?  
Now though the Pharisees with the Law condemned this wickedness, and witchcraft of consulting the dead: yet if any such Apparition offered itself voluntary without such calling forth by Sorcery, they accounted it to be hearkened to. Therefore they say, If a Spirit or an Angel have spoken to him, let us not fight against God. But the Sadducees denied there was any such thing as Spirit or Angel.  
Where a Second question ariseth Whether they thought, there were no such Incorporeal 
II.  substances, as Angels or Spirits: Or whether their meaning was, that the appearing of Angels and Spirits was now ceased, and to be no more.  
There is an expression something like this later. Joh. VII. 39 The Holy Ghost was not yet, because Jesus was not yet glorified. The Holy Ghost was not yet, for so the original Greek hath it exactly. And was there ever a time when the Holy Ghost was not in being? Our English hath well resolved it in adding one word, The Holy Ghost was not yet given. He was in being from all Eternity, but he was not given and bestowed upon men, as he was to be, when Jesus should be glorified. And so in that answer of certain Ephesians to Paul, Act. 19 2. We have not so much as heard, whether there be any Holy Ghost. Yes, they had heard that a thousand times over, that there was an Holy Ghost. But their meaning is, we have not heard, whether he be restored again to Israel, since his departing away after the death of Zechary and Malachi and those last Prophets. So if the Sadducees did acknowledge such things in being, as Angels and Spirits; yet they might deny, that such things were in acting then. No appearing of Angels and Spirits then, for that was clean vanished.  
It was most true, that after the death of those last Prophets, the Spirit of Prophecy and Revelation departed from Israel, till the coming in of the Gospel. For a matter of four hundred years, no Vision, no Prophecy, no appearing of Angels, no Oracle by Urim and Thummim, no extraordinary gifts of the Holy Ghost. Samsons locks and strength shaved off and gone. And those great privileges, that that people had been blessed and honoured withal, clean departed and gone away. And hence it was that the Samaritans durst compare with the Jews for the better Religion, and mount Gerizim at Sechem compares with Jerusalem, as the truer and purer place of worship. For the honour and ornaments of Jerusalem were gone, her Prophets and the Spirit of Prophecy.  
It is observable what is said in the last clause of the Text, The Pharisees confess both, 
III.  Why? He had spoken of three things that the Sadducees denied▪ The Resurrection, Angel, Spirit. And therefore it seems more proper to have said, The Pharisees confess all when he speaks of three, than to say they confess both, when he speaks of three. But he makes these two later but as one; and so distinguishes the things into two parts: the Resurrection was one thing the Sadducees denied, and Angels and Spirits was another one thing. And so by the addition of the word Spirit he intimates, that the Sadducee denied all Angelical and Spiritual Substance. And so Expositors observe upon this: That he thought that even God himself is not a Spiritual, but a Corporeal or bodily substance: That the Good or Evil Angels that are mentioned, mean nothing but good and evil motions of men's minds. And that the Soul of man is not a Spirit, but a Crasis, or mixture of some certain humours, and temperaments. And that by the Spirit of God, is meant only his Mind; and by the Spirit of man his breath.  
Strange and mad Divinity and Philosophy! And a strangeworld that this man conceives! A world that hath neither Angel in it, nor Devil: and only a Corporeal God in it. Souls that are bodily in the midst of the body, and that must die as well as the body, when the body dies. And a world that must comprehend all that ever must be. And that there is to be no world to come, nor any other world but this.  
Men of gross and thick and muddy minds! that either could not believe but what they saw; or could not but believe, that what they saw not was like to what they saw. That could not believe that there were Angels or Spirits, because they saw them not: and could not but believe, that God and Souls were like to bodily thing that they saw.  
Their sad and fatal case and blindness may justly give us warning and advise what clear minds we ought to get to judge of divine things, and rightly to apprehend of things, that are above sense or seeing. The greatest things of our concernment are out of sight, viz. God, our Souls, Gild, Grace, Hell, Heaven and Eternity, to omit to speak of Angels and Devils. We are not to look to the things that are seen, but to the things that are not seen, as the Apostle gives us intimation, 2 Cor. IV. ult. and in divers other places.  
Now what are we to do in this case? Not believe them because we do not see them? This is Thomas his faith or infidelity rather not to believe that Christ is risen, unless we see in his hands the print of the nails. Or shall we cavil with God, for that he hath not made these things visible, and not laid them conspicuous to our eyes, as he hath done bodily things? God would be loved, served, feared. Why doth he not show himself visibly to us, that we might see him, and so love and serve and fear him? He would have us to avoid sin, and guilt: if he had made these things visible, as a dangerous pit or gulf or precipice is visible, we should then avoid them. But now we must avoid a thing we see not. We are bidden to resist the Devil. Why, we cannot see him, and we would not see him. And we are bidden to take care of our Souls. They are things invisible and we cannot see, what they are, and how they are.  
Yes; God hath given us an eye to see those things; an invisible eye to see things invisible. So it is said of Moses, that he saw him that was invisible. For the discerning of any thing, there are three things requisite, an Eye to see, and Light to see by, and a just or competent distance, that the thing to be seen be not too far; for than it is not to be seen. God hath provided for us all these things, for our seeing and knowing the things, which it concerns us to know, though they be invisible; if we be not wanting to ourselves.  
How much is comprehended in those words of God, which he uses, when he is about to create man? Let us make man after our own image. And God made man after his own image. Now you must refer this Image or Similitude more especially to the Soul: for the Body can little be said to be the Image of God, who is not a Body. But in how many things doth the Soul resemble him?  

God is Invisible And so is the Soul.  
God is Spirit And so is the Soul.  
God is Immortal. And so is the Soul.   
But more especially doth the Soul resemble God in the faculty and constitution of the mind: God being a pure Intellect or Mind, and all-knowing: and the mind of man representing him in its great capacity of knowledge and understanding. That the Soul represents God in being Invisible, Spiritual, Immortal, as He is, we may call it a passive representation of God, pictured upon the constitution of the Soul. But the Souls representing God in knowing, understanding, discerning of things, we may very properly call an active representation of him: laying forth in action, as he also acteth. The Serpent in tempting Eve, concludes that the proper and most complete resemblance of God is in Knowledge. Ye shall be as Gods knowing good and evil. And he guessed not amiss, as relating to that representation of God, that is in the Essence of the Soul. For observe that of the Apostle, Col. III. 10. And have put on the new man, which is renewed in knowledge after the image of him that created him.  
And the only specimen, or evidence and declaration that Adam gave of the perfection of his nature, while he stood in innocency, was the demonstration of his wisdom or knowledge, in that he could and did name all creatures according to their nature. God brought all creatures to him, to see what he would name them: and he had the knowledge upon the very first sight of them to understand their nature; and he named them according to their nature. Knowledge and Understanding was natural and essential to Adam, as he was a man▪ a reasonable creature. Therefore by his fall he did not lose that Faculty, though he abated of the measure of it. For it was essential to his Soul to be an understanding Soul, and it could not be a Soul without it.  
Let us compare the Angels that fell and Adam falling, together. They were both created holy and righteous alike. For I make no question, but Adam was created every whit as holy as those Angels were created. And they were both created of great knowledge and understanding but not both alike; for I make no question, but the Angels were endued with the more knowledge. But how was it with them when they fell?  
First, they both did quite lose their holiness and righteousness. For that was not essential to their being but additional to their perfection. And their perfection they lost by their Fall; their Essence and being they could not lose. Now though they both alike lost, and quite lost their Holiness and Righteousness: yet their loss of it was not alike. For the fallen Angels lost also the capacity, the possibility of ever being holy and righteous again: fallen man did not so.  
Secondly, As to their Knowledge and Understanding, they neither of them utterly lost that; nor what they retained of that did they retain alike. For fallen man lost the greatest and main part of that knowledge, wherein he was created; but the fallen Angels lost not so much. Whatsoever they lost of the knowledge of Spiritual things, they lost little of the knowledge of Natural. But fallen man lost the knowledge of both. But he lost not the capacity of recovery of the better part, viz. the knowledge of Spiritual things again.  
Those Hebrew words of Moses, Gen. I. 14, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath rendered Let there be lights in the Firmament of Heaven; some would have rendered, Let there be Light-fats, or Light-Vessels; viz. to receive and hold that light, that had shone the three first days of the Creation before Sun and Moon were made. As if the Sun and Moon were not light bodies of themselves, but only bodies fitted to hold that light that shone before. Our minds now under our Fall, God knows, are opacous and dark things; and we can know nothing as we ought to know. But yet our minds are Vessels capable to receive and hold that knowledge and understanding that we have lost. And it is not impossible for us to receive and recover that knowledge, the loss of which hath undone us. As the Schools distinguish between Potentia and Actus, so are we here between Capacity and Activity. Our natural minds as of themselves are far from knowing spiritual things, as we ought to know them: but there is a possibility, a capability in our minds to know them. Any one mind is able to receive and hold all the knowledge that is in the world, if God put it there.  
The mind is capable to know things distant, things out of sight, things invisible, all things that are needful to be known, and to know them as they ought to be known. And if a Sadducee will not believe what he cannot see, it is not through any uncapability in his mind, wanting in the constitution of his Soul; but it is through his own perverting of his mind, that he will not labour his mind to discern what he might do.  
It is an old question in the Schools, An animae sint aequales, Whether all Souls are alike? Is the Soul of him that sits upon the throne, and of the servant behind the mill alike? Are the Souls of the learned Doctors in the chair, and of him could never read a letter alike?. All Souls are mine, saith God, Ezek. XVIII. And all Souls are his alike under divers notions. But are all alike in themselves? Yes, as to the essential constitution of the Soul they are alike. The beggar's Soul Intellectual, Spiritual, Immortal, as well as the Soul of the Prince or Potentate. The Soul of the most unlearned endued with Will, with a Conscience; I, and with capacity of knowing, as well as the profoundest Scholar: viz. Of knowing those things, that are needful for him to know. If there be concurrence of those circumstances that may bring that capacity into act.  
You know who they are, that cry up so much the light within them. Which when 
iv  they have the made best of they can, they can make no more of it, than The light of nature, which is but a dim light to lead to Heaven. May we not distinguish between the light of Morality, and the light of Divinity? The light of nature is the light of Morality. And even a natural, unregenerate person hath the light of Morality within him; that teacheth him, Thou shalt not steal, thou shalt not kill, nor commit adultery, nor be a false witness, and Thou shalt do to another, as thou wouldst be done to thyself. Though too commonly such persons put the light under a bed, or under a bushel. But can this light teach him the great mysteries of salvation, Grace, Faith, Justification, Eternity, Hell and Heaven? Another kind of light is required for this, than the dim candle of the light of nature. David made the Word of God the light to his feet, and the lantern to his paths; and the light within him did not serve his turn.  
And the very reason why both Sadducees and Pharisees fell and continued in their error and blindness, was because they would not use the Scripture for their guide to lead them better. The Sadducees refused the other parts of Scripture, besides Moses, which would have instructed them better about the Resurrection and the World to come. And the Pharisees abused both Moses and the other parts of Scripture by their Glosses and Traditions. Whereby they made them speak their own mind, and not the mind of God. And it is no wonder, if they both walked blindly in the dark, when they refused the light, that should have guided them.  
It is true that there is a capability in the minds of all men to know what they ought 
V  to know for their salvation: but that that capacity should come into act and reality, is required more than the more composure of our natural minds. For the Apostle tells us, That the natural man receiveth not the things of God; nor can he discern them, because they are spiritually to be discerned. The Lamps in the Tabernacle and Temple were to burn continually; but the Priest was to dress them morning and evening, else they would not burn, as they should do. The mind or Spirit of man within him, as Solomon tells us, is the Lords candle. But every man is to be a Priest to himself in this regard, to dress and snuff and take care of this candle, that it may burn bright. For you read of a corrupt mind, of a fleshly mind, of a vain mind: and such a candle is like to burn but coarsely, if there be not constant care to mend it.  
The word Mind, or the thing, the Mind of man, doth signify and import two things, 
VI  viz. The Understanding, and the Bend or Inclination of the Soul: The Mind and the Spirit of the mind, as the Apostle expresses it, Be renewed in the Spirit of your Mind, Eph. IU. 23. The mind knows and understands such and such things, but the Spirit of the mind may sway clean contrary to what it understands. And it is too commonly the cause of men's erring about things of Religion, that the bend of their mind is averse to embrace and receive that that their mind doth or might know.  
In a natural and unregenerate Soul, the Will generally sways both Understanding and Conscience. But in a good Soul, Understanding and Conscience sways the Will; it is moved by those wheels, but it moves not them. You remember that saying of the Apostle, they would not receive the love of the truth, therefore etc.  
And this is a very common cause of ignorance and error, because men will not know and embrace the truth. My people love to have it so, as God complains in the Prophet. There is no ignorance like the ignorance that is wilful; and none so blind as he that will not see, but will put out his own eyes. These Sadducees might have seen better, might have known better, but they would not know, nor see. The Pharisees might have taught them better in those points about which they erred, but they scorned to be taught by them. The Word of God would have taught them better, if they would have embraced it. But they were prejudiced against it, and forestalled by their own opinion. They had drunk in their error about No resurrection and no Angel nor Spirit, from their Teachers and from their Youth; and to that they will stick and hear nothing against it. As he of old, Though I see reason in that thou teachest; when one taught the Gospel, yet I have been taught and trained up otherways, and there I must and will hold.  
And this is all the reason that the most in the Romish Religion can give of their Religion: It is the old Religion, the Religion in which their Fathers, Grandfathers, and Ancestors were born, bred, lived and died; and by no means must they forsake their Father's Religion. As he in the story, that professed that he would go to Hell, whether he was told his Ancestors were gone, because they were Heathen, rather than to go to Heaven alone.  
In enumerating the immediate causes of heresy and error, this comes not in the last rank of them, that men are and will be wedded to their own opinion, and will not be moved from the fancy, that they have inclined to and taken up. And those words of the Apostle may hint another cause and reason of it, 2 Pet. III. 5. For this they are willingly ignorant of. And that willing and wilful ignorance is most commonly the parent of such a paradox and strange brood.  
The only Inference I shall make from the whole discourse is, that we labour to know the truth and to keep it. Christians, it is not a small promise that our Saviour maketh, Joh. VIII. 32. Ye shall know the truth, and the truth shall make you free. There is a wheel within a wheel: one promise within another. First, the truth shall make you free. Secondly, Ye shall know the truth; without which the other promise would little avail them. The freedom he speaks of is freedom from sin, as he shows in his discourse following; and the way, the only way to come to attain this freedom is by the knowledge of the truth. So great a thing is it to know the truth, to embrace the truth, and to keep in it. And it is not so slight, and small a thing, as men commonly make of it to take up new opinions either impertinent to the truth, or contrary to it. By our standing to the truth or falling from it, we must stand or fall. And as we have stood to it, or fallen from it, we must be judged at the last day.  
But in the different and various opinions that are abroad in the world, how shall I do to pitch upon the right? I am unlearned, and cannot sister differing opinions with reason and argument, as learned men can, and therefore how should I do to choose the right and keep in it? An objection that a slander by at Jerusalem, that was neither Pharisee nor Sadducee might have made about the points in controversy between these two Sects. The Pharisee says, There is a Resurrection of the dead, there are Angels and Spirits. And the Sadducee denies both. How should I that am unlearned know whether side to take, and whether opinion to cleave to?  
The first answer I should make, not to wade into any Scholastic dispute upon this matter, should be, Pray earnestly to God for his direction: to the God of truth, that he would direct you into the way of truth. At the Tabernacle and Temple, when the Lamps were dressed, and mended, Incense also was offered at the same time. Prayer is to go along with the dressing of the candle of our minds. It was David's constant prayer for himself, that God would enlighten his understanding: and it was the Apostles prayer for Timothy, The Lord give thee understanding in all things. It was the Profession once of a very good man, and a very learned, I ever obtained more knowledge of divine things by prayer, than by all my study. He took the right way to attain knowledge, following the rule prescribed by the Holy Apostle, If any man want wisdom let him ask it of God, Jam. I. 5. And he had Solomon's copy before him, Lord give me wisdom. And it is not the least cause of the ignorance that is in the world, that men do no more pray for understanding. How needful is such prayer every Lord's day morning, but how few do conscientiously make it?  
We think we are wise enough, and know enough, and that a little ado will help us to stock enough of understanding. So did the great wise ones among the Jews. They were called the Wise men, and they thought they were Wise men; And, This people that knoweth n●t the Law are cursed: but they knew it. And, The people are blind; but, Are we blind also? And yet those Wise men knew not the things of their Peace, nor the day of their Visitation.  
Secondly, A means and an only means to know truth, to avoid error, and to judge clearly of the things we ought to know, is to get and keep our minds clear from lusts. If thine eye be single thy whole body shall be full of light. And 2 Pet. III. 1. Stir up your pure minds. Such minds are likely to receive the truth in love. As the pure in heart shall see God. So they shall see the things of God. Lusts, like coloured glass, make men misjudge. Heresy seldom proceeds from bare ignorance, but from one lust or other.   

A SERMON PREACHED upon  JOHN XI. 51. This spoke be not of himself, but being High Priest that year be Prophesied, That jesus should die for that people. 
AND is Caiphas among the Prophets? And is his council among the Prophecies? He the wickedest man than upon Earth, excepting Judas Iscariot: and His the wickedest council that ever was given, since the Serpent counselled Eve to destroy mankind. Had not the Spirit of Prophecy, by the pen of this our Evangelist, made this Interpretation of it, who could ever have thought it of such a construction?  
If it may be wished, I would the same Spirit had glossed upon the words of the whole Sanhedrin in vers. 47, 48. What do we? For this man doth many miracles. If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and Nation. If they grant he did so many miracles, why were they afraid that men should believe on him? Why did they not believe on him themselves? And afraid the Romans should destroy their City and Nation, if he were believed in? Whereas their destruction was, because they did not believe in him. Truly, Caiaphas said but truly of them, though he aimed it at another sense, Ye know nothing, neither do ye consider. (No, nor thou, O Caiaphas neither.) For had they known, they would not have crucified the Lord of life; had they considered, they had not brought that guilt upon themselves and the City, that they did.  
But in what sense he makes them so senseless, is somewhat obscure; Ye know not, neither consider, that it is expedient for us, that one man should die for the people, and that the whole Nation perish not. That they knew as well as himself, that any Statesman, any reasonable man might know well enough, that it was better to put to death a ringleader of mischief, as they took Christ to be, than that a whole Nation perish. That old Maxim in Politics and reason, Pereat unus, potius quam unitas, would easily be observed by less Statesmen, than they. And the one that they would have to die, they all agreed in: but herein Caiaphas' resolution seems to have out-vied theirs: namely, that whereas they were afraid to take Christ off for fear of the multitude, he blusters through that doubt and scruple, and would have it resolved, that he must die and be taken away.  
So that in those words of his, you may observe him speaking as a Caiaphas, and as a Prophet. As a wretched Caiaphas, counselling the Sanhedrin not to fear or boggle at the business, but resolve on it, for it is expedient he should die. And as a Prophet, or one inspired, signifying, that it was necessary Christ should die for the preservation of that Nation; that it should not perish: namely, those that believed in him; and so for the preserving of all in other Nations, that should also believe: The former he spoke and meant with all his heart, to stir up the Bench to destroy Christ, for all the danger of the multitude. But this later he spoke indeed, but meant it not, neither understood what he spoke: and therefore the Text tells us, This he spoke not of himself, but being High Priest, etc.  
There had not been a High Priest, a Prophet, among the Nation for above four hundred years before; and must Caiaphas now become a Prophet? Nay the Jews tell us, and they tell us truly, that there had not been any Prophet at all in the Nation of so long a time: and it is wonder God should now inspire, such a wretch as Caiaphas. They tell us, that upon the death of Haggai, Zechariah and Malachi, those last Prophets, the spirit of Prophecy left Israel, departed and was no more. In which they spoke just as Caiaphas does here, very truly and very maliciously: very maliciously, because they would exclude the Apostles and Disciples of Christ from having the Prophetic spirit: but withal very truly, as to the space between the death of those last Prophets, and the appearing of Christ and his Apostles. There was not a man endued with the spirit of Prophecy in all that space of time: nay, not a man that did pretend to the spirit of Prophecy in all that time.  
It is observable, that about the coming of Christ many arose, pretending themselves to be Christ, or to be Prophets: but ye find not that any from the death of Malachi had done so before. And the reason was because the Prophet Daniel had so exactly pointed out the time of Christ's coming, that the Nation knew the time, and expected it: and when it came, such Deluders than start up with such pretences, because they knew there would be then a brave change of times. But till that came, they lay still, convinced that the Spirit was departed, and should not be restored, till Messiah coming.  
What I speak, there is clear proof for in the New Testament. That they knew when Messiah should appear is plain by these words, Luke XIX. 11. He added and spoke a parable, because he was nigh to Jerusalem, and because they thought the Kingdom of God should immediately appear. And by that concourse of all the Nation out of all Nations to Jerusalem, Act. II. 5. being instructed by Daniel in his ninth Chapter, of the complete time of Messiah, sealing Vision and Prophecy, and bringing in everlasting righteousness: which he had pointed out to the very hour.  
And that they were convinced of the departure of the Holy Ghost, not to be restored till the coming of Messiah, appears plainly by the answer of those Jews at Ephesus, Act. XIX. 2. Paul said unto them, have ye received the Holy Ghost, since ye believed? And they said unto him, We have not so much as heard, whether there be any Holy Ghost. Not that they doubted at all of the being of the Holy Ghost: but that they had learned with the whole Nation, that the Holy Ghost was departed upon the death of those Prophets; and they had never yet heard that he was restored.  
The Jews say again, that from that time, there was no Urim and Thummim with the High Priest under the second Temple. And there is confirmation for it in Nehem. VII. 65. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a Priest with Urim and Thummim. And the reason of its ceasing was, because Prophecy was ceased. For the Oracle by Urim, as I once shown you, was given by the Priest being inspired and prophesying.  
Now after all the long ceasing of Phrophesying in the Nation, and of Prophesying among the Priesthood, for a Caiaphas to stand up a Prophesier, seems something strange; and what shall we say to it? The Rhemists will resolve you the scruple with a wet finger, if you will but believe them. Will you give me leave to give you their Gloss upon the place? Marvel not, say they, that Christ preserveth his truth in the Church, as well by the unworthy as the worthy Prelates thereof: the gift of the Holy Ghost following their order and office, as we see here in Caiaphas, and not their merits and person. And they conclude, How may we then be assured that Christ will not leave Peter's seat, though the persons that ●ecupy the same were as ill, as the blasphemous and malicious mouths of Heretics do affirm. The assertion false, and the inference ridiculous. The assertion, that Caiaphas prophesied by virtue of the order of his Priesthood, being most false. For none of that order had prophesied of four hundred years before. And the Inference ridiculous. And it shows they are hard set, when they must make Caiaphas' a copy, after whom to write the Infallibility of their Papal chair. But they gazed so much upon the chair, when they wrote this Note, that they clean looked off the Book, and Text they had before them. For had they looked well upon that, that would have given them a more proper reason of his prophesying, and indeed the proper reason of it: namely, not so much, because he was High Priest, as because he was High Priest that year. This he spoke not of himself, but being High Priest that year.  
High Priest that year? Why? He had been High Priest several years before. So Luke tells us Chap. III. that he was High Priest, when Christ was baptised, three years and an half ago: and Josephus tells us as much and more, and of his being High Priest after this year also. And therefore why that circumstance added, He was High Priest that year? To speak the proper reason of his prophesying.  
First, I might say, That was the year, nay even the hour, of the last gasp of the High Priesthood. It prophesied, and instantly breathed out its last.  
There is much dispute upon those words of Paul, Act. XXIII. 5. which our English renders, I witted not Brethren, that he was the High Priest. If I should render it, I knew not that there is an High Priest; I am sure it hath warrant enough of the Original Greek; and warrant enough of the truth of the thing itself. Did not the High Priesthood die and cease, and was no more, when the great High Priest of Souls died, and by death made expiation for his people? If you will allow the other Priesthood, and the employment of it to live still after the death of Christ, and his sacrifice offered by the eternal Spirit, till the fall of Jerusalem, and dissolution of the Temple: yet can you find nothing, that the High Priest had then to do, that it should survive any longer, after Christ was sacrificed.  
The other Priesthood had something to do, besides what was most plainly typical in it, and referred to the death of Christ; as sacrificing, and sprinkling of blood did. For they had to offer the first fruits of the people for their Thankfulness, to purify women after childbirth, to present the first born to the Lord, etc. But the distinctive work of the High Priest, in diversity from the other Priesthood, was on the day of Expiation to go within the Veil, into the most holy place with blood, and make an Atonement. Which when Christ had done through the Veil of his flesh, through his own blood, as the Apostle tells us, Heb. X. 20. what had the High Priesthood to do any more?  
To this peculiarly related that which occurred at the death of the great High Priest, Matth. XXVII. 15. The vail of the Temple was rend in twain from the top to the bottom. Which when you come narrowly to examine, you will find to be the vail, that hung between the holy, and most holy place. Which the Jews in their writings call by a Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was the vail, that the High Priest turned aside, as we do hang at a door to go into the room. And he went into the most holy place only once a year. But now it is rend in pieces: no such distinction or separation thenceforward to be had; and no such work of the High Priest to be done any more.  
So that if we take these words of Paul to the sense I mentioned, viz. I knew not, Brethren, that there is now any High Priest, or any High Priesthood at all; that Function is long ago laid in the dust: it was spoken like a Paul, boldly, and as one that very well understood, and could well distinguish twixt substance and shadow; and how long those Ordinances of that Oeconomy were to last, and when to decay.  
And if accordingly, we take that circumstance in the Text, He prophesied, as being High Priest that year, in the sense I mentioned, namely that last year of the being and life of the High Priesthood, it gives a story not much unlike that of the son of King Cr●sus. Who, when he had been dumb from the birth, and never spoke word, at last seeing in a battle an enemy ready to run his Father through, he forced his Tongue so, as that he broke the string of silence, and cried out, O man, do not kill Croesus. So the High Priesthood having been dumb from Prophesying for above four hundred years together, and never spoken one Prophetic word; when now the King is ready to be slain, its Tongue is loosed in Caiaphas, and prophesieth of the Redemption of all the Israel of God, and presently expireth. But  
Secondly, That year was the great year of pouring down the Spirit of Prophecy and Revelation, as in Act. II. the great year of sealing Vision and Prophecy, as in Dan. IX. And then it is the less wonder, if this dog get some crumbs, that fell from that plentiful table of the children; and some droppings from that abundant dew, that fell upon the Fleece of Gedeon. Something like the case of Eldad and Medad, (but they were better men) Numb. XI. 26. that in that great pouring out of the Spirit there, had their share, though they were not in the company of those, that were assembled at the door of the Tabernacle of the Congregation.  
And thus was the case with Caiaphas, as it was with Balaam, that wretch, inspired till then by the Devil, but then by God. Who went purposely to curse Israel, but God so overpowered and turned the stream, that he could not but bless them. So this wretch inspired with malice from the Devil to plot and compass the death of Christ, is now also inspired by the Spirit of Prophecy, to foretell his death, and to proclaim it Redemption to his people. A very strange passage, that while he was sinning against the Holy Ghost, he prophesied by the Holy Ghost; and that in those very words that he spoke against Christ, to destroy him, he should prophesy of Christ's death and Redemption, to magnify it.  So can the Spirit of God overpower the Hearts and Tongues and actions of Men, to serve the design of his own glory. 
And this is that that I shall speak to.  
I might observe obiter, how great diversity there is twixt the Spirit of Prophecy and Revelation, and the Spirit of grace and holiness. The same Spirit indeed is the Author of both; but there is so much diversity in the thing wrought, that a Balaam, a Caiaphas have the Spirit of Prophecy, who are as far from having the Spirit of Sanctification, as the East is from the West, Hell from Heaven. A mistake hath taken the Spirits of too many, to account this good Language and Divinity, I am a believer, converted, sanctified, therefore I have the Spirit of Revelation; and I can preach and expound Scripture by that Spirit: little considering the vast diversity of the gift of Prophecy, and of Grace, in its nature and end.  
But that that I shall insist upon shall be, to consider something concerning the Spirits overpowering of Men, their Actions, Tongues, Hearts, or all. And though here was no overpowering the Heart of this wretch, but of his Tongue only: yet I shall speak more especially of overpowering of ●●e Heart, as most material in this subject: and which understood, the Spirits overpowering of the Tongue and Action will be understood with little ado. I shall couch what I have to speak under these following Obrvations.  


I. I may take up that Gen. VI 3. And the Lord said, My Spirit shall not always strive with man. He saith not, with this, or that, or the other man in particular; but with man in general. Because the Spirit of God strives with every man in the World at some time, and in some degree or other, Act. VII. 51. Ye stiffnecked, and uncircumcised in Heart and Ears, ye do always resist the Holy Ghost. The Spirit strove with those wretches, though this striving was to no purpose or effect, because of their resistance. And so in that exhortation, 1 Thes. V 19 Quench not the Spirit, is intimated, that they that quench the Spirit, and let not his sparks grow to any thing; yet that they have these sparks striving together, if they would let them alone.  
Christian, I shall not be solicitous to prove this, because it needs not. And I must tell thee it is not so well and right with thee, as it should, if thou findest not the proof and experience of this truth in thine own Heart: if thou find not some knockings at that door, that calls and tells, It is time to awake out of sleep, and set to work some checkings of Conscience, when thou goest about knowingly to sin; and some reprovings of Conscience, when thou hast so sinned: some stir of Heart upon hearing the threaten and curses of the Law of God in a powerful Ministry: some trouble of Soul upon sight of God's judgements upon thyself or others: in a word, if thou find not thy Conscience, as a voice behind thee, calling after thee. This is the way, walk in it. If thou find any such things, listen and improve them. It is the voice of my beloved, putting, as it were, his finger in at the hole of the door, to see whether thou wilt open. It is the Spirit of God striving with thy Heart. But if thou find not any such thing, take heed lest thou hast wearied the Spirit of God, that he will strive no more.   
II. The Spirit is able to overpower any Heart, that he strives withal. I need not to prove this neither to any that understand, what the Spirit of God is: which I hope you all understand. A Macedonian or Socinian, that denies the Godhead of the Holy Ghost, yet I see not how he can deny this, if he do but confess the Holy Ghost to be the Spirit of God. Let me even challenge of you, that have been better taught, to attest this truth with me, and to look up towards Heaven with due consideration of the sacred Spirit, and to acknowledge in the words of Job, Chap. XLII. 2. I know thou canst do all things, and that no thought can be holden from thee. God in Jer. XXXII. 27. proclaims, Behold, I am the Lord, the God of all flesh. Is there any thing too hard for me? If we should take the words as spoken particularly of the holy Spirit, are they not most true to every tittle? Is not the Holy Ghost Jehovah? Is he not the Lord? Is he not the God of all flesh, and all men's Spirits? And then can any thing, can any Heart, be too hard for him? 
But if any desire a particular proof of the thing we assert, viz. That the Holy Spirit is able to overpower any Heart whatsoever, that he strives withal: Let him either look at a profane wretch, that always resisted the strive of the Spirit, now come under horror of Conscience. Or let him well ponder upon the state of the damned in Hell, who were such resisters, while they were here. And first, let him read that Esa. XXX. 33. The breath, or Spirit, of the Lord, like a stream of brimstone, doth kindle it. In that horrid torture of Conscience of theirs, where the worm ever gnaweth, and never dieth, do you not think their Hearts are overpowered? Are not now those brazen gates, and iron doors, that would bar out the overcomings of the Spirit, broke open, and broke all to pieces? Vicisti, Galilaee, as Julian once, so do not they everlastingly confess, that God is proved too hard for them? And how is this alto-shattering of their Hearts and Consciences come upon them? The breath, or Spirit, of the Lord, like a river of brimstone, is gushed in upon them, and overflows them with horror; and they cannot resist. It is the everlasting vengeance of the Spirit of God upon them thus to crush their Consciences with everlasting confusion and torture; because they did, they would resist his strive, while they were here. No, no, resist, damned Souls, now resist, and keep the doors fast barred, that the power, the vengeance of the Spirit cannot break in. No, it will not be: the Spirit is all powerful; if he will, is able to overpower any Heart he strives with here: he will with vengeance do it to him, that resists hereafter.   
III. The first aim of the Spirit in his striving is to try men. It is apparent by Scripture, that God by the motions of his Spirit comes to try those men, who, he knows will not receive the motions of his Spirit. As in 2 Chron. XXXII. 31. In the business of the Ambassadors of the Princes of Babylon▪ God left him to try him, that he might know all that was in his Heart. God withdrew, or suspended the acting of the Spirit of grace to try him. So God doth on the other hand employ some actings of the Spirit, to try whether men will entertain them.   
God tries men by his Word, whether they will obey him or no, Exod. XX. 20. God is come to prove you, and that his fear may be before your faces, that ye sin not; saith Moses to the people of Israel concerning Gods giving them his Law, Mat. XXIII. 37. O Jerusalem, Jerusalem; thou that killest the Prophets, etc. how often would I have gathered thy children together, as a hen g●thereth her chickens under her wings, and ye would not I tried whether thou wouldst be gathered, but thou wouldst not. He tries men likewise by his Providences, how they will demean themselves under them, Deut. VIII. 2. Thou shalt remember all the way, which the Lord thy God led thee these forty years in the Wilderness, to humble thee, and to prove thee, to know what was in thine Heart, whether thou wouldst keep his Commandments or no. So he doth by his Spirit; in that noted place Revel. III. 18. Behold I stand at the door and knock. He that stands at the door could break down the door: but he tries, whether the door will be opened to give him entertainment.  
And in this regard, it is no wonder, if men be said to resist, and quench the Spirit; because he comes only to try, whether they will embrace or resist, quench, or cherish. This work of his differs from the effectual working of grace, when he comes resolvedly to overcome and overpower.   

A SERMON PREACHED upon  ROMANS IX. 3. For I could wish that I myself were accursed from Christ, for my Brethren, my Kinsmen according to the flesh. 
A Dreadful passage at the first reading! and which may make us even to tremble, a man to wish himself to be accursed from Christ! accursed from Christ! The very words may make us to quake to think of such a thing. And can we believe that a Paul should make such a wish, that he might be accursed of Christ, who knew so well what it was to be blessed of him? Can he make such a wish? Or rather can any one but such an one as he, make such a wish upon such a ground, upon such a condition, upon such a warrant?  
The Apostle is here beginning his Discourse concerning the casting off of the Jewish Nation and seed of Israel; as at the nineteenth verse of the Chapter foregoing he is beginning his Discourse about the Calling of the Gentiles. Them there he styles by the title of the whole Creation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an expression usual among the Jews to signify in that construction. These here he calls his Brethren and Kinsmen; for so nature had made them, he and they coming of the same stock and original. He speaks there of some mourning out of desire that the Calling of the Gentiles should be accomplished. Here he speaks of himself mourning out of grief for the casting off of his own Nation. There the whole Creation of the Gentiles themselves groaning to be delivered from the bondage of their sinful corruption. Here himself grieving for the not delivering of his own people from theirs, at ver. 2. he hath grief, and great grief; and sorrow, and continual sorrow for them; and could wish himself to be accursed from Christ, on condition it might be better with them.  
And one would think he had very small cause to be thus affected towards them, if it be well considered how they had continually demeaned themselves toward him. They had continually bred him trouble, always persecuted him, five times beaten him, constantly sought his life, and contrived his death. And yet the good man grieves for them that grieved not for themselves, and that always were grieving him; and could wish himself to be accursed for them that could wish him cursed to the pit of Hell.  
A strange wish, and a strange charity! that he himself might be accursed, that they might not be so; that he might be separated from Christ, that so they might be united to him. A passage so strange that it hath but one parallel, viz. that of Moses, Exod. XXXII. 32. where he prays, God to blot him out of his Book, when God was now ready to cut off the seed of Israel. A passage so strange that it seems directly to cross the whole course of his profession and practice. He professeth, Phil. III. 8. That all things in the world were but loss for the excellency of the knowledge of Christ Jesus. And yet here he can upon some condition be content to lose him. He practiseth (1 Cor. IX. ult.) to bring his body into subjection, lest when he had preached to others, he himself might be a castaway. And yet he could wish upon some condition to prove a castaway. So strange a passage, that some Expositors cannot endure to look upon it in its full proportion, but take as it were a diminishing glass to look upon it withal; and they make those words of the Apostle to speak less a great deal than ever they meant. They will have his meaning to be but this, For my brethren's sake the seed of Israel, I could be content to be separate from Christ for a while, and to continue upon earth from that glory that is prepared for me in Heaven, that I might labour for their salvation. Do you think, that being Anathema, or accursed from Christ means no more than this?  
Others conceive that the Apostle only useth an high expression, whereby to signify how entirely he desireth the good of his own Nation. As if he had needed so full and feeling an asseveration, as, I speak the truth in Christ Jesus, my conscience also bearing me witness in the Holy Ghost, ver. 1. to intimate that he so entirely desired their salvation.  
But to omit more, by this strong asseveration, it is plain, that he thinks as he speaks, and speaks as he thinks. For it was so strange a wish, that he himself sees reason to use many asseverations to show that he speaks in good earnest, otherwise he would hardly be believed. As,  
First, His double asseveration, affirmatively and negatively, ver. 1. I speak the truth, I lie not.  
Secondly, He lays his Conscience for earnest, that he did not lie, but spoke truth, My Conscience bearing me witness.  
Thirdly, He doth as it were call Christ and the Holy Ghost to witness, I speak the truth in Christ: my conscience bearing me witness in the Holy Ghost. And so under the attestation of three witnesses, his Conscience, Christ, and the Holy Ghost, he would have what he says to be confirmed for a truth, and that he may be believed.  
Well, we believe that he speaks from his very heart, and as he thinks, that he wishes himself accursed from Christ for his Brethren, his Kinsmen according to the flesh. Doth he piously in so wishing, or prudently? St. Austin once wished that he might have heard him Preach, but what would he have thought, think you, at such a wish as this? Doth he not curse himself, when he wisheth to be accursed? And doth he not undervalue Christ, when he could wish to be separate from Christ?  
That passage, My conscience bearing me witness in the Holy Ghost, doth plainly evidence that what he doth is neither rashly done, nor impiously, nor imprudently, but from a good conscience, good affection, and not without the Warrant of the Holy Spirit.  
Indeed at ver. 38. of the Chapter next going before, He is persuaded that neither life nor death, nor principalities nor powers, nor things present, nor things to come, nor any creature is able to separate him from the love of God, which is in Christ Jesus. And yet at this place he could wish that he were separate from Christ on the condition he proposeth. Not that either he undervalueth his uniting to Christ, or that he thought he should be separated from him, or that he simply desired it; but comparatively he could wish it; on condition the seed of Israel his Brethren and Kinsmen, might be united to him. He could wish to be damned on condition they might be saved. Which may seem a dreadful wish; but so much doth he value the salvation of so many thousand souls above the saving of his own one soul; and so much desire the glorifying of Christ and his Grace in the salvation of them.  
Thus doth he love the Lord his God with all his heart, and with all his soul, when he prefers the glorifying of his Grace before his own benefit. And thus he loves his neighbour as himself, nay more than himself, when he prefers the good of their souls before his own. It had been much if he had been willing to be imprisoned, to be scourged, to be killed for their sakes; but what love could be more than to be willing to be accursed of Christ for them?  
Ah Paul, if thou be accursed from Christ, thou art undone for ever. If thou be separated from Christ, it had been better for thee thou hadst never been born. However, the love of Christ constrains me; whose blood and grace I would have glorified in these men's salvation; and the love of souls constrains me too; for I would not, if I might redeem them upon any terms, have so many to perish.  
For the viewing of the words, and the whole matter before us, let us leisurely and more particularly consider of these things following.  
I. The Apostle knew that the far greatest part of the seed of Israel, his Brethren and Kinsmen according to the flesh, was to be cast off by God, and accursed by Christ, for their disobedience and unbelief. And this he knew well enough from the Scriptures of the Old Testament, whatsoever he knew besides by revelation.  
First, That so infinite a number of them should perish, and so small be saved, the Scripture is so abundant in showing, that it is needless to cite places that speak it. The Apostle himself citys two in Chap. IX. 27. That of Isaiah, Though the number of the children of Israel be as the sand of the Sea, yet a remnant, i. e. but a remnant, should be saved. And how little that remnant should be, he citys another place of the same Prophet, ver. 29. Except the Lord had left us a very small remnant, we had been made as Sodom, and we had been like to Gomorrha. Which you have, Isa. I. 9 a small remnant like Lot and his family, to escape, the rest like Sodom and Gomorrha to be destroyed.  
To the same tenor is that Isa. XVII. 6. Gleaning grapes shall be left in it, as the shaking of an olive-tree, two or three berries in the top of the uttermost bough, four or five in the outmost fruitful branches thereof. But glean, but two or three berries, but four or five olives of the bearing of a whole tree. And that Jer. III. 14. I will take you one of a City, and two of a Tribe, and will bring you to Zion. One of a City is but a small number to a whole City; two of a family or a Tribe, but a pitiful quantity to a whole Tribe. And yet only so small a remnant that must be brought to Zion. How great then is the quantity of them that perish?  
Nay, if we should take that literally which you have, Revel. VII. Twelve thousand sealed of every Tribe; an hundred forty four thousand in all; yet how small a number is this in comparison of the thousands of thousands of the seed of Israel, that was scattered through the whole world. As that account in the days of Elias of seven thousand, that bowed not the knee to Baal, was small to the many hundred thousands that were in all Israel. So likewise, saith our Apostle, There is a remnant, and but a remnant, at this present, Chap. XI. 5.  
And if we compare how many thousands of Israel there were, that never would receive the Gospel, and how many thousands that having received it, revolted from it, we shall find an infinite number perishing in unbelief and apostasy, in comparison of those that believed and were saved. To omit how many millions of them have perished in unbelief and obduration, and so have perished all along these sixteen hundred years.  
This goes to the very soul of our holy Apostle, to see so vast a destruction of his people and Nation. Let us take some glimpse of his prospect from the story of a slaughter in the East-Indies, a Tyrant caused all the Inhabitants of a great City and Country about it, to the number of six hundred thousand, to be fettered in chains, and manacles, and to be laid so bound in a great plain, and thither he comes himself, and at his command his Soldiers slay that vast number of people at one clap. What a sight had been here for a tender heart, Six hundred thousand throats of men, women and children cut at one instant. Our tender hearted Apostle is looking upon a prospect of slaughter incomparably beyond that for sadness, though that were sad enough and enough again. If you regard slaughter of bodies, those of his Nation outvied the number of these that were slain. Here were Six hundred thousand, but at the taking of Jerusalem Eleven hundred thousand perished by sword, pestilence and famine; besides almost an hundred thousand taken captives.  
But secondly, It is not the perishing of bodies, that he mourneth over, but the perishing of souls. A whole Nation scattered over the whole earth, and so perishing by thousands of thousands soul and body to all eternity. It grieves him to the soul to look upon such a numberless slaughter of souls perishing and going to eternal flames: His whole Nation to become a Calvary, a place of skulls, of ruined souls, perishing in blindness and unbelief. According to that Isa. LXVI. ult. He goes forth in his meditation, and looks upon the carcases of those that had so rebelled against God; and thinks of their worms never dying, and their fires never quenched. And the thoughts of this pierceth his soul through and through, as with a sword; that he thinks Jeremy's wish too low and little for him, Oh that my head were a fountain, and my eyes cisterns; but he takes a deeper sigh, and a deeper wish, I could wish to be accursed from Christ, etc.  
II. Is it only the vastness of the numbers that were to perish that he looks upon with so much regret and yearning of bowels? That is not all, but he cannot but observe also the sad manner of their perishing, viz. under a peculiar quarrel of Christ against them, and a special curse and vengeance upon them.  
This very Apostle denounceth the doom and equity of it in that passage, 1 Cor. XVI. 22. If any man love not the Lord Jesus Christ let him be Anathema, Maranatha. Or, Accursed at the Lords coming. Which direful thunderbolt that it is directly and more especially leveled and aimed at that Nation, may be collected, partly because he useth their own language to speak it in, Maran Atha, and chief because no people under Heaven did less love the Lord Jesus, or so much hate him.  
The word Anathema, that he useth there, he useth here; there denouncing a curse upon that people, and here wishing a curse upon himself, on condition they might escape it. He seethe it threatened in so dismal terms upon them in many places of Scripture, and now he seethe it coming in so dismal a manner upon them, that what would he not give, what would he not be, that they might escape it?  
Such Thunderclaps as these that follow, sound dreadfully against them, and light heavily upon them, which makes the tender hearted Apostle to tremble for their sakes. Deut. XXXII. 22, 23. A fire is kindled in my anger, and it shall burn unto the lowest hell, etc. I will heap mischiefs upon them, I will spend mine arrows upon them. And so he goes on in fire and thunder, Isa. I. 9 Set a very little remnant aside, and they shall be as Sodom, and shall perish as Gomorrha; monuments of Divine vengeance to all generations, Isa. LXV. 15. Ye shall leave your name for a curse unto my chosen. And the very last verse of that Prophet leaves them in fire with the never dying worm for their rebellion. And the last words of the Old Testament threaten a curse upon the land, if they disobey; which they did to the highest degree, and so fell under the lowest curse.  
This Apostle very well knew, that that saying of the Prophets, Isa. XI. 4. He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked one; did aim more especially and directly at that wicked Nation. And so he himself applies it in 2 Thes. II. 8. And then shall that wicked one be revealed, etc. He very well knew that those words of our Saviour, As for these mine enemies that would not have me to rule over them, bring hither and slay them before me, did most peculiarly reflect upon that people, whom Christ destroyed as direfully, as they rejected him scornfully. And in a word our Apostle knew, that Christ's fearful destroying of that Nation is expressed and charactered in Scripture as his great victory and triumph, and glory, as indeed it were endless to cite places to show. So fatally did they fall under Christ's peculiar quarrel against them, and curse and vengeance upon them. That whereas Revel. VI 2. he is described as mounted and riding forth conquering and to conquer; if you look well upon what follows all along that Chapter, you will find his conquest to be the destroying that Nation.  
This is a second thing that pierceth the heart of this our most charitable Apostle through and through, to think that it should be so with that Nation.  
III. Nor are these things alone in the Apostles thoughts, but he remembers they had been Gods old and Covenanted people; a people upon whom his name had been called; a people for whom he had done so great things as he had done, and these now to be destroyed and perish. Read the very next words after the Text, Who are Israelites, to whom pertain the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the promises; of whom are the Fathers, and of whom Christ came as concerning the flesh. And now all to be so horridly changed, so as to them should now pertain the Curse, the Wrath, the Vengeance; and that Christ should come to rejoice and triumph in their destruction. This makes the tide of his affection to flow so high, nay to flow even above all measure, as it does here in the Text.  
And what wilt thou do for thy great Name? How would the Heathen say, Where is now their God? How would the Nations that were about them, (not considering how they had deserved destruction at the hands of God) be ready to fly in the face of God with scorn and blasphemy, as if he were not so faithful to them, as he should have been; and that he could not do for them as he should have done? So Moses of old pleads with God, when he was ready to destroy them in the Wilderness, with such an argument, The Egyptians will say, that God could not perform his word, and bring them into the land that he had promised them.  
So that our Apostles charity looks towards them, and would not have them perish; and his Zeal looks towards God, and would not have him dishonoured. And from both these together, his wish and words, For I could wish that I myself were accursed from Christ for my Brethren.  
Upon the words we have occasion to observe these three things:  

I. The terms of his wish, or what it is he could wish, to be accursed from Christ.  
II. The terms or condition whereupon he could wish it, For his Brethren and Kinsman's sake of the Jewish Nation, that they might not perish. And,  
III. The cause or original of his being thus content so to wish; his great zeal for God, and his great love to their souls.   
To explain a little the first, viz. the thing that he could wish: In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To be Anathema from Christ; which the Text of your Bibles renders, to be accursed from Christ; the Margin, to be separated. And the word indeed means both, or indeed but one and the same thing in both. The Greek word is used in in Levit. XXVII. for a thing separate, or set a part, as a thing accursed to him that shall meddle with it. And so the spoil of Jericho is said to be an accursed thing. It was indeed a consecrate thing, sacred and dedicated to the Treasury of the Lord; but an accursed thing to him that should meddle with it, to take it for his own; as it proved to Achan with his wedg.  
But the word is used not only of things, but of persons, men or women; to wit, such as were undoubtedly doomed to destruction. And so it is taken also in Levit. XXVII. and so in 1 Cor. XVI. 22. He that loveth not the Lord Jesus let him be Anathema, that is accursed. And to the like sense the Apostle here, I could wish myself to be an accursed thing from Christ; that he should have nothing to do with me, that I should be an execrable thing unto him.  
The Apostle to express how earnestly he desires the salvation of his Nation, names the worst thing that can be named or thought; and professeth that he could willingly undergo that, that they might obtain salvation. And his expression intimates two degrees of misery, one above another. First, that he may be separate and set a part from Christ, so as that Christ should have nothing to do with him. Secondly, that he should become a curse or execration to Christ, or as an accursed thing to him. Direful and dreadful things to be supposed or spoken of! Than which no sadder or more doleful can be imagined or conceived.  
Only this we may observe, That the Apostle doth not down right wish himself accursed; but intimates that if his being so would redeem his Nation from the Curse, he could be content to be so.  
His Expression may give us occasion to meditate, What a sad thing it is to be separate from Christ, as a thing accursed: and to consider with ourselves, how the case may be with us as to this particular.  
Now he that knows what Christ is, needs no more proof to show, what it is to be 
I.  separate from him. If in him alone be life, Joh. I. 4. to be separate from him can be nothing else but death. And if there be no Condemnation to them that are in Christ Jesus, Rom. VIII. 1. there can be nothing but condemnation to him that is not in him. It is the saying of our Apostle 2 Cor. XII. 2. I knew a man in Christ, taken up into the third Heaven. What by the rule of contraries can become of him, that is out of Christ? I would we could but seriously lay these three things to heart, which are the particulars of the matter before us.  
First, How sad a thing it is for Christ to have nothing to do with a man, but to disclaim him?  
Secondly, How sadder, if sadder needs be, is it for Christ to be ashamed of a man, and disdain to own him? And,  
Thirdly, Yet sadder, if possible, for Christ to curse a man, or at least to look upon him as a thing accursed? Are not all these included in the Apostles expression here? And is not any of these the saddest thing, that can possibly befall a man? It may be, you will say Hell fire is worse than these; the Worm that never dies, Eternal wrath and vengeance are worse than these. But doth not this separation from Christ include all these? And can any other come of it but Fire and Wrath and Vengeance?  
How then is the case with thee as to this particular? Oh! I doubt not but I am 
II.  Gods: I hope Christ owns propriety and interest in me. But upon what ground dost thou think, that God owns thee? What reason hast thou to think, that Christ acknowledges thee for a sheep of his, against the claim of the Wolf and the roaring Lion?  
I have heard of a man that laid claim unto a very great Estate upon no other ground in the world, but because he dreamt one night, that that Estate was his. men's confidence about their spiritual welfare most commonly proceeds from no other ground but merely because they dream so: like them who in reference to outward welfare, 1 Thes. V dreamt of Peace, Peace, when sudden destruction was just entering in at the door. It makes me remember that saying of Judas, vers. 8. These filthy Dreamers defile the flesh, despise dominion, and speak evil of dignites. And why does he call them Dreamers rather than any other title? Because all their confidence in what they did, came but from a fancy and dream, and had no better foundation: and though they did this evil, yet they dream they shall speed well enough.  
God lays claim to no man, but because he seethe that in him that pleaseth him. He calls none his, that is offensive to him. The wit of man cannot invent a reason, why God should own a man, that goes on in his wickedness, and lay claim to him for his own, that is continually offending him. Plead Election, plead the infiniteness of God's mercy, plead the freeness of his Grace, plead what you can; you can never give real satisfaction to your own heart, that God claims any interest in you, or owns you for his own, till you walk so as to please him. For what does an ungodly and wicked man differ from a separate thing from Christ, and one that he hath no claim to, and nothing to do withal? The Scripture tells us, That God hates the proud, abhors the covetous, scorns the scorners, frowns upon the ungodly, and despiseth evil doers.  
And this fruitful Meditation I have gathered from the mention that is here made of being accursed or separated from Christ. Now from the consideration of the person that could be willing to undergo this separation, and of the reason why, viz. the saving of the souls of the Jews his Brethren, I may gather as fruitful a Doctrine. And that is this,  That the souls of other men should be dear to us, as well as our own. And that it is cause of grief to see any soul perish. 
That the souls of these men were dearer to the Apostle than his own, in that he could be content that his should perish, so that theirs might not, is a thing of rare Example: and whether we are to write after such a copy is a question yet to be discussed. But that the souls of others should be dear unto us, is so plain in this copy, that he that runs may read it.  
It is not for kindred's sake barely, that he is so affectionate to them, though he call them Brethren and Kinsmen; but it is their souls that he looks after, that the spirit might be saved in the day of the Lord Jesus, and not perish. It were needless to show, how earnestly he laboured to save as many souls as possible, and if it were possible, that no soul should perish. His pains, and Preaching, his actions and Epistles breathed such affection every where, and to all persons.  
But this, you will say, belonged to his Function, as he was an Apostle and Minister. But doth this belong to every private person to be so tender to the souls of all?  
I am loath this Question should be asked; it is so like cain's question, Am I my Brother's keeper? Have I any thing to do with another man's soul, that I should trouble myself about it?  
But how shall we interpret that great Command, Thou shalt love thy neighbour as thyself. But first, Who is my Neighbour? Our Saviour Answers it with a Parable. Let me Answer it with another question; nay, Who is not thy Neighbour? In that Parable of the Man that fell among Thiefs, and the good Samaritan relieving him, our Saviour shows, that even one of another Nation, even one of an Enemy Nation is to be accounted a Neighbour. For so were the Samaritans to the Jews: and yet the Samaritan that pitied, was Neighbour, in our Saviour's construction, to him that fell among Thiefs. The Greek and Latin word that is used to signify a Neighbour, signifies properly one that is near to one; but it means nearness of relation and affection, rather than nearness of place. Nearness of relation, that is, as all are made of one blood: and nearness of affection, that should be, as all are of one shape and image. Every one is our Neighbour of what Land or Nation, state or condition soever; because every one is related to us by these respects.  
Well; every one is our Neighbour, and we are to love our Neighbour, that is, every one, as ourselves: to hate none, to malice none, to be enemy to none, but to love every one. And what especially to love in him? That that is the chief and most regardable, and most precious in him; and that is his Soul. To have an affection, a regard, a kindness for every man's Soul, and to owe, and pay a duty that we own to them: and that upon as urgent obligations as likely can be; and those are, the duty of Charity, and the preciousness of every soul: or to knit them both in one, Charity to every one because of his Soul.  
If we should question, why we are to love our Neighbour as ourselves? What is the proper Answer? Because God hath commanded it. But did God command it without reason? And what is the proper reason of the Command? Does not that lie especially in reference to the Soul of every man? David hath a saying, Psal. XXXIII. 13, etc. The Lord looketh down from Heaven, and beholdeth all the Children of men. He fashioneth their hearts alike. From whence some argue, that the souls of all the Inhabitants of the Earth are alike. And so indeed as to their essential constitution they are all alike. That very thing may hush all exceptions against the loving of every man; and may quell malice and enmity against any. Consider these things.  
First, That man that loves not every man for his souls sake, knows not the value and excellency of a Soul. For did he, that very thing would move affection in him towards it. Beauty of itself is an Attractive of affection, and it doth as it were charm the heart to love it, and delight in it. And if a Soul in its essential constitution be not beautiful and lovely, what thing upon earth can be counted beautiful and lovely? A Soul that carries the image of God in its very constitution: a Soul, that is like to the nature of Angels in its essence and being: a Soul, that is capable of the Divine Nature: a Soul, that is capable of Eternal Life and Glory. If this be not lovely, what is lovely?  
It is accounted a great piece of Policy to study Men; to observe and take notice of the tempers, humours, passions, carriages of men: and some have come to be great Statesmen by such observation. I am sure, it is a great piece of Wisdom to study Souls, and to observe the nature, worth, price, excellency both of our own, and other men's. And there is not a more general and comprehensive cause of the ruin of Souls, than men's ignorance of, and unacquaintedness with their own souls. And it is no wonder, if men be not tender of the souls of otherss when they are thus regardless of their own. And the cause of that is, because they are so unacquainted with the great value of any Soul.  
Secondly, I might insist to show, that he that is not tender of the Soul of another, is not tender towards his own: because he neglects so great a Duty, viz. his being regardful of his Neighbour's Soul: the Duty of that great Command, Thou shalt love thy Neighbour.  
I might show also, that a heart, that is right softened, and made tender by Grace and Charity and Religion, is soft and tender to every one, towards every thing, wherein Religion, and piety and goodness may be concerned. A heart of stone is a heart of stone throughout, and no softness in it. It is not softened toward God to love him; nor toward its own Soul, to love that; nor to its Neighbour, to love him. But a heart of flesh is soft and tender throughout towards every thing, toward which it ought to be soft and tender. Yea, as Solomon will tell you, A good man is merciful and tender towasds his very Beast; when the very mercies of the wicked are cruel.  
But what affection is it, that we own to every Soul in the World? Must we come up to write after this copy of the Apostle before us: to be content and wish, that our own souls should perish on condition other men's souls should be saved?  
So far, you will say, he was within compass, to tender their souls, to desire that they might not perish, and to mourn for their perdition: this is something within reason. But to wish that himself might perish, that they might escape it; to be accursed from Christ, that they might not be so; Who required this at his hands? And must our Christian Charity come to that pitch, or we come not to the right pitch of Charity?  
Toward the answering this Question, let me first ask another. Would he have wished thus in behalf of any other Nation but his own? Would he have been content to have been accursed from Christ for the people of Edom, Syria, Greece, Italy, or any other Country? You will say, It may be he would not: for they were not so near akin to him as the seed of Israel was. But kindred was the least thing that wrought with him here, though that was somewhat: but that his people perished, the old people of God perished, the old Church of God perished; there was an end of the Covenant of God with them, an end of the Promises to their Fathers; and they that had been more to God than all the world besides, were now to fall under his wrath and curse more than all the world besides: this wrought deeply with him.  
An Occurrence, such as the like was never to occur again; an Occurrence so strange and dreadful, that the ruin and destruction of that Nation is commonly charactered in Scripture, as the ruin and destruction of the whole world: as if Heaven and Earth passed away, when that Church and State passed away: and as if Sun and Moon and Stars fell to the ground, when the state and Ordinances of that Church fell.  
Lay all these things then together, as on heaps of misery and sadness, and conceive our Apostle looking on them, and we shall see both the reason of his extraordinary sorrow (which we have in part seen already) and warrant for his extraordinary Wish.  
He sees with sad eyes and tears in them his whole Nation and blood and kindred, to be rejected, scattered, destroyed, ruined. It fetcheth more tears to think, that all those Souls must perish, as well as their outward estate. But it makes the tide flow above measure, to think of a whole Church destroyed, the Ordinances of God laid in the dust, all the Providences of God for that people come to such an end: The Children of the Kingdom cast into outer darkness; and the Name of God blasphemed by the enemy for their sakes.  
These indeed you will say, were very just causes of his grief; but were these just warrants for him to make such a wish against himself, that he might be accursed for them.  
This strange Wish, I say again as I said before, came not from passion or oversight, but from Charity and Zeal. And it was Charity and Zeal above the ordinary measure, as the man, whose they were, was a man above the ordinary state of men. As he had more revelation from God of the things of the Gospel and Heaven, than ever man had, as having been rapt into Heaven to contemplate them: So had he more Zeal and Charity, we may justly say, than ever man had. Zeal for God, and Charity for Souls. And it were no hard thing to make a fair probability of the truth of it. So that as he was rapt into Heaven to attain to his revelations, so he is wrapped as it were into an altitude and sublimity of these two things above other men, when he prefers God's glory in saving his Nation before his own salvation, and the Souls of his Nation before his own Soul. And this abounding, superabounding Zeal and Charity, is that that moves him to make such a Wish; and his Conscience and the Holy Ghost warrant it. I speak the truth in Christ, I lie not; My Conscience also bearing me witness in the Holy Ghost, that I could wish myself accursed, etc.  
But to return then to the former Question, Must an ordinary Christian write after this copy, and come up to such a pitch of Charity and Zeal?  
I might answer the occasion is extraordinary, the person extraordinary, the measure of Charity and Zeal extraordinary. And therefore it cannot serve for an ordinary Rule.  
Again, I might briefly answer, as we sometimes answer Children. For pardon me, if I take up that homely and familiar comparison. It is ordinary with Children, when they have meat in their hand to be greedy, and think they have not enough, but they cry for more. But we commonly still them with bidding them first eat up that they have, and then they shall have more. God hath put thy task into thy hand, Christian, viz. Thou shalt love thy neighbour as thyself. Ply, take out, digest that task; and than it may be seasonable to ask, What must I do more? Here the love of the Apostle to others is more than to himself: God requires of thee to love thy Neighbour as thyself: Go and do that, and never trouble thyself to question, what thou hast more to do toward thy Neighbour, till thou hast done that.  
Keep but pace with the Apostle, as he paceth like a Christian: this is the task God requires of us. He requires not that we keep pace with him, as he paceth like an Apostle. We poor Children cannot expect to keep even pace with so great a Father of the Church, as this Apostle was. It is our work to follow his steps, though Non passibus oequis, though not with even pace, yet as well as we can.  
But to consider of this case more particularly and distinctly. Concerning our Duty, or what we are to do, we are to consider, What is possible, what is lawful, and what is required. For that may be lawful which is not possible; and that may be lawful, which is not required. For example, it were very lawful for a man, to be as wise as Solomon, if he could attain to it, but that is impossible. So it is very lawful for a man to speak with the tongue of Men and of Angels, if he could do it, but it is not possible to be done. So on the other hand: It is very lawful for a man to spend all his life in study and reading of Books, but this is not required of all, because they have other just and lawful callings to follow. So it is very lawful for a Man, as Timothy, to drink nothing but water, but it is not required; since God hath afforded other wholesome Drinks: and every creature of God is good, being received with thanksgiving.  
So as to our Duty, or what we are to do, we are to determine what is lawful by what is required. I speak of our Christian Duty; for as to our Christian Liberty, that is not to be determined by what is required but by what is warranted. Now as to the thing before us.  

I. It is impossible we should reach to that height of Grace, that this great Apostle attained to. We cannot look, that our poor spark of Grace, if it be any, should shine so bright, as this glorious star of the first magnitude: nor that we poor worms creeping altogether upon the Earth, should soar to that pitch, that he did, that was rapt into the third Heaven. And therefore not being in the same capacity with him in Grace, we cannot think we are in the capacity of making the same wish with him: which came merely from the abounding Grace of Zeal and Charity, that was in him.  
II. Then, which we must especially look after, is it required from us that we should wish such a wish to ourselves to be accursed from Christ for any man's salvation? Is it either our Christian Duty and we bound to do it; or is it with in our Christian Liberty, and we licenced to it?   
I check myself for that I go about to discuss such a case as this; when there is a great deal more need to bewail the sad want of common Duty, that the Apostle passed through, to come to that pitch he did. Which when any man hath passed through, then if he have warrant, as the Apostle had, let him wish as he did. The pitch that he came to, was to love his Neighbour above himself, when he could wish so much evil, to himself for their good. But the way that he went up thither was by loving his Neighbour as himself.  
And this is the way that we are to set into, and to keep in: and to write after him in this, though we cannot, nor are required to do, in the other.  
There are then three steps or degrees of the Apostles Charity. First, He hated no man in the world. Secondly, He loved his Neighbour as himself. Thirdly, He loved him above himself. Now it is without all doubt, in the two former of these we are all absolutely bound to follow him.  
I. to hate no man in the world, to be enemy to none. That Gloss that the Jews made upon the Command, Matth. V 43. Thou shalt love thy Neighbour, and hate thine Enemy: was a Gloss from Hell, and not from Heaven; from Satan and not from God. And how our Saviour confutes it; and how he teaches what a Christian is to do in that case, you may see there, Love your Enemies, bless them that curse you, do good to them that hate you. As he of old said, He knew not what to morrow meant, because he looked upon every present day, as his last: So a true Christian knows not what enmity or hatred to any Man means, because he looks upon every Man as his Brother. And it was a most noble commendation, that one gives of another; Our Friend Sturmius hated no Man, but only Vice, Wickedness, Heresy and the Devil.  
A true Christian hates no Man upon his own quarrel. David professeth to God, Do not I hate them that hate thee? Yes, I hate them with a perfect hatred. But it was upon no quarrel of his own, but because they hated God. Nor was it their Persons he hated, but their Qualities. So this Apostle would have those that loved not the Lord Jesus to be accursed, 1 Cor. XVI. 22. It was not because they loved not him, or he them, but because they loved not Christ.  
There is nothing in the world more common than the hate of one against another; whereas there is nothing in the world, of which you can give less a reason. Why a Man should love every Man in the world, I can give variety of reasons; but why any one should hate any one Man in the world, the invention of Men and Devils cannot give a solid reason. He hath wronged thee: So hast thou done others. He hath deceived thee: So hast thou, but too oft, done thyself. He hath been offensive to thee: So hast thou been to God. Thou canst give no reason, why thou shouldst hate thy Brother, but the same will be re●orted upon thee, that for the same cause thou shouldst hate thyself.  
II. To love our Neighbour as ourselves: This is a Royal Law, Jam. II. 8. or the Law of the King. And that which the King of his Church hath not only given, but a Law, which he put himself also in subjection to. Deny else his doing for mankind. Did he not love his Neighbour, Man, as himself, when he left the bosom of his Father, to take the nature, the infirmities, the sins of Man upon him? Did he not love his Neighbour▪ Man, as himself, when he laid down his life for him: and that with as exquisite cruelty, anguish and torture executed against him, as Men and Devils could invent? And if you doubt of his love to Man, his Neighbour; look into the wound in his side, and put your finger into the print of the nails in his hands and feet; and ask how those came there.  
And when this Pattern and Copy of Love sends his choice Apostle into the world, to testify his love to the world; he warrants, and he inables him to express as much love to Men, as it was possible for Man to express. Look else upon his indefatigable pains for the good of Men, his sufferings, his troubles, his bonds and imprisonment, and in a word, the constant course of his life and ministry: And all for the benefit of Men in the service of his Master. And then believe the better, what he speaks here, That he could wish himself accursed, that they might be saved.  
This is the Copy of a Christian, and not of an Apostle only. And this must every one of us write after in the best degree we can.  
Now if any inquire what is the proper reason and ground of the love of our Neighbour, I might treat at large of these things; That a Christian is to love every one.  

I. For his own sake.  
II. For God's sake.  
III. For his Soul's sake.   

I. For his own sake. If any ask, why? the Answer is ready, because he is thine own flesh and blood. All the Nation of Israel is akin to our Apostle, as all descending of one blood. So this same Apostle tells, that all the men in the world do, Act. XVII. 26. God hath made of one blood all Nations of Men. Men of all Nations are akin, for they are all of one blood. Nay that of the Prophet seems to bring the kindred something nearer, Es. LVIII. 7. That thou hid not thyself from thine own flesh. The Prophet's meaning is, That thou hid not thyself from the poor, when he comes to seek relief and comfort from thee. A poor, tattered miserable creature, that it may be thou wouldst scorn to look upon, or be loath to come near, or have any thing to do withal; yet for all thy goodliness, he is thine own flesh.  
II. For God's sake. Because he commands it, urges it, and it is pleasing to him. Dost thou love God? This Love of God is to keep his Commandments. And there is hardly any Command that is urged more, than Love and Unity, and affection one towards another.  
III. A third bond that should tie us to love our Neighbour is, For his Soul's sake. This was that that especially moved the Apostle to such an Affection towards his Nation. He had as little cause upon any outward or carnal respect to love them, as a man could have. They were indeed his Brethren, but Brethren Enemies; they were his Kinsmen, but spiteful Kinsmen: he never enjoyed peace or safety for them. When were they not clamouring against, accusing, whipping, persecuting, imprisoning him, and seeking his life? And yet he cannot but love them, wish them well for their Soul's sake.   
You would think the Apostle little loved the incestuous Person, 1 Cor. V but his very severity was out of love to his Soul, vers. 5. That the spirit might be saved. When he gave up Hymeneus and Alexander to Satan, one would think he hearty hated them, when he dealt so severely with them: but it was, that, if possible, good might accrue to their Souls. For consider his reason of that action, I have given them up to Satan. Why? Not that I might plague them, revenge myself on them, bring them to ruin: but that they might learn not to blaspheme, 1 Tim. I. 20. That if it may be, they may learn better manners and Religion.  
The King's Daughter is black but comely, Cant. I. Black because the Sun hath looked upon her. She was born in the Morions Land. But she is glorious within; because of her virtuousness and goodness. The sinful Souls of men, as they are sinful, are black, deformed things: but as they are Souls, and in regard of their Essential constitution, they are lovely and precious. And there is more in any Soul in the World to move thee to love him, than there is in his Person or Actions to move thee to hate him.  
And how great is the beauty of the Soul, when it carries the image of God himself? Even the poorest and most contemptible Soul in the world carries the image of God upon it. It is Gods own argument against Murder, Gen. IX. 6. Whoso sheddeth Man's blood, by Man shall his blood be shed; for in the image of God made he Man. The very same may be used against the hating of our Neighbour, the seed of Murder; thou shalt not hate thy Neighbour, for in the image of God he made thy Neighbour.  
Object. But I had thought, that by the fall of Man, the image of God had been quite lost from him. For I have often heard, that every Man is born in the sinful image of Adam: but the glorious image of God is utterly gone off from him. And so the Apostle, Rom. III. 23. We have all sinned, and come short of the glory of God.  
Answer. Do you not observe that, Gen. I. 26. where mention is made of Adam's Creation, that God said, Let us make Man in our image, after our likeness. Where the image of God refers to the Essence of man's Soul; the likeness, to the qualities. The Qualities were Holiness and Righteousness in the likeness of God. And so the Apostle, Eph. IU. 22, etc. tells, That when any soul is restored again to the likeness of God, it is in Holiness and Righteousness. This is utterly lost in humane nature, till Grace restore it in any Person. But the image of God, that is in the Soul, viz. as the Soul is a Spiritual, understanding, immortal substance: that is not extinguished by sin, nor cannot be by any thing. And so when God forbids Murder, he doth it with this argument, That he that kills a Man, destroys one that carries the image of God. And yet then the likeness of God in Man, Holiness and Righteousness, was utterly gone: but the image of God in these essential constitutives in soul were still remaining in him.  
Upon that saying of God, Whoso sheddeth Man's blood, by Man shall his blood be shed, for in the image of God made he Man: if any Man question, Is this meant of every Man in the world? Can any doubt it? Unless the Murder of some Men were allowed, though of others forbidden. Upon the very same argument we may urge the love of every man to every man, because in the Image of God he created him. And if thou canst find any man without the Image of God in his Soul, then hate him and spare not.  
But than it will further be Objected, Then by this Argument I should love the Devil; for he was created in the Image of Cod: that is, He is a spiritual, intellectual, immortal substance, as well as any man's Soul.  
I Answer, He is so indeed; but these two things make now the vast difference.  
First, He is in a sinful estate utterly irrecoverable. And so we cannot say of any soul in the world. The Apostle saith of the Angels that fell, That God cast them down into Hell upon their Fall, 2 Pet. II. They are damned already irrecoverably: but you cannot say of any soul in the World absolutely, that it cannot be saved.  
Whether all Souls in the World be salvabiles, in a savable condition, we shall not dispute; nor whence their salvability comes, if it be so. But certainly you and I, nor no Man in the world can say of any Man, that he cannot be saved. True, we may truly and justly say, that if he continue and die in such and such sins and wicked courses, he cannot be saved. But of his soul considered in its bare essence we cannot say so. Nay, we must pray for his Salvation. This then is that that beautifies a Soul, and makes it lovely, and upon which we are to love every Man, because he hath a soul capable of enjoying God and Salvation: Shall I hate any Man's soul? It may be united to God: Hate any Man's body? It may be a Temple of the Holy Ghost: any Man's Person? He may be an Inheritor of Eternal Glory. Scorn not poor Joseph for all his rags and imprisonment, he may come to sit upon a Throne. Despise not poor Lazarus for all his Sores and Tatters, he may be carried by Angels into Abraham ' s bosom.  
Secondly, Christ died for Souls, he died not for Devils. And this is no small demonstration of the Excellency and preciousness of a Soul, viz. That the Son of God himself would die for it. It is therefore the Apostles Argument, once and again, Offend not him, for whom Christ died. Destroy not him, for whom Christ died, Rom. XIV. 1 Cor. VIII. Darest thou hate him, for whom Christ died? Darest thou wrong him, for whom the Son of God would shed his blood?   

A SERMON PREACHED upon  GENESIS III. 20. And Adam called his Wife's name Eve, because she was the Mother of all living. 
ADAM'S story is all wonder: Dust so raised to become so brave a Creature: that Bravery so soon lost: so soon repaired, and so hughly repaired to a better condition. That he is sensible of in the Text, therefore he calls his Wife's name Eve, because Mother to all living. He had named her quoad sexum, as to her sex, Chap. II. 23. Now he gives her another name of distinction. Then she was called Woman, because she was taken out of Man: Now Eve, because all living were to come out of her. Adam shown Wisdom in naming the Beasts; here he shows that and more, viz. Faith, and sense of his better Estate. She was rather the Mother of Death, having done that, that brought death into the world; but he sensible of a better life to come in by her, calls her Eve, Life, as the word signifies.  
Lay this to that in Joh. I. 4. In him was life, speaking of Christ, and the life was the light of men. Eve was the Mother of all living: viz. of Christ, and all that live by him.  
So that hence I make this Observation, That Adam and Eve believed and obtained life. For the proof of this, let us view their story.  

I. God saith, I will put enmity between thee and the Woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel, vers. 15. Satan had accompanied with them, till this Promise came. He keeps to them to cheer them; he persuaded them to hid themselves from the presence of the Lord. But now she sets him at defiance. She sees her error, The Serpent, saith she, deceived me; grows at enmity with him having now a surer comfort promised, to rely upon.  
II. God clothed them with skins, vers. 21. Which is an evidence that they sacrificed. For they had no need of slaying Beasts for any other purpose: Flesh they might not eat. They were slain for sacrifice, and their skins served for clothing. Thus Body and Soul were provided for. And in these Sacrifices they looked after Christ; and saw him in figure. The first death in the world was Christ's dying in figure. Noah knew clean and unclean Beasts, and sacrificed. This undoubtedly he had learned from the beginning.  
III. Observe that Luk. I. 70. As he spoke by the mouth of his holy Prophets, which have been since the world began. Hinting that from the very beginning of the world there were Prophets of the Messiah. Thus Adam was a Prophet of Christ: and prophesied of him in the name of Eve; signifying life. And Eve prophesied of him in the name of Cain, Gen. IU. 1. She conceived and bare Cain, and said I have gotten a man from the Lord: Or I have begotten a man, the Lord: as the words may be rendered. And in the name Seth, Gen. IU. 25. She bore a Son and called his name Seth; For God, saith she, hath appointed me another seed.  
iv The promise of the Messiah was not given to a Castaway. It was given to Abraham and David, and others, that were righteous men.  
V Religion began to be planted by Adam. Cain and Abel brought Sacrifice to God. Which shows that Religion had been planted before.  
VI Christ prevailed against the Serpent from the beginning, and had a seed. The Church began with Adam. Else what confusion would there have been in the world?  
VII. The Sabbath was given from the beginning, and Adam kept it.  
VIII. All God's deal with him were to forward Faith in him. Such were his Cursing the ground; his expelling him out of Eden: his enjoining him Sacrifice, and the Sabbath.  
IX. Adam is ranked with holy ones, Gen. V These things laid together may be sufficient to prove that Adam and Eve believed and obtained life.   
Let us now in the next place view the means of their believing. 
II.   
A New Covenant was made with them. They were under two Covenants in one day. As Noah saw two Worlds; so Adam saw an old Creation and a new. As it was said of him, Idem dies vidit Consulem & exulem: The same day saw him Consul, and a banished man. So the same day saw Adam under two vastly different conditions according to the tenor of the two Covenants. The form of either Covenant was not expressed plainly, but resulting. The Covenant of Grace, and the Covenant of Works, both somewhat obscure to him. But,  

I. The enjoyment of God was necessarily intimated in both: not the enjoyment of the Creature. Adam was made a reasonable Soul for this purpose.  
II. Obedience was the way. This is a Duty to God, and this is the way of the enjoyment of him: when we conform to God.  
III. He saw he had now lost obedience, and the power of obedience. He had lost God, and the power of the enjoyment of him.  
iv God held out one that should recover him. And he, 1. A root of a seed, as Adam was. 2. Of an infinite Righteousness and Obedience beyond Adam. 3. One that should by Obedience destroy the works of the Devil for his own seed.  
V Adam saw no way of recovery, but by trusting in him. God must be satisfied, he could not do it: obeyed, he could not obey. Therefore he had no way but to cast himself on Christ's obedience.  
VI The Covenant only held out Christ, to be trusted and believed on. Obedience was required even by the Law of Nature, and creatureship Faith was therefore enforced, because they could not perfectly obey.  
VII. The Promise given in the curse of Satan, that God would put enmity between the seed of the Woman and the seed of the Serpent, and that the Woman's seed should bruise the Serpent's head: this had that effect upon them, that they set themselves to defy Satan, and cleave to the seed promised.  
VIII. That Mercy that created them in an instant so perfect, recovered them in an instant.   
Let us now in the third place view their condition under believing. 
III.   

I. They were now representative no more: as they were of mankind before the Fall. They were stated in another representative, Christ. Now they acted for themselves, and he for them. Hence their Faith was not imputed to posterity, though their sin was.  
II. They were built on another foundation, than they were before. Then it was on Nature, Self-holiness, Freedom of Will; sandy foundations, because changeable. Now on a Rock, Grace, and the Righteousness of Christ.  
III. Now they have the Spirit of God working in them. With Christ God gave his Spirit: whereas before they had only natural abilities.  
iv Now they were under a Promise, before not. That Christ should break the head of the Serpent contained the promise of all good things.  
V They were under such Evangelical revealings, that they wanted nothing needful for Salvation.   
The Improvement of this discourse shall be in two or three Uses.  

I. This magnifies God's Grace to them and mankind. How great is this Grace! which will appear, if you consider these things. 

1. There was as much done to provoke God for ever as was possible. Compute the sin of Adam with all its circumstances.  
2. Here was greater Mercy than to the Angels that fell.  
3. Nay than to the Angels that fell not.  

4. Grace restored man to a better condition than he was in before. We may admire all this, and resolve all into Grace.  
What comfort then is here to poor sinners? Look on an Example, that of St. Paul, who was the chief of sinners, yet Grace was exceeding abundant towards him, 1 Tim. I. 14, 15. He was a blasphemer, and a persecutor, and injurious. Here were sins like scarlet, yet forgiven. You that are under the pangs of conscience, consider this Grace. Thou canst not sin so heinously, as Adam did, if thou addest not wilfulness and impenitency, nor fall so high, nor damn posterity, as he did, and yet he obtained pardon. Take one Example more: There were some pardoned, that Crucified the second Adam.     
II. See the wretchedness of the sin of Devils, that is beyond pardon. Their unpardonableness in what lay it? In these two things. 

1. They sinned of pride and malice: Adam and Eve of ignorance and weakness. Take heed of sinning proudly and presumptuously.  
2. They were in the state of Eternity: therefore their change to evil was unchangeable. Man carried the plea of weakness in his nature, they not.    
III. There is the same Grace, Christ, Promise, Covenant from the beginning.    

A SERMON PREACHED upon  1 JOHN III. 12. Not as Cain, who was of that wicked one, and slew his Brother; and wherefore slew he him? Because his own works were evil, and his Brothers righteous. 
THESE words refer to vers. 11. For this is the message that ye heard from the beginning, that we should love one another: and indeed to the tenor of all John's Epistles, every where exhorting to love, and not to be as Cain, who was of that wicked one and slew his Brother.  
He had given two marks of one not born of God, vers, 10. Whosoever doth not righteousness is not of God, neither he that loveth not his Brother. They are both here in Cain. Who was so far from love and righteousness, that he hated his Brother and slew him.  
Wicked men's sins are set down, that we may avoid them as Rocks. 1 Cor. X. 6. These things were our Examples, to the intent we should not lust after evil things as they also lusted. But Cain's sin reads more. It is the first story after the Fall: And it shows.  

I. The enmity 'twixt the seeds.  
II. What poison Satan bade breathed into man's nature. The Holy Ghost in that story bids us look on him: Thou art the Man. This is Man fallen. Of Seth it is said, Gen. V. 3. that he was begot in Adam's image: here it needs not be said, it is so plain.   
In the words we have a description of the Father, and the eldest son, viz. the Devil and Cain.  

I. The Devil described by a most proper denomination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wicked one.  
II. Cain by his extraction and action. He was of the wicked one and slew his Brother.   
We will first clear these, and then make some observations from them.  
I. The denomination of the Devil, That wicked one. So he is styled, Matth. XII. 45. Then goeth he, and taketh with himself seven other Spirits more wicked than himself. Eph. VI 16. Taking the shield of Faith, wherewith ye shall be able to quench all the fiery darts of the wicked. So some understand that petition in the Lord's Prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deliver us from Evil: that is, the Evil one. Nay Ephes. VI 12. the Devil is called Wickedness in the Abstract: We wrestle, etc. against spiritual wickedness in high places.  
First, He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Wicked one, in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Holy one. As the unclean Spirit is opposed to the holy Spirit; so the wicked to the holy. As the Children of God and the Children of the Devil are opposed, vers. 10. so here in regard of their nature. There are some therefore that define the Devil by what is most contrary to God.  

1. He is become contrary. As Christ and Belial, light and darkness, 2 Cor. VI 14, 15. In what? Not in regard of his essential subsistence, as he is a spirit, intellectual, immortal: nor in regard only of want of righteousness and holiness: but in regard of the bent of his will. As in ourselves we may read too much of the Devil in that respect, that our Wills run so contrary to Gods. No, contrary to that that will be contrary: as Hannibal was to the Romans. For,  
2. He sets himself to be contrary. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that opposeth. His contrariety is resolved, and wilful. In the first Fall, he set himself up against God, to be head. He despised his charge: and would head the creature against him. And he continually fights against God's Will and ways. See those two things vers. 10. which distinguish the Children of God and of the Devil, Love and Righteousness; the same make the distinction between God and the Devil. God loves Man, He hates him: God loves Righteousness, He opposeth it. He stands up against Christ. There are two Heads in the world, Christ and the Devil: and he by his own pride and putting on.   
Secondly, He is the Wicked one, as he is the Father of Wickedness. As Joh. VIII. 44: Ye are of your Father the Devil, and the Lusts of your Father ye will do. Ask who begat wicked works; the answer must be, The Devil.  

1. He is Father of his own wickedness. He is his own Tempter, and begat his sin within himself: Whereas Adam had something ab extra, from without, that tempted him.  
2. He is the Father of others wickedness, vers. 8. He that committeth sin is of the Devil. He was the Father of the first Sin. How might Adam have stood, if not tempted by one above him. He could not have believed a Creature could be against God; but believed him one, that was as a Messenger from God, as Angels were. He is the Father of all sins. He hath concurrence to every sin we commit. A general concurrence by poison infused into our Nature. As sin hath a general concurrence to death; so the Devil hath such a concurrence to sin. And such a particular concurrence, as we cannot say any sin is without him. As no grace is without the spirit. I shall not speak of his presence with all, his influence with all.   
Thirdly, He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Wicked one, in that he is perfectly wicked. That is perfect, Cui nihil addi potest, vel detrahi. To which nothing can be added or taken away. So God is perfect: and so is the Saints Happiness in Glory perfect happiness. The Devil can be no more wicked or less: as God can be no more or less good. In Satan's first sin he could sin no more than he did; nor against more, light, nor could his sin be of more pride and malice. He knew he should be damned if he fell, yet he sinned and fell. His continual sinning cannot be more than it is; he cannot have more hate of God than he hath. For he hates every thing, that is like God, or likes him. And that not because God damned him, but because God is God above him. Nor can he be less wicked. For an Angel cannot sin at a less rate than the deepest wilfulness and malice: cannot be tempted, deceived, ignorant, wants not power to stand. And thus we see how the Devil is the Wicked one. Now,  
II. We come to the Description, that is given of Cain, and that is twofold, viz. by his extraction, he was of that wicked one. And by his action, And slew his Brother.  
I. Let us consider him with relation to his Extraction. He was of that wicked one. Such a phrase you have, Joh. VIII. 44. mentioned before, You are of your Father the Devil.  
It may be Questioned, Whether all in an unregenerate state may be said alike to be of the Devil. They are all Children of wrath, Eph. II. 2. Whether are they all alike Children of the Devil?  
I Answer, 1. All are alike guilty, and Children of corruption. Sin is come over all. One hath as much original guilt, as another. Because Adam's whole sin is on all, as Christ's whole righteousness is on His.  
2. One hath as much sinfulness and depravation of nature, as another. Abel as much as Cain. For all have sinned and come short of the glory of God, Rom. III. 23. Because all alike from Adam.  
3. All Children of wrath alike, Eph. II. 2. That is, First, Quoad meritum, in respect of merit. Secondly, Quoad indignationem Dei in peccatum, in respect of God's indignation against sin. But not Quoad aeternam iram, in respect of Eternal wrath.  
4. All slaves to Satan alike, which that expression doth suppose; where it is said, That we are delivered out of the power of darkness.  
But all are not under the claim of Satan alike. The Elect have God claiming something in them, even before they escape from the bondage of Satan. As Israel in Egypt before their redemption, God had a claim to them.  
Therefore Men are not said to be of the Devil, but where the visible acting is according to the Devil. So in the place quoted already, Joh. VIII. 44. Ye are of your Father the Devil, and the Works of your Father ye will do. 1 Joh. III. 8. He that committeth sin is of the Devil. And in the Text, Cain was of that wicked one, and slew his Brother. So the Pharisees were of the seed of the Serpent; Elymas was the Child of the Devil. And from hence I lay down this Doctrine:  
That wicked men's wicked actings show they be of the wicked one. See vers. 8. Cain had pious education, taught to sacrifice. His Parents could tell him more of God and the Devil, than almost any since. He made an outward profession, for he brought his Sacrifice to God. Yet his works manifested him to be of the wicked one. So wicked ones by their wicked actings show that they belong to the Wicked One. They are of him, That is, 1. Of his Kingdom, and pay a subjection to it. 2. Of his Spirit. 3. Of his Acting. And this brings us to the next particular. Viz.  
II. To consider Cain with relation to his action. He slew his Brother. He was of that wicked one and slew his Brother. Here we may observe three things obiter, by the way.  
First, That malice and murder is justly referred to the first Murderer. As Joh. VIII. 44. Ye are of your Father the Devil and the lusts of your Father ye will do: he was a murderer from the beginning. Ye would murder me, because ye are of the murderer.  
Secondly, The first man dying was Christ in figure: as the first death, that of Sacrifice, was Christ in figure also. The Jews say that when Cain killed his Brother he made wounds in his hands and feet.  
Thirdly, That Cain, who was first born into the world should so miscarry. So the first estate of Man miscarried. Eve hoped well of him, when she named him Cain, saying, I have gotten a man from the Lord, or a man the Lord. But the first born miscarried. And so Esau the first born lost his birthright. But to return to our subject.  
He slew his Brother. We may cry Murder, Murder, with a witness. If it had been a stranger that had been slain, or an enemy, or one that had been too many in the world; but a Brother, an only Brother, the only man in the world, this vastly aggravates the crime. Fratricide is horrid, this without parallel, or possibility of parallel. It is justly said, that he was of that Wicked one. Else this story would have choked all belief. How think you, was Adam amazed, when he heard it: but when he resolved it thus, he is of him that murdered mankind, this ceased his wonder. From hence I raise this Doctrine.  How much devilishness can the Devil infuse into Man's Nature. 
This story is set first after the Fall, to show how much of Devil breathed in our Nature, and how far it may be enhanced to devilishness. Seth was begotten in the image of Adam, Cain of the Devil. See against how many Divine and Humane Laws and bonds he did this Act.  

1. It was besides reason. There was room enough in the world for both. It was not with them as it was afterwards with Lot and Abraham, Gen. XIII. 6. The Land was not able to bear them, that they might dwell together. Nor as it was after that with Jacob and Esau, Chap. XXXVI. 7. Their riches were more than that they might dwell together: and the Land wherein they were strangers could not bear them because of their cattle.  
2. It was contrary to reason. 1. In that they should have been mutually helpful. And 2. Why should not Abel live as well as he?  
3. It was contrary to Nature. He was his Brother-twin with him.  
4. Contrary to the tender dealing of God.  
5. Contrary to all reason and Religion. He slew him, because his works were righteous: As Caligula slew a man, because he was a proper man.   
But Cain was not alone: I might show as much Devilishness appearing in others; as in Pharaoh, Ahab, Nero, etc. Men in all things like the Devil and Cain. And the reasons of this are,  

I. Because the Soul of Man is capable of all evil to all extremity. Not only that, Gen. VI 5. that the wickedness of Man was great, and that every imagination of the thoughts of his heart was only evil continually; but he is capable of all manner and degrees of evil. Not only that in Matth. XV. 19 Out of the heart proceed evil thoughts, Murders, Adulteries, Fornications, Thefts, false-witness, Blasphemies: but these to the utmost extremity. That in Rom. VII. 18. In me, that is, in my flesh dwelleth no good thing: is short of the utmost extremity by far. 

1. The Soul is large enough to hold all evil. Immensity is part of the Image of God in it: desires it hath never satisfied; covetuousness, voluptuousness never satisfied: it is a gulf that never says, Enough.  

2. The spawn of Original Sin contains all sin in it: As a spark is enough to consume all, if fuelled: As the Mud after the overflowing of Nilus produceth all Monsters: And the Leprosy spreads all over, if let alone. Consider these three things of our Nature.  
First, It being contrary to God contains all evil, as he all good. It is a question in the Schools, whether sin is contrary to God's Nature or Will? Our sinful nature is contrary to both. To his Will, 1 Thess. IV. 3. For this is the will of God, even your sanctification. To his Nature; He light, but we are darkness; He holiness, but we sin and impurity. Other Creatures are not contrary to God, but divers and different from him: but sinful Creature is contrary. Our nature as evil is contrary to the Divine Nature. Our misery is not only in the loss of the Image of God, but in the obtaining the contrary Image.  
Secondly, There is nothing in our nature to limit its breaking out to evil. It is an untamed Heifer, will bear no yoke. It is like waters running downwards without bounds. Nay there is that in us, that breaks all bounds, as the stirring of Conscience, the Motions of the Spirit, Education, Laws; all bounds, but those of Grace. Our principle is to please self, to have our own Wills. Now this consists of an hundred unsatiable gulfs, to satisfy Pride, Covetousness, Envy, Lust. Self Conjures up these Devils: but there is nothing in us to conjure them down again. The body breeds a disease, but can master it: but the Soul cannot, because it is overcome with content in its disease.  
Thirdly, These distempers of our Nature are boundless in themselves: No bottom, no stop, but Grace, or Death.     

II. Another reason, how it comes to pass that there is so much Devilishness in some men's nature is, because the Devil is still urging, and never saith, Enough. As we are ever stirring evil in ourselves, so he is hatching evil in us. We read of some that were taken captive by him at his will, 2 Tim. II. 26.  
But I will not insist any longer on the proof. Let us consider in the next place, what sins are most devilish, and how men come up to them, James III. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. There are degrees of sin: first earthly, then sensual, and lastly, devilish. The Devil himself is without an earthly mind, and without sensuality. He is not covetous; he offers Christ all the Kingdoms of the world, Matth. IU. Nor is he lascivious. They misconstrue Gen. VI 2. that thought from thence, that the Angels lay with Women. Nor is he luxurious. No, the Devil flies at higher game, to defy God, and damn souls. All sin bears his stamp, but some his picture: As namely these that follow.  

1. Pride; and to be puffed up against God, and his charge, and bounds, which he hath set. This is the Devils peculiar sin. See 1 Tim. III. 6. Not a Novice, lest being lifted up with pride, he fall into the condemnation of the Devil.  
2. Hatred and cruelty. Satan is an Enemy, a Murderer, Joh. VIII. 44. a roaring Lion, and devours them that serve him.  
3. Enmity against Righteousness, and the ways of God. See vers. 10. of this Chapter. His name is Satan, that is an Enemy to what is good.  
4. Lying and falsehood. That appeared sufficiently in the story of the Fall. And in Joh. VIII. 44. He is a Liar, and the Father of it.     
Now are not some as devilish as the Devil himself in these: 1. In Pride. Some will be called Gods, as Alexander, Caligula, Sejanus. It is said of Antichrist, 2 Thess. II. 4. That he opposeth and exalteth himself against all that is called God, or that is worshipped: so that he as God sitteth in the Temple of God, showing himself that he is God. Are not thousands as proud in heart as the Devil himself: as much as they can be, and delight in it? 2. In hatred and cruelty. One would not believe that Man could be so cruel to Man, but that we have the experience of it, and this truth in the Text tells us the reason of it, because they are of the Wicked one. Men are more cruel than Beasts. Beasts have been tamed, but Man cannot, Jam. III. 7. Every kind of Beasts, and of Birds, and of Serpents, and things in the Sea is tamed, and hath been tamed by mankind. But only mankind itself is untameable. Such an Example was He, that wished That all Rome had but one head, that he might cut it off at once. Nay he in the story of China went further, who actually slew six hundred thousand innocent persons. 3. Do not some hate the ways of God, as the Devil doth? I hate Michaiah, saith Ahab. There were some that spoke evil of the Christians, only because they ran not into the same excess of riot with themselves. 4. And so we may say of Lying. There are Children of falsehood among us.  
To conclude all with some Uses from this Discourse.  

I. The consideration of this may draw tears, to think of the corruption of our nature: so far degenerate from its excellency and end.  
II. It may make us moum to consider what we carry within us, if God leave us.  
III. Not to think so little of Pride, Envy, Lying, as most do. For these sins are the nearest resemblances of the Devil.  
IU. How great a work is Renovation: For men to be made partakers of the Divine Nature, 2 Pet. I. 4. who had so much before partaken of the Devils.  
V We had need to pray, that God would keep us from such mischief.    

A SERMON PREACHED upon  GENESIS IU. 15. And the Lord set a mark upon Cain, Lest any finding him should kill him 
WE have seen Cain's sin: here we see his strange reward. Cain slew his Brother; God will not have Cain slain. How is this agreeable to that, Chap. IX. 6. Whoso sheddeth man's blood, by man shall his blood be shed? How strange this Providence! Abel might have done good, if he had lived, Cain not; yet behold! this contrary Providence, Abel dies, and Cain lives. What would Cain wish more than this, to live and be secure? What would some give for such a Patent? If he live, What Murders more may he commit? What a discouragement may he be to Righteousness? How may the eye of humane reason stand amazed at this providence? We may take up that of Jeremiah, Chap. XII. 1. Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy judgements. Wherefore doth the way of the wicked prosper? And the words of Habbakkuk, Chap. I. 3, 4. Why dost thou show me iniquity, and cause me to behold grievance? For spoiling and violence are before me; and there are that raise up strife and contention. Therefore the Law is slacked, and judgement doth never go forth: for the wicked doth compass about the righteousness: therefore wrong judgement proceedeth. And, Shall not the Judge of all the world do right? Yet what Righteousness seems in this? We may satisfy ourselves concerning this, by these considerations:  

I. Abel was happier dying, than Cain living. Balaam was a parallel of Cain, justfying this, Numb. XXIII. 10. Let me die the death of the righteous, and let my last end be like his.  
II. The Righteousness of God's providences is not to be judged of only according to outward appearance. God's judgements are a great deep: and the footsteps of them are not known.  
III. The greatest seeming earthly prosperity may be the greatest punishment. In the words we observe this:   
That God reserved Cain to long life. But how he managed it, is scrupulous. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he set a mark upon him. Rab. Solomon saith it was a letter in his forehead: Some say it was a Horn: some, a trembling, that all might know him for a fratricide, for a wretch that murdered his Brother. But this one would think, rather was the way to get him killed. For how could all that met him know God's mind by this mark, (whatever it was) namely, That God would not have him killed? Therefore Aben Ezra understands it that God gave him a sign, till he believed it, viz. That God would preserve his life. And so it may best be construed. That God set him a sign, lest, etc.  
In the fourteenth Verse Cain says, Behold thou hast driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a fugitive and a Vagabond in the earth: and it shall come to pass, that every one that findeth me shall slay me. It is questioned here, whether Cain begs death, or declines it. If he begs it, God denies him; if he declines it, he hath his desire with a Curse. Hence we gather this Doctrine.  That Gods letting men go on uninterrupted in their sins, is the greatest punishment they can have here. 
Doubtless Cain was loaden with punishment. Suppose a Council were called what to do with Cain. You would say, Cut him off: God's wisdom and justice saith, Let him live. Long life and prosperity in itself a blessing, but here a prison, a curse; a poison that kills with delight. Consider Cain's temper, and then consider him banished from the Church, and from the memorial of his duty that God's constant service would give him, turned lose to his lusts, and the councils of his own heart: the longer he lives in this condition, 'tis not the better, but the worse for him. See vers. 24. Cain was avenged sevenfold. It was a sore judgement, when God said, My Spirit shall not always strive with Man, Gen. VI 3. I will trouble them no more, Host IU. 14. I will not punish your Daughters when they commit Whoredom. It is a great question, Whether is worse, to be cut off in sin, or to be not interrupted in it. A hard choice, as David's was, when he said, I am in a great strait. For the clearing of this observe these two things.  

I. That sometimes the long-suffering of God to the wicked, is not the goodness of God to them. See 1 Pet. III. 20. Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is, eight souls were saved by water: Compared with Gen. VI 3. My spirit shall not always strive with Man. God spared the Canaanites, that their measure might be full. Fulfil ye the measure of your Fathers, saith Christ to the Jews, Matth. XXIII. 32. And Psal LXXIII. 4. There are no bands in their death, but their strength is firm. But vers. 19 How are they brought into desolation, as in a moment? they are utterly consumed with terrors. So God tells Pharaoh, I have preserved thee alive, that I might make my power known in thee.  
II. Sometimes Gods forbearance to cut off the wicked, is for their punishment: not only when he strikes them with horror, as he did Lamech, but when they prosper. Let Ephraim alone, was Ephraim's punishment.   
The Uses of this Discourse might be these: 1. To Examine, while we live and prosper; whether it be for our punishment. 2. To be jealous of an untroubled condition. 3. This may teach with more patience and cheerfulness to bear the Cross. For as Gods suffering men to succeed and prosper is sometimes a judgement, a token of his displeasure; so afflictions and troubles may be signs of his care and good will. 4. Not to envy the prosperity of the wicked. 5. To labour so to live as to be able to give a comfortable account of long life and age.   

A SERMON PREACHED upon  EXODUS XX. 5. For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me. 
THE first Commandment with threatening, as Paul saith, the first of the second Table was the first with promise, Ephes. VI And the threatening is most properly affixed to the Command against Idolatry. Because God hath a special enmity and quarrel against Idolatry, as one of the greatest derogations to his honour, that can be in the World.  
Observe in the Prophets the great complaint against the people is for Idolatry and unrighteousness. The former the great injury done to God, the later to Men: the former the height of Impiety, the later of Uncharitableness. When man is bound to love his neighbour as himself, to show him mercy, to be helpful to him, and useful to him in all ways of charity; how high an iniquity is it to defraud, undermine, oppress, and deal injuriously with him? And when bound to worship God alone, as the great, dreadful and glorious Creator of Heaven and Earth, and all things in them; how abominable a wickedness is it to give this honour to a piece of wood, a stock or stone of our own framing?  
How God detests this, he hath uttered abundantly in Scripture, partly, by proclaiming Idols to be abominable to him: Deut. VII. 25. and XXVII. 15. And by giving them names of the greatest abomination: Vanities, 1 King. XVI. 26. Jer. XIV. 22. Lies, Esa. XLIV. 20. Jer. X. 14. And so is that to be understood, Rev. XXII. 15. Without are Dogs and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth, and maketh a lie. Jonah putteth both the names together, Jonah II. 8. They that observe lying vanities. Nay the very name of abomination itself is given them, 1 King. XI. 7. Nay the very name of Devils is given them, Deut. XXXII. 17. 1 Cor. X. 20. And as thus in his word he hath showed his detestation against Idols and Idolatry; so hath he also in his providence, by those fearful judgements that he hath showed against them that have been Idolatrous. Witness Jeroboam and his house: Ahab and his▪ rooted out, and devoured by this deadly canker: themselves, and their posterity undone, according to the threatening here, Visiting the sins of the Fathers upon the children.  
It were a wonder, and thing of amazement, that the Church of Rome should ever be so zealous for Images, were it not that there is something more behind the curtains, than is seen. They distinguish betwixt an Image and an Idol; and say, They worship not the Image, but before it only for a memorandum. But to omit the vanity of such a distinction, which hath been abundantly confuted by our Divines, where is their care of that rule of the Apostle, To avoid all appearance of evil? Certainly, if there be not the appearance of Idolatry in worshipping before an Image, what call you the appearance of Idolatry? The Heathen persecutors of old thought their turn served, if they could bring Christians to cast a little incense into the fire before an Idol. Here the Christians might have pleaded, it was not in worship to Idols, but to please their Masters: but they saw in it so much appearance of Idolatry, that they gave up their lives rather, than to consent to such an appearance of evil.  
But that that is behind the curtains with the Papists is covetousness, and gain of money. And if it were not that, I make no question, but they would be f●r cooler in pleading for their Images, than they are. It is upon very good reason that the Apostle calls Covetousness Idolatry, for it is not only making money our God, but it is the very Father and Mother of Idolatry. This is it that hath made these men so bold with adoring of Images: so bold as to take away this Commandment against Idolatry out of the Ten, though a Command so needful, so dreadful, and that hath so terrible a threatening with it, For I the Lord thy God am a jealous God.  
A Command, that one might wonder at, but that you can never enough wonder at the wickedness of men's hearts.  
First, One would wonder that ever such a Command should need: Thou shalt not worship a stock or stone: nor make that thy God, which thine own hands have made. Reason, and light of nature, and common sense one would think, should so cry this down to men that have their wits about them, that there might not any such Command from God be needful. You may see how the Spirit of God does stand as it were wondering at the sottishness of those that make and worship Idols, in Esa. Chap. XL. and three or four Chapters forward. And did you see a Heathen, or do you see a Papist, worshipping and bowing down to the stock of a tree, as he calls it there; whether have you more cause to mourn to see God so dishonoured, or to think what a stock, and stupid thing sinful man is become, to pray to, or trust in a piece of wood or stone?  
Secondly, One might wonder, that such a Law given should be so broken. A Law so easy to keep, and in so senseless a thing to break it: Of all sins, what easier to avoid, than falling down to the stock of a tree? And yet how were men infatuated with it, as the Heathen and Israel were continually. Who would have thought, that Israel having seen the wonders in Egypt, and the glory of God at Sinai, should ever, especially so suddenly, have worshipped a golden Calf, and said, These are thy Gods, O Israel, which brought thee up out of the Land of Egypt?  
What monstruous madness, and senslesness is there in this Idolatry? That 1. Whereas God made man, for man to think that he can make a God. 2. Man that can see and hear, and speak and stir, to think that his help should lie in that that can neither see, nor hear, nor speak, nor stir. 3. For a man to fall down before that that he can cast into the fire, water, dirt, and trample under feet, and the Image not able to say, What dost thou? 4. It being in the power of man to make his image in the likeness of man or beast, then when it is made to think it hath power over him, and he to owe homage, and duty, and sacrifice and devotion to it. So brutish, foolish, besotted a thing is man, when left unto himself, and his own wisdom.  
And therefore there was need of such a Commandment against such sottishness; and of ties and terrors added to affrighten men from the folly: as there are two, you see, in the words I have read.  

I. That God proclaims himself a jealous God.  
II. That he professeth, he visiteth the fathers upon the children.   
I. It is no wonder God proclaims himself a jealous God in this case, when the love, service and worship, due to him, is given to an Idol, to a piece of wood or stone, silver or gold. Conceive in your hearts, what jealousy is, and you will find it no wonder, he is so in this case, or indeed in any other, where his honour is given away, and bestowed upon any creature. This title is oft given him in Scripture; and if we well consider what jealousy is in man or woman, we will read terror in the tittle, when God giveth it to himself.  
He professeth it to be his Name, Exod. XXXIV. 14. The Lord, whose name is jealous, is a jealous God. Read it again, and tremble, The Lord, whose Name is Jealous, is a jealous God. Moses glosses upon it with a gloss of more terror, Deut. IU. 25. The Lord thy God is a consuming fire, even a jealous God. As if he had said, Does any ask, what Gods jealousy means? It means a consuming fire. And so the Prophet Zephany explains it also, Chap. I. 18. The whole land shall be devoured by the fire of his jealousy. And again, Chap III. 8. For all the Earth shall be devoured by the fire of my jealousy. What fire was that, that devoured Sodom, and Gomorrha? The fire of God's jealousy. What fire was that, that consumed Jerusalem, and laid it in ashes? Was it the fire the Chaldeans put to it at the first sacking of it, and the Romans at the second? No, it was indeed the fire of God's jealousy. What is that that consumeth ungodly men, as stubble; that unquenchable fire, that devoureth the chaff, when God cometh to purge his floor? It is the fire of God's jealousy. The Prophet Nahum doth yet clear it further, Chap. I. 2. God is jealous, and the Lord revengeth; the Lord revengeth and is furious: the Lord will take vengeance of his adversaries, and reserveth wrath for his enemies. The rest of the verse is an exposition of the first clause, God is jealous. What means that? And read the first clause in the Text, I the Lord thy God am a jealous God. What means that? An avenging God, a God that avengeth in fury, that taketh vengeance on his adversaries, and reserveth wrath and vengeance in store for his enemies, and them that hate him.  
But that we may view God's jealousy the better, and with the more dread and trembling (and oh! that we could ever feelingly consider, that the Lord our God is a jealous God) let us first consider the nature of jealousy in men or women, and by that arise to apprehend, what this jealousy is in God.  
Zealous and jealous are comprehended under one and the same word in the Hebrew Tongue: and Zealousness and jealousy are uttered in that Language in the very same syllables: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both. In those allegations out of Zephany, The land shall be devoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the fire of his jealousy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the fire of my jealousy. Now the same word is used elsewhere in a sense most sweet and comfortable. That whereas it comes in some places like Elias his fire, and earthquake and wind, that rend the Rocks in terror and dreadfulness; in other places it comes like the still voice, in sweetness and comfort. In Esa. IX. 6, 7. Where he is speaking of Christ, his Names and Kingdom, that he should be called Wonderful, Counsellor, etc. And that of the increase of his government, and peace there should be no end, upon the throne of David, and upon his Kingdom, to order and establish it with judgement and justice from henceforth, ever for ever, he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The zeal of the Lord of Hosts will perform this. And so Esa. XXXVII. 32. where he promiseth comfortable things to his distressed people, and saith, Out of Jerusalem shall go forth a remnant, and concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Zeal of the Lord of Hosts shall do this. And one for all, Esa. LXIII. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Where is thy zeal, thy strength, and the sounding of thy bowels?  
In zeal is a fervent tincture of Love. The zeal of thy house hath eaten me up: that is, the fervent Love I have to thy house. And in jealousy is a high tincture of Love. And accordingly Love and Jealousy are joined, and made as one thing, Cant. VIII. 6. In zeal is Love, and forwarding that we are zealous of. In jealousy, Love and anger at that that provokes to jealousy. A man is jealous of his wife, or the wife of her husband; the bottom of it is Love, but the top is Anger. The bottom Love? How? It is said, that jealousy is too much Love. But that rule fails. For a man may be jealous of his wife he loves not. And yet the bottom of jealousy is love. For a man, though he love not the person of his wife, yet he loves to have the affection of his wife entirely to himself: and cannot endure, that her affections, that are due to him, should be given to another, but disdains it, and is angry at it.  
By this we may conceive of the jealousy of God, only adding the observation of that expression that is so frequent, viz. Gods complaining that his people went a whoring from him, Host I. 2. The Land hath committed great whoredom in departing from the Lord: and so went a whoring after other Gods. God takes it in anger and disdain, that men should give away those hearts, affections, that love and service, that is due to God, to any thing besides God. God doth very oft title the Church of Israel his children, and oft his wife, that he had married to himself, Jer. III. 1. He had taken them for his wife, she had played the harlot with many lovers, yet if she would return, he would take her again. So Host III. 1. and in divers other places. And the expression is very proper: for he had forsaken all other Nations, and clavae only to her.  
I shall not insist to show, how far the parallel fits any Christian Nation, that God hath taken more peculiarly to himself by the administration of his Covenant among them. Nor shall I insist to show how far England may be called the spouse of God, by his choice. It is undeniable that we have all married ourselves to God by our Baptismal Covenant, and by our Sacramental, and other engagements. And then, what doth the Lord require of us, but that we should be faithful to our husband, and not give ourselves, our hearts and affections to any thing besides him: not our worship to an Idol, not our affections to the World, our hearts to pleasure or profit, or earthly vanities; which is to go a whoring from our husband? The Lord our God is a jealous God: and what can we expect, if we serve him so, but that his jealousy will break out in fire and vengeance?  
By his Law concerning jealousy twixt man and wife, he hath showed thee, O man, what thou mayest expect twixt thee and God, Numb. V 12. to the end. He appointed that the suspected wife be brought to trial, undertakes to work a miracle for her discovery; and if guilty, upon drinking the bitter waters, her belly was to swell, her thigh to rot, and she to become a curse. And doth not the Lord discover, whether thy heart hath played the whore, and will he not bitterly punish in his own cause, as he did in the cause of men?  
But to return to God's jealousy against the sin of Idolatry particularly, as this title of his, that he is a jealous God, is peculiarly affixed to the Command against Idolatry. And here I shall show some particular evidences and instances of God's jealousy against this sin. And I shall name three passages of the Spirit of God in his style in Scripture, by which he doth hint his distaste, and abominating of this sin of Idolatry: and three passages of God in his providence and disposal, that intimate the same: and all such as are not obviously observed by every Reader of Scripture.  
First, To mention the passages of the Holy Ghost's stile in reference to this sin.  
I. Observe, That in 2 Sam. XI. 21. who smote Abimelech the son of Jerubbosheth? Abimelech was the son of Jerubbaal, or Gedeon, as you may see, Judg. IX. where you have Abimeleches story. Why then does the Holy Ghost here misname Gedeon, and instead of Jerubbaal call him Jerubbosheth? The reason is, because Baal was the general name of an Idol, and the Holy Ghost in detestation of Idolatry changeth the name Baal, which signifieth a Lord, into Bosheth, which signifies Shame. And he calleth Gedeon, Jerubbosheth, instead of Jerubbaal, because Gedeon had made an Idol, that all Israel went a whoring after, Judg. VIII. 27.  
Of the same observation is that, that the son of Saul, whom his father named Eshbaal, the Holy Ghost in his story nameth Ishbosheth. You have a large story of Ishbosheth saul's son, in 2 Sam. II. Now look among saul's sons where they be reckoned, and you find no such name; 1 Chron. VIII. 33. Saul begat Jonathan, and Malchishna, and Abinadab, and Eshbaal. That Eshbaal is he, whom the Holy Ghost in his story calls Ishbosheth, as detesting the name Baal, the name of an Idol: changing it into the name Bosheth, shame. As the same Holy Ghost explains himself, and this matter, Jer. XI. 13. According to the number of the streets of Jerusalem, have ye set up Altars to that Shame, even Altars to burn incense to Baal.  
II. In reading Revelations, VII. where the Sealed of the Lord of the twelve Tribes are mentioned and numbered, have you observed that the Tribe of Dan is wanting, and the Tribe of Ephraim not named? You will find Manasses there, but not Ephraim by name, but Joseph instead of Ephraim, vers. 8. And what is the reason of this? Public Idolatry first began in Dan, Judg. XVIII. And the golden Calves were set up by Jeroboam of Ephraim; and the one in Ephraim and the other in Dan. And the Holy Ghost doth point as it were with the finger at those Idolatries, and show his distaste and abhorring of them, when he will not so much as name the names where they began, among the Lords sealed for salvation.  
III. As here mention is made of visiting to the third and fourth generation, observe that passage, Matth. I. 8. and see whether the stile of the Holy Ghost do not hint the very same thing: Joram begat Ozias. Now look in the story of the Kings and Chronicles, and you will find, that Joram begat Ahaziah, and Ahaziah Joash, and Joash Amaziah, and Amaziah Ozias. So that here three descents are wanting or dashed out: and Ozias is grand child to Joram in the fifth generation. What is the reason? Look into the story of Joram, and you will find that he married the daughter of Ahab, the great Idolater, and that he walked in the Idolatries of Ahab, 2 King. VIII. 18. And here the Holy Ghost to hint his distaste of such Idolatry, blots out his children to the third, nay fourth generation, out of the Line and Genealogy of our Saviour.  
These and other things of the like nature, may be observed in the very stile and dialect the Holy Ghost useth in Scripture. Whereby he setteth a brand upon Idolatry, and Idols, as things odious, and abominable, and abhorred of God in special manner.  
Shall I also give you three like passages of Providence, which it may be all of you have not observed in your reading; which speak the same thing and proclaim the jealousy of God against Idolatry?  
I. Observe that Deut. IX. 21. And I took your sin, the Calf which ye had made, and burned it with fire, and stamped it, and ground it very small, until it was as small as dust, and I cast the dust thereof into the brook, that descended out of the mount. And why all this ado, to burn, stamp, grind it? And why cast the dust into the brook, and not on the earth or into the air? Why not into the dunghill rather than into the water, that the people must drink? By this very thing God would show, that he was a jealous God against Idolatry, by putting the people to the very same trial for this Idolatry, that the wife suspected of Adultery was to be put to by the jealous husband, Numb. V she was put to drink water and dust, and if she proved guilty, her belly swelled, and her thigh rotten, and so gave plain evidence of her guilt. So in this cases Moses bids the Levites, Exod. XXXII. 13. Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. Now how could they know who had committed Idolatry among so many hundred thousands? How could they pick out the men that were guilty? Why, the discovery is in the very same way. The people drink the water, in which was the dust of the Calf, and thereupon those that were guilty, their bellies swelled, and some other miraculous evidence was given, whereby they were discovered, and whereby God discovered himself to be a jealous God, visiting the sins of Idolaters.  
II. A second passage is that about the battle at Gibeah, Judg. XX. concerning which let us first take up the words of Deborah, Chap. V 8. (For though the history of that war is set many Chapters after the story of Deborah, yet was it a great while before her, as might be showed by many evidences, if I would stand upon it) They chose new gods, saith she, than was war in the gates; Was there a shield or spear seen among forty thousand in Israel? No sooner Idolatry, but vengeance; no sooner new gods, but war in the gates: and war with a witness, that destroyed forty thousand of Israel, and above twenty thousand of Benjamin.  
She speaks but of forty thousand that perished, as if no shield or spear had been among them all, whereas in all there fell sixty five thousand. But she hints the sad slaughter of Israel; which was sent by God, and encouraged by him to go against Benjamin: and yet when they went to battle, they fell forty thousand. Strange! to be sent by God, and yet miscarry: to be encouraged by God, and yet fall! Oh, they had chosen new gods, and thence this miscarriage. The Tribe of Dan had set up Idolatry, and all Israel quiet, and stir not against it, and so become partakers of it. But when a Whore hath some unhansom and hard usage at Gibeah, than all Israel is suddenly up in arms to revenge her quarrel. Zeal for a Whore to revenge her quarrel against Gibeah, but not zeal for the Lord to revenge his quarrel against Idolatry. And therefore God takes the cause into his own hand, and shows himself a jealous God against Idolatry, and caused forty thousand to fall in battle, though he had sent, and encouraged them to it.  
III. A third passage let be that, which yet comes more near the Text: nay seems not only to come up to it, but to go beyond it: and that is Exod. XXXII. 34. where after the sin of the golden Calf, and the Levites slaying three thousand men; yet God still hath some anger in store for that sin, and saith, Nevertheless in the day, when I visit, I will visit their sin upon them. When? The Jews say, That in every scourge and judgement that came upon them, there was a remembrance and a lash for the golden Calf. And S. Stephen speaks no less, or more, in Act. VII. 41, 42. They made a Calf in those days, and offered sacrifice unto the Idol, etc. Then God turned and gave them up to worship the host of Heaven, etc. This speaks God a jealous God against Idolatry, and seems to speak, that he visits the sins of the Fathers upon the children beyond the third and fourth generation succeeding. To which thing we shall speak in course in handling of the words. To which now we are come.  
II. Then, visiting the iniquity of the fathers upon the children, etc. All the question and scruple about the thing is Quo jure. Where is God's justice in this to visit the sins of him that sinned upon him, that sinneth not; sins of the fathers upon the children, who probably were never witting or assenting to the Father's sin? It is Gods strict commandment to men, Deut. XXIV. 16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers, but every man shall be put to death for his own sin. And doth not he go contrary to that rule himself, when he visits the sins of the fathers upon the children? And it is his proclaiming again, Ezek. XVIII. 4. Behold all souls are mine; as the soul of the father, so also the soul of the son is mine, the soul that sinneth it shall die. And doth he not warp from that assertion, when children are punished for the sins of their Fathers?  
That God should impute the sin of Adam to all his posterity, hath been cavilled at in ancient times by some Heretics; and in these later some are not well satisfied about the matter, and cannot, or will not see how God is just in it. Visiting sins unto the third and fourth generation sounds something harsh, this far more; visiting the sin of the first Father upon all generations. Shall he condemn millions of millions for the fault they never committed, charge upon them the crime they never consented to? I shall not stay my discourse upon this. The answer is ready: in Adam was all mankind: in his Covenant was enwrapped all humane nature: and the violation of that Covenant was the sin and guilt of whole humane nature.  
But we shall speak to other kind of examples, that come nearer to the sense of the words before us. And these are of two sorts, viz. in reference to the body or outward condition, or to the soul, or inward.  
First, Was not that hard measure, as you may think, that when Corah, Dathan and Abiram, the Parents only had sinned, that not only they should go down quick into the pit, but their houses also, and all that appertained to them? Numb. XVI. 32. The like, that when Achan only was in the transgression, that his sons and daughters, and his very cattle should be put to death, as well as he? Josh. VII. 24.  
Secondly, Seems it not hard measure, that when that generation at the building of Babel had only sinned against God in that design for setting up Idolatry, that not only they should be given up to Idolatry, and blindness; but the Heathen, their posterity, to scores of generations? The like, that when that generation only had sinned in murdering Christ, not only they should bear the guilt of his blood, but their posterity through so many ages.  
For the unfolding of God's deal in these things particularly, let me first move this general consideration.  
What care Parents had need to take, that they sin not so, as to leave sin and guilt and a curse upon their children, and posterity. Among their cares to leave them well, as the word in the world goes, i. e. rich, to be sure to take this care, that while they leave them well, they leave them not ill. Sin not for thy children's sake, that they smart not for thy faults, when thou art gone. I mention two sins particularly that may draw misery, and entail a curse upon the posterity, cursing their children, and unconscionably scraping a cursed estate together to leave to their children.  
Now to assert the Justice of God in this case of visiting the iniquity of the fathers, etc. either for these sins or others: whereas it seems a wrong to the children. Consider these things.  

I. It is most just with God to punish wicked men in their dearest delights, that judgement may come home to them to the quick: to take away the delight of their Eyes and Heart, that punishment may make them smart in the tenderest part. And when Parents are so fond of that part of themselves, their children, that they will venture soul and body and all to Hell for the advancement of their children, is it any injustice in God to lash them in that part, that is most tender and delicate to them?  
II. I might speak, that it appertains to divine justice in special manner to frustrate the designs of ungodly men, and to have them in derision, and to show that they are but fools. To take the wise in their craftiness, and to bring their deep plotted counsels and devises to nought. How frequently doth Scripture harp upon this string? Do I need to cite places, Job V. 12, 13. He disappointeth the devices of the crafty, etc. He taketh the wise in their own craftiness, and the council of the froward is carried headlong, Luke I. 51. He scattereth the proud, saith the holy Virgin: as if she pointed at the proud design of building Babel, which the Lord blasted: and scattered these proud plotters into all quarters of the Earth. Places to this purpose are abundant.   
Now when an unconscionable Gripe lays his design deep, by all means right or wrong, (he cares not) to advance his posterity, and to build them up an house, though in blood and injury; and accounts all cocksure: that divine Eye and Justice that sits in Heaven, laughs at his designs, and hath his Counsils in derision. The man saith, I will lay land to land, and house to house, and my children shall be great, and rich and prosperous in the World, and I will build up a family of renown. But divine Justice saith, I will dash such confidence, and lay such unjust and unconscionable undertake in the dust; that men may know, that there is a God, and that he is righteous, that judgeth the Earth. Arise, Lord, let not such men prevail; let such heathenish contrivers be judged in thy sight.  
But all this while, still the objection lies: That this is indeed justice to the Father, but where is justice to the Son, who sinned not, nor was partaker in his Father's wickedness?  
For answer to which, we must first take up the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that hate me. But who are meant, Parents or Children? Nay, who are those that hate God? Question the World through, and there is not a man upon Earth, but he will deny and disclaim this. But surely the Scripture speaks not in vain, when it speaks so much of the haters of God, as it doth. That ungodly men are meant, there is no doubt, and in what sense they are said to hate God, we may take occasion to speak hereafter. Our present question is, when it speaks of them, that hate him, whether he means Parents or Children, or both? I may very truly answer, both. And the meaning ariseth to this, Visiting the sins of the Fathers, that hate God upon the Children that hate God: of wicked Parents upon wicked Children.  
Observe the contrary clause, Showing mercy unto thousands of them that love me. Where first, we may see some answer to the question just now moved, who are haters of God? viz. They that love him not; for there is no medium. The opposites are not, that love him, and love him not; but that love him, and hate him. They that love him not, hate him. Secondly, That which we would observe is, That his showing mercy to thousands of them that love him, implies that every one loves him, that partakes of mercy. So Visiting the iniquity of the Fathers upon the Children unto the third and fourth generation, implies that every generation hates him, that is so visited, viz. when Children imitate the wickedness of their Parents. And so God states the point, Ezek. XVIII. First, He begins with a righteous man, vers. 5. and speaks of the particulars of his godliness, hath not eaten upon the Mountains, etc. and concludes, He is just, he shall live, vers. 9 Then at vers. 10. he proposeth the case, that if such a good man beget a bad son, a robber, a shedder of blood, etc. And of him he concludes, He shall surely die, and his blood shall be upon him, vers. 13. Then at vers. 14. he proposeth the case of that wicked man's son, that is not wicked like the father, that seethe all his Father's sins, which he hath done, and considereth, and doth not such like, etc. He concludes, vers. 17. He shall not die for the iniquity of his Father, he shall surely live. His Father's sins shall not be visited on him, if he follow not his Father's iniquity, vers. 20. The soul that sinneth shall die, the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.  
So that first, no son is damned for the iniquity of his father, (we speak not of the guilt of Adam's sin charged on his posterity, which is another case) but every one that is damned, is damned for his own sin. For so I take the word die in the Prophet, He shall die his blood shall be upon him. A good son to be damned for the sin of a bad father, were to speak the ways of God very unequal indeed; and God contradicts that all along the Chapter. Nay a bad son is not damned for the sin of his father neither: nor does any such thing fall under the notion of Gods visiting the sins of the fathers upon the children. Because every one that is damned, is damned for his own sin.  
And secondly, God visiteth not the sin of the fathers upon the Souls of the children. God never made a Soul sinful, because his father was wicked. Nay God never made, or could make any Soul sinful, because he cannot be the Author of sin. Nay God never accounted a child wicked, because his father was wicked. For thus Ezekiah had been undone, the good child of Ahaz as wicked a father, as who was most wicked. We spoke of the Heathen given up to Idolatry, because of the first rebellion at Babel; and the Jews given up to blindness, because of the murder of Christ. But neither damned, nor accounted wicked any Heathen or Jews, that walked not in the same steps of those their wicked Predecessors in their blindness, Idolatry or Unbelief, or other sins. So that  
Thirdly, Gods visiting the iniquity of the fathers upon the children, etc. means by some bodily or external punishment. Whereby the son is punished for his own sins, as well as his Parents. And the meaning of the passage is, that when God comes to visit the sins of wicked children upon them, he remembers the iniquity of their Parents also against them, even in the third or fourth generation.  
Shall I give you an instance in the sins of a good father so visited upon wicked children, which may clear the visiting of the sins of a bad father upon wicked children? God had told David, that because of his kill Uriah with the sword, that the sword should never departed from his house, 2 Sam. XII. 10. So his son Amnon perished by the sword, his son Adonijah by the sword, and his son Absalon in as violent a manner. Did not God remember David's sin, and his own threatening in this? And yet did not all these perish for their own sins? God visited their sin, and withal remembered their father's sin against them also. God damned none of them for David's sin. Nor did God repute them sinful for David's sin: but if they were damned, they were damned for their own sin, and were reputed sinners in the sight of God for their own sin. Yet in the external punishment that fell upon them, there was a remembrance of their Father's sin also. Hophni and Phinehas perished together in battle: their father's sin was visited upon them, which he is charged with 1 Sam. II. 29. That he honoured his sons more than God. And yet they perished for their own sin. If they were damned, they were damned for their own sin, and not their fathers: and were reputed wicked in the sight of God for their own sin, and not their fathers. And yet in the external punishment that fell upon them, their father's sin was called to remembrance.  
Objection, But many a child is punished for his father's sin, that it may be is a good child; or at least is free and innocent from the sin of his father. Jeroboams son was taken away in his prime, 1 King. XIV. was not that for Jeroboams sin, that God cut off his child: and he a good son, and that had not consented to his father's sin, vers. 13. In him there is sound some good thing towards the Lord God of Israel? Here was justice indeed against the father, but where was it to the son, to cut him off so soon? So David's child begot in adultery must die for David's sin, and what had the poor child offended? Many first born in Egypt, it is like, were not guilty of their father's cruelty towards Israel, and yet they must all go to it, they must die.  
It may be, many a covetous unconscionable wretch hath a son that is more honest, and yet the ill gotten estate moulders away, and comes to nothing with an invisible canker. Is here justice to the children, to smart thus for their father's fault?  
To this I answer, First, We are to consider children as part of their Parents; bone of their bone, and flesh of their flesh. And is it not justice in God to punish wicked Parents in what part of themselves he pleaseth? It seems as lawful as for a King to punish a Traitor in what part of his body, head or hand or foot, it seems best to him. If Jeroboams hand whither for the sin of his whole Person, is it not just with God? And is it not a penalty upon the whole person? And upon this account it was not unjust with God, when David had sinned in numbering the people, to smite seventy thousand of the people; if you consider David as a general father to all the people; they part of him, as he was King, as being part of his Kingdom.  
And such an answer, if I had not other to give, should I give to an Anabaptist, that asks me, why I baptise my child? I should answer, he is part of myself, and so it is fit he be baptised, because I am: otherwise all of myself is not baptised. And this gives some reason of what the Apostle saith, That the child of a believing Father or Mother is holy, that is, is a Christian, for the believing Parents sake; because he is part of that Parent.  
Secondly, There are some punishments, that descend, as I may say, naturally from Parents to Children: nay I may say, some sins that descend so naturally, that God should invert the very course of nature, if they stuck not to the children. Original sin and guilt we derive not from our immediate Parents, but from our first Parent Adam: but some actual sins many children derive from their Parents. When Parents from their children's infancy let them run into lewd courses; and either give them example of such courses, or at least reprove and restrain them not; the children grow lewd and wicked. Whose sin is that lewdness? It is the child's: but it is the Parents also. And many a Parent sees the just punishment of his own fault upon himself in the miscarriage of his child, his coming to fearful wickedness, and very oft to a fearful end. Elias lenity to his wretched sons, in not restraining them, and so david's to Adonijah; did traduce and derive that sinful miscarriage into them. And God even visited that sin of the Parents upon the children in suffering them to grow so abominably sinful.  
Many a Parent is guilty of this, and yet little considers it. When their children prove debauched, wild, riotous, they, it may be, will fret to see their expensive and destructive courses. But let them reflect upon themselves, and consider whether their children derive not that wickedness either from their Example, or want of care for their Christian education. Is it any injustice in God, when Parents will have their children so brought up in wickedness, to let them be wicked: any injustice either to Parents or children, that it is so, when children will be so wicked, and Parents will let them be so?  
So some punishments descend naturally from the sin of the Parent: as when children are made beggars by the riot, prodigal, lewd courses of the Parents; when a whoring lewd Parent gets the foul disease, and so traduceth it to his children; when an unconscionable getter of an Estate leaves it to his children, that like a Leprosy, a Canker, and a Curse sticks to it; and it cannot but rot and come to nothing. What should the justice of God do in this case? Bless a cursed Estate, preserve Children, that the Parents will infect, and keep them from beggary, whom Parents will make beggars? Shall God work miracles for these, that only work rebellion; and change the very course of the nature of things for them that will not change one lust?  
Thirdly, We are to distinguish between punishments and trials. A good son of a bad father, may come into affliction because of his father's sin: and yet that laid upon him not directly as a punishment, but trial. A good child of a prodigal, riotous or unconscionable father may come to poverty, when God aims it not as a judgement on him for his father's sin, but for trial, and admonition to him against such sins. The father indeed is so punished, when his child comes to misery: but the affliction in the mean time is to the child for his good. The cutting off of Jeroboams son was a sad judgement to Jeroboam, because the only hopeful child he had was so taken away, but it was not intended as a punishment to his child, but in mercy to take him away from wrath to come: As in Esa. LVII. 1. The righteous are taken away from the evil to come.  
Fourthly, and lastly, The proper meaning is, God visits upon evil children the sins of their fathers unto the third and fourth generation.  
This leaves a lesson to Parents: That they would pity their children; and when they sin, think of them; and of the misery they entail upon them.   

A SERMON PREACHED upon  EXODUS XX. 11. For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh day: wherefore the Lord blessed the Sabbath day and hallowed it. 
THE greatest obscurity we have to speak about is in the last clause, He hallowed it: and yet at first sight that seems least obscure of all. The two former clauses may rather, one would think, set us at a stand; and yet the great dispute is about the last: viz. in regard of that Sabbath we now celebrate. When we look upon the world, it may set us at a wonder, that this vast bulk of all things should be made in six days. Heaven and Earth and Seas in six days? How many houses in the world have cost the work of six years? Solomon was building the Temple seven years, and his own house twenty years: and this great Universe and all things in it to be built in six days?  
And yet if we look at the power of him that made it, we have as much cause to wonder, that he should be six days about it. He that made all things by his word, could have done it in one moment as well as six days, and with one word as well as six. And he that made all things of nothing could also have made all things in no length of time, but in an instant, in a moment of time, in the twinkling of an eye, as he will change all things, 1 Cor. XV. 52.  
And so concerning his resting, If he were weary with working, that he needed resting, why did he work till he was weary? And if he were not weary, why had he need to rest?  
Such frivolous, impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God, that hath not learned to resolve all his wonderful actings into these two great principles, his Power and Will. That he created all things with the word of his mouth of nothing, is no scruple, if we resolve it into his Power. And that he took six days to do it, who could have done it in a moment, is as little, if we resolve it into his Will. That he was not weary with doing so great a work, it is no scruple, if we resolve it into his Power. And that he rested, though he were not weary, is as little, if we resolve it into his Will.  
And therefore how can we better begin our discourse about the matter we are upon, viz. his creating all things by his word, and yet taking six days to do it: and his not being weary with so great a work, and yet resting, though he were not weary; than by adoration of his Power and Will? And therefore as David for all his haste of fleeing from Absalon, yet when he came to the top of the Mount Olivet, he worshipped God, 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse, as to give the Lord his due of his power and pleasure, before we go further. And that let us do in the words, and Oh! that we might ever do it in the devotion of the four and twenty Elders, Revel. iv 11. Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created.  
All Israel hears more Divinity and Philosophy in these few words, In six days the Lord made Heaven and Earth, and rested the seventh day, etc. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years. Some of them were so wide from knowing that the world was made by God, that they thought it was never made at all, but was Eternal, and never had beginning. Others, that it was a God itself, and made itself. Others, that it grew together at hap hazard of Atoms, or motes flying up and down, which at last met and conjoined in this fabric of the world, which we behold. So blind is sinful man to the knowledge of his Creator, if he have no better eyes and light to look after him by, than his own. Israel hath a Divine light here held out before them, whereby they see and learn in these few words, That the World was not Eternal, but had a beginning, and that it was made; and that it made not itself, but was made by God; that it was not jumbled together by hap hazard of I know not What, and I know not How, but that God made it in six days.  
That which God speaks so short here, Moses afterward, when he set pen to paper to write his books, enlarges upon, and tells you, in the beginning of Genesis, in what manner God proceeded in this great work, and what he created every day. With that you see the Bible gins the story of the Creation: the proper foundation, that every Scholar should say of his learning there, namely to know his Creator: and to know of whom, and through whom are all things, to whom be glory for ever Amen, as the Apostle devoutly, Rom. XI. 36.  
Let us consider the two things severally, That God made Heaven and Earth; and secondly, That he made them in six days.  
When I look up to Heaven the work of thy fingers, the Moon and Stars, which thou hast 
I.  ordained, I say, saith David, What is man that thou art mindful of him, or the son of man, that thou visitest him? We may also say upon such a prospect, Oh! what is God, what a divine and infinite power and wisdom and glory, that made so great, so beautiful, so stately a fabric! Our God made the Heavens, is the Israelites plea against the Gods of the Heathen, pitiful pieces of wood and stone, that could neither see nor hear, nor smell, nor stir, but Our God made the Heavens. There is a passage very remarkable, Jer. X. 11. Thus shall ye say to them, the Gods that have not made the Heavens and the Earth, even they shall perish from the earth, and from under these Heavens. That verse is in the Chaldee Tongue, whereas every clause of his book besides is Hebrew, and not a Syllable of Chaldee in it. And what is the reason? The people were ere long to be captived into Chaldea, and when they came there the Chaldees would be ready to be persuading them to worship their Gods. Poor Israel new come thither could not speak their Language, nor dispute the case with them in their own Tongue. Therefore the Lord by the Prophet puts so much Chaldee into their mouths, as to make a profession of their own God, and to deride and curse the others. Your Gods made not Heaven and Earth, and therefore shall perish from the Earth and be confounded; but Our God made the Heavens.  
O! what an excellent study is it, to study God as the great Maker of Earth and Heaven to look seriously upon this great Fabric, the Variety, Order, Beauty of the Creatures; and deeply to think, what kind of thing is God, that made all these things with the word of his mouth. How great, dreadful, terrible is the Creator, with whom we have to do! Study upon the first verse of Genesis, God created the Heavens and the Earth. And can you find it otherwise there, than that he did that in a moment; that in an instant, in the twinkling of an eye, he made these two parts of the world, Centre and Circumference; spread out this great Canopy over us like a Curtain, and hung this vast Ball, upon which we tread, upon nothing; both at once, and both in a moment? Oh! what an amazing power is here to think of! Oh! what a God have we to deal withal! How can this God crush a sinner, check the pride and presumption of wicked dust and ashes, when he can do such wondrous and incomprehensible things as these? How can this God create comforts to a poor afflicted child of his own? How can he find out means to deliver and relieve a poor distressed Saint, that puts his trust in him, when with a word he can make a world; nay, if he had pleased, could have made a thousand?  
Such use and other, might we make of the study of our Creator, and his creating. And O! that he that created us, and all things, would create in us frequent, solid meditations of him, and of his mighty power, and working, whereby he made all things of nothing.  
It was once questioned by one, What did God before he made the world? And answered by another, He created Hell for curious and impertinent enquirers. It was once asked by another, With what instruments, tools, and engines did God make the world, if he made it? His own Spirit gives answer to this, By the word of the Lord the Heavens were made, etc. But we may not unusefully, and unchristianly move this question, Wherefore was it, that God made the world? The Scripture answers this too, Prov. XVI. 4. The Lord hath made all things for himself. Rev. IV. 11. For thou hast created all things, and for thy pleasure they are, and were created. But this leaves us to our enquiring still: viz. In what sense to understand his making all things for himself, and what his Will and pleasure aimed at? Did God create Creatures, because he had need of Creatures? Did he make the Heavens, because he wanted a House for himself? And the Earth, because he could not be without Tenants in those tenements below?  
And the nail of this question might be driven further: why did he make this world, seeing he will mar it in time, and bring it to desolation? Why made he millions of men, whose end proves to be damned for ever? Had it not been as good, this house of the Universe had never been; as to be built, and to be fired, and burnt down again? Had it not been better for millions, that they had never been born, than to be born, and brought into the world for a little time, and then to be damned to Eternity?  
But, O vain man, who art thou that disputest against God? Shall the pot or vessel say to him, that made it, why madest thou me thus, or why at all? For his will and pleasure were all things made: and it is not fit to dispute his will or pleasure, that could make all things. But that we may receive satisfaction in this point, and that we may not be ignorant of so great a matter, as the reason why God made the world,  
First, we may resolve it without any sticking, that he that created all things, stood in need of nothing; and that gave being to all, needed not any thing from the Creature to amend his own well-being. That is a most just challenge of all the world, if it can, to show that God is beholden to any, or had ever need of any: the Apostle makes it, Rom. XI. 35, 36. Who hath been the Lord's Councillor to teach him, or who hath first given to him, etc. But  
Secondly, We may give him that for a proper and direct reason of Gods creating all things, which the Apostle says, Rom. IX. 23. That he might make known the riches of his glory: viz. That he might glorify himself, and that he might impart of his own riches to his Creature.  
It might almost be questioned, whether God could choose but create the world: not to put a necessity, or compulsion upon God, who doth freely whatever he doth, and hath no other tie upon him for his actings than his own Will. But in regard of that infinite goodness that is in God, could that do other than flow out upon the Creature? God from all Eternity dwelled in and with himself, blessed, ever blessed in the enjoyment of himself, and needed nothing beside himself. But could that infinite Ocean of goodness, that was in him, be kept within those bounds of self enjoyment, and not communicate itself to the Creature? A lively, full, flowing fountain cannot contain its ever-flowing waters within its own brims, but it must flow out to refresh and water the places that are about it; The Sun cannot keep its light and heat within itself, but must impart it to the world.  
We shall not impose any such necessity upon God, as he hath done upon these Creatures. And yet if we should say, God the everlasting fountain of Being, of Goodness, could not but impart Being, and his Goodness to Creatures; this would speak no imperfection in God, but his infinite perfection. But we will take the thing up in terms of Scripture. He was willing to make known his goodness; it was his pleasure to create the world, that he might communicate the riches of his glory. God would give being to Creatures, that he might glorify his own being; would communicate of his goodness to his Creatures, that he might glorify his own goodness. So all terminates and centres in that great end, his own glory. He created the world to glorify his power: gave being to Creatures that he might glorify his own being: shows goodness to them, that he may glorify his own goodness, and receive glorifying from them. And at last, will destroy the world to glorify his power and justice: damn the wicked to glorify his truth and justice, and glorify his Saints to glorify his grace. So that God made all things for himself, that is for his own glory: doth all things for his own glory: created thee, me, and all flesh, that he might reap glory from us.  
But let us consider of the second thing, as it tends to the End of this Command, 
II.  the setting forth the reason of the Institution of the Sabbath; That he created all things in six days.  
And what needed he take six days, that could have done all in a moment? He had as little need to take time for his work, as he had of the world, he being Lord of all. What reason can we give? but that he by his own proceeding and acting would set the clock of time, and measure out days, and a week, by which all time is measured, by his own standard, Evening and Morning, to make a natural day, i. e. day and night: and seven natural days to make a week; six days of labour, the seventh for rest, six for man, the seventh for God.  
Shall we trace the story of the six days a little, that we may the more plainly observe the Rest, and blessing of the Sabbath, when it came?  
That the world was made at Aequinox, all grant, but differ at which, whether about the eleventh of March, or twelfth of September; to me in September without all doubt. All things were created in their ripeness and maturity: appel ripe, and ready to eat, as is too sadly plain in Adam and Eves eating the forbidden Fruit. To this we might add that God attributed the beginning of the year to March, upon Ecclesiastical account, upon their coming out of Egypt. Exod. XII. Which argues it had begun from some time else before. And so the Jews well observe, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the year for telling the year, it from September: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the year for stating of the feasts, is from March. See Exod. XXIII. 16. The feast of in-gathering in the end of the year. After which a new year was presently to begin, when they had gathered in grapes, etc.  
So that look at the first day of the Creation, God made Heaven and Earth in a moment. The Heaven, as soon as created, moved, and the wheel of time began to go. And thus for twelve hours there was universal darkness. This is called the Evening, meaning Night. Then God said, Let there be Light, and light arose in the East, and in twelve hours more was carried over the Hemisphere: and this is called Morning, or Day. And the Evening and Morning made the first natural days; twelve hours darkness, and twelve light.  
Accordingly did God proceed in the works of the six days, as Moses hath informed us at large; which I shall not insist upon, but come to the works of the sixth day. On that day God created creeping things, and beasts, and lastly man. And that which is needful to observe towards the Lords resting, and sanctifying the seventh day, is, that before the seventh day came, sin was come into the world, and Christ was promised.  
On the sixth day all was marred again. Before that day was ended sin was got into the world, and spoiled the best of the Creation of God, Men, and some Angels. This we have to speak to, which giveth some illustration concerning the institution of the Sabbath of the seventh day.  
That Adam fell on the very day that he was created, needs not so much dispute about, for it is easy to be proved, as it needs sorrow and wonder, Wonder, that he placed in so incomparable happiness, and having perfect power to continue in it, should set so light by that happiness, as to pass it off for an Apple, and that he should lose that happiness on his first day, when he was able to have kept it all his days. And Sorrow, that the noblest of natures, that God had created, should be so soon overthrown, and overthrown so sorely.  
For proof of this, we may have recourse to Scripture, to Reason, and to the Correspondence that was twixt the Fall and the Redemption.  
I. To prove it by Scripture.  
First, Observe that, Psal. XLIX. 12. Nevertheless man being in honour abideth not, but is like the beasts that perish. The Psalmist in the verse before shows the carnal confidence of worldly men: Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations, etc. And in this verse he shows, how vain such confidences are. For that man hath no abiding here in his house, or honour, but he must away. And he lays it down not only as a thing undoubted in itself in the words that you have before you in your English Bibles: but in the Original he includes the most proof of it, that could be produced. For in the Original the words speak literally thus, Adam in honour lodged not all night, but was flitted out of his honour before his first night came. And if it were so with him in his great honour, and in his great ability to have stood and remained in his honour, it is much more so with man, that is become sinful, mortal, and nothing but fading. I say, the words in the Original bear also this sense, that Adam in honour lodged not all night. And so they speak and prove the thing we are upon, that he ●ell and faded on the very day he was created; and lost his honour and happiness before night came.  
Secondly, Observe that, Joh. VIII. 44. He was a murderer from the beginning. The Syriac renders it from in the beginning; the common phrase whereby the Jewish Nation expressed the days of Creation. So is it their common expression, whereby they denote the works of the Creation, to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works in the beginning. And the Jews that stood by and heard Christ speak these words, He was a murderer from the beginning, could not otherwise understand it, than that he was a murderer even from the days of the Creation, that he murdered Adam on the very day that he was created. And so Christ meant in the words, as speaking according to the common and familiar Language of the Nation. For  
II. To clear this by Reason, which the Scripture thus hinteth.  
First, It is without all question, that the Devil would slack no time, but as he was fallen himself through his spite and malice at the happiness and honour of Adam; so he would hasten all he could, to bring him out of his happiness and honour, which he so much spited and maliced.  
It is disputed what day the Angels were created. It is the most probable they were created the first day with the Heavens: and that they were spectators of God's works in the creation, and praised and magnified the Lord for his works all along; so God himself the great Creator tells us, Job. XXXVIII. 4, 5, 6, 7. Where wast thou when I laid the foundations of the earth, etc. Who hath laid the measures thereof, if thou knowest, or who hath stretched the line upon it? Whereupon are the foundations thereof fastened, or who laid th● corner stone thereof? When the morning Stars sung together, and all the Sons of God shooted for joy. By Stars, and Sons of God is plainly meant the Angels: and they are singing and shouting, when God lays the foundations of the earth; as they did at the laying the foundation of the Temple, Ezra, III. Now the foundation of the earth was laid in the first day, the first work of the Creation: when God in one and the same instant created Heaven and Earth, and in the same instant created the Angels with the Heavens.  
Now these Angels that fell, were not fallen doubtless before man was made. For upon creating of Man, who was the last of the Creation, it is said, Gen. I. 31. And God saw every thing, that he had made, and behold it was very good: and there was yet nothing bad or evil in the world, no Angels fallen, no sin at all. But when those that fell saw the dignity and honour and happiness, that God had placed man in, a piece of clay, a lump of earth, dust of the ground; and that he put all Creatures under his feet, as it is Psal. VIII. 5, 6. yea and gave Angels charge to attend him, as it is, Psal. XCI. 11: They maliced this happiness and honour, and scorned this service and attendance; and damned themselves merely upon this spite at Man.  
Would they therefore, think you, delay any time of tempting man, to try whether they could shake him out of his happiness and honour, and bring him into the same condemnation with themselves? No, the Devil never since slacked time, and put off any opportunities of doing mischief, much less would he then, when he had mischieved himself with such a spleen.  
Secondly, I might speak of divers things. As that if Adam had kept the Sabbath in innocency, he had kept the Law; that if he had continued any time without sin, he had begot Cain without sin: if Eve had been a little practised in obedience, she had not so soon been shaken, when she came to be tried: that their speech showeth, that no fruit had been eaten before. But that which is especially considerable is, that the Redemption was to be showed instantly upon the Creation. Since Christ was to be set up Lord of all, the Saviour of all that are saved, and the second Adam repairer of the ruins of the first; it was not only fit, but indeed needful, that he should be proclaimed King and Saviour even the first day of man.  
I do not say, it was needful that Adam should fall on his first day, that Christ might be proclaimed on his first day: and yet I say, it was needful that Christ should be proclaimed that day, viz. that he might be set up Lord of all men from the first day of man. But especially, that what stability or firmness there is in obedience and holiness, it might be founded in Christ alone. I could almost say, it was needful, that Adam should fall on the day of his Creation, not in regard of any necessity God put upon him, but in regard of the ●ickleness of created nature, being left to itself. When I say, it was almost needful, I mean almost inevitable, but that he, left entirely to himself, and to his own strength, should stand the temptation of an Angel, a Creature so far above him by nature, and so far wiser than he, though he were full of wisdom. And you see Satan did not so much tempt his strength, as his wisdom; and there he overturns him by a trick of subtlety, out-witting his wisdom.  
However it was fit the Redeemer should be held forth, even the first day of man, as the heir of all things, Heb. I. 2. as the root of all to be saved, and the sure foundation of all holiness, grace and eternal life. And  
III. Do but observe what correspondence there is twixt the Fall and Redemption; and the later will speak the former to have been on Adam's first day. Redemption was wrought on the sixth day, as the Fall had been on the sixth day. And when Christ had wrought that great work, he rested the seventh day in his grave, as God rested on the seventh day, when he had wrought the great work of Creation. To this purpose I might also apply the particular times of the one, and the other. About the third hour, the hour afterwards of sacrifice and prayer, it is very probable Adam was created. And Mark tells you, Chap. XV. 25. And it was the third hour, when they crucified him; that is, when they delivered him up to Pilate to be crucified. About the sixth hour, or high noon, Adam most probably fell, as that being the time of eating. And John tells you, Chap. XIX. 14. that about the sixth hour he was condemned, and led away to be crucified. And about the ninth hour, or three a clock afternoon Christ was promised, which Moses calls the cool of the day: and about the ninth hour Christ cried out with a loud voice, and gave up the Ghost. Such Harmony may be found betwixt the day and hours of the one and of the other: the later helping to prove and clear, that Adam fell on the sixth day, the day on which he was created, and continued not in honour all night.  
Ah! what a glassy brittle thing is poor humane nature, when it is so shaken all to pieces from so great perfection, that it holds not whole above three hours, or thereabouts? And that it held whole so long, was because it had not yet met with a temptation. And that Satan offered not a temptation all that while, was because he would hold off till they came to their time of eating; and their first meal proves their poison. But Ah! the glorious and divine power of the grace of the Lord Jesus, that inables a poor sinful Soul to hold out against the shocks of all the temptation of Hell, and to break through all, and to get to glory. Compare Adam shaken with the first temptation the Devil offers, with Job not shaken with all that the Devil could do; and to the praise of the glory of his grace, as it is said, Ephes. I. 6. we have cause to cry out all our lives, and so do Saints in glory to eternity, Great is the grace of our Lord Jesus Christ.  
Now read the words carrying this that hath been spoken in your minds, In six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day; wherefore God blessed the Sabbath day, and hallowed it. And on the sixth day Adam fell, and Christ was promised: and on the Seventh day God rested, and blessed the Sabbath day, etc. And so the Chaldee Translater of the Psalms considers of the thing. For upon Psalm. XCII. which is entitled for the Sabbath day, he saith thus, A Psalm or Song, which Adam the first man sung concerning the Sabbath day. And the same Chaldee Translater on Cant. I. yet more plainly: When Adam saw that his sin was forgiven, when the Sabbath came, he sung a Psalm, as it is said, A Psalm or Song for the Sabbath day.  
And now looking on this first week of the world in this prospect, viz. as sin come into the world, and Christ promised before the seventh day came, it will give us a clearer prospect of the Sabbath, and of Gods resting, viz.  
I. That God had created a new creation, before he rested on the Sabbath. For when Adam and mankind, by his fall, was shattered all to pieces, and the noblest Creature, to whom God put all other Creatures in subjection, was himself become like the beasts that perish, the beasts that were put in subjection to him: and when Satan the enemy of God, as well as man, had thus broke all to pieces the chief work-manship of God; here the world was marred as soon as made. And as God in six days made Heaven and Earth, and all things therein, so before the sixth day went out, Satan had marred and destroyed him, for whom all these things were created.  
God therefore coming in with the promise of Christ, who should destroy Satan, that had destroyed all; and having now created a new world of grace, and brought in a second Adam, the root of all were to be saved; and having restored Adam, that not only from his lost condition, but into a better condition, than he was in before, as having engrafted him, and all believers into Christ, a surer foundation, than natural perfection, which he had by Creation, but had now lost: then he rested, as having wrought a greater work, than the Creation of nature.  
But than you will say, that the first Sabbath was of Evangelical institution, not of moral: that then the law for keeping of it was not written in Adam's heart, but was of Evangelical revelation.  
I may answer truly, that it was both. For though Adam had not sinned, yet must he have kept the Sabbath. And to this purpose it is observable, that the institution of the Sabbath is mentioned, Gen. II. before the fall of Adam is mentioned, Gen. III. partly because the Holy Ghost would mention all the seven days of the first week together, and partly to intimate to us, that even in innocency there must have been a Sabbath kept; a Sabbath kept, if Adam had continued in innocency: and in that regard the Law of it to him was Moral, and written in his heart, as all the Laws of piety towards God were. It is said, Gen. II. 15. The Lord God took the man, and put him into the Garden of Eden to dress and keep it. Now if Adam had continued in innocency, do you think he must have been at work dressing and keeping the Garden on the Sabbath day, as on the other six? He had Gods own copy so laid before him of working six days, and resting the seventh, that he could not but see, that it was laid before him for his Example.  
But you will say, All the Moral Law was written in Adam's heart, as soon as he was created: now the Law to keep the Sabbath could not be, because the Sabbath was not yet created, nor come. And by then the Sabbath came, the Law in his heart was blurred by sin and his fall.  
I answer, The Law writ in Adam's heart was not particularly every Command of the two Tables, written as they were in two Tables line by line: but this Law in general of piety and love toward God, and of justice and love towards our neighbour. And in these lay couched a Law to all particulars, that concerned either; to branch forth as occasion for the practice of them should arise. As in our natural corruption brought in by sin, there is couched every sin whatsoever too ready to bud forth, when occasion is offered. So in the Law in his heart of piety towards God, was comprehended the practice of every thing, that concerned love and piety towards God, as occasion for the practice was offered. Under this Law was couched a tie and Law to obey God in every thing he should command. And so though the command, Eat not of the forbidden fruit, was a Positive and not a Moral Command; yet was Adam bound to the obedience of it by virtue of the Moral Law, written in his heart, which tied him to love God, and to obey him in every thing he should command.  
And so the Sabbath, when it came, although you look upon it as a positive command in its institution; yet was it writ also in Adam's heart, to obey God in that Command, especially when God had set him such a Copy by his own resting.  
II. A second thing observable in that first Sabbath, and which was transmitted to posterity as a Law to keep, is, that now it had several ends. As in man there is something of the perfection of every Creature, a Spirit, as Angels; Life, as Beasts; Growth, as Trees; a Body, as Stones; so the Sabbath hath something of the excellency and of the end, of every Law, that was or could be given.  
There are four sorts of Laws, which God hath given to men; Moral, Commentorative, Evangelical and Typical. Moral Laws are given in the Ten Commandments. Commemorative Laws, as the Law of the Passover, to commemorate the delivery out of Egypt; Pentecost, to commemorate the giving of the Law. Typical, as Sacrifices, Priesthood, Purifications, sprinkling of blood, to signify good things to come, as the Apostle speaks, and to have their accomplishing in Christ Evangelical, such as repentance, self-denial, believing, etc.  
Now the Sabbath is partaker of all these Ends together, and hath the several excellencies of all these ends included in its self. And so had that first Sabbath appointed to Adam.  
First, The Moral end is to rest from labours. So in this fourth Commandment, six days shalt thou labour and do all thy work, but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, etc. So Jer. XVII. 21. Thus saith the Lord, Take heed to yourselves, to bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. Neither bring forth a burden out of your houses, neither do you any work, but hollow the Sabbath day, as I commanded your fathers.  
Oh! than I celebrate the Sabbath, saith the Sabbath-breaker, for I do no work but play and recreate, and drink and sit still, and do no work at all. Friend, dost thou think God ever established idleness and folly by a Law? That he hallowed the Sabbath day to be a playing, fooling, sporting day? But Christian, how readest thou, as a Christian? The seventh day is the Sabbath of the Lord thy God; not a Sabbath for thy lust and laziness. And in it thou shalt do no manner of work of thine own, but the work of the Lord thy God. And the rest that he hath commanded is not for idleness, but for piety towards God; for which end he gave all the Laws of the first Table, viz. to leave communion with the world and worldly things that day, and to have it with God, as in isaiah. LVIII. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy will on my holy days, and call the Sabbath a delight. As Moses to betake ourselves to the mount of God, and there to have communion with him. To get into the Mount above the world, and there to meet God and converse with him. To be in the Spirit on the Lord's day; and not to recreate the Body, but the Soul. To gather Spiritual strength for that, which it may be hath been scattered in our worldly employment.  
Secondly, There is a commemorative end of the Sabbath, to remember Gods creating the world. Which Adam might very well, nay must have been employed about, though he had never fallen. When he had been all the week upon his employment, dressing the Garden, and keeping it; then on the Sabbath to set himself to meditate upon Gods creating of the world; and to study his power and wisdom and goodness, showed in that glorious workmanship, and to spend the day in prayers to him. Observe the work of that day to us, and the same it should have been to him, in Psal. XCII. which is entitled a Psalm for the Sabbath day. It tells you what the work of the day is, vers. 1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most High. And upon what reason, ver. 4. For thou hast made me glad through thy works, I will triumph in the works of thy hands. This is a Sabbath days work; after our sixs' days work, to make it our employment to think of Gods: to meditate of his wondrous works of Creation and Preservation: and there will come in the thoughts of our Creator and Preserver, and may mind us of our engagement to praise him: to whet our thankfulness and faith with these thoughts.  

1. When we have laboured all the week, to think of our Creator, that hath sustained us, fed, clothed, brought us hitherto. And here is a right Sabbath employment, to let our thoughts stream from our worldly employment to God, and to the remembrance of him, in whom we live, and move and have our being.  
2. To trust God with our support, though we labour not on the Sabbath, but spend it wholly to him, and not to ourselves. He that created all things, and that hath fed and preserved us hitherto, can support us without our working on his day; nay, and will do it: for do his work, and undoubtedly, thou shalt not want thy wages.   
What a lecture did God read in his raining of Manna, that on the Sabbath day he reigned none: thereby to show his own owning of his Sabbath, and checking and chiding those, that for greediness and distrust, would go out and think to gather some on that day. And when he provided them Manna on the sixth day for the Sabbath also, what a lecture did he read, that he that observes the Sabbath and does God's Will, ceasing from his own labour, and doing his, shall never be unprovided for.  
Thirdly, There is an Evangelical end of the Sabbath, referring to Christ: and that in Adam's Sabbath as well as ours. Let us begin with his.  
I have showed that on the sixth day Adam sinned, and Christ was promised. So that the last work of God in the days of Creation, was the setting up Christ, and restoring fallen man by him. And here God rested, viz. He had brought in his Son in whom his Soul delighted, and made him heir of all things: and thus he rested in Christ, finished his work in Christ, rested, refreshed, delighted himself in Christ. Now the next day, when the Sabbath came in, what had Adam to do in it, but to remember the Creation, to remember his new creating, when he was broke all to pieces and spoiled? To remember his Creator and Redeemer.  
It is said, Gen. III. 21. Unto Adam and his wife did the Lork God make coats of skins, and clothed them. The Lord and Lady of all the world clad in Leather! Which our silks and satins now would scorn to think of: but from so mean a garb comes all our gallantry, though now we scorn it. But whence came those Skins? Most probably they were the skins of beasts that were sacrificed. For, That sacrifice was from the beginning may be observed from that, that Christ is called The Lamb slain from the beginning of the world: and that not only in prediction, or that it was determined, and foretold by God, that he should be slain: but in figure, that sacrifice was offered from the beginning of the world, which did presignify his kill, and offering up. And this further appears from the sacrifices of Cain and Abel, which rite and piece of Religion they had learned of their Father Adam.  
Here then was work for Adam on the Sabbath, to sacrifice in memory of Christ to be offered up for redemption: and to praise God for creating the world; but especially for vouchsafing Christ, whereby a better world and Estate is created.  
And would not Adam, when he had a family, preach to his family of these things upon the Sabbath day? My Children, learn to know, and remember the Creator, the blessed Trinity, Father, Son and Holy Spirit, who in six days made Heaven and Earth, and on the sixth day made me and your Mother, both of us in his own image, perfectly holy and righteous, and endued with power of perfect obedience, and to resist all temptations. But that day we were deceived by the Devil, and fell and undid ourselves, and our posterity, and came into a state of death and damnation. But God suffered us to lie so but a few hours, but promised his own Son to take our flesh, and to die to deliver us from death and damnation: and taught us this duty of sacrifice in comemoration of Christ's death, and apppointed this day to commemorate these things, and to be employed in such service, and meditations. Oh! my Children, learn to know your Creator, to believe in Christ your Redeemer, and to observe his Sabbath. Such employment as this had Adam with his family on the Sabbath day: that it was even a Christian Sabbath to him, as ours is to us: and the very same work is ours, and was his on the Sabbath day; but only that he also sacrificed.  
Fourthly, There is a Typical end of the Sabbath; to signify Eternal Rest. Heb. IV. 3. For we which have belived do enter into rest: As he said, I have sworn in my wrath, if they shall enter into my Rest, although the works were finished from the foundation of the world. Where the Apostle signifies, that the Sabbath hinted another rest, to wit, God's Eternal Rest, different from that rest, when God ceased from the works of Creation. The Sabbath typifies the end, viz. Eternal Rest: and the means, viz. to rest in Christ. One end was to Adam in innocency, both to us. This is a lecture that may be read in the Sabbath; in something that is visible to see something invisible, as in the water to see the Sun. This is a way to rest, and resembles that great, and last Rest: as pleasant walks lead at length to the stately House at the end of them.  
This is a fit thought for the Sabbath-day morning. Now I rest from the world, how shall I rest from it eternally? Now I deal with God invisibly, but one day visibly. They who love Eternal Rest, will certainly love the Sabbath.  
To all these ends, God added another end, as the Sabbath was given to his peculiar people, given at Sinai, with all these ends, and this more; viz. To distinguish the Jews from all others for Gods own people. See Deut. V. 15. And remember that thou wast a Servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm: therefore the Lord thy God commanded thee to keep the Sabbath day. And so in Exod. XXIII. 12. And the Sabbath is reckoned with the Jewish Festivals, Col. II. 16. Let no man judge you in meat or in drink, or in respect of an Holy day, or of the new Moon, or of the Sabbath days. They were distinguished by Times from all other people. But how is this Sabbath distinctive? I answer,  

1. None in the world kept the like resting day. Therefore the Jews were scoffed at by other Nations, as Idle, and taken advantage of on that day.  
2. They kept this Rest as a redeemed people. Deut. V. How had they toiled in Egypt, and had not the liberty of a Sabbath: Now on the contrary, when they were delivered out of Egypt, they kept the Sabbath, as a signification of their rest from their labours there.   
And now look on the Sabbath in its Moral, Commemorative, Evangelical, Typical, and Ceremonial End. Look on it in its Royal Dress, with what possible it can put on, as Queen Esther was dressed; and then view its beauty.  
First, in its Antiquity. It was from the beginning: as it is said of the word of God, 1 Joh. I. 1. Ask after the ancient paths, and the Sabbath will be found to be one of them. This is not of the Law, but of the Fathers. It is the first born of Ordinances, and hath a double portion of honour due to it. It was the first day of comfort in the world, after Adam was adjudged to toil and misery. The Jews say of it, that it is a Mediator.  
The Consideration of these Ends of the Sabbath may serve to assoil that controversy about the Antiquity of its Institution: viz. Whether its institution was not before the giving of the Law? In the Dispute about the Sabbath afoot in England some years ago, there were some went so high (shall I say?) or so low, as to maintain that our Sabbath was not of Divine Institution, but Ecclesiastical only; not ordained by God, but the Church. And to make good this assertion, they would persuade you, that there was no Sabbath instituted before the giving of the Law. None from the beginning, but that the world was two thousand five hundred and thirteen years without a Sabbath: for so long it was from the Creation to Israel's going out of Egypt: and that then, and not before was the Law for the Sabbath given.  
Then I pray, why should Moses speak of Gods sanctifying the Sabbath, when he is speaking of the first week of the world, if he meant not, that the seventh day of that week was sanctified? And what sense were it to read the Command thus, For in six days the Lord made Heaven and Earth, etc. and rested the seventh day, therefore two thousand five hundred and thirteen years after, he blessed the seventh day and hallowed it? But read it as it lies before you, He rested the seventh day, therefore the Lord blessed the Sabbath day and hallowed it, and must it not needs mean, he blessed that seventh day, that he rested, and sanctified it, and so the seventh successively in following generations?  
But you may observe in Moses, that the Sabbath is given upon two reasons or accounts here, because God rested; but in Deut. V. 15. because God delivered them out of Egypt. Thou, O Israel, thou must keep the Sabbath day in remembrance of thy deliverance out of Egypt: but withal he bids them, Remember to keep the Sabbath in memory of Gods resting. Therefore certainly the Sabbath was kept in remembrance of that, before it was given to Israel to keep in memory of the deliverance out of Egypt.  
I said, Adam should have kept the Sabbath, had he continued in innocency: then certainly he had more need of a Sabbath, for the benefit of his Soul, when he was become a sinner. And those four Ends of the Sabbath already mentioned, were also ends of the Sabbath to him, as well as to us. The beauty then of the Sabbath consists First, in its Antiquity.  
Secondly, In the Universality of its reception, throughout of all ages. One generation left it to another, from Father to Son. And it is known to all Churches.  
Thirdly, The Bravery of its institution. It had God's example. God hallowed, blessed, dressed it nobly: but his example is an addition without parallel.  
Fourthly, The nobleness of its nature.  

1. In it there was some of every part of the Law. It was Moral, Typical, Ceremonial. As there is something of man in all the Creatures, so there is something in the Sabbath of all the Law.  
2. By it is the propagation of Religion. See Es. LXVI. 23. And it shall come to pass, that from one new Moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord. As Psal. XIX. 2. Day unto day uttereth speech, and night unto night showeth knowledge. So from Sabbath to Sabbath God is spoken of, and knowledge of divine things revealed. This was the Market-day that still furnished the Jews with what was needful for their spiritual food and sustenance. All marketing was forbidden on it, Neh. XIII. 15, etc. because a greater market was to be minded. So Manna was not reigned on that day, because better things were reigned.  
3. By it came benefit to man and beast. It gave them rest from labour, and renewed their strength.   
Fifthly, Its Durableness. Exod. XXXI. 16, 17. The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual covenant. It is a sign between me, and the Children of Israel for ever. It reacheth as the Cherubin's wings from one end of the World unto the other.  
Hence also we may see what little difference there is twixt our Sabbath and the first Sabbath of the world. Both commemorate the Creation, both the Redemption: but only that ours is removed one day forward: the Sabbath of old on the seventh day of the week, ours on the first.  
Much dispute hath been about this change: into which I will not ravel, only observe these things in reference to this, that it is changed to the day of Christ's Resurrection.  
I. As great a Change as this do we not read in the Old Testament? viz. the change of the beginning of the year from September to March, Exod. XII. The year had a natural interest to begin in September, because then the world, the year and time began: and yet when God wrought for Israel an extraordinary work in redeeming them from Egypt, a figure of our redemption by Christ, he thought good to change the year from that time, that naturally it did begin.  
So though the Passover be appointed to be in that first month, that began the new year, and be called an Everlasting Ordinance, Exod. XII. 16. Yet upon occasion the Lord ordained it to be kept in the second month, Numb. IX.  
To this we may add Gods changing the very end and memorial of the Sabbath to Israel themselves. Changing, said I? or rather adding a new memorial, which it had not before. In Exod. XX. the memorial is to remember Gods creating and resting: in Deut. V. where the Ten Commandments are repeated, it is in memorial of their redemption out of Egypt. Not unclothed of its first end, and memorial, but clothed upon. So if Adam had continued innocent, he must have kept the Sabbath; and than it had been to him, but the memorial of Gods creating and resting. But when Christ and redemption by him was set up and come in before the Sabbath came in, than it was clothed with another memorial, viz. the remembrance of the redemption.  
II. Christ had power and authority to change the Sabbath, Mark. II. 28. The Son of man is Lord of the Sabbath. He had power over all Divine Ordinances, Hebr. III. 5, 6. Now Moses verily was faithful in all his house, as a servant, etc. But Christ as a Son over his own house. He is not a Servant in the house, but a Son to dispose of the affairs of the house, as he sees good. He is greater than the Temple, and so may order the affairs of the Temple, as he saw good.  
If a Jew question, why he laid by the Ceremonies of Moses? The answer is ready, because he was greater than Moses, Lord of the house, in which Moses was but a Servant. Nay, it was he that appointed Moses those Ceremonies, and he might unappoint them at his pleasure. That is observable, Act. VII. 38. This is that Moses, that was in the Church in the wilderness with the Angel, which spoke to him at Mount Sinai, and with our Fathers who received the lively Oracles to give us. With the Angel? who was that? It was Christ the great Angel of the Covenant, as he is called, Mal. III. 1. The Angel of God's presence, as he is called, isaiah. LXIII. 9 Then, who spoke with Moses at Mount Sinai? It was Christ. Who gave him the Lively Oracles, Laws, Testimonies, Statutes? It was Christ. And then might Christ, that gave them, dispose of them as seemed him good.  
So that if a Jew question, why Christ changed Circumcision into Baptism, the Paschal Lamb into Bread and Wine, the Jewish Sabbath, into the Christian Sabbath, The answer is ready, he was Lord of them, and might dispose of them. Het set up Circumcision, the Passover, the Jewish Sabbath, and might take them down, and alter them as he pleased.  
III. Ye read once and again in Scripture of Gods creating a new world, isaiah. LXV. 17. Behold! I create new Heavens and a new Earth. 2 Pet. III. 13. We according to his promise look for new Heavens and a new Earth. Rev. XXI. 1. And I saw a new Heaven and a new Earth. Now when was this done? The Apostle tells us when, viz. in his own time, 2 Cor. V 17. If any man be in Christ he is a new Creature. The meaning of it, is Gods creating a new Estate of things under the Gospel: a new Church, the Jews cast off, and the Gentiles taken in: new ordinances in his Church; Ceremonious worship taken down, and Spiritual set up: new Sacraments, Baptism and the Lords Supper instead of the Circumcision and Passover: a new Command of love to one another: a new Covenant, a new and living way into the most holy; a new Creature, and in a word, all things become new.  
Then certainly, a new Sabbath was fit for a new Creation: Lay these two places together Gen. I. 1. In the beginning God created the Heaven and the Earth, and isaiah. LXV. 17. Behold! I create new Heavens and a new Earth. In fullness of time God created new Heavens and a new Earth: and as the first Creation had the old Sabbath, so was it not fit, the new Creation should have a new Sabbath? As our Saviour speaks, Mat. IX. 17. New cloth must not be put into an old garment, nor new wine into old bottles, but new wine must be put into new vessels and both are preserved. So in this case a new manner of worship, new Ordinances, new Sacraments, to be committed to the old Sabbath? This is improper: but a new Sabbath must be for these, as well as they themselves are new. How pied would Christianity have looked, if it had worn a Coat all new in other respects, but had had on the shirt or piecing of the old Sabbath? And how unfit was it to have tied Christians to the observation of the old Sabbath of the Jews?  
iv The Resurrection of Christ was the day of his birth, and beginning of his Kingdom. Observe the quotation, Acts XIII. 33. The promise which was made unto the Fathers, God hath fulfilled to us their Children, in that he hath raised up Jesus: as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. When was the day, wherein Christ was begotten? In the day that God raised him from the dead. That is strange: for as he was God, was he not begotten from Eternity; and as he was man, was he not conceived by the Holy Ghost, and born three and thirty years and an half before his Resurrection? Yes, both most true, and yet that true too, that he was begotten from the day of his Resurrection. And the Apostle tells you how to understand it, viz. He was the first begotten, and first born from the dead: begotten that day to the Gentiles and all the world, from thenceforward a Saviour to them; and by his Resurrection, as the Apostle saith, Rom. I. 4. Declared to be the Son of God with power by the Resurrection from the dead.  
So likewise his Resurrection was the beginning of his Reign and Kingdom. Consider upon that, Mat. XXVI. 29. I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's Kingdom: That is, when I am risen from the dead. And see Mat. XXVIII. 18. Now I begin to reign, All power is given unto me in Heaven and in Earth. For now he had conquered all his Enemies, Devil, Death and Hell.  
Now was not the first day of the week, the day on which Christ risen, fit to be made the Sabbath, to commemorate his Birthday from the dead, and his entrance into his Kingdom; than the last day of the week, the old Sabbath, on which day he lay in the grave, and under death? Kings and Potentates use to celebrate their Birthday, and the day of entrance into their Kingdom, and this King of Kings, was it not fit that such a memorial should be of his Birthday, and entrance into his Dominion?  
And compare the Creation and Christ's Resurrection, whether of them was the greater matter? whether of them the greater work? Was not the Resurrection? Not indeed in regard of the Power, that effected both, but in regard of the effect or concernment of man.  

1. By his Resurrection he had destroyed him, and that that had destroyed the Creation, viz. Sin and Satan: and did set up a better world, a world of Grace and Eternal Life.  
2. Had it not been better, that Man as he now was, sinful, had never been created, than Christ not to have risen again to save and give him life? As it was said of Judas, It were better if he had never been born; so it were better for sinful men if they had never been born, than that Christ should not have been born from the dead, to restore and revive them. Observe, that the Resurrection of the Heathen from their dead condition, took its rise and beginning from the Resurrection of Christ, as Christ himself closely compares it from the example of Jonahs' rising out of the Whale's belly, and converting Nineveh. To that purpose is that prophecy, isaiah. XXVI. 19 Thy dead men shall live, together with my dead body shall they arise; awake, and sing, ye that dwell in dust? The dead Heathen that had lain so long in the grave of sin and ignorance, when Christ's body risen, had life put into them from that time, and they risen to the life of grace. For by his Resurrection, he had conquered him, that had kept them so long under death and bondage.   
Now was it not most proper for the Church of the called Heathen, to have a Sabbath, that should commemorate the cause, time, and original of this great benefit accrueing to them?   

A SERMON PREACHED upon  EXODUS XX. 12. Honour thy Father and thy Mother, that thy days may be long in the Land which the Lord thy God giveth thee. 
THIS is the First Commandment of the Second Table, and it is the first with promise, Eph. VI 2. Why it is the first of the second Table the reason is easy: because when the second Table teaches our duty towards our Neighbour, it is proper to begin with the Neighbour nearest to us, such is our Father and Mother; and with the Neighbour to whom we own most peculiar Duty, as we do to those that are comprehended under this title of Father and Mother. But why this is called the First Commandment with promise, is not so easy to resolve. The difficulties are in these two things:  

I. Because that seems to be a promise in the Second Commandment, Showing mercy unto thousands, etc.  

II. And if it be to be understood the first of the Second Table that hath a promise annexed unto it, that is harsh also, because there is no other promise in the Second Table: and the First Commandment with promise argues some other Commandments, with promise to follow after. Now to these difficulties I Answer,  
First, That in the Second Commandment is rather a description of God, than a direct Promise, A jealous God visiting the iniquity of the Fathers upon the Children, etc. and showing mercy unto thousands of them that love me. As much Gall is mingled there as Honey, as dreadful threaten as comfort; and therefore not to be looked on as a clear promise, but as an argument and motive to Obedience, taken from both mercy and judgement.  
Secondly, It is true, there is never a promise more in the Second Table, that comes after this; but there are abundance of promises after, in the rest of the Law. And so may this be understood: it is the First Commandment with promise in the whole Law, from the Law given at Sinai, to all the Law that Moses gave them afterwards.    
And the first promise in the Law given to Israel is the promise of long life, That thy days may be long in the land, which the Lord thy God giveth thee. So that here especially are four things to be spoken to.  

I. The nature of the promise: that it is a temporal promise concerning this life.  
II. The matter of the promise: Length of life in the Land, which the Lord thy God giveth thee.  
III. The suitableness of the Promise to the Command: Honour thy Father and Mother, that thy days may be long, etc.  
iv The extent of the Promise: to all, that keep the Commandment. Which four heads will lead us to the consideration of several Questions.   
The first leads us to this Observation, That the Promises given to Israel in the Law are 
I.  most generally, and most apparently promises temporal, or of things concerning this life.  
First look upon this Promise, which is first in the Law; and whereas it may be construed two ways, yet both ways it speaks at first voice or appearance, an earthly promise. There may be an Emphasis put either upon, Thy days shall be long, or upon, Thy days long in the land. Honour thy Father and thy Mother, that thy days may be long; that thou mayst have long life. Or, Honour thy Father and thy Mother, etc. That thou mayst have long possession of the Land, which the Lord thy God giveth thee: and mayst not be cast out of it, as the Canaanites were before thee. Now take it either way, what speaks it else, but a temporal promise, and that that refers to this life, and to our subsistence in this world?  
And so look upon those promises, that are in Levit. XXVI. and Deut. XXVIII. and you find them all referring to temporal and bodily things.  
And hereupon it may be observed, that you hardly find mention of any spiritual promises, especially not of eternal, in all Moses Law. No mention of Eternal Life, joys of Heaven▪ Salvation, or Everlasting glory: none but of things of this life. Hence it was that the Sadducees denied the Resurrection and the world to come, because they only owned the five Books of Moses, and in all his Books they found not mention of any such thing.  
And therefore when our Saviour is to answer a Cavil of theirs against the Resurrection, Mark XII. 18, etc. observe what he saith, vers. 26. Have you not read in the Book of Moses, etc. For he must prove the thing out of Moses to them, or they would take it for no proof. And observe also, how he proves it by an obscure collection or deduction, viz. because God says, I am the God of Abraham, the God of Isaac, and the God of Jacob. Therefore they lived, though they were dead. Which he would never have done, had there been plain and evident proof of it: And which if there had been, they could never have denied it.  
And that which we are speaking to, that the promises of the Law are of temporal things, is also asserted by that, Heb. VIII. 6. He is the Mediator of a better Covenant, established upon better promises. If the promises of the Law had been Heavenly promises, there could not have been better promises. Had they been of Grace and Glory, there could not have been better promises: but those of the Law were of this world, and earthly things.  
Now what shall we say to this, that God should give no better promises to his people? How could an Israelite but look after earthly things, when he had no promise, but of earthly things? How could he look after Heaven, when he had no promise of Heaven? When much of his Religion might very easily become a temptation. The enjoining them so much Ceremonious Worship might, indeed it did, prove a temptation to them to turn all Religion into Ceremony. Their Laws that enjoined them to separate from the Heathen, and to have no Communion with them, might easily become a temptation to them, and so it did, of prising themselves, and despising others. Their promises, which seemed only to relate to earthly things, might, and indeed did, become a temptation to them to mind earthly things: and either not to be acquainted with, or to neglect things spiritual and heavenly. What then shall we say to these things?  
Truly the first thing we may say to them may be to say nothing, but to stand in silence and admiration; and beget such a meditation in us as he had, that stood weeping over a Toad to think how much nobler a creature than that, God had made him, and yet he had not been thankful. The Apostle Paul tells us, Heb. XI. 40. God had provided some better thing for us, that they without us should not be made perfect. And the Apostle Peter tells us, 2 Pet. I. 4. That there are given unto us exceeding great and precious promises, that by these we might be partakers of the Divine Nature. And now look upon their allowances and ours, their promises and ours: and meditate what God had done to us in comparison of them, and what we have done towards God in reference to these things.  
The promises that God made to them in the Law, of Corn and cattle, of Land and Money, health and long life; if you look upon them reflexively one way, comparing them with sinful men's deserts, and they are great promises in comparison of what any man can deserve: but look upon them reflexively another way, and compare them with what God hath promised in the Gospel, and they are but small and little to them. They were as the lesser light, the Moon, that ruled the Night, and darkness of that mysterious and dark Oeconomy of the Law: but these as the greater light, the Sun, to rule in the bright and glorious light of the Gospel.  
Compare what is said here in the Command and Promise, and what is added, Deut. V. 16. That thy days may be prolonged, and that it may go well with thee in the Land which the Lord thy God giveth thee: with such passages as these; Eph. I. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Heavenly places, the word is ambiguous, (shall I say?) or large to signify either, Heavenly places, and Heavenly things, as you may observe in the Text and Margin. Now whereas the Jews blessing was in an earthly place, the Land which the Lord their God gave them, he hath blessed us in heavenly places. Whereas it should be well with them in all outward earthly things, he hath blessed us with all spiritual blessings in Heavenly things. Their Promises did capacitate them to be partakers of the Creature, and of things below; but 2 Pet. I. 4. There are given to us exceeding great and precious promises, whereby we are capacitated to be partakers of the Divine Nature.  
You see the difference: Now Christian, where hath been thy gratitude, thy improvement? Thou art partaker of a better Covenant, better promises, better things: where hath been thy better Obedience? See what improvement the Apostle, or God by his mouth requires of us upon this account, ● Cor. VII. 1. Having therefore these promises, Dear beloved, Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. I leave every one to examine himself what cleansing, what perfecting of holiness they have made, because of the Promises.  
I come to consider, why God gave Israel such Promises of earthly things as he did.  
And first, we are to consider, That God hath given the promise of spiritual and heavenly things to the Church, long before these temporal promises were given to Israel. Christ, Grace, Eternal Life, enjoyment of God were promised from the first day of Adam: and so that promise went all along with the Church before the Law, and continued also under the Law. As the Apostle saith, Gal. III. 17. The Law could not make that promise of no effect. Observe the Apostles manner of Argumentation there. Ye that stand upon justification by Works, ye plead that the Law saith, He that doth these things shall live. Most true, but his life must not be by the Works of the Law, but by the grace of the promise, which was before the Law, and the Law coming after could not disannul it.  
And how God made spiritual and heavenly promises before the Law, these and other places do abundantly testify, Luk. I. 70, 71, etc. As he spoke by the mouth of his Holy Prophets, which have been since the world began, etc. Tit. I. 2. In hope of Eternal Life, which God that cannot lie, promised before the world began. And that one for all, Joh. I. 4. In Christ was Life. In him came the promise of Life and Grace, even from the beginning: and that Life was the Light that holy men looked and walked after: and that Light shone in the darkness of the types of the Law, and in the darkness of the obscurity of the Prophecies: and the darkness comprehended it not.  
So that Israel, when these temporal promises were given them, had also before them the promises of Grace, promises of things spiritual and heavenly: and they were to look through these that were temporal, at those that were spiritual and eternal. Here is given a promise of long life upon earth in the Land which the Lord their God gave them. But they had before them, even from of old, the promises of Eternal life to those that obeyed the Commandments of God: and they were to look at, and after this through the other. And so the holy men among them did. That in Levit. XVIII. 5. Ye shall keep my statutes and my judgements: which if a man do he shall live in them: Which is oft repeated else where, doth it mean only This Life? The Apostle often shows it aimeth higher: viz. at Spiritual and Eternal life. And so the Jews themselves did generally understand it, though they failed in seeking that life, that it aimed at. As it is, Rom. X. 3. They being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God. And when that Man enquired, Matth. XIX. 16. What good thing shall I do, that I may have Eternal Life? and Christ bade him Keep the Commadments; he shown what was meant by that, Levit. XVIII. 5. viz. That by keeping the Commandments, not only life here, but Eternal life hereafter is obtained. And so it is further cleared by his words in Luk. X. 28. This do, and thou shalt life.  
So that this here was not barely a temporal promise, but had wrapped up in it a further promise, of Life Eternal. And so had the other temporal promises, that were given them. And so some of the Jews interpret that, Levit. XXVI. 11, 12. And I will set my Tabernacle amongst you, and my Soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people: not only of God, being among his people here, but of his being in the midst of them, and they about him in Heaven. And so you find the word Heaven in Scripture sometimes to signify the Church here, as well as it signifies the state and place of glory hereafter.  
Now if you ask, why God, since he meant spiritual things and eternal under these temporal promises, did not speak out, but used such promises as might prove occasions of missing of those promises through misimprovement? And so we find that this very thing proved the ruin of the Jewish Nation; they being moved hereby to look at temporal things, and to neglect eternal. They looked, and still look for a temporal Kingdom of Christ, pompous and resplendent with worldly justre. And this stands, as it were a Wood, or a Fog, betwixt them, and the discerning of his spiritual Kingdom, that they cannot, will not see it. This makes them look for their Canaan again, and to be planted and ●ettled there anew. With which opinion too many Christians do concur, and look for some such glorious thing among the Jews, even this year, sixty six. Why, I say, did not God speak out spiritual and eternal things, but only obscurely hinted them in such temporal promises as these?  
I Answer, Because God would use the most feeling persuasions to them. Men are not so sensible of things spiritual, as they be of bodily: have not the feeling of things that concern Life Eternal, as they have of this Life. To have said, Honour thy Father and Mother, that thou mayst inherit eternal life, had been a fair argument; but it is not so feeling to flesh and blood. No Man, but is very desirous of long life here; and it is but one of a City, and two of a Tribe, that more desires Life Eternal. The Gadarens are more sensible of their Swine, than Christ; and not one in many, but a promise of earthly prosperity, or bodily welfare comes nearer his heart, than a promise of everlasting and heavenly glory, health of body, than of soul, showers of rain, than of grace, bags of money, than all the treasures of Christ. Therefore God gave such promises, as might be most feeling and persuasive, those that were most like to take. As the Apostle, I being crafty caught you with guile, as the Jews describe it. As one that gives his Child Nuts and Plums to bring him on to learn; so God gave to them those things, that he was sure would most please them.  
The Church of the Jews was a Child under age, Gal. IU. 1, 2, 3. and God deals with them as with Children, giving Ordinances and promises according to its childhood; feeds them with milk, and not with strong meat, because they were not so able to bear it. It is commonly said, they were not able to bear spiritual dispensations in their abstract simplicity; and therefore God gave them such carnal Ordinances, according as they were able to bear them. It is true, they were carnal enough about the worship of God: but was it not because they had such carnal Ordinances from the first? The use of these made them dote on them. Are there not thousands among Christians as carnal about God's service as they? That dote as much upon Ceremony and outward formality in God's worship, as ever they did? And that because they have been brought up in such Ceremonious way, or cannot come up to worship in spirit. And might not the Jews have been as capable of the same spiritual manner of Religion, as the Gentiles were, if God had set it up among them, when he first took them for the Church?  
Wherein then did the Childhood of the Church consist?  
First, That it was yet but small of stature, in comparison of that full body and growth the Church of God was to come to. See that, Eph. IU. 12, 13. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. What is the measure of the stature of the fullness of Christ? It is the mystical body of Christ in its full proportion, viz. Jew and Gentile joined together. How small a Babe was the Church of the Jews in comparison with what the Church was, when the Gentiles of all Nations were become the Church?  
Secondly, That Church was a Child in knowledge in comparison of the Church under the Gospel. Hence that promise, isaiah. LXV. 20. There shall be no more thence an Infant of days. The Gospel should bring in such light and means of knowledge, that none should be a Child, or infant in knowledge, if they had a mind to learn. 'Tis true, they were so childish, because God afforded no clearer means of knowledge. And it is as true, that in some sort it was needful, the means of knowledge should be but as it was, viz. that God by those means might make way to the knowledge and embracing of spiritual things under the Gospel, when it came. Consider their carnal ordinances, and temporal promises: God in the Gospel was to bring in a spiritual Worship and Religion. A better way, to make way for the embracing of that, could not be used, than by showing before the unprofitableness, the uneffectualness of their carnal worship. This the Apostle speaks to at large in the Epistle to the Hebrews, Chap. IX. 9 That gifts and offerings could not make him, that did the service, perfect. That sprinkling the blood of Goats and Bulls could not purge the Conscience. The experience of this was the way to make men hearken after the Sacrifice of Christ, that would do the work; that blood of Christ, that could purge to the utmost.  
And the like might be instanced in other parts of that carnal service. So God gave them especially promises of temporal things, that he might teach them, that they should not be losers by his service. Their service was chargeable in gifts and offerings, and in going up to Jerusalem, etc. Therefore it was needful, that God should ply them with promises of temporal good, that they should lose nothing by his service, if they were faithful to it. Observe that, Exod. XXXIV. 23. Thrice in the year shall all your man-children appear before the Lord God, the God of Israel, What objections might be made against that ordinance; as that while they were absent from home, their Lands might be invaded by their Enemies, etc. But he answers all in the next Verse. For I will cast out the Nations before thee, and enlarge thy borders: neither shall any man desire thy Land, when thou shalt go up to appear before the Lord thy God, thrice in the year. And so might they except at the costliness of the Sacrifices, but his promise satisfied all, Thou shalt be blessed in the fruit of thy body and land, in the herds of thy cattle, and flocks of thy Sheep.  
And so had God laid in stock in these promises for the Gospel Church when it should come in: which required so much self-denial, and forsaking House and Lands; and which foretold of Persecution. God had satisfied his people before, that he would take care for their support, that none for Obedience to his Commandments should be a loser.  
And thus much of the first thing propounded, viz. The Nature of the promise, That it is Temporal.  
We come now in the second place to consider the suitableness of the promise to the 
II.  Command. And what affinity then, and agreement hath this promise with the Duty enjoined in the Command? One would think it were more suitable to have said, Honour thy Father and Mother, that thou mayest be honoured of thy Children. Honour thy Magistrate, and thy Superiors, that thou mayst also come to the like honour. And such an agreement hath that saying of God, 1 Sam. II. 30. Them that honour me I will honour. And why therefore is it said, Honour thy Father and thy Mother, that thy days may be long in the Land?  
I Answer, First, There is this harmonious reason: Thy Father and thy Mother under God gave thee being, and if thou honour them, thy being and well being shall be prolonged. If thou desire long life, honour them, that under God gave thee life. I remember here the Gloss of some Jewish Expositors upon these words of Eve, Gen. IU. 1. When Cain was born, she said, I have gotten a man from the Lord. The Hebrew word, that is rendered From, in greatest propriety, when it signifies any thing (as sometimes it does not) is With: and so they render it, I have gotten a Man with the Lord. Which they construe to this sense, In the production of Adam, God only had an Agency, and Adam none: and in my production out of Adam, God only had an Agency, and Adam none: but in the production of this my Son, I have been an Agent with God; and I have gotten a Son with the Lord. But be it the one way, or other, (though I should construe it a third way, viz. I have gotten a Man, even the Lord: Or, I have obtained the Lord to become Man: as looking to the promise that Christ should be her seed:) It is very well known how much Parents contribute to the production and life of their Children. And therefore it is but a just claim, and a claim very suitable to that matter; Honour thy Father and thy Mother, that gave thee life, that the life they gave thee may be prolonged. But,  
Secondly, This promise is affixed to very many Commandments in the Law. As,  

1. In General, Deut. V. 33. Ye shall walk in the ways, which the Lord your God hath Commanded you, that ye may live, and it may be well with you, and that ye may prolong your days in the Land which ye shall possess. And so Deut. VI 2. That thou mightest fear the Lord thy God, to keep all his Statutes and Commandments, which I command thee, thou and thy Son, and thy Son's Son all the days of thy life: and that thy days may be prolonged. And so Chap. XI. 8, 9 etc. And,  
2. As thus in general it is promised to the Obedience of all the Commandments, so it is affixed to some special Commandments, Deut. XXII. 6, 7. about the Dam and her young. If a birds nest chance to be before thee in the way in any tree, or in the ground, etc. Thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayst prolong thy days. Deut. XXV. 15, Thou shalt have a perfect and just weight, a perfect and just measure shalt thou have, that thy days may be prolonged in the Land, etc.   
Now the reason of this affixing is, because life is so desirable by all men: and God useth arguments to persuade, which are most feeling, and come nearest, and warmest to the heart. And as that is a melting persuasive, Rom. XII. 1. I beseech you by the mercies of God: so this is as melting an one in regard of men's tenderness to themselves, I beseech you by the mercy to be showed to your own selves.  
And thus we have brought ourselves down to the third particular to be discoursed, 
III.  and that is the matter of the promise, length of life.  
But is long life such a Blessing, is it so desirable? What say we to that passage, Job XIV. 1. Man that is born of a Woman, is of few days, and full of trouble? If of few days, where is the long life that is here promised? If full of trouble, where is that desirableness of long life, so as to account it such a Blessing? If we well consider, what the Scripture speaks of the shortness and misery of humane life, it may seem to set us at a stand, to think that God should so often promise long life, when there is no such thing, but as Psal. XXXIX. 5. Behold thou hast made my days as an hand breath. And that he should promise it as a blessing, when as Psal. XC. 10. The days of our years are threescore years and ten, and if by reason of strength they be fourscore years, yet is their strength labour and sorrow. If we live to the utmost Nature can hold out, it is but labour and sorrow.  
To speak to these scruples, and to reconcile the shortness of Man's life, and the miseries of the longest life, to the promise in the Text, we are to consider life, not comparatively, but simply.  
For, 1. The longest life compared with the Eternity of God is nothing. So David compares it, Psal. XCV. 5. Mine age before thee is nothing: That is, compared to thine Everlastingness and Eternity, is a thing of nothing at all. Though of the longest date that ever life was, yet to thy years that fail not, it is less than nothing. So when the Prophet saith, isaiah. XL. 15. Behold the Nations are as a drop of a bucket, and are counted as the small dust of the balance. This is not to be understood simply; for all Nations are a vast bulk and mass in themselves, but compared with God they are but as a drop, but as a smallest grain of dust. And so the Psalmist comparing the lasting of Heaven and Earth, with the everlastingness of God, makes them as of no lastingness at all. Psal. CII. 26, 27. They shall perish, but thou shalt endure, yea, all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end.  
2. The longest life compared with the Saints in Glory is as nothing, 2 Cor. V 1. This Tabernacle always dissolving, what is it to an Eternal building in the Heaven? Here we have none abiding City, saith the Apostle; but he saith again, 1 Thess. IV. 17. that we shall be ever with the Lord. Here our life is but a vapour; Jam. IU. as a Sleep; Psal. XC. as nothing: but there we shall live as long as the Lord himself shall live.  
3. The longest life compared with the long lives, that some have lived, to wit, the Patriarches before the flood, is but of very few days: and but as an inch to an ell. And so Jacob compares his life, Gen. XLVII. 9 Few and evil have the days of the years of my life been. That is, few, and full of misery have they been. Jacob was of a very fair age▪ an hundred and thirty years old; and so old a Man as it is likely Pharaoh had never seen so aged and venerable a head; and therefore you find him ask him but that one question, How old art thou? And yet in Jacob's computation his age was but short in comparison of his Fathers, that had gone before him: his hundred and thirty compared with Adam's nine hundred and thirty, or Methuselah's nine hundred sixty nine.  
So that we are not to judge of long life so comparatively, but simply; and to measure it by the common stint of Nature, that God hath set. Which Moses holds out to us, Psal. XC. 10. The days of our years are threescore years and ten, and if by reason of strength they be fourscore years, etc. And so length of life is to be understood; that that reacheth up to that stint and limit of nature. So that though seventy or eighty years be but a short time in comparison of the Eternity of God, and of Heaven, and in comparison of the ages heretofore; yet it is a long life, because it reacheth up to the utmost on Nature's allowance.  
And it is a long time, if we consider humane frailty; that a poor piece of clay, a Man as brittle as glass, as unstable as water, as fading and fleeting as a blast or shadow, a poor thing that carries death in its principle, and walks in danger of death every moment, should come up to seventy or eighty years, and the pitcher and glass not broken. It is a long time for that, which is frailty itself to hold so from breaking. So that though comparatively to come up to the full stint of Nature be but a short life; yet simply considered, it is a long time for so brittle a thing to hold out. A long time for an ungodly Man to be provoking of God all along, and a long time for a godly man to be from home in this sinful world, and not got to Heaven.  
But if long life be so frequent in the mouth of God, as a promise of a blessing, How was it, that God shortened men's lives, when they were at a fair length?  
I have formerly observed to you, that lives were shortened at the Flood, and brought from a thousand years almost, to about five hundred, or not so much. Shortened again at the building of Babel, and cut from about five hundred, to two hundred, or little more. And when God gives the Ten Commandments at Sinai, and this promise in this Commandment, he was to shorten lives again; which he did within a year and an half, or thereabout after he had given this promise at Sinai. Now if long life were such a promise, such a blessing, why did he not suffer lives to stand at their first stint, or at that length that those lived before the flood?  
Let us a little consider the length of those first lives, and then the shortening of them.  
Some ascribe the length of them to natural causes: as that than their bodies were more big, strong and vigorous, than men are now; and that the Elements were then more pure and uncorrupted than they became after, and that their diet was more moderate, wholesome and nourishing. Which if it were so, though some question may be made of it; yet certainly there was something more concurrent to the prolongation of their lives to that long extent, than merely natural causes. Their Diet indeed was changed after the flood, from eating herbs and fruits of the ground, to a liberty to eat flesh and to that refer the words of Lamech upon the naming of his Son, Noah, Gen. V. 29. And he called his Name Noah, saying, this same shall comfort us concerning our work, and toil of our hands, because of the ground, which the Lord hath cursed. That is, he shall be a comfort to the world in that liberty to eat flesh, that shall be granted to him: which will be a great ease from the toil and tugging used before▪ to get all the provision they used by toiling in the ground.  
But were the Elements changed after the flood, as well as their Diet was changed?  
First, We might ascribe the length of their lives something to the promise of life through Christ, that was given to Adam. And the nearer they were to the giving of the promise, the more might we conceive they received bodily vigour from the promise▪ for temporal life, as well as spiritual life and vigour of soul to life eternal. What was that that made Israel to multiply, and to be so fruitful in Egypt, even when they were overtoiled and worn out with labour? St. Stephen tells you, Act. VII. 17. that is was the strength of the promise. When the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt. This it was, and not the strength of nature, that made the men, though over spent with hard toil and labour, yet to be vigorous for generation. And this was it, that made the Hebrew Woman so lively and quick in time of travail, and delivery, incomparably beyond the Woman of Egypt: as the Midwives do relate of them to Pharaoh, Exod. I. 19 For that was not a lie of the Midwives, as divers Expositors will tell you it was, but it was a true relation of them, observing the wonderful hand of God in such a strange matter. But,  
Secondly, We are to consider that in that minority of the world, God spared men to very long lives for propagation sake, and the peopling of the world. And this methinks is hinted in that constant expression, Gen. V and XI. and begat Sons and Daughters.  
It might be some Question, whether the holy and profane before the flood and after, had their lives lengthened alike. Seth the Son of Adam, a holy Man lived nine hundred and twelve years. Do we think Cain the Son of Adam, that wicked wretch, had such a long life? Enos, the Son of Seth, the Grandchild of Adam in that holy line lived nine hundred and five years. Think we Enoch, the Son of Cain, and Grandchild of Adam in that wicked line, lived so long? So after the flood Heber lived four hundred sixty four years. Do we think, that Canaan, or Cush, or Mizraim, or any of that cursed line lived half so long a life?  
There is some reason of this question, because we see in other examples that vigour and strength of nature in some of the holy line, because of the virtue of the promise: which you cannot conceive to have been in any Heathen.  
However, if those in the wicked line before the flood and after, did not live to that age that those in the holy line did, yet it is doubtless they lived far beyond the age of men afterwards, for the propagating, and peopling of the world. Ishmael, if he were one profane, as he is commonly reputed to be, yet he lived an hundred thirty seven years, Gen. XXV. 17. But,  
Thirdly, A chief reason of the long life of the holy Patriarches that may be given, is this, That they might propagate Religion in their generations. God gives testimony of Abraham, that he hide so, Gen. XVIII. 19 And it was the care and work of the other holy ones to do the like. Noah is said to be a Preacher of Righteousness; and Henoch a Prophet. And they and the rest were as a living Bible to instruct their Childred, and posterity, in the knowledge, fear and service of God. There was then no Scripture written, but the knowledge of God, and of the ways of God was conveyed from generation to generation, by word of mouth of those holy men. And therefore God carried them on to so very great an age, that they might be props and pillars of Religion in their Families, to the sound and sure establishment of it.  
Now it pleased God by degrees to cut short the length of such lives, but it was still in displeasure. He shortened man's life after the flood, because of the sinfulness of men in their long lives before the flood. He shortened them again at the building of Babel for the sins of those wicked men, that went about to build it. And again in the Wilderness, where he brought in the stint of seventy or eighty years, because of the people's murmuring, and despising the pleasant Land. Upon which Moses then present makes the ninetieth Psalm. See vers. 7, 8, 9 We are consumed in thine anger, etc. And all our days pass away in thy wrath. We spend our years as a tale. And why? Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.  
So that by shortening lives in judgement, or in way of judgement, he shown that that we are upon, that prolonging of life is a mercy or blessing. But this with including the proper end of this promise, and of Gods prolonging life, viz. That man may more serve and glorify God in his generation, and do more good to his generation, and lay up the more stock for eternal life for himself.  
Long life to many an one proves a curse, and it would have been better they had never lived, never been born. Cain's life and preservation granted him by God, proved but a sad curse to him: and that indeed, not so much upon the account, that God prolongs his life, as upon the account of his own abuse of God's prolongation. Observe that, Gen. IU. 15. And the Lord said unto Cain, Therefore whosoever s●ayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, le●t any finding him should kill him. Cain in vers. 14. reads in his own Conscience the Law of justice, which afterwards was given by the mouth of God, Gen. IX. 6. Whoso sheddeth man's blood, by man shall his blood be shed. That made him say, Any one that meets me will kill me. God secures him against this, and gives him a token, that none should kill him. Some think he set some visible mark, or brand upon him, to signify to all that he was Cain: but if God did not tell every man in the world, that he should not kill Cain, as well as he told Cain that he should not be killed, this was the likeliest way to have him murdered, when all that met him knew that he was the murderer. Therefore I should rather render it, and so the Original doth very properly, if not most properly bear it, He sets, or gave him a sign, that any finding him, should not slay him. Cain, take this for a sign, that none shall kill thee, that I denounce sevenfold vengeance to him that doth it. Now this securing him against being killed, and Gods prolonging and preserving his life, was it in favour or punishment? Compare the rest of the dealing and words of God to him, and it will seem, and appear the later, viz. that God kept him alive, to anguish of conscience, and the longer misery here.  
But how does Cain use this his prolonged time? As much as he can to delude the intent of God: he Marries, builds Cities, sets himself to have and reap content in this world, and his portion here. And this is the way of Cain, Jud. vers. 11. Had it not been better for him, when all was done, that he had never lived so long, never been born? So is it with the wicked of an hundred years old, isaiah. LXV. 20. The sinner of an hundred years old is cursed. And so it is with thousands, that spending their time in vanity and folly, their life and age be it never so long, proves but a sad curse to them, and hath but heaped the more guilt upon them.  
But where is the fault? Not but that long life in itself is a blessing: but that man by abusing it hath turned it to a curse. There is no earthly blessing, but by man's abuse may become a curse. That is terrible in Mal. II. 2. I will ever send a curse upon you, and I will curse your blessings. But that is because men make such things a curse to themselves. Haman's honour, an earthly blessing in its self, because a curse to him: but it was through his own fault. Jeroboam's promotion, an earthly blessing, became a curse to him, and his whole Family; but it was through his own abuse of it. And so may I say of any earthly comfort. And so is long life to many, through their mispending and abusing it.  
This I have spoken to take off an Objection against long life's being a blessing. There is undoubtedly a blessing in long life, otherwise God would never have so frequently, as he doth, held it out as a Promise. And that we may view the blessing the better, we first consider upon those things that may be said against it; that afterwards we may the better view the blessing itself.  
O●e Objection than is, That long life to many proves in the end to be but a curse; as I have showed before; and they have the longer score to answer for; the greater heaps of sin to be arraigned upon; the sadder account of so much time misspent.  
But for Answer to this, as I said before, There is no temporal thing, which in itself is a blessing, but wicked men by abuse of it make it a curse. They make their Table a snare, their wealth a trap, their long life a curse. And it is no wonder, if they do so by these things: for they make Divine Ordinances, which in themselves are a savour of life, to become to them the savour of death; nay Christ himself to become a stumbling block, and their ruin. Now the goodness or blessing in things is not to be judged of by such men's using, but by what they are in their own nature. As thousands in Hell curse the time, that ever they lived; so thousands in Heaven bless God for ever that ever they lived here so long. Long life to the one party was balm, the other made it poison.  
There is another Objection, That long life to many proves but long misery, therefore is not such a promise and blessing. Such are the miseries of this life, even to them that spend their time the best; that Solomon tells us, Eccles. VII. 1. That the day of death is better than the day of birth. And Chap. IU. 2, 3. I praised the dead, which are already dead, more than the living which are yet alive. Yea, better is he than both, that hath not yet been, which hath not seen the evil, which is done under the Sun. And how many of the Saints of God, that have spent their lives as well as ever men did, as ever men could spend their lives; yet because of the miseries of life, have desired that their lives might be cut off, and that they might live no longer? How oft is this Job's mournful tune over and over? Chap. VI 8, 9 O that I might have my request, and that God would grant me the thing I long for: Even that it would please God to destroy me, and that he would lose his hand and cut me off. And Chap. VII. 15, 16. My soul chooseth strangling, and death rather than my life. I loathe it, I would not live always. And so alomst in every one of his speeches. And the same tune is Elias at, 1 King. XIX. 4. It is enough now, O Lord, take away my life, for I am no better than my Fathers. And Jeremy sings the same doleful ditty, when he curseth the day of his birth, Chap. XX. 14. How is long life then a blessing, when the sorrows of it make men so weary of it?  
I Answer, This were true indeed, if the blessing of long life consisted only in enjoying earthly prosperity: and then the Children of God were of all men most miserable. For they have the least earthly prosperity. But the blessing of long life consists in things of another nature. For those holy men's desiring, because of their afflictions here, to have their lives cut off.  

1. We neither wronged them nor Religion, should we say, it was an humane frailty and failing in them. But,  
2. It was not so much for that they undervalved the prolonging of their lives, and the blessing in having life prolonged, as that they placed not their blessedness in living here; but were assured and longed after a better life. Not one of them was unwilling to live, but because he was very well prepared to die, therefore he wished for death rather.   
And now that we may come to consider, wherein the blessing of long life consisteth, let us a little take up some places and passages of Scripture: and some arguments in reason, that declare and proclaim it, as of itself to be a blessing.  

1. Prov. III. 16. Solomon urging men to espouse and marry Wisdom, tells what Portion and Dower they shall have that get her: Length of days is in her right hand, and in her left riches and honour. Observe that he accounts length of days a right hand Dower, and riches and honour but a left hand one. And indeed what are riches and honour, if a man have not length of days to enjoy? And the same Solomon commending old age, saith, Prov. XVI. 31. It is a Crown of glory, or, a glorious Crown, if the long life that brought it up thither, have been spent as it should. I might heap up many such passages, but these suffice.  
II. Consider that it is threatened, for a curse and punishment, that the bloody and deceitful man shall not live out half his days, Psal. LV. 23. That the men of Eli's House should die in their prime, 1 Sam. II. 31. But I will name but one for all; how oft threatened, such and such shall be cut off. I need not to cite places, the Books of the Law are full of such expressions, shall be cut off from his people, from the congregation, etc. Which some understand of Excommunication, but it means cutting off by the hand of God, by some untimely or fatal death, or shortening of life. It is threatened as a curse, that his days shall not be prolonged, but cut off.  
III. Ye have holy men in Scripture praying for prolonging of their lives, and that upon this warrant, that God promised long life as a blessing, Psal. XXI. 4. He asked life of thee, and thou gavest it him, even length of days for ever and ever. And Psal. XXXIX. ult.. O spare me that I may recover strength. And Psal. CII. 24. I said, O my God, take me not away in the midst of my days. And so in the case of Ezekiah: how bitterly did he take the tidings of the cutting off of his days? Whether it were that it went sadly with him to die of the Plague, or that he saw not Jerusalem delivered from Sennacherib: yet certainly it cost some tears to think he was to be taken away, even in his prime, and his life prolonged no further.  
iv To this may be added, that God promised it for a peculiar blessing, Thou shalt come to thy grave in a good old age, Job V. 26. And how feeling a promise is that, Zech. VIII. 4. Thus saith the Lord of Hosts, There shall yet old Men and old Women dwell in the streets of Jerusalem, and every man with his staff in his hand for every age? Methinks I see the streets full of such venerable heads and gravity, every one crowned with grey hairs, and old age, a crown of blessing.   
But what need I arguments to prove this? What one thing is there in the world, that hath more votes and voices than this? For who is there, that desires not to live long, and see many days? And skin for skin, and all that he hath will he give for his life, that it may be prolonged. And who but will be contented to part with any earthly blessing, so his life may be preserved?  
Now wherein it is that long life is a blessing, is best observed by considering what is the proper end and aim of men's living. Friend, wherefore camest thou hither? Why did God bring thee into the world, and why dost thou live? A question very pertinent, and very considerable. For the greatest number of Men and Women in the world, go out of the world before they know or consider, why they came in. Much like Ahimaaz, 2 Sam. XVIII. 29. That entreats Joab to let him run to David, and runs hard, and when he comes to David, to his journeys end, all that he can relate is, When Joab sent thy Servant I saw a great tumult, but I cannot tell what it was. God brings men into the world to run their race; they see a great bustle in the world, and they keep a great stir themselves; and when they come to their journeys end, they cannot give account what the business was for which they came into the world. What do you think he thought he came into the world for, that when he died, commanded this to be written on his Tombstone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I have eaten much, and drunken much, and done much mischief in my time, and now here I lie? Who among thousands in his life, or indeed in his thoughts owns the proper end of living?  
The Apostle tells us what it is, Act. XVII. 26, 27. God hath made all Nations of men, etc. That they should seek the Lord, if haply they might feel after him, etc. And the same Apostle, 2 Cor. V 15. They which live should not live to themselves, but to him by whom they live. The Schools do very truly tell us, that God created reasonable creatures, Men and Angels, that they might serve God, and partake of God, which unreasonable creatures cannot do. So that here is the proper answer to the question, Why do we live: And the proper end of our living; to serve God by whom we live, and to get interest in him, and participation of him; to live to God here, that we may live with him, and enjoy him hereafter.  
And by this are we to judge of the blessing of a long life, and not by any earthly thing, or occurrence in our lives. Long life is not therefore a blessing to any, because he lives long in peace and prosperity, because he gets much wealth, much credit, experience, wisdom, in so long a time: but because he hath got much interest in God, and done much service to God. That of Solomon must be understood prudently, and we must be sure to take his right meaning in it, Eccles. III. 4. Better than either living or dead is he that hath not yet been. Is this absolutely true? No, but only relatively; viz. relating to earthly miseries. For the missing of these he escapes best, that never was, and never saw the evil done under the Sun.  
But as to the thing itself absolutely considered, that paradox that is sometimes maintained in dispute in the Schools is true in some kind and degree, Praestat esse miserum, quam non esse. It is better to be miserable, than not to be at all: He that never was, nor never shall be, he that never lived, nor never shall live, shall never praise God, never see the works of God, never enjoy God, and that is worse than enduring the miseries that Men meet withal upon Earth.  
This is the proper end of life, and the blessing of life, viz. to praise, serve, enjoy God. And by this we must state the blessing of a long life, viz. as allowing more time and space to accomplish, and perfect those ends. And upon the aim at these ends it is, that the Saints of God have begged of God for long life, Psal. XXXIX. ult. That I may recover strength, and be fit for my duty, and thy work, and fit for thee, when thou callest. Psal. LXXI. 18. Now also when I am old forsake me not: until I have showed thy strength unto this generation and thy power to every one that is to come. isaiah. XXXVIII. 19 The living, the living, he shall praise Thee, as I do this day. This was the end and blessing of prolonging Ezekiah's life, that he was still alive to praise God. And this is the work of those whose lives are preserved and prolonged.  
To prove the blessing of prolonging life, let me first appeal to any here. Man, or Woman, art thou prepared to die, if God should call at this very instant? If God send a messenger to bid thee set thy house in order for thou shalt die, couldst thou take it better than Ezekiah did? Dost thou not desire that God would spare, and yet give some more respite, some longer time, some more space added to thy life? And why? Thou darest not say, that I may enjoy the world, take my pleasure, gather wealth, live in earthly delights yet longer. Why then? O! that I may be better fitted for Heaven; that I may have more repentance, a better composure of heart, a better stock good works, and provision for Eternity. This by thy confession is the blessing, and a choice blessing of a long life; that a man may do God the more service, serve his generation the more, stock himself the more fully with grace for glory.  
Herein then properly is the blessing of prolonged life, that men have time to do for God and their Souls, to lay up good store for Heaven and Eternity, to stock up the comforts of a good Conscience, and store of grace, which in old age makes them fresh and flourishing, and does as it were revive them, and make them young again.  
And now, Brethren, let my Exhortation be to you that are aged, and gone far in years, to consider seriously with yourselves, whether your prolonged time hath been made a blessing to you by your improvement, or not. Let me be a Monitor this day to all grey heads here, to remember their age. God hath prolonged your time, some to fifty, sixty, seventy years, some to more; What blessing hath this prolonging been to you?  
And to youth, that desire long life, my Exhortation to them is to set in a good course betime, that God may delight to prolong their life: and that the lengthening of their life may be a Blessing.   

A DISCOURSE UPON THE FOURTH ARTICLE OF THE Apostolic Creed.  He descended into Hell. 
THE ground of this Article of the Creed is in Act. II. 27. Thou wilt not leave my soul in Hell. The reason of its insertion we shall see afterwards. An Article obscure, and that hath bred many disputes: and the rendering of it so in English, some offences. For it seemeth harsh, that Christ's soul descended into Hell, which in our English Language speaketh most plainly, and usually, The place of the damned: a place very improper to look for the soul of Christ in, when departed out of his body: He and his betrayer Judas to meet in the same place: He that had by death purchased Heaven for others, himself after death to descend into Hell. Not an Article in our Christian Faith hath more need of Explication to bring it to common reason, or Analogy of Faith.  
The course I shall take in Explication of it, shall first be to clear it from that meaning, that is improper and offensive, and that carries not probability with it; and then to unfold the proper and genuine meaning of it.  
I. The general interpretation of it in the Church of Rome is, That his Soul really and 
I.  locally descended into the place of torment, but upon some other errand; namely, as they themselves express it, That Christ in his Soul went to Hell to deliver the Patriarches, and all just men, there holden in bondage till his death. So the Rhemists on Act. II. 27. To this they apply, Eph. IU. 9 Now he that ascended, what is it but that he also descended first into the lower parts of the Earth? Where the same Rhemists, He meaneth specially of his descending into Hell.  
Likewise they apply to the same sense, 1 Pet. III. 19 By which also he went, and preached unto the Spirits in prison. And there they go further, and say, that Christ also preached in Hell, and delivered some thence, that had been there since the days of Noah. Some that were good men, but had not believed Noah his word about the flood, but when they saw it come, believed, and were sorry for their error, and indeed died by the flood corporally, but in the state of salvation: and being chastised in the next life for their unbelief, were delivered by Christ's descending thither.  
Do you not see plainly, whither all this ado tends? Namely, To prove their Purgatory, and to maintain the profit they get by it. The Doctrine of which business is this, That some dying not so bad as to be damned, yet not so absolutely good yet as to go to Heaven, are sent to Purgatory, and there their sins scoured away by fire and torment; yet some after an hundred, some after two hundred years, etc. go to Heaven: but that the Pope by his power, and the Priests by their singing Masses and Dirges, can bring them out sooner, than otherwise their time should be. And hence so vast revenues have been bestowed upon their Monasteries, Chapels and Chanteries, upon this reason, that the Priests there should say Masses, and use Dirges and Prayers for the Souls of the Founders to deliver them out of Purgatory.  
And thus they make this Article of Christ's descent a matter rather of Profit, than of Faith; of Money rather than of Edification. And were not profit or worldly advantage in the Wind, there would never be such struggling with them to maintain points against reason and religion, as there is.  
Some Protestants hold Local descent, but under another notion, viz. That Christ went to triumph over the Devils and damned. To which opinion, viz. The Local ascent to speak in gross, and to these particular reasons of it.  
First, Let us take up the two places last alleged, for the first I shall take up afterwards.  
Ephes. IU. 9 Now that he ascended, what is it, but that he descended first into the lower parts of the Earth? Where it is first observable, that they conclude Hell to be under the Earth, or within it: which is a fancy of the Heathen Poets, and others, that concluded both the place of torment, and of happiness to be down in the Earth. These men have learned from Scripture, that the place of the blessed is above in Heaven; and so they refuse that part of the Heathens opinion: but retain the other, that Hell is under ground. Upon what ground who can show? It is neither agreeable to reason, nor at all to Scripture. Not to reason, to imagine a place under ground to be a place for Souls and Spirits; which are so far from an earthly substance. Not to Scripture, which tells us, Ephes. II. 2. That the Devil is the Prince of the Air, and not dwelling under ground. That tells us, Rev. XIV. 10. That the damned are tormented before the Angels, and before the Throne of the Lamb: not in the bottom of the Earth, or under ground. And time will be, when there will be no Earth at all; and where will Hell be found then? May we never know, where the place of Hell is; but certainly it is a most senseless and irrational thing to hold it to be within this Earth.  
And to take up the words of the Apostle: he speaks of Christ's ascending and descending. And whence did Christ ascend to Heaven? Not from Hell, but from off the Earth, Act. I. And what then means his descending, but from Heaven to Earth? And whereas he saith, To the lower parts of the Earth, he compares Earth to Heaven, not Earth with itself. As if he should say, He descended from Heaven to these lower parts of the Earth, to dwell among men; as the Scripture doth generally expound his descending from Heaven in such a sense.  
1 Pet. III. 19 By which he went and preached to the Spirits in prison. It is plain here, S. Peter speaks of Christ's preaching by his Spirit in the mouth and Ministry of Noah: As I have somewhere explained it.  
These Texts thus spoken to, whereby they would prove Christ descended into Hell to preach to, and deliver Souls; now let us take their opinion in pieces, and consider them several.  
And first comes to be observed, how improbable, ridiculous, and irreligious an opinion it is to conceive that the Patriarches were in Limbo. Dato uno absurdo multa sequuntur. Yield one absurdity and many more follow. So grant this, and these rough and rugged absurdities follow.  

1. That it was almost four thousand years before any Soul went to Heaven. Christ died Anno Mundi MMMDCCCCLX, but forty short of four thousand: and is it not absurd to think Heaven empty all that while? At the Creation, the Earth, the Air, the Waters were filled with Inhabitants, and Heaven to be a Tenement that stood empty? Sure God was a very hard Landlord, that would take in no Tenant of so long a time.  
2. It is as absurd a thing to think a Thief should be the first that went to Heaven. For by this Opinion, the good Thief did so. The house to stand long empty, and a Thief, that reputes but at the last gasp, taken in first: and Abraham, Isaac and Jacob not yet entertained, nor admitted there. Publicans and Harlots shall enter in before you. Yes, before you, Scribes and Pharisees, that shut the door of the Kingdom of Heaven against yourselves. But for Abraham, and Moses, and the other ancient Prophets and good men, that sought after Heaven all their time, to be shut out, and a Thief and a Robber let in before them; this is hardly handsome to conceive.  

3. It is an absurd thing, that Abraham while he lived should be a friend of God, converse with God, entertain God at his Table; and when he is dead, he is become a mere stranger to God, thrust into a hole; where there is no sight of God, no communion with him: but God and Abraham now are as mere strangers. For Moses to converse with God face to face, when alive; and when dead, there is an end of all his communion. How comfortless would he have gone to Mount Nebo to die, had he believed, as the Papists do, that he must go to Limbo, and never enjoy God for so many hundred years, till Christ should come to fetch him out?  
When he appeared in Glory, Luke IX. 31. Think ye that he came out of Limbo in that glory? And when Abraham is proposed in that parable before Christ's death, Luke XVI. 22, 23. Think ye that he is proposed as being in Limbo, or in Heaven?   
4. It is absurd to think, that Holy ones, that served God all day, and should at night receive their wages, should be denied it. God forbids to detain wages, and he not to pay his workmen of a thousand, two thousand years after they have done their work? Abel a faithful servant of God, died for him, and his truth; and when he comes to expect his reward in Heaven: No, Abel, thou must to Limbo, where there is no glimpse of Heaven, nor comfort from God for this three thousand five hundred years.   
David in Psal. XXIII. saito, He will dwell in the house of God for ever. In the Temple here, and then in Heaven hereafter. No, will a Papist say, David, thou must dwell a thousand years in Limbo, before thou comest to Heaven. A hard Master! that rewards his servants no better, that serve him here, and when they should come to enjoy the fruit of all their labour, than God puts them away far from him, and they enjoy not what they laboured for.  
Such Doctrine is that of the Romanists, and such absurdities they make people believe to build up their Purgatory for their profit. Nor are they only thus Absurd, but as Irreligious in this Doctrine.  
1. That they will make men believe, that there was not divine and spiritual power in Christ for salvation, without his bodily power, and personal presence: they limit the Spirit, and the operation of Christ to his presence. They give that to Christ's presence, that God never meant. They account the Virgin Mary so incomparably holy and happy above all others, because she carried Christ in her womb, and arms; as though it were that, and not Faith and Grace, that made her so holy and happy.  
Superstition is standing upon a thing over and above: leaping over that which is the proper duty and reality of holiness, and resting upon something besides it. So concerning Christ, superstition hath taught men to take up something in opinion, and practise, over and besides what is needful about the worship and love of Christ. To worship the Cross because Christ suffered on it: To put holiness in those places, where he once was, as the Manger, the Sepulchre, etc. Of this nature and rank is placing so much in the bodily presence of Christ, and overlooking the efficacy and work of his Spirit. Transubstantiation is of this form, and this that we are speaking of, the like, viz. That the Patriarches could not be saved by the divine power and Spirit of Christ, but he must come first in Person before, to bring them to Heaven.  
2. They make Grace not sufficient to save, but something else must be added, viz. Purgatory sire, to purge out those sins that Grace did not, or could not purge out. It is said, 2 Cor. XII. 9 My grace is sufficient for thee. They will say, Not; Purgatory fire must help out to sufficiency. They will tell you, It is rare for any to die so spotless, as instantly to go to Heaven, but he must have some scouring elsewhere before.  
And indeed this may deserve our consideration, not to make us think of any Purgatory hereafter, but to affect us with what we have to do here.  
It is undoubted, that to die in any sin is damnable. Ye shall die in your sins, is as much as, when ye die ye shall be damned, because ye shall die in sin. See Joh. VIII. 21. Ye shall die in your sins: whether I go, ye cannot come. He that dies in his sins, in any of his sins, must never come where Christ is. Imagine a man had got off all his sins but one, and that stuck to him dying, that would damn him, as well as all. Suppose it this, I cannot, will not forgive such an one, that hath done me this wrong; that spot of malice will keep him out of Heaven, as well as if he were daubed all over with all sins whatsoever. Nay, to come to a lower rate, Be it but a little love of the World, an unwillingness to part with the pleasures and profits of it; is it possible that man should go to Heaven, that had rather be here? Nay, yet lower, Be it some particular sin, that he hath chanced to forget, and not repent of, can he with that go to Heaven?  
Hitherto Papists and we agree, that there is no going to Heaven with any spot of sin upon the Soul: but here we differ: They say, A man may go out of this World with many spots of sin upon him, yet at last go to Heaven, these being purged out in Purgatory. We say with the Scripture, That after death there is no Redemption; that this is the acceptable time, and day of Salvation: that if a sinner's Sun set in a cloud, it will be dark with him for ever: that if he die in any sin, his condition is damnable, and no help afterwards, Esa. XXII. 14. Surely this iniquity shall not be purged from you till ye die. And then it shall never be purged.  
And the Reasons of this are,  
First, Because any one sin loved, unrepented of, damneth as well as many: by the rule of S. James, Chap. II. 10, 11. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a Transgressor of the Law.  
Secondly, Because the other World is a World of Eternity; and in Eternity there is no change. He that goes sinful into that, can never be changed.  
Thirdly, Because it is impiety to make any thing sharer with the Blood and Grace of Christ in man's Salvation. It is said, We are saved by his Blood, and by his Grace. There needs no Purgatory sire, unless these were weak, and insufficient.  
Object. But is it possible any one should die without some sin sticking to him? Original sin sticks: It may be a man has forgot some actual sin to repent of it: it may be there is some impatience upon him, his heart may fly out into passion: never without infirmities.  
Answer I. Let me question, Durst any dye with any sin sticking on him? Thou bearest malice: darest thou die so? Thou art proud, covetous; darest thou die so? Who is so little taught the Doctrine of Salvation, as to put himself to such a venture? At least, who is not convinced of the danger? Balaam loved the wages, the wages of unrighteousness, yet he could wish to die the death of the righteous, Numb. XXIII. 10. Even Conscience beareth witness to this truth, that dying in any sin is damnable.  
But how is it possible but some sin will stick to the best of men? I answer,  
II. True, that there is no man living without sin: but we are to distinguish upon two things.  
First, Twixt sin and guilt. If we consider presly, it is not the sin that immediately damns, but the guilt of the sin. A thief hanged: the sin of robbing is past, and gone; but the guilt of it brings him to the gallows: so sin as to the act is over and gone, but the guilt sticks. Now there is some sin, which binds not a man over to guilt to condemn him, Psal. XXXII. 2. Blessed is the man to whom the Lord imputeth not sin. There is sin, but the guilt of it is not charged on men. But what sin is that? I might answer, All sins already pardoned, have they been never so great, Rom. VIII. 33. Who shall lay any thing to the charge of Gods elect? It is God that justifieth. But we speak of sins that stick at the instant of death. Therefore,  
Secondly, We distinguish upon the sticking of sin to the flesh, and to the heart. A Saint hath sin sticking to the flesh, not to the heart, Rom. VII. ult. With the mind I serve the Law of God, but with the flesh the Law of sin. As if we get the disease from the heart, it is not so deadly: so Saints having got sin from their hearts, it is not damning to them. They hate it, but it cleaves to their flesh. So that, the guilt of such sins is pardoned all along, because the Saint all along strives and prays against them. It is not I, but sin in me. Not my heart, or consent, but sin in my flesh, that will neither be got out, nor quiet. In a word, a dying sin cannot kill a dying man. Sin is mortified all along, and if in death it stirs, yet it is dying, and hath not power to kill.  
And this have I spoken to remove that error about this Article of the Creed, that Christ descended to Hell to fetch Souls to Heaven, that yet wanted something to bring them thither.  
II. A second opinion, and interpretation is, that he descended locally to triumph over 
II.  the Devils and the damned. An Interpretation that seems to carry more sense, and innocence; and yet is far from the meaning of the Article. To take it into examination.  
First, To consider something concerning Christ's Soul, when separate from his body.  

I. It is undoubted that it went to Heaven, assoon as departed, and it is very unwarrantable to look for it in Hell: unless we have good evidence of the Scripture, at least of reason for it. His words on the Cross to the good thief were, To day shalt thou be with me in Paradise, Luke XXIII. 43. and his last words to God were, Father, into thy hands I commend my Spirit, vers. 46. Now who can doubt, but he was instantly in Heaven, and his Soul with God? And when, and indeed why, should it go to Hell? Christ was dead but thirty six hours; and his Soul to be on the Cross, in Heaven, and Hell in that time, is a flitting up and down, that unless the Spirit of Christ himself in Scripture tell us so, how can we believe it? That it flitted from the Cross, to Heaven, Scripture is plain: but that it flitted from Heaven to Hell, we are yet to seek. Ye shall seek me, and not find me. Truly according to this opinion, we know not where to seek him, nor to find him in that time. If you will take the propriety of his own words, (Luke XXIII. 46. Father, into thy hands I commend my Spirit. And John XVII. 11, 13. I am no more in the World, but these are in the World, and I come to thee. And now I come to thee) you may certainly conclude that his Soul was with God, while it was separate: but that it was in Hell any moment of that time, there is not one tittle of Scripture to give any evidence, but Act. II. 27. Thou wilt not leave my Soul in Hell: and this Article: of which we shall show a far other sense.  
II. Was it possible that Christ's Soul should go from Heaven to Hell? The Souls of the glorified Saints cannot; and I question whether Christ's could or not. See Luke XVI. 26. Between us and you, there is a great gulf fixed; so that they which would pass from us to you, cannot. Whence I observe two things, 1. What is meant by a great Gulf; an unsuperable unpassableness from one to another. But especially, 2. They that would pass from hence to you. Are there any in Heaven, that ever would go to Hell? The Devils indeed chose it: but I question, whether they understood what Hell meant so well, as they do now. But never blessed Soul did, nor could do it. They are too much delighted with the happy enjoyment of God, to make such a choice. But Christ by that expression in the Parable does the more show, how it is impossible for a Soul once in Heaven to go thence to Hell: that if it could be supposed, they would do it, it cannot be done. And could Christ's Soul do it any more? Can Christ's Soul have any delight to leave the joys of Heaven to go to Hell?  
III. There is no reason, no Scripture to tell us, that Christ's Soul had any thing to do, as to the work of Redemption, or Mediatorship, when separate from the body. What will you make of this Triumphing? Was it any part of his Redeeming, or Mediatorship? If it were not, what was it? If it were, why not acted per totum Christum, by whole Christ? Christ performed the whole Law, as Totus Christus, whole Christ, viz. As to his humane nature, in Soul and Body. He was upon the Cross, as Totus Christus, Whole Christ: he risen, ascended, sits in Heaven, as Totus Christus, Whole Christ, Body and Soul. And we are bound to believe in toto Christo, In whole Christ, as Redeemer, and Mediator, as God, so perfectly Man of Body and Soul consisting. And it were but an improper piece of Faith, to believe so great a thing, as his work in Hell is made to be, to be done by a part of Christ; for his Soul was but one part of him. But,   
Secondly, Let us speak a little to this Triumphing.  
I. The opinion is taken up, I suppose, in allusion to the custom of the Romans. They conquered and then led their prisoners in Triumph: the Conqueror in his triumphal Chariot, the Captives in chains after it. Cleopatra would kill herself, rather than be thus led in triumph. Now what was this, but a pompous, proud, and vain show. And what will they make of this Triumph of Christ? Nothing but a show. For what did he in this Triumph? Who can imagine what, but show himself there? Did he conquer Hell then? If he did, what was it with? What did his Soul there to conquer Hell? How he conquered Hell and Death by dying and rising, we can tell; but how his Soul conquered with bare going thither, who can tell you?  
Or did he augment the torments of the Devils and damned? That needed not, nor indeed could it be done, as I shall show afterwards. What then did Christ's Soul there in its Triumph, unless (as He, Veni, vidi, vici, I came, I saw, I overcame,) it conquered Hell by looking into it? Natura nihil facit frustra. Nature does nothing in vain: much less the God of nature. And Christ in his life time never did, spoke, thought any thing in vain. And it is unhansom to think, that his Soul after death, should go out of the bosom of his Father into Hell, to do, no body can imagine what. For who can tell what it did in Triumphing there?  
II. Was not Christ under his Humiliation, till his Resurrection? Was he not under it, whilst he lay in the grave? He himself accounts it so, Psal. XVI. 10. Thou wilt not suffer, my Soul being in the state of separation, my Body to see corruption: to be trampled on by death, to be triumphed over by Satan, that yet had it there. If you imagine his Soul triumphing, or vapouring in Hell (for I cannot imagine what it should do there, unless to vapour) how might Satan vapour again? Thou Soul of Jesus, dost thou come to triumph here? Of what, I pray thee? Have I not cause to triumph over thee? Have I not procured his death? Banished thee out of his body, and got it into the grave? And dost thou come to triumph here? Let us first see, whether he can get out from among the dead, before we talk of his triumph over him that had the power of death.  
So that if we should yield to so needless a point, as Christ's going to triumph in Hell, yet certainly it would be but very unseasonable to have gone thither, when he had not yet conquered, but his body was still under death, and as yet under the conquest of Satan. This had been to triumph before Victory: as Benhadad's vapour was to Ahab, when he received that answer, Let not him that girdeth on his sword, boast himself, as he that putteth it off.  
The beginning of Christ's Kingdom, was his Resurrection: for than had he conquered death, and him that had the power of death, the Devil. And so the Scripture generally states it. I need cite no proof, but two of his own speeches, Matth. XXVI. 29. I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom: that is, after my Resurrection, when I have conquered the Enemies of God, and set up his Kingdom. And Matth. XXVIII. 18. And Jesus came and spoke unto them, saying, All power is given unto me in Heaven and in Earth. And this was after his Resurrection. But is it not improper, to dream of a Triumph, before a Conquest? That Christ should Triumph as King, before he had put on his Kingdom? As Esth. V. 3. On the third day she put on the Kingdom. For so it is in the Hebrew. The days before, she had been under fasting, mourning, humiliation; and that was not a time of Royalty, and Triumph. So on the third day, Christ risen, and put on his Kingdom: the days before he had been under death, had abased himself: a very unfit and unseasonable time for his Soul to go and triumph.  
III. As concerning Christ's triumphing over Devils. His Victory over Satan was of another kind of nature, than to go amongst them, to show terribly, or speak terribly: for what else can we imagine his Soul did in that Triumph in Hell? It is said, Heb. II. 14. That through death he might destroy him, that had the power of death, that is the Devil. Destroy him? How? We may say of him, as he of the Traitor, Vivit, etiam in Senatum venit; He lives, yea, he comes into the Council-house. So, Is the Devil destroyed? He is alive, walketh, rageth, ruleth. He walked about the Earth, before Christ's death, Job I. So hath he done ever since, 1 Pet. V 8. Your adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. He was a murderer from the beginning, to Christ's death, Joh. VIII. 44. So hath he been ever since: he goes about seeking to devour, and he doth devour. He wrought in the children of disobedience before, and he now worketh, Eph. II. 2. And how hath Christ conquered, destroyed him? You must look for the Conquest and Triumph of Christ over him, not so much in destroying his Person, as destroying his Works, 1 Joh. III. 8. For this purpose the son of God was manifested, that he might destroy the works of the Devil.  
I might here speak of many things; I shall only mention two or three particulars, wherein the Victory of Christ over the Devil by his death doth consist.  
1. By his death he hath conquered the very clamours of Satan, paying a ransom for all his people, Rom. VIII. 33. Who shall lay any thing to the charge of Gods elect? Satan is ready to say, I lay a charge and claim to them, for they have been disobedient. But Christ hath paid a satisfaction for all their disobedience. Satan, thou art cast in thy suit; the debt is paid. How is the Devil confounded at the loss of such a prize, as he expected? And how does the Death and Merits of Christ here Triumph? Now Goliath, David defies thee: touch one in the Camp of Israel, if you can or dare: they are all redeemed, and ransomed: thou hast nothing to do with them. And the ransomed of the Lord shall go to Zion with everlasting joy. Rejoice, O Heathens, for the false accuser is cast out. Here is a glorious Triumph by the righteousness, and holiness of Christ, delivering all his people.  
2. By his death, he broke the partition wall, and brings in the Heathen. Oh! how did Satan hold them in slavery? Pharaoh, let my people go. No. I know not the Lord, nor will I let them go. But thou shalt be brought to it; and by the death of a Paschal Lamb, they shall go, whether thou wilt or no. Two thousand years had they been in his slavery: sure, thought he, this shall be for ever. But by the death of poor despised Jesus at Jerusalem, the prison doors are open, and all these captives are gone free. Rejoice, ye prisoners of hope, as they are called, Zech. IX. 11, 12. I cannot but think of the case of Paul and Silas, Act. XVI. in an inner prison, their feet in the stocks, the doors fast, and a strong guard; and there comes one shake, and all fly open, and all the prisoners are loosed. Jailor, what sayest thou now? Thou mayst even draw thy sword, and end thyself: all thy prisoners are gone.  
3. Nay yet further; Jailor, thou must to prison thyself. Ponder on those words, Rev. XX. 1, 2, 3. The great Angel is Christ, the old Serpent is the Devil; there Christ binds and imprisoneth him; and that with the great chain of the Gospel. Observe the passage, He shut him up in the bottomless pit. What? In Hell for ever? That he should never go abroad again? Yea, you have him lose again, vers. 7. and he hath been always going about, as in 1 Pet. V but he ties him up, that he should not deceive the Nations, vers. 3. and when he is loosed again, vers. 8. it is his being lose to deceive the Nations.  
Observe by the way, the phrase, He shuts him up; that is, restrains him from deceiving and seducing people. It is Hell and Prison to the Devil not to be doing mischief. So the Psalmist speaks of the wicked children of the Devil, They sleep not, rest not, if they do not evil. It is a torment to them, if they may not be sinning.  
Well, how doth Christ bind Satan, that he do not deceive? By sending the Gospel to undeceive them. So that this is the Victory of Christ against the Devil. The very telling of his Death, and Merits, is that that overcomes the Devil: the very Word of his Death, and Resurrection, is that that overthrows the Devil, and his power. So is 1 Cor. VI 3. to be taken, Know ye not that we shall judge Angels?  
Now needed Christ's soul to go to Hell, to tell the Devil these tidings, and to triumph there? He felt the building of his Kingdom fall about his ears every moment. He needed no such message to go, and tell him, he had conquered him. This is the Triumph of Christ over the Devil by the virtue and power of his death; and not by any Vocal or actual Declaration of it by his Soul now separate from his Body.  
iv As to Christ's Soul triumphing over the damned, needed there any such thing? Or could his Soul do any such thing?  
Think you Christ's Soul doth, or could rejoice in the damnation of the damned? There is joy in Heaven when a sinner is saved. Is there joy too when he is damned? That tender expression of God, As I live, I delight not in the death of a sinner, doth it give us any room to think, that he can rejouce in their damnation? That tender Soul of Christ, that but six or eight days before wept for the destruction of Jerusalem with O! that thou hadst known in this thy day the things that belong to thy peace? Can we think, that that Soul could go to Hell to triumph, and insult over poor damned Souls? He had cause to triumph, and rejoice over the conquered Devils: but had he the like cause or heart to triumph over damned Souls? What was the reason of his triumphing over the Devils? Because he had subdued themselves only? He mastered them while alive, in casting them out, and commanding them at his pleasure. He cast them into Hell by his Divine Power, as soon as they had sinned: but his triumph over them by his Death and Resurrection was for his people's sake. We cannot say, Christ hath any pleasure in the damnation of the very Devils, but he had pleasure in the Conquest of Devils; because he had delivered his people from them. Ah! most Divine Soul of Christ, so infinitely full of charity, that gave itself a Sacrifice for sin; that men might not be damned: can that rejoice and insult over poor Souls damnation? Look but upon Christ's tenderness and earnestness for Souls here, that they come not to damnation; and then guess how little delight he taketh in it, when they are damned. Let us apply these two passages to this, Ezek. XVIII. 23. Have I any pleasure at all that the wicked should die? And vers. 31. I have no pleasure in the death of him that dieth. In the Hebrew it is in the strictest propriety, In the death of him that is dead. I have not pleasure, that he die, and no pleasure in his death, when he is dead.  
What is there more plain in Scripture, and in all God's actings, than this, That God would not have men damned, if they would embrace Salvation? What speak these expressions, 1 Tim. II. 4. Who will have all men to be saved, and to come to the knowledge of the Truth; 2 Pet. III. 9 Not willing that any should perish, but that all should come to repentance? Certainly whatsoever else, this is plain enough, that God had rather men should be saved, than damned. How is this written in Scripture, as in letters of gold, that he that runs may read it? How was it written in letters of Christ's own blood; that was shed, that men might not be damned, but that whosoever believeth might have eternal life? And how is this written in God's patience, beseechings, in his affording means of Salvation? I need not to instance in particulars.  
Well, men will not be saved, but choose death before life. Doth Christ delight, rejoice to damn them, when they must come to it? Think ye, he pronounceth, Go, ye cursed, with as much delight, as Come, ye blessed? That he insults, triumphs, over poor damned wretches in their damnation? Read his heart in such passages as these, Gen. VI 6. And it repent the Lord that he had made man on the Earth, and it grieved him at his heart. What? Because he had made them? No, but because he having made them, must now destroy them; Lam. III. 33. He doth not afflict willingly, nor grieve the children of men. So he doth not damn willingly, nor destroy the children of men. And once for all, Esa. XLII. 14. I have long time holden my peace, I have been still, and refrained myself: now will I cry like a travailing woman, I will destroy, and devour at once. I will cry, and destroy: but it is grievous to God, as pangs of a travailing woman.  
Thus much as hath been spoken may show, how unlikely, and indeed how unchristian a thing it is to conceive, that Christ's Soul went purposely into Hell to triumph and insult over the miserable and damned. And so you see, that this Article cannot mean his Souls descending into the place of torment to triumph over the Devils and damned: so that we must yet look for another sense of it.  
III. A third interpretation than is this, That it means the Torments he suffered in Soul 
III.  upon his Cross. Some word it, That he suffered the extreme wrath of God: some, the very torments of Hell: some, that he was for the time in the state of the damned. I reluct to speak these things: but this Gloss some make upon this Article: and while they go about to magnify the Love of Christ in suffering such things for men, they so much abase, and vilify his Person, in making it liable to such a condition.  
The sense of the Article we must refuse, unless we should speak and think of Christ that which doth not befit him. The dearly beloved of the Soul of God, to lie under the heaviest wrath of God? The Lord of Heaven and Earth to be under the torments of Hell? And the Captain of our Salvation to be under the condition of the damned? Let it not be told in Gath, publish it not in the Streets of Ascalon. Let not the Jews hear it, nor the Turks understand such a thing, lest they blaspheme our Lord of life more than they do.  
The colour which is put upon this opinion by them, that hold it, is, because Christ upon the Cross bore the sins of men; and therefore that he was to bear the wrath, torments, and damnation, that man had deserved. And for this they produce those places, Esa. LIII. 6. The Lord hath laid on him the iniquity of us all. 1 Pet. II. 24. Who his own self bore our sins in his own body on the tree. And they would have Christ to mean no less, when he cried out, Eli, Eli Lamasabachtani, my God, my God, why hast thou forsaken me.  
For the stating of this matter, I lay down these two things.  

I. That it was impossible Christ should suffer the wrath of God, the torments of Hell, and be in the case of the damned for any cause of his own.  
II. That he did not, could not suffer these, though he bore the sins of all his people. I shall speak to both these under these five observations.   
I. In all the passages of Christ at his suffering, you cannot find that he looks upon God, as an angry God. Begin at his prayer at his last supper, Joh. XVII. Can you find there even the least hint that he doubted of God's favour to him? It is the rule of the Apostle, 1 Tim. II. 8. That we lift up holy hands without wrath and doubting. Can we think, that Christ ever prayed with doubting? Especially, look into that Prayer, and there is not the least tincture of it, vers. 1. Father, glorify thy Son. Did his heart then any whit suspect, that God was angry at him? Vers. 2. Thou hast given him power over all flesh, that he should give eternal life. Are these the words of one that suspected he could come under the heaviest wrath of God? Vers. 4. I have glorified thee on Earth; I have finished the work which thou gavest me to do. Are these the words of one that thought he could ever be repaid for so doing with wrath and vengeance, and the torments of Hell? Vers. 5. And now, O Father, glorify me with thine own self, with the glory which I had with thee before the World was. Vers. 13. And now, Father, I come unto thee. Vers. 21. Thou Father art in me, and I in thee. Vers. 24. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory. Had Christ, when he spoke these things, any suspicion or thought, that he could possibly come under the heavy wrath of God?  
It is said Chap. XVIII. 1. He went beyond Kidron. There he is in his agony: then he prays, Let this cup pass from me. Why? What did he see in the Cup? Bitterness enough, but not one drop of the dregs of God's wrath. Guess his case by the case of sinful men. A Stephen, a Cranmer, a Ridley, a Martyr is brought to the Stake: He hath a Cup put into his hand, and that very bitter; but doth he see any of God's wrath in it? Martyr's could not have gone so joyfully to death, had they seen God angry in that bitter dispensation. Christ could not have gone so readily to his sufferings, had he thought he had gone to encounter God's indignation.  
Look at his words on the Cross, Hodie mecum in Paradiso. To day shalt thou be with me in Paradise. Were these the words of one under the torments of Hell, to assure the thief of Heaven? Pater, in manus tuas. Father, into thy hands I commend my Spirit. Did he apprehend God angry, as at the Damned, when he spoke these words? Nay, those words, Eli, Eli, Lamasabachtani, speak not, that he felt the wrath of God, but a bitter providence; that God had left him to such wrackings and tortures, and to such wicked hands. So that look at Christ's passages at and near his Passion, and you find not one word or action, that doth bewray, that Christ felt himself any whit at all under God's fury.  
Nay, look through the Scripture, whatsoever is spoken of Christ, it sets him far from being to be thought liable to the wrath of God. Was Christ a child of wrath, as well as others? Scripture tells you, no. Esa. XLII. 1. Behold my servant, whom I uphold, mine elect in whom my Soul delighteth. I have put my Spirit upon him. How far is that from such language as this, Behold Christ under my wrath, behold him under the torments of Hell? And so that passage, Matth. III. ult. Lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased: And at his Transfiguration, In whom I am well pleased. And does he ever come to be angry at him, as at the Damned, and to lay his fury on him, as on the tormented in Hell? It troubles me to think any Christian should hold such an opinion concerning our Saviour, and indeed, where there is little need to imagine such a thing. Can not Christ have wrought Redemption without enduring such heavy wrath, than it were not so improper to conceive so: But,  
II. Christ in the work of Redemption had not to deal with the wrath of God, but the justice of God: not with his wrath to bear it, but with his justice to satisfy it. There is a great deal of difference may be made twixt wrath and justice; and twixt satisfying one and the other. A Judge condemning a Malefactor, weeps and grieves, Is there any wrath? No, but only justice. The Malefactor, satisfies the justice of the Law; no wrath stirring. Consider, what was the debt men ought to God? What owest thou to my Master? It will be said, Damnation, and suffering eternal torments. True, these were due to them, but the debt was of another nature, viz. Obedience. Damnation was the penalty upon forfeiture of Bonds, but the Debt was Obedience: that which man ought to God before he became sinful: which he owes to God, as he is God, and which the Law challengeth, and which the Gospel does also. Does man own Damnation to God, as he is God, as he is Creator, as he is Lawgiver? Or as man is man? No, God rather owes, and will pay, Damnation to man for being sinful.  
Therefore that which Christ was properly to pay for his people, was that which was properly their debt, which they could not pay, viz. Obedience. And that the Scripture harps upon, Rom. V. 19 As by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous. Phil. II. 8. He became obedient unto Death. Now what was Christ obedient to? To say, To the wrath of God, were hardly sense: but, To the will of God; which would prove and try him, and could do it thoroughly without wrath.  
It was the Justice of God, that Christ was to satisfy: and if he could not have done that, than there would have been some reason he should have suffered his wrath. The Justice of God challenged obedience of men, or no coming to Heaven; satisfaction for disobedience, or they must to Hell. Here is enough, saith Christ, to serve for both ends. They have disobeyed, here is obedience more than all their Disobediences do, or can come to. They cannot obey as they should; here is that that makes it out, viz. Obedience infinite.  
III. The truth was, that Christ had to deal with the wrath of the Devil, but not at all with the wrath of God. Consider but these passages, and see what was the stress, that Christ had to deal withal in his Passion. First, That Gen. III. 15. He shall bruise thy head, and thou shalt bruise his heel. Satan, the seed of the woman shall destroy thee. This is explained, Heb. II. 14. For as much as the children are partakers of flesh and blood, he also himself took part of the same; that through death he might destroy him, that had the power of death, that is the Devil. And 1 Joh. III. 8. For this purpose the Son of God was manifest, that he might destroy the works of the Devil. And then observe that Joh. XIV. 30. The Prince of this world cometh, and hath nothing in me. And Luke XXII. 53. When I was daily with you in the Temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. While I preached, there was a restraint upon you; because my hour was not come: but now you and Hell are let lose, to have your full swing against me. There was a Combat proposed in the sufferings of Christ, before God▪ and Angels. Twixt whom? Christ, and the wrath of God? No, but twixt Christ, and Satan, and all his power. What doth God in this quarrel? Doth God fight against Christ too, as well as the Devil? Was his wrath against him, as well as the Devil's wrath? What, against his own Champion, his own Son? No; he only tries him by affliction, not overwhelms him with his wrath. He only lets him alone to him, to be the shock of Satan. He little assists Satan by his wrath laid on his own Champion.  
See the great Mystery of this great Dispensation in brief. God had created the first Adam, and endued him with abilities to have stood. Thus endued, he leaves him to stand of himself, and permits Satan to tempt him, and he overcomes him, and all mankind are overthrown. God raised up a second Adam, endued with power to foil Satan, do he his worst: and not only with power to withstand Satan, if he will, but a will that could not but withstand Satan. He sets him forth to encounter, and leaves him to himself; lets Satan lose to do his worst. Satan vexeth him with all the vexation Hell could inflict upon him. Did not God love his Son, look with dear bowels upon him all this while? It is a very harsh opinion to think, that Christ undertaking the combat for the honour of God against his arch-enemy, that obeying the Will of God even to the death, that retaining his holiness unmoveable in the midst of all his tortures, paying God an infinite obedience: it is harsh, I say, to think, that God should requite him with wrath, and look upon him as a wretched damned person. No, it was the wrath of the Devil that Christ had to combat with, not the wrath of God at all.  
iv Though Christ is said to bear sins, yet for all that God did not look upon him any whit the more wrathfully, or in displeasure, but rather the more favourably, because he would bear the sins of his people. For God looked on Christ not as a sinner, but as a Sacrifice, and the Lord was not angry at him, but loved him, because he would become a Sacrifice, Joh. X. 17. Therefore doth my Father love me, because I lay down my life. Esa. LIII. 12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his Soul unto death. Do those words speak the anger of God? No, his wel-pleasedness, his rewarding him for that he would be numbered with transgressors, being none, but a Lamb without spot and blemish.  
Some say, That Christ was the greatest sinner, murderer, etc. because he bore the sins of those that were so; which words border upon blasphemy, and speak besides a great deal of imprudence, and inconsideration. See Levit. XVI. 21, 22. And Aaron shall lay both his hands upon the head of the live Goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the Goat. And the Goat shall bear upon him all their iniquities. Is it not senseless now to say, That the Goat was the greatest sinner in Israel? Was he any whit the more sinful, because the sins of the people were put upon him? And so of other sacrifices, on whose heads hands were laid, and sins put: was the wrath of God upon the Sacrifice? No, the pleasure of God was upon it for atonement.  
In such sense are those places to be taken, Isa. LIII. 6. The Lord hath laid on him the iniquity of us all; 1 Pet. II. 24. Who his own self bore our sins in his own body on the tree; 2 Cor. V 21. He hath made him to be sin for us who knew no sin. He bore our sins, not as a sinner, but as a Sacrifice. And that Joh. I. 29. makes it plain: Behold the Lamb of God, that taketh away the sins of the World. As a Lamb at the Temple bore the sins of the people, so Christ bore our sins. How? Was the Lamb guilty, or sinful? No; as an atonement, and sacrifice. And so God looked on Christ as a Sacrifice well pleasing to him, not as sinful at all.  
Need we any more illustration? Observe that Exod. XXVIII. 36, 38. And thou shalt make a plate of pure gold, and grave upon it like the engravings of a signet, Holiness to the Lord. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hollow in all their holy gifts: and it shall be always upon his forehead, that they may be accepted before the Lord. Holiness to the Lord, because he bare iniquity? It should rather have been Unholiness, if Aaron had been any whit the more sinful for bearing the people's iniquities. But he is said to bear their iniquities, because he by his office undertook to atone for them. How did God look upon Aaron in his Priesthood? With anger, because he bore the iniquity of the people? Nay, with favour and delight, as so excellent an instrument of atonement. Such another passage is that, Levit. X. 17, etc. Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the Congregation, to make atonement for them before the Lord.  
Let me ask those that hold this Opinion two or three questions.  
Was Christ so much as punished by God? Much less than was he overwhelmed by the wrath of God, damned by God. Was a Lamb punished that was sacrificed? He was afflicted, but not punished: for punishment argues a crime, or fault preceding; Lam. III. 39 Wherefore doth a living man complain, a man for the punishment of his sins? Were the sad sufferings of Christ laid on him as punishments? Certainly, not for his own sins: no, nor for ours neither. He suffered for our sins, bore our sins; but his sufferings were not punishments for our sins. For observe two things: First, Christ merited by suffering. Is it good sense to say, he merited by being punished? Strange sense! to say, he merited Salvation for his by being punished for their sins: but most divine! to say, by suffering for the redeeming of them. He suffered as a Sacrifice to atone, not as a sinner to be punished. Secondly, Did Christ die upon any debt to the Law? Much less, upon any debt, that he owed to God's wrath? Did the Law lay any thing to Christ's charge; did the Law condemn him? And then can we dream of the wrath of God charging him, and damning him? It is true, that it is said, Gal. III. 13. Christ hath delivered us from the curse of the Law, being made a curse for us, as it is written, Cursed is every one that hangeth on a tree. But doth this mean, accursed of God? Was the good Thief accursed of God, when he hung upon the cross? The meaning is, that he appeared so to the view of men.  
So that as it is impossible, that Christ should lie under the wrath of God for any fault of his own, so it is not imaginable, that he did for ours.  
V It is impossible, that Christ should suffer the torments of Hell, or be in the case of the damned. A Priest could not fall under the Plague of Leprosy; and yet is the high Priest under a damned condition? Certainly, if his Body could not see corruption, his Soul could not feel damnation. If his Body were not under that, which the Bodies of the best Saints fall under, certainly his Soul could not be under that which damned Souls fall under.  
I might clear this by considering especially three things, which are the chief torments of Hell. 1. Separation from God, without any glimpse of his favour. 2. Horror and Hell in the Conscience, because of guilt. 3. Utter despair. Now need I to show, that it was not possible, that any of these should seize upon Christ?  
And these things be spoken to show first what is not the meaning of this Article.  
Now to come to the sense of the Article. And for a beginning, I may say, as Moses does, Numb. XI. 29. Would all the Congregation were Prophets. So, would all the Congregation were Grecians: for then this would be easy. The Creed was written in Greek: and in the interpretation of this Article, we are not tied to the strictness of the English word, but we must fly for refuge to the sense of the Greek word. And if any of the opinions mentioned before, should urge, It is Hell, therefore must be so understood; as he said once, To the Law, and to the Testimony; so I would answer, To the original Greek, and to the propriety of the phrase there. In Isa. XXIX. 10. The Lord hath poured out upon you the Spirit of Slumber. In the Greek, and in Rom. XI. 8. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compunction, clean contrary to the Prophet's meaning. What shall we do here? Not stick to the strict propriety of the Greek Translation, but have refuge to the word in the original Hebrew, and construe the Greek word by that. So in our English Translation, Hell, seems to speak that that is neither warrantable by Scripture, nor reason: therefore we must not stick to the strict propriety of the word, but to the Greek. In the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He went down to Hades. Which I shall explain to you by and by.  
I. The Article refers to the passage of Christ's Soul after his death: I say, of his Soul. For what was done to his Body, is specified in the Articles before, Crucified, dead and buried. But what became of his Soul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell. Now this Article is left out of divers Confessions of Faith in the Fathers, and out of divers Creeds. Vice plurium, instead of more observe the Nicene Creed, Was crucified also for us under Pontius Pilate. He suffered, and was buried. And the third day he risen again. Which shows it was added occasionally, and for some illustration. Councils and Fathers commonly inserted some Articles into Confessions, to face some Heresy then appearing. And this Article was inserted to outface some error about Christ's person. The Heresies and mistakes about Christ's person were numerous: and among others this was one, that he had not a real humane Body, but Airy: and again, that though he had a real Body, yet he had not a humane Soul, but that the Divine Nature supplied the place of his Soul.  
These Articles that concern his death outface both these. He had a real Body, for he was really Crucified, dead and buried. And a real Soul, for when dead, he went to Hades. Or whether it had been enough, to have said, He died and was buried: but of him such addition was not needless, because of misconstruction.  
II. The Heathens owned another World, and the immortality of the Soul: though they had no Bible to tell them it, yet they believed, that there was another World after this. Socrates' discoursed of this before his death: which Cleombrotus reading, cast himself from a Tower, that he might become immortal. A strange affectedness with this point, and a strong persuasion! It is a wonder the Sadducees, that had the Scriptures, should deny this; and Christians, that hear so much of it, be affected so little. Tully shows arguments, whereby they gathered, that men lived in another World: one of which was from the apparitions of some dead men. In which thing, while the Devil went about to cousin them, to think them dead men, which indeed was his own appearing; yet he cozened himself too, while he taught them by it to believe a life after death. How they came thoroughly to be grounded in this point, I shall not insist upon to examine, but they did believe that there was another World after this, when the dead lived again.  
III. This place and state they called Hades: that is, a place obscure, and invisible. The Phrase is infinitely frequent. Achilles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sent him before to Hades. Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the going to Hades. Leonidas to his Soldiers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To sup in Hades: that is, in another World. Shall I give you their character of Hades?  

1. They thought it was a place under the Earth. And the reason is, because they thought none went to Heaven, but those that were to be gods: all others went to Hades. Hence Aeneas and Ulysses went down into the Earth to the World of Souls there, to confer with some dead friends. Hence the cheat of the Devil, to bring Ghosts as ascending out of the Earth, 1 Sam. XXVIII. 13.  
2. This place of Souls had two parts, viz. Elysium, and Tartarus: and those parted with a deep gulf of a deadly River; and that from one side they could see, and talk to the other. According to this common opinion, Christ frames his Parable, Luke XVI. 23. He in Hades, in the place of torment, looks over the gulf, and talks with Abraham. So that both good and bad, when dead, went to Hades; the good to the place of rest and delight, the bad to the place of sorrow and pain. So the Greek Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Both go to Hades, etc. Lazarus went to Hades, and so did the rich man too, but to contrary conditions.   
iv In this sense than is the Article to be taken, as speaking according to the common notion, That Christ's Soul went to Hades, to the other World, to the place where good Souls went, which Scripture hath taught us is Heaven.  
The word Hell now is come to signify only the place of torment, but of old it signified larger, as the word Hades does; and by the Greek word, and its signification, we must construe it. Let me give you a word parallel. The word Knave is now taken only in a bad sense: of old it signified a Servant. So some old Translations express, A Servant of the Lord, by A Knave of the Lord. When we read that, we do not construe it by the present sense of the word, but by the old, and by the original Hebrew. So when in this Article we read the word Hell, we must not construe it according to our present common acceptation, but as of old it signified, the place, and state of all Souls departed. And so in this Article there are these three Doctrines comprised.  

I. That Christ had a true humane Soul, like other men. Like to us he had a Soul, that was reasonable, that inlivened the Body, that was whole in it: and not the Divinity, that inlivened, and actuated his Body.  
II. That when Christ died, there was a real separation of Soul and Body, as it is with other men. The Soul slept not with the Body, but was separate from it. Though it was to come into the Body again, yet it forsook the Body, and was separate.  
III. As soon as it was departed, it went into another World of Souls: to a place where holy Souls go, viz. to Heaven. And there continued, till it was to return to the Body. It was in Paradise all the while the Body was in the grave.   
Object. Is this the meaning of Act. II. 27. Thou wilt not leave my Soul in Hell, or Hades? If Hades mean Paradise, why should Christ pray against being left in Hades? My Flesh shall rest in hope, that it shall not be left in Hades: and hopes he not, that his Soul shall not be left in Hades, as he hopes his Body shall not see corruption?  
Answer, He doth not pray thus, as if it were not well with his Soul in Hades, as to what it enjoyed, but that it was not well while separate from the Body: for that it was, while Christ was under death. As if he should say, Thou wilt not leave me under death, my Soul in separation. This would be the Triumph of the Devil.  
Observe, Christ's Soul was in glory the while his Body was in the Grave, and yet desires to return to the Body. Why? That he may finish the work of God by his Resurrection, to conquer death. As I said, It is Hell to the Devil not to be doing evil; so it is Heaven to Christ to do the Will of God. He left the bosom of the Father to come into the World: and when his Soul was in the bosom of his Father again in those joys, that are not expressible, yet it would rather do the work of God. Ask a Soul there, wouldst thou be on Earth again? No. But wouldst thou be on Earth to do God service there? Yes: it is as Heaven to be doing any thing for God. Ubi Imperator, ibi Roma. Where the Emperor is, there is Rome: so wheresoever a man can please God, it is Heaven to him. Here is the happiness of Saints in Heaven, that their Will is wholly swallowed up in the Will of God.  
It is a question where Lazarus his Soul was, while he was four days dead? Why, undoubtedly no where, but in Heaven. But the reason of the objection is, Because it was but a wrong, or misery to his Soul, to send it from Heaven again. Blessed Soul, dost thou think so? No; any thing to obey the Will of God. So the Soul of Christ was in glory, in the midst of unspeakable joys, yet he would not have it continue there, till the work of God was done. Soul, thou art well; be content, keep in Paradise still; let the Body lie in the Grave, it feels not hurt. Ah! but all this while Satan, Death, is not conquered; God's cause is not pleaded, and finished; let that work first be done, and then both to glory.  
That that I speak to, and that that the Article aims at, is, that Christ had a humane Soul like other men, (but that not sinful) and that it departed as the Souls of other men. Some, on Gen. I. 26, 27. And God said, Let us make man in our image, say, God set Christ before him, and made man after the image of Christ; as though they would say, God made the first Adam in the image of the second, whereas we should say the contrary, God made the second Adam in the image of the first. So Phil. II. 7, 8. He made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of men: and being found in fashion as a man, etc. Not man at first created in the likeness of Christ, but Christ was brought into the World in the likeness of man.  
And how Christ's Soul was like other men's, I shall observe to you in three things. I. In its infusion into the Body. II. In its existence and acting in the Body. III. In its going out of the Body. Men saw his Body like other men's, and in these his Soul shown itself like other men's also.  
I. By its infusion or induction into the Body. But here you will say, the Copy is darker, than to know what to write after it. It is controverted how Souls are put into the Body: and there are two mistakes about it, viz. Praeexistence, and Generation; which this may rectify.  
Some hold Praeexistence of Souls, that they were created at the beginning of the World, and put in at last into Bodies. And they would argue from this reason, God finished creating in Principio, in the beginning; therefore he creates not a Soul now. I answer, He finished creating genere specierum, the kinds of all species, but not Species generum, the Species of all kinds. When he brought Frogs and Lice on Egypt, it was a creation of the things, but the kind was created from the beginning. The same must be said of Souls. Let Christ's Soul be the instance. Was the Soul of the Messiah created at the beginning? If so, what did it all the while till it was united to the Body? Where was it? What did it? Was Christ's Soul ever not acting for the good of his people? As soon as ever it was put into the Body, it began the work of Redemption, viz. Christ there sanctifying our Nature, by the Union of the humane nature to the Divine. His Soul is now in Heaven in the work of mediation for his people. It is hard to think, that his Soul should be almost four thousand years in being, and doing nothing for men's Salvation. And we cannot call Christ Christ, till he be completed in our nature, Soul and Body. So that Christ's Soul, as ours was infused by immediate Creation in the Body: which Body was prepared in the womb for the receiving of it. So that though he was not like to us in regard of his begetting in the womb, yet he was like in the Union of his Soul to his Body there. For,  
II. Christ had a Soul like ours in all things, sin excepted. It is a question, Whether all Souls are equal. There is some colour for it, Psal. XXXIII. 15. Hesashioneth their hearts alike. And thence some argue the equality of Souls. But I answer, 1. That place may be taken thus, That God alike is the Creator of all Souls; rich and poor, wise and foolish. 2. It is undoubted, all Souls are alike in regard of the ' Essentials of Souls: they are all intellectual, Spiritual, immortal; and in regard of their Essential faculties. Whether they are alike as to the use and excellency of those faculties, I shall not dispute. Doubtless, Christ's Soul was the most excellent, and yet like ours in all things, that simply relate to the Essence of Souls, or the humane nature.  
I need not speak of the Essentials of a Soul; he had the Infirmities of a humane Soul, viz. those that in themselves are sinless. I might so apply that, Matth. VIII. 17. Himself took our infirmities, and bore our sicknesses. He was subject to grief in Soul; Matth. XXVI. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Soul is exceeding sorrowful. To fear, Heb. V. 7. In that he feared: Joh. XI. 33. He groaned in spirit, and was troubled. These are natural infirmities, or affections to humane Souls. Adam might have had these in innocency if occasion offered.  
The Apostle makes comfortable use of this likeness of Christ's Soul to ours, Heb. IU. 15. For we have not an High Priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. And so may a Christian; in sadness, fear, hunger, persecution, he may refuge to a High Priest, that himself was sensible what these things were. Non ignara mali, etc. Oh! what access hath God given to sinners? Not only to one in their own nature, but that partook of the very infirmities of nature; Except sin. Name but one that he had not. A poor man, dying, assaulted with Satan, fearing pains; How comfortably may he refuge to Christ, who by experience knew all these.  
III. He was like other Souls in the manner of his departure out of the body, and going to another World. And this I shall speak to in three Particulars.  
I. Although the reason of Christ's death was different from the reason of the death of all other men; yet the nature and definition of Christ's death agrees withal. Though the conception and birth of Christ was different from all others, yet the nature of his death was not different: the manner of dying indeed differed. That in Heb. IX. penult. reached Christ as well as others: it was appointed for him to die, though upon a far different reason, from what other men die. It is worth observing, that Christ's death was published, and pronounced of, before the death of Adam was denounced against him. In Gen. III. 15. the death of Christ is mentioned; in vers. 19 the Death of Adam. Which speaks, that Christ died not of the Plague of mortality, of which Adam, and all his posterity die, but that his death was upon another kind of account. Though Christ the second Adam was incomparably above the first in his innocence, in regard of the Perfection of his nature and Person: yet in regard of the certainty of Death, as I may say, he was beneath him. For the excellency of his nature so far beyond him; that whereas Adam was without sin, Christ was without possibility of sinning. But for certainty of dying so far otherwise, that whereas Adam might not have died, Christ could not but die.  
Socinians say Adam was created mortal, because he was in a possibility to die, and because he died: whereas indeed actually he was created immortal, not as yet having any seeds or principles of mortality in his nature, sin not being yet come there. Christ was so much more without principles of mortality in him; as that whereas Adam was sinless, He could not sin: and yet, as I may say, he had the principles of dying in him, but not so much in his body, as mind; not in any failing of nature, but in the holy bend of his own Will. Death was not to him the wages of sin, as it is to others; nor to end sinning, as it is to others: but from clear contrary principles, viz. Love to Man, and Obedience to God. The Death of Adam and of all other Men, proceeded from disobedience; the Death of Christ only from obedience. The Death of Adam, because he loved not himself, nor his seed: the death of Christ, because he loved his people, more than himself. So that as to the reason of the death of Christ, Jordan was driven back, the stream ran a clean contrary way to the reason, why other men die: and yet as to the nature and definition of his dying, it agreed with the nature of the dying of other men. For,  
II. Define death, What is it? It is the separation of Soul from Body. Mortal, thou must once find this definition to be most true. The Soul, that that inliveneth the Body, that gives it freshness of colour, warmth, life and motion; when the Soul is departed, all these are gone, and the Body dead. Here is the difference twixt death, and a swoon or trance. God shown in Enoch, and Elias, what he would have done, if man had continued innocent, viz. Have translated Body and Soul to glory. But when sin came in, death came in, and Soul and Body must be parted, the Body to corruption, the Soul into the World of Souls, to be disposed of according to its sinfulness, or goodness.  
But why should God thus dispose, as to the taking men out of this World? Why not the wicked, Soul and Body to Hell, and no more ado? And why not the holy, Soul and Body to Heaven? I might say, That Simeon and Levi, that have been brethren in Evil, might be scattered in Jacob, that they conspire evil no more. That Soul and Body that have been compartners in ●inning, might be severed from conjoining to sin any more. But what need we say more than, that God hath thus sentenced upon sin, that the Body that was created immortal, should die, and see corruption; and that Soul and Body, that were in the nearest conjunction in this World, should be disunited, and the bonds of life dissolved, and Soul and Body parted into two several Regions. Oh! how bitter is this parting; how dreadful the very thought of it to most in the World? Why, Christ did as really undergo this separation in his death, as any other whatsoever.  
Observable is the expiring of Christ upon his cross, both in regard of the thing itself, and of the manner of it. Comparing the Evangelists together we shall see it the better. S. John seems to make, It is finished, his last words, Joh. XIX. 30. S. Luke, Father, into thy hands I commend my Spirit; Luke XXIII. 46. And add but the construction, that the Centurion makes upon his crying out, Mark XV. 39 Truly this was the Son of God. They all say in our English, He gave up the Ghost. Which two of them, viz. Mark, and Luke express, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He breathed out his Spirit, according as other dying persons do. But Matthew and John have expressions very feeling. Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He let go his Spirit, or his Soul. And John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He delivered it up. Christ could not die, nay I may say, he would not die, till all things were fulfilled, that were written concerning his death. Therefore when he had hung above three hours, and knowing it was written, They gave me Vinegar, etc. he said, I thirst. He tastes, and finds it Vinegar, and says, It is finished: now all is accomplished: so he bows his Head, and composeth himself to die, and cries, Father, into thy hands, etc. And having so said, He let go his Soul, and Delivered it up into the hands of God.  
Remember that Joh. X. 17, 18. and you see the sense of these expressions. I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. He had life in his own hand, and the Jews could not take it from him, but he let it go himself, and delivered it up. When the Centurion saw, that he thus cried out, and gave up the Ghost, he said, Surely this man was the Son of God. Doubtless this man hath the Disposal of his own life. So strong a cry is not the cry of one that is spent, and dying through weakness and faintting, but it argues life, strong, and vigorous, to be still in him; and therefore he dies not of weakness, but gives up his life at his own pleasure.  
Shall we pass this great passage of our Saviour without a meditation? Mortal men and women, if your Lives and Souls were so at your own disposal, could you so readily, so willingly part with them, and give them up to God? They are not: and time is a coming, when we must part with them, whether we will or no. Our Saviour hath taught us what to do, against they be called for, to get them in readiness; to be comfortably willing to part with them, and give them up into his hands. I remember that passage of a good man dying, Egredere, anima, quid times, etc. Go, Soul, depart, why art thou afraid? Thou hast served a good Master, be not afraid to go to him. It will be a hard pull to have the Soul and Body parted. We had need to be getting the Soul loosened, that when God calls, it may not be unwilling, and hang on, and stick and be loath to go. It was a hard perplexity with him, that cried out, Animula, vagula, blandula, etc. Ah! poor Soul, thou must go, and whither art thou to go? To leave all thy worldly pleasures and delights, and must away, thou knowest not whither.  
The hard, and dreary parting is, when the Soul is chained to the World, as well as to the Body: when it sticks to these things as well as to the Body; and must be torn from all these too. He that is dead to the World, how easy, how comfortable is it for that man to die? When he dies, he hath nothing else to do, but to resign his Soul to him that gave it.  
So that though the manner of Christ's parting Soul and Body were extraordinary; yet his Soul and Body were as really parted at his death, as other men's are.  
III. His Soul thus parted from his Body went to Hades, into another World, to the place whither holy Souls go after death; which himself expresseth in those words to the good Thief, To day shalt thou be with me in Paradise.  
What does a Soul instantly after its departure? Some say, Walks the regions of Air, and sees the secrets of nature there. But Souls go not into another World to study, but to receive rewards. And I may say of any Soul departed, as Christ of Peter, Joh. XXI. 18. When thou wast young, thou girdest thyself, and walkest, whither thou wouldst, but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. So when the Soul was in the Body, it went whither it would, moved the Body, whither it thought good, did what it pleased, was at its own pleasure: but now being departed, another hath girded it; and if it be an evil Soul, he carries it whither it would not: if even the best Soul, he hath fixed it, that it is not at its own liberty, as it was before.  
The other World is the fixing of Souls in their place and condition, that they flit no more, change no more: that as the Soul than is not in a mutable condition as it is here, so not in a self-moving condition, as here. Observe that Eccles. XII. 7. Then shall the dust return to the Earth, as it was: and the Spirit shall return unto God, who gave it. A good Soul returns to God; and a bad Soul too returns to God, that gave it: both return to God. How? Now they come entirely into God's hands to be disposed of according to what was done by them in the flesh; and he instantly disposeth them into Heaven or Hell. That is the very day of retribution. See Luke XVI. 22, 23. And it came to pass that the Beggar died, and was carried by the Angels into Abraham's bosom. The rich man also died, and was buried. And in Hell he lift up his Eyes being in torment, etc. Both suddenly disposed of, the one to Heaven, the other to Hell. So we may take example from the two Thiefs on the Cross: the good Thief went presently to Paradise, and the bad, to his place: and both these to Hades, the word in the Creed.  
Christ commends his Soul into his Father's hands, and it went into the hands of God. What to do? For God to dispose of it. And how think you God would dispose of the Soul of Christ? The Schools question, whether Christ merited Salvation pro se, for himself: because the reason of the question is, whether he set himself to merit pro se? Did he, or did he not, the Soul of Christ after so holy a life and death could not but go to Salvation. For what had the Soul of Christ now to do more towards man's Salvation; and what could be done more towards its own? Now having done all this, what had the Soul of Christ to do more, but to go to its rest, till it be put again into its Body for the raising of that. As the Scripture tells us, holy Souls go to rest, till at the last day they must meet their Bodies; and then both shall rest together.  
This passage of our Saviour's Soul to Heaven upon his death, is called his going to Hades, the World of Souls, and the place of holy Souls, a place invisible to mortal Eyes: which though it seems harshly expressed, He descended into Hell; yet must be interpreted from the Greek expression in this sense.  
And the Phrase in the Greek teacheth, that the Soul sleepeth not with the Body; stayeth not here on Earth, where the Body doth; but hath a life, when the Body is dead, and goeth into another World to have a living or dying life. Christ's Soul to be separate but thirty six hours, and yet it doth not stay, and sleep with the Body, but takes wing, and flies into another World. The Sadducee, that thought the Soul died with the Body, little considered what the nature of the Soul was. Christian, dost thou consider it? Dost thou know what it is? No, I cannot see it. But I may say, as it is, Rom. I. 20. The invisible things of God are clearly seen, being understood by the things that are made. So the invisible things of the Soul, i. e. its spiritualness, and immortality may be seen by the things it acts; Prov. XX. 27. The Spirit of a man is the candle of the Lord. It's the Lords candle, like that in the Tabernacle, that never went out, but was dressed Morning and Evening, and kept burning continually. It is the Lords candle, Searching all the inward parts of the Belly; that is able to acquaint man with himself, with his conscience, his thoughts, affections. A candle that searcheth the things of nature, looketh into the things of God.  
Compare this Spirit with the Spirit of a Beast, a Swine, an Ox; the acting of the Soul of Man in Wisdom, Learning, Contrivance, with the acting of a Brute; and then guests what is the nature of the Soul. And if it be so active in the Body, when fettered in flesh, what think you it will be, when loosed out?  
And that it will be one day, and go into another World: not to be at its own liberty there: but it goes to God to dispose of it, and so he doth to Heaven or Hell. Go away then with this meditation in thy bosom, and keep it there, My Soul must certainly one day go into the hands of God to receive her due reward.  
FINIS.   

A Chorographical Table, OF THE Several Places contained and described in the Two Volumes of Dr. LIGHTFOOTS Works.  By john Williams. 

THe Jewish Writers divide the World into the Land of Israel, and without the Land. Vol. II. Pag. 1. The Land of Israel, first called the Land of the Hebrews, than Canaan and Palestine, etc. may be considered as to its length and breadth. v. II. p. 327.  
The length of it is said in Scripture to be from Dan to Beersheba, and from the entering in of Hamath, North, to the Sea of the Plain, or Dead Sea South. v. I. p. 90. v. II. p. 44  
The Jews do reckon it from the Mountains of Amana, (or the upper Tarnegola, which is at the neck of Anti-Libanus) to the River of Egypt. v. II. p. 3, 62, 517  
Others do measure it by the Coast; and, if Phoenicia be included, then from Sidon to Rhinocorura, or the River of Egypt, is 232 miles, according to Antoninus: But if Phoenicia be excluded, then from the South bounds of that to Rhinocorura, are 189 miles, according to Pliny. v. II. p. 10, 322  
The breadth of the Land within Jordan is not always the same; since the Seas bounding on all sides, here the Mediterranean, there those of Sodom, Genesaret, and Samochonitis, with the River Jordan, cannot but make the space very unequal by their various Wind: But if we take the measure of it from the Bay of Gaza to the Shoar of the Dead Sea, it is upward of 50 miles; and if we extend it also beyond Jordan, then from Gaza to P●tra, the Metropolis of Moab, is 110 miles, as may be computed from Ptolemy and Pliny. v. II. p. 320, 321  
The Jews do say, That the Land of Israel contained a Square of Four hundred Parsae (a Parsa is four miles) which make 1600 miles. v. II. p. 318  
And they have a Tradition (and not amiss) that the utmost Bounds of the Land of Israel (including the Land beyond Jordan) was within three days Journey of Jerusalem. v. II. p. 319.  
Sometimes the Land of Israel is bounded with Euphrates, East (as indeed the Holy Scriptures do) and contiguous with Mesopotamia, the River only between v. II. p. 365   

The several Divisions of the Land.  
It was anciently divided according to the People and Nations that inhabited it, viz. the Canaanites, Perizzites, etc. Vol. II. p. 202, 328  
When first possessed by the Children of Israel it was parted among the twelve Tribes, and upon the Division of the ten Tribes, they were known by the two Names of Judab and Israel. But after their return from Babylon, it was divided by the Jews into Judea, Galilee, and the Land beyond Jordan (or Peraea) excluding Samaria. To which if we add Idumea, then was Palestine divided into five Countries, viz. Idumea, Judea, Samaria, Galilee, and the Country beyond Jordan. Vol. I. Pag. 282, ●64. Vol. II. Pag. 4, 61.  
There was also an Imperial Division of it; viz. 1. Into Palestine, more especially so called, the Head of which was Caesarea. 2. Palestine the second, the Head of which was Jerusalem. And 3. Palestine, called Salutaris, or the Healthful, which its likely was the same with Idumea the less, the Head of which may be supposed to be Gaza, As●alon, or El●utheropolis. v. II. p. 293.   

A.  
ABel, Abila, are one and the same; the Hebrew Abel being according to the Greek Termination Abila, or Abella. There were many places of that name. Vol. II. Pag. 366  
Abila Lysaniae, so called, because it had been a City in the Tetrarchy of Lysanias, was in C●lo-Syria, and had Longit. 68 40. Lat. 33. 40. according to Ptolemy. v. II. p. 367  
Abilene, was a Province in Syria, and so called from the City of Abila. This word soundeth so near to the word Havilab, Gen. 10. 7. that it may well be supposed to have descended from it, and the name of the place from that son of Chush, that, with his Brethren, plant ● in Arabia, or thereabout. v. I. p. 452, 453  
Abel-bethmaachah, a Town in the Upper Galilee, not far from Dan or Caesarea v. I. p. 623. v. II. p. 367  
Abel-meholah, [in Manasseh on this side Jordan, 1 King. 4. 12. ten miles from Bethshan, where dwelled Elisha the Prophet. Hieron.] v. II. p. 367  
Abelshittim, where the Israelites pitched their Tents immediately before [and not as is in the English after] they passed the River Jordan: This place Josephus calls Abila, and saith is in Peraea, threescore Furlongs, or seven▪ Miles and half from Jordan▪ and, say the Jews, from Bethjeshimoth twelve Miles. v. II. p. 46, 367.  
Acharabon, a Rock in the Upper Galilee. Josephus. v. II. p. 57  
Anchor Valley, so called from Achan, who is also called Achar, 1 Chron. 27. because he troubled Israel, Josh. 7. The Maps of Canaan do most of them lay this Valley and Sichem at a great distance; but if it be observed, it's not improbable that the Valley runs betwixt Gerizim and Ebal. Josephus speaks of the Great Valley of Samaria. Vol. I. Pag. 596  
Achzib. vid. Chezib.  
Acrabatena, Acrabatta, A Mountainous Region, North of Samaria, and, say the Jews, a days journey from Jerusalem v. II. p. 16, 50, 52, 320.  
Adam, a City in Peraea over against Jericho, a little removed from Jordan, was the Centre where the Waters of Jordan parted, and the Station of the Ark, Psal. 88 60. It was twelve Miles (say the Jews) from Zaretan. vid. Zaretan. v. I. p. 40. v. II. p. 82.  
Adiabene, the same with Habor, 2 Kings 17. 6. (say the Talmudists) a Country of noted fame in Assyria, and so called from the River Adiab. v. II. p. 800, 801  
Adida. There were several places of that name, as Adida in the Valley. Adida in the Mountain, under which lay the Plains of Judea. Adida in Galilee, before the Great Plain, perhaps the same with Adida in Sephel. Adida not far from Jordan, as we have it in Josephus. v. II. p. 326, 327  
Ador. A City of Idumea. Joseph. v. II. p. 4.  
Adullam Cave, whither David betook himself when he escaped from Gath, and where he composed the 142 Psalm [it was in the Tribe of Judah. Hieron.] v. II. p. 57  
Aenon. Vide Enon.  
Ai, Hai, In the Tribe of Benjamin, on the East of Bethel, Gen. 12. 8. Josh. 8, 9, etc. and not far from Bethaven. v. II. p. 20  
Aiath, within the jurisdiction of Juda, and in the Tribe Benjamin, lying betwixt Samaria and Jerusalem, Isa. 10. v. I. p. 104  
Aila, Elath, in the utmost Borders of Palestine, joined to the South Desert and the Red Sea, whence Men Sail out of Egypt into India; and thence into Egypt, where was the Roman Legion, called Decima, (saith St. Hieron.) and was under the disposition of the Duke of Palestine (saith the Notitia) but it should rather seem that it was Elath in the South of Juda, the other being far distant, where there was a Duke of Arabia (in which Elath at the Red Sea was) as well as of Palestine. v. TWO p. 320  
Alexandria, or Amon-Min-Na [a City in Egypt, at the Canobick Mouth of the River Nilus] where was in after-ages a vast number of the Jews, where they had many Synagogues, with a Cathedral, in which were seventy Stalls (as they report) and afterward a Temple built by Onias. It's probable, that Joseph and Mary came hither with our Saviour. v. I. p. 205. v. II. p. 111, 681  
Alsadamus, A Hill, under which lived the Trachonite-Arabians. Joseph. v. II. p. 364  
Amalek, near the Wilderness of Zin, 'twixt Edom and Egypt. v. I. p. 27, 63.  
Amanah. Vid. Hor and Kirmion.  
Ammaus. Vid. Chamath.  
Ammon, A Country East of Jordan, the chief City of which was Rabbah. v. I. p. 62, 63.  
Amorites Mountain, Deut. 1. 19, 20. took its beginning from Kadesh-Barnea, the Southern Border of the Land of Israel, and ran forward into Judea beyond Hebron, the name only changed into The Hill-Country of Judea. So much mistaken are Adricomius and others, that bring it almost from the Red Sea. v. II. p. 11, 12  
Ampeloessa, A City near to Libanus, and a Decapolitan. Plin. v. I. p. 314  
Anthedon, A Town betwixt Rhinocorura and Gaza, Plin. v. II. p. 10  
Anti-Libanus. Vid. Libanus.  
Antioch. There are two Cities of that name; the one in Pisidia, a Province of the Lesser Asia, otherwise called Caesarea; the other in Syria, once the Head of the Syro-Graecian Empire, afterward the Seat of the Roman Governor. There the Disciples of Christ were first called Christians. Of old it was called Hamath, but afterward Antioch, from Antiochus, as bloody a Persecutor of the Church and Truth, as ever Israel had Vol. I. Pag. 286. v. II. p. 688  
Antipatris, Act. 23. 31. is called by some Capharsalama, & by Josephus, Capharzaba; but when rebuilt by Herod, was named Antipatris, in memory of his Father Antipater. It was situated in the best Plain of his Kingdom, rich in Springs and Woods, and was from Joppa 150 Furlongs, that is, eighteen miles, in the way from Jerusasalem to the West part of Galilee, and far from the place that is usually assigned to it in the Maps, which is in the middle of Samaria. The Jews oppose Antipatris and Gebath, that is, East and West, as the Sacred Writings do Dan and Beersheba, North and South. Ptolemy makes it to be Long. 66. 20. Lat. 32. 0. v. I. p. 55, 56. v. II. p. 372  
Apamia. There were, say the Jews, two Apamia's; one the Upper, and another the Lower. In one were Jews of pure Blood, in the other, not: And between them was the space of 4000 Paces. Apamia (saith Pliny) was in Coelo-Syria, and had the River Marsyas running betwixt. It was otherwise called Sepham, and was the utmost Coast of the Land of Israel, North and North-East. v. II. p. 328, 496, 505, 800  
Apamia Sea, Is said by the Jews to be one of the seven Seas that compass the Land of Israel, and which the Talmudists say, is the Sea of Chamats, making Chamats and Apamia convertible, but that is a mistake. Vid. Chamats'. v. II. p. 5, 63, 328  
Apheck, [There are three Cities of that name in Scripture; one in the Tribe of Aser, Josh. 19 30. the other in Juda, 1 Sam. 4. 1, etc. the third in Syria, 1 Kings 20. 30.] the Wall of which last fell upon the Syrians, and killed 27000. v. I p. 83  
Appii Forum, A place in Italy about 50 miles from Rome, and in the way thence to Rhegium. v. I. p. 322  
Are, A City in Moab, situated upon the River Arnon. v. I. p. 36  
Arabia, [is of large extent, reaching from Euphrates to Egypt, and is divided into three parts; viz. Arabia Deserta, Petraea and Foelix.] Arabia Deserta is full East of Judea, and the Inhabitants thereof are in Scripture constantly called, Men of the East, Gen. 25. 6. Judg. 6. 3, etc. [Petraea, so called from the City Petra, or the rockiness of it] reaches from thence to Egypt, dividing Judea from Egypt, saith Pliny [Foelix is contained betwixt the Persian Gulf and the Red Sea] and is divided from Petraea by the Black Mountains. Ptol. v. I. p. 437. v. II. p. 9, 352, 501  
Arad. Vid. Ascalon.  
Aram. Vid. Syria.  
Ararat, [Mountains in Armenia. Hieron.] upon one of which the Ark rested. v. I. p. 8  
Arbel, A City of Galilee, betwixt Zipporis and Tiberias. It is also the name of a Valley, perhaps, adjoining thereunto. Joseph. v. II. p. 77, 80  
Arca, A Town in the Midland Phoenicia, that gave name to a Tetrarchy (saith Pliny) at Libanus. Borcard saith, That the strong Hold Arachus, built by Aracheus' Son of Canaan, is on (or rather between) the Borders of Libanus, and Anti-Libanus. From hence were the People called Arkites. v. II. p. 312, 314, 328  
Argob. Vid. Trachone.  
Arimathea. Vid. Ramah.  
Arnon, Was a River (or several Streams) that divided the Land of Israel from Moab. It was a Watery Country. v. I. p. 36. v. II. p. 501  
Arvadites, A People in the North part of Canaan, seated in Arad and Antarad; called by Jonathan, Lutasites, perhaps from Latavin a place in Phoenicia, mentioned in the Notitia. v. II. p. 328  
Arumah, A City, of which there is frequent mention in the Talmudical Writers, distant from Caphar Shichin Four thousand Cubits, and not far from Caphar Hananiah. Vol. II. Pag. 58.  
Asamon, A mountain in the middle of Galilee, over against Sippor. Joseph. v. II. p. 76  
Ascalon. Gerar, or Arad, stood in the Country that was from thence called Gerariku, and was in the Tribe of Judah (though possessed by the Philistines.) It was from Jerusalem 520 Furlongs, or 65 Miles; from Azotus 24 or 25 Miles; from Gaza ten (saith Mr. Sandys) or as Antoninus, 16 Miles; from the River of Egypt 54 Miles; from Eleutheropolis 24 Miles; from Jamnia 20 Miles. It was a place, say the Jews, much given to poisoning, and South from thence was accounted Ethnic Land. Vol. I. Pag. 44. V. II. P. 4, 14, 322. 681. There was also another Ascalon, called The New, which was built by Ezra, and was 4 Parsae, or 16 Miles from the Old, and sixteen nearer Jerusalem than the Old, saith Benjam. Tudelensis. v. II. p. 14, 322  
Asher Tribe, was in Galilee, and did extend itself from North to South, even from Carmel to Sidon and Lebanon, and lay betwixt Nephtoli (running along with it in length) and the Coasts of Tyre and Sydon, or the Great Sea. It abounded in Corn and Metallick Mines. v. I. p. 21, 431. v. II. p. 21, 59, 60, 88  
Ashteroth Karnaim, (called in the Samaritan Copy Aphinith Karaniah) was in the Kingdom of Bashan, the larger Region being called Astaroth, and Karnaaim is added in a distinguishing sense, Deut. 1. 4. The Jews say, Ashtaroth Karnaim were two great Mountains, with a Valley between; by reason of the height of which, the Sun never shone upon the Valley. v. II. p. 363  
Assyria, or Kir, [divided from Mesopotamia by the River Tigris] is improperly made the first of the four Monarchies. v. I. p. 108, 114  
Athens, [the Metropolis of Attica] where was a famous University, a Synagogue of the Jews, and the great Court of Areopagus. v. I. p. 295  
Athone, in Joseph. A City belonging to Aretas the Arabian King, and seems to be the same with Thoana in Ptolemy, which he placeth in Long. 67, 30. Lat. 30, 30. v. II. p. 502  
Atolin, or Hatolin, famous in the Gemarists for the best Wine. v. II. p. 50  
Avites Region, called in Scripture Hazerim, Deut. 2. 23. and sometimes Shur, and in the Eastern Interpreters Raphia: This Country lay betwixt the River of Egypt and Gaza, 44 Miles, & was part of New Idumea. v. II. p. 4, 292  
Aulon, A City of Moab. Joseph. v. II. p. 316  
Auranitis, or Abranitis, is in the extreme Parts of the Land North, and is so called from the Mountain Hauran there situated also. vid. Hauran. II. 361, 365, 366  
Azem, A Town whose Houses were in Judah, but the Fields in Dan. v. II. p. 42  
Azotus, or Ashdod, [was taken from Judah and given to Dan. Bonfrer.] It was 270 Furlongs, or 34 Miles from Gaza, 24 Miles from Ascalon, and two Miles from Jamnia: Probably the Language there spoke was Arabic. v. I. p. 108. v. II. p. 14, 504, 681.   

B.  
BAale. Vid. Kiriath Jearim.  
Baal-Shalishah, 1 Sam. 9 4. The Targum reads it, The Land of the South, the reason of which is given by the Gemarists, because there was no Country throughout the Land of Israel, where the Fruits of the Earth were so forward as in Baal-Shalishah, Now such a Country they call Southern Fields. It was not far from Mount Tabor. Vol. II. Pag. 498  
Babylon, or Babel, so called from the Confusion of Tongues. It's also called, The Desert of the Sea, Isa. 21. 1. and in the Samaritan Version Lil●k. It's in Scripture said to lie North of Canaan, and was situated on Euphrates. Vol. I▪ Pag. 9, 112, 11●  
Babylon was also, say the Jews, the name of a Region that extended itself from the River Azek, or perhaps Azochis in Pliny, to the River Juani, or Joani, perhaps Oenania, in Amm. Marcellinus, and above Diglath (or Tigris) unto Bagdaal and Avana, and the lower Apamia, and unto Acra Tulbank●na (or Thelbelcane, which Ptol. placeth, Long. 78, 30. Lat. 35. 30) Indeed, by babylon the Jews understand all those Countries unto which the Babylonian Captivity was carried, not only Chaldea, but Mesopotamia also and Assyria, and do say of them, Wh●● soever dwells in Babylon, is as though he dwelled in the Land of Israel, and is reputed as clean. There, and in Egypt, was in aftertimes the greatest number of Jews, and it had of them three famous Academies, viz. Nehardea, So●iah, and Pombeditha. v. I. p. 874. v. II. p. 365, 505, 681, 798, 800, 874  
Bahurim, called also Alemeth and Almon (both Bahurim and Alemeth, sound as much as young Men) was a Levitical Town in the Tribe of Benjamin, and close by Jordan. v. I. p. 66. v. II. p. 42  
Bambyce, called also Hierap●lis, and by the Syrians, Magog, in the Tetrarchy of the Nazarins in Coelo-Syria. Plin. v. II. p. 496  
Bamoth-baal, A City in the Plain of Peraea. v. II. p. 81  
Barchaim, A place famous for Wheat near Jerusalem, say the Jews. v. II. p. 50  
Basan, Was first inhabited by the Rephaim, and afterward was the Kingdom of Og. The name was afterward changed into Batanaea (the Syrians changing S into T.) It formerly contained Gamalis, Gaulonis, Batanaea and Trachonitis; but afterward, it was more especially applied to the South part of it, and so it lay betwixt Galilee West, and Trachonitis East, extending itself, in length from South toward the North. v. II. p. 363▪ 364  
Basan-hill, Seated among pleasant Fields. v. II. p. 536  
Beer, or the Well, North of the River Arnon, where the Seventy Elders of the Sanhedrin, by Moses appointment, brought forth Waters by the stroke of their Staves, Numb. 21. 16. v. I. p. 36  
Beeroth, of Benejaakan, the 28 Mansion of the Children of Israel in the Wilderness. v. I. p. 38  
Beeroth, A City in Benjamin, Joseph. Josh. 18. 25. probably the Beer mentioned by Mr. Biddulph (and not Beersheba as was reported to him) ten Miles from Jerusalem, and said to be the place where Christ's Parents missed▪ him in their Journey, Luke 2. 34. v. II. p. 537  
Beersheba, [or the Well of the Oath, Gen. 21. 31. was the utmost point of the Land South; from whence the Phrase, From Dan to Beersheba: It was first given to Judah, Joshua 15. 28. and afterward to Simeon, Joshua 19 2. and was twenty Miles from Hebron South. Hieron. Bonfrer.] There Abraham lived, consecrated a Grove, and had an Oracle. It's called in the Notitia, Berosaba, where was a Roman Garrison, that had in it the Dalmatian Horse of Illyria. v. I. p. 13, 14. v. II. p. 4. 294  
Beersabec, A Fortified Town in the Nether Galilee. Joseph. v. II. p. 57  
Bekijn, A Place between Jamnia and Lydda, say the Jews. v. II. p. 17, 85  
Belatah, A Village, the distance of a Sabbath days journey (or 2000 paces) from Sechem, and where Joseph was buried, say the Jews. v. II. p. 668  
Beleus, A very small River, called also Pagida, that flows out of the Lake Cendevia, saith Pliny, and runs into the Sea (not two Miles as the English, but) two Furlongs from Ptolemais, saith Joseph. v. II. p. 59, 60.  
Benjamin Tribe, was in length from the River Jordan to the Sea, and in breadth from Jerusalem to Bethel. It's Land was of the same nature with that of Judah, and had its Mountainous part, its Plain and Vale, not only towards Lydda, and the Great Sea, but towards Jeriricho and Jordan. v. II. p. 10, 20  
Benebarak, A Place where sat a Council of the Jews and Akiba sometime lived. Vol. II. Pag. 85  
Beraea, A Town in Macedonia [situated on the River Haliacmon.] There is also a City in Syria of that name, far North of Damascus. v. I. p. 294. v. II. p. 104  
Berytus, [A City betwixt Byblus and Sidon, and almost equally distant from both] where Agrippa built a Theatre, and Amphitheatre, Baths, Porches, and such like Magnificences. v. I. p. 889  
Bethany, Called by the Rabbins Bethhene, fifteen Furlongs from Jerusalem. It took its name from a Tract of Ground so called, which reached within eight Furlongs of Jerusalem, and had its name Bethhene, or the place of Dates, from Athene, which signifies the Dates of Palm-Trees, not come to ripeness; of which many were growing there. Vol. 2. Pag. 37, 40, 304. There was a Lavatory, or a Pool and Collection of Waters, where the People were wont to purify themselves. Travellers speak of a Cistern near the Town of Bethany, near which in a Field is shown the place where Martha met our Lord. v. II. p. 305  
Bethabara, John 1. 28. where John first Baptised, John 10. 40. It is by some read Bethamarah, and Bethania (either as put for Batanaea, according to the Syriack Idiom for Bethshania.) It was called Bethabarah, because (as the word signifies) it was a place of Passage, or because opposite to Bethbarah (a place on the other side Jordan.) It was out of the Precincts of Judea in the Scythopolitan Country (where the Jews dwelled amongst the Syro-Graecians) over against Galilee, and was a Water distinct from Jordan, and removed somewhat from it, and above the Passage from Jericho. v. I. p. 513, 527, etc. 578, 582. v. II. p. 478, 492, 494  
Bethbarah, Judg. 7. 24. opposite to Bethabarah, near to Mount Ephraim, and near unto which were the Waters that the Ephraemites kept against the Midianites to stop their Passage. v. II. p. 494  
Betharabah, A City in the Wilderness of Judah, Josh. 15. 61. v. II. p. 499  
Bethaven in Benjamin, Josh. 7. 2. It was near unto 〈◊〉, and gave name to a Wilderness adjoining thereunto, Josh. 18. 12. v. II. p. 20  
Beth-Baltin, A Hill in the utmost part of the Land of Israel (taken in the largest sense) and not far from the Bank of Euphrates West, say the Jews, where they lifted up flaming Torches to give notice of the New Year to them of the Captivity. v. II. p. 364▪ 365  
Beth-baal-meon, A City in the Plain of Peraea. II. 81  
Beth-Chadudo, A place three Miles from Jerusalem, at the first entrance into the Desert, toward Bethhoron. v. II. p. 50  
Beth-Cerem, Nehem. 3. 14. Out of the Valley of that name were fetched the Stones for the Altar, etc. say the Jews. v. II. p. 51  
Bethel, was in the Land of Benjamin, and the utmost bound of it toward Ephraim; it was seated in a Mountainous Country, opposite to Jerusalem, in a right Line North and South (and not as the Maps, remote and aslope.) It was afterward called Bethaven by way of reproach (as Jerusalem is called Sodom) because of Jeroboams Calves that were placed there. v. II. p. 20, 514  
Beth-Haran, A City in the Valley of Peraea. v. II. p. 81  
Bethhoron, There were two Places of that name under the Old Testament, the Upper (which was in Eph●aim, Josh. 16. 5.) and the Nether [Josh. 18. 13. in Benjamin, or the extreme part South of Ephraim. Bonfrer.] This last is called by Josephus, Bethoro (and is the only Bethoron under the second Temple) and according to him, stood about an hundred furlongs, or twelve miles and an half from Jerusalem, upon the public way thence to Caesarea: At which place the Passage was very rocky and narrow. Here the Canaanitish Army perished, Josh. 10. not by Hail but Stones, which lasted unto following Ages. Here also (say the Jews) the Army of Sennacherib fell. v. II. p. 19, 372  
Beth-jerach, A Castle near the Lake of Genesareth, and opposite to Sinnabris. Vol. II. Pag. 65  
Bethjeshimoth, A place East of Jordan, near which the Israelites encamped, and twelve miles from Abelshittim. v. II. p. 46  
Bethlehem, or Ephratah, Gen. 35. 19 Ruth 4. 11. was in the Tribe of Judah, 35 Furlongs, or (about four Miles and half) South from Jerusalem. It was called Bethleem of Judea, to distinguish it from a Town of that name in Zebulun, Josh. 19 15. We read not any thing in the Jews concerning this City, besides what is produced out of the old Testament; this only excepted, that the Jerusalem Gemarists confess, that the Messiah was born there before their times. Vol. I. Pag. 431, 440 v. II. p. 48  
Beth-Maron, A Town in Asher near Gush-Halab, at the ascents of which was a way so narrow, that two could not walk abreast together, for there was a deep Vale on each side. v. II. p. 515  
Beth-meon, or Beth-mein, called by Josephus Bethmaus, was distant from Tiberias four Furlongs. (The Maps place it too remote from thence.) v. II. p. 71  
Bethnimrah, A City in the Vale of Peraea, famous for Waters, called the Waters of Nimrin, Isa. 15. 6. Josephus saith, There spring out near this place certain Fountains of hot Water. v. II. p. 81, 501  
Beth-phage, So called from the word Phagi, which denotes Green Figs (a Fruit that place was famous for) it was not a Town far upon Olivet (as the Maps generally do show) but a Tract, which beginning at the Foot of Mount Olivet, ran forward for 2000 paces (where it joined to that of Bethany) and being so near Jerusalem, gave the name of Bethphage, to the uttermost part or street of it, within the Wall, and was accounted as Jerusalem itself in respect of all Privileges. v. I. p. 252 v. II. p. 36, 37, 304  
Beth-Rimmah, A place in the Hilly-Country, probably of Ephraim, famous for excellent Wine. v. II. p. 50  
Beth-saida, signifies the place of Hunting, and it seemeth to be so called, because it stood in a place where was store of Deer, as Gen. 49. 21. Nephthali shall abound in Venison: And Bethsaida stood either in or very near that Tribe. Our Author at first thought it to be on that side the Lake of Genesareth: But in his after-writings he placeth it East of the Lake of Genesareth, in Batanea and the lower Gaulonitis, at the beginning of the Mountainous Country and North of Hippo. Philip rebuilt it, and gave it the name Julia, in honour to the Emperor's Daughter. v. I. p. 35, 533. v. II. p. 83, 197, 309  
Bethsaida-wilderness, A little North of Bethsaida, and near a Creek of the Sea of Gennesareth. v. II. p. 197  
Bethshaaraim, There the Sanhedrim sat before it removed to Tsippor. Here was buried Rabbi Judah, the Holy (say the Jews) though he taught at Tsippor. v. II. p. 74, 249  
Bethshan, Of this there is frequent mention in Scripture, Josh. 17. 11. Judg. 1. 27. It was by the Heathens called sometime Nysa, from Bacchus' Nurse that was buried there (saith Pliny) and Scythopolis, because the Scythians planted there, or perhaps from Succoth. It was in the Lot of Manasseh, and the furthest bounds of it Northward. Jud. 1. 27. It was situated below the Lake of Genesareth toward the Dead Sea, half a League from Jordan, near to Zartanah, 1 King. 4. 12. and almost over against Succoth. And yet our Author elsewhere placeth Tiberias there, and saith, that Bethshan was 120 Furlongs, or 15 Miles from Tiberias, the whole Lake being between them (which is an hundred Furlongs in length) and there it's placed in the Map. [It's said, 2 Macab. 12 29. to be 600 Furlongs, or 75 Miles from Jerusalem.] This was a noble City of the Syro-Graecians, and one of Decapolis, inhabited in later times by Gentiles for the most part. It was placed at the entrance into a great Valley or Plain, and so delightful, that the Jews say, If Paradise ●e in the Land of Israel, Bethshean is the Gate of it. Hereabout was a common passage over Jordan, from Manasseh, Samaria, and the lower Galilee to Peraea. Scythopolis is also taken for the whole Jurisdiction belonging to that City, which was not only within the Confines of Manasseh, but extended itself beyond Jordan, even to Peraea, so that part of the Country was on this side, and parton that. Vol. II. Pag. 56, 68, 82, 314, 315, 493  
Beth-shemesh, A City in the Tribe of Issachar, and toward the utmost coast North. Josh. 19 22. [There were two others of that name; the one in Juda, 2 Kings 14. 11. the other in Nephtali, Josh. 19 38.] v. II. p. 498  
Bezer, In the Tribe of Reuben, Josh. 20. 8. v. II. p. 81  
Biram, A great Fountain, and one of the three that remained after the Deluge, say the Jews. v. II. p. 69.  
Biram. Vid. Beth-Baltin.  
Bitter, or Betar, called Bethtar, or, The house of Spies. It may be questioned whether it be the Betarus in Antoninus (between Caesarea and Diospolis on the Sea-coast) or Be●aris in Josephus, which he placeth in the South of Judaea. Eusebius calls it Betheka, and saith it was not far from Jerusalem, which Baronius boldly Translateth Bethlehem. Bitter is placed by the Jews in the Valley Jadaim, and some of them say it was a mile, others forty miles from the Sea. It is notorious amongst them for the vast destruction of the Jews there, 52 or 55 years after the destruction of the Temple, in the Insurrection of Ben-Coziba or Bencozba. v. I. p. 366, 367, 349 v. II. p. 48, 49, 81, 323  
Bochin, A place near Bethel, and so called, because the people wept there. Judg. 2. 1. v. I. p. 45  
Bosor, or Bosorra, A strong City in Gilead, 1 Mac. 5. 26, 27. the Bound of Trachonitis, in the Confines of Peraea. v. II. p. 81, 82, 364  
Bozra in Edom, Isa. 63. 1. v. II. p. 82, 83.   

C.  
CAdesh-Barnea, was before called Rithmah, Numb. 33. 18. compared with Numb. 12. 16. and 13. 26. perhaps from the Juniper-Trees that grew there, as 1 Kings 19 4. but afterward it was named Cadesh, because the Lord was there Sanctified upon the people that murmured upon the return of the Spies, Num. 13. 26. & 20. 13. & 32. 8. Deut. 3. 19 And Barnea, or The wand'ring Son, because here was the Decree made of their long wand'ring in the Wilderness, by many Stations till they came hither (and not to another Cadesh, as some would have it) again some 37 or 38 years after. It was also called Meribah, Numb. 28. 13. Ezek. 47. 19, etc. It was called by the Rabbins Rekam, and by the Arabians Cawatha, from Kawa, which signifies an Outcry: And was situated in the desert of Zin and Paran, Numb. 12. 16. and 20. 1. in the very Southern Bounds of the Land, Numb. 34. 4. and near unto Edom, Numb. 20. 16. v. I. p. 35, 38. v. II. p. 8, 9, 325  
Cadmonites, originally Canaanites, and one of the ten (though not of the seven) Nations the Jews say they are to possess: So called perhaps from Cadman, a Person of Renown in the Family, if not from their Antiquity, or rather from their habitation Eastward, which was about those parts that afterward belonged to the Moabites and Ammonites. v. II. p. 329  
Caesarea-Palestinae, so named by Herod in honour of Caesar Augustus. It was otherwise called, The Tower of Strato, and perhaps was the Tower Sid in the Talmud. It was situated betwixt Doron and Joppa, and was from Jerusalem 600 Furlongs, or 75 Miles; from Sycaminum 20 Miles; from Diospolis 40 Miles; from Jamnia 52 Miles. Here the Roman Proconsul resided, and it was inhabited by Jews (who had several Schools there) Heathens, and Samaritans. It was called Ekron by the Jews, by way of reproach. v. II. p. 3, 54, 55, 322  
Caesarea Philippi, Was first called Laish or Leshem, and then Dan (when subdued by the Danites, Judg. 18▪ 29▪) and by the Arabic Interpreter Hazor, Josh. 11. 1. (for of this Caesarea is it to be understood, and not (as our Author saith he formerly thought, Vol. II. pag. 54.) of Coesarea Strat.) It was situated at the Springs of Jordan the less, not far from Lebanon, within the Jurisdiction of Tyre and Sidon, in the Midland- Phoenicia, and was a Decapolitan City, Josephus saith, it was also called Panias, from the place adjoining called by that name, to which perhaps the name Remphan may relate. Acts 7. 43. because of the Idolatry or Calf that continued longer here than at Bethel. Eusebius saith, here was to be seen the Statue of the Woman cured by Christ of the Bloody Issue, but that Cure was rather wrought at Capernaum. Vol. II. Pag. 63, 172, 312, 317, 673.  
C●●in, There is a City Cain, placed in the Maps not far from Carmel; and in the Dutch Map of Do't, with the Picture of one Man shooting another, with this Inscription, Cain was shot by Lamech, Gen. 4. a place obscure by the various Opinions of Interpreters, but Do't hath chosen the worst of all. v. II. p. 330  
Callirhoe, Vid. Lasha.  

Cana, There were several Towns of this name. 1. In Asher, Josh. 19 28. called by St. Jerome, Cana the Great, and may be called Cana of the Zidonians. 2.) In the North part of the Lower Galilee, and dividing it from the Upper: This seems to be the same with Caphar-Hananiah. This our Author once thought to be the Cana, Joh. 2. 1. But last of all, he supposed it to be 3. Cana the Less, or of Galilee, to distinguish it from the other, which was situated where Jordan flows into the Lake of Genesareth, over against Julias Betharampta, and was (saith Josephus) a Night's Journey from Tiberias, and as far from Capernaum as the length of the Lake. This was the abode of Nathaneel, and of Simon, who probably was from hence called the Canaanite, 4. in the Tribe of Ephraim, Josh. 16. 8. & 17. 9 which was Cana of Ephraim. v. I. p. 541, 742. v. II. p. 81, 309, 497, 498, 624  
Vid. Chorazin.   
Canaanites. The Scripture doth not call all the Sons of Canaan by that name, as the Arvadites, etc. that inhabited Phoenicia, and a great part of Syria, but where their Coasts end toward the South, there the Canaanites began, and they are sometimes reckoned as a particular Nation▪ sometimes as including all the seven, Gen. 10. 18, 19 Deut. 7. 1, etc. When particular, it respects that part of the Northern part of Canaan, which Canaan himself, with his firstborn Sons, Zidon and Heth inhabited. Hence Jabin King of Hazor is called King of Canaan, Judg. 4. 2. that is, of the Northern Coast of the Land of Canaan. But when it's a general name, it includes all from Sidon to Gerar and Gaza, Gen. 10. 19 v. II. p. 202, 328  
Canatha, accounted a Decapolitan City by Pliny. v. I. p. 645  
Capernaum, Perhaps the Capharnome of Josephus. It's uncertain whether the name be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the former denotes pleasantness, the later comfort. The Oriental Interpreters writ it the later way, Caphar Nachum. It was situated near to the Sea of Genesareth, in the Country of Genesaritis, Matth. 14; 34, etc. and whereabouts the Tribes of Zabulon and Nephtali met, Matth. 4. 3. between Taricheae and Tiberias, and from the later about two miles. This was the Town of Christ's supposed Father Joseph, and where he himself dwelled. Near to it was a Fountain of the same name, and the Custom-house where they gathered a Tribute of those that passed over, and where Matthew was: And the Mountain where Christ chose the twelve, made his Sermon, Matth. 5. and its likely where he met his Disciples after his Resurrection, Vol. I Harm. N. T. SS. 3. & 272. pag. 455. v. II. p. 72, 197, 308, 496, 624  
There was another Capernaum, mentioned by Gul. Tyrius, that lay upon the Coast of the Mediterranean Sea, not far from Tyre. v. II. p. 496  
Caphar Achum, not far without Jerusalem. v. II. p. 50  
Caphar Hananiah, or Caphar Hanan, was in the uppermost Border that divided the Upper and Lower Galilee, and 16 miles from Zippor, and where the plenty of Sy●amines began. It may seem to be the same with ●e●hshan, or rather Cana of Galilee, it agreeing with it in its situation. Vol. II. Pag. 56, 58, 497  
Caphar Lodim, A Village in the Vale of Saron, between Lydda and the Sea; and was so called, because some people of Lydda were always there. It was reckoned without the Land. v. II. p. 18  
Caphar Shichin was 4000 Cubits distant from Arumah, and not f●r from Caphar Hananiah. There was a City Shichin destroyed for Magical Arts. v. II. p. 51, 58, 76  
Caphar Sigana, in a Valley next to Beth. Rimmah, etc. noted for the best Wine. v. II. p. 50  
Caphar Uthni, from Caphar Hananiah 32 miles, from Zippor 16 miles. v. II. p. 58  
Cappadocians, are those chief who are bounded Southward with that part of Cilicia that is called Taurus, Eastward by Armenia and Colchis, and other interjacent Countries, saith Strabo. The Greek Interpreters render Caphtorim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cappadocians. v. II. p. 312, 693  
Carchemish by Euphrates, 2 Chron. 35. 20. v. I. p. 117  
Caria, A Province of Asia the Less, nearer Greece than Lycaonia. v. II. p. 693  
Carmel, rather a Mountainous Tract than one Mountain, containing almost the whole breadth of the Land of Issachar, and part of Zabulon, but had one top more eminent than the rest, which had a Town on it called Ecbatane, and where probably was the Oracle Vespasian consulted. The Foot of it was washed by the Sea. v. II. p. 59  
Casius Mountain, lies nearer Pelusium than the Eruption of Sirbon doth (and not as the Maps, farther from it.) It's from Pelusi●m 40 miles, from Ostracene 26 miles, from Sirbon 28 miles. From hence the Country near it was called Casiotis, which was the Country of the Amalekites. v. II. p. 9, 291  
Celo-Syria, or Coelo-Syria, had 17 Tetrarchies, saith Pliny. [It was so called, because it was placed betwixt the Mountains of Libanus and Anti-Libanus, for that was properly Coelo-Syria, saith Strabo: Others, as Ptolemy, extend it much farther, vid. Bonfrer.] v. I p. 453  
Cendevia, flows at the Root of Carmel, and out of that the River Beleus. So Pliny. v. II. p. 59  
Chabor, 2 King. 17. 6. whither the ten Tribes were carried. There is a River Chaboras in Mesopotamia. v. II. p. 800  
Chabul, was a Country in the Northern part of Galilee, where the twenty Cities were that Solomon gave to Hiram King of Tyre, 1 Kings 9 11. Chabul (say the Talmudists) signifies a Land that bears not fruit, or that is dirty, and in the Phaenician Tongue, that which pleaseth not. The 70 Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bound or coast, taking the modern Name instead of the old. It contained Cities of a mixed Jurisdiction, viz. forbidden, as N●b●, etc. permitted (that is, as to tithe) as Tsur, Tsezar, etc. v. II. p. 311 312 313  
Chabul, A City destroyed for discord, say the Jews. v. II. p. 51  
Chakrah, A fortified Town which belonged to Gush, and was near to Sipporis. v. II. p. 75  
Chalcis, A City or Garrison built on an Hill in the straits of Libanus and Anti-Libanus. v. II. p. 365. It was also the name of a Kingdom thereabouts in Syria, which Agrippa succeeded his Brother-in-Law-Uncle. Herod, in (for such Relations did that Incestuous Family find out) v. I. p. 320  
Chaldea was reckoned to Mesopotamia. There be that suppose the Chasdim, or Chaldeans, were so called from the last Letters of Arphaxad's name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. I. p. 13 780  
Chammath, in Jos●phus Ammaus, so called by reason of the Chamini, or warm Baths; it was so near to Tiberias (within a mile) that it was almost one City with it, and so near to the Country of Gadara, that thence it took its name of Chammath of Gadara. It was on both sides Jordan; one part upon the Bank of Nephtali, or Tiberias; another, on that of Gadara, the Bridge lying between. Vol. II. Pag. 68, 197, 308, 492  
Chammath pellae. Vid. Lasha.  
Chamathi. Vid. Hamath.  
Canothah. Canatha, The Upper and Lower, beyond Jordan in the Borders. v. II. p. 84, 314  
Chaphenatha, 1 Mac. 12. 37. It may be thought to be some part of the Out-skirts of Jerusalem toward the East, and so called from the Dates growing there. For Chephannioth is frequently used among the Talmudists for the Dates of Palm-Trees that never come to their full maturity. v. II. p. 516  
Cherethims, A Philistine Nation, which by the Greek Interpreters is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creets, Ezek. 25. 16, etc. and probably the Creets, Acts 2. 11. were such, because St. Luke joins them with Arabians. v. II. p. 504  
Cherith, A Brook where Elijah was concealed, 1 Kings 17. 3. It was West of Jordan, perhaps near Bethshan. v. II. p. 318  
Chezib and Achzib, which at last passed into Ecdippa, according to the manner of the Syrian Dialect, which commonly changeth Zain into Daleth; it was North of Acon, and not far from the Scalae Tyriorum. This divided the clean of the Land from unclean. v. II. p. 59, 61  
Chippar, within twelve miles of Zippor. v. II. p. 515  
Chorazin, Matth. 11. 21. Chorashin denotes Woody places, hence we suppose this place so called, because so Seated: And such Places the Land of Nephtali was famous for above the other Tribes, to which, Gen. 49. 21. refers, Nephthali is a Hind let lose, i. e. shall abound in Venison. So that its probable it was in Galilee; and what if Cana, and some small Country adjacent, be concluded to be it? v. II. p. 84  
Cilicium, A City in Moab. v. II. p. 316  
Corinth, at first called Ephyra, stood in an Isthmus of five miles, parting the Aegean and Ionian Seas, and joining Greece and Pelopanesus, having in the Aegean the Port L●●h●ae or Jochae●m (which lay under the City) from whence they Sailed for Italy; and in the Ionian the Port Cenchreae, distant from the City 70 Furlongs. The City was in compass 40 Furlongs. v. I. p. 295. v. II. p. 737  
Crete, An Island in the Mediterranean Sea, of small compass, but the Language of it reached all over Greece. v. I. p. 752  
Cush, or Aethiopia, is sometimes taken for Arabia; so Moses' Wife is called a Cushite, Num. 12. 1. and Zerah the Arabian also, 2 Chron. 14. for Arabia was the Land of Cush. And sometimes for Aethiopia in afric, South of Egypt, whence the Eunuch came▪ Acts 8. 27. A name infamous amongst the Jews, Psal. 7. Title. v. I. p. 25, 34, 108, 789. v. II. p. 503  
Cuthites, first came ●rom Cutha to Samaria, 2 Kings 17. 24. By this name the Jews called all the Samaritans, by way of reproach (probably thereby reproaching them with the odious name of C●shites) In their after-writings they apply this name to Christians. v. II. p. 496, 503  
Cyprus, An Island in the Mediterranean Sea, exceeding full of Jews, and where they in an Insurrection having killed 200 thousand people, were afterward not suffered to come. It was the native Country of Barnabas. v. I. p. 289  
Cyrene, A Country in Africa, near Lybia; and also a City. Strabo describes the Country, Lib. 17. and Pliny the City, l. 5. c. 5. v. II. p. 663.   

D.  
DAlmanutha may be so called, as the place of widowhood, or from Zalmon (Tsaddi being changed into Daleth after the manner of the Syrians and Arabians) It was a little Town within the bounds of Magdala. Vol. II. Page 307. 309  
Damascus, the chief City in Syria, and was watered by the Rivers Chrysoroas, Ab●na, etc. It was in the days of Abraham, but not victorious till the time of David. It was afterward the head of Syria, and at last captivated by the Assyrian. In aftertimes it had many Jews in it: And was accounted by Pliny a Decapolitan City. v. I. p. 113. 283, 645  
Dan Tribe, was situated on the shore of the Mediterranean Sea, and afterward sent a Colony to Laish. In this Tribe public Idolatry beg●n, therefore not named, Revel. 7. v. I. p. 45  
Dan City. V Caesarea.  
Daphne, a Region in the Northern part near Lebanon, out of which Jordan ariseth. V Ri●lah. v. II. p. 62  
Debir, a City in Judah, called at the first Kiriath-Sepher. v. I. p. 44  
Decapolis, the ten Cities are by Borchardus placed in Galilee, and by Pliny all beyond Jordan in Syria, except S●ythopolis. But they seem to be such as were within the bounds of the Land, but inhabited by Gentiles. Such were Bethshan, Gadara, Hippo, Pella, Caesarea Philippi, and probably Caphar-Ts●mach, Beth-Gubrin, and Caphar Carnaim. v. I. p. 645. v. II. p. 311, 314, etc.  
Derbe, Act. 14. a City in Lycaonia, and coasted on Isauria. v. I. p. 291  
Dibon-gad, in Moab, and the thirty ninth mansion of the Israelites.  
Diospolis. V Lydda.  
Dimon waters, Isa. 15. 9 in Moab. Quaere whether Dimon be not the same with Dibon (Beth and Man being alternatively used) that so it may agree more with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood. v. 11. p. 501  
Dor, Doron in the Tribe of Manasse, bordering upon Galilee, between Caesarea and Sycaminum. v. I. p. 54, 56 493  
Dothan, Gen. 48. in the Tribe of Zabulon, (Vid. Bonfrer.) v. I. p. 19  
Dumah, a Country in Arabia. v. I. p. 108   

E.  
EBal a Mountain, on which the curses were read, it touched on Sychem (the Metropolis of Samaria) and was opposite to Gerizim. It was a Mountain dry and barren. Vol. II. p. 52  
Edar. Vid. Migdal Eder.  
Eden, It's difficult to meet in the Samaritan Version with any footstep of the names of the Rivers of Eden, and the Country which those Rivers run into, except Cophin, which seems to agree something with Cophen mentioned by Pliny. v. II. p. 505  
Edom. Vid. Idumaea and Seir.  
Eglah Shelishijah, translated Isa. 15. 5. an Heifer of three years old; but why may it not be the name of a place, and so called a third Eglah in respect of two others, much of the same sound; or else Duchess or Noble Eglah as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Duke or Tribune? There is mention of En Eglaim in that Country, Ezek. 47. 10. where Eglaim is in the Dual number, and seems to intimate there were two Eg●ls, with respect to which this of ours may be called a third. The sound of the word Necla comes pretty near it, which Ptolemy placeth in Arabia Petraea Long. 67. 20. Lat. 30. 15. which was fifteen miles from Zoar. This seems to be Agalah in Josephus. Vol. II. p. 5●2  
Egypt River. Vid. Sihor.  
Ekron [was the most Northern of the five Lordships of the Philistines, Josh. 13. 3. and was first given to Judah, Josh. 15. 45. but afterward taken from that and given to Dan, Josh. 19 43.] v. I p. 44  
Elath, South of Jerusalem a days journey. Vid. A●la. v. II. p. 320  
Elath or Eloth, a Sea Town in the Country of Edom, on the Red Sea, 2 Kings 14. 22. & 16. 6. v. I. p. 91, 103  
Elutheria, East of Joppa and betwixt that and Lydda, it's mentioned in Gul. Tyrius. v. II. p. 372  
Eleutheropolis, a City often mentioned in St. Hierom; and from Jerusalem twenty miles, almost in the middle betwixt that and Ascalon. v. II. p. 293, 322  
Eleutherus River is by Ptolemy placed near Antarado, but by Borchardus between Tyre and Sarepta, the mouth of it three Leagues from that, and about two from this. v. II. p. 369  
Elim the fifth Mansion of the Israelites after they came out of Egypt. v. I. p. 27  
Emaus, afterward called Nicopolis and a Roman Colony, was sixty furlongs or seven miles and an half West from Jerusalem, and in the way thence to the West part of Galilee. It might have its name from Ammath a channel of waters, being famous for such. And perhaps might be the same with those of Nephtoa (or Etam) which was also West of Jerusalem. Ptolemy placeth it Long. 65. 45. Lat. 31. 45. which doth not well agree with the account of the Evangelist, Luke 24. 13. and Josephus. I. p. 270. II. p. 42, 371, etc.  
Emims, the old Inhabitants of Moab. v. I. p. 12  
Engannim or Anem, 1 Chron. 6. 72. Josh. 21. 29. now Enine signifies a Fountain and Gardens, and so the pleasantness of the place. It was in the Tribe of Isachar, a Levitical City twenty two miles from Tabor, saith Biddulph, and in the way from Jerusalem to Galilee. Perhaps the same with Naim, by a transposition of Letters. v. II. p. 370, 536  
Engeddi, a City in the Wilderness of Juda, the same with Hazezon Tamar, & not yielding to Jericho for fruitfulness in Palms (from whence its name, Tamar signifying a Palm). It lay on the South (not on the North as the Maps place it) point of the dead Sea, and not far from it, being the utmost bound of the Land. It was in Idumaea the Less. Near to it was the Wilderness of Engeddi, famous for its strong holds in the time of David. v. I. p. 12. 58, 84. v. II. p. 7. 295, 296, 499  
Enon or Aenon, signifies a place of Springs, or Waters, which may be the reason why the Seventy Interpreters translate Middin, Josh. 15. 61. by Aenon, as Middin is a place of Waters. It's uncertain where it was, whether in Galilee; or the Wilderness of Juda (as Middin was) or in Peraea near Arnon. v. I. N. T. SS. 14. 478 v. II. 499, 500, 501  
Ephesus a famous City in the lesser Asia, in which was the Temple of Diana, one of the Seven wondrous Fabrics of the World. It was hundreds of years in building at the charge of all Asia. v. I. p. 306, 316  
Ephraim Tribe extended itself in length from Jordan to Gezer, Josh. 16. 3. by the Mediterranean Sea, and in breadth from Bethel, and ends at the Great Plain; so Josephus. v. II. p. 493  
Ephraim, Hill Country, Jud. 4. 5. was a certain hilly place running out between Judea and the Land of Ephraim. v. II. p. 20. 373  
Ephraim, a small City, Joh. 11. 54. in the confines of the Tribe of Ephraim, 2 Chron. 13. 19 but in the Tribe of Benjamin, in the Wilderness of Bethaven, and near to that of Judea, in or near the way from Jerusalem to Jericho. It was seated in a fruitful Valley, and famous for the best flower. v. II. p. 20. 49, 514  
Esdrelon. Vid. Great Plain.  
Essens. Vid. Kenites.  
Etam Fountain, say the Jews, is in the way betwixt Hebron and Jerusalem. But if it be the same with Neptoah, Josh. 15. 9 then it lies not South as Hebron, but West. The Waters of this were not conveyed into the City but the Temple, and the overplus of what was used there flowed thence into the Valley that lay between the Temple and Jerusalem, and emptied itself by the Water-gate into Kidron. Vol. II. p. 510  
Etham, Wilderness, the same with Shur, Numb. 33. 7, 8. Exod. 15. 22. The Read-Sea so pointed into this Wilderness that it was on both sides of the point of the Sea. v. I. p. 27  
Ethiopia. Vid. Cush.  
Euphrates [often called the River in Scripture, Ezra 4. 10, etc. divides Syria and Arabia from Mesopotamia, and then joining with Tigris falls into the Persian Gulf] it's called in the Samaritan Version, Salmaah. v. II. p. 505  
Ezion Gaber, the thirty second Mansion of the Israelites in the Wilderness. Thence the Fleet set out for Ophir. v. I. p. 35, 74   

G.  
GAash Hill where Joshua was buried, perhaps the same with that Galaad, Jud. 7. 3. (which is by the Seventy rendered Gaash) and might it not be so called upon the account of the Pillar of Witness, Josh. 24. 26. that was built there a little from Sichem? Vol. II. p. 363, 364  
Gabala, a Midland City of Phoenicia. Ptol. v. II. p. 312  
Gabara, Geber, or Tarnegola (these two signifying the same, viz. a Cock) the Upper to distinguish it from another of that name, one of the three great Cities of Galilee. It was seated beyond Caesarea Philippi, and the utmost bound of the Land North. v. II. p. 77. 312, 517  
Gad, [Tribe had Reuben on the South, Manasse North, Jordan on the West, and Gilead Mountains and Arabia East.] v. I p. 37  
Gadara, or Hippopodion, the Metropolis of Peraea, washed by the River Hieramax, from Tiberias sixty furlongs, and near to Gergesa. It was one of the Cities of Decapolis and of Heathen Jurisdiction, and gave name to the Country about it. v. II. p. 37. 69, 315  
Galilee, contained Isachar, Zebulun, Nephthali, Asher with part of Dan, and Peraea. It was bounded North by Lebanon and Syria; on the West by Phoenicia; on the South by Samaria. It was divided into three parts, the Upper (so called because it abounded in Mountains) which contained Asher and Nephthali, and was eminently called Galilee of the Gentiles, and sometimes Gilgal, Deut. 11. 30. And secondly the Lower, which contained Zebulun and Issachar, and because it was Champion was called the Great Field. And thirdly the Vale, which is the border of Tiberias. Josephus saith, there were two hundred and four Cities and Towns in Galilee, that were more eminent and fortified. v. I. p. 364▪ 623. II. p. 56, etc. 66, 8●, 362, 496  
Gamala, a fortified Town in Batanaea in the Lower Gaulonitis upon the Lake of Genesareth over against Tarichaea, and that gave the name to a Region about it. v. II. p. 75. 83, 364  
Gath Hepher, a Town in Zabulon, Josh. 19 13. and from whence was Jonah the Prophet, 2 Kings 14. 25. v. I. p. 411  
Gaulonitis, the Upper and Nether, within Batanaea, so called from Golan, once the chief City of Bashan. v. II. p. 81. 364  
Gaza, or Azza, and by Eustathius Joan, in the Tribe of Juda. There were two, the Old and the New, the former was destroyed by Alexander, and therefore called Desert. It was from the bay seven furlongs (which was saith Ptol. in Long. 65. 45. but more probably 65. 26.) from the River of Egypt forty four miles; from Azotus thirty four miles; from Ascalon ten (or sixteen) miles; from the dead Sea fifty five miles, from Petra in Arabia one hundred and ten miles. Vol. I. Pag. 44. 281. Vol. II. p. 13. 14, 44, 292, 320, 321, 500, 681  
Gaza, the New was built nearer the Bay, was called Maiuma, and afterwards Constantia, and named so by Constantine after the name of his Sister, saith Eusebius, or as Sozomen, of his Son Constantius. v. I. p. 281  
Gaza, there was another in Ephraim, 1 Chron. 7. 28. v. II. p. 679  
Gedor, a Town in the mountainous part of Peraea. v. II. p. 81  
Gema, a City in the extreme parts of Samaria, next adjoining to Issachar; near to Nain, if not the same with it. v. II. p. 370  
Genesareth, Lake, Luke 5. called Cinnereth, Numb. 34. 11. and the Sea of Galilee, Joh. 6. and Tiberian, Joh. 21. is one of the seven Seas that the Jews say compass the Land. It's about six miles broad and sixteen long, saith Pliny, but Josephus twelve and half, and Biddulph twenty four in length and in breadth fifteen. From the head of Jordan to the South part of it, was about forty miles, from Samachonitis fifteen. It was within the Tribe of Nephthali, and not out of it as the Maps mistake. See the Scheme of it. Vol. II. p. 308. In the middle of it was a famous whirl Pool, called Miriama. It was so called from v. I. p. 632. II. p. 5. 59, 65, 66, 536  
Genesaritis, a Region near the Lake, thirty furlongs in length and in breadth twenty. A very pleasant and fruitful place, abounding in the Gardens of great Men. From whence it had its name. v. II. p. 71  
Gergesa, a Town very near Gadara, and so called either from the Gergasites, a people of Canaan; or from its Clay soil, (Gargishta signifying Clay). It gave name to the Region so called, which comprehended in it the Regions of Gadara, Hippo and Magdala. II. p. 70. 340  
Gerizim, the Hill upon which the Blessings were pronounced. It was near to Syehem, and had upon it Springs and Gardens. Upon this the Temple of the Samaritans was built in the time of Alexander the Great, forty years after the second Temple, in opposition to that of Jerusalem, and flourished there about two hundred years, and at last was destroyed by Hyrcanus. I. p. 599. v. II. p. 52, 53  
Geshur, [was two fold, one in Syria, Josh. 13. 13. near to Hermon, v. 11. Hither Absalon fled, 1 Sam. 13. 8. The other near the Amalakites, 1 Sam. 27. 8.] Vol. I. p. 64  
Gezer, on the shore of the Mediterranean Sea, 1 King. 9 15. which according to the Syrian Dialect passed into Gadara. It was a Levitical City in the Tribe of Ephraim. Josh. 16. 3. & 21. 21. v. II. p. 69. 493  
Gibea, of Saul, it signifies Saul's Hill, it was about thirty furlongs from Jerusalem, near to Ramah, and had near it the Valley of Thorns, perhaps the Valley under the Rock Seneh, 1 Sam. 14. 4. v. II. p. 41  
Gibeon, lay North of Jerusalem in the way to the City Samaria, there was a great Pool of Waters, where perhaps Christ baptised, Joh. 3. 22. There in Solomon's time was the greatest Synagogue, the Tabernacle being brought thither after Shiloh ●ell. I. p. 7●. 581  
Gilead, Country lay beyond Jordan and was divided into two parts, there was Mount Gilead called so from the heap of Stones set up for a Witness twixt Jacob and Laban, Gen. 31. v. I. p. 48. & 51. v. II. p. 374  
Gilgal, Josh. 4. 19 It was in Benjamin, and fifty furlongs or six miles and a quarter, from Jordan, ten furlongs East from Jericho. Sometimes Galilee is so called. V Galilee. v. II. p. 43. 46  
Giscala, a Town beyond Jordan not far from Gadara. v. II. p. 80  
Gophna, the next Toparchy of eleven to Jerusalem. There was a City also of that name, betwixt Caesarea and Jerusalem and its likely was in Jud●. v. II. p. 51. 373  
Gozan, 2 King. 17. 6. a River in Media whither the ten Tribes were carried, called Ginzak by the Jews, is like Gauzanitis in Ptol. Vol. II. Pag. 801  
Gush Chalab, in the Tribe of Ash●r, famous for Olives and Oil. v. II. p. 40. 50, 515   

H.  
HAlac, 2 King. 17. 6. a City whether the ten Tribes were carried, the Jews call it Halvaoth, or Chalzon, perhaps for Chalvaon, which agrees with Alvanis a City in Mesopotamia, that Ptolemy placeth in Long. 74. 15. Lat. 35. 20. Vol. II. p. 800. 801  
Hamath, was the utmost point of the Land North, and is by some of the Jews understood to be Antioch, by others Epiphania. There were some Kingdoms named from it, as Hamath-Zoba, etc. v. I. p. 74. 90. v. II. p. 66. 328  
Haradah, is the 21 Mansion of Israel in the Wilderness, Hashmonah, is the 26th Mansion. v. I. p. 35  
Harosheth, of the Gentiles, Judg. 4. 2. hath its name from Chorashin, woody places, and was in Nephthali. v. II. p. 84  
Hauran, was one of the Mountains on which were placed the signal fires, perhaps some part of Anti-Libanus, and might have its name either from the Syriack word Havar, which signifies white, or from the Hebrew word Hor, which signifies a Cave, being white with Snow, and hollow with subterranean passages. However it was situated in the extreme parts of the Land toward the North, Ezek. 47. 16. v. II. p. 364. 365  
Hazar, is a frequent name in the South of Juda, as Hazar-addar, Hazar-gaddah, Hazar-Sua, Hazar-Susah, etc. and it signifies a plain or champion betwixt Hills. v. II. p. 2  
Hazar-Enan, Numb. 34. 9 In the Roman Copy is Arsenain, it was the utmost bound of the Land toward Syria. v. II. p. 369  
Hazeroth, the twenty fifth Mansion of the Israelites. v. I. p. 34  
Hazor, Josh. 11. 4. is called Nasor, 1 Mac. 11. 63. the Metropolis of Canaan, that is, of the Northern Country, which is known by that name. It lay on the Lake Sam●chonitis. V Caesarea Phil. v. II. p. 64  
Hazezon Tamar. Vid. Engeddi.  
Hebrews, Act. 6. 1. were Jews dwelling in Judea, to whom the Hebrew, that is the Syriack or Chaldee, was the Mother Tongue. v. I. p. 279. 340. v. II. p. 798  
Hebron, signifies Consociation, and it was so called perhaps from the pairs buried there; for here (they say) Adam and Eve, Abraham and Sarah, Isaac and Rebeckah were interred. It was in the Hill Country of Judah, Josh. 21. 11. South of Jerusalem, but a little toward the East, and might be seen from the Towers of it, (say the Jews) It was a City of Refuge inhabited by the Levites, but the Fields and Villages belonged to Judah. It had several Cities within its Jurisdiction. Here John Baptist was born, and probably Christ conceived. v. I. p. 60, 413, 414, 420, 454. v. II. p. 46, 47, 296  
Heliopolis, a City in Celo-Syria, Ptol. placeth it in Long. 68 40. Lat. 33. 40. v. 2. p. 366  
Hellenists, Act. 6. 1. are Jews dwelling in foreign parts among the Greeks, and whose Mother Tongue was Greek. v. I. p. 286, 340. v. II. 798  
Hermon, or the Mountain of Snew, at Caesarea Philippi, and near the Springs of Jordan. v. II. p. 62. 502  
Hermon, the Less. Borchardus placeth it South of Tabor, which without question is from a misconstruction of Psal. 89. 12. v. II. p. 370, 501  
Herodium, a Castle upon a Mountain in the extreme part of Peraea, South, toward Moab, near Machaerus, built by Herod the Great, who was buried about eight Furlongs from it. Here Herod Antipas entertained his Lords, when Herodias danced before them. It was two hundred Furlongs or twenty five Miles from Jericho. Vol. II. p. 361. 363, 500  
Heshbon, a City in the Mountainous part of Peraea. Vol. II. p. 81  
Hieramax, or Jarmoch, a River near to which stood Gadara beyond Jordan. v. II. p. 69  
Hippo, or Susitha, (being of the same signification) in the Land of Tob, and Region of Gergesa. It was thirty Furlongs or about three Miles from Tiberias; beyond Magdala from Jordan two Miles, and betwixt that and Bethsaid●. It was for the most part inhabited by Gentiles. v. II. p. 70, 199, 340, 515  
Hittites, were the Northern Inhabitants of Canaan; and so the Kings of Tyre and Sidon are called Kings of the Hittites, 1 King. 10 29. v. II. p. 202  
Hor, the Mountain where Aaron died, and the thirty fourth Mansion of the Israelites in the Wilderness; and the same with Moseroth, etc. v. I. p. 36, 39 From hence those that inhabited the Land, afterwards possessed by the Edomites, were called Horites, or Horims. Gen. 14. 6. v. I. p. 12. v. II. p. 329, 366. It is also another Mountain in the Northern Coast of the Land; Numb. 34. 7, 8. so that what is inwards of it, is within the Land, what is without it, is without the Land. It was called by the Jews Amanah, by others Amanus. v. II. p. 3. 62, 516  
Horeb Mountain, the same with Sinai, where the Law was given. This gave name to the Wilderness of Horeb. v. I. p. 39, 501  
Hormah, a City in the Tribe of Simeon. v. I. p. 44  
Horonaim, Jer. 48. 34. called by Josephus Horone, a City in Moab betwixt Zoar and Eglah. Ptol. Long. 67. 20. Lat. 30. 30. Vol. II. p. 503   

I.  
JAbesh-Gilead, (was in Manasse beyond Jordan, six Miles from Pella upon a Mountain, as they go to Gerasa, saith Hieron. Elijah the Prophet came from hence. Vol. I. p. 46, 55, 82  
Jabneh, 2 Chron. 26. 6. called by the Gentiles Jamniah, by the change of Man into Beth, (not Liamnia, as Antoninus) and Ivelyn afterwards, was in Judea on the Sea-coast, three Leagues South from Joppa; two parsae or eight Miles from Azotus (as Benjamin) or as Antoninus two Miles, from Diospolis twelve Miles, and from Ascalon twenty Miles. Here the Sanhedrim sat first after its removal from Jerusalem. Ptolemy placeth it, Long. 65. 40▪ Lat. 32. 0. v. I. p. 284, 365, etc. v. II. p. 15, 16. 322, 372, 681  
Jacobs Bridge over Jordan, between the Lake Samachonitis and Ge●esaret in the way that leadeth to Damascus, so Biddulph. But it's probable it was lower, betwixt Succoth and Zartanah. v. II. p. 492. 493  
Jamnith, a Town in the Upper Galilee, fortified by Josephus. v. II. p. 57  
Japha, a Town in the Lower Galilee, ●ortified by him. Ibid.  
Ibleam, in Manasseh on this side Jordan, I●sh. 17. 11. and not far from Megiddo, 2 King. 9 27. v. I. p. 88  
Iconium, a City in Lycaonia, and the most famous of the fourteen Cities that were in that Tetrarchy, near to it were two Lakes called Coralis the Greater, and Trogitis the Less. v II. p. 692  
Ide, otherwise called Enhydra, between Tyre and Sarepta▪ v. II. p. 59  
Idumea, or Edom, of old lay betwixt Amal●k and Ammon, and the Read Sea, South, and is called Idumea the Great, but in process of time (especially after the Captivity) it was enlarged, and took in all Simeon, and so up as far as Azotus, and part of Judea, as far as the D●ad-Sea, East, and almost to Hebron, North, which was called Judaeo-Idumea; Idumea the New, or the Less, Mark. 3. 8. Vol. I. Pag. 63, 84, 103. Vol. II. Pag. 4, 290, 292, 504.  
Jenysus, A Town upon the Borders of Arabia and Syria, saith Herodotus; but where that Town was, is uncertain. The Talmudists mention Jenush among the Towns, which they say, are in the Confines, but the situation doth not agree. v. II. p. 302  
Jericho, or the City of Palm-Trees (the second to Jerusalem) was in the Tribe of Benjamin, from Jerusalem about nineteen miles, and about eight or ten from Jordan. It was situated in a Plain, but compassed with Mountains like a Theatre; it was famous for its Balsam and Waters. v. II. p. 43, 44, 46, 297  
Jerusalem, Vid. description by itself.  
Jeshanah, A neighbouring City to Zippor, where the Records of Zippor were laid up. v. II. p. 75  
Jezreel, [seems to be in the Tribe of Issachar, Josh. 19 18.] In it was the Palace of Abab. It gave name to the Valley of Jezreel (otherwise called Esdrelon, Judith 1. 8. and the Great Plain) that ran far down, where was a River that discharged itself into Jordan. Vid. Great Plain. v. I. p. 88 v. II. p. 492, 493  
Jiim, A Town whose Houses were in Judah, but the Fields in Dan. v. II. p. 42  
Jion, 1 Kings 15. 20. seems to be beyond Dan, the City, or in the extremest Borders of the Land on that side. The Alexandrian Copy reads it Nain. v. I. p. 623 v. II. p. 369  
Ionian Sea, reached from Egypt to Gaza, and was so called from the Jones that were seated in Egypt near to it. v. II. p. 500  
Joppa, Japho, Josh. 19 46. Acts 9 36. A famous Port-Town, betwixt Caesarea and Azotus, and from the former a days Journey and half. v. I. 846. v. II. p. 15  
Jordan, ariseth in the Region of Daphne, near to Lebanon, not out of two Fountains, but one that is in a Cave called Panium, and is called Jordan the Less, till it falls into the Lake Samachonitis: Thence forward it is called Jordan, and falling into the Lake of Genesareth, ends in the Dead Sea. To the utmost Point of which, or the Desert of Haran, from the Head of the River, is about 100 miles. Insome places it was not above twenty or thirty yards over, and had Fords. In this River was Christ Baptised, and probably where the Waters were divided by Joshua. v. I. p. 128, 478, 528 v. II. p. 62, 63, 298  
Jordan Region, lay betwixt Jordan and Jericho, and so on this side of the City and that, and also toward Jerusalem. v. II. p. 297  
Jotopatah, or Jodaphath, A Town in the lower Galilee. v. II. p. 57, 75. There was a Valley of that Name. v. II. p. 51  
Ishmaelites, near to the Midianites and Medanites, with whom they lived so promiscuously, that any of them did indifferently bear any of these Names, Gen. 37. 28, 36. v. I. p. 19  
Issachar Tribe, was the most Southern part of Galilee, lying betwixt Zabulon North, and Manasseh South. It's length was fromward the Sea of Genesareth (but not quite reaching to it) to Carmel, Kishon and the Great Sea. Its breadth North to South, from Manasseh to Mount Tabor, and with Zabulon was about fifteen miles. Issachar (say the Jews) is like a strong or bony Ass, Gen. 49. 14. low before and behind, and high in the middle; and couches between two borders, that is, the valleys of Pislan and Jezreel. v. II. p. 58, 59, 370, 495, 498  
Iturea, The same with Auranitis in Josephus. It was so called either from Jetu● a son of Ishmael, Gen. 25. 15. or from H●●●uri, which signifies under-digging, and so it sounds the same with Tragloditis, the Country of those that dwell in Caves (the Country being famous for Caves, for which reason Pliny and Strabo speak of an Iturea in Cyrristica and Chalcis) It was beyond Jordan, and lay edging upon Arabia, but was in Syria. v. I. p. 453. v. II. p. 365, 366  
Judea, as a division of the Country, contained the Tribes Judah, Benjamin, Simeon and Dan, and is ordinarily called the South, by the Rabbins, in opposition to Galilee. Vol. I. Pag. 364. v. II. p. 13. As a Tribe, it was divided into the Mountains, the Plain, and the South, Num. 13. 30, etc. The South lay toward Seir and Amalek, from the Inlets into the Land, at the utmost part of the Dead Sea, having the Philistines upon the West: This part reached to the rising of the Mountains, not far below Hebron. The Mountains (called in Scripture, The Hill-Country of Judah, Josh. 21. 11, etc. and by the Jews, The Mount Royal) began about Hebron, and ran along Northward to and beyond Jerusalem, having the Plain or Flat of Jordan skirting all along upon their East-side, till Samaria and Galilee brought in another denomination. The Plain joins to the Mountainous Country on the East, and though more level and low than that, yet hath its Hills. To the Plain Eastwardly joins a Valley, lower than the Plain, which is the Coast of Sodom, and at length that of Jordan. This Tribe was incredibly populous, and had several Privileges, as the intercalation of the Year, etc. Vol. I. Pag. 399. Vol. 2. p. 9, 10, 12, 113, 293  
Judah Wilderness, Josh. 15. 61. Psal. 63. Title, was in Idumea the Less, or the Wilderness of Engeddi.  
Judea Wilderness (for so they are to be distinguished) was betwixt Jericho and Jordan, and from Jericho onward toward Jerusalem, both of them comparatively Desert, but both populous, and had many Towns. Here John first taught, Matth. 3. 1. and Christ was tempted, whether two miles from Jericho at Quarantania (as it's pointed out by some) or further Southward along the Banks of the Dead Sea, as the more Desert place. v. I. p. 501, 502. v. II. p. 295, 297, 499  
Julias, formerly Betharamphta, built by Herod and called Julias, in honour of the Emperor's Wife; it was in Peraea, near to Jordan, and at the influx of it into the Lake Genesareth. (The Maps have placed it further off.) v. II. p. 83. 

Vid. Bethsaida.     

K.  
KArhjim, or Karuthin, A place of Note among the Jews for the best Wine. Vol. II. Pag. 50.  
Kedar, A Country in Arabia, Gen. 25. 13. Isa. 21. 13, 16. where the Inhabitants lived in Tents, Psal. 120. 5. v. I. p. 108  
Kehelathah, The nineteenth Mansion of the Israelites in the Wilderness. v. I. p. 35  
Keilah, Where David raised the Siege of the Philistines, [It was in the Tribe of Judah, Josh. 15. 44.] It was, say the Jews, famous for Figs. v. I. p. 57 v. II. p. 50  
Kenites, were of two sorts. 1. The Descendants of Canaan, who were, its likely so called from some Cain, a Person of Renown in that Family. These were planted East of Jordan, Gen. 15. 19 Numb. 24. 21. whereabout Moab and Ammon were seated. v. II. p. 329, 501. 2. There were of that Name of the Posterity of Jethro, Father-in-Law of Moses (so called from the Country Kain, Num. 24. 22.) who came with Joshua and Israel into the Land of Canaan, and first resided about Jericho, the City of Palm-trees, Judg. 1. 16. and afterward removed into the South of Judah, upon the Coasts of the Amalekites, and in Saul's time were mingled with them. These Kenites were the Root of the Rechabites, Jerem. 35. and 1 Chron. 3. 55. And from them came the Essens (a People that lives alone, and of all other Nations most to be admired, they are without any Woman, etc. saith Pliny) who succeeded them in their habitation and austerity of Life, residing on the Western shore of the Dead Sea. These were called Salamaeans (and so the Kenites are constantly translated by the Caldee Paraphrast.) There were some of the Kenites in Galilee, Judg. 4. 17. v. I. p. 33, 44, 373. v. II. p. 7, 499  
Kenizzites, were by original Canaanites, called so perhaps from one Kenaz of that Family. They dwelled East of Jordan, whereabout afterward Maob & Ammon planted: and were one of the ten (though not of the seven) Nations the Jews say they were to possess. v. II. p. 329  
Ketsarah, A little City, Fortified from the time of Joshua, that belonged to Zippor, and was near to it. v. II. p. 75, 76  
Kibroth-hattaavah, [or the graves of Lust, Num. 11. 34. the thirteenth Mansion of the Israelites in the Wilderness.]  
Kiriath-jearim, The City of the Woods, Psal. 132. 6. was formerly called Baael, 2 Sam. 6. 2. or Baalath, 1 Chron. 13. 6. and was sometime reckoned to Judah, sometimes to Dan, Josh. 15. 29. and 19 44. that is, the Houses were of Judah, and the Fields of Dan. v. I. p. 54. v. II. p. 42  
Kirharaseth, A City in Moab, 2 Kings 3. 25. v. I. p. 85  
Kirmion, or Amana, a River in the way to Damascus. v. II. p. 62.  
Kishon, A River that pours itself into the Sea, not far from Carmel, on the South, 1 Kings 18. 40. (and not as some place it, on the North) of it. It's called an ancient River, Judg. 5. 21. or River of their Antiquities, because in ancient times it was a Water of much Idolatry amongst them. v. I. p. 49. v. II. p. 59   

L.  
LAchish, A City [in the Tribe of Judah, Josh. 15. 39] where Amaziah was slain. Vol. I. Pag. 90.  
Laodicea, Coloss. 4. 16. A City of Asia the Less, and in the Province of Phrygia Pacatiana, one of the Seven Churches. v. I. p. 307, 326, 339. There was also a City of that name near Lebanon. v. II. p. 365  
Lasha, called also by the Heathens Callirhoe, and by the Jews Chamath Pellae (to distinguish it from Chamath Gadarae) was on the North-East part of the Dead Sea, as Sodom was on the South, Gen. 10. 19 It was famous for its Warm Spring of a Medicinal Nature. v. II. p. 296, 308.  
Lebanon, A large hilly Country, and so called from Laban, to be wh●t●, because of the Snows that lie continually upon it, so Deut. 11. 24, etc. It's oft Translated by the Greek Interpreters, Anti-Libanus; and is called sometimes by the Talmudists, Bala. There was upon it a Forest, and there Solomon built him a Summer-house. v. I. p. 74. 582. v. II. p. 517  
Lebba, A Sea-coast Town in Galilee, near unto Carmel, from whence perhaps Judas was surnamed Lebbeus, Matth. 10. 3. v. II. p. 176  
Lemba, A City of Moab. v. II. p. 316.  
Lesbos, A pleasant Island [in the Aegean Sea, betwixt the Promontory Assos', and the Island Chios. It was otherwise called Mitylene, Acts 20. 14. from the chief City that was so named.] Thither did Tiberius banish Junius Gallio, a Friend of Sejanus. v. I. p. 771  
Libnah, the seventeenth Mansion of the Israelites in the Wilderness. v. I. p. 35. There was also of that Name a City in the Tribe of Judah, Josh. 15. 42. 2 Chron. 21. 10. It was a City of the Levites, Josh. 21. 13. v. I. p. 86  
Lod, in the Tribe of Benjamin, Nehem. 11. 35. This is also another name for Lydda. v. II. p. 17 

Vid. Lydda.    
Lodebar, A City beyond Jordan, near Mahanaim, 2 Sam. 17. 27. where lived Eliam, or Ammiel, the Father of Bathsheba, 2 Sam. 11. 7. 1 Chron. 3. 5. v. I. p. 64  
Lot's Cave, The Maps show it in Judea, at the Northern Coast of the Dead Sea, but it was near Zoar in the Land of Moab. v. II. p. 6, 295. Vid. Zoar▪  
Lycaonia, Acts 14. 6. A Province of the Lesser Asia, bordering upon Galatia and Caria. There are Hills that are plain, cold and naked, and Pastures for wild Asses, which begin at Iconium, saith Strabo. v. II. p. 692, 693  
Lydda, Acts 9 35, 38. The Authors of the Maps have held Lod and Lydda for two Towns; Lod not far from Jericho, and Lydda not far from the Mediterranean Sea: when there is no difference, unless that is Hebrew, this Greek. An Error perhaps from Lod and Hadid, that are framed into one word Lodudi, by the Seventy Interpreters, Ezra. 2. 33. Nehem. 7. 37. This was called by the Gentiles Diospolis, and by the Jews Lodicea. It wanted little of the bigness of a City, though a Village, and of all places next Jabneh and Bitter, was most eminent for its Schools, where R. Akibah sat Precedent. It was seated in a Plain not in the Tribe of Ephraim (as it is placed in some Maps) but in Judea, and was a days Journey West from Jerusalem, not far from Joppa; forty miles from Caesarea Strat. and thirty two miles from Ascalon, saith Antoninus, and had, according to Ptolemy, Long. 66. 0. Lat. 32. 0. From Lydda to the Sea was Vale, and to Emaus, Plain. v. I. p. 284, 369 v. II. p. 9, 297, 320, 322, 325, 326, 372  
Lystra, A City of Lycaonia. Act. 14. 8. v. II. p. 692   

M.  
MAachathites, are by the Jews called Epikerites, Deut. 3. 14. Josh. 13. 13. being its probably so called in their time. Epicarus is in Ptol. on the East of Jordan. Long. 67. 0. Lat. 31. 0.  
Macedonia, A Country North of Greece, that had in it several Cities of Note; as Philippi, Thessalonica, Nicopolis, and Berea, etc. In the Notitia there is a distinction betwixt Macedonia, strictly so called, and Macedonia Salutaris. v. I. p. 294, 295, 307, 309, 793. v. II. p. 294.  
Machaerus, called in the Talmud, Macvar, a Castle in the Mountainous part of Peraea, and the South Bound of it toward Arabia or Moab, near Arnon, and the Shore of the Dead Sea. Here John the Baptist was Imprisoned, and this was the Bound betwixt Herod and his Father-in-Law Aretas the Arabian King, whose Daughter he put away when he took Herodias. v. I. p. 582, 592 v. II. p. 81, 197, 501  
Machir, Half Gilead beyond Jordan v. I. p. 48  
Macpelah, The Buryingplace near Hebron. v. II. p. 47  
Magdala, Sometimes called Magdala Gadarae, from its Neighbourhood to Gadara, was a Sabbath-days Journey, (or two miles) from Chammath, one mile from Jordan and from Hippo. From hence perhaps was Mary called Magdalene, if not from Magdal, that signifies folding or curling hair. v. II. p. 70, 197, 270, 308  
Magdalus, A place where Pharaoh Necho obtained a Victory over the Syrians, saith Herodotus, which seems to be the same with what is related, 2 Kings 23. 33. concerning his Battle with Josiah in Megiddo. v. II. p. 303  
Makeloth, The two and twentieth Mansion of the Israelites in the Wildernesr. v. I. p. 35.  
Manasseh Tribe, was half on this, half on the other side Jordan. That on this side, extended itself in length East and West from Jordan, to Dor on the Mediterranean Sea; in Latitude from Ephraim to Bethshan. v. II. p. 493 Manasseh beyond Jordan, was the most Northern of those that were there situated. v. I. p. 37.  
Marah, The fifth Mansion of the Israelites in the Wilderness, where they murmured for want of Water. v. I. p. 27  
Marissa. A Town in Idumea the Less. Josephus. v. II. p. 4  
Massada, in Hebrew Matsada, which implies Fortification, taken from 1 Sam. 23. 14. and 24. A Castle built on a Rock, in the Wilderness of Judah or Engaddi, near the Dead Sea, but not on the utmost North-coast (as the Maps) for it was the South Bound of Judea. Here David composed that Psalm, 1 Sam. 24. 1. and he calls the place, The Rocks of the wild Goats. Vol. II. Pag. 295  
Mearah, [beside the Zidonians, Josh. 13. 4.] There were Waters allowed by the Jews [probably of the same kind with those of Tiberias.] v. II. p. 69  
Medeba, A City of Moab. [Numb. 21. 30. in the Tribe of Reuben.] v. II. p. 316  
Messiddo Valley, where Josiah was slain, 2 Chron. 35. 22. This is alluded to Zech. 12. 10. [It was in Manasseh, Josh. 17. 11. in the Borders of Zabuton near the River Kishon, Judg. 5. 19] v. I p. 116 

Vid. Magdalus.    
Melita, now called Malta an Island in the Sicilian Sea, and in the middle betwixt that and the Shore of Africa, being 88 miles from Pachinus in Sicily on the East, and 84 from Camerina in the South, and 113 from Lylibae-um, looking toward Africa. Ptol. placeth it, Long. 38. 45. Lat. 34. 40. Here St. Paul was Shipwrecked. v. I. p. 322 v. II. p. 704  
Mero, A Town in the Upper Galilee. Joseph. v. II. p. 57  
Meroe, Is the chief City of the African Ethiopia, and seated in an Island of the same name, and which is made by the River Nile Westward, and the River Astabora Eastward. From whence perhaps the Eunuch came, Acts 8. 27. which may call to mind, Zeph. 3. 10. v. II. p. 679  
Merom-waters. Vid. Samachonitis.  
Meroz, A Town in Galilee that lay very near the place where the Battle was fought betwixt Israel and Sisera. v. II. p. 49  
Mesopotamia, or Aram Naharaim. Geographers distinguish betwixt Mesopotamia and Babylon or Chaldaea. So Ptolemy, Mesopotamia lieth South of the Country of Babylon. And yet Babylon may be said in some measure to be in Mesopotamia, because it lay between Tigris and Euphrates, but especially in Scripture-Language, for it was beyond the River. Chaldeans are therefore said to be of Mesopotamia; and Strabo saith, that Mesopotamia, with the Country of Babylon, is contained in the great compass from Euphrates to Tigris. The Mesopotamian or Chaldaee Language was spoken in Assyria, Chaldaea, Mesopopotamia, Syria, Coelo-Syria, etc. v. I. p. 46. 752. v. II. p. 665  
Metheg Ammah, or the bridle of Ammah, 2 Sam. 8. 1. because there was a continual Garrison of the Philistines in the Hill Ammah, 2 Sam. 2. 25. which the Philistines of Gath used as a bridle to curb those parts. v. I. p. 63  
Michmash, [was Eastward from Bethaven, 1 Sam. 13. 5. and seemed to be upon the Confines of Ephraim and Benjamin] Isa. 10. 28. v. I. p. 104  
Middin, A Town in the Wilderness of Juda, Josh. 15. 61. The Greek puts Aenon for Middin; Aenon being in signification, A place of Springs; and Middin, A place of those that draw waters. So in the Hebrew we find Middin, Judg. 5. 10. which if rendered, Ye that dwell by Middin, Kimchi will warrant it, who in his Notes upon the place, saith, Middin is a City mentioned in Joshua, and it follows, vers. 11. among the places of drawing waters, as explaining the other. v. II. p. 499  
Midian was twofold; the one South of Canaan toward the Red Sea, and near to Amalek whither Moses fled, and where Jethro lived, Exod. 2. 11. the other was Eastward betwixt Moab and Syria. v. I. p. 33. 37  
Migdal Edar, or the Tower of the Flock; there was one of that name, Gen. 35. 21. about a mile from Bethlehem, and whereabout, it hath been held, that the Shepherds were, unto whom the Angels appeared at the Birth of our Saviour, Luke 2. 8. There was also another place of that name, spoken of in the Rabbins, situated on the South side of Jerusalem, and so near the City, that there was no Town round about within that space, or betwixt that and the City. v. I. p. 423. v. II. p. 305.  
Migdal zabaaia (or the Town of Dyers) that was destroyed for Fornication, say the Jews. v. II. p. 51  
Migron, A Town in Benjamin, Isai. 10. 28. v. I. p. 104  
Miletum, Acts 20. 17. A Port Town to Ephesus, and near to it. v. I. p. 317, 325  
Mithcah, The five and twentieth Mansion of the Israelites in the Wilderness. v. I. p. 35  
Mizaar, or Missaar, Psal. 42. 6. seems to be the Hilly part of Zoar, whither Lot would have fled, Gen. 19 20. O let me escape to this City, is it not Mizaar, or, a little one? So that the Hill Misaar, may be the same as if it had been said, the hilly part of the little Hill Zoar. The reasons of which are two. 1. As Hermon was near the Springs of Jordan, so the hilly part of Zoar lay hard by the extreme parts of Jordan in the Dead Sea; and the Psalmist seems to measure out Jordan from one end to the other. 2. As David betook himself towards Hermon in his flight from Absalon, so when flying from Saul, he betook himself to Zoar in the Land of Moab, 1 Sam. 22. 3. and so bewails his condition, as banished to the utmost Country's North and South that Jordan washed. v. II. p. 501, 502  
Mizgah, A place near Tiberias of an unwholesome Air. v. II. p. 310  
Mizpeh, [There were several places of this name in Scripture. 1. One in Gad, called Ramath-Mizpeh, Josh. 13. 26. 2. In the North part of Manasseh beyond Jordan, near Hermon, Josh 11. 3, 8. 3. In Moab, 1 Sam. 22. 3. 4. Not far from Jerusalem, in the confines, its likely, of Judah and Benjamin, Josh. 15. 38. and 18. 26.] Here the Sanhedrim sat in the time of Samuel, and Saul was proclaimed King, 1 Sam. 10. 17. v. I. p. 55  
Moab, called Arabia of the Nomads, situated on the East of the Dead Sea. v. II. p. 501.  
Modin, 1 Macab. 2. 1. the Sepulchre of the Macabees, fifteen miles from Jerusalem. v. II. p. 319  
Moseroth, the seven and twentieth Mansion of the Israelites in the Wilderness, and the same place or Country with Hor, Gudgodah, and Horagidgad. v. I. p. 35, 39  
Mountains, The Black Mountains run from the Bay which is near Pharan to Judea. Ptolemy. v. II. p. 501  
Mountain of Iron, in the South in the Desert of Sin; another of that name was also in Peraea. v. II. p. 43, 88  
Mountain, where Christ was tempted, was probably beyond Jordan Eastward, because his first appearing afterward was at Bethabara on that side, Joh. 1. 28. But whether Pisgah, Nebo, Horeb, or what else, is uncertain▪ v. I. p. 507.  
Mount of Transfiguration, not Tabor, but some Mountain near Caesarea Philippi, perhaps that, which Josephus saith, was the highest, and hung over the very Fountains of Jordan. It being improbable Christ should go from Caesarea Philippi, where he was immediately before his Transfiguration, through the length of almost whole Galilee, and from thence back again by a Course to Capernaum, where he immediately afterward was. v. II. p. 346.   

N.  
NAbathaeans inhabited in and about the Town Petra in Arabia, Plin. With whom David had War, saith Jos. Vol. II. Pag. 321, 365.  
Nain, Luke 7. 11. so called, from the pleasantness of its situation, and probably as it's of the like signification, so was the same with Engannim. It was in the extreme Borders of Issachar toward Samaria, opposite to Genta, the extreme of Samaria toward Issachar (if not the same with it) and in the way from Galilee to Jerusalem. It is two Leagues from Nazareth, and not much above one from Tabor, saith Borchard. v. II. p. 369, 370  
Naveh, A Town three miles from Chalamish, the former inhabited by the Jews, and the latter by the Gentiles of Moab and Ammon, its uncertain where they were. Vol. II. Pag. 515  
Nazareth, See 2 Kings 17. 9 the Tower of Nozarim, which, if Chorography would suffer, might be understood of this City, which was built like a Watch-Tower on the top of a steep Hill, Luke 4. 29. Nazaret, in the Arabic Tongue, signifieth help; in the Hebrew, a Branch, by which name our Saviour is called, Isa. 11. 1. It is in the lower Galilee, two leagues West from Tabor, in the Bounds of Issachar and Zebulun; but within Zebulun, and sixteen miles from Capernaum. v. I. p. 411 v. II. p. 495, 496  
nazarenes, A Tetrarchy in Caelo-Syria, near to Hierapolis. v. II. p. 496  
Neapolis. Vid. Sichem.  
Neardaa, A Residence and University of the Jews in the Country of Babylonia. v. I. p. 874  
Nebo, A Hill in the Plains of Moab, from whence Moses had a prospect of Canaan, Deut. 34. v. II. p. 296  
Nephthali, was in the upper Galilee: Its length was Northward from Lebanon and the Springs of Jordan; and Southward, to the South part of the Lake Genesareth, which was about forty miles. It's breadth was East and West, having Asher and the Coasts of Tyre betwixt it and the Great Sea. It abounded in Venison, and there was the Gospel first Preached. v. I. p. 21 v. II. p. 59, 66  
Neptoah, Vid Etam.  
Netophah, Jer. 40. 8. [in the Tribe of Judah, 1 Chron. 2. 54. and 9 16.] v. I p. 130  
Nibshan, A City in the Wilderness of Judah, Josh. 15. 62. v. II. p. 499  
Nicopolis, A City in Macedonia, Titus 3. 12. that bore the name and badge of the Victory that Augustus obtained against Antony. v. I. p. 309, 310 

Vid. Emaus.    
Nilus, The great Delty of the Egyptians, and the chief River of Egypt, but not the same with what the Scripture calls, The River of Egypt. v. I: p. 26. v. II. p. 9 

Vid. Sihor.    
Nineveh, The chief City of Assyria, prophesied against by Nahum and Jonah some thirty or forty years before it fell, and was swallowed up by Babylon. vol. I. p. 110, 114  
Nisibis. There was a noted Consistory of the Jews. v. II. p. 85  
Noaran, A place three miles from Jericho. v. II. p. 515  
Nov, Isai. 10. 32. was a City in Benjamin belonging to the Priests, so near Jerusalem, that it might thence be seen. Here the Tabernacle was, before it was translated to Gibeon, in both which it rested seven and fifty years, saith Maimon. v. I. p. 56. v. II. p. 42.  
Nomades, were Arabians that lived in Moab. v. II. p. 501   

O.  
OBoth, The seven and thirtieth Mansion of the Israelites in the Wilderness. Vol. I. Pag. 36  
Og Wilderness, was in Batanea, or Bashan the Desert, where our Saviour fed 5000 with five Barley Loaves, etc. Josh. 6. 9 v. II. p. 552  

Olivet Mount, faced Jerusalem [viz. the part of the City so called] the Temple and Zion on the East, winding North, and was so called from the abundance of Olives that were upon it, or rather a part of it. That part which was nearest Jerusalem, being called Bethphage, from the Figs thag grew there, the next to that Olivet from the Olives, and the farthest part Bethany, from the Palms or Dates. The Foot of it was five Furlongs from Jerusalem, saith Josephus, The top of it, Acts 1. 12. called a Sabbaths days Journey, which was about eight Furlongs, or a Mile; and was the place (according to the later sense of our Author) where the Tracts of Bethphage and Bethany met. Here our Saviour ascended▪ and where he got upon the Ass when he road into Jerusalem: Perhaps it's the same with 2 Sam. 15. 32. where David taking his leave of the Ark and Sanctuary, looked back and Worshipped, which place is called by the Greek Interpreters, Ros.  
On this Mount was the Red Heifer burnt, Num. 19 2. directly before the East-gate of the Temple, and from this to that was a Bridge made: And upon it were two great Cedars, under which, in Shops, were all things sold for Purification: On the top of the Mount were the Signal Fires, to give notice of the New Moon, and which by several places was signified to the Captivity. On the right hand (as you stood in the East-gate of the Temple) was the Mount of Corruption, in the face of the Temple.  
At the Foot of it, toward the North, was Gethsemane, the place of Oyl-presses. v. I. p. 65, 262, 349, 740. Temple cap. 3. v. II. p. 37, 39, 40, 304, 305, 485, 486, 636, 637   
Ono, was three miles from Lydda (and not as the Maps, near Jordan, not far from Jericho) It had a Plain near it of the same name, Neh. 6. 2. etc. which was either the same with Saron, or a part of it. Betwixt this and Lydda, or near to them, was the Valley of Craftsmen, Nehem. 11. 35. v. II. p. 18, 325  
Ophir, A place in the East part of the World, and for which they set out from Ezion Gebar, a Port Town on the Red Sea, 1 King. 9 26, 28. v. I. p. 74  
Opotos, A City that is watered by the River Chrysorrhoas, and which Pliny reckons amongst the Decapolitan. v. I. p. 644. v. II. p. 314.  
Orbo, Ezek. 27. 27. A City in the Borders of Bethshan, whereabout Elijah was when sed by the Ravens. v. II. p. 318  
Ornithon, or, The City of Birds, A little City betwixt Sarepta and Sidon. v. II. p. 10  
Oronas, A City in Moab, Joseph. v. II. p. 316  
Orontes, formerly called Typhon, a River springing between Libanus and Anti-Libanus, near Heliopolis (and so it should be raised higher in the Map.) It seems to derive its name from Hauran. v. II. p. 365 

Vid. Hauran.  
There was another Orontes near Seleucia Pieriae.  
Vid. Seleucia.    
Ostracine, Was from Rhinocorura 24 miles, from Cassium 26 miles. Antoninus v. II. p. 322   

P.  
PAlaeo Biblus, A City in the Mldland Phoenicia. v. II. p. 312  
Palae-Cyrus, or old Tyrus, is thirty Furlongs, or three Miles three quarters beyond Tyre. It was destroyed by Nebucbadnezzar. v. I. p. 127. v. II. p. 10  
Palestine, was in length from the Confines of Arabia South, to Phoenicia North, (which began at Ptolemais) 139 miles, saith Pliny. Arabic was there the Mother Tongue. Vol. II. p. 10, 59, 687  
Palmyra. Vid. Tadmor.  
Paltathah, A place not far from Tiberias. v. II. p. 71  
Paneas, or Panium, and by the Rabbins Pameas, is the place whence arose the Springs of Jordan; which Josephus thus describes: Near Panjum is a most delightsom Cave in a Mountain, etc. and under the Cave rise the Springs of the River Jordan. Sometimes the Fountain itself is called by that name; and sometimes Caesarea Philippi is called also Paneas. To this perhaps, Acts 7. 43. may have a respect, and Remphan may be no other than the Calf of Phan or Panias, which is the same with Dan. Vol. II. Pag. 63, 673. 

Vid. Caesarea Philippi.    
Papath, A place three miles from Sipporis. v. II. p. 74  
Paphos, Acts 13. 6, 13. Was a City in the South-west Angle of the Island Cyprus, there was the old City and new, and both Maritime places. Here was a Temple of Venus. v. I. p. 289, 290. v. II. p. 688  
Paran, Numb. 10. 12. and 12. 16. was the general name of the terrible Wilderness that lay on the South Point of the Land of Canaan. It was from Libanus 100 miles. v. I. p. 34. v. II. p. 8  
Pareccho, A Fortified Town in the Nether Galilee. v. II. p. 57  
Patmos, An Island in the I●arean Sea of about thirty mile's compass, where St. John had his Visions. Vol. I. Pag. 341  
Pella, A City of Moab, the furthest Northern Coast of Peraea, and the South Coast of Trachonitis. It was a Decapolitan City, and rich in Waters. It is commonly said the Christians fled thither, and by that means were not involved in the destruction of Jerusalem, but how that could be, when it was (as Josephus saith) one of the Cities destroyed by the Jews, in revenge of the slaughter of 20000 of their Nation in Caesarea, must be left to the Learned. If they fled thither, its probable it might be for sustenance, the destruction of Jerusalem being (say the Jews) in the seventh year, which was the year of Release, when on this side Jordan they neither ploughed nor sowed, though they did on the other. v. I. p. 337. v. II. p. 81, 314, 316  
Pelusium, signifies muddy, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud; and so is the same with Sin and Tin, which among the Chaldees is mud. So the vulgar Translates Sin, Pelusium, Ezek. 15. 16. The Targums make it the same with Raamser, Exod. 1. 11. This by the Talmudists is called Cappadocia, and by the Arabians Damiata. In the Samaritan Naphik, from Anpack wrote over the Gate. It was the bound of Egypt toward Arabia; and was from Mount Cassius forty miles, from Joppa One hundred thirty six. v. II. p. 11. 290, 291, 322, 505, 620  
Pemelissus, A City in Pisidia. v. II. p. 668  
Pentascinum, half way between Pelusium and Cassium, and from each twenty miles. v. II. p. 322  
Peraea, signifies that part which is over a River, and is largely taken for the whole Country beyond Jordan, inhabited by the two Tribes and half; and so it went sometimes under the name of Galilee, and might be so called from Geliloth of Jordan, Josh. 22. 11. sometimes the Southern part of that only was so called, which contained the Kingdom of Sihon or Reuben, and part of God. And then the length of it was from Machaerus South, to Pella North, and the breadth from Philadelphia to Jordan. It was inhabited of old by the Zuzims. v. I. p. 623. v. II. p. 81, 316, 361, 362, 363  
Perga, Acts 13. 13. A City in Pamphilia, and was situated betwixt the Rivers Cestrus and Cataractus, being sixty furlongs distant from the former. There was a Temple of Diana. v. I. p. 290. v. II. p. 688  
Perizzites, so called from Perez, a person of Note in the Family of Canaan, from whom they descended, (though not named amongst them, Gen. 10.) And was one of the seven Nations of Canaan that were to be cut off. v. II. p. 202, 329  
Persia, Is otherwise called Elam, Isa. 22. 6. v. I. p. 108  
Petra, or the Rock, a City of the Nabataeans, and Metropolis of Moab, little less than two miles in compass, situated in a Valley, and encompassed with unaccessible Mountains, a River running between, 38 miles from the Dead Sea, from Gaza (not 600, as in Pliny) 110 miles, from the Persian Bay 122 miles. It's Long. 66. 45. P●ol. v. II. p. 298, 321  
Pharphar, 2 Kings 5. 12. A River near Damascus, which the Jews call Pigab, and is said to be one of the seven Rivers that compass the Land. v. II. p. 5  
Phenicia, or Phoenicia, may be divided into three parts, the Maritime Phoenicia, the South Border of which was Ptolemais; the Midland Phoenicia, which had Cities, Arca, Paleobiblus, Gabala, Caesarea of Paneas; Syrophoenicia, which extended as far as Antioch. v. II. p. 11, 312  
Phenician Sea, reached as far as Joppa. v. II. p. 11  
Pheno, a Town in Palestine. v. II. p. 88  
Philadelphia. There were several Cities of that name. 1. The Metropolis of Ammon [formerly called Rabbah] was in the South of Peraea, in a fruitful Country, and reckoned by Pliny a Decapolitan City. 2. Philadelphia, one of the seven Churches of Asia, Rev. 1. & 3. [and so was it likely that of Lydia (as being of greater note) rather than Cilicia, Vid. Bonfrer.] v. II. p. 81, 314  
Philippi, Acts 16. 12. A City in Macedonia, where was a Roman Colony. v. I. p. 294  
Philistims, [inhabited the Sea-coast, and gave the name of Palestine to the Country.] They were long Enemies to Israel. v. I. p. 44, 52, etc. 

Vid. Palestine.    
Phrygia, [A Province in the Lesser Asia] part of which was called Pacatiana (in which was Laodicea) and another part Salutaris. v. I. p. 307. v. II. p. 294  
Pimon, The six and thirtieth Mansion of the Israelites in the Wilderness. v. I. p. 36  
Pirathon, A Town in Ephraim, where Abdon lived, Judg. 12. 13. v. I. p. 52.  
Pisidia, A Province in the Lesser Asia; it had thirteen Cities in it, amongst which was Antioch. v. II. p. 688  
Pissan, A Valley in or near Issachar. v. II. p. 370  
Pithom. Vid. Tanis.  
Plain, The Great Plain, 1 Machab. 5. 52. was on both sides Jordan, and was on the West side in breadth from Bethshan to Ephraim; and in length from Bethshan to the Dead Sea: on the West side from Julias to Somorrha, the Bound of Arabia Petraea. It was 150 miles in length, and fifteen in breadth. It was the same with the Great Plain of Esdrelon, Judith. 1. 8. and the Great Valley of Jezreel, 1 Kings 4. 12. v. II. p. 43, 65, 298, 493  
The Lower Galilee, is sometimes called the Great Plain. 

Vid. Galilee.    
Pombeditha, A famous School of the Jews in the Country of Babylon. v. II. p. 85, 799  
Ptolemais, or Acon, and by the Talmudists, Caphar Aco, is a Sea Town of Galilee; and divided the Upper Galilee from the Lower, and the Land of Israel from Ph●nicia. It's seated in a Plain, compassed with Mountains, having on the East the Mountainous part of Galilee, on the North the Scale Tyriorum, from which it was an hundred Furlongs; on the South Carmel, from whence it is 120 Furlongs. v. II. p. 56, 60.  
Puteoli, A famous Mart-Town in Italy, and a Haven for Ships. v. II. p. 706   

R.  
RAbbah. Vid. Philadelphia  
Rachel's Sepulchre, South of Bethel and Migdal-Eder, and between Bethlehem and Ramah. Vol. I. Pag. 443. Vol. II. Pag. 306  
Ragab, A place beyond Jordan, famous for Oil. v. II. p. 50  
Ramah. There were many Towns called by this name, because they were seated in some High Place; but the more eminent were. 1. Ramah or Aramathea, called Ramathaim-Zophim, or Ramah of the Zophites, 1 Sam. 1. 1. (so called from the Country of Zuph, in which it was, 1 Sam. 9 5.) in the Hill-Country of Ephraim, the Birth-place of Samuel. 2. Ramah [if not the same] a Frontier Town upon the very skirt of Ephraim, towards Benjamin. 3. Ramah in Benjamin, Josh. 18. 25. near to Gibeah of Saul, 1 Sam. 22. 6. where Saul was anointed. It was not far from Bethlehem, though they were in different Tribes, Matth. 2. 18. Hither Nebuzaradan brought the Captives, Jerem. 40. 1. It was within sight of Jerusalem, being about thirty Furlongs from it; and was called also Zophim, but for another reason, perhaps from the Zophim near Jerusalem. Vol. I. Pag. 53, 55, 80, 119, 443. Vol. II. Pag. 41, 80  
Ramoth Gilead, A City of Refuge in the Tribe of Gad, and so in the Country of Gilead, Deut. 4. 43. Josh. 20. 8. v. I. p. 83  
Raphana, A City toward Arabia, and by Pliny accounted a Decapolitan. v. I. p. 645. v. II. p. 314.  
Rekam. Vid. Cadesh.  
Rephaims, A People under Lebanon, Gen. 14. 5. and 15. 20. called by the Samaritan, Aseans; and by the 70 Interpreters, Titans, 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330  
Rephaim Valley, 2 Sam. 5. 18. not far from Jerusalem. v. I. p. 61  
Reuben Tribe, West of Jordan [North of Gad, and enclosed between the Rivers Arnon and Jordan.] v. I p. 37  
Rhegium, Acts 28. 13. A Port Town in Italy, opposite to Sicily. v. I. p. 322  
Rhinocorura, Vid. Sihor.  
Riblah, in the Land of Hamath, Jer. 39 5. where Nabuchadnezzar passed judgement upon Zedekiah. It was the North-East Border of the Land, Num. 34. 11. The Targumists render it Daphne. v. I. p. 128. v. II. p. 62 

Vid. Daphne.    
Rimmon Rock, Wither the 600 Benjamites fled, Judg. 20. 47. called Hadad Rimmon, Zech. 12. 11. or the sad shout of Rimmon. v. I. p. 46  
Rimmon-parez, the sixteenth Mansion of the Israelites in the Wilderness. v. I. p. 35  
Rimmon Ualley, There was a Marble Rock there, into which every one of the seven Elders that intercalated the Year there, fastened a Nail, therefore it's called, The Valley of Nails, say the Jews. v. II. p. 52  
Rissah, the eighteenth Mansion of the Israelites in the Wilderness. v. I. p. 35  
Rithmah. Vid. Cadesh.  
Rome, is called Chittim in the Old Testament. It was built by Romulus, in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah, that is, 785 Years before our Saviour's death. It was the Head of the fifth Empire, and extended its Dominion from Parthia to Britain. v. I. p. 348, 424, 425, 676, etc.   

S.  
SAbbatic River, saith Pliny, is in Judea; but Josephus saith, It's in the way to Antioch, between the Cities Area and Raphana. Josephus saith, It flows on the Sabbath days. Pliny and the Talmudists say, It's dry upon those days. The contrary relations of Historians bring the truth of the Story into suspicion. v. II. p. 313  
Sabeans, East of Canaan. Vol. I. p. 437  
Saccea, A Country East of Batanea. v. II. p. 364  
Sagalassus, A City in Pisidia. v. II. p. 688  
Salamis, A Fortified Town in the Nether Galilee. v. II. p. 57 There was also a City in the Island of Cyprus of that name, Acts 13. 5. It was a Port Town. v. I. p. 289  
Salim, John 3. 23. not near Sichem, as the Maps place it, but a Town in Galilee, and its likely in Issachar, for so the Greek Interpreter reads it, Josh. 19 22. v. I. p. 582. v. II. p. 498.  
Salmaa, or Sulma, a Town in Arabia Deserta, Long. 78 20. Lat. 28. 30. near to Euphrates; and from which its likely the Samaritan calls Euphrates by that name. Vol. II. p. 505.  
Salt, City of Salt in the Wilderness of Judah, Joshua 15. 62. v. II. p. 499  
Samachonitis Lake, called also the Sibbechaean Lake, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bush, because in the Summer it was much dried, and grown over with Thorns and Bushes. It was otherwise called the Waters of Merom, josh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land. It was thirty Furlongs broad, and sixty long, and its Marshes reached up to the Country Daphne. v. II. p. 5. 64.  
Samaria was a City, under the first Temple, built upon an Hill, and was in later times called Sebaste, in honour of Augustus, or from the Temple built in honour of him. Under the second Temple, it gave name to a Region that was in the middle betwixt Judea and Galilee, beginning from Gin●a lying in the great Plain, and ending at the Toparchy of the Acrabateni. It contained the two Tribes of Ephraim and Manasseh. Vol. I. Pag. 597, 598, v. II. p. 52, 53, 58, 676  
Sandalium, two of that name; the Sandalium of Lydda, being near to that City; and the Emkean, so called from Caphar Imki. v. II. p. 326  
Saphetta, An University of the Jews. v. II. p. 536  
Sarepta, or Zarephath, 1 King. 17. Obad. 20. was in Asher, belonging to Sidon, and betwixt that and Tyre; being from the former two Leagues, and from the later five. It was called Zaerephath, as a Constatory for boiling Metals, especially Glass. v. I. p. 96. v. II. p. 368, 369  
Saron, Heb. Sharon, Acts 9 35. the same with Ono in V. T. Nehem. 6. 2. etc. was a spacious and fertile Vale or Champaign, betwixt Lydda and the Sea, having several Villages in it, and was famous for Wine. It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let lose, because of the Cattle turned out there. v. I. p. 284, 841. v. II. p. 18, 582 

There was another Sharon beyond Jordan, inhabited about by Gileadites, by which it seems that it was a common name for all Plains and Champaigns whatsoever. v. I. p. 841    
Saracens, so called from Saracon the East. v. II. p. 329  
Scalae Tyriorum, or, the Ladder of the Tyrians, a very high Mountain, North of Ptolemais 100 Furlongs. v. II. p. 60, 61, 328.  
Sea, The Great Sea, Numb. 34. 4. or the Mediterranean. v. 2. p. 3  
Sebaste. Vid. Samaria.  
Secacah, A City in the Wilderness of Judah, Josh. 15. 61. v. II. p. 499.  
Seir Mount, called Gablah [or Gebalah] by the Samaritans, betwixt Horeb and Cadesh, Deut. 1. 2. v. I. p. 35, 38▪ 326 

It took its name from Seir, a Branch of the Canaanites. v. II. p. 329, 505    
Selame, A Town in Galilee near Tabor, probably the same with Salim, mentioned by the Seventy, Josh. 19 22. v. II. p. 498  
Seleucia Pieriae, Acts 13. 4. A Port Town, and the first City of Syria toward Cilicia, Long. 68 36. Lat. 35. 26. not far from thence the River Orontes pours itself into the Sea. v. I. p. 289, 875. v. II. p. 686  
Selge, A City in Pisidia. v. II. p. 688  
Seneh, A Rock near Gibeah in Benjamin, 1 Sam. 14. 4 v. II. p. 41 

Vid. Gibeah.    
Seph, A Fortified Town in the Upper Galilee. Josephus v. II. p. 57  
Sepharad, Obad. 20. neither, as the Targum, Spain; nor as St. Hieron. Bosphorus; but rather Edom, South, in opposition to Sarepta, North. v. II. p. 368.  
Shamir, In the Hill-Country of Ephraim, Judg. 10. 1. may well be supposed to be Samaria. v. I. p. 49  
Sapher Mount, the twentieth Mansion of the Israelites. v. I. p. 35  
Sheba, Luke 11. 31. A Country of the Arabians (as some think) toward the South; and some of the Arabians Countries have been called Aliemim, or Southern. 

Vid. Saba.    
Shechem, or Sichem, signifieth both a portion of ground, and the place where it lay, called Joh. 4. 5. Sychar, (either by way of reproach, as it signifies Drunkards, Isai. 28. 1. or as it signifies a Sepulchre, etc.) and Nicopolis. It was the Metropolis of Samaria. Here the twelve Patriarches bones were laid. It was in the Tribe of Ephraim, in a Valley between the Mounts Gerizim and Ebal, being distant eight miles from Samaria, and twenty seven from Engannim. v. I. p. 18, 42, 593, 597, 598, 781. v. II. p. 52, 505, 506  
Shezor, A Town near Zephath in the Upper Galilee. v. II. p. 77  
Shiloh, so called, because of the peaceableness of the Land when the Tabernacle was set up there. It was otherwise called Ephratah, Psal. 132. 6. and was in Ephraim North of Bethel, and a little on one side from the way 'twixt Bethel and Sichem. It was destroyed in the time of Hophni and Phineas. Vol. I. Pag. 41, 53, 54, 128. Vol. II. Pag. 43  
Shunem, A Town in the Tribe of Issachar, Josh. 19 18. where the Woman lived whose Son Elisha raised to life. v. II. p. 411  
Shur. Vid. Etham, and Hazerim.  
Shushan, The Royal City of Persia. v. I. p. 135  
Sicily, An Island in the Mediterranean Sea, near Italy, the chiefest City of which was Syracuse. v. I. p. 322  
Sicni Valley. In a place of that name was an University of the Jews. v. II. p. 51, 85  
Sidon, on the shore of the Great Sea, from Tire five and twenty miles, from Sarepta two Leagues. It was famous for Glass, and notorious for the Idol Baal. v. I. p. 82. v. II. p. 11, 369  
Sigo, A Fortified Town in the Nether Galilee. Josephus. v. II. p. 57  
Sihor, or Sichor, it signifies Black. It was otherwise called Rhinocorura, by the Seventy Interpreters, or the River of Egypt, Josh. 13. 3, etc. and was the South bound between Judea and Egypt. It was from Gaza four and forty miles, from Ascalon fifty four miles, from Ostracene twenty four miles, and not far from Sirbon. v. II. p. 4, 9, 291, 298, 322  
Simeon Tribe, was all in Idumea the Less. See the proportion between that and Judah, Josh. 21. 16. v. II. p. 51. 292.  
Simeon Mount, very fruitful, perhaps the same with the Land of Simeon. v. II. p. 51.  
Simonia, A Village in the Confines of Galilee. v. II. p. 51.  
Sin▪ Vid. Pelusium.  
Sinai Mount in the Wilderness, where the Law was given. v. I. p. 27, etc.  
Sinnabris, A Town thirty Furlongs from Tiberias. There was also a Tower of the same name, built at one end of a Bridge near the Lake Gennesareth, and opposite to Beth-Jerach. v. II. p. 65.  
Sipporis. Vid. Zipporis.  
Sirbo Lake, or the Sandy Sea, the word signifies heat or burning, is like the Lake of Sodom, bituminous; and perhaps for the same reason. It's one of the seven Seas that compassed the Land of Israel, say the Jews. It was sixty five miles from Pelusium, and eight and twenty miles from Casium. v. II. p. 4, 5, 9, 290, 291  
Socoh, Josh. 15. 35. in the Vale of Judah. Thence was Antigonus sometime Precedent of the Sanbedrim. v. II. p. 51.  
Sodom City, stood not in the North (as it's usually placed in the Maps) but the South part of the Lake, for in Scripture it's set opposite to Gaza, Gen. 10. 19 and was the East bound of the Land, as Gaza was the West. v. II. p. 6. 296  
Sodom Sea, not so properly the Salt as the bituminous Sea; and Asphaltites, was the West bound of Judea, and from Jerusalem (not directly South, but bending toward the East) eight and thirty miles. It was in length, saith Josephus, sixty two miles, in breadth eighteen, Pliny saith, it was in length more than One hundred miles, in its greatest breadth five and twenty, in its least six. It's likely Jesephus did not comprehend within his measure the Tongue of the Sea, Josh. 15. 2. and describes the breadth as it generally was. Vol. II. Pag. 6.  
Somorrha, The South bound of the Rock of Arabia. v. II. p. 43  
Succoth, So called from the booths Jacob built there, Gen. 33. 17. was in the Vale of Peraea, opposite to Zartanah, and perhaps might give the name of Scythopolis to Bethshan, which was near to Zartanah. There was the Valley of Succoth, Psal. 60. 10. in Moab or Peraea. v. I. p. 18, 63. v. II. p. 81. 493 

Vid. Bethshan.    
Susitha, anciently called Mazi. v. II. p. 84 

Vid. Hippo.    
Sycaminum, probably the Shikmonah in the Talmudists, a Town on the Sea-coast of Phoenicia, betwixt Doron and Carmel, and perhaps the same with Caphar Hananiah, that divided between Upper and Nether Galilee. v. II. p. 56, 57, 58  
Syria, anciently called Aram, which was divided into several Kingdoms, as Aram-Naharaim, Aram-Zobah, Aram-beth-Rehob, etc. Psal. 60. Title. 2 Sam. 10. 8. And so Syria was of large extent, its breadth being from Selucia Pieriae to Zeugma on Euphrates, Five hundred twenty five miles; and did include in it all the Country of the Jews, both within and without Jordan, Matth. 4. 24. as being within the Jurisdiction of the Roman Governor of Syria, and by the Jews was all of it accounted as Canaan, in respect of its privileges. It was divided in the Notitia into Syria on Euphrates, and Syria Salutaris. Vol. I. Pag. 63. Harm. Sect. 21. p. 19, 113, 645. v. II. p. 64, 294, 686.   

T.  
TAbor Mount, called by Josephus, Itaburion, was thirty Furlongs high. It lay as it were, in the midst, betwixt the Coasts of Samaria and Upper Galilee. Having on this side Issachar (of which it was the utmost bound North, Josh. 19 22.) toward Samaria, and on that side Zabulon toward the aforesaid Galilee [and so is misplaced in the Map by mistake.] It was two Leagues East from Nazareth, and about ten miles from Capernaum. The Tabor usually shown to Travellers, agrees not with that of Josephus. Vol. II. Pag. 57, 369, 370, 495, 496  
Tabor Plain, 1 Sam. 10. 3. perhaps the Methbara of the Gemarists. v. II. p. 499  
Tadmor, 1 King. 9 18. It may be questioned whether it be the same with Tamar or Engeddi. Josephus saith, the Greeks call it Palmyra, and so the vulgar Interpreters read it. v. II. p. 7, 311  
Tahath, the three and twentieth Mansion of the Israelites in the Wilderness. v. I. p. 35  
Tamar. Vid. Engeddi.  
Tanis, said to be the Pithom, Exod. 1. 11. by the Targum; from hence one Mouth of Nilus is called Taniticum. It's derived from Tin, which among the Chaldees signifies Mud. v. II. p. 290  
Tarah, the Four and twentieth Mansion of the Israelites in the Wilderness. v. I. p. 35  
Taricheae, A Town in the Lower Galilee, South-west of the Lake of Genesareth, over-against Gamala, and thirty Furlongs from Tiberias. v. I. p. 359. v. II. p. 57, 67, 68, 71, 83, 308  
Tarnegola the Upper, is above Caesarea Philippi, at the neck of Anti-Libanus, and is accounted by the Jews the Bound of the Land. Vol. II. Pag. 312, 517  
Tarshish, A City that was in the Dominion of Nineveh in the time of Jonah. v. I. p. 97  
Tarsus, A City in Cilicia, and a Free Town of the Romans. Here St. Paul was born; and here was an University in which were Scholars no whit inferior to Athens. v. I. p. 790. v. II. p. 664  
Tekoa [in the Tribe of Judah, South of Jerusalem and Bethlehem, being distant from the former twelve miles, from the later six. Bonfrer.] It was the Birth-place of Amos, and famous for the best Oil. There was a Wilderness near to it. v. I. p. 95. v. II. p. 50, 295  
Telithon, A City in Moab. Josephus. v. II. p. 316  
Tetrarchy, not a fourth part of a Kingdom (for Syria had seventeen, etc.) but rather a Principality that was in the fourth rank of Excellency in the Roman Empire; as Emperors, Proconsul's, Kings, Tetrarches. Vol. I. Pag. 452  
Thebais in Egypt, was famous for Myrobalanum. Pliny. v. II. p. 352  
Thessalonica, A City in Mac●donia. v. I. p. 295  
Tiberias City, in the Lower Galilee, formerly called Rakkath, Josh. 19 35. but named Tiberias by Herod in honour of Tiberius. The Ground of it was before a Buryingplace, but pleasant, having the Lake of Genesareth as a Wall on one side; and a little from Jordan, being at the Efflux of that from the Lake, and not in the middle of the Shore of the Lake (as the Maps.) It grew to be the prime City of Galilee, and indeed of all Israel, having thirteen Synagogues, and an Academy. Here was collected the Talmud; and here was the tenth and last Session of the Sanhedrim. It was from Scythopolis fifteen miles, from Hippo three, from Gadara six, from Zipporis eight or nine. It was famous for its Medicinal Waters. v. I. p. 368, 369. v. II. p. 56, 57, 67, 68, 69, 72, 308, 515  
Tigris River where it riseth and runs slower, was called Diglitus, where swifter and lower, Tigris. v. II. p. 800  
Timnath, or Thamna, one in Judea, and another of Samson in Dan. There was also a third, called Timnath-Serah, Josh. 24. 30. in Mount Ephraim where Joshua was buried. v. II. p. 373  
Tiphsah, not far from Tirzah, where Menahem exercised great severity, 2 Kings 15. 16. v. I. p. 99  
Tirathala, A Village near Gerizim, where the Jews met an Impostor amongst the Samaritans (Simon Magus as like as any) that promised to show them Holy Vessels which Moses with his own hand had hid in Gerizim. v. I. p. 818  
Tirzah, 1 Kings 14. 17. perhaps the same with Shechem. v. I. p. 78  
Toshab, A City from whence Elijah was called the Tishbite, as say the Targums, which is far fetched: perhaps rather from Toshbi, which denotes no other than a Converter, to which Malach. 4. 5. seems to have alluded. v. II. p. 382, 383  
Tres Tabernae, Acts 28. 15. in Italy three and thirty miles from Rome, and betwixt that and Appii Forum. v. I. p. 3●2  
Trachonitis, was a Province and Tetrarchy, or rather part of a Tetrarchy in Syria, anciently called Argob or Regab, being North of Peraea and East of Batanea. And was so called, saith Tyrius, from Dragons, or secret lurking-places (which were so called) which this Country did abound in, the Inhabitants living upon Robbery: or it might be so called from Tracbones, which, saith Strabo, were two Mountains beyond Damascus, and might be so called from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies weariness, in regard of the difficulty of passing them. v. I. p. 453. v. II. p. 81, 316, 361, 364, 366  
Troas, Acts 20. 6. in Lesser Asia, and in the way from Ephesus to Macedonia. v. I. p. 316.  
Troglodytes, were a People that dwelled in Caverns and Holes, and were both of the North of the Land of Israel and the South. Pliny saith, Troglodytis had excellent Myrobalanum. v. II. p. 352, 366  
Tsok, was the Rock from whence the Goat Azazel was cast; it was near Bethhoron, twelve miles from Jerusalem. v. II. p. 50  
Tyre, There were divers Towns called by the name of Tsur or Tyre, because built in a Rocky place. As 1. The noble Mart of Phoenicia, which had Bounds with old Tyre, nineteen miles about, and extended its Territories South as far as Ptolemais, and gave name to the Tyro-Sidonia, which reached as far as Caesarea-Philippi and Chabul. 2. There was a Tire which was between Arabia and Judaea beyond Jordan; and Josephus joins Tyrians with Gadarens, etc. 3. There was another in Chabul. v. II. p. 10, 58, 59, 312 322, 369.   

V  
VAlley of Salt, near Edom, Psal. 60. Tit. Vol. I. Pag. 63  
Ur, A City of the Chaldees, Gen. 11. 28. v. I. p. 11.  
Usha, or Osha, A City over-against Sepharaam, from which it was a double Sabbath-days journey. Here the Sanhedrim sat. v. I. p. 365, 368. v. II. p. 76  
Uz, The Country of Job, so called from Uz the Son of Nahor, Gen. 22. 21. v. I. p. 23   

Z.  
ZAbulon Tribe, was North of Issachar. It's Latitude was North and South, and contained about ●ight miles. It's length was East and West fromward the Sea of Genesareth, not including it, to Carmel and the Great Sea. v. I. p. 21. v. II. p. 58, 66  
Zalmon, Judg. 9 48. A Mountain, or some Tract in a Mountain near Sychem. Vol. II. Pag. 310 

Vid. Dalmanutha.    
Zalmonah, The Five and thirtieth Mansion of the Israelites in the Wilderness. It signifies the place of the Image, because of the Brazen Serpent. It was called also Maaleh Acrabbim, or the coming up of Scorpions, Josh. 15. 3. v. I. p. 36  
Zarah, A City of Moab. Josephus. v. II. p. 316  
Zared Valley [or Brook] between Jie-Abarim and Arnon. v. I. p. 36  
Zarephath. Vid. Sarepta.  
Zaretan, or Zartanah in Manasseh in the Plain of Jordan, not far from Bethshan, and twelve miles from Adam, betwixt which the Waters were divided. Vol. II. Pag. 82, 637  
Zeboim, One of the Cities destroyed with Sodom, South of Lasha and North of Adma, on the North Point of the Lake. v. II. p. 296 

There was a Mountain also of that name. v. II. p. 51, 226    
Zedekiahs, or Zodekath's Dens or Caves, not a few miles in measure. v. II. p. 88, 294, 366  
Zemarites, were Canaanites, and by the Targums are called Chamatsi, and they think them so called because they laboured in Wool. v. II. p. 328  
Zephath, A Town in Upper Galilee. Vol. II. Pag. 77  
Zer, neighbour to Ziddim. Vid. Ziddim.  
Zeriphin Gardens near Jerusalem. v. II. p. 52.  
Zeugma, The East-bound of Syria on Euphrates. Vid. Syria.  
Ziddim, Josh. 19 35. otherwise called Caphar-Chittaia, a Fortified City not far from Tiberias or Magdala. v. II. p. 71  
Ziglag, in the South of Judah, 1 Sam. 30. 1. v. I. p. 59  
Zin Wilderness, Num. 34. 4. so called from the Mountain Zin, or Mountainous Tract, as that was called from the Groves of Palms. It was part of the Wilderness of Paran, and the South bound of the Land: It had in it Metallick Mines. v. I. p. 27. v. II. p. 8, 88, 325  
Ziph Desert in Judah. v. I. p. 57 v. II. p. 295  
Zipporis, so called, because situated on an Hill, or Kitron, Judg. 1. 29. the biggest City in Galilee, and for sixteen miles round pleasantly situated. It was from Tiberias twenty miles, from Chippar twelve, and in the middle between Caphar-Uthni and Caphar-Hananiah, which were thirty miles asunder. It was the ninth place where the Sanhedrim sat. v. I. p. 368. v. II. p. 58, 74, 249, 515  
Zoan, Numb. 13. 22. the best Country of Egypt. v. II. p. 46  
Zoar, Gen. 19 20. in Moab, Long. 67. 20. Lat. 30. 30. Four miles from Sodom, on the South end of the Lake, and not on the North (as the Maps) and fifteen miles from Necla. v. II. p. 6, 296, 501, 502  
Zobah. Vid. Syria.  
Zuzims, A People anciently in Ammon. v. I. p. 12   

The Description of JERUSALEM.  
JErusalem, was otherwise called Salem, Gen. 14. 18. Psal. 76. 2. and by Herodotus, Cadytis, probably from Cadisha, The Holy (the Syriack changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the common name of it, Isai. 48. 2, etc. and from Aelius Adrianus, Aelia. It was in compass fifty Furlongs, or six Miles and a quarter. The Latitude according to the Jews was 33. but according to Ptolemy, the Longitude is 66. 0. the Lat. 31. 40. It was from the Sea of Sodom eight and thirty miles, from Bethlehem five and thirty Furlongs, from Jericho about nineteen Miles, from Jordan thirty, from Neapolis thirty, and stood in the two Tribes of Judah and Benjamin. Vol. I. Pag. 497. Vol. II. Pag. 6, 20, 21, 48, 302, 303, 320, 322, 372. Polyglot.  
The girdle or compass of the City, Nehem. 3. v. II. p. 26   

SOUTH.  
Sheep-gate, Nehem. 3. 1. Josh. 5. 2. so called, because it was a Marker for Sheep; it was a little from the East, the corner looking South. v. II. p. 26, 27, 507  
Fullers-field, South, near the Wall, not far from the corner Easterly; so called, from Wood framed together where Fuller's dried their Cloth, or from a Fuller's Monument, of which Josephus writes. v. II. p. 40  
Bethesda, It signifies, The place of Mercy, just within the Sheep-gate, and the same with Solomon's Pool. It had cloistered Walks. Vol. I. Harm. Sect. 24. Vol. II. Pag. 26, 35, 508, 661, 666.  
Meah, Towers beyond the Sheep-gate, Jer. 31. 38. v. TWO p. 26  
Hananeel, Towers beyond the Sheep-gate, Jer. 31. 38. v. TWO p. 26  
Fish-gate, Zeph. 1. 10. so called, from a Fishmarket there, rather than because the Fish were carried through it (as many conjecture) It was South. v. II. p. 27  
The gate of Birds, called the second Gate, Zeph. 1. 10. perhaps it was that which is called the old Gate, Neh. 3. 6. v. II. p. 27  
Ephraim-gate, was next to the old Gate, Neh. 12. 39 It was South, but a little from the corner West and South, 2 Kings 14. 13. v. II.▪ p. 28.   

WEST.  
Corner-gate, 2 Kings 14. 13. [400 cubits from that of Ephraim, 2 Chron. 25. 23.] v. II. p. 28  
Siloam Fountain, the same with Gihen, 1 Kings 1. 33 It was on the back of Acra without the City, not far from the corner that looked West and South, and ran in a contrary Channel East and West. As it made to the East, it left the Fuller's Field upon the right, and saluted the Sheep-gate on the left, and so turning Eastwards, fell into Bethesda. This Pool which it thus emptied itself into, was called by divers names; as the Upper, and Solomon's, as also the old Pool, Isai. 22. 11. and the Pool of Shiloah, or Siloam, which gave name to all the Buildings about it, as the Tower of Siloam, etc. 
By another Rivulet, the Waters of Siloam ran west, and coasted along the Broad-wall, the Tower of Furnaces, the Valley-gate and Dung-gate; and after a while at the Basis of Zion, or on the back of some small part of it, fell into the Lower or Kings-pool, called Shelah, Neh. 3. 15. This was without, though very near the wall of the City, and afterward brought within it by Manasseh. v. I. p. 1054. v. II. p. 25, 26, 27, 508, 509   
Gareb-hill, Jer. 31. 38. as Lyra not amiss the same with Calvary from the South, and more to the West. v. II. p. 26. Polyglot.  
Broad-wall, Neh. 12. 39 Siloam ran by it. v. I. p. 1054  
Tower of Furnaces, next to the Broad-wall. ibid.  
Ualley-gate, Neh. 3. 13. on the West at the Basis of Acra, Siloam ran by it. Ibid. & v. II. p. 27  
Dung or Equiline-gate, Neh. 3. 14. A thousand Cubits from the Valley-gate. v. II. p. 27  
Fountain-gate, Neh. 3. 15. another distinct from that of Siloam and the Dragon. ibid.  
Steps that led up to the City of David, West, a little beyond Siloam, and at the foot of Zion. ibid. and p. 507  
Burying-places of David.  
A Pool.  
The House of the Strong, Neh. 3. 16. Not far from whence the Wall turned North.  
Pompey's Tents, on a Mountain near the North, but on the West. v. II. p. 35  
Kings Gardens, extended from the descent of Zion to the Pool Shelah, and between the Fountain-gate and the King's Pool, were Rivers drawn, that ran from Siloam into the King's Pool. v. II. p. 509  
Etam Fountain was Westward four Furlongs from the City, from whence was an Aquaduct to the Temple. v. II. p. 31, 584 

Vid. Etam, in the general Table.     

NORTH.  
On the North side was no Gate, but Buildings within close to the Wall. Vol. II. Pag. 27  
Psephinus Tower, built by Herod at the Northwest corner. ibid.  
Zophim, or Scopus, A Mountain North of Zion, from whence there was a prospect into the City. v. II. p. 41  
Herod's Sepulchre, without the North-wall of the City. v. II. p. 35   

EAST.  
The Tower which lieth out, was in the very bending of the corner North and East, Neh. 3. 25. Vol. II. Pag. 27  
Water-gate, Neh. 12. 37. so called, because the Waters that flowed from Etam into the Temple, descending into the Valley betwixt the Temple and Acra; and perhaps those of Bethesda (constantly supplied by an Aquaeduct from Siloam) ran by this Gate into the Brook Kidron. v. II. p. 27, 40, 510  
Ophel, was rather a Building than a Tower, South of the Water-gate and the Horse-gate. v. II. p. 27, 508  
Horse-gate, Neh. 3. 27. perhaps the same with the East-gate, Jer. 19 2. was South of Ophel, and led into the Valley of Hinnom. v. II. p. 27, 38  
Miphkad Gate, the vulgar calls it The Gate of Judgement, not far from the Southeast corner. v. II. p. 27  
Kidron Valley, so called from the Brook (which had its name from Blackness, or Kedardung) ran from the East, embracing Zion on the North, appearing then broader. v. II. p. 607  
Hinnom Valley (so called from shrieking) or Tophet (so called because of the Drums or Tabers) was a great part of Kidron (largely so called) ran South, bending to the West; and both of them met at the Horse-gate. v. I. p. 109, 1053, v. II. p. 27, 37, 38, 40  
Camp of the Assyrians, was betwixt Goath and the Horse-gate in the Valley of Hinnom, which was called the Valley of Carcases, Jer. 31. 40. because the Assyrians fell there. v. I. p. 1053. v. II. p. 35  
Olivet Mount faced Jerusalem and the Temple, and Zion upon the East, winding likewise Northward, so as that it faced Zion also something upon the North. It's called, The Mount of Corruption, 2 Kings 23. 13. because of Solomon's Idolatry. v. I. p. 1053 

Vid. Olivet, in the general Table.    
Aceldama, if as now shown, was in the Valley of Hinnom, or thereabout. v. II. p. 640  
Gardens round, without the Walls of Jerusalem. v. II. p. 40.   

The City JERUSALEM.  
Jerusalem was built upon two Hills, Zion and Acra, confronting each other with a Valley betwixt, in which the Buildings of both did meet: over against which, East, was a third called Motiah. v. II. p. 22, 23  
Zion, or The Upper City (which was upon an higher Hill than the Lower) was the North part of Jerusalem, but winding West, so that part of it was West of the Temple. It reached not East so far as Acra. v. I. p. 1054  
Bezetha. Where Zion fell short of the East, it was filled up with Bezetha, which was situated North over against Antonia, and divided from it by a deep Ditch. v. II. p. 24  
Coenopolis, or the new City, did with Bezetha fill up the City East: It was lower than Bezetha. In this was a Wool-market, and a Market of Garments, and Shops. v. II. p. 34  
Millo, was a part of Zion, on the west side betwixt David's City and the Temple, which it was just West of, and where Jerusalem (particularly so called) and Zion met; it was replenished with Buildings, and taken in as a part of the Suburbs of Zion, but parted by a Wall from it, in which was a Gate. v. I. p. 1056 v. II. p. 25, 507  
Kings Stables were West of Moriah, in Millo before the Gate Parbar. v. II. p. 1056   

Buildings in ZION.  
In it was the Palace, Court, and City of David. v. I. p. 1049  
Kings Court, It was joined to the Hippick or Horse Tower, and Xystus on the inside, and to the Northern Wall without. It stood in the North East corner. v. II. p. 23, 27. To this the Gate Shallecheth led (which was the most Northern of the west Gates of the Mountain of the House.) And there was a Causeway betwixt them, 1 Chron. 26. 6. (the Valley being filled up betwixt for the Passage) which was the renowned Ascent made by Solomon, for the better going up to the Temple. v. I. p. 1056  
Asmoneans House, was in the further part of the Upper City, somewhat above Xystus. v. II. p. 23  
Xystus, was an open Gallery at the furthest end toward the East; a Bridge led from thence to the Temple, and joined the Temple to Zion. ibid.  
Court of the Prison, was betwixt the corner of the Wall, North-East, and the Water-gate. ibid.  
Sparrow Pool, just before Antonia. v. II. p. 35 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Valley and Street of Cheesemongers (the most noted Street of the City) ran East and West betwixt Zion and Acra. The entrance into it probably was at the Horse-gate East, and so onward to the West. v. II. p. 25▪ 34    
Acra, bore upon it the Lower Town (properly called Jerusalem) It was naturally steep, and higher than Moriah, but was much levelled, and had the Valley betwixt them filled up by the Asmoneans, that the Temple might over-top the Buildings upon Acra, and that the coming from the City to the Temple might be more easy. v. I. p. 1054. v. II. p. 22, 24, 507  
Archivum, or Repository for Records, In it were the Council-House, Siloam Tower, and Ophel, etc. v. II. p. 24  
Moriah, or the Mountain of the Lords House, was compassed by the City like a Theatre, was in the second Temple, by several fillings up, made a perfect Square of Five hundred Cubits on every side, and Two thousand in the whole, and was enclosed in a Wall, all within which was taken in for Holy Ground. It faced Olivet on the East, Jerusalem on the South, and Zion on the North. v. I p. 1049, etc. v. II. p. 28. Moriah was part in one Tribe, part in another; the most part of the Courts in Judah: the Altar, Porch, Temple, and Holy Place, in Benjamin. v. I. p. 1050, etc. v. II. p. 21, 24  

Antonia, The Mountain of the House, had some space on the North without the Wall, and there stood the Castle Antonia, joining to the West Angle, and so was on the Northwest part of Moriah. It was two Furlongs in compass, and the Rock it stood upon was fifty Cubits high, and steep. v. I. p. 1060.  
The Mountain of the House, on the side it faced Jerusalem or Acra, had two Gates called the Gates of Huldah, in equal distance from the Angles of the two Walls East and West. To the West it had four Gates, viz. Shallecheth, Parbar, Kiponus, etc. To the West the little Gate Tedi. To the East, the Gate Shushan. v. I. p. 105. v. II. p. 299   
The Temple and Courts were not just in the middle of the Mount. v. I. p. 1064  
Temple-street. The Temple was not on the Wall, for there was a Street betwixt that and the Wall called The Temple Street, Ezra 10. 9 and The East-Street, 2 Chron. 29. 4. which led through the Water-gate to Kidron, through which the Priest went to burn the Red Heifer, and into which our Saviour came with Hosannah's. v. II. p. 34, 303, 507   
FINIS.   

Since the Printing the former Errata before the Indices, this following more perfect Collection of Errors has come to hand, which is here exhibited for the Readers further advantage in the use of this Volume.  

ERRATA in Horae Hebraicae.  
PAge 4▪ line 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 9 r. Beersheba. Ibid. l. 12. r. Strabo. Ibid. l. 51. r. Idumea. p. 5. l. 13. r. Sibbich●an. Ibid. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 53. r. Amanah. p. 6. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 25. r. openeth. p. 10. l. 39 Ornithon. p. 12. l. 54. before but add, The land of a Kid. p. 13. l. 44. r. his Captains. p. 15. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 54. r. Tiberias. p. 17. l. 12. r. that time. Ibid. l. 50. r. whom. p. 18. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. l. 21. r. above. Ibid. l. 41. after on add to. Ibid. l. 47. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 25. l. 24. r. ●●am. p. 28. l. 26. del. os. Ibid. l. 34. r. whole Platform. p. 31. l. 43. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 47. After Artificers add in Brass. p. 39 l. 50. r. pile. p. 40. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l 39 r. mentioned. Ibid. l. 43. Abent. p. 46. l. 18. r. Enrich. p. 49. l. 12. r. Bride-chamber. Ibid. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 51. l. 50. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. things. p. 54. l. 29. r. Sid. Ibid. l. 38. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 55. l. 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57 l. 16. r. We. Ibid. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 58. l. 11. r. dearth. p. 60. l. 49. r. and Heathen. p. 65. l. 31. r. Julias. p. 68 l. 8. r. Thy. p. 69. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. l. 4. r. sometime. p. 77. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Town Gabaroth. Ibid. ead●m ●in. The Gebaragan●●. p. 78. l. 51. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 80. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 81. l. 3. del. as. p. 83. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88 l. 15. after dispraise, add to their dispraise. p. 89. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 95. l. 16. r. Liberti. Ibid. l. 17. del. for. p 96. l. 23. r. settled. p. 97. l. 51. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 102. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 3. of the Margin. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 110. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 116. l. 49. r. seventy weeks. Page 291. line 51. r. initiated. p. 296. l. 20. r. Targum of Onkelos. p. 299. l. ult. del. of the. p. 302. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add in the Margin there, Zavim cap. 1. halac. 5. p. 310. l. 20. r. Paltathah. Ibid. l. 21. r. Eltis of Tiberias. Ibid. l. 26. r. Z●lmon. p. 315. l. 25. r. R. Mei●. p. 316. l. 1. r. Tob●. p. 318. l. 4. del. by. p. 319. l. 55. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. ult. r. bought to be eaten. p. 326. l. 38. r. Elam. Ibid. l. 46. del. him. p. 328. l. 8. r. Aram. p. 329. l. 28. r. Kenizzites. p. 330. l. ult. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 362. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 363. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 57 r. Gaulonitis. p. 364. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 365. l. 53. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 366. l. 7. r. Cyristica, or Chalcidice. Ibid. l. 19 r. Troglodytae. p. 367. l. 3. r. that pronunciation. p. 367. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 38. r. come. p. 370. l. 39 r. whether this. p. 371. l. 23. r. common furlongs, seven miles, and an half. Ibid. l. 33. r. by itself. p. 372. l. 1. after plenty add, and pleasantness. p. 372. l. 36. r. plains of Idumea. p. 373. l. 2. r. The Natives of those two families. Ibid. l. 10. r. Siphra. p. 374. l. 27. r. after no add more. p. 375. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 376. l. 6. r. saving. Ibid. l. 8. r. may. p. 491. l. 21. r. The Vulgar Greek Copies have it. p. 492. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 493. l. 24. place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the same line r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 497. l. 44. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. l. 46. r. From that place where. Ibid. l. 50. r. In the end of the Chapter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. the seventh. Ibid. l. 60. after whether add our. p. 499. l. 28. r. Salameans. p. 501. l. 12. after South add, Otherwise you would remove Macherus a great way from its proper situation. p. 501. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 503. l▪ 29. ●. Josephus faltering. p. 504. l. 2. r. or the Kings. p. 505. l. 5. r. Catsphu. p. 509. l. 58. r. a Rivulet. p. 511. l. 13. r. under it in. Ibid. l. 15. r. he stands. Ibid. l. 33. r. Terentius. p. 512. l. 28. del. for. p. 514. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 514. l. 42. r. Targum of Jonathan. p. 515. l. 41. r. Chippar. in the same line, r. Shemoth. Ibid. l. 52. r. a most. p. 516. l. 1. to the Scholar. Ibid. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. l. 32. r. God. coi har Sin●gora. Ibid. l. 55. r. show himself.  
These are the chief mistakes in the Chorographical pieces. There are divers in the Exercitations, as mispointings; and particularly errors in the Hebrew Letters of a like shape, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and vice versa. Which a judicious and skilful Reader will easily amend.   

ERRATA in the Sermons.  
PAge 1036. line 27. after was add that. p. 1038. l. 21. r. mainly. p. 1040. l. 59 r. which. p. 1045. l. 54. r. your. p. 1048. l. 41. r. this. Ibid. l. 43. r. otherwise. p. 1051. l. 41. r. us. p. 1054. l. 38. del. is. Ibid. l. 44. r. here. p. 1055. l. 5. r. where. Ibid. 13. r. privatively. p. 1056. l. 21. after accomplishment del. not. p. 1057. l. 4. r. Sunshine. Ibid. l. 13. r. Then. p. 1058. l. 10. r. mistakers. Ibid. l. 42. del. not. p. 1059. l. 8. r. work. Ibid▪ l. 42. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 63. r. Patre. p. 1060. l. 26. r. was. Ibid. l. 27. after as add a. Ibid. l. 28. r. the. Ibid. l. 45. before continued r. and. Ibid. l. 48. after continues, r. it. p. 1061. l. 61. r. the. p. 1062. l. 32. after Infidels add the. p. 163. l. 1. deal men. Ibid. l. 29. deal not. Ibid. l. 57 near. p. 1064. l. 29. r. loved. p. 1067. l. 24. r. s●ate. p. 1070. l. 62. r. whence. p. 1072. l. 3. r. Conscience. p. 1074. l. 48. r. last. p. 1075. l. 42. r. Punitive. p. 1077. l. 54. r. righteousness. p. 1078. l. 11. r. obtain. p. 1081. l. 43. r. Unchastity. Ibid. l. 58. r. she. p. 1087. l. 46. r. forsooth. p. 1091. l. 52. r. you. p. 1094. l. 7. r. convinceth. p. 1095. l. 48. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 60. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. The same line r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1096. l. 42. r. That. Ibid. the same line after unwilling add viz. p. 1097. l. 15. r. misinterpreting. p. 1099. l. 1. r. perverts. p. 1100. l. 33. r. sight. p. 1101. l. 37. r. Doom. Ibid. ult. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. the same line, r. Hagiagrapha. p. 1103. l. 53. after raised r. him. p. 1104. l. 51. r. his. p. 1106. l. 45. Boanerges. p. 1110. l. 33. r. See 2. p. 1112. l. 49. r. them. Ibid. l. 54. r. when. p. 1119. l. 44. after what add proof and assurance is there, that God will judge the World, the. p. 1132. l. 33. r. reserved. p. 1133. l. 6. r. Tenent. p. 1134. l. 17. r. badge. p. 1136. l. 21. r. in. p. 1138. l. 6. r. ask. p. 1139. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 26. r. superinduceth. Ibid. l. 47. r. Gods, and deal the comma. Ibid. l. 55. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1142. l. 1. add I. Ibid. l. 20. add I. p. 1143. l. 6. deal the last or. p. 1146. l. 25. r. elected. p. 1148. l. 16. deal the period point. p. 1149. l. 18. add a period before We. p. 1152. l. 47. r. Chap. p. 1155. l. 26. r. oft. Ibid. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1159. l. 43. r. jog. p. 1160. l. 35. r. Targumica. Ibid. l. 36. r. that Tongue. p. 1169. l. 49. r. are. p. 1171. l. 21. add in the margin I Ibid. l. 48. add in the margin II. p. 1174. l. 35. add I. p. 1175. l. 61. add II. p. 1181. l. 14. Midianitish. p. 1185. l. 12. r. Wights. Ibid. l. 41. r. Aruch a Talmudical. p. 1187. l. 16. r. was. Ibid. l. 23. after in add all. p. 1188. l. 39 r. Lord. p. 1189. l. penult. after canno● r. but. Ibid. the same line r. ●e. p. 1192. l. 46. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. Epithets. p. 1193. l. 9 r. Epithet. p. 1198▪ l. 55. deal the. p. 1200. l. 39 presly. p. 1201. l. 7. for your r. the. p. 1212. l. 53. r. straitened. p. 1233. l. 8. r. binding. p. 1237. l. 18. r. ●ngrasted. p. 1239. l. 1. r. away. Ibid. l. 2. deal the second let. Ibid. l. 10. r. inquiry. Ibid. l. 11. r. intimation. Ibid. l. 13. impenitent. p. 1240. l. 13. r. a King. Ibid. l. 26. after is r. this. p. 1241. l. 8. deal hath. p. 1243. l. 37. after As add to. Ibid. l. 40. deal so. p. 1244. l. 17. r. more. p. 1245. l. 3. at this. p. 1251. l. 31. deal the second And. p. 1252. l. 35. r. his sin. Ibid. l. 36. r. os●. p. 1257. l. 53. deal in it. p. 1267. l. 4. in the margin add I. p. 1270. l. 38. r. motion. p. 1272. l. 20. r. racking. p. 1276. l. 60. r. ways. p. 1277. l. 29. deal that. p. 1278. l. 27. r. doted. Ibid. l. 34. deal not. Ibid. l. 46. in the margin add I. p. 1279. l. 53. r. Word. p. 1281. l. 10. in the margin add II. p. 1283. l. 10. after First add thing. p. 1303. l. 23. in the margin add I. p. 1310. l. 21. r. righteous. p. 1314. l. 15. r. even. p. 1321. l. 13. r. lay. p. 1323. l. 12. r. day. p. 1326. l. 17. after Christ add a period. p. 1328. l. 51. after some add thing. p. 1337. l. 44. r. did. Ibid. l. 46. r. Children. p. 1338. l. 32. r. even. Ibid. 34. r. became. p. 1340. l. 48. after stock add of. p. 1350. l. 58. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 1352. l. 52. r. genera.    

THE TABLES, or INDICES, Belonging to the Second Volume, OF Doctor LIGHTFOOTS Works.  

READER,  
THAT this Work, sufficiently Great, Pleasant, and Useful in itself, may be so to thee, thou art desired to Correct with thy Pen the ensuing Errors of the Press; especially, those that refer to the right numbering of the Pages, which will highly befriend thee in the use of the following Indices or Tables, as also in the Correcting the other Erratas.  

ERRATA.  
IN the Hebrew and Talmudical Exercitations upon the Evangelist St. Mark, at the first Y in the second Alphabet, the number of the Page, viz. 345. is repeated on the next Page, and so the number continues on for twenty eight Pages more, being fourteen numbers twice set down; so that if the Reader find not what he wants on the first of any of those Pages, he may turn to the second, where he will easily find it.— In the Hebrew and Talmudical Exercitations upon the Evangelist St. John, at the second X in the third Alphabet; for Page 531. read 523. and so on for three Pages, viz. for 532. r. 524. for 533. r. 525. for 534. r. 526.— In the Hebrew and Talmudical Exercitations upon the first Epistle to the Corinthians, in the Additions to the fourteenth Chapter, at the first L in the fifth Alphabet, for Page 799. r. 809.— In the Sermons, at the second Z in the sixth Alphabet, for Page 1109. r. 1107. and so on for three Pages more, viz. for 1110. r. 1108. for 1111. r. 1109. for 1112. r. 1110.— At the first B in the seventh Alphabet, second number, for 1022. r. 1122.  
Page. Line. Read. 3 7 Sphinx. 6 45 Zoar.  24 Solinus. 43 1 Psal. 132. 6. 222 44 sole. 224 35 transported. 244 28 abundance. 292 4 Deut. 2. 23. 297 60 honey. 336 43 There is a controversy. 341 34 twelve. 352 44 bride chambers. 357 22 hour. 358    38 Alexander. 383 37 Temple. 387 47 of the field. 402 46 vain-glorying. 404 48 caught up by. 410 36 space of. 414 12 own. 425 48 these Towns. 454 6 years. 481  penult. saying. 494 20 near. 523 Marg. 5. Appi. 555 34 young. 577 ant●penult. they. 602 3 Ezek. 15. 2. 646 43 Grant. 654 30 and.  54 Alexandrian. 658 9 1 Cor. 11. 21. 657 37 Theudas. 660 49 were. 690 40 heard. 742 35 man. 798 17 dispersed.  23 Talmudists. 752 41 Jews had lived. 791 43 Psal. 102. 1037 39 Heb. 2. 1038 16 Matth. 23. 2, 3. 1039 34 Feast of Dedication. 1041 2 conformed. 1044 8 Matth. 12. 43, 44, 45. 1051 2 in peace with God. 1058 19 Matth. 19 1061 10 such an occasion as this. 1063 29 do thou with. 1066 48 Exod. 6. 25. 1073 6 2 Pet. 3. 13. 1074 43 1 Tim. 4. 1. 1080 11 been. 1081 58 she were guilty. 1100 17 Elixir. 1106 45 two words of. 1110 33 2 Th●ss. 2. 1118 10 had been these, had there. 1129 30 went. 1138 38 shall. 1139 34 to be used. 1145 19 they.  24 preface. 1147 21 It was a time. 1180 55 no changeling. 1184 6 David. 1192 9 derive. 1223 3 hand. 1224 18 Prophet. 1226 29 therefore. 1242 38 from. 1252 1 sorer. 1278 34 now. 1286 5 they have made the best of, etc. 1302 24 God. 1306 20 had.    

The First TABLE, of Scriptures Illustrated, Explained or Reconciled; in whole or in part: with an Appendix of such as are Differently Read from the ordinary Translation.  

GENESIS.  Ch. vers.  Page 1. 2. THE Spirit of God moved upon the face of the Waters. 643 3. 15. I will put enmity between thee and the Woman. 1171  21. Unto Adam and his Wife did the Lord make coats of Skins. 1327 4. 7. If thou dost not well sin lies at the door. 1085, 1243 6. 3. My Spirit shall not always strive with Man. 1291 10. 18. The Canaanites were dispersed. 329  19 The borders of the Canaanites. 328 14. 5. Chedorlaomer, and the Kings, smote, etc. 363 46. 27. Children that were born to Joseph, etc. 402 All the Souls were threescore and ten, Compared, and reconciled with Acts 7. 14. Threescore and fifteen. 667 49. 17. Dan shall be a Serpent by the way, etc. 1249  22. Joseph is a fruiful Bough, even by a Well. 537 
EXODUS.  Ch. vers.  Page 1. 19 THE Midwives said unto Pharaoh, the Hebrew Women are, etc. 1243, 1244 4. 24. The Lord met Moses, and sought to kill him. 1066 8. 19 This is the finger of God. 1244 17. 16. The Lord will have war with Amalech. 291 ●0. 5. Unto the fourth Generation. 97, 98 28. 30. Thou shalt put in the Breast Plate of judgement the Urim and Thummim. 1067 32. 27. Put every Man his sword by his side, and slay, etc. 1081, 1315 ●4. 14. The Lord whose Name is Jealous, is a jealous God. 1313 
LEVITICUS.  Ch. vers.  Page 13. 46. HE that is a Leper shall dwell alone, etc. 460 19 17. Thou shalt not hate thy Brother, etc. 214 20. 5. Visiting the iniquity of the Fathers upon the Children. 1127 23. 10, 11. On the morrow of the Sabbath the Priest shall wave, etc. 184, 411 
NUMBERS.  Ch. vers.  Page 13. 24. LAnguage of Ashdod, what? 504 15. 27, 28. If any Soul sin through ignorance, etc. but the Soul that doth aught presumptuously, etc. 1095  38. Fringes in the borders of your Garments. 354 22. 5. He sent Messengers to Balaam, the Son of Beor to Pethor. Reconciled with 2 Pet. 2. 15. Son of Bosor. 1144 24. 24. Ships shall come from the coast of Chittim, etc. 1168 33. 29. They camped near Jordan from Beth Jeshimoth unto Abel Shittim. 46 
DEUTERONOMY.  Ch. vers.  Page 2. 23. HAzerim. 292 7. 22. Thou must not consume the Nations at once, lest the Beasts of the field increase upon thee. 1224 8. 13. That certain Saint, etc. 1250 9 21. I took your sin, the Calf which you had made. 1315 11. 30. Gilgal, what? 79, 80 16. 2. Thou shalt Sacrifice the Passover of thy Flocks and of thine Herds. 356, 357, 610  6. Sacrifice the Passover at even. 7. Thou shalt turn in the morning, and go unto thy Tent. 794  16. They shall not appear before the Lord empty. 356 21. 23. His body shall not remain all night upon the tree. 271 24 4. Her former Husband which sent her away, may not take her again to be his Wife. 759 27. 4. The Samaritan Text upon this place noted. 5●5 32. 8. When the most High divided the Nations, etc. 402, 403  22. To the lowermost Hell, etc. 248  29. O that they were wise, that they understood this, etc. 1282 33. 25. Thy shoes shall be iron and brass▪ 88 
JOSHUA.  Ch. vers.  Page 8. 33. STood over against Mount Gerrizim, etc. 136 15. 1. Edom, rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome. 292 18. 12. Very many Versions to be corrected which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sea. 19 19 33, 34. The outgoing of the border was to Jordan. 66  35. Rakkath,— Chammath. 67, 68 24. 19 Ye cannot serve the Lord, etc. 1244, etc. 
JUDGES.  Ch. vers.  Page 4. 5. BEtween Ramah and Bethel in Mount Ephraim. 20 5. 8. They chose new Gods, than was war in the Gates.— Was there Shield or Spear seen among forty thousand in Israel. 1067 7. 3. Let him return early from Mount Gilead; a difficult place. 373  24. Bethbarah, what? 492, 493, 494 
RUTH.  Ch. vers.  Page 1. 1. IT came to pass in the days when the judges judged, etc. These words are inverted by the Jewish Commentators. 1111 
1 SAMUEL.  Ch. vers.  Page 22. 6. Soul abode in Gibeah under a Tree in Ramah. 41 
2 SAMUEL.  Ch. vers.  Page 2. 8. IShbosheth the Son of Saul. 1315 9 10. Bring the Fruits that thy Master's Son may have food to eat.— Thy Master's Son shall always eat bread at my Table. Reconciled. 1241, 1242 11. 21▪ The Son of Jerubosheth. 1315 18. 8. The wood devoured more people, etc. 1224 20. 18. They shall surely ask counsel of Abel, and so they ended the matter. 367 
1 KINGS.  Ch. vers.  Page 4. 12. AND all Bethshan. 492 7. 46. The Plains of Jordan. 492, 493 9 13. The Land of Cabul. 311  18. Tadmor, what place? 7 
2 KINGS.  Ch. vers.  Page 23. 4. THE Priests of the second order. 397 25. 5. Plains of Jericho. 43 
1 CHRONICLES.  Ch. vers.  Page 1. 36. THE Song of Eliphaz, etc. 403 7. 20. Children of Ephraim, etc. 667 
NEHEMIAH.  Ch. vers.  Page 3.  Many verses. 26, to 28 
ESTHER.  Ch. vers.  Page 9 21. FOurteenth and fifteenth day of the month Adar, etc. 87 
JOB.  Ch. vers.  Page 19 25. I Know that my Redeemer liveth, etc. 791 
PSALMS.  Ps. vers.  Page 37. 28. THE seed of the wicked shall be cut off. 97 42. 6. The Hill Missaar. 501 44. 22. We are killed all the day long. 513 48. 2. Mount Zion on the North-side; Compared with Ezek. 40. 2. 22 49. 12. Man being in honour abideth not, etc. 1323 50. 16, 17. But to the wicked God said what haste thou to do, etc. 1252 56. 12. Thy vows O Lord are upon me. 1221 78. 20. He smote the Rock, and the waters gushed out. 619  49. He cast upon them the fierceness of his anger, etc. by sending evil Angels among them. 1084 82. 4. I will make mention of Rahab and of Babylon to them that know me. 1146  6. I have said ye are Gods; ridiculously interpreted by the Jews. 579 102. 25. Thou Lord in the beginning hast founded the Earth. 791 110. 3. Thy people shall be a willing people in the day of thy power. 647, 691, 1105 111. 9 He commanded his covenant forever. 1068 118. 22. The Stone which the Builders rejected. 652  24. The day which the Lord hath made. 272 132. 6. We heard of it in Ephrata, we found it in the fields of the wood. 43  

PROVERBS.  Ch. vers.  Page 6. 26. THE precious Life. 1209 20. 25. It is a snare for a Man to devour that which is holy. 1220 
ECCLESIASTES.  Ch. vers.  Page 2. 5. THE Targumist, upon it noted. 509 5. 5. It is better that thou shouldest not vow, than that thou shouldst vow and not pay. 1221 12. 1. Remember thy Creator, etc. 1157  11. The words of the wise are as goads. 575 
ISAIAH.  Ch. vers.  Page 1. 10. SOdom, put for jerusalem. 20 2. 2. The last days, compared with Acts 2. 17. 1 Tim. 4. 1. 2 Tim. 3. 1. 1 joh. 2. 18. 1 Cor. 10. 11. 1 Pet. 4. 7. and interpreted of the end of the Jewish State. 1074  4. They shall beat their swords into plough shares, and their spears into pruning hooks, etc. and Isa. 11. 9 reconciled with Matth. 10. 34, 35. Luke 12. 51, 52. 1042, 1061   Neither shall they learn war. 573 3. 16. Making a tinkling with their feet. 587 6. 1. I saw the Lord sitting upon a throne. 593  11. That prepare a Table for that troop. 302 7. 14. A Virgin shall conceive and bear a son. 101 8. 6. Waters of Siloah, that go softly. 25 9 1. Nevertheless the dimness shall not be such. 1244   Land of Zebulon, and of Naphthali, etc. 131 10. 34. Lebanon shall not fall, etc. 584 11. 1. A rod out of the stem of Jesse. 584  4. He shall slay the wicked. 573  9 They shall not hurt nor destroy in all my holy Mountain, and Isa. 2. 4. reconciled with Matth. 10. 34, 35. Luke 12. 51, 52. 1042, 1061 19 23, 24, 25. Israel shall be the third with Egypt and Assyria. 1036, 1144, 1146 26. 19 Thy dead men shall live, together with my dead body shall they arise. 590   And compared with john 5. 20. Ephes. 2. 1. 1105 28. 16. I lay in Zion a foundation, a stone, etc. 205 35. 10. It pleased the Lord to bruise him, and put him to grief. 1255 40. 3. Wilderness— for Heathen World 296 45. 13. All thy children shall be taught of the Lord. 1057 53. 4. Surely he hath born our griefs, etc. reconciled with Matth. 8. 17. 167  7. He was led as a sheep to the slaughter. 680  8. Who shall declare his generation? 1112 55. 3. Hear, and your Souls shall live, etc. Even the sure mercies of David. 1235 56. 1. Keep judgement, and do justice. 1114 63. 4. The day of vengeance is in my heart, etc. 351  8. Children that will not lie; compared with john 1. 47. 524 65. 13. Behold my servants shall eat, but they shall be hungry. 552  17. I create a new Heaven and a new Earth. 244, 626, 1075  20. There shall be no more than an infant of days. 573, 1071 66. 7, 8. Before she travailed she brought forth, before her pain came, she was delivered, etc. 244, 350, 351  20. They shall bring their Brethren, etc. 347  21. I will take of them for Priests and Levites, saith the Lord. 1040  24. Their worm shall not die, neither shall their fire be quenched. 38, 346, 347 
JEREMIAH.  Ch. vers.  Page 2. 31. SEE the Word of the Lord. 1125 4. 23. Earth without form, etc. 244 31. 34. They shall teach no more every man his neighbour— for they shall all know me. 1071 
EZEKIEL▪  Ch. vers.  Page 8. 17. THEY put the branch to their nose. 602 15. 2. What is the Vine-tree more to me than any tree, etc. 602 27. 7. Wheat of Minith and Pannag. 684 38. 39 17. Concerning Gog, and the Land of Magog. 1173, 1247 
DANIEL.  Ch. vers.  Page 7. 9 Thrones were cast down, etc. 220  10. The judgement was set, etc. 220  13, 14. Kingdom of Heaven. 115  18, 26, 27. The Saints of the most High shall take the Kingdom, etc. 1058, 1059  24. The ten horns are ten Kings that shall arise. 1035  25. A time, and times, and the dividing of times. 1035 9 24. Seventy years, etc. 116  27. He shall confirm the Covenant, etc. 117 12. 2. Many of them that sleep in the dust of the Earth shall awake. 1085  

HOSEA.  Ch. vers.  Page 3. 5. IN the later days; compared with Acts 2. 17. 1 Tim. 4. 1. 2 Tim. 3. 1. 1 joh. 2. 18. 1 Cor. 10. 11. 1 Pet. 4. 7. and interpreted of the end of the Jewish State. 1074 4. 8. They eat up the sins of my people. 1243 5. 11. Ephraim is oppressed, etc.— Because he willingly walked after the commandment. 1098 8. 12. I have written to him the great things of my Law, etc. 11●7 
AMOS.  Ch. vers.  Page 3. 2. YOU have I known of all the families of the Earth, therefore I will punish you for all your iniquities. 1226 4. 3. And ye shall go out at the breaches, etc. 673 5. 18. woe to you that desire the day of the Lord; reconciled with Chap. 6. 3. 1120  25. Have ye offered unto me. 671  26. The Tabernacle of Moloch, etc. compared and harmonized with Luke 7. 43. 671, to 673 6 3. woe to you that put the evil day far away; reconciled with Chap. 5. 18. 1120 
OBADIAH.  vers.  Page 20. ZArephath. 368 
HAGGAI.  Ch. vers.  Page 2. 9 THE glory of this later house shall be greater than of the former. 531 
ZECHARIAH.  Ch. vers.  Page 11. 8. THree Shepherds, etc. interpreted of Pharisees, Sadducees, and Esseans. 1037, 1102 11. 1, 2, 3, 6, 7, 8, 10, 14. Concerning the great Shepherd. 573, 574 14. 16, 17. It shall come to pass that every one that is left of all the Nations, etc. 107 
MALACHI.  Ch. vers.  Page 4. 5. BEhold I will send Elijah. 382, etc. 
MATTHEW.  Ch. vers.  Page 1. 17. FOurteen Generations, etc. thrice said, but squares not exactly. Vindicated. 99, 100 3. 5. The Region about Jordan. 43, 298, etc.  7. Who hath warned you to flee from the wrath to come. 1128 4. 15. Beyond Jordan, Galilee of the Gentiles. 362 6. 9 After this manner pray ye. 1138, etc. 8. 17. Himself took our infirmities; reconciled with Isa. 53. 4. 167  28. The Country of the Gergasins; reconciled with Mark 5. 1. 70 10. 5. Go not into the way of the Gentiles. 273  29, 30. The hairs of your head are numbered. 1251  34, 35. Think not that I am come to send peace on Earth; reconciled with Isa. 2. 4. & 11. 9 1042, 1061 12. 32. It shall never be forgiven in this world, nor in the world to come. 1095  43, 44, 45. When the unclean Spirit is gone out of, etc. Even so shall it be to this wicked generation. Meant of the Apostasy of the Jews from Christianity. 1044, 1096 15. 22. A woman of Canaan; reconciled with Mark 7. 26. 202  39 Coasts of Magdala; reconciled with Mark 8. 10. 307 16. 28. Shall not taste of death, till they see the Son of Man coming in his Kingdom. 625, 1074 18. 17. Let him be to thee as an Heathen, or a Publican. 1097 19 28. Ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel. 1057 21. 19 No figs, but leaves; why was the figtree cursed, when as it was not time for figs? 87, 225, to 228  38. The Husbandmen seeing the Son said among themselves, this is the heir, let us kill him, etc. 654 23. 2, 3. The Scribes and Pharisees sit in Moses seat; Therefore whatsoever they bid you observe, that observe and do. 1038, 1080 24. 22, 24. For the Elect sake.— Deceive the very Elect. 1146  29, 30. The Sun shall be darkened, etc.— Then shall appear the sign of the Son of Man in Heaven. 608, 1074, 1201  31. Son of Man, send his A●gei●, etc. 1201 26. 6. And john 13. 1, 2. The Suppers here mentioned were the same, however otherwise interpreted. 252, to 254, 260, 261 24. This night before the Cock crow thou shalt deny me thrice. 1086  37. Thou art a Galilean, for thy speech betrayeth thee. 78 27. 33, 34. Vinegar to drink mingled with Gall; reconciled with Mark 15. 23. 267, 617  48. Put it on a reed; reconciled with john 19 29. 617 28. 19 Go and teach all Nations, baptising them in the name of the Father and of the Son, and of the Holy Ghost. 1122, to 1124 
MARK.  Ch. vers.  Page 1. 40. BEseeching him, and kneeling to him. 347 3. 28, 29. All sins shall be forgiven, etc. But he that shall blaspheme against the Holy Ghost hath never forgiveness, etc. 1130 5. 1. The Country of the Gadarens; reconciled with Matth. 8. 28. 70 7. 26. A Greek, a Syrophenician by Nation; reconciled with Matth. 15. 22. 202 8. 10. Parts of Dalmanutha; reconciled with Matth. 15. 29. 307 10. 21. jesus looked upon him and loved him. 596 11. 13. The time of Figs not yet; why then was the Figtree cursed for having no Figs upon it? 225, to 228  25. Love to stand praying. 156 12. 7. This is the heir come let us kill him. 583  4. The Treasury. 299 13. 32. But of that day and hour knoweth no Man, not the Angels, neither the Son, but the Father. 1407 15. 23. Wine mingled with Myrrh; reconciled with Matth. 27. 34. 267, 617  25. It was the third hour; reconciled with john 19 14. 356, 357 16. 15. Go ye and preach the Gospel to every creature. 1149 
LUKE.  Ch. vers.  Page 1. 80. JOhn was in the deserts. 113 4. 16. He went to the Synagogue, and stood up for to read. 1040 9 51. When the time was come, that he should be received up. 556 12. 47, 48. He that knew his Master's will, and did it not, shall be beaten with many stripes. 1230  51, 52. Suppose ye that I come to give peace on Earth, I tell you nay, but rather division; reconciled with Isa. 2. 4. & 11. 9 1042, 1061 17. 11. He passed through the midst of Samaria, and Galilee. 362  21. The Kingdom of God is within you. 116 18. 11. To stand praying. 156  12. The Pharisee fasted twice a week. 167  32, 33. The Son of Man shall be delivered to the Gentiles, etc. 1167 20. 38. Not the God of the dead, but of the living, for all live to him. 1118 21. 18. Not an hair of your head perish. 1251 22. 30. That ye may sit on Thrones judging the twelve Tribes of Israel. 1058  53. This is your hour, and the power of darkness. 1255 24▪ 44. In the Psalms. 265 26. 29. Until that day when I drink it new with you in my Father's Kingdom. 691 
JOHN.  Ch. vers.  Page 1. 4. IN him was life, and that life was the light of Men. 1090 4. 35. Say ye not there are four months, and then cometh harvest, etc. 1147, 1148 5. 25. The dead shall hear the voice of the Son of God, and they that hear shall live. 1057, 1105, 1123 7. 27. When Christ cometh, no Man knoweth whence he is. 112  37, 38. Jesus stood and cried, if any Man thirst, let him come unto me and drink; He that believeth on me, out of his belly shall flow rivers of living water. 1039  39 The Holy Ghost was not yet. 1283 8. 6. Jesus stooped down and wrote on the ground, as though he heard them not. 1080, 1081  44. He was a murderer from the beginning. 1323 10. 17, 18. I lay down my life, no Man taketh it from me, that I may take it up again. 1354 11. 47, 48. This Man doth many miracles, if we let him alone, etc. 654  51. But being High Priest that year, he prophesied. 1068  54. A City called Ephtaim. 50 13. 1, 2. And Matth. 26. 6. The Suppers here mentioned were the same, however otherwise interpreted. 252, to 254, 260, 261  38. The Cock shall not crow, etc. 261 14. 30. The Prince of the World cometh, and hath nothing in me. 1256 16. 7. It is expedient that I go away from you, for if I go not away the Comforter, etc. 1129  13. When he, the Spirit of truth cometh, he will guide you into all truth. 1034 17. 24. Father, I will, 413 18. 31. It is not lawful for us to put any Man to death. 248, 1080, 1108, 1109, etc.  39 Release one at the Passover. 356 19 14. About the sixth hour; reconciled with Mark 25. 25. 356, 357 29. Put it upon Hyssop; reconciled with Matth. 27. 48. 617 20. 23. Whose sins ye remit. 207 21. 22. Tarry till I come; viz. in vengeance 1074 28. 29. All that are in the grave shall hear his voice, and shall come forth. 1233 
The ACTS.  Ch. vers.  Page 2. 17. IT shall come to pass in the last days. Understood of the end of jerusalem, not the World. 1048  20. Before the great and notable day of the Lord come. 626 3. 21. Times of restitution of all things. 210 4. 6. john. Suspected for Rabban jocanan. 16  16, 17. That indeed a notable miracle is done by these Men, But that it spread no further, etc. 1275 5. 37. ●udas of Galilee. 362 6. 9 Synagogue of the Alexandrians, and of the Libertines. 35, 36 7. 14. Threescore and fifteen Souls; compared and reconciled with Gen. 46. 27. 667  16. The bones of the Patriarches, where buried? 408  30. When forty years were expired; concerning the age, etc. of Moses. ibid. 9 2. We have not so much as heard whether there be any Holy Ghost. 1283  36. Tabytha; much mentioned amongst the Talmudists. 18 10. 34, 35. God is no respecter of persons. 1210, 1211 13. 33. As it is written, thou art my Son, this day have I begotten thee. 1104 19 13. Calling over them in the Name of Jesus. 162 23. 5. I witted not that it was the High Priest. 1289, 1290 
ROMANS.  Ch. vers.  Page 1. 17. RIghteousness of God revealed from faith to faith. 1051, 1052, 1064, 1075, 1077, 1078 2. 11. God is no respecter of Persons. 1210, 1211 3. 19 Whatsoever the Law saith, it saith to them which are under the Law. 535 4. 11. Sign of circumcision, the seal of the righteousness of faith, which he had being yet uncircumcised. 273, 274, 1076, 1126, 1133, 1134 7. 5. The motions of sin which were by the Law did work. 1098 8. 15. Abba, Father; what? 354  19, 20, 21, 22, 23. For the earnest expectation of the Creature, waited for the manifestation of the Sons of God, etc. 359, 360, 1089, 1147, to 1149 11. 5. The Elect, and the remnant according to the election of grace; explained of the Elect of the Jews. 574, 1146 13. 1. Let every Soul be subject to the higher Powers. 230, marg. 
1 CORINTHIANS.  Ch. vers.  Page 6. 2. DO ye not know that the Saints shall judge the World; explained of Christian Magistracy. 1158, 1159, 1119 7. 12. But to the rest speak I, not the Lord. 1124  36. If a Man thinketh he behaveth himself unseemly towards his Virgin, etc. 1219 10. 11. Upon whom the ends of the World are come; explained of the destruction of jerusalem, etc. and the end of the Jewish State. 1074, 1117 11. 19 There must be Heresies among you. 1279  21. Every one taketh before other his own Supper. 658  32. When we are judged we are chastened of the Lord, that we may not be condemned of the World. 1226 
2 CORINTHIANS.  Ch. vers.  Page 1. 8, 9 WE were pressed out of measure, above strength, in so much that we despaired even of life, etc. 790 4. 18. We look at things that are not seen. 1284 5. 21. He hath made him sin for us. 1243 
GALATHIANS.  Ch. vers.  Page 4. 6. ABBA, Father; what? 354 
EPHESIANS.  Ch. vers.  Page 1 17. THE Spirit of Wisdom and Revelation in the knowledge of Christ. 1034, 1047 2. 1. You hath he quickened, who were dead in trespasses and sins. 1057, 1105 4. 9▪ Now that he ascended, what is it, but that he descended first into the lower parts of the Earth? 1342  24. The new Man is created in righteousness and true holiness. 1152  32. Be renewed in the Spirit of your mind. 1286 5. 18, 19 Be filled with the Spirit, speaking to yourselves in Psalms, Hymns and Spiritual Songs. 1160  

PHILIPPIANS.  Ch. vers.  Page 3. 19 WHOSE God is their belly. 184 
COLOSSIANS.  Ch. vers.  Page 2. 13. YOU being dead in your sins, and the uncircumcision of your flesh. 1057 
1 THESSALONIANS.  Ch. vers.  Page 4. 13, 14. I Would not have you ignorant concerning them that sleep, that ye sorrow not as others without hope, etc. 1087 
2 THESSALONIANS.  Ch. vers.  Page 2. 2. AS that the day of Christ is at hand. 626  3. The day of Christ shall not come, except there come a falling away first. 626  4. Concerning obedience to Magistrates. 230 Text and Marg. 
1 TIMOTHY.  Ch. vers.  Page 3. 13. OFFICE of a Deacon. 133 4. 1. In the later time; interpreted of the end of the Jewish State. 1074, 1117  3. Forbidding to marry. 695  8. Godliness hath the promise of this life, and that which is to come; reconciled with Heb. 11. 36, 37. 1053 
2 TIMOTHY.  Ch. vers.  Page 3. 1. IN the later days; not for the end of the World, but of jerusalem. 1074, 1117  9 Jannes and Jambres. 404 
HEBREWS.  Ch. vers.  Page 2. 2. IF the word spoken by Angels. 1129  12. I will declare thy Name unto my Brethren, etc. 1037  13. And again I will put my trust in him. ibid. 8. 6. He is the Mediator of a better Covenant,— established upon better promises. 1332  11. They shall teach no more every man his Brother, saying know the Lord, for all shall know me. 1071 9 19 Moses— took blood— with water. 619 10. 26. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more Sacrifice for sin. 1095, 1096, 1146 11. 32. Gedeon, Samson, Japhtha. 1215  36, 37. Concerning the sufferings of God's people in this life; reconciled with the 1 Tim. 4. 8. 1053  40. That they without us should not be made perfect. 1089 12. 11. Chastening— yieldeth the peaceable fruits of righteousness. 1226 13. 20. Christ was raised from the dead by the blood of the Covenant. 1257 
JAMES.  Ch. vers.  Page 5. 9 BEhold the judge standeth before the door. 626  14. Let the Elders of the Church pray for him that is sick, anointing him with Oil. 162, 343  17. Elias— for the space of three years and six months. 408, 409 
1 PETER.  Ch. vers.  Page 1. 2. ELect according to the foreknowledge of God.— for the elect of the Jews. 1146 2. 10. Which in time past were not a people, but are now the people of God. ibid.  13. Submit yourselves to every ordinance of God for the Lords sake, etc. 230 Text, Marg. 3. 19 He went and preached unto the Spirits in prison. 478 4. 7. The end of all things is at hand. For the end of▪ jerusalem and the Jewish State. 626, 1074, 1117  17. The time is come that judgement must begin at the House of God. 241. Text, Marg. 
2 PETER.  Ch. vers.  Page 2. 10. DEspise government,— speak evil of Dignities. 230. Text, Marg.  15. The way of Balaam the son of Bo●●r. 1144 3. 3. There shall come in the last days. For the days immediately foregoing the destruction of jerusalem, etc. 1074, 1117  10. The Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat. 626  13. We look for new Heavens and a new Earth. 626 16. In Paul's Epistles there are some things hard to be understood. 1243, 1246 
1 JOHN.  Ch. vers.  Page 2. 16. THE lust of the eyes. 162  18. It is the last time. For the end of the Jewish State. 626, 1047  27. The anointing which ye have received of him abideth in you, and ye need not that any man teach you. 1071 5. 16. There is a sin unto death, I do not say that he shall pray for it. 1093, 1904 
JUDAS.   Vers.  Page  8. DEspise dominion, speak evil of dignities. 230. Text, Marg.   Filthy dreamers. 1297  12. Feasts of Charity. 774, etc. 
REVELATION.  Ch. vers.  Page 1. 7. HE cometh with clouds, etc. 626 3. 17, 18. Because thou sayest I am rich, etc. and knowest not that thou art wretched, etc. 1136 6. 12, 14. The Sun became black as sackeloth of hair, etc. And the Heavens departed as a scroll, etc. 626 7. 14. They have washed their Robes, and made them white in the blood of the Lamb. 1076 11. 8. The Streets of the great City, which Spiritually is called Sodom. 1109 13. 2. The Dragon gave his Power and Seat, and great authority unto the Beast. 1108, 1165  4. The Dragon which gave his Power unto the Beast. 614 20. 3. Satan should deceive the Nations no more, till the thousand years should be fulfilled. 1056, 1057, 1233  5. This is the first Resurrection; spoken of the calling of the Gentiles. 1057, 1105  7, 8. When the thousand years are expired, Satan shall be loosed out of his prison, and shall go about to deceive the Nations. Interpreted as fulfilled in the depth of Popery. 1057   Gog; an Enemy to true Religion. 1247 22. 20. Behold I come quickly. 626   

An Appendix of some Places of Scripture differently Read from the ordinary Translation.  

GENESIS.  Ch. vers.  Page 1. 2. THE Spirit of God was carried upon the face of the waters. 643  14. Let there be Light-fats (or Light-vessels) in the Firmament. 1285 4. 1. Eve conceived and brought forth Cain, and said, I have possessed (or obtained) a Man, the Lord. 792 
DEUTERONOMY.  Ch. vers.  Page 27. 4. IN Mount Gerizzim; so read by the Samaritan Version. 540 33. 2. From his right hand went the fire of a Law for them. 1227 
JOSHUA.  Ch. vers.  Page 15. 61, 62. DIfferently read by the Greek Interpreters. 499 
JUDGES.  Ch. vers.  Page 4. 5. The Chaldee reads; Deborah had white dust in the King's Mountains. 12 16. 3. He carried them to the top of a Mountainous place which is before Hebron▪ 12 21. 19, etc. The Daughters go over to the enemy. 537 
2 KINGS.  Ch. vers.  Page 17. 18. THAT when my Master went, etc. 409 
JOB.  Ch. vers.  Page 19 25. I Know that my Redeemer liveth, and he shall arise from the dust another, etc. ●91  

ECCLESIASTES.  Ch. vers.  Page 12. 11. AS nails fastened by those that gather the flock into the fold. 575 
ISAIAH.  Ch. vers.  Page 10. 32. HOW the Chaldee Paraphrast, Kimchi and jarchi, read it. 42 11. 2. He shall make him quick of scent in the fear of the Lord. 655 15. 5. An Heifer of three years. An Heifer in his third year. A great Heifer of three years old, etc. 502 
MARK.  Ch. vers.  Page 1. 2. IN Esaias the Prophet. 331, 332 
JOHN.  Ch. vers.  Page 2. 20. Forty and six years hath this Temple been in building. 529, 530 3. 19 That the times of refreshing may come. 650, 651 5. 39 Ye search the Scriptures. 550 
ACTS.  Ch. vers.  Page 23. 5. I Know not that there is an High Priest. 1289, 1290 
JEREMIAH.  Ch. vers.  Page 48. 34. THE Heifer being in his third year. 502 
DANIEL.  Ch. vers.  Page 9 27. EVEN by the Wing (or Army) of abominations making desolate. 242 
HOSEA.  Ch. vers.  Page 13. 14. WHere is thy revenge, O death? 792 
ROMANS.  Ch. vers.  Page 4. 11. A Seal of the righteousness of Faith, which should hereafter be in uncircumcision. 761 6. 17. You have obeyed from your Heart that form of Doctrine, whereunto you were delivered. 1245 
TITUS.  Ch. vers.  Page 1. 2. WHICH God hath promised before the times of the jewish ages. 767.   

A Second Table to the Second Volume, containing the AUTHORS, or their WORKS Quoted therein.  

A.  
ABen Ezra.  
Adrichomius.  
Aelianus Spartianus.  
Aethicus.  
Agadah.  
Alphesius.  
Ambrose.  
Ammonius.  
Antoninus.  
Apolinaris.  
Appianus.  
Aquila.  
Aristeas.  
Aristophanes.  
Aruch, or Author of the Aruch.  
Athanasius.  
Athenaeus.  
Augustine, or Austin.  
Author of juchasin.   

B.  
BAal Turim.  
Baronius.  
Benjamin.  
Beza.  
Bible's 

Complutensian.  
English.  
French.  
Italian.  
Polyglot.  
Septuagint.  
Vulgar.    
Biddulph.  
Bochart.  
Book of Ben sirach.  
Borchard.  
Bostrensis, Titus.  
Breidenbach.  
Broughton.  
Buxtorf, or Buxtorsius.   

C.  
CAldee Paraphrase, and Paraphrast.  
Camerarius.  
Caninius.  
Capellus, Ludovicus.  
Carthusianus.  
Carthusiensis.  
Carthwright.  
Caesar.  
Chrysostom.  
Cippi Hebraici, or Collector of the Hebrew Cippi.  
Clopenberg.  
Copy 

Alexandrian.  
Complutensian.  
Old Testament.  
Roman.    
Cordus.  
Cyril, St.   

D.  
DE Dieu, Ludovicus.  
Diodorus Siculus.  
Dion, or Dion Cassius.  
Dionysius.  
Drusius.   

E.  
EPiphanius.  
Erasmus.  
Erpenius.  
Eulogius.  
Eupolemeus.  
Eusebius.  
Eustathius.   

G.  
GEmarists.  
Gemera of 

Babylon.  
jerusalem.    
Gregory Nyssen.  
Gulielmus Tyrius.   

H.  
HAddarson.  
Heinsius.  
Heptaglot Lexicon.  
Herodotus.  
Hierom, or Jerome.  
Holstein, Luke.  
Homer.  
Hottinger.   

I.  
JAcob ben Dositheus.  
jarchi.  
jeremiah Bar Abba.  
Jerome, or Hierom.  
jewish Records.  
jews Pandects.  
Ignatius Martyr.  
Interpreter 

Arabic.  
Italian.  
Latin.  
Persian.  
Samaritan.  
Syriack.    
jonathan.  
josephus.  
juchas.  
julian.  
julius Capitolinus.  
justinian.  
justin Martyr.  
Irenaeus.   

K.  
KImchi David: or Kimchius.   

L.  
LAmpridius.  
Leunclavius.  
Lexicographers  
Lexicon Heptaglotton.  
Lyphius.  
Lyra, or Lyranus.   

M.  
MAccabees.  
Maimonides.  
Manuscript, Alexandrian.  
Marcellinus.  
Mazoreth.  
Mela, or Pomponius Mela.  
Menander.  
Micra.  
Midras' Tillen.  
Mishneh.  
Moed Katon.  
Morney.   

N.  
NAzianzen.  
Nobilius.  
Nonnus.  
Notitia Imperii.   

O.  
OLivar, or Olivares.  
Onkelos.   

P.  
PAncirollus.  
Pausanias.  
Pentateuch, Samaritan.  
Petavius.  
Philo judeus.  
Philostratus.  
Photius.  
Phrynicus.  
Pliny.  
Pocock.  
Polyglot Bible.  
Primasius.  
Ptolemy.   

R.  
RAbban Simeon ben Eliezer.  
Rabban Simeon ben Gamaliel  
Rabbi 

Akibah.  
Barachiah.  
Chaijah.  
David.  
Eliezer.  
jochanan.  
johanan.  
josah.  
jotten.  
judah.  
Meir.  
Nathan.  
Nissen.  
Saadia.  
Simeon ben jochai.  
Solomon.  
Suaida.    
Rabbins.  
Rambam.  
Rhemists.   

S.  
SAligniac.  
Samaritan Pentateuch.  
Scaliger.  
Sedulius.  
Seneca.  
Septuagint.  
Sigeverts Chronicle  
Solinus, Polyhistor.  
Sozomen.  
Spartianus.  
Strabo.  
Symmachus.  
Syracides.   

T.  
TAcitus.  
Talmud of 

Babylon.  
jerusalem.    
Talmudists.  
Tanchum.  
Targum of 

jerusalem.  
jonathan.    
Targumists.  
Tatianus.  
Tertullian.  
Theodoret.  
Theodosius.  
Theophilus.  
Titus Bostrensis.  
Translation 

Arabic.  
Beza's.  
English.  
Erasmus'.  
French.  
Greek, or Seventy's.  
Interliniary.  
Italian.  
Samaritan.  
Syriack.  
Vulgar, or Latin.    
Trebellius Pollio.   

V  
Version 

Arabic.  
Beza's.  
English.  
Erasmus'.  
French.  
Greek, or Seventy's.  
Interlineary.  
Italian.  
Samaritan.  
Syriack.  
Vulgar, or Latin.     

X.  
XEenophon.  
Xylander.   

Z.  
ZOhar.    

A Third Table to the Second Volume of HEBREW words, etc. and of GREEK words annexed; in both which the words are less or more Explained, or Illustrated.  

א.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is frequently enough cut off from the beginning of several words. Page 580  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of a Natural and of a Civil Father. 354, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is (an high Father) why changed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is (the Father of a great multitude.) 1076  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of the jews concerning sin done wilfully. 1095  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of the jews, concerning sin done ignorantly. 1095  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth, supposed by the jews to be the Seal of God. 551  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I, rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 568  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nose, Nostrils, anger. 602   

ב.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alternately used. p. 491, 501. It is changed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack. Page 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel, for a City and a Country. 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethphage, how within Jerusalem. 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle, used for a Person famous for life or knowledge. 550  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of Galilee. 57  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Been Hashmashuth, what? 167  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son of the Covenant. 1126  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitate 1125   

ג.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gab, surface, pavement. Page 615  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ much. 264   

ד.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word, the Plague. Page 792  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ much. 264  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a more narrow search into the Scriptures. 550   

ה.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He, being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world. Page 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountainous Country of Judah, what? 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot, a word very usual among the Rabbins, what? 786  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundate nos, rendered, be clean, Gen. 35. 2. 1132  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Judging ourselves, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Depending upon grace, why Prayer is so called. 1136   

ו.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May be rendered either And, or Or, Page 1215   

ח.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth, changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He, destroys the World. Page 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan Hacconeseth, that is, The Overseer of the Congregation; the Minister of every Synagogue was so called. 1041  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaf, and Dumb. 210  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem, the same with Anathema. 795   

י  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jod, its eternal duration, whence? Page 137, 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea, thus rendered by very many Versions, but to be corrected. 19  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Sodom, what? 6   

כ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a coast, etc. Page 311  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Hexiographa, or that Third Part of the Bible which the Jews refused to read in their Synagogues. 1101  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven, or in the common Speech of the Jews, cutting off. 1095  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All creatures, used for all Men, or Nations among the Jews. 1149  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Tebi, what? 18  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Lodim, what? 18  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Salama, what? 55  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished. 333, 334  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thrones were cast down, an Interpretation by many, but to be wondered at. 220   

ל.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Lydda. Page 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we have not liberty, power, or privilege. 1111   

מ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alternately used, Page 491, 501 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it signify both strength and mind? 424, 425  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common in the Schools, yea, used a thousand times by some of the Jewish Writers. 786, 1155  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how tolerated among the Jews. 759  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hand, 338  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt Fish, so rendered from the Aruch. 198  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Woman bringing forth an abortive. 789  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An holy Convocation, rendered by the Seventy Interpreters, called Holy. 740  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libertines, what they were. 663   

נ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun, is inverted in two places in the Book of Numbers, the supposed Reasons are laid down. Page 483  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for one whose testimony may be taken. 558  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estranged, or turned backward. 1137  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His knowledge is snatched away, 337  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Talmudick Girdle of the Land, what? 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variously interpreted. 236  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely Birth. 789   

ע  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain, is of no sound with some. Page 60. It is sometimes changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64▪ It is twice cut off from the end of words, to show the greater Emphasis. p. 97. Sometimes it's changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Chaldeans. Page 802  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onoth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onah, what? 191, 192  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguished. 333, 334  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Hebraising Jews for the Feast of Pentecost. 641  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eaten up with some malady, etc. 1192   

פ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Letter is sometimes changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Jews using the Syriack Language. Page 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that certain Saint, etc. 1250  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paras, was the space of fifteen days before any of the Jews Feasts. 635  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastors, the chief Magistrates of the Jews being so called. 1059  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Pethor, mentioned Numb. 22. 5. was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bosor, mentioned 2 Pet 2. 15. 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for one that was teaching. 435   

צ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness, commonly used and understood by the Jews for the giving of Alms. Page 432  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zophim, or Scopo; the reason of the name 41   

ק  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Rekam, why? Page 8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for a thing devoted. 201   

ר  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the end, what? Page 565  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh, by the Eastern Interpreters, why? 8   

ש  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often changed by the Chaldeans into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. 802. and into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 81  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several places does not denote extreme drunkenness. 776  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of sores, etc. 1192  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of Friend or Companion it signified among the Jews? 527  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel or Messenger of the Congregation, so was the Minister of every Synagogue called. 1041  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine presence, this the Sanhedrim accounted to be always near the Altar in the Temple; therefore they used to sit near it, and, while they continued there, durst not but do Justice. Page 1116   

ת  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau, this Letter is sometimes changed by the Jews using the Syriack into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Page 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always one Learned, but one that gives himself to it; contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1124  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be prayed in the plural number, though he that prayed was alone by himself. 1139    

The TABLE of the GREEK words, Explained or Illustrated, in the Second Volume.  

Α.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy, frequently taken for those that profess Christianity. Page 759  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks, and Inferi among the Latins, do comprehend the estate both of the blessed, and of the damned. 458, 478, 646  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hurt, and also to deal unjustly. 451, 452  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Age; in the Scripture very ordinarily is the Jewish age. p. 767. So by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the end of the Jewish age▪ or world. 438  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwillingly, used for ignorantly; Numb. 15. 27. 1096  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, branch, bud, spring; used by the Seventy for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps, such as assisted the Apostles. 781  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above, signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Heaven. 376  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Killed, signifies a death by the sword. 228  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum; what? 24  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether to be rendered High Priest? 698  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until, in what sense to be understood. 470   

Β.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what, and whence derived? Page 352  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how possible to be put one for the other. 491, 492  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned, 2 Pet. 2 15. illustrated. 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Councillors, what? 358   

Γ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coffer or chest for money. Page 588  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Scribe, what? 742   

Δ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used for supplications. Page 427  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illustrated. 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Didrachma▪ tribute-money, to be understood of the Half Shekel. 211, 212  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just, gentle, merciful. 100  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what? How mistaken by the Vulgar. 379  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing devoted to sacred use. 200, 201. A Gift, known, and common among the Talmudists. 345  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power, very usually referred to Miracles, not to Discipline. Page 750   

Ε.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes is rendered from the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I. Page 568  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beat, what? 228  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one, limited. 1157  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what? 1144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an untimely birth, used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 789  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully, how to be interpreted, Heb. 10. 26. 1096  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stoned, what? 228  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the writings of the Apostles frequently denotes the Gentiles as well as the Greeks. 558  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may signify that which is over and above, or all that you have. 432  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take away. 752  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is too much transported. 337, 338  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may, or let me. 646  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those without, in Jewish speech signified the Gentiles. 339  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, command, answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 757  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports the Country, as well as the Desert. 113  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is it, or what is to be done? it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word used a thousand times among the Jewish Writers. 786, 1155  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what in the Seventy. 689   

Η.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he loved him, put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he persuaded him. Page 596   

Ι.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for, Men of no degree or quality, mere vulgar Persons. p. 653. Private Persons, Members of the Church, distinguished from Ministers, very usual among the Rabbins p. 786. Rendered unlearned, 1 Cor. 14. 16. Page 1156  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot and Tittle, that they shall not perish in the Law. 137, to 139   

Κ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes remorse or compunction in the Seventy. Page 711, 712  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Antipatris. 55  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Title, the duration of the Tittles of the Hebrew Language. Page 137, 140  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Place? 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communion, among the Jews this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixing; the manner and sense of which is showed out of the Jewish Writers. 768  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a peculiar propriety in Sacred Writ, which it hath not in profane Authors, importing the Nations, not Jewish. p. 438. Thus the Jewish Schools also used it. 534, 535  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, creature, for the Gentile world. 1147, 1149  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimates a deep and profound reach, answering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudent counsels. 781, 782  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Cymbal, what kind of Instrument? 782  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distinguished. 333, 334   

Λ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say, how rendered by many Versions. Page 359   

Μ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies bring them into learn, to be Disciples, Scholars. Page 1124  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes inward vanity and emptiness of mind. 708  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is drunk, may bear a favourable interpretation. 776  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, does very well express the sense of true Repentance, with respect to the Jews. 114  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for henceforward or hereafter. 692  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sabbath after, or the week between the two Sabbaths. 692  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of Souls, that is, of holy Souls into other Bodies; was the opinion of the Pharisees. 569  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to be distinguished from a smaller sort of Mills used by the Jews. 213   

Ν.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lawyer, was a Doctor of Traditions. Page 434  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Teacher of the Law, was a more profound traditionary Doctor of the Law then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was, etc. 434   

Ξ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, P●ts, what, and whence derived? Page 345   

Ο.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that weight, and the sin that doth so easily beset us; what the meaning, referring to the Jews, to whom it was writ. Page 1145  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those without, in Jewish speech were the Gentiles. 339  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of little faith, what? Page 162  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Coast, what? 311  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true holiness, and the holiness of truth. 1152  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the night. 271  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, how used? 415   

Π.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Advocate, Comforter, the Jews expected their Messiah under this Title. Page 600  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence derived, it signifies equally Consolation and Exhortation. 655  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Apartment, into which the High Priest betook himself for some time before the day of Atonement. 554  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture, and the Jewish Writers, is used for the Gentiles, or the Heathen World. 708  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what, and whence derived. 352  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 31. diversely construed. 1101  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are distinguished. 333, 334  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that wicked one; why the Devil is so called. 1306  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apartment, etc. as under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which see, but six words foregoing.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comprehends singing of Psalms, and Preaching, as well as Revelation in order to Prophesy. 785  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fift, how understood. 344, 345  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tower of Strato, what? 54  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to burn; a Jewish story upon it. 758   

Σ  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Sabbath after the second, or the second Sabbath after the first; what? Page 184  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scopo, the Viewer, what? 41  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wise Man, what? 742  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to be the Greek rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much used among the Talmudists. 164  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have deal, to borrow for use, etc. 539  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Disputer, what? 742  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly. 635  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, companying, or mixing together, put for a more intimate friendship or alliance. Page 751  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fifty Copies of the Gospel, what they were. 1079   

Τ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it? or what is to be done? it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used exceeding often in the Talmud and in Tanchum. Page 786, 1155  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exchangers, what? 248   

Υ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adoption of the Body, or the Adoption of the Soul; what? Page 1149, 1150  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Son, put for Messiah very frequently. Page 351  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what, and how translated. 1159, 1160  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the dead. 790   

Φ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frequently denotes sinful corruption. 708, 709  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lights, the Jewish Feast of Dedication so called, and why? 1039   

Ω  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautiful, whence derived, and what Gate of the Temple was signified by it? Page 649    

THE Fourth TABLE, or Alphabetical Index, is of Things or Principal Matters, contained in the Second Volume.  

A.  
ABEL, what? Page 367  
Abilene, what? 366, 367  
Abraham's Bosom, a Jewish Phrase for an hap py state. p. 455, 456. The ridiculous Notion the Rhemists have upon it. p. 455. Son of Abraham, by Faith and Nature; what? p. 467. Abraham's Seed, the being of it, much gloried in by the Jews. p. 566. Several things of Abraham's History. p. 665. What he bought in the Land of Canaan? 669, 670  
Absolom was a Nazarite, and for that reason wore long hair. 774  
Acceptance with God, and coming to him, is only through Christ. 1261, 1262  
Achzib, (it and Chezib, changed into Ecdippa) the Name of a place. 61  
Acon, is a City of Galilee, where there was a Bath of Venus. 60  
Actings of God extraordinary, are not men's ordinary Rule. 1276  
Adam, the City, was in Perea, this was the Centural Place, where the waters parted when Israel entered Jordan. 82  
Adam, although at first holy, yet had not the Spirit of Revelation. p. 1046. He had not the Spirit of Sanctification, nor of Prophecy. p. 1150. Before his fall, he is compared with a Believer sanctified. p. 1152, 1153. The fall of Adam, and the fall of Angels compared together. p. 1285. His Story is all wonder. p. 1303. Adam and Eve believed, and obtained Life. p. 1303. A view of their Story in nine Particulars. p. 1303, 1304. The means of their believing, and their condition under believing. p. 1304. Adam fell on the sixth Day of the Creation, viz. on the Day he was created. p. 1323. The proof of this. p. 1323, 1324. He was created about nine a Clock in the Morning, fell about Noon, Christ was promised about three a Clock in the Afternoon. p. 1324. A new Creation, or Redemption was performed on the day that Adam was created. p. 1325. Adam's first Sermon to his family, the matter of it supposed. p. 1327. Adam not created mortal, against the Socinians. 1353  
Adoption, or Sonship, as referring to God; how understood by the Jews. 521, 533  
Adulteress, how punished. 563  
Adultery, the only case in which Christ permitted a Bill of divorce. p. 148. The Divine Laws concerning it. p. 218. How does the Law of Death for Adultery, and that of Divorce, consist together? p. 218. Adultery, practised (probably in the Temple Court of the Jews in our Saviour's time, p. 1080. The story of the Adulterous Woman (recorded John the 8.) left out of some of the Ancient Greek Testaments, and the first Printed Syriack, and also some Latin Translations, and the reason of this omission. p. 1079, 1080. Adultery, is so common among the Jews, that the custom of trying the Adulterous Woman by bitter water (mentioned Numb. 5.) was omitted, the pretended reason for this omission. 1080, 1111  
Affairs, and Times of Men, how God knows, and dates them. 1250, etc.  
Affliction of the people of God, the duration of it, is determined by the Lord. 1248, to 1251  
Agapae, or Love Feast, they were appendages to the Lords Supper, also they were when strangers were entertained in each Church, at the cost of the Church. Page 774, to 776  
Age of Man, the several abatements of it as to length; at what time these abatements were made. 1066  
Aleph, and Ain, The mystical Jewish Doctors did not distinguish them. 79  
Alms, why taken for Righteousness. p. 153, etc. The ordinary Alms of the Jews is divided into three parts; what they put into the Alms Dish for the Poor of the World? What into the Chest for the Poor of the City only? What they lest in the field ungathered? Whether a Trumpet was sounded when they did their Alms? p. 154. 155. Alms given to the Poor, of what nature they were to be. 467  
Almon, and Alemoth, the same. 42  
Altar, the Rings, and the Laver thereof, described, p. 33, 34. What it was to leave a gift before the Altar? p. 143. When or at what time the Ashes were swept off it? p. 618. The several Offices belonging to it. p. 765. The zeal of the Officers to serve at it. p. 765. The custom of fetching water at the Fountain Siloam and pouring it on the Altar, what it signified. p. 1039. Altar, put for the Communion Table, but in a wrong sense. p. 1259. Altar, put for Christ, how? 1259, 1260  
Amana, or Amanah, a Mountain, and a River. 62  
Amen verily, why so much used by Christ? p. 137. Why used double, and single. p. 533. All used Amen after Prayer or Thanksgiving. p. 786. But not in the Temple, for there they used another Clause instead of it. p. 1139. Orphan Amen, was when he that answered Amen knew not what he answered to. 786  
Annulets, Charms, Muttering, Exorcisms, what? 243  
Anabaptists, refuted. 1125, 1127, 1128, 1133  
Ananias, the madness of his sin, his degree supposed to be higher than the Vulgar. p. 655, 656. Two of the Name, one famous. 698  
Anathema, sounds all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem, it's taken in a threefold sense. p. 795. To be Anathema from Christ, what? 1295, 1296  
Angels, Doemons, and Spirits distinguished, among the Jews. p. 483. Angels for Prophets and Ministers. p. 674. Angels sometimes, put on the shape of Men. p. 683, 684. Angels foolishly denied by the Sadducees, p. 702, 1282, etc. The Jews called evil Angels Destroyer's, or Angels of Death; and good Angels, Ministering Angels. p. 767 Angels put for Devils. p. 754. Angels put for Devils, Ministers, and Messengers. p. 773. Angels, sight for the Church of God. p. 1163. The Devil is called the Angel of Death by the Jews. p. 1209. Christ is called the Angel by Stephen (the Proto-Martyr) upon the account of his delivering the Law on Mount Sinai, this proves him to be God against the Arian, and Socinian. p. 1229. Angel, and Angels, for Christ, Prophets, and Ministers. p. 1229. Why in some cases they are ranked with Christ, and God. p. 1268. Angels, can will nothing but as God willeth. 1268. The Fall of Angels, and the Fall of Adam; compared together. p. 1285. Angels in probability were created the first Day with the Heavens. p. 1323, 1324. They fell not before Man was created. 1324  
Anger or wrath of God, this Christ did not undergo, but only the Justice of God in his sufferings. 1348, 1349, 1350  
Anointing of Bodies and Heads among the Jews, had a threefold reason; used for superstition little differing from a magical Design. p. 161, 162. The Anointing mentioned in the Epistle of James, was for health, but opposed to the Magical Anointing of the Jews. p. 162. Anointing with precious Ointment; when, and wherefore used. p. 352. Anointing with Oil, was a Medicine to cure the sick. Page 342  
Antichrist, Rome Heathen could not be Antichrist, because the Character of Antichrist is Apostasy. p. 1168. Antichrist is two fold. p. 1200. How to discover the Antichrist, that was to be in aftertimes. 1200  
Antinomians say, that Believers are not punished for sin; a false opinion. 1226  
Antiochus and Epiphanes, the bloodiest enemies that the People of the Jews, and their Religion ever had. 513  
Antipatris, the Name, the Situation, almost in all Maps mistaken; some History concerning it. 55, 56  
Apamia, the Sea of it, what upon conjecture. 63  
Apparitions of the Souls of Men, (or Spectra) after death believed by the Jews. 483, 1283  
Apostasy of the Jews caused chief by false Teachers. p. 1044. The sad fruits of Apostasy. 1181, 1182  
Apostles, had a power of inflicting Death, and giving the Holy Ghost. 622, 623  
Arad, Ascalon bears great affinity to it. 14, 15  
Arbel, a City of Galilee, between Zippor and Tiberias. 77  
Ark of the Covenant, why so called. 1068, 1069, 1070  
Ascalon, a place now of no note, but once was venerable; how far from Jerusalem? It bears a great affinity with Arad, and Gerar, a famous story of eight Witches, there. 14, 15  
Ashdod's Language, what? 505  
Ashes of the red Cow, which were most purifying, when sprinkled, what? 37  
Astarch, was the setter forth of the Games. 790, 791  
Asmodeus, what sort of Devil, he was the Author of Apostasy. 429, 430  
Asphaltites, the extent of it. p. 6. The Coast of it. 7, 296  
Assembly of Twenty three, was held in the Gate of Susan. 512  
Assizes, are an assurance, and a fit representation of the last Judgement. 1104, 1117, 1119  
Assyrian Tongue, or Language, not the Original of the Old Testament. 138, 139  
Atonement, how the High Priest prepared himself (with the help of others) for the day of Atonement. p. 554, 555. The Atonement or Ransom for Souls, how much, and for what end? p. 1204, 1205, 1208. And at what time it was paid? p. 1205. And why the Poor therein was to give as much as the Rich. p. 1207. And why the Poor in worldly matters gave more than the Rich did in that which referred to God. 1207  
Attributes, God acteth not any of his Attributes according to the utmost extent of their infiniteness, proved by many instances. 1063  
Aven, a term blasphemously used of Christ. 533  
Avites, (the Country) a part of the new Idumea, called sometimes Hazerin, sometimes Shur. 292  
Auranitis, and Hauran; what the Name, where the Place? 364, 365   

B.  
BAAL, changed in the Names of Men into Bosheth, which signifies shame, in detestation of Idolatry. Page 1315  
Baalath, or Baale; what? 42  
Babylon, Hebrews in Babylon (and the adjacent Countries) were supposed by the Jews to be vastly numerous and of a purer and more noble Blood, than those that went up from thence, p. 799. They had three Universities in Babylon; the Ten Tribes were placed in Assyria, and Babylon. p. 800, 801. Peter Preached the Gospel in Babylon. p. 802. Babylon put for Rome. p. 1141. Why Saint John in the Revelation calls Rome so, rather than by its own proper Name. p. 1143. Peter wrote his Epistle from Babylon in Chaldea, and not from Rome as some would have. p. 1144. Peter died there. Page 1144  
Bahurim, a Levitical City; Alm●n and Alemoth the same. 42  
Balaam, what was his way, and wages, and what the way of his Followers? p 1180, 1181. Balaam is described by his Parentage, and by his Qualities. 1180  
Balaamites impudently opposed the Decree of the Apostles. 697  
Baptism, whence it came to pass that the Baptism of John was so readily received. p. 116, 117. Baptism had been constantly used among the Jews from the days of Jacob, and that for the same end for which we now use it, viz. as an Entrance into the Church, and not only of Proselytes but of all Israel. p. 117, 118. The Jews Baptised also young Children (for the most part) with their Parents. p. 118. So did John and the Apostles. p. 118, 119, 122. The Manner and Form which John used in Baptism. p. 119. The use of Witnesses at Baptism, was only for them that had no Parents to present them. p. 118, 119. The Baptism of Procelytes, with its circumstances, p. 117, to 112. The Baptism of John compared with the Baptism of the Jewish Procelytes, and ours with them both. p. 120, 121, 122. Among other things dipping is discoursed. p. 120, 121, 122. Dipping in Baptism endeavoured to be laid aside, because it caused the Women of Galilee to be Barren. p. 121, 122. Why Sprinkling was used in stead of Dipping. p. 121. Infant Baptism argued for. p. 273, 274. At first Baptism was in the Name of Jesus, why? p. 274, 275. Afterward in the Name of the Trinity, why? p. 275. Baptism without Circumcision gave a right to the Passover. p. 353. Baptism in the Name of Jesus, only among the Jews, and why? p. 647. Baptism taken for Martyrdom. p. 789. Baptism used in the Jewish Church, for Introduction and Admission, many Generations before John the Baptist was born. p. 1040, 1132. Baptism, four times established. p. 1122. Why there is no particular Precept in Scripture for Infant Baptism. p. 1128, 1133. The difference between the Primitive, and the Gospel Institution of it. p. 1125, 1127, 1128. Baptism to be administered before Teaching. p. 273. The same proved from Matth. 28. 19 p. 1124. The several ends of Baptism as a Sacrament. p. 273, 1125, 1126. Three Forms of it used for Introduction. p. 1129. How John the Baptist did Baptise in the Name of the Messiah coming. 1129. Why the Apostles Baptised at first in the Name of Jesus only. p. 1129. Baptism was no new thing in our Saviour's days. p. 1128, 1132, 1133. Baptism, its vow whether obligatory to Infants? p. 1221. Baptism belongs to Children, they being part of their Parents. 1318  
Barbarians, the Greeks call all Country's Barbarians but their own. 704  
Barber, an odd story of a Barber cutting the throats of many Jews. 774  
Barjesus and Elymas the same, the reason of the two Names, and what they both signify. p. 687, 1192. His wickedness, and method of perverting the ways of the Lord. 1192, 1193  
Bartimai (Bartimeus) may be rendered a Son of admiration or of profit, etc. 348  
Batanea for Bashan. 81, 82  
Bath Kol, or voice from Heaven which the Jews pretended to, upon the ceasing of the Prophecies, Urim and Thummim, were either Jewish Tables or Devilish witchcraft. p. 128, 129. A story of Bath Kol. p. 181. Bath Kol the Daughter of Thunder. p. 337. It was used for a Testimony from Heaven, but was indeed performed by Magic Art. 345  
Bath of Venus, in Aeeon. Page 60  
Baths, warm Baths of Tiberias, of good use. 69  
Bathurseans, frequently mentioned in the Jewish Writings, what they were? 702  
Be Abidan, an House, or Temple, how used? 795  
Beelzebub, the right readings of it is Beelzebul; what? And why the chiefest of the Devils? 188, 189, 429  
Beggars among the Jews, what Form of words they used in begging. 579  
Beginning and the end, as referring things to be debated or explained, what? 565, 566  
Believers, punished for sin, and how or for what end? 1226  
Believing in Christ, and coming to him, how distinguished? p. 1261, 1262. Believing, & obeying not to be separated. 1263  
Bell, a little Bell in the Temple gave notice when they entered upon their Services. p. 380, 381. Upon the hearing of which the Priests, Levites, and People got themselves into their distinct Postures and Places of Service. 380, 381  
Benches of Judicature, their Order and Degrees among the Jews. 755  
Ben Cozi●a, the Pseudo-Messiah of the Jews, the reason on which they rejected him. 543  
Ben Nezer, was a Thief or Robber, that raised himself to a sort of a Kingdom, by taking of Cities; it's also taken for that Kingdom. 496  
Ben Satda, or Stada, a contumelious and blasphemous Name given by the Jewish Writers to Jesus Christ, whom they make a Magician, and that he brought that Art out of Egypt with him. 189, 270  
Beor, and Pethor changed into Bosor, three things observed from it. 1144, 1180  
Berurea, the Wife of Rabbi Meir, was a learned Woman. p. 543. Supposed by some to be that Samaritan Woman, which conversed with our Saviour. 543  
Betar, a City not mentioned in the Scriptures, but much among the Talmudick Writings; called Bitter, or Bither among the Christians. 48, 49  
Bethabara, Bethamerah, Bethany, what, and how used for the same place? 491, 492, 493, 494  
Pethany, and Bethhene, the same. p. 40. Bethany, is put for that part of Mount Olivet which lay furthest from Jerusalem, being one mile off, but the Town of Bethany was twice as far off. 485  
Bethaven, there were two of the Name. 20  
Beth-cerem, whether not Beth-haccerem? 51  
Beth Chadulo, three miles from Jerusalem; what? 50  
Bethel, first called Luz; sometimes Bethaven, where situated. 20  
Bethesdas Pool, in it Men, not Beasts, were washed. p. 545 It was made of an healing quality by the help of an Angel, about the days of Christ's being on Earth, but how long before or after we know not. 546, 547  
Beth Gubrin, what place? 317  
Beth-horan, though there were two places of this Name in the Old Testament, yet we find but one under the second Temple; several Histories referring to it, the way from Jerusalem to it. 19  
Beth Maron the Town, where situate. 515  
Beth-Meon, distant from Tiberias four Furlongs, the Maps place it too remote. 71  
Beth Midras', or Beth Midrash, was an upper Room like a Divinity School or Chappel, near a kin to a Synagogue, being the House of the Rabbin, common for any use; here the Disciples of the Rabbins met; and the like afterwards the Disciples of the Primitive Church met in the House of some Doctor or Minister. 638, 795  
Bethphage, was reckoned as within Jerusalem; which shows the error of the most Maps, as also of the Description of the Place among Historians, and Travellers. p. 36. The derivation of the word Bethphage; where it is shown how it agrees with its being within Jerusalem. 37  
Bethsaida, after rebuilt by Philip, was called Julias. 83  
Bethshan, the beginning of Galilee, a most fruitful pleasant place. p. 57 Now called Scythopolis, a City of Decapolis. p. 315. Where situate. Page 493  
Bible, Hebrew, some would have the Hebrew Bible corrected by the Greek Version, and contend that those Interpreters were inspired. p. 710, 711, 712. The Hebrew Bible was ever read in the Synagogues of the Hebrews. p. 802. The Jews thought not so honourably of any Version as they did of the Hebrew Bible. 803, 804, 805  
Bigamy, and Polygamy, forbidden. 696  
Bill of Divorce, its manner of giving, with a Copy of such a Bill how confirmed; how it was delivered? p. 147, 148 Christ permits not Divorce except in case of Adultery, the only case in which Christ permitted a Bill of Divorce. 148  
Binding, and Losing, a very usual Phrase in the Jewish Schools; spoken of Things, not of Persons; Thirty Instances out of the Jewish Writers. p. 205, 206, 207. Reduced to the Gospel State. p. 207. Remitting of sins is quite another thing, this belongs to Persons, that to Doctrine. 207  
Birthdays, the keeping of them was esteemed as a part of Idolatrous Worship. 196  
Bitter-water, for the trial of the Adulteress; the way of using it with the consequence. 563, 564  
Bitur, or Bitar, not the same with Betar. 51  
Blasphemer, he was to be stoned. 579  
Blessing, and Cursing, how practised among the Jews. 136  
Blood, the eating of it prohibited, etc. p. 697. The putting the blood upon the Ear of him that was cleansed of a Leprosy, the way and manner of doing it. p. 1038. The Blood of the Covenant, put for the Blood of Christ. 1254  
Boanerges, what? 336, 337  
Brass piece of Coin, what? 468  
Bread, frequently used by the Jews for Doctrine. 553  
Breaking of Bread, was a Phrase and Custom much in use among the Jews. p. 648. Whether it intended common Bread, or Sacramental Bread among the Primitive Christians? 648  
Bride, and the Children of the Bride-chamber; what their privilege, and business? 172  
Bridge of Jacob over Jordan, where, and why so called? p. 492. There were two Bridges at least over Jordan, besides other passages over it. 492  
Brother, and Neighbour, what the difference between them? 141  
Brothers, younger Brothers; the Lineage or Descent of Christ was most of younger Brothers. 1089, 1090  
Burials, what Music and Mourning was used then? p. 172, 173. How the Jews carried the Corpse to their Burials; little Children were carried in their Arms, all were buried out of the City. 414  
Buried, Criminals were buried in differing places from other Men, and had the stone, wood, sword or rope, wherewith they were executed, buried with them. 676  
Burying Places, were either Common, or Noble and Extraordinary; the Common, were public places, where the mixed Multitudes buried without the City. The Extraordinary, were hewn out in Rocks in their own ground with no little Charge and Art; they buried Men of the same Family altogether; the whole described, with their manner of Burying. p. 89, 90. How far their Burying Places were distant from their Cities? 656   

C.  
CADESH, where seated, and what other Names it had. Page 325  
Cadytis, for Jerusalem, in Herodotus. 302, 303  
Cain, there was another besides him we read of in the beginning of Genesis; also the Name of a Town. p. 329, 330 Cain, his description as to Extraction and Action after he slew his Brother. p. 1307, 1308. His Mark that God set upon him, what? Page 1310  
Cainan, put into the Genealogy by the Seventy Translators without ground from the Hebrew. 401, etc.  
Calling of the Gentiles, why Christ gave a Commission not before, but after his Resurrection for the calling of them. 1123  
Calling of the Jews, expected by some, not probable, and why? 1123  
Callirrhoe, is Lasha. 296  
Campain Country, put sometimes for a Wilderness, sometimes for a Country where the ground was not distinguished by fens. 294, 295  
Cana of Gallilee, its situation. p. 81, 309, 497. It's disputable whether it should be writ with C or K, its situation. 497  
Canaan, what? p. 202. It was only a part of Canaan. p. 328. The earthly Canaan is not to be sought after. 1224  
Candle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle, used for a Person famous for life, or knowledge. 550  
Capernaum, its situation, a City in a pleasant place. p. 72. Where? p. 308. There were two Places of that Name. 496, 497  
Caphar Chittim, the same with Ziddim. 71  
Caphar Hananiah, was the middle of Galilee. 58  
Caphar Karnaim, was of Heathen Jurisdiction. 317  
Caphar Tebi, what Village, and whence the Name? 18  
Caphar Tsemach, something observed about its Name. 316  
Cappadocia, rendered by the Vulgar Palusium, was Sin of old, but in the Talmudists Cappadocia, etc. 290, 291  
Captains of the Temple, what? 471  
Carmel, a mountainous Country. 59  
Casiotis, and Casius, the Mount; where situate, etc. 291  
Castara, what place, and by whom inhabited. 515  
Castor and Pollux, what, how pictured, and how fatal their Feast to the Lacedæmonians. 705, 706  
Caves and Dens, vastly large and very numerous in the Land of Israel; many of these were digged out of Mountains and Rocks by the Gygantick Canaanites, for the use of war. 88, 89  
Causes, capital, the Sanhedrim lost the power of Judging in Capital Causes by their own neglect, being so remiss to the Israelites, with the reason of it. 611, to 614  
Caesarea, how named by Arabians and Jews, how far from Jerusalem; Herod built it after it was destroyed, the Schools and Doctors of the Jews flourished there. 54, 55  
Cesaria Phillippi, where situated. 63, 317  
Chabul, what? 311  
Chagigah, the Festival, this was the second part of the Passover being kept with joy, mirth, and sacrifices. p. 356, etc. Paschal Chagigah, what part of the Passover? When the time of bringing it? 610, 611, 618  
Chains, for the hands used among the Jews. 683  
Chalamish, what place, and by whom inhabited? 515  
Chaldee Language, from their return out of Babylon, was the Jews Mother Tongue. 545  
Chaldee Paraphrast, addeth to the Hebrew Text. 707  
Chaluch was a woollen shirt next the skin, worn by the Jews. 457  
Chamber of the Counsellors and chief Men, what? 358  
Chambers and Gates lying on the South side of the Court of Israel, what? 31, 32  
Chammath, (this is Ammaus of Josephus) so near Tiberias, as to be computed almost one City; computed by some to be the warm Baths of Tiberias. 68, 69, 308  
Chaphar Acon, what? 60  
Chaphenatha, where, and what? 516  
Charity towards our neighbour, is the top of Religion, and a most undoubted sign of love to God. p. 219. Saint Paul had three steps or degrees in his Charity. 1300  
Charms, Muttering, Exorcisms, etc. were several sorts of Enchantments, practised by Jews. 243  
Chel, was the second Enclosure about the Temple. 29, 30  
Chephar, what place, and by whom inhabited. 515  
Cheth and He, Aleph and Ain, the Mystical Jewish Doctors did not distinguish them. 79  
Chethib and Keri, are the differing Readins of the Hebrew Text. 139, 140  
Chezib, it and Achzib changed into Ecdippa; the name of a place. 61  
Chief Men and Counsellors their Chambers, what? 358  
Chijun, or Remphan, or Rephan, what? etc. 673  
Child, a Child with two Bodies from the Navel upward, which acted as two Children, etc. born at Emmaus. 373  
Children, were born and brought up in some Courts (near the Temple) under ground, to be made fit to sprinkle the Purifying water. p. 34. Little Children admitted Disciples by Christ. p. 219. Among the Jews when Children were grown to twelve years of age, they were put close upon business, both Secular, and Divine. p. 394. Children born crooked, maimed or defective according to some sin of the Parents, was the Opinion of the Jews. p. 568. Children in the womb supposed by the Jews to be in a capacity to commit some sin. p. 569, 570. Holy Children, a term for such as are born of Christian Parents. p. 759, 760. Why Children were, and are to be baptised? p. 1125, 1127, 1128 Why there is no particular Precept in Scripture for their Baptism. p. 1128, 1133. Children of the Jewish Proselytes were Baptised in the Jewish Baptism, and why? p. 1128, 1132, 1133. Why Children suffer for their Parent's sin, the Justice thereof. p. 1316, 1317. Good Children (being part of their Parents) are punished for their Parents sins. 1318, 1319  
Children of the Bride-chamber, what their privilege, and business? 172  
Chipper, what place, and by whom inhabited. 515  
Chorazin, where seated. 83, 84  
Christ is added to Jesus in numberless places in the New Testament, to show that Christ was the true Saviour, and that Jesus was the true Messiah. p. 96. Jesus Christ is called the Son of David in a Communion term in the New Testament, the Talmudick Writings also use the same term for the true Messiah. p. 96, 97. Christ was born in the thirty first year of Augustus Caesar. p. 104, 105. In the thirty fifth year of the Reign of Herod. p. 106. In the Month of Tisri, answering our September, at the Feast of Tabernacles. p. 107. This Month Tisri was ennobled before Christ's time by many excellent things done in it. p. 107. He fulfilled the typical Equity of the three great Feasts, Passover, Pentecost and Tabernacles. p. 107. The Jewish Writers seem to intimate the time of Christ's birth. p. 107, 108. There was a general expectation of him when he came. p. 108. Manaben i. e. the Comforter, is taken for Christ. p. 108. He conversed upon Earth two and thirty years and an half. p. 128 Many Miracles were done by him. p 174. Ben Satda, a blasphemous name given by the Jewish Writers to Jesus Christ; whom they make a Magician, etc. p. 189. Signs of Christ's coming, what from the Doctrine of the Jews? p. 240, 241. His coming in Glory and in the Clouds, signify only his taking vengeance on the Jewish Nation. p. 244, 1074. His death, and the manner of it, in several things differed from the Jewish custom in putting Persons to death. p. 266. Christ had Perfections and Excellencies which flowed from the Hypostatical union of the two Natures, and such also as flowed from the Donation and anointing of the Holy Ghost, both mentioned. p. 351, 352. Christ, or Messiah, and the Son of God, are convertible Terms (against the Jews). p. 548, 549. Christ in his Agony and Passion exercised obedience and holiness (not the Divine Power) to bear up under the utmost that an enraged Devil could do. p. 591. Whether God was then angry with him, is questioned. p. 591. Christ's dew, is his quickening Power. p. 691. His Resurrection shows him to be the Messiah. p. 691. His entrance into his public Ministry, and the time of his death, and the several Actions which he did about the time of each, etc. p. 1033. He held communion with the National Church of the Jews in the public Exercise of their Religion; proved by manifold instances. p. 1036, 1037, 1038, 1039, 1040, 1041. He was a Member of the Church of the Jews, proved; and under the obligation of the Law; p. 1037. Yea, he was under the obligation of the Ceremonial Law, and that in three respects. p. 1037. Christ's lineage or descent was most of younger Brothers. p. 1089, 1090. Why Christ was Baptised? p. 1125. Christ conformed to many things received and practised in the Jewish Church and civil converse in several instances. p. 1137, 1139. Christ sets himself against them that set themselves against Religion. p. 1164. Christ sending his Gospel bound the Devil from his former abominable cheating. p. 1171. He delivered the Law on Mount Sinai, and is called the Angel by Stephen (the Proto-Martyr) upon that account; this proves him to be God against the Arian and Socinian. p. 1229. He was sanctified by his own blood. p. 1254. Christ's blood called the blood of the Covenant, and why? p. 1254. He suffered as much as God could put him to suffer, short of his own wrath. p. 1255. The wrath of God not inflicted upon Christ in his sufferings. p. 1255. His victory over Sin and Satan in his sufferings, was by his holiness, not by his Godhead. p. 1255, 1256. The obedience of Christ made his blood justifying and saving. p. 1255. His obedience conquered Satan, and satisfied God. p. 1256. He died merely out of obedience. p. 1257. He was sanctified by his own blood to the Office of Mediator. p. 1254, 1257. Acceptance with God, and coming to him, is only through Christ. p. 1261, 1262. Christ's obedience does not dissolve the obedience of a Christian. p. 1263. What it is to be separate from Christ. p. 1297. The Church of the Jews, was only a Child under age till Christ came. p. 1334. His descent into Hell, the improper meaning as to what the Church of Rome understands by it. p. 1341, to 1347. Where was the Soul of Christ, when separate from the body? p. 1344. His victory and triumph over Devils, what? p. 1345, 1346. His Kingdom began at his Resurrection. p. 1345, 1346. His descent into Hell, is supposed by some to be the Torments he suffered on the Cross. p. 1347. He did not undergo the anger or wrath of God, but the Justice of God in his sufferings. p. 1348, 1349, 1350. It was impossible Christ should suffer the Torments of Hell, or be in the case of the damned. p. 1350. His expiring upon the Cross considered, both in itself and in the manner of it. Page 1354  
Christian Churches, were modelled by our Saviour very near the Platform of the Jewish Synagogue worship. 1041, 1139  
Church of the Jews, Christ had a peculiar care of the Jewish Church (though but too much corrupted) while it was to continue a Church, and therefore sends the Leper to show himself to the Priests. p. 165, 166. How it may be said to have been a National Church. p. 1036. It was only a Child under age till Christ came. p. 1334. Wherein its Childhood did consist. 1334  
Churches in Houses, what? 794, 795  
Churches, Christian Churches, under the Gospel, were by Christ himself and his Apostles modelled very like to the Platform of the Synagogues, and Synagogue worship under the Law; proved in several instances. p. 1041, 1139. The several Ages and Conditions of God's Church from the beginning of the World. p. 1088 Churches in the Apostles days, had many Ministers belonging to each, and the reason of this. 1156, 1157  
Circumcision, at it Children received their Names. p. 387. Circumcision, as given by Moses, gives a right understanding of the Nature of the Sabbath. p. 557. Peter was a Minister of the Circumcision among the Hebrews. p. 741. An Israelite may be a true Israelite, or a Priest a true Priest, without Circumcision. 760, 761  
Cities, of Refuge, their Number and Names. p. 47, 48. Cities of the Levites, the Lands about them large, called their Suburbs; these Cities were Cities of Refuge and Universities. p. 86. A great City was such an one as had a Synagogue in it. p. 87. Not any thing troublesome or stinking were to be near a City. p. 87. Cities, Towns, and Villages; how distinguished. p. 333. 334. What number of Officers in Cities, and what their Places, and Employments. 638  
Cleansing, what the Leper was to do for his cleansing. 165  
Climax of the Tyrians, what place? 61  
Cock-crowing, at what time? p. 262. Whether there were Cocks at Jerusalem, being forbid by their Canons. p. 262 The Jewish Doctors distinguish Cock-crowing, into first, second, and third. 597  
Collections were made by the Jews in foreign Nations for the poor Rabbins dwelling in Judea. 792  
Comforter, was one of the Titles of the Messiah. 600  
Coming of Christ in the Clouds, in his Glory, and in his Kingdom, are used for the Day of his Vengeance on the Jews. 626  
Coming to Christ and believing in him, how distinguished. 1261, 1262  
Commandments or Commands Commands of the second Table chief enjoined in the Gospel, and why? p. 1064, 1114, 1115. God will not have his Commands dallied and trifled withal. p. 1227. Why we are to keep the Commands of God? p. 1130. The Commandments of the Law were given for Gospel ends. 1231  
Communion of the Jews, what? and how made. p. 768. Christ had Communion with the National Church of the Jews in the public Exercise of their Religion; proved by many instances. 1036, 1037, 1039; 1040, 1041  
Confession of sins at the execution and death of Mulefactors (say the Jews) did expiate for their sins. 1275  
Confusion of Languages, was the casting off of the Gentiles, and the confusion of Religion. 644  
Conjuring, so skilful were the Jews in Conjuring, Enchantments, and Sorceries, that they wrought great Signs and Wonders and many villainies thereby. 244  
Conscience, how to clear the state and nature of it, when it is doubting: some heads for such an undertaking hinted. p. 1054: The great power of conviction of Conscience. p. 1082, 1803, 1804. Conscience is an assurance given by God of the last Judgement. 1104, 1119  
Consistories that were of more note out of the Talmud. 85  
Consolation of Israel, It was an usual Oath among the Jews, Let me see the Consolation, or Let me see the Consolation of Israel. 393  
Conviction of Conscience, the great power of it. p. 1082, 1083, 1084  
Corban, signifies a thing devoted and dedicated to sacred use. p. 201. Corban was the Treasury, there was a Corban of Vessels, or Instruments, and a Corban of Money. p. 299. The Corban Chests, how these were employed to buy the daily Sacrifice, and Offerings. p. 300, 301. The Corban Chamber. p. 300, 301. The Corban Chests and the Treasury were in the Court of the Women. p. 301. Corban, a Gift, what? 345  
Corinth, where seated? 737  
Covenant, the blood of it, put for the blood of Christ. 1254  
Covenant of Grace, Souls raised in the first and second Resurrection by the virtue of this, but not alike. p. 1235. The Tenor and virtue of this Covenant distinguished. 1236  
Covetousness, called an evil Eye. 162. What it caused Balaam to do, what he got by it, and how many Israelites were destroyed by it, p. 1181. The sad fruits of Covetousness, and Apostasle. 1181, 1182  
Councillors Chamber, what? 358  
Council of the Jews, of what Authority in the time of Christ; of its place of residence, and what sort and number of Men it was compounded of. p. 248, to 251. The Council of the Jews transgressed many of their own Canons in Judging Jesus Christ. p. 263. Council, used for Sanhedrin. 355  
Courses of the Priests in the second Temple did something differ from those in the first. p. 377. Course of Abiah, what? p. 377. How many Courses were there, and what were their turns in which they did Circulate. p. 377 378, 379, 380. Stationary Men among the Courses, what? 378  
Court of the Gentiles, among the Jewish Writers is ordinarlly called the Mountain of the House, those that were unclean might enter into this. p. 28, 29. The Gates of it. 29  
Court of the Women, its dimensions, situation, Gates, and parts. 29, 30  
Court of the Temple, its parts, its length, and breadth. 32, 33  
Courts of Judicature, there were three in the Temple. 395  
Coins, some of the Jews Coins of the smaller value mentioned. 142  
Creation, God created all things in six days; and why not in a moment? p. 1322. The World was created in September. p. 1322, etc. A new Creation, or Redemption was performed on the day Adam was created. p. 1315. Creation and Resurrection of Christ, whether the greater work. 1330  
Creature, all Creatures, or every Creature, a speech common among the Jews, by which is understood all Men, or all Nations, but especially the Gentiles. 359, 360, 1149  
Criminals, capital Criminals, if Israelites, were not Judged by the Sanhedrin, with the Reasons why. p. 611, to 614. The Sanhedrin gave to Jewish criminals a full hearing, even after sentence; if they themselves or any other had any thing to say for them. p. 675. They were buried in differing places from other Men, and had the Stone, Wood, Sword, or Rope wherewith they were executed, buried with them. 676  
Cruelty of the Jews, great, most barbarously destroying two hundred and twenty thousand Greeks and Romans, at one time, feeding on their flesh, eating their bowels, besmearing themselves with their blood, and covering themselves with their skins, etc. p. 686, etc. They also in Egypt and Cyprus destroyed two hundred and forty thousand Men in a most barbarous manner. p. 686, 687. Cruelty, or slaughter, prodigious in the East Indies. 1295  
Cup, that Cup which Christ used was mixed with water. 777  
Cup in the Sacrament, is not only the sign of the Blood of Christ, and a Seal as a Sacrament, but the very Sanction of the New Testament. 778  
Curses in the Old Testament, the Jews applied to the Gentiles, not to themselves. 535  
Cursing and Blessing, how practised among the Jews. 136  
Custom of the Jews in praying, what? p. 1139. They said not Amen in the Temple, but in Houses and in Synagogues. p. 1139. What they said by way of response in the Temple. 1139  
Cutheans were Israelites, and very exact in the Jewish worship, etc. 52, 53  
Cuthites, and their Kingdom, what? p. 496. Cuthites for the Samaritans, and whence, p. 503. How far their Victuals were lawful to the Jews. p. 538. What deal the Jews might have, or not have with them; these Cuthites here spoken of were Samaritans. 539  
Cutting off in Scripture doth not intent Excommunication, but the Divine Vengeance. 142  
Cymbal, and tinkling Cymbal, were two Balls of brass struck one against another. 782   

D.  
DAlmanutha, what, and whence the Name? Page 307, 309, 310  
Damascus spoke to as the scene of Paul's conversion. 682  
Damned, it is impossible Christ should suffer the torments of Hell, or be in the case of the damned. p. 1350. The Damned not tormented under Ground. 1342  
Dan, why not named among the sealed of the twelve Tribes, Rev. 7. 1067  
Dancing, one way of expressing joy. 196  
Daniel, how he came to scape when Nebucadnezzer's Image was set up, as say the Jews. 657  
Daphne, and Riblah, the same. Josephus mentions another Daphne. 62, to 64  
David put for the Messiah. 691  
Day of the Lord, Christ's coming in Glory, and in the Clouds; signify only Christ's taking vengeance on the Jewish Nation. p. 244, 624. The Son cometh, was expressed to be the same. 245  
Day of Judgement, and Day of Vengeance, put for Christ's coming with Vengeance to judge the Jewish Nation, there are six differing ways of expressing it. 346  
Days of the week, how reckoned by the Jews, by the name of first and second, etc. of the Sabbath. p. 274. The third Day much taken notice of by the Rabbins. 481  
Days of the Messiah, and the World to come, sometimes distinguished, sometimes confounded. 743  
Daemons, Angels, and Spirits distinguished among the Jews. 483  
Deacons, there were three Deacons or Almoners, in the Jews Synagogues. 132, 134, 662  
Dead, what mourning was used for the Dead, also what feasting and company. p. 173. The Dead live in another World. p. 230, 231. The Jews had an opinion that the Dead did discourse one among another, and also with those that were alive. p. 457. Mourning for the Dead, the way and method of it, The Jews used to comfort the Mourners both in the way and at home. p. 581, 582. The washing used after touching a dead Body, what? p. 790. Praying for the dead, founded by the Rhemists on that Text, 1 John 5. 16. refuted. 1094  
Deaf and Dumb, unfit to sacrifice, etc. 210, 384  
Death looks awakening and terrible upon the most Moral and Learned Men, p. 16. Four kinds of Death were delivered into the Hands of the Sanhedrin. p. 683. They are continued (say the Jewish Writers) by a Divine Hand now the Sanhedrin is ceased. p. 705. Death, what it is? p. 1353. Why do Men die, i. e. why are they not removed Soul and Body into the other World without any more ado? p. 1354. The difficulty of▪ the Soul and Bodies parting at death. 1354  
Death of sin, God stints the time of men's rising from it, which slipped, is not to be retrieved. 1238, 1239  
Decapolis, the Region of it, not well placed. 314  
Deciarii, were one sort of Publicans. 466  
Dedication, the Feast of it, why called by the name of Lights? 576, 577. The Feast of Dedication is mentioned but once in all the Scripture, and that only by bare naming of it, in John 10. 22. p. 1033. The Original institution of this Feast of Dedication, collected out of the Talmud, Maimonides, Josephus, and the first Book of Maccabes. p. 1035. It was kept on the twenty fifth day of the Month Cis●en, or November. p. 1035. Dedication, the strange custom of lighting up of Candles therein used. 1039  
Defendant and Plaintif chose their Judges, etc. among the Jews. 755  
Degree, and Pomp, of the World, countervail nothing with God. 1210, 1211, 1212  
Demoniacs, why so many in Christ's time more than at other times? Page 175  
Denarius, and Luz, were of the same value amongst the Rabbins. 343, etc.  
Dens and Caves, vastly large and very numerous in the Land of Israel; many of these were digged out of Mountains and Rocks, by the Gygantick Canaanites, for the use of war. 88, 89  
Dependence upon God for Life and Being, is to be owned and acknowledged by all good Christians. 1205, 1206  
Descent of Christ into Hell, the improper meaning, as to what the Church of Rome understands by it. p. 1341, 1347. His Descent into Hell is supposed by some to be the Torments he suffered on the Cross.  
Destruction of Jerusalem, is frequently expressed in Scripture, as if it were the Destruction of the whole World. 244  
Devil, how he is the Prince of this World. p. 591, 592. The sin of the Devil, what it was? p. 198. How he deceived the Nations or Heathen before the Gospel. p. 1171. How, when, and why, and how long let lose by Christ. p. 1172, 1173, 1174. He is called the Angel of death by the Jews. p. 1299. The end for which Christ bond the Devil a Thousand years. p. 1233. The Gospel was the chain with which he was bound. p. 1233 The Devil is denominated That wicked one, why? 1306  
Devilishness, how much thereof the Devil can infuse into Man's nature, with the reason of it. 1308, 1309  
Devils were cast out by one that did not follow Christ, how possible. p. 346. Devils called Angels, how Saints shall Judge them. p. 754. Angels put for Devils. 773. The Souls of Men are in a better state than Devils; p. 1302 The sin of the Devils is wretched beyond pardon. 1305  
Dew of Christ, is his quickening Power. 691  
Dialect, the Dialect of the Galileans differed much from the Dialect of the Jews. 78, 79  
Didrachma, Tribute money, two things persuade that it was the half Shekel, paid yearly in the Temple. 211, 212  
Diet, a Diet was thirty Miles. 319  
Diocletian, the Emperor, was once Diclot the keeper of Hogs. 7  
Dipping in Baptism, endeavoured to be laid aside, because it caused the Women of Galilee to grow barren. p. 121, 122. Why sprinkling was used in stead of dipping. 121  
Disciple and Singular, what? They are terms sometimes confounded, and sometimes distinguished. 433  
Disciples of Christ, mentioned by the Talmudists. p. 171. Why they were twelve, and for what end they were chosen? 174  
Disciples or Learners, after the days of Rabban Gamaliel did use to sit while they were instructed. p, 395, 396. They had power to ask the Doctors any questions as they went along in their Expositions and Lectures. 396  
Discoursing, the dead discoursing one among another, and also with those that were alive, was the opinion of the Jews. 457  
Diseases, grievous, attributed usually by the Jews to evil Spirits. p. 211. Diseases were supposed by the Jews to be inflicted by the Devil. 441  
Disputes, the power and will of God being well understood and submitted to, take off abundance of carnal Atheistical Disputes. 1320, 1321  
Divinity, the Mystery of it, not contrary to reason; how to be understood. 1103  
Divorces, what among the Jews. p. 146, 147. A Bill of Divorce, its manner of giving, with a Copy of such a Bill, how confirmed, how delivered. p. 147, 148. Christ permits not Divorce except in the case of Adultery. 148  
Doctors of the Law, were of several sorts. p. 421. What? 434  
Dogs and Swine, were forbidden the Jews, with the Reasons thereof. p. 168. Dogs, put for Gentiles, or Heathens. Page 202  
Doors, and Gates, lying on the North-side of the Temple, what? 32  
Dositheus or Dosthes was a famous Seducer of the Samaritans. 483, 504  
Dowry, in the donation of it the Galileans differed from the Jews. 77, 78  
Drachm, what? 468  
Dreams, none in the World more fond of dreams than the Jews; using art to make themselves dream, and nice Rules of interpreting dreams. p. 243. Dreams some were strange and odd. 1257  
Drink, the Jewish Doctors say that to drink a Quart of Wine makes one drunk; so much every one of them drank in their sacred Feasts, judge then how soberly they carried it in those Feasts, if they mingled not much Water with their Wine. p. 61. This is proved in Rabban Gamaliel. 61  
Drinking and Eating, used frequently in a metaphorical sense by the Jews. p. 553, 554. Drinking the Blood, and eating the Flesh of Christ, is of necessity Metaphorical. 553, 554  
Drunk, Vide Drink.  
Dumb, such Persons were unfit to Sacrifice, etc. 210, 384  
Dust, white Dust for Potter's Clay, etc. 12  
Dust of the Feet, what it was to shake it off? 179  
Dying (called Martyrdom) for others to save their Country, what? 326   

E.  
EARTH and Heaven made by God, and wherefore he made them? 1321  
Eating and Drinking commonly used in a Metaphorical sense by the Jews. 553, 554  
Eating the Flesh, and drinking the Blood of Christ, must of necessity be Metaphorically understood. 553, 554  
Ebal, how far from Jordan? p. 79, 80. Ebal Mount, its situation. 505  
Fedippa, formerly called Chezib and Achzib, the name of a place. 61  
Edom rendered Rome. 292  
Edomites rendered Romans. 292  
Egypt was full of Jews, there they had a Temple, and all their Offices and Ordinances. 111, 112  
Elder, a Title proper to Saint John. 337  
Elders, Chief Priests, and Scribes, how distinguished? p. 469. Elders ordained by whom, and how? p. 686. They were to judge in Pecuniary Affairs. 755  
Elect, what it signified, and who they were? 1146  
Election, admits not of magis and minus. 1147  
Elements, used for Mosaic Rites. 626  
Elias, the frequent appearance of him we meet with in the Writings of the Jews, were either Stories or Diabolical Apparitions. p. 129. His coming, how vain the expectation of it was among the Jews; the Ends also of his expected coming, as they propose them, what? p 209, etc. They looked for his coming before the Messiah. p. 210. Elias, put for John the Baptist. 382, 383  
Elijah, put for John the Baptist. 382, 383  
Elizabeth, why she hide herself when with child. 1220  
Elymas and Barjesus, the reason of the two Names, for the same Person, and what they both signify. 687, 1192  
Emims, what? 363  
Emmaus, six Furlongs from Jerusalem. p. 42. What? p. 293. It was from Jerusalem seven Miles and an half; the same with Nicopolis. p. 371. It's situation. p. 372, 373  
Encoenia, or the Feasts of Dedication. So the Feast of Dedication among the Jews, why called Lights; It was kept for eight days all over the Land. Page 576, 577, 578  
Enchantments, there were hardly any People in the World that more used Enchantments than the Jews. p. 243. Which consisted in Annulets, Charms, Muttering, and Exorcisms. p. 243. So skilful were they in Conjure, Enchantments, and Sorceries, that they wrought great signs and wonders, and many Villainies by them. p. 244. Hence arose false Christ's. p. 244. Some sort of Heretics used Enchantments, or Sorceries, to cause Men to follow them. 497  
End, and Beginning, as referring to things to be debated, or explained, what? p. 565, 566. End of all things and of the World, put for the end of the Jewish State. 1074  
Engedi, is ill placed in the Maps. p. 7. Engedi, is Hazezon Tamar. 296  
Enmity, why the Lord put Enmity between Man and Devil. 1171  
Ephraim, a Town so called. p. 49, 50. The City, where situate. 514, 515  
Epistle to the Romans, when, and where it was writ by Saint Paul? 1051  
Equality of Men, how all Men are equal in God's esteem. 1210, 1211  
Eremite, or Hermit, denotes a Country Man more properly than one that lives in a Desert. p. 113. John the Baptist in all probability was no Eremite. 387, 388  
Error, and Ignorance, do arise because Men will not know, and embrace the Truth. 1286, 1287  
Espousal, an espousal of a Woman, was performed by Money or Writing, or lying with. 101  
Espoused, no Woman was married before Espoused. 100  
Esseans, who they were. p. 7. Where they inhabited. p. 499 They owned the Immortality of the Soul, but at the same time might deny the Resurrection of the Body. p. 702. Their Religion was not the National Religion of the Jews, but a Sect and an Excrescence from it. 1036  
Etam the Fountain, what, and of what use the streams. 510  
Eucharist, when it was instituted. p. 258, 259. The Bread. p. 259. The Wine. p. 260. Judas was present at the Eucharist. p. 261. Receiving the Eucharist unworthily, two dreadful things against it. 779  
Eve, her Temptation, the Tradition of the Jews concerning it. p. 1099. Adam and Eve believed and obtained life. 1303  
Evening, what? 198  
Europe, in probability is derived from Choreph, which signifies Winter, or cold. 517  
Excommunication and Reproof, what they were, with the difference between them. p. 747, etc. What the causes of Excommunication, and how many sorts there were p. 747, 748. The Jewish method of proceeding against the Excommunicated, with the reason thereof. p. 749. Whether the Jewish Excommunication was esteemed a delivery up to Satan. 749  
Extraordinary gifts of the Spirit, are in Scripture comprised under Tongues and Prophecies. 1157  
Extraordinary actings of God, are not men's ordinary Rule. 1276  
Ezra, Traditions, as to their first conception, are referred to the time of Ezra. p. 124. In his days also was laid the foundations of Pharisaism and Sadducism. p. 12. In his days some denied the Resurrection. 126   

F.  
FAITH, put for an holy boldness, confidence and magnanimity. Page 781  
Faith, great in the Thief on the Cross. 1273, 1274  
Faith in Christ, all the holy Men that lived before Christ were saved by believing in him; proved. Page 1089  
Fall of, Angels, and Adam, compared together. 1285  
Family of the Mother, not to be called a Family. 99  
Farthings, what sort of Money? 350  
Fasted, the Jews fasted on the second and fifth days in the Week, whether imitated by Christians? 685  
Fasts of the Jews, what they were both in public and in private. p. 463. Fasts of the Pharisees, strange stories related of them. 171  
Father, a Father was always obliged among the Jews to teach his Son some honest Art or Trade. p. 343. Father and Mother, why to be honoured. 1335  
Fearers of the Lord, used for Proselytes, every one of them are blessed. 689  
Feast of Tabernacles, the Joy and Songs thereof. p. 223. The preparations for it and the parts of it. p. 554, 555. With the great Joy that attended it. p. 555, 556. The nicety of the Jews referring to the Feast of Tabernacles. p. 556, 557. How and wherefore the Eighth day of this Feast was computed great by the Jews. p. 559, 560. The strange Rites and Customs therein used. 1039  
Feast of weeks, what? 357  
Feast, Governor of the Feast, understood of one whose place was to be Chaplain there. 528  
Feast of Dedication, why called by the name of Lights. p. 576, 577. It is mentioned but once in all the Scripture, and that by bare naming of it, in Joh. 10. 22. p. 1033. The original Institution of it, collected out of the Talmud, Main●onides, Josephus, and the first Book of Maccabees. p. 1035. The strange custom of lighting up Candles therein used. 1039  
Feast of Purim, was opposed by some of the Jews. 578  
Feasts Jewish. The Jewish Feasts were vexed with innumerable scruples, about what, and how to eat, and not to eat. 769  
Feasts of Charity, what they were. 1045  
Festivals, John is the most punctual in giving an account of the Festivals that intercurred between Christ's entrance into his public Ministry and the time of his Death. p. 1033. The Festivals of the Passover, Pentecost, and of Tabernacles were appointed by God for Communion, as well as for Religion. 1038  
Fifth Monarchy, is not the Kingdom of Christ, but was the Kingdom of the Devil. 1166  
Figs and Figtrees, there were some wild, and some cultivated; Figs were ripe at differing seasons, and therefore Christ might expect some of a former year, though as to that year the time was not come. 225, to 228  
Fire, put for the Law of God, and for Indignation. 744  
First born, when, and wherefore presented to the Lord, and when redeemed. 392  
First Fruit sheaf, when, and how reaped. p. 38. When to be offered. p. 184. The Pomp of those that offered the First Fruits was very great. 306, 307  
Flesh and Blood, is used as opposing Men to God. 204, etc.  
Flux, various Medicines for a Woman labouring under it. 341, 342  
Fondness, the Jews are fond and highly conceited of their own Nation; a notable Example of this Fondness. p. 1112. It hindered the execution of Malefactors. 1113  
Fool, how came Fool to be a more grievous word than Raka? 142  
Forbearance in sin, is the greatest punishment. 1310, 1311  
Forms of Prayer, were prescribed under the Old and New Testament. p. 1137. Forms of Prayer defended, and objections answered. p. 1137. An account of the Jewish Forms from the Talmud, and other Writers. 1139  
Foster Father, taken for a natural Father. 395  
Fountain, Etam the Fountain, what, and of what use its streams. 510  
France and Spain, what places the Jews understood for them. Page 368  
Fraud, Pious Fraud was one cause of the falsities of Ecclesiastical History. 1143  
Friendship, and Conversation more inward, which a Jew was not to have with an Heathen, what? 751  
Fruits, the First Fruit sheaf, where, and how reaped. p. 38, 618, 619. When to be offered. p. 184. The Pomp of those that offered it was very great. 306, 307  
Furnication, why or how put among things indifferent. p. 696. There were two sorts of Furnication, of this nature. 696   

G.  
GAD Javan, in the Temple, what? Page 302  
Gadara, two places of the Name; it was at first Gazara, or Gezar. p. 69. It was a City of Decapolis of Heathen jurisdiction. 315  
Gadarens, whether Jews or Heathens? p. 168. This Region was included within that of the Gergasens. 340  
Galileans, had some customs different from those of Judea; as in writing the Donation of the Marriage Dowry; in working or not working on the Passover Eves; also concerning the Trumah, and the Curses of the Priests, etc. 77, 78  
Galilee, was the upper, nether, and the valley. p. 56, 57 Bethshan, the beginning of Galilee, a most fruitful pleasant place. p. 57 Caphar Hananiah, the middle of Galilee. p. 58. The disposition of Tribes in it. p. 58, 59 The West Coast of Galilee. p. 59, 60. Whether the Transjordanian Country was ever called Galilee? Whether Perea (properly so called) did not once go under the name of Galilee? p. 362. The way from Galilee to Jerusalem, described. 536  
Gamala, where situate. 83  
Gamaliel, Paul's Master was Precedent of the Sanhedrim. p. 15. Something of his History. 652  
Gardens, were all without the City Jerusalem, and why? Roses only excepted. 262, 607  
Garrisons of the Romans, were dispersed over the Land of Israel, what they were? 324  
Garments of the Jews, what? p. 417. Talith, a Mantle, etc. which was the outer Garment: Chaluch a woollen shirt, was worn next the skin. p. 417. These are called by Christ and the Baptist two Coats. p. 416, 417. The Zealots went with one of these single. 416  
Gate, is a term under which very many things in Religion are expressed. 164  
Gate of Nicanor, or the East Gate of the Court of Israel; the reason of the name, what was done in it? The Council of the Twenty three sat there. 30, 31  
Gate— of the Priests, what? p. 511,— of Susan, whence the Name, in it was held the Assembly of the Twenty three, etc. p. 512.— Watergate, where situate? 510  
Gates, lying on the Southside of the Court of Israel, what? 31, 32  
Gaza, a City and a Mart, both famous. 13, etc.  
Gazith, was a famous Council-room, where the Sanhedrim sat, when they left that they ceased to judge in Capital Causes. p. 512, 513. Why called Gazith, etc. p. 615. Gazith, or the Council House, what it was? 1111  
Gemini, in the Zodiac, put for Castor and Pollux. 705  
Genealogical Writings or Scrols, showing the true descent of Families for many Generations, were preserved among the Jews. 95, 96  
Genealogy, Generations are sometimes dashed out in the Genealogical Accounts for good reasons. 97, 98  
Genesaret, the Country of Genesaret, a most fruitful pleasant Country; its length. p. 71. Genesaret Sea, or Lake of Genesaret, placed without the Tribe of Naphthali by the Maps, but within it by the Talmud. p. 66. A Scheme of it and the places adjacent. Page 307, 308  
Gentiles, they were not to be helped, or succoured, by the Jews. p. 425, 426. The Gentiles did not only send Gifts and Sacrifices to the Temple, but also used to come thither to worship. p. 589, 590. They were called Greeks by the Jews, and why? p. 704. Why Christ gave a Commission, not before, but after his Resurrection for the calling of the Gentiles. p. 1123. Their raising from the death of sin, is the first Resurrection. p. 1234, to 1238. Some of them lost the opportunity, and would not be raised when the rest were. 1238  
Gentile World, was subject to vanity of Mind. 708  
Gerar, had an affinity to Asealon. 14. 15  
Gergasa, a City; whence the Name. 70  
Gergasens, their Country was of broader extent and signification than the Region of the Gaderens. 340  
Gerizim, whether over against Gilgal, or not? 79, 80  
Gerizim Mount, its situation. 505  
Gezar, is now called Gadara. 69  
Gibeah, was Saul's Town, etc. 41  
Gideon, Samson, and Jephtha, their failings; what? 1215  
Gift, to leave the Gift before the Altar, what it was? p. 143. Gift, put for a thing dedicated, devoted, or vowed away. 200, 201  
Gift of Tongues, it was general upon all the Disciples. 643  
Gift, Spiritual and Extraordinary, with the enjoyment of the Holy Ghost; only bestowed on Ministers. p. 1156. Whether every one that had Gifts, had all the Gifts given by the Apostles? 1157  
Gihen, was the same with the Fountain Siloam. 25  
Gilgal, what place it was supposed to be, whether Galilte? 80  
Gilead▪ Mount Gilead, what? 373, 374  
Girdle, the Talmudick Girdle of the Land under the second Temple, what? p. 3. Girdle of the City, i. e. the Hills, Gates, and Walls that went round it. 26, to 28  
God, acteth not any of his Attributes according to the utmost extent of their Infiniteness, proved by many instances. p. 1036. Dependence upon God for Light and Being, is to be owned and acknowledged by all good Christians. p. 1205, 1206, 1207. God requires some Tribute of Men for their Preservation. p. 1208. How God preserves all Men alike, and yet not all alike. p. 1213. God's extraordinary Actings are for the magnifying of his own glory. p. 1276. God made Heaven and Earth, and wherefore he made them? 1321, 1322. Why he made the World, seeing he will spoil it in time? p. 1322. He created all things in six days, and why not in a moment? 1322  
Godliness, how sadly Satan cheats Men when they become enemies to it. 1177, 1178  
Gog, understood of the Grecian Empire. p. 512, 513. Gog and Magog, what is meant by them? 1173, 1174  
Golan, a City, whence is Gaulonitis. 81  
Golden Calf, the Jews say the punishment of the sin of it descended to the following Generations. 671  
Good, a thing good in itself is not utterly to be extinguished, because another used it ill. 1138  
Goph, or Guph, a place where the Jews did suppose that Souls did Pre-exist. 569  
Gophna, situate in Judea, oft spoken of. 51, 52  
Gospel Dispensation, was begun by the Preaching and Baptism of John. 331  
Gospel, Christ sending his Gospel bound the Devil from his former abominable cheating. p. 1171. Why the Gospel is called the Truth. p. 1187. It's greatest enemies are those that had once professed it. p. 1188. What Instruments, and Machinations they use for the opposing of it. p. 1188. Who are the great resisters of the Gospel. p. 1189. Why God permits wicked Men to resist the Gospel? p. 1190. It was the Chain which Christ tied the Devil with. 1233  
Grace, saying Grace before meat, if the Jews sat, than every one said Grace for himself; if they did lie, than one said Grace for all. Page 256, 257  
Grace, Common Grace, is God's ordinary way for working Saving Grace. p. 1048. The difference between Common and Sanctifying Grace. p. 1157. Grace to mankind, magnified. 1304, 1305  
Grandeur, worldly Grandeur and riches countervail nothing with God. 1210, 1211, 1212  
Greek, in Greek was the New Testament writ, because the Jews were to be rejected immediately, and the Gentiles to be called to the faith, and the Greek was the Gentile Language. 101, to 104  
Greek Interpreters, their boldness in adding to the Scripture, taken notice of. p. 666, 667. Sometimes they gave a sense of their own upon the Hebrew Text, and very often used Greek words very different from the Idiom of the Greeks. 711, 712  
Greek Tongue rejected by the Jews to their great disadvantage. 661. Greek and Hebrew Tongues, both native to some Jews. p. 661. Why the Greek Tongue was dispersed over most of the World in our Saviour's time. 1145  
Greek Version, the Hebrew Text added to by the Greek Version. p. 707. Some would have the Hebrew Bible corrected by the Greek Version, and contend that these Interpreters were inspired. p. 710, 711, 712. Greek Version in what value among the Jews, it's not an accurate pure Version, even the Jews being Judges. 807, 808. Objections answered, p. 808, 809. Whence not the Greek Version, but the Hebrew Text was read in Synagogues of the Hellenists. p. 808. By what Authors and Counsels it might probably be that the Greek Version came forth, which obtains under the name of the Seventy, performed with more craft than Conscience, why therefore did the Apostles and Evangelists use it? 809, to 811  
Greeks and Hebrews, who properly so called. p. 659, 660. The Gentiles were called Greeks by the Jews, and why? p. 704. The Greeks call all Countries but their own Barbarians. 704  
Guph or Goph, a place where the Jews did suppose that Souls did Pre-exist. 569   

H.  
HADES, what in the opinion of the Heathen World? p. 1351. If Hades mean Paradise, why should Christ pray against it? Page 1352  
Hair, long Hair; divers Nations did wear long Hair. p. 774. The Nazarites also wore long Hair, among which number Absolom was one. p. 774. Why the Nazarites let their hair grow long? p. 774. The Jews cut their hair very often especially ever before a Feast. 774  
Hallell, the great Hallel, what? p. 223, 224. Hallel, the Hymn that was sung at the Passover, what? p. 353, 354. The Great Hallel and Hymn, that was sung at the close of every Passover; whence taken and how it was sung. p. 444, 445. Hallel, an Hymn, or Song, made up of six Psalms. 560  
hands, the plunging and washing them, what, and how they differ? p. 344, 345. The laying of Hands upon the Sacrifice, what, and for what end? 531  
Harvest, Seedtime, Ploughing, Sowing, Mowing, Dressing of Vines, and all the management of the Gardens, Grounds, Fields, and Vineyards, lay in the Hands of the Fathers of the Traditions; so that the Countryman did none of these things but by the Traditional Rule. p. 87, 88 Harvest and Seedtime, were early among the Jews, p. 184, 185. When? 543, 544  
Hatred, we are to hate no Man in the World. 1300  
Hauran, what the Name, and where the Place. 364, 365  
Hazerim, the Region of the Avites, it was a part of new Idumea. 29●  
Hazezon Tamar, in Engedi. Page 296  
Head, covered, shown humility, reverence, shame, etc. uncovered, confidence, not fearful, not ashamed, etc. 769. 770  
Heart, its hardness, what? 217  
Hearts, Tongues, and Actions of Men, can be, and are overpowered by the Spirit of God, so as to serve the design of God's glory. 1290, 1291, 1292  
Heathenism, from whence it sprung. 644  
Heathens, how the Jews esteem them? 215  
Heaven, put for God, very usual in the Jewish Dialect. p. 114. What Saints in Heaven do referring to Saints or Sinners on Earth. p. 1268. Heaven and Earth made by God, and wherefore he made them? 1321, 1322  
Hebrew, was not the Jews Mother-Tongue in the time of the Apostles, but the Syriac. p. 101, to 104. The Hebrew Letter was the Original Letter of the Law. p. 138, 139. Whether the Text be corrupted? p. 139, 140. Hebrew Language, put for the Chaldee Language. 543, 544  
Hebrew Bible, some would have it corrected by the Greek Version, and contend that those Interpreters were inspired. p. 710, 711, 712. Hebrew Bible, read in the Synagogues of the Hebrews. p. 802. The Jews thought not so honourably of any Version as they did of the Hebrew Bible. 803, 804, 805  
Hebrew Text, added to by the Greek Version and Chaldie Paraphrast. 707  
Hebrew Tongue, contained all the Things of true Religion; all other Languages at Babel wanted them, from whence sprung Heathenism. p. 644. What Language was the Hebrew Tongue in the time of the Apostles. p. 658, etc. The Syriack or Armenian under the second Temple was that which went under the Name of the Hebrew. p. 659. Both Hebrew and Greek Tongues were native to some Jews. p. 661. Hebrew Tongue or Language was used by the Jews in reading the Scripture, Prayers, and Preaching; and so it's supposed the Corinthian Church did, though the common People of the one, and the other, did not understand it. 783, 784, 787  
Hebrews, or the Land of the Hebrews was so called from Heber, from the confusion of Tongues. p. 327. Hebrews and Greeks, who properly so called. p. 659, to 662. Hebrews or Jews, and Hellenists distinguished, with the reason of the distinction. p. 798. Hebrews in Babylon, and the adjacent Countries, were supposed by the Jews to be vastly numerous, and of a purer and more noble blood, than those that went up from Babylon. p. 799. They had three Universities in Babylon; the Ten Tribes also were placed there, and in Assyria. 800, 801  
Hebron, the situation of it, and the reason of its name. 46, 47  
Hell, called by the name of Gehinnon and Gehenna, why? p. 141. The Jews say that there are eight Doors of Gehenna. p. 141. Christ's descent into Hell, the improper meaning, as, what the Church of Rome understood by it. p. 1341, to 1347. Some Protestants hold his local descent into Hell, but not as the Papists do. p. 1341. Christ's descent into Hell is supposed by some to be the torments he suffered on the Cross. p. 1347. It's impossible Christ should suffer the torments of Hell, or be in the case of the Damned. p. 1350. What is the meaning of Christ's descent into Hell. p. 1350, etc. Hell did once signify the same with Hades, now it is only used for the Place of Torment. 1350  
Hellenists, were Jews that were scattered among the Greeks, and used their Tongue. p. 558. Hellenists, whether Jews or no? p. 659, 660, 661. Hellenists and Hebrews or Jews, distinguished, with the reason of the distinction. 798  
Helps, were such as accompanied the Apostles, and Baptised such as were converted by them. 781  
Heresies, why Saint Paul says they must be; whence is the unhappy necessity of them? p. 1279, 1280. The immediate Causes and Originals of Heresies, what? p. 1280 Popery, Socinianism, and Quakerism, are great Heresies. Page 1280, 1281  
Heretics, some sort of them used Sorcery, or Enchantments to cause Men to follow them. p. 497. There were Heretics in the days of Ezra, which said there was no world but this. 702  
Hermit or Eremite, denotes a Countryman more properly than one that lives in a Desert. 113  
Hermon, the same say some with the Mountain of Snow. 62  
Herod, his manner of rise from a servant to a King. p. 109. His Dominion enlarged. 361, etc.  
Herodians, the rise of them, and what they were. 229  
Herodium, a Palace, or Castle, built by Herod near the Moabitish Arabia. 500  
High Places, built up to Idols, and the same also to God. 718  
High Priest, whether sometimes there were not two High Priests? p. 397. High Priest and the Precedent of the Sanhedrim compared together, the High Priest shown to be the greater Officer. p. 681. How he prepared himself (with the help of others) for the day of Atonement. 554, 555  
High Priesthood, and other Priesthood only differed in two things. p. 585. High Priesthood, lost from one family to another; when? 1218  
High Priest's Office, often possessed by unlearned Men, and often bought. 508  
Hippo, the very same with Susitha. p. 68, 70. Where? 309  
Historian, officiousness a great fault in an Historian. 1142, 1143  
History, Ecclesiastical History, very subject to fiction and fabulous stories. p. 1142. Four causes from whence these fictions proceed. p. 1142, 1143. Pious fraud is one cause of the falsities of this sort of History. 1143  
Holiness of a place, computed to the foundation when the superstructure was gone. 540  
Holy Ghost, how he went away from the Jews, and when he returned. p. 561. The Holy Ghost in his extraordinary Gifts and Tongues, could only be communicated by the Apostles. 680  
Honey, Wild Honey, God gave the people of Israel a Land flowing with Milk and Honey; Honey not from Bees, but from Palm and Figtrees, vast quantities. p. 297, 298. Honey (from Figs) fallen on the ground so thick as to be up to the ankles. 297, 325  
Hosannah, what? p. 223, 224. It was sung by the Children in the Temple. 225  
Houses among the Jews, the lower Rooms entered by the Door, the upper Rooms on the outside. 334  
Humane Inventions, less dangerous to be brought into Divine Worship under the Jewish Law, than under the Gospel, and why? 1038  
Humane Learning, is exceeding useful; nay, exceeding needful to the expounding of Scripture. p. 1033. Two objections, of those that deny this proposition, answered. 1034  
Hyperbolus, used for a litigious Fellow. 459  
Hypocrisy, is hiding iniquity, with its punishment. 236  
Hyssop, several sorts of it, and one with stalks like Canes or Reeds. 617   

I.  
JABNEH and Jamnia the same, famous for an University, and the Sanhedrim sitting there. Page 15, 16  
Jacob, why God wrestled with him and sought to kill him. 1066  
Jambres and Jannes who, and whence the Names? 1185, 1186  
Idolatry set up by the Jews, only before their Captivity into Babylon. p. 1113. It is an abominable and senseless wickedness. p. 1312, 1313. How God is jealous against Idolatry. p. 1314, 1315. Baal changed in the Names of Men into Bosheth, which signifies shame, in detestation of Idolatry. Page 1315  
Idols, among the Jews it was held Religion to reproach Idols. p. 188. The most ignominious Name given Idols was Zebul, i. e. Dung, or Dunghill. p. 188, 189. The worst Idol, or Devil, was the Prime. p. 189. Idols, how rendered by the Lexicographers; They are figments of humane mistake. p. 763. Some Jews held that Idols might be bowed unto or worshipped. 763  
Idumea, Jewish Idumea, what? 4  
Idumea, or the Land of Edom, is not the same in the New Testament, with that in the Old, being swallowed up under the Name of Arabia, but under the New Testament it was got into Judea. 290, 292, to 297  
Jealous God, what it signifies, and why God is so called, 1313, 1314  
Jealous, Jealousy, Zeal and Zealous, are comprehended under the same word in the Hebrew, what they are? 1314  
Jechonias, who and what is said concerning him. 98, 99  
Jeptha, Gedeon, and Samson, their failings. p. 1215. Jephtha's vow, how to be understood; whether he did or did not sacrifice his Daughter? 1215, to 1218  
Jeremy put for Zachary in the Gospel is no fault, but a thing known and received by the Jews. 265  
Jericho, the Country of it, and the situation of the City. with its distance from Jerusalem. p. 43, 44. It was (after rebuilt) the next City to▪ Jerusalem for grandeur, rare Schools, and a Royal Palace: The Men of Jericho famed for six things. p. 44, 45. Some Miscellanious matters belonging to the Country about Jericho. 46  
Jerusalem, once called Salem, being compounded of Jireh and Salem, and why? Under what Latitude: It was holy above other Cities, there were no Gardens in it, etc. p. 20, to 22. The parts of Jerusalem. p. 22, to 24. It had in it Acra, Bezetha, and Millo. p. 24. It had many Hills in it. p. 22. Memorable places in it were the several Streets, the ascent to the Temple, some Courts, Pools, Stones, etc. p. 34, 35. The Streets of Jerusalem, were swept every day, and Money found there in the time of Feasts were called Tenths or Tithes; so also what was found at any time. p. 303. The reason of the destruction of Jerusalem, gathered out of the Jewish Writers, and out of the Scriptures. p. 468, etc. The destruction of Jerusalem and the Jewish State, is described as if the whole frame of the World was to be dissolved. p. 626, 1073, 1074, etc. The destruction and conflagration of Jerusalem, was an assurance of the judgement to come. p. 1104, 1119. It was set forth in Scripture in terms seeming to mean the last Judgement. p. 1104. The last days of Jerusalem are characterized in one regard for the best, in another for the worst of times. p. 1179. New Jerusalem, what it is not, and what it is, and where to be found. 1197, 1198  
Jeshana, a City just by Zippor. 75  
Jesus Christ, Christ is added to Jesus in numberless places of the New Testament, to show that Christ was the true Saviour, and that Jesus was the true Messiah. p. 96. Jesus Christ, is called the Son of David; a common term in the New Testament, and Talmudick Writings, for the true Messiah. p. 96, 97. Jesus of Nazareth mentioned in the Talmud. p. 476. Why Jesus was more opposed than John the Baptist, with the reason of it. p. 653. The Testimony concerning Jesus found in Josephus, not proved to be the writing of Josephus; yet proved from Scripture to be true concerning Jesus. p. 653, 654. Jesus the true Messiah, some testimonies of his being so. p. 740. The false Logic of those who are for no Rulers or Magistrates over them, but King Jesus, refuted. 1060  
Jew, a Jew was not to have an inward Conversation or Friendship with a Gentile. Page 751  
Jewish Nation, whether (as to the more general part of it) it was not rejected and blinded before Christ came into the World? p. 709. The Jewish State, the destruction of it is described as if the whole frame of the World was to be dissolved. 626  
Jews, how far lawful, or unlawful for them to eat of the victuals of the Samaritans? p. 538. Their Mother Tongue was the Chaldee Language, from their return out of Babylon. p. 545. Their cruelty. p. 663. It was very great, destroying two hundred and twenty thousand Greeks and Romans at one time, feeding on their flesh, eating their bowels, besmearing themselves with their blood, and covering themselves with their skins, etc. p. 686, etc. They also in Egypt and Cyprus destroyed two hundred and forty thousand Men in a most Barbarous manner. p. 686, 687. The Jews fasted on the second and fifth days in the week, whether imitated by Christians? p. 685. They were not to be beholden to the Heathen. p. 764. Jews and Hellenists distinguished, with the reason of the distinction. p. 798. The Jews themselves expected that the Messiah should reign amongst them a thousand years. p. 1057. They thought the Law was to restrain and bind the outward Action only, not regarding the inward thought. p. 1097. Jews and Romanists, how they may be said to be yoak-fellows? p. 1110. They were permitted by the Romans (their Governors) to live by their own Laws and Religion, p. 752, 1111. How they lost the power of Judging Malefactors. p. 1111, 1112, etc. They had a high conceit▪ of their own Nation. p. 1112. They were highly severe and strict about little inconsiderable Customs; but very remiss about things of great Moment and Necessity. p. 1113, 1114. They were rejected by God, not only for putting our Saviour to death, but before also for their cursed Traditions and crying wickedness. p. 1114. The calling in of the Jews (expected by some) is not probable, and why? p. 1123. The Jews were dispersed before our Saviour's time. p. 1144. They were cast off to a reprobate sense before the destruction of Jerusalem. p. 1145. They crucified the Lord of Life out of the very Principles of their Traditional Religion. p. 1177. The Jews, and the Jewish Religion were very corrupt under the second Temple. p. 1199, 1200. The Church of the Jews, was only a child under age till Christ came. 1334  
Jezabelites, impudently oppose the Decrees of the Apostles. 695, 696  
Ignorance and Error, the common cause of them, is because Men will not know and embrace the Truth: 1286, 1287  
Image of God in Adam, what? p. 1153. Image of God upon Man, not lost by sin, though the likeness of God be. 1302  
Images in the Church of Rome, are Idols. 1312, 1314  
Imposition of Hands in ordination, a fundamental Point as well as the Doctrine of Faith and Repentance; proved from Hebrews 6. 2. 1040  
Imputation of the sins or good Deeds of Parents to the Children; supposed by the Jews not to be in the days of the Messiah. p. 569. Imputation of Parent's sins to Posterity, is real, and rational. 1316, 1317  
Incense, the way of burning it, with the manner of the Priests and Levites getting ready in order thereunto. 380, 381  
Indifferent Things, and such as were not sinful of themselves (although of humane invention, and used in the Jewish worship) did not cause our Saviour to leave that communion, nor to forsake the way of Worship, but he joined therein, rather than he would give offence. 1037, 1038, 1039, etc.  
Infant Baptism, argued for. 273, 274  
Infants in the womb, supposed by the Jews to be in a capacity to commit some sin. 569, 570  
Institution, divine, defiled by corruption, but not extinguished. Page 165  
Intercallated Month, or Year, what? 185, 226  
Interpretation of the Holy Text, the judgement of the Jews concerning a just Interpretation. 784  
Interpreters in the Synagogues stood by the Readers of the Law and Prophets, to turn the words of the Hebrew Text into the Language understood by the people, at the same time Commenting or Preaching upon the words. p. 132, 134, 707. Interpreters of the Law, part of their work, what? 803  
Invention humane, less dangerous to be brought into Divine Worship under the Jewish Law than under the Gospel, and why? 1038  
Invisible Things, are the greatest things of our concernment. 1284  
Jod, of it's not passing away, or eternal duration. 137, 138  
John Baptist in all probability was no Eremite. 387, 388  
John, the most punctual of all the four Evangelists, especially in giving an account of the Festivals that intercurred between Christ's entrance into his public Ministry, and the time of his death. p. 1033. John the beloved Disciple was him to whom the Revelation was delivered. 1196  
Jordan, the waters thereof were opened twelve miles when Israel passed through. p. 46. The Country beyond it, what? p. 363. Little Jordan was from the spring of Jordan to the Lake Samochonitis, but from that Lake (being much a larger stream) it was Jordan the greater. p. 62, 63, 64, 298. Jordan had over it two bridges at least, besides other passages. 492  
Jordan-transmarine, its division. 363  
Jose and Joseph are one and the same Name. 640  
Joshua, where buried? 373, 374  
Jot, of it's not passing away, or eternal duration. 137, 138  
Journey, Sabbath days Journey, the length of it, was two hundred cubits, or one mile. 485, 486  
Joy, wicked, in a strange instance in the Gunpowder Traitors. 1184  
Joy in Heaven over a sinner that is converted, what? 1267  
Isaiah the Prophet, say the Jews, was cut in two by Manasses the King. 593  
Iscariot, a Name given to Judas, the Traitor, whether given before or after his death? If after his death, it emphatically shows his miserable end. p. 176. As a Betrayer he was to have no part in the World to come; his going to his place, intends his going to Hell. 176, 177  
Iturea, its situation. 365, 366  
Juda for Jehuda, and why? 97  
Judaisme, the twofold sense of the Word. p. 1051. The Jews held this Maxim, That if a Jew forsook his Judaisme he should have no part in the World to come. p. 1087. Judaisme and Nicolaitism, were two Errors on each hand the Gospel, into which some Primitive Christians did fall. 1097  
Judas, was present at the Eucharist. p. 261. He was carried by the Devil into the Air, there strangled, and then cast down to the Earth, and there burst asunder. 264, 639  
Judea, a sight and division of it. p. 9 It was privileged above other Parts of the Land of Israel. p. 10. A description of the Coast of it. p. 10. The Mountainous Country of Judea, what? p. 11. The South Country of it, what? p. 13. The North Coast of it. 19  
Judges, what Benches of them there were among the Jews. 755  
Judgement, Judgement to him that is angry, what? p. 141, 142. Judgement might be unrighteous when the Judging was righteous. 1106  
Judgement, the Day of Judgement, put for Christ's coming with vengeance to Judge the Jewish Nation, six differing ways of expressing it. p. 346. The Last Judgement, proved. p. 1101, 1102, 1103, &. The objections of the Sadducces and Atheists, answered. p. 1101, etc. Noah's Flood was a prognostication and an assurance of the Last Judgement. p. 1104. The destruction of Jerusalem is set forth in Scripture terms, seeming to mean the Last Judgement. p. 1104. The several and providential assurances that God hath given of the Last Judgement. p. 1103, 1104, 1109. The prosperity of wicked Men, is an argument of the Last Judgement. p. 1105. Assizes, are an assurance, and a fit representation of the Last Judgement. p. 1104, 1117, 1119. Conscience, is an assurance given by God of the Last Judgement. p. 1104, 1119. The manner of giving the Law is an assurance of the Last Judgement. Page 1119  
Judgements, Capital, always began on the Defendants side among the Jews, and not on the Accusers. p. 609. Judgements, were distinguished into Pecuniary and Capital among the Jews. 754  
Julian, the Apostate, part of his character, or part of what he was and did. 1238  
Julias, There were two Cities of this Name, one built by Herod the other by Philip; the later was before called Bethsaida, where situate. 83  
Just, a just person, or the just, two sorts of them. p. 448. How distinguished from the Penitent. p. 449. Just Men distinguished by the Jews into two sorts, and to which of them they gave the preference. 1266  
Justification, is a great Mystery in several respects. p. 1051, 1052. What it is? p. 1077, 1078. Why we are justified by perfect Justification, and not sanctified by perfect Sanctification or holiness, answered. 1153   

K.  
KARAITS, the difference between them and those that are said to be without. Page 339  
Kedron, what? 37, etc.  
Kenite, Salamean, or Salmean, the same, and what? 499  
Kenites, who? 329  
Keri, and Cethib, or the differing reading of the Hebrew Text; what? 139, 140  
Ketsarah, a little City without Zippor. 75  
Keys of the Kingdom of Heaven; what? 205, etc.  
Kidron the Brook was a sort of Sink or common Sewer to Jerusalem. 607  
Kingdom of Heaven in Matthew, is called the Kingdom of God in the other Evangelists. p. 114. The Kingdom of Heaven implies four things. p. 115. The Phrase very frequently occurs in the Jewish Writers. p. 115. By it they mean the inward love and fear of God; as also the Exhibition and Revelation of the Messiah. p. 116. To be of the seed of Abraham, or the stock of Israel, the Jews supposed was sufficient to fit them for the Kingdom of Heaven. 533  
Kingdom of God, the Kingdom of Heaven in Matthew, is called the Kingdom of God in the Evangelists. p. 114. The Kingdom of God coming in power, is used for Christ's coming in his vengeance and power to destroy the unbelieving and wicked Nation of the Jews. p. 346. Kingdom of God, or of Heaven, what in the Gospel? And what among the Jews? 461, 462  
Kiriath-Jearim, in former time was called Baal or Baalath. 42  
Knee, in what use in Adoration. 347  
Know, in Scripture is used for own and acknowledge. 699  
Kubi, where situate? 51   

L.  
LAbourers, a Jewish Parable concerning them. Page 221  
Lake of Genesaret, in the Old Testament called the Sea of Cinnereth, in the New also the Sea of Galilee, and Sea of Tiberias. 65  
Lake of Samochonitis, in Scripture is the waters of Merom, etc. 64  
Land of Israel, how divided by the Jews? p. 1, 2. The Land possessed by those that came up out of Babylon was divided into three parts. p. 2. Several great Mysteries and Offices confined to the Land of Israel. p. 2. The Talmudick Girdle of the Land, under the second Temple, what? p. 3. A great part of the Land, viz. South-Judea, was cut off under the second Temple. p. 4. Jewish Idumea, what part of the Land. p. 4. The seven Seas according to the Talmudists, and the four Rivers compassing the Land, what? p. 5. A description of the Sea Coasts thereof out of Pliny and Strabo. p. 10, 11. Land of Israel, was the Land of the Hebrews before it was the Canaanites; the original Title of it from the confusion of Tongues. p. 326, 327. It's breadth and length. 319, to 323  
Language of Ashdod, what? 505  
Language, Hebrew Language put for the Chaldee Language. 545  
Languages, the Confusion of Languages was the casting off of the Gentiles and confusion of Religion. p. 648. The Fathers of the Sanhedrim were to be skilled in many Languages. 782  
Lasha, is Callirrhoe. 296  
Last Days and Times, put for the times immediately preceding the destruction of Jerusalem and the end of the Jewish State. p. 626, 1074. Last Days, what they generally signify in Scripture. 1074, 1097, 1104, 1117  
Last Days of Jerusalem, are characterized in one regard for the best, in another for the worst of times. p. 1179. Last Days of Jerusalem, and the Jewish State, are named as the last days of the World. 1186, 1200  
Lavatory of Bethany, what? 305  
Laver, described. 33, 34  
Law, Christ was to bring in a New Law, but not to abolish the old. p. 137. The Text of the Law was writ in the Hebrew and not in the Assyrian Letter. p. 138, 139. Law written and Oral, what? And how explained by the Scribes and Doctors. p. 422, 423. What the difference between coming to God in the Law, and coming to God by the Law. p. 599. Law used for the Scripture, i. e. Moses and the Prophets ●oo, both the former and the later. p. 787. Women not allowed to read the Law in the Jews Synagogues, though a Child or a Servant might. p. 788. The Jews say there are six hundred and thirteen Precepts in the Law of Moses. p. 1114. Christ was a member of the Church of the Jews, proved, and under the obligation of the Law. p. 1037. The Law was thought by the Jews to restrain and bind the outward Action only, not regarding the inward Thought. p. 1098. The Jews read the Books of the Law and Prophets only in their Synagogues, the rest they read not. p. 1102. The manner of giving the Law is an assurance of the last Judgement. p. 1119. Judaick and Mosaic Law, how distinguished by the Jews? p. 1199. Whether God shown more mercy in giving the Law or in giving the Gospel? p. 1230. The commandments of the Law were given for Gospel ends. p. 1231. The performing of the Law in one sense is impossible, yet the keeping of it in another is possible. 1231  
Law Ceremonial, Christ was under the obligation of the Ceremonial Law, and that in three respects. p. 1037. Ceremonial Law, why instituted? p. 1069. It was not the Covenant of Works, but the Mode or Manner of the administration of the Covenant of Grace. Page 1069  
Law Moral obligeth under the Covenant of Grace. 1069, 1070  
Law writ in Adam's heart upon Creation, what? 1325  
Lawyers, were Doctors of the Law; they were of several sorts. p. 421, to 423. Lawyers and Teachers of the Law, what? 433, 434  
Laying hands upon the sacrifice, what, and for what end? 531  
Lazar, used for Eleazar. 454  
Lazarus his Soul was in Heaven those four days he was dead. 1352  
Learners, or Disciples, after the days of Rabban Gamaliel did use to sit while they were instructed. p. 395, 396. They had power to ask the Doctors any questions as they went along in their Expositions and Lectures. 396  
Learning, humane Learning, is exceeding useful; nay, exceeding needful to the expounding of the Scriptures. p. 1033. Two objections, of those that deny this Proposition, answered. 1034  
Leaven, put for Doctrine, and a naughty Heart and Affections. 204  
Lectures, at them the Gesture was, the Teachers sat and the Learners stood. 193  
Legion, includes an unclean company, and of exceeding power. 340, 341  
Legends two or three of them, Papal, and Judaical. 494, 495  
Lepers, how they were to dwell alone. 460, 461  
Leprosy and the Doctrine of it, under the Law, points out very well the Gild and Doctrine of Sin. p. 164, 165. The custom of putting the blood upon the Ear of him that was cleansed of a Leprosy, according to that command, Leu. 14▪ 14. what? 1038  
Levites, The Cities of the Levites and the Land about them was large, called their Suburbs; being Cities of Refuge, and Universities. They and the Priests were the settled Ministry of the Church of Israel; they always lived upon Tithes when they studied in the Universities, or preached in the Synagogues, and attended on the Temple Service. p. 86. Priests and Levites, what was lawful, and unlawful in them? 382  
Libanus, called the Mountain of Snow, Antilibanus, and Bala. 517  
Libertines were Servants that had received their Freedom; these were Jews, how they came to be Servants and how again to be free. 663  
Life, Eve called Chava, that is, Life, upon the account of the promise of Christ. p. 791. Why Life is called precious. p. 1209. How tender God is of the Life of Man. p. 1209, 1210. Why such an equal tribute is to be paid to God for the Life of Man? p. 1210, 1211. Long Life is a Promise affixed to very many Commands, and why? p. 1335, 1336. How to reconcile the shortness of Man's Life with that Promise? p. 1335, 1336. Why God shortened Man's Life at the Flood, at Babel, and at Sinai, even where he promised long Life? p. 1336. The length of the Lives of the first Inhabitants of the World, considered, and the reason given. p. 1336, 1337. Long Life to many proves a curse. p. 1338. Long Life in itself is a blessing. p. 1337, 1338. How it is a blessing, when so full of sorrow, and upon that account Men are made so weary of it. 1339, 1340  
Light, put for evening of the Sabbath. 479  
Light within, what, and of what power to lead to Heaven? 1286  
Likeness and Image of God upon Man, distinguished; p. 1302. Likeness of God upon Man, lost by sin, but not the Image. 1302  
Lineage, or Descent of Christ, was most of younger Brothers. 1089, 1090  
Linen Cloth, or a Sindon, was a Cloak made of Linen, hung with Fringe. 354, 355  
Lives, why Satan taketh not away our lives when he pleaseth? Page 1209  
Locusts, many kinds of them. 333  
Lod, where, and what? 325, etc.  
Long sufferings of God to wicked Men, is sometimes not the goodness of God to them. 1311  
Losing or Binding, a very usual Phrase in the Jewish Schools, spoken of Things, not of Persons. 205, 206, 207. See Binding and Losing.  
Lord's Day, the Jews say it was the first day in the week; why Christ changed the Day from the Seventh to the First. p. 271, 272, 1329, 1330. The Lord's Day was not controverted, but every where celebrated in the Primitive Times, only some Jews (converted to the Gospel) also kept the Jewish Sabbath. 792, 793  
Lords Prayer, illustrated out of the Jewish Writings. p. 159, to 161. The Lord's Prayer was given twice by Christ, first in the Mount, Matth. 6 and then at the Feast of Tabernacles, a year and an half after. p. 1138. The agreeableness of it to the Jewish Forms. p. 1139. The reason why the Doxology is added to it by Saint Matthew, and omitted by Saint Luke. 1139  
Loretto, the Legend of the Virgin Mary's House carried thither. 494, 495  
Lots, how cast, where, and when? 380  
Love, it is our duty to love all Men, the reason. p. 1204. We are to love our Neighbour as ourselves. 1301  
Love Feasts, they were Appendages to the Lords Supper, also they were when strangers were entertained in each Church, at the cost of the Church, etc. 774▪ to 776  
Loving, put for embracing, kissing, or being well pleased with, and pitying. 347, 348  
Lunatic, Deaf, and Dumb. 210  
Luz, a little bone in a Man's back which the Jews speak of as the Seed and Principle of a future Resurrection. 583, 1238  
Lydda, a Village not inferior to a City, the same with Lod, notwithstanding the errors of some Maps making them differing Places, it had eminent Schools in it, much History belongs to it. p. 16, 17. Lydda is called Lodicea. 326  
Lie, the Jews used and loved to lie at their Feasts, in what order they used that Gesture. 256, 257   

M.  
MACHERUS is derived from Macvar. p. 81. Macherus, a Castle, where situate. Page 501  
Macpelah, supposed to be Adam's burying place. 47  
Magdala was near Tiberias and Chammath. 70, 308  
Magdalen (Marry Magdalen) whence the Name. 415, 416  
Magistracy, instituted as an ordinance of Christ, and a Gospel mercy. p. 1059, 1060, etc. The usefulness of it to the Church. p. 1060, 1061, etc. So overawed by a wicked people, as not to dare to execute justice. 1111  
Magistrates, are to be obeyed in all lawful things. p. 230, 231. The false Logic of those who are for no Magistrates over them but King Jesus, refuted. 1060  
Magog and Gog, what is meant by them. 1173, 1174  
Mahumetism and Popery coming, the Devil was let lose. 1172  
Maids, the day of the week on which they were married, and the ceremonies of their marriage. 534  
Malefactors at their death, were used cruelly by the Jews, as an act of friendship. p. 478 Malefactors (say the Jews) going to execution, and making confession of their sins; that, and their death did expiate for their sins. 1275  
Mammon of unrighteousness, what? 451, 452  
Man is a wonder. p. 1225. How much devilishness the Devil can infuse into Man's nature, with the reasons of it. 1308, 1309  
Manacles for the hands used among the Jews. 683  
Mana●en (i. e.) the Comforter taken for Christ. Page 108  
Maphtir, he that read in the Synagogues was called Maphtir, and was to read one and twenty Verses. 406  
Maps of the Gospel Tapography are too officious. 310, 311  
Mar, or Mari, a Title the Jews sometimes gave their Rabbins. 465  
Maran-ath, this say very many Commentators is the highest and heaviest Form of Excommunication, but it rather intimates the curse coming upon the Jews. 796, 797  
Mark, why he departed from Paul and Barnabas? 741  
Maronit●, a Maronite, what? 515  
Marriage, not to be till a woman was espoused. p. 100 Marriage of Men, the time, and reason of it. p. 757, 758. The Marriage Bond, both among Jews and Gentiles (especially the Jews) was looked upon as a lose thing. p. 759. When to marry or not to marry. 762  
Marriages were performed on differing days for Maids and Widows, with the reason, and Ceremonies thereof. 534  
Married, a hundred and sixty Priests married in Gophna all in one night. p. 52. When a Man was new married, where he dwelled. p. 309. What a reproach it is for a Woman not to be married. 1216, 1217  
Martyrdom, dying (called Martyrdom) for others, to save their Country. 326  
Mary Magdalen, the same with Mary the Sister of Lazarus, why called Magdalen. p. 270, 587. Baronius also proves her to be the Sister of Lazarus. 588  
Mary the Mother of Jesus, vilified by the Talmudists. 400  
Masada, a Castle near Asphaltites, fortified even to a miracle. 296  
Matthew writ his Gospel in Greek, so did Paul his Epistle to the Hebrews, and not in Hebrew as some have affirmed; because the Hebrew was altogether unknown to the Common Jews; for it was not the Jews Mother Tongue in the time of the Apostles, but the Syriack. 101, to 104  
Measuring of the Jews, how, or what they were? p. 318, etc. A Parsa was four miles; a Talmudick mile consisted of seven furlongs and an half; a Diet was thirty miles. 319  
Meats, forbidden and unclean, what? 199, 200  
Mediation of Christ, the matter of it, what? 1261  
Melchisedeck, all now acknowledge him for Sem. 327  
Men, their Affairs and Times, how God knows and dates them? 1250, etc.  
Mene, Mene, Tekel, Upharsin, the meaning of these words as written in Belshazzers Dining Room. 1194, 1195  
Mercy of God, oft wrested by Men to their own destruction. p. 1275. Monuments of mercy, were never set up in Scripture to be encouragements for Presumption. 1276  
Messiah, divers Names of him produced by the Talmudists. p. 167. The Epoch of the Messiah is stated from the Resurrection of Christ. p. 180. His coming was predicted by the Quarrels of the Jews. p. 181. He was acknowledged for the Son of God by the Jews, though not by Nature, but by Adoption. p. 269, 270. Messiah (who was God-Man●) considered as he was a Servant, and Messenger of the Father; and received his Abilities of doing Miracles, and of knowledge of Evangelick Mysteries, and of other things, before hand, from the anointing of the Spirit. p. 251, 252. Messiah supposed by the ancient Jewish Rabbins to be begot without carnal copulation by the Spirit. p. 385, 386. The Jews expected their Messiah to come when Christ did appear. p. 468, 1289. They also expected that when the Messiah came he would lead them into the Garden of Eden, where they should enjoy all manner of worldly Pleasures in the highest degree. p. 552. At his coming the World was to be renewed. p. 220. Messiah or Christ, and the Son of God, are convertible Terms, against the Jews. p. 385, 548, 549. The Fathers of the Sanhedrim had in all likelihood a strong suspicion, if not a knowledge, that Jesus was the Messiah. p. 583, 584. The Jews expected, when he came, to enjoy great worldly deliverances and blessings. p. 598. What the Jews apprehended of his Temporal Reign, was in some things plain, in others obscure. p. 636. Messiah not acknowledged by the Jews to be the genuine Son of God. p. 690. The Resurrection of the Messiah pointed at in the second Psalm. p. 690, 691. David put for the Messiah. p. 691. What appearances and effects the Jews looked for in the Messiah which they found not in our Saviour Christ. p. 1110. It was the opinion of the Jews, That the Messiah should reign a thousand years. p. 1171. The Messiah, say the Jews, was not to redeem from sin, but from Captivity and Enemies. p. 1275. He was, say they, to have an earthly, pompous, flourishing Kingdom. Page 1275  
Messopotamia, and her Consorts or Companions, what? p. 663. And what Country it is. 665  
Micra, a Treatise of the Rabbins, containing the Text of the Bible itself, its Reading and Literal Explication. 422  
Midrash, a Treatise of the Rabbins, containing the Mystical and Allegorical Explication of the Scriptures. 422, 423  
Migdal Elder, was a Tower situate near Jerusalem on the Southside. 306  
Mile, a Talmudick mile was seven furlongs and an half. 319, 581  
Millenaries, or Fifth Monarchists, their dangerous mistake of the twentieth Chapter of the Revelations, refuted. 1056, 1057  
Millo in Jerusalem, what? 24 25  
Mind of Man, put for the understanding, also the bent and inclination of the Soul. 1286  
Mines of Iron and Brass were in several places in the Land of Israel. 88  
Ministry, the Priests and Levites were the settled Ministry of the Church of Israel, they always lived upon Tithes when they studied in the Universities, preached in the Synagogues, and attended on the Temple Service. 86  
Ministers, there were many Ministers in the Apostles days, belonging to every Church, with the reason of it. 1156, 1157  
Minstrels, among the Jews were used at Burials. 172, 173  
Miracles, many done in one day by Christ. p. 174. Miracles could not drive the Jews from their Traditions. p. 345. Mear Miracles, or Signs, were never wrought by our Saviour. 1104  
Mirth or Joy, wicked, in a strange instance in the Gunpouder-Tray●ors. 1184  
Mishneh, a Treatise of the Rabbins containing the Doctrine of Traditions, and their Explications. 422  
Missaar or Mizaar, a hill mentioned in the Psalms, where situate. 501  
Mite, what sort of money. 350  
Moloch represented the Sun, and why? It was an Image of Brass, having the Face of a Calf, etc. 672  
Moment of time, what out of the Jewish Doctors? 405  
Monarehy, the Fifth Monarchy is not the Kingdom of Christ, but was the Kingdom of the Devil. 1166  
Money, the Streets of Jerusalem were swept every day, and money found there, in the time of Feasts, was all Tenths or Tithes. p. 303. So also what was found at any time. p. 303. Money of Silver and Gold, both Roman, and Jewish, with their value and stamps, what? 349  
Money Changers, what from the Talmud and Maimonides. p. 224, 225. What they were, and why our Saviour overthrew their Tables in the Temple. 1204  
Monster in a Child with two Bodies, from the Navel upward it acted as two Children. 373  
Mortal, Adam was not created mortal, against the Socinians 1353.  
Moses, fasted forty days, three times over one after another. p. 405. Part of his History. p. 670. Why God fought to kill him, as we read Exod. 4. 24. Page 1066  
Mothers Family, among the Jews, is not to be called a Family. 99  
Mount Gilead, what? And whether not the Hill Gaash? 373, 374  
Mount Hor, called Amanah in the Jewish Writers. 62  
Mount Macvar; Macherus is derived from it, what? 81  
Mount Olivet, the Mount of Olives, in the Rabbins commonly the Mount of Oil; whence the Name, and what was done there? p. 39, etc. It had shops in it. 305  
Mount of Simeon, what? 51  
Mount Tabor, what▪ and where situate? 495, etc.  
Mount Zebim, was within the Land. 51  
Mountain of the Amorrbites, what? 12  
Mountain of Snow, with some the same with Hermon. 62  
Mountainous Country, what? 12  
Mourners for the dead, how the Jews used to comfort them, both in the way and at home. 323, 581, 582  
Mourning, what Mourning was used for the dead; also what Feasting and company. p. 173. The third day of mourning was an high day. 583  
Mulcts, for Corporal wrongs, were several. 151, 152  
Murder, was so common among the Jews, that the beheading of an Heiser (commanded Deut. 21.) was left off by order of the Sanhedrim, for fear of the Murderers. 1111  
Musicians in the Temple, what sort of Men? 373  
Music used at Burials, what? 172, 173  
Mustard stalk or Tree; exceeding large. 195  
Muttering, a sort of Enchantments used by the Jews, etc. 243   

N.  
NAIM, near Tabor, what? p. 369, etc. Naim in Josephus and the Rabbins, what? p. 370. The same with Engannim. Page 370, 371  
Names, were given Children at their Circumcision; so at the institution of Circumcision God changed the Names of Abraham and Sarah. p. 387. It was chief for the honour of some Person, whom the Parents esteemed, that they gave their Son his Name; seldom was the Son called by the Name of the Father. p. 387. It was common in the Jewish Nation for Men to have two Names, one a Jewish Name used among the Jews; another a Gentile Name, used among the Heathen. 739  
Nature of Man, desperately corrupted. 1308, 1309  
Naveh, what place, and by whom inhabited. 515  
Nazarene, Christ was so called to hint his separation and estrangment from other Men. 99, 100  
Nazareth, its situation. 495, 496  
Nazarites, they were forbid the total use of Wine; whether the Law about the Nazarites had not some reference to Adam while he was under that Prohibition in the state of innocency. p. 382. Only two Nazarites were set apart by God, viz. Samson and the Baptist; three hundred at once made themselves Nazarites by their own voluntary vow. p. 384. They being forbidden the total use of Wine, how could they keep the commands referring to the keeping the Passover (&c.) in which Wine was used. p. 382. They wore long hair, among whom Absolom was one. p. 774. Why they let their hair grow long. 774  
Nazarit●sin, what, and how the Vow of it was sometimes laid aside. 1219, 1220  
Neapolis, the Jews in scorn called it Sychar. 52, 53  
Neighbour and Brother, what the difference between them. p. 141. Neighbour the Jews denied any Gentile to be their Neighbour. p. 425. Who is our Neighbour? p. 1298. We are to love our Neighbour as ourselves, what? 1301  
New Creation, new Heaven and new Earth, put for the times and state of things immediately following the Destruction of Jerusalem and the Jewish State. Page 626  
New Jerusalem, the Holy City, why called New, and why Holy City. p. 1196, 1197, 1198. What it is not, and what it is, and where to be found. 1197, to 1202  
New Testament, why it so exactly follows the Translation of the Septuagint in the Old Testament. p. 403. New Testament Phrases and Passages; the surest and safest way to understand them, viz. is not to frame a sense of our own, which we think fair and probable; but to observe how they were understood by them to whom they were uttered. 1041, 1042  
Nicholaitans, that impure Sect did not spring from Nicholas, the Deacon, but took the Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necola. p. 662. They impudently did oppose the Decree of the Apostles. p. 695, 696. They were wicked Heretics, persuading to eat things offered to Idols and to commit Fornication. p. 756. Notwithstanding the affirmation of Antiquity, they did not spring from Nicolas one of the seven Deacons. 756  
Nicholaitism and Judaisme were two errors on each hand the Gospel, into which some Primitive Christians did fall. 1097  
Nicodemus, the reason of his Name, and what he was; he was also called Bonai, he was exceeding rich; and yet his Family fell to great poverty. 513, 532  
Nicoplois, what? 371  
Noah's Flood, was a prognostication and assurance of the Last Judgement. 1104  
Nob, a City of the Priests, from whence one might easily see Jerusalem. 42  
Numbers and Things near alike are said to be the same. 99, 100  
Nunship, or Virginity, the vow of it among the Papists is accounted a devout and sacred Thing▪ which is false, and never to be proved by them. 1216, 1217, 1219   

O.  
OATHS in the Jewish Writings, reduced to a Promissory Oath. p. 148. A vain or rash Oath, concerning which four Things; and an Oath concerning something left in trust, and a Testimonial Oath, what? p. 149. The Jews only took care of the truth of the thing sworn, and not of the vanity of swearing; it was customary among them to swear by Creatures. Page 149  
Obedience of Christ, made his blood justifying and saving. p. 1255. It conquered Satan and satisfied God. p. 1256 Christ died merely out of obedience. p. 1257. His obedience does not dissolve the obedience of a Christian. 1263  
Obeying and Believing, are not to be separated. 1263  
Obolus, what? 468  
Offering of water used at the Feast of Tabernacles, how performed, whence derived, and what the meaning of it. 560  
Officiousness, a great fault in an Historian. 1142, 1143  
Old Testament, how the Jews divided the writings of it. p. 483, 584. When any place of the Old Testament was cited by the Jews, they delivered it always in the very Original Words. p. 694. The Sadducees are said by some to refuse all the Books of the Old Testament, except the Five Books of Moses. 1101  
Ono, where, and what. 325, etc.  
Opinion and a Scripture Text, distinguished. 758  
Orbo, the City. 317  
Original Text of the Hebrew, whether corrupted or not? 131  
Orphan Amen, or Psalm, what? 786  
Outward Action, the Jews thought the Law was to restrain and bind the Outward Action only, not regarding the inward Thought. Page 1098  
Ointment, precious, how prized. 352   

P.  
PALESTINE, the third, called Palestine the healthful, whence the Name▪ Page 293, 294  
Paneas, or Panias, the springhead of Jordan, there being none such thing as two Fountains. 62, 63, 64, 298  
Papacy, it followeth Jannes and Jambres, and is the great Resister of the Truth of the Gospel. 1188, 1189  
Papists, the improbability, ridiculousness, and irreligion of their holding that the Patriarches were in Purgatory. 1342, 1343  
Parables were the Jews most familiar Rhetoric. p. 193. Parables were used by Christ among the Jews because they would not see the Light. 339  
Paradise, what the Jews understood by being in Paradise. p. 477, 478 Paradise put for the state of the blessed. 1272, 1273  
Paras, was the space of fifteen days immediately before the Passover, Pentecost or the Feast of Tabernacles. 635  
Pardon and Salvation, it's the greatest difficulty to make Men fit and capable for them. p. 1276. What are the sure Grounds of hope for Salvation and Pardon? p. 1277. Pardon is the gift of God as well as Repentance. 1277  
Parents, It was the opinion of the Jews that Children born crooked, maimed, or defective, was according to some sin of the Parents. p. 568. Why the Children suffer for the Parent's sins, the Justice thereof. p. 1316, 1317. This only designs corporal or external punishment. 1318  
Parsa, a Parsa was four miles. 319  
Paschal Supper, the whole Method and Order of it in eight Particulars. p. 257, 258. How Wine came to be there, and what quantity they drank. 259, 260  
Passover (or Paschal Lamb) how made ready in five Particulars. p. 255, 256. Whether Christ kept his Passover the day before the Jews, i. e. on the fourteenth, not the fifteenth day of the Month. p. 353, 356, 357. The difference between the first Month and the second. p. 354. Preparation of the Passover, what? p. 356, to 358. After the Lamb was eaten, every Israelite was bound within that seven days Solemnity— First, To appear before the Lord in the Court, and that with a Sacrifice, this was called the Appearance. p. 356.— Secondly, To solemn joy and mirth, and that also with Sacrifices, this was called Chagigah, The Festival. p. 356, 357. Whether was it lawful to departed from Jerusalem till the seven days of the Passover were ended? p. 394, 395. How the Passover was prepared for many days before it actually began. 550  
Passovers, four intervened between Christ's entrance into his public Ministry, and the time of his Death, with the several Actions which he did about the time of each. 1033  
Patriarches, where they were buried. p. 668. Whether their Souls were in Purgatory? 1342, etc.  
Paul, and Saul, his Roman and Hebrew Name, and why? p. 687, 1191. He always calls himself by his Roman or Gentile Name after he became the Apostle of the Gentiles. p. 740. He was not a Baptist among the Gentiles as John was among the Jews. p. 742. He wisheth himself accursed for his Brethren the Israelites, a strange wish, what the meaning of it. p. 1293, 1294, 1296. Why Paul thus wished. 1297, to 1299  
Peace, outward, or Prosperity in the things of this World, is no sign of peace with God. p. 1053. It is sometimes a sign of God's enmity, proved. 1053  
Peace with God doth not necessarily infer peace of Conscience. 1054  
Pella, a City of Decapolis, vigorously Heathen. Page 316  
Pelusium, was Sin of old, in the Talmudists Cappadocia, etc. 290, 291  
Penitent, most of the Jews held that the Penitent were to be preferred before the perfectly Just. p. 449. But others of them the contrary. 449  
Pentecost called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Scripture was an Holy Day, and but one; therefore the Jews appropriate the word to the Feast of Pentecost. p. 641. Several other things about Pentecost. 641, 642, 643  
Penny of Silver, Gold, Roman or Jewish, what? p. 349, 352. A Roman Penny was seven-pences halfpenny, two of them maketh half a Shekel. 1204  
People of God, the duration of their affliction is appointed by the Lord. 1248, to 1251  
Perea, the length and breadth of it. p. 81. Whether it may not be called Galilee. 362  
Perrizzites, who? 329  
Persecution, the first recorded should have been that of the Jews. 241  
Peter, a Minister of the Circumcision among the Hebrews. p. 741. And why he therein outshone James and John the two other Ministers of Circumcision. p. 741. Peter preached the Gospel in Babylon. p. 802. Pethor and Beor being changed into Bosor, shows Peter was not at Rome, but at Babylon. p. 1144, 1180. Peter was never at Rome, the probability of this opinion shown. p. 1141, 1142, etc. From whence that contrary opinion did proceed. p. 1143. He wrote his Epistle from Babylon in Chaldea, and not from Rome, as some would have it. p. 1144. Peter spent his last days and in all likelihood died in Chaldea and not at Rome. 1144, 1180  
Pharisaism, was long a rising, and when finished, of no fixed form; when its Original? p. 122, to 124. The foundation of it was laid in the days of Ezra. 124  
Pharisees, their trouble and fainting confidence when they came to die, was great. p. 16. They were a sort of Separatists; there were of them Women as well as Men, who under the vail of Sanctity and Devotion, practised all manner of wickedness. p. 123, 199. The lowest rank of Pharisees were illiterate Plebeians; the Collegians or Associates of the wise Men were the highest sort; they were the most splendid Cloak of Religion. p. 122, to 124. There were seven Sects of Pharisees. p. 125. Strange stories related of their Feasts. p. 171. Pharisees and Scribes laboured among the People for respect, and by respect for gain, which they did.— First, As Doctors of the Law, instilling into their Disciples and the Common People this Notion, That a wise Man, that was, one of themselves, was to be respected above all mortal Men. p. 234, etc.— Secondly, Under a pretence of mighty devotion, especially long Prayers. p. 234. Pharisees and Scribes are Terms sometimes confounded, and sometimes distinguished. p. 433. By Pharisees in the Evangelist Saint John are generally to be understood the Sanhedrim. p. 571. The Religion of the Pharisees was not the National Religion of the Jews, but a Sect and Excrescence from it. p. 1036. The difference between the Pharisees and Sadducees in matters of Religion, was great. p. 1278. Though they differed among themselves greatly, yet they easily harmonized to oppose Christianity. 1278, 1279  
Phenicia, there was a midland Phenicia; whether it and Syrophenicia be the same. 312  
Phylacteries, were Parchment Labels, having writ in them several places of the Law, fastened to the Forehead and left Arm; constantly worn with great devotion. 232  
plaintiff and Defendam, chose their Judges, etc. among the Jews. 755  
Pleasures, the Jews expected when the Messiah came, that he would lead them into the Garden of Eden, where they should enjoy all manner of Worldly Pleasures in the highest degree. 552  
Pliny, corrected. 321  
Pollux and Castor, what? How pictured, how fatal their Feast to the Lacedæmonians. Page 705, 706  
Polygamy, what? p. 146. It was lawful among the Jews. p. 696. Both it and Bigamy are forbidden. 696  
Pomp and degree of the World, countervails nothing with God. 1210, 1211, 1212  
Ponditho, is an hollow Girdle or Belt, in which the Jews put their money. 178  
Pool, lower Pool, upper Pool, King's Pool, Pool of Siloam, Pool of Bethesda, Sheep- Pool, Pool of Shela●●, Pool of Solomon; what? 508, 509, 510  
Pool of Bethesda, in it Men, not Beasts, were washed. p. 545. It was made of an healing quality by the help of an Angel about the days of Christ's being on Earth, but how long before or after we know not. 546, 547  
Poor, collections were made by the Jews in foreign Nations for the poor Rabbins dwelling in Judea. 792  
Popery and Mahumetism coming, the Devil was let lose. p. 1172. Popery, Socinianism, and Quakerism are great Heresies. 1280  
Poverty, extreme, especially of one whose foregoing Estate was pompous. 352  
Pound, what? 468  
Power and Will of God, being well understood and submitted to, take off abundance of carnal Atheistical Disputes. 1320, 1321  
Prayer, what Posture the Jews used in it. p. 156. In what Places they used or loved to pray. p. 156. What sort of Prayers they used. p. 557. Repetition of the same words in Prayer, how practised; condemned by Christ. p. 157. The Jews had a great number of Prayers, daily they used eighteen, and they had some that comprised the whole, which were compendiums, fitted for weak Memories. p. 157, 158. Which Christ imitated in that Prayer he gave his Disciples, which we call the Lords Prayer, for 'tis a Compendium of all Prayers, etc. p. 157, 158. These Compendiums were not to hinder stated Prayers. p. 158. Christ intended no other in his Prayer. p. 158. The Lord's Prayer illustrated out of the Jewish writings. p. 159, to 161. What kind of Prayer the Baptist taught his Disciples. p. 427, 428. Forms of Prayer are prescribed in the Old and New Testament. p. 1137. Forms of Prayer defended, and Objections answered. p. 1137. An account of the Jewish Forms from the Talmud and other Writersp. 1139. Prayer, is a Duty for all Men, and the reason of it given. p. 1135, 1136. Objections answered, and more Reasons given. p. 1137. The Lord's Prayer, is a Form to be used totidem verbis. p. 1041, 1138, 1140. The Objections of those that will not use it so. p. 1138. This Prayer is compared with the Ten Commandments. p. 1138. It was twice given by Christ, first, in the Mount, Matth. 6. and then at the Feast of Tabernacles a year and an half after. p. 160, 1138. The agreeableness of it to the Jewish Forms. p. 1139. The reason why the Doxology is added to it by Saint Matthew, and omitted by Saint Luke. 1139  
Prayers were sometimes performed with great silence in the Temple. p. 351. Prayers of the Jews, consisted in Benedictions and Doxologies. p. 427. Private Prayers in what part of the Temple they were performed. p. 464. Daily Prayers of the Jews were eighteen in number, what they were? 690  
Praying for the dead, founded by the Rhemists, on that Text 1 John 5. 16. refuted. 1094  
Preaching was one part of Prophecy, Singing Psalms and foretelling of Things from Divine Revelation were the two others. 785  
Precepts there were, say the Jews, six hundred thirteen Precepts in the Law of Moses. 1114  
Pre-existence of Souls, some of the Jews held it. 569, 1352  
Preparation of the Sabbath, what? 358  
Presbyters and Elders were to judge in Pecuniary Affairs. 755  
Preservation of God, how he preserves all Men alike, and yet not all alike. Page 1213  
Presumption, Monuments of Mercy were never set up in Scripture to be encouragements to Presumption. 1276  
Priestess, one born of the Lineage of Priests, of these the Priests commonly took themselves wives. 379  
Priesthood, and High Priesthood, only differed in two things. 585  
Priests married gentlemen's Daughters. p. 42. One hundred sixty Priests were married in Gophna all in one night. p. 52. Priests were the settled Ministry of the Church of Israel; they always lived upon Tithes when they studied in the University, Preached in the Synagogues, and attended on the Temple Service. p. 86. They were called— First, Plebeian Priests, for Priests were not made but born, so some of them were poor, yet being of Aaron's seed, though unlearned, they had their Courses at the Altar— Secondly, Idiots or Private, because still of a lower Order— Thirdly, W● their being (besides the High Priest) Heads of the Courses— Heads of Families,— Precedents over Offices— And such as were Members of the chief Sanhedrim. p. 110. The Marriage of the Priests was a thing of great concern, on purpose to keep them uncorrupt. p. 379. Priests and Levites, what was lawful, and unlawful in them. p. 382. Priests were examined by the Great Council, whether they had any blemishes, which if they had, they were sent away arrayed in black. p. 388. Chief Priests, Elders and Scribes, how distinguished. 469  
Prince of this World, the Devil how so called. 591, 592  
Probatica or the Sheep Gate, was not near the Temple, contrary to the common Opinion. 507  
Prodigies, very memorable, which happened forty years before the destruction of the Temple, what? 248  
Profane, or polluted, and unclean, distinguished. 199, 200  
Promises given to Israel in the Law, are most generally and most apparently Temporal Promises. p. 1331, etc. Scarcely any Spiritual, much less any Eternal Promises in the Law of Moses. p. 1332. In the Books of Moses they were all for earthly things, as they belonged to the Jews. p. 1332. Why God gave them such Promises. p. 1333. There were spiritual Promises before the Law. p. 1333. The Gospel State happy in the better Promises. p. 1332, 1333. God intended Spiritual Things under Temporal Promises. p. 1333. Why God did not speak out Spiritual and Eternal Things, but only obscurely hinted them in such Temporal Promises. 1333, 1334  
Prophecy comprehends the singing of Psalms, to Preach, and Foretell something from Divine Revelation. p. 785. From the death of the later Prophets the Holy Spirit, and the Spirit of Prophecy ceased from Israel. p. 802. Prophesy expired at the fall of Jerusalem. p. 1048. Prophecy was one of the two extraordinary Gifts of the Spirit. p. 1157. Prophesy, Revelation, and Urim and Thummim was gone from the Jews for four hundred years before Christ came. p. 1284, 1288, 1289. Prophecy was sometimes performed by ill Men, as Caiaphas and Balaam. 1288, to 1291  
Prophesying, what it was in Saint Paul's time. 1157, 1158  
Prophets, Schools of the Prophets were little Universities or Colleges of Students; their Governor some venerable Prophet, inspired with the Holy Spirit to give forth Divine Revelations, etc. p. 86. Prophet's how divided by the Jews. p. 407. How unrolled, and distant Places put together. p. 407, 408. Prophets, put for Prophetical Books of Scripture, p. 458. From the days of Zachary and Malachy the Jews expected no Prophets till the coming of the Messiah. p. 522. Prophets were not the standing Ministry of the Church, neither under the Law, nor under the Gospel, but occasional and of necessity. p. 1034, 1049. The Books of the Law and Prophets only were read by the Jews in their Synagogues, the rest they read not. 1102  
Proselyte, what? Page 234  
Proselytes, Fearers of the Lord are used for Proselytes, every one of them are blessed. 689  
Prosperity of the wicked, did once occasion both weeping and laughing. p. 706. Prosperity or Peace outward in the things of this World, is no sign of Peace with God. p. 1053. It's sometimes a sign of God's enmity, proved from Ecclesiastes 5. 13. and from Mal. 2. 2. p. 1053. The Prosperity of wicked Men, is an Argument of the Last Judgement, and future state. 1104  
Protestant Church, and Religion, where they were before Luther's time. 1201  
Providence of God, not a Rule for Men to go by, but his Word. 1276  
Psalms put for the Hagiographa. p. 265. Singing of Psalms was one part of Prophecy. p. 785. Singing of Psalms in Christian Congregations is a great and heavenly work. p. 1158. The Primitive Christians sung David's Psalms in their public Congregations. p. 1158. The singing whereof is a Duty incumbent upon Christians. p. 1158, to 1162. Our Saviour, the Apostles, and the Primitive Church practised it. 1159, to 1162  
Ptolemais (also called Acon) a City of Galilee, how situate. 60  
Ptolemy, is in something amended. 320  
Publican, what his business. p. 171. Publican Heathen, what? 215  
Publicans were odious to the Jews. p. 152, etc. They were of several Degrees. 466, 467  
Purgatory, the Doctrine of it. p. 1341. The improbability, ridiculousness, and irreligion of the Papists holding that the Patriarches were in it. 1342, 1343  
Purification days of a Woman after Child bearing, when accomplished. p. 391, 392. Purification after touching a dead Body, what? 790  
Purifying water, Children were born and brought up in some Courts under ground to be made fit to sprinkle the Purifying water. 34  
Purifyings, some were performed in a longer and others in a shorter time. 586  
Purim, the Feast of Purim opposed by some of the Jews. 578  
Putting away, for divorcing, what? p. 146. Putting away a Husband by the Wife, etc. among the Jews, what? With the Form thereof. 759  
Python's, what? 175   

Q.  
QUAKARISM, Popery, and Socinianism are great Heresies. Page 1280, 1281   

R.  
RAbban Jochanan ben Zaccai, something of his History. Page 652, 653  
Rabbi, an haughty Title, not common till the times of Hillel, which in later times was much affected. 232, 233  
Rabbins of Tiberias, were mad with Pharisaism, bewitched with Traditions; blind, guileful, doting, and magical; and such a like work is the Jerusalem Talmud, which they made there; it's not possible to suppose that these Men pointed the Bible, it savours of the work of the Holy Spirit. 73, 34  
Rachab, supposed to marry Joshua, famous among the Jewish Writers. 97  
Rain, former and later, what? 409  
Raka, a word used by one that despiseth another in the highest scorn. 141  
Rakkath, a fortified City from the days of Joshua. 67  
Rama, was the Name of very many Towns in the Land of Israel, because they were seated in some high place. Page 80  
Ramah, and Ramathaim Zophin, there were two of the Name, whence derived. 41  
Ransom, or Atonement for Souls, how much, and for what end? p. 1204, 1205, 1208. At what time it was paid. p. 1205. Why the Poor therein was to give as much as the Rich. p. 1207. And why the Poor in Worldly matters gave more than the Rich did in those that referred to God. 1207  
Retaliation, its Laws. 150, 151  
Ravens (which brought bread and flesh Morning and Evening to Elias) are supposed to be the People of Orbo. 317  
Ravished, Saint Austin's determination about chaste Matrons and Virgins Ravished by the Enemy when they broke into the City, what? 1098  
Readers of the Low, part of their work. 803  
Reason, the mysteries of Divinity not contrary to it; how to be understood. 1103  
Redemption, or new Creation, was performed on the day Adam was created. 1325  
Refuge, Cities of Refuge, their Number and Names 47, 48  
Regeneration, what kind of Regeneration the Jews thought to be necessary to Proselytism. 533  
Region round about Jordan, what? 298, 299  
Registers, or Scribes of the Sanhedrim, were two, the one sat on the right, the other on the left hand; one wrote the votes of those that quitted, the other of those that condemned. 337  
Religion, the Religion of the Pharisees, Sadducees, and Esseans was not the National Religion of the Jews, but Sects and Excrescences from it. p. 1036. Christ sets himself against them that set themselves against Religion. p. 1164. The Principles of the Traditional Religion of the Jews, made them Crucify the Lord of Life. p. 1175. What Religion the Devil hath most reason to hate. p. 1177. And which is the best, and what it is. p. 1177. Which is the true Religion? A difficult Question; two marks of it. p. 1176, 1177. The Jewish Religion was very corrupt under the second Temple. p. 1199, 1200. The Romish Religion comes very near to Judaisme. p. 1200. Whether a Man may be saved in that Faith, that is, in the Religion of Rome; doubted. p. 1202. Some maintain that a Man may be saved in any Religion or Opinion, so he live but honestly towards Men and devoutly towards God. 1279  
Rempham, or Rephan, what? 673  
Renting of clothes, what? 263  
Repentance, a Doctrine highly fit for the Jews, when it was preached to them by John the Baptist; The Schools of the Pharisees did ill define Repentance. p. 113. The Jews supposed the Redeemer was to come at a time when Repentance was to be. p. 114. Repentance not to be put off till death. p. 1227. There is nothing more desirable to God, Christ, and Angels than the Repentance of a Sinner. p. 1269. What it is that moves God, Christ and Angels to desire this. p. 1270. Repentance is the gift of God as well as Pardon. p. 1277. The Rule to arrive at Repentance is to take God's time as well as way. 1277  
Repetition of the same words in Prayer, how practised: condemned by Christ. 157  
Rephaims, what? 363  
Reproof and Excommunication, what they were, with the difference between them. 747  
Resurrection, the first Resurrection, what? 1233, 1235  
Resurrection of Christ, the Epoch of the Messiah is stated from the Resurrection of Christ. p. 180. The Resurrection of Christ shows him to be the Messiah. p. 691. How it argues and gives assurance of the last Judgement. p. 1105. Christ Resurrection and the Creation, whether the greater work? 1330  
Resurrection of the dead, was in the days of Ezra denied by some▪ p. 216. How it is proved out of the Old Testament by Rabban Gamaliel. p. 541. How the Sadducees came to deny the Resurrection from the dead. p. 542. The Jews looked for the Resurrection from the dead. p. 549, 552. It is proved out of the Talmud. p. 702. Proved out of the Law. p. 787. Resurrection and last judgement, proved. p. 1101, 1102, 1103, etc. The objections of the Sadducees and Atheists answered. p. 1101, etc. Resurrection of the last day demonstrated against the Sadducees and Atheists. p. 1236, 1237. Denied by the Sadducees. Page 1282, etc.  
Resurrection of the Saints, expected even by the Jews at the beginning of the Kingdom of the Messiah. 269  
Revelation, Prophecy, Utim and Thummim, were gone from the Jews for four hundred years before Christ came. 1284, 1288, 1289  
Rhinocorura, a River of Egypt, what? 9, 291  
Riches, worldly Riches and grandeur countervail nothing with God. 1210, 1211, 1212  
Righteousness, why Alms are taken for Righteousness. p. 153, etc. Righteousness, inherent and justifying. 504, 505  
Rings of the Altar, what, and for what use. 33, 34  
Robbers, were very numerous among the Jews, and did strange mischiefs; how there came to be so many of them? 267, 268, 362  
Rock for Christ, not Peter. 205  
Roman Empire, when it began. p. 388, 389. When, and how it was measured. p. 389. When, and how taxed. 389, 390  
Romanists, and Jews, how they may be said to be yoak-fellows. 1110  
Romans, there were Garrisons of them dispersed over the Land of Israel, what they were? p. 324. The Romans are brought in by the Jewish Writers, owning themselves and boasting of their being the Children of Esau or Edom, and show that Esau ought to rule over Jacob. p. 694, 695. The Epistle to the Romans, when and where it was written by Saint Paul. 1051  
Rome, is put for Edom. p. 292. Rome guilty of our Saviour's death, as much as Jerusalem. p. 1109. It is also guilty of Apostasy. p. 1110. Part of the character of Rome at this time as referring to England. p. 1165▪ The proper Name of Rome, say Roman Historians, is a Secret. p. 1165. The Tutelar Deity of it also unknown. p. 1166. Rome is the Devil's Seat, his Deputy and Vicegerent. p. 1166. Rome commissioned by the Devil to fight against Christ, his Religion, and People. p. 1166, 1167. When first and last spoke of in Scripture. p. 1168. Rome Heathen could not be Antichrist, because the character of Antichrist is Apostasy. p. 1168. Rome Papal hath exceeded Rome Heathen. p. 1169. Rome is ever spoken of in Scripture with a black and dismal character. p. 1199. Rome, and the Religion thereof, comes very near to Judaisme. p. 1200. Whether a Man can be saved in the Faith, that is, in the Religion of Rome, doubted. p. 1202 Rome compared with the Old Jerusalem State. 1200  
Rule, God's extraordinary Actings are not men's ordinary Rule. 1276  
Rulers, the false Logic of those who are for no Rulers over them but King Jesus, refuted. 1060   

S.  
SABBATH, when it ended. p. 166, 167. The Jews eaten nothing on the Sabbath till the Morning Prayers of the Synagogue were done. p. 185. Sabbath from the second first, what? p. 184. Sabbath to the Jews was a day of junkets and delicious Feasting. p. 184. What worldly things were not to be done on it. p. 184, 187, 547. And what worldly things might be done on it. p. 186, 187, 547 The care of the Sabbath lay upon Adam under a double Law. p. 186, 187. Sabbath days journey, what? p. 304. The Preparion of the Sabbath, what? p. 358. Second Sabbath after the first, what? p. 409. The Jews used to get much and excellent Victuals on that Day, for the honour of the Day. p. 445, 446. The Jews allowed all necessary things to be done on that day, as to heal the sick, etc. p. 446. To save Beasts in danger. p. 446. The night before the Sabbath candles were lighted up in honour of it; and the Evening of the Sabbath was called Light. p. 479. The length of the Sabbath days journey at first was twelve Miles, with the reason; afterward it was confined to two thousand cubits, or, one mile. p. 485, 486, 636, 637. Circumcision as given by Moses gives a right understanding of the nature of the Sabbath. p. 557. The institution of the Sabbath, and how God rested on it. p. 1325. Resting on it hath four ends,— Moral, to rest from Labours;— Commemorative, to remember God's creating the World;— Evangelical, referring to Christ; and— Typical, to signify eternal Rest. p. 1327. It was given to the Jews at Sinai to distinguish them from all other people. p. 1327, 1328. It's antiquity, etc. Page 1328  
Sabbath, Christian, the Jews say that the Christian Sabbath was the first day of the week; why Christ changed it from the seventh to the first. p. 271, 272, 1329, 1330. It was not controverted, but every where celebrated in the Primitive Times; only some Jews, converted to the Gospel, kept also the Jewish Sabbath. 792, 793  
Sabbatick River, said to rest on the Sabbath day, suspected. 313  
Sacrament of the Supper, receiving unworthily, two dreadful things against it. 779  
Sacramental Blood (as it may be called) of the Old and New Testament, and the very Blood of Christ; harmonized. 777, 778  
Sacraments, are visible marks of distinction; proved. p. 1125. They have several Ends. p. 1125. They are perpetual. p. 1126. They are Seals of the life of Faith. p. 1126. How they answer Circumcision and the Passover. 1126  
Sacrifices, Spiritual, every Christian hath three Spiritual Sacrifices to offer to God. p. 1260. The Altar on which these Sacrifices are to be offered. 1260  
Sadducees, their Original, whence they came to deny the Resurrection. p. 124, to 126. They did not utterly deny all the Old Testament except the Five Books of Moses, but the Five Books were only what they would stand by for the confirmation of matters of Faith. p. 542, 1101. They denied the Resurrection, what therefore was their Religion, and to what end? p. 699. They take their Heterodoxy and Denomination (say some) from Sadoc. p. 699, 700. At first they denied the Immortality of the Soul, and so by consequence the Resurrection. p. 701. The Religion of the Sadducees was not the National Religion of the Jews, but a Sect and Excrescence from it. p. 1036. They held nothing for a Fundamental Article of Faith, but what might be grounded on the Five Books of Moses. p. 1102. The Resurrection of the last day demonstrated against the Sadducees and Atheists. p. 1235. The difference between the Sadducees and Pharisees in matters of Religion was very great. p. 1278. Though the Sadducees and Pharisees greatly differed betwixt themselves, yet they easily harmonized to oppose Christianity. p. 1278, 1279. The Sadducees held several Heretical Opinions about some main Articles of Faith. p. 1279, 1280. The Sadducees considered in their Persons (or Original) and Opinions. 1280, to 1284  
Sadduceism, the Foundation of it laid in the days of Ezra. 124  
Sadoc, said to be the first Founder of Sadduceism, whether he denied the Resurrection, or all the Scripture except Moses? 699, 700  
Sagan, was not so much the Vice-High-Priest, as one set over the Priest, therefore called the Sagan of the Priests; he was the same with the Ruler of the Temple. p. 397. Because his dignity was higher and independent, therefore he was sometimes called Highpriest. p. 397. Sagan was the same with the Perfect or Ruler; he was to be a Learned Man. Page 608  
Saints judging the World, expounded against the Fifth Monarchists. p. 753. Not referred to the Last Judgement, but to Christian Magistrates, and Judges in the World. p. 753, 754. Saints in Glory have not the Spirit. p. 1150. Saints in Heaven, what they do referring to Saints or Sinuers on Earth. 1268  
Salamean or Salmean, or Kenite the same, and what. 499  
Salem the first Name for Jerusalem, (which was compounded of Jireh and Salem, and why?) under what latitude; how holy above other Cities. 20, to 22  
Salim, what, and where situate. 498, 499  
Salting, with fire and with salt, the custom and the meaning of the phrase. 346, 347  
Salvation and Pardon, what the sure ground of hope of them is. 1277  
Salutares, some Companies and Wings of the Roman Army being so called, in likelihood gave the Title of Healthful to some Countries. 294  
Salutations, were not performed by the Jews at some times. 420  
Saluting of Women, was rarely used among the Jews. 385  
Samaria, (under the first Temple was a City, under the second a Country) called Sebaste, the Religion thereof was Heathenism and Samaritanism. p. 52, 53. Samaria was planted with Colonies two several times. 503, 504  
Samaritanism, what? 53  
Samaritans rejected the Temple at Jerusalem, and why? p. 540, 541. How they rejected all the Old Testament but the Five Books of Moses; whether they were not acquainted with the rest, and owned them in some cases? 541, 542  
Samaritan Text, follows the Greek Version. 701  
Samaritan Version, or Pentateuch, three things in it containing matter of notice, and a fourth of suspicion. 504, 505  
Samochonitis, the Lake of Samochonitis is in Scripture called the Waters of Merom, &c, 64  
Samson, what were his failings. 1215  
Sanctification, Adam had not the Spirit of Sanctification nor of Prophecy. p. 1150. Why we are justified by perfect Justification, and yet not sanctified by perfect Sanctification and holiness: answered. 1153  
Sandals and Shoes, not the same, against Beza and Erasmus. 178  
Sanhedrim, the Jewish Sanhedrim consisted of Priests, Levites, and Israelites. p. 109. Sanhedrim, the Lesser and Greater, their time of sitting; the number that made a Council. p. 355. It was against the Sanhedrims own Rule to seek for Witnesses against Christ. p. 355. The whole Sanhedrim was sometimes comprehended under the Name of Pharisees. p. 571. The Sanhedrim lost the power of judging in capital Causes by their own neglect, being so remiss to the Israelites; with the Reasons of it. p. 611, to 614. The Sanhedrim removed from the Room Gazith to the Tabernae, and from the Tabernae into Jerusalem forty years before the destruction of that City; with the Reason of it. p. 652. The High Priest and Precedent of the Sanhedrim compared together, and the High Priest shown to be the greater Officer. p. 681. Whether the Decrees of the Sanhedrim were of authority among the Jews in Countries abroad. p. 681. It had four kinds of Death in its power, what they were, p. 683. The Fathers of the Sanhedrim were to be skilled in many Languages. p. 782. Why they departed out of the Council House before the destruction of Jerusalem. p. 1111, 1116. The Sanhedrim was esteemed a bloody Court if they put one Man to death in seventy years. 1113  
Sarah was Abraham's Brothers Daughter. 666  
Sarepta and Zarephath, whether the same, and where situate. Page 368  
Satan, why he was let lose. p. 1172. How, when, why, and how long let lose by Christ. p. 1172, 1173, 1174. He did much mischief those thousand years he was bound. p. 1174. His great work is to deceive. p. 1174, etc. His Masterpiece is to cheat Men in matters of Religion. p. 1175, to 1178. How he deceived the World under Heathenism, and under the Gospel. p. 1193. The reason why Satan taketh not away our lives when he pleaseth. 1209  
Saved, its possible to die for sin; and by a divine judgement, and yet be saved. 1225, 1226  
Saviour, Rome was guilty of our Saviour's death as much as Jerusalem, proved. 1109  
Saul and Paul, his Hebrew and Roman Name, and why he had two Names. 687  
Escape Goat, what kind of Man went with him into the Wilderness. p. 35. How he was sent out, and whither from Jerusalem. 50  
Scholars of the wise Men; what? 124  
Schools of the Prophets were little Universities or Colleges of Students, their Governor being some Venerable Prophet, inspired with the Holy Spirit to give forth Divine Revelations, etc. 86  
Scopo, and Scopus, the View, called Zophim, what? 41  
Scribes, used for every one that was learned, and employed their time in writing referring to the Law. p. 110, 111. Scribes of the people, were Members of the Sanhedrim. p. 110, 111. The Scribes and Pharisees laboured among the people for respect, and by respect for gain; which they did as,— First, Doctors of the Law▪ instilling into the people this notion, That a wise Man (that was one of themselves) was to be respected above all mortal Men. p. 234, etc.— Secondly, Under a pretence of mighty devotion, especially long Prayers. p. 234. Scribes, was a general Title given to all the Learned part of the Jewish Nation. p. 421. The first Original of the word, what? p. 421. The Doctors of the Sanhedrim were so called; so were others that were in the Sanhedrim, but not Members of it, like our Judges in the House of Lords. p. 422. Scribes and Pharisees, are terms sometimes confounded and sometimes distinguished. p. 433. Scribes or Registers of the Sanhedrim were two, the one sat on the right the other on the left hand, one writ the votes of those that quitted, the other of those that condemned. p. 337. Scribes, Chief Priests, and Elders; how distinguished. 468  
Scripture, in it (say the Rabbins) there is no first and last, i. e. the order of the Story does not necessarily determine the time of it. p. 666. Humane Learning is exceeding useful, nay, exceeding needful to the expounding of the Scripture. p. 1033. Not one tittle of the Scripture idle. p. 1180. The Scripture, because of its stile and difficulty, requireth all serious and sober study. p. 1242, etc. Wherein the difficulty of Scripture lies. p. 1034, 1035, 1095, 1243, to 1245, 1248. Passages in the Scripture of the New Testament directly contrary to the Old; how to be solved. p. 1244. The reckoning of Numbers even in the Old Testament are sometimes different from itself; reconciled. p. 1244. The Difficulty of the Scriptures is not to the discredit, but to the glory and majesty thereof. p. 1245, 1246. It's difficulty consists in several passages in the same words, when they may be taken in two senses directly contrary one to another. p. 1034, 1035, 1095, 1248, etc. The Scripture Text, when read to them that understood not the Language, it was ever interpreted into the Mother-Tongue p. 688, 689. When any Place of the Old Testament was cited by the Jews, they delivered it always in the very Original words. 694. A Scripture Text and an Opinion distinguished. p. 758. It's not unusual in Scripture when the same Story is cited in two places to bring in some difference, either in Things, Men or Years; and that from the highest Reason. p. 766. The Scripture Text was usually varied or inverted by the Reader, or the Preacher in the Pulpit or the Schools among the Jews, with the reason thereof. Page 673  
Scythopolis or Bethshan, a City; where situate. 57, 315, 493  
Scythopolitan Country, what? 492, 493  
Sea of Apamia, what upon conjecture? 63  
Sea of Cinnereth, in the Old Testament, is called in the New, The Lake of Gennaesaret, also the Sea of Galilee, and the Sea of Tiberias. p. 65. Sea of Galilee, its length, and breadth. p. 536. Sea of Sodom, what, and of what use? 6  
Seas, the Seven Seas according to the Talmudists, and the four Rivers compassing the Land, what? 5  
Sebaste, a brave City, built by Herod, just where Samaria stood, may be the place called in the New Testament the City Samaria. 676, 677  
Seed of Abraham; to be of the Seed of Abraham the Jews supposed was sufficient to fit them for the Kingdom of Heaven. p. 533. Being of the Seed of Abraham was much gloried in by the Jews. 566  
Seed time and Harvest; Ploughing, Sowing, Mowing, Dressing of the Vines, and all the management of the Gardens, Grounds, Fields and Vineyards, lay in the hands of the Fathers of the Traditions; so that the Country Men did none of these things but by the Traditional Rule. p. 87, 88 Seed time and Harvest was early among the Jews. 184, 185  
Separate, what it is to be Separate from Christ. 1297  
Sepharad, rather in Edom than in Spain. 368  
Septuagint Translation hath in it many errors. p. 401, to 404. The Septuagint or the Greek Interpreters, their boldness in adding to the Scripture, taken notice of. p. 666, 667. The differing Members of the Septuagint Translators render the same word in differing places in a different way. 667  
Sepulchers of the Jews, described, with the whole manner of burying. p. 89, 90. The whiting of them, what? p. 235. Their distance from Cities, were two thousand cubits. 323  
Servants, how bought, and how employed. p. 127. Servants that were Jews, how they came to be Servants, and how again to be made free, called Libertines. 663  
Seventy Interpreters noted. p. 306, 312. Seventy (or the Greek) Interpreters in their rendering the Text, sometimes favour the Jewish Traditions, and sometimes the common Interpretation of the Nation. p. 620. A comparison of the History of the Seventy Interpreters, as it is in Josephus, and as it is in the Talmudists. p. 804, 805. They changed thirteen places in the Law. p. 805, 806. In what value the Version of the Seventy seems to have been among the Jews; illustrated by examples. p. 806, 807. They translated the Old Testament so as to favour the Manners, Traditions, Ordinances, and State of the Jewish Nation. p. 806, 807. It's not an accurate pure Version even the Jews being Judges. p. 807, 808. Objections answered. p. 808, 809. Whence not the Greek Version but the Hebrew Text was read in the Synagogues of the Helenists. p. 808. By what Authors and Councils it might probably be that the Greek Version came forth, which obtains under the Name of the Seventy, performed with more craft than Conscience; why therefore did the Apostles and Evangelists use it? 809, to 811  
Sheaf, first Fruit Sheaf, where and how reaped? p. 38, 52. When to be offered. p. 184. The manner of reaping it. 618, 619  
Sheep Gate, or Probatica, was not near the Temple contrary to the Jewish opinion. 507  
Shekel, of what parts and value it was. p. 343, 1204. The reason of the Gift of half a Shekel, as used in the Temple p. 1204, 1205. Why the half Shekel was to be paid at the age of twenty years, and not before. 1206  
Shepherd, Christ a great Shepherd, described. 573, 574  
Shezor, a Town in upper Galilee. Page 77  
Shibin, not far from Zippor. 76  
Shoes and Sandals, not the same, against Beza and Erasmus. 178  
Shops, or Tabernae, where things were sold for the Temple, where situate. 512  
Shosbenuth, or Shosbenim, what? 527  
Sichem, why called Sycbar. 506  
Signs are for a fit generation. p. 191. Mere Signs, or Miracles, were never wrought by our Saviour. p. 1104; Signs of the Heaven and Air, and of the coming of the Messiah, what? p. 203. Signs of Christ's coming, what from the Doctrine of the Jews. 240, 241  
Siloam, a sweet and large Fountain, where situate, and which way it impaled itself. p. 25, 26, 508, 509. Sil●am taken for part of Jerusalem. 441  
Simon Magus, who he gave out himself to be, and what the Samaritans accounted him. 676, 677  
Sin is not to be remitted after death. p. 190. How a Man may know whether it be pardoned to him. p. 1071, 1072. Deadly Sin, what it is. p. 1093, 1094, etc. Sin is the more desperately deadly by how much it is the more desperately wilful. p. 1098. Sin of the Devil, what it was? p. 1098. Sin against the Holy Ghost, why more grievous than that against the Son. p. 1130. Believers punished for Sin, against the opinion of the Antinominians. p. 1226. God stints the time of men's rising from the Death of Sin, which slipped is not to be retrieved. p. 1238, 1239. Sin unto death, and Sin against the Holy Ghost, how distinguished. p. 1253. Sin of the Devils, wretched, being beyond pardon. p. 1305. God's letting Men go on uninterrupted in their Sin is the greatest punishment they can have here. p. 1310, 1311. What to think of Saints dying with some Sin unrepented of. 1343, 1344  
Sindon, was a Cloak made with Linen, and hung with Fringes. 354, 355  
Singing of Psalms was one part of Prophecy. p. 785. See Psalms.  
Singular and Disciple, what? They are Terms sometimes confounded, and sometimes distinguished. 433  
Sinners, there is nothing more desirable to God, Christ and Angels than the repentance of a Sinner. p. 1269. What it is that moves God, Christ and Angels to desire this? 1270  
Sins of wicked Men are set down in Scripture that we may avoid them. 1306  
Zion was the upper City on the North part of Jerusalem. p. 22, 23, 24. After the return from Babylon it was constantly called the upper Town. 23  
Sippor or Zippor, a City encompassed with a Land flowing with Milk and Honey; noted for warlike affairs, an University, many Synagogues, and many famous Doctors. 74, 75  
Sirbon a Lake like that of Sodon. 9  
Sitting, after the days of Rabban Gamaliel, was the posture of Learning. 396  
Sitting at Table, what the manner among the Jews. 595, 596  
Slaughter or Cruelty, prodigious in the East Indies: 1295  
Sleep put for Death, used hundreds of times among the Talmudists. 174  
Smelling, judging by Smelling, supposed by the Jews to be one qualification of the Messiah, for want of which Ben-Cozibah was destroyed by the Jews. 543  
Socoh, in Jos. 25. 35. what? 51  
Socinianism and Quakarism are great Heresies. 1280, 1281  
solomon's Porch, what and where? 511, 512, 1034  
Son, what the Son is bound to do for the Father. 200  
Son of Abraham by Faith, and Nature, what? 467  
Son of David, a common term in the New Testament and Talmudick Writings for the true Messiah. 96, 97  
Son of God, the Messiah acknowledged to be the Son of God by the Jews, though not by Nature but by Adoptlon. p. 269, 270. He is put for the Messiah frequently. p. 351. Son of God, and Messiah, or Christ, are convertible terms against the Jews. Page 385, 548, 549  
Son, the word Son is to be added to every Race in Christ's Genealogy. 400  
Son of Man, why this term is attributed to Christ. p. 204. The Son coming in Glory and in the Clouds, signify only Christ's taking vengeance on the Jewish Nation. 265  
Sons of the envious Woman, what? 52  
Sonship, or Adoption, as referring to God, how understood by the Jews. 521, 533  
Sorceresses, Women of Israel were generally Sorceresses. 244  
Sorrows of the Messiah, what? 351  
Soul, the Soul is imprisoned and restrained in its actings whilst it is in the Body. p. 1092. How the Soul contemplates God. p. 1116. Soul put for Life, and Person. p. 1204, 1205. Soul of Man (not the Body) bears the Image and Resemblance of God, and how? p. 1284, 1285. Whether the Souls of Men are alike. p. 1285. The Soul of Lazarus was in Heaven those four days he was dead. p. 1352. Where was the Soul of Christ when separate from the body? p. 1344. His Soul was like the Souls of other Men, in its infusion, existence, and acting in the Body. 1352  
Souls, of the Jews disposed of by the Jewish Schools under a threefold phrase or state. p. 455. The Transmigration (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as also the Pre-existence of Souls, what? p. 569. How to judge of the true quality and worth of Souls. p. 1212, 1213. Spectra or Apparitions of the Souls of Men, believed by the Jews. p. 483, 1283. Souls of other Men should be dear to us as well as our own. p. 1297, 1298, 1299. Souls of Men in a better state than Devils; and whether all Souls be in a savable condition. p. 1302. The Pre-existence of Souls, some hold it. p. 1352. Whether all Souls are equal. p. 1353. What doth a Soul instantly after it hath left the Body. p. 1354. The Soul doth neither sleep nor die when out of the Body. p. 1355. Souls in the other World are fixed in their place and condition. 1355  
South Country used for Judea. 13  
Spain and France, what places the Jews understood for them. 368  
Speaking, among the Jews, used to be with all possible shortness, especially where the thing was plain. p. 668. Speaking with Tongues, what is meant by it. 1157  
Spectra, or the Apparitions of the Souls of Men after death, believed by the Jews. 1283  
Spirit of Prophecy, and the Holy Spirit, ceased from Israel from the death of the later Prophets. p. 802. The false pretenders to the Spirit, how they may be discovered. p. 1046. Spirit of Revelation, not necessarily inferred, or begotten, by any degree of Holiness whatever; the truth of this proved at large. p. 1046. The Spirit of Holiness and the Spirit of Revelation, how they differed. p. 1046. The Spirit of Sanctification, how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit. p. 1150, 1151, 1152, etc. Adam had not the Spirit of Sanctification nor of Prophecy. p. 1150. Saints in Glory have not the Spirit. p. 1150. How the Spirit worketh by the Word? The having of it implies not perfection. p. 1152. The several conditions of having the Spirit. p. 1151, 1152, etc. The Spirit never leaves them that have it. p. 1153. To have the Spirit implies not the Gift of Prophecy. p. 1153. The difference between the Spirit of Sanctification and Prophecy. p. 1154. The Enthusiasts, about every one having the Spirit, and the ground of it, refuted. p. 1156. The Spirit of Prophecy and Revelation, and the Spirit of Grace and Holiness, are greatly differing. p. 1290. The Spirit of God, can, and does overpower the Hearts, Tongues, and Actions of Men, so as to serve the design of God's Glory. 1290, 1291, 1292  
Spirits, unclean, what? p. 175. Spirits, evil, and unclean; the Jews supposed the first inflicted Diseases, the second haunted Burying places. p. 441, 442. Spirits, Angels, and Demons, distinguished among the Jews. p. 483. The Sadducees denied the being of Spirits. p. 1282, 1284. Spirits and Angels, how distinguished. Page 1283  
Spittle was accounted wholesome by the Jews for fore Eyes. 570  
Stationary Men, what? 278  
Stock of Israel, to be of the Stock of Israel, the Jews supposed, was sufficient to fit them for the Kingdom of Heaven. 533  
Stoned, what sort of Persons or Criminals were to be stoned among the Jews. 579, 746  
Stoning, and other executions, were without the City, and why? p. 266. How performed. p. 349. The whole proceeding of it among the Jews. 675  
Strangled things, what the meaning of the Apostolic Prohibition concerning them. 697  
Strato's Tower, what; 54  
Streets some were memorable in Jerusalem. 34, 35  
Stripes, what number Malefactors were to be beaten with, and what kind of Scourge. 439  
Subterraneous places, as Mines and Caves, were in the Land of Israel. 88  
Swearing, among the Jewish Doctors, little set by, unless it amounted to forswearing. 148, 149  
Sychem, the Metropolis of Samaria called Neapolis, the Jews in scorn called it Sychar. 52, 53  
Synagogue, or Synagogues, a Synagogue was only form where there were ten Learned Men, of which number Three boar the Magistracy; the next was the public Minister of it, called the Angel or Bishop, than three Deacons or Almoners; the eighth Man was the Interpreter; the two last less known. p. 132, to 134. Synagogue days were the seventh, second, and fifth in every week; Synagogues were anciently builded in Fields, but following times brought them into Cities, and built them higher than the rest of the Houses; every one was to frequent them at the stated times of prayer. p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law; there was also Prayer, Catchising and Sermons, in the afternoon a Divinity Lecture. p. 135, 136. There was a Synagogue in the Temple. p. 395. In the Synagogue they read standing up. p. 405. He that read was appointed by the Ruler of the Synagogue, and called Maphtir, and was to read one and twenty verses. p. 406 Christ read and expounded, as was usual in that Synagogue of which he was a Member. p. 406. The Minister of the Synagogue kept the Sacred Books, and brought them out to be read when the company was met together. p. 407. A Synagogue might be made of a dwelling House; an Heathen might build a Synagogue. p. 413, 414. The Synagogue Minister, or Bishop of the Synagogue and Ruler, how differing. p. 172. There were in Jerusalem four hundred and sixty Synagogues, or four hundred and eighty, as say others. p. 35, 664. Synagogue of the Alexandrians, what? p. 36. In every Synagogue there were three Magistrates, who judged of matters of contest arising within the place. p. 179, 180. Whether lawful to alienate a Synagogue from a sacred to a common use? 664  
Syriack, or Aramtan Language under the second Temple was that which went under the Name of the Hebrew. 659  
Syrophenician, what? 202   

T.  
TABERNACLE, of the Levitical Priesthood, why those that serve there have no right to eat at the Altar that Christians have. Page 1264  
Tabernacles, the Feast of Tabernacles, the preparation for it, and the parts of it. p. 554, 555. How, and wherefore the eighth Day was computed great by the Jews. 559, 560  
Tabernae, or Shops where things were fold for the Temple; where situate. 512  
Tabytha is of eternal memory in Acts 9 and in the Pages of the Talmudists. p. 18. Every Maid Servant of Rabban Gamaliel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mother Tabytha. p. 18. Tabytha Kumi, what it signifies. 342  
Table Gesture, or the manner of the Jews sitting there; with the form of the Table. 595, 596  
Table, second, The Commands of the Second Table chief enjoined in the Gospel, and why? 1064  
Tables of Money Changers in the Temple, which our Saviour overthrew; what? 1204  
Tabor was not the Mount where Christ was transfigured. p. 346. Mount Tabor, what, and where situate. 495, etc.  
Talent, what? 468  
Talith was a Cloak, which the Jews used to wear, made of Linen. 355, 417  
Talmud of Jerusalem, (and it may be the Talmudick Mishna) was written at Tiberias. p. 72, 73. The Jerusalem Talmud is like them that made it. 73, 74  
Tamar and Engedi, are the same 7  
Tarichet was a City, thirty furlongs from Tiberias. 71  
Tarnegola the upper, called Gebar or Gabara by the Rabbins. 77  
Tarsus was a famous Greek Academy. 644  
Tauros a Mountain, where situate. 516  
Teachers of the Law, and Lawyers, what? p. 433, 434. Teachers used to sit down, when they had done reading, while they taught. 689  
Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues, in Streets and ways. 410  
Temple of Jerusalem, ten wonders referring to it. p. 21. It's breadth and length. p. 33, 34. In easing nature within the view of the Temple, though at a great distance, immodest Parts were to be turned the contrary way. p. 41. There was a constant Market in the Temple and Shops for that end. p. 224. Some hints of the condition of the Second Temple. p. 512, 513, 514 How long it was in building by Solomon, Zorobabel, and especially by Herod. p. 529, 530. How much the Second Temple came behind the first. p. 530. There were three Temples, one at Jerusalem, another on Mount Gerizzim, and a third in Egypt. p. 540, 541. The Second Temple at Jerusalem wanted the Divine Presence, the Ark, the Cherubims, the Urim and Thummim, and the Spirit of Prophecy. 541  
Temptation, the method the Devil used in tempting Christ. 129, 130  
Ten, the Nation of the Jews delighted mightily in the number Ten. 246  
Ten Tribes, they were placed in Assyria and Babylon. p. 800, 801. The Seats, Cities, and Countries of the Ten Tribes, were well known to the Talmudists, and much more so in the times of the Apostles. 801.  
Tera, Abraham's Father, his place of Residence, Religion, and time of Death, wrong computed by the Rabbins 666  
Testament, the New Testament revealeth the Old, it requires Study to unfold it, rather than Revelation, and why? p. 1034, The New Testament Phrases and Passages, the surest and safest way to understand them is not by framing a sense of out own, which we think fair and probable, but by observing how they were understood by them to whom they were uttered. Page 1041, 1042  
Testimony (or Witness) was of three sorts,— Vain,— Standing,— and of the words of them that agreed. 335, 337  
Text of Scripture, usually varied or inverted by the Reader, or Preacher in the Pulpit, or Schools, among the Jews, with the reason thereof. p. 673. When read to them that understood not the Language, it was interpreted into the Mother Tongue. 688, 689  
Thamna, three of the Name. 373  
Thanks before meat, the manner of it. 23  
Thessalonians, the first Epistle to them, was Writ the first of all the Epistles. 1145  
Theives of Israel, were esteemed by the Jewish Doctors to be the People of God, so not punished. 612  
Thousand years, the opinion of the Millinaries concerning it, refuted, by showing that the Thousand years which they expect are already expired. p. 1056, 1057, 1171, 1172. The Jews themselves expected that the Messiah should reign amongst them a Thousand years. 1057  
Threaten of God, some are like Thunderclaps. 1295  
Three years and an half, often made use of to express things affective and sorrowful. 513  
Throne of Christ, put for his judgement in his entrance upon his Evangelical Government. 220  
Tiberias, a fortified City from the days of Joshua, then called Rakkath. p. 67. The situation of Tiberias is ill placed in the Maps. p. 67, 68 The Rabbins of Tiberias, what? p. 73, 74. Tiberias very delightfully seated, built in honour to Tiberius the Emperor; after some time it became the chief City of the Land of Israel. p. 72. Talmudick Mishna and the Jerusalem Talmud was written there. 72, 73  
Times, and affairs of Men, how God knows and dates them. 1250, etc.  
Timnath, three of the Name. 373  
Tisri was ennobled before Christ's time by many excellent things done in it. p. 107. This Month is drawn down from its beginning to the Feast of Tabernacles. 554, 555  
Tongue, Mother Tongue, when the Text of Scripture was read to them that understood not the Language, it was interpreted into the Mother Tongue. 688, 689  
Tongues, the Gift of them was general upon all the Disciples. p. 643. The Holy Ghost in his extraordinary Gifts and Tongues could only be communicated by the Apostles. p. 678. Tongues, and speaking with Tongues, what is meant thereby. p. 1157. Tongues was one of the two extraordinary Gifts of the Spirit. 1157  
Towns were fortified places. p. 87. Towns, Cities and Villages, distinguished. 333, 334  
Trachon, or Trachonitis, what, and where. 81▪ 82, 364  
Tradition managed all among the Scribes and Pharisees, even all the common things of Seedtime, Harvest, and Vintage. 87, 88  
Traditions, were valued by the Jews above the Word of God. p. 199 They were valued above Miracles. p. 345. They were as much esteemed and desired by the Jews when they returned from their captivity, as Idolatry was before. p. 1113. They were more destructive to the Jews than Idolatry was p. 1113. How they deceived the Jews to their own destruction. p. 1193, 1194. The Traditions of Rome and of Old Jerusalem, of what symmetry or likeness and effect they are. 1200  
Traditionarians refer the first conception of their Traditions to the times of Ezra. 124  
Transmigration (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of Souls, also their Pre-existence, were the opinion of the Jews. 569  
Transubstantiation not believed, how punished. 117●  
Treasury, called Corban, what? p. 299. Where it was. 301  
Tree in Paradise which was forbidden to Adam, what? 382  
Tribes, the Ten Tribes were placed in Asyria and Babylon. p. 800, 801. The Seats, Cities and Countries of the Ten Tribes were well known to the Talmudists, and much more so in the times of the Apostles. p. 801. Two of the Jewish Tribes were dispersed before our Saviour's time, and the other Ten not, the reason of this. Page 1145  
Tribute money, what two things persuade that it was the half Shekel paid yearly in the Temple. 211, 212  
Tribute, God requires some Tribute of Men for their preservation. 1208  
Trinity, the Doctrine of it by degrees grew up to a full maturity. p. 275. The Trinity proved from the Scripture. p. 1128. This Doctrine was intimated by the Holy Ghost in expressing the most great Actions in Scripture. 1128  
Truma, how the Galileans and Jews differed about it. 78  
Trumpet, whether a Trumpet was sounded when the Jews did their Alms? 154, 155  
Truth, why the Gospel is so called. p. 1187. Who are the great resisters of it. p. 1189. Why God permits wicked Men to resist the Truth. p. 1190. The cause of Ignorance and Error, is because Men will not know and embrace the Truth. p. 1286, 1287. Truth is to be laboured after and kept. p. 1287. How to know it among the various Opinions that are abroad. 1287  
Tsok, a Rock twelve miles from Jerusalem. 50  
Twilight, distinguished among the Rabbins into four Parts, which will easily reconcile the four Phrases of the Four Evangelists about the Resurrection of Christ. 359  
Tyre was the Name of divers Towns, because built in rocky places. 80  
Tyths, the Priests and Levites always lived upon Tyths, when they Studied in the Universities, Preached in the Synagogues and attended on the Temple Service. p. 86. Out of what Tyths were paid. 235  
Tything of Lambs, how performed by the Jews. 575   

V.  
U, The Syriack Tongue affects the letter U in the first Syllable of Words. Page 694  
Vail, with which Women (Christian Women) were covered, was not for a sign of subjection to their Husbands. 771, 772, 773  
Vailing, or covering the head, why used by the Jews in Prayers and Fasts, etc. 769, 770, 771  
Valley, of Craftsmen, what? p. 325. Of Hinnon, used Historically in the Old Testament, metaphorically in the New; it was the common sink of Jerusalem; there was a constant fire to burn up the bones and filth of the City. p. 38. Valley of Jehosophat, what? p. 39 Valley of Rimmon, what? 52  
Vanity, the Gentile World was subject to vanity of mind. 708  
Veil of the Temple, what? 268, 269  
Vengeance, The day of Vengeance put for Christ's coming with vengeance to judge the Jewish Nation, six differing ways of expressing it. 346  
Venus, Bath of Venus in Acon. 60  
Version, the Jews thought not so honourably of any Version as they did of the Hebrew Bible. 803, 804  
Village, a Village was where there was no Synagogue. 87  
Villages, Cities and Towns distinguished. 333, 334  
Vine, whether not that Tree in Paradise which was forbidden to Adam. 346  
Vinegar was the common drink of the Roman Soldiers. 477  
Virgins, Saint Austin's determination about chaste Matrons and Virgins ravished by the Enemy when they broke into the City, what? 1095  
Umanus, a Mountain, where situate. 516  
Uncircumcised, many among the Jews, both Priests and People were uncircumcised. Page 760  
Unclean with a touch, what? p. 164. Of all uncleanness Leprosy was the greatest. p. 165. Meats, unclean, what? p. 199, 200. Unclean and Profane or Polluted, distinguished. 199, 200  
Universities, the Cities of the Levites were Universities, the Priests were maintained there by Tyths. 86  
Unlearned Men, how they may know the Truth among various and different opinions. 1287  
Unregenerate Men, whether all alike may be said to be of the Devil. 1307  
Until signifies either concluding or excluding. 1235  
Vow, of Jephtha, how to be understood, whether he did or did not Sacrifice his Daughter? p. 1215, to 1218. Very great care, prudence, and piety should be used in making a Vow. p. 1218. The Vow in Baptism, whether obligatory to Infants. 1221  
Vows, difficult to be kept, the Casuist Rabbins did easily absolve. p. 703. Vows of Consecration and Obligation or Prohibition, what? 200, 201  
Urim and Thummim. p. 336. What they were, and the manner of the inquiry by them. p. 1067. Urim and Thummim, Prophecy, and Revelation, were gone from the Jews for four hundred years before Christ came. 1284, 1288, 1289  
Usha, famed for Decrees made, and other things done there by the Jewish Doctors. 76   

W.  
WAshing of Hands, this was a great mystery of Pharisaism, and abounded with niceties. p. 199, 200. Washing and plunging their Hands, what, and how they differ. p. 344, 345. Washing of Hands, of how great esteem among the Jews. p. 431. Washing of Cups and Platters, what? p. 431, 432. Washing after touching a dead body; what? Page 790  
Watches in the night, were three. 198  
Water, the custom of fetching water at the Fountain Siloam, and pouring it on the Altar, what? 1039  
Water Gate, where situate. 510  
Water Offering, used at the Feast of Tabernacles, how performed, whence derived, and what the meaning of it. 560  
Water Purifying, how curious the Jews were in performing it. 34  
Ways in the Land of Israel, their breadth. 323  
Wedding, to go to a Wedding was reckoned among the works of mercy. 246  
Week, the Days thereof, how reckoned by the Jews; by the name of first, and second of the Sabbath, and so on 274  
Whiting of the Sepulchers, what? 235  
Whoredom, strangely committed under the pretence of Burial. 323  
Wicked, their prosperity did once occasion both weeping and laughing. 706  
Wicked Men's sins are set down in Scripture that we may avoid them. p. 1306. Their wicked Actions show they be of the Devil. p. 1307. Wicked Men long suffered of God, is sometimes not the goodness of God to them. 1311  
Wicked One, that wicked One, put for the Devil, and why he is so called. 1306, 1307  
Widow gadding about, what? and what wickedness such run upon. p. 123. Widow, where she dwelled in her widowhood. 309  
Wild-beasts, why God did not drive them out of Canaan as well as he did the Canaanites. p. 1224. England happy in wanting Wild-beasts. p. 1224. Wood devoured, is put for Wild-beasts devoured. 1224  
Wilderness, sometimes signifies Fields or Country in opposition to the City; sometimes a Campain Country where the ground was not distinguished by Fences; sometimes the deserts. p. 113, 294, 295. Wilderness of Judah, and of Judea, distinguished. p. 295, etc. A Scheme of the Wilderness of Judah, or Idumea, adjacent. p. 296, 297. The Wilderness of Judea, where John Baptist was, what? It was full of Inhabitants. Page 296, 297  
Will and Power of God, being well understood and submitted to, take off carnal Atheistical Disputes. 1320, 1321  
Wine, the Jewish Doctors say that to drink a quart of Wine makes one drunk; and so much every one of them drank in their Sacred Feasts; judge then how soberly they carried it in those Feasts, if they mingled not much water with their Wine. p. 61. Wine and Myrrh used to be given to those that were to die, to make them insensible. 267  
Wisdom fourfold, what? 743  
Wisemen, from the East, what their Names, and what their Country. p. 108, 109. Wisemen, they were in likelihood Doctors and Scribes in the Sanhedrim, but not Members of it, like our Judges in the House of Lords. 422  
Wish, Paul wisheth himself accursed for his Brethren the Israelites, a strange wish, what the meaning of it. 1293, 1294, 1296  
Witches, a famous Story of eight Witches at Ascalon. 14, 15  
Witness (or Testimony) was of three sorts, vain, standing, and of the words of them that agreed 355, 357  
Witnesses, false Witnesses, what? p. 262. They were to suffer the same things which their perjury designed to have brought upon others. 263  
Women, as well as Men, under the vail of Sanctity and Devotion practised all manner of wickedness. p. 123. Women were exempt from very many Rites in the Jewish Religion, which the Men were obliged to. p. 123. The Women in Israel were generally Sorceresses. p. 244. Whether Women had any Office in the Temple. p. 394. There were Women of ill Name among the Jews, and several sorts of them. p. 414. Women labouring in the Lord, and being Servants of the Church, what? p. 775. What a reproach it was for Women not to be married, 1216 1217  
Wonder, Man is a wonder. 1225  
Wood devoured, put for Wild-beasts devoured. 1224  
Word, as Christ is called The Word of the Lord, doth frequently occur amongst the Targumists. p. 519, 5●0. How the Spirit worketh by the Word. 1152  
Word of God, not his Providence, is the Rule for Men to go by. 1276  
Working, or not working, on the Passover Eves, the Galileans differed from the Jews about it. 78  
World, how the Jews divided it. p. 1. World, put for the Gentiles. p. 1. How taken by the Jewish Schools. p. 534. The World was to be renewed at the coming of the Messiah. p. 220. Saints judging the World, expounded against the Fifth Monarchists. p. 753. Old and New World, doth generally signify in Scripture the Old Law and New Gospel, proved. p. 1074, 1075. The original of the World strangely misapprehended by some Heathen Philosophers. p. 1320, 1321. Why God made the World, seeing he will mar it in time. p. 1322. The World was created in September. p. 1322, etc. World to come, this was a Phrase in common use to oppose the Heresy of the Sadducees, who denied immortality; it always signified the times of the Messiah. 190, 240  
Worms, to be devoured by Worms was reckoned an accursed thing, only befalling Men of greatest impiety. Page 684  
Worship of the Jews in the Temple, was Sacrificing, Washing, Purifying, etc. and worship in the Synagogues was Reading, Preaching, Hearing and Praying: Christ did abolish the Worship used at the Temple which was Ceremonial; but not that at the Synagogue, which was moral. 1041  
Wrath, Christ suffered as much as God could put him to suffer, short of his own Wrath. p. 1255. Christ did not undergo the Wrath and Anger of God, but the Justice of God in his sufferings. p. 1348, 1349, 1350. With the Wrath of the Devil he had indeed to deal. 1349   

Y.  
YEAR, the beginning of it was in September, till Israel's coming out of Egypt, than it was changed into March Page 1322, etc. 1329  
Years, three years and an half, often made use of to express things afflictive and sorrowful. 513   

Z.  
ZACHARIAS, son of Barachias, that was Zacharias the son of Jehoiada, made to appear by several Arguments, and Objections answered. p. 237, to 239. The Story of his Blood shed between the Temple and the Altar, what out of the Talmud? Page 1120  
Zalmon, a Mountain (or part of one) near Sychem, supposed to be Dalinon, or Dalmonutba. 310  
Zarephath, and Sarepta, whether the same, and where situate? 368  
Zaretan sometimes called Zarthanah, a City twelve miles distant from Adam; which twelve miles the waters of Jordan dried up when Israel passed through. 82  
Zeal or Zealous and Jealousy or Jealous, are comprehended under the same word in the Hebrew; what they are. 1314  
Zealots, such Men, when Persecutors, did the most mischief. 604  
Ziddim, the same with Caphar Chittai. 71  
Zin, where, and whence so called. 325  
Zippor, or Sippor, a City, encompassed with a Land flowing with Milk and Honey, noted for Warlike affairs, an University, many Synagogues, and many Famous Doctors. 74, 75  
Zophim, the same with Scopo and Scopus. 41  
Zuz, and Denarius, (a Penny,) were of the same value among the Rabbins. p. 343, etc. 349. It was the fourth part of a Shekel of Silver. ibid.  
Zuzims, what? 363    
FINIS.   

Books Printed for, and Sold by Richard Chiswell.  

FOLIO.  
SPeed's Maps and Geography of Great Britain and Ireland, and of Foreign Parts.  
Dr. Cave's Lives of the Primitive Fathers, in two Volumes.  
Dr. Cary's Chronological account of Ancient Time.  
Wilson's Complete Christian Dictionary.  
B. Wilkin's real Character, or Philosophical Language.  
Hooker's Ecclesiastical Polity.  
Guillim's Display of Heraldry with large additions.  
Dr. Burnet's History of the Reformation of the Church of England, in two Vol.  
— Account of the Confessions and Prayers of the Murderers of Esquire Thynn.  
Burlace's History of the Irish Rebellion.  
Rushworth's Historical Collections the second Part in 2. Vol.  
— Large account of the Trial of the Earl of Strafford.  
Bishop Sanderson's Sermons, with his Life.  
Fowlis' History of Romish Conspir. Treas. and Usurpat.  
Sir Walter Raleighs History of the World.  
The Laws of this Realm concerning Jesuits, Seminary Priests, Recusants, the Oaths of Supremacy and Allegiance explained by divers Judgements, and resolutions of the Judges; with other Observations thereupon, by Will. Cawley Esq  
William's impartial consideration of the Speeches of the five Jesuits executed for Treason. 1680.  
Josephus' Antiquities and Wars of the Jews with Figures.   

QUARTO.  
DR. Littleton's Dictionary, Latin and English.  
Bishop Nicolson on the Church Catechism.  
History of the late Wars of New-England.  
Dr. Outram de Sacrificiis.  
Bishop tailor's Dissuasive from Popery.  
Dr. Fowler's Defence of the Design of Christianity, against John Bunnyan.  
Dr. Jane's Fast-Sermon before the Commons. 1679.  
Mr. John Jame's Visitation Sermon April 9 1671.  
Mr. John Cave's Fast-Sermon on 30th of Jan. 1679.  
— Assize Sermon at Leicester, July 31. 1679.  
Dr. Parker's Demonstration of the Divine Authority of the Law of Nature and the Christian Religion.  
Mr. William's Sermon before the Lord Mayor 1679.  
— History of the Powder Treason with a Vindication of the proceed relating thereunto, from the Exceptions made against it by the Catholic Apologist and others; and a Parallel betwixt that and the present Popish Plot.  
Speculum Baxterianum, or Baxter against Baxter.  
Dr. Burnet's Relation of the Massacre of the Protestants in France.  
— Conversion and Persecutions of Eve Cohan a Jewess of Quality lately Baptised Christian.  
— Sermon before the Lord Mayor upon the Fast for the Fire, 1680.  
— Fast Sermon before the House of Com. Dec. 22. 1680.  
— Sermon on the 30th of January 1681.  
— Sermon at the Election of the Lord Mayor. 1681.  
— Sermon at the Funeral of Mr. Houblon. 1682.  
— Answer to the Animadversions on his History of the Rights of Princes. 1682.  
— Decree made at Rome 1679. condemning some Opinions of the Jesuits and other Casuists. Published by Dr. Burnet, with a Preface.  
— A Letter giving a Relation of the present state of the difference between the French K. and the Court of Rome.  
Bibliotheca Norfolciana, five Catalogus Libr. Manuscript. & impress. in omni Arte & Lingua, quos Hen. Dux Norfolciae Regiae Societati Londinensi pro scientia naturali promovenda donavit.   

OCTAVO.  
BIshop Wilkin's Natural Religion.  
Dr. Grew's Philological History continued on Roots.  
Spaniard's Conspiracy against the State of Venice.  
Dr. Brown's Religio Medici: with Digbies Observations.  
Several Tracts of Mr. Hales of Eton.  
Dr. Cave's Primitive Christianity, in three Parts.  
Ignatius Fuller's Sermons of Peace and Holiness.  
A free Conference touching the present State of England, at home and abroad, in order to the designs of France.  
Certain genuine Remains of the Lord Bacon in Arguments Civil, Moral, Natural, etc. with a large account of all his Works, by Dr. Tho. Tennison.  
Dr. Puller of the Moderation of the Church of England.  
Sir John Munson's Discourse of Supreme Power and Common Right.  
Dr. Henry Bagshaw's Discourses on select Texts.  
Mr. Seller's Remarks relating to the State of the Church in the three first Centuries.  
Dr. Burnet's account of the Life and Death of the Earl of Rochester.  
— Vindic. of the Ordinations of the Church of England.  
— History of the Rights of Princes in the Disposing of Ecclesiastical Benefices and Church-Lands.  
Markam's Perfect Horseman.  
Dr. Sherlock's Practical Disc. of Religious Assemblies.  
— Defence of Dr. Stillingfleet's Unreasonableness of Separate.  
— A Vindication of the defence of Dr. Stillingfleet in Answer to Baxter and Job about Catholic Communion.  
The History of the House of Estee, the Family of the Duchess of York.  
Sir Rob. Filmer's Patriarcha, or Natural Power of Kings.  
Mr. John Cave's Gospel to the Romans.  
Laurence's interest of Ireland in its Trade and Wealth, stated.   

DUODECIMO.  
BIshop Hacket's Christian Consolations.  
An Apology for a Treatise of Human Reason written by M. Clifford Esq   

Books lately Printed for Richard Chiswell.  
AN Historical Relation of the Island of CEYLON in the East Indies: By Capt. Robert Knox, a Captive there near twenty years, Fol.  
Mr. Camfield's Discourses of Episcopal Confirmation. Octavo.  
Bishop Wilkin's Fifteen Sermons never before extant.  
Mr. John Cave's two Sermons of the duty and benefit of submission to the Will of God in Afflictions, Quarto.  
Dr. Crawford's serious expostulation with the Whigs in Scotland, Quar●…  
A Letter giving a Relation of the present state of the Difference between the French King and the Court of Rome; to which is added, The Pope's Brief to the Assembly of the Clergy, and their Protestation. Published by Dr. Burnet, Quarto.  
Sir James Turner's Pallas Armata, or Military Essays of the Ancient, Grecian, Roman and Modern Art of War, Fol.  
Mr. Tanner's Primordia: or the Rise and Growth of the first Church of God described, Octavo.  
A Letter writ by the last Assembly General of the Clergy of France to the Protestants, inviting them▪ to return to their Communion; together with the Methods proposed by them for their Conviction. Translated into English and Examined by Dr. Gilb. Burnet, Octavo.  
Dr. Cave's Dissertation concerning the Government of the Ancient Church by Bishops, Metropolitans, and Patriarches: more particularly concerning the ancient Power and Jurisdiction of the Bishops of Rome, and the encroachments of that upon other Sees, especially Constantinople, Octavo.  
Mr. Selden's Janus Anglorum Englished, with Notes: To which is added his Epinomis, concerning the Ancient Government and Laws of this Kingdom never before extant. Also two other Treatises written by the same Author: One of the Original of Ecclesiastical Jurisdiction of Testaments; the other of the Disposition or Administration of Intestates Goods; now the first time Published, Fol.  
D. Spenceri Dissertationes de Ratione Rituum Judaicorum, etc. Fol. Sub-praelo.  
Disquisitiones Criticae de variis per diversa loca & tempora Bibliorum editionibus, Quibus accedunt Castigationes ad Opusc. Is. Vossi de Sybillinis Oraculis. Quarto.  
Jus Regium or the Just and solid Foundations of Monarchy by Sir G. Mackenzie His Majesty's Advocate in Scotland. 8.  
Two letters betwixt Mr. Ric. Smith and Dr. Hammond about the sense of that Article in the Creed, He descended into Hell. 12.